| Tipiṭaka / Tipiṭaka (English) / Dīgha Nikāya, English translation |
दीघ निकाय ३०
Dīgha Nikāya 30
Long Discourses 30
लक्खणसुत्त
Lakkhaṇasutta
The Marks of a Great Man
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे। तत्र खो भगवा भिक्खू आमन्तेसि: “भिक्खवो”ति।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the bhikkhus, “Bhikkhus!”
“भद्दन्ते”ति ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Bhaddante”ti1 te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” they replied. The Buddha said this:
“द्वत्तिंसिमानि, भिक्खवे, महापुरिसस्स महापुरिसलक्खणानि, येहि समन्नागतस्स महापुरिसस्स द्वेव गतियो भवन्ति अनञ्ञा। सचे अगारं अज्झावसति, राजा होति चक्कवत्ती धम्मिको धम्मराजा चातुरन्तो विजितावी जनपदत्थावरियप्पत्तो सत्तरतनसमन्नागतो। तस्सिमानि सत्त रतनानि भवन्ति; सेय्यथिदं—चक्करतनं हत्थिरतनं अस्सरतनं मणिरतनं इत्थिरतनं गहपतिरतनं परिणायकरतनमेव सत्तमं। परोसहस्सं खो पनस्स पुत्ता भवन्ति सूरा वीरङ्गरूपा परसेनप्पमद्दना। सो इमं पथविं सागरपरियन्तं अदण्डेन असत्थेन धम्मेन अभिविजिय अज्झावसति। सचे खो पन अगारस्मा अनगारियं पब्बजति, अरहं होति सम्मासम्बुद्धो लोके विवट्टच्छदो।
“Dvattiṁsimāni, bhikkhave, mahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti; Seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado.
“There are thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigns by principle, without rod or sword. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.
कतमानि च तानि, भिक्खवे, द्वत्तिंस महापुरिसस्स महापुरिसलक्खणानि, येहि समन्नागतस्स महापुरिसस्स द्वेव गतियो भवन्ति अनञ्ञा? सचे अगारं अज्झावसति, राजा होति चक्कवत्ती …पे… सचे खो पन अगारस्मा अनगारियं पब्बजति, अरहं होति सम्मासम्बुद्धो लोके विवट्टच्छदो।
Katamāni ca tāni, bhikkhave, dvattiṁsa mahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā? Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado.
And what are the thirty-two marks?
इध, भिक्खवे, महापुरिसो सुप्पतिट्ठितपादो होति। यम्पि, भिक्खवे, महापुरिसो सुप्पतिट्ठितपादो होति, इदम्पि, भिक्खवे, महापुरिसस्स महापुरिसलक्खणं भवति।
Idha, bhikkhave, mahāpuriso suppatiṭṭhitapādo hoti. Yampi, bhikkhave, mahāpuriso suppatiṭṭhitapādo hoti, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.
He has well-planted feet.
पुन चपरं, भिक्खवे, महापुरिसस्स हेट्ठापादतलेसु चक्कानि जातानि होन्ति सहस्सारानि सनेमिकानि सनाभिकानि सब्बाकारपरिपूरानि। यम्पि, भिक्खवे, महापुरिसस्स हेट्ठापादतलेसु चक्कानि जातानि होन्ति सहस्सारानि सनेमिकानि सनाभिकानि सब्बाकारपरिपूरानि, इदम्पि, भिक्खवे, महापुरिसस्स महापुरिसलक्खणं भवति।
Puna caparaṁ, bhikkhave, mahāpurisassa heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni. Yampi, bhikkhave, mahāpurisassa heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.
On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail.
पुन चपरं, भिक्खवे, महापुरिसो आयतपण्हि होति …पे…
Puna caparaṁ, bhikkhave, mahāpuriso āyatapaṇhi hoti …pe…
He has stretched heels.
दीघङ्गुलि होति …
dīghaṅguli hoti …
He has long fingers.
मुदुतलुनहत्थपादो होति …
mudutalunahatthapādo hoti …
His hands and feet are tender.
जालहत्थपादो होति …
jālahatthapādo hoti …
He has serried hands and feet.
उस्सङ्खपादो होति …
ussaṅkhapādo hoti …
The tops of his feet are arched.
एणिजङ्घो होति …
eṇijaṅgho hoti …
His calves are like those of an antelope.
ठितकोव अनोनमन्तो उभोहि पाणितलेहि जण्णुकानि परिमसति परिमज्जति …
ṭhitakova anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati …
When standing upright and not bending over, the palms of both hands touch the knees.
कोसोहितवत्थगुय्हो होति …
kosohitavatthaguyho hoti …
His private parts are covered in a foreskin.
सुवण्णवण्णो होति कञ्चनसन्निभत्तचो …
suvaṇṇavaṇṇo hoti kañcanasannibhattaco …
He is gold colored; his skin has a golden sheen.
सुखुमच्छवि होति, सुखुमत्ता छविया रजोजल्लं काये न उपलिम्पति …
sukhumacchavi hoti, sukhumattā chaviyā rajojallaṁ kāye na upalimpati …
He has delicate skin, so delicate that dust and dirt don’t stick to his body.
एकेकलोमो होति, एकेकानि लोमानि लोमकूपेसु जातानि …
ekekalomo hoti, ekekāni lomāni lomakūpesu jātāni …
His hairs grow one per pore.
उद्धग्गलोमो होति, उद्धग्गानि लोमानि जातानि नीलानि अञ्जनवण्णानि कुण्डलावट्टानि दक्खिणावट्टकजातानि …
uddhaggalomo hoti, uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni2 dakkhiṇāvaṭṭakajātāni …
His hairs stand up; they’re blue-black and curl clockwise.
ब्रह्मुजुगत्तो होति …
brahmujugatto hoti …
His body is tall and straight-limbed.
सत्तुस्सदो होति …
sattussado hoti …
He has bulging muscles in seven places.
सीहपुब्बद्धकायो होति …
sīhapubbaddhakāyo hoti …
His chest is like that of a lion.
निग्रोधपरिमण्डलो होति, यावतक्वस्स कायो तावतक्वस्स ब्यामो यावतक्वस्स ब्यामो तावतक्वस्स कायो …
nigrodhaparimaṇḍalo hoti, yāvatakvassa kāyo tāvatakvassa byāmo yāvatakvassa byāmo tāvatakvassa kāyo …
He has the proportional circumference of a banyan tree: the span of his arms equals the height of his body.
समवट्टक्खन्धो होति …
samavaṭṭakkhandho hoti …
His torso is cylindrical.
रसग्गसग्गी होति …
rasaggasaggī hoti …
He has ridged taste buds.
सीहहनु होति …
sīhahanu hoti …
His jaw is like that of a lion.
चत्तालीसदन्तो होति …
cattālīsadanto hoti …
He has forty teeth.
समदन्तो होति …
samadanto hoti …
His teeth are even.
अविरळदन्तो होति …
aviraḷadanto hoti …
His teeth have no gaps.
सुसुक्कदाठो होति …
susukkadāṭho hoti …
His teeth are perfectly white.
पहूतजिव्हो होति …
pahūtajivho hoti …
He has a large tongue.
ब्रह्मस्सरो होति करवीकभाणी …
brahmassaro hoti karavīkabhāṇī …
He has the voice of Brahmā, like a cuckoo’s call.
अभिनीलनेत्तो होति …
abhinīlanetto hoti …
His eyes are indigo.
गोपखुमो होति …
gopakhumo hoti …
He has eyelashes like a cow’s.
उण्णा भमुकन्तरे जाता होति, ओदाता मुदुतूलसन्निभा। यम्पि, भिक्खवे, महापुरिसस्स उण्णा भमुकन्तरे जाता होति, ओदाता मुदुतूलसन्निभा, इदम्पि, भिक्खवे, महापुरिसस्स महापुरिसलक्खणं भवति।
uṇṇā bhamukantare jātā hoti, odātā mudutūlasannibhā. Yampi, bhikkhave, mahāpurisassa uṇṇā bhamukantare jātā hoti, odātā mudutūlasannibhā, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.
Between his eyebrows there grows a tuft, soft and white like cotton-wool.
पुन चपरं, भिक्खवे, महापुरिसो उण्हीससीसो होति। यम्पि, भिक्खवे, महापुरिसो उण्हीससीसो होति, इदम्पि, भिक्खवे, महापुरिसस्स महापुरिसलक्खणं भवति।
Puna caparaṁ, bhikkhave, mahāpuriso uṇhīsasīso hoti. Yampi, bhikkhave, mahāpuriso uṇhīsasīso hoti, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.
The crown of his head is like a turban.
इमानि खो तानि, भिक्खवे, द्वत्तिंस महापुरिसस्स महापुरिसलक्खणानि, येहि समन्नागतस्स महापुरिसस्स द्वेव गतियो भवन्ति अनञ्ञा। सचे अगारं अज्झावसति, राजा होति चक्कवत्ती …पे… सचे खो पन अगारस्मा अनगारियं पब्बजति, अरहं होति सम्मासम्बुद्धो लोके विवट्टच्छदो।
Imāni kho tāni, bhikkhave, dvattiṁsa mahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado.
These are the thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other.
इमानि खो, भिक्खवे, द्वत्तिंस महापुरिसस्स महापुरिसलक्खणानि बाहिरकापि इसयो धारेन्ति, नो च खो ते जानन्ति: ‘इमस्स कम्मस्स कटत्ता इदं लक्खणं पटिलभतीऽति।
Imāni kho, bhikkhave, dvattiṁsa mahāpurisassa mahāpurisalakkhaṇāni bāhirakāpi isayo dhārenti, no ca kho te jānanti: ‘imassa kammassa kaṭattā idaṁ lakkhaṇaṁ paṭilabhatī’ti.
Seers who are outsiders remember these marks, but they do not know the specific deeds performed in the past to obtain each mark.
१। सुप्पतिट्ठितपादतालक्खणं
1. Suppatiṭṭhitapādatālakkhaṇaṁ
1. Well-Planted Feet
यम्पि, भिक्खवे, तथागतो पुरिमं जातिं पुरिमं भवं पुरिमं निकेतं पुब्बे मनुस्सभूतो समानो दळ्हसमादानो अहोसि कुसलेसु धम्मेसु, अवत्थितसमादानो कायसुचरिते वचीसुचरिते मनोसुचरिते दानसंविभागे सीलसमादाने उपोसथुपवासे मत्तेय्यताय पेत्तेय्यताय सामञ्ञताय ब्रह्मञ्ञताय कुले जेट्ठापचायिताय अञ्ञतरञ्ञतरेसु च अधिकुसलेसु धम्मेसु। सो तस्स कम्मस्स कटत्ता उपचितत्ता उस्सन्नत्ता विपुलत्ता कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जति। सो तत्थ अञ्ञे देवे दसहि ठानेहि अधिग्गण्हाति दिब्बेन आयुना दिब्बेन वण्णेन दिब्बेन सुखेन दिब्बेन यसेन दिब्बेन आधिपतेय्येन दिब्बेहि रूपेहि दिब्बेहि सद्देहि दिब्बेहि गन्धेहि दिब्बेहि रसेहि दिब्बेहि फोट्ठब्बेहि। सो ततो चुतो इत्थत्तं आगतो समानो इमं महापुरिसलक्खणं पटिलभति। सुप्पतिट्ठितपादो होति। समं पादं भूमियं निक्खिपति, समं उद्धरति, समं सब्बावन्तेहि पादतलेहि भूमिं फुसति।
Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno daḷhasamādāno ahosi kusalesu dhammesu, avatthitasamādāno kāyasucarite vacīsucarite manosucarite dānasaṁvibhāge sīlasamādāne uposathupavāse matteyyatāya petteyyatāya sāmaññatāya brahmaññatāya kule jeṭṭhāpacāyitāya aññataraññataresu ca adhikusalesu dhammesu. So tassa kammassa kaṭattā upacitattā ussannattā vipulattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. So tattha aññe deve dasahi ṭhānehi adhiggaṇhāti dibbena āyunā dibbena vaṇṇena dibbena sukhena dibbena yasena dibbena ādhipateyyena dibbehi rūpehi dibbehi saddehi dibbehi gandhehi dibbehi rasehi dibbehi phoṭṭhabbehi. So tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati. Suppatiṭṭhitapādo hoti. Samaṁ pādaṁ bhūmiyaṁ nikkhipati, samaṁ uddharati, samaṁ sabbāvantehi pādatalehi bhūmiṁ phusati.
In some past lives, past existences, past abodes the Realized One was reborn as a human being. He firmly and persistently undertook skillful behaviors such as good conduct by way of body, speech, and mind, giving and sharing, taking precepts, observing the Uposatha day, paying due respect to mother and father, ascetics and brahmins, honoring the elders in the family, and various other things pertaining to skillful behaviors. Due to performing, accumulating, heaping up, and amassing those deeds, when his body broke up, after death, he was reborn in a good place, a heavenly realm. There he surpassed the other gods in ten respects: divine life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches. When he passed away from there and came back to this state of existence he obtained this mark of a great man: he has well-planted feet. He places his foot on the ground evenly, raises it evenly, and touches the ground evenly with the whole sole of his foot.
सो तेन लक्खणेन समन्नागतो सचे अगारं अज्झावसति, राजा होति चक्कवत्ती धम्मिको धम्मराजा चातुरन्तो विजितावी जनपदत्थावरियप्पत्तो सत्तरतनसमन्नागतो। तस्सिमानि सत्त रतनानि भवन्ति; सेय्यथिदं—चक्करतनं हत्थिरतनं अस्सरतनं मणिरतनं इत्थिरतनं गहपतिरतनं परिणायकरतनमेव सत्तमं। परोसहस्सं खो पनस्स पुत्ता भवन्ति सूरा वीरङ्गरूपा परसेनप्पमद्दना। सो इमं पथविं सागरपरियन्तं अखिलमनिमित्तमकण्टकं इद्धं फीतं खेमं सिवं निरब्बुदं अदण्डेन असत्थेन धम्मेन अभिविजिय अज्झावसति। राजा समानो किं लभति? अक्खम्भियो होति केनचि मनुस्सभूतेन पच्चत्थिकेन पच्चामित्तेन। राजा समानो इदं लभति। सचे खो पन अगारस्मा अनगारियं पब्बजति, अरहं होति सम्मासम्बुद्धो लोके विवट्टच्छदो। बुद्धो समानो किं लभति? अक्खम्भियो होति अब्भन्तरेहि वा बाहिरेहि वा पच्चत्थिकेहि पच्चामित्तेहि रागेन वा दोसेन वा मोहेन वा समणेन वा ब्राह्मणेन वा देवेन वा मारेन वा ब्रह्मुना वा केनचि वा लोकस्मिं। बुद्धो समानो इदं लभति”। एतमत्थं भगवा अवोच।
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti; Seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ akhilamanimittamakaṇṭakaṁ iddhaṁ phītaṁ khemaṁ sivaṁ nirabbudaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Rājā samāno kiṁ labhati? Akkhambhiyo4 hoti kenaci manussabhūtena paccatthikena paccāmittena. Rājā samāno idaṁ labhati. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. Buddho samāno kiṁ labhati? Akkhambhiyo hoti abbhantarehi vā bāhirehi vā paccatthikehi paccāmittehi rāgena vā dosena vā mohena vā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. Buddho samāno idaṁ labhati”. Etamatthaṁ bhagavā avoca.
Possessing this mark, if he stays at home he becomes a wheel-turning monarch. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea—free of harassment by bandits, successful and prosperous, safe, blessed, and untroubled—he reigns by principle, without rod or sword. And what does he obtain as king? He can’t be stopped by any human foe or enemy. That’s what he obtains as king. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world. And what does he obtain as Buddha? He can’t be stopped by any foe or enemy whether internal or external; nor by greed, hate, or delusion; nor by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. That’s what he obtains as Buddha.” The Buddha spoke this matter.
तत्थेतं वुच्चति:
Tatthetaṁ vuccati:
On this it is said:
“सच्चे च धम्मे च दमे च संयमे, सोचेय्यसीलालयुपोसथेसु च; दाने अहिंसाय असाहसे रतो, दळ्हं समादाय समत्तमाचरि।
“Sacce ca dhamme ca dame ca saṁyame, Soceyyasīlālayuposathesu ca; Dāne ahiṁsāya asāhase rato, Daḷhaṁ samādāya samattamācari.
“Truth, principle, self-control, and restraint; purity, precepts, and observing the Uposatha day; giving, harmlessness, delighting in non-violence—firmly undertaking these things, he lived accordingly.
सो तेन कम्मेन दिवं समक्कमि, सुखञ्च खिड्डारतियो च अन्वभि; ततो चवित्वा पुनरागतो इध, समेहि पादेहि फुसी वसुन्धरं।
So tena kammena divaṁ samakkami, Sukhañca khiḍḍāratiyo ca anvabhi; Tato cavitvā punarāgato idha, Samehi pādehi phusī vasundharaṁ.
By means of these deeds he went to heaven, where he enjoyed happiness and merriment. After passing away from there to here, he steps evenly on this rich earth.
ब्याकंसु वेय्यञ्जनिका समागता, समप्पतिट्ठस्स न होति खम्भना; गिहिस्स वा पब्बजितस्स वा पुन, तं लक्खणं भवति तदत्थजोतकं।
Byākaṁsu veyyañjanikā samāgatā, Samappatiṭṭhassa na hoti khambhanā; Gihissa vā pabbajitassa vā puna, Taṁ lakkhaṇaṁ bhavati tadatthajotakaṁ.
The gathered soothsayers predicted that there is no stopping one of such even tread, as householder or renunciate. That’s the meaning shown by this mark.
अक्खम्भियो होति अगारमावसं, पराभिभू सत्तुभि नप्पमद्दनो; मनुस्सभूतेनिध होति केनचि, अक्खम्भियो तस्स फलेन कम्मुनो।
Akkhambhiyo hoti agāramāvasaṁ, Parābhibhū sattubhi nappamaddano; Manussabhūtenidha hoti kenaci, Akkhambhiyo tassa phalena kammuno.
While living at home he cannot be stopped, he defeats his foes, and cannot be beaten. Due to the fruit of that deed, he cannot be stopped by any human.
सचे च पब्बज्जमुपेति तादिसो, नेक्खम्मछन्दाभिरतो विचक्खणो; अग्गो न सो गच्छति जातु खम्भनं, नरुत्तमो एस हि तस्स धम्मता”ति।
Sace ca pabbajjamupeti tādiso, Nekkhammachandābhirato vicakkhaṇo; Aggo na so gacchati jātu khambhanaṁ, Naruttamo esa hi tassa dhammatā”ti.
But if he chooses the life gone forth, seeing clearly, loving renunciation, not even the best can hope to stop him; this is the nature of the supreme person.”
२। पादतलचक्कलक्खणं
2. Pādatalacakkalakkhaṇaṁ
2. Wheels on the Feet
“यम्पि, भिक्खवे, तथागतो पुरिमं जातिं पुरिमं भवं पुरिमं निकेतं पुब्बे मनुस्सभूतो समानो बहुजनस्स सुखावहो अहोसि, उब्बेगौत्तासभयं अपनुदिता, धम्मिकञ्च रक्खावरणगुत्तिं संविधाता, सपरिवारञ्च दानं अदासि। सो तस्स कम्मस्स कटत्ता उपचितत्ता उस्सन्नत्ता विपुलत्ता कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जति …पे… सो ततो चुतो इत्थत्तं आगतो समानो इमं महापुरिसलक्खणं पटिलभति। हेट्ठापादतलेसु चक्कानि जातानि होन्ति सहस्सारानि सनेमिकानि सनाभिकानि सब्बाकारपरिपूरानि सुविभत्तन्तरानि।
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno bahujanassa sukhāvaho ahosi, ubbegauttāsabhayaṁ apanuditā, dhammikañca rakkhāvaraṇaguttiṁ saṁvidhātā, saparivārañca dānaṁ adāsi. So tassa kammassa kaṭattā upacitattā ussannattā vipulattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati …pe… so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati. Heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni suvibhattantarāni.
“Bhikkhus, in some past lives the Realized One was reborn as a human being. He conveyed happiness to many people, eliminating threats, terror, and danger, providing just protection and security, and giving gifts with all the trimmings. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained this mark: on the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail and well divided inside.
सो तेन लक्खणेन समन्नागतो सचे अगारं अज्झावसति, राजा होति चक्कवत्ती …पे… राजा समानो किं लभति? महापरिवारो होति; महास्स होन्ति परिवारा ब्राह्मणगहपतिका नेगमजानपदा गणकमहामत्ता अनीकट्ठा दोवारिका अमच्चा पारिसज्जा राजानो भोगिया कुमारा। राजा समानो इदं लभति। सचे खो पन अगारस्मा अनगारियं पब्बजति, अरहं होति सम्मासम्बुद्धो लोके विवट्टच्छदो। बुद्धो समानो किं लभति? महापरिवारो होति; महास्स होन्ति परिवारा भिक्खू भिक्खुनियो उपासका उपासिकायो देवा मनुस्सा असुरा नागा गन्धब्बा। बुद्धो समानो इदं लभति”। एतमत्थं भगवा अवोच।
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? Mahāparivāro hoti; mahāssa honti parivārā brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. Rājā samāno idaṁ labhati. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. Buddho samāno kiṁ labhati? Mahāparivāro hoti; mahāssa honti parivārā bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. Buddho samāno idaṁ labhati”. Etamatthaṁ bhagavā avoca.
Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He has a large following of brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. But if he goes forth from the lay life to homelessness, he becomes a fully awakened Buddha. And what does he obtain as Buddha? He has a large following of monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and centaurs. That’s what he obtains as Buddha.” The Buddha spoke this matter.
तत्थेतं वुच्चति:
Tatthetaṁ vuccati:
On this it is said:
“पुरे पुरत्था पुरिमासु जातिसु, मनुस्सभूतो बहुनं सुखावहो; उब्भेगौत्तासभयापनूदनो, गुत्तीसु रक्खावरणेसु उस्सुको।
“Pure puratthā purimāsu jātisu, Manussabhūto bahunaṁ sukhāvaho; Ubbhegauttāsabhayāpanūdano, Guttīsu rakkhāvaraṇesu ussuko.
“In olden days, in past lives, he brought happiness to many people, ridding them of fear, terror, and danger, eagerly guarding and protecting them.
सो तेन कम्मेन दिवं समक्कमि, सुखञ्च खिड्डारतियो च अन्वभि; ततो चवित्वा पुनरागतो इध, चक्कानि पादेसु दुवेसु विन्दति।
So tena kammena divaṁ samakkami, Sukhañca khiḍḍāratiyo ca anvabhi; Tato cavitvā punarāgato idha, Cakkāni pādesu duvesu vindati.
By means of these deeds he went to heaven, where he enjoyed happiness and merriment. After passing away from there to here, wheels on his two feet are found,
समन्तनेमीनि सहस्सरानि च, ब्याकंसु वेय्यञ्जनिका समागता; दिस्वा कुमारं सतपुञ्ञलक्खणं, परिवारवा हेस्सति सत्तुमद्दनो।
Samantanemīni sahassarāni ca, Byākaṁsu veyyañjanikā samāgatā; Disvā kumāraṁ satapuññalakkhaṇaṁ, Parivāravā hessati sattumaddano.
all rimmed around and thousand-spoked. The gathered soothsayers predicted, seeing the prince
तथा हि चक्कानि समन्तनेमिनि, सचे न पब्बज्जमुपेति तादिसो; वत्तेति चक्कं पथविं पसासति, तस्सानुयन्ताध भवन्ति खत्तिया।
Tathā hi cakkāni samantanemini, Sace na pabbajjamupeti tādiso; Vatteti cakkaṁ pathaviṁ pasāsati, Tassānuyantādha bhavanti khattiyā.
which is why he has wheels all rimmed around. If he doesn’t choose the life gone forth, he’ll roll the wheel and rule the land. The aristocrats will be his vassals,
महायसं सम्परिवारयन्ति नं, सचे च पब्बज्जमुपेति तादिसो; नेक्खम्मछन्दाभिरतो विचक्खणो, देवा मनुस्सासुरसक्करक्खसा।
Mahāyasaṁ samparivārayanti naṁ, Sace ca pabbajjamupeti tādiso; Nekkhammachandābhirato vicakkhaṇo, Devā manussāsurasakkarakkhasā.
flocking to his glory. But if he chooses the life gone forth, seeing clearly, loving renunciation, the gods, humans, demons, Sakka, and monsters;
गन्धब्बनागा विहगा चतुप्पदा, अनुत्तरं देवमनुस्सपूजितं; महायसं सम्परिवारयन्ति नन्”ति।
Gandhabbanāgā vihagā catuppadā, Anuttaraṁ devamanussapūjitaṁ; Mahāyasaṁ samparivārayanti nan”ti.
centaurs and dragons, birds and beasts, will flock to his glory, the supreme, honored by gods and humans.”
३–५। आयतपण्हितादितिलक्खणं
3–5. Āyatapaṇhitāditilakkhaṇaṁ
3–5. Stretched Heels, Etc.
“यम्पि, भिक्खवे, तथागतो पुरिमं जातिं पुरिमं भवं पुरिमं निकेतं पुब्बे मनुस्सभूतो समानो पाणातिपातं पहाय पाणातिपाता पटिविरतो अहोसि निहितदण्डो निहितसत्थो लज्जी दयापन्नो, सब्बपाणभूतहितानुकम्पी विहासि। सो तस्स कम्मस्स कटत्ता उपचितत्ता उस्सन्नत्ता विपुलत्ता …पे… सो ततो चुतो इत्थत्तं आगतो समानो इमानि तीणि महापुरिसलक्खणानि पटिलभति। आयतपण्हि च होति, दीघङ्गुलि च ब्रह्मुजुगत्तो च।
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato ahosi nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī vihāsi. So tassa kammassa kaṭattā upacitattā ussannattā vipulattā …pe… so tato cuto itthattaṁ āgato samāno imāni tīṇi mahāpurisalakkhaṇāni paṭilabhati. Āyatapaṇhi ca hoti, dīghaṅguli ca brahmujugatto ca.
“Bhikkhus, in some past lives the Realized One was reborn as a human being. He gave up killing living creatures, renouncing the rod and the sword. He was scrupulous and kind, living full of compassion for all living beings. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained these three marks: he has stretched heels, long fingers, and his body is tall and straight-limbed.
सो तेहि लक्खणेहि समन्नागतो सचे अगारं अज्झावसति, राजा होति चक्कवत्ती …पे… राजा समानो किं लभति? दीघायुको होति चिरट्ठितिको, दीघमायुं पालेति, न सक्का होति अन्तरा जीविता वोरोपेतुं केनचि मनुस्सभूतेन पच्चत्थिकेन पच्चामित्तेन। राजा समानो इदं लभति …पे… बुद्धो समानो किं लभति? दीघायुको होति चिरट्ठितिको, दीघमायुं पालेति, न सक्का होति अन्तरा जीविता वोरोपेतुं पच्चत्थिकेहि पच्चामित्तेहि समणेन वा ब्राह्मणेन वा देवेन वा मारेन वा ब्रह्मुना वा केनचि वा लोकस्मिं। बुद्धो समानो इदं लभति”। एतमत्थं भगवा अवोच।
So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? Dīghāyuko hoti ciraṭṭhitiko, dīghamāyuṁ pāleti, na sakkā hoti antarā jīvitā voropetuṁ kenaci manussabhūtena paccatthikena paccāmittena. Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? Dīghāyuko hoti ciraṭṭhitiko, dīghamāyuṁ pāleti, na sakkā hoti antarā jīvitā voropetuṁ paccatthikehi paccāmittehi samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. Buddho samāno idaṁ labhati”. Etamatthaṁ bhagavā avoca.
Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He’s long-lived, preserving his life for a long time. No human foe or enemy is able to take his life before his time. That’s what he obtains as king. And what does he obtain as Buddha? He’s long-lived, preserving his life for a long time. No foes or enemies—nor any ascetic or brahmin or god or Māra or Brahmā or anyone in the world—is able to take his life before his time. That’s what he obtains as Buddha.” The Buddha spoke this matter.
तत्थेतं वुच्चति:
Tatthetaṁ vuccati:
On this it is said:
“मारणवधभयत्तनो विदित्वा, पटिविरतो परं मारणायहोसि; तेन सुचरितेन सग्गमगमा, सुकतफलविपाकमनुभोसि।
“Māraṇavadhabhayattano viditvā, Paṭivirato paraṁ māraṇāyahosi; Tena sucaritena saggamagamā, Sukataphalavipākamanubhosi.
“Realizing for himself the horrors of death, he refrained from killing other creatures. By that good conduct he went to heaven, where he enjoyed the fruit of deeds well done.
चविय पुनरिधागतो समानो, पटिलभति इध तीणि लक्खणानि; भवति विपुलदीघपासण्हिको, ब्रह्माव सुजु सुभो सुजातगत्तो।
Caviya punaridhāgato samāno, Paṭilabhati idha tīṇi lakkhaṇāni; Bhavati vipuladīghapāsaṇhiko, Brahmāva suju subho sujātagatto.
Passing away, on his return to here, he obtained these three marks: his stretched heels are abundant and long, and like Brahmā, he’s straight and beautiful,
सुभुजो सुसु सुसण्ठितो सुजातो, मुदुतलुनङ्गुलियस्स होन्ति; दीघा तीभि पुरिसवरग्गलक्खणेहि, चिरयपनाय कुमारमादिसन्ति।
Subhujo susu susaṇṭhito sujāto, Mudutalunaṅguliyassa honti; Dīghā tībhi purisavaraggalakkhaṇehi, Cirayapanāya5 kumāramādisanti.
Fair of arm, youthful, of good posture and breeding, his fingers are soft and tender and long. By these three marks of an excellent man, they indicated that the prince’s life would be long:
भवति यदि गिही चिरं यपेति, चिरतरं पब्बजति यदि ततो हि; यापयति च वसिद्धिभावनाय, इति दीघायुकताय तं निमित्तन्”ति।
Bhavati yadi gihī ciraṁ yapeti, Cirataraṁ pabbajati yadi tato hi; Yāpayati ca vasiddhibhāvanāya, Iti dīghāyukatāya taṁ nimittan”ti.
‘As a householder he will live long; longer still if he goes forth, due to mastery in the development of psychic power. Thus this is the sign of long life.’”
६। सत्तुस्सदतालक्खणं
6. Sattussadatālakkhaṇaṁ
6. Seven Rounded Places
“यम्पि, भिक्खवे, तथागतो पुरिमं जातिं पुरिमं भवं पुरिमं निकेतं पुब्बे मनुस्सभूतो समानो दाता अहोसि पणीतानं रसितानं खादनीयानं भोजनीयानं सायनीयानं लेहनीयानं पानानं। सो तस्स कम्मस्स कटत्ता …पे… सो ततो चुतो इत्थत्तं आगतो समानो इमं महापुरिसलक्खणं पटिलभति, सत्तुस्सदो होति, सत्तस्स उस्सदा होन्ति; उभोसु हत्थेसु उस्सदा होन्ति, उभोसु पादेसु उस्सदा होन्ति, उभोसु अंसकूटेसु उस्सदा होन्ति, खन्धे उस्सदो होति।
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno dātā ahosi paṇītānaṁ rasitānaṁ khādanīyānaṁ bhojanīyānaṁ sāyanīyānaṁ lehanīyānaṁ pānānaṁ. So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati, sattussado hoti, sattassa ussadā honti; ubhosu hatthesu ussadā honti, ubhosu pādesu ussadā honti, ubhosu aṁsakūṭesu ussadā honti, khandhe ussado hoti.
“Bhikkhus, in some past lives the Realized One was reborn as a human being. He was a donor of delicious and tasty cooked and fresh foods, and drinks that were sweet and succulent. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained this mark: he is rounded in seven places. Both hands, both feet, both shoulders, and his chest are all rounded.
सो तेन लक्खणेन समन्नागतो सचे अगारं अज्झावसति, राजा होति चक्कवत्ती …पे… राजा समानो किं लभति? लाभी होति पणीतानं रसितानं खादनीयानं भोजनीयानं सायनीयानं लेहनीयानं पानानं। राजा समानो इदं लभति …पे… बुद्धो समानो किं लभति? लाभी होति पणीतानं रसितानं खादनीयानं भोजनीयानं सायनीयानं लेहनीयानं पानानं। बुद्धो समानो इदं लभति”। एतमत्थं भगवा अवोच।
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? Lābhī hoti paṇītānaṁ rasitānaṁ khādanīyānaṁ bhojanīyānaṁ sāyanīyānaṁ lehanīyānaṁ pānānaṁ. Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? Lābhī hoti paṇītānaṁ rasitānaṁ khādanīyānaṁ bhojanīyānaṁ sāyanīyānaṁ lehanīyānaṁ pānānaṁ. Buddho samāno idaṁ labhati”. Etamatthaṁ bhagavā avoca.
Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He gets delicious and tasty cooked and fresh foods, and drinks that are sweet and succulent. That’s what he obtains as king. And what does he obtain as Buddha? He gets delicious and tasty cooked and fresh foods, and drinks that are sweet and succulent. That’s what he obtains as Buddha.” The Buddha spoke this matter.
तत्थेतं वुच्चति:
Tatthetaṁ vuccati:
On this it is said:
“खज्जभोज्जमथ लेय्य सायियं, उत्तमग्गरसदायको अहु; तेन सो सुचरितेन कम्मुना, नन्दने चिरमभिप्पमोदति।
“Khajjabhojjamatha leyya sāyiyaṁ, Uttamaggarasadāyako ahu; Tena so sucaritena kammunā, Nandane ciramabhippamodati.
“He used to give the very best of flavors—scrumptious foods of every kind. Because of that good deed, he rejoiced long in Nandana heaven.
सत्त चुस्सदे इधाधिगच्छति, हत्थपादमुदुतञ्च विन्दति; आहु ब्यञ्जननिमित्तकोविदा, खज्जभोज्जरसलाभिताय नं।
Satta cussade idhādhigacchati, Hatthapādamudutañca vindati; Āhu byañjananimittakovidā, Khajjabhojjarasalābhitāya naṁ.
On returning to here, he is rounded in seven places, and tender hands and feet are found. The soothsayers expert in signs declared: ‘He’ll get tasty foods of all sorts
यं गिहिस्सपि तदत्थजोतकं, पब्बज्जम्पि च तदाधिगच्छति; खज्जभोज्जरसलाभिरुत्तमं, आहु सब्बगिहिबन्धनच्छिदन्”ति।
Yaṁ gihissapi6 tadatthajotakaṁ, Pabbajjampi ca tadādhigacchati; Khajjabhojjarasalābhiruttamaṁ, Āhu sabbagihibandhanacchidan”ti.
as a householder, that’s what that means. But even if he goes forth he’ll get the same, supreme in gaining tasty foods of all sorts, cutting all bonds of the lay life.’”
७–८। करचरणमुदुजालतालक्खणानि
7–8. Karacaraṇamudujālatālakkhaṇāni
7–8. Tender and Serried Hands
“यम्पि, भिक्खवे, तथागतो पुरिमं जातिं पुरिमं भवं पुरिमं निकेतं पुब्बे मनुस्सभूतो समानो चतूहि सङ्गहवत्थूहि जनं सङ्गाहको अहोसि—दानेन पेय्यवज्जेन अत्थचरियाय समानत्तताय। सो तस्स कम्मस्स कटत्ता …पे… सो ततो चुतो इत्थत्तं आगतो समानो इमानि द्वे महापुरिसलक्खणानि पटिलभति। मुदुतलुनहत्थपादो च होति जालहत्थपादो च।
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno catūhi saṅgahavatthūhi janaṁ saṅgāhako ahosi—dānena peyyavajjena7 atthacariyāya samānattatāya. So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. Mudutalunahatthapādo ca hoti jālahatthapādo ca.
“Bhikkhus, in some past lives the Realized One was reborn as a human being. He brought people together using the four ways of being inclusive: giving, kindly words, taking care, and equality. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained these two marks: his hands and feet are tender, and they are serried.
सो तेहि लक्खणेहि समन्नागतो सचे अगारं अज्झावसति, राजा होति चक्कवत्ती …पे… राजा समानो किं लभति? सुसङ्गहितपरिजनो होति, सुसङ्गहितास्स होन्ति ब्राह्मणगहपतिका नेगमजानपदा गणकमहामत्ता अनीकट्ठा दोवारिका अमच्चा पारिसज्जा राजानो भोगिया कुमारा। राजा समानो इदं लभति … बुद्धो समानो किं लभति? सुसङ्गहितपरिजनो होति, सुसङ्गहितास्स होन्ति भिक्खू भिक्खुनियो उपासका उपासिकायो देवा मनुस्सा असुरा नागा गन्धब्बा। बुद्धो समानो इदं लभति”। एतमत्थं भगवा अवोच।
So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? Susaṅgahitaparijano hoti, susaṅgahitāssa honti brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. Rājā samāno idaṁ labhati … buddho samāno kiṁ labhati? Susaṅgahitaparijano hoti, susaṅgahitāssa honti bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. Buddho samāno idaṁ labhati”. Etamatthaṁ bhagavā avoca.
Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? His retinue is inclusive, cohesive, and well-managed. This includes brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. And what does he obtain as Buddha? His retinue is inclusive and well-managed. This includes monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and centaurs. That’s what he obtains as Buddha.” The Buddha spoke this matter.
तत्थेतं वुच्चति:
Tatthetaṁ vuccati:
On this it is said:
“दानम्पि चत्थचरियतञ्च, पियवादितञ्च समानत्ततञ्च; करियचरियसुसङ्गहं बहूनं, अनवमतेन गुणेन याति सग्गं।
“Dānampi catthacariyatañca, Piyavāditañca samānattatañca; Kariyacariyasusaṅgahaṁ bahūnaṁ, Anavamatena guṇena yāti saggaṁ.
“By giving and helping others, kindly speech, and equal treatment, such action and conduct as brought people together, he went to heaven due to his esteemed virtue.
चविय पुनरिधागतो समानो, करचरणमुदुतञ्च जालिनो च; अतिरुचिरसुवग्गुदस्सनेय्यं, पटिलभति दहरो सुसु कुमारो।
Caviya punaridhāgato samāno, Karacaraṇamudutañca jālino ca; Atirucirasuvaggudassaneyyaṁ, Paṭilabhati daharo susu kumāro.
Passing away, on his return to here, the young baby prince obtained hands and feet so tender and serried, lovely, graceful, and good-looking.
भवति परिजनस्सवो विधेय्यो, महिमं आवसितो सुसङ्गहितो; पियवदू हितसुखतं जिगीसमानो, अभिरुचितानि गुणानि आचरति।
Bhavati parijanassavo vidheyyo, Mahimaṁ āvasito susaṅgahito; Piyavadū hitasukhataṁ jigīsamāno, Abhirucitāni guṇāni ācarati.
His retinue is loyal and manageable, staying agreeably all over this broad land. Speaking kindly, seeking happiness, he implements agreeable qualities.
यदि च जहति सब्बकामभोगं, कथयति धम्मकथं जिनो जनस्स; वचनपटिकरस्साभिप्पसन्ना, सुत्वान धम्मानुधम्ममाचरन्ती”ति।
Yadi ca jahati sabbakāmabhogaṁ, Kathayati dhammakathaṁ jino janassa; Vacanapaṭikarassābhippasannā, Sutvāna dhammānudhammamācarantī”ti.
But if he gives up all sensual enjoyments, as victor he speaks Dhamma to the people. Devoted, they respond to his words; after listening, they practice in line with the teaching.”
९–१०। उस्सङ्खपाद-उद्धग्गलोमतालक्खणानि
9–10. Ussaṅkhapāda-uddhaggalomatālakkhaṇāni
9–10. Arched Feet and Upright Hair
“यम्पि, भिक्खवे, तथागतो पुरिमं जातिं पुरिमं भवं पुरिमं निकेतं पुब्बे मनुस्सभूतो समानो अत्थूपसंहितं धम्मूपसंहितं वाचं भासिता अहोसि, बहुजनं निदंसेसि, पाणीनं हितसुखावहो धम्मयागी। सो तस्स कम्मस्स कटत्ता …पे… सो ततो चुतो इत्थत्तं आगतो समानो इमानि द्वे महापुरिसलक्खणानि पटिलभति। उस्सङ्खपादो च होति, उद्धग्गलोमो च।
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno atthūpasaṁhitaṁ dhammūpasaṁhitaṁ vācaṁ bhāsitā ahosi, bahujanaṁ nidaṁsesi, pāṇīnaṁ hitasukhāvaho dhammayāgī. So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. Ussaṅkhapādo ca hoti, uddhaggalomo ca.
“Bhikkhus, in some past lives the Realized One was reborn as a human being. His speech was meaningful and principled. He educated many people, bringing welfare and happiness, offering the teaching. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained these two marks: the tops of his feet are arched and his hairs stand up.
सो तेहि लक्खणेहि समन्नागतो, सचे अगारं अज्झावसति, राजा होति चक्कवत्ती …पे… राजा समानो किं लभति? अग्गो च होति सेट्ठो च पामोक्खो च उत्तमो च पवरो च कामभोगीनं। राजा समानो इदं लभति …पे… बुद्धो समानो किं लभति? अग्गो च होति सेट्ठो च पामोक्खो च उत्तमो च पवरो च सब्बसत्तानं। बुद्धो समानो इदं लभति”। एतमत्थं भगवा अवोच।
So tehi lakkhaṇehi samannāgato, sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? Aggo ca hoti seṭṭho ca pāmokkho ca uttamo ca pavaro ca kāmabhogīnaṁ. Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? Aggo ca hoti seṭṭho ca pāmokkho ca uttamo ca pavaro ca sabbasattānaṁ. Buddho samāno idaṁ labhati”. Etamatthaṁ bhagavā avoca.
Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He is the foremost, best, chief, highest, and finest of those who enjoy sensual pleasures. That’s what he obtains as king. And what does he obtain as Buddha? He is the foremost, best, chief, highest, and finest of all sentient beings. That’s what he obtains as Buddha.” The Buddha spoke this matter.
तत्थेतं वुच्चति:
Tatthetaṁ vuccati:
On this it is said:
“अत्थधम्मसहितं पुरे गिरं, एरयं बहुजनं निदंसयि; पाणिनं हितसुखावहो अहु, धम्मयागमयजी अमच्छरी।
“Atthadhammasahitaṁ pure giraṁ, Erayaṁ bahujanaṁ nidaṁsayi; Pāṇinaṁ hitasukhāvaho ahu, Dhammayāgamayajī amaccharī.
“His word was meaningful and principled, moving the people with his explanations. He brought welfare and happiness to creatures, unstintingly offering up teaching.
तेन सो सुचरितेन कम्मुना, सुग्गतिं वजति तत्थ मोदति; लक्खणानि च दुवे इधागतो, उत्तमप्पमुखताय विन्दति।
Tena so sucaritena kammunā, Suggatiṁ vajati tattha modati; Lakkhaṇāni ca duve idhāgato, Uttamappamukhatāya vindati.
Because of that good deed, he advanced to heaven and there rejoiced. On return to here two marks are found, of excellence and supremacy.
उब्भमुप्पतितलोमवा ससो, पादगण्ठिरहु साधुसण्ठिता; मंसलोहिताचिता तचोत्थता, उपरिचरणसोभना अहु।
Ubbhamuppatitalomavā saso, Pādagaṇṭhirahu sādhusaṇṭhitā; Maṁsalohitācitā tacotthatā, Uparicaraṇasobhanā ahu.
His hairs stand upright, and his ankles stand out well. Swollen with flesh and blood, encased in skin, beautified above the feet.
गेहमावसति चे तथाविधो, अग्गतं वजति कामभोगिनं; तेन उत्तरितरो न विज्जति, जम्बुदीपमभिभुय्य इरियति।
Gehamāvasati ce tathāvidho, Aggataṁ vajati kāmabhoginaṁ; Tena uttaritaro na vijjati, Jambudīpamabhibhuyya iriyati.
If such a one lives in the home, he becomes the best of those who enjoy sensual pleasures. There’ll be none better than him; he’ll proceed having mastered all India.
पब्बजम्पि च अनोमनिक्कमो, अग्गतं वजति सब्बपाणिनं; तेन उत्तरितरो न विज्जति, सब्बलोकमभिभुय्य विहरती”ति।
Pabbajampi ca anomanikkamo, Aggataṁ vajati sabbapāṇinaṁ; Tena uttaritaro na vijjati, Sabbalokamabhibhuyya viharatī”ti.
But going forth the peerless renunciate turns into the best of all creatures. There’ll be none better than him, he’ll live having mastered the whole world.”
११। एणिजङ्घलक्खणं
11. Eṇijaṅghalakkhaṇaṁ
11. Antelope Calves
“यम्पि, भिक्खवे, तथागतो पुरिमं जातिं पुरिमं भवं पुरिमं निकेतं पुब्बे मनुस्सभूतो समानो सक्कच्चं वाचेता अहोसि सिप्पं वा विज्जं वा चरणं वा कम्मं वा: ‘किन्तिमे खिप्पं विजानेय्युं, खिप्पं पटिपज्जेय्युं, न चिरं किलिस्सेय्युन्ऽ”ति। सो तस्स कम्मस्स कटत्ता …पे… सो ततो चुतो इत्थत्तं आगतो समानो इमं महापुरिसलक्खणं पटिलभति। एणिजङ्घो होति।
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno sakkaccaṁ vācetā ahosi sippaṁ vā vijjaṁ vā caraṇaṁ vā kammaṁ vā: ‘kintime khippaṁ vijāneyyuṁ, khippaṁ paṭipajjeyyuṁ, na ciraṁ kilisseyyun’”ti. So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati. Eṇijaṅgho hoti.
“Bhikkhus, in some past lives the Realized One was reborn as a human being. He was a thorough teacher of a profession, a branch of knowledge, conduct, or action, thinking: ‘How might they quickly learn and practice, without getting exhausted?’ Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained this mark: his calves are like those of an antelope.
सो तेन लक्खणेन समन्नागतो सचे अगारं अज्झावसति, राजा होति चक्कवत्ती …पे… राजा समानो किं लभति? यानि तानि राजारहानि राजङ्गानि राजूपभोगानि राजानुच्छविकानि तानि खिप्पं पटिलभति। राजा समानो इदं लभति …पे… बुद्धो समानो किं लभति? यानि तानि समणारहानि समणङ्गानि समणूपभोगानि समणानुच्छविकानि, तानि खिप्पं पटिलभति। बुद्धो समानो इदं लभति”। एतमत्थं भगवा अवोच।
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? Yāni tāni rājārahāni rājaṅgāni rājūpabhogāni rājānucchavikāni tāni khippaṁ paṭilabhati. Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? Yāni tāni samaṇārahāni samaṇaṅgāni samaṇūpabhogāni samaṇānucchavikāni, tāni khippaṁ paṭilabhati. Buddho samāno idaṁ labhati”. Etamatthaṁ bhagavā avoca.
Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He quickly obtains the things worthy of a king, the factors, supports, and things befitting a king. That’s what he obtains as king. And what does he obtain as Buddha? He quickly obtains the things worthy of an ascetic, the factors, supports, and things befitting an ascetic. That’s what he obtains as Buddha.” The Buddha spoke this matter.
तत्थेतं वुच्चति:
Tatthetaṁ vuccati:
On this it is said:
“सिप्पेसु विज्जाचरणेसु कम्मेसु, कथं विजानेय्युं लहुन्ति इच्छति; यदूपघाताय न होति कस्सचि, वाचेति खिप्पं न चिरं किलिस्सति।
“Sippesu vijjācaraṇesu kammesu, Kathaṁ vijāneyyuṁ8 lahunti icchati; Yadūpaghātāya na hoti kassaci, Vāceti khippaṁ na ciraṁ kilissati.
“In professions, knowledge, conduct, and deeds, he thought of how they might swiftly learn. Things that harm no-one at all, he quickly taught so they would not get tired.
तं कम्मं कत्वा कुसलं सुखुद्रयं, जङ्घा मनुञ्ञा लभते सुसण्ठिता; वट्टा सुजाता अनुपुब्बमुग्गता, उद्धग्गलोमा सुखुमत्तचोत्थता।
Taṁ kammaṁ katvā kusalaṁ sukhudrayaṁ, Jaṅghā manuññā labhate susaṇṭhitā; Vaṭṭā sujātā anupubbamuggatā, Uddhaggalomā sukhumattacotthatā.
Having done that skillful deed
एणेय्यजङ्घोति तमाहु पुग्गलं, सम्पत्तिया खिप्पमिधाहु लक्खणं; गेहानुलोमानि यदाभिकङ्खति, अपब्बजं खिप्पमिधाधिगच्छति।
Eṇeyyajaṅghoti tamāhu puggalaṁ, Sampattiyā khippamidhāhu9 lakkhaṇaṁ; Gehānulomāni yadābhikaṅkhati, Apabbajaṁ khippamidhādhigacchati.
They say that person has antelope calves, and that this is the mark of swift success. If he desires the things of the household life, not going forth, they’ll quickly be his.
सचे च पब्बज्जमुपेति तादिसो, नेक्खम्मछन्दाभिरतो विचक्खणो; अनुच्छविकस्स यदानुलोमिकं, तं विन्दति खिप्पमनोमविक्कमो”ति।
Sace ca pabbajjamupeti tādiso, Nekkhammachandābhirato vicakkhaṇo; Anucchavikassa yadānulomikaṁ, Taṁ vindati khippamanomavikkamo”ti.
But if he chooses the life gone forth, seeing clearly, loving renunciation, the peerless renunciate will quickly find what is fitting and suitable.”
१२। सुखुमच्छविलक्खणं
12. Sukhumacchavilakkhaṇaṁ
12. Delicate Skin
“यम्पि, भिक्खवे, तथागतो पुरिमं जातिं पुरिमं भवं पुरिमं निकेतं पुब्बे मनुस्सभूतो समानो समणं वा ब्राह्मणं वा उपसङ्कमित्वा परिपुच्छिता अहोसि: ‘किं, भन्ते, कुसलं, किं अकुसलं, किं सावज्जं, किं अनवज्जं, किं सेवितब्बं, किं न सेवितब्बं, किं मे करीयमानं दीघरत्तं अहिताय दुक्खाय अस्स, किं वा पन मे करीयमानं दीघरत्तं हिताय सुखाय अस्साऽति। सो तस्स कम्मस्स कटत्ता …पे… सो ततो चुतो इत्थत्तं आगतो समानो इमं महापुरिसलक्खणं पटिलभति। सुखुमच्छवि होति, सुखुमत्ता छविया रजोजल्लं काये न उपलिम्पति।
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā paripucchitā ahosi: ‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ, kiṁ sāvajjaṁ, kiṁ anavajjaṁ, kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ, kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya assa, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya assā’ti. So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati. Sukhumacchavi hoti, sukhumattā chaviyā rajojallaṁ kāye na upalimpati.
“Bhikkhus, in some past lives the Realized One was reborn as a human being. He approached an ascetic or brahmin and asked: ‘Sirs, what is skillful? What is unskillful? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? Doing what leads to my lasting harm and suffering? Doing what leads to my lasting welfare and happiness?’ Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained this mark: he has delicate skin, so delicate that dust and dirt don’t stick to his body.
सो तेन लक्खणेन समन्नागतो सचे अगारं अज्झावसति, राजा होति चक्कवत्ती …पे… राजा समानो किं लभति? महापञ्ञो होति, नास्स होति कोचि पञ्ञाय सदिसो वा सेट्ठो वा कामभोगीनं। राजा समानो इदं लभति …पे… बुद्धो समानो किं लभति? महापञ्ञो होति पुथुपञ्ञो हासपञ्ञो जवनपञ्ञो तिक्खपञ्ञो निब्बेधिकपञ्ञो, नास्स होति कोचि पञ्ञाय सदिसो वा सेट्ठो वा सब्बसत्तानं। बुद्धो समानो इदं लभति”। एतमत्थं भगवा अवोच।
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? Mahāpañño hoti, nāssa hoti koci paññāya sadiso vā seṭṭho vā kāmabhogīnaṁ. Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? Mahāpañño hoti puthupañño hāsapañño10 javanapañño tikkhapañño nibbedhikapañño, nāssa hoti koci paññāya sadiso vā seṭṭho vā sabbasattānaṁ. Buddho samāno idaṁ labhati”. Etamatthaṁ bhagavā avoca.
Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He has great wisdom. Of those who enjoy sensual pleasures, none is his equal or better in wisdom. That’s what he obtains as king. And what does he obtain as Buddha? He has great wisdom, widespread wisdom, laughing wisdom, swift wisdom, sharp wisdom, and penetrating wisdom. No sentient being is his equal or better in wisdom. That’s what he obtains as Buddha.” The Buddha spoke this matter.
तत्थेतं वुच्चति:
Tatthetaṁ vuccati:
On this it is said:
“पुरे पुरत्था पुरिमासु जातिसु, अञ्ञातुकामो परिपुच्छिता अहु; सुस्सूसिता पब्बजितं उपासिता, अत्थन्तरो अत्थकथं निसामयि।
“Pure puratthā purimāsu jātisu, Aññātukāmo paripucchitā ahu; Sussūsitā pabbajitaṁ upāsitā, Atthantaro atthakathaṁ nisāmayi.
“In olden days, in past lives, eager to understand, he asked questions. Keen to learn, he waited on renunciates, heeding their explanation with pure intent.
पञ्ञापटिलाभगतेन कम्मुना, मनुस्सभूतो सुखुमच्छवी अहु; ब्याकंसु उप्पादनिमित्तकोविदा, सुखुमानि अत्थानि अवेच्च दक्खिति।
Paññāpaṭilābhagatena kammunā, Manussabhūto sukhumacchavī ahu; Byākaṁsu uppādanimittakovidā, Sukhumāni atthāni avecca dakkhiti.
Due to that deed of acquiring wisdom, as a human being his skin is delicate. At his birth
सचे न पब्बज्जमुपेति तादिसो, वत्तेति चक्कं पथविं पसासति; अत्थानुसिट्ठीसु परिग्गहेसु च, न तेन सेय्यो सदिसो च विज्जति।
Sace na pabbajjamupeti tādiso, Vatteti cakkaṁ pathaviṁ pasāsati; Atthānusiṭṭhīsu pariggahesu ca, Na tena seyyo sadiso ca vijjati.
If he doesn’t choose the life gone forth, he’ll roll the wheel and rule the land. Among those with material possessions
सचे च पब्बज्जमुपेति तादिसो, नेक्खम्मछन्दाभिरतो विचक्खणो; पञ्ञाविसिट्ठं लभते अनुत्तरं, पप्पोति बोधिं वरभूरिमेधसो”ति।
Sace ca pabbajjamupeti tādiso, Nekkhammachandābhirato vicakkhaṇo; Paññāvisiṭṭhaṁ labhate anuttaraṁ, Pappoti bodhiṁ varabhūrimedhaso”ti.
But if he chooses the life gone forth, seeing clearly, loving renunciation, gaining wisdom that’s supreme and eminent, the one of superb, vast intelligence
१३। सुवण्णवण्णलक्खणं
13. Suvaṇṇavaṇṇalakkhaṇaṁ
13. Golden Skin
“यम्पि, भिक्खवे, तथागतो पुरिमं जातिं पुरिमं भवं पुरिमं निकेतं पुब्बे मनुस्सभूतो समानो अक्कोधनो अहोसि अनुपायासबहुलो, बहुम्पि वुत्तो समानो नाभिसज्जि न कुप्पि न ब्यापज्जि न पतित्थीयि, न कोपञ्च दोसञ्च अप्पच्चयञ्च पात्वाकासि। दाता च अहोसि सुखुमानं मुदुकानं अत्थरणानं पावुरणानं खोमसुखुमानं कप्पासिकसुखुमानं कोसेय्यसुखुमानं कम्बलसुखुमानं। सो तस्स कम्मस्स कटत्ता उपचितत्ता …पे… सो ततो चुतो इत्थत्तं आगतो समानो इमं महापुरिसलक्खणं पटिलभति। सुवण्णवण्णो होति कञ्चनसन्निभत्तचो।
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno akkodhano ahosi anupāyāsabahulo, bahumpi vutto samāno nābhisajji na kuppi na byāpajji na patitthīyi, na kopañca dosañca appaccayañca pātvākāsi. Dātā ca ahosi sukhumānaṁ mudukānaṁ attharaṇānaṁ pāvuraṇānaṁ11 khomasukhumānaṁ kappāsikasukhumānaṁ koseyyasukhumānaṁ kambalasukhumānaṁ. So tassa kammassa kaṭattā upacitattā …pe… so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati. Suvaṇṇavaṇṇo hoti kañcanasannibhattaco.
“Bhikkhus, in some past lives the Realized One was reborn as a human being. He wasn’t irritable or bad-tempered. Even when heavily criticized he didn’t lose his temper, become annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. He donated soft and fine mats and blankets, and fine cloths of linen, cotton, silk, and wool. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained this mark: he is gold colored; his skin has a golden sheen.
सो तेन लक्खणेन समन्नागतो सचे अगारं अज्झावसति, राजा होति चक्कवत्ती …पे… राजा समानो किं लभति? लाभी होति सुखुमानं मुदुकानं अत्थरणानं पावुरणानं खोमसुखुमानं कप्पासिकसुखुमानं कोसेय्यसुखुमानं कम्बलसुखुमानं। राजा समानो इदं लभति …पे… बुद्धो समानो किं लभति? लाभी होति सुखुमानं मुदुकानं अत्थरणानं पावुरणानं खोमसुखुमानं कप्पासिकसुखुमानं कोसेय्यसुखुमानं कम्बलसुखुमानं। बुद्धो समानो इदं लभति”। एतमत्थं भगवा अवोच।
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? Lābhī hoti sukhumānaṁ mudukānaṁ attharaṇānaṁ pāvuraṇānaṁ khomasukhumānaṁ kappāsikasukhumānaṁ koseyyasukhumānaṁ kambalasukhumānaṁ. Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? Lābhī hoti sukhumānaṁ mudukānaṁ attharaṇānaṁ pāvuraṇānaṁ khomasukhumānaṁ kappāsikasukhumānaṁ koseyyasukhumānaṁ kambalasukhumānaṁ. Buddho samāno idaṁ labhati”. Etamatthaṁ bhagavā avoca.
Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He obtains soft and fine mats and blankets, and fine cloths of linen, cotton, silk, and wool. That’s what he obtains as king. And what does he obtain as Buddha? He obtains soft and fine mats and blankets, and fine cloths of linen, cotton, silk, and wool. That’s what he obtains as Buddha.” The Buddha spoke this matter.
तत्थेतं वुच्चति:
Tatthetaṁ vuccati:
On this it is said:
“अक्कोधञ्च अधिट्ठहि अदासि, दानञ्च वत्थानि सुखुमानि सुच्छवीनि; पुरिमतरभवे ठितो अभिविस्सजि, महिमिव सुरो अभिवस्सं।
“Akkodhañca adhiṭṭhahi adāsi, Dānañca vatthāni sukhumāni succhavīni; Purimatarabhave ṭhito abhivissaji, Mahimiva suro abhivassaṁ.
“Dedicated to good will, he gave gifts. In an earlier life he poured forth cloth fine and soft to touch, like a god pouring rain on this broad earth.
तं कत्वान इतो चुतो दिब्बं, उपपज्जि सुकतफलविपाकमनुभुत्वा; कनकतनुसन्निभो इधाभिभवति, सुरवरतरोरिव इन्दो।
Taṁ katvāna ito cuto dibbaṁ, Upapajji12 sukataphalavipākamanubhutvā; Kanakatanusannibho idhābhibhavati, Suravarataroriva indo.
So doing he passed from here to heaven, where he enjoyed the fruits of deeds well done. Here he wins a figure of gold, like Indra, the finest of gods.
गेहञ्चावसति नरो अपब्बज्ज, मिच्छं महतिमहिं अनुसासति; पसय्ह सहिध सत्तरतनं, पटिलभति विमलसुखुमच्छविं सुचिञ्च।
Gehañcāvasati naro apabbajja, Micchaṁ mahatimahiṁ anusāsati; Pasayha sahidha sattaratanaṁ, Paṭilabhati vimalasukhumacchaviṁ suciñca.
If that man stays in the house, not wishing to go forth, he conquers and rules this vast, broad earth. He obtains abundant excellent cloth, so fine and soft to touch.
लाभी अच्छादनवत्थमोक्खपावुरणानं, भवति यदि अनागारियतं उपेति; सहितो पुरिमकतफलं अनुभवति, न भवति कतस्स पनासो”ति।
Lābhī acchādanavatthamokkhapāvuraṇānaṁ, Bhavati yadi anāgāriyataṁ upeti; Sahito13 purimakataphalaṁ anubhavati, Na bhavati katassa panāso”ti.
He receives robes, cloth, and the finest garments if he chooses the life gone forth. For he still partakes of past deed’s fruit; what’s been done is never lost.”
१४। कोसोहितवत्थगुय्हलक्खणं
14. Kosohitavatthaguyhalakkhaṇaṁ
14. Privates in Foreskin
“यम्पि, भिक्खवे, तथागतो पुरिमं जातिं पुरिमं भवं पुरिमं निकेतं पुब्बे मनुस्सभूतो समानो चिरप्पनट्ठे सुचिरप्पवासिनो ञातिमित्ते सुहज्जे सखिनो समानेता अहोसि। मातरम्पि पुत्तेन समानेता अहोसि, पुत्तम्पि मातरा समानेता अहोसि, पितरम्पि पुत्तेन समानेता अहोसि, पुत्तम्पि पितरा समानेता अहोसि, भातरम्पि भातरा समानेता अहोसि, भातरम्पि भगिनिया समानेता अहोसि, भगिनिम्पि भातरा समानेता अहोसि, भगिनिम्पि भगिनिया समानेता अहोसि, समङ्गीकत्वा च अब्भनुमोदिता अहोसि। सो तस्स कम्मस्स कटत्ता …पे… सो ततो चुतो इत्थत्तं आगतो समानो इमं महापुरिसलक्खणं पटिलभति—कोसोहितवत्थगुय्हो होति।
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno cirappanaṭṭhe sucirappavāsino ñātimitte suhajje sakhino samānetā ahosi. Mātarampi puttena samānetā ahosi, puttampi mātarā samānetā ahosi, pitarampi puttena samānetā ahosi, puttampi pitarā samānetā ahosi, bhātarampi bhātarā samānetā ahosi, bhātarampi bhaginiyā samānetā ahosi, bhaginimpi bhātarā samānetā ahosi, bhaginimpi bhaginiyā samānetā ahosi, samaṅgīkatvā14 ca abbhanumoditā ahosi. So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati—kosohitavatthaguyho hoti.
“Bhikkhus, in some past lives the Realized One was reborn as a human being. He reunited long-lost and long-separated relatives, friends, loved ones, and companions. He reunited mother with child and child with mother; father with child and child with father; brother with brother, brother with sister, sister with brother, and sister with sister, bringing them together with rejoicing. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained this mark: his private parts are covered in a foreskin.
सो तेन लक्खणेन समन्नागतो सचे अगारं अज्झावसति, राजा होति चक्कवत्ती …पे… राजा समानो किं लभति? पहूतपुत्तो होति, परोसहस्सं खो पनस्स पुत्ता भवन्ति सूरा वीरङ्गरूपा परसेनप्पमद्दना। राजा समानो इदं लभति …पे… बुद्धो समानो किं लभति? पहूतपुत्तो होति, अनेकसहस्सं खो पनस्स पुत्ता भवन्ति सूरा वीरङ्गरूपा परसेनप्पमद्दना। बुद्धो समानो इदं लभति”। एतमत्थं भगवा अवोच।
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? Pahūtaputto hoti, parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? Pahūtaputto hoti, anekasahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. Buddho samāno idaṁ labhati”. Etamatthaṁ bhagavā avoca.
Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He has many sons, over a thousand sons who are valiant and heroic, crushing the armies of his enemies. That’s what he obtains as king. And what does he obtain as Buddha? He has many sons, many thousands of sons who are valiant and heroic, crushing the armies of his enemies. That’s what he obtains as Buddha.” The Buddha spoke this matter.
तत्थेतं वुच्चति:
Tatthetaṁ vuccati:
On this it is said:
“पुरे पुरत्था पुरिमासु जातिसु, चिरप्पनट्ठे सुचिरप्पवासिनो; ञाती सुहज्जे सखिनो समानयि, समङ्गिकत्वा अनुमोदिता अहु।
“Pure puratthā purimāsu jātisu, Cirappanaṭṭhe sucirappavāsino; Ñātī suhajje sakhino samānayi, Samaṅgikatvā15 anumoditā ahu.
“In olden days, in past lives, he reunited long-lost and long-separated friends and family, bringing them together with joy.
सो तेन कम्मेन दिवं समक्कमि, सुखञ्च खिड्डारतियो च अन्वभि; ततो चवित्वा पुनरागतो इध, कोसोहितं विन्दति वत्थछादियं।
So tena16 kammena divaṁ samakkami, Sukhañca khiḍḍāratiyo ca anvabhi; Tato cavitvā punarāgato idha, Kosohitaṁ vindati vatthachādiyaṁ.
By means of these deeds he went to heaven, where he enjoyed happiness and merriment. After passing away from there to here, his private parts are covered in a foreskin.
पहूतपुत्तो भवती तथाविधो, परोसहस्सञ्च भवन्ति अत्रजा; सूरा च वीरा च अमित्ततापना, गिहिस्स पीतिं जनना पियंवदा।
Pahūtaputto bhavatī tathāvidho, Parosahassañca17 bhavanti atrajā; Sūrā ca vīrā ca18 amittatāpanā, Gihissa pītiṁ jananā piyaṁvadā.
Such a one has many sons, over a thousand descendants, valiant and heroic, devastating foes, a layman’s joy, speaking kindly.
बहूतरा पब्बजितस्स इरियतो, भवन्ति पुत्ता वचनानुसारिनो; गिहिस्स वा पब्बजितस्स वा पुन, तं लक्खणं जायति तदत्थजोतकन्”ति।
Bahūtarā pabbajitassa iriyato, Bhavanti puttā vacanānusārino; Gihissa vā pabbajitassa vā puna, Taṁ lakkhaṇaṁ jāyati tadatthajotakan”ti.
But if he lives the renunciate life he has even more sons following his word. As householder or renunciate, that’s the meaning shown by this mark.”
पठमभाणवारो निट्ठितो।
Paṭhamabhāṇavāro niṭṭhito.
The first recitation section is finished.
१५–१६। परिमण्डलअनोनमजण्णुपरिमसनलक्खणानि
15–16. Parimaṇḍalaanonamajaṇṇuparimasanalakkhaṇāni
15–16. Equal Proportions and Touching the Knees
“यम्पि, भिक्खवे, तथागतो पुरिमं जातिं पुरिमं भवं पुरिमं निकेतं पुब्बे मनुस्सभूतो समानो महाजनसङ्गहं समेक्खमानो समं जानाति सामं जानाति, पुरिसं जानाति पुरिसविसेसं जानाति: ‘अयमिदमरहति अयमिदमरहतीऽति तत्थ तत्थ पुरिसविसेसकरो अहोसि। सो तस्स कम्मस्स कटत्ता …पे… सो ततो चुतो इत्थत्तं आगतो समानो इमानि द्वे महापुरिसलक्खणानि पटिलभति। निग्रोधपरिमण्डलो च होति, ठितकोयेव च अनोनमन्तो उभोहि पाणितलेहि जण्णुकानि परिमसति परिमज्जति।
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno mahājanasaṅgahaṁ samekkhamāno19 samaṁ jānāti sāmaṁ jānāti, purisaṁ jānāti purisavisesaṁ jānāti: ‘ayamidamarahati ayamidamarahatī’ti tattha tattha purisavisesakaro ahosi. So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. Nigrodhaparimaṇḍalo ca hoti, ṭhitakoyeva ca anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati.
“Bhikkhus, in some past lives the Realized One was reborn as a human being. Examining the gathered population, he knew what they had in common and what was their own; he knew each person, and he knew the distinctions between people. In each case, he made appropriate distinctions between people: ‘This one deserves that; that one deserves this.’ Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained these two marks: he has the proportional circumference of a banyan tree; and when standing upright and not bending over, the palms of both hands touch the knees.
सो तेहि लक्खणेहि समन्नागतो सचे अगारं अज्झावसति, राजा होति चक्कवत्ती …पे… राजा समानो किं लभति? अड्ढो होति महद्धनो महाभोगो पहूतजातरूपरजतो पहूतवित्तूपकरणो पहूतधनधञ्ञो परिपुण्णकोसकोट्ठागारो। राजा समानो इदं लभति …पे… बुद्धो समानो किं लभति? अड्ढो होति महद्धनो महाभोगो। तस्सिमानि धनानि होन्ति, सेय्यथिदं—सद्धाधनं सीलधनं हिरिधनं ओत्तप्पधनं सुतधनं चागधनं पञ्ञाधनं। बुद्धो समानो इदं लभति”। एतमत्थं भगवा अवोच।
So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? Aḍḍho hoti mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro. Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? Aḍḍho hoti mahaddhano mahābhogo. Tassimāni dhanāni honti, seyyathidaṁ—saddhādhanaṁ sīladhanaṁ hiridhanaṁ ottappadhanaṁ sutadhanaṁ cāgadhanaṁ paññādhanaṁ. Buddho samāno idaṁ labhati”. Etamatthaṁ bhagavā avoca.
Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He is rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses. That’s what he obtains as king. And what does he obtain as Buddha? He is rich, affluent, and wealthy. He has these kinds of wealth: the wealth of faith, ethics, conscience, prudence, learning, generosity, and wisdom. That’s what he obtains as Buddha.” The Buddha spoke this matter.
तत्थेतं वुच्चति:
Tatthetaṁ vuccati:
On this it is said:
“तुलिय पटिविचय चिन्तयित्वा, महाजनसङ्गहनं समेक्खमानो; अयमिदमरहति तत्थ तत्थ, पुरिसविसेसकरो पुरे अहोसि।
“Tuliya paṭivicaya cintayitvā, Mahājanasaṅgahanaṁ samekkhamāno; Ayamidamarahati tattha tattha, Purisavisesakaro pure ahosi.
“Examining the many people in a community, he weighed, evaluated, and judged each case: ‘This one deserves that.’ That’s how he used to draw
distinctions between people.
महिञ्च पन ठितो अनोनमन्तो, फुसति करेहि उभोहि जण्णुकानि; महिरुहपरिमण्डलो अहोसि, सुचरितकम्मविपाकसेसकेन।
Mahiñca pana ṭhito20 anonamanto, Phusati karehi ubhohi jaṇṇukāni; Mahiruhaparimaṇḍalo ahosi, Sucaritakammavipākasesakena.
Now standing without bending he can touch his knees with both hands. With the remaining ripening
बहुविविधनिमित्तलक्खणञ्ञू, अतिनिपुणा मनुजा ब्याकरिंसु; बहुविविधा गिहीनं अरहानि, पटिलभति दहरो सुसु कुमारो।
Bahuvividhanimittalakkhaṇaññū, Atinipuṇā manujā byākariṁsu; Bahuvividhā gihīnaṁ arahāni, Paṭilabhati daharo susu kumāro.
Learned experts in the many different signs and marks prophesied: ‘The young prince will obtain many different things that householders deserve.
इध च महीपतिस्स कामभोगी, गिहिपतिरूपका बहू भवन्ति; यदि च जहति सब्बकामभोगं, लभति अनुत्तरं उत्तमधनग्गन्”ति।
Idha ca mahīpatissa kāmabhogī, Gihipatirūpakā bahū bhavanti; Yadi ca jahati sabbakāmabhogaṁ, Labhati anuttaraṁ uttamadhanaggan”ti.
Here there are many suitable pleasures for the ruler of the land to enjoy as householder. But if he gives up all sensual enjoyments, he will gain the supreme, highest peak of wealth.’”
१७–१९। सीहपुब्बद्धकायादितिलक्खणं
17–19. Sīhapubbaddhakāyāditilakkhaṇaṁ
17–19. A Lion’s Chest, Etc.
“यम्पि, भिक्खवे, तथागतो पुरिमं जातिं पुरिमं भवं पुरिमं निकेतं पुब्बे मनुस्सभूतो समानो बहुजनस्स अत्थकामो अहोसि हितकामो फासुकामो योगक्खेमकामो: ‘किन्तिमे सद्धाय वड्ढेय्युं, सीलेन वड्ढेय्युं, सुतेन वड्ढेय्युं, चागेन वड्ढेय्युं, धम्मेन वड्ढेय्युं, पञ्ञाय वड्ढेय्युं, धनधञ्ञेन वड्ढेय्युं, खेत्तवत्थुना वड्ढेय्युं, द्विपदचतुप्पदेहि वड्ढेय्युं, पुत्तदारेहि वड्ढेय्युं, दासकम्मकरपोरिसेहि वड्ढेय्युं, ञातीहि वड्ढेय्युं, मित्तेहि वड्ढेय्युं, बन्धवेहि वड्ढेय्युन्ऽति। सो तस्स कम्मस्स कटत्ता …पे… सो ततो चुतो इत्थत्तं आगतो समानो इमानि तीणि महापुरिसलक्खणानि पटिलभति। सीहपुब्बद्धकायो च होति चितन्तरंसो च समवट्टक्खन्धो च।
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno bahujanassa atthakāmo ahosi hitakāmo phāsukāmo yogakkhemakāmo: ‘kintime saddhāya vaḍḍheyyuṁ, sīlena vaḍḍheyyuṁ, sutena vaḍḍheyyuṁ, cāgena vaḍḍheyyuṁ, dhammena vaḍḍheyyuṁ, paññāya vaḍḍheyyuṁ, dhanadhaññena vaḍḍheyyuṁ, khettavatthunā vaḍḍheyyuṁ, dvipadacatuppadehi vaḍḍheyyuṁ, puttadārehi vaḍḍheyyuṁ, dāsakammakaraporisehi vaḍḍheyyuṁ, ñātīhi vaḍḍheyyuṁ, mittehi vaḍḍheyyuṁ, bandhavehi vaḍḍheyyun’ti. So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imāni tīṇi mahāpurisalakkhaṇāni paṭilabhati. Sīhapubbaddhakāyo ca hoti citantaraṁso ca samavaṭṭakkhandho ca.
“Bhikkhus, in some past lives the Realized One was reborn as a human being. He desired the good, the welfare, the comfort, and sanctuary of the people, thinking: ‘How might they flourish in faith, ethics, learning, generosity, teachings, and wisdom; in wealth and grain, fields and land, birds and beasts, children and partners; in bondservants, workers, and staff; in family, friends, and kin?’ Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained these three marks: his chest is like that of a lion; he is filled out between the shoulders.; and his torso is cylindrical.
सो तेहि लक्खणेहि समन्नागतो सचे अगारं अज्झावसति, राजा होति चक्कवत्ती …पे… राजा समानो किं लभति? अपरिहानधम्मो होति, न परिहायति धनधञ्ञेन खेत्तवत्थुना द्विपदचतुप्पदेहि पुत्तदारेहि दासकम्मकरपोरिसेहि ञातीहि मित्तेहि बन्धवेहि, न परिहायति सब्बसम्पत्तिया। राजा समानो इदं लभति …पे… बुद्धो समानो किं लभति? अपरिहानधम्मो होति, न परिहायति सद्धाय सीलेन सुतेन चागेन पञ्ञाय, न परिहायति सब्बसम्पत्तिया। बुद्धो समानो इदं लभति”। एतमत्थं भगवा अवोच।
So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? Aparihānadhammo hoti, na parihāyati dhanadhaññena khettavatthunā dvipadacatuppadehi puttadārehi dāsakammakaraporisehi ñātīhi mittehi bandhavehi, na parihāyati sabbasampattiyā. Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? Aparihānadhammo hoti, na parihāyati saddhāya sīlena sutena cāgena paññāya, na parihāyati sabbasampattiyā. Buddho samāno idaṁ labhati”. Etamatthaṁ bhagavā avoca.
Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He’s not liable to decline. He doesn’t decline in wealth and grain, fields and land, birds and beasts, children and partners; in bondservants, workers, and staff; in family, friends, and kin. He doesn’t decline in any of his accomplishments. That’s what he obtains as king. And what does he obtain as Buddha? He’s not liable to decline. He doesn’t decline in faith, ethics, learning, generosity, and wisdom. He doesn’t decline in any of his accomplishments. That’s what he obtains as Buddha.” The Buddha spoke this matter.
तत्थेतं वुच्चति:
Tatthetaṁ vuccati:
On this it is said:
“सद्धाय सीलेन सुतेन बुद्धिया, चागेन धम्मेन बहूहि साधुहि; धनेन धञ्ञेन च खेत्तवत्थुना, पुत्तेहि दारेहि चतुप्पदेहि च।
“Saddhāya sīlena sutena buddhiyā, Cāgena dhammena bahūhi sādhuhi; Dhanena dhaññena ca khettavatthunā, Puttehi dārehi catuppadehi ca.
“His wish was this: ‘How may others not decline in faith, ethics, learning, and intelligence, in generosity, teachings, and much good else, in coin and grain, fields and lands,
ञातीहि मित्तेहि च बन्धवेहि च, बलेन वण्णेन सुखेन चूभयं; कथं न हायेय्युं परेति इच्छति, अत्थस्स मिद्धी च पनाभिकङ्खति।
Ñātīhi mittehi ca bandhavehi ca, Balena vaṇṇena sukhena cūbhayaṁ; Kathaṁ na hāyeyyuṁ pareti icchati, Atthassa middhī ca21 panābhikaṅkhati.
in children, partners, and livestock, in family, friends, and kin, in health, and both beauty and happiness?’ And so he ever desired their success.
स सीहपुब्बद्धसुसण्ठितो अहु, समवट्टखन्धो च चितन्तरंसो; पुब्बे सुचिण्णेन कतेन कम्मुना, अहानियं पुब्बनिमित्तमस्स तं।
Sa sīhapubbaddhasusaṇṭhito ahu, Samavaṭṭakhandho ca citantaraṁso; Pubbe suciṇṇena katena kammunā, Ahāniyaṁ pubbanimittamassa taṁ.
His chest was prominent like that of a lion, filled out between the shoulders,
गिहीपि धञ्ञेन धनेन वड्ढति, पुत्तेहि दारेहि चतुप्पदेहि च; अकिञ्चनो पब्बजितो अनुत्तरं, पप्पोति बोधिं असहानधम्मतन्”ति।
Gihīpi dhaññena dhanena vaḍḍhati, Puttehi dārehi catuppadehi ca; Akiñcano pabbajito anuttaraṁ, Pappoti bodhiṁ asahānadhammatan”ti.
Even as layman he grows in coin and grain, in wives, children, and livestock. But once gone forth, owning nothing, he attains the supreme awakening which may never decline.”
२०। रसग्गसग्गितालक्खणं
20. Rasaggasaggitālakkhaṇaṁ
20. Ridged Taste Buds
“यम्पि, भिक्खवे, तथागतो पुरिमं जातिं पुरिमं भवं पुरिमं निकेतं पुब्बे मनुस्सभूतो समानो सत्तानं अविहेठकजातिको अहोसि पाणिना वा लेड्डुना वा दण्डेन वा सत्थेन वा। सो तस्स कम्मस्स कटत्ता उपचितत्ता …पे… सो ततो चुतो इत्थत्तं आगतो समानो इमं महापुरिसलक्खणं पटिलभति, रसग्गसग्गी होति, उद्धग्गास्स रसहरणीयो गीवाय जाता होन्ति समाभिवाहिनियो।
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno sattānaṁ aviheṭhakajātiko ahosi pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. So tassa kammassa kaṭattā upacitattā …pe… so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati, rasaggasaggī hoti, uddhaggāssa rasaharaṇīyo gīvāya jātā honti samābhivāhiniyo.
“Bhikkhus, in some past lives the Realized One was reborn as a human being. He would never hurt any sentient being with fists, stones, rods, or swords. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained this mark: he has ridged taste buds. His raised taste receptors, originating in the throat, disperse evenly.
सो तेन लक्खणेन समन्नागतो सचे अगारं अज्झावसति, राजा होति चक्कवत्ती …पे… राजा समानो किं लभति? अप्पाबाधो होति अप्पातङ्को, समवेपाकिनिया गहणिया समन्नागतो नातिसीताय नाच्चुण्हाय। राजा समानो इदं लभति …पे… बुद्धो समानो किं लभति? अप्पाबाधो होति अप्पातङ्को समवेपाकिनिया गहणिया समन्नागतो नातिसीताय नाच्चुण्हाय मज्झिमाय पधानक्खमाय। बुद्धो समानो इदं लभति”। एतमत्थं भगवा अवोच।
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya. Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? Appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. Buddho samāno idaṁ labhati”. Etamatthaṁ bhagavā avoca.
Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He is rarely ill or unwell. His stomach digests well, being neither too hot nor too cold. That’s what he obtains as king. And what does he obtain as Buddha? He is rarely ill or unwell. His stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. That’s what he obtains as Buddha.” The Buddha spoke this matter.
तत्थेतं वुच्चति:
Tatthetaṁ vuccati:
On this it is said:
“न पाणिदण्डेहि पनाथ लेड्डुना, सत्थेन वा मरणवधेन वा पन; उब्बाधनाय परितज्जनाय वा, न हेठयी जनतमहेठको अहु।
“Na pāṇidaṇḍehi panātha leḍḍunā, Satthena vā maraṇavadhena22 vā pana; Ubbādhanāya paritajjanāya vā, Na heṭhayī janatamaheṭhako ahu.
“Not with fist or rod or stone, or sword or beating to death, or by bondage or threats did he ever harm anyone.
तेनेव सो सुगतिमुपेच्च मोदति, सुखप्फलं करिय सुखानि विन्दति; समोजसा रसहरणी सुसण्ठिता, इधागतो लभति रसग्गसग्गितं।
Teneva so sugatimupecca modati, Sukhapphalaṁ kariya sukhāni vindati; Samojasā23 rasaharaṇī susaṇṭhitā, Idhāgato labhati rasaggasaggitaṁ.
For that very reason he rejoiced in heaven
तेनाहु नं अतिनिपुणा विचक्खणा, अयं नरो सुखबहुलो भविस्सति; गिहिस्स वा पब्बजितस्स वा पुन, तं लक्खणं भवति तदत्थजोतकन्”ति।
Tenāhu naṁ atinipuṇā vicakkhaṇā, Ayaṁ naro sukhabahulo bhavissati; Gihissa vā pabbajitassa vā puna, Taṁ lakkhaṇaṁ bhavati tadatthajotakan”ti.
That’s why the clever prophets said: ‘This man will have much happiness as householder or renunciate. That’s the meaning shown by this mark.’”
२१–२२। अभिनीलनेत्तगोपखुमलक्खणानि
21–22. Abhinīlanettagopakhumalakkhaṇāni
21–22. Indigo Eyes
“यम्पि, भिक्खवे, तथागतो पुरिमं जातिं पुरिमं भवं पुरिमं निकेतं पुब्बे मनुस्सभूतो समानो न च विसटं, न च विसाचि, न च पन विचेय्य पेक्खिता, उजुं तथा पसटमुजुमनो, पियचक्खुना बहुजनं उदिक्खिता अहोसि। सो तस्स कम्मस्स कटत्ता …पे… सो ततो चुतो इत्थत्तं आगतो समानो इमानि द्वे महापुरिसलक्खणानि पटिलभति। अभिनीलनेत्तो च होति गोपखुमो च।
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno na ca visaṭaṁ, na ca visāci, na ca pana viceyya pekkhitā, ujuṁ tathā pasaṭamujumano, piyacakkhunā bahujanaṁ udikkhitā ahosi. So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. Abhinīlanetto ca hoti gopakhumo ca.
“Bhikkhus, in some past lives the Realized One was reborn as a human being. When looking at others he didn’t glare, look askance, or avert his eyes. Being straightforward, he reached out to others with straightforward intentions, looking at people with kindly eyes. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained these two marks: his eyes are indigo, and he has eyelashes like a cow’s.
सो तेहि लक्खणेहि समन्नागतो, सचे अगारं अज्झावसति, राजा होति चक्कवत्ती …पे… राजा समानो किं लभति? पियदस्सनो होति बहुनो जनस्स, पियो होति मनापो ब्राह्मणगहपतिकानं नेगमजानपदानं गणकमहामत्तानं अनीकट्ठानं दोवारिकानं अमच्चानं पारिसज्जानं राजूनं भोगियानं कुमारानं। राजा समानो इदं लभति …पे… बुद्धो समानो किं लभति? पियदस्सनो होति बहुनो जनस्स, पियो होति मनापो भिक्खूनं भिक्खुनीनं उपासकानं उपासिकानं देवानं मनुस्सानं असुरानं नागानं गन्धब्बानं। बुद्धो समानो इदं लभति”। एतमत्थं भगवा अवोच।
So tehi lakkhaṇehi samannāgato, sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? Piyadassano hoti bahuno janassa, piyo hoti manāpo brāhmaṇagahapatikānaṁ negamajānapadānaṁ gaṇakamahāmattānaṁ anīkaṭṭhānaṁ dovārikānaṁ amaccānaṁ pārisajjānaṁ rājūnaṁ bhogiyānaṁ kumārānaṁ. Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? Piyadassano hoti bahuno janassa, piyo hoti manāpo bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ devānaṁ manussānaṁ asurānaṁ nāgānaṁ gandhabbānaṁ. Buddho samāno idaṁ labhati”. Etamatthaṁ bhagavā avoca.
Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? The people look on him with kindly eyes. He is dear and beloved to the brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. And what does he obtain as Buddha? The people look on him with kindly eyes. He is dear and beloved to the monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and centaurs. That’s what he obtains as Buddha.” The Buddha spoke this matter.
तत्थेतं वुच्चति:
Tatthetaṁ vuccati:
On this it is said:
“न च विसटं न च विसाचि, न च पन विचेय्यपेक्खिता; उजुं तथा पसटमुजुमनो, पियचक्खुना बहुजनं उदिक्खिता।
“Na ca visaṭaṁ na ca visāci, Na ca pana viceyyapekkhitā; Ujuṁ tathā pasaṭamujumano, Piyacakkhunā bahujanaṁ udikkhitā.
“With not a glare or glance askance, nor averting of the eyes; straightforward, he reached out straightforwardly, looking at people with kindly eyes.
सुगतीसु सो फलविपाकं, अनुभवति तत्थ मोदति; इध च पन भवति गोपखुमो, अभिनीलनेत्तनयनो सुदस्सनो।
Sugatīsu so phalavipākaṁ, Anubhavati tattha modati; Idha ca pana bhavati gopakhumo, Abhinīlanettanayano sudassano.
In good rebirths he enjoyed the fruit and result, rejoicing there. But here he has a cow’s eyelashes, and indigo eyes so fair to see.
अभियोगिनो च निपुणा, बहू पन निमित्तकोविदा; सुखुमनयनकुसला मनुजा, पियदस्सनोति अभिनिद्दिसन्ति नं।
Abhiyogino ca nipuṇā, Bahū pana nimittakovidā; Sukhumanayanakusalā manujā, Piyadassanoti abhiniddisanti naṁ.
Many soothsayers, men clever and learned in prognostic texts, expert in cow-like lashes, indicated he’d be looked upon with kindly eyes.
पियदस्सनो गिहीपि सन्तो च, भवति बहुजनपियायितो; यदि च न भवति गिही समणो होति, पियो बहूनं सोकनासनो”ति।
Piyadassano gihīpi santo ca, Bhavati bahujanapiyāyito; Yadi ca na bhavati gihī samaṇo hoti, Piyo bahūnaṁ sokanāsano”ti.
Even as a householder he’d be regarded kindly, beloved of the people. But if he becomes an ascetic, not lay, as destroyer of sorrow he’ll be loved by many.”
२३। उण्हीससीसलक्खणं
23. Uṇhīsasīsalakkhaṇaṁ
23. Crown Like a Turban
“यम्पि, भिक्खवे, तथागतो पुरिमं जातिं पुरिमं भवं पुरिमं निकेतं पुब्बे मनुस्सभूतो समानो बहुजनपुब्बङ्गमो अहोसि कुसलेसु धम्मेसु बहुजनपामोक्खो कायसुचरिते वचीसुचरिते मनोसुचरिते दानसंविभागे सीलसमादाने उपोसथुपवासे मत्तेय्यताय पेत्तेय्यताय सामञ्ञताय ब्रह्मञ्ञताय कुले जेट्ठापचायिताय अञ्ञतरञ्ञतरेसु च अधिकुसलेसु धम्मेसु। सो तस्स कम्मस्स कटत्ता …पे… सो ततो चुतो इत्थत्तं आगतो समानो इमं महापुरिसलक्खणं पटिलभति—उण्हीससीसो होति।
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno bahujanapubbaṅgamo ahosi kusalesu dhammesu bahujanapāmokkho kāyasucarite vacīsucarite manosucarite dānasaṁvibhāge sīlasamādāne uposathupavāse matteyyatāya petteyyatāya sāmaññatāya brahmaññatāya kule jeṭṭhāpacāyitāya aññataraññataresu ca adhikusalesu dhammesu. So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati—uṇhīsasīso hoti.
“Bhikkhus, in some past lives the Realized One was reborn as a human being. He was the leader and forerunner of people in skillful behaviors such as good conduct by way of body, speech, and mind, giving and sharing, taking precepts, observing the Uposatha day, paying due respect to mother and father, ascetics and brahmins, honoring the elders in the family, and various other things pertaining to skillful behaviors. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained this mark: the crown of his head is like a turban.
सो तेन लक्खणेन समन्नागतो सचे अगारं अज्झावसति, राजा होति चक्कवत्ती …पे… राजा समानो किं लभति? महास्स जनो अन्वायिको होति, ब्राह्मणगहपतिका नेगमजानपदा गणकमहामत्ता अनीकट्ठा दोवारिका अमच्चा पारिसज्जा राजानो भोगिया कुमारा। राजा समानो इदं लभति …पे… बुद्धो समानो किं लभति? महास्स जनो अन्वायिको होति, भिक्खू भिक्खुनियो उपासका उपासिकायो देवा मनुस्सा असुरा नागा गन्धब्बा। बुद्धो समानो इदं लभति”। एतमत्थं भगवा अवोच।
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? Mahāssa jano anvāyiko hoti, brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? Mahāssa jano anvāyiko hoti, bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. Buddho samāno idaṁ labhati”. Etamatthaṁ bhagavā avoca.
Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He has a large following of brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. And what does he obtain as Buddha? He has a large following of monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and centaurs. That’s what he obtains as Buddha.” The Buddha spoke this matter.
तत्थेतं वुच्चति:
Tatthetaṁ vuccati:
On this it is said:
“पुब्बङ्गमो सुचरितेसु अहु, धम्मेसु धम्मचरियाभिरतो; अन्वायिको बहुजनस्स अहु, सग्गेसु वेदयित्थ पुञ्ञफलं।
“Pubbaṅgamo sucaritesu ahu, Dhammesu dhammacariyābhirato; Anvāyiko bahujanassa ahu, Saggesu vedayittha puññaphalaṁ.
“Among people of good conduct, he was the leader, devoted to a life of principle among the principled. The people followed him, and he experienced the fruit of good deeds in heaven.
वेदित्वा सो सुचरितस्स फलं, उण्हीससीसत्तमिधज्झगमा; ब्याकंसु ब्यञ्जननिमित्तधरा, पुब्बङ्गमो बहुजनं हेस्सति।
Veditvā so sucaritassa phalaṁ, Uṇhīsasīsattamidhajjhagamā; Byākaṁsu byañjananimittadharā, Pubbaṅgamo bahujanaṁ hessati.
Having experienced that fruit, he gains a head crowned like a turban. The experts in omens and signs prophesied: ‘He will be leader of the people.
पटिभोगिया मनुजेसु इध, पुब्बेव तस्स अभिहरन्ति तदा; यदि खत्तियो भवति भूमिपति, पटिहारकं बहुजने लभति।
Paṭibhogiyā manujesu idha, Pubbeva tassa abhiharanti tadā; Yadi khattiyo bhavati bhūmipati, Paṭihārakaṁ bahujane labhati.
Among people then, as before, they will bring presents for him. If he becomes an aristocrat, ruler of the land, he’ll gain the service of the people.
अथ चेपि पब्बजति सो मनुजो, धम्मेसु होति पगुणो विसवी; तस्सानुसासनिगुणाभिरतो, अन्वायिको बहुजनो भवती”ति।
Atha cepi pabbajati so manujo, Dhammesu hoti paguṇo visavī; Tassānusāsaniguṇābhirato, Anvāyiko bahujano bhavatī”ti.
But if that man goes forth, he’ll be sophisticated, proficient in the teachings. Devoted to the virtues of his instruction, the people will become his followers.’”
२४–२५। एकेकलोमताउण्णालक्खणानि
24–25. Ekekalomatāuṇṇālakkhaṇāni
24–25. One Hair Per Pore, and a Tuft
“यम्पि, भिक्खवे, तथागतो पुरिमं जातिं पुरिमं भवं पुरिमं निकेतं पुब्बे मनुस्सभूतो समानो मुसावादं पहाय मुसावादा पटिविरतो अहोसि, सच्चवादी सच्चसन्धो थेतो पच्चयिको अविसंवादको लोकस्स। सो तस्स कम्मस्स कटत्ता उपचितत्ता …पे… सो ततो चुतो इत्थत्तं आगतो समानो इमानि द्वे महापुरिसलक्खणानि पटिलभति। एकेकलोमो च होति, उण्णा च भमुकन्तरे जाता होति ओदाता मुदुतूलसन्निभा।
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno musāvādaṁ pahāya musāvādā paṭivirato ahosi, saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. So tassa kammassa kaṭattā upacitattā …pe… so tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. Ekekalomo ca hoti, uṇṇā ca bhamukantare jātā hoti odātā mudutūlasannibhā.
“Bhikkhus, in some past lives the Realized One was reborn as a human being. He refrained from lying. He spoke the truth and stuck to the truth. He was honest and trustworthy, and didn’t trick the world with his words. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained these two marks: his hairs grow one per pore, and between his eyebrows there grows a tuft, soft and white like cotton-wool.
सो तेहि लक्खणेहि समन्नागतो, सचे अगारं अज्झावसति, राजा होति चक्कवत्ती …पे… राजा समानो किं लभति? महास्स जनो उपवत्तति, ब्राह्मणगहपतिका नेगमजानपदा गणकमहामत्ता अनीकट्ठा दोवारिका अमच्चा पारिसज्जा राजानो भोगिया कुमारा। राजा समानो इदं लभति …पे… बुद्धो समानो किं लभति? महास्स जनो उपवत्तति, भिक्खू भिक्खुनियो उपासका उपासिकायो देवा मनुस्सा असुरा नागा गन्धब्बा। बुद्धो समानो इदं लभति”। एतमत्थं भगवा अवोच।
So tehi lakkhaṇehi samannāgato, sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? Mahāssa jano upavattati, brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? Mahāssa jano upavattati, bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. Buddho samāno idaṁ labhati”. Etamatthaṁ bhagavā avoca.
Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He has many close adherents among the brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. And what does he obtain as Buddha? He has many close adherents among the monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and centaurs. That’s what he obtains as Buddha.” The Buddha spoke this matter.
तत्थेतं वुच्चति:
Tatthetaṁ vuccati:
On this it is said:
“सच्चप्पटिञ्ञो पुरिमासु जातिसु, अद्वेज्झवाचो अलिकं विवज्जयि; न सो विसंवादयितापि कस्सचि, भूतेन तच्छेन तथेन भासयि।
“Saccappaṭiñño purimāsu jātisu, Advejjhavāco alikaṁ vivajjayi; Na so visaṁvādayitāpi kassaci, Bhūtena tacchena tathena bhāsayi.
“In past lives he was true to his promise, with no forked tongue, he shunned lies. He never broke his word to anyone, but spoke what was true, real, and factual.
सेता सुसुक्का मुदुतूलसन्निभा, उण्णा सुजाता भमुकन्तरे अहु; न लोमकूपेसु दुवे अजायिसुं, एकेकलोमूपचितङ्गवा अहु।
Setā susukkā mudutūlasannibhā, Uṇṇā sujātā24 bhamukantare ahu; Na lomakūpesu duve ajāyisuṁ, Ekekalomūpacitaṅgavā ahu.
A tuft so very white like cotton-wool grew prettily between his eyebrows. And never two, but only one, hair grew in each of his pores.
तं लक्खणञ्ञू बहवो समागता, ब्याकंसु उप्पादनिमित्तकोविदा; उण्णा च लोमा च यथा सुसण्ठिता, उपवत्तती ईदिसकं बहुज्जनो।
Taṁ lakkhaṇaññū bahavo samāgatā, Byākaṁsu uppādanimittakovidā; Uṇṇā ca lomā ca yathā susaṇṭhitā, Upavattatī īdisakaṁ bahujjano.
Many soothsayers learned in marks and expert in signs gathered and prophesied: ‘One like this, with tuft and hair so prominent, will have many as his close adherents.
गिहिम्पि सन्तं उपवत्तती जनो, बहु पुरत्थापकतेन कम्मुना; अकिञ्चनं पब्बजितं अनुत्तरं, बुद्धम्पि सन्तं उपवत्तति जनो”ति।
Gihimpi santaṁ upavattatī jano, Bahu puratthāpakatena kammunā; Akiñcanaṁ pabbajitaṁ anuttaraṁ, Buddhampi santaṁ upavattati jano”ti.
Even as householder many people will follow him, due to the power of deeds in the past. But once gone forth, owning nothing, as Buddha the people will follow him.’”
२६–२७। चत्तालीसअविरळदन्तलक्खणानि
26–27. Cattālīsaaviraḷadantalakkhaṇāni
26–27. Forty Gapless Teeth
“यम्पि, भिक्खवे तथागतो पुरिमं जातिं पुरिमं भवं पुरिमं निकेतं पुब्बे मनुस्सभूतो समानो पिसुणं वाचं पहाय पिसुणाय वाचाय पटिविरतो अहोसि। इतो सुत्वा न अमुत्र अक्खाता इमेसं भेदाय, अमुत्र वा सुत्वा न इमेसं अक्खाता अमूसं भेदाय, इति भिन्नानं वा सन्धाता, सहितानं वा अनुप्पदाता, समग्गारामो समग्गरतो समग्गनन्दी समग्गकरणिं वाचं भासिता अहोसि। सो तस्स कम्मस्स कटत्ता …पे… सो ततो चुतो इत्थत्तं आगतो समानो इमानि द्वे महापुरिसलक्खणानि पटिलभति। चत्तालीसदन्तो च होति अविरळदन्तो च।
“Yampi, bhikkhave tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato ahosi. Ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya, iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā ahosi. So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. Cattālīsadanto ca hoti aviraḷadanto ca.
“Bhikkhus, in some past lives the Realized One was reborn as a human being. He refrained from divisive speech. He didn’t repeat in one place what he heard in another so as to divide people against each other. Instead, he reconciled those who were divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained these two marks: he has forty teeth, and his teeth have no gaps.
सो तेहि लक्खणेहि समन्नागतो सचे अगारं अज्झावसति, राजा होति चक्कवत्ती …पे… राजा समानो किं लभति? अभेज्जपरिसो होति, अभेज्जास्स होन्ति परिसा, ब्राह्मणगहपतिका नेगमजानपदा गणकमहामत्ता अनीकट्ठा दोवारिका अमच्चा पारिसज्जा राजानो भोगिया कुमारा। राजा समानो इदं लभति … बुद्धो समानो किं लभति? अभेज्जपरिसो होति, अभेज्जास्स होन्ति परिसा, भिक्खू भिक्खुनियो उपासका उपासिकायो देवा मनुस्सा असुरा नागा गन्धब्बा। बुद्धो समानो इदं लभति”। एतमत्थं भगवा अवोच।
So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? Abhejjapariso hoti, abhejjāssa honti parisā, brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. Rājā samāno idaṁ labhati … buddho samāno kiṁ labhati? Abhejjapariso hoti, abhejjāssa honti parisā, bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. Buddho samāno idaṁ labhati”. Etamatthaṁ bhagavā avoca.
Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? His retinue cannot be divided. This includes brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. And what does he obtain as Buddha? His retinue cannot be divided. This includes monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and centaurs. That’s what he obtains as Buddha.” The Buddha spoke this matter.
तत्थेतं वुच्चति:
Tatthetaṁ vuccati:
On this it is said:
“वेभूतियं सहितभेदकारिं, भेदप्पवड्ढनविवादकारिं; कलहप्पवड्ढनआकिच्चकारिं, सहितानं भेदजननिं न भणि।
“Vebhūtiyaṁ sahitabhedakāriṁ, Bhedappavaḍḍhanavivādakāriṁ; Kalahappavaḍḍhanaākiccakāriṁ, Sahitānaṁ bhedajananiṁ na bhaṇi.
“He spoke no words divisive causing friends to split, creating disputes that foster division, acting improperly by fostering quarrels, creating division among friends.
अविवादवड्ढनकरिं सुगिरं, भिन्नानुसन्धिजननिं अभणि; कलहं जनस्स पनुदी समङ्गी, सहितेहि नन्दति पमोदति च।
Avivādavaḍḍhanakariṁ sugiraṁ, Bhinnānusandhijananiṁ abhaṇi; Kalahaṁ janassa panudī samaṅgī, Sahitehi nandati pamodati ca.
He spoke kind words to foster harmony, uniting those who are divided. He eliminated quarrels among the people, rejoicing together with the united.
सुगतीसु सो फलविपाकं, अनुभवति तत्थ मोदति; दन्ता इध होन्ति अविरळा सहिता, चतुरो दसस्स मुखजा सुसण्ठिता।
Sugatīsu so phalavipākaṁ, Anubhavati tattha modati; Dantā idha honti aviraḷā sahitā, Caturo dasassa mukhajā susaṇṭhitā.
In good rebirths he enjoyed the fruit and result, rejoicing there. Here his teeth are gapless, close together, forty standing prominent in his mouth.
यदि खत्तियो भवति भूमिपति, अविभेदियास्स परिसा भवति; समणो च होति विरजो विमलो, परिसास्स होति अनुगता अचला”ति।
Yadi khattiyo bhavati bhūmipati, Avibhediyāssa parisā bhavati; Samaṇo ca hoti virajo vimalo, Parisāssa hoti anugatā acalā”ti.
If he becomes an aristocrat, ruler of the land, his assembly will be indivisible. And as an ascetic, stainless, immaculate, his assembly will follow him, unshakable.”
२८–२९। पहूतजिव्हाब्रह्मस्सरलक्खणानि
28–29. Pahūtajivhābrahmassaralakkhaṇāni
28–29. A Large Tongue and the Voice of Brahmā
“यम्पि, भिक्खवे, तथागतो पुरिमं जातिं पुरिमं भवं पुरिमं निकेतं पुब्बे मनुस्सभूतो समानो फरुसं वाचं पहाय फरुसाय वाचाय पटिविरतो अहोसि। या सा वाचा नेला कण्णसुखा पेमनीया हदयङ्गमा पोरी बहुजनकन्ता बहुजनमनापा, तथारूपिं वाचं भासिता अहोसि। सो तस्स कम्मस्स कटत्ता उपचितत्ता …पे… सो ततो चुतो इत्थत्तं आगतो समानो इमानि द्वे महापुरिसलक्खणानि पटिलभति। पहूतजिव्हो च होति ब्रह्मस्सरो च करवीकभाणी।
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato ahosi. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā ahosi. So tassa kammassa kaṭattā upacitattā …pe… so tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. Pahūtajivho ca hoti brahmassaro ca karavīkabhāṇī.
“Bhikkhus, in some past lives the Realized One was reborn as a human being. He refrained from harsh speech. He spoke in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained these two marks: he has a large tongue, and the voice of Brahmā, like a cuckoo’s call.
सो तेहि लक्खणेहि समन्नागतो सचे अगारं अज्झावसति, राजा होति चक्कवत्ती …पे… राजा समानो किं लभति? आदेय्यवाचो होति, आदियन्तिस्स वचनं ब्राह्मणगहपतिका नेगमजानपदा गणकमहामत्ता अनीकट्ठा दोवारिका अमच्चा पारिसज्जा राजानो भोगिया कुमारा। राजा समानो इदं लभति …पे… बुद्धो समानो किं लभति? आदेय्यवाचो होति, आदियन्तिस्स वचनं भिक्खू भिक्खुनियो उपासका उपासिकायो देवा मनुस्सा असुरा नागा गन्धब्बा। बुद्धो समानो इदं लभति”। एतमत्थं भगवा अवोच।
So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? Ādeyyavāco hoti, ādiyantissa vacanaṁ brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? Ādeyyavāco hoti, ādiyantissa vacanaṁ bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. Buddho samāno idaṁ labhati”. Etamatthaṁ bhagavā avoca.
Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He has a persuasive voice. His words are persuasive to brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. And what does he obtain as Buddha? He has a persuasive voice. His words are persuasive to monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and centaurs. That’s what he obtains as Buddha.” The Buddha spoke this matter.
तत्थेतं वुच्चति:
Tatthetaṁ vuccati:
On this it is said:
“अक्कोसभण्डनविहेसकारिं, उब्बाधिकं बहुजनप्पमद्दनं; अबाळ्हं गिरं सो न भणि फरुसं, मधुरं भणि सुसंहितं सखिलं।
“Akkosabhaṇḍanavihesakāriṁ, Ubbādhikaṁ25 bahujanappamaddanaṁ; Abāḷhaṁ giraṁ so na bhaṇi pharusaṁ, Madhuraṁ bhaṇi susaṁhitaṁ26 sakhilaṁ.
“He never spoke a loud harsh word, insulting, quarrelsome, causing harm, rude, crushing the people. His speech was sweet, helpful, and courteous.
मनसो पिया हदयगामिनियो, वाचा सो एरयति कण्णसुखा; वाचासुचिण्णफलमनुभवि, सग्गेसु वेदयथ पुञ्ञफलं।
Manaso piyā hadayagāminiyo, Vācā so erayati kaṇṇasukhā; Vācāsuciṇṇaphalamanubhavi, Saggesu vedayatha27 puññaphalaṁ.
He uttered words dear to the mind, going to the heart, pleasing to the ear. He enjoyed the fruit of his good verbal conduct, experiencing the fruit of good deeds in heaven.
वेदित्वा सो सुचरितस्स फलं, ब्रह्मस्सरत्तमिधमज्झगमा; जिव्हास्स होति विपुला पुथुला, आदेय्यवाक्यवचनो भवति।
Veditvā so sucaritassa phalaṁ, Brahmassarattamidhamajjhagamā; Jivhāssa hoti vipulā puthulā, Ādeyyavākyavacano bhavati.
Having experienced that fruit, on his return to here he acquired the voice of Brahmā. His tongue was long and wide, and his speech was persuasive.
गिहिनोपि इज्झति यथा भणतो, अथ चे पब्बजति सो मनुजो; आदियन्तिस्स वचनं जनता, बहुनो बहुं सुभणितं भणतो”ति।
Gihinopi ijjhati yathā bhaṇato, Atha ce pabbajati so manujo; Ādiyantissa vacanaṁ janatā, Bahuno bahuṁ subhaṇitaṁ bhaṇato”ti.
Even as householder his speech brings prosperity. But if that man goes forth, speaking often to the people, they’ll be persuaded by his fair words.”
३०। सीहहनुलक्खणं
30. Sīhahanulakkhaṇaṁ
30. A Lion-Like Jaw
“यम्पि, भिक्खवे, तथागतो पुरिमं जातिं पुरिमं भवं पुरिमं निकेतं पुब्बे मनुस्सभूतो समानो सम्फप्पलापं पहाय सम्फप्पलापा पटिविरतो अहोसि कालवादी भूतवादी अत्थवादी धम्मवादी विनयवादी, निधानवतिं वाचं भासिता अहोसि कालेन सापदेसं परियन्तवतिं अत्थसंहितं। सो तस्स कम्मस्स कटत्ता …पे… सो ततो चुतो इत्थत्तं आगतो समानो इमं महापुरिसलक्खणं पटिलभति, सीहहनु होति।
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno samphappalāpaṁ pahāya samphappalāpā paṭivirato ahosi kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā ahosi kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati, sīhahanu hoti.
“Bhikkhus, in some past lives the Realized One was reborn as a human being. He refrained from talking nonsense. His words were timely, true, and meaningful, in line with the teaching and training. He said things at the right time which were valuable, reasonable, succinct, and beneficial. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained this mark: his jaw is like that of a lion.
सो तेन लक्खणेन समन्नागतो सचे अगारं अज्झावसति, राजा होति चक्कवत्ती …पे… राजा समानो किं लभति? अप्पधंसियो होति केनचि मनुस्सभूतेन पच्चत्थिकेन पच्चामित्तेन। राजा समानो इदं लभति …पे… बुद्धो समानो किं लभति? अप्पधंसियो होति अब्भन्तरेहि वा बाहिरेहि वा पच्चत्थिकेहि पच्चामित्तेहि, रागेन वा दोसेन वा मोहेन वा समणेन वा ब्राह्मणेन वा देवेन वा मारेन वा ब्रह्मुना वा केनचि वा लोकस्मिं। बुद्धो समानो इदं लभति”। एतमत्थं भगवा अवोच।
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? Appadhaṁsiyo hoti kenaci manussabhūtena paccatthikena paccāmittena. Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? Appadhaṁsiyo hoti abbhantarehi vā bāhirehi vā paccatthikehi paccāmittehi, rāgena vā dosena vā mohena vā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. Buddho samāno idaṁ labhati”. Etamatthaṁ bhagavā avoca.
Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He can’t be destroyed by any human foe or enemy. That’s what he obtains as king. And what does he obtain as Buddha? He can’t be destroyed by any foe or enemy whether internal or external; nor by greed, hate, or delusion; nor by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. That’s what he obtains as Buddha.” The Buddha spoke this matter.
तत्थेतं वुच्चति:
Tatthetaṁ vuccati:
On this it is said:
“न सम्फप्पलापं न मुद्धतं, अविकिण्णवचनब्यप्पथो अहोसि; अहितमपि च अपनुदि, हितमपि च बहुजनसुखञ्च अभणि।
“Na samphappalāpaṁ na muddhataṁ, Avikiṇṇavacanabyappatho ahosi; Ahitamapi ca apanudi, Hitamapi ca bahujanasukhañca abhaṇi.
“Neither nonsensical nor silly, his way of speaking was never loose. He eliminated what was useless, and spoke for the welfare
and happiness of the people.
तं कत्वा इतो चुतो दिवमुपपज्जि, सुकतफलविपाकमनुभोसि; चविय पुनरिधागतो समानो, द्विदुगमवरतरहनुत्तमलत्थ।
Taṁ katvā ito cuto divamupapajji, Sukataphalavipākamanubhosi; Caviya punaridhāgato samāno, Dvidugamavaratarahanuttamalattha.
So doing he passed from here to be reborn in heaven, where he enjoyed the fruit of deeds well done. Passing away, on his return to here, he gained a jaw like the finest of beasts.
राजा होति सुदुप्पधंसियो, मनुजिन्दो मनुजाधिपति महानुभावो; तिदिवपुरवरसमो भवति, सुरवरतरोरिव इन्दो।
Rājā hoti suduppadhaṁsiyo, Manujindo manujādhipati mahānubhāvo; Tidivapuravarasamo bhavati, Suravarataroriva indo.
He became a king so very hard to defeat, a mighty lord and ruler of men. He was equal to the best
गन्धब्बासुरयक्खरक्खसेभि, सुरेहि न हि भवति सुप्पधंसियो; तथत्तो यदि भवति तथाविधो, इध दिसा च पटिदिसा च विदिसा चा”ति।
Gandhabbāsurayakkharakkhasebhi, Surehi na hi bhavati suppadhaṁsiyo; Tathatto yadi bhavati tathāvidho, Idha disā ca paṭidisā ca vidisā cā”ti.
One such as that is not easily beaten by centaurs, demons, spirits, monsters, or gods. If he becomes of such a kind, he illuminates the quarters and in-between.”
३१–३२। समदन्तसुसुक्कदाठालक्खणानि
31–32. Samadantasusukkadāṭhālakkhaṇāni
31–32. Even and White Teeth
“यम्पि, भिक्खवे, तथागतो पुरिमं जातिं पुरिमं भवं पुरिमं निकेतं पुब्बे मनुस्सभूतो समानो मिच्छाजीवं पहाय सम्माआजीवेन जीविकं कप्पेसि, तुलाकूटकंसकूटमानकूटौक्कोटनवञ्चननिकतिसाचियोगछेदनवधबन्धनविपरामोसआलोपसहसाकारा पटिविरतो अहोसि। सो तस्स कम्मस्स कटत्ता उपचितत्ता उस्सन्नत्ता विपुलत्ता कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जति। सो तत्थ अञ्ञे देवे दसहि ठानेहि अधिगण्हाति दिब्बेन आयुना दिब्बेन वण्णेन दिब्बेन सुखेन दिब्बेन यसेन दिब्बेन आधिपतेय्येन दिब्बेहि रूपेहि दिब्बेहि सद्देहि दिब्बेहि गन्धेहि दिब्बेहि रसेहि दिब्बेहि फोट्ठब्बेहि। सो ततो चुतो इत्थत्तं आगतो समानो इमानि द्वे महापुरिसलक्खणानि पटिलभति, समदन्तो च होति सुसुक्कदाठो च।
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno micchājīvaṁ pahāya sammāājīvena jīvikaṁ kappesi, tulākūṭakaṁsakūṭamānakūṭaukkoṭanavañcananikatisāciyogachedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato ahosi. So tassa kammassa kaṭattā upacitattā ussannattā vipulattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. So tattha aññe deve dasahi ṭhānehi adhigaṇhāti dibbena āyunā dibbena vaṇṇena dibbena sukhena dibbena yasena dibbena ādhipateyyena dibbehi rūpehi dibbehi saddehi dibbehi gandhehi dibbehi rasehi dibbehi phoṭṭhabbehi. So tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati, samadanto ca hoti susukkadāṭho ca.
“Bhikkhus, in some past lives the Realized One was reborn as a human being. He gave up wrong livelihood and earned a living by right livelihood. He refrained from falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence. Due to performing, accumulating, heaping up, and amassing those deeds, when his body broke up, after death, he was reborn in a good place, a heavenly realm. There he surpassed the other gods in ten respects: divine life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches. When he came back to this state of existence he obtained these two marks: his teeth are even and perfectly white.
सो तेहि लक्खणेहि समन्नागतो सचे अगारं अज्झावसति, राजा होति चक्कवत्ती धम्मिको धम्मराजा चातुरन्तो विजितावी जनपदत्थावरियप्पत्तो सत्तरतनसमन्नागतो। तस्सिमानि सत्त रतनानि भवन्ति, सेय्यथिदं—चक्करतनं हत्थिरतनं अस्सरतनं मणिरतनं इत्थिरतनं गहपतिरतनं परिणायकरतनमेव सत्तमं। परोसहस्सं खो पनस्स पुत्ता भवन्ति सूरा वीरङ्गरूपा परसेनप्पमद्दना। सो इमं पथविं सागरपरियन्तं अखिलमनिमित्तमकण्टकं इद्धं फीतं खेमं सिवं निरब्बुदं अदण्डेन असत्थेन धम्मेन अभिविजिय अज्झावसति। राजा समानो किं लभति? सुचिपरिवारो होति सुचिस्स होन्ति परिवारा ब्राह्मणगहपतिका नेगमजानपदा गणकमहामत्ता अनीकट्ठा दोवारिका अमच्चा पारिसज्जा राजानो भोगिया कुमारा। राजा समानो इदं लभति।
So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti, seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ akhilamanimittamakaṇṭakaṁ iddhaṁ phītaṁ khemaṁ sivaṁ nirabbudaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Rājā samāno kiṁ labhati? Suciparivāro hoti sucissa honti parivārā brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. Rājā samāno idaṁ labhati.
Possessing these marks, if he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea—free of harassment by bandits, successful and prosperous, safe, blessed, and untroubled—he reigns by principle, without rod or sword. And what does he obtain as king? His retinue is pure. This includes brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes. That’s what he obtains as king.
सचे खो पन अगारस्मा अनगारियं पब्बजति, अरहं होति सम्मासम्बुद्धो लोके विवट्टच्छदो। बुद्धो समानो किं लभति? सुचिपरिवारो होति, सुचिस्स होन्ति परिवारा, भिक्खू भिक्खुनियो उपासका उपासिकायो देवा मनुस्सा असुरा नागा गन्धब्बा। बुद्धो समानो इदं लभति”। एतमत्थं भगवा अवोच।
Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. Buddho samāno kiṁ labhati? Suciparivāro hoti, sucissa honti parivārā, bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. Buddho samāno idaṁ labhati”. Etamatthaṁ bhagavā avoca.
But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world. And what does he obtain as Buddha? His retinue is pure. This includes monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and centaurs. That’s what he obtains as Buddha.” The Buddha spoke this matter.
तत्थेतं वुच्चति:
Tatthetaṁ vuccati:
On this it is said:
“मिच्छाजीवञ्च अवस्सजि समेन वुत्तिं, सुचिना सो जनयित्थ धम्मिकेन; अहितमपि च अपनुदि, हितमपि च बहुजनसुखञ्च अचरि।
“Micchājīvañca avassaji samena vuttiṁ, Sucinā so janayittha dhammikena; Ahitamapi ca apanudi, Hitamapi ca bahujanasukhañca acari.
“He abandoned wrong livelihood, and created a way of life that’s fair, pure, and just. He eliminated what was useless, and lived for the welfare and happiness of the people.
सग्गे वेदयति नरो सुखप्फलानि, करित्वा निपुणेभि विदूहि सब्भि; वण्णितानि तिदिवपुरवरसमो, अभिरमति रतिखिड्डासमङ्गी।
Sagge vedayati naro sukhapphalāni, Karitvā nipuṇebhi vidūhi sabbhi; Vaṇṇitāni tidivapuravarasamo, Abhiramati ratikhiḍḍāsamaṅgī.
Having done what’s praised
लद्धान मानुसकं भवं ततो, चवित्वान सुकतफलविपाकं; सेसकेन पटिलभति लपनजं, सममपि सुचिसुसुक्कं।
Laddhāna28 mānusakaṁ bhavaṁ tato, Cavitvāna sukataphalavipākaṁ; Sesakena paṭilabhati lapanajaṁ, Samamapi sucisusukkaṁ.
From there he passed back to a human life. With the remaining ripening
तं वेय्यञ्जनिका समागता बहवो, ब्याकंसु निपुणसम्मता मनुजा; सुचिजनपरिवारगणो भवति, दिजसमसुक्कसुचिसोभनदन्तो।
Taṁ veyyañjanikā samāgatā bahavo, Byākaṁsu nipuṇasammatā manujā; Sucijanaparivāragaṇo bhavati, Dijasamasukkasucisobhanadanto.
Many soothsayers regarded as wise men gathered and predicted of him: ‘With twice-born teeth
रञ्ञो होति बहुजनो, सुचिपरिवारो महतिं महिं अनुसासतो; पसय्ह न च जनपदतुदनं, हितमपि च बहुजनसुखञ्च चरन्ति।
Rañño hoti bahujano, Suciparivāro mahatiṁ mahiṁ anusāsato; Pasayha na ca janapadatudanaṁ, Hitamapi ca bahujanasukhañca caranti.
As king, his people will also be pure, when he rules having conquered this earth so broad. They won’t harm the country, but will live for the welfare
अथ चे पब्बजति भवति विपापो, समणो समितरजो विवट्टच्छदो; विगतदरथकिलमथो, इममपि च परमपि च पस्सति लोकं।
Atha ce pabbajati bhavati vipāpo, Samaṇo samitarajo vivaṭṭacchado; Vigatadarathakilamatho, Imamapi ca paramapi ca29 passati lokaṁ.
But if he goes forth he’ll be an ascetic free of ill, his passions quelled, the veil drawn back. Rid of stress and weariness, he sees this world and the next.
तस्सोवादकरा बहुगिही च पब्बजिता च, असुचिं गरहितं धुनन्ति पापं; स हि सुचिभि परिवुतो भवति, मलखिलकलिकिलेसे पनुदेही”ति।
Tassovādakarā bahugihī ca pabbajitā ca, Asuciṁ garahitaṁ dhunanti pāpaṁ; Sa hi sucibhi parivuto bhavati, Malakhilakalikilese panudehī”ti.
Those who do his bidding, both lay and renunciate, shake off wickedness, impure and blameworthy. He’s surrounded by pure people, who dispel stains, callousness, sin, and corruptions.’”
इदमवोच भगवा। अत्तमना ते भिक्खू भगवतो भासितं अभिनन्दुन्ति।
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
That is what the Buddha said. Satisfied, the bhikkhus approved what the Buddha said.
लक्खणसुत्तं निट्ठितं सत्तमं।
Lakkhaṇasuttaṁ niṭṭhitaṁ sattamaṁ.
The authoritative text of the Dīgha Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
Footnotes:
