Part 8 - Explanations of The Thirty-two Major Marks

[Reference: The Treatise on the Marks of a Great Man]

Causal Deeds for The Thirty-two Marks Since it is said in the Jinālaṅkāra Ṭikā that only the explanation that deals with the four points, namely, (1) kamma, (2) kamma-sarikkhaka, (3) lakkhaṇa, and (4) lakkhaṇānisamsa, of each of the aforesaid thirty-two marks of a Great Man is a well-defined one, the meaning of each of these four points will be briefly given first.

Of these four points, (1) kamma means the element of meritorious deed done in the past with an intention to attain of Buddhahood, bringing about the major mark concerned; (2) kamma-sarikkhaka means the power or ability of the mark that appears in accordance with the kamma; (3) lakkhaṇa means any of the thirty-two major marks, such as level soles, the hundred and eight sole-figures, etc. acquired in the present life on account of the relevant past meritorious deeds; (4) lakkhaṇānisamsa means the remote or subsequent effect of the past meritorious deeds which cause the appearance of the mark.

(For example, the Bodhisatta accumulates merit during his former lives, so firmly and resolutely that nobody else can check and destroy them. On account of that accumulation of merit, he enjoys divine bliss which excel others in the ten respects. When he is reborn as a human being, he wins the mark of his level feet resembling golden footwear. As he has won that mark, he is able to stand up and walk on steadfastly; nobody else, whether a human or a deva or Brahmā, can move him or make him unsteady. The merits also give him the subsequent effect: he is unshaken by such internal defiling enemies as greed, hate and delusion and also by two external kinds: those who oppose him openly and those who do so but not openly.)

Herein, the aggregate of his past meritorious deeds done so firmly and resolutely that nobody else can check and destroy them is (1) kamma. The state of the level soles of the feet marking his acts of merit is (3) lakkhaṇa. His ability to stand up and walk on steadfastly as the immediate effect of his meritorious acts is (2) kamma-sarikkhaka. The ability inherent in the mark, forming the effect, agrees thus with the power inherent in the meritorious act serving as the cause; such corresponding nature is called kamma-sarikkhaka (the nature of agreement with kamma). Just as carrying a vessel full of water means carrying the water in it, even so, speaking of a sign with power signifies speaking of that very power. Therefore, the exposition of lakkhaṇa and the exposition of kamma-sarikkhaka are found similar to each other in the commentary on the Lakkhaṇa Sutta in the Pāthikavagga Aṭṭhakathā. The undisturbed and determined effort, put in performing good works in the past existences, brings the Bodhisatta not only the mark of the level soles but, as if it were not enough, also brings him the remote and subsequent effect, which is the ability to remain unharmed and undisturbed by his foes within and without; this subsequent and remote effect is (4) lakkhaṇānisamsa.

(Now with reference to the Bodhisatta’s major signs, those causal deeds of the past and other things will be described briefly as stated in the Lakkhaṇa Sutta, Text or otherwise, in a language easy to read and note.)

(1) The Level Soles

The Bodhisatta had performed extraordinary acts of merit in his numerous past existences, so firmly and resolutely that nobody else could check and destroy them. On account of those meritorious acts, he enjoyed divine bliss in the deva-world, excelling other devas in ten respects: longevity, beauty, happiness, authority, retinue, abundance of divine sense objects, such as sight, sound, smell, taste and touch. Reborn again in the human world, he acquired the major mark of “the level soles of feet like golden Footwear.” Because he was endowed with that mark, had he remained a householder, he would have become a Universal Monarch (Cakkavatti) possessing the seven treasures and ruling the four continents as he did in the life of Mahasudassana Cakkavatti. As the subsequent effect, he would also have enjoyed the immunity from harm done to him by any human foes. On renouncing the world, as in his last existence as Prince Siddhattha, he attained Omniscience and became a Perfectly Self-Enlightened One, Chief of the Three Worlds. As the subsequent effect, his benefits could not be stopped, harmed or endangered by the hostilities brought by internal defiling enemies, such as greed, hate and delusion, and by external ones, be he an ascetic, a brahmin, a deva, a māra or a Brahmā, who opposed him openly or not openly.

(Here the author reproduces for the readers to learn by heart the verses composed by one Sayadaw U Ghosita of Mandalay South. The theme of the prayer is the thirty-two signs of a Great Man. Here the verses describe the first sign. Each of the remaining verses similarly follows a paragraph in prose by the author.)

(2) The Hundred and Eight Circles with Figures on The Soles

In his numerous past existences, the Bodhisatta rendered service for the welfare of beings. He had driven away fear from those who were frightened. He had performed dāna together with supplementary gifts. (For example, when he gave away robes and garments in particular, he also offered alms-food as supplementary gifts to the recipients; he also gave them seats, honoured them with flowers and perfumes and provided them with drink. Thereafter he took upon himself the precepts and expressed his wish to attain the boon of Omniscience. Then only did he distribute the robes and garments most respectfully. In this way the Bodhisatta gave the main gift with extra ones.) As a result, corresponding to such acts of merit, he enjoyed divine bliss which surpassed other devas in the ten respects, as has been mentioned above. Reborn a human being, he acquired the No. 2 major mark of “the figures in circles on the soles of his feet”. Because he was endowed with that mark, had he remained a householder, he would have become a Universal Monarch and would also have won great suite of retinue consisting of brahmins, men of wealth, etc. On renouncing the world, as in his last birth as Prince Siddhattha, he became an Omniscient Buddha and his great retinue was composed of monks, nuns, male and female lay devotees, devas, humans, asuras, nāgas and gandhabbas.

Herein, such meritorious act of dāna completed with additional gifts in his numerous past existences was (1) kamma. The perfection in all respects of the sole-figures as if they were indicating, “Let devas and humans know that the Bodhisatta had performed meritorious act of dāna completed with additional gifts” was (2) kamma-sarikkhaka. The sole mark was (3) lakkhaṇa. The great suite was (4) lakkhaṇānisamsa.

(3) The Projecting Heels, Long Fingers and Toes and Tire Upright Body

In his numerous past existences, the Bodhisatta abstained from taking life. Never had he caught hold of a weapon with intent to kill. He had lived with loving-kindness and compassion, providing safeguard for the wellbeing of all others. As a result, corresponding to such acts of merit, he enjoyed divine bliss which surpassed that of other devas in ten respect. Reborn a human being, he acquired the three major marks: the No. 3 mark of “the projecting heels”, the No. 4 mark of “the long and tapering fingers and toes”, and the No. 15 mark of “the upright body” like that of a Brahmā. Because he was endowed with these three marks, had he remained a householder, he would have become a Universal Monarch and he would have lived long till the end of his life span as no one could do harm to his life (or kill him). On renouncing the world, as in his last birth as Prince Siddhattha, he became an Omniscient Buddha and he lived long until he had covered four-fifths of his life span as no one, be he an ascetic, a brahmin, a deva, a māra, or a Brahmā could threaten his life (or could kill him).

The Four Inviolable Assets of A Buddha

There are four assets of a Buddha that cannot be violated by others. They are:

(1) the four requisites meant for and brought to Him,
(2) His life,
(3) His marks, and
(4) His rays

——Buddhavaṃsa Aṭṭhakathā. Vol. 2——

or,

(1) The material gain of the four requisites brought to Him,
(2) His life,
(3) His eighty minor marks and his body rays,
 (the light of the moon, of the sun and of devas and Brahmās could not outshine or disturb the rays from his body), and
(4) His Omniscience.

——Vinaya Pārājika-kaṇḍa Aṭṭhakathā, Vol.1——

The Kamma, Kamma-sarikkhaka, etc, of The Aforesaid Mark

With reference to the above three marks, (1) kamma was the abstention from the wrong doing of killing, (2) kamma-sarikkhaka was the ability of the length and shape of the heels, fingers and toes and the uprightness of the body. To make it more explicit: those, who are bent on killing, approach their victim by tiptoeing lest the sound of their footsteps should be heard. Consequently, when they become human beings again, some of them have their feet curved inwardly like a bow; some of them have their feet curved outwardly; some of their feet with a curve in each sole; some have bandy toes; and others bandy heels; as if all those deformed shapes were to disclose, saying: “Let people know about our act of killing that involves tiptoeing.” But the Bodhisatta had the mark of long heels as if they were to disclose saying: “Let people know about my non-commission of killing that involved tiptoeing.” Similarly, those, who desire to kill, approach their victim by bending their bodies, lest they should be seen by others. Consequently, when they become human beings again, some are hunchbacked, some are squat, some are crippled, as if all these deformed shapes were to disclose, saying: “Let people know about my commission of killing that involves body bending.” The Bodhisatta, however, had an upright body like that of a Brahmā, a mark of a Great Man, as if it were to disclose, saying: “Let people know about my non-commission of killing that involves body-bending.” Similarly, those, who desire to kill, catch hold of a weapon, say a club, and put their victim to death. Consequently, when they become human beings again, they have shorts hands, curved fingers, or have no visible fingers, as they look conjoined with one another and level with the palms as if they were to disclose, saying: “Let people know about their evil.” In contrast with them, the Bodhisatta had a long and beautiful fingers, a mark of a Great Man, as if it were to indicate, saying: “Let devas and humans know” that he had no experience of killing with a club in the grip of his hand. The ability of those marks to assure his long life was kammasarikkhaka. These three major marks, i.e. the projection of the heels, the length of the fingers and toes, and the straightness of the body, are (3) lakkhaṇa. His life lived to the full span was (4) lakkhaṇānisamsa.

(4) The Fullness of The Flesh at Seven Places of The Body

In his numerous past existences, the Bodhisatta gave delicious food, such as cakes, meals, butter-oil, milk-rice, etc. As a result, corresponding to such acts of merit, he enjoyed divine bliss. Reborn a human being, he acquired the No. 16 major mark of “the fullness of the flesh at the seven places of his body”, namely, the two insteps, the two backs of the palms, the two shoulders and the neck. Because he was endowed with that mark, had he remained a householder, he would have become a Universal Monarch. On renouncing the world, he became an Omniscient Buddha and he received plenty of delicious food, both solid and liquid, to eat.

Herein, such a meritorious act of offering choice food over the period of a hundred thousand aeons was (1) kamma. The occurrence of the fullness of the flesh at the seven places of the body, as if it were to disclose, saying: “Let devas and humans know” that the Bodhisatta had done the meritorious deeds of giving choice food, etc. in his past lives and its being the cause of abundant gains in that very life was (2) kamma-sarikkhaka. The fullness of the flesh at the seven places of the body was (3) lakkhaṇa. The acquisition of much choice food was (4) lakkhaṇānisamsa.

(5) The Soft Hands and Feet and Their Likeness of A Net

In his numerous past existences, the Bodhisatta helped many with the four objects of support (saṅgaha vatthu)^[1]. Those who are pleased with the gifts, which he had helped them by giving (dāna);those who were in need of a pleasant speech, which he had helped them with sweet words (piyavācā), another saṅgaha vatthu; those who desired a beneficial talk, he had helped them with a beneficial talk or action (atthacariyā), a (third) saṅgaha vatthu, by advising them: “This should be done.”, “This should not be done.”, “A man of this nature should be associated with.”, “A man of this nature should not be associated with.”, and so on. Those, who were happy to be treated on equal terms whether in weal or in woe, he had helped them with a sense of equality (samānattatā), a (fourth) saṅgaha vatthu. As a result, corresponding to such acts of merit, he enjoyed divine bliss. Reborn a human being, he acquired the No. 5 major mark of “the soft hands and feet” as well as the No. 6 major mark of “their having likeness of a golden net”.

Because he was endowed with these two marks, had he remained a householder, he would have become a Universal Monarch. On renouncing the world, he became an Omniscient Buddha and he had a suite at his service, as if it were properly held and collectively placed in his hand.

Herein, such meritorious acts of helping many through the fourfold saṅgaha vatthu in his numerous past existences were (1) kamma. Those, who used not to do so, have rough hands and feet and uneven fingers and toes. The Bodhisatta, however, had soft and tender hands and feet; his fingers and toes were even like that of a golden net in order to let devas and humans know of his help given to many through the fourfold saṅgaha vatthu in his past lives. The quality of the softness of the hands and feet and also of the evenness of the fingers and toes was (2) kamma-sarikkhaka. The quality of the soft hands and feet and of the even fingers and toes was (3) lakkhaṇa. The gain of the suite properly held and collectively placed, so to speak, in his hand was (4) lakkhaṇānisamsa.

(6) The High Ankles and The Curling-up Body Hair

In his numerous past existences, the Bodhisatta abstained from frivolous talks. He had given religious talks which are beneficial here as well as hereafter. He had made only Dhamma-speeches concerning the ten acts of merit leading to emancipation from saṃsāra. By delivering to a large number of people religious sermons that would raise them to higher stages of prosperity with the ten deeds of merit, he had given the gift of Dhamma. As a result, corresponding to such acts of merit, he enjoyed divine bliss. Reborn a human being, he acquired the No. 7 major mark of “the slightly higher dust-free ankles” and the No. 4 major mark of “the body-hair with its tips curling upwards”. Because he was endowed with these two marks, had he remained a householder, he would have become a Universal Monarch and would be superior to others. On renouncing the world, as in his life as Prince Siddhattha, he became an Omniscient Buddha and reached the top, excelling all other beings in pre-eminence.

Herein, such a meritorious act of delivering Dhamma-sermons that lead to higher stages was (1) kamma. Those, who used not to do so, have low ankles and stooping downy hair, as if they were to disclose, saying: “Let people know” about their failure to speak of the Dhamma The Bodhisatta, however, was endowed with these two marks, namely, the high ankles and the curling up body-hair, as if they were to disclose, saying: “Let devas and humans know” that he had given discourses that would raise them to higher spiritual positions. Therefore, the ability of these two marks to indicate thus was (2) kammasarikkhaka. The two marks were (3) lakkhaṇa. The Bodhisatta’s being above all others in rank was (4) lakkhaṇānisamsa.

(7) The Eni-like Round Legs

In his numerous past existences, the Bodhisatta seriously and promptly taught his close pupils who had come to him for education. He had taught them in such a way that they might learn and train quickly and without trouble; he had instructed them in different arts and crafts, in various modes of moral conduct(caraṇa), such as the Five Precepts, the Ten Precepts and the Pātimokkha as well as on the doctrines such as Kammasakatā (the truth that everybody has kamma as his or her own property). In his teaching, he had never held back anything for his own sake. As a result, corresponding to such acts of merit, he enjoyed divine bliss. Reborn a human being, he acquired the No. 8 major mark of “the legs round and full, lengthy and comely, like those of an antelope called enī (or like husk of paddy)”.

Because he was endowed with this mark, had he remained a householder, he would have become a Universal Monarch and he would have obtained all royal paraphernalia both animate and inanimate. On renouncing the world, he became an Omniscient Buddha and he possessed the requisites of a monk fully and rapidly.

Herein, such a meritorious act of serious and prompt teaching of arts and crafts, etc. in his numerous past existences were (l) kamma. Those who did not teach their pupils seriously and promptly but used to waste their time by asking them to wait upon them respectfully, or by sending them on errands, and thus making them weary, have their calves which are bulging at the back of the leg as though the muscles were cut off on the other side. In contrast, the Bodhisatta’s calves were high and round as if they were to disclose, saying: “Let devas and humans know about his serious and prompt teaching, which is without holding back anything for his own sake. The ability of that particular mark to disclose thus was (2) kamma-sarikkhaka. The calves of that beauty were (3) lakkhaṇa. The rapid possession of the appropriate requisites was (4) lakkhaṇānisaṃsa.

(8) The Smooth Skin

In his numerous past existences, the Bodhisatta approached wise ascetics and brahmins and discussed with them questioning: “Venerable Sirs, what is merit?”, “What is demerit?”;“What is faulty?”, “What is not faulty?”; “What should be followed?”; “What should not be followed?”; “What when done leads to lasting sorrow?” and “What when done leads to lasting happiness?” As a result, corresponding to such acts of merit, he enjoyed divine bliss. Reborn a human being, he acquired the No. 12 major mark of “the smooth skin”. Because he was endowed with this mark, had he remained a householder, he would have become a Universal Monarch and a great wise man. Among those, who enjoy sensual pleasures, there would have been none equal to him or higher than him in wisdom. On renouncing the world, as in his last birth as Prince Siddhattha, he became an Omniscient Buddha with great wisdom. He possessed puthu-paññā, knowledge of the aggregates, the sense-spheres, the elements, etc; hāsa-paññā, knowledge born together with zest and joy, javana-paññā, knowledge of swift occurrence; tikkha-paññā, knowledge that quickly eradicates defilements; and nibbedhika-paññā, knowledge that penetrates the impenetrable mass of greed, hate and delusion; as the subsequent effect, he was endowed with intelligence higher than that of others.

(Here the author’s analysis of this particular major mark as to its kamma, etc. is missing. But it may not be difficult for the reader to make his or her own.)

(9) The Yellow and Bright Complexion Like Gold

In his numerous past existences, the Bodhisatta showed very little anger. If there were in him anger at all, he quickly quenched it. He also display little anxiety. Though someone should speak to him angrily, he was absolutely free of hate, anger, aversion, disturbance or grudge. Besides, he donated fine clothing, robes and coverlets to people. As a result, corresponding to such acts of merit, he enjoyed divine bliss. Reborn a human being, he acquired the No. 11 major mark of “the yellow, bright skin like that of pure gold of siṅgīnikkha”. Because he was endowed with that mark, had he remained a householder, he would have become a Universal Monarch. On renouncing the world, he became an Omniscient Buddha and he quickly obtained fine clothings, robes and coverlets.

Herein, such a state of his being free of anger and such acts of distribution fine clothings, robes and coverlets in his numerous past existences were (1) kamma. The complexion of a person in anger lacks serenity; his or her face is terribly ugly. There is no adornment like clothing in the world. Therefore, those who used to show anger and not used to give clothings, robes and coverlets are not good looking, as if they were to disclose their former ills. The face of one who does not lose temper is beautiful; his or her complexion is serene.

There are four ways for beings to acquire beauty and splendour:

(1) giving alms-food in the past existences,
(2) giving clothing in the past existences,
(3) giving service by cleaning with a broom, and
(4) showing no anger.

All these four requirements, the Bodhisatta had fulfilled in his countless former lives. He therefore, acquired the No. 11 major mark of the yellow skin. Therefore, the bright yellow complexion comparable with the colour of siṅgī-nikkha gold and which, so to speak, informed devas and humans of his fulfilment of the four requirements was (2) kammasarikkhaka. The golden skin was (3) lakkhaṇa. The gain of fine clothing etc. was (4) lakkhaṇānisaṃsa.

(10) The Male Organ concealed in A Sheath

In his numerous past existences, the Bodhisatta brought about reunion in amity to those relatives and friends who had been long separated; he had created harmony between estranged mother and son, between estranged father and son, among estranged brothers, between estranged brothers and sisters and among estranged sisters. He rejoiced in the harmony thus caused by him. As a result, corresponding to such acts of merit, he enjoyed divine bliss. Reborn a human being, he acquired the No. 10 major mark of “the male organ concealed in a sheath”, like that of a Chaddanta Elephant King. Because he was endowed with that mark, had he remained a householder, he would have become a Universal Monarch and would have begot thousands of brave scions who were able to crush enemy forces. On renouncing the world, he became an Omniscient Buddha and gathered thousands of sons in his noble disciples who were capable of crushing enemy forces of defilements.

Herein, his meritorious performance of bringing about unity among relatives in the numerous past existences was (1) kamma. When kinsmen are united, one overlooks another’s fault. Even when they are at quarrel, they do not like let others know of the wrong done by a man of their blood. If one were to say: “This is his fault,” they would rise up and refute, “Who has seen that? Who has heard of that? There is nobody among us who would have done such a misdeed!” In this way, they all would give cover to his fault. It may be said that the Bodhisatta had disregarded such a fault and thereby brought about unity to his kith and kin. Therefore, the male organ in a sheath that was indicative to other of his past deed of bringing unity to his relatives by preventing their fault from being seen so that they may live in happiness was (2) kamma-sarikkhaka. The male organ thus concealed in a sheath was (3) lakkhaṇa. The gaining of thousands of son-like noble disciples was (4) lakkhaṇānisaṃsa.

(11) The Symmetrically Proportioned Body and The Long Palms that could touch The Knees without stooping

In his numerous past existences, the Bodhisatta gave honour to members of his retinue after personally scrutinizing their virtues and qualities. Only when he had known their qualifications did he show his appreciation to them according to their merit, deciding: “This man deserves this much of reward.” “This man is worthy of this amount of reward.” The Bodhisatta honoured a man fairly and honestly according to what he deserved. As a result, corresponding to such act of merit, he enjoyed divine bliss. Reborn a human being, he acquired the No. 19 major mark of “the symmetrically proportioned body (round and beautiful) like the circular spread of a banyan tree” and the No. 9 major mark of the “long palms which can touch the knees while standing without stooping.” Because he was endowed with these two marks, had he remained a householder, he would have become a Universal Monarch; and he would have had abundance of bliss and wealth, such as gems, gold, silver, useful objects, treasure-houses and granaries. On renouncing the world, he became an Omniscient Buddha and he owned abundance of the wealth of the pious: faith (saddhā), morality (sīla), knowledge (suti), sacrifice (cāga), wisdom (paññā), shame (hirī) and dread (ottappa) of doing evil.

Herein, his honour shown according to one’s value was (1) kamma. The equal length of his stretched out arms and height and the equal measurement of the upper part and the lower part of his body in accordance with his performance were (2) kamma-sarikkha. His body like a round banyan tree, and its upper and lower parts being of equal measurement were (3) lakkhaṇa. His abundance of sevenfold wealth of the pious was (4) lakkhaṇānisaṃsa.

(12) The Well-developed Body, The Back without The Spinal Furrow in The Middle and The Round Neck

In his numerous past existences, the Bodhisatta wished for the welfare of the multitude. He had wished for the safety of the people’s four modes of happiness. He had done a lot of contemplation: “How could these beings prosper through saddhā?”, “How could they prosper through sīla, observing the Five Precepts or the Ten Precepts?”, “How could they prosper through suta, following the advice of the wise and pious?”, “How could they prosper through cāga, giving up (what they own)?”, “How could they prosper through paññā, the truth and knowledge that all beings have their kamma as their own property?”,

“How could they progress in terms of wealth and paddy, field and land, bipeds and quadrupeds, children and wives, servants and employees, relatives and friends?” As a result, corresponding to such acts of merit, he enjoyed divine bliss. Reborn a human being, he acquired the three major marks, namely, the No. 17 mark of “the full and welldeveloped body like a lion’s front portion”, the No. 18 mark of “the well-developed back of the body extending from the waist to the neck like a golden plank without any trace of the spinal furrow”, the No. 20 mark of “the proportionate and round neck”. Because he was endowed with these three major marks, had he remained a householder, he would have become a Universal Monarch and he would have obtained royal paraphernalia and his blissful life would never have diminished. On renouncing the world, he became an Omniscient Buddha and his mundane and supra-mundane virtues, such as saddhā, sīla, suta, cāga, paññā, etc., never decreased.

Herein, his wish for the welfare of the multitude was (1) kamma. The fullness, roundness and development of the body, of the back and of the neck as if they were indicative of his wish for the prosperity of others was (2) kamma-sarikhaka; the fullness, round and development of the body, the back and the neck were (3) lakkhaṇa. The non-decrease of his wealth both mundane and supra-mundane was (4) kammānisaṃsa.

(13) The Seven Thousand Capillaries at The Throat

In his numerous past existences, the Bodhisatta had never hurt other beings with his hands, with a stone, a stick, a sword or with any other weapon. As a result, corresponding to such acts of merit, he enjoyed divine bliss. Reborn a human being, he acquired the No. 21 major mark of “the seven thousand capillaries occurring at the throat and diffusing throughout the body the taste of the food, be it as small as a grain of sesame.” Because he was endowed with this major mark, had he remained a householder, he would have become a Universal Monarch. On renouncing the world, he became an Omniscient Buddha and his ailments were few and far between.

Herein, his meritorious performance of refraining from hurting beings was (1) kamma. He who has been hit by another with hands, etc. will have bruise and blood clot on the spot his body which has been hit, from which suppuration and more suffering would occur. As for the Bodhisatta, as if they were clearly indicative of his past, observance of nonviolence towards others, an act of merit that would result in good health, he acquired the mark of the capillaries at the throat. Such an irregularity of the capillaries for taste lying upright was (2) kamma-sarikhaka;the upright capillaries at his throat were (3) lakkhaṇa. His good health was (4) kammānisamsa.

The capillaries distribute the taste all over his body, even if it is of the food as tiny as a grain of sesame. His digestive power was neither too high nor too low but just right to digest whatever is eaten: Therefore, the Bodhisatta’s health was better than that of others.

(14) The Clear Blue Eyes and The Soft Eyelashes

In his numerous past existences, the Bodhisatta had never angrily looked at others with his eyes protruding like those of a lobster. Never had he, in anger, looked sideways at another person. When that person angrily looked at him, he simply closed his eyes. Only when that person looked the other way round did he glance at him or her with a loving and sober heart but never with a hateful one. As a result, corresponding to such acts of merit, he enjoyed divine bliss. Reborn a human being, he acquired the No. 29 major mark of “the very clear blue eyes” and the No. 30 mark of “the soft and tender eyelashes, like a newly born calf.” Because he was endowed with these marks, had he remained a householder, he would have become a Universal Monarch. On renouncing the world, he became an Omniscient Buddha and he was looked upon by beings, as such devas, humans and Brahmās, lovingly and trustingly.

Herein, his viewing of other beings with loving eyes in the countless past existences was (1) kamma. Those angry ones, who look sideways or frown at somebody else, have their eyes set in that manner. Those, who look at others in an affectionate and respectful manner, have their eyes serene in five ways of beauty. The Bodhisatta was endowed with the eyes, blue and clear; the eyelashes, soft and curling up, as if they were indicative of his affectionate, respectful glances in the past: all this was (2) kamma-sarikhaka. The extremely clear blue eyes and the extremely soft curling-up eyelashes were (3) lakkhaṇa. The love and respect shown to him by other beings was (4) kammānisaṃsa.

(15) The Thin Layer of Flesh on The Forehead

In his numerous past existences, the Bodhisatta led group performance of good physical practices, good verbal practices, good mental practises, alms-giving, moral observances, fasting, service to parents, etc. As a result, corresponding to such acts of merit, he enjoyed divine bliss. Reborn a human being, he acquired the No.32 major mark of “the thin layer of flesh that appeared by nature, like a gold headband on the forehead.” Because he was endowed with this mark, had he remained a householder, he would have become a Universal Monarch. On renouncing the world, he became an Omniscient Buddha and he gained a large number of beings as his followers or he became leader of them all.

Herein, his meritorious act of giving leadership to others in the group performance of good deeds was (1) kamma. He who gives leadership to a performance of good deeds, such as giving in charity, etc. never wears a sad face in the gathering, instead, he moves about among the people with his head upright without fear but with joy and satisfaction. He also has a large number of followers. The Bodhisatta, in his many previous births, had given guidance in doing all acts of merit. In order to make devas and humans know of this, the Bodhisatta was born with the thin layer of flesh on his forehead (or the full round head); therefore, the ability of the thin layer of flesh (or, the full round head) to let others know of those past meritorious act was (2) kamma-sarikhaka, The thin layer of flesh (or, of the full round head) was (3) lakkhaṇa. The large numbers of beings immediately following after him was (4) lakkhaṇānisaṃsa.

(16) The Body-hair and The Hair between The Two Eyebrows

In his numerous past existences, the Bodhisatta abstained from telling lies (musāvāda); he had told what was true; (with no insertion of falsehood,) his first truthful words had agreed with his last; he had been of firm speech; he had spoken reliable words which people trust and referred to. As a result, corresponding to such act of merit, he enjoyed divine bliss. Reborn a human being, he acquired the No. 13 major mark of “the body hair, each in one pore of the skin” and the No. 31 major mark of “the hair between the two eyebrows”. Because he was endowed with these two major marks, had he remained a householder, he would have become a Universal Monarch. On renouncing the world, he became an Omniscient Buddha and he had his wishes fulfilled by many.

Herein, his meritorious act of speaking only what was true in his numerous past existences was (1) kamma. The ability of his body-hair, each growing in one pore of the skin and of his hair that strangely grew between the eyebrows to disclose his acts of speaking the truth was (2) kamma-sarikhaka. The body hair and the hair between the eyebrows were (3) lakkhaṇa. The fulfilment of his wishes by many was (4) lakkhaṇānisaṃsa.

(17) The Forty Teeth and Their State of touching One Another

In his numerous past existences, the Bodhisatta abstained from any mischievous speech that would cease friendship among people; he had brought harmony to those who were separated; he had helped maintain unity of those who were united; he had taken delight in unity among friends; he had been very pleased to see or hear of those in unity; he had spoken only what would create unity of friends, As a result, corresponding to such acts of merit, he enjoyed divine bliss. Reborn a human being, he acquired the No. 23 major mark of “the teeth numbering exactly forty” and the No. 25 major mark of “the teeth touching one another with no space in between.” Because he was endowed with these two marks, had he remained a householder, he would have become a Universal Monarch. On renouncing the world, he became an Omniscient Buddha and he gained followers whose unity could not be destroyed by others.

Herein, his abstention, in his numerous past lives, from mischievous talks (pisuṇa-vācā) and his speech that would create unity were (1) kamma. Those who used to speak mischievous words, have no complete set of forty teeth, and they have their teeth with gaps, for they destroy unity of others and separate them. The Bodhisatta, however, had forty teeth and they were touching one another as if to tell devas and humans of his abstention from mischievous words in his countless former lives in saṃsāra. Therefore, the ability of his teeth to be indicative of his said abstention was (2) kamma-sarikhaka. The complete set of forty teeth and the absence of gaps in them possessing the very ability were (3) lakkhaṇa. His gaining of followers whose unity could not be destroyed by others was (4) lakkhaṇānisaṃsa.

(18) The Long Tongue and The Voice with Qualities like A Brahmā’s

In his numerous past existences, the Bodhisatta abstained from speaking harsh and abusive words; he had spoken only what was polite, faultless, pleasing and appealing to the hearts of many. As a result, corresponding to such acts of merit, he enjoyed divine bliss. Reborn a human being, he acquired the No. 27 major mark of “the long, flat and tender tongue” and the No. 28 major mark of “the voice having eight qualities like a Brahmā’s.” Because he was endowed with these two marks, had he remained a householder, he would have become a Universal Monarch. On renouncing the world, he became an Omniscient Buddha and his words were effective, influential and authoritative.

Herein, his abstention from harsh and abusive words (pharusa-vācā) and his speaking only sweet, pleasant and polite words in his numerous past existences in saṃsāra were (l) kamma. Those who used to indulge in harsh and abusive terms have their tongues faulty with thickness, droopiness and a slit so that others may know of their indulgence in bad language by twisting their tongues. The Bodhisatta, however, had the primary benefit of having his tongue long, flat and tender so that devas and humans might know that he had never uttered such bad language but had spoken what was sweet, pleasant and polite. Those, who used to speak abusive language, have their voice cracked, rough or faulty in other ways so that many might know of their swearing in a cracked, rough voice. The Bodhisatta had the benefits of having a voice of eight qualities, as if they were to tell “Let devas and human know” of his abstention in his numerous past existences in saṃsāra from cursing, a cause for a cracked, rough voice. Therefore, the length, flatness and tenderness of the tongue and the completeness of his tongue with the eight qualities were (2) kammasarikkhaka. The long, flat and tender tongue and the voice complete with the eight qualities were (3) lakkhaṇa. The obedience shown to his word by devas and humans and his verbal effectiveness, influence and authority were (4) lakkhaṇānisaṃsa.

(19) The Lion-like Chin

In his numerous past existences, the Bodhisatta abstained from frivolous talks that were like unsuccessful paddy lacking substance. He had spoken what was right and suitable for the occasion;he had talked beneficially, truthfully, and with reference to the Dhamma, and advised in accordance with discipline. He had uttered solemnly what was meaningful with evidence as in judicial proceedings, worthy of keeping in the casket-like hearts of all hearers. As a result, corresponding to such acts of merit, he enjoyed divine bliss. Reborn a human being, he acquired the No. 22 major mark of the “well developed chin (suggestive of his imminent smile) like that of a lion.” Because he was endowed with this major mark, had he remained a householder, he would have become a Universal Monarch. On renouncing the world, he became an Omniscient Buddha and he was invulnerable to attacks by his enemies within and without.

Herein, his abstention from frivolous talks (sampha-palapa) was (1) kamma. Those, who used to talk about foolish things, have their chins concave, crooked or in any other unseemly shape so that many might know that they had spoken insubstantial language with their jaws moving. The Bodhisatta, however, had well developed jaws so that devas and humans might know of his abstention from frivolous talks and of his practice of speaking only what was fruitful. Therefore, the ability of the development of the jaws to disclose his practice of speaking, in the past, what was fruitful was (2) kamma-sarikkhaka. The developed jaws with that ability was (3) lakkhaṇa. His invulnerability against any of his enemies whether within or without was (4) lakkhaṇānisaṃsa.

(20) The Proportionately Set Teeth and The Four White Pointed Teeth

In his numerous past existences, the Bodhisatta abstained from wrong livelihood but had earned his living by clean trade; he had avoided various dishonest method, such as deceptive scales, deceptive baskets, deceptive coins; such as being unethical by taking bribes, immoral persuasion by cheating; convincing others with imitations; such as violence by cutting hands and legs, by taking life, by binding, plundering, destroying towns and villages. As a result, corresponding to such acts of merit, he enjoyed divine bliss. Reborn a human being, he acquired the two major marks: the No. 24 mark of “the proportionate set of teeth” and the No. 26 mark of “the four pointed teeth as white and brilliant as the morning star”. Because he was endowed with these two marks, had he remained a householder, he would have become a Universal Monarch. On renouncing the world, he became an Omniscient Buddha and he gained hosts of followers and attendants.

Herein, his pure livelihood in his numerous past existences was (1) kamma. Those, who used to have impure livelihood, possess no proportionately set teeth, upper or lower, inside or outside; and their four pointed teeth are dirty so that many might know of their misdeeds. The Bodhisatta, however, had even teeth and four pointed ones, which were very brilliantly white as if they were to disclose, saying: “Let devas and humans know” of his pure livelihood, maintained throughout his countless past existences in saṃsāra. Therefore, the evenness of his teeth and the brilliant whiteness of the four pointed teeth that disclosed his purity of livelihood in his countless past lives in saṃsāra were (2) kamma-sarikkhaka. The even teeth and the white pointed ones were (3) lakkhaṇa. The hosts of followers and attendants were (4) lakkhaṇānisaṃsa.

(Here is given the Sayadaw U Ghesita’s last verse-prayer with reference to the forty teeth and the four pointed ones, followed by the concluding stanza. Also for the benefit of the reader in Myanmar: a shorter poetical, composition about the 32 Major Marks and the Buddha’s past kamma as their causes, by the Mahā Visuddhārāma Sayadaw is added. This, too, we propose to leave untranslated.]

Footnotes and references:

[1]:

Objects of support (saṅgaha vatthu): refer to Chapter VII: What are the factors for accomplishing the Pāramīs: (a) extinction of self-love..... Previously it is translated ways of gaining friendship, pg 89, ibid.