dn30:1.1.1So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

dn30:1.1.5“Venerable sir,” they replied. The Buddha said this:

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dn30:1.1.7“There are thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other.This is one of the latest suttas in the Pali Nikāyas. Typically this topic only comes up in relation to the Buddha’s fulfillment of Brahmanical prophecies. Here it is developed with a series of ornate verses, none of which have parallels. Nonetheless, it is worth noting that nowhere in the extensive discussions of the Buddha’s past good deeds is there any mention of the later concepts of the pāramīs (“perfections”) or the Bodhisatta path. 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 householder, and the commander 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.

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dn30:1.2.1And what are the thirty-two marks?The marks are elsewhere listed in DN14:1.31.1 and MN91. I discuss the translation of the marks in my comments to DN14.

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dn30:1.2.4He has well-planted feet.

dn30:1.2.5On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail.

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dn30:1.2.6He has stretched heels.

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dn30:1.2.7He has long fingers.

dn30:1.2.8His hands and feet are tender.

dn30:1.2.9He has serried hands and feet.

dn30:1.2.10The tops of his feet are arched.

dn30:1.2.11His calves are like those of an antelope.

dn30:1.2.12When standing upright and not bending over, the palms of both hands touch the knees.

dn30:1.2.13His private parts are covered in a foreskin.

dn30:1.2.14He is golden colored; his skin shines like lustrous gold.

dn30:1.2.15He has delicate skin, so delicate that dust and dirt don’t stick to his body.

dn30:1.2.16His hairs grow one per pore.

dn30:1.2.17His hairs stand up; they’re blue-black and curl clockwise.

dn30:1.2.18His body is tall and straight-limbed.

dn30:1.2.19He has bulging muscles in seven places.

dn30:1.2.20His chest is like that of a lion.

dn30:1.2.21He is filled out between the shoulders.

dn30:1.2.22He has the proportional circumference of a banyan tree: the span of his arms equals the height of his body.

dn30:1.2.23His torso is cylindrical.

dn30:1.2.24He has ridged taste buds.

dn30:1.2.25His jaw is like that of a lion.

dn30:1.2.26He has forty teeth.

dn30:1.2.27His teeth are even.

dn30:1.2.28His teeth have no gaps.

dn30:1.2.29His teeth are perfectly white.

dn30:1.2.30He has a large tongue.

dn30:1.2.31He has the voice of the Divinity, like a cuckoo’s call.

dn30:1.2.32His eyes are indigo.

dn30:1.2.33He has eyelashes like a cow’s.

dn30:1.2.34Between his eyebrows there grows a tuft, soft and white like cotton-wool.

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dn30:1.2.35The crown of his head is like a turban.

dn30:1.3.1These are the thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other.

dn30:1.3.4Seers who are outsiders remember these marks, but they do not know the specific deeds performed in the past to obtain each mark.The later astrological texts such as the Gārgīyajyotiṣa and Bṛhatsaṁhitā that discuss similar marks are more concerned with how they indicate character and destiny than their moral causes.

1. Well-Planted Feet

dn30:1.4.1In 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 sabbath, paying due respect to mother and father, ascetics and brahmins, honoring the elders in the family, and various other things pertaining to skillful behaviors.The key terms here are daḷha (“firm”) and avatthita (“persistently”), which result in his firm stance. 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: heavenly lifespan, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches. When he passed away from there and came back to this place 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.

dn30:1.5.1Possessing 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 householder, and the commander 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, free of pests—he reigns by principle, without rod or sword.The commentary explain akhilamanimittamakaṇṭakaṁ as “free of bandits” (niccoraṁ). Bandits are also regarded as “pests” (abbuda, literally “tumor” or “cancer”) at SN1.77. 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 divinity or by anyone in the world. That’s what he obtains as Buddha.” The Buddha spoke this matter.

dn30:1.6.1On this it is said:

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2. Wheels on the Feet

dn30:1.7.1“Mendicants, 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.He “conveyed happiness” (sukhāvaho), like a wheeled cart would convey goods.
Parivāra means “surroundings, accompaniments”, and I follow the commentary, which takes it in the sense of the “trimmings” accompanying the food. Given, however, that the kammic result is a large parivāra (“following”), it might mean that he gave not just physical things, but was generous with his followers also, engaging them in such beneficial tasks. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place 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.

dn30:1.8.1Possessing 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, finance ministers, military officers, guardsmen, ministers, councillors, 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, titans, dragons, and centaurs. That’s what he obtains as Buddha.” The Buddha spoke this matter.

dn30:1.9.1On this it is said:

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3–5. Stretched Heels, Etc.

dn30:1.10.1“Mendicants, 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 sympathy for all living beings. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained these three marks: he has stretched heels, long fingers, and his body is tall and straight-limbed.Giving up killing results in long life. This seems to be applied by metaphor to having these long and elegant body parts.

dn30:1.11.1Possessing 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 divinity 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.

dn30:1.12.1On this it is said:

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6. Seven Bulging Places

dn30:1.13.1“Mendicants, 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.He receives bodily fullness as a result of giving food. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained this mark: he has bulging muscles in seven places. Both hands, both feet, both shoulders, and his chest are all bulging.

dn30:1.14.1Possessing 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.

dn30:1.15.1On this it is said:

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7–8. Tender and Serried Hands

dn30:1.16.1“Mendicants, 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 place he obtained these two marks: his hands and feet are tender, and they are serried.“Tender” because he treated people tenderly; “serried” because his fingers and toes are kept gracefully together, not splayed and separated.

dn30:1.17.1Possessing 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, finance ministers, military officers, guardsmen, ministers, councillors, rulers, tax beneficiaries, and princes.“Inclusive and well-managed” renders saṅgahita. It means “included”, as in those people who, due to the kindly actions, feel that they belong. For the sense “well-managed” see AN8.49. Because of acting kindly and inclusively, people are well-disposed and work well together. 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, titans, dragons, and centaurs. That’s what he obtains as Buddha.” The Buddha spoke this matter.

dn30:1.18.1On this it is said:

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9–10. Arched Feet and Upright Hair

dn30:1.19.1“Mendicants, 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 place he obtained these two marks: the tops of his feet are arched and his hairs stand up.Perhaps the uprightness of these marks relates to his speech being beneficial, leading upwards.

dn30:1.20.1Possessing 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.

dn30:1.21.1On this it is said:

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11. Antelope Calves

dn30:1.22.1“Mendicants, 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 place he obtained this mark: his calves are like those of an antelope.It seems that his “swift” teaching techniques evoke the antelope.

dn30:1.23.1Possessing 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.

dn30:1.24.1On this it is said:

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12. Delicate Skin

dn30:1.25.1“Mendicants, 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 place he obtained this mark: he has delicate skin, so delicate that dust and dirt don’t stick to his body.Asking questions leads to wisdom, and the mind of wisdom does not get attached.

dn30:1.26.1Possessing 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.

dn30:1.27.1On this it is said:

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13. Golden Skin

dn30:1.28.1“Mendicants, 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 delicate mats and blankets, and delicate 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 place he obtained this mark: he is golden colored; his skin shines like lustrous gold.Giving fine coverings leads to fine skin. Less obviously, anger is said to lead to discoloring and ugliness.

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dn30:1.29.1Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He obtains soft and delicate mats and blankets, and delicate 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 delicate mats and blankets, and delicate cloths of linen, cotton, silk, and wool. That’s what he obtains as Buddha.” The Buddha spoke this matter.

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dn30:1.30.1On this it is said:

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14. Privates in Foreskin

dn30:1.31.1“Mendicants, 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 comrades. 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 place he obtained this mark: his private parts are covered in a foreskin.The penis is the generative organ and hence part-creator of family. Being covered suggests that his sexuality was moderated and contained. His role was more than having children, it was building family.

dn30:1.32.1Possessing 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.

dn30:1.33.1On this it is said:

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The first recitation section is finished.

15–16. Equal Proportions and Touching the Knees

dn30:2.1.1“Mendicants, 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 place 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.The banyan tree is not just proportioned, it offers shelter to many creatures. Touching the knees indicates connecting with the manyfolk, who at AN5.196 are likened to caterpillars reaching the knees.

dn30:2.2.1Possessing 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.

dn30:2.3.1On this it is said:

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17–19. A Lion’s Chest, Etc.

dn30:2.4.1“Mendicants, in some past lives the Realized One was reborn as a human being. He wanted what’s best, 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 place 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.A khema is a sanctuary where animals flourish in peace, without fear of the hunter. Likewise, the Buddha’s body flourishes and has a fullness to it. He is slim but not skinny.

dn30:2.5.1Possessing 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.Decline in dhamma is missing here, but present both above and below in verse. That’s what he obtains as Buddha.” The Buddha spoke this matter.

dn30:2.6.1On this it is said:

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20. Ridged Taste Buds

dn30:2.7.1“Mendicants, 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 place he obtained this mark: he has ridged taste buds. His raised taste receptors, originating in the throat, disperse evenly.

dn30:2.8.1Possessing 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.The “ridged taste buds” are not merely for tasting, but support excellent digestion. Kammically, the rationale is that since he did not kill others, now nothing hurts him when he eats. 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.

dn30:2.9.1On this it is said:

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21–22. Indigo Eyes

dn30:2.10.1“Mendicants, 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 place he obtained these two marks: his eyes are indigo, and he has eyelashes like a cow’s.Dark colored eyes give the impression of wide pupils and an open gaze, while the eyelashes of cows lend them a tenderness.

dn30:2.11.1Possessing 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, finance ministers, military officers, guardsmen, ministers, councillors, 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, titans, dragons, and centaurs. That’s what he obtains as Buddha.” The Buddha spoke this matter.

dn30:2.12.1On this it is said:

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23. Crown Like a Turban

dn30:2.13.1“Mendicants, 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 sabbath, paying due respect to mother and father, ascetics and brahmins, honoring the elders in the family, and various other things pertaining to skillful behaviors.The commentary says he took the lead in good deeds “unembarrassed, with head held high, his head filled with rapture and joy”. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained this mark: the crown of his head is like a turban.

dn30:2.14.1Possessing 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, finance ministers, military officers, guardsmen, ministers, councillors, 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, titans, dragons, and centaurs. That’s what he obtains as Buddha.” The Buddha spoke this matter.

dn30:2.15.1On this it is said:

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24–25. One Hair Per Pore, and a Tuft

dn30:2.16.1“Mendicants, 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 dependable, 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 place 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.One hair per pore, because his words of truth have only one meaning. Likewise, the tuft conveys purity and integrity.

dn30:2.17.1Possessing 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, finance ministers, military officers, guardsmen, ministers, councillors, 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, titans, dragons, and centaurs. That’s what he obtains as Buddha.” The Buddha spoke this matter.

dn30:2.18.1On this it is said:

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26–27. Forty Gapless Teeth

dn30:2.19.1“Mendicants, 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 place he obtained these two marks: he has forty teeth, and his teeth have no gaps.The number four connotes “all around, complete, universal”, primarily from the four directions. It is multiplied to eight with the intermediate directions, and ten including above and below. Forty, then, is four times ten, a number of super-inclusiveness or super-universality. The lack of gaps corresponds with the lack of division between his followers.

dn30:2.20.1Possessing 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, finance ministers, military officers, guardsmen, ministers, councillors, 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, titans, dragons, and centaurs. That’s what he obtains as Buddha.” The Buddha spoke this matter.

dn30:2.21.1On this it is said:

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28–29. A Large Tongue and the Voice of the Divinity

dn30:2.22.1“Mendicants, 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 place he obtained these two marks: he has a large tongue, and the voice of the Divinity, like a cuckoo’s call.

dn30:2.23.1Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He has a compelling voice. His words are compelling to brahmins and householders, people of town and country, finance ministers, military officers, guardsmen, ministers, councillors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. And what does he obtain as Buddha? He has a compelling voice. His words are compelling to monks, nuns, laymen, laywomen, gods, humans, titans, dragons, and centaurs. That’s what he obtains as Buddha.” The Buddha spoke this matter.

dn30:2.24.1On this it is said:

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30. A Lion-Like Jaw

dn30:2.25.1“Mendicants, 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 place he obtained this mark: his jaw is like that of a lion.The commentary explains that those who flap their mouths with nonsensical gossip end up with weak or misshapen jaws.

dn30:2.26.1Possessing 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 divinity or by anyone in the world. That’s what he obtains as Buddha.” The Buddha spoke this matter.

dn30:2.27.1On this it is said:

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31–32. Even and White Teeth

dn30:2.28.1“Mendicants, 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: heavenly lifespan, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches. When he came back to this place he obtained these two marks: his teeth are even and perfectly white.His teeth are not “crooked” or “stained” by corruption.

dn30:2.29.1Possessing 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 householder, and the commander 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 free of pests—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, finance ministers, military officers, guardsmen, ministers, councillors, rulers, tax beneficiaries, and princes. That’s what he obtains as king.

dn30:2.30.1But 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, titans, dragons, and centaurs. That’s what he obtains as Buddha.” The Buddha spoke this matter.

dn30:2.31.1On this it is said:

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dn30:2.31.30That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anātha­piṇḍi­kassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: "bhikkhavo"ti.

" Bhaddante"ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

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2"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 lokevivaṭṭacchado.

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3Katamāni 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.

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4Idha, bhikkhave, mahāpuriso ­suppatiṭ­ṭhita­pādo hoti. Yampi, bhikkhave, mahāpuriso ­suppatiṭ­ṭhita­pādo hoti, idampi, bhikkhave, mahāpurisassa mahā­puri­sa­lak­kha­ṇaṁ bhavati.

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5Puna 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.

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6Puna caparaṁ, bhikkhave, mahāpuriso āyatapaṇhi hoti … pe … dīghaṅguli hoti … muduta­luna­hattha­pādo hoti … jālahatthapādo hoti … ussaṅkhapādo hoti … eṇijaṅgho hoti … ṭhitakova anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati … koso­hi­ta­vattha­guyho hoti … suvaṇṇavaṇṇo hoti kañ­cana­sanni­bhat­taco … sukhumacchavi hoti, sukhumattā chaviyā rajojallaṁ kāye na upalimpati … ekekalomo hoti, ekekāni lomāni lomakūpesu jātāni … uddhaggalomo hoti, uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni­dak­khi­ṇā­vaṭṭa­kajā­tāni … brahmujugatto hoti … sattussado hoti … sīha­pub­baddha­kāyo hoti … citantaraṁso hoti … nigrodha­parimaṇ­ḍalo hoti, yāvatakvassa kāyo tāvatakvassa byāmo yāvatakvassa byāmo tāvatakvassa kāyo … sama­vaṭ­ṭak­khan­dho hoti … rasaggasaggī hoti … sīhahanu hoti … cattālīsadanto hoti … samadanto hoti … aviraḷadanto hoti … susukkadāṭho hoti … pahūtajivho hoti … brahmassaro hoti karavīkabhāṇī … abhinīlanetto hoti … gopakhumo hoti … uṇṇā bhamukantare jātā hoti, odātā mudu­tū­lasanni­bhā. Yampi, bhikkhave, mahāpurisassa uṇṇā bhamukantare jātā hoti, odātā mudu­tū­lasanni­bhā, idampi, bhikkhave, mahāpurisassa mahā­puri­sa­lak­kha­ṇaṁ bhavati.

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7Puna caparaṁ, bhikkhave, mahāpuriso uṇhīsasīso hoti. Yampi, bhikkhave, mahāpuriso uṇhīsasīso hoti, idampi, bhikkhave, mahāpurisassa mahā­puri­sa­lak­kha­ṇaṁ bhavati.

8Imāni 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.

9Imāni kho, bhikkhave, dvattiṁsa mahāpurisassa mahā­puri­sa­lak­kha­ṇāni bāhirakāpi isayo dhārenti, no ca kho te jānanti: 'imassa kammassa kaṭattā idaṁ lakkhaṇaṁ paṭilabhatī'ti.

1. ­Suppatiṭ­ṭhita­pādatā­lak­kha­ṇaṁ

10Yampi, 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.

11So 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? Akkhambhiyo 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.

12Tatthetaṁ vuccati: 

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2. Pāda­tala­cakka­lak­kha­ṇaṁ

18"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.

19So 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.

20Tatthetaṁ vuccati: 

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3–5. Āyata­paṇhi­tāditi­lak­kha­ṇaṁ

27"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.

28So 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.

29Tatthetaṁ vuccati: 

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6. Sat­tussada­tā­lak­kha­ṇaṁ

34"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.

35So 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.

36Tatthetaṁ vuccati: 

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7–8. Kara­caraṇa­mudu­jālatā­lak­kha­ṇāni

40"Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno catūhi saṅga­ha­vatthūhi janaṁ saṅgāhako ahosi — dānenapeyyavajjena atthacariyāya samānattatāya. So tassa kammassa kaṭattā … pe … so tato cuto itthattaṁ āgato samāno imāni dve mahā­puri­sa­lak­kha­ṇāni paṭilabhati. Muduta­luna­hattha­pādo ca hoti jālahatthapādo ca.

41So 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.

42Tatthetaṁ vuccati: 

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9–10. Ussaṅkhapāda-uddhag­ga­lomatā­lak­kha­ṇāni

47"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.

48So 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.

49Tatthetaṁ vuccati: 

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11. Eṇijan­gha­lak­kha­ṇaṁ

55"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.

56So 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.

57Tatthetaṁ vuccati: 

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12. Sukhumac­chavi­lak­kha­ṇaṁ

62"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.

63So 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 hāsapañño javanapañño tikkhapañño nib­bedhi­kapañño, nāssa hoti koci paññāya sadiso vā seṭṭho vā sabbasattānaṁ. Buddho samāno idaṁ labhati". Etamatthaṁ bhagavā avoca.

64Tatthetaṁ vuccati: 

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13. Suvaṇ­ṇa­vaṇṇa­lak­kha­ṇaṁ

69"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 pāvuraṇānaṁ kho­ma­su­khumā­naṁ kappā­si­ka­su­khumā­naṁ koseyya­su­khumā­naṁ ­kamba­la­su­khumā­naṁ. So tassa kammassa kaṭattā upacitattā … pe … so tato cuto itthattaṁ āgato samāno imaṁ mahā­puri­sa­lak­kha­ṇaṁ paṭilabhati. Suvaṇṇavaṇṇo hoti kañ­cana­sanni­bhat­taco.

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70So 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.

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71Tatthetaṁ vuccati: 

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14. Koso­hi­ta­vattha­guyha­lak­kha­ṇaṁ

76"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,samaṅgīkatvā ca abbhanumoditā ahosi. So tassa kammassa kaṭattā … pe … so tato cuto itthattaṁ āgato samāno imaṁ mahā­puri­sa­lak­kha­ṇaṁ paṭilabhati –  koso­hi­ta­vattha­guyho hoti.

77So 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.

78Tatthetaṁ vuccati: 

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Paṭha­ma­bhā­ṇavāro niṭṭhito.

15–16. Parimaṇ­ḍala­ano­nama­jaṇ­ṇupari­ma­sana­lak­kha­ṇāni

83"Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno mahā­jana­saṅga­haṁ samekkhamāno 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.

84So 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.

85Tatthetaṁ vuccati: 

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17–19. Sīha­pub­baddha­kāyā­diti­lak­kha­ṇaṁ

90"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.

91So 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.

92Tatthetaṁ vuccati: 

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20. Rasag­ga­saggi­tā­lak­kha­ṇaṁ

97"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 rasāhāraṇīyo gīvāya jātā honti samā­bhi­vāhiniyo.

98So 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.

99Tatthetaṁ vuccati: 

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21–22. Abhi­nīla­netta­go­pa­khu­ma­lak­kha­ṇāni

103"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.

104So 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.

105Tatthetaṁ vuccati: 

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23. Uṇhīsa­sī­sa­lak­kha­ṇaṁ

110"Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno bahu­jana­pubban­gamo 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.

111So 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.

112Tatthetaṁ vuccati: 

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24–25. Ekeka­loma­tāuṇṇā­lak­kha­ṇāni

117"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.

118So 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.

119Tatthetaṁ vuccati: 

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26–27. Cattā­līsaa­viraḷa­danta­lak­kha­ṇāni

124"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.

125So 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.

126Tatthetaṁ vuccati: 

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28–29. Pahūta­jivhāb­rahmas­sara­lak­kha­ṇāni

131"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.

132So 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.

133Tatthetaṁ vuccati: 

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30. Sīha­hanu­lak­kha­ṇaṁ

138"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.

139So 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.

140Tatthetaṁ vuccati: 

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31–32. Samadan­ta­susuk­ka­dāṭhā­lak­kha­ṇāni

145"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.

146So 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.

147Sace 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.

148Tatthetaṁ vuccati: 

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156Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Lakkhaṇasuttaṁ niṭṭhitaṁ sattamaṁ.