Light/Dark

Sutta Pitaka

Dīgha Nikāya – The Long Discourses

DN30: Lakkhaṇa Sutta – The Marks of a Great Man

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!”

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


2“There are thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigns by principle, without rod or sword. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.


3And what are the thirty-two marks?


4He has well-planted feet.

5On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail.


6He has projecting heels. … He has long fingers. … His hands and feet are tender. … His hands and feet cling gracefully. … His feet are arched. … His calves are like those of an antelope. … When standing upright and not bending over, the palms of both hands touch the knees. … His private parts are retracted. … He is gold colored; his skin has a golden sheen. … He has delicate skin, so delicate that dust and dirt don’t stick to his body. … His hairs grow one per pore. … His hairs stand up; they’re blue-black and curl clockwise. … His body is as straight as Brahmā’s. … He has bulging muscles in seven places. … His chest is like that of a lion. … The gap between the shoulder-blades is filled in. … He has the proportional circumference of a banyan tree: the span of his arms equals the height of his body. … His torso is cylindrical. … He has an excellent sense of taste. … His jaw is like that of a lion. … He has forty teeth. … His teeth are even. … His teeth have no gaps. … His teeth are perfectly white. … He has a large tongue. … He has the voice of Brahmā, like a cuckoo’s call. … His eyes are deep blue. … He has eyelashes like a cow’s. … Between his eyebrows there grows a tuft, soft and white like cotton-wool.


7His head is shaped like a turban.


8These are the thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other.

9Seers outside of Buddhism remember these marks, but they do not know the specific deeds performed in the past to obtain each mark.

1. Well-Planted Feet

10In some past lives, past existences, past abodes the Realized One was reborn as a human being. He firmly undertook and persisted in skillful behaviors such as good conduct by way of body, speech, 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. Due to performing, accumulating, heaping up, and amassing those deeds, when his body broke up, after death, he was reborn in a good place, a heavenly realm. There he surpassed the other gods in ten respects: divine life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches. When he passed away from there and came back to this state of existence he obtained this mark of a great man: he has well-planted feet. He places his foot on the ground evenly, raises it evenly, and touches the ground evenly with the whole sole of his foot.

11Possessing this mark, if he stays at home he becomes a wheel-turning monarch. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea — free of harassment by bandits, successful and prosperous, safe, blessed, and untroubled — he reigns by principle, without rod or sword. And what does he obtain as king? He can’t be stopped by any human foe or enemy. That’s what he obtains as king. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world. And what does he obtain as Buddha? He can’t be stopped by any foe or enemy whether internal or external; nor by greed, hate, or delusion; nor by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. That’s what he obtains as Buddha.” That is what the Buddha said.

12On this it is said:


13 “Truth, principle, self-control, and restraint;
purity, precepts, and observing the sabbath;
giving, harmlessness, delighting in non-violence —
firmly undertaking these things, he lived accordingly.

14 By means of these deeds he went to heaven,
where he enjoyed happiness and merriment.
After passing away from there to here,
he steps evenly on this rich earth.

15 The gathered soothsayers predicted
that there is no stopping one of such even tread,
as householder or renunciate.
That’s the meaning shown by this mark.

16 While living at home he cannot be stopped,
he defeats his foes, and cannot be beaten.
Due to the fruit of that deed,
he cannot be stopped by any human.

17 But if he chooses the life gone forth,
seeing clearly, loving renunciation,
not even the best can hope to stop him;
this is the nature of the supreme person.”

2. Wheels on the Feet

18“Mendicants, in some past lives the Realized One was reborn as a human being. He brought happiness to many people, eliminating threats, terror, and danger, providing just protection and security, and giving gifts with all the trimmings. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained this mark: on the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail and well divided inside.

19Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He has a large following of brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. But if he goes forth from the lay life to homelessness, he becomes a fully awakened Buddha. And what does he obtain as Buddha? He has a large following of monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies. That’s what he obtains as Buddha.” That is what the Buddha said.

20On this it is said:


21 “In olden days, in past lives,
he brought happiness to many people,
ridding them of fear, terror, and danger,
zealously guarding and protecting them.

22 By means of these deeds he went to heaven,
where he enjoyed happiness and merriment.
After passing away from there to here,
wheels on his two feet are found,

23 all rimmed around and thousand-spoked.
The gathered soothsayers predicted,
seeing the prince with the hundred-fold mark of merits,
that he’d have a following, subduing foes,

24 which is why he has wheels all rimmed around.
If he doesn’t choose the life gone forth,
he’ll roll the wheel and rule the land.
The aristocrats will be his vassals,

25 flocking to his glory.
But if he chooses the life gone forth,
seeing clearly, loving renunciation,
the gods, humans, demons, Sakka, and monsters;

26 fairies and dragons, birds and beasts,
will flock to his glory,
the supreme, honored by gods and humans.”

3–5. Projecting Heels, Etc.

27“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 compassion for all living beings. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained these three marks: he has projecting heels, long fingers, and his body is as straight as Brahmā’s.

28Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He’s long lived, preserving his life for a long time. No human foe or enemy is able to take his life before his time. That’s what he obtains as king. And what does he obtain as Buddha? He’s long lived, preserving his life for a long time. No foes or enemies — nor any ascetic or brahmin or god or Māra or Brahmā or anyone in the world — is able to take his life before his time. That’s what he obtains as Buddha.” That is what the Buddha said.

29On this it is said:


30 “Realizing for himself the horrors of death,
he refrained from killing other creatures.
By that good conduct he went to heaven,
where he enjoyed the fruit of deeds well done.

31 Passing away, on his return to here,
he obtained these three marks:
his projecting heels are full and long,
and he’s straight, beautiful, and well-formed, like Brahmā.

32 Fair of limb, youthful, of good posture and breeding,
his fingers are soft and tender and long.
By these three marks of an excellent man,
they indicated that the prince’s life would be long:

33 ‘As a householder he will live long;
longer still if he goes forth, due to
mastery in the development of psychic power.
Thus this is the sign of long life.’”

6. Seven Bulges

34“Mendicants, in some past lives the Realized One was reborn as a human being. He was a donor of fine and tasty foods and drinks of all kinds, delicious and scrumptious. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained this mark: he has bulging muscles in seven places. He has bulges on both hands, both feet, both shoulders, and his chest.

35Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He gets fine and tasty foods and drinks of all kinds, delicious and scrumptious. That’s what he obtains as king. And what does he obtain as Buddha? He gets fine and tasty foods and drinks of all kinds, delicious and scrumptious. That’s what he obtains as Buddha.” That is what the Buddha said.

36On this it is said:


37 “He used to give the very best of flavors —
scrumptious foods of every kind.
Because of that good deed,
he rejoiced long in Nandana heaven.

38 On returning to here, he got seven bulging muscles
and tender hands and feet are found.
The soothsayers expert in signs declared:
‘He’ll get tasty foods of all sorts

39 as a householder, that’s what that means.
But even if he goes forth he’ll get the same,
supreme in gaining tasty foods of all sorts,
cutting all bonds of the lay life.’”

7–8. Tender and Clinging Hands

40“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 state of existence he obtained these two marks: his hands and feet are tender, and they cling gracefully.

41Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? His retinue is inclusive, cohesive, and well-managed. This includes brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. And what does he obtain as Buddha? His retinue is inclusive, cohesive, and well-managed. This includes monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies. That’s what he obtains as Buddha.” That is what the Buddha said.

42On this it is said:


43 “By giving and helping others,
kindly speech, and equal treatment,
such action and conduct as brought people together,
he went to heaven due to his esteemed virtue.

44 Passing away, on his return to here,
the young baby prince obtained
hands and feet so tender and clinging,
lovely, graceful, and good-looking.

45 His retinue is loyal and manageable,
staying agreeably all over this broad land.
Speaking kindly, desiring happiness,
he practices the good qualities he’s adopted.

46 But if he gives up all sensual enjoyments,
as victor he speaks Dhamma to the people.
Devoted, they respond to his words;
after listening, they practice in line with the teaching.”

9–10. Arched Feet and Upright Hair

47“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 state of existence he obtained these two marks: his feet are arched and his hairs stand up.

48Possessing 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.” That is what the Buddha said.

49On this it is said:


50 “His word was meaningful and principled,
moving the people with his explanations.
He brought welfare and happiness to creatures,
unstintingly offering up teaching.

51 Because of that good deed,
he went to heaven, and there rejoiced.
On return to here two marks are found,
of excellence and supremacy.

52 His hairs stand upright,
and his ankles stand out well.
Swollen with flesh and blood, and wrapped in skin,
they make it pretty above the feet.

53 If such a one lives in the home,
he becomes best of those who enjoy sensual pleasures.
There’ll be none better than him;
he’ll live having mastered all India.

54 But going forth the peerless renunciate
becomes best of all creatures.
There’ll be none better than him,
he’ll live having mastered the whole world.”

11. Antelope Calves

55“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 state of existence he obtained this mark: his calves are like those of an antelope.

56Possessing 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.” That is what the Buddha said.

57On this it is said:


58 “In professions, knowledge, conduct, and deeds,
he thought of how they might swiftly learn.
Things that harm no-one at all,
he quickly taught so they would not get tired.

59 Having done that skillful deed whose outcome is happiness,
he gains prominent and elegant calves.
Well-formed in graceful spirals,
he’s covered in fine rising hairs.

60 They say that person has antelope calves,
and that this is the mark of swift success.
If he desires the things of the household life,
not going forth, they’ll quickly be his.

61 But if he chooses the life gone forth,
seeing clearly, loving renunciation,
the peerless renunciate will quickly find
what is fitting and suitable.”

12. Delicate Skin

62“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 state of existence he obtained this mark: he has delicate skin, so delicate that dust and dirt don’t stick to his body.

63Possessing 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.” That is what the Buddha said.

64On this it is said:


65 “In olden days, in past lives,
eager to understand, he asked questions.
Keen to learn, he waited on renunciates,
heeding their explanation with pure intent.

66 Due to that deed of acquiring wisdom,
as a human being his skin is delicate.
At his birth the soothsayers expert in signs prophesied:
‘He’ll discern delicate matters.’

67 If he doesn’t choose the life gone forth,
he’ll roll the wheel and rule the land.
Among those with material possessions who have been educated,
none equal or better than him is found.

68 But if he chooses the life gone forth,
seeing clearly, loving renunciation,
gaining wisdom that’s supreme and eminent,
the one of superb, vast intelligence attains awakening.”

13. Golden Skin

69“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 fine mats and blankets, and fine cloths of linen, cotton, silk, and wool. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained this mark: he is gold colored; his skin has a golden sheen.

70Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He obtains soft and fine mats and blankets, and fine cloths of linen, cotton, silk, and wool. That’s what he obtains as king. And what does he obtain as Buddha? He obtains soft and fine mats and blankets, and fine cloths of linen, cotton, silk, and wool. That’s what he obtains as Buddha.” That is what the Buddha said.

71On this it is said:


72 “Dedicated to good will, he gave gifts.
In an earlier life he poured forth cloth
fine and soft to touch,
like a god pouring rain on this broad earth.

73 So doing he passed from here to heaven,
where he enjoyed the fruits of deeds well done.
Here he wins a figure of gold,
like Inda, the finest of gods.

74 If that man stays in the house, not wishing to go forth,
he conquers and rules this vast, broad earth.
He obtains abundant excellent cloth,
so fine and soft to touch.

75 He receives robes, cloth, and the finest garments
if he chooses the life gone forth.
For he still partakes of past deed’s fruit;
what’s been done is never lost.”

14. Retracted Privates

76“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 companions. He reunited mother with child and child with mother; father with child and child with father; brother with brother, brother with sister, sister with brother, and sister with sister, bringing them together with rejoicing. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained this mark: his private parts are retracted.

77Possessing 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.” That is what the Buddha said.

78On this it is said:


79 “In olden days, in past lives,
he reunited long-lost
and long-separated friends and family,
bringing them together with joy.

80 By means of these deeds he went to heaven,
where he enjoyed happiness and merriment.
After passing away from there to here,
his private parts are retracted.

81 Such a one has many sons,
over a thousand descendants,
valiant and heroic, devastating foes,
a layman’s joy, speaking kindly.

82 But if he lives the renunciate life
he has even more sons following his word.
As householder or renunciate,
that’s the meaning shown by this mark.”

The first recitation section is finished.

15–16. Equal Proportions and Touching the Knees

83“Mendicants, in some past lives the Realized One was reborn as a human being. He regarded the gathered population equally. He knew what they had in common and what was their own. He knew each person, and he knew the distinctions between people. In each case, he made appropriate distinctions between people: ‘This one deserves that; that one deserves this.’ Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained these two marks: he has the proportional circumference of a banyan tree; and when standing upright and not bending over, the palms of both hands touch the knees.

84Possessing 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, ethical conduct, conscience, prudence, learning, generosity, and wisdom. That’s what he obtains as Buddha.” That is what the Buddha said.

85On this it is said:


86 “Observing the many people in a community,
he weighed, evaluated, and judged each case:
‘This one deserves that.’
That’s how he used to draw distinctions between people.

87 Now standing without bending
he can touch his knees with both hands.
With the remaining ripening of the fruit of good deeds,
his circumference was that of a great tree.

88 Learned experts in the many different
signs and marks prophesied:
‘The young prince will obtain
many different things that householders deserve.

89 Here there are many suitable pleasures
for the ruler of the land to enjoy as householder.
But if he gives up all sensual enjoyments,
he will gain the supreme, highest peak of wealth.’”

17–19. A Lion’s Chest, Etc.

90“Mendicants, in some past lives the Realized One was reborn as a human being. He desired the good, the welfare, the comfort, and sanctuary of the people, thinking: ‘How might they flourish in faith, ethics, learning, generosity, teachings, and wisdom; in wealth and grain, fields and land, birds and beasts, children and partners; in bondservants, workers, and staff; in family, friends, and kin?’ Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained these three marks: his chest is like that of a lion; the gap between the shoulder-blades is filled in; and his torso is cylindrical.

91Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He’s not liable to decline. He doesn’t decline in wealth and grain, fields and land, birds and beasts, children and partners; in bondservants, workers, and staff; in family, friends, and kin. He doesn’t decline in any of his accomplishments. That’s what he obtains as king. And what does he obtain as Buddha? He’s not liable to decline. He doesn’t decline in faith, ethics, learning, generosity, and wisdom. He doesn’t decline in any of his accomplishments. That’s what he obtains as Buddha.” That is what the Buddha said.

92On this it is said:


93 “His wish was this: ‘How may others not decline
in faith, ethics, learning, and intelligence,
in generosity, teachings, and much good else,
in coin and corn, fields and lands,

94 in children, partners, and livestock,
in family, friends, and kin,
in health, and both beauty and happiness?’
And so he ever desired their success.

95 His chest was full like that of a lion,
his shoulder-gap filled in, and torso cylindrical.
Due to the well-done deeds of the past,
he had that portent of non-decline.

96 Even as layman he grows in corn and coin,
in wives, children, and livestock.
But once gone forth, owning nothing, he attains
the supreme awakening which may never decline.”

20. Excellent Sense of Taste

97“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 state of existence he obtained this mark: he has an excellent sense of taste. Taste-buds are produced in the throat for the tongue-tip and dispersed evenly.

98Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He is rarely ill or unwell. His stomach digests well, being neither too hot nor too cold. That’s what he obtains as king. And what does he obtain as Buddha? He is rarely ill or unwell. His stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. That’s what he obtains as Buddha.” That is what the Buddha said.

99On this it is said:


100 “Not with fist or rod or stone,
or sword or beating to death,
or by bondage or threats
did he ever harm anyone.

101 For that very reason he rejoiced in heaven after passing away,
finding happiness as a fruit of happy deeds.
With taste-buds well formed and even,
on his return here he has an excellent sense of taste.

102 That’s why the clever visionaries said:
‘This man will have much happiness
as householder or renunciate.
That’s the meaning shown by this mark.’”

21–22. Deep Blue Eyes

103“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 state of existence he obtained these two marks: his eyes are deep blue, and he has eyelashes like a cow’s.

104Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? The people look on him with kindly eyes. He is dear and beloved to the brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. And what does he obtain as Buddha? The people look on him with kindly eyes. He is dear and beloved to the monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies. That’s what he obtains as Buddha.” That is what the Buddha said.

105On this it is said:


106 “With not a glare or glance askance,
nor averting of the eyes;
straightforward, he reached out straightforwardly,
looking at people with kindly eyes.

107 In good rebirths he enjoyed the fruit
and result, rejoicing there.
But here he has a cow’s eyelashes,
and eyes deep blue so fair to see.

108 Many soothsayers, men clever
and learned in prognostic texts,
expert in cow-like lashes, indicated he’d
be looked upon with kindly eyes.

109 Even as a householder he’d be regarded kindly,
beloved of the people.
But if he becomes an ascetic, not lay,
as destroyer of sorrow he’ll be loved by many.”

23. Head Like a Turban

110“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, 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. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained this mark: his head is shaped like a turban.

111Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He has a large following of brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. And what does he obtain as Buddha? He has a large following of monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies. That’s what he obtains as Buddha.” That is what the Buddha said.

112On this it is said:


113 “Among people of good conduct, he was the leader,
devoted to a life of principle among the principled.
The people followed him,
and he experienced the fruit of good deeds in heaven.

114 Having experienced that fruit,
he acquires a head shaped like a turban.
The experts in omens and signs prophesied:
‘He will be leader of the people.

115 Among people then, as before,
they will bring presents for him.
If he becomes an aristocrat, ruler of the land,
he’ll gain the service of the people.

116 But if that man goes forth,
he’ll be sophisticated, proficient in the teachings.
Devoted to the virtues of his instruction,
the people will become his followers.’”

24–25. One Hair Per Pore, and a Tuft

117“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 trustworthy, and didn’t trick the world with his words. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained these two marks: his hairs grow one per pore, and between his eyebrows there grows a tuft, soft and white like cotton-wool.

118Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He has many close adherents among the brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. And what does he obtain as Buddha? He has many close adherents among the monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies. That’s what he obtains as Buddha.” That is what the Buddha said.

119On this it is said:


120 “In past lives he was true to his promise,
with no forked tongue, he shunned lies.
He never broke his word to anyone,
but spoke what was true, real, and factual.

121 A tuft so very white like cotton-wool
grew prettily between his eyebrows.
And never two, but only one,
hair grew in each of his pores.

122 Many soothsayers learned in marks
and expert in signs gathered and prophesied:
‘One like this, with tuft and hair so well-formed,
will have many as his close adherents.

123 Even as householder many people will follow him,
due to the power of deeds in the past.
But once gone forth, owning nothing,
as Buddha the people will follow him.’”

26–27. Forty Gapless Teeth

124“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 state of existence he obtained these two marks: he has forty teeth, and his teeth have no gaps.

125Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? His retinue cannot be divided. This includes brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. And what does he obtain as Buddha? His retinue cannot be divided. This includes monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies. That’s what he obtains as Buddha.” That is what the Buddha said.

126On this it is said:


127 “He spoke no untruth causing friends to split,
creating disputes that foster division,
acting improperly by fostering quarrels,
creating division among friends.

128 He spoke kind words to foster harmony,
uniting those who are divided.
He eliminated quarrels among the people,
rejoicing together with the united.

129 In good rebirths he enjoyed the fruit
and result, rejoicing there.
Here his teeth are gapless, close together,
forty standing upright in his mouth.

130 If he becomes an aristocrat, ruler of the land,
his assembly will be indivisible.
And as an ascetic, stainless, immaculate,
his assembly will follow him, unshakable.”

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

131“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 state of existence he obtained these two marks: he has a large tongue, and the voice of Brahmā, like a cuckoo’s call.

132Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He has a persuasive voice. His words are persuasive to brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. And what does he obtain as Buddha? He has a persuasive voice. His words are persuasive to monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies. That’s what he obtains as Buddha.” That is what the Buddha said.

133On this it is said:


134 “He never spoke a loud harsh word,
insulting, quarrelsome,
causing harm, rude, crushing the people.
His speech was sweet, helpful, and kind.

135 He uttered words dear to the mind,
going to the heart, pleasing to the ear.
He enjoyed the fruit of his good verbal conduct,
experiencing the fruit of good deeds in heaven.

136 Having experienced that fruit,
on his return to here he acquired the voice of Brahmā.
His tongue was long and wide,
and his speech was persuasive.

137 Even as householder his speech brings prosperity.
But if that man goes forth,
speaking often to the people,
they’ll be persuaded by his fair words.”

30. A Lion-Like Jaw

138“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 state of existence he obtained this mark: his jaw is like that of a lion.

139Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He can’t be destroyed by any human foe or enemy. That’s what he obtains as king. And what does he obtain as Buddha? He can’t be destroyed by any foe or enemy whether internal or external; nor by greed, hate, or delusion; nor by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. That’s what he obtains as Buddha.” That is what the Buddha said.

140On this it is said:


141 “Neither nonsensical nor silly,
his way of speaking was never loose.
He eliminated what was useless,
and spoke for the welfare and happiness of the people.

142 So doing he passed from here to be reborn in heaven,
where he enjoyed the fruit of deeds well done.
Passing away, on his return to here,
he gained a jaw like the finest of beasts.

143 He became a king so very hard to defeat,
a mighty lord and ruler of men.
He was equal to the best in the city of the Three and Thirty,
like Inda, the finest of gods.

144 One such as that is not easily beaten by fairies,
demons, spirits, monsters, or gods.
If he becomes of such a kind,
he illuminates the quarters and in-between.”

31–32. Even and White Teeth

145“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: divine life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches. When he came back to this state of existence he obtained these two marks: his teeth are even and perfectly white.

146Possessing these marks, if he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea — free of harassment by bandits, successful and prosperous, safe, blessed, and untroubled — he reigns by principle, without rod or sword. And what does he obtain as king? His retinue is pure. This includes brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes. That’s what he obtains as king.

147But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world. And what does he obtain as Buddha? His retinue is pure. This includes monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies. That’s what he obtains as Buddha.” That is what the Buddha said.

148On this it is said:


149 “He abandoned wrong livelihood, and created
a way of life that’s fair, pure, and just.
He eliminated what was useless,
and lived for the welfare and happiness of the people.

150 Having done what’s praised by the clever, the wise, and the good,
that man experienced the fruit in heaven.
Equal to the best in the heaven of Three and Thirty,
he enjoyed himself with pleasure and play.

151 From there he passed back to a human life.
With the remaining ripening of the fruit of good deeds,
he obtained teeth that are even,
gleaming, bright, and white.

152 Many soothsayers regarded as wise men
gathered and predicted of him:
‘With twice-born teeth so even, so white, so clean and bright
his retinue will be so pure.

153 As king, his people will also be pure,
when he rules having conquered this earth so broad.
They won’t harm the country,
but will live for the welfare and happiness of the people.

154 But if he goes forth he’ll be an ascetic free of ill,
his passions quelled, the veil drawn back.
Rid of stress and weariness,
he sees this world and the next.

155 Those who do his bidding, both lay and renunciate,
shake off wickedness, impure and blameworthy.
He’s surrounded by pure people, who dispel
stains, callousness, sin, and corruptions.’”


156That is what the Buddha said. Satisfied, the mendicants were happy with 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:


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.


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.


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

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.


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.


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: 


13"Sacce ca dhamme ca dame ca saṁyame,
Soceyya­sīlā­layu­posa­thesu ca;
Dāne ahiṁsāya asāhase rato,
Daḷhaṁ samādāyasamattamācari.

14So tena kammena divaṁsamakkami,
Sukhañca khiḍḍāratiyo caanvabhi;
Tato cavitvā punarāgato idha,
Samehi pādehi phusī vasundharaṁ.

15Byākaṁsu veyyañjanikā samāgatā,
Samap­patiṭ­ṭhassa na hoti khambhanā;
Gihissa vā pabbajitassa vāpuna,
Taṁ lakkhaṇaṁ bhavati ­tadat­tha­jotakaṁ.

16Akkhambhiyo hoti agāramāvasaṁ,
Parābhibhū sattubhi nappamaddano;
­Manus­sa­bhū­tenidha hoti kenaci,
Akkhambhiyo tassa phalena kammuno.

17Sace ca pabbajjamupeti tādiso,
Nekkham­ma­chandā­bhirato vicakkhaṇo;
Aggo na so gacchati jātu khambhanaṁ,
Naruttamo esa hi tassa dhammatā"ti.

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: 


21 "Pure puratthā purimāsu jātisu,
Manussabhūto bahunaṁ sukhāvaho;
Ubbhe­gaut­tāsabha­yāpa­nūdano,
Guttīsu rakkhāvaraṇesu ussuko.

22 So tena kammena divaṁ samakkami,
Sukhañca khiḍḍāratiyo ca anvabhi;
Tato cavitvā punarāgato idha,
Cakkāni pādesu duvesu vindati.

23 Samantanemīni sahassarāni ca,
Byākaṁsu veyyañjanikā samāgatā;
Disvā kumāraṁ sata­puñña­lak­kha­ṇaṁ,
Parivāravā hessati sattumaddano.

24 Tathā hi cakkāni samantanemini,
Sace na pabbajjamupeti tādiso;
Vatteti cakkaṁ pathaviṁ pasāsati,
Tas­sānu­yantā­dha bhavanti khattiyā.

25 Mahāyasaṁ sam­pari­vāra­yanti naṁ,
Sace ca pabbajjamupeti tādiso;
Nekkham­ma­chandā­bhirato vicakkhaṇo,
Devā­manus­sā­su­rasak­karak­khasā.

26 Gandhabbanāgā vihagā catuppadā,
Anuttaraṁ deva­manus­sa­pūjitaṁ;
Mahāyasaṁ sam­pari­vāra­yanti nan"ti.

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: 


30 " Māraṇa­vadha­bhayattano viditvā,
Paṭivirato paraṁ māraṇāyahosi;
Tena sucaritena saggamagamā,
Sukata­phala­vipāka­ma­nubhosi.

31 Caviya punaridhāgato samāno,
Paṭilabhati idha tīṇi lakkhaṇāni;
Bhavati vipula­dīgha­pāsaṇ­hiko,
Brahmāva suju subho sujātagatto.

32 Subhujo susu susaṇṭhito sujāto,
Muduta­lu­naṅguli­yassa honti;
Dīghā tībhi purisa­varag­ga­lak­kha­ṇehi,
Cirayapanāya kumāra­mādisanti.

33 Bhavati yadi gihī ciraṁ yapeti,
Cirataraṁ pabbajati yadi tato hi;
Yāpayati ca vasid­dhi­bhāva­nāya,
Iti dīghāyukatāya taṁ nimittan"ti.

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: 


37 "Khaj­ja­bhojja­matha leyya sāyiyaṁ,
Uttamag­gara­sadāyako ahu;
Tena so sucaritena kammunā,
Nandane cira­mabhip­pamodati.

38 Satta cussade idhā­dhi­gacchati,
­Hattha­pāda­mudutañca vindati;
Āhu byañ­jana­nimitta­kovidā,
Khaj­ja­bhojja­rasa­lābhitāya naṁ.

39 Yaṁ gihissapi ­tadat­tha­jotakaṁ,
Pabbajjampi ca ­tadā­dhi­gacchati;
Khaj­ja­bhojja­rasa­lābhirut­tamaṁ,
Āhu sabba­gihi­bandha­nac­chidan"ti.

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: 


43 "Dānampi ­cattha­cariya­tañca,
Piyavāditañca samānattatañca;
Kari­ya­cari­ya­su­saṅga­haṁ bahūnaṁ,
Anavamatena guṇena yāti saggaṁ.

44 Caviya punaridhāgato samāno,
Kara­caraṇa­mudutañca jālino ca;
Ati­rucira­suvag­gu­dassa­neyyaṁ,
Paṭilabhati daharo susu kumāro.

45 Bhavati parijanassavo vidheyyo,
Mahimaṁ āvasito susaṅgahito;
Piyavadū hitasukhataṁjigīsamāno,
Abhirucitāni guṇāni ācarati.

46 Yadi ca jahati sabba­kā­mabhogaṁ,
Kathayati dhammakathaṁ jino janassa;
Vacana­paṭika­ras­sā­bhip­pasannā,
Sutvāna dhammā­nu­dhamma­mācarantī"ti.

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: 


50 " Attha­dham­ma­sahitaṁ pure giraṁ,
Erayaṁ bahujanaṁ nidaṁsayi;
Pāṇinaṁ hitasukhāvaho ahu,
Dhamma­yāgama­yajī amaccharī.

51 Tena so sucaritena kammunā,
Suggatiṁ vajati tattha modati;
Lakkhaṇāni ca duve idhāgato,
Uttamap­pamu­kha­tāyavindati.

52 Ubbha­muppati­ta­lomavā saso,
Pādagaṇṭhirahu sādhusaṇṭhitā;
Maṁ­salo­hi­tā­citā tacotthatā,
Upari­cara­ṇa­sobhanā ahu.

53 Gehamāvasati ce tathāvidho,
Aggataṁ vajati kāmabhoginaṁ;
Tena uttaritaro na vijjati,
Jambu­dīpa­ma­bhi­bhuyya iriyati.

54 Pabbajampi ca anomanikkamo,
Aggataṁ vajati sabbapāṇinaṁ;
Tena uttaritaro na vijjati,
Sab­baloka­ma­bhi­bhuyya viharatī"ti.

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: 


58 "Sippesu vijjācaraṇesukammesu,
Kathaṁvijāneyyuṁ lahunti icchati;
Yadūpaghātāya na hoti kassaci,
Vāceti khippaṁ na ciraṁ kilissati.

59 Taṁ kammaṁ katvā kusalaṁsukhudrayaṁ,
Jaṅghā manuññā labhate susaṇṭhitā;
Vaṭṭā sujātā anu­pubba­muggatā,
Uddhaggalomā sukhumat­ta­cotthatā.

60 Eṇeyyajaṅghoti tamāhu puggalaṁ,
Sampattiyākhippamidhāhu lakkhaṇaṁ;
Gehānulomāni yadā­bhi­kan­khati,
Apabbajaṁkhippa­midhā­dhi­gacchati.

61 Sace ca pabbajjamupeti tādiso,
Nekkham­ma­chandā­bhirato vicakkhaṇo;
Anucchavikassa yadānulomikaṁ,
Taṁ vindatikhippa­manoma­vik­kamo"ti.

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: 


65 "Pure puratthā purimāsu jātisu,
Aññātukāmo paripucchitā ahu;
Sussūsitā pabbajitaṁ upāsitā,
Atthantaro atthakathaṁ nisāmayi.

66 Paññā­paṭi­lābha­gatena kammunā,
Manussabhūto sukhumacchavī ahu;
Byākaṁsu uppāda­nimitta­kovidā,
Sukhumāni atthāni avecca dakkhiti.

67 Sace na pabbajjamupeti tādiso,
Vatteti cakkaṁ pathaviṁ pasāsati;
Atthānu­siṭṭhīsu pariggahesu ca,
Na tena seyyo sadiso ca vijjati.

68 Sace ca pabbajjamupeti tādiso,
Nekkham­ma­chandā­bhirato vicakkhaṇo;
Paññāvisiṭṭhaṁ labhate anuttaraṁ,
Pappoti bodhiṁ vara­bhūri­medhaso"ti.

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.

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.

71Tatthetaṁ vuccati: 


72 "Akkodhañca adhiṭṭhahiadāsi,
Dānañca vatthāni sukhumāni succhavīni;
Purima­ta­rabhave ṭhito abhivissaji,
Mahimiva suro abhivassaṁ.

73 Taṁ katvāna ito cuto dibbaṁ,
Upapajji sukata­phala­vipāka­manu­bhutvā;
Kanaka­tanu­sanni­bho idhābhibhavati,
Sura­varata­roriva indo.

74 Gehañcāvasati naro apabbajja,
Micchaṁ mahatimahiṁanusāsati;
Pasayha sahidha sattaratanaṁ,
Paṭilabhativimala­su­khumac­chaviṁ suciñca.

75 Lābhī acchā­dana­vattha­mokkha­pāvu­raṇānaṁ,
Bhavati yadi anāgāriyataṁ upeti;
Sahito purima­ka­taphalaṁ anubhavati,
Na bhavati katassa panāso"ti.

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: 


79 "Pure puratthā purimāsu jātisu,
Cirappanaṭṭhe suci­rappa­vāsino;
Ñātī suhajje sakhino samānayi,
Samaṅgikatvā anumoditā ahu.

80 Sotena kammena divaṁ samakkami,
Sukhañca khiḍḍāratiyo ca anvabhi;
Tato cavitvā punarāgato idha,
Kosohitaṁ vindati vatthachādiyaṁ.

81 Pahūtaputto bhavatī tathāvidho,
Parosahassañca bhavanti atrajā;
Sūrā ca vīrā ca amittatāpanā,
Gihissa pītiṁ jananā piyaṁvadā.

82 Bahūtarā pabbajitassa iriyato,
Bhavanti puttā vacanānusārino;
Gihissa vā pabbajitassa vā puna,
Taṁ lakkhaṇaṁ jāyati ­tadat­tha­jotakan"ti.

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: 


86 "Tuliya paṭivicaya cintayitvā,
Mahā­jana­saṅga­ha­naṁ samekkhamāno;
Ayami­damara­hati tattha tattha,
Purisa­visesa­karo pure ahosi.

87 Mahiñca pana ṭhito anonamanto,
Phusati karehi ubhohi jaṇṇukāni;
Mahi­ruha­parimaṇ­ḍalo ahosi,
Sucari­ta­kamma­vipāka­sesa­kena.

88 Bahu­vivi­dhani­mitta­lak­kha­ṇaññū,
Atinipuṇā manujā byākariṁsu;
Bahuvividhā gihīnaṁ arahāni,
Paṭilabhati daharo susu kumāro.

89 Idha ca mahīpatissa kāmabhogī,
Gihipatirūpakā bahū bhavanti;
Yadi ca jahati sabba­kā­mabhogaṁ,
Labhati anuttaraṁ utta­madhanag­gan"ti.

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: 


93 " Saddhāya sīlena sutena buddhiyā,
Cāgena dhammena bahūhi sādhuhi;
Dhanena dhaññena ca khettavatthunā,
Puttehi dārehi catuppadehi ca.

94 Ñātīhi mittehi ca bandhavehi ca,
Balena vaṇṇena sukhena cūbhayaṁ;
Kathaṁ na hāyeyyuṁ pareti icchati,
Atthassa middhī ca panā­bhi­kan­khati.

95 Sa sīha­pub­baddha­susaṇ­ṭhito ahu,
Sama­vaṭṭa­khan­dho ca citantaraṁso;
Pubbe suciṇṇena katena kammunā,
Ahāniyaṁ pubba­nimitta­massa taṁ.

96 Gihīpi dhaññena dhanena vaḍḍhati,
Puttehi dārehi catuppadehi ca;
Akiñcano pabbajito anuttaraṁ,
Pappoti bodhiṁ asahā­na­dhamma­tan"ti.

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: 


100 "Na pāṇidaṇḍehi panātha leḍḍunā,
Satthena vāmaraṇavadhena vā pana;
Ubbādhanāya paritajjanāya vā,
Na heṭhayī janata­ma­he­ṭhako ahu.

101 Teneva so sugatimupecca modati,
Sukhapphalaṁ kariya sukhāni vindati;
Samojasā rasāhāraṇī susaṇṭhitā,
Idhāgato labhati rasag­ga­saggi­taṁ.

102 Tenāhu naṁ atinipuṇā vicakkhaṇā,
Ayaṁ naro sukhabahulo bhavissati;
Gihissa vā pabbajitassa vāpuna,
Taṁ lakkhaṇaṁ bhavati ­tadat­tha­jotakan"ti.

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: 


106 "Na ca visaṭaṁ na ca visāci,
Na ca pana vicey­ya­pekkhitā;
Ujuṁ tathā pasaṭamujumano,
Piyacakkhunā bahujanaṁ udikkhitā.

107 Sugatīsu so phalavipākaṁ,
Anubhavati tattha modati;
Idha ca pana bhavati gopakhumo,
Abhi­nīla­net­tanayano sudassano.

108 Abhiyogino ca nipuṇā,
Bahū pana nimittakovidā;
Sukhuma­nayana­kusalā manujā,
Piyadassanoti abhiniddisanti naṁ.

109 Piyadassano gihīpi santo ca,
Bhavati bahu­jana­piyāyito;
Yadi ca na bhavati gihī samaṇo hoti,
Piyo bahūnaṁ sokanāsano"ti.

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: 


113 "Pubbaṅgamo sucaritesu ahu,
Dhammesu dhamma­cari­yā­bhirato;
Anvāyiko bahujanassa ahu,
Saggesu vedayittha puññaphalaṁ.

114 Veditvā so sucaritassa phalaṁ,
Uṇhīsa­sī­satta­mi­dhaj­jha­gamā;
Byākaṁsu byañ­jana­nimitta­dharā,
Pubbaṅgamo bahujanaṁ hessati.

115 Paṭibhogiyā manujesu idha,
Pubbeva tassa abhiharanti tadā;
Yadi khattiyo bhavati bhūmipati,
Paṭihārakaṁ bahujane labhati.

116 Atha cepi pabbajati so manujo,
Dhammesu hoti paguṇo visavī;
Tas­sānu­sāsa­ni­gu­ṇābhi­rato,
Anvāyiko bahujano bhavatī"ti.

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: 


120 "Saccappaṭiñño purimāsu jātisu,
Advejjhavāco alikaṁ vivajjayi;
Na so visaṁ­vāda­yitāpi kassaci,
Bhūtena tacchena tathena bhāsayi.

121 Setā susukkā mudu­tū­lasanni­bhā,
Uṇṇāsujātā bhamukantare ahu;
Na lomakūpesu duve ajāyisuṁ,
Ekeka­lo­mū­paci­tan­gavā ahu.

122 Taṁ lakkhaṇaññū bahavo samāgatā,
Byākaṁsu uppāda­nimitta­kovidā;
Uṇṇā ca lomā ca yathā susaṇṭhitā,
Upavattatī īdisakaṁ bahujjano.

123 Gihimpi santaṁ upavattatī jano,
Bahu purat­thā­paka­tena kammunā;
Akiñcanaṁ pabbajitaṁ anuttaraṁ,
Buddhampi santaṁ upavattati jano"ti.

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: 


127 "Vebhūtiyaṁ sahita­bheda­kā­riṁ,
Bhedap­pa­vaḍ­ḍha­na­vivāda­kā­riṁ;
Kalahap­pa­vaḍ­ḍha­na­ā­kicca­kāriṁ,
Sahitānaṁ bhedajananiṁ na bhaṇi.

128 Avivā­da­vaḍḍha­na­ka­riṁ sugiraṁ,
Bhin­nā­nusan­dhi­jananiṁ abhaṇi;
Kalahaṁ janassa panudī samaṅgī,
Sahitehi nandati pamodati ca.

129 Sugatīsu so phalavipākaṁ,
Anubhavati tattha modati;
Dantā idha honti aviraḷā sahitā,
Caturo dasassa mukhajā susaṇṭhitā.

130 Yadi khattiyo bhavati bhūmipati,
Avibhediyāssa parisā bhavati;
Samaṇo ca hoti virajo vimalo,
Parisāssa hoti anugatā acalā"ti.

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: 


134 "Akkosa­bhaṇḍa­na­vihesa­kā­riṁ,
Ubbādhikaṁ bahu­janap­pa­madda­naṁ;
Abāḷhaṁ giraṁ so na bhaṇi pharusaṁ,
Madhuraṁ bhaṇisusaṁhitaṁ sakhilaṁ.

135 Manaso piyā hadayagāminiyo,
Vācā so erayati kaṇṇasukhā;
Vācāsuciṇ­ṇaphala­ma­nubhavi,
Saggesuvedayatha puññaphalaṁ.

136 Veditvā so sucaritassa phalaṁ,
Brahmas­sarat­ta­midha­maj­jha­gamā;
Jivhāssa hoti vipulā puthulā,
Ādeyya­vāk­yavacano bhavati.

137 Gihinopi ijjhati yathā bhaṇato,
Atha ce pabbajati so manujo;
Ādiyantissa vacanaṁ janatā,
Bahuno bahuṁ subhaṇitaṁ bhaṇato"ti.

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: 


141 "Na samphappalāpaṁ na muddhataṁ,
Avikiṇṇa­vacanab­yappa­tho ahosi;
Ahitamapi ca apanudi,
Hitamapi ca bahu­jana­su­khañca abhaṇi.

142 Taṁ katvā ito cuto divamupapajji,
Sukata­phala­vipāka­ma­nubhosi;
Caviya punaridhāgato samāno,
Dvidu­gama­varata­ra­ha­nuttama­lattha.

143 Rājā hoti sudup­pa­dhaṁsiyo,
Manujindo manujādhipati mahānubhāvo;
Tidiva­pu­rava­rasamo bhavati,
Sura­varata­roriva indo.

144 Gandhab­bā­sura­yak­kharak­kha­sebhi,
Surehi na hi bhavati suppadhaṁsiyo;
Tathatto yadi bhavati tathāvidho,
Idha disā ca paṭidisā ca vidisā cā"ti.

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: 


149 "Micchājīvañca avassaji samena vuttiṁ,
Sucinā so janayittha dhammikena;
Ahitamapi caapanudi,
Hitamapi ca bahu­jana­su­khañcaacari.

150 Sagge vedayati naro sukhapphalāni,
Karitvā nipuṇebhi vidūhi sabbhi;
Vaṇṇitāni tidiva­pu­rava­rasamo,
Abhiramati rati­khiḍḍā­samaṅgī.

151 Laddhāna mānusakaṁ bhavaṁ tato,
Cavitvāna sukata­phala­vipākaṁ;
Sesakena paṭilabhati lapanajaṁ,
Samamapi sucisusukkaṁ.

152 Taṁ veyyañjanikā samāgatā bahavo,
Byākaṁsu nipuṇasammatā manujā;
Suci­jana­pari­vāra­gaṇo bhavati,
Dijasama­sukka­suci­sobha­na­danto.

153 Rañño hoti bahujano,
Suciparivāro mahatiṁ mahiṁ anusāsato;
Pasayha na ca jana­pada­tudanaṁ,
Hitamapi ca bahu­jana­su­khañca caranti.

154 Atha ce pabbajati bhavati vipāpo,
Samaṇo samitarajo vivaṭṭacchado;
Vigata­dara­tha­kila­matho,
Imamapi ca paramapi ca passati lokaṁ.

155 Tassovādakarā bahugihī ca pabbajitā ca,
Asuciṁ garahitaṁ dhunanti pāpaṁ;
Sa hi sucibhi parivuto bhavati,
Mala­khila­kali­kilese panudehī"ti.


156Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Lakkhaṇasuttaṁ niṭṭhitaṁ sattamaṁ.