優婆夷淨行法門經

4.9. The Cultivated Causes of the Golden-Colored Body Mark

Furthermore, Visakha! What practices must one cultivate to attain a body the color of pure gold, radiating brilliant light like a golden mountain?

Visakha! In the past, throughout immeasurable kalpas, the Tathagata constantly cultivated wholesome conduct free from anger. If any being reviled or struck him with harsh words, the Tathagata was able to endure it all, without giving rise to anger, and, with a sense of personal shame, aroused a mind of loving-kindness and compassion.

Through the karmic fruit of the wholesome deeds by which he constantly restrained himself in the past, and through giving various kinds of fine, soft garments, such as ku-lau, soma, kalpasa, kausaya, and others, he accumulated lofty and abundant merit throughout immeasurable kalpas. Thus, he constantly enjoyed the bliss of the heavenly realms, and when born among human beings, he attained the great-person mark of a golden-colored body.

Of all colors, gold is the most brilliant. By virtue of this mark, if he remains a householder, he becomes a Wheel-Turning Sage King who rules over all four continents beneath heaven, and possesses every kind of soft garment in the world, such as ku-lau, phu-cu, soma, kalpasa, kausaya, kambala, and others. If he goes forth, he becomes a Buddha, and the Tathagata possesses every kind of precious, soft garment and bedding, such as kalpasa, soma, kambala, and others.

The Blessed One restated the meaning above in verse:

His mind gave rise to no anger;

With constant shame, he restrained himself.

He gave precious, finely woven robes

And silken fabrics of immeasurable worth.

Giving thus to sentient beings,

Once he had given, his heart rejoiced;

Delighted, he felt no regret,

Like one whose house has caught fire

Who rejoices that some possessions remain.

Amassing immeasurable wholesome conduct,

He was born in heaven and knew supreme delight;

Then, born again among humankind,

He attained the mark of a great person:

A body the color of pure gold,

Resembling a great jeweled mountain.

As a householder, he becomes a Sage King,

Ruling the four continents beneath heaven,

Ever touching what is soft and smooth

And wearing precious garments.

If he goes forth and becomes a Buddha,

He liberates devas, humans, nagas, and spirits;

His garments are likewise so.

4.10. The Cultivated Causes of the Mark of a Sheathed Male Organ Like That of a Horse

Furthermore, Visakha! What practices must one cultivate to attain the mark of a sheathed male organ like that of a horse?

Visakha! Throughout immeasurable kalpas, while the Tathagata was still an ordinary being, he always delighted in cultivating the wholesome practice of reconciling others. If parents, brothers, sisters, the six classes of relatives, friends, acquaintances, men, women, or even animals had been separated and wished to be reunited, the Tathagata would accord with their wishes and skillfully reconcile them, causing them to rejoice.

Because he accumulated such wholesome conduct to a lofty and abundant degree, the Tathagata was constantly born in the heavenly realms and enjoyed the blissful rewards of merit; when born among human beings, it was likewise so. This continued throughout many kalpas until he became a bodhisattva bound to only one more birth. By virtue of this mark, if he remains a householder, he becomes a Wheel-Turning Sage King who rules the four continents beneath heaven and has a thousand valiant princes capable of subduing hostile enemies.

If he goes forth, he becomes a Buddha, with more than tens of millions of disciples born from the Dharma, valiant and endowed with great powers, capable of subduing the hostile forces of Mara.

At that time, the Blessed One spoke this verse:

Throughout immeasurable kalpas,

While I was still an ordinary being,

I helped all people reconcile,

Causing them to dwell in peace and joy.

Relatives such as parents,

Brothers and sisters,

Kinsfolk both near and distant,

Together with friends and acquaintances—

Those who suffered through separation,

I skillfully reconciled, bringing peace and joy.

Because of this wholesome conduct,

I was constantly born in heaven,

Enjoying every kind of bliss;

Then, descending to be born among humankind,

I attained the mark of a sheathed male organ like that of a horse.

As a householder, I have a thousand sons,

Valiant and unequaled by anyone,

Who constantly subdue hostile enemies,

Always make offerings to their mother and father,

And cause both parents to rejoice.

If I go forth and become a Buddha,

My Dharma-sons number in the tens of millions;

Through the powers of morality, samadhi, and supernormal knowledge,

They constantly subdue the hostile forces of Mara.

4.11. The Cultivated Causes of the Marks of a Well-Proportioned Body and Hands Extending Below the Knees

Furthermore, Visakha! What practices must one cultivate to attain a well-proportioned body like that of Brahma, resembling a nyagrodha tree, with the hands extending below the knees when standing upright?

Visakha! In the past, while the Tathagata was still an ordinary being, he constantly cultivated loving-kindness and skillfully contemplated all phenomena: wholesome and unwholesome, coarse and subtle, equal and unequal—this is wisdom, this is delusion; this is diligence, this is indolence; this is anger, this is patience, and so forth. Having distinguished them in this way, he guided sentient beings according to their different categories.

Through this karmic conduct, throughout immeasurable kalpas he took birth among devas and humans until he became a bodhisattva bound to only one more birth. Afterward, descending to be born among humankind, he attained these two marks of a great person. By virtue of these marks, if he remains a householder, he becomes a Wheel-Turning Sage King who rules the four continents beneath heaven and possesses immeasurable wealth, replete with such treasures as gold, silver, vaidurya, musaragalva, agate, coral, amber, and pearls; his five grains are abundant and his storehouses overflow.

If he goes forth and realizes Buddhahood, he possesses the seven noble treasures: faith, morality, generosity, learning, wisdom, moral shame, and moral dread. The Tathagata likewise possesses such things in immeasurable and boundless abundance.

At that time, the Blessed One restated the meaning above in verse:

In the past, the Tathagata

Skillfully observed sentient beings;

Having examined and distinguished them,

He contemplated them all impartially.

He discerned the faculties and dispositions of beings

And gave to each according to their kind.

Because of this wholesome conduct,

He was constantly born in heaven;

When born among human beings,

He attained the mark of an upright body,

With both hands extending below the knees,

Resembling a nyagrodha tree,

Standing firmly and symmetrically upon the earth;

The Buddha’s body is likewise so.

Throughout immeasurable kalpas,

By accumulating wholesome conduct,

These two marks of prosperity appeared,

Causing all beneath heaven to be peaceful.

As a householder, he enjoys the five sensual pleasures

And becomes a Wheel-Turning Sage King;

Going forth and leaving worldly life,

He becomes the Unsurpassed Honored One.

4.12. The Cultivated Causes of the Three Auspicious Marks of the Chest, Back, and Shoulders

Furthermore, Visakha! What practices must one cultivate to attain three marks of a great person: first, the chest of a lion; second, a back-radiance like the sun; and third, fully rounded shoulders and neck?

Visakha! In the past, while the Tathagata was still an ordinary being, he constantly benefited sentient beings, causing them to abide in happiness, faith, observance of morality, extensive learning, and generosity. At the same time, he caused their wealth, five grains, lands, houses, servants, cattle, elephants, horses, vehicles, wives, children, relatives, and other possessions to increase.

Because of this wholesome conduct, he was constantly born in the heavenly realms; when born among human beings, he attained such marks of a great person. By virtue of these marks, if he remains a householder, he becomes a Wheel-Turning Sage King who rules all four continents beneath heaven. Wholesome Dharma constantly flourishes, while wealth, five grains, fields, gardens, and houses abound.

He is fully provided with wives, children, relatives, servants, friends, and acquaintances. If he goes forth, he attains the fruit of Buddhahood, possesses the seven noble treasures, and has an immeasurably numerous fourfold assembly as his retinue.

At that time, the Blessed One restated the meaning above in verse:

Faith and observance of morality,

Extensive learning and generosity;

Servants, elephants, and horses,

Cattle, sheep, fields, and houses;

Wives, children, and relatives,

Friends and acquaintances—

He constantly gave rise to wholesome thoughts:

“How can I cause them

To increase manyfold

In appearance, strength, and happiness?”

Because of this karmic conduct,

He was constantly born in heaven;

Descending to be born among humankind,

He attained the marks of a great person:

The chest of a lion,

A brilliantly radiant back,

And fully rounded shoulders and neck—

Thus accomplishing these three marks.

If he is a householder,

Relatives, wives, and children,

Servants, elephants, and horses

Are all present in abundance.

If he goes forth,

He attains the fruit of Buddhahood;

His retinue gathers in great numbers

And never diminishes.

4.13. The Cultivated Causes of the Svastika Mark upon the Chest

Furthermore, Visakha! What practices must one cultivate to attain the svastika mark upon the chest?

Visakha! Long ago, when the Tathagata was still an ordinary being, he did not torment or harm sentient beings, did not beat or cut them, nor did he imprison or bind them. Because he deeply accumulated such wholesome conduct, he was often reborn in the heavenly realms. When born into the human world, he obtained the mark of a great man: the svastika upon his chest. If he remained a householder, he became a wheel-turning sage king, free from all illnesses; throughout the four seasons he remained in harmony, suffering neither heat nor cold. If he left the household life, he attained Buddhahood, likewise remained free from illness, and enjoyed harmonious conditions, suffering neither heat nor cold; his body was light and at ease, and he could readily enter samadhi.

At that time, the Blessed One restated this meaning in verse:

He neither imprisoned nor bound beings,

Nor did he ever beat them,

And neither did he cut or kill,

Tormenting and harming sentient beings.

Because of wholesome conduct such as this,

He was often reborn in the heavenly realms,

There to enjoy peace and happiness,

Until becoming a bodhisattva in his final birth.

When born into the human world,

He obtained the mark of a great man:

Upon his chest he bore the svastika.

Because of this excellent mark,

He was free from every illness.

If he lived as a householder,

He always enjoyed peace and happiness,

Was born into a lineage of rank and authority,

And became king of the four continents under heaven.

If he left home to study the Way,

He became the Unsurpassed Honored One

And enjoyed wondrous, pure bliss.

4. 14. The Causal Practice for the Mark of Deep-Blue Eyes That Emit Radiance

Furthermore, Visakha! What practice must one cultivate to obtain eyes as deep blue as blue lotuses, which, when they move, emit deep-blue rays of light?

Visakha! Throughout immeasurable past kalpas, when the Tathagata was still an ordinary being, he constantly cultivated wholesome conduct. He did not glare at sentient beings with a malicious mind, nor did he cast sidelong glances at them with lustful intent.

Instead, he always looked upon sentient beings with a wholesome mind, free from anger, attachment, and delusion. Because of this wholesome conduct, he was often reborn in the heavenly realms and enjoyed peace and happiness. When born into the human world, he obtained these two marks of a great man.

Because of these two marks, if he remained a householder, he became a wheel-turning sage king ruling all four continents under heaven. All the people—sramanas, brahmins, kshatriyas, householders, wives and children, relatives, ministers, attendants, and others—never tired of looking upon him. If he left the household life, he attained Buddhahood.

The fourfold assembly of bhiksus, bhiksunis, upasakas, and upasikas, as well as devas, humans, asuras, mahoragas, gandharvas, and all other sentient beings, joyfully gazed upon the Tathagata with wholesome minds and never tired of beholding him.

At that time, the Blessed One spoke in verse:

In kalpas of the past, the Buddha,

While still an ordinary being,

Constantly cultivated wholesome practices.

He did not glare or scowl

With an angry mind,

Nor did he look upon sentient beings

With defiled attachment or lustful intent.

His eyes were pure and lucid,

And he looked upon them with gentle joy.

Because of this wholesome conduct,

He was often reborn in the heavenly realms,

Until becoming a bodhisattva in his final birth.

When he descended to be born in the human world,

He obtained the mark of beautiful eyes:

Eyes like blue lotuses,

Emitting rays of deep-blue light.

Because of this mark of a great man,

He obtained keen intelligence and wisdom;

All sentient beings everywhere

Delighted in looking upon him and never tired of doing so.

As a householder, he became a sage king,

Possessing great wisdom,

Complete in all the seven treasures,

And subduing the four continents under heaven.

Leaving home, he attained Buddhahood

And realized omniscience.

4. 15. The Causal Practice for the Marks of the Ushnisha and Glossy Deep-Blue Hair

Furthermore, Visakha! What practice must one cultivate to obtain the mark of the ushnisha and the mark of glossy deep-blue hair upon the head?

Visakha! In past lives, when the Tathagata was still an ordinary being, he constantly created merit for others, guarded the three karmas of body, speech, and mind, practiced generosity, and observed the precepts. Each month, he observed the six fasting days and made offerings to his parents, sramanas, brahmins, friends, relatives, elders, and persons of lofty virtue.

He also cultivated innumerable other wholesome practices. Because he accumulated immeasurably many such wholesome practices, he was reborn in the heavenly realms, where he enjoyed happiness until he became a bodhisattva in his final birth. When born into the human world, he obtained these two marks of a great man.

Because of these two marks, if he remained a householder, he always became a wheel-turning sage king ruling all four continents under heaven and serving as a refuge for everyone. If he left the household life, he attained Buddhahood and became a refuge for the fourfold assembly of bhiksus, bhiksunis, upasakas, and upasikas, as well as devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, and nonhumans.

At that time, the Blessed One spoke in verse:

In lives of the past,

I cultivated foremost wholesome conduct,

Always preserved pure conduct,

And served as a refuge for others.

At life's end, I was reborn in heaven

And enjoyed happiness and delight.

When born into the human world,

I obtained two marks of a great man:

An ushnisha upon my head,

And beautiful hair of deep-blue hue.

As a householder, I became a sage king,

Ruling the four continents under heaven,

And taught and transformed the people

Through the five precepts and ten wholesome actions.

If one leaves home to study the Way,

One becomes the Unsurpassed Honored One,

Constantly teaching and transforming sentient beings

Through precepts, concentration, and wisdom.

One is always a refuge

For the assemblies of devas and humans,

Naga spirits and yakshas,

Gandharvas and asuras.

4. 16. The Causal Practice for the Marks of One Hair in Each Pore and the White Hair Between the Eyebrows

Furthermore, Visakha! What practice must one cultivate to obtain the mark of one hair in each pore and the mark of the white hair between the eyebrows, soft as tula cotton?

Visakha! Long ago, when the Buddha was still an ordinary being, he cultivated the practice of not speaking falsely. He always spoke truthful words, upheld truthful speech, and spoke the truth with an upright mind.

He did not utter florid or licentious words, but spoke gently and harmoniously in accord with sentient beings. Because of this wholesome conduct, he was often reborn in the heavenly realms and enjoyed happiness and delight. When born into the human world, he obtained two marks of a great man.

First, each pore bore a single soft hair, all curling to the right and untouched by dust or water. Second, the white hair between his eyebrows was bright and glossy, fresh and lustrous, and soft as tula cotton. Because of this wholesome conduct, if he remained a householder, he became a wheel-turning sage king ruling the four continents under heaven; the people were prosperous, everything flourished, and happiness was boundless.

If he left the household life, he attained Buddhahood, and the fourfold assembly of bhiksus, bhiksunis, upasakas, and upasikas increased immeasurably and boundlessly, filling the entire world.

At that time, the Blessed One spoke in verse:

In lives of the past,

I cultivated the practice of not speaking falsely;

My mouth never uttered

Words that were deceptive or untrue.

In accord with the ways of the world,

I spoke words free from error.

Because of this wholesome conduct,

I was often reborn in the heavenly realms.

When born among humankind,

I obtained two marks of a great man:

The mark of the white hair between the eyebrows,

Soft as tula cotton,

And one hair in every pore,

Each curling toward the right.

Because of these two excellent marks,

As a householder I became a sage king,

Ruling the four continents under heaven,

And the kingdom greatly prospered.

If one leaves home to cultivate the Way,

One becomes the Great Dharma King,

Teaching and transforming devas and humans,

While the true Dharma spreads far and wide.

4. 17. The Causal Practice for the Excellent Marks of the Teeth

Furthermore, Visakha! What practice must one cultivate to obtain a mouth with forty teeth that are white, even, and closely set?

Visakha! In the past, throughout immeasurable kalpas, the Tathagata constantly practiced abstaining from divisive speech and abandoned the habit of sowing discord: he did not go to one person and speak about another, nor go to the other and speak about the first. Having heard something, he would repeat it to others only if it was beneficial and brought them joy.

Because of that wholesome practice, he was often reborn in the heavenly realms and enjoyed bliss; when born among human beings, he obtained these two marks of a great man. Possessing these two marks, if he remained a householder, he became a wheel-turning sage-king who governed all four continents beneath heaven; his realm was free from enemies, bandits, and thieves, and his virtuous retinue remained steadfast and never dispersed.

If he went forth and became a Buddha, the fourfold assembly of bhiksus, bhiksunis, upasakas, and upasikas remained steadfast, resolutely preserved the Tathagata’s treasury of Dharma, and could not be destroyed by the four maras.

At that time, the Blessed One restated this meaning in verse:

In the past, the Tathagata

Practiced abstaining from divisive speech,

Never caused beings to quarrel,

And always skillfully brought communities together.

Through that practice, he was born in heaven

And enjoyed bliss.

When born among human beings,

He obtained two marks of a great man:

His mouth contained forty teeth,

White, clean, close-set, and even,

And he was born into a ruling lineage.

As a householder, he ruled the four continents,

Possessing the four divisions of an army,

Steadfast and difficult to obstruct or defeat;

Neither ksatriyas nor brahmins

Could cause him to waver.

If he went forth and became a Buddha,

His fourfold assembly was exceedingly numerous;

Devas and human beings alike took refuge in him,

Revering and honoring him.

4. 18. The Cultivated Cause of the Auspicious Mark of the Tongue

Furthermore, Visakha! What practice must one cultivate to obtain a broad and long tongue and produce a wondrous voice like that of the kalavinka bird?

Visakha! In the past, while still an ordinary being, the Tathagata did not utter harsh or abusive words; he abandoned harsh speech and kept far away from harsh speech. He always spoke gentle and harmonious words that could enter people’s hearts and delighted them to hear.

He spoke with great loving-kindness and great compassion, spoke consistently from beginning to end, and spoke with such complete kindness and righteousness that everyone cherished him. The Tathagata diligently cultivated and deeply accumulated this wholesome practice; therefore, he was often reborn in the heavenly realms and enjoyed bliss. When born among human beings, he obtained two marks of a great man: a broad and long tongue that, when extended, could cover his face, and a wondrous voice like that of the kalavinka bird, which delighted others who heard it.

By virtue of these marks, if he remained a householder, he became a wheel-turning sage-king who governed all four continents beneath heaven; all the people delighted in whatever he said and respectfully followed it. If he took no delight in household life but went forth to cultivate the path, he became a Buddha. When the Buddha taught the Dharma, all bhiksus, bhiksunis, upasakas, upasikas, devas, nagas, yaksas, nonhuman beings, and others joyfully received and respectfully practiced it.

At that time, the Blessed One restated this meaning in verse:

In the past, the Buddha

Practiced speaking wholesome words.

He was neither wrathful nor angry

And used no cruel words to distress others.

He always spoke words of compassion,

True, proper, gentle, and harmonious;

They possessed one pure flavor,

And all his words were excellent.

Because of this wholesome practice,

He obtained the broad and long tongue,

And a pure, gentle Brahma voice

Like that of the kalavinka bird.

By virtue of these two marks of a great man,

As a householder, he became a sage-king;

Whatever words the king spoke,

The people respectfully obeyed.

Having gone forth, he attained Buddhahood

And turned the unsurpassed Dharma wheel.

When the wondrous Dharma was proclaimed,

Devas, human beings, and asuras,

Nagas, spirits, and yaksas—

All who heard it reverently practiced it.

4. 19. The Cultivated Cause of the Auspicious Mark of the Chin

Furthermore, Visakha! What practice must one cultivate to obtain a chin like a lion’s jaw? In the past, while still an ordinary being, the Tathagata constantly practiced abstaining from frivolous speech; he abandoned frivolous speech and kept far away from it.

He spoke meaningful words, words befitting proper deportment, and words in accord with the true Dharma. He always spoke words of truth and spoke thoughtfully, at the proper moment and the proper time. Having accumulated this wholesome practice immeasurably, the Tathagata often enjoyed the bliss of the heavenly realms.

When born among human beings, he obtained this mark of a great man. By virtue of this mark, if he remained a householder, he became a wheel-turning sage-king who governed all four continents beneath heaven, and none among all the people could harm him. If he went forth and became a Buddha, none among devas, human beings, asuras, Mara kings, Brahma gods, brahmins, sramanas, or enemies within and without could harm him.

At that time, the Blessed One spoke this verse:

In my lives throughout the past,

I always abstained from frivolous speech.

I neither praised myself

Nor spoke confused and incoherent words.

I completely ended meaningless speech

And always spoke at the proper time;

My words brought joy to others

And benefited sentient beings.

Because of this wholesome practice,

I enjoyed the bliss of the heavenly realms.

When born among human beings,

I possessed the mark of a lion’s jaw.

As a householder, I became a sage-king,

Governing the four continents beneath heaven.

Possessing this mark of a great man,

No one could harm me.

Having gone forth, I attained Buddhahood;

No sramana or Brahma god,

Mara king or asura,

Rahu or kimnara,

Nor any mara or enemy within or without

Could ever harm me.

4. 20. The Cultivated Cause of the Auspicious Mark of the Front Teeth

Furthermore, Visakha! What practice must one cultivate to obtain four front teeth that are even, close-set, white, clean, and lustrous?

Visakha! In the past, while still an ordinary being, the Tathagata abandoned wrong livelihood and sustained himself through right livelihood. He did not deceive people by using false scales or short measures; he did not use force to seize others’ property, use counterfeit goods to defraud them, or deceive them through altered appearances, affection, physical contact, displays of diligence, or any other means. The Tathagata abandoned every form of deception. Having deeply accumulated this wholesome practice, upon death he was reborn in a heavenly realm and enjoyed ten kinds of heavenly bliss:

– He obtained the long lifespan of the heavenly realms.

– He obtained the beautiful form of the heavenly realms.

– He enjoyed the happiness of the heavenly realms.

– He obtained the far-reaching renown of the heavenly realms.

– He became a king of the heavenly realms.

– He obtained the beautiful sights of the heavenly realms.

– He obtained the sounds of the heavenly realms.

– He obtained the fragrances of the heavenly realms.

– He obtained the flavors of the heavenly realms.

– He obtained the tactile sensations of the heavenly realms.

Thus he enjoyed the ten kinds of heavenly bliss. When born among human beings, he obtained the marks of a great man: first, his front teeth were even, neither large nor small; second, his teeth were white, bright, and clean. By virtue of these marks, if he remained a householder, he became a wheel-turning sage-king, possessing the four divisions of an army and governing all four continents beneath heaven. The assemblies of brahmins and ksatriyas, the villages and cities, the great ministers and elders, the queen, consorts, palace maidens, and his thousand sons were all adorned and pure. If he went forth and attained Buddhahood, the fourfold assembly of bhiksus, bhiksunis, upasakas, and upasikas, as well as devas, human beings, asuras, and gandharvas, were likewise all pure.

At that time, the Blessed One spoke this verse:

In my lives throughout the past,

I resolutely abandoned wrong livelihood

And sustained myself through right livelihood,

Benefiting others in accordance with the true Dharma.

I constantly rescued sentient beings from suffering

And brought them peace and happiness.

Because of such wholesome conduct,

I enjoyed the ten kinds of heavenly bliss

And was always honored and praised

By the hosts of devas.

After enjoying that happiness,

When I was born among human beings,

The influence of my past conduct

Caused me to obtain two marks of a great man:

Teeth neither large nor small,

White, bright, clean, and lustrous.

Born into a ruling lineage,

As a householder, I became a sage-king,

Possessing the four divisions of an army,

All adorned and pure.

If I went forth and became a Buddha,

The entire fourfold assembly was complete:

Bhiksus and bhiksunis,

Upasakas and upasikas,

Devas, human beings, and asuras,

Spirits, nagas, and yaksas,

All pure and free from defilement.

All respectfully surrounded him.

Visakha! These are the twenty practices cultivated to attain the thirty-two marks of a great person, by which the Tathagata’s subtle and wondrous physical body is adorned.

5. The Eighty Excellent Characteristics

Furthermore, Visakha! The Buddha’s body also possesses eighty excellent characteristics[66]. They are: 1.

His fingernails are rose-colored; 2. His fingernails are raised; 3. His fingernails are smooth and clean; 4.

All his nails are fully formed; 5. The tips of his fingers are rounded and well-shaped; 6. His fingers are straight and slender; 7.

His fingers fit closely together; 8. His fingers are clean; 9. His hands and feet are rounded and full; 10.

His palms and soles are rose-colored; 11. His two hands and two feet are symmetrical; 12. The inner parts of his hands and feet are full; 13.

The lines on his hands are clearly visible; 14. The lines on his hands are straight; 15. The lines on his hands are fine and long; 17.

The lines on his hands are not disordered; 18. His ankle bones do not protrude; 19. His knees are rounded and full; 20.

All his joints are rounded and full; 21. He walks and stands upright; 22. He walks like the king of lions; 23.

He walks like the king of geese; 24. His gait is like that of the king of dragons; 25. His gait is like that of the king of bulls; 26.

When walking, he does not glance to either side; 27. His steps are never disordered; 28. His upper body is erect; 29.

The Buddha’s body is taller than that of an ordinary person; 30. Every part is complete; 31. The Buddha’s entire body is beautiful; 32.

His body is well-proportioned; 33. His body is full; 34. His body is not crooked; 35.

His body is smooth; 36. The larger and smaller parts of his body are properly ordered; 37. His body is clean; 38.

His body is soft; 39. His body is pure; 40. His body is firm and smooth; 41.

His body is solid and strong; 42. His body is dignified and upright; 43. All his faculties are properly formed; 44.

His complexion is not dark; 45. His body has no moles; 46. The hair on his body is pure; 47.

His abdomen is firm and rounded; 48. His abdomen has no horizontal lines; 49. His body is radiant, pure, and without blemish; 50.

His navel is deep; 51. His navel is round and beautiful; 52. The line within his navel spirals to the right; 53.

His navel is without defect; 54. The opening of his navel is not elongated; 55. The opening of his navel is not short; 56.

The hair at his navel grows downward; 57. His teeth are sharp like a dragon’s teeth; 58. His teeth do not protrude beyond his mouth; 59.

The bodies of his four incisors are even and rounded; 60. His four incisors are sharp; 61. His four incisors are long and pointed; 62.

His four incisors fit evenly and closely together; 63. His tongue is broad and soft; 64. His tongue is a beautiful red color; 65.

His voice is profound and wondrous like the voice of a deity in the Brahma realm; 66. His voice is like that of the king of elephants; 67. His voice is like that of the kalavinka bird; 68.

His gums cover the roots of his teeth; 69. His nose is not flat; 70. His nose is high and long; 71.

His nostrils are clean; 72. His nostrils are square and broad; 73. His eyes are large and clear; 74.

The areas around his pupils are jet-black; 75. His eyelashes are orderly; 76. The rims of his eyelids resemble half of a full moon, graceful and long; 77.

His eyelashes are glossy black and of the proper length in every place; 78. His eyelashes are deep black, bright, and pure; 79. His earlobes hang down, and both their inner and outer surfaces are clean; 80.

His hair is fine, spirals to the right, is never disordered, and is long and properly tapers to fineness; every feature is excellent.

Visakha! These are the Tathagata’s eighty excellent characteristics.

At that time, the Blessed One spoke these verses:

Steadfastly preserving

All the precepts and prohibitions,

And undertaking every ascetic practice,

The great Brahmin sage

Attained the thirty-two excellent marks

And the eighty excellent characteristics,

Adorning his own body,

Revered by devas and humans.

His radiant light streams forth,

Shining without bound;

Blue, yellow, red, and white

Blend together,

Circling and revolving,

Filling all of space.

When he emits great radiance,

It illuminates all realms;

His medium radiance shines throughout

The three-thousandfold world-system.

The Tathagata’s constant radiance

Shines for eight feet around him.

When he emits great radiance,

The sun and moon grow dim,

Just as when the sun rises,

The stars no longer appear.

When he emits medium radiance,

Illuminating the entire world,

The sun appears like the moon,

And the moon appears like a star.

Through the response evoked by myriad practices,

He attained such a body.

All sentient beings

Delight in beholding him;

Joyfully gazing upon him,

They never grow weary.

Chapter 3: THE APPEARANCE OF AUSPICIOUS SIGNS

1. The Sixteen Signs at the Bodhisattva’s Birth

After the Blessed One had spoken these verses, Visakha rejoiced exceedingly and addressed the Buddha:

“Blessed One! When the bodhisattva was born, how many extraordinary and wondrous signs appeared in the world?”

The Buddha told Visakha:

“When the bodhisattva was born, sixteen extraordinary auspicious signs appeared:

1. When the bodhisattva descended from Tusita Heaven and entered his mother’s womb, he remained fully mindful and clearly aware. This was the first extraordinary sign, rare and unprecedented.

2. When the bodhisattva descended from the heavenly realm and entered his mother’s womb, a radiant light naturally illuminated the world. Dark places in the world that the sun, moon, and stars could not reach were all made bright by this radiance. The sentient beings in those realms could see one another and said among themselves: ‘Why have sentient beings suddenly appeared here? The radiance of all Mara kings, Brahma kings, sramanas, and brahmins cannot equal the radiance of this being.’ The three-thousandfold great-thousand world-system quaked in six ways, and the mountains of Sumeru trembled without cease. This was the second extraordinary sign, rare and unprecedented.

3. While the bodhisattva dwelt in the womb, four devas stood with majestic bearing in the four directions to protect the bodhisattva and his mother, preventing humans and nonhuman beings in the world from harming them. This was the third extraordinary sign, rare and unprecedented.

4. While the bodhisattva dwelt in the womb, he naturally caused his mother to observe the precepts, refraining from killing, stealing, sexual misconduct, false speech, and drinking intoxicants. This was the fourth extraordinary sign, rare and unprecedented.

5. While the bodhisattva dwelt in the womb, he caused his mother to remain pure and free from sensual desire; when others saw the bodhisattva’s mother, they likewise gave rise to no defiled desire for her. This was the fifth extraordinary sign, rare and unprecedented.

6. While the bodhisattva dwelt in the womb, he always caused his mother naturally to possess an abundance of forms, sounds, fragrances, flavors, and tangible objects. This was the sixth extraordinary sign, rare and unprecedented.

7. While the bodhisattva dwelt in the womb, he caused his mother always to abide in peace and happiness, free from such sufferings as weariness, illness, hunger, thirst, heat, and cold; the bodhisattva was likewise so. While he was still in the womb, his mother constantly saw him as though he were a genuine mani jewel of vaidurya, transparent through all its eight facets, its interior and exterior fully and clearly visible.

If a five-colored thread were passed through the jewel, a person with keen eyesight, holding the jewel in hand, could clearly see its eight facets together with the blue, yellow, red, and white colors of the five-colored thread. The bodhisattva in his mother’s womb was likewise so. His mother could see his head, eyes, feet, hands, and entire body; everything was perfectly clear and entirely unobstructed.

This was the seventh extraordinary sign, rare and unprecedented.

8. Visakha! Seven days after the bodhisattva was born, his mother’s life ended, and she was reborn in Tusita Heaven, where she enjoyed celestial bliss. This was the eighth extraordinary sign, rare and unprecedented.

9. Ordinary women give birth after carrying a child for nine or ten months. It was not so with the bodhisattva: only after a full ten months was he born. This was the ninth extraordinary sign, rare and unprecedented.

10. When women in the world give birth, their bodies usually suffer pain; they can neither sit nor lie at ease, and only afterward do they deliver the child. When the bodhisattva was born, his mother was peaceful and joyful, free from illness and suffering. Joyfully strolling about, she raised her arm and gave birth to the bodhisattva. This was the tenth extraordinary sign, rare and unprecedented.

11. When the bodhisattva was born, devas first received him, and only afterward did people of the world take him into their arms. This was the eleventh extraordinary sign, rare and unprecedented.

12. After the people of the world had received him, four heavenly beings reverently took him up and placed the bodhisattva beside his mother. At that time, their hearts were filled with joy, and they all said: “Excellent! Excellent, noble lady! You have given birth to a strong and healthy son possessed of great majestic virtue.” This was the twelfth extraordinary sign, rare and never before seen.

13. When the bodhisattva was born, there were none of the various impurities such as blood or amniotic fluid. His body was pure like a mani jewel. If a mani jewel were wrapped in the fine and precious cloth of that land, neither would be stained. Why? Because both the mani jewel and the cloth in which it was wrapped would be perfectly pure. The newborn bodhisattva was likewise pure and undefiled, like a mani jewel. His mother was also fresh and pure in the same way. This was the thirteenth extraordinary sign, rare and never before seen.

14. When the bodhisattva was newly born, two streams of water, one warm and one cool, spontaneously appeared in the sky and bathed his body. This was the fourteenth extraordinary sign, rare and never before seen.

15. After his birth, the bodhisattva took seven steps toward the north. At that moment, a white parasol spontaneously appeared in the sky and sheltered him. After taking seven steps, the bodhisattva looked toward the ten directions and, raising his voice like a lion’s roar, declared: “Throughout the entire world, only the Tathagata is the most exalted. Among all those revered by gods and humans, the Tathagata is the most honored. From this time onward, birth has been exhausted; there will be no further birth.” This was the fifteenth extraordinary sign, rare and never before seen.

16. When the bodhisattva was born, all sentient beings throughout the trichiliocosm, even insects, were filled with joy. This was the sixteenth extraordinary sign, rare and never before seen.

Visakha! These were the sixteen extraordinary signs manifested by the Tathagata while in the womb and at the time of his birth.

The Tathagata then spoke these verses:

His life in Tusita ended,

He descended and was born in the human realm.

While dwelling in the womb and at his birth,

He was pure and free from defilement.

These sixteen extraordinary signs,

Wondrous and never before seen,

Appeared while he was in the womb and at his birth;

He was unlike ordinary sentient beings.

At birth he was not confused;

He was rightly called the foremost one.

The signs he manifested were not merely one;

Such were the portents of the Buddha’s birth.

2. The Auspicious Portents That Appeared at the Bodhisattva’s Birth

After the Blessed One had spoken these verses, Visakha was filled with joy and asked again:

“Blessed One! When the bodhisattva was born, how many auspicious portents appeared together?”

The Buddha said:

“When the bodhisattva was born, thirty-two auspicious portents appeared together in their fullness:

1. The entire earth throughout the trichiliocosm shook, and a great light spontaneously shone everywhere.

2. All musical instruments spontaneously began to play.

3. Drums sounded by themselves without being struck.

4. All illnesses were eliminated.

5. All fetters and chains opened by themselves.

6. All enemies gave rise to loving-kindness.

7. The blind gained sight and clearly beheld their surroundings.

8. The deaf were able to hear.

9. The lame were able to walk and could roam about as they wished.

10. Those who were insane and had lost their reason naturally recovered, and their thoughts and memories became clear.

11. The mute were able to speak.

12. Boats and ships that had lost their way naturally returned to their former places.

13. The seven treasures, both upon the earth and in the sky, spontaneously emitted light.

14. All rivers ceased to flow.

15. Birds joyfully alighted and sang.

16. Heaven and earth became still, and no wind blew.

17. Flesh-eating sentient beings spontaneously gave rise to loving-kindness.

18. All heavenly beings returned to their palaces, rejoicing and laughing with delight.

19. The raging fires of the Avici Hell spontaneously vanished.

20. The hungry were satisfied.

21. All hungry ghosts were free from hunger and thirst.

22. Clouds spread throughout the four continents, and heavy rain fell from the sky.

23. The moon naturally shone brightly.

24. The stars appeared during the daytime.

25. The sun shone brightly.

26. All flowers bloomed.

27. All fruit trees bore fruit.

28. Throughout the entire trichiliocosm, a heavenly fragrance spontaneously appeared, and there was no impurity.

29. As soon as the bodhisattva was born, he took seven steps.

30. A white parasol in the sky sheltered the bodhisattva.

31. After taking seven steps, the bodhisattva looked throughout the ten directions.

32. The bodhisattva raised his voice, which resounded like a lion’s roar.

Visakha! These are called the thirty-two auspicious portents that appeared at the bodhisattva’s birth.”

3. The Causes and Conditions for the Great Earthquake at the Bodhisattva’s Birth

Visakha said to the Buddha:

“Blessed One! When the bodhisattva was born, for what causes and conditions did the entire trichiliocosm quake?”

The Buddha said:

“Visakha! When the bodhisattva appeared in the world, the great earth quaked because he manifested in this life that his afflictions had come to an end. When any sentient being attains the path, that being’s afflictions are completely extinguished; therefore, the great earth quaked.

“Visakha! When the bodhisattva was born, light spontaneously illuminated the entire world because the bodhisattva had attained the samadhi of wisdom.

“Visakha! When the bodhisattva was born, musical instruments spontaneously began to play because the bodhisattva had entered samadhi.

“Visakha! When the bodhisattva was born, drums sounded by themselves without being struck because the bodhisattva would sound the great Dharma drum.

“Visakha! When the bodhisattva was born, all fetters and chains opened by themselves because the bodhisattva would liberate all sentient beings from aging, illness, and death.

“Visakha! When the bodhisattva was born, all enemies gave rise to loving-kindness because the bodhisattva had realized the four immeasurable minds.

“Visakha! When the bodhisattva was born, all illnesses were eliminated because the bodhisattva would eradicate every illness of affliction.

“Visakha! When the bodhisattva was born, the blind gained sight because the bodhisattva had attained the sacred eye of wisdom.

“Visakha! When the bodhisattva was born, the deaf gained hearing because the bodhisattva had attained the sacred divine ear.

“Visakha! When the bodhisattva was born, the lame were able to walk because the bodhisattva had attained the power of the four bases of spiritual accomplishment.

“Visakha! When the bodhisattva was born, those who had lost their reason recovered because the bodhisattva had attained mindfulness of anapana.

“Visakha! When the bodhisattva was born, the mute were able to speak because the bodhisattva had fully comprehended the dharmas seen and known by the Tathagata.

“Visakha! When the bodhisattva was born, boats and ships that had drifted astray returned to their former places because the bodhisattva had attained the Noble Eightfold Path and would reveal it to sentient beings.

“Visakha! When the bodhisattva was born, the seven treasures upon the earth and in the sky all emitted light because the bodhisattva had attained the four unobstructed wisdoms.

“Visakha! When the bodhisattva was born, all rivers ceased to flow because the bodhisattva had brought the four currents of affliction to an end.

“Visakha! When the bodhisattva was born, all birds joyfully alighted and sang because the bodhisattva would destroy all wrong views.

“Visakha! When the bodhisattva was born, the wind became still because the bodhisattva had realized the Samadhi of Eternal Bliss and Complete Cessation.

“Visakha! When the bodhisattva was born, all flesh-eating sentient beings gave rise to loving-kindness because the bodhisattva had obtained the fourfold assembly of followers, in which noble and humble, high and low, would all dwell in harmony.

“Visakha! When the bodhisattva was born, the heavenly beings returned to their palaces, rejoicing and laughing with delight, because when the bodhisattva attained Buddhahood, good men and good women would leave the household life to study the path and attain the fruit of arhatship. What had to be done would be done; they would sever the source of birth and death in the three realms, lay down their heavy burdens, have nothing more to do and nothing further to seek, and abide in constant bliss and purity, serene and at ease. They would all say: ‘We have now been liberated from birth, aging, illness, and death. We shall no longer revolve through the three realms. We are pure and undefiled, like a drop of dew resting upon a lotus leaf without being stained.’”

– Visakha! When the bodhisattva was born, the fierce fires of the Avici hell were extinguished because the bodhisattva would extinguish the fierce fires of affliction arising from the three poisons.

– Visakha! When the bodhisattva was born, the hungry were filled because the bodhisattva would attain the samadhi of mindfulness of the body.

– Visakha! When the bodhisattva was born, all hungry ghosts ceased to suffer hunger and thirst because the bodhisattva would attain the water of liberation.

– Visakha! When the bodhisattva was born, clouds gathered and heavy rain fell because the bodhisattva wished to rain down the great Dharma and universally nourish sentient beings.

– Visakha! When the bodhisattva was born, the moon shone brightly because, when the bodhisattva attained Buddhahood, he would cause sentient beings to behold him with joy.

– Visakha! When the bodhisattva was born, the stars appeared in the daytime because, when the bodhisattva attained Buddhahood, he would cause his shravaka disciples to appear in the world.

– Visakha! When the bodhisattva was born, the sun shone even more brightly because the bodhisattva would attain the six superknowledges and his renown would resound far and wide.

– Visakha! When the bodhisattva was born, hundreds of flowers burst into bloom because his disciples, whose fragrant renown would spread abroad, would all attain the flower of liberation.

– Visakha! When the bodhisattva was born, every kind of fruit tree blossomed and bore fruit because his renowned disciples would attain the four fruits of the ascetic life.

– Visakha! When the bodhisattva was born, the trichiliocosm was filled with celestial fragrance because the bodhisattva would attain the Tathagata’s fragrance of moral discipline, which would perfume the entire world.

– Visakha! When the bodhisattva was born, he immediately took seven steps because the bodhisattva would attain the path of the seven factors of awakening.

– Visakha! As the bodhisattva walked, a white jeweled parasol sheltered him because the bodhisattva would attain nirvana.

– Visakha! When the bodhisattva stopped, he looked toward the east because he would become a guide for sentient beings.

– Visakha! The bodhisattva looked toward the south because he would become an excellent field of merit for sentient beings.

– Visakha! The bodhisattva looked toward the west because this cycle of birth had come to an end and this was his final body.

– Visakha! The bodhisattva looked toward the north because, for the sake of all sentient beings, he would attain anuttara-samyak-sambodhi.

– Visakha! The bodhisattva looked downward because he would rout the armies of Mara, scattering them and forcing them to retreat.

– Visakha! The bodhisattva looked upward because he would become a refuge for devas and humans.

– Visakha! The bodhisattva uttered the lion’s roar because he would be the most honored and supreme among devas and humans, unequaled by any sentient being.

At that time, the Blessed One spoke in verse:

The finest guide of all,

The revered Great Sage,

At birth displayed auspicious signs,

A noble field of merit for the world.

Long submerged within the three realms,

This is his final existence;

Among those possessing worldly wisdom,

The Tathagata is foremost.

He has vanquished Mara’s armies,

The renowned Worthy One;

Never before beheld in this world,

Devas and humans all take refuge in him.

When the Blessed One was newly born,

Thirty-two portents appeared;

Wondrous, sublime, and extraordinary signs

All manifested at the same time.

When the bodhisattva emerged from the womb,

The earth shook in six different ways;

A great light naturally appeared,

Illuminating all ten directions,

Causing sentient beings to marvel

And say to one another:

“May you swiftly attain Buddhahood

And rain down the great nectar of Dharma,

Washing away the stains of affliction

And enabling us to attain liberation.”

Therefore, today, with utmost sincerity,

I bow before the Unsurpassed One.

4. Concluding Exhortation

After the Blessed One had spoken these verses, he said to Visakha:

– The Buddhas, the Tathagatas, are inconceivable, and the Dharma spoken by the Buddhas is inconceivable. The good men and good women who believe the Buddha’s words are also inconceivable. The fruits of recompense they attain are likewise inconceivable. Just as a great rain nourishes the myriad living things and causes all plants and trees to grow, so too does the Tathagata’s rain of Dharma nourish immeasurable sentient beings. Those ready to be delivered hear this Dharma and then attain the fruits of the path. Those who cultivate for blessed recompense among devas and humans will fulfill all their aspirations. Therefore, today you should single-mindedly receive and uphold this Dharma, enabling the fourfold assembly in future ages to practice it.

When the Buddha taught this Dharma, sixty thousand devas and humans attained the Dharma-eye. The devas, nagas, asuras, gandharvas, garudas, kimnaras, mahoragas, humans, and nonhumans all reverently received and upheld it. Visakha attained the purified Dharma-eye, and her one thousand five hundred attendants all established steadfast faith and became non-retrogressing with respect to the Buddha, Dharma, and Sangha.

At that time, everyone rejoiced, bowed before the Blessed One, and departed.

Notes:

[66] The Eighty Minor Marks of Beauty: Here the translator lists anew the eighty minor marks of beauty set forth in the dictionary for the reader’s further reference. There are various accounts describing these eighty marks. According to the Mahaprajnaparamita Sutra, the eighty minor marks of beauty are: 1.

The fingernails are long and slender, thin and lustrous; 2. The fingers and toes are rounded, slender, and long; 3. The hands and feet are well proportioned, and when the digits are brought together, there are no gaps between them; 4.

The hands and feet are radiant, delicate, and elongated; 5. The sinews and bones are concealed and do not protrude; 6. Both ankles are concealed; 7.

He walks straight ahead, with the majestic and measured bearing of a lordly elephant or dragon; 8. He walks with the stately and orderly bearing of a lion king; 9. He walks as steadily as a lordly bull; 10.

His advancing and stopping are graceful and elegant, like those of a royal goose; 11. When turning to look, he always turns to the right, like a lordly elephant raising its body to move; 12. The joints of the hands and feet are even, rounded, and full; 13.

The bones are closely joined, like a coiled dragon; 14. The knees are rounded and full; 15. The private parts bear fine and elegant markings; 16.

The hands and feet are smooth, soft, and clean; 17. His countenance is benevolent and dignified and manifests the mark of fearlessness; 18. The hands and feet are strong and vigorous; 19.

The body is healthy and perfectly formed; 20. His bodily form resembles that of a sage-king, his entire body being upright, dignified, radiant, and pure; 21. A circular halo surrounds his body and constantly emits its own light; 22.

The abdomen is square and dignified; 23. The navel is deep and spirals to the right; 24. The navel is full, neither sunken nor protruding; 25.

The skin is free from sores and blemishes; 26. The palms are soft, and the soles are flat; 27. The lines on the palms are deep, long, and distinct; 28.

The lips are deep red, lustrous, and soft; 29. The face is neither long nor short, neither large nor small, but dignified and perfectly proportioned; 30. The tongue is thin, soft, broad, and long; 31.

His voice is majestic, carries far, and is clear; 32. Its tone is beautiful, like an echo resounding from a deep cavern; 33. The bridge of the nose is high and straight, and the nostrils are unobtrusive; 34.

The teeth are even, white, and lustrous; 35. The teeth are rounded, white, lustrous, and sharp; 36. The black and white parts of the eyes are clearly distinguished; 37.

The eyes are long and broad; 38. The eyelashes are even, thick, and long; 39. The eyebrows are long, delicate, and smooth; 40.

The two eyelids are azure like the color of vaidurya; 41. The eyebrows stand well above the eyes and curve like crescent moons; 42. The rims of the ears are broad and large, and the full earlobes hang down; 43.

The two ears are even and without defect; 44. His appearance inspires love and reverence in all who behold him; 45. The forehead is broad and level; 46.

His bodily bearing is fully majestic and dignified; 47. His hair is long, azure-black, thick, and never turns gray; 48. His hair is fine and emits a pure fragrance; 49.

His hair is smooth and never tangled; 50. His hair neither breaks nor falls out; 51. His hair is smooth and lustrous, and dust does not cling to it; 52.

His body is firm and well developed; 53. His body is tall, imposing, upright, and well formed; 54. All his bodily orifices are pure, rounded, and beautiful; 55.

His strength surpasses that of others; 56. His bodily form delights all who behold it; 57. His face is like the full autumn moon; 58.

His countenance is serene; 59. The skin of his face is smooth and lustrous, without wrinkles; 60. His skin is clean, without grime or foul odor; 61.

All his pores continually emit fragrance; 62. His mouth continually emits a pure fragrance; 63. His bodily form is full and beautiful; 64.

The hair on his body is azure-black and clean; 65. The sound of the Dharma manifests in accordance with the assembly, without error; 66. No one can see the protuberance on the crown of his head; 67.

The conch-shaped lines on his fingers and toes are clearly defined; 68. When walking, his feet rise above the ground; 69. He protects himself without relying on others for protection; 70.

His majestic virtue encompasses all; 71. The Buddha’s voice accords with the capacity of each sentient being who hears it; 72. He teaches the Dharma according to the inclinations of sentient beings; 73.

With a single voice he expounds the true path, yet sentient beings of every kind each understand it; 74. He teaches the Dharma in due sequence and in accordance with causes and conditions; 75. The Buddha’s words always praise good and censure evil, yet his mind is without attachment or aversion; 76.

Whatever he undertakes, he first examines it and only then acts; 77. Sentient beings can never behold all his excellent marks; 78. The cranial bone at the crown of his head is firm, rounded, and full; 79.

His countenance remains forever youthful and never ages; 80. His hands, feet, and the front of his chest all bear auspicious marks of virtue.