Dighanikaya 30: 7. Lakkhaṇasuttavaṇṇanā

Explanation of the Thirty-Two Marks of a Great Man

'Thus have I heard' introduces the Lakkhaṇa Sutta. Therein, this is the explanation of the obscure words. 'These thirty-two' means thirty-two in number. 'Marks of a great man' means characteristics of a great man, signs of a great man, the reasons for recognizing, 'This is a great man.' 'Endowed with which, for a great man,' and so forth, should be understood precisely in the manner elaborated in the Mahāpadāna [Sutta].

Why did he say: 'Even outside seers remember them, yet they do not know: “Due to having done this action, one obtains this mark”'? Because it was appropriate to the occasion of the discourse. For this discourse has an occasion. Where did that occasion arise? In the village among the people. At that time, it is said, the residents of Sāvatthī, having sat down in their respective houses, at house doors, in meeting halls, and so forth, raised a topic of conversation: 'The Blessed One possesses the eighty minor marks, a fathom-wide aura, and the thirty-two marks of a great man, by which the Blessed One's body shines exceedingly, like a coral tree in full bloom, like a blossoming lotus grove, like a golden archway adorned with various jewels, like the vault of the sky gleaming with the rays of stars, emitting six-colored rays running and darting here and there. And it has not been declared by the Blessed One: “Due to this specific deed, this mark was produced”; yet it was stated by the Blessed One that even a mere ladle of gruel or a mere spoon of food previously given as a condition arises like this. What deed did the Teacher do by which these marks were produced for him?'

Then the venerable Ānanda, walking inside the village and hearing this conversation, finished his meal duties, came to the monastery, performed the duties toward the Teacher, paid homage, and while standing there said: "Venerable sir, I heard a conversation inside the village." Then, when the Blessed One asked, "Ānanda, what did you hear?", he reported everything. The Teacher, having heard the Elder's words, addressed the bhikkhus seated around him, showed the marks in order, saying, "Bhikkhus, there are these thirty-two marks of a Great Man belonging to a Great Man," and spoke thus in order to show what [mark] was produced by what kamma.

Commentary on the Mark of Having Well-Planted Feet

In the words, "a previous life" and so forth, the aggregates inhabited previously are called a "birth" on account of rebirth. So too they are a "becoming" on account of existing, or an "abode" on account of being inhabited, or in the sense of a dwelling. The meaning of all three words is: established in the continuity of aggregates inhabited previously. Now, because that continuity of aggregates also proceeds in the deva worlds and the like, but wholesome kamma capable of producing a mark is not easily done there, and is only easily done by one who has become a human being—therefore, showing what kamma was done according to what he had become, he said: "having previously been a human being." Or this is without special purpose: even when having become an elephant, a horse, a deer, a buffalo, a monkey, or the like, the Great Man certainly fulfills the perfections. But because kamma done while established in such a physical existence cannot easily be explained, whereas kamma done while established in a human state can easily be explained, he therefore said: "having previously been a human being."

"Of firm undertaking" means having a steadfast grasp. "In wholesome qualities" means in the ten courses of wholesome action. "Of unswerving undertaking" means of motionless grasp, of unretracted grasp. For the Great Being's mind shrinks away from unwholesome kamma like a chicken's feather when it reaches fire, but when it reaches the wholesome, it spreads out like a canopy. Therefore he is of firm undertaking, of unswerving undertaking. No ascetic, brahmin, deva, Māra, or Brahmā can cause him to give up his undertaking of the wholesome.

In this matter there are these stories: In the past, it is said, the Great Man was reborn in the womb of a squirrel. Then, when it rained, a flood came and took the nest and carried it into the great ocean. The Great Man, thinking, "I will rescue my young ones," dipped his tail again and again and threw water out of the ocean. On the seventh day, Sakka reflected, came there, and asked, "What are you doing?" He told him. Sakka spoke of the impossibility of taking water out of the great ocean. The Bodhisatta [thought] that it was not proper even to speak with such a lazy person, and drove him away, saying, "Do not stand here!" Sakka, thinking, "What has been grasped by this noble man cannot be caused to be given up," was pleased, brought his young ones, and gave them to him. In the time of Mahājanaka as well, while crossing the great ocean, when asked by a deity, "Why are you crossing the great ocean?", he said: "Having gone to the other shore, taking the kingdom belonging to my family, I cross so that I may give gifts." Then, when the deity said, "This great ocean is both deep and vast; when will you cross it?", he replied: "It looks like a great ocean to you, but because of my resolve, it appears like a little ditch. You yourself will see me crossing the ocean, bringing wealth from the far side of the ocean, taking the kingdom belonging to my family, and giving gifts." The deity, thinking, "What has been grasped by this noble man cannot be caused to be given up," embraced the Bodhisatta, carried him, and laid him down in a royal park. He raised the parasol, gave five hundred thousand every day, and at a later time went forth and became an ascetic. Thus, no ascetic or… pe… Brahmā could cause the Great Being to give up his undertaking of the wholesome. Hence it was said: "he was of firm undertaking in wholesome qualities, of unswerving undertaking."

Now, in order to show those wholesome states in which he had unwavering undertaking, he said: 'in bodily good conduct', and so forth. Here, 'in giving and sharing' (dānasaṃvibhāge): 'giving' (dāna) itself is giving in the sense of bestowing, while 'sharing' (saṃvibhāga) is in the sense of dividing equally. 'In undertaking virtue' (sīlasamādāne): at the time of fulfilling the five precepts, the ten precepts, and the fourfold morality of purification. 'In observing the uposatha' (uposathūpavāse): at the time of observing the uposatha consisting of the fourteenth day and so on. 'In filial duty toward one's mother' (matteyyatāya): in the duties that should be performed toward one's mother. In the remaining words, this is also the method. 'And in various other [wholesome states]' (aññataraññataresu ca): and in others of such a nature. 'In higher wholesome states' (adhikusalesu): herein, there are wholesome states, and there are higher wholesome states. All wholesome states of the sense sphere are called wholesome; those of the fine-material sphere are higher wholesome states. Both of those are called wholesome; those of the immaterial sphere are higher wholesome states. All of those are called wholesome; wholesome states that are conditions for attaining the perfections of a disciple are called higher wholesome states. Those too are called wholesome; wholesome states that are conditions for attaining individual awakening are higher wholesome states. Those too are called wholesome; but wholesome states that are conditions for attaining the knowledge of omniscience are intended here as 'higher wholesome states'. In those higher wholesome states he was one of firm undertaking, one of unwavering undertaking.

'Because of having done, because of having accumulated' (kaṭattā upacitattā): herein, what is done even once is indeed done; however, through repeated performance it is accumulated. 'Because of abundance' (ussannattā): kamma that has been grouped together, made into a heap, is called abundant. Therefore, saying 'because of abundance', he indicates: 'For the kamma done by me, the world system is too narrow, the peak of existence is too low; thus is my kamma abundant.' 'Because of vastness' (vipulattā): because of being immeasurable. By this he shows: 'Endless, boundless is the kamma done by me.' 'He surpasses' (adhiggaṇhāti): he overcomes; the meaning is that he obtains more than other devas. 'He obtains' (paṭilabhati): he acquires.

'With the entire soles of his feet' (sabbāvantehi pādatalehi): this is an elaboration of 'he places his foot evenly on the ground'. There, 'with the entire' (sabbāvantehi): with all parts; he does not touch first with one part, nor later with another; with the entire soles of his feet he touches evenly, lifts evenly. Even if the Tathāgata extends his foot, thinking: 'I will step across an abyss many hundred men deep', right then the low place rises up like a smith's bellows filled with air and becomes level with the earth. The high place also sinks inward. When he extends [his foot], thinking: 'I will step far', even a mountain the size of Sineru bends down like a well-steamed shoot of cane and comes near his foot. For thus, having performed the Twin Miracle, when he extended his feet, thinking: 'I will step on Mount Yugandhara', the mountain bent down and came near his foot. Having stepped on it, he stepped with his second foot on the realm of the Tāvatiṃsa devas. Indeed, a place to be trodden upon by the mark of the wheel cannot be uneven. A stump, or a thorn, or gravel, or potsherds, or excrement, urine, saliva, snot, and so forth, either recede beforehand or sink into the earth right then and there. For through the power of virtue, the power of merit, the power of the Dhamma, and through the majesty of the ten perfections of the Tathāgata, this great earth is completely strewn with soft flowers.

'Bounded by the ocean' (sāgarapariyantaṃ): having the ocean as its border. For when he exercises kingship, no tree, mountain, or river in between is the border; only the great ocean is the border. Therefore it is said: 'bounded by the ocean'. 'Free from barrenness, free from ill omens, free from thorns' (akhilamanimittamakaṇṭakaṃ): free from thieves. For thieves are called 'barren' (khila) in the sense of harsh contact, 'ill omens' (nimitta) in the sense of causing misfortune, and 'thorns' (kaṇṭaka) in the sense of piercing. 'Prosperous' (iddhaṃ): successful. 'Flourishing' (phītaṃ): blossomed and bloomed with all prosperity. 'Secure' (khemaṃ): free from fear. 'Auspicious' (sivaṃ): free from danger. 'Free from distress' (nirabbudaṃ): without tumors; the meaning is, free from thieves wandering in gangs. 'Unshakable' (akkhambhiyo): impossible to be shaken off. No one can move him from his position. 'By an opponent' (paccatthikena): by one desiring opposition. 'By an enemy' (paccāmittenā): by a hostile enemy. Both of these are synonyms for an adversary. 'By internal [ones]' (abbhantarehi): by lust and so on arisen within.

'By external [ones]' (bāhirehi): by recluses and so forth. For neither external recluses such as Devadatta and Kokālika, nor brāhmaṇas such as Soṇadaṇḍa and Kūṭadaṇḍa, nor devatās equal to Sakka, nor Māra pursuing him for seven years, nor brahmas such as Baka were able to shake him.

To this extent, kamma, that which resembles kamma, the mark, and the benefit of the mark have been stated by the Blessed One. 'Kamma' is the kamma done with firm energy over four incalculable periods and a hundred thousand aeons. 'That which resembles kamma' is the mark of a great man having well-planted feet, so that the world with its devas may know the fact of its having been done firmly. 'The mark' is the quality of having well-planted feet. 'The benefit of the mark' is the unshakability by opponents.

'Here this is said' (tatthetaṃ vuccati): in that matter, another statement is made regarding the division of kamma and so forth that has been spoken of; this is said with reference to the composition of verses. Now, the elder monks of old passed this down, saying: 'These are verses of praise established by the Elder Ānanda.' In a later period, the elders said: 'It is an extraction of the meaning word by word.'

Herein, 'in truth' (sacce): in truthfulness of speech. 'In Dhamma' (dhamme): in the Dhamma of the ten wholesome courses of action. 'In restraint' (dame): in the restraint of the faculties. 'In self-control' (saṃyame): in the self-control of virtue. In 'and in purity, the domain of virtue, and the uposatha' (soceyyasīlālayuposathesu ca): here, threefold purity such as bodily purity. 'The domain of virtue' (sīlālaya) is just virtue which has become a dwelling. 'Uposatha' is the practice of the uposatha. 'In non-violence' (ahiṃsāya): in harmlessness. 'He practiced entirely' (samattamācarī): he practiced completely.

'He experienced' (anvabhī): he experienced (anubhavi). 'Experts in physical marks' (veyyañjanikā): readers of marks. 'Overcoming others' (parābhibhū): capable of overcoming others. 'By enemies' (sattubhī): he is unshakable by adversaries.

‘He never undergoes hindrance’ means that he, the supreme individual, certainly does not undergo suppression. ‘For this is his nature’: for this is his nature, this natural state.

Commentary on the Mark of the Wheels on the Soles of the Feet

‘Agitation, alarm, and fear’ means both the fear of agitation and the fear of alarm. In this context, fear rooted in plunder, imprisonment, and so forth caused by a thief, a king, or an enemy is called ‘agitation’; fear that causes goosebumps on account of savage elephants, horses, and so on, or serpents, yakkhas, and so forth in a given moment is called ‘fear of alarm’. He was one who dispelled and calmed all of that. ‘An organizer’: one who makes arrangements. How did he make arrangements? Having built a hall for giving in dangerous places in the wilderness, having fed those who arrived there, he had people conduct them through safely; he dispatched people to let in those unable to enter that place. In cities and elsewhere, too, he stationed guards in various places; thus he made arrangements. ‘And gave gifts with their accompaniments’ refers to the ten kinds of gift items, such as food and drink.

Therein, ‘food’ means rice porridge and boiled rice. Giving that, he did not give it having placed it at the door; rather, having sprinkled popped grain and flowers inside the residence in a place smeared with green [cow dung], having prepared seats, having fastened a canopy, having paid honour with perfumes, incenses, and so on, having seated the Saṅgha of bhikkhus, he gave rice porridge. And while giving rice porridge, he gave it with condiments. At the conclusion of drinking the rice porridge, having washed their feet, having anointed them with oil, having given boundless hard food of various kinds, in the end he gave refined soft food with many soups and many curries. Giving drink, he gave eight kinds of drinks, such as mango juice, and that too after giving rice porridge and boiled rice. Giving cloth, he did not give merely plain cloth; rather, having given what was sufficient for a single-fold or double-fold [robe] and so on, he gave a needle, gave thread, spun thread, and in the place where the needlework was done he gave seats for the bhikkhus, rice porridge and boiled rice, foot-ointment, back-ointment, dye, dry leaves, a dye-trough, and even a robe-dyer and an attendant who makes things allowable.

‘A vehicle’ means footwear. Giving that as well, he gave a footwear bag, a footwear stick, anointing oil, and the aforementioned items such as food, making them the accompaniments to that very thing. Giving a garland, too, he did not give merely a plain garland; rather, having mixed it with perfumes, he gave the four preceding [items] making them the accompaniments to that very thing. Giving perfume to worship the Bodhi tree, cetiya, seat, manuscripts, and so forth, and to fumigate cetiya houses, he did not give merely plain perfume; he gave the five preceding [items] together with a grindstone for perfume and a storage vessel, making them its accompaniments. Giving ointments such as yellow orpiment, red arsenic, and Chinese vermilion for the purpose of worshiping cetiyas and so forth, he did not give merely plain ointment; he gave the six preceding [items] together with an ointment container, making them its accompaniments. ‘A bed’ means a couch and a chair. Giving that, too, he did not give it merely plain; he gave the seven preceding [items] together with a fleecy counterpane, a woollen blanket, a mattress, bed supports, and even a scraper to remove dirt, making them its accompaniments. Giving a dwelling, too, he did not give merely a house; rather, having made it adorned with floral work and creeper patterns and well-furnished with couches and chairs, he gave the eight preceding [items] making them its accompaniments. ‘Accessories for lamps’ means lamp oil. Giving that, with the thought: ‘Light lamps with this in the cetiya compound, the Bodhi tree compound, the Dhamma preaching hall, the living quarters, and the place of reading manuscripts,’ he did not give merely plain oil; he gave the nine preceding [items] together with wicks, small saucers, oil vessels, and so forth, making them its accompaniments. ‘With well-proportioned spaces’ means with well-divided intervals.

‘Kings’ means anointed monarchs. ‘Lords’ means rulers; ‘princes’ means royal princes. Here, ‘kamma’ means the gift given with accompaniments. ‘Resembling the kamma’ means that the wheel mark arose so that the world with its devas would know that it was on this ground that he gave the gift having made it with accompaniments. ‘Mark’ means that very wheel mark. The benefit is the state of having a large retinue.

‘Therein this is said’ means that these verses elucidating that meaning are spoken. For verses are of two kinds: those elucidating that meaning and those elucidating a special meaning. Therein, those elucidating only the meaning found in the Pāli text are called ‘those elucidating that meaning’. Those elucidating what is not found in the Pāli text are called ‘those elucidating a special meaning’. These, however, are those elucidating that meaning. Therein, ‘in former times’ means in the past. ‘Formerly’ is a synonym for that very term. ‘In previous births’ shows the rejection of kamma performed before this birth. ‘Dispeller of agitation, alarm, and fear’ means one who dispels both the fear of agitation and the fear of alarm. ‘Eager’ means dedicated.

‘Mark of a hundred merits’ means each mark is produced by a hundred meritorious deeds each. If this were the case, anyone could become a Buddha; therefore, they did not accept this. But if all beings in the infinite world systems were each to perform a deed a hundred times, the Bodhisatta alone was reborn having performed a deed done by so many people a hundred times over. Therefore, they accepted this meaning: ‘the mark of a hundred merits’. ‘Human beings, asuras, sakkas, and rakkhasas’ means human beings, asuras, sakkas, and rakkhasas.

Commentary on the Three Marks Beginning with Having Long Heels

"In the interval" means in the interval between rebirth-linking and natural death. Here, the kamma is abstention from taking life. That which resembles the kamma is as follows: when committing the taking of life, fearing the sound of footsteps, they walk stepping with the tips of their feet and strike down the other. Then, by this reason, so that people may know that kamma of theirs, they become bent inward in the feet, or bent outward in the feet, or squatting in the feet, or club-footed in the front, or club-footed in the heels. But so that the world with its devas may know by this reason that the Tathāgata did not kill another while walking on tiptoes, the mark of a Great Man having projecting heels is produced. Likewise, when slaying another, thinking that others will see them if they walk with their bodies held high, they bend down and slay the other. Then, by this reason, so that another may know that kamma of theirs—that they walked thus and slew another—they become hunchbacked, or dwarfed, or cripples on a stool. But so that the world with its devas may know by this reason that the Tathāgata did not slay others by walking thus, the mark of a Great Man having a body as straight as Brahmā's is produced. Likewise, when slaying another, taking a weapon or a club, they slay the other with hands made into fists. By this reason, so that people may know that slaying of another by them in this way, they have short fingers, or short hands, or crooked fingers, or hands like a snake's hood. But so that the world with its devas may know by this reason that the Tathāgata did not slay others in this way, the mark of a Great Man having long fingers is produced. This is what resembles the kamma here. And this triad of marks is the mark itself; the state of having a long lifespan is the benefit of the mark.

"Maraṇavadhabhayattano": here, slaying consisting of death is "death-slaying"; fear of death-slaying is "fear of death-slaying"; knowing that of oneself. "Paṭivirato paraṃmāraṇāya": just as I fear death and cherish my life, so too do others—having understood thus, he abstained from killing others. "Sucaritena": by well-conducted action. "Saggamagamā": he went to heaven.

"Caviya punaridhāgato": having passed away, he came here again. "Dīghapāsaṇhiko": having long heels. "Brahmāva sujū": very straight like a Brahmā.

"Subhujo": having beautiful arms. "Susū": youthful in appearance even in old age. "Susaṇṭhito": endowed with a fine bodily form. "Mudutalunaṅguliyassa": of him whose fingers are soft and tender. "Tībhī": by three. "Purisavaraggalakkhaṇehi": by the foremost marks of an excellent man. "Cirayapanāya": for long endurance, for longevity.

"Ciraṃ yapeti": he endures long. "Cirataraṃ pabbajati yadi tato": he endures longer still than that if he goes forth, this is the meaning. "Yāpayati ca vasiddhibhāvanāya": having attained mastery, he endures by the development of psychic power.

Explanation of the Mark of Having Seven Prominences

"Rasitānaṃ": of tasty things. In the passage beginning with "khādanīyānaṃ": "chewable foods" means flour cakes and the like. "Staple foods" means the five staple foods. "Savory foods" means foods to be tasted, such as ghee, butter, and so forth. "Lickable foods" means foods to be licked, such as confection-puddings and so forth. "Drinks" means the eight kinds of drinks.

Here, "kamma" means this gift of choice food given over four incalculable periods and a hundred thousand aeons. "Resemblance to the kamma" means: when coarse food enters the belly, the blood dries up and the flesh withers. Therefore, beings who give coarse food—so that people may know by this reason that they gave coarse food—become with little flesh and little blood, like human ghosts, hard to find food and drink for. But when choice food enters the belly, flesh and blood increase, and their bodies are full, pleasing, and handsome to behold. Therefore, so that the world with its devas may know by this reason that the Tathāgata was a giver of choice food for a long time, the mark of a great man consisting of seven prominences is produced. The mark itself is the mark of seven prominences. The benefit is the receiving of choice things.

"Khajjabhojjamathaleyyasāyitaṃ": chewable food, staple food, lickable food, and savory food. "Uttamaggarasadāyako": a supreme giver of foremost flavors, or a giver of supreme, foremost flavors.

"Satta cussade": and seven prominences. "Tadatthajotakaṃ": illuminating the chewable, staple foods, and so forth; meaning it is conducive to the acquisition of these things. "Pabbajampi cā": even when going forth. "Tadādhigacchati": he attains that. "Lābhiruttamaṃ": he receives the supreme.

Explanation of the Marks of the Hands and Feet, etc.

In the passage beginning with "dānena": one person is to be won over by giving alone; he won that person over by giving. He gave the requisites of an ascetic to ascetics, and the requisites of a householder to householders.

"Peyyavajjena": for one person says: "This person indeed gives what should be given, but with a single word he smears and ruins it all—what good is his giving?" Another says: "Even though this person gives no gift, when he speaks he soothes as if with oil. Whether he gives or not, his word alone is worth a thousand." Such a person does not expect a gift; he expects only kind speech. He won that person over by kind speech.

"Atthacariyāya": through speech that promotes well-being. For one person expects neither a gift nor kind speech; he expects only talk of his own benefit, talk of his growth. He won such a person over through beneficial conduct thus: "This should be done by you; this should not be done by you. Such a person should be associated with; such a person should not be associated with."

"Samānattatāya": by equality in pleasure and pain. For one person expects none of these—gifts and so forth—but expects equality in pleasure and pain, such as sitting on the same seat, lying down on the same couch, and eating together. In that regard, one who is lower in birth but superior in wealth is difficult to win over. For it is not possible to share use with him, and when it is not done, he becomes angry. One who is lower in wealth but superior in birth is also difficult to win over. For thinking "I am of good birth," he does not wish to share use with one endowed with wealth, and when it is not done, he becomes angry. But one who is inferior in both is easy to win over. For he does not wish to share use with the other, nor does he become angry when it is not done. One who is equal in both is also easy to win over. Among monks, one who is immoral is difficult to win over. For it is not possible to share use with him, and when it is not done, he becomes angry. One of good virtue is easy to win over. For a virtuous one does not get angry even when nothing is given or done. Even when another does not share use with him, he does not look upon him with an evil mind. Moreover, sharing use with him is easy to do. Therefore, he won over such a person by such impartiality.

"Susaṅgahitāssa honti": they are well won over by him. Whether he gives or does not give, whether he acts or does not act, they are well won over and do not fall away. They think thus: "When he has something to give, he gives. Now, we think, he has none, and therefore he does not give. Do we attend upon him only while he is giving? Would we not attend upon him when he gives nothing and does nothing?"

Here, action means the action of helping others, such as giving, done for a long time. Resemblance to the action means that whoever is not helpful in this way, so that people may know his unhelpful nature through this reason, has stiff hands and feet and unevenly set limbs. But so that the world with its devas may know the Tathāgata's nature of being helpful for a long time through this reason, these two marks arise. The mark itself is this pair of marks. Having a well-gathered retinue is the benefit.

"Kariyā" means having done. "Cariyā" means having conducted himself. "Anavamatenā" means without contempt. There is also the reading "anapamodena"; the meaning is: not without joy, not despondently, not arrogantly.

"Caviyā" means having fallen [from there]. "Atirucira suvaggu dassaneyyaṃ" means exceedingly pleasing, inspiring great confidence, very melodious, highly skilled, and goodly to behold, worthy of being seen. "Susu kumāro" means a very tender youth.

"Parijanassavo" means the retinue is obedient, carrying out his word. "Vidheyyo" means manageable, to be directed as he pleases in what should and should not be done. "Mahimaṃ" means this earth. "Piyavadū hitasukhataṃ jigīsamāno" means speaking kindly, seeking welfare and happiness. "Vacanapaṭikarassā bhippasannā" means carrying out his words, devoted to him. "Dhammānudhammaṃ" means the Dhamma and what conforms to the Dhamma.

Explanation of the Mark of High-Raised Ankles and Others

"Atthūpasaṃhitaṃ" means connected with benefit in this world and the world beyond. "Dhammūpasaṃhitaṃ" means connected with the ten courses of wholesome action. "Bahujanaṃ nidaṃsesī" means he spoke instructive talk to many people. "Pāṇīnaṃ" means of beings. The words beginning with "agga" are all synonyms of one another. Here, action means speech leading upward, connected with benefit, spoken for a long time. Resemblance to the action means that whoever does not speak such elevated speech, so that people may know his non-speaking of elevated speech through this reason, has low ankles and downward-bent body hairs. But so that the world with its devas may know the Tathāgata's speaking of such elevated speech for a long time through this reason, the mark of high-raised ankles and the mark of hairs standing erect arise. The mark itself is this pair of marks. Being supreme is the benefit.

"Erayaṃ" means uttering. "Bahujanaṃ nidaṃsayī" means he shows benefit to many people. "Dhammayāgaṃ" means the sacrifice of giving Dhamma.

"Ubbhamuppatitalomavā saso" means he has hairs that stand erect. "Pādagaṇṭhirahū" means his ankle-bones were [high]. "Sādhusaṇṭhitā" means well-placed. "Maṃsalohitācitā" means heaped over with flesh and blood. "Tacotthatā" means covered and concealed by skin. "Vajati" means goes. "Anomanikkamo" means one of elevated conduct, of supreme conduct.

Explanation of the Mark of Antelope-like Calves

In the passage beginning "sippaṃ vā": craft means two kinds of craft—inferior craft and superior craft. An inferior craft is reed-working, pottery, weaving, or barbering. A superior craft is writing, calculation, or arithmetic. "Vijjā" means the various sciences such as snake-charming. "Caraṇaṃ" means the five precepts, the ten precepts, or the restraint of the Pātimokkha. "Kammaṃ" means wisdom understanding the ownership of kamma. "Kilisseyyuṃ" means they would be weary. He thought: "The duties of a pupil are difficult; let this not last long for them."