The Analysis of the Topics

(22) The Ten Strengths of a Realised One

Herein, monastics, what are the ten strengths of a Realised One?

(1) Here, monastics, the Realised One, knows as it really is the possible as possible, and the impossible as impossible, this is the first strength of the Realised One.

(2) The result of actions that have been performed in the past, future and present he knows as it really is.

(3) Other beings’ and other persons’ manifold and various inclinations he knows as it really is.

(4) The world’s manifold elements and various elements he knows as it really is.

(5) Other beings’ faculties and their higher and lower intelligence he knows as it really is.

(6) The practice that leads to all destinations he knows as it really is.

(7) (In regard to) other beings’ faculties, strengths, factors of awakening, absorptions, freedoms, concentration, attainments – the defilement, purification and emergence (from these), he knows as it really is.

(8) Furthermore with the modes, characteristics and details he recollects his manifold past existences, he recollects one life, or two, three, four (lives), he recollects the particulars of a hundred thousand billion lives.

(9) Furthermore with the divine eye which is purified and surpasses that of (normal) men he sees the passing away and arising of beings, their good and bad conduct by body, speech and mind, their arising in a good and a bad destiny, and the particulars (thereof).

(10) The lack of pollutants though the destruction of the pollutants, the freedom of mind through wisdom, he knows as it really is.

These, monastics, are the ten strengths of a Realised One.

(23) The Four Confidences

Herein, monastics, what are the four confidences of a Realised One?

(1) ‘Here while claiming he is the Fortunate One, the Realised One, the Worthy One, the Perfect Sambuddha, he doesn’t have knowledge of these things.’ In whatever respect this is being said, in the world with its gods, Māra, and Brahmā, in this generation, with its ascetics and brahmins, princes, men and demons, there is no ground for it to be regarded in this way.

Not seeing any ground (for that) the Realised One dwells, having attained safety, having attained fearlessness, he knows the leader’s position, and having rightly gone to the assembly he roars the lion’s roar, he has set rolling the supreme (Dharma) wheel, and it cannot be rolled back by an ascetic or by a brahmin, or by anyone in the world, in accordance with the Dharma.

(2) ‘These things which you declare to be an obstacle they are surely not obstacles for one who practices them.’ In whatever respect… and the elaboration (as before).

(3) ‘That that practice declared by me to my disciples, which is noble, leading to emancipation, when practiced doesn’t lead out for that one who practices it, and to the destruction of suffering.’ In whatever respect… as before. This is indicating that the text needs to be filled in as above.

(4) ‘Here while claiming to be without pollutants himself, these pollutants are not fully destroyed.’ In whatever respect this is being said, in the world with its gods, Māra, and Brahmā, in this generation, with its ascetics and brahmins, princes, men and demons, there is no ground for it to be regarded in this way.

These are the four confidences of a Realised One.

(24) The Four Analytical Knowledges

Herein, monastics, what are the four analytical knowledges?

They are as follows: I have translated them according to the explanation in the commentary, they are understood somewhat differently in the Pāḷi tradition.

(1) The analytical knowledge of meaning,
(2) the analytical knowledge of the way things are,
(3) the analytical knowledge of language,
(4) the analytical knowledge of inspired speech.

(1) The analytical knowledge of meaning is what?

That is to say, the unchanging knowledge of the ultimate truth.

(2) The analytical knowledge of the way things are is what?

The unchanging knowledge of things without pollutants.

(3) The analytical knowledge of language is what?

The unchanging knowledge of utterances.

(4) The analytical knowledge of inspired speech is what?

What is suitable and facile talk: the unchanging and clear knowledge one dwelling in concentration has (of this).

These are the four analytical knowledges.

(25) The Eighteen Special Qualities of the Buddha

Herein, monastics, what are the eighteen special qualities of the Buddha?

They are as follows:

(1) The Realised One does not stumble,
(2) he does not cry out,
(3) he does not lose mindfulness,
(4) he does not have uncollectedness of mind,
(5) he does not have perceptions of variety (of feelings),
(6) he does not have equanimity due to lack of consideration,
(7) he does not have a loss of desire,
(8) he does not have a loss of energy,
(9) he does not have a loss of mindfulness,
(10) he does not have a loss of concentration,
(11) he does not have a loss of wisdom,
(12) he does not have a loss of freedom,
(13) he has independent, unobstructed knowledge and insight into the past time,
(14) he has independent, unobstructed knowledge and insight into the future time,
(15) he has independent, unobstructed knowledge and insight into the present time,
(16) all his bodily deeds are preceded by knowledge, in accordance with knowledge,
(17) all his verbal deeds, are preceded by knowledge, in accordance with knowledge,
(18) all his mental deeds, are preceded by knowledge, in accordance with knowledge.

These are the eighteen special qualities of the Buddha.

(26) The Thirty-Two Marks of a Great Man

Herein, monastics, what are the thirty-two marks of a great man?

They are as follows:

(1) (He has) well-placed feet,
(2) under the soles of his feet there is the mark of a wheel,
(3) the heels of his feet are long and deep,
(4) his fingers are long,
(5) his hands and feet are webbed,
(6) his hands and feet are soft and tender,
(7) his body has seven prominent marks,
(8) his calves are like an antelope’s,
(9) what is covered by a cloth is ensheathed,
(10) his torso is like a lion’s,
(11) between his shoulders it is firm,
(12) his upper back is even all round,
(13) the arms hang low without bending,
(14) the limbs are bright,
(15) his neck (has lines) like a conch,
(16) his jaw is like a lion’s,
(17) his forty teeth are even,
(18) his teeth are without gaps,
(19) his teeth are very white,
(20) his tongue is large,
(21) his taste buds are supremely sensitive,
(22) his voice is like Brahmā’s or like the sound of the cuckoo,
(23) his eyes are very dark,
(24) his eyes have eyelashes like a cow’s,
(25) he has fine skin,
(26) he has golden skin,
(27) his body-hairs arise singly,
(28) his body-hairs bristle and turn to the right,
(29) the hair of his head is very dark,
(30) the tuft of hair between the eyebrows on his forehead is very white,
(31) he has a protuberance on the head,
(32) his (body) is well-proportioned like a banyan tree.

These are the thirty-two marks of a great man.

(1) (He has) well-placed feet: This mark of a great man, on a Realised One, on a great man, arose through previously being firm in resolution.

(2) Under the soles of his feet there is the mark of a wheel: This mark of a great man, on a Realised One, on a great man, arose herein through previously being generous in various ways.

(3) The heels of his feet are long and deep: This mark of a great man, on a Realised One, on a great man, arose through previously being honest with other beings.

(4) His fingers are long: This mark of a great man, on a Realised One, on a great man, arose through previously being protective and guarding of beings with Dharma.

(5) His hands and feet are webbed: This mark of a great man, on a Realised One, on a great man, arose through previously not breaking up others’ dependents.

(6) His hands and feet are soft and tender: This mark of a great man, on a Realised One, on a great man, arose through previously being generous with many invitations.

(7) His body has seven prominent marks: This mark of a great man, on a Realised One, on a great man, arose through previously being generous with extensive food and drinks.

(8) His calves are like an antelope’s: This mark of a great man, on a Realised One, on a great man, arose through previously holding to the Buddha’s teaching.

(9) What is covered by a cloth is ensheathed: This mark of a great man, on a Realised One, on a great man, arose through previously guarding the secret mantra, and abstaining from sexual intercourse.

(10) His torso is like a lion’s: This mark of a great man, on a Realised One, on a great man, arose through previously practising good deeds in succession.

(11) Between his shoulders it is firm: This mark of a great man, on a Realised One, on a great man, arose through previously practising wholesome things.

(12) His upper back is even all round: This mark of a great man, on a Realised One, on a great man, arose through previously giving fearlessness and consolation to others.

(13) The arms hang low without bending: This mark of a great man, on a Realised One, on a great man, arose through previously being anxious to serve others.

(14) The limbs are bright: This mark of a great man, on a Realised One, on a great man, arose through previously arduously undertaking the ten paths of wholesome deeds.

(15) His neck (has lines) like a conch: This mark of a great man, on a Realised One, on a great man, arose through previously being generous with various medicines for the sick.

(16) His jaw is like a lion’s: This mark of a great man, on a Realised One, on a great man, arose through previously fulfilling the root and application of wholesomeness.

(17) His forty teeth are even: This mark of a great man, on a Realised One, on a great man, arose through previously applying himself to the consolation of all others.

(18) His teeth are without gaps: This mark of a great man, on a Realised One, on a great man, arose through previously reuniting beings who had broken-up.

(19) His teeth are very white: This mark of a great man, on a Realised One, on a great man, arose through previously protecting his deeds by body, voice and mind.

(20) His tongue is large: This mark of a great man, on a Realised One, on a great man, arose through previously protecting the truth of words.

(21) His taste buds are supreme: This mark of a great man, on a Realised One, on a great man, arose through previously himself practicing an immeasurable mass of merit and was generous to others (with it).

(22) His voice is like Brahmā’s or like the sound of the cuckoo: This mark of a great man, on a Realised One, on a great man, arose through previously guarding the truth with mild words, and listening to joyous words.

(23) His eyes are very dark: This mark of a great man, on a Realised One, on a great man, arose through previously having friendliness and protecting beings (with it).

(24) His eyes have eyelashes like a cow’s: This mark of a great man, on a Realised One, on a great man, arose through previously having intentions that were natural.

(25) He has fine skin: This mark of a great man, on a Realised One, on a great man, arose through previously attending Dharma recitations.

(26) He has golden skin: This mark of a great man, on a Realised One, on a great man, arose through previously being generous with bedding, spreadings and pleasing garments.

(27) His body-hairs arise singly: This mark of a great man, on a Realised One, on a great man, arose through previously abstaining from society.

(28) His body-hairs are elevated and turn to the right: This mark of a great man, on a Realised One, on a great man, arose through previously making circumambulation of teachers, preceptors, spiritual friends and advisors.

(29) The hair of his head is very dark: This mark of a great man, on a Realised One, on a great man, arose through previously having compassion towards all living beings, and praising the putting down of clods of earth and sticks.

(30) The tuft of hair between the eyebrows on his forehead is very white: This mark of a great man, on a Realised One, on a great man, arose through previously speaking praise of those worthy of praise.

(31) He has a protuberance on the head: This mark of a great man, on a Realised One, on a great man, arose through previously saluting his respected teachers.

(32) His (body) is well-proportioned like a banyan tree: This mark of a great man, on a Realised One, on a great man, arose through previously urging himself and others in concentration.

Through having mastery over the immeasurable wholesome roots the thirty-two marks of a great man arose on the Realised One’s body.

(27) The Eighty Secondary Characteristics

Herein, monastics, what are the eighty secondary characteristics?

(1) The Buddhas, the Fortunate Ones have copper-coloured nails,
(2) glossy nails,
(3) prominent nails,
(4) even lines on his hands,
(5) rounded fingers,
(6) firm fingers,
(7) regular fingers,
(8) hidden veins,
(9) unhindered veins,
(10) hidden ankles,
(11) even feet,
(12) a gait like that of a lion,
(13) a gait like that of a elephant,
(14) a gait like that of a goose,
(15) a gait like that of a bull,
(16) a respectful stride,
(17) a beautiful stride,
(18) straight limbs,
(19) rounded limbs,
(20) pleasant limbs,
(21) regular limbs,
(22) broad, beautiful knees,
(23) fullsome genitals,
(24) an even step,
(25) pure limbs,
(26) soft limbs,
(27) purified limbs,
(28) noble limbs,
(29) upright limbs,
(30) compact limbs,
(31) well-proportioned minor limbs,
(32) a pure luminescence that dispels the darkness,
(33) a rounded belly,
(34) a pleasant belly,
(35) a straight belly,
(36) a slim stomach,
(37) a deep navel,
(38) a navel that turns to the right,
(39) (an appearance) that is pleasant on all sides,
(40) a pure behaviour,
(41) limbs that are free of moles,
(42) hands that are soft as cotton,
(43) glossy palms of the hands,
(44) deep palms of the hands,
(45) long palms of the hands,
(46) a not overly-long face,
(47) a lovely appearance and reflection,
(48) a soft tongue,
(49) (a slim tongue),
(50) a copper-coloured tongue,
(51) a voice that sounds like a elephant’s,
(52) a voice that is sweet, charming and lovely,
(53) rounded eye-teeth,
(54) sharp eye-teeth,
(55) even eye-teeth,
(56) regular eye-teeth,
(57) a long nose,
(58) a clean nose,
(59) wide eyes,
(60) long eyes,
(61) thick eyelashes,
(62) eyes like lotus petals,
(63) a broad and long chest,
(64) a long brow,
(65) a smooth eyebrow,
(66) an eyebrow with even hairs,
(67) a glossy eyebrow,
(68) pendant ears,
(69) even ears,
(70) unimpaired ear faculty,
(71) a well-developed forehead,
(72) (a broad forehead),
(73) a complete head,
(74) hair of the head that is like a black bee (in colour),
(75) rounded hair of the head,
(76) fine hair of the head,
(77) unconfused hair of the head,
(78) smooth hair of the head,
(79) fragrant hair of the head,
(80) curls of hair, the auspicious cross, the diagram, wheel, diamond, lotus, fish and so on: the Buddhas, the Fortunate Ones have these marks on their hands, feet, and soles.

These are the eighty secondary characteristics.

Conclusion

This was said by the Fortunate One:

“I will teach the Dharma to you, monastics, those Dharma teachings that are good in the beginning, good in the middle, good in the end, with their meaning, with their (proper) phrasing, I will make known the spiritual life which is complete, fulfilled, accomplished, that is to say, the Dharma instruction known as the Analysis of the Topics.”

When this was said, he said this also: “There are for you, monastics, wildernesses, roots of trees, empty places, mountain caves and caverns, heaps of straw, open spaces, cemeteries, deep and remote forests, you can live in these dwelling places. Meditate, monastics, do not be heedless, do not regret it later.”

This is the advice.

And while this Dharma instruction was being spoken the minds of five hundred monastics were freed from the attachments and the pollutants.

The Fortunate One said this,

and those monastics and the whole assembly were uplifted, together with the gods, humans, demons and angels in the world, and they greatly rejoiced in what was said by the Fortunate One.

The Dharma instruction known as the Analysis of the Topics is Complete