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Having placed his joined hands At the feet of the one who acts without thinking, If he were to keep them there, the head of the ascetic Would split into seven pieces, even with his matted hair; 10. Without rising from his seat on the ground, Kneeling on his right knee, He paid homage to the Great Compassionate One, His head-sprouted joined hands like a cluster of flowers; 11. Looking up at that joined hands offered With devotion by the ascetic, the king, Then, slightly bending his own body, Kissed the lotus-like feet of the child; 12. "This one will surely be a Buddha, the best of men, I will not live to see him," he thought, Having seen his incomparable beauty, The ascetic went, pondering the end; 13. Having determined thus, with a noble mind, Free from doubt, smiling and weeping, The ascetic, surrounded by the king's women, Caused them to sink in the ocean of doubt; 14. Having brought that wonderful prophecy To the king, surrounded by the women, The sage, the remover of the dart of doubt, Remembered Kāḷadevala with his relatives; 15. "In my family, a boy named Nāḷaka Will receive the sight of the Self-Existent One," thus, Understanding that meaning, approaching that family, He said, "Ordain him as a monk, my nephew;" 16. On the auspicious fifth day, free from disease, The king, amidst his relatives, Bathed the noble child With fragrant water, while a great festival was held in the palace; 17. To place the child, whose name was auspicious and meaningful, On the excellent seat, That king invited Brahmins Skilled in the Vedas and their branches; 18. The king, a lion among men, Made that palace, resembling the abode of the gods, A dwelling place of glory, like the abode of the gods, Delightful with abundant offerings, when the Brahmins had departed; 19. Because of the faultless accomplishment of thirty perfections, The attainment of beneficial goals, and the performance of good for others, And because a treasure of wealth, counted as such, Was born with him, this one is named Siddhattha; 20. The Brahmins, worthy of uttering two kinds of mantras, Concise and containing the meaning of the summarized words, Gave the name Siddhattha to his son, And caused it to be used for pleasant conversation; 21. Suyāma, Rāma, Dhaja, Mantī, Lakkhaṇa, Subhoja, Koṇḍañña, and Sudatta by name, These twice-born, highly honored by the king then, Became discerning readers of omens; 22. "Observing good and bad bodily signs, Explain them," thus he spoke to them, Raising a pair of finger-tips, The seven people told the king in two ways; 23. "If, great king, he dwells in a house, With the best of tastes, with senses well-served, Complete with the seven treasures, He would become a king, a wheel-turner indeed; 24. But this great compassionate one, Going forth from home, if he goes forth, He would become a Buddha, the all-knowing one, Having realized it himself, there is no doubt here;" 25. The youngest in age among them, But the eldest in understanding of the excellent doctrine, Raising one finger, he spoke thus, The brahmin named Koṇḍañña here; 26. "For him, people worthy of taming, with joined hands, Touching the surface of the earth together, Always enjoy auspicious things, Like bees devoted to lotuses; 27. For him, in crossing the pathless triple wilderness, The perfections are like a well-prepared pair of wheels, The wheel marks imprinted on his feet on the chariot; 28. For him, like a woolen ball, The well-rounded, circular, extended heel, Always, by the sign of the lotus abode, Creates the appearance of a firm, plump mass; 29. For him, the row of long fingers, Like lines of red lac on a lathe, Shines, due to the abundance of the perfection, Like a row of new leaves on a creeper; 30. For him, the soles of his feet are red like pārevaṭa flowers, His hands and feet are tender and very soft, In receiving the great ritual of worship, They gleam like a coral bowl; 31. In the interior of the mansion of his beautiful form, With well-proportioned, fresh fingers, The hands and feet appear like latticed windows, Having the marks of a net; 32. For him, the ankles on the upper part of the foot, Four fingers above the lotus feet, Are established. Here, like full water pots, He shines with royal grace. 33. From this body's radiant water-filled Field of flesh, desiring fruit, Two beautiful, reddish-rice-filled Calves, greatly pleasing, O! 34. O! Touch this pair of knees, The great arm stands unbending, With its hand, like a branch of the Bodhi tree, Shows the grace of a wide branch. 35. This hidden sheath of cloth, A unique, unbroken, sheathed sheath, By its unique, uncommon nature, May it be averse to the battle of desire. 36. O! On this body of the Gotama lineage, With skin like a golden dart, The golden-hued robe of the Victor, Adds to the splendor of dense Buddha-rays. 37. O! On this jambu-gold-hued one, Like the tender gait of a sirisa flower, Dust does not cling to the skin, Like water drops on a lotus leaf. 38. O! The hairs on this excellent body, Each in its own pore, O son, Steal the beauty of form, Like the splendor of a lovely bodice. 39. The upward-facing splendor of this face, As if expecting clockwise, The row of hairs conceals The beauty of an Indīvara-flower garden. 40. O King! This one, born of a lotus, With uprightness and straightness, Due to uncommon, general qualities, May he be worthy of the people's worship. 41. This auspicious seven-fold sign, Even, smooth, with unseen veins, Always bears, O! the skill of perfected virtues, Like the splendor of a refined gold ingot. 42. This one with fully developed body parts, Bearing the mark of a lion's forepart, In shattering the heads of false doctrines, Does he not display royal power? 43. This one, endowed with a dense mass of flesh, A beautiful, soft back, Like a golden terrace on the ocean of existence, Aids in the crossing over, O King! 44. Like the banyan tree, Of equal measure, perfectly round, this Sometimes, weary with the heat of suffering, May you abandon toil, O conqueror of existence. 45. This forehead, tinged with the three royal hues, The supreme Dhamma's emanation being made, Well-rounded, with evenly spaced lines, Shines like a royal, jeweled head-ornament. 46. For this, seven thousand beings, Longing for the taste of deathlessness, Are eager for flavor, turned towards taste, Therefore, it is called "relish-gathering." 47. In this, thronged with the stars of minor marks, The sky of endless forms is visible, Like the twelve suns it shines, The lion-king's jaw, a simile for firmness. 48. This row of forty teeth, Where the abundant tongue-chariot roams, In the truth of the charming speech-woman, Stretches like a praised pearl necklace. 49. In this lotus-mouth, fragrant with truth, Bearing the ear-lotus as a covering, The beautiful row of teeth, well-proportioned, Shines like a filament-cluster, O king. 50. This row of teeth, white as fragments of conch, With no gaps between, Stretches like a creeper joined in growth, The beauty of a bud-cluster in the mouth's alcove. 51. In this full moon-face's moonlight, The very white canine teeth of the truthful speaker, Appear like a line of swans, Eager to play in the Dhamma-lake. 52. This unsurpassed Dhamma-teaching, In the form of waves and ripples on the ocean, With its abundant tongue, may it ferry beings Across the ocean of existence, O king. 53. This voice, like Brahma's, ever A thousandfold, like a karavīka's cry, Delightful, with complete and lovely tones, A beautiful sound, like jeweled earrings for listeners. 54. These blue lotus eyes, In the incomparable mansion of beauty's play, Seem like a pair of jeweled lion-cages, Skillfully placed by someone. 55. This pair of pāṭhī fish is seen, In the river of distinguished forms, A beautiful pair of bull-calf eyes, Ever a gem-radiant pair of cow-hooves. 56. This uṇṇā, born between the eyebrows, Reaching the middle of the forehead, So shines, As the moon with its orb, Amidst a dense mass of clouds, Without darkness and free from fear. 57. This head-protuberance head-mark, The sovereignty of the righteous law in the future, Of the wheel-turning king, Causes the head-protuberance head-splendor. 58. On this earth-lord's well-established, Footprints, a pair of wheels are visible, With a thousand spokes, rims, and naves, And triple lines, auspicious marks, and so on. 59. By these thirty-two major marks, O, And eighty minor marks as well, Shining forth, this bull among men, Will become a Buddha, cutter of the bonds of existence. 60. Then, urged by the brahmin's, Detailed explanation, who had gone to the river for water, The king asked, "What will he do, having considered this, Will he renounce in the future, brahmin?" 61. "Sometime, going to the park on the main road, Seeing the disfigurement of old age, disease, and death, Having a mind disgusted with existence, And seeing an ascetic, he will renounce." 62. Having spoken thus, and gone each to his own home, Then those readers of signs, "We are old now," their sons, They advised to follow him into homelessness. 63. When those seven aged brahmins had died, This wise one named Koṇḍañña, Hearing that the bull among men now, Is undertaking the Great Renunciation, was urged by compassion. 64. Together with four brahmins, From families of similar views, thus five in all, Then, approaching Uruvelā, they renounced, These five became the group of five here. 65. "Sometime, having obtained the ocean as its boundary, This sovereignty over the four islands, born of him, While he wanders in the sky, having conquered the host of enemies, I will make it visible," thinking thus. 66. To prevent the entry of the sign-form into the path of sight, By that king's own son, That king in every way, by men,