Chapter 5: The Examination of the Marks
(1) On the day the great being was born, the devas in the Tāvatiṃsa heaven, led by their king Sakka, were overjoyed. They spoke amongst themselves, saying, “The royal son of the great king Suddhodana who has been born today will surely attain enlightenment as the Omniscient Buddha. He will turn the Wheel of Dhamma, and we will surely have the opportunity to see the Buddha.” With this, the devas offered their blessings and praises, making vast offerings throughout the celestial realms.
(2) At that time, an ascetic named Kāladevila, who had attained the eight meditative absorptions and possessed great psychic powers, was the tutor of King Suddhodana. Hearing the devas’ proclamation, he descended from his celestial abode and came to the court of King Suddhodana. Upon arriving, he greeted the king and asked, “Has the great king’s son been born? I wish to see him.”
The king commanded that the royal prince be brought so that he could pay respect to the ascetic. At that moment, the feet of the great being turned and placed themselves upon the matted hair of the ascetic. Seeing this incredible miracle, the ascetic rose from his seat, joined his hands in reverence, and supported the great being’s feet. The royal father, witnessing this, also paid homage to his own son, realizing he was like a great Brahma.
(3) The ascetic, upon seeing the auspicious marks on the Bodhisatta’s feet, contemplated, “Will this royal prince attain enlightenment or not?” He then perceived with his psychic knowledge, “This royal prince will undoubtedly attain enlightenment as a Buddha.” Knowing this, he first smiled and then began to weep.
The people asked him the reason for this. The ascetic explained, “I smiled out of joy that this noble child will attain enlightenment as a Buddha. I wept because I feel pity for myself, an unfortunate man who will not live long enough to see this noble child become a Buddha.”
(4) The ascetic then considered further and saw that his nephew, Nāḷaka, would live long enough. He therefore took his leave from the king and went to his sister’s home. When he arrived, he had his nephew Nāḷaka brought to him. When the young Nāḷaka arrived, the ascetic told him:
“O Nāḷaka, the royal son of King Suddhodana will become a Buddha, and you will live to see him. You must go forth and become an ascetic this very day.”
The young Nāḷaka listened to his uncle’s words and agreed. He then joined his hands in reverence towards the Bodhisatta and said, “To that supreme person in this world, I dedicate my going forth.” He then had his hair and beard shaved, put on the saffron robes, took up an alms bowl, and went to the Himavanta forest to practice the ascetic life.[1]
As for the ascetic Kāladevila, after he passed away, he was reborn in the formless realms.
(5) Five days after the Bodhisatta was born, his royal father prepared to hold the naming ceremony. He had the royal palace decorated and scattered with the five kinds of puffed rice. The king had milk-rice prepared and then summoned the Khattiyas, Brahmins, and chief ministers to the royal palace. He invited 108 Brahmins to sit upon prepared seats, and after serving them with fine food, he sent them away, keeping only eight of the most renowned: Rāma, Lakkhaṇa, Yañña, Dhaja, Subhoja, Sudatta, Suyāma, and Koṇḍañña, all of whom were masters of the Three Vedas, more learned than any other Brahmins.
(6) Seven of these Brahmins raised two fingers and made a dual prediction, saying, “O great king, this prince, who possesses the thirty-two marks of a great man, has two possible destinies. If he remains a householder, he will become a wheel-turning monarch who rules with righteousness. If he goes forth from the household life, he will become a fully enlightened Arahant, a Sammāsambuddha in the world.” However, the youngest among them, the Brahmin Koṇḍañña, after examining the marks, raised a single finger and declared, “This prince will not remain a householder. He will most certainly attain enlightenment as a Buddha.”
(End of Chapter 5: The Examination of the Marks)
[1] The Ekottara Nikāya, the commentary on the Dhammacakkappavattana Sutta, and the Jinamahānidāna are all in agreement on this account.
