[589] "Sir, the report that has gone abroad concerning the worthy Gotama accords with what he really is, and not otherwise; and the worthy Gotama is truly of such a nature, and not otherwise. Sir, the worthy Gotama is endowed with the thirty-two marks of a great man (mahāpurisa-lakkhaṇa). The worthy Gotama has well-planted feet — this too is, for the worthy Gotama, a mark of a great man belonging to a great man. On the soles of the worthy Gotama's feet there have arisen wheels with a thousand spokes, with rims and with hubs, complete in every aspect. The worthy Gotama has long heels. The worthy Gotama has long fingers. The worthy Gotama has soft and tender hands and feet. The worthy Gotama has hands and feet marked as with a net. The worthy Gotama has high-arched feet. The worthy Gotama has calves like an antelope's. Standing without stooping, the worthy Gotama can touch and rub both knees with the palms of both hands. The worthy Gotama's male organ is enclosed in a sheath. The worthy Gotama is golden in colour, his skin gleaming like gold. The worthy Gotama has fine skin; because of the fineness of his skin, dust and dirt do not adhere to his body. The worthy Gotama's body-hairs grow singly, one hair arisen in each pore. The worthy Gotama's body-hairs grow with their tips turned upward; blue-black, the colour of collyrium, they curl in ringlets, turning to the right. The worthy Gotama's body is straight as Brahmā's. The worthy Gotama has seven convex fullnesses. The worthy Gotama's upper body is like a lion's forequarters. The worthy Gotama is filled out between the shoulders. The worthy Gotama has the girth of a banyan tree: as is the measure of his body, so is the span of his arms; as is the span of his arms, so is the measure of his body. The worthy Gotama's trunk is evenly rounded. The worthy Gotama has the most excellent sensitivity of taste (rasaggasaggī). The worthy Gotama has a jaw like a lion's. The worthy Gotama has forty teeth. The worthy Gotama's teeth are even. The worthy Gotama's teeth are without gaps. The worthy Gotama's canine teeth are gleaming white. The worthy Gotama has a large tongue. The worthy Gotama has the voice of Brahmā; he speaks like the karavīka bird. The worthy Gotama's eyes are deep blue. The worthy Gotama has eyelashes like an ox's. Between the worthy Gotama's eyebrows there has arisen a tuft of hair (uṇṇā), white and like soft cotton. The worthy Gotama's head is shaped like a turban — this too is, for the worthy Gotama, a mark of a great man belonging to a great man. With these thirty-two marks of a great man, sir, is the worthy Gotama endowed.
"When walking, the worthy Gotama steps out first with the right foot. He does not lift the foot too far, nor set the foot down too near. He walks neither too fast nor too slow. He does not walk knocking knee against knee, nor walk knocking ankle against ankle. Walking, he does not raise the thigh, does not lower the thigh, does not draw the thigh inward, does not swing the thigh outward. When the worthy Gotama walks, the upper part of his body does not sway, nor does he walk by bodily force. When he looks, the worthy Gotama looks with his whole body; he does not look upward, does not look downward, does not walk glancing about; he looks a plough-yoke's length ahead, and beyond that his knowledge (ñāṇa) and vision is unobstructed. Entering the house-precincts, he does not stretch his body up, does not bend his body down, does not draw his body in, does not twist his body. He turns toward the seat neither too far from it nor too near; he does not sit down leaning on his hand, nor does he throw his body onto the seat. Seated within the house-precincts, he does not fall to fidgeting with his hands, does not fall to fidgeting with his feet; he does not sit having placed knee upon knee, does not sit having placed ankle upon ankle, does not sit propping his jaw with his hand. Seated within the house-precincts, he is not alarmed, does not shake, does not tremble, is not nervous; unalarmed, unshaking, untrembling, free from nervousness, with hair unruffled, he is turned toward seclusion. The worthy Gotama, when seated within the house-precincts, receiving the water for the bowl, does not raise the bowl, does not lower the bowl, does not tilt the bowl toward himself, does not tilt the bowl away. He receives water for the bowl neither too little nor too much. He does not wash the bowl making a sloshing noise, does not wash the bowl turning it round and round, does not set the bowl on the ground and wash his hands: when his hands are washed, the bowl is washed; when the bowl is washed, his hands are washed. He pours away the bowl-water neither too far nor too near, and without scattering it about. Receiving the boiled rice, he does not raise the bowl, does not lower the bowl, does not tilt the bowl toward himself, does not tilt the bowl away. He receives boiled rice neither too little nor too much. The worthy Gotama takes the sauce and eats it in due proportion of sauce, and does not exceed the morsel with sauce. Having turned the morsel round two or three times in his mouth, the worthy Gotama swallows it; no grain of rice enters his body unmasticated, and no grain of rice remains left in his mouth. Only at the half does he bring the [next] morsel forward. Experiencing the taste, the worthy Gotama eats his food, but not experiencing greed for the taste. Endowed with eight factors the worthy Gotama eats his food: not for amusement, not for intoxication, not for adornment, not for beautification, but only for the endurance and continuance of this body, for the ending of affliction, for assisting the holy life (brahmacariya), [reflecting]: 'Thus I shall put an end to the old feeling (vedanā) and shall not arouse new feeling; and there will be for me maintenance, blamelessness, and a comfortable abiding.' Having eaten, receiving the water for the bowl, he does not raise the bowl, does not lower the bowl, does not tilt the bowl toward himself, does not tilt the bowl away. He receives water for the bowl neither too little nor too much. He does not wash the bowl making a sloshing noise, does not wash the bowl turning it round and round, does not set the bowl on the ground and wash his hands: when his hands are washed, the bowl is washed; when the bowl is washed, his hands are washed. He pours away the bowl-water neither too far nor too near, and without scattering it about. Having eaten, he does not set the bowl on the ground too far away nor too near; he is not without regard for the bowl, nor does he guard the bowl overmuch. Having eaten, he sits silent for a moment, but he does not let the time for the blessing (anumodanā) pass by. Having eaten, he gives the blessing; he does not disparage that meal, nor does he hope for another meal. Invariably he instructs, rouses, inspires, and gladdens that assembly with a talk on the Dhamma. Having instructed, roused, inspired, and gladdened that assembly with a talk on the Dhamma, he rises from his seat and departs. He goes neither too fast nor too slow, nor does he go as one wishing to get away. The robe on the worthy Gotama's body is worn neither too high nor too low; it neither clings to his body nor hangs away from his body. The wind does not blow the robe from the worthy Gotama's body, and dust and dirt do not adhere to the worthy Gotama's body. Gone to the monastery, he sits down; having sat on the seat made ready, he washes his feet. The worthy Gotama does not dwell devoted to the adornment of his feet. Having washed his feet, he sits down folding his legs crosswise, setting his body erect, and establishing mindfulness before him. He intends neither his own affliction, nor another's affliction, nor the affliction of both: the worthy Gotama sits thinking only of his own welfare, the welfare of others, the welfare of both, and the welfare of the whole world. Gone to the monastery, he teaches the Dhamma to an assembly; he neither flatters that assembly nor berates that assembly; invariably he instructs, rouses, inspires, and gladdens that assembly with a talk on the Dhamma. The sound of the voice that issues from the worthy Gotama's mouth is endowed with eight factors: it is fluent, intelligible, sweet, pleasant to hear, compact, undiffused, deep, and resonant. The worthy Gotama makes himself understood by his voice just as far as the assembly extends, but the sound does not issue beyond the assembly. Those whom the worthy Gotama has instructed, roused, inspired, and gladdened with a talk on the Dhamma rise from their seats and depart looking back at him alone, as ones unwilling to part from him.
"Sir, we have seen the worthy Gotama walking; we have seen him standing; we have seen him entering the house-precincts; we have seen him seated silent within the house-precincts; we have seen him eating within the house-precincts; we have seen him, having eaten, seated silent; we have seen him, having eaten, giving the blessing; we have seen him coming to the monastery; we have seen him, gone to the monastery, seated silent; we have seen him, gone to the monastery, teaching the Dhamma to an assembly. Such and such is that worthy Gotama, and more than that."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.