SIX BARDOs TEACHING (Part 1)

(A brief teaching by H.E. Tai Situ Rinpoche, Nov.1982 at Kuala Lumpur, Malaysia)

“Bardo” is a Tibetan word which means “In-between”. First all of your expectation when you say and hear about Bardo, you expect something after the death. Actually it isn't only about after the death. Bardo is a general teaching.  It is not a specific teaching.  The Lord Buddha Sakyamuni has given the teachings on the Bardo, and realized and learned masters have been continued this lineage.

Basically, the word, “Bardo” expresses the “in-between” of all aspect. In-between the Samsara and Nirvana, in-between impure and pure, in-between birth and death, in-between death and birth - but everybody expect is only one aspect of Bardo which is in-between the death and the birth. And here today, I will explain whole aspect of Bardo into basic simple principle. As traditional teaching here, I will explain six aspects of Bardo.

These 6 aspects of Bardo include and summarize the all aspect of samsaric and spiritual process. For these 6 Bardo, first I will go through just by the name. The Bardo, the birth. Second is Bardo, the dream. The third is Bardo the meditation or in the Chinese language you say “ting” sounds like a bell sound. And then 4th is Bardo of the moment of the death. The 5th is Bardo of the ultimate nature. The 6th one is known as universal Bardo or the possibility Bardo that is from this life's death until the beginning of the next life. These are the 6 aspects of Bardo.

1. Bardo of Birth  

When a being reborn in this universe as a sentient being naturally, actually it means is the coordination of the body, speech, and mind of that person, that being together. And here, I will explain this according to our human being.  Principally saying for all aspect of being, but there is special quality which we can learn through the human way of existence and coordination because we are human being. 

First, because of the karma which is accumulated by the ego, the consciousness of that being enters into a realm, example, human realm. That is the moment of the first connection between the body substance and the consciousness of that being. And since this time, the physical body and formless mind somehow coordinate and communicate. This way, this physical body develops according to the capability of the formless mind according to the desire of it, according to the ignorance of it, according to the anger of it, according to the stinginess of it, according to the pride and jealous of it.

What kind of consciousness that being has developed according to that this physical body will develop and some are healthier, some are unhealthy. Some are fully developed, some are less developed. Some are complete, some are deformed. That is the way how it becomes. This process develops by each moment until the. .(actually this is very complicated, but I will try to explain which is important)... until the 29 days of the physical substance inside the mother, this consciousness is all over - all over the substance. What it meant is when the consciousness enters, the consciousness doesn't have any substance, because of that it relates with the most subtle substance, the energy, the air. Because of that, this energy, the air quality can survive all over.   When it is 49 days old, it becomes hard and more solid already.  Therefore, it cannot survive everywhere. Because of this, it goes into the middle of this whole substance. We call this the central channel or the 'nyima nadi' the outer aspect.  And from this, all aspect of this quality of this air, even this is the little air, it has great power.  It has great quality, unimaginable, unbelievable quality.  For example, with ourselves we have it, because of that, we don't respect 'it, but if we check carefully how our hairs grow, how we can see, how we can talk, how we can walk, how our skin works, how our bone works, how we can see – unbelievable. Everything is just unbelievable. This is the quality of the karma which created this whole unbelievable quality.  As from the 29th day, then this central one radiates and manifests into all direction and this is known as all the chakras, etc. The inner one and secret one are different. I am talking about outer aspect of chakra and outer aspect of central channel. In this way, we have all the senses. We have all of these incredible things.  They are developed from this stage until the birth of the child.

The birth of the child is the complete development of all the important seat. After the birth, then it develops more, but it develops what is already there. Nothing new comes: just what is there will develop. Now, what we have understood in this level is, all the outer coordination of this mind and sense and the universe. Eye and form, nose and smell, tongue and taste, body and touch etc. etc. And inner coordination, mind - the Buddha-nature and ego "I" and desire, anger, ignorance, jealous etc. And this is the way how action is made. All of these are the intention. With this intention, we make the action. This is the way how the future karma is created and we have to learn them all as the basic - and since we learn this then we have to know the ultimate of that.

Now anyway if we go through the detail we can explain the Buddha Dharma, especially Vajrayana can explain each atom of a human being body and each moment of the human being's thought, expression, everything - but the basic of all this complicated thing, the overall point is body, speech and mind. Body is the solid appearance, speech is the expression, and the mind is the essence. Therefore, mind is Dharmakaya.  Speech - the expression is Sambhogakaya. The body - the appearance, the manifestation, is Nirmanakaya.  That is what we have to understand and this is the basic, the truth, 1st aspect of Bardo, the Bardo the birth. 

N.B.

Briefly about H.E. Tai Situpa and Karma Kagyu Lineage

H.E.12^th Tai Situ Rinpoche (born on 15^th Feburualy1954) founded the Palpung – Sherabling Monastery in Northern India in the Himalayan Regions. He is the Root Guru of the present 17^th Gyalwa Karmapa.

The 11^th Tai Situ Rinpoche was the Root Guru of 16^th Gyalwa  Karmapa and the 16^th Gyalwa Karmapa was the Root Guru of 12^th Tai Situpa. By tracing back to the past, the two of them took turn to be Guru in one life and became the disciple in the next life. This is the way how the lineage is kept unbroken from Guru to disciple in the Karma Kagyu 

This lineage was founded by Vajra Dhara (Dorje Chang), sambhogakaya form of Buddha Sakyamuni, who taught Tilopa , an Indian Mahasidha. And this lineage from India continued to Tibet unbroken until the present 12^th Tai Situ Rinpoche who is the only holder of the Special Oral Transmission Lineage of the Karma Kagyu Tibetan Buddhism. When a person receives this Special Oral Transmission, he or she will get immediate good experience in his or her meditation practice. According to Rinpoche, to receive this Special Oral Transmission Blessings, the devotee’s Karma must be ripe at that time. This blessing is powerful because it comes from the whole Karma Kagyu Lineage.

Universal Prayer for Peace, Harmony and Prosperity

The following prayer will also help us to accumulate Hock (福) if we can recite everyday from our heart.

 

Universal Prayer for Peace, Harmony and Prosperity

Namo Buddha-ya, Namo Dharma-ya, Namo Sangha-ya ( 3x with folded palms ).

This is what should be done by those who aspire to be skilled in goodness, and those who know the way to peace and tranquility:

1.1) May they be upright, straightforward and gentle in speech; Humble and not be conceited.

1.2) Let no one deceive another or despise any being in any state. Let none by anger nor hatred wishing harm to others.

1.3) Hatred cannot be overcome by hatred, HATRED can only be overcome by LOVE.

 

1.4) May all beings be well and happy.

 

1.5) May they always be Calm and Peaceful, Wise and Skillful.

 

2.1) May they be easily satisfied, contented, not to be burdened by many things and duties in their livelihood.

2.2) May they neither be proud nor arrogant nor demanding. May they never have desires and cravings.

 

2.3) May they never do anything that the Wise will reprove them later. May they always be grateful towards their Fathers and Mothers, Teachers and Masters.

 

2.4) May all beings be Well and Happy.

 

2.5) May all beings live in safety, free from fear, and be joyful.

 

3.1) May all beings far or near, seen or unseen, born or to be born, whether they are air born, water born, egg born or womb born, whether they are long or short, tall or short or small, weak or strong, may all beings, without exception, be Well and Happy.

3.2) Like a mother who will go all out to save her own child, even at the risk of her life. Even so, may all beings practice this loving kindness and compassion.

 

3.3) So having a boundless heart of loving kindness and compassion, One should cherish all beings by radiating kindness over all the World Systems.

 

3.4) During all one's wakinghours, whether one is standing or sitting, walking or lying down, may one remain mindful of this heart and this way of living. Hence in this way, it is said to be the “Most Noble way of Living”.

 

3.5) Free from speculations, views and all cravings and sense desires, These Pure Hearted ones, with clear mind, will gain Freedom & Liberation, Peace, Tranquility and Great Happiness.”

Om Mani Padme Hung, Om Mani Padme Hung, Om Mani Padme Hung………….

Above prayer is also recommended to read 3 times a day, morning, noon time, and before sleep. You may read this prayers aloud or silently at anywhere. 

7 Noble Branch Prayer

In order for ourselves to improve in our life, we required to improve in our accumulation of Hock (福). This is the Teaching of Buddha and also the Chinese culture. The following prayer will help us to accumulate  Hock (福) if we can recite everyday from our heart.

7 Noble Branch Prayer


1. With complete faith and trust, I bow,
to all the Victorious Ones and their sons
who dwell in the ten directions and three times.

2. I array the offering at the holy shrines,
Water, flowers, incense, lights,
Scented water, food, and music,
along with many other things.
I offer them in real and with imagination.
I request the kind Noble Assembly to accept them.

3. I confess and repent all the evil deeds that I have done,
from the past until now.
Influenced by defilements,
The non-virtuous acts were done through body, speech and mind.

4. I rejoice in delight from the merits gained by
Sravakas, Pratyeka Buddhas, Bodhisatvas and ordinary beings,
throughout the three times.

5. I pray that The Dharma Wheel continue to be turned;
The teachings of the Mahayana and Hinayana continue to be flourished,
and benefit all beings with different aptitudes and motivations inside them.

6. I beseech the Buddhas of ten directions not to pass away into Nirvana,
But to stay until Samsara is empty;
To save all sentient beings
who drown themselves in the ocean of Samsara.

7. May whatever merits I have accumulated
Become a seed for Enlightenment for all beings,
Without delay,
May I become a splendid leader to lead all beings across the ocean of samsara.


 I recommend you to do the above prayer 3 times a day, morning, noon time, and before sleep. You may read this prayers aloud or silently at anywhere.  

The Summary of Mahamudra - by Naropa

Homage to the state of great bliss!

Concerning what is called Mahamudra

All things are your own mind.

Seeing objects as external is a mistaken concept;
Like a dream, they are empty of concreteness.

This mind, as well, is a mere movement of attention
That has no self-nature, being merely a gust of wind.
Empty of identity, like space.
All things, like space, are equal.

When speaking of 'Mahamudra'
It is not an entity that can be shown.
There the mind's suchness
Is itself the state of Mahamudra.

It is neither something to be corrected nor transformed,
But when anyone sees and realizes its nature
All that appears and exists is Mahamudra,
The great all-encompassing Dharmakaya.

Naturally and without contriving, allowed simply to be,
This unimagined Dharmakaya,
Letting it be without seeking is the meditation training.
But to meditate while seeking is deluded mind.

Just as with space and a magical display,
While neither cultivating nor not cultivating
How can you be separate and not separate!
This is a yogi's understanding.

All good deeds and harmful actions
Dissolve by simply knowing this nature.
The emotions are the great wisdom.
Like a jungle fire, they are the yogi's helpers.

How can there be staying or going?
What meditation is there by fleeing to a hermitage?
Without understanding this, all possible means
Never bring more than temporary liberation.

When understanding this nature, what is there to bind you?
While being undistracted from its continuity,
There is neither a composed nor an uncomposed state
To be cultivated or corrected with a remedy.

It is not made out of anything
Experience self-liberated is dharmadhatu.
Thinking self-liberated is great wisdom,
Non-dual equality is dharmakaya.

Like the continuous flow of a great river,
Whatever you do is meaningful,
This is the eternal awakened state,
The great bliss, leaving no place for samsara.

All things are empty of their own identities.
This concept fixed on emptiness has dissolved in itself.
Free of concept, holding nothing in mind,
Is in itself the path of the Buddhas.

For the most fortunate ones,
I have made these concise words of heartfelt advice.

Through this, may every single sentient being

Be established in Mahamudra.

This was given orally by the great pandita Naropa to Marpa at Pullahari.

(Translated by Erik Pema Kunsang.
Published in Songs of Naropa: Commentaries on Songs of Realization, by Thrangu Rinpoche (Rangjung Yeshe Publications, 1997).

Source web page:
http://www.naturalawareness.net/mahamudra.html

Aspirations for Mahamudra - by The 3rd Karmapa, Rangjung Dorje

Namo guru.

Gurus and yidams, deities of the mandala,
Buddhas of the three times and ten directions and your offspring,
Consider me with kindness.
Pour into me your energy so that these wishes are fulfilled.

A river of virtue undefiled by the three spheres
Springs from the snow-mountain of pure actions and intentions-
Mine and those of all sentient beings without limit.
May this river flow into the ocean of the four expressions of full awakening.

Until I wake up to full presence,
Through all my lifetimes, birth after birth,
May not even the words for defilement and suffering be heard
And may I enjoy the wealth of oceans of happiness and virtue.

Having obtained this excellent free and well-favored life along with faith,
energy and intelligence,
Having attended a worthy master and received the pith of the sacred instructions,
May I practice the sacred dharma properly
In all my lives without interruption.

The study of scriptures frees one from the veil of ignorance.
The contemplation of oral instructions overcomes the darkness of doubt.
Light born of meditation illuminates the way things are.
May the radiance of the three wisdoms increase.

The basic ground consists of the two truths, free from the extremes of
eternalism and nihilism,
The excellent path, the two accumulations free from the extremes of assumption and denial,
The result obtained, the two benefits free from the extremes of existence and peace.
May I meet teaching which is free from error.

The ground of refinement is mind itself - indivisible luminosity and emptiness;
The refining - the great vajra composure of mahamudra;
What is to be refined - the incidental stains of confusion;
The result of refining - the unstained experience of being: may I know it.

Confidence in outlook cuts assumptions about the ground.
The key to cultivation is to maintain that without distraction.
The supreme expression is to exercise the sense of cultivation in everything.
May I have confidence in outlook, cultivation and expression.

All experience is the manifestation of mind.
As for mind, there is no mind; mind's nature is empty.
Empty and unceasing, mind arises as experience.
By looking into mind deeply, may I be clear about how it is.

Perceptions, which never existed in themselves, are mistaken for objects.
Awareness itself, because of ignorance, is mistaken for a self.
Through the power of dualistic fixation I wander in the realm of existence.
May ignorance and confusion be completely resolved.

It doesn't exist: even buddhas do not see it.
It doesn't not exist: it is the basis of samsara and nirvana.
No contradiction: the middle way is union.
May I know the pure being of mind, free of extremes.

If one says "it is this," nothing has been posited.
If one says "it is not this," nothing has been denied.
Unconditioned pure being transcends intellect.
May I gain conviction in the ultimate outlook.

Not knowing it, I circle in the ocean of existence,
Knowing it, buddha isn't anywhere else.
"It is everything", "It isn't anything": none of this.
Pure being, the basis of everything, may I see any misunderstanding here.

Since perception is mind and emptiness is mind,
Since knowing is mind and delusion is mind,
Since arising is mind and cessation is mind,
May all assumptions about mind be eliminated.

Unpolluted by meditation with intellectual effort
Undisturbed by the winds of everyday affairs,
Not manipulating, knowing how to let what is true be itself,
May I become skilled in the practice of mind and maintain it.

The waves of subtle and coarse thoughts return to their source.
Undisturbed, the river of mind flows naturally.
Free from the contaminations of dullness and torpor,
May I establish the still ocean of shamatha.

When one looks again and again at the mind that cannot be looked at,
And sees vividly for what it is the meaning of not-seeing,
Doubts about the meaning of "is" and "isn't" are resolved.
Without confusion, may my own face know itself.

Look at objects and there is no object: one sees mind;
Look at mind and there is no mind: it is empty of nature;
Look at both of these and dualistic clinging subsides on its own.
May I know sheer clarity, the way mind is.

Free from mental constructions, it is called the great seal.
Free from extremes, it is called the great middle way.
Because everything is complete here, it is also called the great completion.
May I gain the confidence that, in understanding one, I know them all.

The great bliss of non-attachment is continuous.
Sheer clarity without fixations is free of obscurations.
Passing beyond intellect, non-thought is naturally present.
May these experiences continually arise without effort.

Attachment to good and fixation on experience subside on their own.
Confusion and evil concepts are cleared away in the realm of ultimate nature.
In the ordinary mind, there is no control or alteration.
May I know the truth of pure being, complete simplicity.

While the nature of beings has always been full enlightenment,
Not knowing this, they wander in endless samsara.
For the boundless suffering of sentient beings
May overwhelming compassion be born in my being.

While such compassion is active and immediate,
In the moment of compassion, its essential emptiness is nakedly clear.
This conjunction is the undeviating supreme path;
Inseparable from it, may I practice day and night.

From the power of attention come eyes and direct knowing.
Sentient beings are ripened and domains of enlightenment refined.
Aspirations for the realization of all aspects of buddhahood are fulfilled.
May I complete these three - fulfillment, ripening and refinement - and become buddha.

By the compassion of the buddhas and bodhisattvas of the ten directions
And the power of whatever pure virtue there may be,
May my wishes and those of all beings
Be fulfilled in the way I am seeking.


Aspirations for Mahamudra, the definite point of the teachings, was composed by Lord Rangjung Dorje, Karmapa III. This translation was made by Ken McLeod at the request of several students who wanted to use this prayer in their practice.



Source web page:
http://www.naturalawareness.net/mahamudra.html

7 Lines of Guru Rinpoche Prayer

HUM, O GYEN YUL GYI NUB JANG TSAM,

PED MA GE SAR DONG PO LA.

In the northwest country of Orgyen, appearing miraculously on the stamen of a lotus stark.

YA TSEN CHOK GI NGO DRUB NYE,

PED MA JUNG NE SHAY SU DRAK.

Possessed of the Supreme accomplishment, You are called Pema Jung-Ne – The Lotus Born,

KOR DU KHA DRO MANG PO KOR.

KYED KYI JE SU DAK DRUB KYI.

Surrounded by a retinue of dakinis. Please come to this place.

JIN GYI LAB CHIR SHEK SU SOL.

Bless me that I may follow after you.

BENZA GURU PEMA SIDDHI HUM

OM AH HUM BENZA GURU PEMA SIDDHI HUM

The Thirty-Two Marks of Buddha

We often see "the 32 Marks of Buddha" in the Buddhist Texts. What actually are those marks? Here is the list of 32 Marks of Buddha and it's explanation from Tibetan Text. The causes of having those Marks are great encouragement for our practice.

The Thirty-two Marks of Buddha

(1) On the sole of each of a Buddha’s feet and on the palm of each hand is the impression of a thousand-spoked wheel.

The cause is a Buddha’s having always greeted and escorted his spiritual mentor and having had a selfless attitude of offering personal service to others.

(2) The soles of a Buddha’s feet are as smooth and level as the breast of a tortoise’s shell so that his feet are always firmly planted.

This mirrors his having been firm in his promise to live in accordance with the verbal and realized indications of the Dharma and also his firmness in having safeguarded the three types of vowed restraints (vows).

These are:

(a) the restraints for individual liberation (pratimoksha vows),

(b) the restraints arising from being in a state of mental stability, and

(c) the restraints from being untainted.

The first set include monks’ vows; the second are restraints from mental wandering, dullness, and so on, and arise from achieving absorbed concentration; while the third include restraints from the disturbing emotions and attitudes, and arise from realizing voidness (emptiness). Thus, the three sets of vows reflect the three higher trainings in ethical self-discipline, absorbed concentration, and discriminating awareness (wisdom).

(3) The fingers and toes of a Buddha are connected with a web of white light.

This feature arises from his having practiced the four ways that gather others under one’s positive influence: being generous, speaking kindly, giving encouragement regarding the points of the Dharma, and setting oneself as an example by acting in accord with those points.

(4) The skin of a Buddha, no matter how old he is, remains unwrinkled and as smooth as that of an infant nursing on his mother’s milk.

This reflects his having always been generous with nourishing food and drink. In the Pali tradition, this sign is having tender hands and feet.

(5) Seven parts of his body are rounded and slightly raised. These are the tops of each hand, foot, shoulder, and the back of his neck.

The reason for this is his having given others not only physical nourishment, but also other outstanding objects for enjoyable use, such as best quality clothing, and so on.

(6) The fingers and toes are extremely long.

This comes from his having saved the lives of animals about to be slaughtered.

(7) A Buddha’s heels jut out broadly from his feet.

This is from his having compassionately gone out of his way with compassion to help others, save their lives, and make them comfortable.

(8) The body of a Buddha is very straight and seven cubits tall.

A cubit is the distance from elbow to fingertip; ordinary persons are usually four cubits tall. The cause of this extra height is his final and total ridding himself of the taking of any creature’s life. The Pali tradition refers to this sign as his body being straight like that of Brahma.

(9) His elbows and kneecaps do not stand out.

This is from the intensity of his practice in having perfected the six far-reaching attitudes (six perfections) of giving, ethical self-discipline, patience, joyful perseverance, mental stability (concentration), and discriminating awareness (wisdom). In the Pali tradition and in some Tibetan variants, this sign is that his anklebones do not stand out.

(10) His bodily hair grows upwards.

This is from his having engaged in constructive practices and having inspired others to do the same.

(11) His calves are well-rounded, like the legs of an antelope.

This comes from his admiration for and well-rounded mastery of medicine, astrology, arts and crafts, and his having made use of these skills to benefit others.

(12) The arms of a Buddha are extremely long. When he sits cross-legged with his elbows at his side, his hands cover his knees so that his fingers can touch his seat.

This reflects his never having sent away beggars empty-handed.

(13) His private organ is recessed and remains concealed.

This comes from his having strictly kept his pledges of secrecy and having never revealed what was meant to be held confidentially.

(14) His skin is luminous and golden in color.

This is from his having offered soft and comfortable seats to others.

(15) His skin is likewise as fine and unblemished as purified gold free from all taints.

This results from his having accommodated others in need of lodging and his having always provided excellent housing. In the Pali tradition, this sign is that a Buddha’s skin is delicate and smooth.

(16) A Buddha’s bodily hair curls clockwise, with never more than one hair growing from each pore.

This is due to his having rid himself completely of mental wandering, busy work, and bustling confusion.

(17) He has a white treasure-like curl of hair on his mid-brow that curls very tightly clockwise. When it is pulled from its tip, it extends a huge distance, and when released, it tightly recoils.

This is one of the more difficult signs to achieve and is the result of his having served all his superiors with respect – parents, teachers, elders, spiritual masters, abbots, and so forth – and having respected them as his crown jewel. It also comes from his having helped others achieve one of the better states of wandering rebirth.

(18) The upper torso of a Buddha becomes progressively broader, like that of a lion.

This comes from his having never humiliated or looked down upon others regardless of their status, power, wealth, and so on. It also results from his having never scolded others privately or in front of crowds, and having never belittled others’ beliefs or religions traditions.

(19) The top of a Buddha’s shoulders are round and well-connected to his neck, and his network of veins is not visible.

This comes from his having freely given praise and encouragement to others and having acknowledged any action or person worthy of praise. In the Pali tradition, this sign is merely that his shoulders are evenly rounded.

(20) The area between a Buddha’s collarbone and shoulder is rounded, fleshy, and full, without any hollow depression.

This is due to his having given others medicine and nourishing foods.

(21) A Buddha has a special faculty of taste that no matter what food he is given, it always tastes delicious.

The cause for this faculty is his having nursed the sick, the old, and the infirm, and especially having cared for those whom others find distasteful and repulsive.

(22) The body of a Buddha is as stately and well-proportioned as a full-grown bodhi tree.

This comes from his having built public gardens and parks for the enjoyment of others, and from having encouraged others to do the same. The Pali tradition uses the analogy here of a banyan tree.

(23) The top of his head has a crown-protrusion, made of radiant flesh, round and circling clockwise. When seen from a distance, it seems to be four finger-widths high, but upon closer scrutiny, its height can never be measured.

This is the most difficult physical feature to achieve and is the result of his having always visualized his spiritual mentor on the crown of his head, as well as his having visited temples and monasteries and engaged in spiritual practices there.

(24) A Buddha’s tongue is extremely long and can reach the top of his head, his ears, and his chest.

This comes from his having always spoken kindly to others with words of encouragement and having treated them as gently as an animal licking its young.

(25) His voice is melodious like that of an ancient song-bird, flowing without any effort, or like that of a Brahma.

Whoever hears the voice of a Brahma is temporarily relieved of his or her problems. But the sound of a Buddha’s melodious and resonant enlightening speech can bring about full liberation from all fears. The cause for this faculty is his having communicated the Dharma in the individual languages of each wandering being.

(26) His cheeks are round and full like those of a lion.

This is from his having rid himself completely of idle chatter and senseless speech. The Pali, Sanskrit and Chinese traditions explain this feature in reference to a Buddha’s jawbone or chin.

(27) The eye teeth of a Buddha are more brilliantly white than his other teeth are.

This is from his having given special praise to Buddhas and bodhisattvas and having shown them great respect.

(28) His teeth are all of equal length.

This is from his having rid himself of the five wrong livelihoods and having always earned his living honestly. The five wrong livelihoods are obtaining money or material goods through:

(a) flattery, (b) pressure, (c) extortion – saying to someone that if he or she does not pay us money, we will expose their secrets to others, (d) bribery, and (e) pretense.

(29) A Buddha’s teeth are perfectly aligned and straight, with no gaps between them.

This is from his having spoken the straight truth for three zillion eons and having been honest, never devious or crooked with others.

(30) His teeth are forty in number, with an equal amount on the upper and lower jaw.

The cause is his having rid himself of divisive language and having always worked for unity and harmony among all living creatures.

(31) The eyes of a Buddha are deep blue color like saphire and the black and white portions of the eyes are clear and distinct, with no red or yellow discolorations.

This is the result of his having looked at others with compassionate eyes, having worked for their welfare, and having generated equal concern for all, whether their suffering was great or small. The Pali tradition simply has that a Buddha’s eyes are dark blue.

(32) His eyelashes are beautiful and long, like those of a bull, with each hair distinct.

This comes from his having regarded others without any attachment, hostility, or naivety, and his having striven to gain the full length of discriminating awareness to see the difference between what is correct and what is incorrect.