Overview:
In the Buddha’s teachings, the external or physical are always subordinate to the internal or psychological. Still, despite its emphasis on the development of the mind and enlightenment of the spirit, Buddhism does not completely ignore the human body. Indeed, there are a series of excellent or auspicious marks that are expected to be present on the body of all Buddhas. These so-called 32 Lakshanas are often described using animal metaphors such as “legs like an antelope, torso is like that of a lion, jaws like those of a lion, [and] eyelashes like those of an ox” (32 Marks of the Buddha). It remains unclear whether or not great beings such as Shakyamuni actually possessed all of these features. Nevertheless, over time, these physical characteristics have come to be associated with great teachers and practitioners of the dharma. And having any number of these attributes can be seen as symbolic of someone’s potential to be a great teacher.
Since reaching enlightenment can take many lifetimes, the development of these traits over several lifetimes can serve an indicator for getting closer to enlightenment. Some believe that “[By] follow[ing] the path of developing the[se] perfections over countless lives, one will eventually become a buddha. That is, all beings have the potential to become Buddhas” (Gethin 29). Perhaps the marks, as well as theories regarding the 32 Lakshanas, help to humanize the Buddha and make the goal of enlightenment appear more attainable.
Although all these marks are each significant in their own way, the most well recognized of these 32 marks include the Usnīsa (the bump on the top of his head), the Urna (the tuft of hair between the eyebrows), and the Buddha’s bright golden complexion. Together, these characteristics comprise the Buddha’s most divine features.
Usnīsa
It’s possible that the exaggeration of the size of the Usnīsa in the model is meant to symbolize a crown, representative of Shakyamuni’s past life as a prince.
The Usnīsa refers to the object, or protuberance, that sits atop the Buddha’s head. There are a wide variety of theories surrounding the origin of the Usnīsa. Some say that it was nothing more than a top knot or bun of hair sitting atop the Buddha’s head, perhaps “an infinitely complex combination of small curls” (The Ushnisha). In fact, evidence suggests that the Usnīsa is not hair at all, but rather a physical bump attached to his skull, elongating his head upwards. Since contemporary Buddhist monks shave their heads, mimicking the “various textual evidence which clearly states the Buddha having a completely shaved head” (The Ushnisha), it seems unlikely that the Usnīsa was merely a hairstyle. Despite the likelihood that the Usnīsa was a physical deformity of his skull, it has come to be associated with great teachers of the dharma and the potential to reach enlightenment.
Urna
The Urna is traditionally represented as either a “third eye” or a tuft/whorl of tightly rolled hair located between the eyebrows. Stories pertaining to Shakyamuni’s enlightenment suggest the Urna contains infinite amounts of power. The Urna also served as an indicator of “his divine status and his ability to see beyond the mundane realm” (Buddhas and Bodhisattvas 2). Unlike the third eye represented in Hindu culture, which expresses a spiritual relationship with the gods, the Urna of the Buddha is meant to express the truthful perception of the cosmos.
On Shakyamuni’s journey to reach enlightenment, he encountered the demon Mara, who stopped at nothing to prevent the Bodhisattva’s liberation—sending monsters and even his own daughters to try to kill and seduce him. Despite every attempt that Mara made, Shakyamuni remained strong. Eventually, “the Bodhisattva cast forth a brilliant light from the space between his eyes. Destroyer of the Demon’s realm—this was the name of the light. And this light threw the entire universe into bold relief” (Chogyel 57). It was at this moment that the Bodhisattva reached enlightenment and became the Buddha.
The Buddha’s Golden Complexion
When the Buddha’s skin tone is referenced among the 32 marks, it has been described as “so smooth and delicate that no dust or dirt could settle on it; golden colored skin…” (Powers 9). This description suggests that his golden complexion is symbolic of his purity and that the Buddha’s enlightened nature would keep him from falling victim to the impurities of desire that causes suffering. This “mark” is significant since almost all images or sculptures of the Buddha feature his golden complexion.
The Buddha’s Comparison to Ideal Things
Five of the 32 marks of Buddha can be characterized as animal-like or based on a divine entity. The Buddha’s limbs are compared to that of a god since only an infinite being such as a god could possess an ideal human form. With the jaws and torso of a lion, the Buddha reflects this noble animal’s regal power and presence. His lion-like qualities can be contrasted to “legs like those of an antelope, [and] eyelashes like those of an ox” (32 Marks of the Buddha). The antelope is symbolic of a light and gentle nature, which compliments his proud and strong lion-like nature. Furthermore, an ox embodies the attribute of stability which are the foundations of the Buddha’s teachings.
References
- “Buddhas and Bodhisattvas.” Asia Society. Web. Accessed 19 November 2019. http://sites.asiasociety.org/gandhara/exhibit-sections/buddhas-and-bodhisattvas/
- Chogyel, Tenzin. The Life of the Buddha. New York: Penguin Books, 2015. Print.
- Gethin, Rupert. The Foundations of Buddhism. Oxford: Oxford University Press, 1998. Print.
- “The Ushnisha.” Buddha Heads. Web. Accessed 17 November 2019. https://www.buddha-heads.com/buddha-head-statues/the-ushnisha/
- Powers, John. The Bull of a Man. Cambridge: Harvard University Press, 2009. Print.
- “32 Marks of the Buddha.” Nan Tien Temple. Web. Accessed 18 November 2019. https://www.nantien.org.au/en/buddhism/knowledge-buddhism/32-marks-buddha
- http://www.chinabuddhismencyclopedia.com/en/images/thumb/e/ef/Ha_head.jpg/250px-Ha_head.jpg (Urna Picture).
- https://ae01.alicdn.com/kf/HTB1lelJNXXXXXaUaXXXq6xXFXXXE/USPS-to-USA-S0995-9-Tibet-Buddhism-Bodhisattva-Temple-Copper-Bronze-Gild-Sakyamuni-Buddha-Statue.jpg (Golden Complexion Picture).
- http://www.chinabuddhismencyclopedia.com/en/images/thumb/1/1e/Ushnisha.JPG/250px-Ushnisha.JPG (Usnīsa Picture).
Further Readings
- Berzin, Alexander. “The 32 Marks of a Buddha’s Physical Body.” Study Buddhism. Published: 1982. Web. Accessed 20 November 2019. https://studybuddhism.com/en/advanced-studies/lam-rim/refuge/the-32-major-marks-of-a-buddha-s-physical-body **This links to an article that talks in further detail about the 32 marks, as well as wheel-wielding emperors, who had all the 32 marks of the Buddha. These emperors were obviously not like the ones of ancient South Asia, but they were probably used as a justification for why emperors at the time were revered as these divine rulers.
- Berzin, Alexander. “Visualizing a Buddha.” Study Buddhism. Published: May 2009. Web. Accessed 20 November 2019. https://studybuddhism.com/en/tibetan-buddhism/about-buddhism/how-to-study-buddhism/how-to-study-buddhism-listening-thinking-and-meditating/visualizing-a-buddha**This article goes through the importance of visualizing and concentrating on the form of the Buddha during meditation. This is where the 32 marks come in. By visualizing the form of the Buddha using these marks, it helps with one’s focus during meditation on some day attaining Buddhahood. This can also tie into the idea discussed in overview section. By meditating on something that is easy to visualize, such as the body of the Buddha, it can make the end goal of Buddhahood appear more attainable.
- “Buddha Poses.” The Buddha Garden. Web. Accessed 20 November 2019. http://www.thebuddhagarden.com/buddha-poses.html**This article focuses on the body/form of the Buddha, but instead of focusing on his body’s makeup, they focus on the poses of the Buddha as he is traditionally depicted.
External Links
- https://encrypted-tbn0.gstatic.com/images?q=tbn:ANd9GcRm9ZNqbiu8FhWnA2tBMh6nzwMIBWsAg0WCU8UHCC-oWnJssp5HYQ&s **This links to an image of the Buddha in which the Usnīsa is represented in the form of a bun/top knot on the Buddha’s head. This is different from the Usnīsa section above which claims that the Usnīsa was a physical, protruding part of the Buddha’s skull; not a clump of hair. This image also contradicts the idea that the Buddha would’ve had a shaved head.
2. https://www.youtube.com/watch?v=nVKK-WVW2uw&feature=youtu.be**This is a link to an animated youtube video that tells the story of the Buddha being enlightened under the Bodhi tree. This video can be used as a supplement to the narrative given in the Urna section of this entry when Shakyamuni vanquishes Mara.
3.https://www.youtube.com/watch?v=N9ltD8wYQCQ**This is a link to a video that discusses the question as to whether the Buddha actually had a shaven head. The encyclopedic entry above supports the claim that the Buddha was clean shaven and that the Usnīsa was apart of the Buddha’s skull that protruded upwards.
I enjoyed reading your post as it flowed succinctly, allowing me to recall and enhance our class’ discussion on the 32 marks of the Buddha. Your choice of pictures and captions help communicate the extent of the Buddha’s protuberance and his other extremely striking physical characteristics. The external links also tie in well with the content of your encyclopedia entry, as they answer certain unanswered questions in the reader’s mind.
Although I understand you arguably chose the three most prominent marks of the Buddha, I thought you could have added a story or an instance where the characteristics were accentuated, like you included for Urna. Additionally, I believe laying some more emphasis on other marks of the Buddha would have made a more holistic entry, enabling a profound distinction between the Buddha and a regular human being.
I thought your entry was interesting and informative to read. The information you included was very comprehensive and well-written. I especially liked that you presented the differing opinions on the origins of the usnisa, while at the same time pointing the reader towards the reasoning that was most likely correct. The video that you included in your external links section was a good choice, as a more in-depth explanation of the usnisa was helpful in expanding upon the topic.
The only area that I would have been interested in reading more about are the other marks of the Buddha besides the most significant. You mention some of them briefly at the beginning and end of your post, but a bit more information on the other ones that don’t necessarily relate to animals or divine entities could have been interesting. The paragraph at the end also felt a bit rushed, and additional information about the relationship between animals and divine entities and the Buddha’s physical characteristics could have helped for clarification purposes, either in the form of your writing or perhaps an additional link.