金光明最勝王經

Chapter 21: King Suprabhāsa, the Wheel-Turning Monarch

At that time, after the Blessed One had expounded to the entire assembly the correct treatise on royal governance, he further said, “All of you in this assembly should listen attentively. The Tathagata will now tell you of how, in the past, he practiced and upheld the true Dharma.” Thereupon, the Blessed One spoke the following verses:

⁽¹⁾ In former times, the Tathagata

was a wheel-turning monarch;

he relinquished the entire earth

and all the great oceans,

and took the many precious treasures

that filled the four great continents

to reverently present as offerings

to the Tathagatas.

⁽²⁾ In former times, throughout

immeasurable kalpas,

in quest of the Dharma-body,

supremely true and pure,

he relinquished

all precious possessions,

not begrudging even

his own body and life.

⁽³⁾ In the past,

incalculable kalpas ago,

there was a Fully Awakened One

named Ratnaśikhin;

after he had

entered nirvana,

there was a king

named Suprabhāsa.

⁽⁴⁾ He was the wheel-turning monarch

of all four great continents;

even the lands beyond the oceans

submitted to him.

The king had a royal city

named Wondrous Music,

and the king constantly dwelt

in that royal city.

⁽⁵⁾ One night, he dreamed of a discourse

on the Tathagata’s merit and wisdom.

He saw a Dharma master

named Ratnakūṭa,

seated solemnly upon a throne

like the orb of the sun,

expounding the wondrous Sutra

of Golden Light.

⁽⁶⁾ After awakening from the dream,

the king was filled with joy;

great happiness

pervaded his entire body.

When daylight came,

the king left the royal palace

and went to the monastery

of the bhikshus.

⁽⁷⁾ After the wheel-turning monarch reverently

made offerings to the noble Sangha,

he immediately asked them:

“Is there, or is there not,

among this noble assembly

a Dharma master named Ratnakūṭa,

accomplished in the practice

of guiding and liberating sentient beings?”

⁽⁸⁾ At that time Ratnakūṭa,

the great Dharma master,

was dwelling within

a quiet chamber,

mindfully reciting and upholding

the wondrous Sutra of Golden Light,

solemn and unmoving,

his body and mind joyful and serene.

⁽⁹⁾ A bhikshu

guided the wheel-turning monarch

to the dwelling place

of Ratnakūṭa.

Within the quiet chamber they saw him

sitting upright,

his entire body replete with

the radiance of excellent marks.

⁽¹⁰⁾ The bhikshu told the king:

“This is Master Ratnakūṭa,

who preserves the profound

sphere of the Buddha’s practice:

this very Sutra

of Golden Light,

the king of sutras,

supreme and foremost.”

⁽¹¹⁾ The wheel-turning monarch immediately

bowed to Ratnakūṭa,

reverently joined his palms,

and implored him:

“May the venerable one, whose beautiful countenance

is like the full moon,

expound for me

the wondrous Dharma of Golden Light.”

⁽¹²⁾ Dharma Master Ratnakūṭa

accepted the request

and promised to expound

that king of sutras.

Thereupon, throughout

the great trichiliocosm,

all the devas

rejoiced exceedingly.

⁽¹³⁾ The king selected a place

that was spacious and clean,

and adorned it to the utmost

with rare and precious treasures.

He sprinkled the dusty ground with water

infused with the finest fragrances,

and scattered flowers

of many different colors.

⁽¹⁴⁾ In this specially prepared place,

the king erected a high Dharma seat,

adorned with jeweled canopies,

banners, pennants, brocade, and silk.

Powdered incense and unguent incense

were applied in every manner,

and their fragrance spread

throughout the entire place.

⁽¹⁵⁾ Devas, nagas, asuras,

and kinnaras,

mahoragas,

and yakshas,

especially the devas,

scattered mandārava flowers

as offerings to that

most exalted Dharma seat.

⁽¹⁶⁾ Furthermore, thousands

and tens of thousands of devas

who delighted in hearing the true Dharma

came and assembled together.

When the Dharma master began

to rise from his former seat,

they made offerings to him

with celestial flowers.

⁽¹⁷⁾ At that time Ratnakūṭa,

the great Dharma master,

bathed his body

and donned clean robes.

He went to the great assembly,

approached the Dharma seat,

sincerely joined his palms,

and reverently bowed.

⁽¹⁸⁾ The lord of the devas, the hosts of devas,

and the celestial maidens

together scattered down

celestial mandārava flowers.

Hundreds of thousands of strains of celestial music,

inconceivable and indescribable,

issued wondrous sounds

from the sky.

⁽¹⁹⁾ At that time Ratnakūṭa,

the great Dharma master,

ascended the Dharma seat

and sat cross-legged.

Concentrating his mind,

he recollected throughout the ten directions

hundreds of thousands of myriads of kotis

of greatly compassionate Honored Ones.

⁽²⁰⁾ Recollecting all

suffering sentient beings,

he gave rise to a mind

of impartial loving-kindness and compassion.

Then, for his host and petitioner,

King Suprabhāsa,

he expounded the wondrous Sutra

of Golden Light.

⁽²¹⁾ When the king heard

such wondrous Dharma,

he sincerely joined his palms

and declared his rejoicing.

Hearing this rare Dharma,

the king’s tears streamed forth,

and great joy

filled his body and mind.

⁽²²⁾ At that time the ruler of the realm,

the wheel-turning monarch Suprabhāsa,

wishing to make offerings

to the Golden Light, the king of sutras,

took up a wish-fulfilling

mani jewel

and vowed: “For the sake

of all kinds of sentient beings,

⁽²³⁾ here and now,

upon the continent of Jambudvipa,

may the seven treasures rain down,

together with jeweled necklaces,

so that those who lack

possessions and wealth

may all freely

enjoy happiness as they wish.”

⁽²⁴⁾ Immediately, the seven treasures

rained down everywhere,

bringing abundance to the people

of all four great continents.

Whatever they needed was theirs at will:

jeweled necklaces for adornment,

clothing, food, and drink—

nothing was lacking.

⁽²⁵⁾ At that time the ruler of the realm,

the wheel-turning monarch Suprabhāsa,

seeing precious treasures rain down

upon the four great continents,

offered them to

the Tathagata Ratnaśikhin

and to the Sangha of bhikshus

who followed his final instructions.

⁽²⁶⁾ The assembly should know

that the wheel-turning monarch Suprabhāsa

was none other than

the present Tathagata himself,

who in former times relinquished

this entire earth

and all the precious treasures

that filled the four great continents.

⁽²⁷⁾ As for Ratnakūṭa,

the great Dharma master

who expounded the wondrous Dharma

for King Suprabhāsa,

and taught the king of sutras

to that monarch,

he has now, in the eastern direction,

become the Buddha Akshobhya.

⁽²⁸⁾ In former times, the Tathagata

listened to the king of sutras,

joined his palms, and said,

“I rejoice in this.”

He gave the seven treasures widely;

through that merit,

he attained the vajra body,

supreme and foremost.

⁽²⁹⁾ That body shines with golden light

and is adorned with a hundred merits;

all who behold it

are filled with joy.

Among all sentient beings,

there are none who do not delight in it;

countless devas

delight in it as well.

⁽³⁰⁾ Throughout ninety-nine

incalculable lifetimes and kalpas,

the Tathagata was

a wheel-turning monarch.

The number of lifetimes and kalpas

in which he was also king

of lesser realms

reached into the hundreds of thousands.

⁽³¹⁾ Throughout immeasurable kalpas,

he also became Shakra,

and likewise became

the Great Brahma King.

The number of kalpas in which he made offerings

to the Ten-Powered Ones,

the greatly compassionate Blessed Ones,

cannot be fully known.

⁽³²⁾ In former times, the Tathagata

heard the sutra and rejoiced;

the accumulation of merit he gained

was incalculable.

Through that accumulation of merit,

he attained unsurpassed awakening

and the Dharma-nature body,

whose wondrous wisdom is true and eternal.

When the great assembly heard this proclamation, everyone exclaimed that it was rare indeed. They all vowed to receive and uphold the Golden Light, the king of sutras, and to propagate it without cessation.

Chapter 22: Protection by the Eight Classes of Beings (90)

At that time the Blessed One said to the Goddess Mahāśrī: “If any good man or good woman of pure faith wishes to present inconceivable offerings to the Tathagatas of the three times, and also wishes to comprehend their exceedingly profound sphere of practice ⁽⁹¹⁾, that person must resolutely and wholeheartedly expound and propagate this king of sutras for sentient beings wherever it may be found, whether that place is a city, village, marshland, or mountain region. Those who hear the Dharma must cast aside distracted thoughts, concentrate their hearing, and focus their minds.” The Blessed One then spoke the following verses to the devas and the great assembly:

⁽¹⁾ Those who wish to present

surpassing offerings to the Tathagatas,

and who also wish to understand the profound

sphere of those Tathagatas,

⁽²⁾ upon seeing someone expound

the Sutra of Golden Light,

should personally go

to the places where it is taught.

⁽³⁾ This sutra is inconceivable

and gives rise to every merit;

within the vast ocean of suffering,

it rescues countless sentient beings.

⁽⁴⁾ The Tathagata sees that this sutra

is excellent at the beginning, middle, and end,

and throughout is profound beyond measure,

even a simile could not compare.

⁽⁵⁾ Even if the sands of the Ganges,

the dust of the great earth, the waters of the seas,

the rocks of the mountains, and all of space were taken,

they could not compare with even a small part.

⁽⁶⁾ Those who wish to enter the Dharma-nature

should listen attentively to this sutra:

only at the stupa-temple of the Dharma-nature

can they skillfully gain entry.

⁽⁷⁾ Within such a stupa-temple,

they behold me, the Muni,

with gracious intent and eloquent words,

expounding this King of Sutras.

⁽⁸⁾ Having beheld this, for many kalpas

whose number is inconceivable,

they will always dwell among gods and humans

and enjoy surpassing bliss.

⁽⁹⁾ When listening to this King of Sutras,

they should reflect thus:

“I have obtained an accumulation

of inconceivable merit.”

⁽¹⁰⁾ Suppose a great mass of fire

extended for a hundred yojanas;

yet, for the sake of hearing this sutra,

they would cross it without hesitation.

⁽¹¹⁾ Upon reaching the place where this sutra is taught

and having heard this sutra,

all evil karma is eliminated,

and evil dreams are also dispelled.

⁽¹²⁾ Malignant stars and strange portents,

poisonous spells and evil spirits—

when this sutra is heard,

they all withdraw far away.

⁽¹³⁾ One should adorn a lofty seat,

beautiful and pure like a lotus flower;

the Dharma master seated upon it

appears like the lord of the great ocean.

⁽¹⁴⁾ Having taken his seat upon the Dharma throne,

he expounds this profound sutra,

and also copies, recites, and retains it,

and explains its meaning.

⁽¹⁵⁾ When the Dharma master leaves that seat

and goes elsewhere,

upon that lofty seat

one may perceive many miraculous transformations.

⁽¹⁶⁾ One may see the form of the Dharma master

still seated upon the lofty seat.

Or one may see the form of the Tathagata

together with bodhisattvas.

⁽¹⁷⁾ One may perceive Samantabhadra,

or perceive Manjushri,

or behold the Venerable Maitreya

seated upon that lofty seat.

⁽¹⁸⁾ One may behold wondrous signs,

or see the forms of heavenly beings;

and as soon as they are seen,

they suddenly disappear.

⁽¹⁹⁾ Those who behold these auspicious signs

will succeed in whatever they undertake,

and their merit will be perfected:

thus has the Tathagata declared.

⁽²⁰⁾ They attain excellence and renown,

destroy every affliction,

repel invading enemies,

and are ever victorious in battle.

⁽²¹⁾ They are entirely free from evil dreams,

and poisons also vanish;

the evil karma of body, speech, and mind

is likewise destroyed by the power of the sutra.

⁽²²⁾ Throughout the continent of Jambudvipa,

their renown becomes all-pervading,

and all their many enemies

are driven far away.

⁽²³⁾ Enemies who come to invade

retreat merely upon hearing their name;

weapons need not be raised,

and joy arises when the armies meet.

⁽²⁴⁾ Brahma and Shakra,

the Four Heavenly Kings, Protectors of the World,

the Vajra Yaksha,

and the great general Samjnaya,

⁽²⁵⁾ Anavatapta, King of the Lake Dragons,

together with Sagara,

the kinnara music spirits,

and the lord of the suras and garudas,

⁽²⁶⁾ the Goddess Mahapratibhana,

the Goddess Mahashri—

these foremost heavenly beings,

who command all the hosts of gods,

⁽²⁷⁾ constantly make offerings to the Tathagata

and to the surpassing Jewel of the Dharma;

they always give rise to joyful minds

and revere this King of Sutras.

⁽²⁸⁾ All these heavenly hosts

together reflect,

observing those who cultivate merit,

and then say:

⁽²⁹⁾ “Behold these people,

who possess great merit and virtue;

through the diligent power of their roots of goodness,

they will be born in the heavenly realms.

⁽³⁰⁾ To hear this King of Sutras,

they reverently come here

and make offerings to the Dharma stupa-temple

out of their veneration for the Dharma.

⁽³¹⁾ Out of compassion for sentient beings,

they bring about great benefit,

and they are vessels capable of containing

this profound King of Sutras.

⁽³²⁾ To enter this Dharma gateway

is to enter the Dharma-nature;

therefore, listen wholeheartedly

to the Golden Sutra.

⁽³³⁾ These people have made offerings

to innumerable Tathagatas;

only through the power of those roots of goodness

are they now able to hear this sutra.”

⁽³⁴⁾ Therefore, the lords of the gods,

the Goddess Mahapratibhana,

the Goddess Mahashri,

together with the Four Heavenly Kings,

⁽³⁵⁾ and innumerable yakshas,

valiant and endowed with divine power,

divide themselves among the four directions

and constantly come to protect them.

⁽³⁶⁾ The sun, the moon, and Shakra,

the deities of water, wind, and fire,

Vishnu, Yama,

Mahapratibhana, and the others,

⁽³⁷⁾ and the Heavenly Kings, Protectors of the World,

valiant and endowed with majestic divine power,

protect those who uphold the sutra,

never leaving them by day or night.

⁽³⁸⁾ The mighty yaksha kings,

Narayana and Ishvara,

the twenty-eight yaksha deities,

headed by Samjnaya,

⁽³⁹⁾ and hundreds of thousands of yakshas,

possessing great strength and supernatural powers,

constantly come to places of peril

to safeguard those who uphold the sutra.

⁽⁴⁰⁾ The Vajra Yaksha King,

with his five hundred attendants,

together with the great bodhisattvas,

also constantly comes to protect them.

⁽⁴¹⁾ The Yaksha Lord Ratnaraja,

together with King Manibhadra,

Atavaka, Kumbhira,

Pindola, and Pingala ⁽⁹²⁾.

⁽⁴²⁾ Each of these yaksha kings,

together with five hundred attendants,

upon seeing anyone hear the King of Sutras,

comes with them to offer protection.

⁽⁴³⁾ Shata, Gandharva,

Vishvaraja, Nityavijaya,

Chau Cảnh and Thanh Cảnh,

and King Bột Lý Sa,

⁽⁴⁴⁾ Mahajaya, Mahakala,

Suvarnakesha,

Panchika, Yangzu,

together with Mahabhaga,

⁽⁴⁵⁾ Xiaoqü and Dharmapala,

together with the Monkey King,

Suchimukha and Suryaprabha,

and Ratnakesha all come to assist.

⁽⁴⁶⁾ Daju, Nakula,

Chandana, Yuzhongsheng,

Shala and Himavat,

together with Mount Satagiri ⁽⁹³⁾,

⁽⁴⁷⁾ all possess great supernatural powers,

are valiant, and endowed with immense strength;

upon seeing one who upholds this sutra,

they come together to offer protection.

⁽⁴⁸⁾ Anavatapta,

together with Sagara,

Muchilinda, Elapatra,

Nanda, and Upananda ⁽⁹⁴⁾,

⁽⁴⁹⁾ foremost among hundreds of thousands of dragons,

endowed with supernatural powers and majestic virtue,

together assist those who uphold the sutra,

never abandoning them by day or night.

⁽⁵⁰⁾ Bali, Rahu,

Vemachitrin,

Muchilinda Chambara,

Mahaskandha, and Praharada ⁽⁹⁵⁾.

⁽⁵¹⁾ These and other asura kings,

together with innumerable heavenly hosts,

possessing great strength and valor,

all come to guard those people.

⁽⁵²⁾ The Mother Goddess Hariti,

with a host of five hundred yakshas,

comes to protect those who uphold the sutra

whenever they awaken.

⁽⁵³⁾ Chanda, Chandali,

and the female yaksha Chandi,

Kunti and Kutadanti,

who draw out the vital essence of sentient beings ⁽⁹⁶⁾,

⁽⁵⁴⁾ such hosts of deities,

possessing great strength and supernatural powers,

protect those who uphold the sutra,

never leaving them by day or night.

⁽⁵⁵⁾ Immeasurable heavenly maidens,

headed by the Goddess Pratibhana,

and all the attendants

led by the Goddess Shri,

⁽⁵⁶⁾ this Goddess of the Great Earth,

the deities of fruits, seeds, gardens, and forests,

tree deities, river and moat deities,

deities of stupa-temples, and others—

⁽⁵⁷⁾ all such gods and spirits

give rise to immense joy

and come together to protect

those who read and recite the King of Sutras.

⁽⁵⁸⁾ Upon seeing anyone uphold the King of Sutras,

they increase that person’s longevity, complexion, and strength,

increase their majestic radiance, merit, and virtue,

and enhance the excellent marks that adorn them.

⁽⁵⁹⁾ Should strange stellar portents

bring harm to that person,

they will even cause

evil dreams to dissolve.

⁽⁶⁰⁾ This Goddess of the Great Earth,

Dridha, replete with majestic power,

through the power of the Dharma-flavor

of the Golden King of Sutras,

⁽⁶¹⁾ causes the earth’s fertility,

which had sunk very deep below,

to rise upward once again

and richly nourish the great earth.

⁽⁶²⁾ Though the great earth is sixty-eight kotis

of yojanas thick,

from its outer vajra boundary,

the earth’s fertile essence still rises upward.

⁽⁶³⁾ Moreover, by hearing the King of Sutras

and obtaining a vast accumulation of merit,

even the gods themselves

are thereby benefited;

⁽⁶⁴⁾ it causes those gods

to increase in majestic power and radiance,

to increase in joy, peace, and happiness,

and to be freed from all signs of decline.

⁽⁶⁵⁾ On this southern continent,

the deities of trees, fruits, rice, and grain

also, through the power of the King of Sutras,

are constantly joyful at heart,

⁽⁶⁶⁾ causing grains and trees to ripen,

all flowers to flourish abundantly,

and fruits and seeds to be rich in quality,

filling the entire great earth.

⁽⁶⁷⁾ All varieties of plants and grasses,

as well as gardens and forests,

produce beautiful flowers,

whose fragrance constantly spreads abroad.

⁽⁶⁸⁾ Flowering trees

bear every kind of fruit;

the fruits are delicious and sweet,

and are found everywhere.

⁽⁶⁹⁾ Also upon this continent,

innumerable dragon maidens

their hearts filled with great joy,

they entered the ponds together.

⁽⁷⁰⁾ Red lotuses and white lotuses bloomed,

blue lotuses and white lotuses;

every pond was planted with them,

and flowers filled all the ponds.

⁽⁷¹⁾ The majestic power of this King of Sutras

made the sky clear and bright;

clouds and mist were driven away,

and everything became luminous.

⁽⁷²⁾ The sun emitted light

that was pure and radiant;

through the power of this King of Sutras,

its brilliance shone everywhere.

⁽⁷³⁾ The majestic power of this King of Sutras

supported the sovereign,

enabling him to possess and use pure gold

to construct his palaces.

⁽⁷⁴⁾ The joyful deity of the sun

looked upon this continent

and constantly brought forth great light,

shining brilliantly everywhere.

⁽⁷⁵⁾ Therefore, throughout the great earth,

all the lotus ponds and lakes

received light at the proper time,

causing every flower to bloom.

⁽⁷⁶⁾ Throughout this entire continent,

fruits, grains, and medicinal herbs

all ripened perfectly

and filled the great earth.

⁽⁷⁷⁾ Through the majestic power of this King of Sutras,

wherever the sun and moon shone,

the stars followed their proper courses,

and winds and rains came in due season.

⁽⁷⁸⁾ Throughout the continent of Jambudvipa,

the lands were prosperous and joyful;

wherever this King of Sutras was present,

prosperity surpassed that of other places many times over.

⁽⁷⁹⁾ Wherever the Sutra of Golden Light

was widely propagated,

and people expounded and recited it,

such blessings were obtained.

At that time, the Goddess of Great Auspiciousness, together with the deities and all the others, heard the Blessed One proclaim these teachings. They were all filled with great joy and single-mindedly protected the King of Sutras and those who received and upheld it, causing those people to be free from sorrow and to attain peace and happiness.

Chapter 23: Prophecies of the Attainment of Buddhahood

At that time, after the Blessed One had extensively taught the Dharma in the great assembly, he wished to bestow prophecies upon the bodhisattva Wonderful Banner and his two sons, Silver Banner and Silver Light, concerning their future attainment of unsurpassed bodhi. At that moment, ten thousand divine sons, led by the divine son Supreme Light, came from the Heaven of the Thirty-Three to the Blessed One. They bowed their heads at his feet, sat to one side, and listened to him teach the Dharma.

The Blessed One said to the bodhisattva Wonderful Banner, “In the future, after immeasurable and innumerable kalpas, in the world-system Golden Light, you shall attain unsurpassed awakening and bear the name Tathagata King of the Golden Jeweled Mountain, endowed with the ten epithets. After the Tathagata King of the Golden Jeweled Mountain enters nirvana and his Dharma has also come to an end, your elder son, Silver Banner, shall succeed him in that very world-system and attain Buddhahood, bearing the name Tathagata Light of the Golden Banner, endowed with the ten epithets.

At that time, that world-system shall be renamed Pure Banner. After the Tathagata Light of the Golden Banner enters nirvana and his Dharma has also come to an end, your younger son, Silver Light, shall likewise succeed him in that very world-system and attain Buddhahood, bearing the name Tathagata Golden Light, endowed with the ten epithets.”

When the ten thousand divine sons heard that the three great beings had received prophecies, and having previously heard the supreme King of Sutras, their hearts were filled with joy and became pure as empty space. The Blessed One knew that the wholesome roots of these ten thousand divine sons had matured, and so he also bestowed upon them prophecies of their future attainment of great bodhi: “Divine sons, in the future, after immeasurable and innumerable kalpas, you shall attain unsurpassed bodhi in the world-system Supreme Indra Lofty Banner. You shall all belong to the same lineage and bear the same name: Tathagata Pure-Eyed Blue-Lotus-Fragrant Mountain, endowed with the ten epithets. In this way, ten thousand Tathagatas shall appear successively, one after another.”

At that time, the Goddess of the Bodhi Tree said, “Blessed One, these ten thousand divine sons have only just come from the Heaven of the Thirty-Three to hear the Dharma from the Blessed One. Why has the Blessed One immediately bestowed upon them prophecies that they shall attain Buddhahood? Blessed One, I have not heard that these divine sons have fully cultivated the six paramitas or performed difficult ascetic practices like those of immeasurable other bodhisattvas—relinquishing their hands and feet, heads and eyes, marrow and brains, relatives, wives and children, elephants and horses, vehicles, servants and attendants, palaces, parks and forests, silver and gold, vaidurya, mother-of-pearl, agate, coral, amber, emeralds, white jade, food, clothing, bedding, and medicines,

offering these gifts to innumerable Blessed Ones.

Yet bodhisattvas must act in this way, and all must pass through innumerable kalpas before receiving prophecies of their attainment of unsurpassed bodhi. Blessed One, for what reason, through what supreme practices and what wholesome roots that they planted, have these divine sons come here from the Heaven of the Thirty-Three and, upon only now hearing the Dharma, immediately received such prophecies? I pray that the Blessed One will explain this and dispel my doubts.”

The Blessed One told the Goddess of the Bodhi Tree, “As you have said, good woman, one must diligently undergo arduous cultivation arising from excellent and wondrous wholesome roots before receiving such a prophecy. Nevertheless, these divine sons renounced the pleasures of their celestial palaces and deliberately came here to listen to the Sutra of Golden Light. After hearing it, they revered it with profound devotion.

Their minds became like vaidurya, without the slightest stain. They also heard the prophecies bestowed upon the three great beings. Moreover, they possess the vows and right practices that they cultivated long ago in the past.

For these reasons, the Tathagata has bestowed upon them prophecies that they shall attain unsurpassed bodhi in the future.” When the Goddess of the Bodhi Tree heard the Blessed One’s explanation, she rejoiced and faithfully accepted it.

Chapter 24: Healing the Suffering of Illness

The Blessed One again told the Goddess of the Bodhi Tree, “Listen carefully and reflect upon this well. The Tathagata shall now tell you about the original vows of the ten thousand divine sons.

“Good woman, innumerable kalpas ago, a Buddha appeared in the world, bearing the name Tathagata Jeweled Topknot, endowed with the ten epithets. After that Tathagata entered nirvana and the period of the true Dharma had ended, during the period of the semblance Dharma there was a king named Celestial Sovereign Light. He always governed and transformed the people according to the true Dharma, treating them as parents treat their children. In his kingdom lived an elder named Water-Bearer, who was thoroughly versed in medicine and had mastered its eight branches. Whenever anyone suffered from illness or an imbalance of the four great elements, he was able to cure them.

“Good woman, the elder Water-Bearer had an only son named Flowing Water. He was handsome and dignified, and everyone delighted in looking upon him. Naturally intelligent, he had mastered all treatises and arts.

At that time, many people in the kingdom contracted an infectious disease and suffered so grievously that they no longer wished to live. Good woman, when the elder’s son Flowing Water saw this, great compassion arose in his heart, and he thought: ‘How many people are suffering from illness! My father is thoroughly versed in medicine, skilled in its eight branches, and able to cure every illness caused by an increase or decrease of the four great elements.

But my father is now old and feeble. Wherever he goes, he must be supported. How could he travel to all the villages, towns, and cities to treat the sick?

Thus, so many gravely ill people have no one to cure them. I shall therefore go to my father, the great physician, and ask him for the essential methods of healing illness. Once I have learned these methods, I shall travel to the towns, cities, and villages to heal the people and bring them peace and happiness.’ Having thought this, the elder’s son immediately went to his father, bowed his head at his feet, joined his palms reverently, stood to one side, and made his request in verse:

⁽¹⁾ Father, I pray you, have compassion for me.

I wish to save all beings.

I now ask about the art of medicine;

I pray that you will explain it to me.

⁽²⁾ Why does the body weaken and deteriorate,

and the four great elements increase or decrease?

And at what times

do illnesses arise?

⁽³⁾ How should one eat and drink

in order to enjoy peace and well-being?

How can the body’s

vital warmth remain undiminished?

⁽⁴⁾ Human illnesses are of four kinds:

illnesses of wind, heat, and phlegm,

and illnesses in which these are combined.

How can they be treated?

⁽⁵⁾ At what time does an illness of wind arise?

At what time does an illness of heat flare up?

At what time is an illness of phlegm stirred?

At what time does a combined illness arise?

“When the elder Water-Bearer heard his son’s questions, he likewise replied in verse:

⁽⁶⁾ In accordance with the methods of healing illness

of the ancient sages,

your father will explain them in due order;

listen well, so that you may save others.

⁽⁷⁾ Three months constitute spring,

three months constitute summer,

three months constitute autumn,

and three months constitute winter.

⁽⁸⁾ This is the division of one year

into periods of three months.

Every two months constitute one season,

so that one year has six seasons:

⁽⁹⁾ the first and second months are the season of flowers,

the third and fourth are the hot season,

the fifth and sixth are the rainy season,

the seventh and eighth are the autumn season,

⁽¹⁰⁾ the ninth and tenth are the cold season,

and the eleventh and twelfth are the snowy season.

One must distinguish them in this way,

so that medicines are prescribed without error.

⁽¹¹⁾ In accordance with those seasons,

food and drink should be regulated,

so that what enters the stomach can be digested;

only then will illnesses not arise.

⁽¹²⁾ If the climate changes,

the four great elements become disturbed.

If medicine is not administered at that time,

painful illness will certainly arise.

⁽¹³⁾ A physician who knows the four seasons,

also understands the six seasonal periods,

and knows the seven constituents of the body,

will prescribe medicine without error.

⁽¹⁴⁾ The seven constituents are chyle ⁽⁹⁷⁾, blood,

flesh, fat, bone, marrow, and brain.

One must know into which of the seven an illness has entered,

and also know whether it can be cured.

⁽¹⁵⁾ There are four kinds of illness:

those caused by wind, heat, and phlegm,

and illnesses of a combined kind.

One should know when they arise:

⁽¹⁶⁾ in spring, illnesses of phlegm arise;

in summer, illnesses of wind arise;

in autumn, illnesses of heat arise;

in winter, combined illnesses arise.

⁽¹⁷⁾ In spring, eat foods that are hot and pungent;

in summer, fatty, hot, salty, and sour foods;

in autumn, cooling, sweet, and fatty foods;

in winter, astringent, fatty, and sweet foods.

⁽¹⁸⁾ Throughout the four seasons,

if medicine, food, and drink

accord with these flavors,

illness will not arise without cause.

⁽¹⁹⁾ Illness after eating is caused by phlegm;

illness during digestion is caused by heat;

illness after digestion is caused by wind.

In this way, illnesses should be discerned.

⁽²⁰⁾ Once the root of the illness is known,

prescribe medicine according to the illness.

If its symptoms should change,

still treat the root first.

⁽²¹⁾ For wind, use oils and ointments;

for heat, promote evacuation and urination;

for phlegm, use digestion, purgation, and emesis;

for combined illness, use all three.

⁽²²⁾ When wind, heat, and phlegm are present together,

this is called a combined illness.

Although one knows when the illness arose,

one must also examine its root.

⁽²³⁾ Having examined and understood it in this way,

prescribe medicine at the appropriate time.

Only one who makes no error in food, drink, or medicine

is called a skilled physician.

⁽²⁴⁾ Furthermore, know the eight branches of medicine,

which encompass every method of treatment.

If you clearly understand these eight branches,

then treat the illnesses of others.

⁽²⁵⁾ The eight branches are acupuncture,

surgery, treatment of bodily illness,

treatment of mental illness, treatment of poisoning,

pediatrics and geriatrics,

and finally, the nurturing of life—

[these are the eight branches of medicine].

⁽²⁶⁾ First examine the patient’s form and complexion,

speech, and temperament;

then ask about dreams,

and thus discern wind, heat, and phlegm.

⁽²⁷⁾ A dry, emaciated body, with little hair on the head,

an unstable temperament,

much talking, and dreams of flying away—

these belong to the wind type.

⁽²⁸⁾ Hair turning white in youth,

profuse sweating, a tendency toward anger,

keen intelligence, and dreams of fire—

these belong to the heat type.

⁽²⁹⁾ A calm mind, an upright body,

deep thought, an oily and irritable scalp,

and dreams of water or white objects—

these belong to the phlegm type.

⁽³⁰⁾ A combined illness possesses shared characteristics,

whether of two kinds or all three;

whichever type predominates

determines the nature of the combined illness.

⁽³¹⁾ Know the root and characteristics of the illness,

diagnose it, and then prescribe medicine.

Yet only when no signs of death are seen

can one know that the illness is curable.

⁽³²⁾ When the sense faculties are disordered,

the patient scorns a skilled physician,

and becomes angry even upon seeing close friends—

these are signs of death.

⁽³³⁾ When the left eye turns white,

the tongue blackens, the bridge of the nose becomes crooked,

the rims of the ears are no longer as before,

and the lower lip droops ⁽⁹⁸⁾.

⁽³⁴⁾ The single medicine haritaki

possesses all six flavors;

it can eliminate every illness,

is the king of medicines, and has no contraindications.

⁽³⁵⁾ Furthermore, the three fruits and the three pungent substances ⁽⁹⁹⁾

are medicines that are easy to obtain;

sugar, honey, and milk

can also cure many illnesses.

⁽³⁶⁾ As for other medicinal substances,

add them according to the illness.

But first, one must have a compassionate heart

and must not scheme for wealth or profit.

⁽³⁷⁾ Your father has now explained the matters

necessary for treating illness.

If you employ them to save others,

your merit will be boundless.

Good woman, at that time the merchant’s son Jalavahana personally questioned his father and heard him explain the eight branches of medicine, the increase and decrease of the four great elements, the differences among the seasons, and the methods of prescribing medicine. Having understood these matters thoroughly, the merchant’s son considered himself capable of treating every illness. He then traveled to cities, towns, and villages, going wherever there were patients.

He gently comforted them, saying, “I am a physician! I am a physician! I am well versed in medicines that cure illness.

I shall treat you and restore you to health.” Good woman, when the people heard the merchant’s son comforting them and promising to treat their illnesses, all those suffering from grave illnesses were heartened in body and mind upon hearing his words, and experienced rare joy. Consequently, their painful illnesses subsided, their strength became abundant, and they recovered as before. Good woman, at that time there were also many patients with grave illnesses that were difficult to cure, and they immediately came to the merchant’s son to request further treatment.

The merchant’s son at once gave them medicine and instructed them to take it, and every one of them was healed. Good woman, in this way the merchant’s son Jalavahana cured many patients throughout the kingdom.

Chapter 25: The Account of Jalavahana

The Blessed One said to the goddess of the Bodhi tree, “Good woman, in the past, the merchant’s son Jalavahana treated many patients in the kingdom of King Heavenly Sovereign Light, enabling them all to recover and dwell in peace and happiness. At that time, because they were free from illness, the people performed many meritorious deeds, widely practiced generosity, and took delight in doing so. Together they went to the merchant’s son.

Each respectfully addressed him, saying, ‘Excellent, great merchant’s son! You have skillfully caused deeds of merit and virtue to flourish and increase. You have brought us greater peace, security, and longevity.

You truly are a great physician, a compassionate bodhisattva, skilled in medicine and the treatment of illness.’ Such praise spread throughout all the cities, towns, and villages.”

Good woman, the merchant’s son had a wife named Water-Firm Treasury and two sons, one named Water-Full and the other Water-Treasury. The merchant’s son took his two sons traveling. Passing through an empty marshland and a deep, perilous place, he saw carnivorous birds and beasts all flying and running in one direction.

He thought, “Why are these birds and beasts flying and running toward the same place? I should follow them and see.” He immediately followed them and came upon a great lake called Wild-Born Lake, whose water was nearly exhausted. There were many fish in the lake.

Seeing this, he gave rise to great compassion. At that time, a tree deity manifested half its body and said, “Excellent, good man! If you are indeed the man named Flowing Water, you should have compassion for the fish in this lake and give them water.

The name ‘Flowing Water’ has two meanings: first, causing water to flow; and second, bringing and giving water. You should act in accordance with your name.” The merchant’s son Flowing Water asked the tree deity, “How many fish are in this lake?” The tree deity replied, “Exactly ten thousand.” Good woman, when he heard that number, his compassion grew even greater. The lake was exposed to the blazing sun, and very little water remained.

The ten thousand fish were about to die; they turned and swam slowly. When they saw the merchant’s son, they seemed to gain hope and kept their eyes fixed upon him. Seeing this, he ran in all four directions searching for water but found none.

Looking to one side, he saw a great tree. He immediately climbed it, broke off leafy branches, and made shade for them. He then went to find the source of the lake’s water and discovered that it came from a great river named Water-Born.

At that time, fishermen on the riverbank, wishing to catch fish, had sought out a perilous place upstream and diverted the water so that it would not flow down. The place they had breached was extremely difficult to dam quickly. He thought, “This place is deep and perilous.

Even a hundred or a thousand people working for two or three months could not yet close it; how much less could I do so alone?” The merchant’s son swiftly returned to the royal city where he lived and went before the king. Placing his head and face at the king’s feet in homage, he stood to one side, joined his palms reverently, and said, “Your humble subject has treated the illnesses of all the people of the kingdom and restored everyone to health.

Just now, while traveling through an empty marshland, I saw that Wild-Born Lake was about to run dry. The ten thousand fish within it are exposed to the sun and are about to die. I respectfully implore the great king to have compassion and grant me twenty great elephants to carry water there temporarily and save their lives, just as your humble subject has restored life to so many patients.” Hearing this, the king immediately commanded a great minister, “At once provide great elephants to this king of physicians.” Obeying the command, the great minister said to the merchant’s son, “Excellent, great being!

You should personally go to the elephant stables and freely select twenty great elephants for the benefit of sentient beings.” The merchant’s son, together with his two sons, led twenty great elephants and took borrowed leather bags directly to the place where the water had been diverted. They filled the leather bags with water, had the elephants carry them back to Wild-Born Lake, and poured the water into it. The lake was thus filled once again as before.

Good woman, the merchant’s son then walked along the shores on all four sides of the lake and observed that the fish also swam along the shore after him. He thought, “Why do these fish keep following me? They must be hungry and are following me in search of food.

I should give them some.” He told his two sons, “Take the strongest elephant and hurry home. Tell your grandfather to gather everything edible in the house—including the portions belonging to your grandparents, your mother, yourselves, and the servants—and bring it all here.” Following their father’s instructions, the two sons mounted the strongest elephant and hurried home to explain the matter to their grandfather. They gathered everything edible, placed it on the elephant’s back, and quickly returned to where their father was waiting beside the lake.

When he saw his sons return, both his body and mind rejoiced. He took the food and scattered it throughout the lake.

Good woman, after the fish had eaten their fill, he thought again, “Today I have given these fish material food. May I in a future life give these fish the food of the Dharma.” He further thought, “Previously, in an empty and secluded forest, I saw a bhiksu reciting a Mahayana sutra that taught the profound Dharma of the twelve links of dependent origination. That sutra also said that sentient beings nearing death who hear the name of the Tathagata Jewel Crest will be reborn among the devas.

I should now teach these ten thousand fish the profound twelve links of dependent origination and also invoke for them the honored name of the Tathagata Jewel Crest. Yet the people of Jambudvipa are of two kinds: some have profound faith in the Mahayana, while others slander it and do not believe. I should also cause faith to arise and increase in the latter.” He thought, “I should enter the lake and proclaim the wondrous Dharma to the fish.” Having thought this, he stepped into the water and proclaimed in a loud voice: “Homage to the Tathagata Jewel Crest, who has entered nirvana—the Thus-Come One, Worthy of Offerings, Perfectly and Universally Enlightened, Perfect in Wisdom and Conduct, Well-Gone, Knower of the Worlds, Unsurpassed One, Tamer of Beings, Teacher of Devas and Humans,

Fully Awakened One, and World-Honored One.

In former times, when the Tathagata Jewel Crest was practicing the deeds of a bodhisattva, he made this vow: ‘In the lands of the ten directions, if any sentient being approaching death should hear the name of the Tathagata, then after death that being shall be reborn in the Heaven of the Thirty-Three.’” The merchant’s son then taught the wondrous Dharma to the fish. This wondrous Dharma was: “When this exists, that exists; with the arising of this, that arises.

Thus, conditioned by ignorance, formations arise, and so forth, until conditioned by birth, aging, illness, and death arise. When this does not exist, that does not exist; with the cessation of this, that ceases. Thus, with the cessation of ignorance, formations cease, and so forth, until with the cessation of birth, aging, illness, and death cease.

In this way, the entire mass of pure and extreme suffering is utterly extinguished.” After teaching this wondrous Dharma, the merchant’s son also recited the mantra corresponding to the twelve links of dependent origination: Tát da tha, vi cha ni, vi cha ni, vi cha ni, săm sơ cha ni, săm sơ cha ni, săm sơ cha ni, bi si ni, bi si ni, bi si ni, soa ha; tát da tha, na mi ni, na mi ni, na mi ni, soa ha; sa ti ni, sa ti ni, sa ti ni, soa ha; si pri sa ni, si pri sa ni, si pri sa ni, soa ha; tát da tha, vê đa ni, vê đa ni, vê đa ni, soa ha; tri si ni, tri si ni, tri si ni, u pa đi ni, u pa đi ni, u pa đi ni, soa ha; tát da tha, ba vi ni, ba vi ni, ba vi ni, soa ha; tát da tha, ja ti ni, ja ti ni, ja ti ni, soa ha;

jăm ma ni ni, jăm ma ni ni, jăm ma ni ni, soa ha. (Tadyatha vicani vicani vicani samscani samscani samscani bhisini bhisini bhisini svaha, tadyatha namini namini namini svaha, satini satini satini svaha, sprsani sprsani sprsani svaha, tadyatha vedani vedani vedani svaha, trsni trsni trsni upadhini upadhini upadhini svaha, tadyatha bhavini bhavini bhavini svaha, tadyatha jatini jatini jatini svaha, jammanini jammanini jammanini svaha).

At that time, when the Blessed One related to the great assembly the former-life account of the merchant’s son Flowing Water, the assemblies of humans and devas all exclaimed that such a thing had never occurred before. The Four Heavenly Kings, each remaining in his seat, spoke with different mouths but in one voice as follows:

⁽¹⁾ Excellent, O Venerable Shakyamuni!

You proclaim the mantra of the wondrous Dharma,

which generates merit and extinguishes offenses,

corresponding to the twelve links.

⁽²⁾ We too shall proclaim a mantra

to protect and uphold that wondrous Dharma.

Whoever opposes and defies it,

failing to accord with it properly,

⁽³⁾ shall have their head split into seven pieces,

like the blossom of the arjaka tree.

Before the Blessed One,

we now proclaim this mantra:

Tát da tha, hi ri ni, ga tê, găn đa ri, chăn đa ni, đi ri, jăm va rê, si hi ba rê, pu rê, pu rê, gu gu ma ti, khi ra ma ti, đa đim mu khi, lau ru ba, mu ru ba, ku cha mu ru kăn tê, đu ru, đu ru, đu ru, vi ri da, ai đi si, đa đê vê, đa đa vê, út tri, út tra va ti, ăn sa pra ha ti, pát ma va ti, ku su ma va tê, soa ha. (Tadyatha hirini gate gandhari candari dhiri jamvare sihibhare pure pure gugumati khiramati dadhimukhi laurubha murubha kucamurukante duru duru duru virya aidhisi dadheve dadhave ustri ustravati ansaprahati padmavati kusumavate svaha).

The Blessed One said to the Bodhi Tree Goddess, “Good woman, at that time, after the merchant’s son Jalavahana and his two sons had given water and food to the fish in the pond, expounded the Dharma to them, and led them in the recollection of the Buddha, they returned home together. Later, on the occasion of a gathering, he listened to music, became intoxicated with wine, and lay down. Meanwhile, the ten thousand fish all died at the same time and were reborn in the Trayastrimsa Heaven.

They wondered, ‘By what wholesome karma have we been reborn in this heavenly realm?’ They said to one another, ‘Previously, we fell into the animal realm on the continent of Jambudvipa and all took birth as fish. Because the merchant’s son Jalavahana gave us water and food, and also expounded to us the wondrous Dharma of the twelve links of dependent origination and its corresponding mantra, and recited for us the honored name of the Tathagata Ratnasikhin, for this reason we have been reborn here.

We should now go to the merchant’s son Jalavahana, make offerings to him, and repay his kindness.’ The ten thousand devas immediately vanished from the Trayastrimsa Heaven and appeared at the dwelling of the great physician. At that time, he was sleeping peacefully in an upper chamber. Together, the ten thousand devas placed a strand of ten thousand pearls beside his face, another strand at his feet, another at his right side, and another at his left side.

They then scattered mandarava and great mandarava flowers until they reached knee height, shed light everywhere, and played wondrous celestial music, causing everyone asleep throughout the continent of Jambudvipa to awaken. The merchant’s son also awoke. Having made their offerings, the ten thousand devas soared through the sky.

Throughout the entire realm of King Tejahprabha, wherever they went, they showered down beautiful celestial lotuses. They flew back to the former place, the pond in the deserted marsh, and scattered various celestial flowers there. Then they vanished, returned to their heavenly palaces, and enjoyed happiness as they pleased.

The next morning, King Tejahprabha asked his minister, ‘Why did the auspicious sign of a great radiance suddenly appear last night?’ The minister replied, ‘May the Great King know that a host of devas came to the home of the merchant’s son Jalavahana and offered four strands, each containing ten thousand pearls. They also scattered celestial mandarava flowers until they lay knee-deep.’ The king said to the minister, ‘Go to the home of the merchant Jaladhara and summon his son Jalavahana here.’ Obeying the command, the minister went, proclaimed the royal order, and invited him.

He immediately came before the king. The king asked, ‘Why did such a rare sign appear last night?’ He replied, ‘As this humble subject understands it, the fish in the pond must have died, just as the sutra teaches, and been reborn in the Trayastrimsa Heaven. They came to repay my kindness, and so these rare and wondrous signs appeared.’ The king said, ‘How can this be known?’ He replied, ‘I ask the Great King to send an envoy with my two sons to that pond at once to investigate whether the ten thousand fish are dead or alive.’ On hearing this, the king immediately sent an envoy and his two sons to the pond.

There they saw many mandarava flowers heaped into great piles. All the fish had died. Having seen this, they hurried back and reported everything clearly to the king.

On hearing it, the king rejoiced exceedingly and exclaimed that such a thing had never occurred before.

The Blessed One said to the Bodhi Tree Goddess, “Good woman, you should know that the merchant’s son Jalavahana of former times was none other than the Tathagata himself. The merchant Jaladhara is now the bodhisattva Ruciraketu. Of the merchant’s son’s two sons, the elder, Jalamvara, is now Rupyadhvaja, and the younger, Jalagarbha, is now Rupyaprabha.

King Tejahprabha was none other than you, good woman, the Bodhi Tree Goddess. The ten thousand fish were these very ten thousand devas. In the past, the Tathagata gave them water so that they might live and food so that they might be satisfied.

He also expounded to them the wondrous Dharma of the twelve links of dependent origination and the mantra corresponding to that wondrous Dharma, and recited for them the honored name of the Tathagata Ratnasikhin. Through such wholesome roots, they were reborn among the devas, [and continued to be reborn among the devas thereafter]. Now they have come before the Tathagata and joyfully listened to the Dharma, and the Tathagata has bestowed upon them the prediction that they will attain unsurpassed bodhi and has told them their names.

Good woman, in the past, while revolving in samsara, the Tathagata continued extensively to benefit sentient beings. He gradually brought immeasurable sentient beings to maturity in unsurpassed bodhi and bestowed predictions upon them. You should act as the Tathagata did: earnestly seek liberation and do not be heedless.”

When the great assembly heard the Blessed One speak in this way, they all understood that only by rescuing all beings through great compassion and diligently practicing austerities could one attain unsurpassed awakening. They all brought forth profound vows and joyfully accepted the teaching with faith.

Notes:

⁽⁷⁸⁾ Master Yijing noted: This mantra chapter has abbreviated and expanded forms, divisions and combinations, and discrepancies between earlier and later portions. There are many Sanskrit manuscripts. I translated according to one manuscript. Those who investigate this in the future should understand this (Taisho 16/437).

⁽⁷⁹⁾ 1. All the metrical lines in this passage may be translated differently; for example, “Homage to the Tathagatas, the wondrously eloquent heroes” ... Yet, upon consideration, such versions are not as satisfactory as the translation given here.

2. The following are some Sanskrit terms in this passage: Ô ma: Uma, Tắc kiến đà: Skanda, Ma na tư: Manasi, Thông minh dạ thiên: Ratridevata, Phệ sốt nộ thiên: Visnu, Tì ma thiên nữ: Bhima, Thị số thiên thần: Samkhyayama (?), Thất lị thiện nữ: Sisumata, Hê lị: Heli, Ha ri để: Hariti.

⁽⁸⁰⁾ Entanglements: things that bind consciousness; coverings: things that obscure the mind.

⁽⁸¹⁾ Accumulated defilements: the habitual tendencies of the afflictions.

⁽⁸²⁾ Purnabhadra: Purna-bhadra. Pancasikha: Pancasikhi.

⁽⁸³⁾ The appropriate time should properly be after dawn.

⁽⁸⁴⁾ The original text actually says “heart mantra”—a heart mantra is analogous to a heart sutra. A mantra that is the quintessence or core is called a heart mantra.

⁽⁸⁵⁾ This refers to the first half of each lunar month. In contrast, the latter half is called the dark fortnight.

⁽⁸⁶⁾ See note 68 again.

⁽⁸⁷⁾ What the dharmas are as phenomena, and what the dharmas are in their essential nature: knowledge that accords with phenomena is called yathavad-bhava-jnana (the knowledge that completely knows the full extent of the dharmas). Knowledge that accords with essential nature is called yathavad-yathata-jnana (the knowledge that correctly knows the essence of the dharmas).

⁽⁸⁸⁾ It could not be identified through research. The reading “mâu thử” merely follows the fanqie pronunciation; judging from that pronunciation, “mâu thử” may be a type of spear.

⁽⁸⁹⁾ See note 76 again.

⁽⁹⁰⁾ The title in the original text is actually “The Protection of Devas and Yaksas.” However, the contents of this chapter describe the protection offered by the eight classes of beings, especially the hosts of yaksas. Therefore, the Sanskrit title is simply Yaksa.

⁽⁹¹⁾ Sphere of conduct: the place where one goes. What the Buddha knows and what the Buddha does are called the Buddha’s sphere of conduct.

⁽⁹²⁾ The following are the Sanskrit forms of the names in verses 25–41. Lake Without Heat: Anayatapta, Sa-yết-ra: Sagara, Lord of the Su-la Golden-Winged Ones: Asura (metri causa), Phệ-sốt-nộ: Visnu, Diêm-la: Yama, Na-la-diên: Narayama, Sovereign Lord: Mahesvara, Right Understanding and Knowing: Sanjaya, Vajra Yaksha: Vajrapani, Lord of the Jewel-King Yakshas: Manibhadra, King Full of Virtue: Purnabhadra, Wilderness: Atavaka, Kim-tì-la: Kumbira, Tân-độ-la: Pingala, Yellow-Colored One: Kapila

⁽⁹³⁾ These are the Sanskrit forms of the names in verses 43–46. Commander of the Army: Citrasena, King Vi: Jinaraja, Ever Victorious: Jinarsabha, Jewel-Necked One: Manikanta, Blue-Necked One: Nilakanta, King Bột-lý-sa: Varsadhipati, Great Supreme One: Mahagrasa, Great Black One: Mahakala, Tô-bạt-noa-kê-xá: Suvarnakesin, Bán-chi-ca: Pancika, Goat-Footed One: Chagarapada, Greatly Fortunate One: Mahabhaga, Small Channel: Pranali, Protector of the Dharma: Dharmapala, Monkey King: Markada, Needle-Haired One: Suciloma, Friend of the Sun: Suryamitra, Jewel-Haired One: Ratnakesa, Great Channel: Mahapranali, Nặc-câu-la: Nakula, Sandalwood: Candana, Supreme among Desires: Kamasresta, Xá-la: Nagayasas, Snow Mountain: Hemavanta, Hundred-Peaked Mountain: Satagiri.

⁽⁹⁴⁾ These are the Sanskrit forms of the names in verse 48. A-na-bà-đáp-đa: Anavatapta, Sa-yết-ra: Sagara, Mục-chân: Mucilinda, EÁ-la-diệp: Erapata, Nan-đà: Nanda, Lesser Nan-đà: Upananda.

⁽⁹⁵⁾ The Sanskrit forms of the names in verse 50. Bà-trĩ: Vali, La-hầu-la: Rahula, Tì-ma-chất-đa-la: Vemacitra, Mẫu-chỉ-chiêm-bạt-ra: Samavara, Great-Shouldered One: Khuraskanda,

⁽⁹⁶⁾ The Sanskrit forms of the names in verses 52 and 53. Ha-lị-để: Haliti, Chiên-trà: Canda, Chiên-trà-lị: Candalika, Chiên-trĩ-nữ: Candika, Côn-đế: Danti, Hook-Toothed One: Kutadanti, Devourer of the Vital Essence of All Beings: Sarvasattojaharini.

⁽⁹⁷⁾ When food enters the stomach, on the one hand it becomes excrement and urine to be discharged, and on the other hand it becomes nutritive essence that sustains the body. “Essence” refers to this nutritive essence.

⁽⁹⁸⁾ Something is clearly missing at this point, perhaps no fewer than two or three sentences. There should have been further discussion and a conclusion concerning the signs of death before proceeding to medicines. To speak immediately of medicines here is inappropriate. Dharmaksema’s translation is no better in this respect.

⁽⁹⁹⁾ The three fruits are haritaki, amalaka, and bibhitaka. The three pungent substances are dried ginger, black pepper, and long pepper. (Taisho 39/326).