金光明最勝王經

CHAPTER 21: KING SUSHAMBHAVA

After the Buddha had taught the Right Treatise on Royal Dharma, he further said: “Listen attentively. I shall now speak of the causes and conditions through which, in the past, I faithfully revered this teaching of mine.” The Buddha then taught in verse:

In the past, when I was a wheel-turning king,

I relinquished this realm and the great oceans,

And all the precious treasures filling the four continents,

To make reverent offerings to the Buddhas.

Throughout immeasurable, boundless kalpas of the past,

Seeking the true and pure Dharma body,

From my most precious possessions to my physical body,

I relinquished them all without regret or attachment.

In an incalculable kalpa of the past,

There was the Perfectly Enlightened One Ratnashikhin.

After that Tathagata entered nirvana,

The lord of men, Sushambhava, appeared in the world.

Sushambhava, wheel-turning king of the four continents,

Was obeyed by all the great oceans.

At that time there was a city called Melodious Voice,

Where that wheel-turning king resided.

In a dream he heard teachings about the Buddha, the Blessed One of merit and wisdom,

And also saw Ratnarashi, the great Dharma master,

Seated in majestic dignity like the sun,

Expounding the wondrous Golden Light.

The wheel-turning king then suddenly awoke,

His entire being filled with joyful delight.

As soon as dawn broke, he left the palace

And rode in his royal carriage to the monks’ abode.

Having reverently made offerings to the noble Sangha,

The wheel-turning king inquired of the assembly:

“Is there a Dharma master named Ratnarashi

Who has attained the power to liberate beings?”

At that time the great Dharma master Ratnarashi

Was dwelling in a secluded chamber.

With right mindfulness he upheld and recited this king of sutras,

His body unmoving and his mind at peace.

The monks led the wheel-turning king

To the dwelling place of the Dharma master.

They saw him seated there in majestic dignity,

His entire body radiant with noble marks.

“Great King! This is Master Ratnarashi,

Who preserves the profound sphere of the Buddhas.

It is precisely the wondrous Golden Light,

The king of sutras, foremost among all sutras.”

The wheel-turning king immediately bowed to Ratnarashi,

Reverently joined his palms, and entreated him:

“May the dignified one whose face is like the full moon

Expound the wondrous Sutra of Golden Light.”

The Dharma master accepted his earnest request

And expounded this sutra for the wheel-turning king.

At that time, throughout the trichiliocosm,

The devas and the great assembly all rejoiced.

The king selected a spacious and pure place

And adorned it with many precious objects.

He sprinkled the entire place with sublime fragrant water

And scattered beautiful, many-colored flowers upon the ground.

He then erected a lofty, spacious seat,

Magnificently adorned with banners and parasols.

Various fragrant ointments and powdered incense

Filled the entire place with their exquisite perfume.

Devas, nagas, asuras, kinnaras,

Mahoragas, and yakshas

All came to make offerings to that lofty seat,

While the devas showered down mandarava flowers.

There also came tens of millions of devas

Who delighted in hearing the true Dharma.

As soon as the Dharma master arose from his seat,

Celestial flowers were scattered everywhere as offerings.

The Dharma master then bathed himself

And put on magnificent new robes.

He came before the Dharma seat amid the great assembly,

Joined his palms with utmost sincerity, and bowed reverently.

The lords of the devas, the hosts of devas, and celestial maidens

Scattered mandarava flowers in reverent offering,

While hundreds of thousands of wondrous celestial instruments

Resounded throughout the whole expanse of space.

At that time the great Dharma master Ratnarashi

Ascended the lofty seat and sat in the lotus posture.

He contemplated myriads of kotis of Venerable Compassionate Ones

Throughout the lands of the ten directions.

He reflected upon sentient beings suffering in pain

And aroused impartial compassion for them all.

Then, at the request of the wheel-turning King Sushambhava,

He expounded the wondrous Sutra of Golden Light.

Having heard the wondrous Dharma,

The king joined his palms and wholeheartedly rejoiced in accord with it.

Hearing this rare Dharma, tears streamed from his eyes,

And his body and mind overflowed with joyful delight.

Then the sovereign, King Sushambhava,

Wishing to make offerings to this wondrous sutra,

Reverently held up a wish-fulfilling jewel

And made a vow entirely for the sake of sentient beings:

“May Jambudvipa now

Overflow with the seven precious substances and precious necklaces.

May those who lack money and necessities

Obtain all they desire and dwell in happiness.”

As soon as he completed this vow, the seven precious substances rained down,

Filling all four great continents.

There was no lack of necklaces or other necessities,

Nor of clothing, drink, or food.

At that time the sovereign, King Sushambhava,

Seeing the four continents filled with precious objects,

Offered them to the Blessed One Ratnashikhin

And to the monks who followed his final instructions.

You should know that King Sushambhava

Was none other than I, Shakyamuni Buddha.

In the past I relinquished the great earth

And the seven precious substances filling the four continents.

As for that Dharma master Ratnarashi,

Who expounded the wondrous Dharma for King Sushambhava

And taught this sublime king of sutras,

He is now Akshobhya Buddha of the eastern direction.

Because I once heard this king of sutras,

I immediately joined my palms and rejoiced in accord with it.

Through this and the merit of offering the seven precious substances,

I attained this supremely excellent vajra body.

Adorned with a hundred meritorious marks and the color of pure gold,

It brings joy to the hearts of all who behold it.

All sentient beings delight in it,

And kotis of devas also rejoice.

In the past I was a wheel-turning king

For ninety-nine koti nayutas of kalpas.

Again, throughout immeasurable hundreds of thousands of lifetimes,

I ruled lesser realms as a human king.

For many kalpas I also became Shakra,

And I was likewise once Great Brahma.

The number of offerings I made to the Ten-Powered, Greatly Compassionate Ones

Can never be calculated.

In the past I heard this sutra and rejoiced in accord with it;

The accumulated merit is exceedingly difficult to recount.

Through this I realized bodhi

And attained the Dharma body of true and wondrous wisdom.

When the great assembly heard the Buddha teach in this way, they all praised it as unprecedented and vowed reverently to receive, uphold, and transmit the Sutra of Golden Light so that it might forever remain in the world.

CHAPTER 22: PROTECTION BY THE DEVAS AND YAKSHAS

At that time the Blessed One said to Mahashri: “If faithful men and women of pure faith wish to offer inconceivably precious gifts to the Buddhas of the past, present, and future, and also wish to comprehend the profound sphere of practice of the Buddhas of the three times, then wherever this sutra may be—whether in a city, a village, among mountains, or in a secluded wilderness—they should wholeheartedly propagate it widely for the sake of sentient beings. Those who hear the sutra should put an end to distracted thoughts and listen with utmost sincerity.” Having given this teaching, the Blessed One spoke in verse:

Those who wish to make offerings to the Buddhas

Of inconceivably precious things,

And who also wish to understand the sphere

Of the Tathagatas, profound and wondrous,

Upon seeing this

Sutra of Golden Light being expounded,

Should personally proceed

To the dwelling place of the Dharma master.

This sutra is inconceivable

And gives rise to every merit,

Carrying all kinds of sentient beings

Across the boundless sea of suffering.

I behold this king of sutras:

Its beginning, middle, and end are all sublime.

It is profound beyond all measure

And cannot be illustrated by analogy.

Even the sands of the Ganges,

The dust of the earth and the waters of the oceans,

And all the mountain rocks throughout space

Would not equal even one part of it.

Those who wish to penetrate the Dharma realm

Should first listen to this sutra,

And dwell securely and skillfully

Within the profound stupa-temple of the Dharma nature.

Within such a stupa-temple,

They behold me, the Muni,

Expounding this king of sutras

With a harmonious and delightful voice.

Through this, for inconceivable

And innumerable kotis of kalpas,

They will be born in the realms of devas and humans

And enjoy supremely wondrous bliss.

Whoever hears this sutra

Should reflect in their heart:

“I have obtained an accumulation of merit

That is boundless and inconceivable.”

Even if a great mass of fire

Extended for a hundred yojanas,

One should rush through it without fear

For the sake of hearing this sutra.

Having reached the place where it is expounded

And having heard this sutra,

All karmic offenses will be eliminated,

And all evil dreams will also cease.

Inauspicious stars, ominous manifestations,

Venomous creatures, demons, and malign spirits—

Once this sutra has been heard,

All of them will withdraw far away.

One should establish a lofty, spacious seat,

Pure and beautiful like a lotus flower.

The Dharma master should sit upon it,

Like a great dragon coiled in repose.

Having taken his seat upon the throne,

He should then expound the wondrous sutra;

Whether copying, reciting, or upholding it,

All should be done to explain its meaning.

When the Dharma master leaves the seat

And proceeds to other places,

Then, upon this very seat

Many miraculous signs appeared.

Some saw the image of the Dharma master

Still seated upon the lofty throne;

Some saw the Blessed One

Together with the bodhisattvas.

At times the form of Samantabhadra appeared,

Or that of Manjusri;

Some saw Maitreya,

His body seated upon the lofty throne.

Some saw extraordinary signs

And the forms of celestial beings,

But as soon as those forms were seen,

They suddenly vanished again.

All good things shall be accomplished,

And every undertaking shall accord with one’s wishes;

All merit shall be perfected—

Thus did the Blessed One teach.

One shall attain the highest renown,

Be able to extinguish all afflictions,

Utterly defeat invading enemies,

And always be victorious in battle.

One shall no longer have evil dreams;

Poisons and harms shall also be dispelled;

The sins created through the three kinds of karma

Shall likewise be destroyed by the power of this sutra.

One’s fame shall resound everywhere

Throughout Jambudvipa;

All enmities and resentments

Shall be entirely extinguished, with none remaining.

Even if enemies should approach,

Upon hearing one’s name, they shall immediately retreat and disperse;

There shall be no need to take up arms,

And both sides shall rejoice.

Brahma and Sakra,

The Four Kings who protect the world,

Vajrapani, the yakshas,

And the great general Samjnaya;

The naga king of Lake Anavatapta,

As well as Sagara;

The kinnara celestial musicians

And the Su-La garudas;

The goddess Mahapratibhana,

Together with the goddess Sri—

These leaders,

Each commanding a host of devas,

Always make offerings to the Buddhas

And to the inconceivable Dharma treasure;

Their hearts are ever filled with joy,

And they revere this wondrous sutra.

Today all these devas

Gave rise to this thought:

They observed the person who cultivates merit

And said to one another:

“We should regard this sentient being

As one endowed with great merit and virtue,

With strong roots of goodness and diligence,

Who shall later be born in the heavenly realms.

Desiring to hear this king of sutras,

This person has reverently come here;

Because this person honors the true Dharma,

This person makes offerings to the Dharma stupa.

Moreover, out of compassion for sentient beings,

This person brings them great benefit

And, for this profound sutra,

Becomes a vessel for the Dharma treasure.

Whoever enters this Dharma gate

Can thereby enter the Dharma-nature;

Therefore, with utmost sincerity, one should hear and receive

The wondrous Sutra of Golden Light.

This person formerly made offerings

To immeasurable hundreds of thousands of Buddhas;

Because of those roots of goodness,

This person is able to hear the Sutra of Golden Light.

This person shall be protected by the lord of devas,

The goddess Mahapratibhana,

The goddess Sri,

And the Four Heavenly Kings;

Countless hosts of yakshas,

Valiant and endowed with spiritual powers,

Shall each come from the four directions

And constantly provide protection.

The devas of the Sun and Moon, Sakra,

The deities of water, wind, and fire,

Broad-shouldered Vishnu,

Yama and Mahapratibhana—

All the devas who protect the world,

Mighty and fully endowed with awe-inspiring spiritual power,

Shall protect those who uphold this sutra,

Never leaving them by day or night.

The powerful yaksha king

Narayana, Isvara,

The leader Samjnaya,

And the twenty-eight divisions of yakshas;

Hundreds of thousands of other yakshas

Possessed of spiritual powers

Shall come to perilous places

And protect those who uphold this sutra.

Vajrapani, king of the yakshas,

Together with his five hundred attendants,

And the great bodhisattvas

Shall also come to protect this person.

The yaksha king Jewel King,

Together with King Manibhadra,

Atavaka, Kumbhira,

Pindola, and Yellow-Hued—

Each of these yakshas

Commands five hundred warriors;

Whenever they see someone hearing this sutra,

They shall all come to provide protection.

The gandharva Citrasena,

King Vi, Ever Victorious in Battle,

Jewel-Neck and Beautiful-Neck,

Together with King Brisha,

Greatly Victorious, Mahakala,

Suvarna-kesa,

Goat-Foot, Pancika,

As well as Mahabhaga,

Little Canal, Protector of the Dharma,

And the monkey king,

Needle-Hair, Sun-Ray,

And Jewel-Hair shall all come to protect them.

Great Canal, Nakula,

Candana, Victorious in Desire,

Sala, the deity of the Snow Mountains,

And the deity of Mount Sata—

All possess great spiritual powers,

Are valiant and filled with awe-inspiring might;

Whenever they see someone upholding this sutra,

They shall come together to provide protection.

Anavatapta,

The naga Sagara,

Mucilinda, Elapatra,

Nanda, and Upananda,

Foremost among the nagas

In spiritual powers and awe-inspiring virtue,

Shall protect those who uphold this sutra,

Never leaving them by day or night.

Bali, Rahula,

Vemacitrin,

Mucilinda-Campala,

Mahaskandha, and Joyful,

Together with the other asura kings

And countless celestial hosts,

Valiant and mighty,

Shall also come to protect and uphold them.

The mother-goddess Hariti,

Together with her host of five hundred yakshas,

Shall always come to protect this person,

Even while this person sleeps.

Canda, Candali,

The female yaksha Candi,

Kunti, Kutadanti,

And the spirits who drain the vitality of sentient beings—

Such spirits and deities,

Possessed of great spiritual powers,

Shall always protect those who uphold this sutra,

Never leaving them by day or night.

The goddess Pratibhana, their leader,

Together with immeasurable celestial maidens,

And the goddess Sri, foremost among them,

With her immeasurable retinue;

This goddess of the great earth,

The deities of gardens, forests, flowers, and fruits,

The deities of trees, rivers, and lakes,

Together with the deities who guard stupas—

All such devas and deities,

Their hearts filled with immense joy,

Shall come to protect

Those who uphold and recite this sutra.

Moreover, upon seeing one who upholds the sutra,

They shall increase that person’s lifespan, complexion, and strength,

Increase that person’s majestic radiance and merit,

And bestow noble marks upon that person’s body.

Should the stars and constellations manifest calamities

And bring misfortune upon this person,

Or should inauspicious omens appear in dreams,

They shall help eliminate them all.

This goddess of the great earth,

Steadfast and endowed with majestic power,

Through the power of this sutra,

Is always filled with the essence of the Dharma;

Thus the earth becomes moist and fertile

To a depth of more than one hundred yojanas.[1]

The earth goddess then causes this essence to rise,

Moistening the entire surface of the earth.

Although the great earth is exceedingly thick,

Measuring sixty-eight kotis of yojanas

Down to the vajra boundary,[2]

Its fertile essence can still rise to the surface.

By hearing this king of sutras,

One attains an accumulation of merit

And enables all the celestial hosts

To gain great benefit.

It also causes the celestial hosts

To possess majestic power and radiance;

Their hearts are always peaceful and joyful,

And no signs of decline remain.

The deities of forests, fruits, and grains

Within this realm of Jambudvipa,

Through the power of this king of sutras,

Also remain constantly joyful.

They cause rice and grain to flourish,

And flowers to bloom abundantly everywhere;

Fruits and seeds hang heavily from their branches,

Filling this entire realm.

All varieties of fruit trees

Throughout every garden and forest

Become laden with beautiful blossoms

And filled with fragrant scents.

All grasses and trees upon the great earth

Display beautifully colored flowers;

They all bear delicious, fragrant fruits,

And abundance prevails everywhere.

Immeasurable naga maidens

Within this realm of Jambudvipa

All give rise to joyful hearts

And together enter the ponds and lakes,

Where they plant padma lotuses

And pundarika lotuses;

Blue lotuses and white lotuses

Cover the surfaces of all the ponds and lakes.

Through the power of this sutra,

The sky becomes perfectly clear and blue,

With no clouds obscuring it,

And everywhere is brightly illuminated.

The sun emits light

That is perfectly pure and stainless;

Through the power of this sutra,

It shines upon every place.

Through the majestic power of this sutra,

The kings are also aided

In using Jambunada gold

To construct their palaces.

When the divine prince of the Sun appears

And sees the world rejoicing,

He casts forth great light

That illuminates all places everywhere.

All the lotus ponds

Throughout this great earth,

When illuminated by the sun,

Open and blossom completely.

The five grains and medicinal herbs

Within this realm of Jambudvipa

Are all brought to ripeness

And fill the entire great earth.

Through the awe-inspiring power of this sutra,

Wherever the sunlight reaches,

The stars and constellations remain in their proper positions,

And rain and wind arrive in their proper seasons.

Throughout this entire world,

There shall be abundance, peace, and joy;

Wherever this sutra circulates,

That place shall prosper more than other places.

Wherever the Golden Light,

This king of sutras, circulates,

If anyone reads and recites it,

That person shall gain the merit described above.”

When Mahasri and all the celestial hosts heard the Buddha’s teaching, they rejoiced immensely and vowed to devote themselves wholeheartedly to protecting this sutra and those who uphold it, enabling them to dwell in peace and happiness, free from sorrow and anxiety.

CHAPTER 23: PROPHECIES OF ENLIGHTENMENT

After the Blessed One had extensively expounded the Dharma, he further wished to confer prophecies of unsurpassed bodhi upon Ruciraketu and his two sons, Silver Banner and Silver Light. At that time, ten thousand divine princes, led by Supreme Victorious Light, came from the Heaven of the Thirty-Three to the Buddha’s dwelling place. They bowed their heads at the Buddha’s feet and then sat to one side to hear the Buddha teach the Dharma.

The Buddha then said to Bodhisattva Ruciraketu: “In a future age, after the passage of immeasurable hundreds of thousands of myriads of kotis of nayutas of kalpas, you will attain Buddhahood in a land called Golden Light. That Buddha will be named Tathagata King of the Golden Jeweled Mountain, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One.

After that Buddha enters nirvana and his Dharma also disappears, his eldest son, named Silver Banner, will succeed him as the bodhisattva destined for Buddhahood and become a Buddha. At that time, that land will be renamed Pure Banner. When Silver Banner attains Buddhahood, he will be named Tathagata Light of the Golden Banner, fully endowed with the ten epithets.

When that Buddha enters final nirvana and his Dharma also comes to an end, the younger son, named Silver Light, will next attain Buddhahood in that very land. He will be named Tathagata Golden Light, fully endowed with the ten epithets.”

When the ten thousand devas heard that the three great beings had received predictions of enlightenment, and also heard this supreme king of sutras, their hearts were filled with joy and became tranquil like empty space. The Tathagata clearly knew that the wholesome roots of the ten thousand devas had matured, and he then bestowed upon them predictions of great bodhi: “In a future age, after the passage of immeasurable hundreds of thousands of myriads of kotis of nayutas of kalpas, in the world called Most Excellent Indra Lofty Banner, you will all attain Buddhahood.

You will share the same family name and personal name, and will likewise all bear the epithet Pure-Faced Utpalā-Fragrant Mountain, fully endowed with the ten epithets. These ten thousand Buddhas will appear successively in that world.”

The goddess of the bodhi tree addressed the Buddha: “O Blessed One! These ten thousand beings came here from the Heaven of the Thirty-Three to hear the wondrous Dharma. Why has the Tathagata bestowed predictions upon them?

I have never heard that these devas, like bodhisattvas, have completely practiced the six paramitas, cultivated exceedingly difficult ascetic practices, or relinquished their heads, eyes, hands, feet, marrow, brains, wives, children, relatives, elephants, horses, carriages, male and female servants, attendants, palaces, gardens, forests, gold, silver, vaidurya, giant clamshell, agate, coral, amber, jade, conch shell, drink, food, clothing, medicines, seats, or bedding.

Nor have they, like bodhisattvas, presented offerings to hundreds of thousands of myriads of kotis of nayutas of Buddhas of the past. Only after passing through immeasurable and boundless numbers of kalpas in this manner should one receive a prediction. O Blessed One!

Through what causes and conditions, by cultivating what supreme practices and planting what wholesome roots, have these devas merely come down from their heavenly realm to hear the Dharma and, in but a brief moment, received predictions? I beseech the Blessed One to explain this so that all my doubts may be dispelled!”

The Buddha said: “It is as you have said: only through especially excellent causes, conditions, and wholesome roots, and after cultivating ascetic practices, does one receive from a Buddha a prediction of bodhi. Yet these devas have abandoned all five kinds of supremely exquisite sensual pleasures in that heavenly realm and have come here to listen to the Sutra of Golden Light. After hearing it, they gave rise to reverence, and their minds became as pure as vaidurya, without the slightest blemish. They also heard the three great bodhisattvas receive predictions from the Tathagata. Moreover, because in the distant past they cultivated the right practices of bodhi and made vast vows, today I predict that in the future they will attain unsurpassed bodhi.”

When the goddess of the bodhi tree heard the Buddha’s teaching, all her doubts vanished, and she joyfully accepted it with faith.

CHAPTER 24: CURING ILLNESS

The Buddha further said: “Goddess, listen and reflect carefully! Today I shall explain the causes and conditions of the original vows of these ten thousand devas. Immeasurable, boundless, inconceivable asamkhya kalpas ago, a Buddha named Jeweled Topknot, fully endowed with the ten epithets, appeared in the world.

After that Buddha entered nirvana and the period of the True Dharma had passed, during the period of the Semblance Dharma there was in that land a king named Light of Divine Sovereignty, who always instructed his people according to the true Dharma, caring for them like a father and mother. At that time, there was in the kingdom an elder named Water-Bearer, who was highly skilled in medicine and thoroughly understood the eight methods of treating illness.

Whenever beings suffered from illness and distress because the four great elements were out of harmony, he cured them all. The elder had a son named Flowing Water, who was handsome and upright in appearance, pleasing to everyone who saw him. He was naturally intelligent and skilled in treatises, writing, painting, calculation, and mathematics.

At that time, many beings in the kingdom were afflicted by an epidemic. Oppressed by pain and suffering, they knew no joy. Seeing this, Flowing Water gave rise to compassion and thought: ‘Immeasurable beings are being subjected to the utmost pain and suffering.

Although my father is skilled and has mastered the eight medical methods, and can treat illnesses caused by increases or decreases in the four great elements, he is now old and physically feeble. He needs assistance when walking and cannot travel to the towns and villages to treat the people. Yet today there are very many sick people who urgently need to be saved.

I should therefore go to my father and ask him about medicinal prescriptions and the essential methods of treatment. After thoroughly understanding them, I shall enter every village and town to aid beings and bring them peace and happiness.’ Flowing Water then went to his father, bowed his head in homage, withdrew to one side, respectfully joined his palms, and addressed him in verse:

I beseech you, Father, to have compassion;

I wish to save all beings.

Therefore, I now ask about medical methods;

Please teach them to me!

Why does the body decline,

And why do the great elements increase or decrease?

And at what times

Do the various illnesses arise?

How should one eat and drink

So that the body may remain at ease?

How can one ensure that within the body

The fire element does not diminish?

Beings have four kinds of illness:

Wind, bile-fever, phlegmatic fluids,

And illnesses in which these are combined;

How should they be treated?

When does wind illness manifest?

When does fever arise?

When do phlegmatic fluids develop?

When do combined illnesses occur?

When the elder Water-Bearer heard his son’s questions, he also instructed him in verse:

According to the methods of treatment

Of the ancient seers,

I shall now teach you in due order;

Listen well, so that you may save others!

The first three months are spring;

The next three months are summer;

The following three months are autumn;

The final three months are winter.

This is the division of one year

Into periods of three months.

If each season comprises two months,

One year then has six seasons.

The first two months are the season of flowers;

The third and fourth, the season of heat;

The fifth and sixth, the season of rain;

The seventh and eighth, the autumn season;

The ninth and tenth, the season of cold;

The eleventh and twelfth, the season of snow.

Having clearly understood this,

One will make no error when prescribing medicine.

One should adjust one’s food

In accordance with the season.

If what is eaten can be digested,

Illness will not arise.

When the seasons change,

The four great elements are transformed.

If no medicine is taken at that time,

The suffering of illness will certainly arise.

A physician who understands the four seasons

Must also know the six seasonal periods

And thoroughly understand the seven constituents of the body;

Only then will medicine be prescribed without error.

The seven are chyle, blood, flesh,

Fat, bone, marrow, and brain.

When illness enters these seven places,

How could one treat it without understanding them?

Beings have four kinds of illness:

Wind, bile-fever[3], phlegmatic fluids[4],

And illnesses in which these are combined;

One should know when they become active.

In spring, phlegmatic fluids are stirred;

In summer, internal wind arises;

In autumn, bile-fever increases;

In winter, combined illnesses occur.

In spring, eat astringent, hot, and pungent foods;

In summer, take salty, sour, and hot foods;

In autumn, eat cooling, sweet, and rich foods;

In winter, rich, sweet, astringent, and sour foods.

Throughout the four seasons, food, drink,

And the various medicines used

Should possess flavors such as these;

Then illness cannot arise.

Illness arising after eating is due to phlegm;

Illness during digestion is due to heat;

After digestion, illness is due to wind;

Diagnose illness according to its time.

Having understood the root cause of an illness,

Prescribe medicine according to the illness.

Even if the symptoms differ,

One should first treat the root cause.

For wind illness, use oils and ointments;

For heat, purge the bowels and promote urination;

For phlegm, one should induce vomiting;

For combined illness, use all three methods.

An illness comprising wind, phlegm, and heat

Is called a combined illness.

Although one knows when the illness arises,

One must also examine its nature.

Having examined and understood it in this way,

Administer medicine according to the season.

One who correctly gives food, drink, and medicine

Is indeed a skilled physician.

One should also understand the eight methods

Completely encompassing medical principles,

And thoroughly understanding these matters,

Only then may one treat the illnesses of sentient beings.

The eight arts are acupuncture and moxibustion,

Surgery, treating bodily illness,

Treating mental illness and poisoning,

Treating children’s illnesses, prolonging life,

And lastly, increasing physical strength.

First examine the complexion,

Speech, and temperament;

Then inquire about dreams,

And one will know whether it is wind, heat, or phlegm.

If one is emaciated, with thinning hair,

An unstable temperament,

Talks much, and dreams of flying,

That person’s illness belongs to wind.

If one’s hair turns white while still young,

One sweats profusely and is prone to anger,

Is intelligent, and dreams of fire,

That person’s illness is of the nature of heat.

If one’s mind is composed and body upright,

One thinks much, and the scalp is oily,

And one dreams of water and white objects,

That person’s illness belongs to phlegm.

A combined illness includes these natures,

Either two or all three;

Whichever nature is most excessive,

Know that to be the principal one.

Once the underlying constitution is known,

Prescribe medicine according to the illness;

Only when no signs of death appear

May it be called curable.

If the sense faculties perceive incorrectly,

One despises skilled physicians,

Becomes angry upon seeing friends,

The left eye turns white,

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

The rim of the ear becomes deformed,

And the lower lip droops—

These are signs of death.

A single haritaki fruit[5]

Fully possesses all six flavors;

It can treat every illness,

Has no contraindications, and is the king of medicines.

The three fruits and three pungent substances[6]

Are medicines easily obtained;

Granulated sugar, honey, and milk

Can also be used to treat illnesses.

As for other kinds of medicine,

Add them according to the illness;

But one must give rise to loving-kindness

And not seek wealth or profit.

I have now explained the methods

Essential for treating illness.

If you follow them to save others,

You will gain immeasurable merit.

Having asked and heard his father teach about the eight medical arts, the illnesses caused by the increase and decrease of the four great elements, disharmony in the seasons, and methods of administering medicine, Jalavahana thoroughly understood them all. Considering himself capable of treating illnesses, he traveled everywhere, from cities to every village. Wherever sentient beings were ill, he went to them and comforted them with skillful, gentle, and pleasing words. He would often say, ‘I am a physician, I am a physician! I clearly understand medicines and methods of treatment. Today I shall cure the illnesses of every one of you.’

When the people heard that Jalavahana was comforting them with skillful words and promising to cure their illnesses, the many among them who were gravely ill rejoiced upon hearing this and considered it an unprecedented occurrence. Consequently, all their painful illnesses were dispelled, their strength became abundant, and they recovered their former health. At that time, immeasurable numbers of sentient beings suffering from incurable diseases heard of this and together came to Jalavahana to request treatment. Jalavahana immediately gave them excellent medicines to drink, and their illnesses were also cured. In this way, Jalavahana cured the illnesses of immeasurable sentient beings throughout his country.”

CHAPTER 25: THE ELDER’S SON JALAVAHANA

The Buddha again told the bodhi-tree goddess: “Long ago, Jalavahana treated the painful illnesses of sentient beings in the kingdom of King Jvalanantaratejoraja and restored them to health. Having been cured, they cultivated meritorious deeds and delighted in giving generously. Together they came to the home of this elder’s son, respectfully paid homage, and said in unison, ‘Excellent, excellent!

You perform deeds that nurture merit and virtue, enabling us always to dwell in peace, security, and increasing longevity. You truly are a great and mighty king of physicians, a bodhisattva of great compassion, supremely skilled in medicine and remedies, who cures the illnesses of all sentient beings.’ These words of praise spread throughout the cities and villages. At that time, Jalavahana had a wife named Jalambugarbha and two sons named Jalambara and Jalagarbha.

One day, Jalavahana took both sons and traveled successively through the villages and cities. While passing through a desolate marshland that was perilous and frightening, they saw carnivorous birds and beasts—wolves, foxes, jackals, and vultures—all running or flying in the same direction. Jalavahana thought, ‘Why are they all running or flying in the same direction?

I should follow them and see what is happening!’ He immediately followed them. A short while later, he came upon a large pond named Atavisambhava. The pond was about to dry up, exposing great numbers of fish and shrimp.

Seeing this, he felt boundless compassion. At that moment, a tree deity manifested half of her body and said, ‘Excellent, excellent! Is your name truly Jalavahana?

If so, you should have compassion and help these fish obtain water so that they may live. The name Jalavahana has two meanings: first, causing water to flow freely; second, supplying water. You should act in accordance with your name!’

Jalavahana then asked:

– How many fish live in this pond?

The tree deity immediately replied:

– Approximately ten thousand.

Hearing this, Jalavahana felt even deeper sorrow and compassion. At that time, because of the scorching heat of the sun, very little water remained in the pond. These ten thousand fish were on the verge of death and could swim or turn only with extreme difficulty.

Upon seeing the elder’s son, the fish showed a glimmer of hope and kept their eyes fixed upon him. Seeing this, Jalavahana ran around searching for water but could find none. Noticing a tall tree nearby, he climbed it, broke off several leafy branches to shade them from the sun, and then searched for the source of the pond’s water.

After walking for a long time, he finally reached a river named Jalagama. The fishermen living along both banks, wishing to catch fish, had opened a channel at a dangerous point upstream and diverted the water elsewhere, preventing it from flowing downstream. The breach was extremely difficult to dam.

Jalavahana thought, ‘This ravine is very deep and truly perilous. Even if hundreds of thousands of people worked for three months, they might not finish the task—how much less could I accomplish it alone!’ He immediately returned to the city and sought an audience with the king. Upon entering the royal palace, he bowed before the king, stood to one side, joined his palms, and said, ‘Your Majesty, I have cured the illnesses of the people throughout the country, enabling everyone to dwell in peace and security.

One day I traveled to a desolate marsh named Atavisambhava. The water in that marsh is about to dry up, and ten thousand fish living there are scorched by the sun each day and are on the verge of death. I humbly implore Your Majesty, in your loving compassion, to grant me twenty great elephants so that I may swiftly transport water to the marsh and save the lives of those fish, just as I have bestowed renewed life upon the sick.’

The king immediately commanded a great minister of the court to provide the physician-king with all the elephants he required. Receiving the command, the minister said to the merchant’s son: “Excellent, Mahasattva! Go to the elephant stables and freely select twenty elephants to save those beings!”

Thus Jalavahana and his two sons received twenty elephants. They also went to the wine merchants’ houses and borrowed leather bags, then finally proceeded to the place where the stream had been opened, drew water, and had the elephants carry it and pour it into the dried-up pond. Before long, the pond was once again as full of water as before. The merchant’s son walked around the pond and looked upon it, while the fish gathered along the bank and swam after him. The merchant’s son thought: “Why are these fish swimming after me? They must be hungry and seeking food from me. I should give them some.”

Jalavahana then said to his sons: “Choose the strongest elephant and hasten home. Tell your grandfather that everything edible in the house—including the portions belonging to your father and mother, wives, children, and servants—may all be gathered and brought here.” The two obeyed, selected the strongest elephant, returned home, and reported this to their grandfather. They then gathered all the edible food, placed it upon the elephant’s back, and quickly returned. Seeing his sons return, Jalavahana was filled with joy. He hurriedly took the food and scattered it into the pond, enabling all the fish to eat their fill.

He then reflected: “Today I have given food and saved the lives of these fish. May I in future lives bestow the food of Dharma and save boundless beings. Formerly, beside a secluded forest, I saw a bhiksu reciting Mahayana scriptures and expounding the exceedingly profound Dharma teaching of the twelve links of dependent origination.[7] The scripture teaches: If, at the time of death, anyone hears the name of the Tathagata Ratnasikhin, that person will be reborn in the heavenly realms.

Therefore, today I should expound the profound and wondrous twelvefold dependent origination to these fish and also invoke the name of the Tathagata Ratnasikhin. In this realm of Jambudvipa there are two kinds of people: those who believe in and revere the Mahayana, and those who not only disbelieve but also revile it. Yet I should also help the latter give rise to faith.

I should enter the pond and expound the profound and wondrous essential Dharma for the fish to hear.”

He then entered the pond and proclaimed: “Namo to the Tathagata Ratnasikhin of the past, the Worthy One, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Those to Be Tamed, the Teacher of Gods and Humans, the Buddha, the Blessed One. Long ago, while cultivating the bodhisattva practices, this Buddha made the following vow: ‘If any beings throughout the lands of the ten directions, at the time of death, hear my name, then after their lives have ended they shall be reborn in the Heaven of the Thirty-Three.’”

Jalavahana then expounded the profound and wondrous Dharma to the fish: “Because this exists, that exists; because this arises, that arises. That is to say: conditioned by ignorance are formations; conditioned by formations is consciousness; conditioned by consciousness are name-and-form; conditioned by name-and-form are the six ayatanas; conditioned by the six ayatanas is contact; conditioned by contact is feeling; conditioned by feeling is craving; conditioned by craving is grasping; conditioned by grasping is becoming; conditioned by becoming is birth; and conditioned by birth are aging and death, sorrow, lamentation, pain, and distress.

Because this ceases, that ceases. That is, with the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form cease; with the cessation of name-and-form, the six ayatanas cease; with the cessation of the six ayatanas, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, aging and death cease; and with the cessation of aging and death, sorrow, lamentation, pain, and distress cease.

Thus the entire mass of suffering that constitutes the skandhas ceases.”

Having spoken, Jalavahana further recited the mantra corresponding to the twelve links of dependent origination as follows: Ta da tha, vi cha ni, vi cha ni, vi cha ni, sam so cha ni, sam so cha ni, sam so cha ni, bi si ni, bi si ni, bi si ni, sa va ha; ta da tha, na mi ni, na mi ni, na mi ni, sa va ha; sa ti ni, sa ti ni, sa ti ni, sa va ha; si po ri sa ni, si po ri sa ni, si po ri sa ni, sa va ha; ta da tha, ve da ni, ve da ni, ve da ni, sa va ha; tri si ni, tri si ni, tri si ni, u pa di ni, u pa di ni, u pa di ni, sa va ha; ta da tha, ba va ni, ba va ni, ba va ni, sa va ha; ta da tha, ja ti ni, ja ti ni, ja ti ni, sa va ha; jam ma ni ni, jam ma ni ni, jam ma ni ni, sa va ha.”

When they heard the Blessed One relate the past causes and conditions of the merchant’s son, all the gods and humans praised it as an unprecedented event. At that time, the Four Heavenly Kings present in the assembly spoke these verses together:

How marvelous, O Venerable Sakyamuni!

You proclaim the wondrous Dharma mantra,

Generating merit and dispelling evil karma,

Corresponding to the twelve links.

Now we too shall proclaim

This mantra that protects the Dharma.

If anyone should oppose it

And fail to accord with it skillfully,

That person’s head shall split into seven pieces,

Like the blossom of the Lan incense tree.

Before the Buddha, together

We proclaim this mantra:

Ta da tha, hi ri ni, ga te, gan da ri, chan da ri, di ri jam va re, si ha re, pua re, pua re, gu gu ma ti, khi ra ma ti, da di mu khi, lau ru ba, ku cha mu ru kan te, du ru, du ru, du ru, vi ri a, ai di si, da de ve, da da ve, u si tri, u si tra va ti, at sa po ra ha ti, pat ma va ti, ku su ma va te, sa va ha.

The Buddha further said to the bodhi-tree goddess: “After the merchant Jalavahana and his two sons entered the pond, gave water and food to the fish, and expounded the wondrous Dharma to them, they returned home. Later, during a festival, he watched singing and dancing, drank wine until intoxicated, and lay down. At that time, all ten thousand fish in the pond died and were reborn together in the Heaven of the Thirty-Three as devas. These devas all had the same thought: ‘Through what causes and conditions have we been reborn in this heaven?’

“They said to one another: ‘Formerly, we fell into the animal realm, assumed the bodies of fish, and lived in Jambudvipa. Because the merchant Jalavahana gave us water and food, expounded to us the profound and wondrous Dharma teaching of the twelvefold dependent origination and the dharani, and invoked for us the name of the Buddha Ratnasikhin, we have now been reborn in heaven. We should therefore go to the merchant’s home, make offerings, and repay his kindness.’

“Thus the ten thousand devas descended to Jambudvipa and went to the physician-king’s home. At that time Jalavahana was asleep in an upper chamber. The ten thousand devas placed ten thousand strings of pearls at each of four places: beside the merchant’s head, at his feet, by his right side, and by his left side. Together they then rained down mandarava flowers and mahamandarava flowers until these rose knee-deep. They emitted brilliant light and played various kinds of heavenly music that produced sounds of surpassing beauty, awakening all those sleeping soundly throughout Jambudvipa, as well as the merchant’s son himself. Having made their offerings, the devas soared into the sky and disappeared.

“Throughout the realm of King Heavenly Sovereign Light, heavenly lotus flowers rained down everywhere. The ten thousand devas then flew to the former pond, showered it with heavenly flowers, and returned to their celestial palace to enjoy the five heavenly pleasures.

“The following morning, the king asked his ministers: ‘Why did the rare auspicious sign of such brilliant light suddenly appear last night?’”

A great minister replied: “Respectfully, Your Majesty! Last night, the devas came to the house of the elder Jalavāhana and poured down forty-four thousand strings of pearls, while also scattering heavenly māndārava flowers until they reached knee-deep.” The king ordered the minister to summon Jalavāhana. Obeying the command, the minister went to his house, conveyed the royal decree, and summoned the elder’s son to an audience at court.

Jalavāhana immediately entered the palace. The king asked Jalavāhana: “For what reason did such a rare and auspicious sign appear last night?” The elder’s son replied: “As I understand it, the fish in that pond must surely have been freed from their animal bodies and born in the Heaven of the Thirty-Three. Because they came to repay their gratitude, they manifested such a rare and auspicious sign!” The king asked again: “How can this be verified?” Jalavāhana replied: “Your Majesty may send a messenger together with my two sons to investigate whether the fish have died or not.” The king immediately acted according to his words.

When the three reached the pond, they saw māndārava flowers heaped into great piles, and the fish were dead. The three returned and reported everything in full. The king rejoiced greatly and praised it as an unprecedented event.”

The Buddha further said: “Goddess, you should know that Jalavāhana of the past is now none other than I; the elder Jaladhara is now Ruciraketu; the elder son, Jalāmbara, is now Rūpyaketu; the younger son, Jalagarbha, is now Rūpyaprabha; King Sureśvaraprabha is now you, the goddess of the bodhi tree; and the ten thousand fish are the ten thousand devas to whom I granted a prediction today. In the past, I conducted water to save the fish, gave them food until they were satisfied, taught them the profound twelve links of dependent origination and the dharani, and proclaimed the name of the Tathagata Ratnaśikhin, through which they were all born in the heavenly realm.

Today they came again to my presence and joyfully heard the Dharma; therefore, I granted them predictions of unsurpassed bodhi and proclaimed their names. Goddess! In the past, while I still wandered through birth and death, I brought such vast benefit to beings.

Today the Tathagata shall likewise grant predictions to immeasurable beings, who will successively attain Buddhahood. Goddess, you should diligently seek liberation and never allow your mind to become heedless.”

Upon hearing the Blessed One’s teaching, everyone understood that it was through great compassion in rescuing beings and diligent cultivation of arduous practices that unsurpassed bodhi was attained. Therefore, they all rejoiced, faithfully accepted the teaching, and aroused a profound and earnest aspiration to seek the path of bodhi.

Notes:

[1] Yojana: an abbreviated form of the term yojana.

[2] Vajra boundary: the outermost limit of the Vajra Wheel, one of the three layers that constitute the physical world.

[3] Yellow fever: malarial fever.

[4] Phlegmatic fluid disorder: an illness involving fluid in the chest cavity, in which bodily fluids are congealed by vital energy and become elongated like sinews. If they rise into the bronchial tubes, they cause difficulty breathing or wheezing, similar to the illness commonly called phlegm retention.

[5] Harītakī: a fruit somewhat round like a hen’s egg and lemon-yellow in color, used to treat eye diseases and facilitate urination and bowel movements. It is one of the five medicines mentioned in the ancient Vinaya texts.

[6] Three fruits and three pungent substances: the three fruits are harītakī, āmalaka, and vibhītaka; the three pungent substances are ginger, pepper, and pippalī.

[7] Twelve links of dependent origination: twelve factors that mutually serve as causes and effects, causing beings to revolve through the three realms without ever escaping. These twelve factors are like an endless chain with neither beginning nor end. They are: ignorance, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, and aging and death, together with sorrow, lamentation, suffering, and distress.