金光明最勝王經 除病品第二十四 · 白話譯文

Placement of the Whole Chapter. This chapter carries forward the question in the Bestowal of Predictions chapter concerning the past vows and conditions of the ten thousand divine princes. Its body proceeds through Flowing Water’s compassion on seeing an epidemic, his asking his father Holding Water about medicine, and his learning and then treating beings everywhere. The next chapter continues with Flowing Water rescuing fish, giving them food, and teaching the Dharma. The scripture makes the curing of illness the distant cause. The masters divide the text at different levels; their explanations are all recorded without adjudicating one by eliminating another.

I. Doctrinal-Outline Placement

Yijing’s chapter is titled 「金光明最勝王經除病品第二十四」—“The Sūtra of Golden Light, the Supreme King, Curing Illness, Chapter Twenty-Four” 〔T16n0665 0447b21〕. The chapter body begins at 0447b22 and ends on the true final line at 0448c21. It contains 1,398 Han characters and has no separate minor-section labels.

The chapter opens by carrying forward what precedes: 「是十千天子本願因緣，今為汝說。」—“I will now explain to you the causes and conditions of the past vows of these ten thousand divine princes” 〔T16n0665 0447b23〕. Huizhao therefore joins Curing Illness and Flowing Water as a pair: 「贊曰：以下二品第二廣明十千得記因緣。有二：此品明得起緣起，〈流水〉正明得記因緣。緣起分二：此初勅聽許說。」—“Commentary: the following two chapters form the second part, extensively clarifying the causes and conditions through which the ten thousand received predictions. It has two parts: this chapter clarifies the arising of the conditions, while Flowing Water directly clarifies the causes and conditions for receiving the predictions. The arising of the conditions has two parts; this first commands the listener to attend and grants that the account will be given” 〔T39n1788 0324c06〕. This is the commentator’s judgment about the relation of the two chapters; it is not rewritten as something the scripture itself says.

Huizhao opens the chapter through three gates: reason for arrival, explanation of the name, and resolution of difficulties. The discussion of the reason for arrival first says that doubt arose after the ten thousand divine princes received predictions, then assigns the respective work of the two chapters: 「除病品二十四，三門分別。言來意者，此為除疑；前品為成，勸勉說受。俱當作佛，故有授記。二士先曾聞經為記，時眾不惑；十千創始至會得記，故有疑生。前雖略答，往因總陳恐聞難解，此下更為廣說，故有〈除病〉、〈流水品〉生。然差別者，將說十千往因，故先述其緣起，即有〈除病品〉。又恐病苦妨說聽經，兼明為除，令得依學。緣起既彰，次須正辨，故〈流水品〉起。」—“Curing Illness, Chapter Twenty-Four, is distinguished through three gates. As for the reason for arrival: this removes doubt. The preceding chapter completed what went before and exhorted and encouraged teaching and reception. Because all would become buddhas, there was the bestowal of predictions. The two beings had previously heard the sūtra and received predictions, so the assembly did not wonder; the ten thousand first came to the assembly and received predictions, and thus doubt arose. Although the preceding chapter answered briefly, its general statement of past causes might be difficult for listeners to understand. The following passages therefore explain them more extensively, and thus the Curing Illness and Flowing Water chapters arise. As for their difference: because the past causes of the ten thousand are about to be explained, their conditions are first recounted, and so there is the Curing Illness chapter. Again, because the suffering of illness might obstruct teaching and hearing the sūtra, its removal is also explained so that people may rely upon and learn it. Once the conditions have been disclosed, the matter itself must next be distinguished, and so the Flowing Water chapter arises” 〔T39n1788 0324b08〕. His explanation of the name reads, 「釋名者，諸大違損云病，藥能對遣曰除，此品廣明，名〈除病品〉。」—“As for explaining the name: harmful discord among the great elements is called illness; because medicine can counteract and dispel it, this is called curing. This chapter explains the matter extensively and is therefore called the Curing Illness chapter” 〔T39n1788 0324b23〕.

For the chapter’s major body, Huizhao divides the direct account of the conditions into twelve parts: the time, the realm, the bodhisattva’s father, the conditions for studying medicine, going to his father to seek instruction, the father’s explanation, considering that he has completed his studies, declaring that he can treat others, the multitude hearing and being cured, the gravely ill making their request, all receiving medicine and being freed, and the general conclusion that illness has ceased. In the father-and-son verse dialogue, the son asks in five stanzas. The father answers in thirty-two stanzas, which the commentary divides into one stanza granting the explanation, thirty stanzas of direct exposition, and one stanza of general conclusion. The direct exposition is further divided into four stanzas establishing the seasons, thirteen stanzas directly answering, and twelve stanzas of renewed analysis. The commentary first marks 「下第六父為解釋」—“Below is the sixth part, the father’s explanation” 〔T39n1788 0325b19〕, then divides the father’s thirty-two answer stanzas into the first stanza granting the explanation, thirty stanzas of direct exposition, and a final stanza of general conclusion; within the thirty, it again distinguishes four stanzas establishing the seasons, thirteen directly answering, and twelve of renewed analysis.

At the level of line-by-line record, Zhili’s Record of the Textual Commentary on the Sūtra of Golden Light establishes a fifth division. Its heading runs across lines, and its complete opening reads 「五、釋〈除病〉、〈流水〉，二：初、釋〈除病品〉」—“Fifth, explaining Curing Illness and Flowing Water, in two: first, explaining the Curing Illness chapter” 〔T39n1786 0150b26–0150b27〕; the outline beginning on the present line reads 「〈除病〉、〈流水〉，二：初、釋〈除病品〉」—“Curing Illness and Flowing Water, in two: first, explaining the Curing Illness chapter” 〔T39n1786 0150b27〕. Later the text separately marks 「二、〈流水品〉，二：初」—“Second, the Flowing Water chapter, in two: first” 〔T39n1786 0152b15〕. This is direct evidence that Zhili’s line-by-line record outlines the two chapters as a pair. It records the structure only and does not thereby adjudicate the other outlines.

II. Alternate Translations · Collation of the Three Translations

Attested Titles and Chapter Boundaries in the Three Recensions

All three recensions contain a chapter with the corresponding title, and all recount Holding Water, Flowing Water, the inquiry into medicine, and the treatment of illness. All are therefore positive witnesses to the chapter, not witnesses to its absence:

Corresponding Names and Forms of Address across the Translations

Jeweled Victory and Jeweled Topknot, as well as “the bodhi-tree deity of the place of awakening” and “the Good Goddess, deity of the bodhi tree,” are each kept with their own witness, recorded without alteration and without adjudicating which is superior.

Alignment of the Chapter Bodies

All three recensions contain the command to listen and the past vow, the past buddha, the king in the age of the semblance Dharma, Holding Water’s medical ability, Flowing Water’s compassion on seeing an epidemic, the inquiry into medicine, the father’s reply, the son’s completion of his studies and treatment everywhere, the curing of the sick, and the concluding account of the whole kingdom. The question and answer are shorter in the two older recensions, where Flowing Water’s completion of his studies follows immediately after the father’s reply. From 「復應知八術」—“One should further know the eight arts” 〔T16n0665 0448b08〕 through 「當獲無邊果」—“will obtain boundless fruit” 〔T16n0665 0448c06〕, T16n0665 additionally contains stanzas on the eight arts, dispositions and dreams, signs of death, medicines, and exhortations. This section records only whether corresponding passages occur in the three chapter bodies; it makes no judgment of addition, deletion, or superiority.

Complete Table of Original-Character Variants between T16n0663 and T16n0664

The table below follows the event stream of Han characters in the two chapter bodies and lists all sixteen non-identical operations. Each witness retains its own punctuation divisions, which are not included in this original-character table. ∅ means only that the corresponding witness has no character; the insertion point is not a quotation.

III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye)

This section takes Huizhao’s Commentary on the Sūtra of Golden Light, the Supreme King as a mirror. The mirror illuminates the scripture’s meaning; the commentator’s outline names, resolutions of difficulties, and judgments are not written back into the scriptural text.

1. Every alternate explanation of the reason for arrival is retained. Huizhao first preserves Paramārtha’s earlier explanation in full: 「此〈除病品〉正明授記因，成〈授記品〉，傍顯釋迦修行，成〈壽量品〉。後〈捨身品〉正明釋迦之因，成〈壽量品〉。傍顯弟子修行，成〈授記品〉。」—“This Curing Illness chapter directly clarifies the cause of prediction and completes the Bestowal of Predictions chapter, while indirectly revealing Śākyamuni’s cultivation and completing the Measure of Life chapter. The later Relinquishing the Body chapter directly clarifies Śākyamuni’s cause and completes the Measure of Life chapter, while indirectly revealing the disciples’ cultivation and completing the Bestowal of Predictions chapter” 〔T39n1788 0324b16〕. He then states his own assessment while retaining two ways in which that reading could remain coherent: 「然治病為遠緣、流水為近緣，今謂義雖可爾，文勢稍疎。壽量之因，前已廣明十度等訖，何故今者復正明因？同一生修，何分遠近？為下中上義則不妨，或既勝劣勢力分遠近亦復不違，然判以為正壽量因即文疎遠。」—“Treating illness is the distant condition and Flowing Water the near condition. I now say that, although the meaning may be possible, the textual movement is somewhat remote. The cause for the measure of life has already been extensively explained through the ten perfections and so forth; why would its cause now be directly clarified again? If both are cultivation in the same lifetime, how are distant and near distinguished? There is no difficulty if they are taken as the meanings of lower, middle, and higher; nor is there a contradiction if distance and proximity are distinguished by superior and inferior efficacy. Yet to judge this the direct cause for the measure of life is textually remote” 〔T39n1788 0324b18〕. The earlier explanation, Huizhao’s critique, the reading through lower, middle, and higher, and the reading through superior and inferior efficacy are all preserved; none is selected over the others.

2. Order of question and answer. Huizhao divides Flowing Water’s five stanzas into one stanza beseeching the explanation and four stanzas making the direct request. Within the four, he further distinguishes five questions: the cause of illness, when illness arises, nourishment, treatment, and the periods in which illness begins. The father’s answers are not mechanically arranged in the order of the questions. The commentary poses and answers the issue itself: 「問：何故問答次第不同？答：因答第三食飲將養，乘便即明發動時節，故答與問次第不同。」—“Question: why do the question and answer have different sequences? Answer: while answering the third question, on nourishment through food and drink, the text takes the occasion to clarify the times of activation; therefore the answer and the question have different sequences” 〔T39n1788 0325c07〕. This is commentarial language explaining the order of the answers, not another exchange between father and son within the scripture.

3. The seven constituents and the body of illness. The scripture itself lists the taste constituent, blood, flesh, fat, bones, marrow, and brain. Huizhao supplements the explanation of the taste constituent: 「一味界者，梵云阿羅婆，在脾胃間。飲食至此分為二分：一佉羅界，即滓質，成大小便；二味界，即津味，委資身分。」—“First, the taste constituent: in the Indic language it is called Aluopo and is between the spleen and stomach. When food and drink reach this point they divide into two parts: first, the Quluo constituent, namely the dregs and substance that become feces and urine; second, the taste constituent, namely the fluids and flavors entrusted with nourishing the parts of the body” 〔T39n1788 0325b27〕. Aluopo and Quluo are retained only as ancient transmitted sound-forms; they are neither restored from a modern critical edition nor recast as terms of modern anatomy.

4. The four illnesses and three digestive times. The scripture lists wind, yellow heat, phlegm-fluid, and combined illness, and describes their activation in spring, summer, autumn, and winter and after eating, while food is being digested, and after digestion. Drawing upon the five phases, Huizhao associates phlegm with water, wind with wood, and heat with fire; he also discusses the gestation, decline, and death of illnesses and the time when a sudden outbreak can be treated. This entire layer is the commentator’s explanation. The scripture’s four illnesses, four seasons, and three successive digestive times each retain their original wording and are not renamed from the commentary.

5. The eight arts, signs of death, and medicine names. Huizhao’s list reads, 「八術者，一療被針刺法；二療破傷法；三療身疾，即前四病四鬼損；五中毒藥；六療孩童；七延壽；八養身。」—“The eight arts are: first, the method for treating those pierced by needles; second, the method for treating ruptures and wounds; third, treating bodily illness, namely the preceding four illnesses; [unnumbered,] harm by ghosts; fifth, poisoning; sixth, treating children; seventh, extending life; and eighth, nourishing the body” 〔T39n1788 0325c26〕. The transmitted numbering in the commentary goes directly from three to five. Huizhao further divides the latter passage into five parts: secret arts, the body of illness, signs of death, wondrous medicines, and exhortations. In discussing wondrous medicines he limits himself with 「此說其總，不說別治」—“This gives the general account and does not explain separate treatments” 〔T39n1788 0326a03〕. His three fruits and three pungents are preserved in full: 「三果者，一訶梨勒迦；二阿摩洛迦，亦云阿無羅迦，即舊云菴摩羅果者訛；三仳仳得迦，似阿無羅而稍大也。三辛者，一干薑、二胡椒、三畢鉢，并沙糖等十易得補治。」—“The three fruits are: first, helilejia; second, amoluojia, also called awuluojia—the old form anmoluo fruit is erroneous; third, bipidejia, which resembles awuluo but is somewhat larger. The three pungents are: first, ganjiang; second, hujiao; and third, bibo. Together with sugar and the others, these are ten readily obtained substances for restorative treatment” 〔T39n1788 0326a06〕. Amoluojia, awuluojia, and the other alternate names within the commentary are all retained; no one name is selected.

6. Compassion begins medical action. After the medicines, the scripture first admonishes, 「先起慈愍心，莫規於財利」—“First give rise to a compassionate heart; do not scheme for wealth or profit” 〔T16n0665 0448c04〕, and only then concludes that saving beings yields fruit. Huizhao treats the last stanza as an exemplary admonition and does not turn profit into a condition of therapeutic efficacy. The scriptural sequence of action—seeing suffering, arousing compassion, seeking instruction, understanding well, considering oneself capable, and going everywhere to give treatment—can be read directly from the scripture.

IV. Explanations of Various Masters

Huizhao’s Commentary on the Sūtra of Golden Light, the Supreme King

The direct commentary on this chapter is at T39n1788 0324b08–0326b01 and belongs to fascicle six. The work is attributed within the fascicle to 「翻經沙門慧沼撰」—“Composed by the scripture-translating śramaṇa Huizhao” 〔T39n1788 0318a22〕. The chapter title is at 0324b07 and is not the first character of the direct commentary; 0326b02 has already begun the next chapter. The direct commentary contains sixteen lemmatic citations and nineteen interpretive judgments. Huizhao’s cited text belongs to his commentary and is not identical with the T16n0665 base text. For example, the commentary cites 「善治方藥」—“well treats with prescriptions and medicines” 〔T39n1788 0326a18〕, while the scripture reads 「善知方藥」—“well knows prescriptions and medicines” 〔T16n0665 0448c12〕. The two works must not be interchanged.

Huizhao divides the conditions into twelve parts and explains stanza by stanza the passage from the eight arts through the exhortations at T16n0665 0448b08–0448c06. That passage can therefore be attached to the direct commentary. The final words of his direct commentary are 「下十二總結病差。」—“Below, the twelfth part generally concludes that illness has ceased” 〔T39n1788 0326b01〕.

Zhiyi’s Textual Commentary on the Sūtra of Golden Light

T39n1785 has a dedicated section for this chapter titled 「釋除病品」—“Explanation of the Curing Illness chapter” 〔T39n1785 0080b20〕, with line-by-line division and explanation at 0080b21–0082a05. Its opening judgment states, 「廣答遠緣，由醫王救疾，故言〈除病品〉。通取後〈流水品〉。文為五：一緣本、二遠緣、三近緣、四結緣、五會緣。」—“The extensive answer concerning the distant condition is given through the physician-king’s curing of illness, and hence this is called the Curing Illness chapter. It also encompasses the later Flowing Water chapter. The text has five parts: first, the basis of the conditions; second, the distant condition; third, the near condition; fourth, binding the conditions; and fifth, meeting the conditions” 〔T39n1785 0080b21〕. Zhiyi then takes the Buddha’s address to the tree deity as the basis of the conditions and the account in the age of the semblance Dharma as the distant condition. He further divides the distant condition into six: the father, the son, the people of the kingdom encountering illness, the son’s request, the father’s explanation, and knowing this and treating everywhere.

Zhiyi retains multiple explanations of the seasons. They are all recorded below in their transmitted order:

• First he places side by side the conventional four seasons and the Buddhist three seasons, then under the conventional two-by-two explanation correlates yin and yang, the five phases, and earth’s lodgment: 「父醫還答四問，初六行答四大增損、二一行半答飲食犯觸、三二行答病動時節、四八行半答治病方。就六行中，分二：初一行是佛敘父醫欲答爾、次五行正答時節。時節有二：一俗法四時，謂春夏秋冬，冬為歲末、春為歲始。而初言夏者，或可趣作此言、或可答問正是於夏。三三而說者，一時三月，謂孟、仲、季。四時，即十二月也。若依佛說法，一歲三時，謂冬、春、夏，夏為歲末、冬為歲始。何故爾？為破諸弟子著常，為開安居迦提月，故沒秋時爾。佛法三時，亦是三三說也。若二二說足滿六時者，依俗法四時，時本二月，土寄四季各十八日，本之二月只是陰陽二月。一時唯有陰陽二月，合成六時。正月二月是木王時，四月五月是火王時，七月八月是金王時，十月十一月是水王時，臘月三月是陽土寄王，六月九月是陰土寄王。欲論本月亦二二說，若論土寄王亦二二說，故言足滿六時也。」—“The physician father then answers the four questions. The first six lines answer about increase and decrease of the four great elements; second, one and a half lines answer about transgressions involving food and drink; third, two lines answer about the periods when illness is activated; fourth, eight and a half lines answer about methods of treatment. The six lines are divided in two: the first line is the Buddha’s statement that the physician father intends to answer; the next five lines directly answer about the seasons. There are two accounts of the seasons. First, the conventional system has four seasons: spring, summer, autumn, and winter. Winter is the end of the year and spring its beginning. That summer is mentioned first may simply be a casual statement, or the question being answered may specifically concern summer. ‘Spoken three by three’ means that each season has three months—the first, middle, and last—and the four seasons thus make twelve months. According to the Buddhist teaching, one year has three seasons: winter, spring, and summer. Summer is the end of the year and winter its beginning. Why is this? To break the disciples’ attachment to permanence and to establish the jieti month of the rains retreat, the autumn season is omitted. The Buddhist three seasons are also spoken three by three. As for ‘if spoken two by two, the full six periods are complete’: according to the conventional four seasons, each season originally has two months, while earth lodges in each of the four seasons for eighteen days. The original two months are simply the two months of yin and yang. Each season has only these two yin-and-yang months, which together form six periods. The first and second months are the time when wood is dominant; the fourth and fifth months are the time when fire is dominant; the seventh and eighth months are the time when metal is dominant; and the tenth and eleventh months are the time when water is dominant. The twelfth and third months are when yang earth lodges and is dominant; the sixth and ninth months are when yin earth lodges and is dominant. In speaking of the original months there is a two-by-two account, and in speaking of earth’s lodgment and dominance there is also a two-by-two account; hence it is said that the full six periods are complete” 〔T39n1785 0080c02〕.
• He also divides each of the three Buddhist seasons into an initial and a latter part: 「若依佛法解二二說者，佛法有三時，時有四月，各有初分後分。後臘月十六日至二月十五日，此初分春時；從二月十六日至二月十五日，此二月春後分。從四月十六至六月十五日，此二月是夏時初分；從六月十六至八月十五，此是夏後分。從八月十六至十月十五，此二月是冬時初分；從十月十六至臘月十五，此二月是冬後分，故言若二二說足滿六時也。」—“According to the Buddhist explanation of the two-by-two account, the Buddhist system has three seasons, each of four months, and each has an initial and a latter part. From the sixteenth day of the twelfth month through the fifteenth day of the second month, these two months are the initial part of spring. From the sixteenth day of the second month through the fifteenth day of the second month, these two months are the latter part of spring. From the sixteenth day of the fourth month through the fifteenth day of the sixth month, these two months are the initial part of summer; from the sixteenth day of the sixth month through the fifteenth day of the eighth month is the latter part of summer. From the sixteenth day of the eighth month through the fifteenth day of the tenth month, these two months are the initial part of winter; from the sixteenth day of the tenth month through the fifteenth day of the twelfth month, these two months are the latter part of winter. Thus it is said that, if spoken two by two, the full six periods are complete” 〔T39n1785 0080c20〕.
• He further preserves one explanation by yin and yang months: 「又云：正月三月是陽月，二月四月是陰月，五月七月是陽月，六月八月是陰月，九月十一月是陽月，十月臘月是陰月，故言若二二說足滿六時。」—“Another account says: the first and third months are yang months; the second and fourth are yin months; the fifth and seventh are yang months; the sixth and eighth are yin months; the ninth and eleventh are yang months; and the tenth and twelfth are yin months. Thus it is said that, if spoken two by two, the full six periods are complete” 〔T39n1785 0081a03〕.
• For “three by three, the original encompasses,” he again sets side by side the conventional system of one month encompassing others, earth’s lodgment as host and guest, the Buddhist three seasons’ incorporation of autumn, and a question-and-answer explanation of the number: 「三三本攝依俗法者，正月是春分本月，攝後兩月悉屬春分；四月為夏本月，攝後兩月悉屬夏分；七月為秋本月，攝後兩月悉屬秋分；十月為冬本月，攝後兩月悉屬冬分，三三本攝也。又云：正月二月正是春時，木於中王，土寄三月，攝屬春時；四月五月正是夏時，火於中王，土寄六月，攝屬夏時；七月八月正是秋時，金於中王，土寄九月，攝屬秋時；十月十一月正是冬時，水於中王，土寄臘月，攝屬冬時。土寄四季正時為本，各三月並攝於土，故言三三本攝，主攝於客，客是土也。依佛法言三三本攝者，本時各三月，既廢秋時，以秋之三月各配入三時，時則四月。論本則三，論攝則一，故言三三本攝也。問：四時各有三月，此是四三本攝，何謂三三本攝？答：三為一數，以三而數，故言三三為本爾。」—“According to the conventional system, ‘three by three, the original encompasses’ means this: the first month is the original month of spring and encompasses the following two months, which all belong to spring; the fourth month is the original month of summer and encompasses the following two months, which all belong to summer; the seventh month is the original month of autumn and encompasses the following two months, which all belong to autumn; and the tenth month is the original month of winter and encompasses the following two months, which all belong to winter. This is ‘three by three, the original encompasses.’ Another account says that the first and second months are properly spring, when wood is dominant, while earth lodges in the third month, which is encompassed within spring. The fourth and fifth months are properly summer, when fire is dominant, while earth lodges in the sixth month, which is encompassed within summer. The seventh and eighth months are properly autumn, when metal is dominant, while earth lodges in the ninth month, which is encompassed within autumn. The tenth and eleventh months are properly winter, when water is dominant, while earth lodges in the twelfth month, which is encompassed within winter. Earth lodges in the four seasons; the proper season is the original, and each set of three months is also encompassed by earth. Hence this is called ‘three by three, the original encompasses’: the host encompasses the guest, and the guest is earth. According to the Buddhist system, ‘three by three, the original encompasses’ means that each original season has three months. Once autumn is omitted, each of autumn’s three months is assigned to one of the three seasons, so that each season has four months. In terms of the original there are three; in terms of what is encompassed there is one. Hence this is called ‘three by three, the original encompasses.’ Question: each of the four seasons has three months, so this is four sets of three as the original and what is encompassed. Why is it called ‘three by three, the original encompasses’? Answer: three is treated as one number and the counting is done by threes; therefore it is said that three by three is the original” 〔T39n1785 0081a06〕.

After the father’s answer, Zhiyi distinguishes the two routes of lighter and graver illness: 「是第六知已遍治。文為二：一病輕聞說即差、二病重服藥方除〔云云〕。」—“This is the sixth part, knowing this and treating everywhere. The text has two parts: first, those with lighter illness hear the explanation and are immediately cured; second, those with graver illness take medicine and are thereby freed, and so forth” 〔T39n1785 0081c20〕. He afterward establishes a separate contemplation-of-mind interpretation, taking the three poisons and the like as inner illness and mindfulness of breathing, contemplation of impurity, loving-kindness, and contemplation of causes and conditions as Dharma medicine. This belongs to the contemplation-of-mind layer and is not directly stated by the scripture. The older translation on which T39n1785 is based proceeds directly from the father’s answer to the son’s completion of his studies and treatment everywhere; it has no passage that can be attached stanza by stanza to T16n0665 0448b08–0448c06, and none is invented here.

Jizang’s Commentary on the Sūtra of Golden Light

T39n1787 begins its dedicated section with 「〈治病品〉」—“the Treating Illness chapter” 〔T39n1787 0171b19〕 and continues through 0172c29; 0173a01 has already begun the Elder’s Son Flowing Water chapter. Jizang judges this chapter to be the distant condition for receiving the predictions and Flowing Water the near condition. He divides the chapter into the injunction and permission to teach and the direct teaching, then divides the direct teaching into the former-life birth and the former-life events; the former-life events are divided into the essence and the function of compassion.

For “three by three, the original encompasses,” Jizang explicitly says 「解有二師」—“there are explanations by two masters” 〔T39n1787 0172a11〕. The first master initially follows the four seasons of three months each, taking the first month as the original that encompasses the following two—the original encompassing the remainder. The same master also takes wood, fire, metal, and water as each dominant for two months while earth lodges in the four seasons—the host encompassing the guest. The second master follows the Buddhist three seasons of winter, spring, and summer, each incorporating one month of autumn to make four months. The omission of autumn is further explained in two ways: breaking attachment to permanence and establishing the later rains retreat and the jieti month. Both masters and both routes within the first master’s explanation are retained in full; none is selected.

For “two by two, the periods appear,” he likewise retains two explanations: 「者，亦有二解。第一解言：四時之中各二月日以為正時，土寄四季，各以月日攝屬陰陽合成六時。六時者，正月二月是木王現時，四月五月是火王現時，七月八月是金王現時，十月十一月是水王現時。十二月三月是陽土寄王，六月九月是陰土寄王。王名為現，故言二二現時足滿六時。第二解言：依法三時，時有四月，各有初分後分，合成六時。六時者，從臘月十六日至二月十五日，此二月是春時初分現；從二月十六日至四月十五日，此二月是春時後分現。從四月十六日至六月十五日，此二月是夏時初分現；從六月十六日至八月十五日，此二月是夏時後分現。從八月十六日至十月十五日，此二月是冬時初分現；從十月十六日至臘月十五日，此二月是冬時後分現。故言若二二說足滿六時。」—“There are likewise two explanations. The first explanation says: within the four seasons, two months in each are taken as the proper season, while earth lodges in the four seasons; each set of months is assigned to yin or yang, together forming six periods. The six periods are these: the first and second months are the appearing time when wood is dominant; the fourth and fifth months are the appearing time when fire is dominant; the seventh and eighth months are the appearing time when metal is dominant; the tenth and eleventh months are the appearing time when water is dominant. The twelfth and third months are when yang earth lodges and is dominant; the sixth and ninth months are when yin earth lodges and is dominant. Dominance is called appearing, and so it is said that ‘two by two, the periods appear, completing the full six periods.’ The second explanation says: according to the three-season system, each season has four months, divided into an initial and a latter part, together forming six periods. The six periods are these: from the sixteenth day of the twelfth month through the fifteenth day of the second month, these two months appear as the initial part of spring; from the sixteenth day of the second month through the fifteenth day of the fourth month, these two months appear as the latter part of spring. From the sixteenth day of the fourth month through the fifteenth day of the sixth month, these two months appear as the initial part of summer; from the sixteenth day of the sixth month through the fifteenth day of the eighth month, these two months appear as the latter part of summer. From the sixteenth day of the eighth month through the fifteenth day of the tenth month, these two months appear as the initial part of winter; from the sixteenth day of the tenth month through the fifteenth day of the twelfth month, these two months appear as the latter part of winter. Thus it is said that, if spoken two by two, the full six periods are complete” 〔T39n1787 0172b06〕. Both explanations remain; neither is made definitive.

Jizang finally divides the function of compassion into three: 「是大段第二。於中有三：初明善言慰喻，輕病即愈；病重者，與藥乃愈；第三合結。文相可見。」—“This is the second major section. Within it there are three parts: first, it clarifies that words of kindly reassurance immediately cure lighter illness; those whose illness is grave are cured only after being given medicine; third is the combined conclusion. The form of the text is readily apparent” 〔T39n1787 0172c27〕. Likewise, because the older translation on which he relied does not have the expanded stanzas of T16n0665, no line-by-line commentary is attached to that passage.

Zhili’s Two Works Kept at Their Respective Levels

T39n1786, Zhili’s Record of the Textual Commentary on the Sūtra of Golden Light, is a line-by-line record explaining the Textual Commentary. This chapter has an actual outline section at 0150b26–0152b15; the preceding heading “fifth, explaining Curing Illness and Flowing Water” belongs to this work. T39n1784, his Record of Gleaned Notes on the Profound Meaning of the Sūtra of Golden Light, belongs to the level of the Profound Meaning and has no line-by-line commentary on this chapter. It says only in a general discussion, 「得經力用，還護於經。以至下文正論治病、救魚飼虎，皆是此經生善滅惡力用功德。」—“Having obtained the sūtra’s efficacy, they in turn protect the sūtra. Down through the later direct discussions of treating illness, rescuing fish, and feeding the tigress, all are meritorious qualities of this sūtra’s efficacy in producing goodness and extinguishing evil” 〔T39n1784 0045a01〕. It also states the general rule 「以藥治病即對治」—“treating illness with medicine is counteraction” 〔T39n1784 0037a02〕. The two works and their two levels must not be conflated. T39n1783, the Profound Meaning of the Sūtra of Golden Light, has no line-by-line passage for this chapter and is not spuriously listed as one.

V. Terminology

Asaṃkhyeya. Yijing’s recension uses the transmitted sound-form 阿僧企耶 for an inconceivable number of past eons. It is not changed to 阿僧祇, the form in the two older recensions, nor emended from a modern Sanskrit edition.

Increase and decrease of the four great elements. The chapter explains the suffering of illness through disharmony among the four great elements and asks about their increase and decrease and the times when illness arises. This is the scripture’s medical context. The commentators additionally correlate the five phases, months, and the arising and cessation of illness; such explanations must be attributed and not merged into what the scripture directly states.

Four illnesses. Yijing’s recension lists wind, yellow heat, phlegm-fluid, and combined illness. Combined illness has wind, heat, and phlegm-fluid together, with two or three present and one predominating. The two older recensions have such translated terms as lung illness and equal division; each remains with its own witness, and neither set is used to erase the other.

Four seasons and six periods. The scripture treats three months as one season and two months as one period, listing the six periods of flowers, heat, rain, autumn, cold, and ice and snow. Zhiyi and Jizang each preserve multiple explanations through the conventional system, the Buddhist system, yin-and-yang months, and other schemes. These explanations have all been recorded in Section IV; no modern climatic conversion is used to decide among them.

Seven constituents. The scripture lists the taste constituent, blood, flesh, fat, bones, marrow, and brain. Huizhao further explains the taste constituent through the sound-forms Aluopo and Quluo. The scriptural terms and the commentator’s explanation remain distinct layers.

Eight arts. The scripture enumerates eight items: needling, ruptures and wounds, bodily illness, ghosts and spirits, malignant poisons, children, extending years, and increasing strength. Huizhao’s transmitted numbering proceeds directly from three to five.

Helile and the three fruits and three pungents. The scripture says that helile possesses six tastes, then lists three fruits, three pungents, sugar, honey, clarified butter, and milk. Huizhao names the three fruits as helilejia, amoluojia, also called awuluojia, and bipidejia; he names the three pungents as ganjiang, hujiao, and bibo. These are recorded only as ancient transmitted sound-forms and name forms, without modern pharmacological identification.

Ceasing, freeing, and returning to health. All three terms describe what the ill obtain at the end of the chapter. Some hear reassuring words and are freed from the suffering of illness; others request the physician, take wondrous medicine, and are cured; the conclusion states that illness throughout the kingdom has ceased. Zhiyi and Jizang treat these as two routes for lighter and graver illness.

VI. Similes · Rhetoric

The chapter does not open with abstract exposition but advances through three levels of dialogue: the Buddha addresses the tree deity, Flowing Water reflects inwardly, and father and son exchange questions and answers in verse. Flowing Water’s great compassion is not a static epithet. He first sees measureless beings undergoing suffering, then realizes that his aged father cannot travel everywhere, and therefore asks him for medical methods. The purpose of seeking knowledge is stated in advance: to bring beings long-lasting peace and happiness.

The father’s answer first establishes the seasons and food and drink, then distinguishes the seven constituents, the body of illness, medicinal methods, the eight arts, physical appearance and dreams, signs of death, and medicines. Yet the physician’s final standard is not technical self-sufficiency but 「先起慈愍心，莫規於財利」—“First give rise to a compassionate heart; do not scheme for wealth or profit” 〔T16n0665 0448c04〕. The chapter’s conclusion accordingly turns “knowing” into “going”: after Flowing Water understands well, he goes throughout cities, towns, and villages, first receiving the sick with words of kindly reassurance. Some are freed upon hearing his words; others are freed after taking wondrous medicine.

The simile for the king’s governance places the emphasis on parental care: 「常以正法化於人民，猶如父母。」—“He constantly transformed the people through the right Dharma, like a father and mother” 〔T16n0665 0447b28〕. This simile is expressly stated in the chapter. The chapter has no separate explicit sentence comparing medicine to the Dharma; Zhiyi’s contemplation-of-mind reading and Zhili’s explanation through counteraction are ancient commentarial illumination and must be attributed when used.

VII. Cross-Reading · Carrying Forward

Looking backward, the first sentence explicitly carries forward the Bestowal of Predictions chapter: 「是十千天子本願因緣，今為汝說。」—“I will now explain to you the causes and conditions of the past vows of these ten thousand divine princes” 〔T16n0665 0447b23〕. Looking forward, the Flowing Water chapter continues with the rescue of the fish, giving them food, teaching the twelve links of dependent arising, and the later prediction of the shoal. Huizhao therefore judges this chapter the arising of the conditions and the next chapter the direct clarification of the causes and conditions of prediction; Zhiyi says that this chapter also encompasses the later Flowing Water chapter; Jizang calls this the distant condition and the other the near condition. All three connect the two chapters, while each master retains his own outline names and interpretive movement.

Zhili’s line-by-line record writes this connection into its actual outline: 「〈除病〉、〈流水〉，二：初、釋〈除病品〉」—“Curing Illness and Flowing Water, in two: first, explaining the Curing Illness chapter” 〔T39n1786 0150b27〕; at 0152b15 it then begins 「二、〈流水品〉，二：初」—“Second, the Flowing Water chapter, in two: first” 〔T39n1786 0152b15〕. These two statements are structural evidence for cross-reading the chapters, not merely cross-references to their titles.

The point of carrying forward within this chapter is that Flowing Water has already passed from seeing suffering, arousing the mind, and seeking instruction to understanding well and treating everywhere. The next chapter does not introduce an unrelated stranger; it follows the same Flowing Water as he continues by saving living beings, giving the food of Dharma, and bringing forth the causes and conditions of prediction. At the chapter’s close, the completion of medical training therefore does not shut a door but carries the action of great compassion into the next act of rescue.

VIII. Placement of the Editions

The base text for the scriptural layer is solely the T16n0665 chapter body at 0447b22–0448c21. T16n0663 0351b24–0352b08 and T16n0664 0394c07–0395b17 are alternate-translation witnesses to the same titled chapter and corresponding body. Each recension retains its own characters, especially Jeweled Topknot and Jeweled Victory, the Good Goddess deity of the bodhi tree and the bodhi-tree deity of the place of awakening, and the sixteen original-character variants between the two older recensions; none may be conflated.

Huizhao’s direct commentary is confined to T39n1788 0324b08–0326b01. The passages around 0181c, 0182c, and 0191c are fascicle-opening tables of contents, not the direct commentary on this chapter. Zhiyi’s line-by-line commentary is at T39n1785 0080b21–0082a05; Jizang’s is at T39n1787 0171b19–0172c29; Zhili’s line-by-line record is at T39n1786 0150b26–0152b15. T39n1784 is used only as illumination from the level of the Profound Meaning, while T39n1783 has no line-by-line passage on this chapter.

Huizhao’s lemmatic citations and the scriptural text belong to two distinct works. The passage at T16n0665 0448b08–0448c06 is expanded material in Yijing’s recension; the older translations used by the ancient masters have no corresponding chapter passage, and thus no line-by-line commentary can be attached to it. The three translations, the four line-by-line commentarial layers, and the Profound Meaning layer each retain their actual boundaries.

From this placement of the editions, the chapter’s continuity also comes clearly into view: it carries forward the question about the past vows and conditions of the ten thousand divine princes; in its middle it completes Flowing Water’s seeing suffering, inquiry into medicine, completion of study, and treatment everywhere; and it opens into the same Flowing Water’s rescue of fish, giving of food, and teaching of the Dharma. Ancient outlines support a cross-reading of the two chapters, while each chapter retains its own boundary.