Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Opening with the image of lotus pools filling and crops ripening wherever the sūtra is recited, Geshe Pema Tsering reads three chapters of the Sūtra of Golden Light in this 45-minute session. He addresses a doctrinal puzzle — how ten thousand divine sons earned a prophecy of buddhahood simply by hearing the sūtra with faith — then follows Jalavāhana, a merchant’s son learning Ayurvedic medicine from his elderly father in verse: wind, bile, and phlegm disorders mapped to the seasons and their remedies. The session’s central episode has Jalavāhana rescue ten thousand dying fish using twenty elephants, feed them, recite the twelve links of dependent origination, and send them to a heavenly rebirth. The closing reveal identifies Jalavāhana as the Buddha in a past life.
File metadata (for organising)
File: 06 S of GL 2002 04 27.mp3
UUID: 4d5764fd-91a6-4779-a796-315d031779f5
Teacher: Geshe Pema Tsering
Collection: Sūtra of Golden Light (Geshe Pema Tsering)
Date: 2002-04-27
Recorded at: Buddha House Adelaide
Duration: 44.9 minutes
Words: ~5,422
It will proceed a full hundred leagues downwards. Through the power of hearing this sūtra, it will moisten the earth upwards, and all the deities stationed in the ten directions will be satisfied with the savor of the excellent Suvarṇaprabhāsa, king of sutras. They will become more powerful, endowed with fortune, prowess, and strength. They will be blessed with happiness, satisfied with various savors. Everywhere in the Jambudvipa, the deities of fruit crop and forest will be joyful at the exposition of this sūtra here.
Crops, grasses, various flowers, various fruits, trees, parks, and forests. They will make flower beautifully and emit various perfumes. With various flowers and with various fruits, they will make grow all the grasses and the trees of the earth everywhere in this Jambudvipa. Inconceivable Naga girls will be joyful in mind. And approaching lotus lotus pools, they will plant in all the lotus pools various kinds of lotuses, blue and white.
The sky will become pure, free of smoke and masses of clouds. The quarters with darkness and dust removed will shine brilliantly. Sun shining brilliantly with its thousand rays, with its massive beams rejoicing in its deep brilliance will rise. The lordly son, offspring of the gods residing in his palace of gold will be satisfied by the sūtra. The lordly sun will rise in Jambudvipa, greatly rejoicing.
He will shine everywhere with his endless massive rays. As soon as he has risen at the sending forth of his massive rays, he will awaken the lotuses that fill the various pools. Everywhere in this Jambudvipa, he will fully and properly ripen the various crops, fruits, and plants. He will satisfy the whole earth. Then the moon and the sun will shine with distinction.
The asterisms, likewise, and rain will be will come at the proper time. There will be plenty everywhere in the whole of Jambudvipa, especially in that realm where this sūtra may be. So in the fourteenth chapter, the chapter on protection called the refuge of the yaksas in the excellent Suvarṇaprabhāsa, king of sutras. Chapter fifteen. Chapter on the prophecy concerning the ten thousand divine sons.
When this had been said, the noble goddess Bodhisattva Vimalaprabhā spoke thus to the Lord. For what cause, dear Lord, for what reason, because of whose performing accumulating, what pure merit root have these ten thousand sons of gods headed by Ananta come from the dwelling of the thirty three and entered the presence of the Lord in order to hear the Lord. For they had heard the prophecy to enlightenment for the following three good persons, that this good person realize will in future time, where numerous hundreds of thousands of millions of incalculable eons surpassing reckoning have elapsed, awakened supreme and perfect enlightenment in the Suvarṇaprabhāsa world sphere. He will be born in the world Tathāgata called Suvarnaratnakaracakra, the Arhat, fully enlightened one, perfected in wisdom and good conduct, one who has attained bliss, having knowledge of the world, supreme charioteer of men to be trained, teacher of men and of gods, lord Buddha. So it will be until when the lord Suvarnaratnakaracakra Tathāgata Arhat, fully enlightened one, has attained complete nirvana, the good law has disappeared and his teachings has altogether holy in every way disappeared.
This son called Ruciraketu, in succession to that Tathāgata will be born in the world, in that Vajradhvaja world sphere as the Tathāgata called Suvarna Jvaladvajakanabha, the Arhat fully enlightened one. So it will be until when the Tathāgata Suvarna Jvaladvajakanabha, the Arhat fully enlightened one has attained complete nirvana and his teachings has altogether holy in every way disappeared. This son called Ruciraprabha, in succession to that Tathāgata will in the Vajradhvaja world awaken to supreme and perfect enlightenment. He will be born in the world Tathāgata called Suvarna Suvarnaratnaprabhaketu, the Arhat, fully enlightened one, perfected in wisdom and good conduct, one who has attained bliss, having knowledge of the world, supreme charioteer of men to be trained, teacher of men and of gods, lord Buddha. All these were now prophesied by the lord be to supreme and perfect enlightenment.
But until then, dear lord, those ten thousand divine sons headed by Jvalanatarakaryaja had not followed extensively the bodhisattva career. It has not previously been heard that they have previously behaved according to the six perfections. It has not been heard that they have previously given up hands, feet, eyes, the supreme member, the head, beloved sons, wives, daughters. It has not been heard that they have previously given up wealth, grain, gold, gems, pearls, beryl, conches, crystal, coral, silver, gold and jewels. It has not been heard that they have previously given up food, drink, clothing, vehicles, beds, seats, dwellings, palaces, parks, ponds and pools.
It has not been heard that they have previously given up elephants, cows, horses, mares, female and male servants, just as those numerous hundreds of thousands of millions of Bodhisattvas during numerous hundreds of thousands of millions previous incalculable eons will do worship with numerous inconceivable various hundreds of thousands of acts of worship. With all the appurtenances to numerous incalculable hundreds of thousands of millions of Tathagatas, will give up all objects, will give up hands, feet, eyes, the supreme member, the head, beloved sons, wife, daughters. We’ll give up wealth, grain, gold, gems, pearl, beryl, conches, crystal, gold, coral, silver, and gold. We’ll give up food, drink, clothing, beds, seats, dwellings, palaces, parks, gardens, ponds, elephants, cows, horses, mares, female and male servants will fulfil successively the six perfections. Having fulfilled successively the six perfections, will experience numerous hundreds of thousands of blessings before they will obtain from the Lord Buddha a prophecy in the name of Tathagatahood.
For what reason then, dear Lord, for what cause, through what kind of pure merit root, have these ten thousand divine sons headed by Jvalanatarakaryaraja approached the presence of the lord here for the hearing of the law? Why has the lord now prophesied them to supreme and perfect enlightenment? Prophesied that in future time, when numerous hundreds of thousands of millions of incalculable eons have elapsed, they will awaken to supreme and perfect enlightenment in the Suvarnavajra world sphere, one after the other, with the same family and clan, and with the same name. That they will be born in the world in the ten directions a thousand Buddhas named Prasannaprabhaketu, perfected in wisdom and good conduct, having attained bliss, having knowledge of the world, supreme charioteers of men to be trained, teachers of men and of gods, lord Buddhas. When this had been said, the lord spoke thus to the noble goddess, Bodhisattva Vimalaprabhā.
There is noble goddess, this reason. There is this cause, there is this pure merit root on account of doing and accumulating, which these ten thousand divine sons headed by Jvalanatarakaryaraja have now come here from the dwelling of the thirty three to hear the law. Hearing this prophecy to enlightenment for those three good men, as soon as they had heard noble goddess, they obtained exceeding reverence, delight, and faith towards those Suvarṇaprabhāsa, king of sutras. They became so long endowed with pure mind resembling a flawless beryl. They became endowed with profound faith of mind resembling the pure vast extents of sky.
They acquired an unlimited heap of merit, a noble goddess as soon as they’d heard it. The ten thousand divine sons headed by Javalana Tārā Teru Rāja so long obtained exceeding reverence and faith towards this excellent of Suvarṇaprabhāsa, king of sutras, and became so long endowed with pure mind resembling a flawless beryl until they reached the stage of prophecy. Noble goddess, through that acquisition of the merit root due to hearing the law and and the result and as the result of the power of previous resolve, those ten thousand divine sons headed by Jvalanatarakaryaraja have now been prophesied by me to supreme and perfect enlightenment. And what noble goddess are those karmic results? So in fifteenth chapter, the chapter on the prophecy concerning the ten thousand divine sons in the Suvarṇaprabhāsa, king of sutras.
Chapter sixteen, chapter on healing illness. Formerly noble goddess in past time when incalculable and still more incalculable eons, extensive, inconceivable, immeasurable have elapsed at that time, at that moment. There appeared a Tathāgata called Ratnasikhin, an Arhat fully enlightened one, perfected in wisdom and good conduct, having attained bliss, having knowledge of the world, supreme charioteer of men to be trained, teacher of men and of gods, lord Buddha. And indeed at that time, noble goddess, at that moment, when the lord Ratnasikhin, the Tathāgata, Arhat, fully enlightened one, had attained complete nirvana, when the good law had disappeared and there was only a copy of the good law about. There was a king called Surasvara Prabha.
A law abiding king of the law, he protected his realm according to the law, not according to lawlessness. He was like a mother and father to beings dwelling in all his districts. Moreover, at that time, noble goddess, at that moment, there was in the land a king, Surasvara Prabha, a merchant called Jatimdara, a doctor, a medical man, expert in the chief elements. He was fully versed in the eightfold treatise on medicine, and indeed, at that time, noble goddess, at that moment, the merchant Jatimdara had a son called Jallavahana, a merchant’s son, handsome, fair, attractive, endowed with supreme excellence of pure complexion, expert in the various treatises, adept in all the treatises learned in writing, reckoning, and counting. And indeed, at that time, noble goddess, at that moment, they were in the land of the king of Surasvara Prabha numerous hundreds of thousands of beings afflicted with various illnesses.
Oppressed by their various diseases, they experienced pain that was wretched, severe, sharp, fierce, unpleasant. And indeed, at that time, noble goddess, at that moment, for the sake of those numerous hundreds of thousands of beings, beings afflicted with various illnesses, oppressed by various diseases, the merchant’s son, Jalabahana, produced a supremely compassionate thought. These numerous hundreds of thousands of beings afflicted with various illnesses, pressed by various diseases, are now experiencing pain that is wretched, severe, sharp, fierce, unpleasant. And this father of mine, Jatimdara the merchant, a doctor, a medical man, expert in the chief elements, fully versed in the eightfold treatises on medicine, is old, decrepit, aged, elderly, advanced in years, leaning on a stick, trembling as he walks. He cannot go to villages, cities, settlements, districts, realms, and palaces in order to free from their various diseases those numerous hundreds of thousands of beings afflicted with various illnesses, oppressed by various diseases.
What if I were now to approach my father, Jatamdara, and inquire about skills in the elements involved in diseases, so that with the skill in the elements that I have inquired about, I may go to all the villages, cities, settlements, districts, realms, and palaces, and having gone, I may free from their various diseases those numerous hundreds of thousands of beings afflicted with various illnesses, oppressed by various diseases. Moreover, at that time, noble goddess, at that moment, Jallavahana, the merchant’s son, approached the palace where his father, the merchant, was. He went up to him, did homage with his head at the feet of his father, Jatimdara, placed his hands in the gesture of reverence and stood on one side. Standing on one side, Jalabahana, the merchant’s son, asked his father, the merchant Jatimdara, about skill in the elements in the following verses. How did the senses fail the elements change?
At what time do diseases arise for corporeal beings? And how does one eat in season and out of season? The food that brings welfare, by which body fire is not by which the body fire is not harmed inside the body. How is medicine to be practiced in order to cure a disease when one has arisen due to wind, bile, phlegm or a combination of these? At what time is wind disturbed?
At what time is bile disturbed? At what time is phlegm disturbed? At what so that men are oppressed. Then indeed the merchant, Jatimdara, expounded skill in the elements to the merchant’s son, Jallah Vahana, in these verses. The rainy season is seen to be three months.
Autumn is said to be three, winter likewise three, and three too, a hot season. Thus the succession of months forms six periods. A year is said to have twelve months. A monthly period is to be viewed in twos. Food and drink are consumed accordingly, and the doctor, his skill in the period have been explained, and the senses and elements change during the division of the year.
The senses changing, the various diseases arise for corporeal beings. In that case, the doctor must have skill concerning the fourfold division into three months, the six periods in the bimonthly division, and the six elements. Food, drink and medicine are according to the sequence. Illnesses due to excessive wind occur in the rainy season. Disturbances of the bile is taught to occur in autumn.
Likewise, illness due to the combination arises in winter time. Illnesses due to the excessive phlegm arise in the hot season. In the rainy season, the characteristic tastes are fatty, warm, salty and sour. In autumn seasons, fatty, sweet and cold. In winter time, sweet, sour and fatty, and in summertime, rough, warm and bitter.
Excess inflame erupts as soon as one has eaten, excessive bile erupts after digestion, excessive wind erupts as soon as one has digested. In this manner do the three elements erupt: give strengthening to one who has wind, a purgative to remove bile, in the case of a combination give something endowed with the three qualities, and one should use emetic during a period of excess phlegm. One must know in which periods excess of wind, bile, or a combination, or excess of phlegm occur, that food, drink, or medicine must be prescribed which accords with the time, the element and the person. Thus, indeed, Jallavahana, the merchant’s son, having inquired about skill in the elements connected with the underlying causes of illness, understood the whole eightfold medical knowledge. And, indeed, at that time, noble goddess, at that moment, Jallavahana, the merchant’s son, went to all the villages, cities, settlements, districts, realms, and palaces in the land of king Sureshvara Prabha, and thus comforted all those numerous hundreds of thousands of beings afflicted with various illnesses, oppressed by various diseases.
I am a doctor. I am a doctor, so did he advertise himself. I will free you from your various diseases. As soon as they heard noble goddess, Jallavahana the merchant’s son, uttering such words as these, all those numerous hundreds of thousands of millions of beings became full of great joy. They became comforted, endowed with inconceivable joy and gladness.
At that time, at that moment, through their rejoicing, numerous hundreds of thousands of millions of beings afflicted with various illnesses, oppressed by various diseases, were freed from their various illnesses, and they became without illness and free from disease. They became endowed with such energy, strength, and prowess as before. And indeed, at that time, noble goddess, at that very moment, among those hundreds of thousands of millions of beings afflicted with various illnesses, oppressed by various diseases, whoever were afflicted with a severe illness all came to Jallah Vahana, the merchant’s son, and having come whatever medical prescriptions Jallah Vahana, the merchant’s son, enjoined upon those numerous hundreds of thousands of millions of beings afflicted with various illnesses, oppressed by various diseases, all the diseases of all those beings were thus removed. And they became without illness or with slight disease and endowed with such energy, strength, and prowess as before. And indeed, at that time, noble goddess, at that moment, in all the villages, cities, settlements, districts, realms, and palaces in the land of king Surasvara Prabha.
All those numerous hundreds of thousands of millions of beings afflicted with various illnesses, oppressed by various diseases, were freed from their various diseases by the merchant’s son, Jallabahana. So ends the sixteenth chapter, the chapter on healing illness in the Suvarṇaprabhāsa, king of sutras. Chapter seventeen. Chapter on Jalavāhana. Moreover, noble goddess, all the beings in the land of king Surasvara Prabha were made without illness with or with slight disease by the merchant’s son, Jalavāhana, and became as before in energy, strength, and body.
In the land of king Surasvara Prabha, all the beings rejoiced, played, enjoyed themselves, gave gifts, and performed merits. They honored the merchant’s son, Jalavāhana. May he be victorious. May the merchant’s son, Jalavāhana, be victorious, the great king of doctors, the healer of the diseases of all beings. He must surely be the visible bodhisattva.
He has understood the whole eightfold medical knowledge. And indeed, noble goddess, Jalavāhana, the merchant’s son, had a wife named Jalambhagabha, and indeed, noble goddess, Jalambhagabha, had two sons. One was called Jalāmbara, the other Jalagaba. Then indeed, noble goddess Jalavāhana, the merchant’s son, together with his two sons, visited successively the villages, cities, settlements, districts, realms, and palaces. Then indeed, noble goddess, at a later time, Jalabahana, the merchant’s son, arrived at a certain forest wilderness.
Then he saw, in that forest wilderness, flesh eating dogs, wolves, jackals, and flocks of crows, and other birds. They ran in that direction, where there was the pool Atavasambhava, arising in the forest. It thus occurred to him. For what reason are these flesh eating dogs, wolves, jackals, and flocks of crows and other birds running in this direction? It thus occurred to him, what if I were now to approach that region in which direction the flesh eating dogs, wolves, jackals, and flocks of crows, and other birds are running.
Then indeed, noble goddess Jalavāhana, the merchant’s son, going about in the course of his excessive visiting, reached that place where there was the pool of Atavasambhava. In that great pool, there lived ten thousand fish. There he saw many hundreds of fish deprived of water. There he produced a compassionate thought. He saw there a goddess coming out of a tree with half her body only.
That goddess spoke thus to the merchant’s son, Jalavāhana. Bravo. Bravo, noble son. Since you are called Jalavāhana, water bringer, give water to the fish. For two reasons is one called Jalavāhana, because one brings water and because one gives water.
Therefore, act according to your name. Jalavāhana said, how many, goddess, are those fish? The goddess said, there are full ten thousand fish. Then indeed, noble goddess Jalavāhana, the merchant’s son, produced in great measure supremely compassionate thought. And at that moment, noble goddess, in the pool of Atavaisambhava, there was only a little water left.
Then those ten thousand fish, having come to death’s door deprived of water, darted about. Then indeed, noble goddess, Jalavāhana, the merchant’s son, ran in the four directions. In whatever direction Jalavāhana, the merchant’s son went, in that direction, the ten thousand fish looked pitiably upon Jalavāhana. Then indeed, noble goddess, Jalavāhana, the merchant son, ran in the four directions in search of water, but he did not find water there. He looked in the four directions.
He saw not far off a great mass of trees. Climbing those trees and cutting off branches, he approached the pool. Having approached with those tree branches, he made very cool shade for those ten thousand fish. Then indeed, noble goddess Jalavāhana, the merchant’s son, investigated the arrival of water into the pool, whence the water might come. He ran in the four directions, but he did not find water.
Very quickly, he followed the stream. And indeed, noble goddess, from that pool, Atavasambhava, there was a great river called Jalagama. Whence the water came into it. And at that moment, this river had been made to fall into a great hole in such a place by a certain evil being on account of those ten thousand fish, so that there would be no further arrival of water for those fish. Seeing this, he thought, not even a thousand men could bring the river by this path.
How much less then could I alone bring it? He went back. Then indeed, noble goddess Jalavāhana, the merchant’s son, proceeding very quickly, approached king Surasvara Prabha. Having approached, he did homage with his head at the feet of the king Surasvara Prabha, and sat down on one side. He informed him of this news.
I have been I have indeed all allied the illnesses of the beings in all villages, cities, settlements, realms, and palaces in your majesty’s land. In a certain place, there is a pool called Atavasambhava. There dwell ten thousand fish deprived of water, scorched by the sun. May your majesty give me twenty elephants so that I may give to those who are in the animal state life such as is given to men. Then king Surasvara Prabha ordered his ministers, give to the great king of doctors twenty elephants.
The ministers said, go to the elephant house, great being. Take twenty elephants. Act for the welfare of beings. Then indeed, noble goddess, the merchant’s son, Jalabahana, together with his sons, Jalāmbara and Jalagaba, took twenty elephants from the elephant keepers. Taking a hundred leather bags, he returned to where the great river called Jalagama flows.
Having come there, he filled those leather bags with water, raised the water on the back elephants, and went very quickly to the pool, Atavasambhava. Having come, he took the water down from the back of the elephants, filled the pool in the four directions with water, and walked about in the four directions. Wherever Jalavāhana at the merchant’s son son went, those ten thousand fish hastened after him. Then indeed, noble goddess, his thought occurred this thought occurred to Jalavāhana, the merchant’s son. Why do these ten thousand fish hasten after me?
Next, this occurred to him. No doubt these fish, oppressed by the fire of hunger, are seeking food from me. What if I were now to give them food? Then indeed, noble goddess, Jalavāhana, the merchant’s son, spoke thus to his son, Jalāmbara. Go, noble son, to your own dwelling, mounting the swiftest elephant of all, and having arrived very quickly, speak thus to your grandfather, the merchant.
Grandfather, Jalabahana speaks thus. Whatever food may be ready in this house for parents, brothers, sisters, female and male servants, and workmen, make it all into a single bundle. Put it on the Jalabahana’s elephant and dispatch them quickly to Jalabahana. Then indeed, his son, Jalāmbara, mounted the elephant and went off quick very quickly. He approached his own dwelling, and having approached it, he made known this message to his grandfather in detail.
The grandfather dispatched everything as previously mentioned to Jalāmbara. Then indeed, his son Jalāmbara raised this food upon the elephant’s back, mounted the elephant, and went to the pool Atavasambhava. Jallavahana saw that his son, Jallambara, had arrived, and seeing him, he was contented and happy. He took the food from his son, chopped it up, and threw it in that pool, and satisfied those ten thousand fish. Thus it occurred to him.
It had been heard by me that at another moment of time, in a forest retreat, a monk maintaining the Mahāyāna said, whoever should at the time of death hear the name of the Tathagatas fully enlightened one, will be reborn in the blissful world of heaven. What if I were now to expound to those fish the profound law of origination by dependence. I will make them hear the name of the Tathagatas Ratnasikhin, the Arhat, the fully enlightened one. And at that moment, in Jambudvipa, the views of beings were twofold. Some believed in the Mahāyāna, others despised it.
Then indeed, at that time, Jalavāhana, the merchant’s son, placed both his feet in that pool as far as the knee and solemnly spoke thus, homage to the lord Ratnasikhin, the Tathagatas, the Arhat, the fully enlightened one, who, while formerly practicing the bodhisattva career, made his resolve: Whoever in the ten directions should be at time of death, hear my name, will transmigrate thence, and will be reborn to the same lot as the thirty three gods. Then indeed, Jalavāhana, the merchant’s son, expounded this law to those who were in the animal state. When this arises from this, from the origination of this, this originates. Now, predispositions are the result of ignorance. Consciousness is the result of predisposition.
Individual individuality is the result of consciousness. The six senses are the result of individuality. Individuality. Contact is the result of the six senses. Feeling is the result of contact.
Craving is the result of feeling. Grasping is the result of craving. Arising is the result of grasping. Birth is the result of arising. As the result of birth, there is there arise old age, death, grief, lamentation, woe, despair, and trouble.
Thus is the origin of this whole great mass of evil. Now, from the cessation of ignorance comes the cessation of predispositions. From the cessation of predispositions, the cessation of consciousness. From the cessation of consciousness, the cessation of individuality. From the cessation of individuality, the cessation of the six senses.
From the cessation of the six senses, the cessation of contact. From the cessation of contact, the cessation of feeling. From the cessation of feeling, the cessation of craving. From a cessation of craving, the cessation of grasping. From a cessation of grasping, the cessation of arising.
From the cessation of arising, the cessation of birth. From the cessation of birth, the cessation of old age, death, grief, lamentation, woe, despair, and trouble. Thus is the cessation of this whole great mass of evil. So, noble goddess, did Jalavāhana, the merchant’s son, at that time, at that moment, preach his sermon on the law to those who were in the animal state, and then he returned to his home with his sons Jalāmbara and Jalagaba. Then, at a later period of time, Jalavāhana, the merchant’s son, having enjoyed a great festival, lay on his bed intoxicated with intoxicating liquor.
At that time, at that moment, the appearance of a great sign occurred, when at the end of the night, those ten thousand fish having died were reborn to the same lot among the thirty three gods. And as soon as they had been reborn, there arose in their mind a reflection of the following kind. By reason of what good act have we been reborn here among the thirty three gods, It occurred thus to them. In that Jambudvipa, we were ten thousand fish. While we were in the animal state, we were satisfied with abundant water by the merchant’s son, Jalavāhana, and with excellent food.
And he preached to us the profound law of origination by dependence, and made us hear the name of the Tathagatas Ratnasikhin, the Arhat, the fully enlightened one. By reason of that good act, for that reason, we have we have been reborn here among the gods. Wherefore now, we will go to Jalavāhana, the merchant’s son. Having gone, we would do homage to him. Then those ten thousand divine sons disappeared from among the thirty three gods.
They stood in the house of the merchant’s son, Jalavāhana. And indeed, at that moment, Jalavāhana, the merchant’s son, was lying on his bed. Those divine sons placed ten thousand pearl necklaces beside his head. They placed ten thousand pearl necklaces at the sole of his foot. They placed ten thousand pearl necklaces at his right side.
They placed ten thousand pearl necklaces at his left side. There rained down a great shower of mandara flowers and maha mandara flowers, and divine drums were struck so that all the men in Jambudvipa awoke, and Jalavāhana, the merchant’s son, awoke. Then the ten thousand divine sons came along the path of birds and the divine sons, raining down a rain of mandarava flowers in different places in the land of king Surasvara Prabha, came to the pool, Atavasambhava, raining down on that great pool of great shower of mandarava flowers, they disappeared in that very spot. Having returned to their abode among the gods, they rejoiced there with the five qualities of desire played and frolicked. They experienced great glory and great fortune.
And in Jambudvipa night turned to day. Then indeed, king Surasvara Prabha inquired of his astrologers and high officials. Why did those signs appear last night? They said, may it please your majesty to know, in the house of the merchant’s son, Jalavāhana, there rained down forty thousand pearl necklaces, and there descended divine showers of mandarava flowers. The king said, sirs, summon Jalavāhana, the merchant’s son, with kind words.
Then the astrologers of high officials went to Jalavāhana’s house, and having gone, spoke thus to Jalavāhana, the merchant’s son. King Surasvara Prabha has invited you. Then Jalavāhana, the merchant’s son, together with the high officials, went to the king Surasvara Prabha. The king asked, Jalavāhana, do you know why such signs appeared last night? Then Jalavāhana, the merchant’s son, spoke thus to king Surasvara Prabha.
I know, your majesty. Assuredly, it was the ten thousand fish who have died. The king said, how do you know? Jalavāhana said, let Jalāmbara go, your majesty, to the pool and see whether those ten thousand fish are alive or dead. The king said, so be it.
Then Jalavāhana, the merchant’s son, spoke thus to the son, Jalāmbara. Go, son. Look in the pool Atavasambhava and see whether those ten thousand fish are alive or dead. Then Jalāmbara, his son, went very quickly to the pool Atavasambhava, and approaching it, he saw that those ten thousand fish had died. And seeing a great shower of mandarava flowers, he returned again and said to his father, they are dead.
Then Jalavāhana, the merchant’s son, hearing those words from his son, Jalāmbara, went to the king, Surasvara Prabha, and revealed this news in detail. May it please you, your majesty, to know that the ten thousand fish are dead and have been reborn among the thirty three gods? It was by their power over us that such auspicious signs appeared last night, that in your our house, forty thousand pearl necklaces and divine mandarava flowers were rained down. Then the king became joyful, contented, delighted, happy. Then indeed, the Lord again spoke thus to the noble goddess, Bodhisattva Vimalaprabhā.
If noble goddess, you should think then that he was another, he was at that time, at that moment, the king called Surasvara Prabha. Yet again, it is not to be viewed thus. Why is that? Dandapani. The Sakyan was, at that time, at that moment, the king called Surasvara Prabha.
If noble goddess, you should think then that he was another. He was at that time, at that moment, the merchant called Jatimdara. Yet again, it is not to be viewed thus. Why is that king Śuddhodana was, at that time, at that moment, the merchant called Jatimdara? If noble goddess, you think you should think then that he was another, He was, at that time, at that moment, the merchant’s son called Jalavāhana.
Yet again, it is not to be viewed thus. Why is that? I was at that time, at that moment, Jalavāhana, the merchant’s son. If noble goddess, you should think then that she was another, She was, at that time, at that moment, his wife called Jalambagarbha. Yet again, it is not to be viewed thus.
Why is that? Gopa, the Sakya daughter, was at that time, at that moment, the wife of Jalavāhana, the merchant’s son, called Jalambagarbha. Rahula was, at that time, at that moment, his son called Jalāmbara. The noble Ānanda was, at that time, at that moment, his son called Jalagabha. If, noble goddess, you should think then that they were others.
They were, at that time, at that moment, the ten thousand fish. Yet again, it is not to be viewed thus. Why is that? Those ten thousand divine sons headed by Jvalanatarakaryaraja were at that time, at that moment, the ten thousand fish, who were satisfied with water and with excellent food by me, and to whom I preached the profound law of origination by dependence, and whom I made to hear the name of the Tathagatas, Ratnasikhin, the Arhat, the enlightened one.