燈指因緣經

If one sows even a few wholesome seeds in an excellent field of merit, one will enjoy happiness among humans and devas and later attain the fruit of nirvana. Therefore, the wise should diligently cultivate wholesome karma. That field of merit is the Buddha. His body shines brilliantly like a mountain of pure gold, adorned with merit and wisdom. With his perfect eyes, he clearly sees the capacities of sentient beings. He is a radiant lamp for the darkened world and a spiritual friend to ignorant beings. Replete with wholesome merit, his fame resounds everywhere. The World-Honored Muni is the refuge of sentient beings. Therefore, if humans and devas single-mindedly cultivate merit, they will all receive wholesome rewards.

In ancient times, the city of Rajagriha was surrounded by five mountains. It was the capital of Magadha and the center of the Five Regions of India. Its roads, lanes, and streets were as spacious as palace gardens.

It had magnificent towers, splendid chambers, and lofty, broad, bright eaves surrounded by balustrades. There were also exceedingly beautiful and delightful forest lakes, their water crystal clear and temperate, connected to rivers through which water flowed in and out. The trees grew densely; their branches and leaves flourished, and their abundant flowers and fruit obscured even the sun and moon.

Whenever the wind blew, the flowering groves released a wondrous fragrance that spread throughout the city. Those of supreme wisdom who practiced the holy life regarded this place as extraordinarily magnificent, capable of bringing joy to the mind, and therefore gathered there from afar.

At that time, the ruler of this city was King Ajatashatru. The King's virtue was renowned everywhere, and people near and far turned toward him. Because he governed the country according to the true Dharma, many people practiced goodness.

Consequently, the kingdom was stable and enduring, its population abundant, peaceful, joyful, and happy. At that time, there lived in the city an exceedingly wealthy elder whose granaries and treasuries were as full as those of Vaishravana,[1] but he had no son to continue his line. The elder made offerings to the deities and prayed for a son.

Before long, his wife conceived and, after the full ten months, gave birth to a boy. Because this child had planted merit and virtue in a previous life, as soon as he emerged from his mother's womb, one of his fingers emitted a brilliant light that illuminated a distance of ten miles. The elder and his wife were delighted.

They immediately held a great assembly, gathered their relatives, and invited physiognomists to name the child. Because light shone from the child's finger, they named him Lamp-Finger.

Everyone at the assembly who saw the child's extraordinary mark praised it as unprecedented. At that time, the brahmin Vasu was present. He had memorized the four Vedas, was widely learned and broadly knowledgeable, and there was nothing he did not know.

Seeing the child's countenance and extraordinary mark, he smiled and said, “This child must be an incarnation here of the deva Narayana,[2] Shakra Devendra,[3] the Solar Deva, or some other greatly virtuous deity!” Hearing this, the child's parents became doubly joyful and immediately held a great assembly of giving, cultivating merit for seven days and seven nights. Word of this passed from person to person until the entire country heard: “The elder has fathered a child endowed with merit.” The good news spread far and reached the King's ears.

When the King heard of this, he ordered that the child be brought into the palace. Receiving the command, the elder carried his son to the palace gate. The King happened to be holding a banquet with various kinds of music being performed.

No one announced the elder, so he could not obtain an audience. Then the child's finger emitted light that shone directly into the royal palace, upon the King's body, and throughout all the palace buildings, turning everything a brilliant golden color. The light filled the royal palace as great waters inundate everything.

Astonished, the King asked, “From where has this light suddenly come to shine into my palace? Could the World-Honored One have come to my gate wishing to teach sentient beings? Could some greatly virtuous deity, Shakra Devendra, the Solar Deva,[4] or another such being have arrived?”

The King then sent someone outside the gate to investigate. After looking, the man returned and reported:

“Your Majesty earlier commanded that an infant be brought into the palace. They are now carrying him and waiting outside the gate. The child's hand rests upon his nurse's shoulder, and his finger is emitting a light that penetrates as far as this place. That is the source of the radiance.”

The King immediately commanded:

“Bring the child in at once!”

On seeing the child, the King was greatly astonished. He took the child's hand and examined his features. After observing him closely, the King said:

“The six heterodox teachers say that cause and effect do not exist. Their claim is truly false! If cause and effect did not exist, how could there be such a child?

From birth he has possessed a surpassingly extraordinary appearance, and his finger emits brilliant light. From this we know that those heterodox teachers seek to make sentient beings fall into the lower realms! This child certainly was not spontaneously created by Ishvara, nor is he a divine being naturally born.

He must have obtained this wholesome reward through merit from a former life. Thus we know that the Buddha's words are true and not false! The Buddha teaches the various conditions of karma by which the world is established.

How astonishing it is that sentient beings see karmic retribution with their own eyes and yet fail to cultivate merit!”

The King further said:

“We still do not clearly know whether the light from this finger might be produced by the sun. If we wish to test it, we must wait until midnight.”

That evening, the King had the child placed upon an elephant and sent ahead, while he led his ministers behind into the garden. The light issuing from the child's finger made every dark place bright. Everyone looked throughout the garden and clearly saw the birds, beasts, flowers, and fruit just as in daytime.

Seeing this, the King was deeply moved and exclaimed, “How true and wondrous are the Buddha's teachings! Today I deeply believe in cause and effect and see how foolish and deluded the six heterodox teachers are. Therefore, I must esteem the Buddha all the more!”

Then Jivaka said to the King:

“In the sutras of definitive meaning, the Buddha taught: ‘Because one does not see karma, stinginess arises; because one sees karma, stinginess is forever eradicated.’ Having now seen Lamp-Finger's meritorious reward, even a poor person should devote all his possessions to cultivating wholesome karma—how much more should the wealthy cultivate merit!” While they were discussing this, day broke, and the King brought Lamp-Finger back into the palace. Filled with joy, the King bestowed many precious treasures upon the elder and permitted him to return home.

Lamp-Finger gradually grew to adulthood. The elder selected a daughter from a family as powerful and distinguished as his own and arranged her marriage to his son. The elder was wealthy, fully observant of propriety, and his household was harmonious; his property increased day by day. Yet in the world, whatever flourishes must decline, and whatever comes together must separate. One day, the elder and his wife both died. Just as the light disappears when the sun sets, and moonlight is no longer visible when the sun rises; just as even a fierce fire dies when the wood has become ashes; so strength and beauty are destroyed by illness, youth is taken away by old age, and precious life is carried off by death.

After his parents died, the means of maintaining the household gradually deteriorated. From childhood onward, Lamp-Finger had been accustomed to an affluent, leisurely life and knew nothing of managing family affairs. Moreover, he associated with bad friends, gave free rein to his inclinations, became infatuated with wine and sensual pleasure, and spent money without restraint. No one managed the wealth in his treasuries, and it gradually diminished like the moon waning after it has become full.

According to the laws of that country, a great annual assembly was held at Mount Panchu. On that occasion, Lamp-Finger dressed with extreme extravagance and brought musicians with him. Everything about his retinue was stately and beautiful, like royalty attending the gathering. Seeing Lamp-Finger thus, everyone showed him respect and praised him. All at the assembly rejoiced, drank wine together, and indulged themselves in pleasure. Bells and drums resounded; instrumental music and singing were performed together; dancing filled the theatrical grounds, and revelry spread across the countryside. The sounds of merriment shook the mountains and forests.

A band of robbers behind the mountain saw that Lamp-Finger had attended the assembly and had not yet returned. They broke into his house and stole all his property. Lamp-Finger did not return until evening.

Seeing that everything had been plundered and only an empty house remained, he collapsed unconscious upon the ground in grief. Those nearby sprinkled water over him, and only then did he revive. Weeping sorrowfully, Lamp-Finger thought, “In the past, my father employed many means to establish this household.

Only through hardship did he accumulate money, precious objects, and full treasuries. My father created that wealth and fathered only me, hoping to have someone to whom he could entrust the family estate. Why did I fail to continue my father's work and instead wander about idly, allowing others to deceive and dispossess me?

In a moment, the property my father left has vanished, the granaries and treasuries are empty, and the livestock has scattered. Looking about this house, only I remain. The necklace upon my body and even the carriage and horses may be exchanged for food and used in emergencies, but what shall I do once all of those are spent?”

At that time, the light from Lamp-Finger's finger also disappeared. His wife, disgusted by poverty and lowliness, abandoned him. All his servants fled, and his relatives and neighbors severed relations with him.

Those who had formerly been close friends now treated him like an enemy. Fearing that impoverished Lamp-Finger might come to beg or borrow, they became angry even before he approached. If even his wife abandoned him, how much more would others do so!

One should know that poverty is like hell. When one is destitute, living is no different from dying. Formerly accustomed to wealth, pleasure, and comfort, he now suddenly fell into desperate poverty, bereft of refuge and with no one upon whom to rely.

Anxiety, sorrow, and suffering burned in his heart like fire. Tormented by hunger and thirst, Lamp-Finger's appearance withered and became haggard. His body grew emaciated, his eyes sank deeply, his bones and joints protruded, his skin wrinkled, and his veins stood out.

His hair became disheveled, his limbs gaunt, his face ashen, and his entire body cracked. He had no clothing and was reduced to gathering old, torn garments from filthy rubbish heaps and sewing them together to cover himself.

Even these could not fully cover his arms and legs. Having neither mat nor blanket, he had to sit and lie upon filthy refuse. Although his former intimates encountered him, they could not recognize him.

Lamp-Finger wandered through every narrow alley begging for food like a hungry crow. Even when he recognized someone as a friend and went to beg for food, the gatekeeper barred his entrance. If he seized an opportunity to slip inside, he was driven out and humiliated.

When the master of the house came out and saw him, he showed no concern but even beat him. Lamp-Finger could only bow his head, bend his body, prostrate, and beg forgiveness. The householder despised him and would not even turn to look.

Even if Lamp-Finger succeeded in entering someone's house, he was treated with contempt. No one spoke to him or invited him to sit; they merely threw a little food and drink into a bowl, not enough to satisfy his hunger.

According to the custom of that country, when people married, had a son, or held a head-shaving ceremony, they arranged a gathering at which food was given. Lamp-Finger entered such gatherings hoping to obtain some leftovers. Because he was regarded as lowly, he was not invited to sit and eat but was driven away. Only after earnest pleading was he given a little leftover food, sharing a bowl with the servants.

Lamp-Finger thought, “How strange! How strange! Why have I suddenly become so poor, lowly, and alone today?” He reflected, “As I am today, my spirit is confused and my mind obscured. I do not understand why I have assumed this present body. One does not encounter hardship and suffering in the world without cause. Bees do not visit a tree without flowers. When tender grass meets frost, its leaves wither. When ponds dry up, wild geese do not swim there. When a forest has burned, deer do not visit it. When all the grain has been harvested, no gleaners come. I am presently impoverished and miserable; to speak of having once been wealthy would be empty talk—who would believe it? Many people in the world do not know me, and because I am poor and wretched, I do not know where to go!

“When a vast grassland has been burned, people find no delight there. No one stops to rest beneath a dead tree without shade. Young rice struck by frost or hail is abandoned because nothing can be gathered from it. When a venomous snake enters a house, everyone keeps far away. No one dares taste food mixed with poison. No one visits a deserted grave. A latrine is filled with filthy excrement. Everyone despises a murderer. Thieves are always regarded with suspicion. I am likewise: wherever I go and whatever I do, people despise and suspect me. Even when circumstances call for speech, speaking becomes an offense.

“When a poor person speaks well, others still say that he is wrong. If he performs wholesome deeds, they call them base. If he works quickly, they say he is rash; if slowly, they say he seeks a high price.

If he praises someone, they call it flattery; if he does not, they call it slander, saying that a destitute man never has a good word for anyone. If he offers instruction, they call it deceit and say that an old man is straining to appear knowledgeable. If a poor person speaks much, they call him talkative; if he remains silent, they say he conceals the truth.

If he speaks frankly, they call him crude; if he asks another's opinion, they call him obsequious. If he regularly draws close to others, they say that he deceives and beguiles them; if he does not, they call him arrogant and insolent. If he agrees with others, they say that he falsely curries favor; if he does not, they say he is willful.

“If he complies with others' wishes, they revile him as servile; if he does not, they say, ‘Though poor, he is still conceited.’ If he behaves with some freedom, they say that he is foolish and knows neither restraint nor caution. If he disciplines himself, they say that his integrity is hollow and that he falsely presents himself as upright. If he jokes excessively, they say that he deceives others like a madman.

If he is sorrowful and distressed, they say that only because he harbors malice is he unhappy. If he hears an incomplete statement and criticizes or explains it, they say, ‘This man wants to substitute foolishness for wisdom—how shameless!’ If he remains silent, they call him stupid, stubborn, and ignorant of reason. If he jokes a little, they say he does not believe in transgression and merit.

If he asks for something, they say he is unworthy and shameless. If he asks for nothing, they say that although he demands nothing now, later he will want much more.

“If he cites the scriptures, they say he pretends to be clever. If he speaks plainly and honestly, they deride him as dull-witted. If he speaks the truth before the public, they call it reckless talk.

If he speaks proper words privately to someone, they call it calumny. If he wears new clothes, they say he borrowed them to make himself look fine; if he wears ragged clothes, they call him poor and lowly. If he eats and drinks much, they say he is ravenous and greedy; if he eats little, they say that although his belly is empty with hunger, he pretends to be lofty.

If he expounds sutras and treatises, they say, ‘He wants to display what he knows in order to expose my shortcomings.’ If he does not discuss the sutras and treatises, they call him foolish and ignorant, fit only to herd cattle. If he relates his former accomplishments, they say he boasts and praises himself; if he remains silent, they assume he comes from a lowly lineage.

“In entering or leaving, walking or standing, speaking, bowing, or raising their heads, the poor are always deemed at fault. Yet even when the rich and noble act wrongly, they are considered blameless; their gestures, speech, and conduct are all regarded as fitting. A poor person is like a corpse-raising demon,[5] feared by everyone; like one afflicted with an incurable illness; or like a dangerous wilderness without water or vegetation.

A poor person is like one fallen into the great ocean and submerged by enormous waves; like one whose throat is constricted so that he cannot breathe; like one whose clouded eyes cannot see the road; like one stained with accumulated grime that is difficult to cleanse; like an enemy with whom one must live while being unable to relinquish hatred; like a hot, dry well in which anyone who falls suffocates; like one sunk deeply in mud and unable to escape; or like trees swept away and broken by a mountain torrent.

“A poor person likewise endures countless hardships! Poverty destroys appearance, youth, health, reputation, family, lineage, wisdom, observance of precepts, generosity, shame and moral dread, benevolence and righteousness, faithful conduct, courage, and resolve. Poverty can make people hungry and cold, resentful, jealous, reckless, irascible, narrow-minded, anxious, malicious, suspicious, and prone to crime.

All such sufferings arise from poverty. Just as a hidden treasury[6] stores many things, the hidden treasury of poverty contains many sufferings of body and mind. The wealthy and noble possess great authority and virtue, a composed bearing, a magnanimous mind, complete propriety and righteousness, wisdom, strategy, courage, and resourcefulness.

Their households flourish, their relatives live harmoniously, and their good reputation spreads far.”

Lamp-Finger thought, “I am now poor and imperiled; few in the world suffer as I do. I wish to die but cannot kill myself. What can I do to survive each day?” He further thought, “No occupation is more despised in the world than carrying corpses. Although this work is filthy, it does not create suffering in a future life. If I undertake some other occupation, such as killing living beings, I shall create evil karma. Therefore, I shall accept this work!”

Someone heard Lamp-Finger say this and hired him to carry a corpse. Lamp-Finger accepted the fee and, following the man's instructions, carried the corpse to the cemetery. When he arrived and tried to cast it down, the corpse suddenly clasped Lamp-Finger tightly, like a child embracing its parents, and would not release him.

Lamp-Finger exerted all his strength to pull it away but could not. The corpse clung to his back like glue; no matter how he brushed or pushed it, it would not come off. Terrified, Lamp-Finger thought, “If I must continue carrying this corpse on my back, where can I live?” He went to a Chandala settlement and said, “Whoever can remove this corpse from my back will receive a generous reward!” The Chandalas exerted all their strength to pull it away, but they could not.

Seeing this, others cursed Lamp-Finger: “You madman! Why have you carried a corpse into our settlement?” They competed in beating him and pelting him with stones. Lamp-Finger was wounded all over, terrified, and in extreme pain.

Someone took pity on him and led him toward a certain city. But when they reached the city gate, the guards stopped and beat him. Refusing to let him approach, they cursed him: “You fool! Why do you wish to carry a corpse into the city?” Seeing his body beaten and covered with wounds from the stones, Lamp-Finger suffered greatly. He burst into loud sobs and lamented, “For the sake of food, I took up this lowly occupation. Now I have suddenly met with this great calamity. Because I am desperately poor and could not choose my work, I undertook this degraded occupation, hoping to earn a little money to sustain myself. Why have I encountered such suffering in a single moment? I would rather die doing some other work than live carrying a corpse!”

Lamp-Finger wept as he spoke. The gatekeeper took pity on him and allowed him to return home. He reached his empty house, where he had previously lived with other poor beggars. Seeing the corpse on Lamp-Finger's back from afar, they all fled. When Lamp-Finger entered the house, the corpse fell to the ground by itself.

Lamp-Finger became even more frightened and collapsed unconscious. After a long while, he revived and saw that all the corpse's fingers were gold. Though still afraid, he approached when he saw the gold, examined it carefully, and cut it with a knife.

It was genuine gold! Delighted, Lamp-Finger cut off the corpse's head, neck, arms, and legs, but whenever he finished cutting, they grew back. He continued cutting, and in a short time the golden heads, arms, and legs were piled higher than a man.

Lamp-Finger was like a dispossessed king restored to his throne, a blind man regaining sight, one long separated from a beloved now joyfully reunited, or a meditator suddenly realizing the path. Such was Lamp-Finger's joy. His granaries and treasuries were soon filled with precious objects many times more abundant than before.

His authority, virtue, and reputation surpassed those of former days, and his relatives, friends, wife, children, and servants all returned.

Lamp-Finger sighed, “Ah, how strange! Wealth and nobility possess such mighty power that they make everyone return with utmost speed! Ah, how extraordinary!

Poverty also possesses mighty power, causing one's relatives to abandon one just as swiftly! When I was poor, those close to me severed relations, and no one wished to speak with me. Now they all admire and obey me, joining their palms and revering me!

Even if one were born in a station like Shakra's, possessed valor like Rama,[7] and knowledge like a heavenly master, without property and money one would have no value whatsoever! Whether foolish or wise, a wealthy person is regarded as good. Even if in truth he knows nothing, people still deem him wise, powerful, courageous, and renowned.

Though ugly, old, and feeble, he is still liked and sought after by young women!”

When King Ajatashatru heard that Lamp-Finger had again become wealthy, he sent men to take the treasure. Yet whenever they carried it away, it changed back into a corpse; when they threw it into Lamp-Finger's house again, it was entirely gold. Knowing that the King desired this treasure, Lamp-Finger offered him golden heads, arms, and legs. The King received the gold and had it carried to the palace.

Afterward, Lamp-Finger reflected and spoke this verse:

The five desires are turbulent,

Like lightning flashes and serpents' venom!

Wealth and nobility do not endure;

Therefore, one should become disenchanted!

Lamp-Finger gave his precious treasures to everyone. Then, relying upon the Buddha's Dharma, he left home to seek the path, practiced diligently, and attained arhatship. Although he attained the fruit of the path, this precious corpse continued always to follow him.

The bhikshus then asked the Buddha:

“Through what causes and conditions did the bhikshu Lamp-Finger possess light in his finger from birth? Through what causes and conditions did he suffer desperate poverty? And through what causes and conditions did the precious corpse constantly follow him?”

The Buddha said:

“Bhikshus, listen with utmost attention! I shall tell you the causes and conditions from the former lives of the bhikshu Lamp-Finger. In the distant past, the bhikshu Lamp-Finger was born into an exceedingly wealthy elder's family in Varanasi.

Once, while still a child, he rode out in a carriage for amusement. Because he returned late, all the gates had been tightly closed. The child called loudly, but no one came to open them.

Only after a long time did his mother come and let him in. The angry child cursed her, saying, ‘Has the whole household gone to carry corpses, or have bandits seized everyone, that no one came to open the gate for me?’ Because of this cause and condition, Lamp-Finger fell into hell after death. After leaving hell, he was reborn as a human, but because of the residual retribution, he suffered such desperate poverty.

“As for the causes and conditions of the light in his finger and the precious corpse, I shall relate them in order. Ninety-one kalpas ago, a Buddha named Vipashyin appeared in the world. After that Buddha entered nirvana, his teaching continued to circulate in the world.

At that time, Lamp-Finger was an exceedingly wealthy great elder who regularly visited monasteries and stupas to bow and pay reverence. Seeing that a finger of a clay Buddha image was broken, he repaired it and covered the finger with gold. After completing the repair, he made this vow: ‘Through the merit of offering incense, flowers, and music and of repairing this Buddha image, may I be reborn among humans and devas and always possess wealth and nobility.

If I should lose these things, may I recover them, and may I be able to leave home within the Buddha's Dharma and attain the path!’ Because Lamp-Finger repaired the Buddha's finger, he obtained the light in his finger and the golden corpse. Because he spoke harsh words, he fell into hell and afterward experienced the retribution of poverty.”

When the Buddha expounded the Sutra on the Causes and Conditions of Lamp-Finger, the devas scattered celestial flowers and performed celestial music as offerings. Having made their offerings, they returned to their celestial palaces.

Because he planted even a slight cause of merit before a Buddha image, he obtained such meritorious rewards. If offering to an image of the Buddha after his nirvana brings such rewards, how much more so does making offerings to the Dharma-body of the Tathagata? Those who diligently practice according to the Buddha's teaching obtain immeasurable merit.

Those who wish to be born among humans and devas and enjoy a happy life should listen to the Dharma with utmost attention! Because of the causes and conditions of harsh speech, one will undergo the most extreme painful retribution. You should also fear such sufferings and abandon harsh speech and unwholesome karma.

From this, you should understand that none of the riches, honors, and splendors of the world deserves attachment, nor should one delight in honored status among humans or devas. Know that poverty is the gathering place of great sufferings. Those who wish to end poverty should not be stingy.

Therefore, the sutras declare that poverty is a great suffering!

Notes:

[1] Vaishravana 毘沙門: The name of the heavenly king of the north, one of the Four Great Heavenly Kings.

[2] The deva Narayana 那羅延天: Narayana; Sanskrit and Pali: Nārāyaṇa. Also called the deva Narayanana or the deva Narayana. Chinese translations include “Strong Warrior,” “Vajra Warrior,” “Chain-Bearing Warrior,” “Warrior Among Men,” and “Primordial Deity of Human Birth.” He is a deity of immense strength in ancient Indian mythology.

[3] Shakra Devendra 釋提桓因: Also called Celestial Lord Shakra, or simply Shakra, the ruler of the Heaven of the Thirty-Three.

[4] Solar Deva 日天子: Also called the Sun Deva or Sun God. The name of a creator deity in Indian mythology and another name for the sun god (Sanskrit: Sūrya; Chinese transliteration: Su-li-ya). After being incorporated into Esoteric Buddhism, the Solar Deva became one of the twelve devas—that is, Mahavairocana Tathagata abiding in the Buddha-Sun Samadhi, who appears in the world according to conditions for the benefit of sentient beings. When all darkness is dispelled, the bodhi-mind naturally manifests, like the sun illuminating every sentient being; hence he is called the Solar Deva.

[5] Corpse-raising demon 起尸鬼: The name of a kind of demon. In ancient India, there was an incantation called Vetala. Reciting it could make a corpse stand up and kill people.

[6] Hidden treasury 伏藏: A place where precious objects are buried in the earth. Since ancient times, large monasteries in India and Japan established hidden treasuries to store gold, silver, precious objects, and scriptures. Ancient Buddhist scriptures have also been unearthed in Tibet.

[7] Rama 羅摩: Sanskrit: Rāma. Rama is the protagonist of the ancient Indian epic Ramayana (Sanskrit: Rāmāyaṇa).