佛說光明童子因緣經

Thus have I heard:

At one time the Buddha was dwelling at the Kalandaka Bamboo Grove Monastery in the city of Rājagṛha. In that city there was an elder named Sudhana, who possessed much wealth, precious treasures, and great power. This elder devoutly revered the Nirgrantha heretics.

At that time, on account of causes and conditions from a former life, after the elder's wife had conceived a child, one morning the World-Honored One donned his kāṣāya robe, took up his alms-bowl, and entered the city of Rājagṛha. Going from house to house begging for alms, he gradually came to the house of the elder Sudhana.

When the elder saw the World-Honored One drawing near to his house, he said to his wife:

"We should go to the World-Honored One."

Having spoken thus, together with his wife he went before the Buddha. Arriving there, he addressed the Buddha, saying:

"World-Honored One, my name is Sudhana. And this is my wife. My wife is with child, and the day of her delivery draws near. Will the child she bears be a boy or a girl?"

The Buddha said:

"Elder! The child in your wife's womb will certainly be a boy. After he is born, your family will become rich and prosperous, with supreme peace and well-being. Among humankind he will enjoy the blessings of the heavens. Afterward he will leave the household life to study the Way within my Dharma, cut off all afflictions, and realize Arhatship."

Thereupon the elder placed into the alms-bowl a full measure of food of delicious and pure flavor, and offered it up to the World-Honored One.

Having received it, the World-Honored One said:

"May the one who gives this food obtain auspiciousness, peace, and joy."

Having spoken thus, the World-Honored One took the food and returned to his dwelling place.

Not long after the Buddha had departed, there was a certain heretic whom Sudhana had formerly trusted and esteemed. When he saw the World-Honored One, he thought: "Could it be that today the Śramaṇa Gautama has caused the elder to lose his faith in me? I should go and inquire about this matter, to see what the Śramaṇa Gautama came and said."

Having thought thus, the heretic went to the elder's house and spoke in this way:

"Elder, what did the Śramaṇa Gautama come to your house to beg for? And what did he say?"

The elder replied:

"Holy one, my teacher! Because my wife is with child, I went and asked the Śramaṇa Gautama whether the child about to be born would be a boy or a girl. He told me: It will certainly be a boy. After the child is born, the family will become rich and prosperous, with supreme peace and well-being. Among humankind he will enjoy the blessings of the heavens. In the end he will leave the household life to study the Way within his Dharma and realize Arhatship." This heretic was originally very skilled at reading signs. Having heard this, he took white stones and arranged them to perform his method of divination, calculating whether the matter was true or false. Having laid out his reckoning, he knew that the matter was exactly as the Buddha had said—true and not false.

Although the heretic knew it to be true, he thought: "If I tell the truth, then this elder will surely have faith in and revere the Śramaṇa Gautama. I should tell the elder: Gautama's words are part true and part false."

Having thought thus, the heretic bade the elder's wife to come before him, and taking hold of her two hands, he examined the lines of her palms and the features of her face.

At that time the elder Sudhana said to the heretic:

"Holy one, my teacher! You have already made your reckoning, so why do you also examine the lines of her palms and the features of her face?"

The heretic said:

"I have just now reckoned what Gautama said and the signs of your wife, and I know that this matter has some portion of truth and some portion of falsehood."

The elder asked:

"What is false? What is true?"

The heretic replied:

"Gautama said that your wife would bear a boy—this is a true statement.

"That after his birth the family would be rich and prosperous—this too is true.

"But when the child is born there will be a slight gathering of firelight, and this child will certainly harm your family in the future.

"The words that he will obtain supreme peace and well-being, and that among humankind he will enjoy the blessings of the heavens—this matter is a deception.

"Elder! Have you ever heard that there is one who, living among humankind, enjoys the blessings of the heavens? This matter is hard to believe.

"To say that he will leave the household life within Gautama's teaching—this is a true statement. Because of the need arising from a lack of food and clothing, he will certainly afterward seek to leave the household life and follow Gautama.

"To say that he will cut off all afflictions and realize Arhatship—this is a deception, for within Gautama's Dharma there is certainly no cutting off of all afflictions or realization of the holy fruit."

When the elder Sudhana heard these things said, his mind was filled with doubt, not knowing whether they were true or false, and he gave rise to sorrow and distress. He then said to the heretic:

"Holy one, my teacher! What should I do about this matter?"

The heretic said:

"The elder should cause the child, once born, to afterward leave the household life and study within my teaching, whereby he can master the whole enterprise. Elder! Although I speak thus, you must decide for yourself."

Having spoken thus, that heretic departed from the house.

The elder Sudhana sat quietly in one place and pondered very carefully: "Now I cannot afford to be sparing; for the sake of everything I must cast it away. I must devise a scheme to destroy the fetus."

Having thought thus, the elder Sudhana then took poison and smeared it upon his wife's belly. When the elder smeared the poison on the right side, the child shifted to the left; when he smeared the poison on the left side, the child shifted to the right. When he smeared it all over the belly, the child had no place left to endure it. Because of smearing the poison, the elder's wife died.

Sudhana thought: "The mother is dead, and the child has died along with her. Hereafter there will be no one to ruin my family, nor will there be anyone to realize the holy fruit."

At that time, seeing that his wife had died, the elder shed tears and wailed. The kinsfolk of the village came to console and inquire of the elder Sudhana, saying:

"Why did your wife die so suddenly?"

The elder recounted, saying:

"Harmed by the fetus, she suddenly died."

Having made their inquiries, the village kinsfolk each returned to their own homes.

The elder Sudhana thought to himself: "My wife is dead—she must not remain in the house. I should prepare the funeral implements and convey the body out to the Śītavana forest." Having thought thus, he then prepared the funeral implements and made ready to carry her away.

When the village kinsfolk learned of this, they again came and said to the elder:

"Your wife is dead—why weep and wail, bringing sorrow and suffering upon yourself!"

At that time the elder took garments of every color—blue, yellow, red, and white—and precious objects to adorn the body, and together with his relatives he conveyed the body away to the Śītavana forest.

The one who had earlier read the signs, the Nirgrantha heretic, learned of this matter and his heart was very glad. He took up a parasol and banners adorned with ornaments and went throughout all the crossroads in the city of Rājagṛha, saying to the Nirgrantha heretics:

"Do you all know? Earlier the Śramaṇa Gautama said: 'The wife of the elder Sudhana will bear a boy. After the child is born, the family will be rich and prosperous, with supreme peace and well-being, and among humankind he will enjoy the blessings of the heavens. In the end he will leave the household life to study the Way within My Dharma, cut off all afflictions, and realize Arhatship.' Those words were a deception. Now the elder's wife is dead, and the child has died along with her. You should know that it is just as when a great tree has had its root cut through—how can its branches, leaves, flowers, and fruit go on living?"

When the band of heretics heard this, their hearts were all glad.

Those of pure faith knew that the Buddha, the World-Honored One, true to the nature of the Dharma, is one for whom there is nowhere he does not know and does not see, nowhere he cannot comprehend, nowhere he does not understand clearly; who gives rise to great compassion that covers the whole world as a single shelter, bestowing fearlessness; who has perfected the dual cultivation of concentration and wisdom, accomplished the three matters of subduing, crossed beyond the four currents of affliction of the great ocean, who can abide in the practice of the four bases of supernatural power, and who employs the four means of embracing to subdue and embrace all sentient beings.

Through the long night he constantly thinks of liberating beings; he can accomplish the four kinds of fearlessness and cut off the five lower fetters. Having gone forth from the five paths, complete in the six dharmas and the six pāramitās, all are fulfilled; complete in the six things the Buddha constantly does. The flowers of the seven factors of enlightenment blossom into the fruit of the Eightfold Path; he accomplishes samāpatti, having long practiced the good, with the ten powers firm and steadfast; his fame resounds throughout the worlds of the ten directions.

Complete in the thousand kinds of supreme sovereignty. In the three periods of the day and the three periods of the night, he constantly uses the Buddha-eye to observe the world, his right knowledge and vision turning amid sentient beings. As for all the things to be done—wherever there is something to be added, wherever something to be reduced, wherever there are afflictions, wherever suffering and hardship are endured, wherever there is ruin and harm, wherever there are all the matters of affliction, hardship, and ruin, and so forth; wherever a small measure of skillful means is to be arranged, wherever the power of great skillful means is to be arranged, wherever the various matters of skillful means are to be arranged;

wherever sentient beings fall into evil destinies, wherever sentient beings attain birth in the heavenly realms, wherever sentient beings attain the fruit of liberation, wherever sentient beings have not yet planted roots of goodness—causing them to plant roots of goodness; wherever sentient beings have already planted roots of goodness—causing them to ripen; wherever sentient beings have already ripened—causing them to attain liberation.

The merit of the Buddha, the World-Honored One, is complete in this way; his words are without deception and are free from all faults.

At that time the World-Honored One, examining and clearly knowing the various matters and their locations, knew that the time had come when it was needful to emit light, and from within his mouth he emitted rays of light of blue, yellow, red, and white colors. That light illuminated everywhere above and below, throughout the realms of life within the hells. There are the hells: the Black-Rope Hell, the Crushing Hell, the Wailing Hell, the Great Wailing Hell, the Burning-Heat Hell, the Extreme Burning-Heat Hell, and the Avīci Hell. These eight kinds of hot hells, when reached by the light, all became cool and refreshing.

There are the hells: the Arbuda Hell, the Nirarbuda Hell, the Aṭaṭa Hell, the Hahava Hell, the Huhuva Hell, the Blue-Lotus Hell, the Red-Lotus Hell, and the Great Crimson-Lotus Hell. These eight cold hells, when that light reached them, all became warm.

By the power of the Buddha's supreme light, the sentient beings within them, through contact with the light, had their bodies freed from suffering and their hearts gave rise to joy. Each one said to himself: "By what offense have we fallen into the hells, that today we behold this wondrous light?"

When the sentient beings within the hells had given rise to a pure mind in this way, the World-Honored One, out of great compassion, manifested various things within that light. Those sentient beings, seeing the various things produced by transformation, said: "Today we have seen these wondrous transformed signs. If we come forth from this place, we should never again be born in evil realms. By the supreme light of the Buddha, our bodies have been freed from suffering and affliction, and our hearts have given rise to joy."

Having spoken thus, each one gave rise to supreme pure faith, and the karma of those hells was all extinguished, whereupon they were reborn into the two realms of the heavens and humankind. Because of this truth, the sentient beings within the hells obtained such benefit.

The Buddha's light then shone upward, reaching the Heaven of the Four Heavenly Kings, the Trāyastriṃśa Heaven, the Yāma Heaven, the Tuṣita Heaven, the Nirmāṇarati Heaven, the Paranirmita-vaśavartin Heaven, the Heaven of the Multitude of Brahmā, the Heaven of Brahmā's Ministers, the Great Brahmā Heaven, the Heaven of Limited Radiance, the Heaven of Immeasurable Radiance, the Ābhāsvara Heaven, the Heaven of Limited Purity, the Heaven of Immeasurable Purity, the Śubhakṛtsna Heaven, the Cloudless Heaven, the Heaven of Merit-Born, the Heaven of Vast Fruit, the Heaven Without Affliction, the Heaven Without Heat, the Heaven of Good Vision, the Heaven of Good Manifestation, and the Akaniṣṭha Heaven.

When the light had shone upon the heavenly realms, from within that light there issued forth the sounds of impermanence, suffering, emptiness, and no-self. Furthermore, within that light there was spoken a verse, saying:

"Just as a great elephant sunk in the mire

By using its strength comes forth at once,

The Buddha's teaching has great and mighty power,

Able to shatter the array of birth and death.

Here now, well subduing, is the true Dharma,

Far departed from all the faults once committed,

Bringing the round of rebirth in the three realms to an end,

Extinguishing utterly the far shore of suffering of sentient beings."

At that time, the light emitted by the World-Honored One shone everywhere, illuminating throughout the three-thousand-great-thousandfold worlds. Although the Buddha, the World-Honored One, emitted but a single light, when it returned it entered at different places.

If the World-Honored One wished to speak of past matters, the light then entered behind the Buddha's back. If he wished to speak of matters of the future age, the light then entered before the Buddha's face.

If he wished to speak of matters of the hells, the light entered the soles of the Buddha's feet. Or if he wished to speak of matters of the hungry ghosts, the light then entered along the Buddha's toes. If he wished to speak of matters of animals, the light then entered the backs of the Buddha's feet.

Or if he wished to speak of matters within the realm of humans, the light then entered the Buddha's knees.

If he wished to speak of matters of a Lesser Wheel-Turning King, the light entered the palm of the Buddha's left hand.

If he wished to speak of matters of a Great Wheel-Turning King, the light entered the palm of the Buddha's right hand.

If he wished to speak of matters within the heavenly realms, the light then entered the Buddha's navel.

If he wished to speak of the Bodhi of the Śrāvakas, the light entered the Buddha's mouth.

Or if he wished to speak of the Bodhi of the Pratyekabuddhas, the light entered the Buddha's eyebrows.

If he wished to speak of Unsurpassed Perfect Enlightenment, the light entered the crown of the Buddha's head.

When the Buddha, the World-Honored One, had emitted the light and illuminated throughout the three-thousand-great-thousandfold worlds, the light turned about and then entered the mouth of the World-Honored One.

At that time, the Venerable Ānanda, attending upon the Buddha, saw this light and, joining his palms, addressed the Buddha, saying:

"World-Honored One, now these manifold kinds of light, of supreme pure and beautiful hue, emitted from the Buddha's mouth, shine resplendently throughout the world. By what cause and condition does this matter occur?"

Having spoken these words, he then uttered a verse, saying:

"In the world the Buddha is supreme,

Abiding in the true, the genuine cause;

He has long departed from speaking double words,

Cut off arrogance and all faults.

Like the śaṅkha and lotus-root in the world,

There must be a cause for its color to be naturally white;

The Tathāgata, supreme, most honored among humans,

It is not without a cause that he manifests the light.

The Tathāgata, by the power of his vows and practice,

Now manifests spiritual powers and great wisdom;

Observing the hearers who delight to hear the Dharma,

The Buddha, lord of the human realm, wishes to expound.

The great bull-king, of great wisdom, serene and still,

Will surely utter the supreme, sublime Dharma.

The Tathāgata teaches with one pure voice,

Cutting off all the nets of doubt of sentient beings.

Again, like the king of mountains and the great ocean,

Without cause and condition they cannot be moved;

The Tathāgata, perfectly enlightened, most honored among humans,

Without cause does not manifest the sign of light.

With great wisdom he examines the cause of matters,

The deeds that ought to be done all bring benefit;

In accordance with what sentient beings seek and long for,

Thus the Tathāgata manifests the sign of light."

At that time, the World-Honored One said to Ānanda:

"It is so, Ānanda—you should know! The Tathāgata, the Worthy of Offerings, the Perfectly Enlightened One, does not emit light if there is no cause and condition. Now I wish to go to the Śītavana forest. Go and tell the assembly of bhikṣus: 'The Tathāgata is about to go into the Śītavana forest. Bhikṣus, you should give rise to a valiant mind, each donning his kāṣāya robe, to attend the Tathāgata in going to the Śītavana forest.'"

At that time, Ānanda, obeying the Buddha's instruction, went to where the bhikṣus were. Having arrived, he said:

"The Buddha instructs the bhikṣus: The Tathāgata is about to go to the Śītavana forest. The bhikṣus should give rise to a valiant mind, each donning his kāṣāya robe, to follow the Tathāgata in going to the Śītavana forest."

Thereupon the Venerable Ājñāta-Kauṇḍinya, Aśvajit-Vāṣpa, Mahānāma-Bhadrika, Śāriputra, Maudgalyāyana, Kāśyapa, Pūrṇa, and so forth—the assemblies of great Śrāvakas—having received the Buddha's command, according to the customary observance, donned their kāṣāya robes and went to where the Buddha was.

At that time the World-Honored One, together with the great assembly drawing near before and behind, went to the Śītavana forest. That is to say: the assembly that is well-subdued drawing near to the one who subdues, the liberated assembly drawing near to the one who is liberated, the serene and secure assembly drawing near to the one who is serene and secure, the assembly of moral discipline drawing near to the one of moral discipline, the assembly worthy of offerings drawing near to the one worthy of offerings, the assembly free from greed drawing near to the one free from greed, the assembly of upright and excellent marks drawing near to the one of upright and excellent marks.

Just as the herd of bull-kings draws near to the bull-king. Again, like the herd of elephants drawing near to the elephant-king, like the beasts drawing near to the lion-king, like the flock of geese drawing near to the goose-king, like the multitude of garuḍas drawing near to the garuḍa, like the assembly of students drawing near to the brahmin, like the sick drawing near to the physician, like soldiers drawing near to the valiant general, like wealth drawing near to the rich man, like merchants drawing near to the great caravan-leader, like the many drawing near to the chief, like the bodyguards drawing near to the petty king, like the devas drawing near to the Wheel-Turning King, like the host of stars drawing near to the moon deva, like the thousand rays drawing near to the sun deva,

like the gandharvas drawing near to Dhṛtarāṣṭra, the Heavenly King; like the host of kumbhāṇḍas drawing near to Virūḍhaka, the Heavenly King; like the host of nāgas drawing near to Virūpākṣa, the Heavenly King; like the host of yakṣas drawing near to Vaiśravaṇa, the Heavenly King; like the host of asuras drawing near to Vemacitra, the asura-king; like the devas of the Thirty-Three drawing near to Śakra, the Lord of Devas; like the multitude of Brahmā drawing near to the Great Brahmā King; like the timiṅgila fish appearing in the great ocean; like dark clouds gathering, about to pour down a great rain, with all the surrounding clouds spreading along with them.

All the faculties of the Tathāgata are gentle, harmonious, and perfectly attuned. His dignified bearing is upright and correct, his marks without any deficiency. Like the elephant-king with its seven limbs full, round, and upright, standing firm upon level ground, free from all faults.

The Tathāgata is fully endowed with the thirty-two marks and the eighty fine features; his bodily form is excellent, pure, and adorned with majesty such that none can surpass, round, bright, and resplendent, shining everywhere, as within the light of a thousand suns. Again, like a precious mountain rising high and revealed without, all is resplendent, perfect, and fair; the ten powers, the four kinds of fearlessness, the three unguarded ways, the three foundations of mindfulness, great compassion, and so forth—he is complete in all the dharmas of merit and virtue.

At that time, there were also innumerable assemblies of bhikṣus and innumerable hundreds of thousands of people drawing near to follow the Buddha as he went to the Śītavana forest. When the Buddha walked, there were eighteen dharmas most worthy of praise.

What are the eighteen?

"First, no fear of fire.

"Second, no fear of water.

"Third, no fear of lions.

"Fourth, no fear of tigers.

"Fifth, no fear of perils of the sea.

"Sixth, no fear of the armies of others.

"Seventh, no fear of bandits and robbers.

"Eighth, no fear of calamity from the king.

"Ninth, no fear of evil persons.

"Tenth, no fear of tolls at the gates, roads, and river crossings.

"Eleventh, no fear of humans.

"Twelfth, no fear of non-humans.

"Thirteenth, no fear of the untimely.

"Fourteenth, the heavenly eye and heavenly ear, seeing and hearing as they truly are.

"Fifteenth, light shining resplendent, vast and great.

"Sixteenth, sovereignty with respect to the Dharma.

"Seventeenth, sovereignty with respect to people.

"Eighteenth, not being afflicted with suffering by illness, and so forth."

These wholesome dharmas were all complete when the Buddha walked.

At that time there were again hundreds of thousands of people who all gathered to follow the World-Honored One in going to the Śītavana forest, to see what the Buddha, the World-Honored One, would do.

THE BUDDHA SPEAKS THE SŪTRA OF THE CAUSES AND CONDITIONS OF THE YOUTH OF RADIANT LIGHT

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