T16n0703_燈指因緣經
大正藏第 16 冊 No. 0703 燈指因緣經
No. 703
燈指因緣經
後秦龜茲國三藏鳩摩羅什譯
若種少善於勝福田，人天受樂，后得涅槃。是以智者應當勤心修集善業。言福田者，即是佛也。佛身光明如融金聚，功德智慧以自莊嚴。得圓足眼，善能觀察眾生諸根。世間黑闇為作燈明，眾生愚癡為作親善，眾善悉備、名稱普聞。牟尼世尊眾所歸依，是故人天至心修福無不獲報。
昔王舍城，五山圍繞，於五摩伽陀最處其里。此王城內，里巷相當、𨓍園廣博、臺觀嚴麗、堂室綺妙、高軒敞朗，周匝欄楯。有好林池，甚可愛樂。其水清凈，溫涼調適，通渠迴流轉相交注。林樹蕭森、枝條蓊鬱，華實繁茂，映蔽日月。風吹花林出微妙香，其香苾馚，芳馨四塞，遍王舍城。諸勝智人修梵行者，咸以此地莊嚴殊特，心生喜樂，自遠而至雲集其中。
時此城主阿阇世王，道化光被遐邇所歸，正法治國，修善者眾，國實民殷安隱快樂。爾時城中有一長者，其家巨富，庫藏盈溢，如毗沙門，然無子胤。禱祀神祇求乞有子，其婦不久便覺有身，滿足十月生一男兒。是兒先世宿殖福因，初生之日，其手一指出大光明，明照十里。父母歡喜，即集親族及諸相師，施設大會為兒立
【現代漢語翻譯】 現代漢語譯本 大正藏第 16 冊 No. 0703 燈指因緣經
No. 703
燈指因緣經
後秦龜茲國三藏鳩摩羅什譯
若有人在殊勝的福田中種下少許善根，便能在人天道中享受快樂，最終證得涅槃（Nirvana，解脫）。因此，有智慧的人應當勤奮地修集善業。所說的福田，指的就是佛（Buddha）。佛的身軀光明，如同熔化的黃金聚集而成，以功德和智慧莊嚴自身。佛具有圓滿的眼睛，善於觀察眾生的各種根器。佛為世間的黑暗帶來光明，為愚癡的眾生帶來親善，具備一切善行，名稱廣為流傳。牟尼（Muni，聖人）世尊是大眾所歸依的對象，因此人天以至誠之心修福，沒有不獲得果報的。 從前，王舍城（Rajagrha）被五座山環繞，位於摩伽陀（Magadha）國的中心地帶。這座王城內，里巷整齊，園林廣闊，樓臺亭閣莊嚴華麗，殿堂房屋精美奇妙，高大的樓閣敞亮通風，四周有欄桿圍繞。這裡有美好的林地和池塘，非常可愛。池水清澈，溫度適宜，水渠迴環，相互交匯。林木茂盛，枝繁葉茂，花朵和果實繁多，遮蔽了日月。風吹過花林，散發出微妙的香氣，香氣濃郁，芬芳四溢，瀰漫整個王舍城。許多有智慧的人和修行梵行的人，都認為這地方莊嚴殊勝，心生喜悅，從遙遠的地方來到這裡聚集。 當時，這座城市的統治者阿阇世王（Ajatasattu），他的道德教化廣被四方，受到人們的歸順。他以正法治理國家，修善的人很多，國家富足，人民安居樂業。那時，城中有一位長者，家財萬貫，倉庫充盈，如同毗沙門天（Vaisravana），卻沒有兒子。他向神祇祈禱，希望能得到兒子。不久，他的妻子懷孕了，十個月後生下了一個男孩。這個孩子前世種下了深厚的福報，出生那天，他的一根手指發出巨大的光明，照亮了十里。父母非常高興，立即召集親族和相師，舉辦盛大的宴會，為孩子取名。
【English Translation】 English version Tripitaka Volume 16 No. 0703 The Sutra of the Lamp and Finger Cause
No. 703
The Sutra of the Lamp and Finger Cause
Translated by Kumarajiva, the Tripiṭaka Master from the Kingdom of Kucha in the Later Qin Dynasty
If one plants a small amount of good in a field of supreme blessings, one will enjoy happiness in the realms of gods and humans, and ultimately attain Nirvana (liberation). Therefore, the wise should diligently cultivate good deeds. The 'field of blessings' refers to the Buddha (Buddha). The Buddha's body is radiant, like a gathering of molten gold, adorned with merit and wisdom. The Buddha possesses perfect eyes, capable of observing the various faculties of beings. The Buddha brings light to the darkness of the world, and kindness to the ignorant beings, possessing all good deeds, and whose name is widely known. Muni (Sage), the World Honored One, is the refuge of the masses, therefore humans and gods who cultivate blessings with sincerity will undoubtedly receive rewards. In the past, the city of Rajagrha (Royal City) was surrounded by five mountains, located in the heart of Magadha (Magadha). Within this royal city, the streets and alleys were well-arranged, the gardens were vast, the pavilions and terraces were solemn and beautiful, the halls and rooms were exquisite and wonderful, the tall pavilions were open and airy, surrounded by railings. There were beautiful forests and ponds, very delightful. The water was clear, the temperature was pleasant, and the canals flowed back and forth, intersecting each other. The forests were lush, the branches were dense, and the flowers and fruits were abundant, obscuring the sun and moon. The wind blew through the flower forests, emitting subtle fragrances, which were rich and fragrant, filling the entire city of Rajagrha. Many wise people and those who practiced Brahma-conduct considered this place to be solemn and special, and with joy in their hearts, they came from afar to gather here. At that time, the ruler of this city, King Ajatasattu (Unborn Enemy), his moral teachings were widely spread and he was revered by all. He governed the country with the righteous Dharma, and many people cultivated goodness. The country was prosperous, and the people lived in peace and happiness. At that time, there was a wealthy elder in the city, whose family was immensely rich, and whose storehouses were overflowing, like Vaisravana (God of Wealth), but he had no son. He prayed to the gods, hoping to have a son. Soon, his wife became pregnant, and after ten months, she gave birth to a boy. This child had planted deep roots of blessings in his previous life. On the day of his birth, one of his fingers emitted a great light, illuminating ten miles. His parents were very happy and immediately gathered relatives and fortune-tellers, and held a grand banquet to name the child.
字。因其指光，字曰燈指。諸集會者睹其異相，嘆未曾有。時此會中有婆羅門，名曰婆修，誦四圍陀典，博聞多知事無不曉。見兒姿貌奇相非常，含笑而言：「今此兒者，或是那羅延天、釋提桓因、日之天子、諸大德天來現生也。」時兒父母聞是語已倍增歡喜，設大檀會，七日七夜佈施作福。如是展轉，舉國聞知，皆云長者產一福子。稱美之音上徹于王。
時王聞已，即敕將來。長者受教，尋即抱兒詣王宮門。值王宴會作眾伎樂，無人通啟，不得輒前。其兒指光徹照宮𨓍赫然大明，照于王身及以宮觀，一切雜物斯皆金色。其光遍照于王宮內，譬如大水湛然盈滿。王即怪問：「此光何來，忽照吾宮。將非世尊欲化眾生至我門耶？又非大德諸天、釋提桓因、日天子等下降來耶？」王尋遣人往門外看。使人見已，還入白王：「曏者大王所喚小兒，今在門外。此兒手在乳母肩上，其指出光明來徹照，故有此光。」王敕使言：「速將兒來。」王既見之，深異此兒，自捉兒手、觀其兒相。諦瞻睹已而作是言：「外道六師稱無因果，真偽誑惑。若無因果，云何此兒從生已來容貌超絕、指光炳著？以此觀之，諸外道輩陷諸眾生顛墜惡趣。定知此兒非自在天之所化生，亦非神祇、自然而有，必因宿福獲斯善報，始知佛語誠諦不虛。
【現代漢語翻譯】 現代漢語譯本：因為他的手指發光，所以名字叫做燈指。許多人看到他奇異的相貌，都驚歎從未見過。當時，聚會中有一位婆羅門，名叫婆修（婆羅門的名字），他精通四部吠陀，博學多聞，無所不知。看到這個孩子相貌奇特，非常不凡，笑著說：『這個孩子，或許是那羅延天（印度教主神之一）、釋提桓因（佛教的帝釋天）、太陽之子，或者諸位大德天人降生。』當時孩子的父母聽到這些話，更加歡喜，舉辦盛大的齋會，連續七天七夜佈施作福。這樣傳開，全國都知道了，都說長者生了一個有福氣的孩子。讚美的聲音傳到了國王那裡。 當時國王聽說了這件事，就下令把孩子帶來。長者接到命令，立刻抱著孩子前往王宮。正趕上國王設宴，演奏各種音樂，沒有人通報，不能擅自上前。這時，孩子手指發出的光芒照亮了整個宮殿，一片光明，照在國王身上和宮殿樓閣上，所有的東西都變成了金色。光明遍照王宮之內，就像大水充滿一樣。國王感到奇怪，問道：『這光從哪裡來，突然照亮我的宮殿？難道是世尊想要教化眾生來到我的門前嗎？還是大德諸天、釋提桓因、太陽之子等降臨了？』國王立刻派人到宮門外檢視。使者看到后，回來稟告國王：『先前大王要召見的那個小孩，現在在門外。這個孩子的手搭在乳母的肩膀上，他的手指發出光芒，所以才有這樣的光亮。』國王命令使者說：『快把孩子帶來。』國王見到孩子后，覺得非常奇異，親自握著孩子的手，觀察他的相貌。仔細觀看后說道：『外道六師（六種不信佛教的宗教）聲稱沒有因果報應，真是虛偽迷惑。如果沒有因果報應，為什麼這個孩子從出生以來容貌超凡，手指發光？由此看來，這些外道之輩使眾生墮入惡道。可以斷定這個孩子不是自在天（印度教的濕婆神）所化生，也不是神祇、自然而有，一定是前世積德，才獲得這樣的善報，現在才知道佛說的話真實不虛。』
【English Translation】 English version: Because his finger emitted light, he was named 'Lamp Finger'. Many people, seeing his extraordinary appearance, exclaimed that they had never seen such a thing. At that time, there was a Brahmin in the assembly named Vasu (name of the Brahmin), who was well-versed in the four Vedas, learned and knowledgeable, and knew everything. Seeing the child's unique and extraordinary appearance, he smiled and said, 'This child may be Narayana (one of the principal deities of Hinduism), Shakra Devanam Indra (the ruler of the devas in Buddhism, also known as Indra), the son of the Sun, or one of the great virtuous devas come to be born.' When the child's parents heard these words, they were overjoyed and held a grand almsgiving ceremony, giving offerings and making merit for seven days and seven nights. In this way, the whole country heard about it, and everyone said that the elder had given birth to a blessed child. The sound of praise reached the king. When the king heard about this, he immediately ordered the child to be brought to him. The elder received the order and immediately carried the child to the palace gate. It happened that the king was holding a banquet with various musical performances, and no one announced their arrival, so they could not proceed. At this moment, the light from the child's finger illuminated the entire palace, shining brightly on the king and the palace buildings, turning everything into gold. The light shone throughout the palace, like a great flood filling it completely. The king was surprised and asked, 'Where does this light come from, suddenly illuminating my palace? Could it be that the World-Honored One wants to transform sentient beings and has come to my door? Or have the great virtuous devas, Shakra Devanam Indra, the son of the Sun, and others descended?' The king immediately sent someone to check outside the gate. The messenger saw it and returned to report to the king, 'The child that Your Majesty summoned earlier is now outside the gate. The child's hand is on the nurse's shoulder, and the light from his finger is shining through, hence this light.' The king ordered the messenger, 'Quickly bring the child here.' When the king saw the child, he found him very extraordinary, personally held the child's hand, and observed his appearance. After careful examination, he said, 'The six heretical teachers (six non-Buddhist religions) claim that there is no cause and effect, which is truly false and misleading. If there were no cause and effect, why would this child have such an extraordinary appearance and shining finger since birth? From this, it can be seen that these heretics cause sentient beings to fall into evil realms. It can be determined that this child was not born from the transformation of Ishvara (Hindu god Shiva), nor is he a deity or naturally existing, but he must have accumulated merit in a previous life to receive such a good reward. Now I know that the Buddha's words are true and not false.'
佛說種種業緣莊嚴世間，一切眾生眼見報應而不修福。一何怪哉！」王復言曰：「今猶未審，此指光曜或因於日而有此明。必欲驗者，須待夜半。」既至日暮，即以小兒置於象上在前而行，王將群臣共入園中。而此小兒指光所照，幽闇大明，觀視園中鳥獸華果與晝無異。王觀此已喟然嘆曰：「佛之所說何其真妙。我於今日于因於果生大堅信，深鄙六師愚迷之甚，是故於佛倍生宗仰。」
於時耆域即白王言：「佛于修多羅中說，若不見業，故有慳貪；以見業故，慳貪永息。今見燈指有此福報，假令窮困尚應罄竭而修善業，況復富饒而不作福。」如是語頃天已平曉，還將燈指入于王宮。王甚歡喜，大賜珍寶放令還家。
燈指漸漸遂便長大。其父長者為求婚所，選擇高門與己等者娉以為婦。長者既富，禮教光備，閨門雍穆，資產轉盛。夫盛有衰、合會有離，長者夫妻俱時喪亡，譬如日到沒處暉光潛翳、如日既出月光不現、如火為灰熾炎永滅、強健好色為病所壞、少壯之年為老所侵、所愛之命為死所奪。父母既終，生計漸損。而此燈指少長富逸，不閑家業、惡伴交遊，恣心放意耽惑酒色，用錢無度，倉庫儲積無人料理，如月盈則闕轉就損減。時彼國法，歲一大會，集般周山。於時燈指服飾奢靡，將從伎樂皆悉嚴麗
【現代漢語翻譯】 現代漢語譯本：佛說世間萬物都由各種業緣所莊嚴，一切眾生親眼見到報應卻不修福，真是奇怪啊！』國王又說：『現在還不能確定，這光芒或許是因為太陽才有這光明。一定要驗證的話，須等到半夜。』到了傍晚，就讓小孩站在象背上在前面走，國王和群臣一起進入園中。這小孩手指所照之處，幽暗之處變得非常明亮，觀看園中的鳥獸花果和白天沒有區別。國王看到這些，感嘆道：『佛所說的是多麼真實奇妙啊！我今天對因果產生了堅定的信念，深深鄙視六師（指當時流行的六種外道）的愚昧，因此對佛更加敬仰。』
當時，耆域（Jivaka，名醫）對國王說：『佛在修多羅（Sutra，經）中說，如果看不到業，所以會有慳吝貪婪；因為看到業，慳吝貪婪就會永遠止息。現在看到燈指（Dipa-anguli，人名）有這樣的福報，即使窮困也應該傾盡所有來修善業，更何況是富饒而不做善事呢。』這樣說著的時候，天已經亮了，於是將燈指帶回王宮。國王非常高興，賞賜了很多珍寶，讓他回家。
燈指漸漸長大。他的父親長者（wealthy man）為他求婚，選擇高門大戶與自己家境相當的人家娶為妻子。長者家境富裕，禮儀教化完備，家庭和睦，資產更加興盛。但是盛極必衰、相聚必有分離，長者夫妻同時去世，就像太陽到了西山，光輝潛藏；就像太陽出來，月光就不顯現；就像火燒成灰燼，熾熱的火焰永遠熄滅；強健美好的容色被疾病所摧毀；年輕力壯的年紀被衰老所侵蝕；所珍愛的生命被死亡所奪走。父母去世后，生計逐漸衰敗。而這燈指從小生活富裕安逸，不熟悉家業，與惡友交往，放縱自己的心意，沉迷於酒色，用錢沒有節制，倉庫的儲藏沒有人料理，就像月亮圓了之後就會逐漸虧損。當時那個國家的法律規定，每年有一次大會，在般周山（a mountain）聚集。當時燈指穿著打扮奢華，帶著樂隊，都非常華麗。
【English Translation】 English version: The Buddha said that the world is adorned by various karmic conditions, and all sentient beings see the retribution but do not cultivate blessings. How strange!" The king replied, "I am still uncertain whether this radiance is due to the sun. If we must verify it, we must wait until midnight." When evening came, he had a child placed on an elephant and led the way, while the king and his ministers entered the garden together. The child pointed his finger, and the darkness was greatly illuminated, so that the birds, beasts, flowers, and fruits in the garden could be seen as clearly as in daylight. Seeing this, the king sighed and said, "How true and wonderful are the words of the Buddha! Today, I have developed a firm belief in cause and effect, and I deeply despise the ignorance of the Six Teachers (referring to the six contemporary heterodox teachers). Therefore, I have even greater reverence for the Buddha."
At that time, Jivaka (a famous doctor) said to the king, "The Buddha said in the Sutras (scriptures) that if one does not see karma, one will be stingy and greedy; because one sees karma, stinginess and greed will cease forever. Now that we see Dipa-anguli (name of a person) has such blessings, even if one is poor, one should exhaust all means to cultivate good deeds, let alone being rich and not doing good deeds." As he was speaking, the sky was already dawning, so they took Dipa-anguli back to the palace. The king was very pleased and bestowed many treasures upon him, letting him return home.
Dipa-anguli gradually grew up. His father, the wealthy man (a wealthy man), sought a marriage for him, choosing a family of high status equal to his own to take as his wife. The wealthy man's family was rich, with complete etiquette and education, and the household was harmonious, and their assets became even more prosperous. However, prosperity must decline, and gatherings must have separations. The wealthy man and his wife died at the same time, just as the sun sets in the west, and its radiance is hidden; just as when the sun rises, the moonlight disappears; just as when fire turns to ashes, the blazing flames are extinguished forever; strong and beautiful appearances are destroyed by disease; youth is invaded by old age; and beloved life is taken away by death. After his parents died, his livelihood gradually declined. And this Dipa-anguli, who had grown up in wealth and ease, was unfamiliar with family affairs, associated with bad companions, indulged his desires, and was addicted to wine and women, spending money without restraint. The storage in the warehouse was unattended, just like the moon, which waxes and then wanes. At that time, the law of that country stipulated that there would be an annual gathering at Mount Banzhou (a mountain). At that time, Dipa-anguli was dressed extravagantly, with a band of musicians, all very splendid.
擬於王者，詣彼會所。彼會大眾見其如是，無不敬美。爾時眾人共相酣飲、歡娛適意，鐘鼓競陳、絃歌普作，歡舞平場、嬉戲原野，娛樂之音動山蓋谷。時後群賊知燈指詣會，未還之間，伺其空便往到其家劫掠錢財，一切盡取。燈指暮歸，見己舍內為賊劫掠，唯有木石磚瓦等在。見此事已悶絕躄地，傍人水灑方得醒寤，憂愁啼哭而作是念：「我父昔來廣作方宜、修治家業，劬勞積聚倉庫財寶。是父所為，生育我身，覬有委付。如何至我不紹父業，浮游懶惰為人欺陵，父之餘財一旦喪失，倉庫空虛、畜產迸散。顧瞻舍宅，唯我孑然，著身瓔珞及以服乘，當用貿食以濟交急。用之既盡，當如之何？」當於爾時指光亦滅，其妻厭賤捨棄而走，僮僕逃失、親里斷絕，素與情昵極親厚者，反如怨仇，見其貧窮，恐從乞索，逆生瞋怒。婦尚捨棄，況于餘人。當知貧窮比于地獄，貧窮茍生與死無別。先慣富樂，卒罹窮困，失所依憑，棲寄無處。憂心火熾，愁毒燋然，華色既衰、悴容轉彰，身體尪羸、飢渴消削，眼目押陷、諸節骨立、薄皮纏綶、筋脈露現、頭髮蓬亂、手足銳細其色艾白，舉體皴裂又無衣裳，至糞穢中拾掇粗弊連綴相著，才遮人根、赤露四體。倚臥糞堆，復無席薦。諸親舊等見而不識，歷巷乞食猶如餓烏。至知友邊欲從
乞食，守門之人遮而不聽。伺便輒入，復為排辱。舍主既出，欲加鞭打，俯僂曲躬再拜謝罪，舍主輕蔑都不回顧。設得入舍，輕賤之故，既不與語又不敷座，與少飲食撩擲盂器，不使充飽。
時彼國內，取婦、生子、剃髮，法皆設會。往到會中望乞殘食，以輕賤故，不喚令坐、驅其走使。益索所須，得少余殘，與奴共器。便自思惟：「怪哉怪哉！我今云何貧賤伶俜忽至如此？」私自念言：「如我今日精神昏迷、心智失識，不知今者為是本形？更受身耶？辛苦荼毒世所無偶，譬如林樹無花眾蜂遠離，被霜之草葉自燋卷，枯涸之池鴻雁不游，被燒之林麋鹿不趣，田苗刈盡無人捃拾。今日貧困，說往富樂但謂虛談，誰肯信之？世人甚眾，無知我者。由我貧窮，所向無路。譬如曠野為火所焚，人不喜樂；如枯樹無蔭，無依投者；如苗被雹霜，捐棄不收；如毒蛇室，人皆遠離；如雜毒食，無有嘗者；如空冢間，無人趣向；如惡廁溷，臭穢盈集；如魁膾者，人所惡賤；如常偷賊，人所猜疑。我亦如是，所向之處動作譏嫌，所可談說發言生過。雖說好語，他以為非；若造善業，他以為鄙。所為機捷，復嫌輕躁；若復舒緩，又言重直。設復讚歎，人謂諂譽；若不加譽，復生誹謗，言此貧人常無好語。若復教授，復言詐偽耆舊，強
【現代漢語翻譯】 現代漢語譯本
乞討時，守門人不讓進，也不聽我說話。我找機會偷偷進去，又遭到他們的侮辱。主人出來后，想要鞭打我，我只好彎腰鞠躬，再三拜謝認錯，但主人輕蔑地看都不看我一眼。即使讓我進了屋，因為我身份低賤，既不和我說話，也不給我安排座位，只是隨便給我一點吃的，然後把碗扔過來，不讓我吃飽。
當時那個國家，娶媳婦、生孩子、剃頭等事情，都要舉辦宴會。我到宴會上希望能討到一些殘羹剩飯，但因為我身份低賤，他們不叫我坐下，還驅趕我。我再三懇求，才得到一點剩餘的殘羹，和奴隸一起用一個碗吃。我便自己思考：『奇怪啊奇怪！我如今怎麼會貧賤落魄到這種地步？』我私下想：『像我今天這樣精神昏迷、心智不清，不知道現在這樣是我的本來面目嗎？還是又一次受生？這種辛苦的遭遇世上罕見，就像樹林沒有花朵，蜜蜂都會遠離；像被霜打過的草，葉子自己捲曲枯萎；像乾涸的池塘，鴻雁不再停留；像被燒燬的森林，麋鹿不再靠近；像田里的莊稼被收割完，沒有人去撿拾遺落的。』今天我如此貧困，說起以前的富裕快樂，別人只會當我是說謊，誰會相信呢？世上人這麼多，卻沒有一個人瞭解我。因為我貧窮，所以無論去哪裡都沒有出路。就像被火燒過的曠野，沒有人喜歡；像沒有樹蔭的枯樹，沒有人依靠；像被冰雹霜打過的莊稼，被丟棄沒有人要；像有毒蛇的房間，人們都遠離；像摻雜了毒藥的食物，沒有人品嚐；像空曠的墳墓，沒有人靠近；像骯髒的廁所，臭氣熏天；像劊子手，人們都厭惡鄙視；像慣偷，人們都猜疑。我也像這樣，無論去哪裡，做什麼都會被人譏諷嫌棄，無論說什麼都會惹禍。即使說好話，別人也以為是壞話；即使做好事，別人也覺得卑鄙。做事麻利，又嫌我輕浮急躁；如果慢條斯理，又說我遲鈍死板。即使讚美別人，別人也以為是諂媚；如果不讚美，又會遭到誹謗，說這個窮人嘴裡沒有好話。如果教導別人，又說我是虛偽的老頑固，強人所難。
【English Translation】 English version
When begging for food, the gatekeeper would block me and not listen. If I managed to sneak in, I would be subjected to humiliation. When the master of the house came out, he would want to whip me. I would have to bow and repeatedly beg for forgiveness, but the master would look at me with contempt and not even glance back.
Even if I were allowed into the house, because of my lowly status, they would neither speak to me nor offer me a seat. They would give me a small amount of food and then toss the bowl at me, not allowing me to eat my fill.
At that time, in that country, holding feasts was customary for events such as taking a wife, having children, and shaving heads. I would go to these feasts hoping to beg for leftover food, but because of my lowly status, they would not invite me to sit down and would drive me away. If I persisted in asking, I would receive a small amount of leftovers and have to share a bowl with the slaves. I would then think to myself, 'Strange, strange! How have I become so poor and destitute?' I would privately think, 'Am I in this confused and disoriented state because this is my original form? Or have I been reborn again? This suffering is unparalleled in the world, like a forest without flowers, which bees avoid; like grass covered in frost, whose leaves curl up and wither; like a dried-up pond, where geese no longer linger; like a burned forest, which deer no longer approach; like a field of crops that has been harvested, with no one to glean the leftovers.' Today I am so impoverished that if I speak of my past wealth and happiness, people will think I am lying. Who would believe me? There are so many people in the world, yet no one understands me. Because I am poor, I have no way to go. I am like a wilderness burned by fire, which no one enjoys; like a withered tree without shade, which no one seeks shelter under; like crops damaged by hail and frost, abandoned and unharvested; like a room with poisonous snakes, which everyone avoids; like food mixed with poison, which no one tastes; like an empty tomb, which no one approaches; like a foul latrine, filled with stench; like an executioner, whom people despise; like a habitual thief, whom people suspect. I am like that too. Wherever I go, whatever I do, I am met with ridicule and suspicion. Whatever I say causes offense. Even if I speak kindly, others think it is malicious; even if I do good deeds, others think it is base. If I am quick and efficient, they accuse me of being frivolous and rash; if I am slow and deliberate, they say I am dull and rigid. Even if I praise others, they think I am flattering them; if I do not praise them, I am slandered, and they say that this poor man never has anything good to say. If I try to teach others, they say I am a hypocritical old fool, forcing my views on others.
有所知。若廣言說，人謂多舌；若默無言，人謂藏情。若正直說，復云粗獷；若求人意，復言諂曲。若數親附，復言幻惑；若不親附，復言驕誕。若順他所說，復言詐取他意；若不隨順，復言自專。若屈意承望，罵言寒賤；若不屈意，言是貧人猶故自我。若小自寬放，言其愚癡無有拘忌；若自攝撿，言其空粗詐自端礭。若復歡逸，言其诪張狀似狂人；若復憂慘，言其舍毒初無歡心。若聞他語有所不盡，為其判釋，言其命趣以愚代智耐著之甚；若復默然，復言頑嚚不識道理；若小戲論，言不信罪福。若有所索，言其茍得不知廉恥；若無所索，言今雖不求后望大得。若言引經書，復云詐作聰明；若言語樸素，復嫌疏鈍。若公論事實，復言強說；若私屏正語，復言讒佞。若著新衣，復言假借嚴飾；若著弊衣，復言儜劣寒悴。若多飲食，復言飢餓饕餮；若少飲食，言腹中實饑詐作清廉。若說經論，言顯己所知、彰我闇短；若不說經論，言愚癡無識，可使放牛。若自道昔事業，言夸業自譽；若自杜默，言門資淺薄。諸貧窮者行來進止言說俯仰，儘是𠎝過；富貴之人作諸非法都無過患，舉措云爲斯皆得所。貧窮之人如起尸鬼，一切怖畏，如遇死病難可療治，如曠野險處絕無水草，如墮大海沒溺洪流，如人捺咽不得出氣，如眼上翳不
【現代漢語翻譯】 現代漢語譯本 有所知，如果多加言說，人們就說你多嘴多舌；如果沉默不語，人們就說你隱藏心事。如果正直坦率地說，又說你粗魯莽撞；如果迎合別人的意思，又說你諂媚虛偽。如果經常親近依附，又說你迷惑人；如果不親近依附，又說你驕傲自大。如果順著別人所說的話，又說你狡猾地探取別人的想法；如果不隨順，又說你剛愎自用。如果委曲求全地承望，就罵你卑賤下作；如果不委曲求全，就說你是窮人還故作清高。如果稍微放寬自己，就說你愚蠢無知沒有顧忌；如果約束自己，就說你虛偽粗俗，假裝端莊。如果歡快嬉戲，就說你虛張聲勢，像個瘋子；如果憂愁悲傷，就說你內心陰暗，沒有快樂。如果聽到別人說話有所不盡，為他解釋，就說你自命不凡，用愚蠢代替智慧，真是可惡；如果沉默不語，又說你愚笨遲鈍，不識道理；如果稍微開玩笑，就說你不相信罪福報應。如果有所求索，就說你貪得無厭，不知廉恥；如果沒有所求索，就說你現在雖然不求，以後希望得到更大的好處。如果引用經書，又說你假裝聰明；如果言語樸素，又嫌你粗疏遲鈍。如果公正地評論事實，又說你強詞奪理；如果在私下說正直的話，又說你讒言佞語。如果穿新衣服，又說你借用裝飾；如果穿破舊的衣服，又說你懦弱寒酸。如果吃得多，又說你飢餓貪吃；如果吃得少，就說你肚子餓了，卻假裝清廉。如果講說經論，就說你顯擺自己所知，暴露我的淺薄；如果不講說經論，就說你愚蠢無知，只能去放牛。如果說自己過去的事業，就說你誇耀自己的功業；如果沉默不語，就說你門第資歷淺薄。那些貧窮的人，一舉一動、言談舉止，都是過錯；富貴的人，即使做了不合法的事情，也沒有過錯，一舉一動都恰到好處。貧窮的人就像起尸鬼一樣，讓人害怕，就像得了絕癥一樣難以醫治，就像在曠野險地一樣沒有水草，就像掉進大海一樣被洪水淹沒，就像被人扼住喉嚨一樣無法呼吸，就像眼睛上蒙著翳障一樣。
【English Translation】 English version If one has knowledge, and speaks extensively, people say he is garrulous; if he remains silent, people say he hides his feelings. If he speaks honestly and directly, they say he is crude; if he tries to please others, they say he is flattering. If he is frequently close and attached, they say he is deluding; if he is not close, they say he is arrogant. If he agrees with what others say, they say he cunningly extracts their thoughts; if he does not agree, they say he is self-willed. If he humbles himself and caters to others' desires, they scold him as being base and lowly; if he does not humble himself, they say he is a poor man still acting self-important. If he is a little lenient with himself, they say he is foolish and unrestrained; if he is self-disciplined, they say he is falsely austere, pretending to be upright. If he is joyful and merry, they say he is boastful and looks like a madman; if he is worried and sad, they say he is venomous and has no joy. If he hears others speak incompletely and explains for them, they say he is presumptuous, replacing wisdom with foolishness, which is extremely annoying; if he remains silent, they say he is dull and ignorant, not understanding reason; if he jokes a little, they say he does not believe in sin and merit. If he asks for something, they say he is greedy and shameless; if he asks for nothing, they say that although he does not seek now, he hopes to gain much later. If he quotes scriptures, they say he is falsely making himself out to be intelligent; if his speech is simple, they dislike him for being crude and dull. If he discusses facts publicly, they say he is arguing forcefully; if he speaks righteous words in private, they say he is slanderous and flattering. If he wears new clothes, they say he is borrowing and adorning himself; if he wears worn-out clothes, they say he is weak and wretched. If he eats a lot, they say he is hungry and gluttonous; if he eats little, they say he is actually hungry but pretending to be pure. If he speaks about scriptures and treatises, they say he is showing off his knowledge and revealing my ignorance; if he does not speak about scriptures and treatises, they say he is foolish and ignorant, fit only to herd cattle. If he talks about his past achievements, they say he is boasting and praising himself; if he remains silent, they say his family background is shallow. The poor, in their every movement, speech, and gesture, are always at fault; the rich and noble, even if they do unlawful things, have no faults, and their every action is deemed appropriate. The poor are like corpses rising from the dead, causing fear, like incurable diseases, like dangerous wildernesses without water or grass, like drowning in a vast ocean, like being choked and unable to breathe, like having a cataract over the eyes.
知所至，如厚垢穢難可洗去，亦如怨家雖同衣食不捨噁心，如夏暴井入中斷氣，如入深泥滯不可出，如山暴水駃流吹漂樹木摧折。貧亦如是，多諸艱難。貧窮又能毀壞壯年好色、氣力名聞、種族門戶，智慧持戒、佈施慚愧、仁義信行、勇武意志悉能壞之。又復能生飢寒怨憎、輕躁褊狹、憂愁慘毒、嫌責罪負。如是眾苦，從貧窮生。譬如伏藏多有雜物，貧伏藏中多有種種身心苦惱。夫富貴者，有好威德、姿貌從容、意度寬廣、禮義競興，能生智勇、增長家業、眷屬和讓、善名遠聞。」
燈指思惟：「我今貧厄，世間少比。正欲捨身，不能自殞；當作何方以自存濟？」復作是念：「世人所鄙，不過擔尸。此事雖惡，交無後世受苦之業。若當余作，或值殺生作諸不善。以此而言，我請為之。」爾時有人聞其此語，即雇擔尸。燈指取直，尋從其言，擔負死人到于冢間，意欲擲棄。於時死人急抱燈指，譬如小兒抱其父母，急捉不放，盡力𢱍卻不能得去。死人著脊，猶如胡膠，不可得脫。排推不離，甚大怖畏，作是念言：「我於今日擔此死人，欲何處活？」即詣旃陀羅村語言：「誰能卻我背上死屍，當重相雇。」諸旃陀羅詳共盡力共挽卻之，亦不肯去。余見之者罵燈指言：「狂人何為擔負死屍入人村落？」競以杖石而打擲之
【現代漢語翻譯】 現代漢語譯本： 知見達到極致，就像厚厚的污垢難以洗去，又像怨家即使同吃同住也不會捨棄惡念，像夏天突然乾涸的井，進入其中就會中斷呼吸，像陷入深深的泥潭難以出來，像山洪暴發，湍急的水流吹倒樹木。貧窮也是這樣，帶來諸多艱難。貧窮還能摧毀壯年時美好的容貌、氣力名聲、出身門第，智慧持戒、佈施慚愧、仁義信行、勇武意志，都能被它摧毀。而且還會產生飢餓寒冷、怨恨憎惡、輕浮急躁、狹隘偏激、憂愁慘痛、嫌棄責備、罪惡負擔。像這樣眾多的痛苦，都是從貧窮產生的。譬如埋藏的寶藏中有很多雜物，貧窮的『伏藏』中有很多種種身心苦惱。而富貴的人，擁有好的威望德行、從容的姿態容貌、寬廣的意度、爭相興起的禮義，能產生智慧和勇氣、增長家業、使眷屬和睦謙讓、使美好的名聲遠揚。 燈指思忖：『我現在貧困潦倒，世上少有能比的。想要捨棄生命，又不能自己了斷；該怎麼辦才能自救呢？』又這樣想：『世人所鄙視的，不過是搬運屍體。這件事雖然令人厭惡，但不會有來世受苦的業報。如果做其他的事情，或許會涉及殺生，造作各種不善。這樣看來，我還是去幹這個吧。』當時有人聽到他這樣說，就雇他搬運屍體。燈指收取工錢，按照那人的吩咐，揹著死人到墳地，想要丟棄。這時，死人突然緊緊抱住燈指，就像小孩子抱著父母一樣，緊緊抓住不放，用盡力氣也掙脫不開。死人貼在背上，就像胡膠一樣，無法脫離。推也推不開，非常害怕，心想：『我今天揹著這個死人，要怎麼活下去啊？』於是到旃陀羅（賤民）村求助，說：『誰能幫我把背上的死屍弄下來，我願意重金僱傭。』那些旃陀羅一起盡力拉扯，也弄不下來。其他人看到后，罵燈指說：『瘋子，為什麼揹著死屍進入別人的村莊？』紛紛用棍棒石頭打他。
【English Translation】 English version: Perfected knowledge, is like thick dirt that is difficult to wash away, and like an enemy who, even when sharing clothes and food, does not abandon evil intentions; like a well that dries up suddenly in summer, entering it leads to suffocation; like sinking into deep mud from which one cannot escape; like a mountain torrent, where the rapid flow blows down trees and causes destruction. Poverty is also like this, bringing many hardships. Poverty can also destroy the beauty of youth, strength, fame, lineage, wisdom, adherence to precepts, generosity, shame, righteousness, trustworthiness, courage, and will. Furthermore, it can generate hunger, cold, resentment, flippancy, narrow-mindedness, sorrow, cruelty, suspicion, blame, and guilt. Such are the many sufferings that arise from poverty. Just as a hidden treasure contains many impurities, the 'hidden treasure' of poverty contains many kinds of physical and mental suffering. Those who are rich and noble possess good dignity and virtue, graceful appearance, broad-mindedness, and a flourishing of etiquette and righteousness; they can generate wisdom and courage, increase family wealth, foster harmony and humility among relatives, and spread a good reputation far and wide. Deng Zhi (Lamp Finger) pondered: 'My current poverty and hardship are unparalleled in the world. I want to give up my life, but I cannot end it myself; what should I do to survive?' He then thought: 'What the world despises most is carrying corpses. Although this is unpleasant, it will not lead to suffering in future lives. If I do other things, I might be involved in killing and committing various unwholesome acts. In that case, I will do this.' At that time, someone heard him say this and hired him to carry a corpse. Deng Zhi took the payment and, following the man's instructions, carried the dead person to the graveyard, intending to discard it. At that moment, the dead person suddenly hugged Deng Zhi tightly, like a child hugging its parents, grasping him firmly and refusing to let go, no matter how hard he struggled. The dead person stuck to his back like glue, impossible to remove. He pushed and shoved, but it wouldn't come off. Greatly frightened, he thought: 'How am I going to live today, carrying this dead person?' So he went to the Chandala (outcaste) village and said: 'Who can help me remove the corpse from my back? I will pay handsomely.' The Chandalas all tried their best to pull it off, but it wouldn't budge. Others who saw this cursed Deng Zhi, saying: 'Madman, why are you carrying a corpse into people's village?' They all threw sticks and stones at him.
，身體傷破，痛懼並至。有人憐愍將其詣城，遂到城門。既到門下，守門之人逆遮打之，不得近門。「此何癡人，擔負死屍欲來入城。」自見己身被諸杖木，身體皆破，甚懷懊惱發聲大哭，而作是言：「我正為食作此鄙事。今日忽然遭此大苦，由我貧困不擇作處為斯賤業，冀得價直以自存活。如何一旦復值苦毒？寧作余死，不負尸生。」且哭且言。時守門者深生憐愍，放令還家。
到自空室，先同乞索諸貧人等共住之者，遙見死屍在其背上，悉皆捨去。既到舍已，尸自墮地。燈指於時逾增惶怖，悶絕躄地，久乃得穌。尋見死屍手指純是黃金，雖復怖畏，見是好金即前視之，以刀試割實是真金。既得金已，心生歡喜，復剪頭項手足。如是剪已，尋復還生。須臾之頃，金頭手足其積過人。譬如王者失國還複本位，如盲得眼視瞻明瞭，如久思他女得與交歡，如學禪者忽得道證，燈指歡喜亦復如是。庫藏珍寶倍勝於前，威德名譽有過先日，親里朋友、妻子僮僕一切還來。燈指嘆曰：「嗚呼怪哉！富有大力，能使世人來歸極疾。嗚呼怪哉！貧有大力，能使所親舍我極速。我先貧時，素所親昵交遊道絕，總無一人與我語者。今日一切颙颙承事，合掌恭敬。假使生處如帝釋、勇力如羅摩、知見如天師，若無錢財都無所直。富者
【現代漢語翻譯】 現代漢語譯本：身體受傷破裂，痛苦和恐懼一併襲來。有人憐憫他，帶他前往城裡，最終到達城門。到達門下後，守門人阻攔並毆打他，不讓他靠近城門。『這是什麼愚蠢的人，揹負著死屍想要進入城裡。』他看到自己被棍棒擊打，身體多處破損，非常懊惱，大聲哭泣，說道：『我正是爲了餬口才做這種卑賤的事情。今天突然遭遇如此大的痛苦，都是因為我貧困，不選擇工作地點，從事這種低賤的行業，希望得到一點報酬來維持生計。怎麼一下子又遇到這樣的苦難？寧願去死，也不要揹著屍體活下去。』他一邊哭一邊說。當時的守門人深感憐憫，放他回家。
回到空蕩蕩的屋子，之前和他一起乞討的貧苦人們，遠遠地看到他背上的死屍，都紛紛離去。到家后，屍體自己掉在地上。燈指（人名）當時更加驚慌恐懼，昏倒在地，過了很久才甦醒。他發現死屍的手指全是黃金。雖然仍然害怕，但看到是好金子，就上前檢視，用刀試著切割，確實是真金。得到金子后，他心中歡喜，又剪下死屍的頭、脖子、手和腳。這樣剪完后，死屍隨即又重新生長出來。不一會兒，金頭、金手、金腳堆積如山，超過了常人。這就像國王失去國家后又恢復了王位，像盲人得到眼睛后能看清東西，像長期思念的女子終於能與她交歡，像學習禪定的人突然證悟了真理，燈指的歡喜也是如此。他的庫藏珍寶比以前增加了很多倍，威望和名譽超過了以前，親戚朋友、妻子奴僕全都回來了。燈指感嘆道：『嗚呼，真是奇怪啊！財富有強大的力量，能讓世人迅速歸附。嗚呼，真是奇怪啊！貧窮有強大的力量，能讓親人迅速拋棄我。我以前貧窮的時候，平時親近的交往都斷絕了，沒有一個人和我說話。今天所有人都恭敬地侍奉我，合掌恭敬。假使一個人出生在帝釋天（佛教神祇），勇猛如羅摩（印度史詩英雄），知識見解如天師，如果沒有錢財，也一文不值。富人……』
【English Translation】 English version: His body was wounded and broken, pain and fear arriving together. Someone took pity on him and brought him to the city, eventually reaching the city gate. Upon arriving at the gate, the gatekeeper blocked and beat him, not allowing him to approach the gate. 'What a foolish person, carrying a dead corpse and wanting to enter the city.' Seeing himself being struck by sticks and wood, his body broken in many places, he felt very distressed and cried loudly, saying, 'I am doing this lowly work just to make a living. Today I suddenly encountered such great suffering, all because I am poor, not choosing a workplace, engaging in this lowly occupation, hoping to get some reward to support myself. How could I suddenly encounter such suffering again? I would rather die than live carrying a corpse.' He cried and spoke. The gatekeeper at that time felt deep pity and let him return home.
Returning to his empty room, the poor people who used to beg with him, seeing the dead corpse on his back from afar, all left. After arriving home, the corpse fell to the ground by itself. Deng Zhi (name of a person) was even more frightened and terrified at that time, fainted and collapsed to the ground, and only woke up after a long time. He found that the fingers of the dead corpse were all gold. Although still afraid, seeing that it was good gold, he went forward to look at it, and tried to cut it with a knife, and it was indeed real gold. After obtaining the gold, he felt joy in his heart, and cut off the head, neck, hands, and feet of the dead corpse. After cutting like this, the dead corpse immediately grew back. In a short while, the golden head, golden hands, and golden feet piled up like a mountain, exceeding ordinary people. This is like a king regaining his throne after losing his country, like a blind person gaining eyes and being able to see things clearly, like a woman who has been longed for for a long time finally being able to have intercourse with her, like a person who is learning meditation suddenly realizing the truth, Deng Zhi's joy was also like this. His treasury of treasures increased many times more than before, his prestige and reputation exceeded the past, and relatives, friends, wife, and servants all returned. Deng Zhi sighed and said, 'Alas, how strange! Wealth has great power, able to make the world quickly submit. Alas, how strange! Poverty has great power, able to make relatives quickly abandon me. When I was poor before, the close relationships I usually had were cut off, and no one spoke to me. Today, everyone respectfully serves me, with palms together in reverence. Suppose a person is born in the Trāyastriṃśa Heaven (Buddhist deity), is brave like Rāma (Indian epic hero), and has knowledge and insight like a celestial teacher, if he has no money, he is worthless. The rich...'
不問愚智皆稱好人，實無所知人以為智，亦得勇健諸善名聞。雖復醜陋老弊，少壯婦女樂至其邊。」
阿阇世王聞其還富，尋即遣人來取其寶。其所取者，儘是死人；還擲屋中，見是真金。燈指知王欲得此寶，即以金頭手足以用上王，王既得已赍之還宮。於後燈指作是思惟，而說偈言：
「五欲極輕動， 如電毒蛇蟲， 榮樂不久停， 即生厭患心。」
尋以珍寶施與眾人，于佛法中出家求道，精勤修習得阿羅漢。雖獲道果，而此尸寶常隨逐之。
比丘問佛：「燈指比丘，以何因緣從生以來有是指光？以何因緣受此貧困？復何因緣有此尸寶常隨逐之？」
佛告比丘：「至心諦聽，吾當為汝說其宿緣。燈指比丘，乃往古世生波羅㮈國大長者家，為小兒時乘車在外，遊戲晚來門戶已閉。大喚開門，無人來應。良久母來與兒開門，瞋罵母言：『舉家擔死人去耶？賊來劫耶？何以無人與我開門。』以是業緣死墮地獄，地獄余報還生人中受斯貧困。光指因緣、尸寶因緣，為汝更說。過去九十一劫有佛，名毗婆尸。彼佛入涅槃后，佛法住世。燈指爾時為大長者，其家大富。往至塔寺，恭敬禮拜。見有泥像一指破落，尋治此指，以金薄補之。修治已訖，尋發願言：『我以香華伎樂供養、治像功德因
【現代漢語翻譯】 現代漢語譯本：不問是愚笨還是聰明的人都稱讚他是好人，實際上（他）並沒有什麼真才實學，人們卻認為他很有智慧，也能得到勇猛健壯等美好的名聲。即使（他）長得醜陋衰老，年輕力壯的婦女也喜歡靠近他。
阿阇世王（Ajatasattu，人名）聽說他變得富有，立刻派人去取他的寶物。那些人取來的，全是死人（的屍體）；（他們）把屍體扔回屋中，卻發現那是真金。燈指（Dipankara，人名）知道國王想要得到這些寶物，就把金頭、金手、金腳都用來獻給國王，國王得到后就帶著它們回宮了。之後，燈指（Dipankara）這樣思考，並說了這首偈語：
『五欲（pañca kāmaguṇa，指色、聲、香、味、觸五種慾望）極其輕浮動盪，就像閃電、毒蛇、毒蟲一樣，榮華快樂不能長久停留，（我）立刻生起厭惡之心。』
隨即把珍寶施捨給眾人，在佛法中出家求道，精進勤奮地修行，證得了阿羅漢（Arhat，斷盡煩惱，證得解脫的聖人）果位。雖然獲得了道果，但這些屍體所化的寶物卻常常跟隨在他身邊。
比丘（bhikkhu，佛教出家男眾）問佛陀（Buddha）說：『燈指（Dipankara）比丘，因為什麼樣的因緣，從出生以來手指就有光芒？因為什麼樣的因緣，遭受這樣的貧困？又因為什麼樣的因緣，這些屍體所化的寶物常常跟隨在他身邊？』
佛陀（Buddha）告訴比丘（bhikkhu）說：『專心仔細地聽，我當爲你們說他前世的因緣。燈指（Dipankara）比丘，在很久以前，出生在波羅㮈國（Varanasi，古印度城市名）一個大長者（wealthy householder）的家中，小時候乘車在外玩耍，很晚才回來，（發現）家門已經關閉。他大聲呼喊開門，沒有人迴應。過了很久，他的母親來給他開門，他生氣地責罵母親說：『全家都在搬運死人嗎？還是強盜來搶劫了？為什麼沒有人給我開門？』因為這個業緣，死後墮入地獄，地獄的余報使他轉生為人後遭受貧困。手指發光的因緣、屍體化為寶物的因緣，我再為你們詳細解說。過去九十一劫（kalpa，時間單位）之前，有一尊佛，名叫毗婆尸佛（Vipassi Buddha）。毗婆尸佛（Vipassi Buddha）入涅槃（Nirvana，佛教術語，指解脫）后，佛法住世。燈指（Dipankara）當時是一位大長者（wealthy householder），家中非常富有。他前往塔寺，恭敬地禮拜。看到有一尊泥像的一根手指破損脫落，就修補這根手指，用金箔貼補。修補完畢后，就發願說：『我用香花伎樂供養、修補佛像的功德』
【English Translation】 English version: Without asking whether one is foolish or wise, everyone praises him as a good person. In reality, he has no real talent or learning, yet people consider him intelligent, and he also gains a reputation for courage and strength. Even if he is ugly and old, young and strong women enjoy being near him.
King Ajatasattu (Ajatasattu, a personal name) heard of his wealth and immediately sent people to take his treasures. What they took were all dead people (corpses); they threw the corpses back into the house, but found that they were real gold. Dipankara (Dipankara, a personal name) knew that the king wanted these treasures, so he used the golden head, hands, and feet to offer to the king. After the king obtained them, he took them back to the palace. Afterwards, Dipankara (Dipankara) thought in this way and spoke this verse:
'The five desires (pañca kāmaguṇa, referring to the five desires of form, sound, smell, taste, and touch) are extremely frivolous and restless, like lightning, poisonous snakes, and poisonous insects. Glory and happiness cannot last long, and (I) immediately develop a sense of disgust.'
Immediately, he gave away the treasures to everyone, renounced the household life in the Buddha's Dharma to seek the path, diligently cultivated, and attained the fruit of Arhat (Arhat, a saint who has exhausted all afflictions and attained liberation). Although he attained the fruit of the path, the treasures transformed from these corpses often followed him.
A bhikkhu (bhikkhu, a Buddhist monk) asked the Buddha (Buddha): 'Dipankara (Dipankara) bhikkhu, due to what cause and condition, has his finger had light since birth? Due to what cause and condition, does he suffer such poverty? And due to what cause and condition, do the treasures transformed from these corpses often follow him?'
The Buddha (Buddha) told the bhikkhu (bhikkhu): 'Listen attentively, and I will tell you about his past life. Dipankara (Dipankara) bhikkhu, in the distant past, was born into the family of a wealthy householder in the country of Varanasi (Varanasi, an ancient Indian city). As a child, he was riding in a carriage outside, playing until late, and (found that) the door was closed. He shouted loudly to open the door, but no one responded. After a long time, his mother came to open the door for him, and he angrily scolded his mother, saying: 'Is the whole family carrying dead people? Or are robbers robbing us? Why is no one opening the door for me?' Because of this karma, he fell into hell after death, and the remaining retribution of hell caused him to suffer poverty after being reborn as a human. The cause and condition of the shining finger, the cause and condition of the corpses turning into treasures, I will explain to you in more detail. Ninety-one kalpas (kalpa, a unit of time) ago, there was a Buddha named Vipassi Buddha (Vipassi Buddha). After Vipassi Buddha (Vipassi Buddha) entered Nirvana (Nirvana, a Buddhist term referring to liberation), the Buddha's Dharma remained in the world. Dipankara (Dipankara) at that time was a wealthy householder, and his family was very rich. He went to the pagoda temple and respectfully prostrated himself. Seeing that one finger of a clay statue was broken and falling off, he repaired the finger and covered it with gold leaf. After the repair was completed, he made a vow, saying: 'I offer incense, flowers, music, and the merit of repairing the Buddha statue'
緣，持此功德愿生天上人間，常得尊豪富貴，假令漏失尋還得之，使我于佛法中出家得道。』以治佛指故，得是指光及死屍寶聚。以惡口故，從地獄出，得貧窮果報。」
佛說是燈指因緣經時，諸天人民散眾天華、作天伎樂供養已訖，便還天宮。
以是因緣，少種福業于形像所得是福報，乃至涅槃形像尚爾，況復如來法身者乎。能于佛法如說修行，如此功德不可限量，若欲生天人中受諸快樂，應當至心聽法。以惡口因緣受大苦報，應畏眾苦，遠離惡口諸不善業。以此觀之，一切世人富貴榮華不足貪著，于諸人天尊貴不應喜樂。當知貧窮是大苦聚，欲斷貧窮不應慳貪。是以經中言貧窮者甚為大苦。
燈指因緣經
【現代漢語翻譯】 現代漢語譯本：'以此功德，我願往生天上或人間，常能獲得尊貴、豪門和富裕，即使有所遺失也能尋回，使我能在佛法中出家並證得道果。'因為醫治佛指的緣故，得到了佛指的光芒以及死屍化為寶聚的果報。因為惡語傷人的緣故，從地獄出來后，得到了貧窮的果報。
佛陀宣講《燈指因緣經》時，諸天人民散佈各種天花，演奏天上的音樂進行供養完畢后，便返回天宮。
因為這個因緣，哪怕只是在佛像前種下微小的福業，也能得到如此大的福報，乃至最終涅槃成佛，佛像尚且如此，更何況是如來的法身呢？如果能夠按照佛法如實修行，這樣的功德是不可估量的。如果想要往生天界或人間享受各種快樂，應當至誠地聽聞佛法。因為惡語傷人的因緣會遭受巨大的苦報，應當畏懼各種痛苦，遠離惡語等各種不善的業。由此看來，世間一切的富貴榮華都不值得貪戀，對於人天界的尊貴也不應該歡喜。應當知道貧窮是巨大的痛苦聚集，想要斷除貧窮就不應該慳吝貪婪。因此經中說貧窮是非常大的痛苦。
《燈指因緣經》
【English Translation】 English version: 'By this merit, may I be reborn in the heavens or among humans, constantly attaining honor, wealth, and nobility. Even if something is lost, may I find it again, enabling me to renounce the world and attain enlightenment within the Buddha's Dharma.' Because of healing the Buddha's finger, one obtained the light from the Buddha's finger and the transformation of corpses into treasures. Because of harsh speech, after emerging from hell, one received the karmic result of poverty.
When the Buddha finished expounding the 'Sutra on the Causes and Conditions of the Lamp-Finger,' the gods and people scattered various celestial flowers and played celestial music as offerings, and then returned to their celestial palaces.
Because of this cause and condition, even planting a small seed of blessed deeds before an image of the Buddha can result in such great blessings, even to the point of attaining Nirvana. If even an image is like this, how much more so is the Dharmakaya (Dharma body) of the Tathagata (Thus Come One, another name for the Buddha)? If one can practice according to the Dharma as taught, such merit is immeasurable. If one desires to be reborn in the heavens or among humans to enjoy various pleasures, one should listen to the Dharma with utmost sincerity. Because of the causes and conditions of harsh speech, one will suffer great retribution. One should fear all suffering and stay away from harsh speech and all unwholesome deeds. From this perspective, all worldly wealth and glory are not worth clinging to, and one should not rejoice in the honor and nobility of the realms of gods and humans. One should know that poverty is a great accumulation of suffering, and if one wishes to end poverty, one should not be stingy or greedy. Therefore, the sutra says that poverty is a very great suffering.
Sutra on the Causes and Conditions of the Lamp-Finger