T04n0209_百喻經

大正藏第 04 冊 No. 0209 百喻經

No. 209

百喻經卷第一

尊者僧伽斯那撰

蕭齊天竺三藏求那毗地譯

愚人食鹽喻　愚人集牛乳喻　以梨打破頭喻　婦詐語稱死喻　渴見水喻　子死欲停置家中喻　認人為兄喻　山羌偷官庫喻　嘆父德行喻　三重樓喻　婆羅門殺子喻　煮黑石蜜漿喻　說人喜瞋喻　殺商主祀天喻　醫與王女藥令卒長大喻　灌甘蔗喻　債半錢喻　就樓磨刀喻　乘船失釪喻　人說王縱暴喻　婦女欲更求子喻

（一）◎愚人食鹽喻

昔有愚人至於他家，主人與食嫌淡無味，主人聞已更為益鹽。既得鹽美，便自念言：「所以美者緣有鹽故，少有尚爾況復多也？」愚人無智便空食鹽，食已口爽返為其患。譬彼外道聞節飲食可以得道，即便斷食或經七日或十五日，徒自困餓無益於道。如彼愚人，以鹽美故而空食之，致令口爽，此亦復爾

現代漢語譯本 《百喻經》卷一 尊者僧伽斯那 撰 蕭齊天竺三藏求那毗地 譯 愚人食鹽喻 愚人集牛乳喻 以梨打破頭喻 婦詐語稱死喻 渴見水喻 子死欲停置家中喻 認人為兄喻 山羌偷官庫喻 嘆父德行喻 三重樓喻 婆羅門殺子喻 煮黑石蜜漿喻 說人喜瞋喻 殺商主祀天喻 醫與王女藥令卒長大喻 灌甘蔗喻 債半錢喻 就樓磨刀喻 乘船失釪喻 人說王縱暴喻 婦女欲更求子喻 （一）◎愚人食鹽喻 從前有個愚笨的人到別人家做客，主人給他食物，他嫌淡而無味。主人聽了，就又加了些鹽。他覺得加了鹽後味道很好，就自己想：『之所以好吃是因為有鹽的緣故，少放一點尚且如此，何況多放呢？』這個愚人沒有智慧，就直接吃鹽，吃完后嘴裡難受，反而成了禍患。這就像那些外道，聽說節制飲食可以得道，就立即斷食，有的七天，有的十五天，只是自己困苦飢餓，對修道沒有益處。就像那個愚人，因為覺得鹽好吃就直接吃，導致嘴裡難受，也是這樣。

English version The Sutra of One Hundred Parables, Volume 1 Composed by Venerable Sanghasena Translated by Tripitaka Gunabhadra of Tianzhu during the Xiao Qi Dynasty Parable of the Foolish Man Eating Salt, Parable of the Foolish Man Collecting Milk, Parable of Breaking Head with a Pear, Parable of the Woman Falsely Claiming Death, Parable of Seeing Water When Thirsty, Parable of Wanting to Keep a Dead Child at Home, Parable of Mistaking Someone for a Brother, Parable of the Mountain Bandit Stealing from the Government Treasury, Parable of Praising Father's Virtue, Parable of the Three-Story Building, Parable of the Brahmin Killing His Son, Parable of Boiling Black Stone Honey, Parable of Talking About People's Joy and Anger, Parable of Killing a Merchant to Sacrifice to Heaven, Parable of the Doctor Giving Medicine to the Princess to Make Her Grow Quickly, Parable of Irrigating Sugarcane, Parable of Half a Coin Debt, Parable of Sharpening a Knife on a Building, Parable of Losing an Oar While on a Boat, Parable of People Talking About the King's Tyranny, Parable of a Woman Wanting to Have Another Child (1) ◎ Parable of the Foolish Man Eating Salt Once upon a time, there was a foolish man who went to someone's house as a guest. The host gave him food, but he complained that it was bland and tasteless. Upon hearing this, the host added more salt. He found it delicious with the added salt and thought to himself, 'The reason it tastes good is because of the salt. If a little is like this, how much more so if there is a lot?' This foolish man, lacking wisdom, ate the salt directly. After eating it, his mouth felt terrible, and it became a problem. This is like those heretics who hear that abstaining from food can lead to enlightenment, so they immediately fast, some for seven days, some for fifteen days, only causing themselves hardship and hunger, without any benefit to their path. Just like that foolish man who ate salt directly because he thought it was delicious, causing his mouth to feel terrible, it is the same.

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（二）愚人集牛乳喻

昔有愚人將會賓客，欲集牛乳以擬供設，而作是念：「我今若豫于日日中𤚲取牛乳，牛乳漸多卒無安處，或復酢敗。不如即就牛腹盛之，待臨會時當頓𤚲取。」作是念已，便捉牸牛母子，各系異處。卻後一月，爾乃設會迎置賓客，方牽牛來欲𤛓取乳，而此牛乳即干無有。時為眾賓或瞋或笑。愚人亦爾，欲修佈施，方言待我大有之時，然後頓施。未及聚頃，或為縣官水火盜賊之所侵奪，或卒命終不及時施，彼亦如是。

（三）以梨打頭破喻

昔有愚人頭上無毛，時有一人以梨打頭，乃至二三悉皆傷破，時此愚人默然忍受不知避去。傍人見已而語之言：「何不避去，乃住受打致使頭破？」愚人答言：「如彼人者憍慢恃力癡無智慧，見我頭上無有發毛謂為是石，以梨打我頭破乃爾

現代漢語譯本 （二）愚人集牛乳喻 從前有個愚笨的人，將要招待賓客，想要收集牛奶來準備宴席。他心裡想：『我現在如果每天都擠取牛奶，牛奶會越來越多，最終沒有地方安放，或者還會變酸腐敗。不如直接把牛奶存在牛的肚子里，等到宴會開始的時候再一下子擠出來。』他這樣想完，就把母牛和小牛犢分別拴在不同的地方。過了一個月，他才開始設宴招待賓客，然後牽來牛想要擠奶，結果牛奶已經幹了，什麼都沒有了。當時，賓客們有的生氣，有的嘲笑他。愚笨的人也是這樣，想要修行佈施，卻說等我有了很多錢的時候，再一下子佈施。還沒等他積攢夠錢，或許就被官府、水災、火災、盜賊所侵奪，或者突然死亡來不及佈施，他們的情況也是如此。

（三）以梨打頭破喻 從前有個愚笨的人，頭上沒有頭髮。當時有個人用梨打他的頭，打了兩三次，都把頭打傷了。這個愚笨的人默默地忍受著，不知道躲避。旁邊的人看見了，就對他說：『為什麼不躲開，卻要站著捱打，以至於頭都打破了？』愚笨的人回答說：『那個人驕傲自大，仗著力氣，愚蠢沒有智慧，看見我頭上沒有頭髮，就以為是石頭，用梨打我的頭，才打成這樣。』

English version (2) The Parable of the Fool Collecting Milk Once upon a time, there was a foolish man who was going to host guests and wanted to collect milk to prepare for the feast. He thought to himself, 'If I collect milk every day now, the milk will gradually increase, and eventually there will be no place to store it, or it might even turn sour and spoil. It's better to just store the milk in the cow's belly and then squeeze it all out at once when the feast begins.' After thinking this, he tied the mother cow and her calf in separate places. A month later, he finally held the feast and welcomed his guests. He then brought the cow to milk it, but the milk had already dried up, and there was nothing left. At that time, some of the guests were angry, and some laughed at him. Foolish people are also like this; they want to practice giving, but they say they will wait until they have a lot of money and then give all at once. Before they can accumulate enough money, it might be seized by the government, floods, fires, or thieves, or they might suddenly die before they have a chance to give. Their situation is the same.

(3) The Parable of Breaking the Head with a Pear Once upon a time, there was a foolish man who had no hair on his head. At that time, a person hit his head with a pear, and after hitting him two or three times, his head was injured. This foolish man silently endured it, not knowing to avoid it. The people around him saw this and said to him, 'Why don't you avoid it, but stand there and get hit, causing your head to be broken?' The foolish man replied, 'That person is arrogant and relies on his strength. He is foolish and has no wisdom. Seeing that I have no hair on my head, he thought it was a stone, and that's why he hit my head with a pear and broke it.'

。」傍人語言：「汝自愚癡，云何名彼以為癡也？汝若不癡，為他所打，乃至頭破不知逃避？」比丘亦爾，不能具修信戒聞慧，但整威儀以招利養，如彼愚人被他打頭不知避去，乃至傷破反謂他癡，此比丘者亦復如是。

（四）婦詐稱死喻

昔有愚人，其婦端正，情甚愛重；婦無直信，後於中間共他交往，邪淫心盛欲逐傍夫舍離己婿，於是密語一老母言：「我去之後，汝可赍一死婦女屍安著屋中，語我夫言，云我已死。」老母於後伺其夫主不在之時，以一死屍置其家中。及其夫還，老母語言：「汝婦已死。」夫即往視，信是己婦，哀哭懊惱，大𧂐薪油燒取其骨，以囊盛之晝夜懷挾。婦於後時心厭傍夫便還歸家，語其夫言：「我是汝妻。」夫答之言：「我婦久死，汝是阿誰妄言我婦？」乃至二三猶故不信。如彼外道聞他邪說心生惑著，謂為真實永不可改，雖聞正教不信受持

現代漢語譯本：旁邊的人說：『你自己愚蠢，為什麼說別人愚蠢呢？如果你不愚蠢，被別人打了，甚至頭破了都不知道躲避？』這個比丘也是這樣，不能好好地修習信、戒、聞、慧，只是整頓威儀來招攬供養，就像那個愚人被別人打頭都不知道躲避，甚至受傷了反而說別人愚蠢，這個比丘也是這樣。 現代漢語譯本：（四）婦人假裝死亡的比喻 現代漢語譯本：從前有個愚人，他的妻子端莊美麗，他非常愛重她；妻子沒有正直的信仰，後來在中間和別人交往，邪淫的心很盛，想要跟隨別的男人拋棄自己的丈夫，於是偷偷地對一個老婦人說：『我走之後，你可以拿一具死去的婦女的屍體放在屋裡，告訴我丈夫說，我已經死了。』老婦人之後趁著她的丈夫不在的時候，把一具死屍放在他家裡。等到她的丈夫回來，老婦人說：『你的妻子已經死了。』丈夫就去看，相信是自己的妻子，悲哀哭泣，非常傷心，就燒柴油取骨，用袋子裝著，日夜懷抱。妻子後來厭倦了別的男人，就回到家裡，對她的丈夫說：『我是你的妻子。』丈夫回答說：『我的妻子早就死了，你是誰，胡說是我妻子？』甚至說了兩三次還是不相信。就像那些外道聽了別人的邪說，心裡產生迷惑執著，認為那是真實的，永遠不能改變，即使聽到了正法也不相信接受奉行。

English version: A bystander said, 'You are foolish yourself, why do you call others foolish? If you were not foolish, when someone hit you, even to the point of your head being broken, wouldn't you know to avoid it?' This monk is also like that; he cannot properly cultivate faith, precepts, learning, and wisdom, but only arranges his demeanor to attract offerings. Like that foolish person who doesn't know to avoid being hit on the head, and even when injured, calls others foolish, this monk is also like that. English version: (4) The Parable of the Wife Faking Death English version: Once upon a time, there was a foolish man whose wife was beautiful and virtuous, and he loved her very much. The wife had no upright faith, and later, she had an affair with another man. Her lustful desires grew, and she wanted to leave her husband for this other man. So, she secretly told an old woman, 'After I leave, you can take a dead woman's corpse and place it in the house, and tell my husband that I have died.' Later, when her husband was away, the old woman placed a corpse in his house. When her husband returned, the old woman said, 'Your wife has died.' The husband went to look and believed it was his wife. He grieved and cried, and was very distressed. He burned firewood and oil to collect her bones, put them in a bag, and carried it with him day and night. Later, the wife grew tired of the other man and returned home, saying to her husband, 'I am your wife.' The husband replied, 'My wife died long ago. Who are you, falsely claiming to be my wife?' Even after saying it two or three times, he still did not believe her. It is like those heretics who, upon hearing false teachings, become confused and attached, believing them to be true and unchangeable. Even when they hear the true Dharma, they do not believe or accept it.

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（五）渴見水喻

過去有人，癡無智慧，極渴須水，見熱時炎謂為是水，即便逐走至辛頭河，既至河所對視不飲。傍人語言：「汝患渴逐水，今至水所何故不飲？」愚人答言：「君可飲盡，我當飲之，此水極多俱不可盡，是故不飲。」爾時眾人聞其此語，皆大嗤笑。譬如外道僻取其理，以己不能具持佛戒，遂便不受，致使將來無得道分、流轉生死，若彼愚人見水不飲為時所笑，亦復如是。

（六）子死欲停置家中喻

昔有愚人養育七子，一子先死。時此愚人見子既死，便欲停置於其家中，自欲棄去。傍人見已而語之言：「生死道異，當速莊嚴致於遠處而殯葬之，云何得留自欲棄去？」爾時愚人聞此語已即自思念：「若不得留要當葬者，須更殺一子停擔兩頭乃可勝致。」於是便更殺其一子，而擔負之遠葬林野。時人見之，深生嗤笑怪未曾有

現代漢語譯本 （五）渴求見水之譬喻 過去有個人，愚癡沒有智慧，非常口渴需要水。他看到熱氣蒸騰的景象，就以為那是水，立刻追逐著跑到辛頭河邊。到了河邊，卻只是對著河水看，而不喝。旁邊的人問他說：『你因為口渴而追逐水，現在到了有水的地方，為什麼不喝呢？』這個愚人回答說：『你可以把水都喝光，我才喝。這水太多了，不可能喝完，所以我才不喝。』當時，眾人聽到他這樣說，都大聲嘲笑他。 這就像那些外道，偏執地理解道理，因為自己不能完全持守佛的戒律，就乾脆不接受，導致將來沒有得道的機會，只能在生死輪迴中流轉。就像那個愚人看到水卻不喝，被當時的人嘲笑一樣。

（六）兒子死了想把屍體放在家裡的譬喻 從前有個愚人，養育了七個兒子，其中一個兒子先死了。這個愚人看到兒子死了，就想把屍體放在家裡，自己卻想離開。旁邊的人看到后對他說：『生和死是不同的，應該趕快把屍體好好安葬在遠處，怎麼能留在家裡自己卻想離開呢？』當時，這個愚人聽到這話后，就自己思考：『如果不能把屍體留在家裡，一定要埋葬的話，那就需要再殺一個兒子，把兩個屍體放在兩頭挑著，才能搬運到遠處。』於是，他就又殺了一個兒子，挑著兩個兒子的屍體，到遠處的樹林里埋葬。當時的人看到后，都深感可笑，覺得真是聞所未聞。

English version (5) The Parable of Thirsting for Water In the past, there was a person who was foolish and lacked wisdom. He was extremely thirsty and needed water. Upon seeing the shimmering heat, he mistook it for water and immediately chased after it to the Sindhu River. However, upon reaching the river, he only stared at the water without drinking. A person nearby asked him, 'You chased after water because you were thirsty. Now that you've reached the water, why don't you drink?' The foolish man replied, 'You can drink all the water, and then I will drink. There is too much water, and it's impossible to drink it all, so I won't drink.' At that time, everyone who heard him say this laughed loudly at him. This is like those heretics who stubbornly cling to their own understanding of the truth. Because they cannot fully uphold the Buddhist precepts, they simply refuse to accept them, causing them to have no chance of attaining enlightenment in the future and to continue to transmigrate in the cycle of birth and death. It is just like that foolish man who saw the water but did not drink, and was laughed at by the people at that time.

(6) The Parable of Wanting to Keep a Dead Son at Home Once upon a time, there was a foolish man who had raised seven sons. One of his sons died first. When this foolish man saw that his son had died, he wanted to keep the corpse at home, while he himself wanted to leave. When the people nearby saw this, they said to him, 'Life and death are different paths. You should quickly prepare the body and bury it far away. How can you keep it at home while you want to leave?' At that time, the foolish man, upon hearing this, thought to himself, 'If I cannot keep the corpse at home and must bury it, then I need to kill another son, put the two corpses on either end of a pole, and then I can carry them to a distant place.' So, he killed another son and carried the two corpses to a distant forest for burial. When the people saw this, they were deeply amused and thought it was something unheard of.

。譬如比丘私犯一戒，情憚改悔，默然覆藏自說清凈，或有知者即語之言：「出家之人守持禁戒如護明珠不使缺落，汝今云何違犯所受欲不懺悔？」犯戒者言：「茍須懺者，更就犯之然後當出。」遂便破戒多作不善，爾乃頓出。如彼愚人一子既死又殺一子，今此比丘亦復如是。

（七）認人為兄喻

昔有一人形容端正智慧具足，復多錢財，舉世人聞無不稱歎。時有愚人見其如此，便言我兄。所以爾者，彼有錢財須者則用之，是故為兄；見其還債，言非我兄。傍人語言：「汝是愚人！云何須財名他為兄？及其債時復言非兄。」愚人答言：「我以欲得彼之錢財認之為兄，實非是兄，若其債時則稱非兄。」人聞此語無不笑之。猶彼外道，聞佛善語貪竊而用以為己有，乃至傍人教使修行不肯修行，而作是言：「為利養故，取彼佛語化道眾生，而無實事，云何修行？」猶向愚人為得財故言是我兄，及其債時復言非兄，此亦如是

現代漢語譯本 例如，有個比丘私下犯了一條戒律，因為害怕而想隱瞞，默默地掩蓋並聲稱自己是清白的。如果有人知道這件事，就會對他說：『出家人應當像保護明珠一樣守護戒律，不讓它有絲毫缺損。你現在為什麼違犯了所受的戒律而不懺悔呢？』犯戒的比丘卻說：『如果必須懺悔，那就等我再犯一次之後再一起懺悔。』於是就破戒，做了很多不好的事情，然後才一下子懺悔。這就好像一個愚人，一個兒子死了，又殺了一個兒子。現在的這個比丘也是這樣。 從前有個人，容貌端正，智慧充足，而且有很多錢財，世上的人聽到他的情況沒有不稱讚的。當時有個愚人看到他這樣，就說他是自己的哥哥。之所以這樣說，是因為他有錢財，需要用的時候就可以用，所以就認他為哥哥；看到他還債的時候，就說他不是自己的哥哥。旁邊的人說：『你真是個愚人！為什麼需要錢財的時候就認他為哥哥，等到他還債的時候又說他不是哥哥呢？』愚人回答說：『我爲了得到他的錢財才認他為哥哥，實際上他不是我的哥哥，如果他還債的時候我就說他不是哥哥。』人們聽到這話沒有不笑的。就像那些外道，聽到佛陀的善語就貪婪地竊取來用，當作是自己的，等到旁邊的人教導他們修行的時候，他們卻不肯修行，反而說：『爲了利益供養，才拿佛陀的話來教化眾生，實際上並沒有什麼真實的事情，為什麼要修行呢？』就像那個愚人爲了得到錢財就說那人是自己的哥哥，等到他還債的時候又說不是哥哥一樣，這些外道也是這樣。

English version For example, a monk privately violates a precept, and out of fear, he conceals it, silently covering it up and claiming to be pure. If someone knows about it, they will say to him, 'A monk should guard the precepts like protecting a bright pearl, not allowing it to be flawed in the slightest. Why have you violated the precepts you received and not repented?' The monk who violated the precept says, 'If I must repent, then I will wait until I violate it again before repenting together.' So he breaks the precepts, does many bad things, and then repents all at once. This is like a fool who, after one son dies, kills another son. This monk is also like that. Once upon a time, there was a person who was handsome, intelligent, and wealthy. People in the world who heard about him praised him. At that time, a fool saw him and said he was his brother. The reason he said this was because he had money, and when he needed it, he could use it, so he recognized him as his brother. When he saw him paying debts, he said he was not his brother. People around him said, 'You are a fool! Why do you recognize him as your brother when you need money, and then say he is not your brother when he is paying debts?' The fool replied, 'I recognized him as my brother in order to get his money. In reality, he is not my brother. If he is paying debts, then I will say he is not my brother.' People who heard this could not help but laugh. It is like those heretics who, upon hearing the Buddha's good words, greedily steal them and use them as their own. When people around them teach them to practice, they refuse to practice, and instead say, 'It is for the sake of profit and offerings that they use the Buddha's words to teach sentient beings. There is nothing real about it, so why should we practice?' Just like that fool who said that person was his brother in order to get money, and then said he was not his brother when he was paying debts, these heretics are also like that.

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（八）山羌偷官庫喻

過去之世有一山羌，偷王庫物而遠逃走。爾時國王遣人四出推尋捕得，將至王邊。王即責其所得衣處，山羌答言：「我衣乃是祖父之物。」王遣著衣，實非山羌本所有故，不知著之，應在手者著于腳上，應在腰者返著頭上。王見賊已，集諸臣等共詳此事，而語之言：「若是汝之祖父已來所有衣者，應當解著，云何顛倒用上為下？以不解故，定知汝衣必是偷得，非汝舊物。」藉以為譬，王者如佛，寶藏如法，愚癡羌者猶如外道，竊聽佛法著已法中以為自有，然不解故，佈置佛法迷亂上下，不知法相。如彼山羌得王寶衣，不識次第顛倒而著，亦復如是。

（九）嘆父德行喻

昔時有人于眾人中，嘆己父德而作是言：「我父慈仁不害不盜，直作實語兼行佈施。」時有愚人聞其此語便作是念言：「我父德行復過汝父。」諸人問言：「有何德行請道其事？」愚人答曰：「我父小來斷絕淫慾初無染污

現代漢語譯本 （八）山羌偷官庫喻 過去有個山羌，偷了國王的庫房裡的東西就逃走了。當時國王派人四處搜尋抓住了他，把他帶到國王面前。國王就責問他偷來的衣服放在哪裡，山羌回答說：『我穿的衣服是我祖父的。』國王讓他穿上衣服，但那些衣服實際上不是山羌自己所有的，所以他不知道怎麼穿，應該穿在手上的穿在了腳上，應該穿在腰上的反而穿在了頭上。國王看到這個賊后，召集大臣們一起商議這件事，並對他們說：『如果這些衣服是你祖父傳下來的，你應該知道怎麼穿，怎麼會上下顛倒呢？因為你不會穿，所以肯定知道你穿的衣服一定是偷來的，不是你自己的舊東西。』用這個來比喻，國王就像佛，寶藏就像佛法，愚癡的山羌就像外道，偷聽佛法后把它放在自己的法中，以為是自己的，但是因為不理解，所以把佛法佈置得上下顛倒，不知道法的真相。就像那個山羌得到國王的寶衣，不認識穿戴的順序，顛倒著穿一樣。 （九）嘆父德行喻 從前有個人在眾人面前，稱讚自己父親的德行，說：『我父親慈愛仁厚，不傷害別人，不偷盜，只說實話，還樂於佈施。』當時有個愚蠢的人聽到這話，就想：『我父親的德行比你父親還要好。』眾人問他說：『你父親有什麼德行，請說出來？』愚人回答說：『我父親從小就斷絕了淫慾，從來沒有被污染過。』

English version (8) The Parable of the Mountain Goat Stealing from the Royal Treasury In the past, there was a mountain goat who stole things from the king's treasury and fled far away. At that time, the king sent people out in all directions to search and capture him, and they brought him before the king. The king then questioned him about where he had put the stolen clothes. The mountain goat replied, 'The clothes I am wearing are my grandfather's.' The king had him put on the clothes, but since they were not actually the mountain goat's own, he did not know how to wear them. What should have been on his hands, he put on his feet, and what should have been on his waist, he put on his head. When the king saw the thief, he gathered his ministers to discuss the matter and said to them, 'If these clothes had been passed down from your grandfather, you should know how to wear them. How could you wear them upside down? Because you don't know how to wear them, it is certain that the clothes you are wearing must be stolen, not your own old things.' Using this as a metaphor, the king is like the Buddha, the treasure is like the Dharma, and the foolish mountain goat is like an outsider. He steals the Buddha's teachings, puts them into his own teachings, and thinks they are his own. However, because he does not understand, he arranges the Buddha's teachings in a confused and upside-down manner, not knowing the true nature of the Dharma. It is just like that mountain goat who got the king's precious clothes, did not know the order of wearing them, and wore them upside down. (9) The Parable of Praising One's Father's Virtues In the past, there was a person who, among a crowd, praised his father's virtues, saying, 'My father is kind and benevolent, does not harm others, does not steal, only speaks the truth, and is also generous in giving.' At that time, a foolish person heard these words and thought, 'My father's virtues are even greater than your father's.' The crowd asked him, 'What virtues does your father have? Please tell us.' The foolish person replied, 'My father has abstained from sexual desire since he was young and has never been defiled.'

。」眾人語言：「若斷淫慾，云何生汝？」深為時人之所怪笑。猶如世間無智之流，欲贊人德不識其實，反致毀呰，如彼愚者，意好嘆父言成過失，此亦如是。

（一〇）三重樓喻

往昔之世，有富愚人癡無所知，到余富家見三重樓，高廣嚴麗軒敞疏朗，心生渴仰即作是念：「我有財錢不減于彼，云何頃來而不造作如是之樓？」即喚木匠而問言曰：「解作彼家端正舍不？」木匠答言：「是我所作。」即便語言：「今可為我造樓如彼。」是時木匠即便經地壘墼作樓。愚人見其壘墼作舍，猶懷疑惑不能了知，而問之言：「欲作何等？」木匠答言：「作三重屋。」愚人復言：「我不欲下二重之屋，先可為我作最上屋。」木匠答言：「無有是事，何有不作最下重屋而得造彼第二之屋？不造第二云何得造第三重屋？」愚人固言：「我今不用下二重屋，必可為我作最上者

現代漢語譯本：眾人議論說：『如果斷絕了淫慾，你又怎麼能出生呢？』這深深地被當時的人們所嘲笑。這就像世上那些沒有智慧的人，想要讚美別人的德行卻不瞭解實情，反而導致了詆譭，就像那個愚蠢的人，本意是想稱讚父親卻說成了過失，這個道理也是一樣的。 （一〇）三重樓的比喻 從前，有個富有的愚人，愚昧無知。他到另一戶富人家裡，看到一座三層樓，高大寬敞，裝飾華麗，開闊明亮，心中非常羨慕，就想：『我的錢財不比他少，為什麼我到現在還沒有建造這樣的樓房呢？』於是他叫來木匠，問道：『你會做那家端正的房子嗎？』木匠回答說：『是我做的。』愚人立刻說：『現在你也可以為我建造像他家一樣的樓房。』當時，木匠就開始在地上壘磚造樓。愚人看到木匠壘磚造房子，仍然心存疑惑，不明白，就問：『你要做什麼？』木匠回答說：『造三層樓。』愚人又說：『我不要下面兩層的房子，你先為我造最上面的那層。』木匠回答說：『沒有這樣的事，怎麼可能不造最下面的房子就造第二層的房子呢？不造第二層又怎麼能造第三層呢？』愚人堅持說：『我現在不需要下面兩層的房子，一定要為我造最上面的那層。』

English version: The people said, 'If you cut off sexual desire, how could you be born?' This was deeply ridiculed by the people of that time. It's like those unwise people in the world who want to praise someone's virtue but don't understand the truth, and instead end up slandering them, just like that foolish person who intended to praise his father but spoke of his faults. The principle is the same. (10) The Parable of the Three-Story Building In the past, there was a wealthy fool who was ignorant and knew nothing. He went to another wealthy family's house and saw a three-story building, tall and spacious, beautifully decorated, open and bright. He was very envious and thought, 'My wealth is no less than his, why haven't I built such a building yet?' So he called a carpenter and asked, 'Can you build that family's well-made house?' The carpenter replied, 'I made it.' The fool immediately said, 'Now you can build a building like his for me.' At that time, the carpenter began to lay bricks on the ground to build the building. The fool saw the carpenter laying bricks to build the house, but he was still doubtful and didn't understand, so he asked, 'What are you going to do?' The carpenter replied, 'Building a three-story building.' The fool said again, 'I don't want the bottom two floors, you can build the top floor for me first.' The carpenter replied, 'There is no such thing, how can you build the second floor without building the bottom floor? How can you build the third floor without building the second floor?' The fool insisted, 'I don't need the bottom two floors now, you must build the top floor for me.'

。」時人聞已便生怪笑，咸作此言：「何有不造下第一屋而得上者？」譬如世尊四輩弟子，不能精勤脩敬三寶，懶惰懈怠欲求道果，而作是言：「我今不用餘下三果，唯求得彼阿羅漢果。」亦為時人之所嗤笑，如彼愚者等無有異。

（一一）婆羅門殺子喻

昔有婆羅門自謂多知，于諸星術種種技藝無不明達，恃己如此，欲顯其德，遂至他國，抱兒而哭。有人問婆羅門言：「汝何故哭？」婆羅門言：「今此小兒七日當死，愍其夭傷以是哭耳。」時人語言：「人命難知，計算喜錯，設七日頭或能不死，何為豫哭？」婆羅門言：「日月可闇星宿可落，我之所記終無違失。」為名利故，至七日頭自殺其子以證己說。時諸世人卻後七日聞其兒死，咸皆嘆言：「真是智者，所言不錯。」心生信服悉來致敬。猶如佛之四輩弟子為利養故自稱得道，有愚人法殺善男子詐現慈德，故使將來受苦無窮，如婆羅門為驗己言殺子惑世

現代漢語譯本：當時的人聽了這話，都覺得很奇怪，紛紛嘲笑說：『哪有不先蓋好第一層房子就想上到頂層的呢？』這就好比世尊的四類弟子，不能精進勤勉地修習恭敬三寶，懶惰懈怠卻想求得道果，反而說：『我如今不用其他三種果位，只求得到阿羅漢果。』這也同樣會被當時的人所嘲笑，就像那些愚笨的人一樣，沒有什麼不同。 現代漢語譯本：從前有個婆羅門，自認為知識淵博，對於各種星象占卜和技藝都無所不通。他仗著自己這樣，想要顯示自己的德行，就到了別的國家，抱著孩子哭泣。有人問婆羅門說：『你為什麼哭呢？』婆羅門說：『這個小孩七天後就要死了，我可憐他年紀輕輕就要夭折，所以才哭啊。』當時的人說：『人的壽命很難預料，計算常常會出錯，假設七天後他可能不會死，你何必提前哭呢？』婆羅門說：『太陽和月亮可以變得昏暗，星星可以墜落，我所說的絕對不會有錯。』爲了名利，到了第七天，他竟然自己殺了孩子來證明自己說的話。當時的人們在七天後聽說他的孩子死了，都感嘆說：『真是個智者啊，說的話一點都沒錯。』心裡對他信服，都來向他致敬。這就好比佛的四類弟子爲了利益供養，自稱已經得道，他們用愚蠢的方法殺害善良的人，假裝慈悲，導致將來遭受無盡的痛苦，就像那個婆羅門爲了驗證自己說的話而殺害孩子來迷惑世人一樣。

English version: When people at that time heard this, they found it strange and laughed, saying, 'How can one reach the top without building the first floor?' It's like the Buddha's four types of disciples who do not diligently cultivate respect for the Three Jewels, but are lazy and want to attain the fruit of the path, saying, 'I don't need the other three fruits, I only seek to attain the Arhat fruit.' They would also be ridiculed by people at that time, just like those foolish people, there is no difference. English version: Once there was a Brahmin who considered himself very knowledgeable, and was proficient in all kinds of astrology and skills. Relying on this, he wanted to show his virtue, so he went to another country, holding his child and crying. Someone asked the Brahmin, 'Why are you crying?' The Brahmin said, 'This child will die in seven days, I pity him for dying so young, so I am crying.' People at that time said, 'Human life is difficult to predict, calculations often go wrong, suppose he might not die in seven days, why cry in advance?' The Brahmin said, 'The sun and moon can become dim, the stars can fall, what I say will never be wrong.' For fame and profit, on the seventh day, he killed his own child to prove what he said. When people heard about his child's death after seven days, they all exclaimed, 'He is truly a wise man, what he said was not wrong at all.' They believed him and came to pay their respects. This is like the Buddha's four types of disciples who, for the sake of profit and offerings, claim to have attained the path. They use foolish methods to kill good people, pretending to be compassionate, causing them to suffer endless pain in the future, just like that Brahmin who killed his child to verify his words and deceive the world.

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（一二）煮黑石蜜漿喻

昔有愚人煮黑石蜜，有一富人來至其家。時此愚人便作是念：「我今當取黑石蜜漿與此富人。」即著少水用置火中。即於火上以扇扇之望得使冷。傍人語言：「下不止火，扇之不已云何得冷？」爾時人眾悉皆嗤笑。其猶外道不滅煩惱熾然之火，少作苦行臥蕀刺上，五熱炙身而望清涼寂靜之道，終無是處，徒為智者之所怪笑，受苦現在殃流來劫。

（一三）說人喜瞋喻

過去有人，共多人眾坐于屋中，嘆一外人德行極好，唯有二過：一者喜瞋，二者作事倉卒。爾時此人過在門外，聞作是語便生瞋恚，即入其屋擒彼道己愚惡之人，以手打撲。傍人問言：「何故打也？」其人答言：「我曾何時喜瞋、倉卒？而此人者道：『我順喜瞋恚，作事倉卒。』是故打之。」傍人語言：「汝今喜瞋倉卒之相即時現驗，云何諱之？」人說過惡而起怨責，深為眾人怪其愚惑

現代漢語譯本 （一二）煮黑石蜜漿的比喻 從前有個愚笨的人煮黑石蜜，有個富人來到他家。當時這愚人就想：『我現在應當取黑石蜜漿給這富人。』於是就加了少許水放在火上。然後在火上用扇子扇，希望讓它冷卻。旁邊的人說：『不把火熄滅，一直扇它，怎麼能冷呢？』當時眾人全都嘲笑他。這就像外道不熄滅煩惱熾盛的火焰，稍微做些苦行，躺在荊棘上，用五種熱法炙烤身體，卻希望得到清涼寂靜的道，最終是不可能實現的，只是被智者所嘲笑，現在受苦，禍殃還會延續到未來。

（一三）說人喜怒的比喻 過去有個人，和許多人一起坐在屋子裡，讚歎一個外人的德行非常好，只有兩個缺點：一是容易發怒，二是做事倉促。當時這個人正好在門外，聽到這話就生氣了，立刻衝進屋裡抓住那個說他愚蠢的人，用手打他。旁邊的人問：『為什麼打人？』那人回答說：『我什麼時候容易發怒、做事倉促了？而這個人卻說：『我容易發怒，做事倉促。』所以打他。』旁邊的人說：『你現在容易發怒、做事倉促的樣子立刻就顯現出來了，怎麼還否認呢？』別人指出他的過錯，他反而怨恨責怪，這深深地被眾人怪罪他的愚蠢和迷惑。

English version (12) The Parable of Boiling Black Rock Honey Once there was a foolish man boiling black rock honey, and a rich man came to his house. At that time, this foolish man thought: 'I should now take some black rock honey syrup for this rich man.' So he added a little water and put it on the fire. Then he fanned it over the fire, hoping to cool it down. A person nearby said: 'If you don't put out the fire, how can it cool down by just fanning it?' At that time, everyone laughed at him. This is like the heretics who do not extinguish the blazing fire of afflictions, but do a little ascetic practice, lying on thorns, and scorching their bodies with five kinds of heat, hoping to attain the cool and tranquil path. Ultimately, this is impossible, and they are only ridiculed by the wise, suffering now and having their misfortune extend into the future.

(13) The Parable of Speaking of a Person's Anger In the past, there was a person who was sitting in a house with many people, praising an outsider for his excellent virtue, but with only two faults: one was that he was easily angered, and the other was that he was hasty in his actions. At that time, this person was just outside the door, and when he heard this, he became angry. He immediately rushed into the house, grabbed the person who had called him foolish, and struck him with his hand. A person nearby asked: 'Why are you hitting him?' The man replied: 'When have I ever been easily angered or hasty in my actions? But this person said: 'I am easily angered and hasty in my actions.' That's why I hit him.' The person nearby said: 'Your appearance of being easily angered and hasty in your actions is immediately evident now, how can you deny it?' When others point out his faults, he instead resents and blames them, which deeply makes everyone blame his foolishness and delusion.

。譬如世間飲酒之夫，耽荒沉酒作諸放逸，見人呵責返生尤疾，苦引證作用自明白，若此愚人諱聞己過，見他道說返欲打撲之。

（一四）殺商主祀天喻

昔有賈客欲入大海，入大海之法要須導師然後可去，即共求覓得一導師，既得之已相將發引至曠野中。有一天祠當須人祀然後得過，於是眾賈共思量言：「我等伴黨儘是親親如何可殺？唯此導師中用祀天。」即殺導師以用祭祀。祀天已竟，迷失道路不知所趣，窮困死盡。一切世人亦復如是，欲入法海取其珍寶，當修善法行以為導師。毀破善行，生死曠路永無出期，經歷三塗受苦長遠，如彼商賈，將入大海，殺其導者，迷失津濟，終致困死。

（一五）醫與王女藥令卒長大喻

昔有國王產生一女，喚醫語言：「為我與藥立使長大。」醫師答言：「我與良藥能使即大，但今卒無，方需求索。比得藥頃，王要莫看，待與藥已然後示王

現代漢語譯本：例如世間那些沉迷於飲酒的人，他們放縱自己，沉溺於酒中，一旦被人責備，反而會更加惱怒。他們會強詞奪理，自以為是，就像那些愚蠢的人一樣，不願聽到自己的過錯，如果別人指出，反而會想要打人。 現代漢語譯本：(十四) 殺害商隊首領祭祀天神的比喻：從前，有一群商人想要出海，按照出海的規矩，必須要有嚮導才能成行。於是他們一起尋找，找到了一位嚮導。找到之後，他們就一起出發，來到了曠野之中。有一天，他們遇到一個需要用人祭祀才能通過的地方。於是，商人們一起商量說：『我們這些人都是親戚朋友，怎麼能互相殘殺呢？只有這個嚮導可以用來祭祀天神。』於是他們就殺死了嚮導，用來祭祀天神。祭祀完畢后，他們迷失了道路，不知道該往哪裡去，最終窮困潦倒，全部死去。世間所有的人也是這樣，想要進入佛法的海洋，獲取其中的珍寶，就應當修行善法，把善行當作嚮導。如果毀壞了善行，就會在生死的曠野中永遠沒有出路，經歷地獄、餓鬼、畜生三惡道，遭受長久的痛苦，就像那些商人，想要出海，卻殺死了他們的嚮導，迷失了渡口，最終導致困苦而死。 現代漢語譯本：(十五) 醫生給國王的女兒用藥讓她立刻長大的比喻：從前，有一位國王生了一個女兒，他叫來醫生說：『你給我配藥，讓她立刻長大。』醫生回答說：『我有一種良藥，能讓她立刻長大，但是現在沒有，需要去尋找。在找到藥之前，請國王不要看她，等我給她用藥之後再給國王看。』

English version: For example, those in the world who are addicted to drinking, indulging themselves and wallowing in alcohol, when they are criticized, they become even more angry. They will argue and justify themselves, just like those foolish people who do not want to hear about their own faults. If others point them out, they will want to hit them. English version: (Fourteen) The Parable of Killing the Merchant Leader to Sacrifice to the Gods: Once upon a time, there was a group of merchants who wanted to go to sea. According to the rules of going to sea, they had to have a guide to lead them. So they searched together and found a guide. After finding him, they set off together and came to a wilderness. One day, they encountered a place that required a human sacrifice to pass through. So, the merchants discussed together and said, 'We are all relatives and friends, how can we kill each other? Only this guide can be used to sacrifice to the gods.' So they killed the guide to sacrifice to the gods. After the sacrifice, they lost their way and did not know where to go. In the end, they were impoverished and all died. All people in the world are like this. If they want to enter the ocean of Dharma and obtain its treasures, they should cultivate good deeds and take good conduct as their guide. If they destroy good conduct, they will never find a way out in the wilderness of life and death, and they will experience the three evil paths of hell, hungry ghosts, and animals, suffering for a long time, just like those merchants who wanted to go to sea but killed their guide, lost their way to the ferry, and ultimately led to hardship and death. English version: (Fifteen) The Parable of the Doctor Giving Medicine to the King's Daughter to Make Her Grow Up Immediately: Once upon a time, there was a king who had a daughter. He called for a doctor and said, 'Prepare medicine for me to make her grow up immediately.' The doctor replied, 'I have a good medicine that can make her grow up immediately, but I don't have it now and need to go find it. Before I find the medicine, please do not look at her, Your Majesty. Wait until I have given her the medicine, and then show her to you.'

。」於是即便遠方取藥經十二年，得藥來還與女令服，將示于王，王見歡喜即自念言：「實是良醫，與我女藥能令卒長。」便敕左右賜以珍寶。時諸人等笑王無智，不曉籌量生來年月，見其長大，謂是藥力。世人亦爾，詣善知識而啟之言：「我欲求道愿見教授，使我立得。」善知識師以方便故，教令坐禪觀十二緣起，漸積眾德獲阿羅漢，倍踴躍歡喜而作是言：「快哉大師！速能令我證最妙法。」

（一六）灌甘蔗喻

昔有二人共種甘蔗，而作誓言：「種好者賞，其不好者當重罰之。」時二人中，一者念言：「甘蔗極甜，若壓取汁還灌甘蔗樹，甘美必甚，得勝于彼。」即壓甘蔗取汁用溉，冀望滋味返敗種子，所有甘蔗一切都失。世人亦爾，欲求善福，恃己豪貴專形俠勢，迫脅下民陵奪財物，用作福本期善果，不知將來反獲其患殃，如壓甘蔗彼此都失。

（一七）債半錢喻

往有商人貸他半錢久不得償，即便往債

現代漢語譯本：於是，即使到遠方取藥花了十二年，取回藥給女兒服用，並給國王看，國王見了非常高興，心想：『這真是個好醫生，他的藥能讓我的女兒迅速長大。』於是命令左右賞賜他珍寶。當時，其他人嘲笑國王沒有智慧，不瞭解人出生后的年月，看到她長大，就認為是藥的功效。世人也是這樣，去拜訪善知識，並對他說：『我想要尋求真理，希望得到教導，讓我立刻開悟。』善知識爲了方便教導，就教他坐禪觀察十二因緣，逐漸積累各種功德，最終獲得阿羅漢果位，他更加歡喜，說道：『太好了，大師！您能讓我迅速證得最妙的佛法。』 現代漢語譯本：（一六）灌甘蔗喻

從前有兩個人一起種甘蔗，他們發誓說：『種得好的有賞，種得不好的要重罰。』其中一個人心想：『甘蔗非常甜，如果榨取汁液再澆灌甘蔗樹，一定會更甜，就能勝過對方。』於是就榨取甘蔗汁用來澆灌，希望味道更好，結果反而毀壞了種子，所有的甘蔗都損失了。世人也是這樣，想要追求善福，仗著自己豪門貴族的身份，專橫跋扈，欺壓百姓，掠奪他們的財物，用來作為行善的資本，期望得到好的結果，卻不知道將來反而會遭受災禍，就像榨甘蔗一樣，彼此都損失了。 現代漢語譯本：（一七）債半錢喻

從前有個商人借給別人半個錢，很久都沒能要回來，於是就去討債。

English version: So, even though it took twelve years to fetch medicine from afar, he brought it back and gave it to the daughter to take. He then showed it to the king, who was delighted and thought, 'This is truly a good doctor; his medicine can make my daughter grow up quickly.' He then ordered his attendants to reward him with treasures. At that time, the others laughed at the king's lack of wisdom, not understanding the years since her birth. Seeing her grow, they thought it was the power of the medicine. The people of the world are also like this. They go to a wise teacher and say, 'I want to seek the Way and hope to be taught so that I can attain enlightenment immediately.' The wise teacher, for the sake of convenience, teaches them to meditate and observe the twelve links of dependent origination, gradually accumulating various merits and attaining the state of Arhat. They are overjoyed and say, 'Wonderful, Master! You can quickly enable me to realize the most profound Dharma.' English version: (16) The Parable of Watering Sugarcane

Once, there were two people who planted sugarcane together, and they made a vow: 'The one who grows it well will be rewarded, and the one who does not will be severely punished.' One of them thought, 'Sugarcane is very sweet. If I extract the juice and use it to water the sugarcane trees, it will surely be even sweeter, and I will be able to surpass the other.' So, he extracted the sugarcane juice and used it for irrigation, hoping for a better taste. However, he ended up ruining the seeds, and all the sugarcane was lost. The people of the world are also like this. They want to seek good fortune, relying on their wealth and power, being arrogant and oppressive, bullying the common people, and plundering their wealth to use as a foundation for doing good, hoping to achieve good results. They do not know that they will instead suffer misfortune in the future, just like squeezing sugarcane, where both sides lose. English version: (17) The Parable of the Half-Coin Debt

Once, there was a merchant who lent someone half a coin, and he had not been repaid for a long time. So, he went to collect the debt.

。前有大河，雇他兩錢然後得渡，到彼往債竟不得見，來還渡河復雇兩錢。為半錢債而失四錢，兼有道路疲勞乏困，所債甚少所失極多，果被眾人之所怪笑。世人亦爾，要少名利致毀大行，茍容己身不顧禮義，現受惡名后得苦報。

（一八）就樓磨刀喻

昔有一人，貧窮困苦為王作事，日月經久身體羸瘦。王見憐愍，賜一死駝。貧人得已即便剝皮，嫌刀鈍故求石欲磨，乃于樓上得一磨石，磨刀令利來下而剝。如是數數往來磨刀，後轉勞苦憚不能數上，懸駝上樓就石磨刀，深為眾人之所嗤笑。猶如愚人毀破禁戒，多取錢財以用修福望得生天，如懸駝上樓磨刀，用功甚多所得甚少。

（一九）乘船失釪喻

昔有人乘船渡海，失一銀釪墮於水中，即便思念：「我今畫水作記，舍之而去後當取之。」行經二月到師子諸國，見一河水，便入其中覓本失釪。諸人問言：「欲何所作？」答言：「我先失釪今欲覓取

現代漢語譯本 前面有一條大河，僱人擺渡需要兩文錢才能過去，到了對岸去討債卻沒見到欠債的人，回來渡河又要再花兩文錢。爲了半文錢的債，反而損失了四文錢，加上路途疲勞困頓，所討的債很少，損失的卻很多，果然被眾人嘲笑。世人也是這樣，爲了少許名利而毀壞大的德行，茍且容身而不顧禮義，現在遭受惡名，將來得到苦報。 從前有一個人，貧窮困苦，為國王做事，時間長了身體變得非常瘦弱。國王見他可憐，就賜給他一頭死駱駝。窮人得到駱駝后就剝它的皮，嫌刀鈍了，就去找磨刀石來磨刀，在樓上找到了一塊磨刀石，就把刀磨鋒利了再下來剝皮。像這樣多次往返磨刀，後來覺得太勞累，懶得再上樓，就把駱駝吊到樓上，就著磨刀石磨刀，被眾人深深地嘲笑。就像愚蠢的人毀壞戒律，貪圖錢財用來修福，希望能夠昇天，就像把駱駝吊到樓上磨刀一樣，花費的功夫很多，得到的卻很少。 從前有一個人乘船渡海，丟失了一個銀釪掉到水裡，他立刻想：『我現在在水上畫個記號，先離開這裡，以後再來取。』過了兩個月到了師子諸國，看到一條河，就跳到河裡去尋找之前丟失的銀釪。人們問他說：『你想做什麼？』他回答說：『我之前丟了一個銀釪，現在想把它找回來。』

English version There was a large river ahead, and it cost two coins to hire a ferry to cross. Upon reaching the other side, he couldn't find the debtor. Returning, he had to pay another two coins for the ferry. For a debt of half a coin, he lost four coins, and was also exhausted from the journey. The debt was small, but the loss was great, and he was indeed laughed at by everyone. People in the world are also like this, seeking small fame and gain, they destroy great deeds, indulging themselves without regard for propriety and righteousness, receiving a bad reputation now and suffering bitter consequences later. Once there was a man, poor and suffering, who worked for the king. Over time, his body became very thin. The king, taking pity on him, gave him a dead camel. The poor man, having received it, immediately began to skin it. Finding his knife dull, he sought a whetstone to sharpen it. He found one upstairs, sharpened his knife, and then went downstairs to skin the camel. He went back and forth to sharpen his knife many times. Later, he became too tired and reluctant to go upstairs, so he hung the camel upstairs and sharpened his knife there, which was deeply ridiculed by everyone. This is like a foolish person who breaks the precepts, amasses wealth to use for cultivating blessings, hoping to be reborn in heaven, like hanging a camel upstairs to sharpen a knife, putting in much effort but gaining very little. Once there was a man who was crossing the sea by boat, and he lost a silver hairpin, which fell into the water. He immediately thought, 'I will now make a mark in the water, leave it, and come back to retrieve it later.' After two months, he arrived in the Lion Countries and saw a river. He jumped into it to look for the silver hairpin he had lost earlier. People asked him, 'What are you trying to do?' He replied, 'I lost a silver hairpin earlier, and now I want to find it.'

。」問言：「於何處失？」答言：「初入海失。」又復問言：「失經幾時？」言：「失來二月。」問言：「失來二月，云何此覓？」答言：「我失釪時畫水作記，本所畫水與此無異，是故覓之。」又復問言：「水雖不別，汝昔失時乃在於彼，今在此覓何由可得？」爾時眾人無不大笑。亦如外道不修正行，相似善中橫計苦困，以求解脫，猶如愚人失釪于彼而於此覓。

（二〇）人說王縱暴喻

昔有一人說王過罪，而作是言：「王甚暴虐治政無理。」王聞是語即大瞋恚，竟不究悉誰作此語，信傍佞人捉一賢臣，仰使剝脊取百兩肉。有人證明此無是語，王心便悔，索千兩肉用為補脊，夜中呻喚甚大苦惱。王聞其聲，問言：「何以苦惱？取汝百兩，十倍與汝，意不足耶？何故苦惱？」傍人答言：「大王！如截子頭，雖得千頭不免子死，雖十倍得肉，不免苦痛

現代漢語譯本 有人問他：『你在哪裡丟失的？』他回答說：『剛入海時丟失的。』又問：『丟失多久了？』他說：『丟失兩個月了。』問：『丟失兩個月了，怎麼在這裡找呢？』他回答說：『我丟失勺子時在水上畫了記號，現在這裡的水和當時畫記號的水沒什麼不同，所以在這裡找。』又問：『水雖然沒變，但你以前丟失的時候是在那裡，現在在這裡找，怎麼可能找到呢？』當時眾人無不大笑。這就像外道不修正確的修行，在相似的善行中妄想得到解脫，就像愚人丟了勺子在彼處卻在此處尋找一樣。 （二〇）有人用國王暴虐來做比喻 從前有個人說國王的過錯，說：『國王非常暴虐，治理國家沒有道理。』國王聽到這話非常生氣，沒有仔細調查是誰說的，就相信了身邊奸佞小人的話，抓了一個賢臣，命令剝下他的背取一百兩肉。有人證明這個人沒有說過這話，國王心裡後悔了，就找來一千兩肉用來補他的背，那人夜裡呻吟，非常痛苦。國王聽到他的聲音，問：『為什麼這麼痛苦？取了你一百兩肉，給你十倍的肉，你還不滿足嗎？為什麼還這麼痛苦？』旁邊的人回答說：『大王！就像砍了兒子的頭，即使得到一千個頭也無法讓兒子復活，即使得到十倍的肉，也無法免除痛苦。』

English version Someone asked him, 'Where did you lose it?' He replied, 'I lost it when I first entered the sea.' Again they asked, 'How long ago did you lose it?' He said, 'I lost it two months ago.' They asked, 'You lost it two months ago, how can you look for it here?' He replied, 'When I lost the spoon, I made a mark on the water. The water here is no different from the water where I made the mark, so I'm looking for it here.' Again they asked, 'Although the water is the same, you lost it over there, how can you find it here?' At that time, everyone laughed. This is like the heretics who do not practice correct cultivation, and mistakenly seek liberation in similar good deeds, just like a fool who loses a spoon over there but looks for it here. (20) A Parable of a King's Tyranny Once upon a time, a person spoke of the king's faults, saying, 'The king is very tyrannical and governs without reason.' The king, upon hearing this, became very angry. Without investigating who had said it, he believed the words of a sycophant and seized a virtuous minister, ordering that his back be flayed and a hundred ounces of flesh be taken. Someone proved that this person had not said those words, and the king felt remorse. He then sought a thousand ounces of flesh to use to repair the minister's back. The minister groaned in great pain during the night. The king, hearing his cries, asked, 'Why are you in such pain? I took a hundred ounces from you, and I've given you ten times that amount. Are you not satisfied? Why are you still in pain?' The attendant replied, 'Your Majesty! It's like cutting off a son's head. Even if you get a thousand heads, it won't bring the son back to life. Even if you get ten times the flesh, it won't eliminate the pain.'

。」愚人亦爾，不畏後世貪渴現樂，苦切眾生，調發百姓多得財物，望得滅罪而得福報。譬如彼王割人之脊取人之肉，以余肉補望使不痛，無有是處。

（二一）婦女欲更求子喻

往昔世時有婦女人，始有一子更欲求子，問余婦女：「誰有能使我重有子？」有一老母語此婦言：「我能使爾求子可得，當須祀天。」問老母言：「祀須何物？」老母語言：「殺汝之子取血祀天，必得多子。」時此婦女便隨彼語欲殺其子。傍有智人嗤笑罵詈：「愚癡無智乃至如此。未生子者竟可得不？而殺現子。」愚人亦爾，為未生樂自投火坑，種種害身為得生天。

◎百喻經卷第一

聞如是：

一時佛在王舍城，在鵲封竹園，與諸大比丘菩薩摩訶薩及諸八部三萬六千人俱。是時會中有異學梵志五百人俱，從座而起白佛言：「吾聞佛道洪深，無能及者，故來歸問，唯愿說之。」佛言：「甚善

現代漢語譯本：愚人也是這樣，不畏懼後世的報應，貪圖眼前的享樂，殘酷地對待眾生，搜刮百姓的財富，希望以此來消除罪過並獲得福報。這就像那個國王割下別人的脊背，取走別人的肉，用剩下的肉來彌補，希望這樣就不痛了，這是不可能的。 現代漢語譯本：從前，有個婦人，已經有一個兒子了，還想再要一個兒子，就問其他婦人：『誰能讓我再生一個兒子？』有個老婦人對她說：『我能讓你求子得子，但必須祭祀上天。』婦人問老婦人：『祭祀需要什麼東西？』老婦人說：『殺了你的兒子，用他的血祭祀上天，一定能得到更多的兒子。』這時，這個婦人就聽從了老婦人的話，想要殺掉自己的兒子。旁邊有個聰明人嘲笑她，罵她說：『愚蠢無知到了這種地步！還沒出生的兒子怎麼可能得到呢？卻要殺掉現有的兒子。』愚人也是這樣，爲了還沒得到的快樂，自己跳入火坑，用各種方法傷害自己的身體，希望以此來昇天。 現代漢語譯本：我聽聞是這樣的： 現代漢語譯本：一時，佛在王舍城，在鵲封竹園，與眾多大比丘、菩薩摩訶薩以及天龍八部等三萬六千人在一起。當時，會中有五百位外道梵志，從座位上站起來，對佛說：『我們聽說佛的道法深奧廣大，沒有人能比得上，所以前來請教，希望您能為我們講解。』佛說：『很好。』

English version: Fools are also like this, not fearing the consequences in the afterlife,貪婪地追求present pleasures, cruelly treating sentient beings, and plundering the wealth of the people, hoping to eliminate their sins and gain blessings. It's like that king who cuts off someone's spine and takes their flesh, using the remaining flesh to patch it up, hoping it won't hurt, which is impossible. English version: In the past, there was a woman who already had one son but wanted another. She asked other women, 'Who can make me have another son?' An old woman told her, 'I can make you get another son, but you must sacrifice to heaven.' The woman asked the old woman, 'What do I need for the sacrifice?' The old woman said, 'Kill your son and use his blood to sacrifice to heaven, and you will surely get more sons.' At this time, the woman followed the old woman's words and wanted to kill her son. A wise person nearby laughed at her and scolded her, 'How foolish and ignorant can you be! How can you get a son who is not yet born? Yet you want to kill the son you already have.' Fools are also like this, for the sake of pleasures they have not yet obtained, they throw themselves into the fire pit, harming their bodies in various ways, hoping to ascend to heaven. English version: Thus have I heard: English version: At one time, the Buddha was in the city of Rajagriha, in the Bamboo Grove of the Crow's Peak, together with many great Bhikshus, Bodhisattva Mahasattvas, and the eight classes of beings, totaling thirty-six thousand people. At that time, there were five hundred non-Buddhist Brahmins in the assembly. They rose from their seats and said to the Buddha, 'We have heard that the Buddha's teachings are profound and vast, and no one can compare to them. Therefore, we have come to inquire, and we hope you will explain them to us.' The Buddha said, 'Very good.'

。」問曰：「天下為有為無？」答曰：「亦有亦無。」梵志曰：「如今有者，云何言無？如今無者，云何言有？」答曰：「生者言有，死者言無，故說或有或無。」問曰：「人從何生？」答曰：「人從谷而生。」問曰：「五穀從何而生？」答曰：「五穀從四大火風而生。」問曰：「四大火風從何而生？」答曰：「四大火風從空而生。」問曰：「空從何生？」答曰：「從無所有生。」問曰：「無所有從何而生？」答曰：「從自然生。」問曰：「自然從何而生？」答曰：「從泥洹而生。」問曰：「泥洹從何而生？」佛言：「汝今問事何以爾深？泥洹者是不生不死法。」問曰：「佛泥洹未？」答曰：「我未泥洹。」「若未泥洹，云何得知泥洹常樂？」佛言：「我今問汝，天下眾生為苦為樂？」答曰：「眾生甚苦。」佛言：「云何名苦？」答曰：「我見眾生死時苦痛難忍，故知死苦

現代漢語譯本 有人問：『世間萬物是有還是無？』回答說：『既有也無。』梵志說：『現在存在的事物，怎麼能說是無呢？現在不存在的事物，怎麼能說是有呢？』回答說：『活著的人說是有，死去的人說是無，所以說既有也無。』有人問：『人是從哪裡來的？』回答說：『人是從穀物中來的。』有人問：『五穀是從哪裡來的？』回答說：『五穀是從四大（地、水、火、風）中來的。』有人問：『四大是從哪裡來的？』回答說：『四大是從空中來的。』有人問：『空是從哪裡來的？』回答說：『是從無所有中來的。』有人問：『無所有是從哪裡來的？』回答說：『是從自然中來的。』有人問：『自然是從哪裡來的？』回答說：『是從涅槃中來的。』有人問：『涅槃是從哪裡來的？』佛說：『你現在問的問題為什麼如此深奧？涅槃是不生不死的法則。』有人問：『佛已經涅槃了嗎？』回答說：『我還沒有涅槃。』『如果還沒有涅槃，怎麼知道涅槃是永恒的快樂呢？』佛說：『我現在問你，世間眾生是苦還是樂？』回答說：『眾生非常痛苦。』佛說：『怎麼說是苦呢？』回答說：『我看到眾生在死的時候痛苦難忍，所以知道死亡是痛苦的。』

English version Someone asked: 'Is the world existent or non-existent?' The answer was: 'It is both existent and non-existent.' The Brahmin said: 'If things exist now, how can you say they are non-existent? If things do not exist now, how can you say they are existent?' The answer was: 'The living say there is existence, the dead say there is non-existence, therefore it is said to be both existent and non-existent.' Someone asked: 'Where do humans come from?' The answer was: 'Humans come from grains.' Someone asked: 'Where do the five grains come from?' The answer was: 'The five grains come from the four great elements (earth, water, fire, and wind).' Someone asked: 'Where do the four great elements come from?' The answer was: 'The four great elements come from space.' Someone asked: 'Where does space come from?' The answer was: 'It comes from nothingness.' Someone asked: 'Where does nothingness come from?' The answer was: 'It comes from nature.' Someone asked: 'Where does nature come from?' The answer was: 'It comes from Nirvana.' Someone asked: 'Where does Nirvana come from?' The Buddha said: 'Why do you ask such profound questions? Nirvana is the law of neither birth nor death.' Someone asked: 'Has the Buddha attained Nirvana?' The answer was: 'I have not yet attained Nirvana.' 'If you have not yet attained Nirvana, how do you know that Nirvana is eternal bliss?' The Buddha said: 'I now ask you, are the sentient beings in the world suffering or happy?' The answer was: 'Sentient beings are very much suffering.' The Buddha said: 'How do you say it is suffering?' The answer was: 'I see sentient beings suffer unbearably when they die, therefore I know that death is suffering.'

。」佛言：「汝今不死亦知死苦，我見十方諸佛不生不死故知泥洹常樂。」五百梵志心開意解，求受五戒，悟須陀洹果，復坐如故。佛言：「汝等善聽！今為汝廣說眾喻。」 大正藏第 04 冊 No. 0209 百喻經

百喻經卷第二

入海取沉水喻　賊盜錦繡用裹氀褐喻　種熬胡麻子喻　水火喻　人效王眼瞤喻　治鞭瘡喻　為婦貿鼻喻　貧人燒粗褐衣喻　牧羊人喻　雇借瓦師喻　估客偷金喻　斫樹取果喻　送美水喻　寶篋鏡喻　破五通仙眼喻　殺群牛喻　飲木筒水喻　見他人涂舍喻　治禿喻　毗舍阇鬼喻

◎（二二）入海取沉水喻

昔有長者子，入海取沉水積有年載，方得一車持來歸家。詣市賣之，以其貴故卒無買者，經歷多日不能得售，心生疲厭以為苦惱，見人賣炭時得速售，便生念言：「不如燒之作炭，可得速售。」即燒為炭。詣市賣之，不得半車炭之價直

現代漢語譯本 佛陀說：『你現在沒死也知道死的痛苦，我看到十方諸佛不生不死，所以知道涅槃是永恒的快樂。』五百梵志心開意解，請求受持五戒，領悟了須陀洹果位，又像之前一樣坐著。佛陀說：『你們好好聽著！現在我為你們廣泛地講述各種譬喻。』 《大正藏》第04冊 No. 0209 《百喻經》 《百喻經》卷第二 入海取沉水喻 賊盜錦繡用裹氀褐喻 種熬胡麻子喻 水火喻 人效王眼瞤喻 治鞭瘡喻 為婦貿鼻喻 貧人燒粗褐衣喻 牧羊人喻 雇借瓦師喻 估客偷金喻 斫樹取果喻 送美水喻 寶篋鏡喻 破五通仙眼喻 殺群牛喻 飲木筒水喻 見他人涂舍喻 治禿喻 毗舍阇鬼喻 ◎（二二）入海取沉水喻 從前有個長者的兒子，入海去取沉香，積攢了好幾年，才得到一車，運回家來。他到市場上賣，因為價格昂貴，最終沒有人買。經過很多天都賣不出去，心裡感到疲憊厭煩，覺得很苦惱。他看到別人賣炭時很快就能賣掉，就產生了一個念頭：『不如把沉香燒成炭，可以很快賣掉。』於是就把沉香燒成了炭。他到市場上賣炭，卻連半車炭的價錢都賣不到。

English version The Buddha said, 'You know the suffering of death even though you are not dead now. I see that the Buddhas of the ten directions do not experience birth or death, therefore I know that Nirvana is eternal bliss.' The five hundred Brahmins had their minds opened and understood, requested to receive the five precepts, and attained the fruit of Srotapanna, and sat as before. The Buddha said, 'Listen carefully! Now I will explain various parables to you in detail.' Taisho Tripitaka Vol. 04 No. 0209 The Sutra of One Hundred Parables The Sutra of One Hundred Parables, Volume Two The Parable of Going to the Sea to Obtain Agarwood, The Parable of a Thief Stealing Brocade to Wrap Coarse Cloth, The Parable of Planting Roasted Sesame Seeds, The Parable of Water and Fire, The Parable of a Man Imitating the King's Eye Twitch, The Parable of Treating a Whip Scar, The Parable of Trading a Nose for a Wife, The Parable of a Poor Man Burning Coarse Clothes, The Parable of a Shepherd, The Parable of Hiring a Potter, The Parable of a Merchant Stealing Gold, The Parable of Cutting Down a Tree to Get Fruit, The Parable of Sending Good Water, The Parable of a Jeweled Box Mirror, The Parable of Destroying the Eye of a Five-Power Immortal, The Parable of Killing a Herd of Cattle, The Parable of Drinking Water from a Wooden Tube, The Parable of Seeing Others Plastering Their Houses, The Parable of Treating Baldness, The Parable of a Pisaca Ghost ◎ (22) The Parable of Going to the Sea to Obtain Agarwood Once upon a time, there was the son of an elder who went to the sea to obtain agarwood. After accumulating it for many years, he finally obtained a cartload and brought it home. He went to the market to sell it, but because it was expensive, no one bought it. After many days of not being able to sell it, he felt tired and annoyed, and thought it was very troublesome. Seeing that others could quickly sell charcoal, he had an idea: 'It would be better to burn the agarwood into charcoal, so it can be sold quickly.' So he burned the agarwood into charcoal. He went to the market to sell the charcoal, but he couldn't even get half the price of a cartload of charcoal.

。世間愚人亦復如是，無量方便勤行精進仰求佛果，以其難得便生退心，不如發心求聲聞果，速斷生死作阿羅漢。

（二三）賊偷錦繡用裹氀褐喻

昔有賊人入富家舍偷得錦繡，即持用裹故弊氀褐種種財物，為智人所笑。世間愚人亦復如是，既有信心入佛法中，修行善法及諸功德，以貪利故破于清凈戒及諸功德，為世所笑亦復如是。

（二四）種熬胡麻子喻

昔有愚人，生食胡麻子以為不美，熬而食之為美，便生念言：「不如熬而種之，后得美者。」便熬而種，永無生理。世人亦爾，以菩薩曠劫修行，因難行苦行以為不樂，便作念言：「不如作阿羅漢，速斷生死，其功甚易。」后欲求佛果終不可得，如彼燋種無復生理，世間愚人亦復如是。

（二五）水火喻

昔有一人事須火用及以冷水，即便宿火以澡灌盛水置於火上，后欲取火而火都滅，欲取冷水而水復熱，火及冷水二事俱失

現代漢語譯本：世間的愚人也是這樣，他們用無數的方法勤奮修行，精進地仰求佛的果位，但因為覺得難以得到就產生了退縮之心，不如發心去求聲聞的果位，快速斷絕生死成為阿羅漢。 現代漢語譯本：從前有個賊人進入富人家中偷得錦繡，就用它來包裹破舊的毛毯和各種財物，被有智慧的人嘲笑。世間的愚人也是這樣，他們既然有了信心進入佛法，修行善法和各種功德，卻因為貪圖利益而破壞了清凈的戒律和各種功德，被世人嘲笑也是這樣。 現代漢語譯本：從前有個愚人，生吃胡麻子覺得不好吃，烤熟了吃覺得好吃，就產生了一個念頭：『不如烤熟了再種，以後就能得到好吃的了。』於是就烤熟了再種，結果永遠無法生長。世人也是這樣，他們認為菩薩經過漫長的時間修行，經歷艱難的苦行覺得不快樂，就產生一個念頭：『不如做阿羅漢，快速斷絕生死，這樣功德很容易得到。』以後想要得到佛的果位就永遠不可能了，就像烤焦的種子無法生長一樣，世間的愚人也是這樣。 現代漢語譯本：從前有個人需要用火和冷水，他就把火熄滅，用澡盆盛水放在火上，後來想要取火，火卻都滅了，想要取冷水，水又變熱了，火和冷水兩樣東西都失去了。

English version: The foolish people in the world are also like this. They diligently practice with countless methods, striving to seek the fruit of Buddhahood. However, because they find it difficult to attain, they become discouraged and think it is better to seek the fruit of a Śrāvaka, quickly ending the cycle of birth and death and becoming an Arhat. English version: Once upon a time, there was a thief who broke into a wealthy man's house and stole brocade. He then used it to wrap old, tattered blankets and various other items, which was laughed at by wise people. The foolish people in the world are also like this. Since they have faith and enter the Dharma, practicing good deeds and various merits, they break the pure precepts and various merits because of greed for profit, and are laughed at by the world in the same way. English version: Once upon a time, there was a foolish person who ate raw sesame seeds and found them unpalatable. After roasting them, he found them delicious. He then had the thought: 'It would be better to roast them before planting, so that I can get delicious ones later.' So he roasted them before planting, and they never grew. People in the world are also like this. They think that Bodhisattvas practice for eons, enduring difficult ascetic practices, and find it unpleasant. They then have the thought: 'It would be better to become an Arhat, quickly ending the cycle of birth and death, as the merit is much easier to obtain.' Later, they will never be able to attain the fruit of Buddhahood, just like the scorched seeds that cannot grow. The foolish people in the world are also like this. English version: Once upon a time, there was a person who needed fire and cold water. He extinguished the fire and filled a basin with water, placing it on the fire. Later, when he wanted to get fire, the fire was completely out. When he wanted to get cold water, the water had become hot. He lost both the fire and the cold water.

。世間之人亦復如是，入佛法中出家求道，既得出家還復念其妻子眷屬、世間之事五欲之樂。由是之故，失其功德之火、持戒之水，念欲之人亦復如是。

（二六）人效王眼瞤喻

昔有一人，欲得王意，問餘人言：「云何得之？」有人語言：「若欲得王意者，王之形相汝當效之。」此人即便后至王所，見王眼瞤便效王瞤。王問之言：「汝為病耶？爲著風耶？何以眼瞤？」其人答王：「我不病眼，亦不著風，欲得王意，見王眼瞤故效王也。」王聞是語即大瞋恚，即便使人種種加害擯令出國。世人亦爾，于佛法王欲得親近，求其善法以自增長。既得親近，不解如來法王為眾生故，種種方便現其闕短，或聞其法見有字句不正，便生譏毀，效其不是。由是之故，于佛法中永失其善墮於三惡，如彼效王，亦復如是。

（二七）治鞭瘡喻

昔有一人為王所鞭，既被鞭已，以馬屎拊之慾令速差

現代漢語譯本：世間之人也是如此，進入佛法中出家求道，既然已經出家，卻又思念他們的妻子眷屬、世間的事和五欲之樂。因為這個緣故，他們失去了功德之火和持戒之水，思念慾望的人也是這樣。 現代漢語譯本：從前有一個人，想要得到國王的歡心，就問別人說：『怎樣才能得到呢？』有人告訴他說：『如果想要得到國王的歡心，你就應該模仿國王的儀態。』這個人就來到國王那裡，看到國王眼睛眨動，就模仿國王眨眼。國王問他說：『你是生病了嗎？還是被風吹到了？為什麼眼睛眨動？』那個人回答國王說：『我沒有生病，也沒有被風吹到，我是想得到國王的歡心，看到國王眨眼，所以就模仿國王。』國王聽了這話，非常生氣，就讓人用各種方法加害他，把他驅逐出境。世人也是這樣，想要親近佛法之王，求取善法來增長自己。既然已經親近了，卻不理解如來法王爲了眾生的緣故，用各種方便示現他的缺點，或者聽到他的法，看到有字句不正的地方，就產生譏諷譭謗，模仿他的不是之處。因為這個緣故，在佛法中永遠失去了善，墮入三惡道，就像那個模仿國王的人一樣。 現代漢語譯本：從前有一個人被國王鞭打，被鞭打之後，用馬糞敷在傷口上，想要讓傷口快點好。

English version: People in the world are also like this. They enter the Buddha's teachings to renounce the world and seek the Way. Having renounced the world, they still think of their wives, families, worldly affairs, and the pleasures of the five desires. Because of this, they lose the fire of merit and the water of precepts. Those who think of desires are also like this. English version: Once upon a time, there was a person who wanted to gain the king's favor. He asked others, 'How can I achieve this?' Someone told him, 'If you want to gain the king's favor, you should imitate the king's mannerisms.' This person then went to the king. Seeing the king's eye twitch, he imitated the king's twitch. The king asked him, 'Are you sick? Or are you affected by the wind? Why is your eye twitching?' The person replied to the king, 'I am not sick, nor am I affected by the wind. I want to gain the king's favor. Seeing the king's eye twitch, I imitated the king.' Upon hearing this, the king became very angry and had people harm him in various ways and banish him from the country. People in the world are also like this. They want to be close to the King of Dharma, seeking good teachings to grow themselves. Having become close, they do not understand that the Tathagata, the King of Dharma, for the sake of sentient beings, uses various skillful means to show his shortcomings. Or, upon hearing his teachings and seeing that some words or phrases are incorrect, they become critical and slanderous, imitating his faults. Because of this, they forever lose the good in the Buddha's teachings and fall into the three evil realms, just like that person who imitated the king. English version: Once upon a time, a person was whipped by the king. After being whipped, he applied horse dung to the wounds, hoping to make them heal quickly.

。有愚人見之心生歡喜，便作是言：「我決得是治瘡方法。」即便歸家語其兒言：「汝鞭我背，我得好法今欲試之。」兒為鞭背，以馬屎拊之以為善巧。世人亦爾，聞有人言修不凈觀，即得除去五陰身瘡，便作是言：「我欲觀于女色及以五欲。」未見不凈，返為女色之所惑亂，流轉生死墮于地獄，世間愚人亦復如是。

（二八）為婦貿鼻喻

昔有一人，其婦端正唯有鼻丑，其人出外見他婦女面貌端正其鼻甚好，便作念言：「我今寧可擷取其鼻著我婦面上，不亦好乎？」即截他婦鼻持來歸家，急喚其婦：「汝速出來與汝好鼻。」其婦出來即割其鼻，尋以他鼻著婦面上，既不相著復失其鼻，唐使其婦受大苦痛。世間愚人亦復如是，聞他宿舊沙門婆羅門有大名德，而為世人之所恭敬得大利養，便作是念言：「我今與彼便為不異。」虛自假稱，妄言有德，既失其利，復傷其行。如截他鼻徒自傷損，世間愚人亦復如是

現代漢語譯本 有個愚人看到有人生了瘡，心裡很高興，就說：『我一定找到了治療瘡的方法。』他立刻回家告訴他的兒子說：『你鞭打我的背，我得到一個好方法現在想試試。』兒子就鞭打他的背，然後用馬糞敷在上面，認為這是個好辦法。世人也是這樣，聽到有人說修不凈觀，就能去除五陰身瘡，就說：『我想觀察女色和五欲。』還沒看到不凈，反而被女色所迷惑，在生死中流轉，墮入地獄，世間的愚人也是這樣。 從前有個人，他的妻子長得很端正，只是鼻子醜陋。這個人外出時，看到其他婦女面容端正，鼻子很好看，就想：『我不如把她的鼻子割下來，安在我妻子的臉上，豈不是很好嗎？』於是就割下別人的鼻子帶回家，急忙叫他的妻子：『你快出來，給你一個好鼻子。』他的妻子出來后，他就割下妻子的鼻子，然後把別人的鼻子安在妻子的臉上，結果既沒粘上，又失去了自己的鼻子，白白讓妻子遭受了巨大的痛苦。世間的愚人也是這樣，聽說那些年長的、有聲望的沙門婆羅門有很大的名望和德行，被世人所尊敬，得到很大的供養，就想：『我現在和他們一樣，也沒什麼不同。』於是就虛假地自稱，妄言自己有德行，結果既失去了利益，又損害了自己的行為。就像割別人的鼻子，白白地傷害自己一樣，世間的愚人也是這樣。

English version A fool, seeing someone with a sore, was delighted and said, 'I have surely found a way to cure sores.' He immediately went home and told his son, 'Whip my back, I have a good method I want to try now.' The son whipped his back and then applied horse dung, thinking it was a good method. People in the world are like this; hearing someone say that practicing the contemplation of impurity can remove the sores of the five aggregates, they say, 'I want to observe female beauty and the five desires.' Before seeing impurity, they are instead deluded by female beauty, transmigrating in birth and death, and falling into hell. The fools of the world are also like this. Once there was a man whose wife was beautiful except for her ugly nose. When this man went out, he saw other women with beautiful faces and noses, and thought, 'Wouldn't it be good if I could cut off her nose and put it on my wife's face?' So he cut off another woman's nose and brought it home, urgently calling his wife, 'Come out quickly, I have a good nose for you.' When his wife came out, he cut off her nose and then put the other woman's nose on his wife's face. As a result, it neither stuck nor did she have her own nose, causing his wife great suffering for nothing. The fools of the world are also like this; hearing that old, respected Shramanas and Brahmins have great fame and virtue, are respected by the world, and receive great offerings, they think, 'I am no different from them now.' So they falsely claim and falsely say they have virtue. As a result, they lose their benefits and harm their actions. Like cutting off another's nose, they harm themselves for nothing. The fools of the world are also like this.

。

（二九）貧人燒粗褐衣喻

昔有一人貧窮困乏，與他客作，得粗褐衣而被著之。有人見之而語之言：「汝種姓端正貴人之子，云何著此粗弊衣褐？我今教汝，當使汝得上妙衣服，當隨我語終不欺汝。」貧人歡喜敬從其言，其人即便在前然火，語貧人言：「今可脫此粗褐衣著於火中，於此燒處，當使汝得上妙欽服。」貧人即便脫著火中，既燒之後，於此火處求覓欽服都無所得。世間之人亦復如是，從過去身修諸善法得此人身，應當保護進德修業，乃為外道邪惡妖女之所欺誑：「汝今當信我語修諸苦行，投巖赴火舍是身已，當生梵天長受快樂。」便用其語即捨身命，身死之後墮于地獄備受諸苦，既失人身空無所獲，如彼貧人亦復如是。

（三〇）牧羊人喻

昔有一人，巧于牧羊，其羊滋多乃有千萬，極大慳貪不肯外用。時有一人善於巧詐，便作方便往共親友，而語之言：「我今共汝極成親愛，便為一體更無有異

現代漢語譯本 （二九）貧人燒粗褐衣喻 從前有一個人，貧窮困苦，給別人做工，得到一件粗布衣服就穿上了。有個人看見他，對他說：『你長相端正，是貴族人家的孩子，怎麼穿這種粗陋破舊的衣服？我現在教你，能讓你得到上好的衣服，你聽我的話，我絕不騙你。』窮人很高興，恭敬地聽從了他的話。那人立刻在前面點燃了火，對窮人說：『現在你可以把這件粗布衣服脫下來扔到火里，在這燒過的地方，會讓你得到上好的衣服。』窮人立刻脫下衣服扔到火里，燒完之後，在這火燒過的地方尋找上好的衣服，卻什麼也沒得到。世間的人也是這樣，從過去世修習各種善法才得到這人身，應當保護它，努力進德修業，卻被外道邪惡的妖女所欺騙：『你現在應當相信我的話，修習各種苦行，跳崖赴火捨棄這個身體，就能生到梵天，長久享受快樂。』於是就聽信了他們的話，捨棄了生命，死後墮入地獄，遭受各種痛苦，既失去了人身，又什麼也沒得到，就像那個窮人一樣。

（三〇）牧羊人喻 從前有一個人，擅長放羊，他的羊越來越多，竟然有上千萬只，他非常吝嗇，不肯拿出來用。當時有一個人很會欺詐，就想辦法去和他交朋友，對他說：『我現在和你非常親近，就像一個人一樣，再也沒有什麼不同了』。

English version (29) The Parable of the Poor Man Burning His Coarse Cloth Once there was a man who was poor and destitute. He worked for others and received a coarse cloth garment, which he wore. Someone saw him and said, 'You have a noble appearance, the son of a noble family. Why do you wear this coarse and shabby garment? I will teach you how to obtain excellent clothing. If you follow my words, I will not deceive you.' The poor man was delighted and respectfully followed his advice. The man immediately lit a fire in front of him and said to the poor man, 'Now you can take off this coarse garment and throw it into the fire. From this burnt place, you will obtain excellent clothing.' The poor man immediately took off his garment and threw it into the fire. After it was burned, he searched for excellent clothing in the burnt place but found nothing. People in the world are also like this. They cultivate various good deeds in their past lives to obtain this human body. They should protect it and strive to improve their virtue and conduct. However, they are deceived by heretical and evil sorceresses who say, 'Now you should believe my words and practice various ascetic practices. By jumping off cliffs and throwing yourself into fire, you will be reborn in the Brahma Heaven and enjoy happiness for a long time.' Then they follow their words and give up their lives. After death, they fall into hell and suffer all kinds of pain. They lose their human body and gain nothing, just like that poor man.

(30) The Parable of the Shepherd Once there was a man who was skilled at herding sheep. His sheep multiplied to the point where he had tens of millions. He was extremely stingy and unwilling to use them. At that time, there was a man who was very good at deception. He devised a plan to become friends with him and said, 'I am now very close to you, like we are one person, and there is no difference between us.'

。我知彼家有一好女，當爲汝求可用為婦。」牧羊之人聞之歡喜，便大與羊及諸財物。其人復言：「汝婦今日已生一子。」牧羊之人未見於婦，聞其已生心大歡喜，重與彼物。其人後復而語之言：「汝兒生已今死矣。」牧羊之人聞此人語，便大啼泣歔欷不已。世間之人亦復如是，既修多聞，為其名利秘惜其法，不肯為人教化演說，為此漏身之所誑惑妄期世樂。如己妻息為其所欺，喪失善法，后失身命並及財物，便大悲泣生其憂苦，如彼牧羊之人亦復如是。

（三一）雇借瓦師喻

昔有婆羅門師欲作大會，語弟子言：「我須瓦器以供會用，汝可為我雇借瓦師詣市覓之。」時彼弟子往瓦師家。時有一人，驢負瓦器至市欲賣，須臾之間驢盡破之，還來家中啼哭懊惱，弟子見已而問之言：「何以悲嘆懊惱如是？」其人答言：「我為方便勤苦積年始得成器，詣市欲賣，此弊惡驢，須臾之頃盡破我器，是故懊惱

現代漢語譯本：『我知道他家有一個好女兒，我應當為你求娶她做妻子。』牧羊人聽了這話非常高興，就給了他很多羊和財物。那人又說：『你的妻子今天已經生了一個兒子。』牧羊人沒有見到妻子，聽到她已經生了兒子，心裡非常高興，又給了他很多財物。那人後來又對他說：『你的兒子生下來現在已經死了。』牧羊人聽到這話，就大聲啼哭，抽泣不止。世間的人也是這樣，已經修習了很多知識，爲了名利而秘密地珍惜自己的法，不肯為人教化演說，被這漏身所欺騙，妄想世俗的快樂。就像自己的妻子和兒子被欺騙一樣，喪失了善法，後來失去了生命和財產，就大悲痛哭，產生憂愁痛苦，就像那個牧羊人一樣。 現代漢語譯本：從前有一個婆羅門老師想要舉辦一個盛大的集會，告訴他的弟子說：『我需要瓦器來供集會使用，你可以為我僱請瓦匠到市場去尋找。』當時那個弟子去了瓦匠的家。當時有一個人，用驢馱著瓦器到市場去賣，一會兒的功夫驢把瓦器都弄破了，他回到家中啼哭懊惱，弟子看到后就問他說：『你為什麼悲嘆懊惱成這樣？』那人回答說：『我爲了方便，辛勤勞苦積攢多年才做成這些瓦器，到市場去賣，這頭壞驢，一會兒的功夫就把我的瓦器都弄破了，所以懊惱。』

English version: 'I know that there is a good daughter in his family, and I should seek her for you to be your wife.' The shepherd was very happy to hear this, and gave him many sheep and other valuables. That man then said, 'Your wife has given birth to a son today.' The shepherd had not seen his wife, but upon hearing that she had given birth to a son, he was very happy and gave him more valuables. Later, that man again said to him, 'Your son, who was born, is now dead.' Upon hearing this, the shepherd wept loudly and sobbed uncontrollably. People in the world are also like this. They have cultivated much knowledge, but for the sake of fame and profit, they secretly cherish their teachings, unwilling to teach and explain them to others. They are deceived by this leaky body, falsely hoping for worldly pleasures. Just like their own wife and son being deceived, they lose good teachings, and later lose their lives and property. Then they weep with great sorrow and generate worry and pain, just like that shepherd. English version: Once upon a time, there was a Brahmin teacher who wanted to hold a grand gathering. He told his disciple, 'I need earthenware vessels for the gathering, you can hire a potter for me and go to the market to find them.' At that time, the disciple went to the potter's house. There was a man who was carrying earthenware vessels on a donkey to the market to sell. In a short while, the donkey broke all the vessels. He returned home crying and upset. The disciple saw him and asked, 'Why are you so sad and upset?' The man replied, 'For convenience, I have worked hard for many years to make these vessels. I went to the market to sell them, but this bad donkey broke all my vessels in a short while, so I am upset.'

。」爾時弟子見聞是已歡喜而言：「此驢乃是佳物，久時所作須臾能破，我今當買此驢。」瓦師歡喜即便賣與。乘來歸家，師問之言：「汝何以不得瓦師將來，用是驢為？」弟子答言：「此驢勝於瓦師，瓦師久時所作瓦器，少時能破。」時師語言：「汝大愚癡無有智慧！此驢今者適可能破，假使百年不能成一。」世間之人亦復如是，雖千百年受人供養都無報償，常為損害終不為益，背恩之人亦復如是。

（三二）估客偷金喻

昔有二估客，共行商賈，一賣真金，其第二者賣兜羅綿。有他買真金者燒而試之，第二估客即便偷他被燒之金，用兜羅綿裹，時金熱故燒綿都盡，情事既露二事俱失。如彼外道偷取佛法著己法中，妄稱己有非是佛法，由是之故燒滅外典不行於世，如彼偷金事情都現，亦復如是。

（三三）斫樹取果喻

昔有國王，有一好樹高廣極大，當生勝果香而甜美

現代漢語譯本：當時，弟子們聽了這話，高興地說：『這頭驢真是好東西，瓦匠辛辛苦苦做很久的瓦器，它一會兒就能破壞掉，我今天就買下這頭驢。』瓦匠很高興，立刻把驢賣給了他。弟子騎著驢回家，師傅問他說：『你為什麼不把瓦匠帶來，反而用這頭驢呢？』弟子回答說：『這頭驢比瓦匠強多了，瓦匠辛辛苦苦做很久的瓦器，它一會兒就能破壞掉。』當時師傅說：『你真是太愚蠢，沒有智慧！這頭驢現在只能破壞東西，即使過一百年也不能做成一個瓦器。』世間的人也是這樣，即使千百年接受別人的供養，也都沒有報答，常常造成損害，終究不會帶來益處，背恩負義的人也是這樣。 現代漢語譯本：從前有兩個商人，一起做生意，一個賣真金，另一個賣兜羅綿。有一個買真金的人，用火燒來測試真金，第二個商人就偷了他被燒的金子，用兜羅綿包起來，當時金子很熱，把兜羅綿都燒光了，事情敗露，兩個東西都失去了。就像那些外道偷取佛法，放在自己的法中，妄稱是自己的，不是佛法，因此燒燬了外道的經典，不能在世上流傳，就像那個偷金的人，事情都暴露了，也是這樣。 現代漢語譯本：從前有一個國王，有一棵很好的樹，又高又大，能結出美味香甜的果實。

English version: At that time, the disciples, having heard this, rejoiced and said, 'This donkey is a fine thing. The pottery that the potter makes with much effort, it can destroy in a moment. I shall buy this donkey today.' The potter was pleased and immediately sold it to him. The disciple rode it home, and the master asked him, 'Why did you not bring the potter, but instead use this donkey?' The disciple replied, 'This donkey is better than the potter. The pottery that the potter makes with much effort, it can destroy in a moment.' At that time, the master said, 'You are very foolish and without wisdom! This donkey can only destroy things now, and even in a hundred years, it cannot make one piece of pottery.' People in the world are also like this. Even if they receive offerings from others for thousands of years, they do not repay them. They often cause harm and never bring benefit. Those who are ungrateful are also like this. English version: Once upon a time, there were two merchants who did business together. One sold real gold, and the second sold cotton. There was a person who bought real gold and tested it by burning it. The second merchant then stole the gold that had been burned and wrapped it in cotton. Because the gold was hot, it burned all the cotton, and the matter was exposed, and both things were lost. It is like those heretics who steal the Buddha's teachings and put them into their own teachings, falsely claiming them as their own, not the Buddha's teachings. Because of this, the heretical scriptures are burned and do not circulate in the world, just like the person who stole the gold, the matter was exposed, and it is the same. English version: Once upon a time, there was a king who had a very good tree, tall and large, which produced excellent fruit that was fragrant and sweet.

。時有一人來至王所，王語之言：「此之樹上將生美果，汝能食不？」即答王言：「此樹高廣，雖欲食之何由能得？」即便斷樹望得其果，既無所獲徒自勞苦，后還欲豎，樹已枯死都無生理。世間之人亦復如是，如來法王有持戒樹能生勝果，心生愿樂欲得果食，應當持戒修諸功德，不解方便，返毀其禁，如彼伐樹，復欲還活都不可得，破戒之人亦復如是。

（三四）送美水喻

昔有一聚落，去王城五由旬，村中有好美水。王敕村人，常使日日送其美水，村人疲苦，悉欲移避遠此村去。時彼村主語諸人言：「汝等莫去！我當爲汝白王，改五由旬作三由旬，使汝得近往來不疲。」即往白王，王為改之作三由旬，眾人聞已便大歡喜。有人語言：「此故是本五由旬，更無有異。」雖聞此言，信王語故終不肯舍。世間之人亦復如是，修行正法度於五道向涅槃城，心生厭惓，便欲舍離，頓駕生死不能復進

現代漢語譯本 當時有個人來到國王那裡，國王對他說：『這棵樹上將要結出美味的果實，你能吃到嗎？』那人回答國王說：『這棵樹又高又大，即使想吃，又怎麼能夠得到呢？』國王隨即砍斷了樹，希望得到果實，結果什麼也沒得到，只是白白地勞累了一番。後來又想把樹豎起來，樹已經枯死了，完全沒有了生機。世間的人也是這樣，如來法王有持戒之樹，能結出殊勝的果實，心中生起願望，想要得到果實食用，就應當持守戒律，修習各種功德。如果不明白方便之法，反而毀壞了戒律，就像砍伐樹木一樣，再想讓它復活，是完全不可能的。破戒的人也是這樣。

（三四）送美水喻 從前有一個村落，距離王城五由旬，村裡有很好的美水。國王命令村裡的人，每天都要送美水到王城。村裡的人感到疲憊不堪，都想搬走，遠離這個村子。當時村長對大家說：『你們不要走！我將為你們稟告國王，把五由旬改為三由旬，讓你們可以近一些，往來不會疲憊。』村長就去稟告了國王，國王把距離改為三由旬，眾人聽了之後非常高興。有人說：『這仍然是原來的五由旬，並沒有什麼不同。』雖然聽到了這話，但因為相信國王的話，最終也不肯放棄。世間的人也是這樣，修行正法，度過五道，走向涅槃之城，心中產生厭倦，就想捨棄，停留在生死輪迴中，不能再前進。

English version At one time, a person came to the king, and the king said to him, 'This tree will bear delicious fruit. Can you eat it?' The person replied to the king, 'This tree is tall and wide. Even if I want to eat it, how can I obtain it?' The king then cut down the tree, hoping to get the fruit, but he gained nothing and only labored in vain. Later, he wanted to erect the tree again, but it had already withered and had no life. People in the world are also like this. The Dharma King, the Tathagata, has a tree of precepts that can bear excellent fruit. If one has a desire to obtain and eat the fruit, one should uphold the precepts and cultivate various merits. If one does not understand the expedient means and instead destroys the precepts, it is like cutting down a tree. It is impossible to revive it. Those who break the precepts are also like this.

(34) The Parable of Delivering Fine Water Once, there was a village five yojanas away from the royal city. In the village, there was fine water. The king ordered the villagers to deliver the fine water to the royal city every day. The villagers were exhausted and all wanted to move away from the village. At that time, the village chief said to the people, 'Do not leave! I will report to the king and change the five yojanas to three yojanas, so that you can be closer and not be tired from traveling back and forth.' He then went to report to the king, and the king changed the distance to three yojanas. When the people heard this, they were very happy. Someone said, 'This is still the original five yojanas, there is no difference.' Although they heard this, because they believed the king's words, they ultimately did not give up. People in the world are also like this. They cultivate the right Dharma, cross the five paths, and head towards the city of Nirvana. When they become weary, they want to give up, remain in the cycle of birth and death, and cannot advance further.

。如來法王有大方便，於一乘法分別說三，小乘之人聞之歡喜以為易行，修善進德求度生死，后聞人說無有三乘，故是一道。以信佛語終不肯舍，如彼村人亦復如是。

（三五）寶篋鏡喻

昔有一人，貧窮困乏，多負人債無以可償，即便逃避至空曠處。值篋，滿中珍寶，有一明鏡著珍寶上以蓋覆之。貧人見已，心大歡喜，即便發之，見鏡中人便生驚怖，叉手語言：「我謂空篋都無所有，不知有君在此篋中，莫見瞋也。」凡夫之人亦復如是，為無量煩惱之所窮困，而為生死魔王債主之所纏著，欲避生死入佛法中，修行善法作諸功德。如值寶篋，為身見鏡之所惑亂，妄見有我，即便封著，謂是真實，於是墮落失諸功德，禪定道品無漏諸善三乘道果一切都失。如彼愚人棄于寶篋，著我見者亦復如是。

（三六）破五通仙眼喻

昔有一人，入山學道得五通仙，天眼徹視，能見地中一切伏藏種種珍寶

現代漢語譯本：如來法王擁有偉大的方便法門，對於唯一的佛法，他分別闡述了三種不同的教義。小乘根性的人聽了這些教義，感到歡喜，認為修行容易，於是努力修善，提升品德，尋求脫離生死輪迴。後來，他們聽說實際上並沒有三種乘法，而只有一條成佛之道。但他們因為相信佛陀的話，始終不肯放棄原先的修行方式，就像那個村裡人一樣。 現代漢語譯本：從前有一個人，貧窮困苦，欠了很多債，無力償還，就逃到空曠的地方。他遇到一個箱子，裡面裝滿了珍寶，上面蓋著一面明鏡。窮人看到后，非常高興，就打開了箱子。當他看到鏡子中的自己時，感到非常害怕，於是合掌說道：『我以為這個空箱子里什麼都沒有，沒想到你竟然在這裡面，請不要生氣。』凡夫俗子也像這樣，被無量的煩惱所困擾，被生死魔王的債主所纏縛，想要逃離生死，進入佛法修行，修習善法，積累功德。就像遇到了裝滿珍寶的箱子，卻被身見這面鏡子所迷惑，錯誤地認為有一個『我』存在，於是就執著於此，認為這是真實的。結果，他們因此墮落，失去了所有的功德，禪定、道品、無漏的善法以及三乘道果，全部都失去了。就像那個愚人拋棄了寶箱一樣，執著於我見的人也是如此。 現代漢語譯本：從前有一個人，進山修道，獲得了五神通，其中天眼通可以看穿地下的所有隱藏的寶藏。

English version: The Tathagata Dharma King possesses great skillful means. Regarding the One Vehicle Dharma, he explains it in three different ways. Those of the Hinayana hear this and are delighted, thinking it easy to practice. They cultivate good deeds, improve their virtue, and seek to escape the cycle of birth and death. Later, they hear that there are not actually three vehicles, but only one path to Buddhahood. However, because they believe the Buddha's words, they never abandon their original practice, just like that villager. English version: Once upon a time, there was a person who was poor and destitute, owing many debts that he could not repay. He fled to a deserted place. There, he encountered a chest filled with treasures, covered by a bright mirror. The poor man was overjoyed upon seeing it and opened the chest. When he saw his reflection in the mirror, he was terrified. He put his palms together and said, 'I thought this empty chest was devoid of anything, but I didn't know you were here. Please don't be angry.' Ordinary people are also like this. They are troubled by countless afflictions and entangled by the creditors of the Mara of birth and death. They wish to escape birth and death and enter the Buddha's Dharma to cultivate good deeds and accumulate merit. It's like encountering a treasure chest, but being deluded by the mirror of self-view, falsely believing that a 'self' exists. They then cling to this, thinking it is real. As a result, they fall and lose all their merits, including meditation, the factors of enlightenment, the undefiled good deeds, and the fruits of the three vehicles. Just like that foolish person who abandoned the treasure chest, those who cling to self-view are the same. English version: Once upon a time, there was a person who went into the mountains to cultivate the Way and attained the five supernatural powers. Among them, the divine eye could see through the ground and all the hidden treasures.

。國王聞之，心大歡喜便語臣言：「云何得使此人常在我國不餘處去？使我藏中得多珍寶。」有一愚臣輒便往至，挑仙人雙眼持來白王：「臣以挑眼，更不得去，常住是國。」王語臣言：「所以貪得仙人住者，能見地中一切伏藏，汝今毀眼，何所復任？」世間之人亦復如是，見他頭陀苦行山林曠野冢間樹下，修四意止及不凈觀，便強將來於其家中，種種供養，毀他善法，使道果不成，喪其道眼，已失其利空無所獲，如彼愚臣唐毀他目也。

（三七）殺群牛喻

昔有一人，有二百五十頭牛，常驅逐水草隨時餵食。時有一虎啖食一牛，爾時牛主即作念言：「已失一牛俱不全足，用是牛為？」即便驅至深坑高岸，排著坑底盡皆殺之。凡夫愚人亦復如是，受持如來具足之戒，若犯一戒，不生慚愧清凈懺悔，便作念言：「我已破一戒，既不具足，何用持為？」一切都破無一在者，如彼愚人盡殺群牛無一在者

現代漢語譯本：國王聽了這話，心裡非常高興，就對大臣說：『怎樣才能讓這個人常住在我國，不離開去別的地方呢？這樣我的國庫里就能得到更多的珍寶。』有個愚蠢的大臣竟然就去了，把仙人的雙眼挖出來，拿來告訴國王說：『我把他的眼睛挖了，他就再也去不了別的地方了，會一直住在我們國家。』國王對大臣說：『我之所以想讓仙人留下，是因為他能看到地下的所有寶藏，你現在毀了他的眼睛，他還怎麼能幫我呢？』世間的人也像這樣，看到那些苦修的頭陀在山林曠野、墳墓之間、樹下修行四念處和不凈觀，就強行把他們帶到自己家裡，用各種方式供養，毀壞他們的善法，使他們無法成就道果，喪失了修道的眼睛，已經失去了利益，最終一無所獲，就像那個愚蠢的大臣白白毀掉了仙人的眼睛一樣。 現代漢語譯本：從前有一個人，有二百五十頭牛，他經常趕著牛群到有水草的地方放牧。當時有一隻老虎吃掉了一頭牛，這時牛的主人就想：『已經失去了一頭牛，牛群不完整了，留著這些牛還有什麼用呢？』於是就把牛群趕到深坑高岸邊，把它們都推到坑底殺死了。凡夫愚人也像這樣，受持如來的具足戒，如果犯了一條戒，不生慚愧心，不進行清凈的懺悔，就想：『我已經破了一條戒，既然不完整了，還持戒有什麼用呢？』於是就把所有的戒都破了，一條也不留，就像那個愚蠢的人把所有的牛都殺光了一樣，一頭也不剩。

English version: The king, upon hearing this, was overjoyed and said to his ministers, 'How can we ensure this person stays in our kingdom and doesn't go elsewhere? This way, my treasury will gain more treasures.' A foolish minister then went and gouged out the sage's eyes, bringing them to the king and saying, 'I have gouged out his eyes, so he can no longer leave and will stay in our kingdom.' The king said to the minister, 'The reason I wanted the sage to stay was because he could see all the hidden treasures in the ground. Now that you have destroyed his eyes, how can he be of any use?' People in the world are also like this. When they see ascetics practicing diligently in forests, wildernesses, graveyards, or under trees, cultivating the four foundations of mindfulness and the contemplation of impurity, they forcibly bring them to their homes, offering them various forms of support, thus destroying their good practices, preventing them from achieving the fruits of the path, and causing them to lose their 'eyes' of wisdom. They have already lost the benefit and ultimately gain nothing, just like that foolish minister who pointlessly destroyed the sage's eyes. English version: Once, there was a man who had two hundred and fifty cows. He would regularly drive them to places with water and grass to graze. One day, a tiger ate one of his cows. At that moment, the cow owner thought, 'I have already lost one cow, and the herd is no longer complete. What use are these cows now?' So, he drove the herd to a deep pit with high banks and pushed them all into the pit, killing them all. Ordinary foolish people are also like this. They receive the complete precepts of the Tathagata, and if they break one precept, they do not feel shame or engage in pure repentance. Instead, they think, 'I have already broken one precept, and since it is no longer complete, what is the point of keeping any of them?' So, they break all the precepts, leaving none, just like that foolish person who killed all his cows, leaving none behind.

。

（三八）飲木筒水喻

昔有一人，行來渴乏，見木筒中有清凈流水，就而飲之，飲水已足即便舉手語木筒言：「我已飲竟，水莫復來。」雖作是語水流如故，便瞋恚言：「我已飲竟，語汝莫來，何以故來？」有人見之言：「汝大愚癡無有智慧！汝何以不去，語言莫來？」即為挽卻牽余處去。世間之人亦復如是，為生死渴愛，飲五欲堿水，既為五欲之所疲厭，如彼飲足，便作是言：「汝色聲香味莫復更來使我見也。」然此五欲相續不斷，既見之已便復瞋恚：「語汝速滅莫復更生，何以故來使我見之？」時有智人而語之言：「汝欲得離者，當攝汝六情閉其心意，妄想不生便得解脫。何必不見、欲使不生？」如彼飲水愚人等無有異。

（三九）見他人涂舍喻

昔有一人往至他舍，見他屋舍墻壁涂治，其地平正清凈甚好，便問之言：「用何和涂得如是好？」主人答言：「用稻穀䴬水浸令熟，和泥塗壁故得如是

現代漢語譯本 （三八）飲木筒水喻 從前有個人，走路時又渴又累，看見一個木筒里有清澈的水，就走過去喝。喝夠了之後，他舉起手對木筒說：『我已經喝完了，水不要再來了。』雖然他這麼說，水還是照樣流淌。他就生氣地說：『我已經喝完了，叫你不要來，為什麼還來？』有個人看見了，就說：『你真是太愚蠢了，沒有智慧！你為什麼不離開，反而叫水不要來？』於是就把他拉開，帶到別的地方去了。世上的人也像這樣，被生死的渴愛所困，喝著五欲的鹹水。當被五欲弄得疲憊厭倦時，就像那人喝夠了水一樣，就說：『你們色、聲、香、味不要再來讓我看見了。』然而這五欲是連續不斷的，當他看見五欲時，又會生氣地說：『叫你們快點消失，不要再生出來，為什麼還要來讓我看見？』這時有智慧的人就會對他說：『你想要離開五欲，就應當收攝你的六根，關閉你的心意，不生妄想，就能得到解脫。何必不見，想要讓五欲不生呢？』就像那個喝水的愚人一樣，沒有什麼不同。

（三九）見他人涂舍喻 從前有個人到別人家去，看見他家的房屋墻壁粉刷得很平整，地面也平坦乾淨，非常好，就問他說：『用什麼東西和泥塗才能涂得這麼好？』主人回答說：『用稻穀的米漿水浸泡熟透，和泥塗墻壁，所以才能涂得這麼好。』

English version (38) The Parable of Drinking from a Wooden Trough Once there was a person who, while walking, became thirsty and tired. He saw clear water in a wooden trough, so he went to drink it. After drinking his fill, he raised his hand and said to the trough, 'I have finished drinking, do not let any more water come.' Although he said this, the water continued to flow as before. He then became angry and said, 'I have finished drinking, I told you not to come, why do you still come?' Someone saw this and said, 'You are very foolish and lack wisdom! Why don't you leave instead of telling the water not to come?' So he pulled him away and took him elsewhere. People in the world are also like this. They are thirsty for the love of life and death, and drink the salty water of the five desires. When they are tired and weary of the five desires, like that person who had drunk his fill, they say, 'You forms, sounds, smells, and tastes, do not come again to make me see you.' However, these five desires are continuous and unceasing. When he sees them, he becomes angry again and says, 'I told you to quickly disappear and not to be born again, why do you still come to make me see you?' At this time, a wise person would say to him, 'If you want to be free from the five desires, you should restrain your six senses, close your mind, and not give rise to delusive thoughts, then you will be liberated. Why not just not see them, and try to make them not arise?' He is no different from that foolish person who drank the water.

(39) The Parable of Seeing Another's Plastered House Once there was a person who went to another's house and saw that the walls of the house were plastered smoothly, and the ground was flat and clean, which was very good. He asked, 'What did you mix with the plaster to make it so good?' The owner replied, 'I used rice water from soaking rice grains until they are cooked, and mixed it with mud to plaster the walls, which is why it is so good.'

。」愚人即便而作念言：「若純以稻䴬不如合稻而用作之，壁可白凈泥始平好。」便用稻穀和泥用涂其壁望得平正，返更高下，壁都劈裂。虛棄稻穀都無利益，不如惠施可得功德。凡夫之人亦復如是，聞聖人說法修行諸善，舍此身已可得生天及以解脫，便自殺身望得生天及以解脫，徒自虛喪空無所獲，如彼愚人。

（四〇）治禿喻

昔有一人頭上無毛，冬則大寒夏則患熱，兼為蚊虻之所唼食，晝夜受惱，甚以為苦。有一醫師多諸方術，時彼禿人往至其所，語其醫言：「唯愿大師為我治之。」時彼醫師亦復頭禿，即便脫帽示之而語之言：「我亦患之以為痛苦，若令我治能得差者，應先自治以除其患。」世間之人亦復如是，為生老病死之所侵惱，欲求長生不死之處，聞有沙門婆羅門等世之良醫善療眾患，便往其所而語之言：「唯愿為我除此無常生死之患，常處安樂長存不變

現代漢語譯本 一個愚人這樣想：『如果只用稻殼，不如把稻穀和泥混合使用，這樣墻壁可以更白更平整。』於是他用稻穀和泥塗墻，希望墻壁平整，結果反而更加高低不平，墻壁都裂開了。白白浪費了稻穀，一點好處都沒有，不如把稻穀佈施出去還能得到功德。凡夫俗子也是這樣，聽到聖人說法修行善事，說捨棄這個身體可以昇天或者解脫，就自殺希望昇天或者解脫，結果只是白白喪命，什麼也得不到，就像那個愚人一樣。 從前有一個人頭頂沒有頭髮，冬天覺得很冷，夏天又覺得很熱，還被蚊蟲叮咬，日夜受苦，非常痛苦。有一個醫生有很多醫術，那個禿頭的人就去找他，對醫生說：『希望大師能為我治療。』那個醫生自己也是禿頭，就脫下帽子給他看，說：『我也為此感到痛苦，如果我能治好，應該先治好自己。』世間的人也是這樣，被生老病死所困擾，想要尋求長生不死的地方，聽說有沙門、婆羅門等世間的良醫能治療各種疾病，就去找他們說：『希望你們能為我解除這無常生死的痛苦，讓我永遠安樂，長存不變。』

English version A fool thought, 'If I only use rice husks, it's better to mix rice grains with mud. That way, the wall will be whiter and smoother.' So he used rice grains and mud to plaster the wall, hoping it would be even. Instead, it became more uneven, and the wall cracked. He wasted the rice grains for nothing, and gained no benefit. It would have been better to give the rice away as charity to gain merit. Ordinary people are like this too. They hear the sages preach about cultivating good deeds, saying that by abandoning this body, one can ascend to heaven or achieve liberation. They then commit suicide hoping to ascend to heaven or achieve liberation, but they only lose their lives in vain and gain nothing, just like that fool. Once there was a person who had no hair on his head. He felt very cold in winter and very hot in summer. He was also bitten by mosquitoes and suffered day and night, which was very painful. There was a doctor who had many medical skills. The bald person went to him and said, 'I hope master can treat me.' The doctor himself was also bald, so he took off his hat to show him and said, 'I also suffer from this. If I could cure it, I should cure myself first.' People in the world are also like this. They are troubled by birth, old age, sickness, and death. They want to seek a place of immortality. They hear that there are shramanas, brahmins, and other good doctors in the world who can cure all kinds of diseases. They go to them and say, 'I hope you can relieve me of the suffering of impermanent birth and death, so that I can be forever happy and unchanging.'

。」時婆羅門等即便報言：「我亦患此無常生老病死，種種求覓長存之處終不能得。今我若能使汝得者，我亦應先自得，令汝亦得。」如彼患禿之人，徒自疲勞不能得差。

（四一）毗舍阇鬼喻

昔有二毗舍阇鬼，共有一篋一杖一屐，二鬼共諍各各欲得，二鬼紛紜竟日不能使平。時有一人來見之已而問之言：「此篋杖屐有何奇異？汝等共諍瞋忿乃爾。」二鬼答言：「我此篋者，能出一切衣服飲食床褥臥具資生之物，盡從中出。執此杖者，怨敵歸服無敢與諍。著此屐者，能令人飛行無掛礙。」此人聞已即語鬼言：「汝等小遠，我當爲爾平等分之。」鬼聞其語，尋即遠避。此人即時抱篋捉杖躡屐而飛，二鬼愕然竟無所得。人語鬼言：「爾等所諍我已得去，今使爾等更無所諍。」毗舍阇者喻于眾魔及以外道。佈施如篋，人天五道資用之具皆從中出。禪定如杖，消伏魔怨煩惱之賊。持戒如屐，必升人天

現代漢語譯本： 當時，婆羅門等人立刻回答說：『我們也同樣遭受著無常的生老病死之苦，千方百計地尋求長存不朽之地，最終都無法得到。如果我能讓你得到，我應該先讓自己得到，然後才能讓你也得到。』這就像一個患有禿頂的人，徒勞地勞累自己，卻無法治好禿頂。

（四一）毗舍阇鬼的譬喻

從前有兩個毗舍阇鬼，他們共有一隻箱子、一根杖和一雙木屐。兩個鬼爲了爭奪這些東西，都想據爲己有，爭吵不休，整天都無法平息。當時，有一個人看見了，就問他們說：『這箱子、杖和木屐有什麼特別之處？你們竟然爲了它們爭吵得如此憤怒。』兩個鬼回答說：『我們的這個箱子，能變出一切衣服、飲食、床鋪、臥具等生活用品，都從裡面出來。拿著這根杖，怨敵都會歸順，沒有人敢與我們爭鬥。穿上這雙木屐，就能讓人飛行，沒有任何阻礙。』這個人聽了之後，就對鬼說：『你們稍微走遠一點，我來為你們平等地分配。』鬼聽了他的話，立刻遠遠地躲開了。這個人立刻抱起箱子，拿起杖，穿上木屐就飛走了，兩個鬼驚愕不已，最終什麼也沒得到。這個人對鬼說：『你們所爭奪的東西我已經拿走了，現在讓你們再也沒有什麼可爭奪的了。』毗舍阇鬼比喻各種魔和外道。佈施就像箱子，人天五道所需的資用之物都從中產生。禪定就像杖，能消滅魔怨和煩惱的賊。持戒就像木屐，必定能升入人天。

English version: Then the Brahmins and others immediately replied, 'We also suffer from the impermanence of birth, old age, sickness, and death. We have sought a place of eternal existence in every way, but ultimately cannot find it. If I could enable you to obtain it, I should first obtain it for myself, and then enable you to obtain it as well.' This is like a person suffering from baldness, who tires himself out in vain but cannot cure his baldness.

(41) The Parable of the Pisaca Ghosts

Once upon a time, there were two Pisaca ghosts who shared a box, a staff, and a pair of clogs. The two ghosts quarreled over these items, each wanting to possess them, and they argued incessantly all day without being able to settle the dispute. At that time, a person saw them and asked, 'What is so special about this box, staff, and clogs? Why are you quarreling so angrily over them?' The two ghosts replied, 'Our box can produce all kinds of clothing, food, bedding, and other necessities of life; everything comes from within it. Holding this staff, enemies will submit and no one will dare to fight us. Wearing these clogs, one can fly without any hindrance.' Upon hearing this, the person said to the ghosts, 'You move a little further away, and I will divide them equally for you.' The ghosts, upon hearing his words, immediately moved far away. The person then immediately picked up the box, grabbed the staff, put on the clogs, and flew away. The two ghosts were astonished and ultimately obtained nothing. The person said to the ghosts, 'What you were fighting over, I have already taken away, so now you have nothing left to fight over.' The Pisaca ghosts are a metaphor for all kinds of demons and external paths. Giving is like the box, from which all the necessities for humans and beings in the five realms arise. Meditation is like the staff, which can subdue the enemies of demons and the thieves of afflictions. Upholding precepts is like the clogs, which will surely lead to rebirth in the human and heavenly realms.

。諸魔外道諍篋者，喻于有漏中強求果報，空無所得。若能修行善行及以佈施持戒禪定，便得離苦獲得道果。

◎百喻經卷第二

百喻經卷第三

估客駝死喻　磨大石喻　欲食半餅喻　奴守門喻　偷牦牛喻　貧人能作鴛鴦鳴喻　野干為折樹枝所打喻　小兒爭分別毛喻　醫治脊僂喻　五人買婢共使作喻　伎兒作樂喻　師患腳付二弟子喻　蛇頭尾共爭在前喻　愿為王剃鬚喻　索無物喻　蹋長者口喻　二子分財喻　觀作瓶喻　見水底金影喻　梵天弟子造物因喻　病人食雉肉喻　伎兒著戲羅剎服共相驚怖喻　人謂故屋中有惡鬼喻　五百歡喜丸喻

（四二）◎估客駝死喻

譬如估客遊行商賈，會於路中而駝卒死，駝上所載多有珍寶，細軟上㲲種種雜物。駝既死已即剝其皮，商主舍行坐二弟子而語之言：「好看駝皮莫使濕爛。」其後天雨，二人頑嚚盡以好㲲覆此皮上，㲲盡爛壞，皮㲲之價理自懸殊，以愚癡故以㲲覆皮

現代漢語譯本 那些與外道爭論的人，就像在有缺陷的輪迴中強求果報，最終一無所獲。如果能夠修行善行，以及佈施、持戒、禪定，便能脫離痛苦，獲得道果。

《百喻經》卷第二

《百喻經》卷第三

估客駝死喻 磨大石喻 欲食半餅喻 奴守門喻 偷牦牛喻 貧人能作鴛鴦鳴喻 野干為折樹枝所打喻 小兒爭分別毛喻 醫治脊僂喻 五人買婢共使作喻 伎兒作樂喻 師患腳付二弟子喻 蛇頭尾共爭在前喻 愿為王剃鬚喻 索無物喻 蹋長者口喻 二子分財喻 觀作瓶喻 見水底金影喻 梵天弟子造物因喻 病人食雉肉喻 伎兒著戲羅剎服共相驚怖喻 人謂故屋中有惡鬼喻 五百歡喜丸喻

（四二）◎估客駝死喻

譬如商人，在路上遇到駱駝突然死亡，駱駝上載著許多珍寶、細軟的絲織品和各種雜物。駱駝死後，就剝下它的皮。商主離開時，囑咐兩個弟子說：『好好看管駱駝皮，別讓它濕爛了。』後來下雨，兩個愚笨的弟子竟然用好絲織品覆蓋在駱駝皮上，結果絲織品全部爛壞了。駱駝皮和絲織品的價值本來就相差懸殊，他們因為愚癡，竟然用絲織品去覆蓋駱駝皮。

English version Those who argue with heretics are like those who forcefully seek rewards in the flawed cycle of rebirth, ultimately gaining nothing. If one can cultivate good deeds, as well as practice generosity, uphold precepts, and engage in meditation, one can escape suffering and attain the fruit of the path.

The Sutra of One Hundred Parables, Volume Two

The Sutra of One Hundred Parables, Volume Three

The Parable of the Merchant's Dead Camel, The Parable of Grinding a Large Stone, The Parable of Wanting to Eat Half a Cake, The Parable of the Slave Guarding the Gate, The Parable of Stealing a Yak, The Parable of the Poor Man Imitating Mandarin Duck Calls, The Parable of the Jackal Hit by a Broken Branch, The Parable of Children Arguing Over Distinguishing Hair, The Parable of the Doctor Curing a Hunchback, The Parable of Five People Buying a Slave Girl to Work Together, The Parable of the Performer Making Music, The Parable of the Teacher with a Foot Ailment Entrusting Two Disciples, The Parable of the Snake's Head and Tail Arguing to Be in Front, The Parable of Wanting to Shave the King's Beard, The Parable of Asking for Nothing, The Parable of Stepping on an Elder's Mouth, The Parable of Two Sons Dividing Property, The Parable of Watching a Pot Being Made, The Parable of Seeing a Golden Reflection at the Bottom of the Water, The Parable of the Brahma's Disciple Creating the Cause of Things, The Parable of the Sick Person Eating Pheasant Meat, The Parable of the Performer Wearing a Rakshasa Costume and Frightening Each Other, The Parable of People Saying There is an Evil Ghost in the Old House, The Parable of Five Hundred Joyful Pills

(42) The Parable of the Merchant's Dead Camel

It is like a merchant who, on the road, encounters a camel suddenly dying. The camel was carrying many treasures, fine silk fabrics, and various miscellaneous items. After the camel died, its skin was peeled off. When the merchant left, he instructed two disciples, saying, 'Take good care of the camel skin, don't let it get wet and rot.' Later, it rained, and the two foolish disciples actually covered the camel skin with the fine silk fabrics, resulting in all the silk fabrics being ruined. The value of the camel skin and the silk fabrics were originally vastly different, but because of their foolishness, they actually used the silk fabrics to cover the camel skin.

。世間之人亦復如是，其不殺者喻于白㲲，其駝皮者即喻財貨，天雨濕爛喻于放逸敗壞善行。不殺戒者即佛法身最上妙因，然不能修，但以財貨造諸塔廟供養眾僧，舍根取末不求其本，漂浪五道莫能自出，是故行者應當精心持不殺戒。

（四三）磨大石喻

譬如有人，磨一大石勤加功力，經歷日月作小戲牛，用功既重所期甚輕。世間之人亦復如是，磨大石者喻于學問精勤勞苦，作小牛者喻于名聞互相是非。夫為學者研思精微博通多識，宜應履行遠求勝果，方求名譽憍慢貢高，增長過患。

（四四）欲食半餅喻

譬如有人，因其饑故食七枚煎餅，食六枚半已便得飽滿，其人恚悔，以手自打而作是言：「我今飽足由此半餅，然前六餅唐自捐棄，設知半餅能充足者，應先食之。」世間之人亦復如是，從本以來常無有樂，然其癡倒橫生樂想。如彼癡人於半番餅生於飽想，世人無知以富貴為樂

現代漢語譯本：世間的人也是這樣，不殺生的就像白色的細毛，貪圖財物的就像駝皮，天雨使駝皮濕爛就像放縱導致善行敗壞。不殺生戒是佛法身最殊勝的因，然而不能修行，只用財物建造佛塔寺廟供養僧眾，捨本逐末不求根本，在五道中漂泊不能自拔，因此修行人應當精心持守不殺生戒。 現代漢語譯本：比如有個人，磨一塊大石頭，勤奮用力，經過很長時間做成一個小小的玩具牛，用的力氣很大，得到的卻很少。世間的人也是這樣，磨大石頭就像學習知識勤奮勞苦，做小牛就像追求名聲互相爭論是非。作為學習的人，應該深入思考，廣泛學習，增長見識，應該努力修行追求殊勝的果報，卻只追求名譽，驕傲自大，增長過錯。 現代漢語譯本：比如有個人，因為飢餓吃了七個煎餅，吃到六個半的時候就飽了，這個人懊惱後悔，用手打自己說：『我現在飽了是因為這半個餅，之前六個餅白白浪費了，如果知道半個餅就能飽，應該先吃它。』世間的人也是這樣，從根本上來說常常沒有快樂，卻愚癡顛倒地產生快樂的想法。就像那個愚人對半個餅產生飽足的想法一樣，世人無知地把富貴當成快樂。

English version: The people of the world are also like this. Those who do not kill are like white fine hair, those who covet wealth are like camel skin, and the rain that makes the camel skin wet and rotten is like indulgence that leads to the corruption of good deeds. The precept of not killing is the most excellent cause of the Buddha's Dharma body, but they cannot practice it. They only use wealth to build pagodas and temples to make offerings to the monks, abandoning the root and pursuing the branches, not seeking the fundamental. They drift in the five paths and cannot free themselves. Therefore, practitioners should carefully uphold the precept of not killing. English version: For example, there is a person who grinds a large stone, working diligently and exerting effort. After a long time, he makes a small toy ox. The effort used is great, but what is gained is very little. The people of the world are also like this. Grinding the large stone is like studying diligently and laboriously, and making the small ox is like pursuing fame and arguing with each other. As a student, one should think deeply, learn widely, and increase knowledge. One should strive to cultivate and seek excellent results, but instead, they only pursue fame, arrogance, and conceit, increasing their faults. English version: For example, there is a person who, because of hunger, eats seven pancakes. When he has eaten six and a half, he is full. This person is annoyed and regretful, hitting himself with his hand and saying: 'I am now full because of this half pancake. The previous six pancakes were wasted. If I had known that half a pancake could make me full, I should have eaten it first.' The people of the world are also like this. From the beginning, they often have no joy, but they foolishly and perversely generate the idea of joy. Just like that foolish person who has the idea of being full from half a pancake, the ignorant people of the world regard wealth and status as happiness.

。夫富貴者，求時甚苦，既獲得已守護亦苦，后還失之憂念復苦，於三時中都無有樂。猶如衣食遮故名樂，于辛苦中橫生樂想，諸佛說言：「三界無安，皆是大苦，凡夫倒惑，橫生樂想。」

（四五）奴守門喻

譬如有人將欲遠行，敕其奴言：「爾好守門並看驢索。」其主行后，時鄰里家有作樂者，此奴欲聽不能自安，尋以索系門置於驢上，負至戲處聽其作樂。奴去之後，舍中財物賊盡持去。大家行還，問其奴言：「財寶所在？」奴便答言：「大家先付門驢及索，自是以外非奴所知。」大家復言：「留爾守門正為財物，財物既失用於門為？」生死愚人為愛奴僕亦復如是，如來教誡常護根門，莫著六塵，守無明驢看于愛索。而諸比丘不奉佛教，貪求利養詐現清白靜處而坐，心意流馳貪著五欲，為色聲香味之所惑亂，無明覆心愛索纏縛，正念覺意道品財寶悉皆散失。

（四六）偷牦牛喻

譬如一村共偷牦牛而共食之

現代漢語譯本 那些富貴的人，追求富貴時非常辛苦，已經得到后守護它也很辛苦，之後失去它又憂慮痛苦，在這三個階段中都沒有快樂。就像用衣食遮蔽困苦而稱之為快樂一樣，在辛苦中憑空產生快樂的想法，諸佛說：『三界沒有安寧，都是巨大的痛苦，凡夫顛倒迷惑，憑空產生快樂的想法。』

（四五）奴僕看門的比喻 比如有個人將要遠行，命令他的奴僕說：『你要好好看守大門並照看驢子的韁繩。』他的主人走後，這時鄰居家有人在奏樂，這個奴僕想聽卻不能安心，就用繩子把門拴在驢身上，背到戲樂的地方去聽音樂。奴僕走後，家裡的財物都被賊偷光了。主人回來后，問他的奴僕說：『財物在哪裡？』奴僕就回答說：『主人您先前只交付了門、驢子和繩子，除此之外的我就不知道了。』主人又說：『留你守門正是爲了財物，財物既然丟失了，要門有什麼用？』生死中的愚人愛護奴僕也像這樣，如來教誡要常常守護根門，不要執著於六塵，守護無明之驢，看好愛慾的繩索。而各位比丘不遵從佛的教誨，貪求利益供養，假裝清白安靜地坐著，心意放縱，貪戀五欲，被色、聲、香、味所迷惑擾亂，無明遮蔽內心，被愛慾的繩索纏縛，正念、覺悟、道品等財寶全部散失。

（四六）偷牦牛的比喻 比如一個村子的人一起偷牦牛然後一起吃它。

English version Those who are wealthy and noble suffer greatly in their pursuit of wealth and status. Once they have obtained it, they suffer in guarding it. And later, they suffer again from the worry of losing it. In these three phases, there is no joy. It is like using clothing and food to cover up suffering and calling it happiness. In the midst of hardship, they create the illusion of happiness. The Buddhas say: 'The three realms are not peaceful; they are all great suffering. Ordinary people are deluded and confused, creating the illusion of happiness.'

(45) The Parable of the Slave Guarding the Door For example, a person is about to travel far away and orders his slave, 'You must guard the door well and watch the donkey's rope.' After his master leaves, there is music being played at a neighbor's house. The slave wants to listen but cannot settle down. He then ties the door to the donkey with the rope and carries it to the place of entertainment to listen to the music. After the slave leaves, all the valuables in the house are stolen by thieves. When the master returns, he asks his slave, 'Where are the valuables?' The slave replies, 'Master, you only entrusted me with the door, the donkey, and the rope. I know nothing beyond that.' The master then says, 'I left you to guard the door precisely for the valuables. Now that the valuables are lost, what use is the door?' The foolish people in the cycle of birth and death are like this in their love for their servants. The Tathagata teaches to always guard the root doors, not to be attached to the six dusts, to guard the donkey of ignorance, and to watch the rope of desire. But the monks do not follow the Buddha's teachings. They greedily seek profit and offerings, pretending to be pure and quiet while sitting, their minds wandering, craving the five desires, being confused and disturbed by form, sound, smell, and taste. Ignorance covers their hearts, and they are bound by the rope of desire. The treasures of right mindfulness, enlightenment, and the path are all lost.

(46) The Parable of Stealing the Yak For example, a village together steals a yak and eats it together.

。其失牛者逐跡至村，喚此村人問其由狀，而語之言：「爾在此村。」不偷者對曰：「我實無村。」又問：「爾村中有池，在此池邊共食牛不？」答言：「無池。」又問：「池傍有樹不？」對言：「無樹。」又問：「偷牛之時在爾村東不？」對曰：「無東。」又問：「當爾偷牛非日中時耶？」對曰：「無中。」又問：「縱可無村及以無樹，何有天下無東無時？知爾妄語都不可信，爾偷牛食不？」對言：「實食。」破戒之人亦復如是，覆藏罪過不肯發露，死入地獄，諸天善神以天眼觀不得覆藏，如彼食牛不得欺拒。

（四七）貧人作鴛鴦鳴喻

昔外國節法慶之日，一切婦女盡持優缽羅華以為鬘飾。有一貧人，其婦語言：「爾若能得優缽羅華來用與我，為爾作妻；若不能得，我舍爾去。」其夫先來常善能作鴛鴦之鳴，即入王池作鴛鴦鳴偷優缽羅華。時守池者而作是問：「池中者誰？」而此貧人失口答言：「我是鴛鴦

現代漢語譯本：

丟失牛的人追尋軌跡來到村莊，詢問村裡的人事情的經過，並對他們說：『你們就在這個村子裡。』沒有偷牛的人回答說：『我實在沒有村子。』又問：『你們村裡有池塘，在池塘邊一起吃牛嗎？』回答說：『沒有池塘。』又問：『池塘旁邊有樹嗎？』回答說：『沒有樹。』又問：『你們偷牛的時候是在你們村子的東邊嗎？』回答說：『沒有東邊。』又問：『你們偷牛的時候不是在中午嗎？』回答說：『沒有中午。』又問：『即使可以沒有村子和沒有樹，怎麼會有天下沒有東邊和沒有中午的時候呢？知道你說的都是謊話，都不可信，你偷牛吃了嗎？』回答說：『確實吃了。』破戒的人也像這樣，掩蓋罪過不肯揭露，死後墮入地獄，諸天善神用天眼觀察，無法掩蓋，就像那吃牛的人無法欺騙抵賴。

（四七）貧人作鴛鴦鳴喻

從前外國在節日慶典的時候，所有的婦女都拿著優缽羅花作為頭飾。有一個窮人，他的妻子說：『你如果能得到優缽羅花來給我用，我就做你的妻子；如果不能得到，我就離開你。』他的丈夫先前常常很擅長模仿鴛鴦的叫聲，就進入王家的池塘模仿鴛鴦的叫聲偷優缽羅花。當時看守池塘的人就問：『池塘里的是誰？』而這個窮人失口回答說：『我是鴛鴦。』 現代漢語譯本：

失牛的人追尋軌跡到了村子，問村裡人事情的經過，並說：『你們就在這個村子裡。』沒偷牛的人回答：『我實在沒有村子。』又問：『你們村裡有池塘，在池塘邊一起吃牛嗎？』回答：『沒有池塘。』又問：『池塘邊有樹嗎？』回答：『沒有樹。』又問：『你們偷牛時是在村子東邊嗎？』回答：『沒有東邊。』又問：『你們偷牛不是在中午嗎？』回答：『沒有中午。』又問：『就算沒有村子和樹，怎麼會沒有東邊和中午呢？知道你說的都是謊話，不可信，你偷牛吃了嗎？』回答：『確實吃了。』破戒的人也像這樣，掩蓋罪過不肯揭露，死後墮入地獄，諸天善神用天眼觀察，無法掩蓋，就像那吃牛的人無法欺騙抵賴。

（四七）貧人作鴛鴦鳴喻

從前外國在節日慶典時，所有婦女都拿優缽羅花當頭飾。有個窮人，他妻子說：『你若能弄到優缽羅花給我，我就做你妻子；若不能，我就離開你。』他丈夫先前很會模仿鴛鴦叫，就到王家池塘模仿鴛鴦叫偷優缽羅花。當時看守池塘的人問：『池塘里是誰？』這窮人失口答道：『我是鴛鴦。』

English version:

The person who lost the ox followed the tracks to the village, asked the villagers about the situation, and said to them, 'You are in this village.' The person who did not steal the ox replied, 'I really have no village.' He asked again, 'Does your village have a pond, and did you eat the ox together by the pond?' He replied, 'There is no pond.' He asked again, 'Is there a tree by the pond?' He replied, 'There is no tree.' He asked again, 'Was it east of your village when you stole the ox?' He replied, 'There is no east.' He asked again, 'Was it not midday when you stole the ox?' He replied, 'There is no midday.' He asked again, 'Even if there can be no village and no tree, how can there be no east and no midday in the world? Knowing that all you say is lies and cannot be believed, did you steal the ox and eat it?' He replied, 'Indeed, I ate it.' A person who breaks the precepts is also like this, concealing their sins and refusing to reveal them. After death, they fall into hell. The heavenly gods and good spirits, with their heavenly eyes, cannot be concealed, just like that person who ate the ox could not deceive or deny it.

(47) The Parable of the Poor Man Imitating the Mandarin Duck

In the past, in a foreign country, on the day of a festival celebration, all the women would hold blue lotus flowers as ornaments. There was a poor man whose wife said, 'If you can get blue lotus flowers for me to use, I will be your wife; if you cannot, I will leave you.' Her husband had previously been very good at imitating the call of the mandarin duck, so he entered the king's pond and imitated the call of the mandarin duck to steal blue lotus flowers. At that time, the person guarding the pond asked, 'Who is in the pond?' And this poor man inadvertently replied, 'I am a mandarin duck.' English version:

The person who lost the ox traced the tracks to the village, asked the villagers about what happened, and said, 'You are in this village.' The person who didn't steal the ox replied, 'I really don't have a village.' He asked again, 'Does your village have a pond, and did you eat the ox together by the pond?' He replied, 'There's no pond.' He asked again, 'Is there a tree by the pond?' He replied, 'There's no tree.' He asked again, 'Was it east of your village when you stole the ox?' He replied, 'There's no east.' He asked again, 'Wasn't it midday when you stole the ox?' He replied, 'There's no midday.' He asked again, 'Even if there's no village and no tree, how can there be no east and no midday? Knowing that everything you say is a lie and not believable, did you steal the ox and eat it?' He replied, 'Indeed, I ate it.' A person who breaks the precepts is also like this, concealing their sins and refusing to reveal them. After death, they fall into hell. The heavenly gods and good spirits, with their heavenly eyes, cannot be concealed, just like that person who ate the ox could not deceive or deny it.

(47) The Parable of the Poor Man Imitating the Mandarin Duck

In the past, in a foreign country, during a festival celebration, all the women would use blue lotus flowers as head ornaments. There was a poor man whose wife said, 'If you can get blue lotus flowers for me, I will be your wife; if you can't, I will leave you.' Her husband was previously very good at imitating the call of mandarin ducks, so he went to the king's pond and imitated the call of mandarin ducks to steal blue lotus flowers. At that time, the person guarding the pond asked, 'Who is in the pond?' And this poor man inadvertently replied, 'I am a mandarin duck.'

。」守者捉得將詣王所，而於中道復更和聲作鴛鴦鳴，守池者言：「爾先不作，今作何益？」世間愚人亦復如是，終身殘害作眾惡業，不習心行使令調善，臨命終時方言：「今我欲得修善。」獄卒將去付閻羅王，雖欲修善亦無所及已，如彼愚人慾到王所作鴛鴦鳴。

（四八）野干為折樹枝所打喻

譬如野干在於樹下，風吹枝折墮其脊上，即便閉目不欲看樹，捨棄而走到于露地，乃至日暮亦不肯來。遙見風吹大樹枝柯動搖上下，便言喚我，尋來樹下。愚癡弟子亦復如是，已得出家得近師長，以小呵責即便逃走，復於後時遇惡知識惱亂不已，方還所去，如是去來是為愚惑。

（四九）小兒爭分別毛喻

譬如昔日有二小兒入河遨戲，於此水底得一把毛，一小兒言：「此是仙須。」一小兒言：「此是羆毛。」爾時河邊有一仙人，此二小兒諍之不已，詣彼仙所決其所疑

現代漢語譯本 看守的人捉住他，要帶到國王那裡，但在半路上他又發出鴛鴦的叫聲。看守池塘的人說：『你先前不叫，現在叫有什麼用呢？』世間的愚人也像這樣，終身殘害自己，造作各種惡業，不修習心性，使它調和善良，臨命終時才說：『我現在想要修善。』獄卒將他帶走，交給閻羅王，即使想要修善也來不及了，就像那個愚人想要到國王那裡才發出鴛鴦的叫聲一樣。 譬如一隻野干在樹下，風吹斷樹枝掉到它的背上，它就立刻閉上眼睛不看樹，捨棄那裡跑到空曠的地方，直到天黑也不肯回來。遠遠地看到風吹大樹的枝條搖動，就說是在叫它，於是又來到樹下。愚癡的弟子也像這樣，已經出家，得以親近師長，因為一點小小的責備就逃走，之後又遇到惡知識，被他們不斷地惱亂，才又回到原來的地方，這樣來來回回，真是愚蠢迷惑。 譬如從前有兩個小孩到河裡玩耍，在水底得到一把毛，一個小孩子說：『這是仙人的鬍鬚。』另一個小孩子說：『這是熊的毛。』當時河邊有一個仙人，這兩個小孩爭論不休，就到仙人那裡去解決他們的疑惑。

English version The guard caught him and was about to take him to the king, but on the way, he started making the sound of mandarin ducks. The pond keeper said, 'You didn't make the sound before, what good is it now?' The foolish people in the world are also like this. They harm themselves throughout their lives, commit all kinds of evil deeds, and do not cultivate their minds to make them harmonious and good. When they are about to die, they say, 'Now I want to cultivate goodness.' The prison guard takes them away and hands them over to King Yama. Even if they want to cultivate goodness, it is too late, just like that foolish person who only makes the sound of mandarin ducks when he is about to reach the king. For example, a jackal was under a tree, and the wind blew a branch down onto its back. It immediately closed its eyes, not wanting to look at the tree, and abandoned the place to run to an open area. It wouldn't come back even until nightfall. From afar, it saw the wind blowing the branches of the big tree, swaying up and down, and thought it was calling it, so it came back under the tree. Foolish disciples are also like this. They have already left home and are able to be close to their teachers. Because of a small scolding, they run away. Later, they encounter evil teachers who constantly trouble them, and then they return to where they were. Going back and forth like this is foolish and confused. For example, once upon a time, two children went to play in the river and found a handful of hair at the bottom of the water. One child said, 'This is a fairy's beard.' The other child said, 'This is a bear's hair.' At that time, there was a fairy by the river. The two children argued endlessly, so they went to the fairy to resolve their doubts.

。而彼仙人尋即取米及胡麻子，口中含嚼吐著掌中，語小兒言：「我掌中者似孔雀屎。」而此仙人不答他問，人皆知之。世間愚人亦復如是，說法之時戲論諸法不答正理，如彼仙人不答所問，為一切人之所嗤笑，浮漫虛說亦復如是。

（五〇）醫治脊僂喻

譬如有人卒患脊僂請醫療之，醫以酥涂，上下著板，用力痛壓，不覺雙目一時並出。世間愚人亦復如是，為修福故，治生估販作諸非法，其事雖成利不補害，將來之世入于地獄，喻雙目出。◎

（五一）◎五人買婢共使作喻

譬如五人共買一婢，其中一人語此婢言：「與我浣衣。」次有一人復語浣衣。婢語次者：「先與其浣。」後者恚曰：「我共前人，同買于汝，云何獨爾？」即鞭十下，如是五人各打十下。五陰亦爾，煩惱因緣合成此身，而此五陰恒以生老病死無量苦惱搒笞眾生。

（五二）伎兒作樂喻

譬如伎兒，王前作樂，王許千錢

現代漢語譯本 那位仙人隨即取來米和胡麻子，含在口中咀嚼后吐在手掌中，對小孩子說：『我掌中的東西像孔雀的糞便。』而這位仙人並不回答他的問題，人們都知道是怎麼回事。世間的愚人也像這樣，說法的時候戲謔地談論各種法，不回答真正的道理，就像那位仙人不回答所問的問題一樣，被所有人嘲笑，浮誇空泛的說法也是這樣。 譬如有人突然患上脊背彎曲的病，請醫生來治療。醫生用酥油塗抹，上下用木板夾住，用力按壓，不料雙眼一時都被擠了出來。世間的愚人也像這樣，爲了修福，從事買賣等各種非法行為，事情雖然成功了，但利益彌補不了損害，將來會墮入地獄，就像雙眼被擠出來一樣。 譬如五個人共同買了一個婢女，其中一個人對婢女說：『給我洗衣服。』接著又有一個人讓她洗衣服。婢女對後來的人說：『先給他洗。』後來的人生氣地說：『我和前面的人，共同買的你，為什麼只給他洗？』就鞭打了她十下，像這樣五個人各打了她十下。五陰也是這樣，煩惱因緣聚合形成這個身體，而這五陰經常用生老病死無量的苦惱鞭打眾生。 譬如一個藝人在國王面前表演音樂，國王答應給他一千錢。

English version That hermit then immediately took rice and sesame seeds, chewed them in his mouth, and spat them into his palm, saying to the child, 'What is in my palm looks like peacock droppings.' But this hermit did not answer his question, and everyone knew what was going on. The foolish people in the world are also like this, when explaining the Dharma, they jokingly discuss various dharmas and do not answer the true principles, just like that hermit did not answer the question, and is ridiculed by everyone. Superficial and empty talk is also like this. For example, someone suddenly suffers from a hunchback and asks a doctor to treat it. The doctor applies ghee, clamps it with boards above and below, and presses hard, unexpectedly both eyes are squeezed out at once. The foolish people in the world are also like this, for the sake of cultivating blessings, they engage in various illegal activities such as buying and selling. Although the matter is successful, the benefits cannot compensate for the harm, and in the future they will fall into hell, just like the eyes being squeezed out. For example, five people jointly buy a maid, and one of them says to the maid, 'Wash my clothes.' Then another person asks her to wash clothes. The maid says to the latter person, 'Wash for him first.' The latter person angrily says, 'I bought you together with the former person, why only wash for him?' Then he whips her ten times. In this way, each of the five people whips her ten times. The five skandhas are also like this. The causes and conditions of afflictions combine to form this body, and these five skandhas constantly whip sentient beings with the immeasurable suffering of birth, old age, sickness, and death. For example, a performer performs music in front of the king, and the king promises him a thousand coins.

。后從王索，王不與之，王語之言：「汝向作樂空樂我耳，我與汝錢亦樂汝耳。」世間果報亦復如是，人中天上雖受少樂亦無有實，無常敗滅不得久住，如彼空樂。

（五三）師患腳付二弟子喻

譬如一師有二弟子，其師患腳，遣二弟子人當一腳隨時按摩。其二弟子常相憎嫉，一弟子行，其一弟子捉其所當按摩之腳以石打折；彼既來已，忿其如是，復捉其人所按之腳尋復打折。佛法學徒亦復如是，方等學者非斥小乘，小乘學者復非方等，故使大聖法典二途兼亡。

（五四）蛇頭尾共爭在前喻

譬如有蛇，尾語頭言：「我應在前。」頭語尾言：「我恒在前，何以卒爾？」頭果在前，其尾纏樹不能得去，放尾在前，即墮火坑燒爛而死。師徒弟子亦復如是，言師耆老每恒在前，我諸年少應為導首。如是年少不閑戒律多有所犯，因即相牽入于地獄

現代漢語譯本：後來（他）向國王索要（報酬），國王不給他，國王對他說：『你之前演奏音樂只是讓我耳朵高興，我給你錢也只是讓你高興罷了。』世間的果報也是這樣，人在天上雖然享受少許快樂，但都不是真實的，無常敗壞，不能長久存在，就像那空洞的音樂一樣。 現代漢語譯本：（五三）老師腳痛讓兩個弟子輪流照顧的比喻：譬如有一個老師有兩個弟子，老師腳痛，讓兩個弟子每人輪流照顧一隻腳。這兩個弟子常常互相憎恨嫉妒，一個弟子在照顧時，另一個弟子就抓住他所照顧的腳用石頭打斷；等他來時，（被打斷腳的弟子）怨恨他這樣做，又抓住他所照顧的腳也打斷了。佛法學徒也是這樣，學習方等經典的就排斥小乘，學習小乘的又排斥方等，因此使得大聖的佛法典籍兩條道路都滅亡了。 現代漢語譯本：（五四）蛇頭和尾巴爭著在前面的比喻：譬如有一條蛇，尾巴對頭說：『我應該在前面。』頭對尾巴說：『我一直都在前面，為什麼突然這樣說？』頭果真在前面，它的尾巴纏在樹上不能離開，放尾巴在前面，就會掉進火坑燒爛而死。師徒弟子也是這樣，說老師年老總是走在前面，我們這些年輕人應該做領導。這樣，年輕人不熟悉戒律，多有犯戒，因此互相牽連進入地獄。

English version: Later, (he) asked the king for (reward), but the king did not give it to him. The king said to him, 'You played music before just to please my ears, and my giving you money is just to please you.' The karmic retribution in the world is also like this. Although people in heaven enjoy a little happiness, it is not real. It is impermanent and will decay, and cannot last long, just like that empty music. English version: (53) The parable of a teacher with a sore foot who asks two disciples to take turns caring for it: For example, a teacher has two disciples. The teacher's foot hurts, so he asks the two disciples to take turns caring for one foot each. These two disciples often hate and envy each other. When one disciple is caring for the foot, the other disciple grabs the foot he is caring for and breaks it with a stone. When he comes, (the disciple whose foot was broken) resents him for doing this, and grabs the foot he is caring for and breaks it as well. Buddhist disciples are also like this. Those who study the Vaipulya sutras reject the Hinayana, and those who study the Hinayana reject the Vaipulya. Therefore, the great sage's Buddhist scriptures are destroyed on both paths. English version: (54) The parable of the snake's head and tail fighting to be in front: For example, there is a snake, and the tail says to the head, 'I should be in front.' The head says to the tail, 'I have always been in front, why do you suddenly say this?' If the head is indeed in front, its tail will be entangled in a tree and cannot leave. If the tail is put in front, it will fall into a fire pit and be burned to death. Teachers and disciples are also like this, saying that the teacher is old and always walks in front, and we young people should be the leaders. In this way, young people are not familiar with the precepts and often violate them, thus dragging each other into hell.

。

（五五）愿為王剃鬚喻

昔者有王有一親信，于軍陣中沒命救王使得安全，王大歡喜與其所愿，即便問言：「汝何所求？恣汝所欲。」臣便答言：「王剃鬚時，愿聽我剃。」王言：「此事若適汝意，聽汝所愿。」如此愚人世人所笑，半國之治、大臣輔相悉皆可得，乃求賤業。愚人亦爾，諸佛于無量劫，難行苦行自致成佛，若得遇佛及值遺法，人身難得譬如盲龜值浮木孔，此二難值今已遭遇，然其意劣，奉持少戒便以為足，不求涅槃勝妙法也，無心進求，自行邪事，便以為足。

（五六）索無物喻

昔有二人道中共行，見有一人將胡麻車，在險路中不能得前。時將車者語彼二人：「佐我推車出此險路。」二人答言：「與我何物？」將車者言：「無物與汝。」時此二人即佐推車至於平地，語將車人言：「與我物來。」答言：「無物。」又復語言：「與我無物

現代漢語譯本 （五五）愿為王剃鬚喻 從前有個國王，有個親信在戰場上拚死救他，使他安全脫險。國王非常高興，答應滿足他的任何願望，就問他說：『你想要什麼？隨你提。』親信回答說：『大王剃鬚的時候，希望讓我來剃。』國王說：『這件事如果讓你滿意，就隨你的愿。』這個愚蠢的人被世人嘲笑，他本來可以得到半個國家的治理權，或者成為大臣輔佐國君，卻只求做這種低賤的活計。愚人也是這樣，諸佛經過無數劫的艱難修行才成就佛果，如果能夠遇到佛或者佛的遺教，人身難得就像盲龜遇到浮木孔一樣，這兩種難得的事情現在都已經遇到了，然而他們的心志卻很低下，奉持少許戒律就覺得足夠了，不求涅槃這種殊勝的妙法，沒有進取之心，自己做著邪惡的事情，就覺得滿足了。

（五六）索無物喻 從前有兩個人一起走路，看到一個人拉著裝滿芝麻的車，在險峻的路上無法前進。這時拉車的人對那兩個人說：『幫我把車推出這條險路。』兩個人回答說：『給我們什麼好處？』拉車的人說：『沒什麼東西給你們。』這時兩個人就幫他推車到了平坦的地方，對拉車的人說：『把東西給我們吧。』拉車的人回答說：『沒什麼東西。』他們又說：『把沒東西給我們吧。』

English version (55) The Parable of Wishing to Shave the King's Beard Once upon a time, there was a king who had a close confidant. This confidant risked his life to save the king in battle, ensuring his safety. The king was overjoyed and promised to grant him any wish. He asked, 'What do you desire? Ask for whatever you want.' The confidant replied, 'When Your Majesty shaves, I wish to be the one to shave you.' The king said, 'If this pleases you, then your wish is granted.' This foolish person was laughed at by the world. He could have obtained governance over half the kingdom or become a minister to assist the king, yet he sought only this lowly task. Foolish people are like this. The Buddhas, through countless eons of difficult practice, attained Buddhahood. If one encounters a Buddha or the Buddha's teachings, it is as rare as a blind turtle finding a hole in a floating log. These two rare occurrences have now been encountered, yet their minds are inferior. They consider it sufficient to uphold a few precepts and do not seek the supreme and wonderful Dharma of Nirvana. They have no desire to advance, engaging in evil deeds and being content with that.

(56) The Parable of Asking for Nothing Once, two people were walking together and saw a person pulling a cart loaded with sesame seeds, unable to proceed on a dangerous road. The person pulling the cart said to the two, 'Help me push the cart out of this dangerous path.' The two replied, 'What will you give us?' The person pulling the cart said, 'I have nothing to give you.' Then the two helped him push the cart to level ground and said to the person pulling the cart, 'Give us something.' The person replied, 'I have nothing.' They then said, 'Give us nothing.'

。」二人之中其一人者含笑而言：「彼不肯與，何足為愁？」其人答言：「與我無物，必應有無物。」其一人言：「無物者，二字共合是為假名。」世俗凡夫若無物者，便生無所有處，第二人言無物者，即是無相無愿無作。

（五七）蹋長者口喻

昔有大富長者，左右之人慾取其意皆盡恭敬。長者唾時，左右侍人以腳蹋卻。有一人愚者，不及得蹋，而作是言：「若唾地者諸人蹋卻，欲唾之時，我當先蹋。」於是長者正欲咳唾，時此愚人即便舉腳蹋長者口，破唇折齒。長者語愚人言：「汝何以故蹋我唇口？」愚人答言：「若長者唾出口落地，左右諂者已得蹋去，我雖欲蹋，每常不及。以是之故，唾欲出口舉腳先蹋，望得汝意。」凡物須時，時未及到，強設功力返得苦惱，以是之故世人當知時與非時。

（五八）二子分財喻

昔摩羅國有一剎利，得病極重，必知定死，誡敕二子：「我死之後善分財物

現代漢語譯本 其中一人笑著說：『他不肯給，有什麼值得憂愁的呢？』另一個人回答說：『他給我沒有東西，必定是因為他沒有東西。』其中一人說：『沒有東西』這兩個字合起來是假名。』世俗凡夫如果認為沒有東西，就會產生什麼都沒有的想法，第二個人說的『沒有東西』，就是無相、無愿、無作。 從前有個大富長者，他身邊的人爲了迎合他的心意都非常恭敬。長者吐唾沫時，左右侍從就用腳踩掉。有個愚笨的人，沒能踩到，就說：『如果唾沫吐到地上，大家都會踩掉，等他要吐的時候，我應當先踩。』於是長者正要咳嗽吐唾沫，這時這個愚人就抬腳踩長者的嘴，把嘴唇踩破，牙齒也打斷了。長者問愚人說：『你為什麼要踩我的嘴？』愚人回答說：『如果長者吐出的唾沫落到地上，左右諂媚的人已經踩掉了，我雖然想踩，卻總是趕不上。因此，當唾沫要出口時，我就抬腳先踩，希望能夠迎合你的心意。』凡事都要看時機，時機不到，強行施力反而會自尋苦惱，因此世人應當知道時機和非時機。 從前摩羅國有個剎帝利，得了重病，知道自己必死無疑，就告誡兩個兒子：『我死後要好好分配財產。』

English version One of them said with a smile, 'If he is unwilling to give, what is there to worry about?' The other replied, 'If he gives me nothing, it must be because he has nothing.' One of them said, 'The two words 'nothing' together are a false name.' If ordinary people think of 'nothing,' they will think of having nothing at all. The second person's 'nothing' means without form, without desire, and without action. Once upon a time, there was a wealthy elder. Those around him were very respectful in order to please him. When the elder spat, the attendants would step on it to wipe it away. There was a foolish man who was unable to step on it, and he said, 'If the spit falls on the ground, everyone will step on it. When he is about to spit, I should step on it first.' So, when the elder was about to cough and spit, this foolish man immediately raised his foot and stepped on the elder's mouth, breaking his lip and teeth. The elder asked the foolish man, 'Why did you step on my mouth?' The foolish man replied, 'If the elder's spit falls to the ground, the flattering attendants have already stepped on it. Although I want to step on it, I am always too late. Therefore, when the spit is about to come out, I raise my foot and step on it first, hoping to please you.' Everything needs its time. If the time has not arrived, forcing it will only bring suffering. Therefore, people should know the difference between the right time and the wrong time. Once, in the country of Malo, there was a Kshatriya who became seriously ill and knew he would die. He instructed his two sons, 'After I die, you must divide the property well.'

。」二子隨教，于其死後分作二分，兄言弟分不平。爾時有一愚老人言：「教汝分物使得平等。現所有物破作二分。云何破之？所謂衣裳中割作二分，槃瓶亦復中破作二分，所有瓫瓨亦破作二分，錢亦破作二分，如是一切所有財物盡皆破之而作二分。」如是分物人所嗤笑，如諸外道偏修分別論，論門有四種：有決定答論門，譬如人一切有皆死，此是決定答論門。死者必有生是應分別答，愛盡者無生，有愛必有生，是名分別答論門。有問人為最勝不？應反問言：「汝問三惡道？為問諸天？若問三惡道，人實為最勝；若問于諸天，人必為不如。」如是等義，名反問答論門。若問十四難，若問世界及眾生有邊無邊、有終始無終始如是等義，名置答論門。諸外道愚癡自以為智慧，破於四種論作一分別論，喻如愚人分錢物破錢為兩假。

（五九）觀作瓶喻

譬如二人至陶師所，觀其蹋輪而作瓦瓶，看無厭足

現代漢語譯本 兩個兒子聽從教誨，在父親死後將財產分成兩份，哥哥說弟弟分得不公平。當時有個愚笨的老人說：『我教你們如何分東西才能公平。把現在所有的東西都分成兩份。怎麼分呢？就是把衣服從中間割開分成兩份，盤子瓶子也從中間打破分成兩份，所有的盆盆罐罐也都打破分成兩份，錢也打破分成兩份，像這樣把所有財產都全部打破分成兩份。』像這樣分東西，人們都嘲笑他，就像那些外道偏執地修習分別論，他們的論門有四種：有決定回答的論門，比如人都會死，這就是決定回答的論門。死後必定有生，這是應該分別回答的，愛慾斷盡的人不會再生，有愛慾就必定會再生，這叫做分別回答的論門。有人問人是不是最殊勝的？應該反問說：『你問的是三惡道？還是諸天？如果問的是三惡道，人確實是最殊勝的；如果問的是諸天，人肯定不如他們。』像這樣的意義，叫做反問回答的論門。如果問十四難，如果問世界和眾生有邊無邊、有終始無終始這樣的意義，叫做擱置回答的論門。那些外道愚癡，自以為有智慧，把四種論破除，只作一種分別論，就像愚蠢的人分錢物，把錢打破成兩半一樣。 （五九）觀察製作瓶子的比喻 比如兩個人到陶工那裡，觀看他踩著輪子製作瓦瓶，看個沒完沒了。

English version The two sons followed the teaching, and after their father's death, they divided the property into two parts. The elder brother said that the younger brother's share was unfair. At that time, there was a foolish old man who said, 'I will teach you how to divide things fairly. Divide all the things you have now into two parts. How to divide them? That is, cut the clothes in the middle into two parts, break the plates and bottles in the middle into two parts, break all the pots and jars into two parts, and break the money into two parts. Like this, break all the property into two parts.' People laughed at such a way of dividing things, just like those heretics who stubbornly practice the theory of discrimination. Their theories have four kinds: there is the theory of definite answers, such as 'all people will die,' which is the theory of definite answers. After death, there must be rebirth, which should be answered separately. Those who have exhausted their desires will not be reborn, and those who have desires will surely be reborn. This is called the theory of separate answers. Someone asks if humans are the most superior? One should ask back, 'Are you asking about the three evil paths? Or the heavens? If you are asking about the three evil paths, humans are indeed the most superior; if you are asking about the heavens, humans are certainly inferior to them.' Such meanings are called the theory of counter-question answers. If you ask about the fourteen difficulties, if you ask whether the world and sentient beings have boundaries or not, have a beginning and end or not, such meanings are called the theory of postponed answers. Those heretics are foolish, thinking they are wise, they break the four theories and only make one theory of discrimination, just like a foolish person dividing money and breaking the money into two halves. (59) Observing the Metaphor of Making a Bottle For example, two people go to a potter and watch him make clay bottles by stepping on the wheel, watching endlessly.

。一人捨去，往至大會極得美膳又獲珍寶；一人觀瓶而作是言：「待我看訖。」如是漸冉乃至日沒，觀瓶不已失於衣食。愚人亦爾，修理家務不覺非常。

今日營此事，　　明日造彼業， 諸佛大龍出，　　雷音遍世間， 法雨無障礙，　　緣事故不聞。 不知死卒至，　　失此諸佛會， 不得法珍寶，　　常處惡道窮。 背棄放正法，　　彼觀緣事瓶， 終常無竟已，　　是故失法利， 永無解脫時。

（六〇）見水底金影喻

昔有癡人往大池所，見水底影有真金像，謂呼有金，即入水中撓泥求覓。疲極不得，還出復坐。須臾水清又現金色，復更入里撓泥更求覓，亦復不得。其如是，父覓子得來見子，而問子言：「汝何所作，疲睏如是？」子白父言：「水底有真金，我時投水欲撓泥取，疲極不得。」父看水底真金之影，而知此金在於樹上，所以知之，影現水底。其父言曰：「必飛鳥銜金著于樹上

現代漢語譯本 一個人捨棄了（正事），去參加盛大的集會，得到了美味的食物和珍貴的寶物；另一個人看著一個瓶子，說：『等我看完了再說。』就這樣慢慢地，直到太陽落山，他還在看瓶子，錯過了吃飯和穿衣的時間。愚蠢的人也是這樣，忙於處理家務，卻沒意識到無常的到來。

今天忙著做這件事，明天又忙著做那件事，諸佛如大龍般出現，雷鳴般的佛法之音響徹世間，佛法如雨般無障礙地降下，卻因為執著于瑣事而聽不到。不知道死亡的突然降臨，錯過了諸佛的盛會，得不到佛法的珍寶，永遠處於惡道中受苦。背棄了正法，就像那個人只顧著看瓶子，永遠沒有盡頭，因此失去了佛法的利益，永遠沒有解脫的時候。

（六〇）見水底金影喻 從前有個愚蠢的人，走到一個大池塘邊，看到水底的倒影里有真金的影像，就以為水裡有金子，於是跳入水中攪動泥土去尋找。他精疲力盡也沒找到，就出來坐下休息。過了一會兒，水清了，又出現了金色的倒影，他又跳入水中攪動泥土去尋找，還是沒找到。就這樣反覆折騰。他的父親找到他，看到他這樣，就問他：『你這是在幹什麼，怎麼這麼疲憊？』兒子告訴父親：『水底有真金，我跳到水裡想攪動泥土把它取出來，結果累得不行也沒找到。』父親看了看水底真金的倒影，知道這金子在樹上，之所以知道，是因為倒影出現在水底。他的父親說：『一定是飛鳥把金子銜到樹上了。』

English version One person abandoned (their duties) to attend a grand gathering, obtaining delicious food and precious treasures; another person looked at a bottle, saying, 'Let me finish looking at it.' Gradually, until the sun set, he was still looking at the bottle, missing the time for eating and dressing. Foolish people are also like this, busy with household chores, unaware of the arrival of impermanence.

Today busy doing this, tomorrow busy doing that, the Buddhas appear like great dragons, the thunderous sound of the Dharma resounds throughout the world, the Dharma rains down without obstruction, yet because of attachment to trivial matters, they cannot hear it. Not knowing the sudden arrival of death, they miss the gathering of the Buddhas, do not obtain the treasures of the Dharma, and are forever in suffering in evil realms. Abandoning the true Dharma, like that person who only cares about looking at the bottle, it never ends, therefore losing the benefits of the Dharma, and never having liberation.

(60) The Parable of Seeing the Golden Reflection at the Bottom of the Water Once upon a time, there was a foolish person who went to a large pond and saw the reflection of real gold in the water, thinking there was gold in the water, so he jumped into the water and stirred up the mud to find it. He was exhausted and found nothing, so he came out and sat down to rest. After a while, the water cleared, and the golden reflection appeared again, so he jumped into the water again and stirred up the mud to find it, but still found nothing. He kept doing this repeatedly. His father found him, saw him like this, and asked him, 'What are you doing, why are you so tired?' The son told his father, 'There is real gold at the bottom of the water, I jumped into the water to stir up the mud to get it, but I am exhausted and found nothing.' The father looked at the reflection of the real gold at the bottom of the water and knew that the gold was on the tree, and the reason he knew was because the reflection appeared at the bottom of the water. His father said, 'It must be that a bird carried the gold to the tree.'

。」即隨父語，上樹求得。

凡夫愚癡人，　　無智亦如是， 于無我陰中，　　橫生有我想； 如彼見金影，　　勤苦而求覓， 徒勞無所得。

（六一）梵天弟子造物因喻

婆羅門眾皆言：「大梵天王是世間父，能造萬物。」造萬物主者有弟子，言我亦能造萬物，實是愚癡自謂有智。語梵天言：「我欲造萬物。」梵天王語言：「莫作此意，汝不能造。」不用天語便欲造物。梵天見其弟子所造之物，即語之言：「汝作頭太大，作項極小，作手太大，作臂極小，作腳極小，作踵極大，作如似毗舍阇鬼。」以此義當知，各各自業所造，非梵天能造，諸佛說法不著二邊，亦不著斷亦不著常，如似八正道說法。諸外道見斷見常事已，便生執著，欺誑世間作法形像，所說實是非法。

（六二）病人食雉肉喻

昔有一人病患委篤，良醫佔之云：「須恒食一種雉肉可得愈病。」而此病者市得一雉，食之已盡更不復食

現代漢語譯本 『即隨父語，上樹求得。』 凡夫愚癡之人，沒有智慧也是如此，在無我的五蘊中，妄生有我的想法；如同看到金子的影子，辛勤地去尋找，最終徒勞無獲。 （六一）梵天弟子造物因喻 婆羅門教徒都說：『大梵天王是世間的父親，能創造萬物。』創造萬物的主宰有弟子，說自己也能創造萬物，實際上是愚癡卻自認為有智慧。他告訴梵天說：『我想要創造萬物。』梵天王說：『不要有這種想法，你不能創造。』他不聽梵天的話，就想創造萬物。梵天看到他的弟子所創造的東西，就對他說：『你把頭造得太大，把脖子造得極小，把手造得太大，把胳膊造得極小，把腳造得極小，把腳後跟造得極大，造得像毗舍阇鬼一樣。』由此可知，一切都是各自的業力所造，不是梵天所能創造的。諸佛說法不執著于兩邊，既不執著于斷滅，也不執著于常住，就像八正道所說的。那些外道看到斷滅和常住的現象后，就產生執著，欺騙世人，製造各種法相，他們所說的實際上都是非法。 （六二）病人食雉肉喻 從前有一個人病得很重，醫生診斷說：『必須一直吃一種雉雞肉才能治好病。』這個人就從市場上買了一隻雉雞，吃完后就不再吃了。

English version 'Immediately following his father's words, he climbed the tree and obtained it.' Ordinary foolish people, lacking wisdom, are also like this. In the non-self aggregates, they falsely generate the idea of a self. Like seeing the shadow of gold, they diligently seek it, ultimately toiling in vain. (61) The Analogy of Brahma's Disciple Creating Things The Brahmins all say, 'The Great Brahma is the father of the world, capable of creating all things.' The master of creation has a disciple who says he can also create all things, but he is actually foolish and thinks he is wise. He tells Brahma, 'I want to create all things.' Brahma says, 'Do not have this idea, you cannot create.' He does not listen to Brahma and wants to create things. Brahma sees what his disciple has created and says to him, 'You made the head too big, the neck too small, the hands too big, the arms too small, the feet too small, and the heels too big, making it look like a Pisaca ghost.' From this, it should be known that everything is created by one's own karma, not by Brahma. The Buddhas' teachings do not adhere to either extreme, neither to annihilation nor to permanence, like the Eightfold Path. Those heretics, seeing the phenomena of annihilation and permanence, become attached, deceiving the world, creating various forms of dharma, and what they say is actually unlawful. (62) The Analogy of the Sick Person Eating Pheasant Meat Once there was a person who was very ill. The doctor diagnosed him, saying, 'You must continuously eat a certain type of pheasant meat to be cured.' This person bought a pheasant from the market, ate it all, and then did not eat any more.

。醫於後時見，便問之：「汝病癒未？」病者答言：「醫先教我恒食雉肉，是故今者食一雉已盡更不敢食。」醫復語言：「若前雉已盡，何不更食？汝今云何正食一雉望得愈病？」一切外道亦復如是，聞佛菩薩無上良醫說言，當解心識，外道等執于常見，便謂過去未來現在唯是一識無有遷謝，猶食一雉，是故不能療其愚惑煩惱之病。大智諸佛教諸外道除其常見，一切諸法念念生滅，何有一識常恒不變？如彼世醫教更食雉而得病癒，佛亦如是，教諸眾生令得解，諸法壞故不常，續故不斷，即得刬除常見之病。

（六三）伎兒著戲羅剎服共相驚怖喻

昔乾陀衛國有諸伎兒，因時饑儉，逐食他土，經婆羅新山，而此山中素饒惡鬼食人羅剎。時諸伎兒會宿山中，山中風寒然火而臥，伎兒之中有患寒者，著彼戲本羅剎之服向火而坐。時行伴中從睡寤者，卒見火邊有一羅剎，竟不諦觀舍之而走，遂相驚動一切伴侶悉皆逃奔

現代漢語譯本 醫生過後來看望病人，就問他：『你的病好了嗎？』病人回答說：『醫生先前教我一直吃野雞肉，所以現在吃了一隻野雞就再也不敢吃了。』醫生又說：『如果之前的野雞已經吃完了，為什麼不再吃呢？你現在怎麼只吃一隻野雞就希望病好呢？』一切外道也是這樣，聽到佛菩薩這些無上的良醫說，應當理解心識，外道們卻執著于常見，就認為過去、未來、現在都只有一個識，沒有遷變謝落，就像只吃一隻野雞一樣，所以不能治好他們愚昧迷惑的煩惱之病。大智慧的諸佛教導外道們去除他們的常見，一切諸法都是念念生滅的，哪裡有一個識是常恒不變的呢？就像世俗的醫生教人再吃野雞才能治好病一樣，佛也是這樣，教導眾生讓他們理解，諸法因為壞滅所以不是常有的，因為相續所以不是斷滅的，這樣就能徹底剷除常見的病。 （六三）藝人穿著戲服扮羅剎互相驚嚇的比喻 從前，乾陀衛國有一些藝人，因為遇到饑荒，就到其他地方去尋找食物，經過婆羅新山，而這座山中向來有很多吃人的惡鬼羅剎。當時，這些藝人一起在山中過夜，山中風寒，他們就點火睡覺，藝人中有一個怕冷的，就穿著戲本里的羅剎服裝向火而坐。當時，同伴中從睡夢中醒來的人，突然看見火邊有一個羅剎，竟然沒有仔細看就丟下他跑了，於是互相驚動，所有的同伴都逃跑了。

English version The doctor came to see the patient later and asked, 'Is your illness cured?' The patient replied, 'The doctor previously told me to eat pheasant meat constantly, so now that I've eaten one pheasant, I dare not eat any more.' The doctor then said, 'If the previous pheasant is finished, why not eat more? How can you expect to be cured by eating just one pheasant?' All the externalists are the same. When they hear the Buddha and Bodhisattvas, the supreme physicians, say that one should understand the mind and consciousness, the externalists cling to the view of permanence, believing that the past, future, and present are just one consciousness without change or decay, like eating only one pheasant. Therefore, they cannot cure their illnesses of ignorance and delusion. The Buddhas of great wisdom teach the externalists to remove their view of permanence. All dharmas arise and cease in every moment. How can there be one consciousness that is constant and unchanging? Just as a worldly doctor teaches one to eat more pheasant to be cured, the Buddha is the same, teaching all beings to understand that dharmas are not permanent because they decay, and not discontinuous because they continue. Thus, they can completely eradicate the illness of the view of permanence. (63) The Parable of the Performers Wearing Rakshasa Costumes and Frightening Each Other In the past, there were some performers in the country of Gandhavati. Because of a famine, they went to other places to seek food. They passed through Mount Bharasin, which was known to be inhabited by many man-eating Rakshasa demons. At that time, these performers stayed overnight in the mountains. It was cold, so they lit a fire and slept. Among the performers, one who was afraid of the cold put on a Rakshasa costume from their play and sat by the fire. At that time, one of the companions who woke up from sleep suddenly saw a Rakshasa by the fire. Without looking closely, he abandoned him and ran away, causing a commotion, and all the companions fled.

。時彼伴中著羅剎衣者，亦復尋逐奔馳絕走，諸同行者見其在後，謂欲加害，倍增惶怖，越渡山河投赴溝壑，身體傷破疲極委頓，乃至天明方知非鬼。一切凡夫亦復如是，處於煩惱饑儉善法，而欲遠求常樂我凈無上法食，便於五陰之中橫計於我。以我見故流馳生死，煩惱所逐不得自在，墜墮三塗惡趣溝壑，至天明者喻生死夜盡智慧明曉，方知五陰無有真我。

（六四）人謂故屋中有惡鬼喻

昔有故屋，人謂此室常有惡鬼，皆悉怖畏不敢寢息。時有一人自謂大膽，而作是言：「我欲入此室中寄臥一宿。」即入宿止，後有一人自謂膽勇勝於前人，復聞傍人言此室中恒有惡鬼，即欲入中排門將前。時先入者謂其是鬼，即復推門遮不聽前；在後來者復謂有鬼，二人斗諍遂至天明。既相睹已，方知非鬼。一切世人亦復如是，因緣暫會無有宰主，一一推析誰是我者？然諸眾生橫計是非強生諍訟，如彼二人等無差別

現代漢語譯本：當時，那些同伴中穿著羅剎衣服的人，也跟著追逐奔跑，那些同行的人看到他們在後面，以為他們要加害自己，更加驚恐害怕，越過山河，跳入溝壑，身體受傷，疲憊不堪，直到天亮才知道不是鬼。一切凡夫也是這樣，處於煩惱和缺少善法的境地，卻想要遠遠地尋求常樂我凈的無上法食，於是在五陰之中妄自執著于『我』。因為有『我』的見解，所以在生死中流轉，被煩惱追逐而不得自在，墜入三惡道的溝壑，等到天明，比喻生死長夜結束，智慧明亮，才明白五陰之中沒有真實的『我』。 現代漢語譯本：從前有一間舊房子，人們都說這間屋子裡經常有惡鬼，都非常害怕，不敢在那裡睡覺。當時有一個人自認為膽子很大，就說：『我想進入這間屋子住一晚。』就進去住了。後來有一個人自認為比前面那個人更勇敢，又聽到旁邊的人說這間屋子裡經常有惡鬼，就想進去，推門要進去。這時，先前進去的那個人以為他是鬼，就又推門阻攔不讓他進來；後來的人又以為有鬼，兩個人爭鬥起來，直到天亮。等他們互相看到對方后，才知道不是鬼。一切世人也是這樣，因緣暫時聚合，沒有主宰，一一分析，誰是『我』呢？然而眾生妄自執著於是非，強行引發爭論，就像那兩個人一樣，沒有什麼差別。

English version: At that time, those companions who were wearing Rakshasa clothes also chased and ran. Those who were traveling together, seeing them behind, thought they wanted to harm them, and became even more terrified. They crossed mountains and rivers, jumped into ditches, their bodies injured and exhausted, until dawn when they realized they were not ghosts. All ordinary people are also like this, being in a state of affliction and lacking good dharma, yet wanting to seek afar the supreme food of constant joy, self, purity, and bliss. They then falsely cling to 'self' within the five aggregates. Because of the view of 'self', they flow in the cycle of birth and death, chased by afflictions and unable to be free, falling into the ditches of the three evil realms. When dawn comes, symbolizing the end of the long night of birth and death and the dawning of wisdom, they realize that there is no true 'self' within the five aggregates. English version: Once there was an old house, and people said that there were often evil ghosts in this room. Everyone was very afraid and dared not sleep there. At that time, there was a person who considered himself very brave, and said: 'I want to enter this room and stay for one night.' So he went in and stayed. Later, another person who considered himself braver than the previous one, heard from the people around him that there were often evil ghosts in this room, and wanted to go in, pushing the door to enter. At this time, the person who had entered earlier thought he was a ghost, and pushed the door to stop him from entering; the person who came later also thought there was a ghost, and the two of them fought until dawn. When they saw each other, they realized that they were not ghosts. All worldly people are also like this, temporarily gathered by conditions, without a master. Analyzing one by one, who is 'I'? However, sentient beings falsely cling to right and wrong, forcibly causing disputes, just like those two people, there is no difference.

。

（六五）五百歡喜丸喻

昔有一婦荒淫無度，欲情既盛嫉惡其夫，每思方策規欲殘害，種種設計不得其便。會值其夫，聘使鄰國，婦密為計造毒藥丸，欲用害夫，詐語夫言：「爾今遠使，慮有乏短，今我造作五百歡喜丸，用為資糧以送于爾，爾若出國至他境界，飢困之時乃可取食。」夫用其言，至他界已未及食之，于夜闇中止宿林間，畏懼惡獸上樹避之，其歡喜丸忘置樹下。即以其夜值五百偷賊，盜彼國王五百疋馬並及寶物來止樹下，由其逃突盡皆飢渴，于其樹下見歡喜丸，諸賊取已各食一丸，藥毒氣盛五百群賊一時俱死。時樹上人至天明已，見此群賊死在樹下，詐以刀箭斫射死屍，收其鞍馬並及財寶驅向彼國

現代漢語譯本 （六五）五百歡喜丸喻 從前有個婦人，荒淫無度，情慾旺盛，厭惡她的丈夫，總是想著辦法要殘害他。她想盡各種計策，但都沒有得逞。恰逢她的丈夫被聘請出使鄰國，婦人暗中計劃，製造了毒藥丸，想要用來害死丈夫。她假意對丈夫說：『你現在要出遠門，恐怕會有短缺，現在我做了五百顆歡喜丸，用來作為你的資糧送給你。你如果出國到了其他地方，飢餓困頓時就可以拿來吃。』丈夫聽了她的話，到了其他地方還沒來得及吃。一天晚上，他在黑暗中停留在樹林里住宿，因為害怕野獸就上樹躲避，把歡喜丸忘在了樹下。當晚，正好有五百個強盜，偷了國王的五百匹馬和財寶，來到樹下。他們因為逃跑而又飢又渴，在樹下看到了歡喜丸，強盜們拿起來每人吃了一顆。藥毒發作，五百個強盜同時死去。樹上的人到天亮后，看到這些強盜死在樹下，就假裝用刀箭砍射屍體，然後收起他們的鞍馬和財寶，趕往那個國家。

English version (65) The Parable of the Five Hundred Joy Pills Once upon a time, there was a woman who was extremely promiscuous. Her lust was so strong that she hated her husband and constantly plotted to harm him. She devised various schemes, but none of them succeeded. It happened that her husband was hired to be an envoy to a neighboring country. The woman secretly planned to make poisoned pills to kill her husband. She falsely told her husband, 'You are going on a long journey, and I'm afraid you might lack supplies. Now I have made five hundred joy pills to give you as provisions. If you go abroad to other places, you can eat them when you are hungry and in distress.' The husband listened to her and arrived in another place but had not yet eaten them. One night, he stopped to rest in a forest in the dark. Fearing wild beasts, he climbed a tree to avoid them, forgetting the joy pills under the tree. That very night, five hundred thieves stole five hundred horses and treasures from the king and came to the tree. Because they had been fleeing, they were all hungry and thirsty. They saw the joy pills under the tree, and each thief took one and ate it. The poison took effect, and all five hundred thieves died at once. The man in the tree, when dawn came, saw the thieves dead under the tree. He pretended to stab and shoot the corpses with swords and arrows, then collected their saddles, horses, and treasures, and drove them towards that country.

。時彼國王多將人眾案跡來逐，會於中路值于彼王，彼王問言：「爾是何人？何處得馬？」其人答言：「我是某國人，而於道路值此群賊共相斫射，五百群賊今皆一處死在樹下，由是之故我得此馬及以珍寶來投王國，若不見信可遣往看，賊之瘡痍殺害處所。」王時即遣親信往看，果如其言。王時欣然嘆未曾有，既還國已厚加爵賞，大賜珍寶封以聚落。彼王舊臣咸生嫉妒而白王言：「彼是遠人未可服信，如何卒爾寵遇過厚，至於爵賞逾越舊臣？」遠人聞已而作是言：「誰有勇健能共我試？請于平原挍其技能。」舊人愕然無敢敵者。后時彼國大曠野中有惡師子，截道殺人斷絕王路，時彼舊臣詳共議之：「彼遠人者自謂勇健無能敵者，今復若能殺彼師子為國除害，真為奇特。」作是議已便白于王，王聞是已給賜刀杖尋即遣之

現代漢語譯本：當時那個國王派了很多人追查軌跡，（他們）在半路遇到了那個國王。那個國王問道：『你是何人？從哪裡得到的馬？』那人回答說：『我是某國人，在路上遇到了這群強盜互相砍殺，五百個強盜現在都死在樹下，因此我得到了這匹馬和珍寶，來投奔王國。如果（您）不相信，可以派人去看，（看看）強盜受傷和被殺的地方。』國王當時就派親信去檢視，果然如他所說。國王當時非常高興，感嘆從未有過這樣的事。他回到國都后，就給予那人豐厚的爵位和賞賜，賞賜珍寶，還封給他聚落。那個國王的舊臣都心生嫉妒，就對國王說：『那人是外地來的，不可輕易相信，怎麼能突然就寵愛他太過，以至於賞賜超過了舊臣呢？』那人聽了之後就說：『誰有勇敢強健的，能和我比試？請在平原上較量一下技能。』舊臣們都驚愕，沒有敢應戰的。後來，那個國家的大曠野里出現了一隻兇惡的獅子，它在路上殺人，斷絕了王國的道路。當時那些舊臣詳細地商議說：『那個外地人自認為勇敢強健，沒有人能敵得過他，現在如果他能殺死那隻獅子，為國家除害，那真是太奇特了。』他們商議完后就稟告了國王，國王聽了之後，就賜給他刀杖，立刻派他去了。 現代漢語譯本：當時那個國王派遣許多人沿路追查，（他們）在半路遇到了那個國王。國王問道：『你是何人？從哪裡得到這匹馬？』那人回答說：『我是某國人，在路上遇到一群強盜互相砍殺，五百個強盜現在都死在樹下，因此我得到了這匹馬和珍寶，來投奔王國。如果（您）不相信，可以派人去看，（看看）強盜受傷和被殺的地方。』國王當時就派遣親信去檢視，果然如他所說。國王當時非常高興，感嘆從未有過這樣的事。他回到國都后，就給予那人豐厚的爵位和賞賜，賞賜珍寶，還封給他聚落。那個國王的舊臣都心生嫉妒，就對國王說：『那人是外地來的，不可輕易相信，怎麼能突然就寵愛他太過，以至於賞賜超過了舊臣呢？』那人聽了之後就說：『誰有勇敢強健的，能和我比試？請在平原上較量一下技能。』舊臣們都驚愕，沒有敢應戰的。後來，那個國家的大曠野里出現了一隻兇惡的獅子，它在路上殺人，斷絕了王國的道路。當時那些舊臣詳細地商議說：『那個外地人自認為勇敢強健，沒有人能敵得過他，現在如果他能殺死那隻獅子，為國家除害，那真是太奇特了。』他們商議完后就稟告了國王，國王聽了之後，就賜給他刀杖，立刻派他去了。

English version: At that time, that king sent many people to track the trail, and they met that king on the road. That king asked, 'Who are you? Where did you get the horse?' The man replied, 'I am from a certain country, and on the road I encountered a group of bandits fighting each other. Five hundred bandits are now all dead under a tree. Because of this, I obtained this horse and treasures and came to seek refuge in the kingdom. If you do not believe me, you can send someone to look at the places where the bandits were injured and killed.' The king then sent his trusted aides to check, and it was indeed as he had said. The king was very pleased and marveled that such a thing had never happened before. After returning to the capital, he bestowed upon the man generous titles and rewards, gave him treasures, and granted him a settlement. The old ministers of that king all became jealous and said to the king, 'That man is from a distant land and cannot be easily trusted. How can you suddenly favor him so much, to the point that his rewards surpass those of the old ministers?' Upon hearing this, the man said, 'Who is brave and strong enough to compete with me? Let us test our skills on the plain.' The old ministers were all astonished and dared not challenge him. Later, in the great wilderness of that country, a fierce lion appeared, killing people on the road and cutting off the kingdom's route. At that time, those old ministers discussed in detail, saying, 'That man from afar considers himself brave and strong, with no one able to defeat him. Now, if he can kill that lion and eliminate the harm to the country, it would be truly remarkable.' After they had discussed this, they reported it to the king. Upon hearing this, the king gave him a sword and staff and immediately sent him off. English version: At that time, that king dispatched many people to follow the tracks, and they met that king on the road. The king asked, 'Who are you? Where did you get this horse?' The man replied, 'I am from a certain country, and on the road I encountered a group of bandits fighting each other. Five hundred bandits are now all dead under a tree. Because of this, I obtained this horse and treasures and came to seek refuge in the kingdom. If you do not believe me, you can send someone to look at the places where the bandits were injured and killed.' The king then dispatched his trusted aides to check, and it was indeed as he had said. The king was very pleased and marveled that such a thing had never happened before. After returning to the capital, he bestowed upon the man generous titles and rewards, gave him treasures, and granted him a settlement. The old ministers of that king all became jealous and said to the king, 'That man is from a distant land and cannot be easily trusted. How can you suddenly favor him so much, to the point that his rewards surpass those of the old ministers?' Upon hearing this, the man said, 'Who is brave and strong enough to compete with me? Let us test our skills on the plain.' The old ministers were all astonished and dared not challenge him. Later, in the great wilderness of that country, a fierce lion appeared, killing people on the road and cutting off the kingdom's route. At that time, those old ministers discussed in detail, saying, 'That man from afar considers himself brave and strong, with no one able to defeat him. Now, if he can kill that lion and eliminate the harm to the country, it would be truly remarkable.' After they had discussed this, they reported it to the king. Upon hearing this, the king gave him a sword and staff and immediately sent him off.

。爾時遠人既受敕已，堅強其意向師子所，師子見之奮激鳴吼騰躍而前，遠人驚怖即便上樹，師子張口仰頭向樹，其人怖急失所捉刀，值師子口，師子尋死。爾時遠人歡喜踴躍，來白于王，王倍寵遇，時彼國人率爾敬服咸皆讚歎。其婦人歡喜丸者喻不凈施，王遣使者喻善知識，至他國者喻于諸天，殺群賊者喻得須陀洹強斷五欲並諸煩惱，遇彼國王者喻遭值賢聖。國舊人等生嫉妒者，喻諸外道見有智者能斷煩惱及以五欲，便生誹謗言無此事。遠人激厲而言舊臣無能與我共為敵者，喻于外道無敢抗沖。殺師子者喻破魔。既斷煩惱又伏惡魔，便得無著道果封賞。每常怖怯者喻能以弱而制於強。其于初時雖無凈心，然彼其施遇善知識便獲勝報，不凈之施猶尚如此，況復善心歡喜佈施？是故應當于福田所勤心修施

現代漢語譯本：當時，那個遠方來的人接受命令后，堅定意志前往獅子所在的地方。獅子見到他，便激動地吼叫著，跳躍著衝上前去。那人驚恐萬分，立刻爬到樹上。獅子張開大口，仰頭對著樹。那人驚慌失措，手中握著的刀掉落下來，正好落入獅子口中，獅子隨即死去。這時，那人歡喜雀躍，來向國王稟報。國王更加寵愛他，當時，那個國家的人都迅速地敬佩順服，全都讚歎不已。他妻子歡喜地製作丸子，比喻不凈的施捨；國王派遣使者，比喻善知識；到達其他國家，比喻到達諸天；殺死群賊，比喻獲得須陀洹果，堅決斷除五欲和各種煩惱；遇到那個國王，比喻遭遇賢聖。國內舊臣等產生嫉妒，比喻那些外道看到有智慧的人能夠斷除煩惱和五欲，便產生誹謗，說沒有這回事。那人激動地說，舊臣中沒有誰能與我為敵，比喻外道中沒有人敢於抗衡。殺死獅子，比喻破除魔障。既斷除了煩惱，又降伏了惡魔，便獲得了無執著的道果和封賞。他常常感到恐懼，比喻能夠以弱制強。他最初雖然沒有清凈的心，但是他的施捨遇到了善知識，便獲得了殊勝的果報。不凈的施捨尚且如此，更何況是善心歡喜的佈施呢？因此，應當在福田之處勤勉地修習佈施。 現代漢語譯本：當時，遠方來的人接受命令后，堅定意志前往獅子所在之處。獅子見到他，便激動地吼叫著，跳躍著衝上前去。那人驚恐萬分，立刻爬到樹上。獅子張開大口，仰頭對著樹。那人驚慌失措，手中握著的刀掉落下來，正好落入獅子口中，獅子隨即死去。這時，那人歡喜雀躍，來向國王稟報。國王更加寵愛他，當時，那個國家的人都迅速地敬佩順服，全都讚歎不已。他妻子歡喜地製作丸子，比喻不凈的施捨；國王派遣使者，比喻善知識；到達其他國家，比喻到達諸天；殺死群賊，比喻獲得須陀洹果，堅決斷除五欲和各種煩惱；遇到那個國王，比喻遭遇賢聖。國內舊臣等產生嫉妒，比喻那些外道看到有智慧的人能夠斷除煩惱和五欲，便產生誹謗，說沒有這回事。那人激動地說，舊臣中沒有誰能與我為敵，比喻外道中沒有人敢於抗衡。殺死獅子，比喻破除魔障。既斷除了煩惱，又降伏了惡魔，便獲得了無執著的道果和封賞。他常常感到恐懼，比喻能夠以弱制強。他最初雖然沒有清凈的心，但是他的施捨遇到了善知識，便獲得了殊勝的果報。不凈的施捨尚且如此，更何況是善心歡喜的佈施呢？因此，應當在福田之處勤勉地修習佈施。

English version: At that time, the man from afar, having received the order, strengthened his resolve and went to the place of the lion. The lion, seeing him, became agitated, roared, and leaped forward. The man, terrified, immediately climbed a tree. The lion opened its mouth and looked up at the tree. In his panic, the man lost his grip on the knife, which fell into the lion's mouth, and the lion died instantly. At that time, the man was overjoyed and came to report to the king. The king showed him even greater favor, and at that time, the people of that country quickly admired and obeyed him, all praising him. His wife's joyful making of balls is a metaphor for impure giving; the king sending messengers is a metaphor for good teachers; going to other countries is a metaphor for reaching the heavens; killing the bandits is a metaphor for attaining the Srotapanna fruit, firmly cutting off the five desires and all afflictions; encountering that king is a metaphor for encountering the wise and holy. The old officials of the country who became jealous are a metaphor for those external paths who, seeing wise people able to cut off afflictions and the five desires, then slander them, saying that such things are not possible. The man's excited statement that none of the old officials could be his enemy is a metaphor for no one among the external paths daring to resist. Killing the lion is a metaphor for breaking through demonic obstacles. Having both cut off afflictions and subdued evil demons, one then obtains the unattached path fruit and rewards. His constant fear is a metaphor for being able to use weakness to overcome strength. Although he initially did not have a pure mind, his giving, having encountered good teachers, then obtained superior rewards. Even impure giving is like this, how much more so is giving with a good and joyful heart? Therefore, one should diligently practice giving in the field of merit. English version: At that time, the man from afar, having received the order, strengthened his resolve and went to the place of the lion. The lion, seeing him, became agitated, roared, and leaped forward. The man, terrified, immediately climbed a tree. The lion opened its mouth and looked up at the tree. In his panic, the man lost his grip on the knife, which fell into the lion's mouth, and the lion died instantly. At that time, the man was overjoyed and came to report to the king. The king showed him even greater favor, and at that time, the people of that country quickly admired and obeyed him, all praising him. His wife's joyful making of balls is a metaphor for impure giving; the king sending messengers is a metaphor for good teachers; going to other countries is a metaphor for reaching the heavens; killing the bandits is a metaphor for attaining the Srotapanna fruit, firmly cutting off the five desires and all afflictions; encountering that king is a metaphor for encountering the wise and holy. The old officials of the country who became jealous are a metaphor for those external paths who, seeing wise people able to cut off afflictions and the five desires, then slander them, saying that such things are not possible. The man's excited statement that none of the old officials could be his enemy is a metaphor for no one among the external paths daring to resist. Killing the lion is a metaphor for breaking through demonic obstacles. Having both cut off afflictions and subdued evil demons, one then obtains the unattached path fruit and rewards. His constant fear is a metaphor for being able to use weakness to overcome strength. Although he initially did not have a pure mind, his giving, having encountered good teachers, then obtained superior rewards. Even impure giving is like this, how much more so is giving with a good and joyful heart? Therefore, one should diligently practice giving in the field of merit.

。

◎百喻經卷第三

百喻經卷第四

口誦乘船法而不解用喻　夫婦食餅共為要喻　共相怨害喻　效其祖先急速食喻　嘗庵婆羅果喻　為二婦故喪其兩目喻　唵米決口喻　詐言馬死喻　出家凡夫貪利養喻　駝甕俱失喻　田夫思王女喻　構驢乳喻　與兒期早行喻　為王負機喻　倒灌喻　為熊所嚙喻　比種田喻　獼猴喻　月蝕打狗喻　婦女患眼痛喻　父取兒耳珰喻　劫盜分財喻　獼猴把豆喻　得金鼠狼喻　地得金錢喻　貧兒欲與富等財物喻　小兒得歡喜丸喻　老母捉熊喻　摩尼水竇喻　二鴿喻　詐稱眼盲喻　為惡賊所劫失疊喻　小兒得大龜喻

（六六）◎口誦乘船法而不解用喻

昔有大長者子，共諸商人入海采寶。此長者子善誦入海捉船方法，若入海水漩澓洄流磯激之處，當如是捉、如是正、如是住，語眾人言：「入海方法我悉知之。」眾人聞已深信其語，既至海中未經幾時，船師遇病忽然便死

現代漢語譯本 ◎《百喻經》卷第三

《百喻經》卷第四

口誦乘船法而不解用喻 夫婦食餅共為要喻 共相怨害喻 效其祖先急速食喻 嘗庵婆羅果喻 為二婦故喪其兩目喻 唵米決口喻 詐言馬死喻 出家凡夫貪利養喻 駝甕俱失喻 田夫思王女喻 構驢乳喻 與兒期早行喻 為王負機喻 倒灌喻 為熊所嚙喻 比種田喻 獼猴喻 月蝕打狗喻 婦女患眼痛喻 父取兒耳珰喻 劫盜分財喻 獼猴把豆喻 得金鼠狼喻 地得金錢喻 貧兒欲與富等財物喻 小兒得歡喜丸喻 老母捉熊喻 摩尼水竇喻 二鴿喻 詐稱眼盲喻 為惡賊所劫失疊喻 小兒得大龜喻

（六六）◎口誦乘船法而不解用喻

從前有個大富翁的兒子，和一些商人一起入海去採寶。這個富翁的兒子很會背誦入海駕船的方法，比如遇到海水漩渦、迴流、暗礁等危險的地方，應當如何抓牢、如何調整、如何保持穩定。他告訴眾人說：『入海的方法我全都知道。』眾人聽了，深信不疑。等到到了海中，沒過多久，船長就生病突然死了。

English version ◎Sutra of One Hundred Parables, Volume Three

Sutra of One Hundred Parables, Volume Four

Parable of Reciting the Method of Sailing a Boat but Not Understanding Its Use Parable of a Husband and Wife Making an Agreement While Eating a Cake Parable of Mutual Resentment and Harm Parable of Imitating Ancestors Eating Quickly Parable of Tasting the Mango Fruit Parable of Losing Both Eyes for the Sake of Two Wives Parable of Grasping Rice with the Mouth Parable of Falsely Claiming a Horse is Dead Parable of a Greedy Monk Seeking Profit and Support Parable of Losing Both the Camel and the Jar Parable of a Farmer Longing for the King's Daughter Parable of Milking a Donkey Parable of Promising to Set Out Early with a Child Parable of Carrying a Loom for the King Parable of Pouring Backwards Parable of Being Bitten by a Bear Parable of Comparing to Planting Fields Parable of the Monkey Parable of Beating a Dog During a Lunar Eclipse Parable of a Woman Suffering from Eye Pain Parable of a Father Taking His Son's Earrings Parable of Robbers Dividing Loot Parable of a Monkey Holding Beans Parable of Obtaining a Golden Mongoose Parable of Finding Gold Coins on the Ground Parable of a Poor Child Wanting to Have Wealth Equal to the Rich Parable of a Child Obtaining a Joyful Pill Parable of an Old Woman Catching a Bear Parable of a Mani Water Hole Parable of Two Pigeons Parable of Falsely Claiming Blindness Parable of Losing a Folded Cloth to Thieves Parable of a Child Obtaining a Large Turtle

(66) ◎Parable of Reciting the Method of Sailing a Boat but Not Understanding Its Use

Once upon a time, there was the son of a wealthy elder who went to sea with some merchants to collect treasures. This son of the elder was good at reciting the methods of sailing a boat at sea. For example, when encountering dangerous places such as sea whirlpools, backflows, and reefs, he knew how to hold on, how to adjust, and how to remain stable. He told everyone, 'I know all the methods of going to sea.' The people listened and deeply believed him. When they arrived at sea, not long after, the captain fell ill and suddenly died.

。時長者子即便代處，至洄澓駛流之中唱言：「當如是捉、如是正。」船盤迴旋轉不能前進至於寶所，舉船商人沒水而死。凡夫之人亦復如是，少習禪法安般數息及不凈觀，雖誦其文不解其義，種種方法實無所曉自言善解，妄授禪法使前人迷亂失心，倒錯法相，終年累歲空無所獲，如彼愚人使他沒海。

（六七）夫婦食餅共為要喻

昔有夫婦有三番餅，夫婦共分各食一餅，餘一番在，共作要言：「若有語者要不與餅。」既作要已，為一餅故各不敢語。須臾有賊入家偷盜取其財物，一切所有盡畢賊手；夫婦二人以先要故，眼看不語。賊見不語，即其夫前侵略其婦，其夫眼見亦復不語。婦便喚賊，語其夫言：「云何癡人為一餅故見賊不喚？」其夫拍手笑言：「咄婢我定得餅，不復與爾。」世人聞之無不嗤笑

現代漢語譯本：一位年長的船員即使在替代的位置上，當船隻在迴旋的急流中行駛時，他會喊道：『應當這樣抓，應當這樣調整。』船隻盤旋打轉，無法前進到達寶藏所在之處，導致整船的商人都溺水而亡。凡夫俗子也像這樣，稍微學習了一些禪法，如安般數息和不凈觀，雖然背誦經文卻不理解其中的含義，各種方法實際上都不明白，卻自稱精通，胡亂傳授禪法，使學習的人迷惑失心，顛倒錯亂法相，最終一年到頭都一無所獲，就像那個愚人一樣，使他人沉入大海。 現代漢語譯本：（六七）夫婦吃餅共同立誓的比喻 現代漢語譯本：從前有一對夫婦有三張餅，夫婦倆各自吃了一張，還剩下一張，他們共同約定：『如果誰說話，就不給誰餅吃。』約定之後，爲了那張餅，誰都不敢說話。過了一會兒，有強盜闖入家中偷盜，把他們所有的財物都搶走了；夫婦二人因為先前的約定，眼睜睜地看著卻不說話。強盜見他們不說話，就在丈夫面前侵犯他的妻子，丈夫眼見此景也不說話。妻子便叫住強盜，對丈夫說：『你怎麼這麼愚蠢，爲了一個餅，看見強盜也不叫喊？』她的丈夫拍手大笑道：『呸，你這婢女，我肯定能得到餅，再也不給你了。』世人聽了這件事，沒有不嘲笑他們的。

English version: An elder crew member, even in a substitute position, would shout as the boat navigated through swirling rapids: 'It should be grasped like this, adjusted like this.' The boat would spin in circles, unable to advance to the treasure's location, causing the entire crew of merchants to drown. Ordinary people are also like this; they learn a little about meditation, such as mindfulness of breathing and contemplation of impurity. Although they recite the texts, they do not understand their meaning. They do not actually comprehend the various methods, yet they claim to be experts. They recklessly teach meditation, causing those who learn to become confused and lose their minds, distorting the true nature of the Dharma. Ultimately, they gain nothing after years of effort, just like that foolish person who causes others to drown in the sea. English version: (67) The Parable of the Couple Eating Cakes and Making a Vow English version: Once upon a time, there was a couple who had three cakes. The couple each ate one cake, leaving one remaining. They made a mutual vow: 'If anyone speaks, they will not get the cake.' After making the vow, neither dared to speak for the sake of the cake. After a while, a thief broke into their house and stole all their belongings. Because of their earlier vow, the couple watched without saying a word. Seeing that they were silent, the thief assaulted the wife in front of her husband, who also remained silent. The wife then called out to the thief and said to her husband, 'How can you be so foolish? For the sake of a cake, you see a thief and don't shout?' Her husband clapped his hands and laughed, saying, 'Bah, you wench, I'm sure to get the cake, and I won't give it to you anymore.' When people heard this, they all laughed at them.

。凡夫之人亦復如是，為小名利故詐現靜默，為虛假煩惱種種惡賊之所侵略，喪其善法墜墮三塗，都不怖畏求出世道，方於五欲耽著嬉戲，雖遭大苦不以為患，如彼愚人等無有異。

（六八）共相怨害喻

昔有一人，共他相嗔，愁憂不樂。有人問言：「汝今何故愁悴如是？」即答之言：「有人毀我力不能報，不知何方可得報之，是以愁耳。」有人語言：「唯有毗陀羅咒可以害彼，但有一患，未及害彼返自害己。」其人聞已便大歡喜，「愿但教我，雖當自害要望傷彼。」世間之人亦復如是，為瞋恚故欲求毗陀羅咒，用惱于彼竟未害他，先為瞋恚反自惱害，墮于地獄畜生餓鬼，如彼愚人等無差別。

（六九）效其祖先急速食喻

昔有一人從北天竺至南天竺，住止既久，即娉其女共為夫婦。時婦為夫造設飲食，夫得急吞不避其熱

現代漢語譯本 普通人也是這樣，爲了小小的名利而假裝清靜沉默，被虛假的煩惱和各種惡賊侵擾，喪失了善法，墮入三惡道，一點也不害怕，不尋求出世之道，反而沉溺於五欲的享樂嬉戲，即使遭受巨大的痛苦也不以為意，和那些愚人沒有什麼不同。 （六八）互相怨恨傷害的比喻 從前有一個人，和別人互相嗔恨，憂愁不快樂。有人問他說：『你現在為什麼這樣憂愁憔悴？』他回答說：『有人譭謗我，我沒有能力報復，不知道用什麼方法可以報復他，所以才憂愁。』有人對他說：『只有毗陀羅咒可以傷害他，但是有一個弊端，還沒傷害到他，反而會先傷害自己。』那人聽了之後非常高興，說：『只求你教我，即使會傷害到自己，也希望能夠傷害到他。』世間的人也是這樣，爲了嗔恨而想求毗陀羅咒，想要惱害別人，結果還沒傷害到別人，反而先被嗔恨反過來惱害自己，墮入地獄、畜生、餓鬼道，和那些愚人沒有什麼差別。 （六九）效仿祖先快速吃飯的比喻 從前有一個人從北天竺到南天竺，住了很久，就娶了當地的女子為妻。當時妻子為丈夫準備飯食，丈夫卻狼吞虎嚥，不避熱燙。

English version Ordinary people are also like this, pretending to be quiet and silent for the sake of small fame and gain, invaded by false worries and various evil thieves, losing their good deeds, falling into the three evil paths, not afraid at all, not seeking the path of transcendence, but indulging in the pleasures of the five desires, even if they suffer great pain, they don't care, and are no different from those fools. (68) The Parable of Mutual Resentment and Harm Once upon a time, there was a person who was resentful and unhappy with others. Someone asked him, 'Why are you so worried and haggard?' He replied, 'Someone slandered me, and I have no ability to retaliate. I don't know how to retaliate against him, so I am worried.' Someone said to him, 'Only the Vidala mantra can harm him, but there is a drawback, before harming him, it will harm yourself first.' The man was very happy after hearing this, and said, 'I only ask you to teach me, even if it will harm myself, I hope to be able to harm him.' People in the world are also like this, seeking the Vidala mantra for the sake of anger, wanting to annoy others, but before harming others, they are first annoyed by their own anger, falling into hell, the animal realm, and the hungry ghost realm, and are no different from those fools. (69) The Parable of Imitating Ancestors Eating Quickly Once upon a time, a person went from North India to South India, and after living there for a long time, he married a local woman. At that time, the wife prepared food for her husband, but the husband devoured it quickly, not avoiding the heat.

。婦時怪之，語其夫言：「此中無賊劫奪人者，有何急事匆匆乃爾不安徐食？」夫答婦言：「有好密事不得語汝。」婦聞其言謂有異法，慇勤問之，良久乃答：「我祖父已來法常速食，我今效之，是故疾耳。」世間凡夫亦復如是，不達正理不知善惡，作諸邪行不以為恥，而云我祖父已來作如是法，至死受行終不捨離，如彼愚人習其速食以為好法。

（七〇）嘗庵婆羅果喻

昔有一長者，遣人持錢至他園中買庵婆羅果而欲食之，而敕之言：「好甜美者汝當買來。」即便持錢往買其果。果主言：「我此樹果悉皆美好無一惡者，汝嘗一果足以知之。」買果者言：「我今當一一嘗之然後當取，若但嘗一何以可知？」尋即取果一一皆嘗，持來歸家。長者見已惡而不食，便一切都棄。世間之人亦復如是，聞持戒施得大富樂，身常安隱無有諸患，不肯信之，便作是言：「佈施得福，我自得時然後可信

現代漢語譯本：

妻子對此感到奇怪，對丈夫說：『這裡沒有強盜搶劫，有什麼急事讓你如此不安，不能好好吃飯？』丈夫回答妻子說：『我有秘密的事情不能告訴你。』妻子聽了這話，認為他有什麼特別的方法，就懇切地詢問他。過了很久，丈夫才回答說：『我祖父以來就習慣快速吃飯，我現在效仿他們，所以才吃得這麼快。』世間的凡夫俗子也像這樣，不明白正確的道理，不知道善惡，做各種邪惡的行為卻不以為恥，反而說『我祖父以來就是這樣做的』，直到死都奉行不捨，就像那個愚人習慣快速吃飯，還以為是好方法一樣。 現代漢語譯本：

（七〇）嘗庵婆羅果的譬喻

從前有一個富翁，派人拿著錢到別人的園子里買庵婆羅果來吃，並囑咐他說：『要買那些又甜又好吃的。』那人就拿著錢去買果子。果園的主人說：『我這樹上的果子都很好，沒有一個不好的，你嘗一個就知道了。』買果子的人說：『我現在要一個一個地嘗，然後才買，如果只嘗一個，怎麼能知道呢？』於是就拿起果子一個一個地嘗，然後帶回家。富翁看到后，覺得很噁心，就不吃了，把所有的果子都扔掉了。世間的人也像這樣，聽到持戒佈施可以得到大富大貴，身體常常安穩沒有疾病，卻不肯相信，反而說：『佈施可以得到福報，等我自己得到的時候，我才相信。』

English version:

The wife found it strange and said to her husband, 'There are no robbers here, what is the rush that makes you so uneasy and unable to eat properly?' The husband replied to his wife, 'I have a secret matter that I cannot tell you.' Upon hearing this, the wife thought he had some special method and earnestly questioned him. After a long while, the husband finally replied, 'My grandfather and his ancestors have always eaten quickly, and I am now imitating them, which is why I eat so fast.' Ordinary people in the world are also like this, not understanding the correct principles, not knowing good from evil, doing all sorts of evil deeds without shame, and instead saying, 'My grandfather and his ancestors have always done it this way,' and they follow it until death without abandoning it, just like that foolish person who is accustomed to eating quickly and thinks it is a good method. English version:

(70) The Parable of Tasting the Mangoes

Once there was a wealthy man who sent someone with money to another's garden to buy mangoes to eat, and instructed him, 'You must buy the ones that are sweet and delicious.' So the man took the money and went to buy the fruit. The owner of the garden said, 'All the fruit on this tree is good, there is not a single bad one, you can know by tasting one.' The buyer said, 'I will taste each one before I buy them, how can I know if I only taste one?' So he picked up the fruit and tasted each one, then brought them home. When the wealthy man saw them, he felt disgusted and did not eat them, throwing all the fruit away. People in the world are also like this, hearing that keeping precepts and giving alms can bring great wealth and happiness, and that the body will always be peaceful and free from illness, but they refuse to believe it, and instead say, 'Giving alms can bring blessings, I will only believe it when I receive them myself.'

。」目睹現世貴賤貧窮皆是先業所獲果報，不知推一以求因果，方懷不信，須己自經，一旦命終，財物喪失，如彼嘗果一切都棄。

（七一）為二婦故喪其兩目喻

昔有一人娉取二婦，若近其一，為一所瞋。不能裁斷，便在二婦中間正身仰臥。值天大雨屋舍霖漏，水土俱下墮其眼中，以先有要不敢起避，遂令二目俱失其明。世間凡夫亦復如是，親近邪友習行非法，造作結業墮三惡道，長處生死喪智慧眼，如彼愚夫為其二婦故二眼俱失。

（七二）唵米決口喻

昔有一人至婦家舍，見其搗米，便往其所偷米唵之。婦來見夫欲共其語，滿口中米都不應和，羞其婦故不肯棄之，是以不語。婦怪不語，以手摸看謂其口腫，語其父言：「我夫始來卒得口腫，都不能語。」其父即便喚醫治之。時醫言曰：「此病最重，以刀決之可得差耳。」即便以刀決破其口，米從中出其事彰露

現代漢語譯本：'親眼看到世間富貴貧賤都是前世行為的果報，卻不探究其因果關係，因此心懷不信。必須自己親身經歷，一旦生命終結，財富喪失，就像吃完果子一樣，一切都拋棄了。' 現代漢語譯本：'（七一）為兩個妻子失去雙眼的譬喻：從前有個人娶了兩個妻子，如果親近其中一個，就會被另一個嗔恨。他無法決斷，就躺在兩個妻子中間，仰面朝天。恰逢天降大雨，房屋漏水，泥土和水一起掉進他的眼睛裡。因為之前有約定不敢起身躲避，於是導致雙眼都失明了。世間的凡夫也像這樣，親近邪惡的朋友，學習並實行非法行為，造作惡業，墮入三惡道，長期在生死輪迴中，喪失智慧之眼，就像那個愚蠢的人爲了兩個妻子而雙眼都失明一樣。' 現代漢語譯本：'（七二）口含米粒不語的譬喻：從前有個人到妻子家，看見她們在舂米，就走到那裡偷米含在嘴裡。妻子過來想和丈夫說話，他因為滿嘴都是米，無法應答。因為羞於讓妻子知道，所以不肯吐出來，因此不說話。妻子奇怪丈夫不說話，用手摸他的嘴，以為是腫了，就告訴父親說：『我丈夫剛來就突然口腫了，都不能說話了。』她父親就立刻叫來醫生治療。當時醫生說：『這個病很嚴重，用刀切開才能治好。』於是就用刀切開了他的嘴，米從裡面出來，事情就暴露了。'

English version: 'Witnessing the wealth, poverty, and status of the present world as the results of past actions, yet failing to explore the cause and effect, they harbor disbelief. They must experience it themselves; once life ends, wealth is lost, just like discarding everything after eating a fruit.' English version: '(71) The Parable of Losing Both Eyes for Two Wives: Once, there was a man who married two wives. If he was close to one, he would be resented by the other. Unable to decide, he lay down between the two wives, facing upwards. It happened to rain heavily, and the house leaked, with mud and water falling into his eyes. Because of a prior agreement, he dared not get up to avoid it, and thus lost his sight in both eyes. Worldly people are also like this, associating with evil friends, learning and practicing unlawful deeds, creating bad karma, falling into the three evil realms, and long enduring the cycle of birth and death, losing their eyes of wisdom, just like that foolish man who lost both eyes for the sake of two wives.' English version: '(72) The Parable of the Mouth Full of Rice: Once, a man went to his wife's house and saw them pounding rice. He went there and stole rice, holding it in his mouth. When his wife came to talk to him, he could not respond because his mouth was full of rice. Ashamed to let his wife know, he refused to spit it out, and therefore did not speak. His wife, surprised that he was not speaking, touched his mouth, thinking it was swollen, and told her father, 『My husband suddenly got a swollen mouth when he arrived, and he cannot speak.』 Her father immediately called a doctor to treat him. The doctor said, 『This illness is very serious; it can only be cured by cutting it open.』 So, they cut open his mouth with a knife, and the rice came out, exposing the matter.'

。世間之人亦復如是，作諸惡行犯于凈戒，覆藏其過不肯發露，墮于地獄畜生餓鬼。如彼愚人以小羞故不肯吐米，以刀決口乃顯其過。

（七三）詐言馬死喻

昔有一人騎一黑馬入陣擊賊，以其怖故不能戰鬥，便以血污涂其面目，詐現死相臥死人中，其所乘馬為他所奪。軍眾既去便欲還家，即截他人白馬尾來，既到舍已有人問言：「汝所乘馬今為所在，何以不乘？」答言：「我馬已死，遂持尾來。」傍人語言：「汝馬本黑，尾何以白？」默然無對，為人所笑。世間之人亦復如是，自言善好修行慈心不食酒肉，然殺害眾生加諸楚毒，妄自稱善無惡不造，如彼愚人詐言馬死。

（七四）出家凡夫貪利養喻

昔有國王設於教法，諸有婆羅門等在我國內製抑洗凈，不洗凈者，驅令策使種種苦役。有婆羅門空捉澡灌，詐言洗凈，人為其著水即便瀉棄。便作是言：「我不洗凈王自洗之。」為王意故用避王役，妄言洗凈實不洗之

現代漢語譯本：世間的人也是這樣，做了各種惡行，觸犯了清凈的戒律，掩蓋自己的過錯不肯揭露，就會墮入地獄、畜生、餓鬼道。就像那個愚蠢的人，因為一點點羞恥而不肯吐出米飯，最後用刀割開嘴才顯露出自己的過錯。 現代漢語譯本：從前有個人騎著一匹黑馬進入戰場攻打賊寇，因為害怕的緣故不能戰鬥，就用血污塗抹自己的臉，假裝死亡躺在死人堆里，他所騎的馬被別人搶走了。軍隊離開后，他想回家，就割下別人的白馬尾巴帶走，到家後有人問他：『你騎的馬現在在哪裡，為什麼不騎著回來？』他回答說：『我的馬已經死了，所以只拿著尾巴回來了。』旁邊的人說：『你的馬本來是黑色的，尾巴怎麼是白色的？』他沉默無言，被人嘲笑。世間的人也是這樣，自己說自己善良，修行慈悲心，不吃酒肉，然而卻殺害眾生，施加各種酷刑，虛妄地稱讚自己善良，沒有惡事不做，就像那個愚蠢的人假裝馬死了。 現代漢語譯本：從前有個國王制定了教法，凡是婆羅門等人在我的國家裡都要強制洗凈，不洗凈的人，就驅使他們做各種苦役。有個婆羅門空拿著澡盆，假裝洗凈，別人給他倒水，他就把水倒掉。然後說：『我不是洗凈，是國王自己洗凈。』爲了迎合國王的心意，用這種方法來逃避國王的勞役，虛妄地說自己洗凈，實際上並沒有洗。

English version: People in the world are also like this. They commit various evil deeds, violate pure precepts, conceal their faults and refuse to reveal them, and will fall into hell, the animal realm, and the realm of hungry ghosts. It's like that foolish person who, because of a little shame, refuses to spit out the rice, and only reveals his fault by cutting his mouth with a knife. English version: Once upon a time, there was a person who rode a black horse into battle to attack bandits. Because he was afraid, he could not fight, so he smeared his face with blood, pretended to be dead, and lay among the dead. His horse was taken by others. After the army left, he wanted to go home, so he cut off the tail of someone else's white horse and took it with him. When he got home, someone asked him, 'Where is the horse you rode? Why didn't you ride it back?' He replied, 'My horse is dead, so I only brought back the tail.' The person next to him said, 'Your horse was originally black, how come the tail is white?' He was silent and had no answer, and was laughed at by others. People in the world are also like this. They say they are good, cultivate compassion, and do not eat meat or drink alcohol, yet they kill living beings, inflict various tortures, falsely praise themselves as good, and do every evil deed, just like that foolish person who pretended his horse was dead. English version: Once upon a time, there was a king who established a religious law that all Brahmins and others in my country must be forced to wash themselves clean. Those who do not wash themselves clean will be forced to do various kinds of hard labor. There was a Brahmin who held an empty washbasin, pretending to wash himself clean. When others poured water on him, he would pour the water away. Then he would say, 'I am not washing myself clean, the king is washing himself clean.' In order to cater to the king's wishes, he used this method to avoid the king's labor, falsely saying that he was washing himself clean, but in reality, he was not washing himself.

。出家凡夫亦復如是，剃頭染衣內實毀禁，詐現持戒望求利養，復避王役，外似沙門，內實虛欺，如捉空瓶但有外相。

（七五）駝甕俱失喻

昔有一人先甕中盛谷，駱駝入頭甕中食谷又不得出，既不得出以為憂惱。有一老人來語之言：「汝莫愁也！我教汝出，汝用我語必得速出，汝當斬頭自得出之。」即用其語以刀斬頭，既復殺駝而復破甕。如此癡人世間所笑。凡夫愚人亦復如是，悕心菩提志求三乘，宜持禁戒防護諸惡，然為五欲毀破凈戒，既犯禁已舍離三乘，縱心極意無惡不造，乘及凈戒二俱捐舍，如彼愚人駝甕俱失。

（七六）田夫思王女喻

昔有田夫遊行城邑，見國王女顏貌端正世所希有，晝夜想念情不能已，思與交通無由可遂，顏色瘀黃即成重病。諸所親見，便問其人：「何故如是？」答親裡言：「我昨見王女，顏貌端正，思與交通不能得故，是以病耳。我若不得，必死無疑

現代漢語譯本：出家的凡夫也是這樣，剃了頭髮，穿上僧衣，內心卻違犯戒律，假裝持戒，希望得到供養，又爲了逃避徭役，外表像個沙門，內心卻虛偽欺詐，就像拿著空瓶子，只有外表的樣子。 現代漢語譯本：從前有一個人，先用甕裝滿穀子，駱駝把頭伸進甕里吃穀子，卻又出不來，既出不來就感到憂愁煩惱。有個老人來對他說：『你不要愁！我教你出來，你聽我的話一定能很快出來，你應該砍掉自己的頭，自然就能出來了。』那人就聽了他的話，用刀砍了自己的頭，結果既殺了駱駝又打破了甕。這種愚蠢的人會被世人嘲笑。凡夫愚人也是這樣，渴望得到菩提，立志追求三乘佛法，應該持守戒律，防護各種惡行，然而卻因為五欲而毀壞清凈的戒律，既然犯了戒，就捨棄了三乘佛法，放縱自己的心意，無惡不作，把三乘佛法和清凈的戒律都拋棄了，就像那個愚人一樣，駱駝和甕都失去了。 現代漢語譯本：從前有個農夫到城裡，看見國王的女兒容貌端莊，世間少有，日夜思念，情意不能停止，想和她交合，卻無法實現，臉色變得瘀黃，就得了重病。他的親戚朋友看見了，就問他：『為什麼會這樣？』他回答親戚朋友說：『我昨天看見國王的女兒，容貌端莊，想和她交合卻不能得到，所以才生病了。如果我得不到她，必定會死無疑。』

English version: A layperson who has renounced the world is also like this: they shave their head and wear monastic robes, but inwardly they break the precepts. They falsely appear to be upholding the precepts, hoping to receive offerings, and also to avoid royal service. Outwardly, they seem like a monastic, but inwardly they are deceitful and false, like holding an empty bottle, having only an outward appearance. English version: Once upon a time, there was a person who first filled a jar with grain. A camel put its head into the jar to eat the grain, but then could not get out. Being unable to get out, it became worried and distressed. An old man came and said to him, 'Don't worry! I will teach you how to get out. If you follow my words, you will surely get out quickly. You should cut off your head, and you will naturally get out.' He followed his words and cut off his head with a knife, and as a result, he both killed the camel and broke the jar. Such a foolish person would be laughed at by the world. Foolish ordinary people are also like this: they aspire to Bodhi, and resolve to seek the Three Vehicles of Buddhism. They should uphold the precepts and guard against all evils. However, because of the five desires, they break their pure precepts. Having broken the precepts, they abandon the Three Vehicles, indulge their minds to the extreme, and commit all kinds of evil. They discard both the Three Vehicles and the pure precepts, just like that foolish person who lost both the camel and the jar. English version: Once upon a time, there was a farmer who went to the city and saw the king's daughter, whose appearance was dignified and rare in the world. He thought of her day and night, his feelings could not be stopped. He wanted to have intercourse with her, but could not achieve it. His face turned sallow and he became seriously ill. His relatives and friends saw him and asked him, 'Why are you like this?' He replied to his relatives and friends, 'Yesterday I saw the king's daughter, whose appearance was dignified. I wanted to have intercourse with her but could not get her, so I became ill. If I cannot get her, I will surely die.'

。」諸親語言：「我當爲汝作好方便，使汝得之，勿得愁也。」後日見之便語之言：「我等為汝便為是得，唯王女不欲。」田夫聞之欣然而笑，謂呼必得。世間愚人亦復如是，不別時節春秋冬夏，便於冬時擲種土中望得果實，徒喪其功空無所獲，芽莖枝葉一切都失。世間愚人修習少福謂為具足，便謂菩提已可證得，如彼田夫悕望王女。

（七七）構驢乳喻

昔邊國人不識于驢，聞他說言驢乳甚美，都無識者。爾時諸人得一父驢，欲構其乳，諍共捉之，其中有捉頭者、有捉耳者、有捉尾者、有捉腳者，復有捉器者，各欲先得於前飲之。中捉驢根謂呼是乳，即便構之望得其乳。眾人疲厭都無所得，徒自勞苦空無所獲，為一切世人之所嗤笑。外道凡夫亦復如是，聞說于道不應求處，妄生想念，起種種邪見，裸形自餓投巖赴火，以是邪見墮于惡道，如彼愚人妄求于乳

現代漢語譯本：親戚們說：『我應當為你安排好，讓你得到她，不要發愁。』後來見到他，就對他說：『我們為你安排，事情已經辦妥，只是國王的女兒不願意。』農夫聽了，高興地笑了，認為一定能得到。世上的愚人也像這樣，不分時節，春夏秋冬，在冬天就把種子撒在土裡，希望得到果實，白白浪費了功夫，什麼也得不到，芽、莖、枝、葉全都失去了。世上的愚人修行少許福德，就認為足夠了，便認為菩提已經可以證得，就像那個農夫希望得到國王的女兒。 現代漢語譯本：從前，邊遠地區的人不認識驢，聽別人說驢奶非常美味，但都沒有人認識驢。當時，這些人得到一頭公驢，想要擠它的奶，爭著去抓它，其中有抓頭的，有抓耳朵的，有抓尾巴的，有抓腳的，還有拿容器的，都想先得到奶喝。其中一個抓著驢的生殖器，認為那是奶，就去擠它，希望得到奶。眾人疲憊不堪，什麼也沒得到，白白勞累，一無所獲，被世人嘲笑。外道凡夫也像這樣，聽說修道不應該在不該求的地方求，就妄生念頭，產生各種邪見，裸露身體，自己餓肚子，跳崖赴火，因為這些邪見而墮入惡道，就像那些愚人妄想得到驢奶一樣。

English version: The relatives said, 'I should arrange things well for you, so that you can get her, don't worry.' Later, when they saw him, they said to him, 'We have arranged things for you, and it's done, but the king's daughter doesn't want to.' The farmer, upon hearing this, laughed happily, thinking he would surely get her. The foolish people in the world are also like this, not distinguishing the seasons, spring, summer, autumn, and winter, they sow seeds in the soil in winter, hoping to get fruit, wasting their efforts in vain, getting nothing, the buds, stems, branches, and leaves all lost. The foolish people in the world cultivate a little merit and think it is enough, and then think that Bodhi can already be attained, just like that farmer hoping to get the king's daughter. English version: In the past, people in a remote region did not know what a donkey was. They heard others say that donkey milk was very delicious, but no one recognized a donkey. At that time, these people got a male donkey and wanted to milk it. They fought to grab it. Some grabbed the head, some grabbed the ears, some grabbed the tail, some grabbed the legs, and some held containers, all wanting to get the milk first. One of them grabbed the donkey's genitals, thinking it was the milk, and tried to milk it, hoping to get milk. The crowd was exhausted, got nothing, labored in vain, and gained nothing, and were laughed at by the world. The heretical ordinary people are also like this. They hear that the path should not be sought in the wrong place, and they give rise to false thoughts, generating various wrong views, baring their bodies, starving themselves, jumping off cliffs and into fires. Because of these wrong views, they fall into evil paths, just like those foolish people who falsely seek donkey milk.

。

（七八）與兒期早行喻

昔有一人，夜語兒言：「明當共汝至彼聚落有所取索。」兒聞語已至明旦，竟不問父獨往詣彼。既至彼已，身體疲極空無所獲，又不得食飢渴欲死，尋復回來來見其父。父見子來深責之言：「汝大愚癡無有智慧，何不待我？空自往來，徒受其苦，為一切世人之所嗤笑。」凡夫之人亦復如是，設得出家即剃鬚發服三法衣，不求明師咨受道法，失諸禪定道品功德，沙門妙果一切都失，如彼愚人虛作往返徒自疲勞，形似沙門實無所得。

（七九）為王負機喻

昔有一王，欲入無憂園中歡娛受樂，敕一臣言：「汝捉一機，持至彼園我用坐息。」時彼使人羞不肯捉，而白王言：「我不能捉，我願擔之。」時王便以三十六機置其背上，驅使擔之至於園中

現代漢語譯本 （七八）以兒童過早行動為喻 從前有個人，晚上對兒子說：『明天我將和你一起去那個村莊索取東西。』兒子聽了這話，到了第二天早上，竟然不問父親就獨自去了那個地方。到了那裡之後，身體疲憊不堪，一無所獲，又沒東西吃，飢渴難耐，快要死了，於是又返回來見他的父親。父親見兒子回來，嚴厲地責備他說：『你真是太愚蠢了，沒有智慧，為什麼不等等我？白白地自己跑來跑去，徒勞地受苦，被所有世人嘲笑。』凡夫俗子也像這樣，即使出了家，剃了頭髮，穿上三法衣，卻不尋求明師請教佛法，失去了禪定和修道的功德，沙門的殊勝果位全部喪失，就像那個愚人一樣，白白地往返，徒勞地疲憊，外形像個沙門，實際上什麼也沒得到。

（七九）以國王讓人揹負織布機為喻 從前有個國王，想要進入無憂園中享樂，就命令一個臣子說：『你拿一個織布機，帶到那個園子里，我用來坐著休息。』當時那個使者感到羞愧，不肯拿，就對國王說：『我不能拿，我願意揹著它。』當時國王就將三十六個織布機放在他的背上，驅使他揹著到了園中。

English version (78) Parable of a Child Acting Too Early Once there was a man who said to his son at night, 'Tomorrow I will go with you to that village to get something.' After hearing this, the son, the next morning, without asking his father, went to that place alone. Having arrived there, he was exhausted, gained nothing, had nothing to eat, and was so hungry and thirsty that he was about to die. So he returned to see his father. When the father saw his son return, he severely scolded him, saying, 'You are so foolish and lack wisdom. Why didn't you wait for me? You went back and forth for nothing, suffering in vain, and are laughed at by all the people in the world.' Ordinary people are also like this. Even if they leave home, shave their heads, and wear the three robes, they do not seek a wise teacher to learn the Dharma. They lose their meditative states and the merits of the path, and all the wonderful fruits of a monk are lost. Like that foolish person, they go back and forth in vain, tiring themselves out for nothing. They look like monks, but in reality, they have gained nothing.

(79) Parable of the King Making Someone Carry Looms Once there was a king who wanted to enter the Garden of No Sorrow to enjoy himself. He ordered a minister, 'Take a loom and bring it to that garden for me to sit and rest on.' At that time, the messenger was ashamed and refused to take it. He said to the king, 'I cannot take it; I am willing to carry it.' Then the king placed thirty-six looms on his back and made him carry them to the garden.

。如是愚人為世所笑，凡夫之人亦復如是，若見女人一發在地，自言持戒不肯捉之；后為煩惱所惑，三十六物發毛爪齒屎尿不凈不以為丑，三十六物一時都捉不生慚愧，至死不捨，如彼愚人擔負于機。

（八〇）倒灌喻

昔有一人，患下部病，醫言：「當須倒灌乃可差耳。」便集灌具欲以灌之。醫未至頃便取服之，腹脹欲死不能自勝。醫既來至，怪其所以，即便問之：「何故如是？」即答醫言：「向時灌藥，我取服之，是故欲死。」醫聞是語深責之言：「汝大愚人不解方便。」即便以余藥服之方吐下，爾乃得差。如此愚人為世所笑，凡夫之人亦復如是，欲修學禪觀種種方法，應效不凈，反效數息，應數息者效觀六界，顛倒上下無有根本，徒喪身命為其所困。不咨良師顛倒禪法，如彼愚人飲服不凈。

（八一）為熊所嚙喻

昔有父子與伴共行，其子入林為熊所嚙，爪壞身體，困急出林還至伴邊

現代漢語譯本 就像這個愚人被世人嘲笑一樣，凡夫俗子也是如此。如果看到女人的一根頭髮掉在地上，就自稱持戒而不肯撿起來；後來卻被煩惱所迷惑，對於身體的三十六種不凈之物，如毛髮、指甲、牙齒、屎尿等，不覺得醜陋，一時全部抓在手裡也不感到慚愧，直到死也不肯放下，就像那個愚人揹著磨盤一樣。

從前有一個人，下身患病，醫生說：『必須倒灌才能治好。』於是就準備了灌腸的器具，想要進行灌腸。醫生還沒來的時候，他就把藥喝了下去，肚子脹得快要死了，難以忍受。醫生來了之後，奇怪他為什麼會這樣，就問他：『為什麼會這樣？』他回答醫生說：『剛才灌腸的藥，我把它喝了，所以快要死了。』醫生聽了這話，深深地責備他說：『你真是個大傻瓜，不懂得方法。』於是就用剩下的藥給他服下，讓他吐出來，這才治好了病。像這個愚人被世人嘲笑一樣，凡夫俗子也是如此，想要修習禪觀的各種方法，應該傚法不凈觀，反而傚法數息觀；應該修習數息觀的，反而修習觀六界，顛倒上下，沒有根本，白白喪失性命，被它所困。不請教好的老師，顛倒禪法，就像那個愚人喝下不凈之物一樣。

從前有一對父子和同伴一起行走，他的兒子進入樹林被熊咬傷，爪子抓壞了身體，困頓危急地走出樹林，回到同伴身邊。

English version Just as this fool is laughed at by the world, so are ordinary people. If they see a woman's single hair on the ground, they claim to be observing precepts and refuse to pick it up; later, they are deluded by afflictions, and regarding the thirty-six impure things of the body, such as hair, nails, teeth, feces, and urine, they do not find them ugly. They grasp them all at once without shame, and do not let go until death, just like that fool carrying a millstone.

Once there was a person who had a disease in his lower body. The doctor said, 'It must be treated with an enema to be cured.' So he prepared the enema equipment, intending to perform the enema. Before the doctor arrived, he drank the medicine, and his stomach swelled up so much that he was about to die, unable to bear it. When the doctor arrived, he was surprised at why he was like this, and asked him, 'Why is this so?' He replied to the doctor, 'Earlier, I drank the enema medicine, so I am about to die.' Upon hearing this, the doctor deeply rebuked him, saying, 'You are a great fool, not understanding the method.' Then he gave him the remaining medicine to take, making him vomit, and only then was he cured. Just as this fool is laughed at by the world, so are ordinary people. They want to practice various methods of meditation, and should emulate the contemplation of impurity, but instead emulate the counting of breaths; those who should practice counting breaths instead practice contemplating the six elements, reversing the order, without any foundation, vainly losing their lives, and being trapped by it. Without consulting a good teacher, they reverse the methods of meditation, just like that fool drinking impure things.

Once, a father and son were walking with a companion. The son entered the forest and was bitten by a bear. Its claws damaged his body. In distress and urgency, he came out of the forest and returned to his companions.

。父見其子身體傷壞，怪問之言：「汝今何故被此瘡害？」子報父言：「有一種物，身毛耽毿來毀害我。」父執弓箭往到林間，見一仙人，毛髮深長，便欲射之。傍人語言：「何故射之？此人無害，當治有過。」世間愚人亦復如是，為彼雖著法服無道行者之所罵辱，而濫害良善有德之人，喻如彼父熊傷其子而抂加神仙。

（八二）比種田喻

昔有野人，來至田里，見好麥苗生長郁茂，問麥主言：「云何能令是麥茂好？」其主答言：「平治其地，兼加糞水，故得如是。」彼人即便依法用之，即以水糞調和其田下種于地，畏其自腳蹋地令堅其麥不生，「我當坐一床上使人輿之，于上散種，爾乃好耳。」即使四人人擎一腳至田散種，地堅逾甚為人嗤笑，恐己二足更增八足。凡夫之人亦復如是，既修戒田善芽將生，應當師咨受行教誡，令法芽生；而返違犯多作諸惡，便使戒芽不生，喻如彼人畏其二足倒加其八

現代漢語譯本：父親看見兒子的身體受傷，奇怪地問他說：『你現在為什麼被這些瘡傷所害？』兒子告訴父親說：『有一種東西，身上的毛很長，來傷害我。』父親拿著弓箭來到樹林里，看見一個仙人，毛髮很長，就想射他。旁邊的人說：『為什麼要射他？這個人沒有害處，應該懲治有過錯的人。』世上的愚人也像這樣，因為那些雖然穿著法服卻沒有道行的人的謾罵侮辱，就濫殺無辜善良有德之人，就像那個父親因為熊傷害了他的兒子而冤枉神仙一樣。 現代漢語譯本：從前有個鄉下人，來到田地裡，看見好的麥苗生長茂盛，問麥子的主人說：『怎麼樣才能讓麥子長得這麼茂盛？』麥子的主人回答說：『把地整平，再加上肥料和水，所以才能這樣。』那個人就按照方法去做，把水和肥料調和后撒在田里，又怕自己的腳踩地讓地變硬麥子不生長，就想：『我應該坐在床上讓人抬著，在上面撒種，這樣才好。』就讓人抬著床的四角到田里撒種，結果地變得更硬，被人嘲笑，他怕自己的兩隻腳又增加八隻腳。凡夫俗子也像這樣，已經修習戒律，善的苗芽將要生長，應該向老師請教，接受教誨，讓法芽生長；卻反而違背戒律，多做各種惡事，就使戒律的苗芽不生長，就像那個人害怕自己的兩隻腳反而增加八隻腳一樣。

English version: A father saw his son's body injured and asked him in surprise, 'Why are you now harmed by these sores?' The son told his father, 'There is a creature with long hair that came and hurt me.' The father took his bow and arrow and went to the forest, where he saw an immortal with long hair and wanted to shoot him. People nearby said, 'Why shoot him? This person is harmless; you should punish those who are at fault.' The foolish people of the world are also like this. Because of the insults and abuse from those who wear religious robes but have no virtue, they indiscriminately harm innocent, kind, and virtuous people, just like that father who wrongly blamed the immortal because a bear had hurt his son. English version: Once upon a time, there was a country person who came to a field and saw good wheat seedlings growing luxuriantly. He asked the owner of the wheat, 'How can you make the wheat grow so well?' The owner of the wheat replied, 'By leveling the ground and adding fertilizer and water, it can grow like this.' That person then followed the method, mixing water and fertilizer and spreading it on the field. He was afraid that his own feet would step on the ground and make it hard, preventing the wheat from growing, so he thought, 'I should sit on a bed and have people carry me, and then scatter the seeds from above; that will be good.' He then had four people carry the four corners of the bed to the field to scatter the seeds. As a result, the ground became even harder and he was laughed at. He was afraid that his two feet would add eight more feet. Ordinary people are also like this. Having already cultivated the field of precepts, good sprouts are about to grow. They should consult with a teacher and receive instruction to allow the sprouts of Dharma to grow. Instead, they violate the precepts and do many evil deeds, causing the sprouts of precepts not to grow, just like that person who, fearing his two feet, added eight more feet.

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（八三）獼猴喻

昔有一獼猴，為大人所打，不能奈何，反怨小兒。凡夫愚人亦復如是，先所瞋人代謝不停滅在過去，乃于相續後生之法謂是前者，妄生瞋忿毒恚彌深，如彼癡猴為大所打反嗔小兒。

（八四）月蝕打狗喻

昔阿修羅王，見日月明凈以手障之；無智常人，狗無罪咎橫加於惡。凡夫亦爾，貪瞋愚癡橫苦其身，臥蕀刺上五熱炙身，如彼月蝕抂橫打狗。

（八五）婦女患眼痛喻

昔有一女人，極患眼痛，有知識女人問言：「汝眼痛耶？」答言：「眼痛。」彼女復言：「有眼必痛，我雖未痛並欲挑眼恐其後痛。」傍人語言：「眼若在者或痛不痛，眼若無者終身長痛。」凡愚之人亦復如是，聞富貴者衰患之本，畏不佈施恐后得報，財物殷溢重受苦惱。有人語言：「汝若施者或苦或樂，若不施者貧窮大苦。」如彼女人，不忍近痛便欲去眼，乃為長痛

現代漢語譯本 （八三）獼猴的譬喻 從前有一隻獼猴，被大人打了，無法報復，反而怨恨小孩子。凡夫愚人也是這樣，先前怨恨的人已經過去，不再存在，卻對後來相續產生的法，認為是先前的人，妄生嗔恨、憤怒，毒害更深，就像那隻愚癡的猴子被大人打了反而嗔恨小孩子一樣。 （八四）月蝕打狗的譬喻 從前阿修羅王，看見日月明亮，就用手遮擋；沒有智慧的常人，就像狗沒有罪過卻橫遭惡打。凡夫也是這樣，貪婪、嗔恨、愚癡橫加苦難於自身，躺在荊棘上，用五熱炙烤身體，就像月蝕時無端打狗一樣。 （八五）婦女患眼痛的譬喻 從前有一個女人，非常患眼痛，有認識的女人問她說：『你眼睛痛嗎？』回答說：『眼睛痛。』那女人又說：『有眼睛必定會痛，我雖然還沒痛，也想把眼睛挖出來，恐怕以後會痛。』旁邊的人說：『眼睛如果還在，或許會痛或許不痛，眼睛如果沒了，終身都會長痛。』凡夫愚人也是這樣，聽到富貴的人有衰敗患難的根本，害怕不佈施以後會得到報應，財富充盈反而更加受苦惱。有人說：『你如果佈施，或許會苦或許會樂，如果不佈施，就會貧窮大苦。』就像那個女人，不能忍受眼前的疼痛，就想挖掉眼睛，反而造成長久的痛苦。

English version (83) The Monkey Analogy Once there was a monkey that was beaten by an adult. Unable to retaliate, it instead blamed a child. Ordinary foolish people are also like this. The person they were angry with before has passed away and no longer exists, yet they consider the subsequent arising phenomena to be the same as the former, and they falsely generate anger, resentment, and deeper malice, just like that foolish monkey that was beaten by an adult and instead blamed a child. (84) The Moon Eclipse Beating Dog Analogy Once, the Asura King, seeing the sun and moon shining brightly, blocked them with his hand. Unwise ordinary people are like a dog that is innocent but is unjustly beaten. Ordinary people are also like this, greed, anger, and ignorance bring suffering upon themselves, lying on thorns, and scorching their bodies with five hot irons, just like unjustly beating a dog during a lunar eclipse. (85) The Woman with Eye Pain Analogy Once there was a woman who suffered greatly from eye pain. An acquaintance asked her, 'Does your eye hurt?' She replied, 'My eye hurts.' The other woman then said, 'If you have an eye, it is bound to hurt. Although I don't hurt yet, I want to gouge out my eyes for fear of future pain.' Someone nearby said, 'If the eye is still there, it may or may not hurt, but if the eye is gone, there will be lifelong pain.' Ordinary foolish people are also like this. Hearing that the wealthy and noble have the root of decline and suffering, they fear not giving alms and worry about future retribution. They are overflowing with wealth but suffer even more. Someone says, 'If you give alms, you may experience suffering or joy, but if you don't give alms, you will suffer great poverty.' Just like that woman, unable to bear the immediate pain, she wants to remove her eye, which only leads to prolonged suffering.

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（八六）父取兒耳珰喻

昔有父子二人緣事共行，路賊卒起欲來剝之，其兒耳中有真金珰，其父見賊捽髮，畏失耳珰，即便以手挽之，耳不時決，為耳珰故便斬兒頭，須臾之間賊便棄去，還以兒頭著于肩上不可平復。如是愚人為世間所笑。凡夫之人亦復如是，為名利故造作戲論，言二世有二世無，中陰有中陰無，心數法有心數法無，種種妄想不得法實。他人以如法論破其所論，便言：「我論中都無是說。」如是愚人為小名利，便故妄語喪沙門道果，身壞命終墮三惡道，如彼愚人為少利故斬其兒頭。

（八七）劫盜分財喻

昔有群賊共行劫盜，多取財物即共分之等以為分，唯有鹿野欽婆羅色不純好，以為下分與最劣者。下劣者得之恚恨，謂呼大失，至城賣之。諸貴長者多與其價，一人所得倍于眾伴，方乃歡喜踴悅無量。猶如世人不知佈施有報無報，而行少施得生天上，受無量樂方更悔恨，悔不廣施

現代漢語譯本 （八六）父親取兒子耳環的比喻 從前有父子二人因為事情一起趕路，路上突然出現強盜想要搶劫他們。兒子耳朵里戴著真金耳環，父親看到強盜出現，害怕失去耳環，就用手去拉扯，耳朵立刻被扯斷了。爲了耳環的緣故，竟然斬下了兒子的頭。一會兒強盜就離開了，父親把兒子的頭放回肩膀上，卻無法復原。像這樣愚蠢的人會被世人嘲笑。凡夫俗子也像這樣，爲了名利而製造虛妄的言論，說二世有二世無，中陰有中陰無，心數法有心數法無，種種妄想而不能得到法的真實。別人用如法的道理駁斥他的言論，他就說：『我的言論中根本沒有這樣說。』像這樣愚蠢的人爲了小小的名利，就故意說謊，喪失了沙門道果，身死命終墮入三惡道，就像那個愚蠢的人爲了少許利益而斬下兒子的頭一樣。

（八七）強盜分贓的比喻 從前有一群強盜一起搶劫，搶了很多財物就一起平分。只有鹿野欽婆羅的顏色不太純正，就作為下等的分給最差的人。那個最差的人得到后，又氣又恨，認為自己吃了大虧，就拿到城裡去賣。許多貴族長者都給了他很高的價格，他一個人所得的錢比其他同夥都多了一倍，這才歡喜踴躍，高興得不得了。就像世人不知道佈施有報應還是沒有報應，只是做了少許佈施，就得以升到天上，享受無量的快樂，這時才後悔，後悔沒有多做佈施。

English version (86) The Parable of the Father Taking His Son's Earring Once, there were a father and son traveling together on business. Suddenly, robbers appeared, intending to plunder them. The son had a real gold earring in his ear. When the father saw the robbers appear, fearing the loss of the earring, he immediately pulled at it with his hand. The ear was instantly torn off. For the sake of the earring, he even cut off his son's head. After a short while, the robbers left. The father put his son's head back on his shoulders, but it could not be restored. Such a foolish person is laughed at by the world. Ordinary people are also like this. For the sake of fame and fortune, they create false arguments, saying that there is a next life and there is no next life, there is an intermediate state and there is no intermediate state, there are mental phenomena and there are no mental phenomena, all kinds of delusions, and they cannot attain the truth of the Dharma. When others refute their arguments with the Dharma, they say, 'There is no such thing in my argument.' Such foolish people, for the sake of small fame and fortune, deliberately lie, lose the fruit of the path of a monk, and after death, fall into the three evil realms, just like that foolish person who cut off his son's head for a small gain.

(87) The Parable of the Robbers Dividing the Spoils Once, there was a group of robbers who robbed together. They took a lot of wealth and divided it equally among themselves. Only the color of the 'Deer Field' (a type of cloth) was not very pure, so it was given as the lowest share to the worst of them. The lowest one, after receiving it, was angry and resentful, thinking he had suffered a great loss. He took it to the city to sell. Many noble elders gave him high prices. What he received alone was double that of all his companions. Only then did he rejoice and be exceedingly happy. It is like people in the world who do not know whether giving has a reward or not. They only give a little and are reborn in heaven, enjoying immeasurable happiness. Only then do they regret not having given more.

。如欽婆羅后得大價，乃生歡喜；施亦如是，少作多得，爾乃自慶，恨不益為。

（八八）獼猴把豆喻

昔有一獼猴，持一把豆，誤落一豆在地，便舍手中豆欲覓其一，未得一豆先所舍者雞鴨食盡。凡夫出家亦復如是，初毀一戒而不能悔，以不悔故放逸滋蔓一切都舍，如彼獼猴失其一豆一切都棄。

（八九）得金鼠狼喻

昔有一人在路而行，道中得一金鼠狼，心生喜踴持置懷中，涉道而進至水欲渡，脫衣置地，尋時金鼠變為毒蛇。此人深思：「寧為毒蛇螫殺，要當懷去。」心至冥感，還化為金。傍邊愚人見其毒蛇變成真寶，謂為恒爾，復取毒蛇內著懷裡，即為毒蛇之所𧎴螫，喪身殞命。世間愚人亦復如是，見善獲利內無真心，但為利養來附於法，命終之後墮于惡處，如捉毒蛇被螫而死

現代漢語譯本 就像欽婆羅得到高價一樣，於是心生歡喜；佈施也是如此，付出少許卻得到很多，你因此感到慶幸，後悔沒有做得更多。

（八八）獼猴把豆子的比喻 從前有一隻獼猴，拿著一把豆子，不小心掉了一顆在地上，便捨棄手中的豆子想去撿那一顆，還沒撿到那一顆，之前捨棄的豆子就被雞鴨吃光了。凡夫出家也是這樣，剛開始毀犯一條戒律卻不能悔改，因為不悔改就放縱自己的過失蔓延，最終全部捨棄，就像那隻獼猴失去一顆豆子就全部放棄一樣。

（八九）得到金鼠狼的比喻 從前有一個人在路上行走，途中得到一隻金鼠狼，心中歡喜雀躍，把它放在懷裡，繼續趕路，走到河邊想要過河，就脫下衣服放在地上，一會兒金鼠狼就變成了一條毒蛇。這個人心裡想：『寧願被毒蛇咬死，也要把它帶走。』心意堅定，冥冥之中感應，毒蛇又變回了金鼠狼。旁邊一個愚蠢的人看到毒蛇變成了真寶，以為一直都是這樣，又抓起一條毒蛇放在懷裡，立刻就被毒蛇咬傷，喪命而死。世間的愚人也是這樣，看到行善可以獲得利益，內心卻沒有真心，只是爲了利益供養才來依附佛法，命終之後墮入惡道，就像抓住毒蛇被咬死一樣。

English version Just as Qinpoluo rejoiced after obtaining a high price, so it is with giving; one gives a little and receives much, and then one feels fortunate, regretting not having done more.

(88) The Monkey and the Beans Analogy Once there was a monkey holding a handful of beans. It accidentally dropped one bean on the ground, so it abandoned the beans in its hand to look for the one it dropped. Before it could find the one bean, the chickens and ducks had eaten all the beans it had abandoned. Ordinary people who leave home are also like this. They initially break one precept but cannot repent. Because they do not repent, they allow their faults to spread and eventually abandon everything, just like that monkey who lost one bean and abandoned everything.

(89) The Golden Weasel Analogy Once there was a person walking on the road who found a golden weasel. He was overjoyed and put it in his bosom. As he continued on his way, he came to a river and wanted to cross. He took off his clothes and put them on the ground. Soon, the golden weasel turned into a poisonous snake. This person thought deeply, 'I would rather be bitten to death by the poisonous snake than leave it behind.' His heart was so sincere that, through a mysterious connection, the snake turned back into a golden weasel. A foolish person nearby saw the poisonous snake turn into a real treasure and thought it was always like that. He picked up a poisonous snake and put it in his bosom, and was immediately bitten by the snake, losing his life. The foolish people of the world are also like this. They see that good deeds can bring benefits, but they have no sincerity in their hearts. They only come to rely on the Dharma for the sake of profit and offerings. After they die, they fall into evil realms, just like grasping a poisonous snake and being bitten to death.

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（九〇）地得金錢喻

昔有貧人在路而行，道中偶得一囊金錢，心大喜躍即便數之，數未能周，金主忽至，盡還奪錢，其人當時悔不疾去，懊惱之情甚為極苦。遇佛法者亦復如是，雖得值遇三寶福田，不勤方便修行善業，忽爾命終墮三惡道，如彼愚人還為其主奪錢而去。如偈所說：

「今日營此事，　　明日造彼事， 樂著不觀苦，　　不覺死賊至。 匆匆營眾務，　　凡人無不爾， 如彼數錢者，　　其事亦如是。」

（九一）貧兒欲與富等財物喻

昔有一貧人少有財物，見大富者意欲共等，不能等故，雖有少財欲棄水中。傍人語言：「此物雖鮮，可得延君性命數日，何故舍棄擲著水中？」世間愚人亦復如是，雖得出家少得利養，心有悕望常懷不足，不能得與高德者等，獲其利養。見他宿舊有德之人，素有多聞多眾供養，意欲等之不能等故，心懷憂苦便欲罷道，如彼愚人慾等富者自棄己財

現代漢語譯本 （九〇）得到金錢的比喻 從前有個窮人在路上走，偶然在路中撿到一個裝滿金錢的袋子，心裡非常高興，立刻就數了起來。還沒數完，失主忽然來了，把錢全部奪了回去。那人當時後悔沒有趕緊離開，懊惱的心情非常痛苦。遇到佛法的人也是這樣，雖然有幸遇到三寶福田，卻不勤奮修行善業，忽然命終墮入三惡道，就像那個愚人被失主奪回錢一樣。正如偈語所說： 『今天忙著做這件事，明天又忙著做那件事，貪圖享樂而不顧及苦難，沒有察覺到死神已經到來。匆匆忙忙地經營各種事務，凡人沒有不這樣的，就像那個數錢的人一樣，他們的情況也是如此。』 （九一）貧窮的孩子想要和富人一樣擁有財富的比喻 從前有個窮人，只有很少的財產，看到大富翁就想和他們一樣富有，但因為不能如願，就想把僅有的財產扔到水裡。旁邊的人勸他說：『這些東西雖然不多，但可以維持你幾天的生命，為什麼要捨棄扔到水裡呢？』世間的愚人也是這樣，雖然出家后得到少許供養，心裡卻總是懷著希望，常常感到不滿足，不能和高僧大德一樣獲得供養。看到那些資歷深厚、有德行的人，因為他們平時就博學多聞，受到大眾的供養，就想和他們一樣，但因為不能如願，心裡就憂愁痛苦，想要放棄修行，就像那個愚人想要和富人一樣，就自己拋棄自己的財產。

English version (90) The Parable of Obtaining Money Once upon a time, there was a poor man walking on the road. He happened to find a bag of money along the way. He was overjoyed and immediately began to count it. Before he could finish counting, the owner suddenly appeared and took all the money back. The man then regretted not leaving quickly and was extremely distressed. Those who encounter the Buddha's teachings are also like this. Although they are fortunate to encounter the field of merit of the Three Jewels, they do not diligently practice good deeds. Suddenly, they die and fall into the three evil realms, just like that foolish man who had his money taken back by the owner. As the verse says: 'Today busy with this, tomorrow busy with that, indulging in pleasure without regard for suffering, not realizing that the thief of death has arrived. Hurriedly managing various affairs, all ordinary people are like this, just like that person counting money, their situation is also like this.' (91) The Parable of a Poor Child Wanting to Have Wealth Like the Rich Once there was a poor person with very little wealth. Seeing the wealthy, he desired to be equal to them. Because he could not, he wanted to throw his meager possessions into the water. A bystander said, 'Although these things are few, they can sustain your life for a few days. Why would you abandon them by throwing them into the water?' The foolish people of the world are also like this. Although they receive a small amount of offerings after leaving home, they always harbor hopes and are often dissatisfied. They cannot obtain the same offerings as those of high virtue. Seeing those who are experienced and virtuous, who are usually learned and receive offerings from the masses, they desire to be equal to them. Because they cannot, they become worried and distressed and want to give up their practice, just like that foolish person who wanted to be equal to the rich and abandoned his own wealth.

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（九二）小兒得歡喜丸喻

昔有一乳母抱兒涉路，行道疲極眠睡不覺。時有一人持歡喜丸授與小兒，小兒得已貪其美味不顧身物，此人即時解其鉗鎖瓔珞衣物都盡持去。比丘亦爾，樂在眾務憒鬧之處，貪少利養為煩惱賊奪其功德戒寶瓔珞，如彼小兒貪少味故一切所有賊盡持去。

（九三）老母捉熊喻

昔有一老母在樹下臥，熊欲來搏，爾時老母繞樹走避，熊尋后逐，一手抱樹欲捉老母，老母得急，即時合樹捺熊兩手，熊不得動。更有異人來至其所，老母語言：「汝共我捉，殺分其肉。」時彼人者信老母語，即時共捉。既捉之已，老母即便舍熊而走，其人後為熊所困。如是愚人為世所笑。凡夫之人亦復如是，作諸異論既不善好，文辭繁重多有諸病，竟不成訖便舍終亡，後人捉之慾為解釋，不達其意反為其困，如彼愚人代他捉熊反自被害

現代漢語譯本 （九二）小孩得到歡喜丸的比喻 從前有個乳母抱著孩子走在路上，因為走路疲憊就睡著了，沒有察覺。當時有個人拿著歡喜丸給小孩，小孩得到后貪圖它的美味，不顧身上的東西。這個人就趁機解開他身上的鉗鎖、瓔珞和衣物，全部拿走了。比丘也是這樣，喜歡在人多喧鬧的地方，貪圖少許的利益供養，被煩惱賊奪走了功德和戒律的珍寶，就像那個小孩貪圖一點美味，結果所有東西都被賊偷走一樣。 （九三）老婦人捉熊的比喻 從前有個老婦人在樹下睡覺，熊想要來抓她。當時老婦人繞著樹跑來躲避，熊在後面追趕。老婦人一手抱著樹想要抓住熊，老婦人情急之下，就用兩手合抱樹幹壓住熊，熊動彈不得。這時有另一個人來到這裡，老婦人對他說：『你和我一起抓住它，殺了分肉吃。』那個人相信了老婦人的話，就一起抓熊。等他抓住熊后，老婦人就放開熊跑了，那個人後來被熊所困。像這樣愚蠢的人會被世人嘲笑。凡夫俗子也是這樣，提出各種不同的論點，既不完善也不好，文字繁瑣，有很多毛病，最終沒有完成就放棄了，然後就去世了。後人想要理解這些論點，卻不明白其中的意思，反而被這些論點所困擾，就像那個愚蠢的人代替別人捉熊，反而自己受害一樣。

English version (92) The Parable of the Child Receiving a Joy Pill Once, there was a wet nurse carrying a child on a road. She became exhausted from walking and fell asleep, unaware. At that time, a person gave a joy pill to the child. The child, having received it, was greedy for its delicious taste and disregarded his belongings. This person then immediately untied his shackles, necklaces, and clothing, taking everything away. Monks are also like this, enjoying being in crowded and noisy places, greedy for small offerings, and having their merits and the jewels of precepts stolen by the thieves of afflictions, just like that child who, greedy for a little taste, had all his possessions stolen by thieves. (93) The Parable of the Old Woman Catching a Bear Once, there was an old woman sleeping under a tree. A bear wanted to attack her. At that time, the old woman ran around the tree to avoid it, and the bear chased after her. The old woman, with one hand holding the tree, tried to catch the bear. In desperation, the old woman used both hands to hug the tree trunk and press the bear, so the bear could not move. Then another person came to that place, and the old woman said to him, 'You and I catch it together, kill it, and share the meat.' That person believed the old woman's words and joined in catching the bear. After he had caught it, the old woman released the bear and ran away, and that person was later trapped by the bear. Such a foolish person is laughed at by the world. Ordinary people are also like this, making various different arguments that are neither good nor well-formed, with verbose language and many flaws. In the end, they abandon them without completing them, and then they die. Later people want to understand these arguments but do not understand their meaning, and are instead troubled by them, just like that foolish person who, instead of catching the bear for himself, was harmed by it.

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（九四）摩尼水竇喻

昔有一人與他婦通，交通未竟夫從外來，即便覺之住于門外，伺其出時便欲殺害。婦語人言：「我夫已覺，更無出處，唯有摩尼可以得出(摩尼者齊雲水竇孔也)。」欲令其人從水竇出，其人錯解謂摩尼珠，所在求覓而不知處，即作是言：「不見摩尼珠我終不去。」須臾之間為其所殺。凡夫之人亦復如是，有人語言：「生死之中無常苦空無我，離斷常二邊，處於中道，於此中過可得解脫。」凡夫錯解，便求世界有邊無邊及以眾生有我無我，竟不能觀中道之理，忽然命終，為于無常之所殺害，墮三惡道，如彼愚人推求摩尼為他所害。

（九五）二鴿喻

昔有雄雌二鴿共同一巢，秋果熟時取果滿巢，于其後時果乾減少唯半巢在，雄瞋雌言：「取果勤苦，汝獨食之，唯有半在。」雌鴿答言：「我不獨食，果自減少。」雄鴿不信，瞋恚而言：「非汝獨食，何由減少？」即便以觜啄雌鴿殺

現代漢語譯本 （九四）摩尼水竇喻 從前有一個人和別人的妻子私通，正要完事的時候，丈夫從外面回來了，他立刻察覺到，就守在門外，等那人出來就要殺了他。那婦人對那人說：『我丈夫已經發覺了，沒有其他出去的地方，只有摩尼可以出去（摩尼指的是齊雲水竇的孔洞）。』想讓那人從水竇出去，那人卻理解錯了，以為是摩尼寶珠，到處尋找卻不知道在哪裡，就說：『找不到摩尼寶珠我就不走。』一會兒就被丈夫殺死了。凡夫俗子也是這樣，有人告訴他們：『在生死輪迴中，一切都是無常、苦、空、無我的，要遠離斷見和常見這兩種極端，處於中道，從這裡走才能得到解脫。』凡夫俗子卻理解錯了，就去探求世界有邊還是無邊，以及眾生有我還是無我，最終不能觀察中道的道理，忽然就命終了，被無常所殺害，墮入三惡道，就像那個愚人尋找摩尼寶珠而被他人殺害一樣。 （九五）二鴿喻 從前有一對雌雄鴿子，共同住在一個巢里。秋天果子成熟的時候，它們採摘果子把巢裝滿了。後來，果子乾了，減少了，只剩下半巢。雄鴿子就責怪雌鴿子說：『採摘果子很辛苦，你卻獨自吃了，現在只剩下一半了。』雌鴿子回答說：『我沒有獨自吃，果子是自己減少的。』雄鴿子不相信，生氣地說：『不是你獨自吃的，怎麼會減少呢？』就用嘴啄雌鴿子，把它殺死了。

English version (94) The Parable of the Mani Water Hole Once there was a man who was having an affair with another man's wife. Just as they were about to finish, the husband returned home. He immediately realized what was happening and waited outside the door, intending to kill the man when he came out. The woman said to the man, 'My husband has found out. There's no other way out except through the mani (mani refers to the hole of the Qi Yun water drain).' She wanted him to escape through the water drain, but the man misunderstood, thinking it was a mani jewel. He searched everywhere but couldn't find it, and said, 'I won't leave until I find the mani jewel.' A short while later, he was killed by the husband. Ordinary people are the same. Someone tells them, 'In the cycle of birth and death, everything is impermanent, suffering, empty, and without self. You must avoid the two extremes of annihilationism and eternalism, and follow the middle path. By doing so, you can attain liberation.' But ordinary people misunderstand and seek to know whether the world is finite or infinite, and whether beings have a self or not. They ultimately fail to understand the principle of the middle path, and suddenly die, killed by impermanence. They fall into the three evil realms, just like that foolish man who sought the mani jewel and was killed by another. (95) The Parable of the Two Pigeons Once there was a pair of male and female pigeons living together in a nest. When the autumn fruits ripened, they gathered them and filled their nest. Later, the fruits dried and shrank, leaving only half a nest. The male pigeon blamed the female pigeon, saying, 'Gathering the fruits was hard work, but you ate them all by yourself, and now there's only half left.' The female pigeon replied, 'I didn't eat them by myself; the fruits shrank on their own.' The male pigeon didn't believe her and angrily said, 'If you didn't eat them, how could they have shrunk?' He then pecked the female pigeon to death with his beak.

。未經幾日，天降大雨，果得濕潤還復如故，雄鴿見已方生悔恨：「彼實不食，我妄殺他。」即悲鳴命喚雌鴿汝何處去？凡夫之人亦復如是，顛倒在懷，妄取欲樂不觀無常，犯于重禁悔之於后竟何所及？后唯悲嘆如彼愚鴿。

（九六）詐稱眼盲喻

昔有工匠師，為王作務不堪其苦，詐言眼盲便得脫苦。有餘作師聞之，便欲自壞其目用避苦役。有人語言：「汝何以自毀？徒受其苦。」如是愚人為世人所笑。凡夫之人亦復如是，為少名譽及以利養，便故妄語毀壞凈戒，身死命終墮三惡道，如彼愚人為少利故自壞其目。

（九七）為惡賊所劫失㲲喻

昔有二人為伴共行曠野，一人被一領㲲，中路為賊所剝，一人逃避走入草中。其失㲲者先於㲲頭裹一金錢，便語賊言：「此衣適可直一枚金錢，我今求以一枚金錢而用贖之

現代漢語譯本：沒過幾天，天降大雨，果樹得到滋潤又恢復了原樣，雄鴿看到后才後悔說：『它其實沒有吃果子，是我冤枉殺了它。』於是悲鳴呼喚雌鴿，問它去了哪裡？凡夫俗子也是這樣，心中顛倒，妄求享樂而不顧無常，觸犯了重大的戒律，事後後悔又有什麼用呢？最終只能像那隻愚蠢的鴿子一樣悲嘆。 現代漢語譯本：從前有個工匠，為國王做事不堪勞苦，就假裝眼睛瞎了，得以擺脫苦役。有個其他的工匠聽說了，就想自己弄瞎眼睛來逃避勞役。有人對他說：『你為什麼要自己毀壞眼睛？只會白白受苦。』這個愚蠢的人被世人嘲笑。凡夫俗子也是這樣，爲了少許名譽和利益，就故意說謊，毀壞清凈的戒律，身死命終后墮入三惡道，就像那個愚蠢的人爲了少許利益而自己弄瞎眼睛一樣。 現代漢語譯本：從前有兩個人結伴在曠野中行走，其中一人披著一件毛毯，半路被強盜搶走了，另一人逃跑躲進了草叢。那個丟失毛毯的人，先前在毛毯的頭端裹了一枚金錢，就對強盜說：『這件衣服只值一枚金錢，我現在想用一枚金錢把它贖回來。』

English version: Not many days passed before a heavy rain fell, and the trees, having been moistened, returned to their former state. The male pigeon, seeing this, regretted his actions, saying, 'It did not actually eat the fruit; I wrongly killed it.' He then cried out in sorrow, calling for the female pigeon, asking where she had gone. Ordinary people are also like this, their minds confused, seeking pleasure without regard for impermanence. They violate serious precepts, and then regret it later, but what good does it do? In the end, they can only lament like that foolish pigeon. English version: Once, there was a craftsman who, finding his work for the king unbearable, pretended to be blind to escape the hardship. Another craftsman, hearing of this, wanted to blind himself to avoid labor. Someone said to him, 'Why would you destroy your own eyes? You will only suffer needlessly.' This foolish person was laughed at by the world. Ordinary people are also like this; for a little fame and profit, they deliberately lie and break their pure precepts. After death, they fall into the three evil realms, just like that foolish person who blinded himself for a small gain. English version: Once, two people were traveling together in a wilderness. One of them was wearing a blanket. On the way, they were robbed by thieves, and the one without the blanket escaped into the bushes. The one who lost his blanket had previously wrapped a gold coin at the head of the blanket. He then said to the thieves, 'This garment is only worth one gold coin. I now ask to redeem it for one gold coin.'

。」賊言：「金錢今在何處？」即便㲲頭解取示之，而語賊言：「此是真金，若不信我語，今此草中有好金師，可往問之。」賊既見之，復取其衣。如是愚人㲲與金錢一切都失，自失其利復使彼失。凡夫之人亦復如是，修行道品作諸功德，為煩惱賊之所劫掠，失其善法喪諸功德，不但自失其利復使餘人失其道業，身壞命終墮三惡道，如彼愚人彼此俱失。

（九八）小兒得大龜喻

昔有一小兒，陸地遊戲得一大龜，意欲殺之不知方便，而問人言：「云何得殺？」有人語言：「汝但擲置水中即時可殺。」爾時小兒信其語故即擲水中，龜得水已即便走去。凡夫之人亦復如是，欲守護六根修諸功德不解方便，而問人言：「作何因緣而得解脫？」邪見外道天魔波旬，及惡知識而語之言：「汝但極意六塵恣情五欲，如我語者必得解脫。」如是愚人不諦思惟，便用其語身壞命終墮三惡道，如彼小兒擲龜水中

現代漢語譯本 強盜說：『金錢現在在哪裡？』這個人立刻解開頭巾，取出金錢給強盜看，並對強盜說：『這是真金，如果你不相信我說的話，現在這草叢裡有很好的金匠，可以去問他。』強盜看了金錢后，又拿走了他的衣服。就這樣，愚人頭巾和金錢全部都失去了，自己失去了利益，又使強盜也失去了利益。凡夫之人也是這樣，修行道品，做各種功德，卻被煩惱賊所劫掠，失去了善法，喪失了各種功德，不但自己失去了利益，還使其他人失去了道業，身死命終后墮入三惡道，就像那個愚人一樣，彼此都失去了利益。 從前有個小孩，在陸地上玩耍時得到一隻大烏龜，想要殺死它卻不知道方法，就問別人說：『怎樣才能殺死它？』有人告訴他說：『你只要把它扔到水裡，立刻就可以殺死它。』當時小孩相信了他的話，就把烏龜扔到水裡，烏龜得到水后就立刻跑走了。凡夫之人也是這樣，想要守護六根，修各種功德，卻不瞭解方法，就問別人說：『做什麼因緣才能得到解脫？』邪見外道、天魔波旬以及惡知識就告訴他說：『你只要盡情享受六塵，放縱五欲，如果按照我說的做，必定可以得到解脫。』像這樣的愚人不仔細思考，就聽信了他們的話，身死命終后墮入三惡道，就像那個小孩把烏龜扔到水裡一樣。

English version The thief said, 'Where is the money now?' The man immediately unwrapped his turban, took out the money to show the thief, and said to the thief, 'This is real gold. If you don't believe me, there is a good goldsmith in this grass who you can ask.' After seeing the money, the thief also took his clothes. In this way, the foolish man lost his turban and all his money. He lost his own benefit and also caused the thief to lose his benefit. Ordinary people are also like this. They cultivate the path and perform various meritorious deeds, but they are robbed by the thieves of afflictions. They lose their good deeds and all their merits. Not only do they lose their own benefits, but they also cause others to lose their spiritual practice. After death, they fall into the three evil realms, just like that foolish man, both losing their benefits. Once upon a time, there was a child who, while playing on land, found a large turtle. He wanted to kill it but didn't know how, so he asked someone, 'How can I kill it?' Someone told him, 'You just need to throw it into the water, and you can kill it immediately.' At that time, the child believed his words and threw the turtle into the water. Once the turtle got into the water, it immediately ran away. Ordinary people are also like this. They want to guard their six senses and cultivate various merits, but they don't understand the method. They ask others, 'What causes will lead to liberation?' Heretical outsiders, Mara, and evil teachers tell them, 'You just need to indulge in the six dusts and the five desires. If you do as I say, you will surely attain liberation.' Such foolish people do not think carefully and listen to their words. After death, they fall into the three evil realms, just like that child who threw the turtle into the water.

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此論我所造，　　合和喜笑語， 多損正實說，　　觀義應不應。 如似苦毒藥，　　和合于石蜜， 藥為破壞病，　　此論亦如是。 正法中戲笑，　　譬如彼狂藥， 佛正法寂定，　　明照於世間。 如服吐下藥，　　以酥潤體中， 我今以此義，　　顯發於寂定。 如阿伽陀藥，　　樹葉而裹之， 取藥涂毒竟，　　樹葉還棄之。 戲笑如葉裹，　　實義在其中， 智者取正義，　　戲笑便應棄。

尊者僧伽斯那造作癡花鬘竟

現代漢語譯本 這篇論述是我所作，其中摻雜著歡笑和戲謔的言語， 大多偏離了正直和真實的道理，需要觀察其是否符合正義。 它就像苦澀的毒藥，卻混合了甘甜的石蜜， 毒藥是爲了破壞疾病，這篇論述也像這樣。 在正法中嬉笑，就像那使人瘋狂的藥物， 佛陀的正法是寂靜安定的，它照亮著世間。 如同服用催吐或瀉下的藥物，再用酥油滋潤身體， 我現在用這個道理，來闡明寂靜安定的真諦。 就像阿伽陀藥，用樹葉包裹著， 取藥塗抹毒瘡之後，樹葉就被丟棄了。 戲笑就像包裹的樹葉，真正的意義在其中， 智者應該取其正義，戲笑就應該拋棄。 尊者僧伽斯那造作癡花鬘完畢。

English version This treatise is what I have composed, mixed with joyful and jesting words, Mostly deviating from upright and truthful principles, one should observe whether it aligns with righteousness. It is like a bitter poison, yet mixed with sweet rock candy, The poison is to destroy disease, this treatise is also like this. Jesting in the true Dharma is like that maddening medicine, The Buddha's true Dharma is tranquil and stable, illuminating the world. Like taking emetic or purgative medicine, then using ghee to nourish the body, I now use this principle to elucidate the true meaning of tranquility and stability. Like the Agada medicine, wrapped in leaves, After taking the medicine to treat the poison, the leaves are discarded. Jesting is like the wrapping leaves, the true meaning is within, The wise should take the righteous meaning, and the jesting should be discarded. Venerable Sanghasena has completed the creation of the foolish flower garland.

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現代漢語譯本 。

English version .