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Hundred Parables Sutra 百喻經
41 - 50
(四一)毘舍闍鬼喻
Parable 41. Pishacha Ghosts
昔有二毘舍闍鬼，共有一篋、一杖、一屐jī。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，行無罣礙。此人聞已，即語鬼言：「汝等小遠，我當為爾，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。」
毘舍闍者，喻於眾魔，及以外道。布施如篋，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，必昇人天。諸魔外道諍篋者，喻於有漏中，強求果報，空無所得。若能修行善行，及以布施、持戒、禪定，便得離苦，獲得道果。
Once upon a time there were two pishacha ghosts who jointly owned a chest, a cane, and a pair of wooden slippers. The two ghosts fought over these items, each wishing to claim them for his own. They quarreled all day long without ever reaching any kind of settlement. One day an onlooker came by and asked them, “What’s so special about this chest, cane, and wooden slippers that causes the two of you to fight over them so bitterly?”
The two ghosts replied, “This chest of ours is able to produce all sorts of provisions such as clothing, food and drink, bedding and mats. Whoever holds this cane is able to subdue all enemies so they don’t dare resist. One who puts on these wooden slippers will be able to fly anywhere without hindrance.”
Upon hearing this, the man immediately said to the ghosts, “Stand further back, and I will divide these things equally between the two of you.”
The two ghosts moved away. The man quickly snatched the chest and the cane, put on the slippers, and flew away. The two ghosts were shocked, and they ended up with nothing. The man said, “I have what you were fighting over. Now there’s no more reason for the two of you to argue.”
The pishacha ghosts are an analogy for demons and heretics. The chest is an analogy for giving, for providing all the necessities of life for humans and gods in the five paths of rebirth.
The cane is an analogy for Chan samādhi, able to vanquish demonic enemies and the thieves of afflictions. The wooden slippers are an analogy for holding precepts, which enables one to ascend to the realm of humans and gods. Demons and heretics arguing over the chest is an analogy for those who pursue the rewards of liberation while laboring in the midst of outflows—they will obtain nothing. However, if one is able to practice wholesome deeds, giving, holding precepts, and Chan samādhi, one will be able to leave suffering and attain the fruition of the Way.
(四二)估客駝死喻
Parable 42. The Trader and the Dead Camel
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。商主捨行，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。世間之人，亦復如是：其不殺者喻於白㲲。其駝皮者，即喻財貨。天雨濕爛，喻於放逸，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。捨根取末，不求其本，漂浪五道，莫能自出。是故行者，應當精心，持不殺戒。Once upon a time, there was a trader who went traveling on business with his camel loaded with various precious items, fine carpets and other goods. In the middle of his journey, his camel died. The trader then flayed the dead camel and left it with his two apprentices, saying, “Watch over this camel hide. Do not let it get wet or ruined.”
Later when it began to rain, the two foolish men covered the camel hide with a carpet of superior quality. As a result the carpet was completely ruined. The carpet was much more valuable than the hide, but because of their stupidity, the men covered the camel hide with the carpet.
People of the world act in such a way, too. The fine carpet is analogous to abstaining from killing. The camel hide is analogous to wealth and treasures. Letting the carpet get wet when it is raining is analogous to destroying wholesome deeds through indulgence.
Abstaining from killing is the most superior, wonderful cause leading to the Buddha’s Dharma body, and yet people do not practice it. Instead they build stupas and temples with their wealth to make offerings to the Sangha. They renounce the roots and grasp the branches, forsaking the basics. As a result they drift along the five paths of rebirth, unable to get out. Therefore, cultivators should intently and sincerely uphold the precept against killing.
(四三)磨大石喻
Parable 43. Grinding a Large Stone
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，喻於學問，精勤勞苦。作小牛者，喻於名聞，
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。Once upon a time, there was a man who carved a large stone with great effort. After chipping away at it for days and months, he succeeded in making a small toy cow from the stone. When compared to the strenuous effort that was put into it, the result was trivial.
People of the world are like this, too. Carving the large stone is analogous to diligently pursuing learning. Making the small toy cow is analogous to people mutually deprecating each other because of their pursuit of fame and gain.
A scholar, who intently investigates his learning to acquire subtle and vast knowledge, should put his learning into practice in order to seek a sublime result. He should not seek fame and in the process become arrogant and haughty. This will only increase his faults and offenses.
(四四)欲食半餅喻
Parable 44. Eating Half a Cake
譬如有人，因其飢故，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。夫fú富貴者，求時甚苦。既獲得已，守護
亦苦。後還失之，憂念復苦。於三時中，都無有樂。猶如衣食，遮故名樂。於辛苦中，橫生樂想。諸佛說言：「三界無安，皆是大苦。」
凡夫倒惑，橫生樂想。
Once upon a time, there was a man who was so hungry, he ate seven pancakes. By the time he had finished eating six and half pancakes, he was full. Remorseful and upset, he slapped his own hand and said, ”Half a pancake filled me up. The other six were wasted. If I had known that this half a pancake could fill me up, I would have eaten it first.”
Worldly people are like this, too. Fundamentally speaking, there is no pleasure or happiness, it is in their upside-down deluded thinking that they give rise to notions of happiness, just like that foolish man who was convinced he got full by eating half a pancake. Worldly ignorant people think that wealth and honor are happiness. And yet the pursuit of them entails much suffering. To guard them after having obtained them is also suffering. And, having lost them, pining and fretting over them is even more suffering. Throughout those three periods of time, one is never happy.
This is also like people who delude themselves into thinking that food and clothing are pleasure, simply because they can keep themselves from hunger and cold. Therefore, the Buddha says, “The three realms have no peace. They are all suffering.”
But because they are upside down, ordinary people cling on to their mistaken notions of bliss.
(四五)奴守門喻
Parable 45. The Slave Guarding the Door
譬如有人，將欲遠行。勅其奴言：「爾好守門，并看驢索。」
其主行後，時隣里家，有作樂者。此奴欲聽，不能自安。尋以索繫門，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，
看於愛索。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。Once a man was about to go on a long trip. He instructed his slave, “Watch the door carefully, and keep an eye on the donkey and rope.”
After the house owner left, the neighbor started to play music, which attracted the slave. Wishing to listen to the music, he could hardly settle his mind in peace. He attached the rope to the door and put it on the donkey’s back, and went over to the neighbor’s to listen to the music. After the slave left, the house was robbed by thieves.
On his return the master asked the slave, “Where is my wealth?”
The slave answered, “You entrusted me with the door, donkey, and rope. I know nothing about the rest.”
The master further questioned him, “The whole purpose of your watching the door was to watch over my property. Now that the property is stolen, of what use is the door?”
Foolish people undergoing birth and death, acting as slaves to craving, are the same way. The Thus Come One teaches them to always guard the gates of their sense faculties, not to become distracted by the six defiling objects, and to watch over the donkey of ignorance and the rope of love. And yet the bhikshus do not follow the Buddha’s instructions. Greedy for benefit and offerings, they feign the appearance of purity as they sit in meditation, and yet their minds are racing greedily after the five desires. They are confused by sights, sounds, smells, and tastes. Ignorance covers over their minds and they are fettered by the rope of love. As a result, the wealth of proper mindfulness, thoughts of enlightenment and the shares of the Path are all lost.
(四六)偷犛牛喻
Parable 46. Stealing a Yak
譬如一村，共偷犛牛，而共食之。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。Once upon a time, the people of a certain village together stole a yak and ate it. The owner of the yak traced the footprints and came to that village. He called out to the villagers, saying, “Do you live in this village?”
The villagers said, “We know of no village.”
The owner further asked, “There is a pond in your village. Did you eat the yak together on the side of the pond?”
The villagers replied, “We know of no pond.”
The owner again asked, “Is there a tree near the pond?”
“No, There is no tree," answered the villagers.
“Were you on the east side of the village when you stole my yak?”
“There is no eastern direction.”
“Wasn’t it at noon that you stole my yak?”
“There is no noon!”
“Although it is possible that there is no village and no tree,” said the owner, “How could it be possible that there is no eastern direction and no time in the entire world? This proves you have been lying and that I can’t believe you at all. Did you steal my yak and eat it?”
The villagers finally admitted, “We ate your yak.”
Those who break the precepts are this way, too. They cover up their offenses and refuse to admit them. Upon death they enter the hells. Under the scrutiny of the good spirits and gods, these people are unable to conceal their offenses, just like the villagers who could not but admit that they stole the yak for food.
(四七)貧人作鴛鴦鳴喻
Parable 47. The Poor Man Who Feigned the Crow of a Mandarin Duck
昔外國節，法慶之日，一切婦女，盡持優鉢羅華，以為鬘飾。有一貧人，其婦語言：
「爾若能得優鉢羅華，來用與我，為爾作妻。若不能得，我捨爾去。」其夫先來，常善能作鴛鴦之鳴。即jí入王池，作鴛鴦鳴，偷優鉢羅華。時守池者，而作是問：「池中者誰？」
而此貧人，失口答言：「我是鴛鴦。」
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，欲到王所，作鴛鴦鳴。Once upon a time, in a certain foreign country, the people were celebrating one of their special holidays. All the women wore blue lotus flowers on their hair as ornaments. A woman said to her husband, who was a poor man, “If you can find me a blue lotus, I will remain your wife. Otherwise, I will leave you.”
The husband was skilled at quacking like a mandarin duck. He then went to the king’s pond and started to quack, intending to steal a blue lotus. He was caught by the warden of the pond, who asked him, “Who is in the pond?”
With a slip of the tongue, the poor man answered, “I’m a mandarin duck.”
Thereupon he was arrested and brought before the king. On his way the poor man again quacked like a duck. The warden asked him, “You didn’t quack properly before. What’s the use of quacking now?”
Stupid people of the world are like this, too. Throughout their lives they cruelly harm others with many evil deeds, refusing to regulate their minds to do good. Only at the end of their lives do they claim, “I wish to cultivate good acts.”
But the guardians of the hells will take them before King Yama. Even if they wish to cultivate good they are too late, just like that foolish man who quacked like a duck when he was on his way to see the king.
(四八)野干為折樹枝所打喻
Parable 48. The Jackal Hit by a Snapped Twig
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。
Once upon a time, a jackal stood beneath a tree. When the wind blew, a twig fell and hit the jackal’s back. He then closed his eyes, not wishing to see the tree. Afterwards he went to an open field and would not return even when the sun set and nighttime fell. From afar he could see the wind blowing the large tree until its branches were moving up and down. Then he said, “That must be the tree calling out to me.”
Ignorant disciples are this way, too. Having set forth from the home-life they are able to draw near a teacher, but they run away at the slightest remonstration. Afterwards, they encounter evil friends who get them into much trouble. Only then do they begin to think of returning to their teacher. It is stupid of them to come and go like this.
(四九)小兒爭分別毛喻
Parable 49. Two Young Boys’ Argument over a Tuft of Hair
譬如昔日，有二小兒，入河遨戲。於此水底，得一把毛。一小兒言：「此是仙鬚。」
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。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。Once upon a time, two young boys were diving into a river and found a tuft of hair at the bottom of the river. One boy said it was the beard of an immortal, while the other insisted that it was bear’s fur. An immortal happened to be by the riverbank, and so the two boys went to him asking for a settlement of their debate. The immortal took some rice and sesame seeds into his mouth and chewed them for a while, then he spat them into his hand and told the boys, “What I have here seems to be peacock droppings.”
It is clear from his reply that the immortal did not answer the question that was put to him. Ignorant people of the world are like this, too. When discussing Dharma, they bring up sophistry and do not answer questions with proper principles. They are like the immortal whose answer made him the laughing stock of all people. The same idea applies to those who engage in empty, frivolous discussions.
(五○)醫治脊僂喻
Parable 50. Curing a Hunchback
譬如有人，卒患脊僂，請醫療之。醫以酥塗，上下著板，用力痛壓，不覺雙目，一時併出。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，入於地獄，喻雙目出。Once a man who suddenly became a hunchback went to a doctor for treatment. The doctor treated him with some kind of ointment, and then squeezed the hunchback in between two pieces of wooden planks. He squeezed so hard that the hunchback’s eyes popped out.
Stupid people of the world are like this, too. Wishing to make money, they engage in many trades and professions, not stopping at any kind of illegal method. The profit they gain will not make up for the injustice they commit. In the future, they will fall into the hells and be like the hunchback whose eyes popped out.