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Go to Record in Question  Middle Chinese BAIYU 0.0.0.0.0.1 百喻經·Introduction/1 聞如是:
一時佛住王舍城。
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。
(I) have heard/learnt the following:
Once upon a time the Buddha lived in the city of the dwelling of the King,
In the Bamboo Part of Quèfēng he was together with all the great monks, bodhisattvas-mahAsattvas and 36 000 of the spirits and spiritual beings of the eight categories (counted as 人!).
At that time within the saNgha there were gathered five hundred heterodox brahmans.
Go to Record in Question  Middle Chinese BAIYU 0.0.0.0.0.2 百喻經·Introduction/2 從座而起
白佛言:
「吾聞佛道洪深,
無能及者。
故來歸問;
唯願說之。」
佛言:「甚善。」
They got up from their seats
and politely addressed the Buddha as follows:
"We have heard that the way of the Buddha is vast and profound
and such that nobody can reach it.
That is why we come here to ask about it.
We just hope that you will expound this way."
The Buddha said: "Very good!"
Go to Record in Question  Middle Chinese BAIYU 0.0.0.0.0.3 百喻經·Introduction/3 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。”
They asked: "Does the world count as existing or as non-existing?"
The Buddha replied as follows:
"It both exists and does not exist."
The brahmans said:
"Supposing now that it exists, then how can one say that it does not exist?
And supposing that it does not exist, how can one say that it does exist?"
Go to Record in Question  Middle Chinese BAIYU 0.0.0.0.0.4 百喻經·Introduction/4 答曰:
“生者言:‘有。’
死者言:‘無。’
故說:
‘或有或無。’”
The Buddha replied as follows:
"When something lives one says: 'it exists'.
and when something is dead one says: 'it does not exist'.
That is why one says:
'It may exist or it may not exist.'"
Go to Record in Question  Middle Chinese BAIYU 0.0.0.0.0.5 百喻經·Introduction/5 問曰:
“人從何生。”
答曰:
“人從穀而生。”
問曰:
“五穀從何而生。”
答曰:
“五穀從四大火風而生。”
They asked as follows:
"What does man originate from."
The Buddha replied as follows:
"Man originates from grain."
They asked as follows:
"What do the five kinds of grain originate from?"
The Buddha replied as follows:
"The five kinds of grain arise from the Four Elements, from Fire and Air."
Go to Record in Question  Middle Chinese BAIYU 0.0.0.0.0.6 百喻經·Introduction/6 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。”
The brahmans asked as follows:
"What do the elements, Fire and Air originate from?"
The Buddha replied as follows:
"The elements Fire and Air arise from Emptiness."
The brahmans asked as follows:
What does Emptiness originate from?"
The Buddha replied as follows:
"It arises from where there is nothing."
The brahmans asked as follows:
"Where does 'where there is nothing' originate from?
The Buddha replied as follows:
"It originates from what is naturally so."
Go to Record in Question  Middle Chinese BAIYU 0.0.0.0.0.7 百喻經·Introduction/7 問曰:
“自然從何而生。”
答曰:
“從泥洹而生。”
The brahmans asked as follows:
"Where does what is naturally so originate from?"
The Buddha answered as follows:
"It originates from Nirvāna."
Go to Record in Question  Middle Chinese BAIYU 0.0.0.0.0.8 百喻經·Introduction/8 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。”
The brahmans asked as follows:
"What does Nirvana originate from?"
The Buddha spoke as follows:
"As you now ask about matters,
why do you go so deep into it?
Nirvāna is a dharma that goes beyond life and death."
Go to Record in Question  Middle Chinese BAIYU 0.0.0.0.0.9 百喻經·Introduction/9 問曰:
“佛泥洹未?”
答曰。
“我未泥洹。”
“若未泥洹
云何得知泥洹常樂。”
The brahmans asked as follows:
"Have you, the Buddha, reached Nirvāna or not yet?"
The Buddha replied as follows:
"I have not yet reached Nirvāna."
"But if you have not yet reached Nirvāna,
how can you know that Nirvāna is eternal bliss?"
Go to Record in Question  Middle Chinese BAIYU 0.0.0.0.0.10 百喻經·Introduction/10 佛言:
“我今問汝:
‘天下眾生為苦為樂?’”
答曰。
“眾生甚苦。”
The Buddha said:
"Now I will ask you:
'The various creatures of this world, do they live in bitterness or in delight?"
The brahmans replied as follows:
"The various creatures suffer intense bitterness."
Go to Record in Question  Middle Chinese BAIYU 0.0.0.0.0.11 百喻經·Introduction/11 佛言:
“云何名苦。”
答曰:
“我見眾生死時苦痛難忍。
故知死苦。”
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。”
The Buddha said:
"Why do you call this bitterness?"
The brahmans answered as follows:
"We see that when the various creatures die they suffer bitter pain and find it hard to bear,
thus we know that dying is bitter."
The Buddha said:
"You are not dead at this point,
but still you know that dying is bitter.
I have seen that the various Buddhas of the ten regions are neither born nor die,
therefore I know that Nirvāna is eternal bliss.
Go to Record in Question  Middle Chinese BAIYU 0.0.0.0.0.12 百喻經·Introduction/12 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。”
The five hundred brahmans were delighted and relieved,
and they sought to receive the Five Prohibitions.
They grasped the fruits of srotApanna (first step towards enlightenment),
and they sat down again, as before.
The Buddha said:
"You people listen carefullly to me.
Now I will at length expound for you the various parables."
Go to Record in Question  Middle Chinese BAIYU 1.0.0.0.0.1 百喻經·愚人食鹽喻/1 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!
Once upon a time there was a fool
who went to another person's home.
The host gave him something to eat,
but he felt it tasted of nothing.
When the host heard this
he added some more salt for him.
When the salt was added, the food tasted quite good
and then the fool thought to himself as follows:
"The reason why it tastes so good
is all because of the salt.
If it is like this even with a small amount
how much more so with a still larger amount.
Go to Record in Question  Middle Chinese BAIYU 1.0.0.0.0.2 百喻經·愚人食鹽喻/2 愚人無智,
便空食鹽。
食已口爽,
返為其患。
The fool was devoid of wisdom
and so he just ate salt.
When he had eaten this, his mouth felt uncomfortable
and contrary to his intentions the salt became his misfortune.
Go to Record in Question  Middle Chinese BAIYU 1.0.0.0.0.3 百喻經·愚人食鹽喻/3 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。
The fool stands for those dissenters:
They hear that by controlling what they drink and eat they can obtain the Buddhist Way
and so they cut off nourishment.
Some survive for seven days,
others survive for fifteen days.
to no good purpose they make themselves miserable and hungry,
and they make no progress towards the Buddhist Way.
They are like that fool:
Because of the good taste of salt he went ahead and ate nothing else.
He caused his mouth to feel uncomfortable,
and this is also like the case of the dissenters.
Go to Record in Question  Middle Chinese BAIYU 2.0.0.0.0.1 百喻經·愚人集牛乳喻/1 昔有愚人,
將會賓客;
欲集牛乳,
以擬供設;
而作是念:
「我今若預於日日中𤚲取牛乳,
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。」
Once upon a time there was a fool
who was about to assemble a group of guests,
in preparation for this he wanted to collect buffalo milk,
and thus he was planning to provide this for his guests.
On the occasion he had the following thought:
"If I now in preparation for this day every mid-day I milk the buffalo
the buffalo milk will become more and more.
Then suddenly at some point there will be no place to put the milk,
or again the milk will go sour.
It will be best to just leave it filling up the buffalo's belly.
I shall wait until the time for our reunion comes
and will then take out the milk at one go."
Go to Record in Question  Middle Chinese BAIYU 2.0.0.0.0.2 百喻經·愚人集牛乳喻/2 作是念已,
便捉牸牛母子,
各繫異處。
卻後一月,
爾乃設會,
迎置賓客。
方牽牛來。
欲𤚲取乳。
而此牛乳即乾無有。
時為眾賓或瞋或笑。
When he had made these thoughts
he then got hold of a buffalo, mother and daughter,
and tied them up, each in a different place.
And then, one month later,
only at that time did he set up his party
and he received and placed his guests.
Only then did he pull along the buffalo
and he wanted to milk her.
But the milk of this buffalo had already dried up and there was none left.
At this time he was either stared at angrily or laughed at by the guests.
Go to Record in Question  Middle Chinese BAIYU 2.0.0.0.0.3 百喻經·愚人集牛乳喻/3 愚人亦爾。
欲修布施,
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。
The fools are also like this:
they wish to cultivate the making of donations,
and then they say:
Let's wait until I have a lot of the stuff,
and only then will I make the donations at one go.
Before they have accumulated the stuff
it may be either taken away by district officials, or by floods or fires, or by thieves or robbers,
or indeed they may suddenly meet death,
and do not at the proper time make their donations.
That person (in the above story) is the same as these.
Go to Record in Question  Middle Chinese BAIYU 3.0.0.0.0.1 百喻經·以梨打破頭喻/1 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。
Once upon a time there was a fool
who had no hair on his head.
At that time there was a person
who beat his head with a piece of pear-wood.
When he had done this two or three times,
he had completely smashed the head.
At the time the fool endured the situation without saying a word.
He did not have the good sense to escape.
When a bystander saw this
they spoke to him as follows:
"Why aren't you leaving the scene
but stay put and expose yourself to this beating
to the point where you get your head smashed.
Go to Record in Question  Middle Chinese BAIYU 3.0.0.0.0.2 百喻經·以梨打破頭喻/2 愚人答言:
「如彼人者憍慢恃力
癡無智慧。
見我頭上無有髮毛,
謂為是石。
以梨打我頭破乃爾。」
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?」
The fool replied as follows:
People like these are arrogant and throw their weight about.
They are stupid and have no wisdom.
They see that there is no hair on my head,
and they consider it to be a stone.
So they smash my head with a pear-tree stick, that's how it was."
The bystander said:
"You're silly as hell yourself!
How can you call these people names and consider them to be silly?
If you were not silly,
then would you have been beaten by them,
and would it have got to the point where your head was smashed,
without your finding a way of escaping?
Go to Record in Question  Middle Chinese BAIYU 3.0.0.0.0.4 百喻經·以梨打破頭喻/4 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。
The monks are also like this:
they are unable to practise asceticism, to be faithful to prohibitions and to listen to wisdom.
all they sort out is their external impressive behaviour
in order to attract beneficial sustenance.
Just like that fool
who suffers his head being beaten by others:
he does not know to get away
and even gets to the point of being severely injured.
And still he imagines others are silly.
These monks are just the same.
Go to Record in Question  Middle Chinese BAIYU 4.0.0.0.0.1 百喻經·婦詐稱死喻/1 昔有愚人,
其婦端正;
情甚愛重,
婦無貞信。
後於中間共他交往,
邪淫心盛,
欲逐傍夫,
捨離己婿。
Once upon a time there was a fool,
and his wife was outwardly neat and proper,
as for his feelings for her he loved her intensely,
but the wife lacked chaste good faith.
Afterwards, in the meantime, she had relations with other men,
and her wicked lecherousness got stronger.
She desired to team up with a lover
so as to separate from her own husband.
Go to Record in Question  Middle Chinese BAIYU 4.0.0.0.0.2 百喻經·婦詐稱死喻/2 於是密語一老母言:
“我去之後,
汝可齎一死婦女屍安著屋中。
語我夫言
云我已死。”
At this point she secretly told an old lady:
"After I am gone,
you should provide the dead body of a lady and place her in the house,
and you you must talk to my husband
and say that I have died."
Go to Record in Question  Middle Chinese BAIYU 4.0.0.0.0.2 百喻經·婦詐稱死喻/2 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。”
The old women waited until a time when her master, the husband, was not at home
and she took a dead body
and put it in his home.
When the husband returned,
the old woman told him:
"Your wife has died."
Go to Record in Question  Middle Chinese BAIYU 4.0.0.0.0.3 百喻經·婦詐稱死喻/3 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。
The husband then went out to have a look
and indeed it turned out (to his mind) to be his own wife.
He grieved and lamented, and he was deeply upset.
On a large scale he assembled firewood and oil
and he burnt her, and took away her bones
and put them into a bag.
Day and night he kept the bones on his bosom.
Go to Record in Question  Middle Chinese BAIYU 4.0.0.0.0.4 百喻經·婦詐稱死喻/4 婦於後時心厭傍夫。
便還歸家。
語其夫言:
“我是汝妻”。
The woman, after this, got fed up with her lover
and so she returned to her home.
She told her husband:
"I am your wife."
Go to Record in Question  Middle Chinese BAIYU 4.0.0.0.0.5 百喻經·婦詐稱死喻/5 夫答之言:
“我婦久死。
汝是阿誰
妄言我婦。”
乃至二三
猶故不信。
The husband replied to her and declared:
"My wife has died a long time ago
Who are you?
to baselessly claim you are my wife."
Right until she brought this up several times
but still her husband would not believe her.
Go to Record in Question  Middle Chinese BAIYU 4.0.0.0.0.6 百喻經·婦詐稱死喻/6 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。
He is like those dissenters
who, having heard deviant preachings
produce confused intellectual attachments in their minds,
and they wrongly consider these to be true
and to be permanently impossible to improve on.
Even if they do hear the true teaching
they will not believe in it or accept it.
Go to Record in Question  Middle Chinese BAIYU 5.0.0.0.0.1 百喻經·渴見水喻/1 過去有人,
癡無智慧,
極渴須水。
見熱時燄,
謂為是水;
即便逐走,
至新頭河。
既至河所,
對視不飲。
In the past there was a person
who was silly and devoid of wisdom.
He was extremely thirsty and needed water
and he saw flimmering reflections during the hot summer time
which he considered to be water,
and he ran off after it.
He got to the Xīntóu River
and when had got to place of the river
he just stared at it and did not drink from it.
Go to Record in Question  Middle Chinese BAIYU 5.0.0.0.0.2 百喻經·渴見水喻/2 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。
A bystander spoke to him as follows:
You were suffering thirst and were running after water.
Now you have arrived at the place where the water is,
so why are you not drinking from it?
The fool replied as follows:
"If a lord can drink it up, (Zhou Shaoliang reads Ming Zang: 若 for 君)
then I ought to drink it.
But this water there is a lot of,
I could never drink it up.
Therefore I am not drinking.
At that time everybody who heard him saying this laughed out aloud.
Go to Record in Question  Middle Chinese BAIYU 5.0.0.0.0.3 百喻經·渴見水喻/3 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。
It is the same with the dissenters who one-sidedly pick out their principles
and because they cannot completely manage all the prohibitions of the Buddha
they therefore do not accept them at all,
and so they bring it about that for their future they never achieve the proper Way,
and they drift on in the realm of life and death.
They are like that fool
who sees the water but does not drink from it,
and who is laughed at by his time/contemporaries.
They are also like this.
Go to Record in Question  Middle Chinese BAIYU 6.0.0.0.0.1 百喻經·子死欲停置家中喻/1 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?
Once upon a time there was a fool.
He had brought up five children,
and one child had died early.
at the time this fool, when he saw that his son had died,
wanted to place him permanently in his house,
and he himself wanted to abandon the place.
A bystander, when he saw this,
told him as follows:
"The moral rules governingthe living and the dead are different,
you should quickly make solemn arrangements
and move them to a distant place
to bury him there properly.
How can you leave him there
and for yourself desire to abandon the place.
Go to Record in Question  Middle Chinese BAIYU 6.0.0.0.0.2 百喻經·子死欲停置家中喻/2 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。
At the time when the fool heard these words
he thought to himself:
"If I cannot leave him
and must bury him (outside),
then I'll have to kill another son
to balance the two ends of carrying pole,
only that way will I be able to reach my destination."
At that point he then killed another of his children
took them on a carrying pole,
and, far away, buried them in the wooded open countryside.
At the time, when other people saw this,
they laughed intensely
and were amazed at it as unprecedented.
Go to Record in Question  Middle Chinese BAIYU 6.0.0.0.0.3 百喻經·子死欲停置家中喻/3 譬如比丘
私犯一戒;
情憚改悔,
默然覆藏。
自說清淨,
或有智者
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。」
This is like the monks
who have secretly offended against one prohibition
and who then are all afraid to make amends
but who keep quiet about their transgression and hide it.
They say about themselves that they are pure,
but before they know it there will be wise men
who will say to them:
"Monks will keep to the Buddhist prohibitions
as if they were guarding bright pearls
which they will insure do not drop to the ground.
Why is it that having offended against what you have accepted (as prohibitions) you insist on not repenting?"
Go to Record in Question  Middle Chinese BAIYU 6.0.0.0.0.4 百喻經·子死欲停置家中喻/4 犯戒者言:
「苟須懺者
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。
The one who had offended against the prohibitions said:
"If I really need to repent,
then I will first offend against the prohibitions again
and only after that I should leave this practice."
And so he broke the prohibitions
and engaged in many bad acts,
and only after that did he suddenly leave this practice.
It is like that fool:
When one son has died
he goes on to kill the other son.
These monks of our times are also like that.
Go to Record in Question  Middle Chinese BAIYU 7.0.0.0.0.1 百喻經·認人為兄喻/1 昔有一人。
形容端正。
智慧具足。
復多錢財。
舉世人間無不稱歎。
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。
Once upon a time there was a man
whose physical appearance was all straight
and whose wisdom was short of nothing.
Moreover he had a lot of money and property.
Everyone in the world was full of praise for him.
At the time there was a fool
who saw that things were like this
and he said: "He is my elder brother."
The reason why he spoke this way
was that the man had money and property,
and when in need he was going to use it.
Therefore he considered him as his elder brother.
Go to Record in Question  Middle Chinese BAIYU 7.0.0.0.0.2 百喻經·認人為兄喻/2 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。
A bystander said:
"You're a fool!
How come you call him your elder brother when you need property,
and when he has debts
you go on to say he is not your brother?"
The fool replied as follows:
"Because I want to get his property I acknowledge him as an elder brother,
but in fact he is not my elder brother.
If he had debt
then I would call him 'not my brother'."
When others heard this talk
they all laughed at it.
Go to Record in Question  Middle Chinese BAIYU 7.0.0.0.0.3 百喻經·認人為兄喻/3 猶彼外道。
聞佛善語,
盜竊而用,
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
化導眾生。
而無實事。
云何修行?」
It is like those dissenters:
when they hear the good talk of the Buddha,
they steal it and use it,
and the consider it to be their own.
When it comes to the point where a third person tells them to to put these things into practice,
they refuse to put it into practice
and make the following speech:
"For concrete benefit
I choose what the Buddha said
to transform and guide all living creatures,
but since this does not correspond to reality
how could I cultivate it?" (cf. Schlegel: have you ever seen a signpost move in the direction it shows?)
Go to Record in Question  Middle Chinese BAIYU 7.0.0.0.0.4 百喻經·認人為兄喻/4 猶向愚人
為得財故
言:「是我兄。」
及其債時
復言:「非兄。」
此亦如是。
It is like the case of the fool above:
in order to get the wealth,
he said: "He is my brother."
but when the man was in debt,
on the contrary, he said: "He is not my brother."
This case is also like that.
Go to Record in Question  Middle Chinese BAIYU 8.0.0.0.0.1 百喻經·山羌偷官庫衣喻/1 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。」
In the past there was a mountain barbarian
who stole an object from the royal repository
and who made off to a distant place with it.
Then the king sent out prople in all directions to seek and detain him.
When they brought him to the presence of the king
the king demanded to know where he had got the precious garment.
The mountain barbarian replied:
"My garment is something that belonged to my grandfather."
Go to Record in Question  Middle Chinese BAIYU 8.0.0.0.0.2 百喻經·山羌偷官庫衣喻/2 王遣著衣。
實非山羌本所有故,
不知著之;
應在手者著於腳上。
應在腰者返著頭上。
The King ordered him to put on the dress,
but in fact because it was not something that the Qiāng in the mountains have, (OR: did not belong the man)
he was unable to put it on.
What needed to be put on the hands, he wore on his legs,
what needed to be put on the waist he, on the contrary, wore on his head.
Go to Record in Question  Middle Chinese BAIYU 8.0.0.0.0.3 百喻經·山羌偷官庫衣喻/3 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。」
When the king saw the thief
he called together the ministers
to discuss this matter with them,
and he spoke to them as follows:
"If this really is the garment that from your grandfather's time has belonged to your family,
you should know how to wear it.
How come you wear it upside down,
wearing the top on the bottom.
This is because you you do not know how to wear the thing.
I know for sure that the garment you are wearing is certainly stolen,
and that is not your old property.“
Go to Record in Question  Middle Chinese BAIYU 8.0.0.0.0.4 百喻經·山羌偷官庫衣喻/4 借以為譬。
王者如佛。
寶藏如法。
愚癡羌者猶如外道。
竊聽佛法。
著己法中。
以為自有。
This relies on the story to make a comparison/parable.
The king is like the Buddha,
the precious hidden treasure is like the dharma,
and the stupid barbarian is like the dissenters.
They secretly listen to the dharma of the Buddha
and the put it into their own dharma,
wrongly considering that they have it themselves.
Go to Record in Question  Middle Chinese BAIYU 8.0.0.0.0.5 百喻經·山羌偷官庫衣喻/5 然不解故,
布置佛法,
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。
But because they do not understand these things
in arranging the Buddhist dharmas
they turn things upside down
and not according to the the features of the dharma.
They are just like that mountain barbarian
who got hold of the king's royal garment
who is unaware of the proper arrangement of it on his body.
and who wears it upside down.
He is also like this.
Go to Record in Question  Middle Chinese BAIYU 9.0.0.0.0.1 百喻經·歎父德行喻/1 昔時有人,
於眾人中歎己父德。
而作是言:
「我父慈仁,
不害不盜;
直作實語,
兼行布施。」
時有愚人,
聞其此語,
便作是念言:
「我父德行復過汝父。」
Once upon a time there was a man
who was waxing enthusiastic among a large group of people about his father's virtues
and he made this speech:
"My father was a kind-hearted man
he neither harmed others, nor did he steal from others,
he was straightforward in his actions and truthful in his speech,
and in every way he practised generosity.
At the time there was a fool
who heard about the man's words
and he produced a thought as follows:
"My father's virtuous conduct is still more advanced than your father's."
Go to Record in Question  Middle Chinese BAIYU 9.0.0.0.0.2 百喻經·歎父德行喻/2 諸人問言:
「有何德行。
請道其事。」
愚人答曰:
「我父小來斷絕淫欲,
初無染汙。」
眾人語言:
「若斷淫欲
云何生汝。」
深為時人之所怪笑。
The people asked him as follows:
"What kind of virtuous conduct did he have?
Please let us have the concrete facts."
The stupid man answered as follows:
"From his childhood my father cut out all lewd desires
and from the very start he was in no way defiled."
The people around said to him:
"Well, if he cut out all lewd desires,
how did he beget you?"
The man was laughed at in amazement by the people of his time.
Go to Record in Question  Middle Chinese BAIYU 9.0.0.0.0.3 百喻經·歎父德行喻/3 猶如世間無智之流。
欲讚人德,
不識其實;
反致毀呰。
如彼愚者。
意好歎父。
言成過失。
此亦如是。
He was like the ignorant sort in our own times.
They want to praise the virtues of a man
but they are unaware of the real facts about him.
And so they get to the point where they are maligned themselves.
Just like that fool,
who with the best intentions wanted to sing the praises of his father,
but his words amounted to attributing a mistake to him.
It is also like this.
Go to Record in Question  Middle Chinese BAIYU 10.0.0.0.0.1 百喻經·三重樓喻/1 往昔之世有富愚人,
癡無所知;
到餘富家,
見三重樓。
高廣嚴麗,
軒敞疏朗;
心生渴仰,
即作是念:
In times gone by there was a rich fool
who silly and devoid of knowledge.
He went to another rich home
and noticed there a three-storeyed house
which was high and broad, imposing and beautiful.
The place was big, spatious and bright,
and in his mind he developed a craving for such a house,
and he thought to himself as follows:
Go to Record in Question  Middle Chinese BAIYU 10.0.0.0.0.2 百喻經·三重樓喻/2 「我有財錢,
不減於彼;
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?」
"I have property and money,
no less than he.
Why did i not, in the past, build myself a house like that?
And he called up a carpenter
and asked him, speaking as follows:
"Can you build a neat house like that or can't you?"
Go to Record in Question  Middle Chinese BAIYU 10.0.0.0.0.3 百喻經·三重樓喻/3 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。」
The carpenter answered and said:
"But this building is my work!"
Then the man spoke to him as follows:
"You go ahead and build a house like that for me!"
At that point the carpenter laid out the terrain and piled up the clay in preparation for the house.
When the fool saw the carpenter piling up the clay foundations for making the house
he still had his doubts and uncertainties,
and unable to understand the situation
he asked the carpenter:
"What are you trying to do?"
The carpenter replied:
"I am building the three-storey house."
 
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