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Go to Record in Question  Middle Chinese BAIYU 10.0.0.0.0.4 百喻經·三重樓喻/4 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?」
The fool went on to say:
"I don't want the rooms in the lower two storeys.
You should first build the upper rooms for me.
The carpenter answered as follows:
"There is no such thing.
How could it be that without building the lowest storey rooms one gets to build the second floor;
and without building the second floor,
how can one get to build the rooms on the third floor?
Go to Record in Question  Middle Chinese BAIYU 10.0.0.0.0.5 百喻經·三重樓喻/5 愚人固言:
「我今不用下二重屋。
必可為我作最上者。」
時人聞已
便生怪笑。
咸作此言:
「何有不造下第一屋
而得上者?」
The fool insisted and said:
"I have no use now for the lower two storeys.
You must build the top floor for me!"
At the time, whenn other people heard about this
they generated in themselves blame and laughter,
and they made the following speech:
"How can one have anyone who does not build the first floor
and gets to the upper ones?"
Go to Record in Question  Middle Chinese BAIYU 10.0.0.0.0.6 百喻經·三重樓喻/6 譬如世尊四輩弟子。
不能精勤修敬三寶。
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。
This like the Buddha's four kinds of disciples.
They are unable to use proper spiritualediligence and to cultivate and respect the Three Treasures.
They are all lazy and devoid of energy,
but they desire to seek the fruits of the Way of Buddhism,
and they speak as follows:
"We do not now need the other three Fruits of Buddhist wisdom,
we shall only want to get that fruit of Aluohan-wisdom."
These will also get laughed at by the people of their times.
They are like that fool, all the same and no different.
Go to Record in Question  Middle Chinese BAIYU 11.0.0.0.0.1 百喻經·婆羅門殺子喻/1 昔有婆羅門,
自謂多知,
於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。」
Once upon a time there was a brahman
who imagined that he knew a great deal.
When it came to the arts of astronomy and the various professional skills, he knew them all.
Relying on himself in this way
he desired to show off his virtuous talents.
And so he went to another country
He carried his child in his arms and moaned.
Someone asked the brahman as follows:
"Why are you moaned."
Go to Record in Question  Middle Chinese BAIYU 11.0.0.0.0.2 百喻經·婆羅門殺子喻/2 婆羅門言:
「今此小兒七日當死;
愍其夭殤,
以是哭耳。」
時人語言:
「人命難知,
計算喜錯;
設七日頭或能不死。
何為預哭?」
The brahman said:
"Now this small child will die within seven days,
I am moved by its very early death
and that is the only reason I am moaning."
The people at the time told him:
"Human life is hard to predict
when one makes one's calculations one tends to get things wrong.
Suppose now that within these seven days by any chance the child is able to survive,
then why are you now weeping before the event?"
Go to Record in Question  Middle Chinese BAIYU 11.0.0.0.0.3 百喻經·婆羅門殺子喻/3 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,
咸皆歎言:
「真是智者,
所言不錯。」
心生信服,
悉來致敬。
The brahman said:
"Sun and moon may eclipse and get darkened,
stars and constellations may fall out of the sky.
In what I have predicted I have never made a mistake."
For the sake of material benefit,
when the seventh day came,
he killed his own child
in order to prove the correctness of his own prediction.
At that time his contemporaries, after seven days, when they heard that his child had died,
all sighed and said:
"He is truly a wise man.
What he says does not turn out untrue."
In their minds they generated trust in the man
and they all came to show him their respect.
Go to Record in Question  Middle Chinese BAIYU 11.0.0.0.0.4 百喻經·婆羅門殺子喻/4 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。
This is like the four kinds of disciples of the Buddha
who, because of material benefits obtained,
claimed that they had achieved the Buddhist Way,
but who actually had the dharmas of the fool in this story.
He killed this perfectly fine young person (his son),
in order to fraudulently show off his warm concern and virtuous talents.
In this way they bring about that in their future they suffer endless bitterness.
They are indeed like the brahman who, in order to prove the truth of his own words, killed his son and confused his contemporaries.
Go to Record in Question  Middle Chinese BAIYU 12.0.0.0.0.1 百喻經·煮黑石蜜漿喻/1 昔有愚人,
煮黑石蜜;
有一富人,
來至其家。
時此愚人便作是念:
「我今當取黑石密漿與此富人。」
即著少水。
用置火中。
即於火上 以扇扇之,
望得使冷。
Once upon a time there was a fool
who was boiling Black Stone Honey.
There was a wealthy man
who came to his home,
and at that time the fool thought as follows:
"I must now take this Black Stone Honey and give it to this wealthy man."
Then he put down a little water
and put it into the fire.
And then he used a fan above the fire
hoping thus to succeed in cooling it down.
Go to Record in Question  Middle Chinese BAIYU 12.0.0.0.0.2 百喻經·煮黑石蜜漿喻/2 傍人語言:
「下不止火,
扇之不已,
云何得冷?」
爾時眾人悉皆嗤笑。
A bystander told him:
"If underneath you do not stop the fire
and keep fanning it,
then how are you going to cool this down?"
At that time all the people around laughed at him.
Go to Record in Question  Middle Chinese BAIYU 12.0.0.0.0.3 百喻經·煮黑石蜜漿喻/3 其猶外道不滅煩惱熾然之火,
少作苦行;
臥棘刺上,
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。
These are like the dissenters who fail to extinguish the blazing flames of their worries
but who on a small scale practise asceticism
and who rest on brambles,
but of whom the Five Fires roast the bodies,
but who hope for the Way of pure coolness and of peace.
To the end of their days they achieve none of their ends.
They are only blamed and laughed at by the wise of this world.
Their suffering bitterness is present in the current world
and their misfortunes flow into their future kalpas.
Go to Record in Question  Middle Chinese BAIYU 13.0.0.0.0.1 百喻經·說人喜瞋喻/1 過去有人,
共多人眾坐於屋中,
歎一外人德行極好。
「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,
擒彼道己過惡之人。
以手打撲。
In the past there was a man
who was sitting in his house together with a large group of people.
He waxed enthusiastic about an outsider whose virtuous behaviour was extraordinarily good.
"The outsider has only two faults:
Firstly, the man is given to anger,
and secondly the man is overly rushed in his performance of tasks."
At that moment, this very person walked past the main gate
and heard that someone was making this speech.
He generated anger in himself
and entered into the house
caught hold of the man who had talked of his faults
and knocked him down with his fist.
Go to Record in Question  Middle Chinese BAIYU 13.0.0.0.0.2 百喻經·說人喜瞋喻/2 傍人問言:
「何故打也。」
其人答言:
「我曾何時喜瞋倉卒,
而此人者道我恆喜瞋恚作事倉卒。
是故打之。
A bystander asked him as follows:
"Why are you beating him?"
The man replied as follows:
"When was I ever given to anger and rashness?
But this man claims that I always fly into rages and am rash in action.
That is why I beat him."
Go to Record in Question  Middle Chinese BAIYU 13.0.0.0.0.3 百喻經·說人喜瞋喻/3 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。
The bystander talked to him as follows:
"This very moment the evidence of your taste for anger and your rashness is manifest
why do you make a taboo of it?"
By talking about the faults, the man gave rise to resentment and accusations,
The other people around were profoundly amazed at his stupidity and confusion.
Go to Record in Question  Middle Chinese BAIYU 13.0.0.0.0.4 百喻經·說人喜瞋喻/4 譬如世間飲酒之夫。
耽荒酗酒。
作諸放逸。
見人訶責。
返生尤嫉。
苦引證佐,
用自明白。
若此愚人
諱聞己過。
見他道說,
返欲打撲之。
He is like the winoes of this world
who are steeped in alcohol,
and who commit licentious acts
for which they are criticised by others.
But they generate resentment in their hearts.
As best they can they cite evidence
and using this evidence they explain their own position.
They are like this fool
who cannot stand hearing about his own faults.
When he notices others talking about it
he had a desire to beat up the man who was talking.
Go to Record in Question  Middle Chinese BAIYU 14.0.0.0.0.1 百喻經·殺商主祀天喻/1 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。
Once upon a time there were some merchants
who were about to go to sea.
When it comes to the method of going to sea, one needs a master sailor
before one can leave.
So together they made a search and he got hold of a master sailor.
Go to Record in Question  Middle Chinese BAIYU 14.0.0.0.0.2 百喻經·殺商主祀天喻/2 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:
「我等伴黨盡是親屬。
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。
When they had found a suitable person
leading each other along they set out
and reached an open field.
There was a temple for sacrifices to Heaven there,
and they needed a human sacrifice before they could pass on.
At that point the merchants thought about things together and said:
"We are all relatives in our group!
How can there be anyone to kill in this sacrifice?
There is only this sailing master who is fitting to be used as human sacrifice to Heaven."
And so they went ahead and killing the sailing master
so as to use him in the sacrifice.
When they had finished with their sacrifice,
they lost their way (having no longer their guide).
They did not know where to head for,
and they all died in dire straights.
Go to Record in Question  Middle Chinese BAIYU 14.0.0.0.0.3 百喻經·殺商主祀天喻/3 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。
All people of this world are like this.
They desire to enter the sea of the Buddhist dharma, and to pick up the treasures of Buddhism,
they must cultivate proper conduct of the good Buddhist dharma to make it their master.
But they ruin this good conduct
so that from the broad way of the cycle of life and death they will forever have no time at which they can leave.
They experience the three miserable ways of life(in hell, as beasts, as hungry ghosts),
and their suffering distress lasts forever.
They are like those merchants
who are about to go to sea,
but who kill their guide,
so that they lose their way to the fords (that lead the Buddhist truth).
And in the end they reach the stages of distress and death.
Go to Record in Question  Middle Chinese BAIYU 15.0.0.0.0.1 百喻經·醫與王女藥令卒長大喻/1 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,
方須求索。
比得藥頃,
王要莫看。
待與藥已,
然後示王。」
Once upon a time there was a king
When he had fathered a daughter
he summoned a physician and told him:
"Give her medicine for me, will you,
that will immediately make her grow up."
The doctor answered:
"I shall give her an effective drug that is able to make her grow up immediately.
However, at the present time I don't have it for the moment.
I must go and look for it.
While I am getting the ingredients
I would like the king never to look at her.
You should wait until I have given her the medine,
then I shall show her to Your Majesty."
Go to Record in Question  Middle Chinese BAIYU 15.0.0.0.0.2 百喻經·醫與王女藥令卒長大喻/2 於是即便遠方取藥。
經十二年
得藥來還,
與女令服,
將示於王。
王見歡喜,
即自念言:
「實是良醫!
與我女藥,
能令卒長。」
便勅左右賜以珍寶。
Then, immediately we left for a distant place to obtain the drug.
After twelve years had passed,
he had got hold of the drug and returned with it.
He gave it to the daughter , told her to take the drug,
in order then to show her to the King.
When the King saw her he was delighted
and he then thought to himself:
"He is indeed an excellent physician:
by giving my daughter this medicine
he has been able to make her grow up so suddenly."
Thereupon he ordered his entourage to reward the physician with precious objects.
Go to Record in Question  Middle Chinese BAIYU 15.0.0.0.0.3 百喻經·醫與王女藥令卒長大喻/3 時諸人等笑王無智
不曉籌量生來年月。
見其長大,
謂是藥力。
At this time everybody laughed at the king as being stupid
and for not understanding to calculate the time elapsed since the birth of his daughter,
and for the fact that when he saw that she had grown up
he imagined that this was because of the power of the drug.
Go to Record in Question  Middle Chinese BAIYU 15.0.0.0.0.4 百喻經·醫與王女藥令卒長大喻/4 世人亦爾。
詣善知識
而啟之言。
我欲求道。
願見教授。
使我立得。
善知識師以方便故教令坐禪觀十二緣起。
The ordinary people of this world are also like this.
When they visit a person who is in the know/a Buddhist teacher
they start out by saying to him:
"I would like to seek the Truth,
I hope to be taught this by you
and that you will let me immediately get to the Truth.
Now the teacher who is in the know, because it is convenient will teach them to sit in meditation and to reflect on the conditions for the rise of the Twelve Causes.
Go to Record in Question  Middle Chinese BAIYU 15.0.0.0.0.5 百喻經·醫與王女藥令卒長大喻/5 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!」
They will then gradually accumulate all sorts of virtues
and they will ancieve Arhatship.
They will redouble their jumping about and be delighted
and they will speak thus:
"How terrific he is, our great master!
So quickly he can make me understand the most wonderful Dharma-truths.
Go to Record in Question  Middle Chinese BAIYU 16.0.0.0.0.1 百喻經·灌甘蔗喻/1 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。
得勝於彼。」
Once upon a time there were two people
and as they were planting sugar cane together
they made an oath:
"Those of us who will have planted good cane shall be rewarded,
and those of us who will turn out to havve planted bad cane
one must mete out heavy punishment to.
A the time one of these two thought to himself as follows:
"Sugar cane is very sweet
If one squeezes it to obtain the juice
and then goes on to water the sugar cane plant with it
the sweet tastiness will necessarily be even greater,
and I shall gain my victory over that man."
Go to Record in Question  Middle Chinese BAIYU 16.0.0.0.0.2 百喻經·灌甘蔗喻/2 即壓甘蔗,
取汁用溉;
冀望滋味,
返敗種子;
所有甘蔗一切都失。
Thereupon he squeezed his sugar cane
obtained the juice and used it to water the plant;
he was hoping for an ample sugary flavour,
but, on the contrary, he ruined the seeds;
and all the sugar cane he had was completely lost.
Go to Record in Question  Middle Chinese BAIYU 16.0.0.0.0.3 百喻經·灌甘蔗喻/3 世人亦爾:
欲求善福,
恃己豪貴;
專形挾勢,
迫脅下民;
陵奪財物,
以用作福。
本期善果,
不知將來反獲其殃。
如壓甘蔗,
彼此都失。
The common people of this world are also like this:
they desire to seek good fortune
and they rely on their own distinguished status;
they concentrate on their current situation and avail themselves of their positions of eminence,
they oppress the common people;
they violently aquire goods;
and thus they use these to produce good fortune.
Basically they expect good results (for their meritorious actions),
and they do not understand that in the future they will, on the contrary, reap disaster.
They are like those who squeeze the sugar cane,
and they will lose on all accounts.
Go to Record in Question  Middle Chinese BAIYU 17.0.0.0.0.1 百喻經·債半錢喻/1 往有商人
貸他半錢;
久不得償,
即便往債。
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。
Formerly there was a merchant:
he had lent out to someone else half a tael of cash,
for a long time he had not got his money back,
and so he went out for the debt.
In front of him there was a big river,
and he hired someone else for two taels of cash
and only in this way he got to cross the river.
When he got to the other side he went to demand repayment of the debt,
but in the end he did not get to see the man who owed him the money.
As he returned and crossed that river,
he again hired someone for two taels of cash.
Go to Record in Question  Middle Chinese BAIYU 17.0.0.0.0.2 百喻經·債半錢喻/2 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。
For a debt of half a tael of cash he lost four taels of cash,
and at the same time he suffered exhaustion and the difficulties of travel.
What he was owed was very little,
and what he lost was very much.
In the end he was blamed and laughed by everyone.
Go to Record in Question  Middle Chinese BAIYU 17.0.0.0.0.3 百喻經·債半錢喻/3 世人亦爾:
要少名利,
致毀大行;
苟容己身,
不顧禮義;
現受惡名,
後得苦報。
The people of the world are also like this.
They crave material benefits that are unimportant
and they get to destroy the all-important matter of proper Buddhist conduct.
They give unconstrained liberties to their own persons,
and they take no heed of ritual and rectitude.
In the present visible world they suffer a bad reputation,
and in later existences they will get bitter retribution.
Go to Record in Question  Middle Chinese BAIYU 18.0.0.0.0.1 百喻經·就樓磨刀喻/1 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;
乃於樓上得一磨石。
磨刀令利,
來下而剝。
Once upon a time there was a man
who was poor and in straights,
He was working for a king,
and over a long period of time
his body had become all emaciated.
When the king realised this he took pity on him
and he gave him a dead camel.
When the poor man got the camel
he immediately set about taking off the skin.
But because he felt the knife was dull
he tried to find a stone in order to sharpen it
Then upstairs in his house he found a grindstone.
Grinding the knife he made it sharp,
and he went downstairs to fleece the camel.
Go to Record in Question  Middle Chinese BAIYU 18.0.0.0.0.2 百喻經·就樓磨刀喻/2 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。
In this way, all the time, he went back and forth to sharpen the knife
and in the end he grew very tired.
He was afraid he could not keep going up so often,
and he hung up the camel upstairs
so as to move it to the grindstone and sharpen the knife.
He was profoundly laughed at by everyone.
Go to Record in Question  Middle Chinese BAIYU 18.0.0.0.0.3 百喻經·就樓磨刀喻/3 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。
He is like the fools
who destroy the Buddhist prohibitions
and who acquire lots of money and property
in order to cultivate their merit
in the hope to acquire immortality.
But their conduct is like hanging up the camel on the second floor in order to sharpen the knife.
The effort expended is very large,
the results obtained are very small.
Go to Record in Question  Middle Chinese BAIYU 19.0.0.0.0.1 百喻經·乘船失釪喻/1 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。」
捨之而去;
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。
Once upon a time there was a man who crossed the sea on a ship.
He lost a silver basin
which fell into the water,
and he thought to himself:
"I shall now make a mark in the water to make a record of this."
And he forgot about his basin and went away;
Later, he was going to pick up the basin again.
After a couple of months
he got to the countries of the tigers
where he saw a river.
So he entered into the river,
looking for the silver basin he had lost.
Go to Record in Question  Middle Chinese BAIYU 19.0.0.0.0.2 百喻經·乘船失釪喻/2 諸人問言:
「欲何所作。」
答言:
「我先失釪,
今欲覓取。」
Various people asked him:
"What are you trying to do?"
He replied as follows:
"I lost a water basin some time ago,
and I'm now trying to retrieve it."
Go to Record in Question  Middle Chinese BAIYU 19.0.0.0.0.3 百喻經·乘船失釪喻/3 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。」
They asked him and said:
"Where did you lose it?"
He replied and said:
"In the beginning when I went to sea I lost it.
They went on to ask:
"Since you lost it, how much time has passed?"
He said:
"I lost it a couple of months ago."
Go to Record in Question  Middle Chinese BAIYU 19.0.0.0.0.4 百喻經·乘船失釪喻/4 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。」
They asked him and said:
"If it is two months since you have lost it,
why look for it here?"
He replied and said:
"When I lost the basin
I made a mark in the water to make a record of this.
The water in which I made this mark is no different from the water here.
That is why I am looking for it in this place."
Go to Record in Question  Middle Chinese BAIYU 19.0.0.0.0.5 百喻經·乘船失釪喻/5 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。
They went on to ask him:
"Even if the water is no different,
when some time ago you lost the thing
you were in that place,
and now you go looking in this place.
How would you ever find what you are looking for?"
Thereupon everyone, without exception, laughed out aloud.
Go to Record in Question  Middle Chinese BAIYU 19.0.0.0.0.6 百喻經·乘船失釪喻/6 亦如外道
不修正行
相似善中橫計苦因。
以求解脫。
猶如愚人
失釪於彼
而於此覓。
They are just like the dissenters
who fail to cultivate the proper behaviour,
in the middle of merely apparent goodness they arbitrarily regard it as a cause for bitterness;
and by this means they seek to gain deliverance.
They are like the fool
who having lost his water basin in one place
goes on to look for it in another place.
Go to Record in Question  Middle Chinese BAIYU 20.0.0.0.0.1 百喻經·人說王縱暴喻/1 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。
Once upon a time there was a man
who expounded the crimes of his king,
and he spoke as follows:
"The king is reckless,
and in his conduct of government he is unprincipled."
When the king heard this talk
he flew into a rage.
But to the end he never managed to ascertain who had come up with this talk.
He trusted the glib-tongued flatterers near him
and he arrested a worthy minister for the crime.
He ordered the minister to have his back fleeced
and to have taken out 100 liǎng of flesh from his back.
Go to Record in Question  Middle Chinese BAIYU 20.0.0.0.0.2 百喻經·人說王縱暴喻/2 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?」
Someone bore witness that this person had said nothing of the kind,
and the king, in his heart, then regretted what he had done.
He found a thousand taels of meat
and used it to build up the back.
During the night the victim was shouting (with pain)
and to a very great extent he suffered distress.
When the king heard this sound
he asked:
"Why are you so distressed?
I have taken a hundred taels from you,
and I have returned it to you tenfold.
Do you suppose that was not enough?
Why are you distressed?"
Go to Record in Question  Middle Chinese BAIYU 20.0.0.0.0.3 百喻經·人說王縱暴喻/3 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。」
The bystander replied as follows:
"Your Grand Majesty
if you had had your son beheaded,
then even if you got a thousand heads in return,
it still is a stubborn fact that your son died.
Even if he gets ten times the amount of flesh
the stubborn fact remains that you suffer bitter pain."
Go to Record in Question  Middle Chinese BAIYU 20.0.0.0.0.4 百喻經·人說王縱暴喻/4 愚人亦爾:
不畏後世,
貪得現樂。
苦切眾生,
調發百姓。
多得財物,
望得滅罪
而得福報。
The stupid people are also like this.
they have no fear of future existences,
and they crave present pleasures.
They inflict suffering on the living creatures
and they order about the Hundred Families.
They manage to get hold of much property
in the hope of thus being able to wipe out their crimes
and to obtain retribution in the form of happiness.
Go to Record in Question  Middle Chinese BAIYU 20.0.0.0.0.5 百喻經·人說王縱暴喻/5 譬如彼王
剝人之脊,
取人之肉;
以餘肉補,
望使不痛。
無有是處。
For example, that king
who was fleecing the back of the man
and took someone's flesh;
and then he used another person's flesh to replace that flesh,
hoping thereby to make sure the first man suffers no pain.
there is nothing commendable about this.
Go to Record in Question  Middle Chinese BAIYU 21.0.0.0.0.1 百喻經·婦女欲更求子喻/1 往昔世時有婦女人
始有一子,
更欲求子。
問餘婦女:
「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。」
In former times there was a married woman
who to begin with had one son
and who desired to have another son.
She asked another woman:
"Who is able to make me have another son?"
There was an old lady who told this woman:
"I can bring it about that when you try to get a son, you can succeed.
You must sacrifice to Heaven."
Go to Record in Question  Middle Chinese BAIYU 21.0.0.0.0.2 百喻經·婦女欲更求子喻/2 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。
She asked the old lady:
"Sacrifice we must what?"
The old lady said:
"You must kill your son
take the blood and sacrifice it to Heaven.
Then you are sure to have many children."
Thereupon this woman, following that advice, wanted to kill her son.
Go to Record in Question  Middle Chinese BAIYU 21.0.0.0.0.3 百喻經·婦女欲更求子喻/3 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。」
Standing by was a wise man
who scoffed at her and scolded her to the face:
"You are utterly stupid,
and thus you have got to this point.
A son that has not yet been born, in the end he may be obtained, may he not be obtained?
But you are (already at this stage) killing your actual present son.
Go to Record in Question  Middle Chinese BAIYU 21.0.0.0.0.4 百喻經·婦女欲更求子喻/4 愚人亦爾:
為未生樂自投火坑,
種種害身,
為得生天。
The fool is also like this:
for the sake of a not-yet materialised pleasure he throws himself into a firy pit
and he hurts himself in all sorts of ways,
all this in order to obtain immortality.
Go to Record in Question  Middle Chinese BAIYU 22.0.0.0.0.1 百喻經·入海取沈水喻/1 昔有長者子,
入海取沈水。
積有年載,
方得一車。
持來歸家,
詣市賣之。
以其貴故,
卒無買者。
Once upon a time there was a scion of a distinguished father.
He set out by sea to obtain fragrant alloywood.
After a number of years had passed,
only then did he get one cartload of this timber.
He took this along and returned home.
Then he went to the market to offer it for sale.
But because it was so expensive
as it turned out he found no buyers for it.
Go to Record in Question  Middle Chinese BAIYU 22.0.0.0.0.2 百喻經·入海取沈水喻/2 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。」
For many days he was unable to sell.
So in his mind he generated dissatisfaction
and he considered this troublesome.
He noticed that others, when selling charcoal, were able to sell it quickly
and he generated a thought as follows:
"It will be best to burn it up and make charcoal of it,
then it will be possible to sell it quickly."
Go to Record in Question  Middle Chinese BAIYU 22.0.0.0.0.3 百喻經·入海取沈水喻/3 即燒為炭,
詣市賣之。
不得半車炭之價直。
Then he burnt it to produce charcoal,
went to the market and offered it for sale.
He did not even get the price of half a cartload of charcoal.
Go to Record in Question  Middle Chinese BAIYU 22.0.0.0.0.4 百喻經·入海取沈水喻/4 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。」
The fools of this world are also like this:
With innumerable expedient means they practise their earnest spiritual endevour and spiritual cultivations,
seeking the fruits of Buddhahood.
But because these are so hard to get
they then go on to develop a tendency to withdraw:
"It is best to make a determined decision to seek the rewards of monkhood and to quickly break of the cycle of life and death, and to become an arhat.
 
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