【百喻經(jīng)之四婦詐稱(chēng)死喻】
THE WIFE PRETENDS TO BE DEAD
時(shí)有愚人，其婦端正，情甚愛(ài)重。婦無(wú)直信，后于中間共他交往，邪*心盛，欲逐旁夫，舍離己婿。於是密語(yǔ)一老母言：“我去之后，汝可赍一死婦女尸，安著屋中。語(yǔ)我夫言，云我已死�！�
Once upon a time there was a stupid man who loved very much his beautiful wife. However, she had no true love for him. In the meantime, she associated herself surreptitiously with another man. Burning with lecherous passions, she wanted to leave her husband to be with her lover. She secretly told an old woman, "After my departure, I would like you to place a woman's corpse in my house. You then tell my husband that I'm dead."
老母于后伺其夫主不在之時(shí)，以一死尸置其家中。及其夫還，老母語(yǔ)言：“汝婦已死�！� 夫即往視，信是己婦。哀哭懊惱。大積薪油，燒取其骨，以囊盛之，晝夜懷挾。
The old woman did what she was told. She told the husband shortly after his return that his wife passed away. He went to see the corpse and believed it was that of his own wife. He grieved and wept bitterly. He gathered a great deal of wood and oil together for the cremation. Then he put the ashes into a bag and had it with him day and night.
婦于后時(shí)，心厭旁夫，便還婦家，語(yǔ)其夫言：“我是汝妻�！�
Shortly after, the wife got tired of her lover. She came back and told her husband, "I'm your wife."
夫答之言：“我婦已死，汝是阿誰(shuí)？妄言我婦。”乃至二三，猶故不信。
The husband answered, "My wife died a long time ago. Who are you to lie to me that you are my wife?" The husband refused to believe her, in spite of her repeated explanations.
如彼外道，聞他邪說(shuō)，心生惑著，謂為真實(shí)，永不可改。雖聞?wù)�，不信受持�?/p>
So are the heretics who, having learned the heretical doctrine, confusedly stick to it with all their soul and take the doctrine to be the right one without altering their mind forever. Thus they will be unable to believe, accept or keep any other creed even it is an orthodox one.
注釋?zhuān)?/p>
�、僦毙牛禾拱渍\(chéng)實(shí)。
②欲逐傍夫：急欲追隨情夫。
③赍（jī）：送去，本文可當(dāng)找來(lái)講。
�、軕褣叮悍旁趹牙铩�
�、菔艹郑菏埽鸾堂~。指客體對(duì)主體即客觀對(duì)人在生理和心理等各方面的影響。持，把握、控制。
白話(huà)：
從前有一位愚蠢的人，他的妻子長(zhǎng)得端莊大方，他很喜愛(ài)和敬重她。但妻子不坦白誠(chéng)實(shí)，在以后和別的男子有來(lái)往，欲火中燒，急欲追隨情夫，拋棄自己的丈夫。在離家前，她偷偷地托付一位老太婆說(shuō)：“我走后，你送去一具婦女的尸體放在我屋里，告訴我丈夫，說(shuō)我已經(jīng)死了�！崩咸藕髞�(lái)趁她丈夫不在時(shí)，把一具女尸放在屋里。那丈夫回來(lái)后，老太婆就對(duì)他說(shuō)：“你妻子已經(jīng)死了。”他過(guò)去看了后，認(rèn)為是自己的妻子，哀傷哭泣，十分痛苦。他堆起木材，澆上油，將尸體燒成骨灰，用袋子盛起來(lái)，日夜都揣在懷里。后來(lái)這個(gè)妻子厭倦了她的情夫，便回家對(duì)丈夫說(shuō)：“我是你的妻子��！”丈夫回答說(shuō)：“我妻子已死去很久了，你是什么人，竟胡說(shuō)是我妻子�！北M管她再三說(shuō)明，她丈夫都不信。
這就像接受了其他教派一樣，聽(tīng)到了異端邪說(shuō)，心中產(chǎn)生了疑惑，并認(rèn)為是真理，永遠(yuǎn)也不改變。雖然以后聽(tīng)到正確的東西，也不能相信并從內(nèi)心把握和接受它。
源流：
《鴦崛摩羅經(jīng)》卷二：譬如有愚夫，見(jiàn)雹生妄想，謂是琉璃珠，取已執(zhí)持歸，置之瓶器中，守護(hù)如真寶。不久悉融消，空想默然住，于余真琉璃，亦復(fù)作空想。
解說(shuō)：
假作真時(shí)真亦假。
辨析：
本文有深刻的社會(huì)生活內(nèi)容，涉及到家庭、感情、人際關(guān)系，這三條線(xiàn)索貫穿始終，而且每一個(gè)線(xiàn)索都展現(xiàn)了一幅生活畫(huà)面。這些內(nèi)容體現(xiàn)了佛教高僧潛移默化的教化方式和對(duì)社會(huì)生活的深刻認(rèn)識(shí)。在這三條線(xiàn)索之后推出了一個(gè)用明喻修辭方法表現(xiàn)的寓意，寓意中又含有一層曲喻，使人讀來(lái)如海上行一小船，雖碧海藍(lán)天 風(fēng)平浪靜，卻有水深莫測(cè) 險(xiǎn)象潛行之感。
丈夫因妻子的“死”而情癡，情夫最終被拋棄，而妻子悔悟后回家被丈夫拒絕。由此用已經(jīng)不辨真假的愚人比喻在思想上已經(jīng)誤入歧途的人是很難判斷正確與錯(cuò)誤的，從而又曲折地喻示出“外道”的力量是不容忽視的。
外道的內(nèi)涵包括兩方面，在印度，指除佛教外的其他學(xué)派，包括彌曼差派哲學(xué)、順世派、六師外道、數(shù)論派、瑜伽派、耆那教、吠檀多派等哲學(xué)派別。在中國(guó)，主要指當(dāng)時(shí)諸子百家中影響的儒道兩家思想。佛教傳入中國(guó)后，在與儒道兩家長(zhǎng)期的交鋒中相互融合、相互吸收，在唐代形成了三家合流的局面。
【百喻經(jīng)之十二煮黑石蜜漿喻】
THE BOILED BLACK ROCK - HONEY SYRUP
昔有愚人煮黑石蜜，有一富人來(lái)至其家。時(shí)此愚人便作是念：“我今當(dāng)取黑石蜜漿，與此富人�！奔粗偎�，用置火中，即于火上，以扇扇之，望得使冷。
Once upon a time, a man was boiling black rock-honey syrup, when a rich man came to his house. He thought he would give the syrup to the rich man. He poured a little water into it and put it on a slow fire. He then fanned it with a fan in the hope of cooling it.
傍人語(yǔ)言：“下不止火，扇之不已，云何得冷？”
A bystander addressed to him, "If you don't put out the fire below, how can you cool it even though you keep on fanning?"
爾時(shí)人眾，悉皆嗤笑。
People began to laugh at him.
其猶外道，不滅煩惱熾燃之火，少作苦行，臥棘刺上，五熱炙身，而望清涼寂靜之道，終無(wú)是處。徒為智者之所怪笑。受苦現(xiàn)在，殃流來(lái)劫。
This is like the heretics who will practice a little mortification by sleeping on thorny brambles without putting out the flames of annoyance. As the five passions are still blazing within them, there is no way for such people to become cool and quiet. As a result, they sardonically laughed at by the wise. Moreover, they will suffer affliction in their present lives and transmigration in the future.
注釋?zhuān)?/p>
①黑石蜜：梵文是pataiasarkara，作黑石蜜時(shí)，要加入乳、油、面粉、焦土、炱煤之類(lèi)，和合了，放在鐺中煎煮，于竹甑（zèng）內(nèi)盛了，投入水中，水即刻冒出煙來(lái)，嗞嗞作響，猶若將熱鐵放入了水中。冷卻凝固后，呈褐色，且堅(jiān)硬如石，故名黑石蜜。
�、跓⿶溃悍鸾堂~，是人生欲望所帶來(lái)的苦難的根源，如貪瞋癡等。
�、畚鍩幔悍鸾讨獾囊环N苦行方法，在修煉者四周燃燒烈火的修行方法。
④殃流來(lái)劫：殃流，災(zāi)難的歲月；來(lái)劫，以后久遠(yuǎn)的時(shí)光。佛教認(rèn)為“劫”通常指人壽命的增減。
白話(huà)：
從前有一個(gè)愚蠢的人正在家里燒制黑石蜜的蜂糖。這時(shí)有一個(gè)富人來(lái)到他家中。愚人心里便想：“我應(yīng)當(dāng)取蜂糖來(lái)招待富人�！庇谑窃诎镜姆涮抢锛由弦恍┧诺交鹕�，用扇子去扇蜜糖，希望使糖很快冷卻。旁邊的人說(shuō)：“蜜糖下面不把火熄滅，再扇又怎能使糖冷卻呢？”人們聽(tīng)到這件事后，都覺(jué)得十分可笑。
這就好比不信佛教的其他教派，不能夠消除人生欲望的火焰，只是通過(guò)修苦行，躺在荊棘叢中。還有的在烈焰中熬煎苦煉而希望得到清靜涼爽的超凡脫俗境界，這是絕對(duì)做不到的，只能讓得到人生真諦的人們恥笑。不僅在現(xiàn)在的生活中承受苦難，還會(huì)使災(zāi)難延續(xù)到未來(lái)的歲月中。
【百喻經(jīng)之八山羌偷官庫(kù)衣喻】
A RUSTIC STEALS CLOTHES FROM THE PALACE TREASURY
過(guò)去之世，有一山羌，偷王庫(kù)物而遠(yuǎn)逃走。爾時(shí)國(guó)王遣人四出推尋，捕得將至王邊，王即責(zé)其所得衣處。山羌答言：“我衣乃是祖父之物�！� 王遣著衣，實(shí)非山羌本所有故，不知著之，應(yīng)在手者，著於腳上，應(yīng)在腰者，返著頭上。
Once upon a time there was a rustic who stole garments from the palace and then escaped to a remote place. The king sent men to search for him in all directions. Finally, he was arrested and taken to the king who accused him of theft and asked him where he had got the clothes. The rustic answered that they belonged to his grandfather. The king then ordered him to put them on. He did not know how to wear them. He put on his arms what should be worn on his legs. What he ought to have on his waist, he put on his head.
王見(jiàn)賊已，集諸臣等，共詳此事，而語(yǔ)之言：“若是汝之祖父已來(lái)所有衣者，應(yīng)當(dāng)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�！�
Seeing this, the king summoned his ministers for consultation on the matter. "If the clothes belonged to your grandfather, you should know how to wear them. How can you wear them in all wrong ways? It's certain that they are not your old clothes. You have stolen them," said the king.
借以為譬：王者如佛，寶藏如法，愚癡羌者，猶如外道。
Figuratively speaking, here the king is like Buddha; the valuable clothes, the Buddhist teachings; the stupid rustic, the heretic.
竊聽(tīng)佛法，著己法中，以為自有。然不解故，布置佛法，迷亂上下，不知法相。
A heretic, who has eavesdropped on Buddhism, makes it for his own. He then misinterprets it, because he does not know the real meaning of its teachings.
如彼山羌，得王寶衣，不識(shí)次第，顛倒而著，亦復(fù)如是。
This heretic is like the rustic who stole the king's valuable clothes without knowing how to wear them properly and put them on in all the wrong ways.
注釋?zhuān)?/p>
�、偕角迹壕幼≡谏搅种校垣C、牧為生的人。
�、谕茖げ兜茫和茖�，打探尋找；捕得，追捕到。
�、鄯ǎ悍鸾痰闹匾碚摲懂�。原始佛教認(rèn)為：法是貫穿于物質(zhì)世界和精神世界的規(guī)律，一切物質(zhì)世界的現(xiàn)象和人的精神、意識(shí)都是法的表現(xiàn)。宇宙間的一切現(xiàn)象既是瞬息萬(wàn)變的，又是統(tǒng)一的、互相聯(lián)系的。人的認(rèn)識(shí)的根本目的就在于通過(guò)自己精神的“反觀內(nèi)照”來(lái)認(rèn)識(shí)法，從而得到真正的精神解脫。傳說(shuō)中佛陀在菩提樹(shù)下的成正覺(jué)，即大徹大悟的智慧，就是認(rèn)識(shí)了法，從而獲得了徹底解脫的認(rèn)識(shí)。但“法”這一理論范疇并非創(chuàng)自佛教，佛教借用了“法”這個(gè)范疇，并賦予了新的含義，使之成為支配自然現(xiàn)象以及人類(lèi)精神活動(dòng)的普遍規(guī)律。佛典中所謂“法建世間”的含義充分表現(xiàn)了“法”的重要意義。
�、芊ㄏ啵褐饕辛N含義，分別是指：各種法的特質(zhì)；對(duì)事物的觀念；諸法的差別與形態(tài)；現(xiàn)象存在的形態(tài)；事物存在的形態(tài)；現(xiàn)象界的事物。本文指一切事物的真實(shí)形態(tài)，諸法的本性，即真理的特質(zhì)。參見(jiàn)《維摩經(jīng)》、《法華玄義》，羅什譯《小品般若》等。
�、荽蔚冢旱却�、位次，本文指使用的方法。
白話(huà)：
很久以前，有一位居住在山林的人，偷了國(guó)王倉(cāng)庫(kù)的東西后逃到了遠(yuǎn)方。國(guó)王知道后，立即派人四處打探尋找，捕獲了山民，把他帶到國(guó)王面前。國(guó)王馬上追問(wèn)山民衣物的來(lái)源。山民回答：“這衣服是我祖父留給我的�！眹�(guó)王讓他把衣服穿好。由于衣服確實(shí)不是他的，所以不知道怎樣穿。應(yīng)該穿戴在手上的，卻套在了腳上，應(yīng)當(dāng)扎在腰上的，卻圍在了頭上。國(guó)王見(jiàn)了，確定是賊無(wú)疑，召集大臣討論這件事，并說(shuō)：“如果是你祖父留給你的衣物，你應(yīng)熟悉這些衣物的穿法，為什么上下顛倒，戴在手上的卻穿在腳下？所以不會(huì)穿，在于你的衣服肯定是偷來(lái)的，而不是你原有的衣物。”
借這個(gè)故事作比喻：國(guó)王好比佛陀，國(guó)庫(kù)的財(cái)產(chǎn)好比自然與認(rèn)識(shí)的規(guī)律。愚蠢無(wú)知的山民，像其他各種思想派別，聽(tīng)到一些佛教的教義，就認(rèn)為已經(jīng)掌握了認(rèn)識(shí)自然與現(xiàn)象的規(guī)律，自以為是，但并不能理解它的實(shí)質(zhì)，就妄加斷言，思維邏輯顛倒，不認(rèn)識(shí)一切事物的真實(shí)形態(tài)、本性，以及真理的本質(zhì)意義。這好像山民，得到國(guó)王的衣物，不懂怎么使用，上下顛倒地穿戴的道理一樣。
