百喻經(jīng)之八六: 父取兒耳珰喻

　　(86) THE FATHER AND HIS SON'S EARRINGS

　　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，其父見賊卒發(fā)，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，還以兒頭著於身上，不可平復(fù)。

　　Once upon a time, there were a man and his son taking a business trip together. On their way, they came across robbers trying to rob the valuable things off them. The son had a pair of pure gold earrings on. When the father saw the robbers approaching, he tried to pull the rings off to hide them. As he did not succeed in doing that in a hurry, he cut his son's head off. When the robbers went away, he tried to put the son's head back on where it had been. No success came out of it.

　　如是愚人，為世所笑。

　　Such a stupid was laughed at by the people at large.

　　凡夫之人，亦復(fù)如是。為名利故，造作戲論，言無二世，有二世;無中陰，有中陰;無心數(shù)法，有心數(shù)法;無種種妄想，不得法寶。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。如彼愚人為小利故，斬其兒頭。

　　For fame and gain, people argue with a joking expression on the following subjects:

　　(1) There is the present life and the hereafter and there is not.

　　(2) There is the intermediate existence between death and reincarnation and there is not.

　　(3) There are several qualities of the mind and there are not.

　　Such foolish arguments are not real Buddhist teachings. According to the Law of Buddhism, there are no such sayings in the Buddhist doctrine, others refute.

　　Stupid men who tell stories in order to win a little fame and gain, lose the profit resulted from the practices of monks. Furthermore, they will fall into the Three Evil Paths of Transmigration after the decay of their bodies or at their death's door. This is just like that stupid man who cut his son's head off for a pair of gold earrings.

　　注釋：

　?、僦嘘帲鸿笳Zantara-bhava，又譯作中有、中蘊、中陰有。指人自死亡至再次受生期間之識身。據(jù)《俱舍論》卷十載，「中有」，即前世死之瞬間(死有)至次世受生之剎那(生有)的中間時期。此「中有身」即「識身」之存在，乃由意所生之化生身，非由精血等外緣所成，故又稱為意生身;且專食香以資養(yǎng)其身，故稱健達(dá)縛;又常希求、尋察次世當(dāng)生之處，故稱為求生;又因其為本有壞后，于次生之間暫時而起，故又稱為起。中有之身，唯于欲、色二界受生者有之，于無色界受生者則無此身。

　　又據(jù)《俱舍論》卷九載，中有身由極微細(xì)之物質(zhì)所構(gòu)成，其當(dāng)生之趣由業(yè)所引，故其形量與所趣之本有的形狀相似。此中，欲界中有之形量，如五、六歲之小兒，然諸根明利;菩薩之中有如盛年時，其形量周圓具諸相好，若入胎時，照百俱胝之四大洲等，色界中有之形量，則圓滿如本有，且由慚愧心之故，與衣俱生。菩薩之中有亦與衣俱生。又此中有身因極細(xì)微，故僅同類可相見，然若修得極凈天眼者，亦能得見。

　　源流：

　　《三慧經(jīng)》：山中揭鳥，尾有長毛，毛有所著，便不敢復(fù)去，愛之恐拔，覆為獵者所得，身為分散，而為一毛故。(《大正藏》第十七冊第七O三頁)

　　白話：

　　從前有父子二人因事同行，攔路搶劫的強盜突然出現(xiàn)了，想來奪取他們的財物。兒子耳中戴著真金耳環(huán)，父親見強盜飆忽而來，怕失了耳環(huán)，就用手去牽拉它，耳朵一時拉斷不了。為了耳環(huán)的緣故，就斬下了兒子的頭。須臾之間，強盜離棄而去了?；厝グ褍鹤拥念^重新安到肩上去，但已無法接平復(fù)原了。這樣的愚人，被世人嗤笑。

　　凡夫之人也是這樣，為了名利的緣故，寫出一些不能增進善法而無意義的論來，肆口說現(xiàn)世、后世這二世有或二世無;前世死的剎那至再次受生的剎那，這中間時期的有或無;受想思等法有或無，種種妄想的論調(diào)，無法探得佛法的真實。別人以按照佛陀所說的教法來破斥他的戲論，便說我論中都沒有這等觀念。這樣的愚人，為了小名利，就特意說妄語，喪失沙門應(yīng)修證的道果，身壞命終之后，墮于三惡道中。就像那個愚人，為了一點點利，就斬去了兒子的頭。