百喻經(jīng)之八: 山羌偷官庫(kù)衣喻
§8 山羌偷官庫(kù)衣喻
(8) 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：
①山羌：居住在山林之中，以獵、牧為生的人。
②推尋捕得：推尋，打探尋找；捕得，追捕到。
③法：佛教的重要理論范疇。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。
④法相：主要有六種含義，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。
⑤次第：等次、位次，本文指使用的方法。
白話：
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。”國(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。
本文地址：http://www.hengchuai.cn/writing/story/1505.html
