百喻經之六三: 伎兒著戲羅剎服共相驚怖喻
§63 伎兒著戲羅剎服共相驚怖喻
(63) an actor wearing a demon's garment
昔乾陀衛國有諸伎兒，因時饑儉，逐食他土。經婆羅新山，而此山中，素饒惡鬼、食人羅剎。時諸伎兒會宿山中，山中風寒，然火而臥。伎人之中有患寒者，著彼戲衣羅剎之服，向火而座。時行伴中從睡寤者，卒見火邊有一羅剎，竟不諦觀，舍之而走。遂相驚動，一切伴侶悉皆逃奔。時彼伴中著羅剎衣者，亦復尋逐，奔馳絕走。
once upon a time, there was a troupe of actors from cadhara kingdom, rambling in different parts of the country giving performances due to a famine. they passed the pala new mountain where evil demons and men-eater raksas had been found. the troupe had to lodge in the mountain where it was windy and cold. they slept with the fire on. one of them who were chilly wore raksa demon's costume and sat near the fire when another actor awoke and saw him. he ran away without looking closely at him. in general panic, the whole troupe got up and ran away. the one who wore the raksa garment, not realizing what was happening, followed them.
諸同行者見其在後，謂欲加害，倍增惶怖，越度山河，投赴溝壑，身體傷破，疲極委頓，乃至天明，方知非鬼。
seeing he was behind them, all the actors got more frightened to do them harm. they crossed rivers and mountains, and jumped into ditches and gullies. all got wounded in addition to the great fear they suffered. they did not realize that he was not a demon until daybreak.
一切凡夫，亦復如是。處于煩惱饑儉善法，而欲遠求常樂我凈無上法食，便于五陰之中橫計于我，以我見故，流馳生死，煩惱所逐，不得自在，墜墮三途惡趣溝壑，至天明者，喻生死夜盡，智慧明曉，方知五陰無有真我。
so are all the common people. those who happen to be in the midst of the misfortune of famine, do not spare themselves trouble to go far away to seek for the sublime teaching of the four transcendental realities of nirvana, namely eternity, bliss, personality and purity. however, they cling to their egos which are nothing more than five components of a human being. because of this, they are flowing back again and again through transmigration. pursued by temptation, they are out of sorts in falling into the ditch of the three evil paths. only when the night of transmigration is ended, does the wisdom appear once again. also only at this moment can one perceive the five components of a human being have no real ego.
注釋：
①乾陀衛國：梵文gandhavat的音譯，意為香遍國，因為處處有香氣馥郁的花。在中國文獻中，尚稱小月氏、乾陀（《魏書·西域傳》）、月氏國（《高僧傳·曇無竭傳》）、犍陀羅、建陀羅（慧超《往五天竺國傳》）、健陀羅（《吳船錄》）、犍陀衛（《法顯傳》）、犍陀越（《水經注》引釋氏《西域志》），位于斯瓦脫河最下游的東岸、喀布爾河的北岸，即現今的白沙瓦（peshawar）和拉瓦爾品第（rawalpindi）地區。乾陀衛國是亞洲古代史上著名大國。公元前四世紀末，馬其頓亞歷山大入侵南亞，乾陀衛文化藝術曾受希臘影響。公元前三世紀時，摩竭國（孔雀王朝）阿育王遣佛教徒來此傳教，遂形成舉世聞名的乾陀衛式佛教藝術。
②羅剎：梵文raksasa，意為惡鬼，食人血肉，或飛空，或地行，很是捷疾可畏。
③三涂：又作三途。即火涂、刀涂、血涂，義同三惡道之地獄、餓鬼、畜生，乃因身口意諸惡業所引生之處。㈠火涂：即地獄道，以于彼處受鑊湯爐炭之熱所苦。㈡刀涂：即餓鬼道，以于彼處常受刀杖驅逼等之苦。㈢血涂：即畜生道，以于彼處眾生，強者凌弱，互相吞噉，飲血食肉，故稱血涂。
白話：
從前乾陀衛國有一班藝人，因為歲時饑饉就到別處去覓求生計。途經婆羅新山，而這山中素來多惡鬼，如吃人的羅剎鬼之類。當時這幫藝人一起在山中過夜，山中風寒，就燃火而臥。有一位藝人覺得冷，就起來披上演羅剎用的戲衣，向火而坐。伙伴中有人一覺醒來，猝然看見火邊有一個羅剎鬼，竟不細察一下，爬起來就逃。于是驚動了其他伴侶，全都逃奔而去。這時，那個穿羅剎衣的人不明就里也立即跟了上去，奔馳絕走。眾人見他在后面，以為要加害于他們，倍增惶怖，就越山渡河，投溝赴壑，身體都傷破了，委頓跌躓，疲憊不堪。直至天明，方才知道不是鬼。
世上的人也都是這樣，處于煩惱饑饉這樣的不可避免然而卻能使人悟解真理的善法之中，轉而想遠求涅盤的四種功德常、樂、我、凈這樣的無上法食，就在色、受、想、行、識五陰之身中硬是執著為有我，因為這種有我的看法的緣故，便流馳于生死之途，受著煩惱的追逐，無法自在，墜墮在火、血、刀這三涂惡趣的溝壑中。至天明，譬喻生死夜盡，智慧明曉，方才知道五陰之身只是四大和合而已，沒有什么真正的我。
解說：
可與第三十五則<寶篋鏡喻>并讀。
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