伎儿著戏罗刹服共相惊怖喻

§63 伎儿著戏罗刹服共相惊怖喻
(63) an actor wearing a demon's garment
昔乾陀卫国有诸伎儿，因时饥俭，逐食他土。经婆罗新山，而此山中，素饶恶鬼、食人罗刹。时诸伎儿会宿山中，山中风寒，然火而卧。伎人之中有患寒者，著彼戏衣罗刹之服，向火而座。时行伴中从睡寤者，卒见火边有一罗刹，竟不谛观，舍之而走。遂相惊动，一切伴侣悉皆逃奔。时彼伴中著罗刹衣者，亦复寻逐，奔驰绝走。
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.

诸同行者见其在後，谓欲加害，倍增惶怖，越度山河，投赴沟壑，身体伤破，疲极委顿，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，亦复如是。处于烦恼饥俭善法，而欲远求常乐我净无上法食，便于五阴之中横计于我，以我见故，流驰生死，烦恼所逐，不得自在，坠堕三途恶趣沟壑，至天明者，喻生死夜尽，智慧明晓，方知五阴无有真我。
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.

注释：
　　①乾陀卫国：梵文gandhavat的音译，意为香遍国，因为处处有香气馥郁的花。在中国文献中，尚称小月氏、乾陀（《魏书·西域传》）、月氏国（《高僧传·昙无竭传》）、犍陀罗、建陀罗（慧超《往五天竺国传》）、健陀罗（《吴船录》）、犍陀卫（《法显传》）、犍陀越（《水经注》引释氏《西域志》），位于斯瓦脱河最下游的东岸、喀布尔河的北岸，即现今的白沙瓦（peshawar）和拉瓦尔品第（rawalpindi）地区。乾陀卫国是亚洲古代史上著名大国。公元前四世纪末，马其顿亚历山大入侵南亚，乾陀卫文化艺术曾受希腊影响。公元前三世纪时，摩竭国（孔雀王朝）阿育王遣佛教徒来此传教，遂形成举世闻名的乾陀卫式佛教艺术。
　　②罗刹：梵文raksasa，意为恶鬼，食人血肉，或飞空，或地行，很是捷疾可畏。
　　③三涂：又作三途。即火涂、刀涂、血涂，义同三恶道之地狱、饿鬼、畜生，乃因身口意诸恶业所引生之处。㈠火涂：即地狱道，以于彼处受镬汤炉炭之热所苦。㈡刀涂：即饿鬼道，以于彼处常受刀杖驱逼等之苦。㈢血涂：即畜生道，以于彼处众生，强者凌弱，互相吞噉，饮血食肉，故称血涂。

白话：
从前乾陀卫国有一班艺人，因为岁时饥馑就到别处去觅求生计。途经婆罗新山，而这山中素来多恶鬼，如吃人的罗刹鬼之类。当时这帮艺人一起在山中过夜，山中风寒，就燃火而卧。有一位艺人觉得冷，就起来披上演罗刹用的戏衣，向火而坐。伙伴中有人一觉醒来，猝然看见火边有一个罗刹鬼，竟不细察一下，爬起来就逃。于是惊动了其他伴侣，全都逃奔而去。这时，那个穿罗刹衣的人不明就里也立即跟了上去，奔驰绝走。众人见他在后面，以为要加害于他们，倍增惶怖，就越山渡河，投沟赴壑，身体都伤破了，委顿跌踬，疲惫不堪。直至天明，方才知道不是鬼。
世上的人也都是这样，处于烦恼饥馑这样的不可避免然而却能使人悟解真理的善法之中，转而想远求涅盘的四种功德常、乐、我、净这样的无上法食，就在色、受、想、行、识五阴之身中硬是执着为有我，因为这种有我的看法的缘故，便流驰于生死之途，受着烦恼的追逐，无法自在，坠堕在火、血、刀这三涂恶趣的沟壑中。至天明，譬喻生死夜尽，智慧明晓，方才知道五阴之身只是四大和合而已，没有什么真正的我。
解说：
　　可与第三十五则<宝箧镜喻>并读。

§63 伎儿著戏罗刹服共相惊怖喻
昔乾陀卫国有诸伎儿，因时饥俭，逐食他土。经婆罗新山，而此山中，素饶恶鬼、食人罗刹。时诸伎儿会宿山中，山中风寒，然火而卧。伎人之中有患寒者，著彼戏衣罗刹之服，向火而座。时行伴中从睡寤者，卒见火边有一罗刹，竟不谛观，舍之而走。遂相惊动，一切伴侣悉皆逃奔。时彼伴中著罗刹衣者，亦复寻逐，奔驰绝走。

诸同行者见其在後，谓欲加害，倍增惶怖，越度山河，投赴沟壑，身体伤破，疲极委顿，乃至天明，方知非鬼。
一切凡夫，亦复如是。处于烦恼饥俭善法，而欲远求常乐我净无上法食，便于五阴之中横计于我，以我见故，流驰生死，烦恼所逐，不得自在，坠堕三途恶趣沟壑，至天明者，喻生死夜尽，智慧明晓，方知五阴无有真我。

注释：
　　①乾陀卫国：梵文gandhavat的音译，意为香遍国，因为处处有香气馥郁的花。在中国文献中，尚称小月氏、乾陀（《魏书·西域传》）、月氏国（《高僧传·昙无竭传》）、犍陀罗、建陀罗（慧超《往五天竺国传》）、健陀罗（《吴船录》）、犍陀卫（《法显传》）、犍陀越（《水经注》引释氏《西域志》），位于斯瓦脱河最下游的东岸、喀布尔河的北岸，即现今的白沙瓦（peshawar）和拉瓦尔品第（rawalpindi）地区。乾陀卫国是亚洲古代史上著名大国。公元前四世纪末，马其顿亚历山大入侵南亚，乾陀卫文化艺术曾受希腊影响。公元前三世纪时，摩竭国（孔雀王朝）阿育王遣佛教徒来此传教，遂形成举世闻名的乾陀卫式佛教艺术。
　　②罗刹：梵文raksasa，意为恶鬼，食人血肉，或飞空，或地行，很是捷疾可畏。
　　③三涂：又作三途。即火涂、刀涂、血涂，义同三恶道之地狱、饿鬼、畜生，乃因身口意诸恶业所引生之处。㈠火涂：即地狱道，以于彼处受镬汤炉炭之热所苦。㈡刀涂：即饿鬼道，以于彼处常受刀杖驱逼等之苦。㈢血涂：即畜生道，以于彼处众生，强者凌弱，互相吞噉，饮血食肉，故称血涂。

白话：
从前乾陀卫国有一班艺人，因为岁时饥馑就到别处去觅求生计。途经婆罗新山，而这山中素来多恶鬼，如吃人的罗刹鬼之类。当时这帮艺人一起在山中过夜，山中风寒，就燃火而卧。有一位艺人觉得冷，就起来披上演罗刹用的戏衣，向火而坐。伙伴中有人一觉醒来，猝然看见火边有一个罗刹鬼，竟不细察一下，爬起来就逃。于是惊动了其他伴侣，全都逃奔而去。这时，那个穿罗刹衣的人不明就里也立即跟了上去，奔驰绝走。众人见他在后面，以为要加害于他们，倍增惶怖，就越山渡河，投沟赴壑，身体都伤破了，委顿跌踬，疲惫不堪。直至天明，方才知道不是鬼。
世上的人也都是这样，处于烦恼饥馑这样的不可避免然而却能使人悟解真理的善法之中，转而想远求涅盘的四种功德常、乐、我、净这样的无上法食，就在色、受、想、行、识五阴之身中硬是执着为有我，因为这种有我的看法的缘故，便流驰于生死之途，受着烦恼的追逐，无法自在，坠堕在火、血、刀这三涂恶趣的沟壑中。至天明，譬喻生死夜尽，智慧明晓，方才知道五阴之身只是四大和合而已，没有什么真正的我。
解说：
　　可与第三十五则<宝箧镜喻>并读。

(63) an actor wearing a demon's garment
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.
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.
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.