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。
In the past, in Gandhāra kingdom, there were many singing and dancing performers. Due to then having famine, seeking food in other lands, they passed by Bhala New Mountain, and this mountain within was usually abundant with evil ghosts and man-eating rākṣasas.
时诸伎儿会宿山中，山中风寒然火而卧，伎儿之中有患寒者，着彼戏本罗刹之服向火而坐。
Then, all the singing and dancing performers assembled to stay overnight within the mountain. As the mountain within had cold winds, they burnt a fire and laid down to sleep. Within those singing and dancing performers was one of those suffering from the cold. Wearing their play’s script’s costume of a rākṣasa, he faced the fire and sat.
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。
Then, within his travelling companions, was a person from sleep waking up, suddenly seeing the fireside has a rākṣasa. Entirely without looking carefully, he abandoned it and ran, thereupon startling one another, with all his companions all running away.
时彼伴中着罗刹衣者，亦复寻逐奔驰绝走，诸同行者见其在后，谓欲加害，倍增惶怖，越渡山河投赴沟壑，身体伤破疲极委顿，乃至天明方知非鬼。
Then, that companion within wearing the rākṣasa costume, likewise followed and chased, running away quickly. All those with the same profession, seeing him behind, thinking he desires to harm them, became many times more fearful. Crossing over mountains and rivers, seeking shelter in ditches and gullies, with their bodies injured and broken, with weariness extreme exhausted. Thus until daybreak, then knowing there is no ghost.
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。
All ordinary beings are likewise thus, dwelling in afflictions, famished for the good Dharma, then desiring to far away seek permanence, bliss, self and purity, the unsurpassable Dharma food, then in the five aggregates within, without restraint haggle over self.
[Note 1: Permanence (常), bliss (乐), (true) self ([真]我) and purity (净) are Nirvāṇa’s Four Virtues (涅槃四德).]
[Note 2: The five aggregates (五阴/蕴) are (i) form (色), (ii) feeling (受), (iii) perception (想), (iv) mental formation (行) and (v) consciousness (识). ]
[Note 3: It is with the gathering of the five aggregates (五蕴) and the three poisons (三毒) that the illusion of ‘self’ (我) arises.]
[Note 4: The three poisons (三毒) are greed (贪), anger (嗔) and delusion (痴).]
以我见故流驰生死，烦恼所逐不得自在，坠堕三涂恶趣沟壑，至天明者喻生死夜尽智慧明晓，方知五阴无有真我。
With self’s view thus, flowing quickly in the cycle of birth and death, by afflictions those chased, not attaining ease, falling into the three realms’ evil realms’ ditches and gullies. That of until daybreak is an analogy for the cycle of birth and death’s night exhausting, with wisdom’s brightness known, then knowing the five aggregates do not have true self.
[Note 5: The three realms (三涂/途) and evil paths (恶趣) are those of hell-beings (地狱众生), hungry ghosts (饿鬼) and animals (畜生).]
[Note 6: What all truly need and thus should seek is the restful ease of Nirvāṇa (涅槃), even if many do not know this. This is while most have pointless attachment (贪) and aversion (嗔) to the delusional (痴) illusion of self (我), that distracts them from realising true self (真我).]
全百喻
All Hundred Parables:
https://purelanders.com/baiyu
