昔有夫妇有三番饼，夫妇共分各食一饼，余一番在，共作要言：「若有语者要不与饼。」
In the past, there was a husband and wife with three pieces of cake, with the husband and wife together dividing them, together each eating one cake. With the remaining one piece there, together making an agreement, saying, ‘If there is one speaking, with this agreement, that person will not be given the cake.’
既作要已，为一饼故各不敢语。
Thereupon, having made this agreement already, for the one cake thus, each did not dare to speak.
须臾有贼入家偷盗取其财物，一切所有尽毕贼手；夫妇二人以先要故，眼看不语。
In a moment, there was a thief entering their house, stealing and taking their wealth and property, with all that they had completely in the thief’s hands. The husband and wife, these two persons, with their earlier agreement thus, with their eyes seeing this, did not speak.
贼见不语，即其夫前侵略其妇，其夫眼见亦复不语。
The thief, seeing that they did not speak, then before that husband encroaching upon his wife, with her husband’s eyes seeing this, he also did not speak.
妇便唤贼，语其夫言：「云何痴人为一饼故见贼不唤？」
The wife then yelled at the thief, speaking to her husband, saying, ‘Why is this ignorant person, for one cake, thus seeing this thief, yet not yelling?’
其夫拍手笑言：「咄婢我定得饼，不复与尔。」
Her husband clapped his hands, laughed and said, ‘Oh servant! I am certainly getting the cake, not again giving it to you.’
世人闻之无不嗤笑。
The world’s people, hearing this, are without those not sneering.
凡夫之人亦复如是，为小名利故诈现静默，为虚假烦恼种种恶贼之所侵略，丧其善法坠堕三涂，都不怖畏求出世道，方于五欲躭着嬉戏，虽遭大苦不以为患，如彼愚人等无有异。
Of ordinary beings’ people, they are likewise thus, for little fame and profit thus, pretending to appear silent, but by false afflictions’ all kinds of evil thieves as those encroached. Losing their good dharmas and falling into the three realms, with all not terrified, to seek the world-transcending path, then with the five desires, indulging and attached to pleasures and frolicking, although encountering great suffering, not with these as disasters, they are like those foolish persons, equal without having differences.
[Note 1: Those ‘cheating by appearing to be silent’ are those pretending to look calm and well-practised spiritually.]
[Note 2: 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 3: The five desires (五欲) are for (i) wealth (财), (ii) sex (色) (and other sensual pleasures), (iii) fame (名), (iv) food (食) and (v) sleep (睡).]
[Note 4: There should not be spiritual deception of oneself and others just for some transient worldly benefits. To be truly well-practised spiritually, and to progress on the path to liberation (解脱) is more fruitful as the Dharma joy (法喜) attained is much more blissful and lasting.]
全百喻
All Hundred Parables:
https://purelanders.com/baiyu
