《百喻经》
[The] Sūtra [Of A] Hundred Parables
（四一）毗舍闍鬼喻
(41) Parable [Of] Piśāca Ghosts
昔有二毗舍闍鬼，共有一箧一杖一屐，二鬼共诤各各欲得，二鬼纷纭竟日不能使平。
[In the] past, [there] were two piśāca ghosts, together having one trunk, one cane [and] one [pair of] clogs. [With the] two ghosts together disputing, [with] each one desiring [to] get [them, the] two ghosts [had] many confusions, [to the] end [of the] day, not able [to have] equal [division].
[Note 1: Piśāca ghosts (毗舍闍鬼) are flesh-eating and shape-shifting demons.]
时有一人来见之已而问之言：「此箧杖屐有何奇异？汝等共诤瞋忿乃尔。」
Then, [there] was a person, coming [and] seeing them already, then asking them, saying, ‘This trunk, cane [and] clogs have what [that is] unusual, [for] you together, [to be] disputing like this?’
二鬼答言：「我此箧者，能出一切衣服饮食床褥卧具资生之物，尽从中出。执此杖者，怨敌归服无敢与诤。着此屐者，能令人飞行无罣礙。」
[The] two ghosts replied, saying, ‘Our this trunk, [is] that able [to] produce all objects of clothing, drinks, food, mattresses [and] bedding, completely from within producing [them]. Those holding this cane, [will have] enemies surrendering [and] paying allegiance, without [those] daring [to be] with [them] disputing. Those wearing these clogs, [are] able [to] cause [these] persons [to] fly without hindrances.’
此人闻已即语鬼言：「汝等小远，我当为尔平等分之。」
This person, hearing [this] already, immediately said [to the] ghosts, saying, ‘[If] you [stand a] slight distance [away], I will for thus equally divide them.’
鬼闻其语，寻即远避。此人即时抱箧捉杖蹑屐而飞，二鬼愕然竟无所得。
[The] ghosts, hearing his words, immediately [kept] far away. This person immediately embraced [the] trunk, clutched [the] cane, treaded onto [the] clogs and flew, [with the] two ghosts stunned completely, without that gotten.
人语鬼言：「尔等所诤我已得去，今使尔等更无所诤。」
[The] person said [to the] ghosts, saying, ‘[Of] those you disputed [over], I [have] already taken away, now causing you [to] again [be] without that [to] dispute.’
毗舍闍者喻于众魔及以外道。
Those piśācas [are] analogous to many demons and external paths.
布施如箧，人天五道资用之具皆从中出。
Generosity [is] like [the] trunk, [with] instruments of [the] human, heavenly [and the] five paths available [for] use, all from within produced.
[Note 2: The five paths (五道) are essentially the same as the six paths (六道) of rebirth, with the (i) hell path (地狱道), (ii) hungry ghost path (饿鬼道), (iii) animal path (畜生道), (iv) human path (人道), (v) asura path (阿修罗道) and (vi) heavenly path (天道), but without (v), as this path can also arise within any of the other five paths (五道).]
禅定如杖，消伏魔怨烦恼之贼。
Meditative concentration [is] like [the] cane, [for] eliminating [and] subduing [the] thieves of Māra’s afflictions.
[Note 3: Māra (魔怨/魔罗) is the Desire Realm’s (欲界) Sixth Heaven’s (第六天) lord, the embodiment of death (死亡) and greedy desires (贪欲) that distract from liberation (解脱) from rebirth (轮回). He is the outer Māra, while the inner Māra (i.e. inner or mental demon/s [心魔]) refers to one’s Three Poisons (三毒) of greed (贪), anger (嗔) and delusion (痴), from which afflictions (烦恼) arise. One who has conquered one’s inner Māra is equivalent to one who has conquered all outer Māras.]
持戒如屐，必升人天。
Upholding [of] precepts [is] like [the] clogs, definitely [able to] ascend [to] human [and] heavenly [rebirths].
诸魔外道诤箧者，喻于有漏中强求果报，空无所得。
All those demons [and] external paths disputing [over the] trunk, [are] analogous to [those from what] having outflows within forcibly seeking fruits [of] rewards, empty without that attained.
[Note 4: What having outflows (有漏) refers to impure practices, thus still with the Three Poisons (三毒) flowing outwards from their practitioners, to defile their experiences and the worlds dwelled in.]
若能修行善行及以布施持戒禅定，便得离苦获得道果。
If able [to] cultivate practice [with] good actions, and [have] generosity, upholding precepts [and] meditative concentration, [this] then attains departure [from] suffering, [to] obtain [the] path’s fruit.
Namo Amituofo : Translation and notes by Shen Shi’an
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