《百喻经》
[The] Sūtra [Of A] Hundred Parables
（八六）父取儿耳珰喻
[86] Parable [Of The] Father Taking [His] Son’s Earring
昔有父子二人缘事共行，路贼卒起欲来剥之，其儿耳中有真金珰，其父见贼卒发，畏失耳珰，即便以手挽之，耳不时决，为耳珰故便斩儿头，须臾之间贼便弃去，还以儿头着于肩上不可平复。
[In the] past, [there] was a father [and his] son, [with these] two persons, conditioned [by a worldly] matter, together travelling. [On the] road, [a] thief suddenly arose [and] desired [to] rob them. [As] his son’s ear within had [a] true gold earring, his father, seeing [the] thief suddenly showing, afraid [of] losing [the] earring, immediately with [his] hands pulled [at] it, [with the] ear then not ruptured. For [the] earring thus, then cutting [the] son’s head. [In] a moment between, [the] thief then abandoned [them and] went [away]. Returning with [the] son’s head [to] attach [it] on [the] shoulders above, [he] could not [be] healed.
如是愚人为世间所笑。凡夫之人亦复如是，为名利故造作戏论，言二世有二世无，中阴有中阴无，心数法有心数法无，种种妄想不得法实。
Thus, [the] foolish person [was] by [those] in [the] world that laughed at. Of ordinary beings’ people, [they are] likewise thus, for fame [and] benefits, thus creating frivolous discussions, saying [the] two lives exist [or the] two lives [do] not, [the] intermediate aggregates exist [or the] intermediate aggregates [do] not, [the] mental factors’ dharmas exist [or the] mental factors’ dharmas [do] not, [with] all kinds [of] false thoughts, not attaining [the] Dharma’s truths.
[Note 1: The two lives (二世) are the (ii) present lives (今世) and (iii) future lives (来世), which do exist. In fact, the three lives (三世), which include (i) past lives (前世) exist too, in the first of the three periods (三世), which are the (i) past period (过去世), (ii) present period (现在世) and (iii) future period (未来世).]
[Note 2: The intermediate aggregates (中阴) is the antarābhava (or bardo state), the subtle body and mind between one life and the next, of one already dead but yet to be reborn.
Unless with their consciousnesses taking swift rebirths due to very good karmas (善业) (to higher paths), very evil karmas (恶业) (to lower paths), very pure karmas (净业) (to Pure Land with connection to the Buddha), for all other beings, they will enter the intermediate state before being reborn.]
他人以如法论破其所论，便言：「我论中都无是说。」
[When] other people with [that] according [with the] Dharma destroy their those doctrines, [they] then say, ‘My doctrines within [are] all without these said.’
如是愚人为小名利，便故妄语丧沙门道果，身坏命终堕三恶道，如彼愚人为少利故斩其儿头。
Thus, foolish persons, for little fame [and] benefits, then intentionally [having] false speech, losing [the] Śramaṇa path’s fruits, [with their] bodies destroyed [at] life’s end, falling [into the] three evil paths, [they are] like that foolish person, for little benefits thus, cutting his son’s head.
[Note 3: The three evil paths (三恶道) are the (i) hell-beings’ path (地狱道), (ii) hungry ghosts’ path (饿鬼道) and (iii) animals’ path (畜生道).]
[Note 4: Those who are spiritually equivocal and ambivalent have no real stance, thus being unprincipled.
Especially if they lie in the name of truth, they will neither deserve nor realise the truth as they have no sincere respect for truths and truthfulness.
They are as if those cutting off their own spiritual ‘heads’, thus ending their spiritual wisdom lives (慧命), which are most precious, sacrificing them for frivolous worldly gains instead.]
Namo Amituofo : Translation and notes by Shen Shi’an
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妇女患眼痛喻
[85] The Parable Of The Woman Suffering Eye Pain
https://purelanders.com/2023/10/12/85-the-parable-of-the-woman-suffering-eye-pain-from-the-sutra-of-a-hundred-parables
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劫盗分财喻
[87] The Parable Of The Robbers Dividing Wealth
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All Hundred Parables:
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