11 The Brahman Kills His Own Son

11婆罗门杀子喻

Once there was a Brahman who thought himself very knowledgeable, understanding all the skills. Presumptuous and wishing to display his abilities, he went abroad, carrying his son and crying. Someone asked the Brahman, “Why are you crying?”

He replied, “This baby is going to die within seven days. I’m crying because he shall die so young.”

The people said, “It’s difficult t know a person’s fate. Perhaps you calculated wrongly. He may not die at the end of seven days. Why weep in advance?”

The Brahman said, “The sun and moon may grow dark and the stars may fall, but my calculations are never wrong.”

For the sake of fame and gain, and to prove the truth of his saying, he killed his own son when the seven days were up.

When people heard the news of his son’s death after seven days, all praised him saying he was indeed wise and not mistaken. Thus they trusted him and admired him.

This is like Shakamuni Buddha’s four levels of disciples who for the sake of material offerings, pretended to have attained the Path. But some people will undergo limitless sufferings in the future, just like the Brahman who deluded people by killing his own son in order to prove the accuracy of his prediction.

译文

以前有一位婆罗门，自以为知识宏博，对星象、占术及种种技艺，无不精通。凭恃自己这般能耐，想要显露一下他的才干，便跑到别的国家，抱儿而哭。有人问婆罗门：「汝为何哭啊?」婆罗门答道：「眼前我这个小儿，七日后会死去，我怜惜他的夭殇，所以哭呀!」这时人们说道：「人的寿命很难推知，计卜算卦也容易出错。倘若到了第七日或许不死呢，何必预先哀哭?」婆罗门道：「日月可闇沈，星宿可坠落，我的推解，终究是不会有违失的。」为了名利的缘故，到了第七日，婆罗门亲手把儿子杀了，用以证实自己的预说。当时一些人听说他的儿子在七日后果然死了，都啧啧叹道：「真是一位智者，所言一点都不错。」心内产生了信服之情，都来向他致敬。

这好比佛的四众弟子，为了利养的缘故，自称得道了，用愚弄他人的方法，杀善男子，诈伪地现出慈德来，因而使自己的将来受苦无穷。就如婆罗门为了验证自己的预言，杀死儿子，来迷惑世人一样。

原典

昔有婆罗门，自谓多知，于诸星术种种技艺无不明达。恃己如此，欲显其德，遂至他国，抱儿而哭。有人问婆罗门言：「汝何故哭?」婆罗门言：「今此小儿，七日当死，愍其夭殇，是以哭耳!」时人语言：「人命难知，计算喜错。设七日头或能不死，何为预哭?」婆罗门言：「日月可闇，星宿可落，我之所记，终无违失。」为名利故，至七日头，自杀其子，以证己说。时诸世人，却后七日，闻其子死，咸皆叹言：「真是智者，所言不错。」心生信服，悉来致敬。

犹如佛之四辈弟子，为利养故，自称得道，有①愚人法，杀善男子，诈现慈德，故使将来受苦无穷。如婆罗门为验己言，杀子惑世。

注释

①有：为、行、用。

解说

四众弟子为了贪得供养，自称得道，以欺世盗名，最终必将遭到倾覆。为理解此意，可抄出《杂譬喻经》(比丘道略集、鸠摩罗什译)的一则譬喻，以供并读，亦属以喻解喻的方法。

昔有一比丘被摈(驱逐走)，懊恼悲叹，涕哭而行，道逢一鬼。此鬼犯法，亦为毘沙门天王(即四大金刚之一)所摈。

时鬼问比丘言：「汝有何事，涕哭而行?」比丘答曰：「我犯僧事，众僧所摈，一切檀越供养尽失：又恶名声流布远近，是故愁叹涕泣耳。」鬼语比丘言：「我能令汝灭恶名声、大得供养，汝可便立我左肩上，我当担汝虚空中行，人但见汝而不见我身。汝若大得供养，当先与我。」彼鬼即时担此比丘，于先被摈聚落上虚空中行。时聚落人见皆惊怪，谓其得道，转相谓言：「众僧无状，枉摈得道之人。」

时聚落人皆诣此寺呵责众僧，即迎此比丘住于寺内，遂大得供养。此比丘随所得衣食诸物辄先与鬼，不违本要(约)。此鬼异日复担此比丘游行空中，正值(遇)毘沙门天王官属，鬼见司官，甚大惊怖，捐弃比丘，绝力而走。此比丘遂堕地而死，身首碎烂。(《大正藏》第四册第五二三页)