--- title: 百喻經 7 認人為兄喻 Claiming Another as One』s Elder Brother description: "7 Claiming Another as One』s Elder Brother" --- 7 Claiming Another as One』s Elder Brother 7認人為兄喻 Long ago there was a man, both handsome and wise. He was also wealthy and of good repute. Seeing this, another man claimed that man to be his elder brother. He did this, of course, because he wanted access to his money. Then, when the wealthy man went into debt, the man denied that he was his elder brother. A bystander said, 「You are a stupid man. Why did you call him your elder brother when you needed the money and then deny this when he went into debt?」 The stupid man replied, 「When I want some of his money, I say he is my elder brother, but he is not really my brother. So when he is in debt, I admit he is not my brother.」 Hearing this, there were none who did not laugh. This is like those of externalist ways who hearing the Buddha』s good words, greedily usurp them, and take them as their own. When people try to teach those externalists to cultivate; however, they want no part of it. Instead they protest, 「Those teachings were spoken out of a desire for profit. There is really nothing to those teachings. What need is there to cultivate?」 They are like the stupid man who called another his elder brother in order to get his money and then denied it later when the man went into debt. 譯文 從前有一個人，容顏端正，具有種種智慧，又多錢財，世人沒有不稱讚嘆美的。這時有一個愚人，見他這般情景，便說他是我哥哥。為什麼這樣稱呼呢?因他有錢財，需要的話，即可以用，所以叫他為哥哥：而見到他還債，則說不是我哥哥。傍人說道：「你這愚人，為何需錢財的時候，稱他為哥哥，待到他負債之際，又說不是哥哥呢?」愚人答道：「我因為想得到他的錢財，方認他為哥哥，其實不是我的哥哥。若是他負債了，就稱不是我的哥哥。」人們聽了這話，無不哈哈大笑。 這猶如那些外道，聽到佛陀說法的善巧，就盜竊得來，用在自己的學說中，便當作是自身本來就有的。等到傍人要他實際修行這些學說了，便不肯修行，說道：「為了獲得供養的緣故，取用了佛陀的語句來教化引導眾生，實際都是虛幌子，怎麼談得上修行呢?」就好比方才那個愚人，為了得到錢財，說是我哥哥：待到他負債時，又說不是我哥哥。這些外道也是如此。 原典 昔有一人，形容端正，智慧具足，復多錢財，舉世人間，無不稱歎。時有愚人，見其如此，便言我兄。所以爾者，彼有錢財，須者則用之，是故為兄；見其還債，言非我兄。傍人語言：「汝是愚人，云何須財，名他為兄，及其債時，復言非兄?」愚人答言：「我以欲得彼之錢財，認之為兄，實非是兄。若其債時，則稱非兄。」人聞此語，無不笑之。 猶彼外道，聞佛善語，盜竊而用，以為已有。乃至傍人教使修行，不肯修行，而作是言：「為利養故，取彼佛語化導眾生，而無實事，云何修行?」猶向①愚人，為得財故，言是我兄；及其債時，復言非兄。此亦如是。 注釋 ①向：方才。 解說 義淨在他翻譯的《根本說一切有部百一羯磨》卷九中作了一條夾注，說印度到處都有提婆達多派的教徒，所具有的軌儀，也多與佛法相同，至于五道輪迴，生天解脫之類的教理，所修習的三藏，也與佛法大致相同。(參見《大正藏》第二十四冊第四百九十五頁)