---
title: "雜譬喻經 · 19"
description: "雜譬喻經由後秦時期沙門道略集錄而成，是漢傳佛教早期譬喻類經典的重要彙編。該經通過生動的寓言故事和譬喻手法，闡釋因果業報、修行法門及般若空性等教義，內容通俗易懂且富含哲理。其成書背景與佛教東傳初期適應中土文化的弘法需求密切相關，融合了古印度佛教思想與漢地敘事傳統。作為研究早期佛教文學和教義傳播的關鍵文本，該經不僅在佛教文學史上佔有重要地位，更為大乘佛教譬喻文學的發展奠定了基礎，對後世禪宗公案及佛教民間故事影響深遠。"
url: "https://rushiwowen.co/en/r/cmcz1n3dn000mlj0418aajuye"
---

### （一九）

> Chapter 19

昔有一國王子，年始七歲，便入深山求學仙道，未曾知朝廷百官之任。後國王壽終，便無堪任為國王者，群臣共議：「山中仙人本是王子，兼修道德，以此為王，萬國有賴也。」率土臣民皆出詣山，拜此仙以為國王，乘以王輿迎還本國，宣勅食官妙饌盛味以饗大王。王以食味可口故，其餘諸物事事從厨士索之，群臣具皆笑，故謂王曰：「百官之任各有所主，厨官自主食、衣官自主衣，兵事寶藏各有所司，不可以食美故責備一人也。」此喻明眾經各自有所明，不可責備於一經也。彼若自明諸法實相，阿毘曇明諸法有，各各相異，勒相、無相而說也。

> Once there was a prince of a kingdom who, at just seven years of age, went into the deep mountains to seek the way of the immortals. He knew nothing of the duties of the court's many officials. Later, when the king passed away, there was no one fit to take the throne. The ministers all discussed the matter together: "The immortal in the mountains was originally a prince, and he has also cultivated virtue. If we make him king, all the nations will benefit." So the people and officials of the entire land went out to the mountain, bowed to this immortal and made him king. They seated him on the royal carriage and welcomed him back to his own kingdom, then proclaimed an edict that the food officials prepare exquisite dishes and fine flavors to feast the great king. Because the flavors of the food were so delicious, the king began asking the cooks for everything else as well. The ministers all laughed, and so they said to the king: "Each official has their own area of responsibility. The kitchen officials handle food, the clothing officials handle clothing, and military affairs and treasuries each have their own overseers. You cannot hold one person responsible for everything just because the food is good." This parable makes clear that each scripture has its own particular focus—you cannot demand that a single scripture cover everything. If that one clarifies the true nature of all dharmas, the Abhidharma clarifies that all dharmas exist, and each speaks of marks and marklessness in its own distinct way.