《靜思晨語。法譬如水》214. 九惱 (九)

The Nine Ordeals (Part 9)

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每天法喜從何而來？法喜就從生活中來。

Where does Dharma-joy come from? Dharma-joy comes from our daily living.

法喜從何而來
來自生活中的人事物
時時善解、知足、感恩、包容
就能轉煩惱為菩提

Where does Dharma-joy come from? From being understanding, content, grateful and accommodating in all our interactions with people and things. We can then transform afflictions into Bodhi.

我們人人生活中，有人、有事、有物，人事物中，我們學佛常常聽，都是說要善解，要知足，我們要感恩，最重要的，人事物中要多包容。

In our lives, we always face people, matters and things. When learning Buddha-Dharma, we often hear that we should be understanding, content and grateful while dealing with people and things.

我們若能有這四個法，隨著我們的心，如此不論是什麼法，不論是煩惱的法，或是清淨的法，我們都能轉煩惱為菩提，就是清淨法。如此像春天一般，菩提種子在我們的內心不斷成長起來，這就是我們應該要照顧的。

Most importantly, we must be accommodating. If we keep these four teachings as part of our minds, then no matter what we encounter, whether it be afflictive or pure, we can transform our afflictions into Bodhi. That is Pure Dharma. It is like the spring time. The seed of Bodhi in our minds is constantly growing. We should nurture it well.

其實心如果沒有照顧好，在人事物中，事事煩惱、物物計較，若如此這種煩惱帶來業力成長，而且業重重疊疊、環環不斷相扣，讓我們一生一世一直拖下去，就苦不堪言了。

If we do not take care of our minds, we will be afflicted and petty in dealing with people and things. These afflictions exacerbate karmic forces. Karma accumulates and creates entanglements. If we drag it through our lifetimes, we will suffer beyond words.

九惱：
六年苦行 孫陀利謗
木槍刺足 食馬麥
琉璃王殺釋種
乞食空缽 旃荼女謗
調達推山 寒風索衣

The Nine Ordeals: Six years of ascetic practice; Slander by Sundari; Foot pierced by wooden spear; Horse fodder as food; Massacre of the Sakya Clan by King Virudhaka; Empty bowl after begging; Slander by Cinca Manavika; Boulder dropped by Devadatta; Asking for robes to block cold wind.

我們以上已經說過，佛陀哪怕是已成佛了，餘業未盡，還是在這一生中已經成佛，這之間，又遇到九種煩惱。這種煩惱都是過去，累積下來的餘報，剩下來的，過去尚未了結，還要到現在來。

We have already said that although the Buddha attained enlightenment, His karma was not exhausted. So after attaining Buddhahood, He encountered Nine Ordeals. His afflictions were the accumulation of past retributions. The leftover karma was unresolved and so it carried over into His present.

我們也聽過悟達國師，你想，在東市袁盎斬晁錯這個故事？經過了十世，還是一直找機會要去報仇，這樣的恨留了十世。

Remember the story of Master Wu-Da? The story of Yuan-Ang killing Chao-Cuo? After ten lifetimes, Chao-Cuo was still seeking an opportunity for revenge. His hatred lingered for ten lifetimes.

後來雖然袁盎棄官修行去了，開始修行，十世為高僧。但是到了第十世這時候，懿宗皇帝，他非常敬重寵愛這位悟達國師，懿宗皇帝封悟達為國師，皇帝的老師，皇帝當然尊重，全國人民誰敢不敬重？

Yuan-Ang left his government post to practice and was an accomplished monk for ten lifetimes. In his tenth lifetime, he was Wu-Da. Emperor Yi-Zong respected and loved him very much. He named Wu-Da the Imperial Dharma Master. Wu-Da was the emperor's teacher. He was respected by the emperor and by everyone in the country.

有一回，懿宗皇帝請師父講經。要講經，他就設了一個大座，一張椅子，這張椅子是用檀香的材料製作，整張椅子都用檀香。我們知道，香爐點的檀香有多貴！想一想，用這麼高級的木料，去做了一張這麼大的椅子，請師父上講座。

One time, the emperor asked him to speak the Dharma. A platform was built for the occasion, with a grand chair made entirely out of sandalwood. We know how expensive even sandalwood incense is. Think about the high-quality wood they used to build this huge chair.

在這之間，悟達國師看到皇帝那麼尊重，所以他自己內心起了歡喜。這念歡喜是傲慢：「我是皇帝的師父，皇帝萬人之上，竟然是這麼恭敬的禮遇。」這一念不小心產生出來，又不小心腳撞到這張椅子，瘀青了。

As Wu-Da took his seat, he saw how respectful the emperor was, and he became happy. That happiness was arrogance, "I am the emperor's master. The emperor is above everyone else, yet he treats me so respectfully!" When this thought arose, he carelessly struck his leg against the chair.

瘀青之後，裡面就化膿、破皮就爛了，一發不可收拾。膝蓋上好像一個人的臉，叫做人面瘡，所以不可收拾，痛苦徹髓，非常痛。很久的時間，皇帝召集全國的名醫，要來療治他的腳，但是都無效。

It bruised, and then the bruise festered. The skin was broken and rotting, and nothing could be done to treat it. It seemed there was a human-faced boil on his knee that caused him extraordinary pain. For a long time, the emperor called on all the best doctors to heal the master's knee, but nothing worked.

那時才想到，他還沒發達之前，也還是一位學僧時，在參學之間，在一間寺院裡掛單。在那裡掛單，同時也有一位外來的和尚，也同樣來到這間寺院掛單。但是這位老和尚病得非常沉重，也不知道多久的時間，全身很髒，病又很重。在這裡掛單，大家都很煩惱，但是這位悟達學僧，他就起了憐憫心，就說：「不要緊，我來陪伴他，我來照顧他。」就此陪伴這位老和尚，照顧他的病，一直到病已經有起色，好了。

The Wu-Da recalled that when he was practicing as a novice monk, he had stayed in a monastery. There was an old monk from another monastery staying there at the same time. The old monk had been very ill for an unknown period of time. He was unclean and very sick, so when he stayed there the others were bothered by it. But Wu-Da was very compassionate and said, "Don't worry. I'll care for him." So he took care of the old monk until he recovered.

總是有一天要分開了，這位老和尚就對他說：「我的名字叫做迦諾迦。在這個時候幸遇，我病痛、你照顧。將來你如果有困難時，來找我。」就跟他說了地址，然後就分開了。

After that, they had to part ways. The old monk told Wu-Da, "My name is Kanaka. It was a good thing that we met. You took care of me when I was ill. If you face difficulty in the future, come find me. " He gave him his location, and each went his own way.

後來他已經是一位德行很高，受到懿宗皇帝，聽到他的名字起歡喜心。很尊重請他入皇宮說法，同時也皈依了。所以經過了這段時間，他一樣很用功，只是之間，這念慢心生起，所以招來這麼大的腳傷，變成這麼大的傷口，全國的名醫束手無策。

Later, Wu-Da became known for his virtue. Emperor Yi –Zong was happy when he heard about. Wu-Da, and respectfully asked him to speak the Dharma in the palace. He also took refuge with Wu-Da. During this time, Wu-Da was still diligent in practice but his momentary arrogance brought on this terrible injury. It became a huge wound.

所以他才想到這是業，業病要以法來醫。想到當初那位迦諾迦尊者，在離開時的交代，未來若有困難，就去找他。開始他就對皇帝說出過了過去，他曾跟這位老和尚相遇，有這樣的約定，所以他想要到九隴山，去拜訪這位高僧。

None of the doctors had a solution, so he realized this was karma. Karmic illnesses need to be treated with Dharma. Then he remembered that Venerable kanaka, before they separated, told him to come find him if there was any future difficulty. He told the emperor about his encounter with the old monk. Wu-Da wanted to go to Jiulong Mountain to visit this esteemed monk.

皇帝聽到這樣，也順他的意，因為全國的名醫都無效，唯一的希望，就是在九隴山。所以就派人送他過去。

The emperor agreed because none of the doctors could cure Wu-Da. This was the only hope. He sent servants with Wu-Da.

一座山這麼大，到底在何處？這個時候他知道，來到這裡要用最誠懇的心意，隨從，他就叫他們回去了，自己一個人往山裡走。到底要去哪裡呢？山那麼大！他又想到在兩棵大樹間，遠遠看到這兩棵大樹，所以他就往這條路走。果然有一間寺院，雖然不太大，但是看到這間寺院，他的心完全定下來了。

Arriving at the huge mountain, Wu-Da was not sure which way to go. Upon arriving, he knew he had to be very sincere. So he sent the servants back and continued up the mountain alone. Where should he go? The mountain was huge. He remembered to look for a spot between two trees. He saw the trees from far away, so he headed down that path. And indeed, there was the monastery it was not big, but his mind settled when he saw it.

果然有一位小沙彌出來招呼。進去了，真的也看到過去曾經會遇過、照顧過的迦諾迦尊者。非常歡喜，他也訴說了所遭遇的困難。迦諾迦尊者就說：「沒關係，既來之、則安之，現在天已經黑了，你先安心休息，明天我會幫你處理。」

A junior monk came out to welcome him. When he entered, he saw Venerable Kanaka Wu-Da was happy and explained the difficulties he was encountering. Venerable Kanaka said, "No worries. You are fine now that you're here. It's dark now, so rest peacefully. I'll help you take care of this tomorrow."

隔天早上，迦諾迦尊者就請小沙彌，帶他到山下。山下的石崖出水，有一窪池子，小沙彌就對他說：「師父說，請你拿這些池水來洗你的腳。」他就照這樣做了。雖然水很冰冷，但是腳很痛，拿水往傷口一洗。 要開始洗的時候就有一個聲音，說：「慢點洗，你先聽我說這些話。」這些話就是十世前冤結還在，但是現在已經遇到迦諾迦尊者，來解除了這個冤結，這個結我要和你解了。冤可解，不可結。其實，十世中，我也跟得很辛苦，但是你十世為高僧，你的心門關得很緊，令我無隙可趁，這回就是你起了一念慢心，所以這是讓我進入的業門，就是一個業門開了，所以我進來。我現在已經要和你解冤釋結了！這些話說完，聲音不見了。

The next morning, Venerable Kanaka asked the junior monk to help Wu-Da down the mountain. There was a small pond with water bubbling from the rocks. The junior monk told him, "Master said to please wash your leg with this water." Wu-Da listened to the instructions. The water was very cold, but his leg really hurt. As he brought the water to the wound and was about to wash, he heard a voice saying, "Don't wash yet. Listen to me first." This all originated ten lifetimes ago, but now Venerable Kanaka would resolve this entanglement. "I want to resolve this with you now. Grievances should be ended, not created. It was tiring to follow you for ten lifetimes. For ten lifetimes, you've been an eminent monk. Your mind-door was shut tight, so I could not get in. This time you had an arrogant thought, which opened the door for me. The door of karma opened, so I entered. Now I want to resolve our entanglement." Then the voice disappeared.

聽了之後很吃驚，趕緊捧水往腳上洗，真的是痛徹骨髓，很痛，痛得昏過去了。昏過去，醒過來時，腳上好像瘤已經慢慢消退了。業累可怕，從此開始，他就留在這裡，在迦諾迦尊者所引導他，池水旁邊結茅修行。

Upon hearing this, Wu-Da was shocked and quickly washed his leg. It hurt down to his bones, so much that he fainted. After he awoke, it seemed the sore was fading. The burden of karma is frightening. From then on, Wu-Da stayed there and built a hut by the pond to which Venerable Kanaka had led him.

所為善則善應
所為惡則惡應
若影之隨形響之隨聲
其效驗之捷速不爽毫髮
《御製水懺序》

When we do good, good effects return to us. When we do evil, evil effects return to us. Like shadows following the body, echos following a sound, karma never fails to respond accordingly. "The Preface to the Water Repentance Text."

這個故事說起來應該很長，不過，要對大家說，這就事業不可造，所以才有這部《水懺》。悟達國師在池邊結茅蓬，懺悔，寫了懺悔文，所以真的是「法譬如水」。迦諾迦尊者的法，像清水洗滌了，不只是身體的病痛，也洗除了過去的業累，這就是業！

This story is actually much longer, but I just wanted to tell everyone why we should not create karma. This is why we have the Water Repentance. Master Wu-Da built a hut by the pond and wrote the repentance text. Dharma is truly like water. Venerable Kanaka's Dharma was like clear water. It washed away not only an illness of the body, but also the accumulated karma.

其實佛陀的時代也一樣，雖然已經成佛了，同樣業報還是隨身，所以最後這之間，九種的業，第九就是「寒風索衣」。

This also applied to the Buddha. Although He attained enlightenment, karmic retribution still followed Him. The last of the Nine Ordeals was "asking for robes to block cold wind."

印度也是熱帶，但是佛陀在遊化時，他曾遇到冬天。所以佛在阿羅波伽林那時候，剛好要過冬至。那年的冬天特別冷，所以連續有八個晚上的時間，那種冷真的是冷徹心髓，到了晚上就是寒風破竹，風很大、很冷，這種形容好似寒風破竹，竹子都會被吹裂開一樣，可見得有多冷。

India is in the tropics, but when the Buddha was travelling, He still encountered winter. He was at the Arapaka Forest during winter solstice. That winter was especially cold. For eight days straight, the cold chilled Him to His bones. At night the wind was extremely bitter. The wind was so strong and cold that it seemed like it could split open bamboo. It was that cold.

所以那個時候，佛陀無法忍受，阿難尊者就要趕緊去張羅、去討來衣服，三件衣服，三衣讓佛陀禦寒。世間，冷對佛陀來說也是很冷。尤其是印度很熱，熱的時候「又復患熱」，熱、很熱。

The Buddha could no longer endure. So Venerable Ananda rushed to solicit clothing. He received three pieces of clothing to keep the Buddha from the cold. In this world, the Buddha still felt the cold. When it was hot in India, it was very hot, and kept getting hotter. 佛陀有一回還發燒，除了氣候熱以外，還發燒。阿難是佛的侍者，所以他就在佛陀的身邊，不斷用水讓佛陀能退燒，然後還要用扇子不斷一直搧。

The Buddha had a high fever once in this hot weather. Ananda was the Buddha's attendant, so he stayed by the Buddha. He used water to help reduce the fever and constantly fanned Him.

所以佛陀也是人，很冷時，要趕緊找衣服來穿；很熱時，或是有四大不調，也會是有發燒的時候，和我們都一樣。所以說「如是等世間小事，佛皆受之。」這就是世間冷熱，是大家都會遇到的。

The Buddha was also human, like us He needed warm clothes when it was cold. If the Four Elements were unbalanced, He could run a fever just like us.Thus "The Buddha endured every small thing in the world." Everyone encounters cold and hot in this world.

所以九惱這些都會帶來佛陀的困擾。

The Nine Ordeals truly caused obstacles in the Buddha's life.

一念心若沒顧好
累世業力牽連糾結
因緣果報將如影隨形

If we do not take care of our thought, the accumulated karmic forces become entangled, and karmic retributions follow us like shadows.

若能以智慧體解因果
謹慎於每一個起心動念
時時發好心、說好話、做好事
就不必擔心惡業糾纏

If we understand cause and effect with wisdom, are cautious with our every thought, have good intentions, speak good words, and do good deeds, then we need not fear entanglement by bad karma.

所以三世的過去、現在、未來。所說的過去，無論是多久的過去，一直到現在，一直到未來。所以我們要不斷好好照顧心，一念心若沒顧好，過去、現在、未來的業，牽連一起、糾結一團，這種因緣果報如影隨形。

The Three Periods are past, present and future. From the past, no matter how far back, to the present, and into the future, we must always take care of our minds. If we do not take care of our thoughts, karma from the past, present and future will connect and become entangled. Karmic retributions follow us like shadows.

所以日常的生活中要記住，四種法我們要用在日常中。應該還記得：「善解、知足、感恩、包容。」才能讓我們的內心，不斷如春天。什麼事到了我們心裡，都能化煩惱為菩提。請大家要時時多用心！

In our daily life we must remember to use the four teachings of being understanding, content, grateful and accommodating. Then our minds will be like springtime. Any afflictions that enter our minds can be transformed into Bodhi. Everyone, please always be mindful.