人生沒有一個時刻不在變換，人事物在世間上有時起、有時落，有時就是在很困難的時候，有時卻是很顯達的環境，但是心念不能變，這樣的人才有成功的日子。
There is never a moment when life is not changing. In dealing with people and matters, there are highs and lows. Sometimes we may face great difficulties, sometimes circumstances are exceptional. But only when one's mindset remains constant can one find success.
九惱： 六年苦行 孫陀利謗 木槍刺足 食馬麥 琉璃王殺釋種
九惱： 乞食空缽 旃荼女謗 調達推山 寒風索衣
要說佛的煩惱之前，我先和大家分享現在的人。
Before I speak about the Buddha's Ordeals, let me share a present-day story.
因為第六，佛陀曾經「乞食空缽」而回，就是在外面出去托缽，也會遇到全村的人一起不給他飯的時候，何況是我們凡夫的世界。
In His sixth ordeal, the Buddha returned from begging with an empty bowl. When He went out and begging for alms, He found that the entire village refused to give Him food. In the mundane world.
當然人有貧富的境遇，這是不是永遠的呢？不是永遠的！所以我們以現代看來，現在很富有的人，同樣過去也曾經過貧困的時刻。
There are the poor and the rich, but do these conditions last forever? No, they do not! People who are rich now may have been poor or had difficult times in the past.
就說是有一位現在的人，也是醫界的人士，也已經是很權威的胸腔外科權威者，但是現在年紀已經很大了。所以在我們的社會也曾經有人人很羨慕的人生，他是一位好醫師、是一位良醫。
The Man I speak of now is a well-known and respected medical profesional, an expert in thoracic surgery. He is very old now, and has lived a life that is enviable to others. He is a great and kind doctor.
四Ｏ年代他已經讀中學三年級了，家庭非常貧困，父親是一位礦工，母親是一個很賢慧但就是沒受教育，父親也沒受教育，所以他們所過的日子是那麼刻苦。尤其是母親一連串生了七個孩子，家庭環境不好，營養不足，家務事就只有母親這樣操勞，所以母親的身體也很不好。
Back in the 1940s, when he was in 9th grade, his family was very poor. His father was a miner, his mother was virtuous and intelligent, yet neither of his parents received schooling. So they led an extremely tough life. The mother had seven children, one after another. The family was poor, the children malnourished. All the household chores fell to the mother, she was no healthy and got sick easily.
因為母親體弱多病，還要拖著這群孩子，家庭又那麼貧困，所以這位父親對妻子、對孩子，內心都是一個很愧疚的心，無法讓妻兒生活過得好一點。所以他愈是愧疚的心愈是認真工作，早上天未亮就要出門，晚上又很晚才能離開礦坑、炭礦，所以日夜都是在十分黑暗的地方這樣生活。
Because the mother was no healthy and got sick easily. Still, she took care of the kids, they were very poor, so the father felt guilty that he could not provide a better life of them. The more remorse he felt, the harder he worked. He felt the house before sunrise, and did not return until very late. He spend his days and nights in the dark mines.
這樣經過了二十年後，二十年後他的大兒子已經讀中學了，他覺得負擔更重了。家中又有讀中學、也有小學的，所以他更要拼命做。但是畢竟已經經歷了這二十幾年礦坑的生活，有一天他就開始咳嗽，愈咳愈厲害，但是買米都不夠了，哪有辦法看醫師呢？還是帶病進礦坑。
Twenty years passed this way, and his oldest son was in middle school, the father felt his burden more with the children in middle and elementary school, so he worked to his limits .After more than twenty years in the mines, one day he started coughing. It continued to get worse, but they could barely afford rice, let alone a doctor. So he continued working while was sick.
一直到又拖了兩、三年後，他自己覺得是感冒、發高燒了，咳得非常厲害，已經不得不就醫，那時醫師幫他照了Ｘ光，看起來說是「塵肺」。塵肺的意思就是平時在礦坑裡吸了很多石粉或是土粉、炭粉，都吸進肺部了，所以整個肺部都已經硬化了。
Two or three years later, he thought he cough a cold, with a fever ang a very bad cough, he had to go to the doctor. The doctor took an X-ray and said it looked like pneumoconiosis, which effect people who spend a lot of time in mines. They inhale dust from rocks, dirt and coal, which leads to fibrosis of the lungs.
醫師就警告他：「你不能再亂動做事了，你最好是好好休息。」
The doctor warned him to not work anymore, told him that the needed to rest.
在這個時候，這個家庭的重擔又換給誰呢？當然是母親了。太太不識字，身體也不是很好，現在家庭的生活，這個擔子換太太接下來。
Who took on the burden of supporting the family? Of course it was the mother. She was illiterate and had poor health, but she took on the burden of providing for the family.
但是孩子就對父親說：「我不要再念書了，反正我現在中學就快畢業了，畢業之後我就去工作。」父親就很生氣罵他，就對他說：「你知道嗎？我對你們母子，內心是多麼沈重的愧疚負擔？我無法讓你們過好日子，現在又看到你母親那麼操勞，我當然捨不得。但是我為什麼一定要你讀書？不論家庭多麼辛苦，我都一定要你讀書，這是我的心願。」
So the oldest son told his father, "I'm not going to school anymore. I'm almost done with middle school anyway, so after graduation, I'll work." His father angrily yelled at him, "Do you know how guilty I feel? Not being able to provide a good life for my wife and children? And now I can't bear to see your mother worn down by this. You must continue your schooling. No matter how difficult things are at home, I want you to study. This is my wish!"
就開始說自己的故事給他的兒子聽。他說他自己本身出生時，他的母親難產就過世了。他說他的父親－－就等於這個孩子的祖父－－他的父親認為這個孩子帶來家庭的厄運，太太死了、家庭又貧困，這都是這個孩子帶來的。有時心情鬱悶就喝酒，喝了酒就打兒子，一邊打兒子就說：「就是因為你帶來厄運。」所以也不肯讓他讀書。
So he began telling his story to his son. He talked about his childhood. When he was born, his mother died in childbirth. His father thought this child brought bad luck, that his wife's death and the family's poverty were brought on by this child. So when his father was depressed, he would get drunk and beat him. As he beat him, he would say, "This is because you brought bad luck." The father refused to let him go to school.
在這種環境中長大，他自己內心，每次若是對妻兒有愧疚時，他就怨嘆自己沒唸書，但是並不怨嘆父親打他。所以他只有一個心願，不論未來家庭如何貧困，他如何折磨，一定要讓孩子好好讀書，這是父親現在對他兒子的心態。
The miner grew up like that, unable to provide a better life for his own family, he lamented his lack of education, but did not resent his father for hitting him. He only had one wish: No matter how poor his family was and how worn out he was, he would make sure his children had an education. This explained his attitude toward his son.
所以他的兒子知道父親有這番過去的人生，這樣的遭遇，祖父對父親有這種心態，才會造成父親現在對妻兒那種的疼愛，甚至一心，一定要栽培他的孩子讀書，要讀得好。這番心意他了解了，所以他讀書要更用功認真。
So the boy learned about his father's past. His grandfather's opinion toward his father was the source of his father's love for his wife and children, and his determination to put his children through school. Once he understood that he studied even harder.
過了不久，他的父親已經無法呼吸，就往生了。父親往生之後，母親面對著喪夫，而且家貧，一家子還有八口人，怎麼生活呢？母親的身體還是一年一年老了，而且體弱多病，然而求學絕對不能放棄，這是父親的心願。
Not long after that, his father could no longer breathe and passed away. After his father death, his mother had to support a poor family of eight. How would they live? Growing older and weaker each years, his mother was often sick, he could not abandon his schooling because is was his father's wish.
但是家裡母親這樣操勞，他也不忍心，所以他採取雙管齊下，就是一早要去送報紙，然後才去上學。都是沒吃飯就出門，求學常常沒吃飯在過日子，所以有一餐沒兩餐地生活。
But he could not bear to see his mother working so hard, so he decided to both study and work. He delivered newspaper in the early morning and then went to school. He left without eating breakfast, and while he was in school he often missed meals.
有一天，他已經從初中畢業之後，又上高中了，開始在送報紙時，當時即將大學聯考。他讀書也要讀到很晚，又營養不良，又是清早一個冬天，他去送報紙。報紙送到一戶人家前面，那一家門前有圍籬，這座圍籬有大門，大門上就有一個信箱，他要將報紙塞進信箱時，忽然間腦袋一陣暈眩黑天暗地，他只好靠在門上，手扶著信箱靠在門邊。
After he graduated from middle school, he went to high school. He was still delivering papers, right before the university entrance exams. He studied late into the night and was malnourished. One early morning in winter, he was delivering papers in front of a house. There was a gate in the fence and on the gate was a mailbox. As he stuffed the newspaper into the mailbox, he suddenly felt dizzy and everything went black. He had to lean against the gate, with his hand on the mailbox.
這時另一片門打開了，一位女孩子，這個女孩子就是讀北一女，穿著北一女的衣服，開門看到這位在那裡送報紙的年輕人。看他閉著眼睛，她就叫他：「你怎麼了，有沒有事？」他睜開眼睛，跟她說：「我沒什麼，沒事。」但是這個女孩子就對他說：「看你的臉色很差，你是不是很冷，有事需要我幫忙嗎？」他說：「妳能給我一杯熱開水嗎？」女孩子就趕緊進去，到了一杯熱騰騰的豆漿出來。
At this time, the other door opened. A girl stood in the doorway, dressed in the uniform of Taipei First Girls High School. Seeing this young newspaper boy with his eyes closed, she asked, "Are you alright? What happened?" He opened his eyes and said, "Nothing, I'm fine." But the girl said, "You look awful. Are you cold? Can I help you? " He said, "Can you give me a cup of hot water?" The girl rushed in and came out with a cup of steaming soy milk.
看她雙手端著這杯熱騰騰的豆漿，很歡喜，這杯豆漿喝下去，點個頭就趕緊轉身走了，又送報紙去了。路上他一直回憶，自己很懊惱，怎麼一句道謝都沒說。不過他的眼睛看著女孩時，瞄到女孩子姓陳，陳某某，是讀北一女，所以他內心一直想，哪一天我再送報紙時，就能遇到這位女孩子，對她說一句謝謝。
He cupped the cup with both hands and felt joyous. After he finished drinking, he nodded and left quickly to deliver more papers. On his way he kept thinking about it, and left chagrined, why did not thank her? Then he remembered he had seen her nametag from First Girls High School. So he kept thinking if he met her while delivering the papers again, he would thank her.
因為連這句謝謝都沒說，所以心裡非常過意不去，所以每天報紙，如果送到這個家庭，他就在那裡，站個起碼兩分鐘以上，但是都沒有機會。
He felt guilty, so every day when he delivered the paper to her home, he waited for at least two minutes, but he did not see her again.
後來考上醫學院了，就離開了這個地方，就到台北去讀書了。畢業了，也開始當醫師了，他的選擇是胸腔外科。那就是因為他的父親，就是死於這種病，所以他求學就是一個期待，就是要讀醫科，很認真。
After he qualified for medical school, he left home and went to Taipei. After graduation, he became a doctor. He choose thoracic surgery because his father had died from all illness of the lungs. So he had always hoped to study medicine.
一直到在某一家大醫院，擔任胸腔外科的主任，有一天他看到病歷，是一為新的患者來急診，看到病歷時，他想：「咦，這個名字怎麼這麼熟悉？」好想每天都放在心裡的一個名字，就趕緊去看看。雖然歲月經過那麼久了，不過那個輪廓就是那麼熟悉的面孔，所以他就趕緊幫她急救、檢查、照Ｘ光片等等…發現是肺部血管的栓塞，整個都塞住了，他趕緊緊急開刀。終於在很危急，很危險的情形下，把她救回來。
He worked hard until he became the chief of thoracic surgery at a major hospital. One day he saw the medical record of a new patient who came into the emergency room. He thought the name looked very familiar. It was a name that had been on his mind every day, so he rushed to see her. Although much time has passed, her face was so familiar, so he rushed to give her emergency aid. He examined her, ordered X-rays, etc. He found a pulmonary embolism; her lungs blood vessels were clotted. He immediately performed surgery and rescued her from a critical condition.
住院也療養了一個多月，這個女人她就很擔心，家庭環境不太好，開了這麼大的刀，卻沒有來向她收錢，醫師都說那不要緊，等要出院再說。
She stayed in the hospital for over a month, but she was very worried, her family was not well off. She had undergone a major surgery, but no one asked her for payment. The doctor said to not worry and to wait until discharged.
一直到她要出院了，護士就送來一張帳單，她的心裡很擔心：「到底我花了多少錢？我要從哪裡拿出錢來呢？」
When she was about to leave, the nurse brought her the bill. She was very worried about how much it was and how she would pay?
那張帳單結算起來錢數很大，但是一看，下面有寫字，用紅筆特別寫著：「妳的一杯豆漿，已經抵過這段時間所有的醫藥費了，感恩妳的一杯豆漿。讓我有機會表達欠了二十多年的這句『謝謝』。」
It looked like the bill was very high, but at the bottom, she saw something written in red pen, "Your cup of soymilk has already covered this medicine bill. Thank you for the cup of soymilk, I've owed you thank for over twenty years."
善心與惡念 都是積少成多、積小成大 所以莫因善小而不為 勿以惡小而為之
所以這個故事，就是這麼感人。四Ｏ年代的貧窮子，如今成名的醫師，只是感念當時的一杯豆漿，二十多年後救她一命。所以有句話說：「惠我一杯水，報以美食；善小必為，其酬十倍。」那不只是十倍而已。
This story was so touching. The poor child of the 1940s became a famous doctor. Still grateful for the cup of soymilk, he saved her life twenty years later. It is said, "The courtesy of a cup of water, will be repaid with a gourmet meal; a small goodness will be repaid tenfold." This was more than tenfold.
各位，這就是我們平時，就是要累積。不要認為一點善而已，即使你給人一杯水，人家冷，我們趕緊到一杯熱騰騰的水，即使讓他拿在手上溫熱，或是能喝，不要認為這只是一點點善而已。像這個故事，只是一杯豆漿，卻能救他最臨急時的命，非常溫馨。
Everyone, this is what we need to accumulate constantly. Do not be little small kindness such as a cup of water. When others are cold, and we give them a steaming cup of water, to drink or to warm their hands, it is more than just a bit of good. Take this story, it was just a cup of soymilk, but it saved her in emergency, this is very heartwarming.
佛陀雖然成佛了，他在托缽時，對婆羅門，整個村莊都是婆羅門教徒，對佛教是最反感的，他在那裡如何能得到飯呢？所以這就是佛陀他說：「過去生也是一樣有所慳吝，所以慳吝的因，造成現在求不得的苦。只是要求一頓飯，一砵飯都不容易。」
Even after He attained enlightenment, when Buddha begged for alms, he came across an entire village of Brahmins who detested Buddhism, so how could He get food? The Buddha said that, "In His past lives He was just as miserly. His past stinginess was the cause of His present suffering from unfulfilled needs. So even a bowl of rice was hard to come by."
所以布施很重要。
Thus, giving is important.
四攝法： 布施 利行 愛語 同事
Four All-embracing Virtues: Giving, beneficial conduct, loving words and mutual effort.
布施或是利行、愛語、同事，這叫做四攝法。
Giving, beneficial conduct, loving words and mutual effort are the Four All-embracing Virtues.
布施即使是一點點，也叫做布施；一點點幫助人、利益人，這也要做利行；說一句好話，這叫做愛語；人與人之間互相相處、互相影響，這叫做同事。這在佛陀的教育中，稱為「四攝法」。這也是很重要，這也是在我們的日常生活中要奉行的。
Even just a bit of charity is still giving. Sometime that helps and benefits others is beneficial conduct. Saying a good word is loving speech. When people work together and effect each others, it is cooperative deeds. In the Buddha's teaching, these are the Four All-embracing Virtues. They are also very important in our daily lives.
所以佛陀也有過肚子餓的時候，也有過沒有人要供養他的時候，何況我們呢？所以人落難難免，我們若能即時付出，這是最重要的，所以大家要時時多用心。
Even the Buddha endured hunger when no one made offerings. So of course ordinary men endure hunger, too. It is hard to avoid difficulties, so it is important to give while we can. Everyone, please always be mindful.
各位，修行，佛陀很殷切教育我們，教育我們這念心要顧好，心若顧不好，我們的口就說出不好的話了，所以說造口業。
Everyone, the Buddha firmly taught us to practice and take care of our minds. Otherwise, we might say something harmful and create karma of speech. 我們很容易造口業，因為這是我們的習氣、我們的習慣，就是心沒顧好，這個習慣就衝出心門了。所以我們要常常把心門關好，才不會一天到晚，不對的話一直衝出去，口業就造成了。
Karma of speech is easily created by our habits. If our habitual tendency is to not be mindful, we tend to act impulsively. So we should guard the door of the mind to prevent wrong words from rushing out and creating speech karma.
心門如果沒關好，我們的舉止動作，一切舉足動步，就會造業；會造業也都是出自於我們的心、腦所指揮，這也都是一個習慣和一念心，所以心和腦，我們要時時照顧好。
We must be vigilant so our every action is controlled by our minds. This also applies to our habits and thoughts. So we must always take care of our minds.
九惱： 六年苦行 孫陀利謗 木槍刺足 食馬麥 琉璃王殺釋種 The Nine Ordeals: Six year of ascetic practice; Slander by Sundari; Foot pierced by wooden spear; Horse fodder as food; Massacre of the Sakya Clan by King Virudhaka.
九惱： 乞食空缽 旃荼女謗 調達推山 寒風索衣 The Nine Ordeals: Empty towl after begging; Sander by Cinca Manavika; Boluder dropped by Devadatta; Asking for robes to block cold wind.
所以最近我們一直在說──「九惱」，連佛陀也有這就九種煩惱。我們這幾天就是從佛陀自己碰到什麼困境，他就會引述過去生中，還有留下來的餘業未盡，過去生中都是身口意，不注意時做出來的，所以這分業累積，連連環環相扣。
Lately we have talked about the Nine Ordeals. Even the Buddha had these nine afflictions.
In the last few days, we have heard that when Buddha encountered difficulties. He would speak of the unexhausted karma from his past lives. Hs still had to face the remnants of karma. In past lives, not paying attention to body, speech, or mind resulted in the accumulation and continuation of karma.
佛都已經成佛了，他的餘業都尚未盡，還是在這人間成佛了，要出家之前就碰到煩惱；出家修行中，還是一樣有煩惱、有困難；還有修行已經成佛了，還是一樣有煩惱，無中生有的煩惱，或是無意中的橫禍。
The Buddha had attained enlightenment before exhausting all His karma. He encountered afflictions and difficulties both before He left home and during His practice. After He attained enlightenment, He was still afflicted by slander and unexpected disasters. 佛陀都一再警惕我們，用他自己自身過去的言行造作，那些錯誤累積下來，還有尚未消除的，連佛都還有，何況我們凡夫呢？所以我們如果遇到什麼事，看開、放下，不要計較，甘願接受，這樣就沒事了，事情過了之後，就叫做消業。
The Buddha repeatedly warned us by talking about the mistakes He made in the past. His speech and actions accumulated, and the karma was not yet exhausted. So it is not only ordinary people who have karma. Thus when we encounter situations, we need to be open and let go. Do not be petty. Accept it willingly and we will be fine. When it has passed, the karma will be exhausted. 你如果不肯看開、不肯放下、不甘願接受，這個業又一直糾纏下去；若是願意接受，那就消了，就消掉了。
If we are unwilling to be open, let go, or be accepting, then we remain entangled in karma. If we accept the situation willingly then karma will be exhausted.
人家說：「該還的就是要還。」，不甘願還就很困難了，還是這個債一直累積下去。我們也常聽到：「我到底欠你多少債？怎麼一直討不完！」。沒錯，這就是人與人之間所造的業的互相纏縛。
It is said, "We must repay what should be repaid". If we are unwilling, it causes great difficulties, and the debt continues to accumulate. We often hear people say, "How much do I actually owe you? Why do you keep doing this to me?" yes that happens between people.
九惱之七： 旃荼女謗 The seventh is Slander by Cinca Manavika.
所以佛陀在九惱中，第七就有「旃荼女謗」。
Among the Buddha's Nine Ordeals,
佛陀就說，他說往昔，就是過去過去無數劫之前，有一尊佛出世，名為「盡勝如來」。這位佛出生時，還是一樣有僧團，在他的僧團中有兩位比丘。這兩位比丘，一位名叫「無勝」，這位無勝比丘他很有修行，所有的煩惱、漏都斷盡了。
The Buddha spoke of how He practiced in past lives. Countless eons ago there was a Buddha named. Always-Victorious Tathagata. In His time He also had a monastic community. There were two monks. One was named Never-Victiorious. His practice was strong and he out off all afflictions and Leaks.
漏即煩惱的別名 修行的目標就是要斷漏 將煩惱無明徹底消除 才能留住好的法 Leak is another name for affliction. The purpose of spiritual practices is to The purpose of spiritual practice is to eliminate all Leaks. Only by completely eliminating all afflictions can we retain wholesome Dharma.
這個「漏」字就是剛才所說的，就是「煩惱」。怎麼樣叫做漏呢？漏就是好的教育、智慧，我們都常常因為煩惱，所以都漏掉了，好的留不住、壞的累積者。所以說來，我們的根本煩惱若還在，沒有斷、沒有除，如此這個煩惱還是永遠存在，就是「業」。那是因為教育我們聽，聽了以後去思考，思考後我們沒有實際實行。
Earlier we spoke of Leaks as afflictions. What are Leaks? Education and wisdom are difficult to retain because they "leak" away as we get afflicted. We cannot retain the good, while the bad accumulates. So if our Root lgnorance continues to exist and we do not eliminate it, the afflictions will remain forever, This is karma. When learning something, we must listen and contemplate. Do we put it into practice after contemplation?
所以聞法我們要「聞思修」，聽法聽了後用心去研究，這個法裡面的道理是什麼？現在的佛學者，很多人都會去考究，但是他有沒有修行，也沒有修，即使唸經唸很多，佛法懂得很多，但是他沒有身體力行，有聞、有思，但是缺了修。所以我們如果不去修，遇到什麼煩惱來了，還是環環相扣、冤冤相報，真的無法斷除。
We must listen to reflect on, and practice Dharma. After you hear Dharma, analyze it mindfully. What is the principle in that Dharma? Mary present-day Buddhist scholars study Dharma, but do they practice it? No, they do not. Although they recite Sutras and know a lot of Dharma, they do not put it into action. Then listen and reflect, but lack practice. Without actualizing Dharma in daily life, when we encounter afflictions we become entangled, and fall into the unending cycle of retribution.
所以要修行，就是要斷漏，要斷除煩惱。不只是髒的、污染的、錯誤的，這些煩惱我們要去除，我們還要常常接受好的法，才能預防這些清好了，不要新的又來。若能如此，才能保持清靜。
Practicing is eliminating Leaks and afflictions. Not only must we eliminate afflictions, the dirt, defilement and mistakes in our mind, we must always receive good Dharma to prevent new afflictions from emerging after we eliminate the old. In so doing we can maintain or purity.
這位無勝比丘，他已經斷漏垢，所以因為煩惱都斷了，所以因為他這麼有修行，就能得供養無乏。像這樣，他少欲知足，所以他沒有覺得有不足的地方，他覺得他很滿足，所受到的供養，他覺得很滿足了。
Never-Victorious had already eliminated Leaks. Because he eliminated all afflictions and he practiced well, he did not lack offerings. He had few desires and was content, so he never felt he lacked anything. He was satisfied by the offerings he received. He was content.
另外一位名叫常歡，這位常歡比丘，他則是結使未除，他還有很多煩惱的結存在，所以他還不能除掉。
The other monk was named Often-Joyous. He had not eliminated his afflictions. He still had many afflictions binding him.
就像剛才說的，同樣在這尊佛的座下修行，一位是心已經都很乾淨了，因為無勝比丘的修行莊嚴相，他那麼有修行，很自然任何一個佛教徒，看了都會起歡喜心，何況在供養時，當然就有這分禮敬的形態。
但是另外一位聽了法，有思考，但是無法身體力行，用來去除他內心人事物的煩惱。因為他無法去除人事物中的煩惱，所以叫做「結使未除」。還有很多結在心理，所以供養微薄——無論人家如何供養，其實是一樣的供養，他卻覺得不夠，他還是覺得太薄太少了。其實僧團中的供養都是平等的，不過這位常歡比丘，一直有所嫉妒。
As we said, they both practiced with this Buddha. One's heart was pure, the other listened to Dharma, reflected on it, but could not put it into practice. He could not eradicate the afflictions from dealing with people and things. He had not eliminated the bonds of affliction, they entangled his mind. So he felt he received meager offerings. No matter what he received, even if it was the same as others, he felt it was not enough. He always felt it was too meager.
佛的僧團來到波羅奈城的時候，之間有一位護法，她是大愛長者婦，家境很好，生活很過得去，很信仰佛法，她就是很愛供養佛僧，她的名字叫做善幻。這之間，那位常歡比丘，看到這位善幻她在供養，嫉妒她的供養對無勝比丘特別好。但是這位常歡比丘，他一直很嫉妒，所以他就起了一分不淨念，他就毀謗了。他就說：「善幻在供養沒有按照道法。」意思就是說她沒有平等心，所以和這位無勝應該有染，所以傳這樣的話，這樣毀謗她，她的尊重恭敬，他解釋成偏愛的心態。
When the monastic community came to Variance, there was a benefactor, the wife of the Elder Big-Love. She was well-off lived a good life, believed in Buddhism, and enjoyed making offerings to Buddhas and Sanghas. Her name was Skilled-Illusion. Often-Joyous watched her make ofterings. Although everyone in the community received equal offerings, he was still jealous. He thought her offering to Never-Victorious was exceptional. Never-Victorious was dignified and well-cultivated. Buddhist disciples naturally became joyful in his presence. So when they made offerings, of course they looked reverent. But Often-Joyous was jealous. An impure thought arose in his mind, and he slandered them. He said, "Skilled-Illusion didn't make rightful ofterings, meaning she did not treat them equally. She is having an affair with Never-Victorous". He spread that gossip. He interpreted her solemn reverence as favoritism.
所以這就是那時候，在無數劫之前有這樣一尊佛，這樣的僧團，在這樣的人間，之間有這兩位很特別，一位很有修行，一位是習氣未除的修行者。所以受人供養時，其中這位常歡起了嫉妒，嫉妒心一起，說的話就完全偏差了，無中生有，變成毀謗別人，傳出那些是非。
This happened many Kalpas ago among the monastic community of a Buddha. There were two special monks, one had practiced well, and the other still had negative habits. When they received offerings, Often-Joyous became jealous, and his speech became improper. He spread rumors and slander. This happened far in the past.
這就是在過去。所以佛陀說：「大家知道嗎？所說的這段故事，雖然是離現在那麼遙遠的時代，但是你們要知道，當時那位常歡就是現在的我；那位善幻供養者，就是現在這位旃荼女。」這位旃荼女，她就是在現在這時候，佛，成佛之後，她就來毀謗。所以佛陀他就說：「過去我就是毀謗過人，毀謗過無勝和這位長者婦有染，所以我現在所得的果報，這是一個殘報——殘報就是還沒有受完的餘帳。到現在我還是一樣，得報就要受，所以這是一種苦報。遇到這位女子，常常來困擾僧團，到處都去散播是非。雖然我現在成佛了，還是一樣有這樣的。」
The Buddha said, "Do you know? This story happened a long time ago. But you should know, at that time I was Often-Joyous, and Cinca Manavika was Skilled-Illusion". Cinca Manavika slandered the Buddha after. He attained enlightenment. So the Buddha said, "I accused Never0Victorious and that woman of having an affair, so this is my retribution. This is a remnant of karma. It is an unpaid debt I am still subject to retribution. It was a painful retribution. This woman often came to disturb the monks and spread rumors. Although He attained enlightenment, things like this still happened.
所以他說現在這位旃荼女，如何來困擾僧團呢？他就說：「我現在每回在講經時，有外道教的人來聽法、或是為我的比丘講話、或是為王臣說法時，常常都被這位多舌童女，現在這位童女名叫旃荼，常常都來僧團吵鬧。一下子就說，哪個出家人對她如何；一下子又說，常常都用這種是非，莫須有的是非，來誣賴僧團不清淨。」
How did Cinca Manavika disturb the monastic community? Buddha said, "Every time I spoke the Dharma, whether to heretics, to my monks, to kings or nobles, the woman named Cinca Manavika would come and make a scene. Sometimes she said a certain monk did something to her. Other times she said things to create conflicts. She lied and accused the monks of improprieties.
這就是佛陀在這一生的困擾。
That was one of the Buddha's difficulties.
看看佛陀的僧團，佛在世，難免僧團中也有六群比丘，有的這麼多人的僧團裡，有的人真的行為不檢點，常常惹來佛陀很多的困擾。同時又有這位女孩，常常都要找麻煩來擾亂，這就是佛陀的煩惱之一，在九惱中之一。
In the Buddha's lifetime, there were six undisciplined monks within His Sangha. With so many people in this monastic community, some misbehaved and created difficulties for the Buddha. then there was also Cinca Manavika . This was one of the Buddha's afflictions, one of His Nine Ordeals.
待人處世 以持善清淨法 為持自滿足的心情 則煩惱不生、業不造作 When dealing with people and matters, always practice the pure Dharma of goodness. Remain content, thus afflictions do not emerge and karma is not created.
所以我們要知道，我們在日常生活人事物中，我們的內心一定要持善，善法一定要持。
So we should know, when dealing with people and matters every day, we must hold fast to Good Dharma.
佛陀不是這麼說嗎：「諸惡莫做，眾善奉行。」善即使只是一點點，我們一定要趕快看到就趕緊做，這是表示我們內心的善良。你看到好事卻不肯去做，看到人受苦難你不肯去扶他、不肯去幫助他，光是說我有愛心，有啊！我只是沒有參與這件事而已，這樣對嗎？所以我們應該要持善。
The Buddha said, "Refrain from all evil, practice only good". Even if it is only a tiny bit of good, we must do it at once. This shows the kindness of our hearts. If we refuse to do good deeds, help those who are suffering, or take part in benevolent activities while we claim to have a loving heart, is that right? No. We must always have compassion.
但是我們做了之後，我們無所求，慈濟人不都是這樣嗎，付出無所求，不只無所求，還說感恩。你看，無所求是我們的本分，我們修行者的本分；說感恩，這就是再結一分好緣。善做了，好的緣也結了，所以心無罣礙，很清淨，這叫做「持善清淨法」。而且還能夠「為持自滿足」——我們能參與就很滿足了，好的事我們參與到了，就很滿足，無論什麼事，我們都要用滿足的心。
But when we do something, we should not ask for anything in return. Aren't Tzu Chi volunteers like this? They give with gratitude without asking for anything in return. As spiritual practitioners, giving without asking for return is our basic responsibility. Being grateful while doing good creates good affinities, so our minds are pure and free from attachments. This is called "practicing the Dharma of goodness and maintaining contentment". We should be content to participate in acts of kindness. We should face everything with contentment.
你看那位無勝得到供養，得到人尊重；你看那位常歡，他就是心不滿足，自己不持善法，心還不滿足，你看，所以他就會造這種口業，心就會起煩惱。因為心中有煩惱，才會造這樣的口業。
We saw how Never-Victorious received offerings and respect, and how Often-Joyous was discontent. He did not practice the Dharma of goodness. That was why he was afflicted and created speech karma. His afflictions caused him to create this karma.
所以我們應該修行，要「自利利他，無有二相」，不分你和我，人相、我相，我們都無有二相，我們應該要有同事行，能這樣，我們才能協力起來，協力起來才能救心救世。
When we practice, we must "benefit ourselves and others, and not differentiate between others and ourselves". We should cooperate. If we do that, we can combine our efforts to save minds and save the world.
各位，學佛一念心，我們的心被佛救，我們還能去救別人的心。但是我們的起心動念，煩惱應該要去除；沒去除煩惱，還是習慣會做出來，雖然修行了，還是一樣會起心動念，同樣會散播是非。
Everyone, in learning Buddhism, we rain our minds. After our minds are saved by the Buddha, we can save those of others. We must eliminate afflicted thoughts as they arise. Otherwise, our habits dictate our actions. Even if we engage in spiritual practice, these thoughts still emerge and cause conflicts.
各位，學佛就是學習如何把習氣修正過來，如何把我們的心顧好。煩惱的心門要關緊一點，這樣才不會不小心，就做了遺憾的事。這還是起自於一念心，請大家還是要多用心！
Learning Buddha-Dharma is about learning to correct our habits and take good care of our minds. We must close the door to affliction so that we do not accidentally do something that we will regret. It is all about the mind so please always be mindful.
常常說修行不離開生活，在生活中不論是人事物，都是讓我們修行的對象，所以因緣果報絲毫不差。無論是今生造的，來生受，也不一定今生造的來生就能消。
We say cultivation is inseparable from life. In life, people and things are what makes our spiritual practice possible. Karmic causes and effects are extremely precise. What is created now may be endured in the next life, though it still may not be completely eliminated.
佛陀說法以因緣觀 令眾生了解因緣果報 眾生在分段生死中輪迴 過去生所造的因、緣 來世一一受報
佛陀在世時，他對我們說法，他以因緣觀來令大家了解因緣果報。凡夫的生命就是在分段生死，或是變易生死；修行者尚未解脫，也是在變易生死中。
During His lifetime, the Buddha taught us Dharma He used the Meditation on Causation to teach us about causes, conditions and retributions. Ordinary people experience Fragmentary Samsara which is transmigration in the Three Realms. Enlightened practitioners experience Miraculous Samsara, transcending the Three Realms.
凡夫、所有的眾生都是在分段生死中，有的人壽命較長，還是一樣會告一段落，也是要死；有的一段人生非常短暫，同樣還是要死。不論分段的這段是長或是短，有生一定有死，所以眾生就是有分段生死。
All sentient beings exist in Frangmentary Samsaran. Some live for a long time, but their lives will still end. Some live very short lives. Whether life is long or short, if there is birth, there is death. Thus, sentient beings exist in Fragmentary Samsara.
人生的緣是長或短，也要看我們過去生中，哪一種因緣？都會在這一生就是要現行，隨著因緣果報現行在我們這一生當中。
The length of our lives depends on the causes and conditions from our past lives. Our karmic retribution manifests itself accordingly throughout this lifetime.
但是在我們的過去，還累累積積很多因緣果報，這一生沒受報，再到來生，所以一世一段，就像我們現在過日子，昨天的事，今天就能做個結束，是好的結束呢？或是壞的延續？昨天的事也要看今天。
In past lives, we may have accumulated so much karmic retribution that it may not only appear in this lifetime, but also in the next. So each lifetime is a fragment, just like one day in our life. Yesterday's problems can be resolved today. Will there be a good ending or will the problems continue? It depends on what happens today.
佛陀說法以因緣觀，令眾生了解因緣果報。眾生在分段生死中輪廻，過去生所造的因、緣，來世一一受報。
Buddha taught us the Meditation on Causation so we understand causes, conditions and retribution. Sentient beings transmigrate in Fragmentary Samsara. The causes and conditions from past lives result in retributions in future life times.
凡夫就是這樣，其實到了佛還是這樣。所以佛陀在他的本生經，或是在阿含部，常常都會將自己的過去生所做的一切，與在今生什麼時候所遇到的人事物，他會拿來會合，就說給大家聽，和大家作個教育、分享。
Ordinary people are like this, and actually, so was the Buddha in the Jataka Sutras, or Agama Sutras, He spoke of how actions in His past lives related to people and things He encountered in. His present life He used His stories to teach.
佛的本性清淨無煩惱 雖已成佛仍有障礙 此即依報未盡 以此說法教育大眾 The Buddha's innate nature was pure, without afflictions. He faced obstacles after He attained enlightenment, because His retribution was not yet exhausted. He used this to teach Dharma to all.
佛陀他也有「九惱」。我們都常說：「到了佛的境界一切都清淨。」沒錯，佛的本性清淨，到了佛成佛這之間，他的內心沒有煩惱。但是他這一生已經成佛了，同樣還有很多障礙，這叫做依報未盡, 自己本身煩惱都去除了。
The Buddha had Nine Ordeals We say that in the Buddha's Rralm everything is pure. That is correct The Buddha's innate nature was pure. When He achieved enlightenment, His mind was empty of afflictions, but He still faced many obstacles because. His retributions had not yet been exhausted.
我們現在的人也有這樣的：「不要計較，我看開了，隨便他說，我不會煩惱；不論他對我如何，沒關係，感恩啊！」這種人他的本心，已經養成不計較，他就不起煩惱。
There are people today how are well-cultivated, "No problem. It is nothing. It doesn't matter. I don't care what they say. I'm not worried. It doesn't matter how they treat me, I'm grateful." This type of person has developed a mind that does not take issue, so they will not be afflicted. 佛陀不只是這樣，他已經除了不計較、沒煩惱，一切世間事，他不只是看得清楚，還能將所看到的一切，都拿來作教育。
The Buddha did more than that. He rid Himself of pettiness and afflictions. Not only did He see everything in the world clearly, He used it all to educate others.
我不是常對大家說：「我們不要將人事當是非。」我們若把人事當是非，我們內心就會累積，很多很多煩惱，結了很多很多不好的緣。所以人事不要計較，不要把它當作是非放在心裡。
I often say we should not see disagreements as conflicts. If we do, our minds accumulate many afflictions, and we create many bad affinities. When it comes to conflicts, so not take issue or hold onto grievances.
要怎麼辦呢？趕緊反省自己，有錯的我們要及時認錯；若是沒錯，我們要培養寬心、愛心、感恩心，這樣來教育我們。
What should we do? We must self-reflect. If we are wrong, we must readily admit our mistakes. If we are right, we should cultivate a forgiving, loving, grateful mind and learn from it.
我們說到了「八苦」，而既然有八，也就又有九了。
We spoke of the Eight Sufferings. After eight comes nine.
九惱 又名九難、九橫、九罪報 即佛於此世間成道及成道後 所遭遇的九種災難 The Nine Ordeals are also called the Nine Difficulties, Nine Obstructions, or Nine Retributions. They are the nine distresses that the Buddha encountered before and after He attained Buddhahood.
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.
再來要說的就是「九惱」。九惱也稱作「九難」，困難的難，也能稱作「九橫」，為什麼呢？還有一個名稱叫「九罪報」。
The Nine Ordeals are also called the Nine Difficulties, or the Nine Obstructions. Another name for them is the Nine Retributions.
光是一個九惱，就是令我們煩惱，這九件事就是很困擾我們、很為難我們，或是無中生有的事，這無不都是過去所造的業，現在來受罪報。所以無論是困難也好、無中生有也好，這周是我們的業報現前。
One of the Nine Ordeals alone would cause us afflictions. These nine things disturb us, cause difficulties. They may seem to come from nowhere, but these are all karmic retributions for our actions in the past. Whether these difficulties seem justified or not, they are our karmic retribution.
就是到成佛的時候，在世間成道，以及成道之後要去修行，和已經成道之後，也遭遇過九種災難。我們現在來了解。
In the process of attaining enlightenment, whether before enlightenment or after enlightenment, the Buddha still encountered nine types of ordeals Let us study them now.
佛陀以己身故事 善巧方便教育大眾 造善惡的業因 必定有苦樂的果報 Through His personal stories, the Buddha skillfully taught that creating karmic causes of good or evil leads to subsequent retribution of joy or suffering.
佛陀這一生中有幾種災難，就是九種了，剛才說過了。
As mentioned, the Buddha had nine ordeals in His life.
有的人會說：「佛都已經脫離了一切障礙，已經所成就的就是無量，最殊勝的功德。為什麼還有這麼多的業報應在佛的身上呢？這是真的嗎？」要再對大家說，這是善巧方便。
Some would ask, since the Buddha had transcended all obstacles, accomplished immeasurable and supreme merits, why did He still have so much karma and experience so many retributions? Could this be true? This is a skillful means of teaching.
佛陀能用別人來作教育，為什麼要用自己呢？就是要讓大家知道，即使到了佛的境界，他還有過去的因緣果報；所以雖然是成佛了，餘業未盡，到了佛的境界一樣要受報, 所以何況我們凡夫？
But if the Buddha could use others as an example, why use Himself? Because He wanted others to know that even if one attains Buddhahood, one is still subject to karmic retribution. If karma has not been exhausted, one will still experience retribution.
凡夫我們要知道造善惡的業因，必定有苦樂的果報。只要你做了，做善的就能有樂的果報；若是作惡的，我們就一定要受苦的果報、業力的牽纏，有時令我們由不得自己。
We must know that good and evil karmic causes beget happy and painful retribution. If we do good, there will be a joyful reward. If we do evil, there will be painful retribution. The force of karmic energy sometimes pulls us beyond our control.
所以佛陀就要告訴我們，要好好警惕。
The Buddha told us to be vigilant.
九惱之一: 六年苦行 The first of the Buddha's Nine Ordeals: Six years of ascetic practice.
所以在這第一個煩惱、苦惱、困難，那就是他「六年苦行」時。
Thus, His first affliction or major ordeal was "six years of ascetic practice".
佛陀說往昔婆羅奈城的邊緣，有個孩子是婆羅門種族，他的名字叫做火鬘；還有一位是瓦師的孩子，就是做泥作，或是捏瓷燒窯人的孩子。兩個孩子自小就很好，好朋友，彼此從小到大，互相尊重、互相敬愛。
The Buddha spoke of a child in Vebhalinga, a Brahman named Jotipala, who was friends with the son of a potter. They had been good friends since childhood As they grew up, they respected and adored each other.
一直到長大了，有一天那位瓦師的孩子，名叫護喜，他對火鬘說：「走吧，我們去見迦葉如來。」迦葉如來就是長久、長久之前的事了，當時的那尊佛名為迦葉如來。
One day when they were older, the potter's son, Ghatikara said, "Let's go see Kasyapa Buddha." Kasyapa Buddha existed many ages ago. He was the Buddha of that time.
那位護喜他有善根接觸了佛法，他起了歡喜心，所以也希望他的好朋友，也能去見迦葉如來。這位火鬘他就是因為朋友很親，所以他就說：「我為什麼要去見這位髡頭人呢？」因為佛修行的形態，所以他就是用一種諷刺的惡語來形容這尊佛，說：「我為什麼要去見這種髡頭道人呢？」他心中的傲慢，不想要去。
Ghatikara had the fortune to encounter the Dharma and was filled with joy. He hoped his friend could also meet Kasyapa Buddha. They were close friends, so Jotipala responded. "Why do I have to see this monkish shaveling?" referring to Kasyapa's appearance. He used those insulting words to describe this Buddha Proud and arrogant, he did not want to go.
這位護喜他三天後，又跟他說：「走，我們去。」因為要接引一個人，必定要一而再。所以希望他能和如來見面，一下子的時間就好，所以說：「可共暫見。」也就是說，不必去很久，只要一下子的時間去拜見迦葉佛就好。然而這位火鬘還是一樣的態度，就是同樣用那種傲慢的態度說：「我為什麼要去見這位髡頭頭道人？他哪有什麼佛道，值得我去見他呢？」
Three days later, Ghatikata said again, "Come, let's go." Influencing someone requires persistence. He hoped Jotipala would meet Kasyapa Buddha, even if just for a little while. They only needed a little time with Kasyapa. Jotipala had the same proud and arrogant attitude "Why do I need to see this monkish shaveling? What Dharma does he have? Why would it be worthwhile?"
那時護喜他聽了，因為兩個人很好，就拽住他的頭：「你去是不去？」就是用強的了，把他的頭拽得很緊。這時這位火鬘他自己嚇住了，覺得護喜是認真的，他就想：「這一定是很好的事，他才會那麼認真，要我去見迦葉佛。」那時他自己心裡也吃了一驚，覺得不是在開玩笑，這是認真的事。所以他就說：「好吧，好吧，你放開我，我馬上跟著你去。」就這樣，兩個人就到了迦葉佛的精舍，去向迦葉佛頂禮。
After Ghatikara heard this, since they were such good friends, he pulled him by his hair "Now will you go?" He used force to pull him Jotipala was surprised when he saw how serious Ghatikara was. He thought meeting Kasyapa must be a really good thing because his friend was so determined. He realized his friend was not joking, and that this was a serious matter. So he said, "Fine, fine. Let go of my hair, I'll follow you." So they arrived at Kasyapa Buddha's abode to pay their respects.
一見到迦葉佛那種莊嚴型態，火鬘起了歡喜心。但是護喜就很虔誠，向迦葉佛求懺悔，對他說：「我這位朋友他還不瞭解佛法，所以有得罪的地方，有比較傲慢的態度，請佛您一定要原諒他，希望您能好好教育他。」當時迦葉佛的慈悲，不捨眾生，尤其是看到他一起進來之後，頂禮膜拜，抬頭的面相是那麼恭敬，知道這位年輕人道心和善根很深厚，所以迦葉佛就像這兩位年輕人說法。
As soon as Jotipala saw the dignified appearance of Kasyapa Buddha, he became joyful Ghatikara was very sincere and repented to Kasyapa Buddha, saying, "My friend does not yet understand the Dharma, so if he offends you or seems arrogant or proud, please forgive him. I hope you can teach him well." Kasyapa Buddha's compassion extended to all sentient beings When Kasyapa saw Jotipala, who bowed and looked so respectful when he lifted his head, Kasyapa knew this young man's will to practice and root of goodness were strong, so he spoke the Dharma to the two of them.
那時，火鬘聽了之後，更加強他的信心道念，不只是起歡喜心而已，信心道念已經深入他的內心，從此開始接近了佛法，最後他出家了。出家就非常精進，就此投入佛法，所以佛陀就說：「當時那位火鬘就是我，現在的釋迦牟尼佛。那位護喜就是我做太子時要出家，父王、全家親族反對，所以在夜半要出城時，不知道方向到底要往哪裡去？就是一位作瓶天子來引導我出城的路，踏上修行的道路。」
After Jotipala heard him, his faith and desire for enlightenment were strengthened. It was not just joy, his faith and determination were rooted deep in his mind, so he was attracted to the Dharma and eventually left home to pursue a monastic life. He was very diligent and dedicated himself to learning Buddhism. Sakyamuni Buddha then said, "I was Jotipala, and now I am Sakyamuni. When I was a prince and wanted to leave home, my father and all my relatives were opposed." So when the Buddha left town in the middle of the night, Ghatikara was a Suddhavasa Deva, who appeared to guide him out of the city and onto the path of cultivation.
佛陀成道之前 只因起了傲慢之心 而在修行路上 受到諸苦報與層層困境
Before the Buddha attained enlightenment, due to his past arrogance, He encountered the retribution of sufferings and challenges in His journey of cultivation.
佛陀以此勉眾 日常生活言行舉止 開口動舌、起心動念 都需謹言慎行
The Buddha used this experience to remind us to be mindful of our daily speech, conduct, and thinking. We must always be vigilant in our speech and conduct.
佛陀說到這裡，他就說了：「我過去以惡言來謗迦葉佛，因為他說他是髡頭頭道人。這就是一句惡言，不好聽的話，所以因為這樣，只是這樣而已，以及起傲慢的心；第一次、第二次，他以傲慢又不好聽的語言，輕慢地說了一句話，心靈起了一分傲慢，所以才會有這第一項的難－－六年苦行。也就是讓我在修行的過程當中，有六年的無益苦行，在修道中受到層層困境。」
At this point, the Buddha said, "I slandered Kasyapa Buddha in the past." He called Kasyapa a monkish shaveling. It was not a nice term. He said it twice, being arrogant and proud. Because of this arrogant and insulting language and the arrogance in his mind, His first ordeal was six years of ascetic practice and numerous obstacles in His cultivation.
我們來想想看，佛在修行，從迦葉佛的時代，迦葉佛我們現在無法去推算，他到底是在多久之前？因為佛陀對迦葉佛也是以無數劫前來比喻。何況我們現在離釋迦佛，還能說兩千多年前；釋迦佛之前所遇到的迦葉佛，那是多久之前的事了？所以各位，我們修行要很謹慎。從那麼久以前迦葉佛的時候，一直到釋迦牟尼佛起了這念心要修行，都還有餘殃未盡。
Let us think about this The Buddha practiced since the time of Kasyapa Buddha. We cannot calculate how long ago that was because the Buddha spoke of Kasyapa Buddha in terms of innumerable Kalpas. We are now 2000+ years from the time of Sakyamuni Buddha, and He met Kasyapa Buddha much earlier than that. So everyone, we must be cautious in our spiritual practice. Even after such a long time, from Kasyapa to Sakyamuni Buddha's time, Sakyamuni's past karma was still not exhausted.
所以我們修行者，不要輕視日常生活、舉止動作、開口動舌、起心動念，我們都必定要很注意，謹記在內心。請大家修行無二法，請大家多用心。
Thus, spiritual practitioners must not treat daily life lightly. We must watch our actions, speech, and thoughts. We must keep this in mind. There is no other way to practice. So please always be mindful.
凡夫有很多煩惱，不只是凡夫有煩惱，其實佛也有「九惱」。
Ordinary people have many afflictions. It is not only ordinary people, the Buddha also had Nine Ordeals.
佛陀即使是成佛了，餘殃未盡，一樣要受報。所以在成佛的過程中，不論是大自然的環境、或是經過的人事、或是最基礎的生活等等，都是受盡很多困難。
Even after He attained enlightenment, His karmic retribution was not yet exhausted. The Buddha's path to attaining enlightenment was full of difficulties from many sources; nature, people, things, the basic necessities of life, etc.
這些就是第一個困擾佛陀的煩惱，也是所碰到的不容易的事；所以這是他六年經過苦行中，很多人事物、生活上等等的困擾。
This was His first ordeal. In His years or ascetic practice, He faced many hardships from things, from people, and in daily life, etc.
九惱之二: 孫陀利謗 The second of Buddha's Nine Ordeals: Slander by Sundari.
第二個煩惱就是梵志女，叫做孫陀利，來毀謗佛陀和他的僧團。這是佛陀的第二個煩惱、困擾，無中生有的事。
The second Ordeal came from a noblewoman named Sundari. She slandered the Buddha and His group of monks. Her lies caused the Buddha many afflictions and obstacles.
這應該說到佛陀他在鹿野苑時，在那裡集眾修行，但是那時剛好是佛陀成佛不久，很多人都能接受佛陀的教育，所以不論是國王、大臣，或是社會的士、女，大家都很仰慕佛陀，所以皈依，接受佛教的人就多了。
When the Buddha lived in the Jetavana Monastery, He gathered a group of monks for spiritual practice. At that time in India, not long after He attained enlightenment, many people were willing to receive His teachings. Kings, ministers, gentlemen and ladies of society all truly admired and took refuge with Him and accepted His teachings.
但是有其他宗教，因為在印度，佛世時，那時的宗教很複雜，宗教複雜的社會，所以其他的異教徒心生嫉妒。
But there were still other religions. During the Buddha's lifetime in India, there was a complicated assortment of religions. Followers of other religions grew jealous.
[04:09] Sundari spread vicious slander against the Buddha. Because she did not earn His respect, she started rumors to slander Him. What causes and conditions led to this? "Sutra on Causes and Conditions".
其中一位梵志女，就是其中的宗教之一，這位梵志女她就是假稱懷孕，肚子綁著從前的瓜瓢，綁在身上，在城中到處就去告訴大家，她說：「釋迦牟尼佛的弟子不清淨，佛，瞿曇他向外一直宣揚教法，來宣導他的教法是人間超越，是消滅煩惱，是消滅愛欲，這是假的！我是最好的見證。」
A Brahman woman, a follower of one of the other religions, pretended to be pregnant by tying a gourd ladle around her waist. Walking around the city, she told everyone, "Sakyamuni Buddha's disciples are impure. Gautama, the Buddha, expounds His teachings and claims His teachings are superior and will eliminate afflictions and desires. But that's false and I am proof".
「看！我臨盆在即，這是瞿曇，他僧團團體中的人，就是開始時對我親愛，現在他們不理睬，所以我是被遺棄的。」
"See, I'm about to give birth because of a man from Gautama's monastic community. Now he ignores me, so I have been abandoned".
所以在那裡不斷到處做毀謗，整個城市的人，大家對佛陀的僧團就起疑心了，開始議論紛紛。
With these words she slandered them everywhere. The whole city became suspicious of Buddha's monastic community and began gossiping about it.
孫陀生惡謗 望得其敬事 無故誹謗尊 此是何因緣 《佛說興起行經》
那時國王聽到這個消息，就來到佛的地方，向佛陀責問：「是不是你的僧團，有人做了這樣的事？」佛陀默然不答，看看僧團中，到底有沒有人有什麼動靜？僧團中大家看到佛陀不回答，僧團中的人也沒有回答。
When the king heard this news, he came to the Buddha and rebuked him "Did someone in your monastic community do this?" The Buddha did not answer. The king looked at the monks for an answer. The monks saw that the Buddha did not respond, so none of them responded either.
忽然間聽到一個女人的聲音，吵吵鬧鬧好像發瘋一般，從外面進來了。因為她發了狂那個形態，所以綁在肚子上的東西，繩子鬆脫掉了下來；在東西掉下來那時候，忽然間這個女人靜了下來，看看這個場面，大家默然安靜。
All of a sudden they heard the sound of Sundari yelling and screaming insanely outside. As she flailed about, the ladle she had tied around her waist loosened and fell off, exposing her evil, plans. When the ladle fell off, the woman suddenly went silent. Everyone was silent.
這位孫陀利，就在那裡發露懺悔，就說：「我感覺佛陀的教法如此普遍，所以心裡起了嫉妒，所以我來謗佛謗僧。」
Sundari then repented openly and said, "I felt the Buddha's teaching was so universally received, and I was jealous, so I came to slander the Buddha and His monks"
那時國王看了之後，就問佛陀：「佛啊！您是不是早就知道，您的僧團是清淨的，所以您默然不辯解。」
When the king saw this, he asked, "Buddha, "ou already knew that your monastic community was innocent, is that why you made no arouments?"
佛陀在微笑中還是搖搖頭說：「因果可怕！因緣果報現前，這就是最煩惱的一項。」
With a smile, the Buddha shook His head and said, "Cause and effect is terrifying. When Retribution manifests we suffer the worst affictions".
所以國王就問：「佛啊！這到底是什麼樣的因緣果報？請佛陀為我們大家開示。」
The king then asked, "Buddha, what karmic causes led to this? Buddha, please give us a teaching"
佛陀就開始說了——
So the Buddha told a story
「那就是過去過去無數劫前，很久以前，當時在婆羅奈城，有一位博戲人，就是游手好閒，名叫淨眼；那時有一位淫女，就是賣色情的女人，名叫鹿相。淨眼和鹿相認識，他起了不軌的心，所以就誘騙這位鹿相，就和她同時坐車出城去了。
Many Kalpas ago, in the city of Varianasi, there was a gambler named Pure-Vision, who loafed around. There was also a prostitute whose name was Doe-Face. Pure-Vision and Doe-Face knew each other. He had impure intentions, and enticed her to leave the city with him.
一輛車載了她，就一直往偏僻的山區，在樹林中一個園子，在那裡兩個人共相歡樂，男女就在那裡就做了不規則共相歡樂的事，但是在園中，有一位修行者，已經是證了辟支佛道行的人，他就是在修行的過程中，他也是每天要出外去乞食。
A cart took them to a remote, mountainous area. In a garden in the forest, they took pleasure in each other and committed immoral acts. But in the garden lived a spiritual practitioner, one who had achieved the status of Pratyekabuddha. As part of his spiritual practice, he went out and begged for food every day.
所以這位修行者到城裡去乞食時，這兩位男女在那裡高興、歡樂，之後又是發生了一些爭執，所以淨眼就殺了淫女，鹿相就被他殺了。
While he was begging in the city, this couple was in the garden having a good time. What happened next? Pure-Vision killed Doe-Face.
殺了人要怎麼辦呢？所以他很害怕，那時淨眼就將鹿相的屍體，拖到辟支佛修行的地方，就在周圍挖個地方，就這樣埋起來。所以就這樣，淨眼覺得做了這件事，他心裡很不安，就離開那裡了。
What did he do next? He was very scared, so he dragged her corpse to the Pratyekabuddha's place of cultivation. He dug a hole right outside of it and buried her. After that, Pure-Vision felt extremely uneasy and left.
後來被人發現屍體是在辟支佛修行的地方，所以大家認為殺人者是辟支佛，所以國王就把辟支佛定罪，判為死刑。
When people discovered the body in the Pratyekabuddha's place of practice, they assumed he was the culprit. So the king pronounced him guilty and sentenced him to death.
但是淨眼做了這件事之後，他的心裡一直一直很不安，對自己很苛責，何況城中的人議論紛紛，對一個清淨的修行者這樣誣賴，甚至國王還判他死刑，所以內心那種後悔，那種懺悔，非常痛苦，所以他自己下定決心，一定要挺身而出向國王認罪。就是這樣，真相大白了，國王就放了辟支佛，甚至向辟支佛賠罪，就將這位淨眼判為死刑，這個案子就此了結了。
After Pure-Vision did this, he continued feeling very remorseful. Knowing that people in the city were falsely vilifying this pure cultivator, who was even sentenced to death by the king, Pure-Vision felt regretful; and his regret made him miserable. He decided to step forward and admit his guilt. So the truth came to light. The king released the Pratyekabuddha and apologized to him. He sentenced Pure-Vision to death and the case was resolved.
佛陀把這個故事說出來，之後他再向國王這樣說：「國王，你知道嗎？當時那位淨眼就是現在的我釋迦牟尼佛，那位鹿相就是現在的孫陀利，這就是因緣。雖然過去已經是無數千歲，很久了，但是從那時開始，就不斷不斷很長的時間，這個因緣果報伴隨著我，一直到現在無數千歲，現在已經成佛了，同樣無數千歲的業因果報，雖然跟著我生生世世而來，生生世世令我煩惱，一直到現在，這個最後的餘殃，也報應在現在。我現在成佛了，但是還是會遇上她。」
The Buddha told this story to the king and then asked him, "Your majesty, did you know? I, Sakyamuni, was Pure-Vision in a previous life and Doe-Face was the present Sundari. These are causes and conditions. Since then, although ages have passed, karmic retribution has followed me continually. Now, eons later, I've attained Buddhahood, this age-old karmic retribution has followed me through many lifetimes, constantly causing me afflictions, up until now. This was the last of it. Although I have attained Buddhahood, I am stil subject to retribution".
所以佛陀現在雖然已經成佛了，但是他在僧團中，如此清淨，卻會遇到這樣的事。所以無論她在外面如何吵鬧、是非如何傳，佛陀還是默然，他知道這是餘殃，剩下來的業報，所以他就一直保持靜默，不去回應她。
Even after the Buddha attained enlightenment, He still encountered this type of incident while living in a pure monastic community. So no matter how loud Sundari was, or how she slandered him, the Buddha remained silent because He knew this was unresolved karmic retribution. He stayed silent and made no response.
佛陀就向國王說：「現在這件事已經清白了，在人人眼前，所以事實勝於辯白。」
The Buddha told the king, "The issure has been resolved in front of everyone. Facts speak louder than words".
國王聽了就對佛陀說：「原來這個因緣果報，實在是很可怕！」
The king heard this and said to the Buddha, "Karmic retribution is truly frightening".
佛陀就這樣對國王說：「是啊！人，芸芸眾生，什麼人無罪？什麼人無過失呢？人人都有罪、人人都有過失。即使是我在過去生中，也一樣會如此無明，我也一樣會做出惡的業，雖然我已經無數劫以來，開始發心修行，在修行過程一樣，這個業還是一樣不斷跟隨而來；所以好比人如果走在光明，在陽光照耀之下，一定影子和你的身形是相隨的；人到了哪裡，你的影子就到哪裡，所以因果如影隨形。」
The Buddha told the king, "Yes! Who is innocent in the world? Who has never done wrong? Everyone commits wrongs and makes mistakes. Even in my previous lives, I, too, was very ignorant and created bad karma. So although for innumerable Kalpas, I have vowed to practice, karma still followed me continuously, like a shadow following me wherever I go. Wherever we go, our shadows are there, as is cause and effect".
所以佛陀再警惕大家，所有的弟子，因緣果報，這是最好的見證！
The Buddha reminded all His disciples that the Law of Karma is the best indicator of.
日常生活中 起心動念一切行止 無不都是因 種如是因得如是果 In our daily lives, every thought, word and action is a cause. Once we sow the causes, we will reap the retributions.
大家的修行，在日常生活中，起心動念、開口動舌、舉步動足，無不都是在造因，然後因若是種下去，人事物等等就會變成一個緣，所以有因有緣，就會果報不斷纏綿，一直纏著你，綿綿不息。
How everyone is practicing in our daily lives, every thought, every word, and every action creates causes and every action creates causes. Once causes are sown, people and things become conditions. When there are causes and conditions, karmic retribution will entangle us without cease.
所以各位現在我們在修行，我們也是一樣，日常的生活不離開人事物，這都是周圍的緣，我們每天所面對的都是起心。你起什麼心呢？起一念好心，你就能結一分好緣。
Everyone, we are now practicing. Our daily lives are inseparable from people and things. These are our surrounding conditions. Every day we face our thoughts. What thoughts will arise? If a good thought arises, we can create a good affinity.
你如果開口能機會教育，令人去除煩惱，你就造了一分福業，這就是福了；因為消除別人的煩惱，就是增加自己的福，這樣結了一分好緣，或是有人在受苦中，你能不惜辛苦去幫助他、減輕他的負擔，減輕他的辛苦，如此你就造了一分好緣。
If we have the opportunity to speak, teach, and eliminate others afflictions, we create blessed karma, which is a blessing. As we eliminate others' afflictions, we increase our blessings and create positive affinities. If someone is in pain, and we make our best efforts to help them and lighten their burden and difficulty, then we have created good affinities.
好和福的緣，就是在你的人事物中，你的動作，你的動作就是起於你的心念，所以我們若能日常生活，在人事物中時時起好心，時時說好話，時時做好事，這樣我們就保險多了，不必再來惡業，拖在後面糾纏我們。
Good and blessed affinities come from people, things, and our actions. Our actions arise from our minds. So in our daily lives, when we face people and matters, if we constantly think good thoughts, say good words and do good deeds, then we have some insurance against evil karma following and entangling us.
不只是來生來世，沒有這種業的煩惱來糾纏我們，反過來能為我們助緣，不論我們要做什麼事，有好因好緣能來助緣，令我們成就道業。
Not only will this prevent karmic entanglements in our future lives, it will provide supportive conditions. No matter what we do, we will be supported by good causes and conditions that help complete our cultivation.
所以修行，就是在日常生活中，「佛法要生活化，菩薩人間化。」這就是我時時對大家說的，所以大家還是要時時多用心！
So spiritual practice takes place in our daily life. Dharma must be realized in our living. Be Bodhisattvas in this world, this is what I have always said. So please always be mindful.
