爭論 Arguing

我們內心體證到的佛法，根本不用拿來用嘴巴說服人

別人持有邪見，持有相反的意見；那是他們的事

這不是冷血，

而是---就算我們和他們說，難道固執己見的他們會聽嗎？ 會改變到他們的見解嗎？

不會的。我們和他們說，只會吵架

浪費精力、 傷和氣

他們以為我們理虧詞窮，哦～就隨他們囖～

因為就算我們參不參與理論，他們一樣會認為我們理虧詞窮

我們吵架，只會讓智者斥責，

因為我們已經背離了佛法（SN22.94)(SN56.9)

如果別人不服我們，無論我們說什麼，他們都不會服

如果別人服我們，無論我們說什麼，他們都會服

所以我們內心體證到的佛法，不用特別去宣揚。

因為我們真正利益到的族群，必然會主動來問我們的

就如Ajahn Brahm 所說：【有時你不能透過交談來幫助他們。但如果你坐下然後打坐， 他們會看到你。之後他們會出來然後說‘ 哇! 你打坐之後看來比之前更平靜與快樂！

有時有許多方法可以來鼓勵他人，不只是透過語言，但透過作爲榜樣，然後他們就會來然後問你問題。】

如果我們沒有責任去教導，我們卻主動去說教

別人肯定會反感的

因為所有人都有自己的看法，都執著自己的看法

佛陀曾說，如果別人不受教、背向我們的教導 ；而我們卻還要教，這是惡貪的表現.....（DN12）

The Dharma that we realize within ourselves does not need to be used to persuade others verbally.

If others hold wrong views or opposing opinions, that is their matter.

This is not being cold-hearted, but rather—will they listen to us even if we persuade  them? Will it change their perspectives? 😂

It won't.

Talking with them will only lead to arguments, wasting energy and damaging relationships.

They may think we are at a loss for words, lack of reasons.

But whether we engage in debate or not, they will still believe we are at a loss for words, lack of reasons 😂

Arguing will only lead to reproach from the wise, as we have already strayed from the Buddha Dharma (SN22.94)(SN56.9).

If others do not accept us, no matter what we say, they will not be convinced.

If they accept us, no matter what we say, they will be convinced.

Thus, the Buddha Dharma that we realize within ourselves does not need to be particularly promoted.

The people we can truly benefit will naturally come to ask us.

As Ajahn Brahm said: "sometimes you can’t help them by talking . But if you just sit down and meditate , and they watch you. Afterwards they will come out and ‘wow you look so much more peaceful and happy afterwards.

Sometimes there are many ways in encouraging people, not just by words, but by examples , and they will come and ask you questions .."

If we do not have the responsibility to teach but we actively preach, others will definitely resist it.

Everyone has their own opinions and clings to them.

The Buddha once said that if others refuse to be taught and turn away from our teachings, yet we still insist on teaching, this is a manifestation of unwholesome greed... (DN12) 

我們內心體證到的佛法，根本不用拿來用嘴巴說服人

別人持有邪見，持有相反的意見；那是他們的事

這不是冷血，

而是---就算我們和他們說，難道固執己見的他們會聽嗎？ 會改變到他們的見解嗎？😂

不會的。我們和他們說，只會吵架

浪費精力、 傷和氣

他們以為我們理虧詞窮，哦～就隨他們囖～

因為就算我們參不參與理論，他們一樣會認為我們理虧詞窮😂

我們吵架，只會讓智者斥責，

因為我們已經背離了佛法（SN22.94)(SN56.9)

如果別人不服我們，無論我們說什麼，他們都不會服

如果別人服我們，無論我們說什麼，他們都會服

所以我們內心體證到的佛法，不用特別去宣揚。

因為我們真正利益到的族群，必然會主動來問我們的

就如Ajahn Brahm 所說：【有時你不能透過交談來幫助他們。但如果你坐下然後打坐， 他們會看到你。之後他們會出來然後說‘ 哇! 你打坐之後看來比之前更平靜與快樂！

有時有許多方法可以來鼓勵他人，不只是透過語言，但透過作爲榜樣，然後他們就會來然後問你問題。】

如果我們沒有責任去教導，我們卻主動去說教

別人肯定會反感的

因為所有人都有自己的看法，都執著自己的看法

佛陀曾說，如果別人不受教、背向我們的教導 ；而我們卻還要教，這是惡貪的表現.....（DN12）

The Dharma that we realize within ourselves does not need to be used to persuade others verbally. 

If others hold wrong views or opposing opinions, that is their matter.

This is not being cold-hearted, but rather—will they listen to us even if we persuade  them? Will it change their perspectives? 😂

It won't. 

Talking with them will only lead to arguments, wasting energy and damaging relationships.

They may think we are at a loss for words, lack of reasons.

But whether we engage in debate or not, they will still believe we are at a loss for words, lack of reasons 😂

Arguing will only lead to reproach from the wise, as we have already strayed from the Buddha Dharma (SN22.94)(SN56.9).

If others do not accept us, no matter what we say, they will not be convinced. 

If they accept us, no matter what we say, they will be convinced.

Thus, the Buddha Dharma that we realize within ourselves does not need to be particularly promoted. 

The people we can truly benefit will naturally come to ask us.

As Ajahn Brahm said: "sometimes you can’t help them by talking . But if you just sit down and meditate , and they watch you. Afterwards they will come out and ‘wow you look so much more peaceful and happy afterwards. 

Sometimes there are many ways in encouraging people, not just by words, but by examples , and they will come and ask you questions .."

If we do not have the responsibility to teach but we actively preach, others will definitely resist it. 

Everyone has their own opinions and clings to them.

The Buddha once said that if others refuse to be taught and turn away from our teachings, yet we still insist on teaching, this is a manifestation of unwholesome greed... (DN12)

會吵架，都只是因為我慢

有時同一件事，可以有不同的角度

不可以說任何人一定錯，也不可以說任何人一定對

很簡單，大家日常都可以看見的

在寺院裡，處理食物都可以吵一餐😂

一個人說：應該這樣處理，不應該那樣處理

另一個人說：應該那樣處理，不應該這樣處理

看不見為什麼這樣都要吵架，根本兩個都ok

只是每個人都各執己見，太過執著

隆波帕默也說過，

有些地方的人，總覺得另一個地方的人，他們的讀音是錯的

其實有時也是很主觀

但一樣，人人都認為：只有我是對的，別人都是錯的

翻譯也是一樣

例如辦一個翻譯比賽，怎會每個人都有一樣的版本？

有100個人，就會有100個版本

評判會選出他認為最合適的版本。

但那也只是他自己認為而已，那是他自己的意見

如果不同的處理方式也可以，為什麼要吵架？

吵起來是否很傻？

如果是阿姜查，他不會和我們吵架的

他說，他會給我們理性的反思，但不會跟我們吵。

其實會吵架，都只是因為我慢。

覺得自己比人好

除了自己對，別人都錯

有時執著自我，反而看不清：其實自己的看法，可能是對的，也可能是錯的。也未必是最好的方案

繼續爭論，僅僅只是為了維護‘自我’、維護面子而已....

Arguments arise simply because of pride.

Sometimes the same issue can be viewed from different perspectives. 

We cannot say that anyone is definitely wrong, nor can we say that anyone is definitely right.

It's simple and something everyone can see in daily life. 

In the temple, people always argue about food preparation. 😂 

One person says, 'It should be handled this way, not that way.' 

Another person says, 'It should be handled that way, not this way.' 

It’s hard to see why they argue when both approaches are okay; 

it's just that everyone is stubbornly holding onto their own views.

Luang Por Pramote also mentioned that people from some places always think that the pronunciation of people from other places is wrong. 

Sometimes, this is very subjective. 

Yet everyone believes, 'I am the only one who is right; everyone else is wrong.'

Translation is the same. 

For example, if there were a translation competition, how could everyone have the same version? 

With 100 people, there would be 100 different versions. 

The judges would select what they believe is the most suitable version, but that is just their opinion.

If different approaches are acceptable, why argue? 

Isn’t it silly to fight?

If it were Ajahn Chah, he wouldn’t argue with us. 

He said he would provide rational reflections but wouldn’t engage in arguments.

In fact, arguments arise simply from pride. 

Feeling superior to others, believing that aside from oneself, everyone else is wrong.

Sometimes, being attached to one’s own perspective prevents clarity—one’s view might be right, it might be wrong. It may not even be the best solution. 

Continuing to argue is merely about protecting the 'self' and maintaining face.

曾經看過小學生們互罵對方為小學雞😂

但什麼是小學雞呢？ 哦～原來那是香港俚語，泛指一切行為及思想幼稚、心智未成熟、到處惹事生非的人。

事實上，如果我們和人吵架，這表示我們心智還不成熟，還是小學雞。為什麼？ 因為我們執著世間的資產是’我的‘，執著自己的見解是’我的‘，想得到、想贏人，才會和人吵架。

一個成熟、有智慧的人知道世間的一切都是不斷變異、無法掌控的，連自己的思想念頭都是不斷變異、無法掌控的；所以不會把這一切當成是’我的‘ 。所以自然不會和人吵架。

It was  once witnessed that  primary school students insulting each other by calling each other "primary school chickens." 😂

But what is an "primary school chicken"? Oh, it turns out that's a slang term in Hong Kong, referring to someone whose behavior and thoughts are immature, and who causes trouble everywhere.

In fact, if we argue with others, it indicates that our mindset is still immature, that we are still "primary school chickens." Why? Because we cling to worldly possessions as "mine," and we cling to our own opinions as "mine." The desire to gain or win leads us to argue with others.

A mature and wise person knows that everything in the world is constantly changing and uncontrollable, even their own thoughts are ever-changing and uncontrollable; therefore, they do not treat all of this as "mine." Naturally, they will not argue with others.

翻譯者：匿名

這個故事講的是佛陀在盧奚多河岸時，對一群人爭論的談話。這段故事在鳩那羅本生譚(第536)中會有詳細的說明。當時，佛陀在眾人面前說：「大王！」並開始講述以下故事。

從前，當梵王在波羅奈治國時，城外有一位木工以製作馬車為生。

那時，雪山地區有一棵名叫攀達納的大樹，樹下有一隻黑獅子為了獵食而橫臥在樹根下。某天，突然一陣大風吹起，吹落了枯枝，掉在獅子的肩上，讓他的肩膀受了些傷。獅子驚慌地跳起來，回頭察看來路，卻什麼也沒有發現。「或許是這棵樹的樹神不能容許我在這裡休息。好！讓我弄個明白。」獅子心中怒火中燒，便對大樹喊道：「我從未吃過你樹上的一片葉子，也未曾傷害過你樹上的一根枝條，你容忍其他野獸來，卻不允許我在此休息，我究竟做了什麼？你等著，幾天後我會把你連根拔起，切成碎片。」獅子如此威脅樹神，然後離開。

此時，這位婆羅門木工與幾個人一起去尋找製作馬車的木材，偶然來到現在的這個地方。他們在某處停下車，手握斧頭和刀，尋找合適的樹木，正好來到攀達納樹前，便走近。黑獅子見到他，低聲自語：「今天該到我復仇了。」於是他在攀達納樹的根部等待。木工四處觀望，從攀達納樹的附近向外走，獅子心中想：「在他未走之前，我先和他談談。」於是唱出第一首詩：

14.

你手持斧的男人，深入森林中，

我問你，你想伐哪種樹木？

木工聽到這話，心中驚訝：「這真是奇事，獸類竟然會說人類的語言，這是我從未見過也未曾聽過的事情，這隻獅子一定知道什麼樹木適合做馬車。」於是他回答道，唱出第二首詩：

15.

你在森林中行走，平坦崎嶇皆經歷；

我問你，朋友，請告訴我，什麼木材最堅硬？

獅子聽後，心中暗自得意：「我終於可以實現自己的願望了。」於是唱出第三首詩：

16.

既非娑羅樹，也非竭地羅，

阿沙于那樹非，況且樹達瓦。

有樹攀達納，堅固適合車輪。

木工聽後非常高興：「今天真是幸運，進入森林有獸教我馬車的適材，真是太好了。」於是詢問獅子，唱出第四首詩：

17.

這樹的葉子是什麼形狀？它的樹幹又是怎麼樣的？

我問你，你可知道攀達納樹？

獅子回答，唱出兩首詩：

18.

樹枝垂而彎，柔軟卻並未折斷，

樹名攀達納，我正在其下立。

19.

車輻與轂軸，所有車的輞，

一切都適合你用，攀達納樹皆具。

獅子教完後，便轉身走去，而木工開始伐樹。樹神心中思索：「我並未向獅子身上掉下任何東西，但獅子如此憤怒，想使我的家園崩潰，我也將隨之滅亡。現在必須想一個辦法，讓獅子消失。」

於是，他假裝成樵夫，走到木工面前問道：「你找到了好樹，想用來做什麼？」木工回答：「想做馬車的輪子。」

樵夫說：「這樹要製作馬車，是由誰教你的？」

木工說：「是黑獅子教的。」

樵夫說：「如果真是他教的，那麼這樹固然能做出很好的馬車，但如果能割下獅子的皮，做成四指寬的鐵板包裹於車輪邊緣，那麼車輪會更加堅固，你就能獲得巨大的財產。」

木工問：「但獅子的皮從哪裡來呢？」

樵夫回答：「你真愚蠢，這樹長在森林裡，怎能逃去。你可以去找教你砍樹的獅子，問他：『你指的樹應從哪裡砍起的？』然後跟著他去。如此一來，他就會毫無疑慮地告訴你從這裡砍，從那裡砍，然後你就用利斧將它砍斷。接著取下他的皮，吃掉他的肉，最後再砍樹。」於是，他就這樣挑起了仇恨。

佛陀為了說明這件事情唱出了這首詩：

20.

攀達納樹（的樹神）如此說：

我也有話說，bhāradvāja請聽我

21.

這獸肩上的皮，切成四指寬，

用它包裹車輪，會更堅固。

22.

如攀達納（樹神），如此復仇，

（獸王）生起未生（的事端），惡意帶來痛苦。

木工聽了樹神的話，心中歡喜，認為有理，說：「今天真是幸運的一天。」於是，他殺了黑獅子，伐樹取回了皮。

佛陀說明這件事時說：

23.

如此對攀達納樹起惡意

攀達納樹（神）也跟著起惡意，

互相爭吵，最終導致彼此滅亡。

24.

在這世間，當爭吵生起時，

就像這兩者的例子，如孔雀的舞蹈般起舞。

（就像孔雀跳舞時必然要顯露其隱密的羽毛那樣，人們互相揭露對方的弱點）

25.

我現在對你們說吉祥的話，在這裡聚集的你們

應該互相友好地問候，不要怨恨如攀達納（樹神）

26.

應該學習團結，這是佛陀所讚美的，

樂於和諧是如法的，那就不離執著的解脫

大王聽到這番法語後，眾人皆和解。

佛陀講完這段法語後，為這個故事的今昔做結語：「當時在那同一片森林中，見到這一切事情的樹神就是我。」

一條鑰匙是打不響的

唯有當兩條鑰匙合在一起，就會鏗鏘作響

同樣地，只有一個人有煩惱是不會發生爭吵的

唯有當兩個人都有煩惱的時候，才會發生爭執

A single key cannot make a sound.
Only when two keys come together do they make a sound.

Similarly, a dispute cannot arise when only one person's mind is defiled.
It is only when both people's mind is defiled that an argument occurs.

別人走過來和我們爭吵；我們就和他爭吵？

別傻了，我們根本不可能會贏

他想要爭吵，這是因為他執著於自己的見解

就算我們以很有說服力的理由試圖去說服他，難道他就會捨棄自己的見解嗎？

不，那麼強的執著；他只會一直詭辯，沒完沒了

我們和他爭吵，這表示我們也執著於自己的見解

這也是傻的，源自於認為’見解是我的‘ --這個愚蠢的看法

爭吵不太可能會有什麼好的結果

不會帶給任何人益處

既傷和氣又浪費精力

有時佛陀見回答對方不能為他帶來益處，寧願保持沉默（AN10.95)

別人可能會以為自己贏了佛陀，但難道佛陀會在意嗎？

二千六百年後，我們依然會覺得佛陀贏了他，不是他贏了佛陀😂 

同樣地，當我們不和人爭吵，甚至是保持沉默

別人可能會以為自己贏了我們

但有智慧的人知道後，仍然會覺得我們贏了對方😂 

When someone comes over to argue with us, should we argue back?
Don't be foolish; we can never win.

They want to argue because they are attached to their own views.
Even if we try to persuade them with compelling reasons, do you think they will abandon their views?
No, that attachment is too strong; they will just keep arguing endlessly.

If we argue with them, it means we are also attached to our own views.
This is also foolish, stemming from the belief that "this view is mine"—such a misguided perception.

Arguing is unlikely to yield any good results.
It benefits no one, causing disharmony and wasting energy.

Sometimes the Buddha would choose to remain silent when he realized that responding would not benefit someone(AN 10.95).

Others might think they have won against the Buddha, 

but would the Buddha care?
 

Two thousand six hundred years later, we still think that the Buddha won against them, not the other way around. 😂

Similarly, when we do not argue with others and even choose to remain silent,
others might think they have won against us.
But wise people, upon reflection, will still feel that we have triumphed over them. 😂

如果只是學習佛教理論但不修行，問題是很大的

因為只是在讀書，沒有去去除煩惱

只是把讀書的內容從世俗的內容變成佛法，但煩惱依舊

結果會怎樣？ 噢～ 拿來爭論辯論囖～

大家可以去那些佛教論壇裡，都是一大堆貪嗔癡、 負能量

有些佛教徒總喜歡攻擊其他教派的人，都是一大堆貪嗔癡、 負能量

有些佛教徒總喜歡攻擊其他宗教的人，都是一大堆貪嗔癡、 負能量

如果拿佛教理論來爭論，怎能讓人信服呢？

人們心想：’誒，你們佛教，不是導向沒有煩惱與開心的嗎？ 哇，結果來爭論爭到面紅耳赤喔。那你們所說的理論怎會是真的呢？ 對你們自身的幸福和快樂都沒有效果。‘

一般沒有宗教的人會這樣想的

一般有宗教信仰的相信都會這樣想的，對嗎？

If one only studies Buddhist theory without practicing, it poses a significant problem.

Because it is merely studying, without eliminating defilements.
It just transforms the study content from secular knowledge into Buddhist teachings, but the defilements remain.

What will the result be? Oh— it leads to arguments and debates!
You can find plenty of this in Buddhist forums, filled with greed, hatred, delusion and negative energy.
Some Buddhists love to attack people from other sects, all filled with greed, hatred, delusion and negative energy.
Some Buddhists also enjoy attacking people from other religions, again, filled with greed, hatred, delusion and negative energy.

If we use Buddhist theories to argue, how can we convince others?
 

People might think: "Hey, you Buddhists claim to aim for elimination of defilements and to be happy, right? Yet here you are, arguing heatedly. How can what you say be true? It doesn't even seem effective for your own happiness and joy."

This is likely what non-religious people would think.
Even those with religious beliefs might think the same, right?

If someone wants to argue with us, and we engage in that argument, we are being foolish.

They want to win against us, and that is their suffering.

If we also want to win against them, we will also suffer.

Then, both of us are fools. 😂

If we really want to determine a winner, then the one who is happy and free from defilement is the true winner.

如果有人想和我們吵架

我們和他吵架就是我們傻了

他想贏我們，這是他們正在有的痛苦

如果我們也想贏他們，我們也一起痛苦

那就兩個都是傻人

如果真的想爭個輸贏，

那誰人開心沒有煩惱就是贏的人

吵架是愚蠢的行為

我們常常形容雙方各執己見

就是這個‘執’

執著自己的見解，執著自己的利益。

這個見解怎會是我們的呢？ 這個見解不是我們的，而是由條件組合而成的。

真的是我們的嗎？想想我們從哪裡聽來這個見解？想想因為什麼而生起這個見解？ --見解不真是我們的。為什麼拿不屬於我們的東西和人吵架？

各種利益真的是我們的嗎？ 如果真的是屬於我們的話，我們連吵架也不用吵，直接就歸我們所有了。

所以吵架是愚蠢的行為

當你在任何寺廟時要小心 ，當和尚有利益衝突，分成兩邊吵架，你們不可以去支持任何一方。會變成在無意中變成Ānantariya五逆罪，當寺院有利益衝突，然後兩班人馬在一起吵架，不同的人有不同的學生。僧侶和在家人都組合成一個群體去上戰場，如果僧侶以四個或更多僧侶為一組，那就是“僧團”。

當這種情況就是五逆罪的破和合僧，是非常嚴重的罪惡，所以在造業時，要非常小心“五逆罪”。還有一件事，如果你真的是一個佛教修行者， 不要區分為「你的宗派、我的宗派」、「你的老師、我的老師」，讓我們皈依佛、法、僧作為皈依處。以唯一的佛陀為師，今天傳教的門徒都必須依照佛陀的方式來宣講。

Luang Pu Phutthaniyo

หลวงปู่พุธ ฐานิโย

由小到大，我們總會遇上一些場面

就是兩個人在吵架

但我們不牽涉在內，而是吃著花生等看戲，對嗎？（笑）

有些人就是專門是以刺激別人為樂的。

別人越生氣，就越開心

別人越傷心，就越開心

對嗎？ 有些人是這樣的

佛教徒不是苯教徒嘛！

佛陀的教導就是要讓我們去除痛苦，得到快樂

如果我們被人傷害、被人刺激而傷心生氣，那我們豈不是苯教徒？

因為沒有活出佛陀的教導。

如果我們做真正的佛教徒，就會努力以正念，禪定和智慧去守護我們的心，讓自己的心保持清涼快樂。

啊，如果是這樣的話；

原本那個想看傻人被激的人，就失望而去了

那些花生鋪也賣不出花生了（笑）

為什麼？ 因為我們變聰明了

各位大年初三新年快樂！

大年初三就被稱為赤口

他們說不能去拜年，因為會吵架

其實就沒有關係～

會不會吵架就取決於我們有沒有自我

隆波間夏說：‘如果沒有自我的話， 是不會跟人吵架的’

‘如果有一個自我的話， 兩個人也會吵架的。 因為自我會讓人認為我對他錯， 他並不清淨’

如果怕吵架，怎麼辦？ 去跟隆波間夏拜年就行了（笑）

隆波間夏說：‘我們要去除自我， 然後就可以成為世界上最可愛的人。 大師父跟別人相處了十幾年， 都從未吵架， 因為去除了自我。’

《Luang ta maha bua 評論爭論》

那些面紅耳赤、大聲吹嚷說他們所爭辯的事情是有理的的人們啊,事實上他們已經敗得很

慘了。沒有一個人是完全正確的,因為爭辯本身就是個錯誤的行為。就如兩個在擂台圈內

打個你死我活、拼死一較高低的拳擊手,無論輸贏,雙方都將傷痕累累。有誰會為此而感到

無比榮耀呢?這並不是件值得炫耀之事。爭辯只會助長彼此的怨恨及憤怒,最終將演變成

人與人之間為了觀點和見解上的差異而爭鬥起來。他們為了褒揚一己之見而爭論,最終卻

淪為一場彼此大聲喧嚷的比賽,誰都不願意去好好聆聽對方的解釋和理由。這些瘋狗已經

把整個泰國當成是它們的戰場了!再如此繼續惡化下去,這恐怕會置國家於毀滅當中。

---Luang ta maha bua 

"Comments on the Debate by Luang Ta Maha Bua"

"Those who are red-faced and loudly proclaim that their arguments are reasonable have, in fact, already suffered a significant defeat. No one is entirely correct, because arguing itself is a misguided action. It is like two boxers in a ring, fighting fiercely to the death; regardless of who wins or loses, both will end up battered and bruised. Who would feel immense glory from this? It is not something to be proud of. Arguments only fuel mutual resentment and anger, ultimately leading to conflicts between people over differing viewpoints and opinions. They argue to praise their own views, but it devolves into a loud contest where no one is willing to listen to the other’s explanations or reasons. These mad dogs have turned the whole of Thailand into their battlefield! If this continues to worsen, it may lead the country to destruction."

— Luang Ta Maha Bua 

任何修行人要避免兩件事：

1.吵架爭論 2.和人爭勝負

和人吵架爭論是很難看的。旁觀者會覺得是兩個傻人一起做傻事，然後笑我們。我們不是執著見解，就是執著利益。爭個面紅耳赤，讓自己的心煩惱不安，又傷了感情。 吵架是蠢人才會做的事情。

因此如果我們和人吵架，就不要說自己是修行人了，因為一點智慧都沒有。

佛陀說，愚人不知道，人總會歸於死亡。假如他們明白了，爭論就自然平息。(Dhp.6)

和人競爭，爭勝負，想贏別人也是愚蠢的。為什麼？ 如果我們真的贏了別人，就會招致對方的怨恨。 如果我們輸了，睡又睡不好(SN3.14)，吃又吃不好，終日鬱鬱寡歡。 不論是贏還是輸，兩者都為自己帶來煩惱和麻煩。

所以修行人應避免和人比賽競爭

Any practitioner should avoid two things:

1.Arguing and debating

2.Competing with others

Arguing and debating with others is unseemly. Observers will see two foolish people engaging in foolish behavior and will laugh at us. We either cling to our views or to our interests. Getting heated in an argument only causes our hearts to be troubled and damages relationships. Arguing is something foolish people do.

Thus, if we argue with others, we cannot call ourselves practitioners, as we exhibit no wisdom at all. The Buddha said that fools do not realize that all beings will eventually die. If they understood this, arguments would naturally cease. (Dhp.6)

Competing with others and wanting to win is also foolish. Why? If we truly win, we will invite resentment from the other party. If we lose, we won't sleep well (SN3.14) or eat well, and we will be gloomy all day. Whether we win or lose, both outcomes bring us distress and trouble.

Therefore, practitioners should avoid competing with others.

《Ajahn Chah won't argue with you》

If you have confidence in and trust yourself, you can feel at ease. Both when people are criticizing you, and when they are praising you, your mind remains at ease. Whatever they say about you, you remain calm and untroubled. Why can you stay so relaxed? Because you know yourself. If other people praise you when you are actually worthy of criticism, are you really going to believe what they say? No you don't simply believe what other people say, you do your own practice and judge things for yourself. When people who have no foundation in practice get praised, it puts them in a good mood. They get intoxicated with it. Likewise, when you receive criticism, you have to look inwards and reflect for yourself. It might not be true. Maybe they say you are wrong, but actually, they are mistaken and you aren't really at fault at all. If so, there's no need to get angry with them, because they aren't speaking according to the truth. On the other hand, if what they say is true and you really are wrong, then again there's no reason to be angry with them. If you can reflect in this way, you can feel completely at ease, because you are seeing everything as Dhamma, rather than blindly reacting to your opinions and preferences. This is the way I practice. It's the shortest most direct way to practice. Even if you were to come and try to argue with me about theories of the Dhamma or Abhidhamma, I wouldn't join in. Rather than argue, I would just give you reasoned reflection.

(Ajahn Chah)

《阿姜查不會和你爭論》

如果你對自己有信心和信任，你就能感到心安。

無論別人在批評你，還是讚美你，你的心都能保持平靜。

無論他們對你說什麼，你都能保持冷靜和不受困擾。

你為什麼能如此放鬆？因為你了解自己。

如果別人在你實際上應該受到批評的時候讚美你，你真的會相信他們所說的嗎？不，你不會單純相信別人的話，你會進行自己的修行，並自行判斷事情。

當那些沒有修行基礎的人受到讚美時，這會讓他們心情愉悅。他們會沉醉於此。同樣地，當你受到批評時，你必須向內看，反思自己。這可能不是事實。

也許他們說你錯了，但實際上他們搞錯了，而你根本沒有錯。如果是這樣，那就沒有必要對他們生氣，因為他們並不是根據真理在說話。另一方面，如果他們所說的是真的，而你確實是錯的，那麼同樣也沒有理由對他們生氣。如果你能這樣反思，你就能感到完全的安逸，因為你將一切視為法，而不是盲目地對自己的意見和偏好做出反應。這就是我的修行方式。這是最簡單、最直接的修行方法。即使你來試圖和我爭論有關法或阿毗達摩的理論，我也不會參與其中。我會給你提供理性的反思，而不是爭論。

（阿姜查）