忍辱 Forbearance

日本很多年前有一個綜藝節目，叫矛盾大對決

專門找一些互相矛盾的東西進行比試

例如絕對能分辨相片的相片辨識專家 VS 絕對能畫出與相片一模一樣的畫家

絕對不能估計其路線的遙控直升機 VS 絕對能夠命中目標的狙擊手😂

同樣地，我們修行人內心都有矛盾大對決

我們想要禪修遠離感官欲樂，但另一方面卻對感官欲樂依依不捨

我們專心禪修，減少社交，增加獨處的時間；但當朋友見我們多次不應約，漸漸就不再找我們了。 我們又感到傷心

修行人必須要忍耐，如果能忍耐，就能從痛苦的泥沼中解脫出來

如果不能忍耐，就繼續沉下去苦海，永無出離之日

Many years ago, Japan had a variety show called *"The Ultimate Contradiction Showdown"* 

It specialized in pitting contradictory things against each other in competitions. 

For example: 

- A photo identification expert who could *absolutely* distinguish any photo **VS** an artist who could *absolutely* paint a picture identical to a photograph. 

- A remote-controlled helicopter that was *absolutely impossible* to predict its path **VS** a sniper who could *absolutely* hit any target. 😂 

Similarly, as practitioners, we also have an *"inner contradiction showdown"* in our minds. 

We want to meditate and distance ourselves from sensual pleasures, yet on the other hand, we remain attached to them. 

We focus on meditation, reduce social interactions, and spend more time in solitude—but when friends see us repeatedly declining invitations, they gradually stop reaching out. Then, we feel sad. 

Practitioners must cultivate **endurance (patience)**. If we can endure, we can free ourselves from the swamp of suffering. 

If we cannot endure, we will continue sinking in the sea of misery, with no hope of liberation. 

image cred. to original owner

別人做錯、幹壞事、傷害我們；千萬不要起情緒😂 

我們一生氣、一起惡意、一輕視、一想報復

我們立刻從道德高地掉下懸崖😂

原本別人還可以理直氣壯地幫我們

我們一生起貪嗔癡，誰也幫不落了

原本對方傷害完就算了

我們一生起貪嗔癡，他就發起新一輪攻勢

原本對方傷害完會後悔

我們一生起貪嗔癡，他再也不後悔了

原本我們還可以過得心安理得，

一旦我們起貪嗔癡，再也不能心安理得了

如果我們忍，一定沒錯，一定站在最有利位置

When others do wrong, commit misdeeds, or hurt us—we must not give rise to emotions 😂.

The moment we get angry, harbor ill will, look down on them, or seek revenge—

we immediately fall off the moral high ground into the abyss 😂.

Originally, others might have been justified in helping us,

but once we give rise to greed, hatred, or delusion, no one can help anymore.

Originally, the other person might have stopped after hurting us,

but once we give rise to greed, hatred, or delusion, they launch another attack.

Originally, the other person might have regretted their actions,

but once we give rise to greed, hatred, or delusion, they no longer feel remorse.

Originally, we could have lived with peace of mind,

but once we give rise to greed, hatred, or delusion, that peace is lost forever.

If we endure, we cannot go wrong—we will always stand in the most advantageous position.

學會一個字--‘忍’ Learn one word--‘endurance’

活在這個世界，要學會一個字---‘忍’😂 

為什麼？ 

我們誰是阿羅漢？

不是阿羅漢的話，肯定都會有煩惱，都不是完美的

別人因為貪嗔癡而製造麻煩給我們，這很正常啊~

不要以為人人都是阿羅漢嘛~

和人共處，就預了要有麻煩事發生；就算是好朋友，試試天天日對夜對吖~很快大家都露出前所未見的缺點，互相的好感驟降，嚴重的話甚至要分道揚鑣

我們其實也一樣，因為貪嗔癡而不斷製造麻煩給別人，傷害別人；別人也一直這樣忍我們

所以我們忍耐別人也很合理😂

如果不想捲入麻煩，盡量獨處不交際，專心去除自己的貪嗔癡，專心享受禪定的極樂就好了😂

佛陀教誡修行人，應該努力著手獨處。

因為獨處的人能如實知道身體、感受、認知、意志、覺知的集起與滅沒（SN22.6）

如此解脫一切苦

**Living in This World, We Must Learn One Word—"Endure" 😂** 

**Why?** 

Who among us is an *arahant*? 

If we’re not *arahants*, we definitely still have defilements—none of us are perfect. 

It’s completely normal for others to cause us trouble out of greed, hatred, or delusion. 

Don’t expect everyone to be an *arahant*! 

When we interact with people, please expect problems to arise. Even with close friends—try spending every single day together, and soon we’ll see flaws we never noticed before. Mutual goodwill plummets, and in serious cases, we might even part ways. 

Let’s be honest—we’re no different. Out of greed, hatred, or delusion, we also create trouble and hurt others. And yet, others endure us all the time. 

So it’s only fair that we endure them too. 😂 

If we want to avoid drama, it’s best to stay alone, minimize socializing, focus on uprooting our own greed, hatred, and delusion, and just enjoy the bliss of stillness. 😂 

The Buddha taught that practitioners should strive for solitude. 

Why? Because those who dwell alone truly understand the arising and passing away of the body, feelings, perceptions, mental formations, and consciousness (SN22.6). 

This is how one is liberated from all suffering. 

「……忍辱，就是忍耐與克制——

對外，要忍耐世間法對我們的衝擊：

面對利益、名譽、讚美與快樂時，忍耐不放縱狂喜；

面對損失、毀譽、批評與痛苦時，忍耐不陷入憂惱。

對內，要忍耐身體的苦痛與心靈的煎熬，

別讓它們吞噬你的意志、使你軟弱。

要明白：苦，本是自然平常的事，

智者見苦，反而生起智慧……

忍辱是智者的裝飾，

『忍耐』二字沒有極限，

只有『拒絕忍耐』才是盡頭。

能忍則忍，能受則受，

其他一切，隨它去吧！

無論遭遇什麼，

不貪、不瞋、不癡、不苦，

在一切內外境界中修忍辱。

多數煩惱來自外界，

因為那關乎眾人、牽涉群體——

但無論如何，只管忍耐，不爭不辯，

置之度外、保持平靜，才是上策。

而內在的考驗只關乎自己，

當心境起伏時，也要忍耐，

覺知，然後放下，

以正念與智慧面對。

這才是真正的……修習忍辱波羅蜜。」

"...Patience (khanti) is endurance and restraint—

Externally, endure the worldly conditions that affect us:

When facing gain, fame, praise, or happiness, restrain excessive delight;

When facing loss, slander, blame, or suffering, restrain resentment and sorrow.

Internally, endure physical pain and mental distress—

don’t let them consume you or weaken your resolve.

Understand this: suffering is natural and ordinary.

The wise see suffering and give rise to wisdom...

Patience is the ornament of the wise.

The word 'endurance' has no limit—

only 'refusing to endure' has an end.

Endure what can be endured, bear what can be borne.

Let everything else be—let it go!

No matter what you encounter,

don’t crave, don’t hate, don’t delude, don’t suffer over it.

Practice patience in all things, both external and internal.

Most annoyances come from outside,

because they involve crowds and others’ actions—

yet no matter what, endure without arguing or retaliating.

Indifference and calm are the best responses.

Internal struggles belong to you alone—

when emotions arise, endure them too.

Be aware, then let go,

with mindfulness and wisdom.

This is truly... cultivating the perfection of patience."

---- Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

如果有人要打佛教徒，佛教徒是必勝的

他們辱罵我們，我們不生氣不難過不起反應

他們諷刺我們，我們不生氣不難過不起反應

他們輕視我們，我們不生氣不難過不起反應

他們要和我們吵架，我們不起反應不奉陪

無論他們以什麼的形式來傷害我們，目的就是要讓我們痛苦。

一旦我們的心靜如止水，不起任何煩惱和痛苦

他們的謀略就被瓦解，就如被一顆原子彈炸到微塵都不剩

這是宇宙最強、由戒定慧築成的防禦戰術

不動聲色地擊潰對方，讓對方不知所措、尷尬到要找個洞去鑽

If someone tries to attack a Buddhist, the Buddhist is certain to win.

They insult us—we do not get angry, sad, or react.

They mock us—we do not get angry, sad, or react.

They look down on us—we do not get angry, sad, or react.

They try to start a quarrel—we do not react or engage.

No matter what form their harm takes, their goal is to make us suffer.

But once our mind remains still like undisturbed water, free from all distress and pain,

their schemes crumble—as if annihilated by an atomic bomb, reduced to nothingness.

This is the universe’s most powerful defense tactic, built on precepts, stillness, and wisdom.

Silently defeating the opponent, leaving them bewildered and so embarrassed that they wish to dig a hole and hide.

忍一時風平浪靜～

為什麼？

別人傷害我們，如果我們控制不住自己的情緒去反擊，只會越搞越差

惡意只會衍生出更多的惡意，接著沒完沒了：你打我時我又打你

但只要我們有智慧，忍一下。他見我們沒反應，覺得不好玩，就會自動退下了

此時便風平浪靜～

要取得真正的平靜和快樂，以怨報怨絕對不是出路....

"Endure a moment, and calm returns."

Why?

When others hurt us, if we can't control our emotions and retaliate, things only escalate.

Hostility breeds more hostility, leading to an endless cycle: you hit me, I hit you back.

But if we respond with wisdom and patience, they'll see no reaction from us and lose interest—eventually stop.

That's when peace is restored.

If we seek true peace and happiness, "returning hatred with hatred" is never the answer.

就如行軍打仗的大將軍不會害怕敵軍，不會害怕刀劍，不會害怕弓箭；勇往直前，無堅不摧。

同樣地，與煩惱作戰的佛教徒不會害怕世間任何東西，不會害怕是非，不會害怕失去名譽、 權力、 財富、 地位、 親人、 朋友；他們勇往直前，無堅不摧，劍指涅槃。

Just as a great general leading an army fears neither the enemy, nor swords, nor arrows—charging forward, indomitable and unstoppable

so too does a Buddhist warrior battling defilements, they fear nothing in this world: neither slander nor blame, nor the loss of reputation, power, wealth, status, loved ones, or friends. They charge forward, unshakable and unconquerable, their sword aimed at nibanna.

"The practice of generosity (dāna),

The observance of moral precepts (sīla),

The cultivation of meditation (bhāvanā) -

These are all steps away from suffering.

Let us strive diligently,

Giving our fullest effort and wisdom,

Whether the task be great or small,

Difficult or easy - persevere always!

For patience and perseverance

Become the mighty power

That brings all endeavors to fulfillment.

The Buddha taught:

'Viriyena dukkhaṃ acceti' -

'Through effort, one overcomes suffering'..."

"布施也好，持戒也好，

禪修也好，

都是邁離苦海之道。

願我等皆能精進修行，

竭盡全力與智慧，

不論多少難易，

堅忍不拔持續前進！

因忍耐與精進之力，

終將成為

成就一切善業的強大能量。

佛陀曾開示：

『精進能度苦』......"

--- Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

放棄不難，但堅持很酷

放棄的人全都是失敗者

所有成功的人都是堅持的人

無論是哪位聖者或阿羅漢，他們都堅持不懈，永不放棄

忍耐著一切修行路上的辛酸

才有今天的成就

所以任何欲求成功的人都必須全力以赴

Giving up is easy, but persistence is cool.
Those who give up are all failures.
All successful people are those who persevere.

No matter which sage or Arahants, they all persistently strive and never give up,
enduring all the hardships on the path of practice,
which has led to their achievements today.

Therefore, anyone who desires success must give their all.

🟠他人的好壞，都不及我們自己的好壞重要🟠

龍婆班曾教導過：

誰人會說些什麼是他們的事。

說話的人說了些什麼，是說話的人自己的麻煩/煩惱。

誰是好是壞，不去關心。

僅關心一樣，即自己的心。

來看看自己的心，自己的心是好還是壞？

如果他人來辱罵，

去接受辱罵（去在意，記恨或生氣等），

這也是惡的。

他人來辱罵，

我們去生氣辱罵的人，

我們也是惡的。

辱罵的人，

他會是好，他會是壞，

並不重要。

重要的只有一個，

只需守護我們的心念變好，

即保持忍辱和慈悲。

摘自 龍婆Lersi Lingdam Wat Thasung

《龍婆 Wat Thasung的教導》

第24冊，第12頁

#听僧说 

🟠 The Good and Bad of Others Are Not as Important as Our Own 🟠

Luang Por Ban has taught:

What others say is their own business.

What the speaker says is the speaker's own defilements/trouble

Who is good or bad is not a concern.

Only one thing should be cared for: our own heart.

Let’s examine our own heart; is it good or bad?

If others come to insult us,

and we accept the insult (by caring, holding grudges, or getting angry, etc.),

this is also unwholesome.

If others come to insult us,

and we get angry at the insulter,

we are also unwholesome.

The one who insults,

whether they are good or bad,

is not important.

There is only one thing that matters:

we must guard our hearts and make them better,

which means maintaining patience and compassion.

Excerpted from Teacher Lersi Lingdam, Wat Thasung

"Teachings of Teacher Wat Thasung,"

Volume 24, Page 12

#Listening to Monastics

別人罵我們、 傷害我們，我們不回擊、不起反應，這是懦弱的表現嗎？

不，我們不是懦弱而忍受的。

作為一位智者，為何要和蠢人糾結呢？

他們傷害我們，那就是蠢人的行徑，

因為傷害別人前，必先讓煩惱燃燒自己，讓自己受苦；而傷害別人後必然要承擔惡果。

所以不傷害別人的人，才是智者

但您可能會說，蠢人會得寸進尺哦～為何不以更強烈的懲罰阻止蠢人？

以懲罰來回敬蠢人，並不是真正的阻止。因為受到我們攻擊的蠢人，肯定會再一次攻擊我們；以惡意回報惡意，只會增生更多的惡意和傷害。

真正的阻止方案，是當知道對方憤怒時，我們具有正念地平靜下來。

隨他說我們是否害怕還是膽小啦！

在這種情況下，找不到比忍耐更高的利益和解決方案。

我們因為忍耐、 不起煩惱而開心、 維持良好的精神健康；也因為持戒而在造善業。

弱者總是要被迫忍耐。但如果我們身為強者而忍耐弱者，那要內心極之強大才做到。這證明我們德行崇高、 力蓋世間。沒有智者會反對這種依循正法的力量的，他們只會不斷讚美。

假如我們以生氣回敬生氣，那我們比他更糟糕。

那表示我們沒修養，沒有尊重佛陀的教導。往後一連串的互相傷害，就是因為我們憤怒；所以我們比他更糟糕。

但如果他們生氣我們不生氣，我們就真的打贏一場難打的仗。

所以當對方生氣時，我們具有正念地平靜下來；這是對雙方的療愈，也是最好的解決方案。

如果不了知正法，人們會說那是蠢人。

據說帝釋天曾說過類似的內容；也被佛陀引用認可了（SN11.4)～

Is it a sign of weakness if we don’t retaliate or react when others insult or harm us?

No, we are not enduring out of weakness. As wise individuals, why should we entangle ourselves with foolish people? 

When they harm us, it is an act of foolishness, as harming others first causes their own troubles and suffering; and after harming others, they must face the consequences. Thus, those who do not harm others are the wise ones.

You might say that foolish people may take advantage of us—why not use stronger punishment to stop them?

Responding to foolishness with punishment does not truly curb it. Those foolish individuals we attack will certainly retaliate. Responding to malice with malice only breeds more malice and harm. The real solution is to remain calmly mindful when we sense their anger.

Let them say we are fearful or timid! 

In such situations, there is no higher benefit or solution than forbearance. 

We find happiness in our forbearance, maintaining good mental health, and creating good karma through keeping precepts. 

The weak are often forced to endure. 

But if we, as the strong, endure the weak, we must possess immense inner strength to do so. This proves our virtues are noble and our strength surpasses common wordlings. No wise person would oppose this rightful power; they would only keep praising it.

If we respond to anger with anger, we are worse than they are. This indicates a lack of cultivation and respect for the Buddha's teachings. The cycle of mutual harm arises just because of our anger; thus, we are worse. 

However, if they are angry and we remain calm and mindful, we have truly won a difficult battle.

Therefore, when the other party is angry, we should calm ourselves mindfully; this is the best solution for healing both sides. 

If one does not understand the right teachings, people label this as foolishness.

It is said that Indra once expressed similar statements, which the Buddha acknowledged (SN 11.4)

中國有一句話叫 ‘大丈夫能屈能伸’

意思是勇敢、 有志氣的人能夠忍受失意的時候，也能在得志時干一番大事業

‘能屈’，就是我們的抗逆力

一個有很強大抗逆力的人，必然是一個我慢輕薄或沒有我慢的人

當完全不覺得自己重要

就算遭受很大的恥辱、 很大的損失；依然不當一回事，能夠忍受下來

當心堪受大災難；也自然能堪受大幸福

因為通向大的成功和大的幸福往往都伴隨著重重困難

當有很強大的抗逆力，時機一對，很自然就能扶搖直上

In China, there is a saying: "A true man can bend and stretch."

This means that a brave and ambitious person can endure when facing setbacks and can also achieve great things when they succeed.

"Can bend" refers to our resilience. A person with strong resilience is usually someone who is void of conceit. When one completely does not feel important, even if they suffer great humiliation or loss, they can still brush it off and endure.

When the heart can withstand great disasters, it can naturally also endure great blessings because the path to great success and happiness is often accompanied by numerous difficulties.

When there is strong resilience, and the right opportunity arises, one can naturally soar to great heights.

As the Buddha said in the "Sutta on the Great Auspiciousness": "Patience and gentleness, contentment and gratitude, and timely listening to the Dharma are the most auspicious."

感恩罵我們的人，

因為他們讓我們有機會修忍辱波羅密。

罵我們的人，其實正在給我們最寶貴的東西，

我們不能從別處學到忍，

只有在遇到這些人才能學到。

面對他人的謾罵與攻擊，

必須以『忍辱』築成一道牆，保護我們的心，

以『法』作為『武器』，戰勝一切的困難與障礙。

以無瞋面對瞋，

以善法克服惡法，

這樣才能說我們是修行人。

文頌大長老

Luangpu Boonsong

《How to be patient?》

Devotee: How to develop Khanti/ patience?

Ajahn Suchart: You need to develop the forth Jhana to have khanti, to have equanimity.

Once you have equanimity, you heart does not react to anything, your mind let everything happens.

Khanti arises from eliminating impatience--you want something. So if you can stop your wanting, you don't need to use Khanti, you can tolerate anything. So you need equanimity. Equanimity is another word for Khanti

Devotee: So is there anything more we can do apart from using forth jhana?

Ajahn Suchart: If you can use wisdom, then use wisdom. Everything is anicca, dukkha and anatta; you cannot stop or force things to happen; so let things happen by themselves, or disappear by themselves. Then you can have patience, khanti or endurance

《如何培養忍辱？》

信徒：如何發展忍辱（Khanti）？

阿贊蘇查特：你需要發展第四禪來擁有忍辱，擁有中捨。一旦你有了中捨，你的心就不會對任何事情反應，你的心會讓一切自然而然地發生。

忍辱源於消除不耐煩——你想要某樣東西。如果你能停止你的渴望，那麼你就不需要’使用忍辱‘，你可以忍耐任何事情。因此，你需要中捨。中捨就是忍辱的另一種說法。

信徒：那麼，除了使用第四禪，還有其他方法嗎？

阿贊蘇查特：如果你能運用智慧，那就使用智慧。所有事物都是無常（anicca）、苦（dukkha）和無我（anatta）；你無法阻止或強迫事情發生；所以讓事情自然而然地發生或消失。這樣你就能擁有忍辱、耐心。

人生之中，我們都有許多大大小小的理想和目標

但大多數都不能成功

為什麼？因為缺乏忍耐和堅持

一遇到小小的挫折和艱辛，就直接放棄了

In life, we all have many big and small dreams and goals, but most do not succeed.

Why? Because of a lack of patience and persistence.

As soon as we encounter minor setbacks and difficulties, we give up immediately.

In 496 BC, in ancient China, King Helü of Wu sent troops to attack the State of Yue but was defeated by Yue and died from his injuries. Two years later, Helü's son, Fuchai, led an army to defeat Yue, and King Goujian of Yue was taken as a slave to Wu. Goujian endured humiliation and served King Wu for three years before Fuchai finally let down his guard and, ignoring the advice of his minister Wu Zixu, sent him back to Yue.

However, Goujian did not give up on his desire for revenge. He appeared to be obedient to King Wu but secretly trained elite soldiers, worked hard to improve his state, and waited for the opportunity to retaliate against Wu. Later, with the help of ministers Wen Zhong and Fan Li, he seized the right moment and destroyed the State of Wu.

Buddhism does not encourage revenge. Responding to malice with malice only generates more harm and destructions for both sides; it also creates unwholesome karma and suffering for oneself.

However, the spirit of endurance shown by King Goujian is worth learning from.

Like King Goujian, we are often defeated by the various defilements in life: anger, sadness, jealousy, fear, greed, stinginess, distraction, regret, dullness, laziness...

As a result, we hurt others and ourselves, bringing about much conflict, trouble, punishment, and bad karma; we have been losing from birth until now!

But as long as we emulate the patience and composure of King Goujian, we slowly accumulate our own precepts, stillness, and wisdom.

One year then one year, three years then three years, ten years thenten years, a lifetime then a lifetime, a hundred lifetimes then a hundred lifetimes.

Then on one day, we will eradicate all defilements and suffering. 

公元前496年，在古代的中國；吳王闔閭派兵攻打越國，但被越國擊敗，闔閭也傷重身亡。兩年後闔閭的兒子夫差率兵擊敗越國，越王勾踐被押送到吳國做奴隸，勾踐忍辱負重伺候吳王三年後，夫差才對他消除戒心，並無視大臣伍子胥的勸阻把他送回越國。

但勾踐並沒有放棄復仇之心，他表面上對吳王服從，其實暗中訓練精兵，勵精圖治並等待時機反擊吳國。後來在大臣文種，范蠡的幫助下，找準時機，消滅了吳國。

佛法並不鼓勵復仇。因為如果以惡意回應惡意，只會對雙方製造更多惡意和損害；自己也製造了許多不善業和苦因。

但越王勾踐的忍辱精神確是值得學習。

我們也像越王勾踐一樣，被生活中大大小小的煩惱所擊倒；生氣、悲傷、妒忌、恐懼、貪婪、吝嗇、散亂、後悔、昏沉、懶惰.....

結果既傷害了別人，也傷害了自己；為自己帶來許多是非、麻煩、懲罰、惡業

從出生一直輸到現在

但只要我們仿效越王勾踐般忍耐和沉著；慢慢累積自己的戒定慧。

一年就一年，三年就三年，十年就十年，一生就一生，一百生就一百生

總有一天；我們會把煩惱和一切痛苦殲滅

有很多時候談判是否成功就取決於能夠忍耐

孔子說：‘小不忍則亂大謀’

政府與政府之間；政府與地方權貴之間；政府與極端武裝份子之間；警察與匪徒之間

我們原本有特定的談判議程要跟隨

一旦不能忍耐自己的情緒；讓情緒控制自己

就‘一子錯滿盤皆落索’，毀掉自己的未來了

Many times, the success of negotiations depends on the ability to endure. Confucius said, "If one cannot endure a small issue, one will ruin great plans."

Between governments; between governments and local powers; between governments and extremist armed groups; between police and criminals,

we originally have specific negotiation agendas to follow.

Once we cannot control our emotions and let them take over, it becomes "one wrong move leads to total disaster," ruining our future.