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.