Section 6 Tolerating Evil-doers and Avoiding Hatred 忍恶无瞋。 Adverse conditions are anything that you don’t like to have happen to you; things that go against you. There will be a lot of testing of all kind of adversity. It is easy to get discourage, upset and even anger when things does not go our way. This is the time to train Patience (ksanti). This is the time to train refrain from aggression and maintain mental equilibrium in the midst of confusion.
Patience or forbearance is to have an undisturbed mind. This means that when you meet with persons or situations that you would rather avoid or bring anger to you, you can remain calm. This doesn’t mean suppressing or stubbornly holding in these feelings but remaining unattached to the anger or upset. This doesn’t mean that you never experience anger. Instead, anger is a passing experience in which you are aware of its arrival and can quickly release it, rather than grasping on to it as a solidly existing thing. Again, the mind is the most important factor, not the action.
Master Husan Hua explain in detail the strength of patience.
hose who truly wish to understand must seek within themselves when things don’t go their way. They shouldn’t gripe to heaven or blame other people. Instead they should subdue themselves and return to propriety. They should not contend, not be greedy, not seek, not be selfish, and not seek for self-benefit. In encountering any state – even adverse conditions – they should take things in stride. Toward all people they should be friendly and humble. They should endure what others cannot endure, yield what others cannot yield, eat what others cannot eat, and accept what others cannot accept。
Moreover, you should surely know that most worldly people repay virtuous deeds with enmity. But they are the very ones who help us perfect the strength of our patience. Whenever oppressions and difficulties pile up to the point that others slander us, know that those are good knowing advisors come to aid us in increasing our virtue and cultivating the Way.
This is one of the practices in the six paramitas, or transcendent perfections. These are a path to enlightenment, the fruition of the bodhisattva way, and a means to benefit sentient beings. They are transcendent because the subject, object, and practice of the perfections are all free of self, which is known as the threefold purity. (三轮体空）。
Confucius said, “He who aims to be a man of complete virtue in his food does not seek to gratify his appetite, nor in his dwelling place does he seek the appliances of ease; he is earnest in what he is doing, and careful in his speech; he frequents the company of men of principle that he may be rectified – such a person may be said indeed to love to learn.” 孔子在《论语·里仁》中说：“君子欲讷于言而敏于行”。在《论语·学而》中又说：“君子食无求饱，居无求安，敏于事而慎于言”。由此看来，在人生中应该少说多做，这一点孔子与老子的主张是完全一致的。因此，不管是人生的修行还是一般的社会活动，做任何事情都应该脚踏实地，不能只说动听漂亮的话而没有实际行动。忍辱不辩，人生修养的最高境界。
生命中的很多问题、很多不足和缺陷，凡夫和圣人的区别是什么，凡夫就是被业力所转，圣人就是用愿力来做事情的。愿力可以转变业力。这就是简单的区别。要转变命运，首先也要发愿。都能通过发愿来解决掉。怎么才能把生命中的苦和业解脱呢？就是发愿。发愿我所受的苦，别人永不再受；发愿我所受的苦，愿代一切众生承受。
愿力就是生命中的动力，业力是生命中的阻力。如果一个人没有强大的愿力，那么他就会被业力主宰。所以佛法里说我们这个世界上所有的人都是业力身，就是说我们受业力牵引。所以当我们一发大愿，业力就相对缩小了；当我们一忏悔，业力就绝对缩小了。愿力大了，业力相对就小了。生命中的动力大了，生命中的阻力相对就小了。在佛法里说到，这个世界有三种力量，第一种力量叫业力，第二种力量叫愿力，第三种力量叫如来加持力，就是圣贤的加持力。
所以，不是所有的烦恼灾难都是罪业，懂得转化就是好变化。佛法告诉我们所有的不好都可以转化，会转化的就不怕有问题。愿我们都能通过发愿，把苦难转化为恩典，把烦恼转化为菩提。诚心发愿的力量不可思议！
资深的修行人会馈，经不在于读本身，而是在于被愿力所激发的本能的“真、善、美”，因为有这个向善的初心，所以愿意去不断地提升自己对于生命的感知和理解，去自我观照，修正言行。经文本身只是一个媒介、一个加持，就如同《坛经》里所说的：“自性若悟，众生是佛；自性若迷，佛是众生”，一个人想要成为什么，势必要有成为什么的恒心，由心而生，感召自我 ，才能正心、笃行、慎言。
圣严法师谈我们遇到逆境的时候，不要老是想着魔，逆境本身就是一种训练。遇到阻力，挫折，感到累，都是正常的。 进步过程中必定有磨练，要学习新技能，适应新环境，要积累力量。 懂得修行，懂得佛法的人不会遇到魔障，不懂修行，不懂佛法， 盲修瞎练的人，魔障一定出现。 因为这种魔就是自己的心魔，自己胡思乱想， 或者是自己在制造一个外来的魔，自己心理作用，疑神疑鬼。 就会走火入魔， 甚至神经病。 你修行越努力，你受到的考验越重， 这是正常的。就比如你读书要出成果，也得努力，过去说是十年寒窗， 现在十年不够的。学校里都要经常有测验，考试，修行也不例外。 重重难关，重重的困难通过以后，你就成功了。 这不是魔，是必经过的考验和测验。 外在的魔很少，内心有贪嗔痴的心魔，就会境由心生，吸引攀缘不良的外在因素。 修行的人，应该看到所有的人都当作是菩萨来了。 这是成就我的菩萨来了。 即使有人给你捣蛋，给你麻烦，但是我们用正念接受，把他看成是菩萨帮助我们成就，以这样的心去处事，我们不会有烦恼。 不会有痛苦，而且信心十足， 激起我们的士气，迎接苦难，一个个排出，最后超越旧我。