Patience as a concept, was first introduced to me as a small child on being told to “be patient”. I forget the exact occasion, but most likely in response to throwing a tantrum because I was not getting what I wanted fast enough. Later, at school I vaguely remember hearing the proverbial phrase ‘patience is a virtue’. Now in my adult years the phrase occasionally comes to mind when getting frustrated over things, such as trying to thread the eye of a fine needle. Beyond this and until now, I have not really given any more thought to patience or its value.
My somewhat superficial understanding of patience changed considerably when studying the Martsang Lam Rim. Whereupon, the ‘Perfection of Patience’ was introduced as a Buddhist practise within the Six Perfections. In this new context, it became clear how practising patience goes far deeper than I had previously considered. In fact, if one wishes to attain Buddhahood, it is essential to cultivate patience because it is an important support on the Mahayana path, assisting development and progress along the middling-small path of meditation. Patience also needs to be cultivated in order to overcome and abandon anger which would otherwise prevent attaining Buddhahood.
According to the Martsang Lam Rim, the nature of patience:
‘Is a mind which gives up anger in relation to having one’s body, speech or mind harmed by another. To continuously remain patient without getting overpowered by anger is the arising of patience, because someone who is familiarising themselves with patience and who merely protects their minds from being overpowered by anger, can be compared to someone protecting themselves from all [negative] states of mind.’
Further understanding of how the ‘Perfection of Patience’ is essential for peace of mind when enduring any hardship, is explained in the following quotation:
As stated in Shantideva’s Engaging in The Bodhisattva Deeds,
Unruly beings are like space.
They cannot possibly all be overcome
However, if I overcome thoughts of anger alone,
This will be equivalent to vanquishing all foes.
Where could I possibly find enough leather
With which to cover the surface of the earth?
Yet wearing leather just on the soles of my shoes
is equivalent to covering the earth in it.
Likewise, it is not possible for me
To restrain the external course of things;
But should I restrain this mind of mine
What would be the need to restrain all else?
It is reassuring and liberating to know that applying patience in difficult situations, results in a mind less offended, and affected by the actions of others, while also protecting against further mental upset and disturbance.
The ‘Perfection of Patience’ teachings explain how since beginningless time, anger arises as the result of the countless karmic, afflictive imprints, provoked by causes and conditions. Which explains why and how anger has the potential to arise unexpectedly to overpower a person and furthermore, why anyone has the potential to become angry.
Bearing all this in mind, and remembering how in previous lives, the harm doer of today may have been my mother, teacher, or someone else who cared for me. Or even, that I may have been the cause of suffering for others. It can be seen why it is unreasonable to be angry with others. Making it easier to offer compassion and kindness to others, and myself for that matter.
As stated by Chandrakirti,
In this, sentient beings are not at fault,
Know that the afflictions are defective.
The wise, having analysed,
Do not become angry with sentient beings.
By recognising, that until the causes of anger are eliminated, I do not have freedom. Instead control can be lost to anger which increases afflictions, and the karma that perpetuates cyclic existence and the suffering that all sentient beings experience. I am reminded, that nothing is independently arising and that in order to break this cycle, it is necessary to overcome the tendency towards impatience and anger that arise from encountering hardship in any form. The perfection of patience is the ability to endure all hardship.
However, the practise of patience when faced with minor irritations can be challenging, let alone major grievances. But, as no conditioned thing is permanent, and with continued effort and faith in the process, I trust impatience will gradually decrease. So that space is created to offer compassionate constructive response to situations that would otherwise have automatically given rise to an expression of anger, or any other negative attitude.
On personal reflection, my attempts to show patience and compassion have on occasions been selective, easier with some than others. The Martsang Lam Rim has opened my mind and heart to a more profound understanding of patience, its practise and its relationship to anger and compassion. I now try to view others who cause harm with a sense of gratitude. Recognising that they are essential for spiritual growth, providing opportunities to cultivate the ‘Perfection of Patience’ necessary to achieve Buddhahood, and fulfil the intention to benefit all sentient beings.
From my initial limited view on patience, the ‘Perfection of Patience’ has vast and far reaching consequences, especially regarding its ability to overcome and eliminate anger. Otherwise If not eliminated, anger harms oneself, others, prevents enlightenment, and as a final sobering consideration, destroys accumulated, undedicated merits.
From the Sutra on Manjurshri’s Manifestation:
Manjushri, anger thus destroys virtues that have been accumulated over hundreds of eons.
Article author: Victoria Redstone
Martsang Lam Rim Student
Source: Martsang Lam Rim written by His Holiness Gangri Karma Rinpoche.