Chapter 6 - Patience

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|StoriesPage=Practice/The_Mirror_Clarifying_the_Results_of_Karma:_Chapter_6;Practice/Tales_of_Engaging_the_Way_of_the_Bodhisattva_-_Chapter_Six#::Tales of Engaging the Way of the Bodhisattva: Chapter 6
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|jumbo-text=In chapter 6 Śāntideva presents the topic of patience as the antidote to the most destructive emotion of anger. The chapter consists of verses on overcoming anger, cultivating patience, and respecting all sentient beings. Anger, according to Śāntideva, is never justified and is an emotion wholly destructive of positively accumulated karma. As this is the case, Śāntideva instructs through rational argument why the spiritual aspirant should see enemies not as objects worthy of anger or retaliation but as beings caught in the grips of their own afflictive emotions.
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	|tiles=Engaging in the Bodhisattva's Deeds - Chapter 6 Verses 1–7: Teaching by Geshe Lhundub Sopa (Part 1 of 9);Shantideva's Engaging in the Bodhisattva's Deeds: The Defects of Anger: Teaching by Venerable Thubten Chodron (Part 56);Shantideva's Guide to the Bodhisattva's Way of Life by Don Handrick, Ch. 6 (Part 1 of 9);Shantideva's Guide to the Bodhisattva's Way of Life by Ringu Tulku Rinpoche: Lesson 6. Patience;The Way of the Bodhisattva Workshop (Part 4 of 6);

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<h3>Concise Summary of Essential Points</h3>
With a strong grounding in ethical discipline, and with our minds guarded by mindfulness and vigilant introspection, Śāntideva now moves on to another essential factor in protecting ourselves from the harm caused by our own internal negative emotions—the practice of patience.

Chapters 4 to 6 cover the second major section of the ''Bodhicaryāvatāra'', which deals with how to prevent the bodhicitta which we have developed from declining. As the structure of the text unfolds, Śāntideva combines this structure of progressive development of bodhicitta with the main practices on the bodhisattva’s path, that of the six perfections (''pāramitās'').

The first two of the perfections, generosity and ethical discipline, are discussed earlier in chapters 1 to 5. From chapter 6 onward, Śāntideva devotes each of the next four chapters (from chapter 6 to chapter 9) to how to train in the remaining four perfections of patience, diligence, meditative absorption, and wisdom.

Chapter 6 is devoted to the perfection of patience (''kṣānti pāramitā'') and the identification and methods of overcoming the direct antagonist of patience, anger. The reason that Śāntideva devotes such a long chapter to overcoming anger is that it is the mental factor that most clearly prevents us from developing the mind of enlightenment, bodhicitta. If we have angry thoughts toward others running through our minds, then how will we be able to develop the wish to attain the highest state of perfection in order to benefit all beings? This is impossible. Therefore, Śāntideva stresses the vital importance of the cultivation of patience.

As Śāntideva clearly puts it in one of the opening verses, there is no mental state worse than anger, and there is no greater positive practice than that of developing patience in the face of challenging circumstances.
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Patience is the third of the perfections and an essential building block in the bodhisattva path. Without patience, we will quickly destroy all the good we have done through all our other virtuous practices. 

<h4>The Pain of Anger</h4>
What is it that acts in opposition to patience and disturbs our mental calm and balance? It is anger in all its forms, says Śāntideva.
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States of mind such as irritation, obstinacy, belligerence, and resentment are all different shades of anger. With these constantly arising, our minds are turbulent and cannot find even temporary peace. We can never really feel at ease, we are constantly on edge, and finding restorative sleep will be impossible. When anger is present, there will always be mental suffering.

But how can we cope with anger? How can we avoid it? And how can we confront it and eventually destroy it? In this chapter Śāntideva argues that there is hope, and he reveals to us the tools that we can use to take on anger and eventually vanquish it.

The first line of defense in stopping anger from arising is to prevent unhappy states of mind from taking hold of us. Maintaining a cheerful state of mind and making sure that we do not become despondent are vital methods in preventing anger.

In the following famous verse from this chapter, Śāntideva speaks to this point and encourages us with a very pragmatic way to think when unwanted circumstances arise.
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According to Śāntideva, when we encounter difficulties, we should never feel a sense of dejection and apathy. There is no reason to get upset. If there is something that can be done to change the situation, what need is there to worry? he asks. Just act. And if there is nothing that can be done to remedy a situation, then why worry? If there is really nothing to do, then what reason could there be for feeling despondent? Such a pragmatic approach runs counter to how we actually live our lives. In such circumstances, we typically become paralyzed with doubt and feel downcast by constant problems, which cause us tremendous mental unhappiness.

<h4>Three Different Kinds of Patience</h4>
The sixth chapter is arranged according to the methods to practice three different kinds of patience: (1) patience in the face of our own suffering, (2) patience in developing certainty in regard to the teachings, and (3) patience in the face of harm.

<h4>Patience in the face of Our Own Suffering</h4>
Śāntideva points out that once we have taken birth in samsara under the sway of karma and mental afflictions, then all states of existence will be characterized by suffering. The causes for happiness will be few, and therefore he implores us to find ways to prevent our minds from being provoked to anger by difficult circumstances. We need to be resilient in spite of what comes our way.

He reminds us that there is nothing that cannot become easier with practice and familiarity.
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If we are able to train to withstand smaller injuries and worries, then in the future we will be able to bear much greater difficulty and suffering. 

<h4>Patience in Developing Certainty in regard to the Teachings</h4>
In the next section of the chapter, Śāntideva discusses how to develop patience in relation to the Dharma. In practicing the Dharma, we will have to endure many hardships, and we must learn to have forbearance with these difficulties. Particularly, we may face problems in relation to others getting angry at us, and at this crucial time when we must protect our bodhicitta and implement the teachings, patience is vital.

In particular, Śāntideva seeks to show us how all phenomena, and especially our suffering, do not come about causelessly but arise due to the operation of specific causes. If the things that happen to us are not causeless but instead happen to us because of a network of conditions, then, as he has mentioned above, there will be no reason to get upset. If we stop creating the causes of unwanted suffering, then the results will cease to come to us, and there will be no reason to get angry.
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Śāntideva encourages us to see that all things are dependent on their causes and that the solid existence of all things is an illusion. All things are essentially like a mirage. In the case of anger, both the one getting angry and the object of that anger are like apparitions, and because of this there is no valid reason to get angry.

<h4>Patience in the face of Harm</h4>
Everyone wants to be happy and to not experience suffering. Unfortunately, this is not usually how life turns out for us. Not knowing the way things are, we engage in actions that either directly or inadvertently bring us suffering.
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We may pursue what we think is happiness by chasing power and money. We may even bring physical harm to ourselves in pursuit of our goals, and we are often prepared to win at others' expense. If this is our own situation, then it is not surprising that we will meet others who will, in the pursuit of their own happiness, deliberately or accidentally bring harm to us. Śāntideva reminds us of the importance of being able to withstand and make light of this harm. He advises us to understand that in these moments the other person is overcome by temporary afflictions and that they are not normally this way. Therefore, he asks, why should we have hard feelings toward them?
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He counsels us to learn to bear any suffering they bring and also relates in the following verses how, from a Buddhist perspective, the causes of the harm we receive now lie in actions that we ourselves performed in the past. In fact, it is our own karma that creates these ripening results, and so we should look inside for the cause and not outside.

<h5>Patience in the face of Slander</h5>
At times, in life, we may be treated with contempt or become subject to abuse. People may spread unfair rumors and gossip about us, and we may be tempted to respond with anger. But Śāntideva points out that no amount of verbal abuse or name-calling can actually harm the body or the mind. 
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Such words are reminiscent of the childhood phrase  "Sticks and stones may hurt my bones, but calling names won't harm me." But here Śāntideva takes the meaning a step further and uses such words as a reason to encourage us to not become resentful or angry.

The second half of the chapter is devoted to a detailed explanation of the different kinds of patience that are required in situations where anger and resentment may arise. For instance, when others mistreat our loved ones, it is easy for anger to arise. But anger and irritation may also arise when people do positive and helpful things for those whom we consider to be our enemies. Both of these situations are likely to increase our resentment, and yet both situations are worthy of our patience.

Likewise, we may feel anger arise inside of us when others act as obstacles to us getting what we want. We will never feel irritation when they obstruct our enemies, but as soon as we see them helping our foes, or something happens to prevent harm befalling an enemy, immediately we feel upset. But what, Śāntideva asks us, is the use of these kinds of thoughts?
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Even if we are misguided enough to wish the other person harm, our thoughts can never contrive to create that suffering for the other.

<h4>Respect for Other Beings</h4>
The last part of the chapter ends with Śāntideva urging us to have reverence and respect for other beings, whether they interact with us positively or negatively. He argues that it is they who actually offer up to us the opportunity to be able to put the training of patience into practice. Therefore, he argues, we must hold them in a place of reverence and consider them to be on par with the buddhas and the teachings of the Dharma.
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For most of us, who are quick to vilify anyone who dares to harm us even in the smallest of ways, this way of thinking may seem completely alien. Our culture often praises righteous retaliation and vengeance. And yet here Śāntideva turns the whole situation, and our reaction to it, on its head. He suggests that anyone who is hostile to us should instead be honored almost on the level of a guru, for they have come to aid us on the path to enlightenment. Indeed, he presents the opportunity for an incredible transformation of our minds and our experience of everything that happens to us.

In conclusion, Śāntideva vows that it will be his life's work to implement these practices and ways of transforming the mind, practices which delight the buddhas and bring about our own welfare as well.
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