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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. | 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. | |||
{{PullBcaVerses|6.14}} | |||
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. | |||
{{PullBcaVerses|6.31}} | |||
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. | |||
{{PullBcaVerses|6.34}} | |||
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? | |||
{{PullBcaVerses|6.40}} | |||
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. | |||
{{PullBcaVerses|6.53}} | |||
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? | |||
{{PullBcaVerses|6.87}} | |||
Even if we are misguided enough to wish the other person harm, our thoughts can never contrive to create that suffering for the other. | |||
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