Chapter VI

Patience

1. 
Whatever wholesome deeds. 
Such as venerating the Buddhas, and generosity 
That have been amassed over a thousand aeons 
Will all be destroyed in one moment of anger.

2 
There is no evil like hatred, 
And no fortitude like patience. 
Thus I should strive in various ways 
To meditate on patience.

3 
My mind will not experience peace 
if it fosters painful thoughts of hatred. 
I shall find no joy or happiness, 
Unable to sleep, I shall feel unsettled.

4 
A master who has hatred 
Is in danger of being killed 
Even by those who for their wealth and happiness 
Depend upon his kindness.

5 
By it, friends and relatives are disheartened; 
Though drawn by my generosity they will not trust me, 
In brief there is nobody 
Who lives happily with anger.

6 
Hence the enemy, anger, 
Creates sufferings such as these, 
But whoever assiduously overcomes it 
Finds happiness now and hereafter.

7 
Having found its fuel of mental unhappiness 
In the prevention of what I wish for 
And in the doing of what I do not want, 
Hatred increases and then destroys me.

8 
Therefore I should totally eradicate 
The fuel of this enemy; 
For this enemy has no other function 
Than that of causing me harm.

9 
Whatever befalls me 
I shall not disturb my mental joy; 
For having been made unhappy, 
I shall not accomplish what I wish 
And my virtues will decline.

10 
Why be unhappy about something 
If it can be remedied? 
And what is the use of being unhappy about something 
if it cannot be remedied?

11
For myself and for my friends 
I want no suffering, no disrespect, 
No harsh words and nothing unpleasant; 
But for my enemies it is the opposite.

12 
The causes of happiness sometimes occur 
But the causes for suffering are very many. 
Without suffering there is no renunciation. 
Therefore, mind, you should stand firm.

13 
If some ascetics and the people of Karnapa 
Endure the pain of cuts and bums for no reason, 
Then for the sake of liberation 
Why have I no courage?

14 
There is nothing whatsoever 
That is not made easier through acquaintance. 
So through becoming acquainted with small harms 
I should learn to patiently accept greater harms

15 
Who has not seen this to be so with trifling sufferings 
Such as the bites of snakes and insects, 
Feelings of hunger and thirst 
And with such minor things as rashes?

16 
I should not be impatient 
With heat and cold, wind and rain, 
Sickness, bondage and beatings; 
For if I am, the harm they cause me will increase.

17
Some when they see their own blood
Become especially brave and steady,
But some when they see the blood of others
Faint and fall unconscious.

18
These (reactions) come from the mind
Being either steady or timid.
Therefore I should dissregard harms caused to me
And not be affecfed by suffering.

19
Even when the the wise are suffering
Their minds remmain very lucid and undefiled;
For when war is being waged against the disturbing conceptions 
Much harm is caused at the times of battle.

20
The victorious warriors are those
Who, having disregarded all suffering,
Vanquish the foes of hatred and so forth;
Common warriors slay only corpses.

21
Furthermore, suffering has good qualities:
Through being disenheartened with it, arrogance is disspelled,
Compassion arises for, those in cyclic existence,
Evil is shunned and joy is found in virtue.

22
As I do not become angry
With great sources of suffering such as jaundice,
Then why be a angry with animate creatures?
They too are provoked by conditions.

23 
Although they are not wished for, 
These sicknesses arise; 
And likewise although they are not wished for, 
These disturbing conceptions forcibly arise. 

24 
Without thinking, "I shall be angry,"
People become angry with no resistance, 
And without thinking, I shall produce myself," 
Likewise anger itself is produced. 

25 
All mistakes that are 
And all the various kinds of evil 
Arise through the force of conditions: 
They do not govern themselves. 

26 
These conditions that assemble together 
Have no intention to produce anything, 
And neither does their product 
Have the intention to be produced. 

27 
That which is asserted as Primal Substance 
And that which is imputed as a Self, 
(Since they are unproduced) do not arise after having purposefully thought, 
"I shall arise (in order to cause harm.") 

28 
If they are unproduced and non-existent 
Then whatever wish they have to produce (harm will also not exist). 
Since (this Self) would permanently apprehend its objects, 
It follows that it would never cease to do so.

29
Furthermore if the Self were permanent
It would clearly be devoid of action, like space.
So even if it met with other conditions
How could its unchanging (nature) be affected?

30
Even if when acted upon (by other conditions) it remains as before,
Then what could actions do to it?
Thus if I say that this (condition) acts upon (a permanent Self),
How could the two ever be (casually) related?

31
Hence everything is governed by other factors (which in turn) are governed by (others),
And in this way nothing governs itself.
Having understood this, I should not become angry
With phenomena that are like apparitions.

32
- (If everything is unreal like an apparition) then who is there to restrain what (anger)?
Surely (in this case) restraint would be inappropriate
It would not be inappropriate. because (conventionally) I must maintain
That in dependence upon restraining (anger) the stream of suffering is severed.

33
So when seeing an enemy or even a friend
Committing an improper action,
By thinking that such things arise from conditions
I shall remain in a happy frame of mind. 

34 
If things were brought into being by choice, 
Then since no one wishes to suffer, 
Suffering wood not occur 
To any embodied creature.

35 
Through not being careful 
People even harm themselves with thorns and other things, 
And for the sake of obtaining women and the like 
They become obsessed and deprive themselves of food.

36 
And there are some who injure themselves 
Through the unmeritorious deeds 
Of hanging themselves, leaping from cliffs, 
Eating poison and unhealthy foods.

37
If, when under the influence of disturbing conceptions, 
People will even kill their treasured selves, 
How can they be expected not to cause harm 
To the bodies of other living beings?

38 
Even if I cannot develop compassion for all such people 
Who through the arisal of disturbing conceptions, 
Set out to try and kill me and so forth, 
The last thing I should do is to become angry with them.

39 
Even if it were the nature of the childish 
To cause harm to other beings, 
It would still be incorrect to be angry with them. 
For this would be like begrudging fire for having the nature to burn.

40
And even if the fault were temporary 
In they who are by nature reliable, 
It would still be incorrect to be angry. 
For this would be like begrudging space for allowing smoke to arise in it.

41 
If I become angry with the yielder 
Although I am actually harmed by his stick, 
Then since he too is secondary, being in turn incited by hatred,

42 
Previously I must have caused similar harm 
To other sentient beings. 
Therefore it is right for this harm to be returned 
To me who is the cause of injury to others.

43 
Both the weapon and my body 
Are the causes of my suffering. 
Since he gave rise to the weapon and I to the body, 
With whom should I be angry?

44 
If in blind attachment I cling 
To this suffering abscess of a human form 
Which cannot bear to be touched, 
With whom should I be angry when it is hurt?

45 
It is the fault of the childish that they are hurt, 
For although they do not wish to suffer 
They are greatly attached to its causes. 
So why should they be angry with others?

46 
Just like the guardians of the hell worlds 
And the forest of razor-sharp leaves, 
So is this (suffering) produced by my actions; 
With whom therefore should I be angry?

47 
Having been instigated by my own actions, 
Those who cause me harm come into being. 
If by these (actions) they should fall into hell 
Surely isn't it I who, am destroying them?

48 
In dependence upon them I purify many evils 
By patiently accepting the harms that they cause. 
But in dependence upon me they will fall 
Into hellish pain for a very long time.

49 
So since I am causing harm to them 
And they are benefitting me, 
Why, unruly mind, do you become angry 
In such a mistaken manner?

50 
If my mind has the noble quality (of patience) 
I shall not go to hell, 
But although I am protecting myself (in this way) 
How will it be so for them?

51 
Nevertheless, should I return the harm 
It will not protect them either. 
By doing so my conduct will deteriorate 
And hence this fortitude will be destroyed.

52 
Since my mind is not physical 
In no way can anyone destroy it, 
But through its being greatly attached to my body 
it is caused harm by (physical) suffering.

53 
Since disrespect, harsh speech 
And unpleasant words 
Do not cause any harm to my body, 
Why, mind, do you become so angry?

54 
Because others will dislike me
But since it will not devour me 
Either in this or in another life 
Why do I not want this (dislike)?

55 
Because it will hinder my worldly gain
Even if I do not want this 
I shall have to leave my worldly gains behind 
And my evil alone will remain unmoved.

56 
Thus it is better that I die today 
Than live a long but wicked life; 
For even if people like me should live a long time, 
There will always be the suffering of death.

57 
Suppose someone should awaken from a dream 
In which he experienced one hundred years of happiness, 
And suppose another should awaken from a dream 
In which he experienced just one moment of happiness;

58 
For both of these people who have awoken 
That happiness will never return. 
Similarly, whether my life has been long or short, 
At the time of death it will be finished like this. 

59 
Although I may live happily for a long time 
Through obtaining a great deal of material wealth,
I shall go forth empty-handed and destitute 
just like having been robbed by a thief. 

60 
Surely material wealth will enable me to live, 
And then shall be able to consume evil and do good
But if I am angry on account of it 
Will not my merit be consumed and evil increase? 

61 
And what use will be the life 
Of one who only commits evil, 
If for the sake of material gain 
He causes (the merits needed for) life to degenerate? 

62 
Surely I should be angry with those 
Who say unpleasant things that weaken other beings' (confidence in me)
But in the same way why am I not angry 
With people who say unpleasant things about others? 

63 
If I can patiently accept this lack of confidence 
Because it is related to someone else, 
Then why am I not patient with unpleasant words (about myself) 
Since they are related to the arisal of disturbing conceptions? 

64 
Should others talk badly of or even destroy 
Holy images, reliquaries and the sacred Dharma. 
It is improper for me to resent it 
For the Buddhas can never be injured.

65 
I should prevent anger arising towards those 
Who injure my spiritual masters, relatives and friends. 
Instead I should see, as in the manner shown before, 
That such things arise from conditions.

66 
Since embodied creatures are injured 
By both animate beings and inanimate objects, 
Why only bear malice to the animate? 
It follows that I should patiently accept all harm.

67 
Should one person ignorantly do wrong 
And another ignorantly become angry (with him), 
Who would be at fault? 
And who would be without fault?

68 
Why did I previously commit those actions 
Because of which others now cause me harm? 
Since everything is related to my actions 
Why should I bear malice towards these (enemies)?

69 
When I have seen this to be so, 
I should strive for what is meritorious 
(In order to) certainly bring about 
Loving thoughts between all.

70 
For example, when a fire in one house 
Has moved into another house, 
It is right to get rid of straw and such things 
That will cause the fire to spread.

71 
Likewise when the fire of hatred spreads 
To whatever my mind is attached, 
I should immediately get rid of it 
For fear of my merit being burned.

72 
Why is a man condemned to death not fortunate 
If he is released after having his hand cut off? 
Why am I who am experiencing human misery not fortunate 
If by that I am spared from (the agonies of) hell?

73 
If I am unable to endure 
Even the mere sufferings of the present, 
Then why do I not restrain myself from being angry, 
Which will be the source of hellish misery?

74 
For the sake of satisfying my desires 
I have suffered numerous burnings in hell, 
But by those actions I fulfilled the purpose 
Of neither myself nor others.

75 
But now since great meaning will accrue 
From harm which is not even (a fraction) of that, 
I should indeed by solely joyful 
Towards such suffering that dispels the harms of all.

76
Should someone else find joyous happiness
Upon praising (my enemy) as an excellent person,
Why, mind, do you not praise him too
And likewise make yourself happy?

77
That joyous happiness of yours
Would be a source of joy, not something prohibited,
A precept given by the Excellent Ones
And a supreme (means) for assembling others.

78
It is said that others are made happy through (being praised) in this way.
But if, in this way, you do not want (them to have) this happiness,
Then, (since it makes them happy), you should cease giving wages and the like (to your servants).
But you would be adversely affected both in this and future lives.

79
When people describe my own good qualities
I want others to be happy too,
But when they describe the good qualities of others
I do not wish to be happy myself.

80
Having generated the Awakening Mind
Through wishing all beings to be happy,
Why should I become angry
If they find some happiness themselves?


81 
If I wish for all sentient beings to become 
Buddhas worshipped throughout the three realms, 
Then why am I tormented 
When I see them receiving mere mundane respect?

82 
If a relative for whom I am caring 
And to whom I must give many things 
Should be able to find his own livelihood, 
Wouldn't I be happy, rather than angry?

83
If I do not wish for beings to have even this,
How can I wish for them to awaken?
And where is there an Awakening Mind
In him who becomes angry when others receive things? 

84 
What does it matter if (my enemy) is given something or not? 
Whether he obtains it 
Or whether it remains in the benefactor's house,
In either case I shall get nothing. 

85 
So why, by becoming angry, do I throw away my merits, 
The faith (others have in me) and my good qualities?
Tell me, why am I not angry (with myself) 
For not having the causes for gain?

86
Let alone not having any remorse
About the evils that you committed, (0 mind), 
Why do you wish to compete with others 
Who have committed meritorious deeds?

87 
Even if your enemy is made unhappy
what is there for you to be joyful about?
Your merely wishing (for him to be hurt)
Did not cause him to be injured.

88 
And even if he does suffer as you had wished, 
What is there for you to be joyful about? 
if you say, "For I shall be satisfied," 
How could there be anything more wretched than that?

89 
This hook cast by the fishermen of disturbing conceptions 
Is unbearably sharp: 
Having been caught on it, 
It is certain that I shall be cooked 
In cauldrons by the guardians of hell.

90 
The honour of praise and fame 
Will not turn into merit nor life; 
It will give me neither strength nor freedom from sickness, 
And will not provide any physical happiness.

91 
If I were aware of what held meaning for me, 
What value would I find in these things? 
If all I want is (a little) mental happiness, 
I should devote myself to gambling, drinking and so forth.

92 
If for the stake of fame 
I give away my wealth or get myself killed, 
What can the mere words (of fame) do then? 
Once I have died, to whom will they give pleasure? 

93 
When their sandcastles collapse, 
Children howl in despair; 
Likewise when my praise and reputation decline 
My mind becomes like a little child. 

94 
Since short-lived sounds are inanimate 
They cannot possibly think of praising me. 
But as it makes (the bestower of praise) happy, 
(My) reputation is a source of pleasure (for me)

95 
But whether this praise is directed at myself or someone else 
How shall I be benefitted by the joy (of he who bestows it)? 
Since that joy and happiness is his alone 
I shall not obtain even a part of it. 

96 
But if I do find happiness in his happiness 
Then surely I should feel the same way towards all? 
And if this were so then why am I unhappy 
When others find pleasure in that which brings them joy? 

97 
Therefore the happiness that arises 
From thinking, I am being praised", is invalid. 
It is only the behaviour of a child.

98 Praise and so forth, distract me 
And also undermine my disillusion (with cyclic existence); 
I start to envy those who have good qualities 
And all the very best is destroyed.

99 
Therefore, are not those who are closely involved 
in destroying my praise and the like 
Also involved in protecting me 
From falling into the unfortunate realms?

100 
I who am striving for freedom 
Do not need to be bound by material gain and honour. 
So why should I be angry 
With those who free me from this bondage?

101
Those who wish to cause me suffering
Are like Buddhas bestowing waves of blessing.
As they open the door for my not going to an unfortunate realm
Why should I be angry with them?

102
But what if someone should obstruct my gaining merit
With him too it is incorrect to be angry;
For since there is no fortitude similar to patience
Surely I should put it into practice.

103 
If due to my own failings 
I am not patient with this (enemy), 
Then it is only I who am preventing myself 
From practising this cause for gaining merit.

104 
If without it something does not occur 
And if with it, it does come to be, 
Then since this (enemy) would be the cause of (patience) 
How can I say that he prevents it?

105 
A beggar is not an obstacle to generosity 
When I am giving something away, 
And I cannot say that those who give ordination 
Are an obstacle to becoming ordained.

106 
There are indeed many beggars in this world,
But scarce are those who inflict harm; 
For if I have not injured others 
Few beings will cause me harm.

107 
Therefore, just like treasure appearing in my house 
Without any effort on my behalf to obtain it, 
I should be happy to have an enemy 
For he assists me in my conduct of Awakening.

108 
And because I am able to practise (patience) with him, 
He is worthy of being given 
The very first fruits of my patience, 
For in this way he is the cause of it.

109 
But why should my enemy be venerated, 
He has no intention for me to practise patience?
Then why venerate the sacred Dharma? 
(It too has no intention) but is a fit cause for practice.

110 
But surely my enemy is not to be venerated 
For he intends to cause me harm
But how could patience be practised 
If, like doctors, people always strove to do me good?

111
Thus since patient acceptance is produced 
In dependence upon (one with) a very hateful mind, 
That person should be worthy of veneration just like the sacred Dharma, 
Because he is a cause of patience.

112 
Therefore the Mighty One has said 
That the field of sentient beings is (similar to) a Buddha-field, 
For many who have pleased them 
Have thereby reached perfection.

113 
A Buddha's qualities are gained 
From the sentient beings and the Conquerors alike, 
So why do I not respect them 
In the same way as I respect the Conquerors?

114
(Of course) they are not similar in the quality of their intentions
But only in the fruits (that they produce);
So it is in this respect that they have excellent qualities
And are therefore (said to be) equal.

115
Whatever (merit comes from) venerating one with a loving mind
is due to the eminence of sentient beings.
And in the same way the merit of having faith in Buddha
Is due to the eminence of Buddha.

116
Therefore they are asserted to be equal
In the share they have in establishing Buddha-qualities.
But none of them are equal (in good qualities)
With the Buddhas who are boundless oceans of excellence.

117
Even if the three realms were offered,
It would be insufficient in paying veneration
To those few beings in whom a mere share of the good qualities
Of the Unique Assemblage of Excellence appears.

118
Thus since sentient beings have a share
In giving rise to the supreme Buddha-qualities,
Surely it is correct to venerate them
As they are similar in merely this respect?


119 
Furthermore, what way is there to repay (the Buddhas) 
Who grant immeasurable benefit 
And who befriend the world without pretension, 
Other than by pleasing sentient beings?

120
Therefore since benefitting these beings will repay 
Those who give their bodies and enter the deepest hell for their sake, 
I shall behave impeccably in all (that I do) 
Even if they cause me a great deal of harm.

121
When for their sake, those who are my Lords 
Have no regard even for their own bodies, 
Then why am I the fool so full of self-importance? 
Why do I not act like a servant towards them?

122 
Because of their happiness the Conquerors are delighted, 
But if they are harmed they are displeased. 
Hence by pleasing them I shall delight the Conquerors 
And by banning them I shall hurt the Conquerors.

123 
Just as desirable sense-objects would give my mind no pleasure 
If my body was ablaze with fire, 
Likewise when living creatures are in pain 
There is no way for the Compassionate Ones to be pleased.

124
Therefore as I arm to living beings,
Today I openly declare all my unwholesome acts
That have brought displeasure to the Compassionate Ones.
Please bear with me, 0 Lords, for this displeasure I have caused you.

125
From now on, in order to delight the Tathagatas
I shall serve the universe and definitely cease (to cause harm).
Although many beings may kick and stamp upon my head
Even at the risk of dying may I delight the Protectors of the World (by not retaliating).

126
There is no doubt that those with the nature of compassion
Regard all these beings (25 the same) as themselves.
Furthermore, those who see (this Buddha-nature) as the nature of sentient beings see the Buddhas themselves;
Why then do I not respect (sentient beings)?

127
(Pleasing living beings) delights the Tathagatas
And perfectly accomplishes my own purpose as well.
In addition it dispels the pain and misery of the universe,
Therefore I should always practise it.

128 
For example, should some of the king's men 
Cause harm to many people, 
Farsighted men would not return the harm 
Even if they were able (to do so).

129 
For they see that (these men) are not alone 
But are supported by the might of the king. 
Likewise I should not underestimate 
Weak beings who cause me a little harm;

130 
For they are supported by the guardians of hell 
And by all the Compassionate Ones. 
So (behaving) like the subjects of that fiery king 
I should please all sentient beings.

131 
Even if such a king were to become angry, 
Could he cause the pain of bell, 
Which is the fruit I would have to experience 
By displeasing sentient beings?

132 
And even if such a king were to be kind, 
He could not possibly grant me Buddhahood, 
Which is the fruit I would obtain 
By pleasing sentient beings.

133 
Why do I not see 
That my future attainment of Buddhahood 
As well as glory, renown and happiness in this very life 
All come from pleasing sentient beings?

134
 While in cyclic existence patience causes 
Beauty, health and renown. 
Because of these I shall live for a very long time 
And win the extensive pleasures of the universal Chakra Kings

.