The Ten Patiences

Chapter Twenty-Nine

 

Outline of Chapter Twenty-nine

1. Prose
1. Indication of the number and importance
2. Listing of the names
3. Explanations
1. Patience with Sounds
2. Patience with the Agreeable
3. Patience with the State of Mind in which No Mental Objects Arise
4. Patience in Perceiving All as Illusions
5. Patience in Perceiving All as Mirages
6. Patience in Perceiving All as Dreams
7. Patience in Perceiving All as Echoes
8. Patience in Perceiving All as Reflections
9. Patience in Perceiving All as Conjured Effects
10. Patience in Perceiving All as the Void
4. Conclusion
2. Verses
1. One hundred verses in praise
1. Verses in praise of Patience with Sounds
2. Verses in praise of Patience with the Agreeable
3. Verses in praise of Patience with the State of Mind in which No Mental Objects Arise
4. Verses in praise of Patience in Perceiving All as Illusions
5. Verses in praise of Patience in Perceiving All as Mirages
6. Verses in praise of Patience in Perceiving All as Dreams
7. Verses in praise of Patience in Perceiving All as Echoes
8. Verses in praise of Patience in Perceiving All as Reflections
9. Verses in praise of Patience in Perceiving All as Conjured Effects
10. Verses in praise of Patience in Perceiving All as the Void
2. Concluding verses

 1. Prose

1. Indication of the number and importance

Sutra:

At that time Universal Worthy Bodhisattva said to all the Bodhisattvas, “Disciples of the Buddha, Bodhisattvas Mahasattvas, should embody ten kinds of patience. If they acquire these patiences, they will attain the Ground of Unhindered Patience of All Bodhisattvas, and be unimpeded and unlimited with respect to all Buddhadharmas. 

Commentary:

Chapter Twenty-nine is called “The Ten Patiences.” The previous chapter discussed the Ten Spiritual Powers, and the chapter before that, the Ten Samadhis. Samadhi is needed to attain spiritual powers. In addition, you must be patient if you wish to attain them; and patience is very difficult. The Chinese character for patience is a picture of a knife blade above the heart. In other words, being patient can be as painful as when one’s heart is pierced with a knife, and such pain is hard to bear. Nevertheless, one must bear it--bear what is impossible to bear. There are ten kinds of patience, hence the name, “The Ten Patiences.” This chapter is Chapter Twenty-nine of the Flower Adornment Sutra, which has eighty-one scrolls in Chinese. 

At that time, after the chapter called “The Ten Spiritual Powers” had been spoken, Universal Worthy Bodhisattva observed the causes and conditions of the assembly to determine what Dharma he should speak next. He saw that the assembly’s capacities and conditions were such that he ought to speak the chapter called “The Ten Patiences.” Thereupon Universal Worthy Bodhisattva said to all the Bodhisattvas in the assembly, “Disciples of the Buddha, Bodhisattvas Mahasattvas, who cultivate the Bodhisattva conduct, accumulate a variety of good roots, and who are perfecting or who have perfected the Six Paramitas and the Myriad Practices, should cultivate and embody ten kinds of patience. If they acquire these ten dharmas of patiences, they will attain the Ground of Unhindered Patience of All Bodhisattvas, the perfectly interfused and unobstructed fruition of Bodhisattvas, and be unimpeded and unlimited with respect to all Buddhadharmas. All Buddhadharmas will be perfectly interfused without obstruction—full, complete, and infinite.

I.B. Listing of the names

Sutra:

What are the ten? They are Patience with Sounds, Patience with the Agreeable, Patience with the State of Mind in which No Mental Objects Arise, Patience in Perceiving All as Illusions, Patience in Perceiving All as Mirages, Patience in Perceiving All as Dreams, Patience in Perceiving All as Echoes, Patience in Perceiving All as Reflections, Patience in Perceiving All as Conjured Effects, and Patience in Perceiving All as the Void. These ten kinds of patience have been proclaimed, are being proclaimed, and shall be proclaimed by all Buddhas in the three periods of time.

Commentary:

What are the ten kinds of patience? They are Patience with Sounds. No matter what types of sounds—good sounds and bad sounds, wholesome sounds and unwholesome sounds, proper sounds and lewd sounds, pure sounds and noisy sounds—one must patiently endure them all. Even if you find certain sounds intolerable, you have to tolerate them. You must bear it precisely because it is unbearable. If it were bearable, why would one need to bear it?

For example, you may feel it is too noisy in the city—with automobiles zooming by, radios blaring, phones ringing, planes roaring overhead, and so forth. If you let these noises disturb you, then you are not maintaining your patience. If you can hear these noises without really hearing them, then, as it is said, “The bustling city is the best place to cultivate.” To be patient with noises in a bustling market or downtown is to have Samadhi.  

Patience with the Agreeable is also patience with adversity. One should be patient with what is favorable as well as with what is unfavorable. “The agreeable” refers to what people like. For example, someone might like music so much that he cannot help but dance as soon as he hears music being played. He might jump several feet in the air in his exuberance. That shows a lack of patience with the agreeable. One must be patient with what is agreeable, and even more so with what is disagreeable—this is “patience with adversity.” For instance, someone might say, “I can’t cultivate. It’s unbearable. I am not allowed to eat a lot, sleep a lot, or wear a lot. This is too much suffering. I can’t take it.”  

Patience with the State of Mind in which No Mental Objects Arise refers to bearing the state of mind in which one neither perceives the slightest dharma coming into being, nor perceives the slightest dharma ceasing to exist. With no coming into being, there is no ceasing to be. 

Patience in Perceiving All as Illusions. Don’t regard anything in this world as real. If you consider it real, you will be disoriented by the state. Consider all states as illusory. Since they are illusory, why be attached to them? If you regard all states as illusory and yet allow them to disturb you, then don’t you become part of the illusion?

Patience in Perceiving All as Mirages. A mirage appears as a puddle or pool of water in the distance, but when one gets close, there is nothing there. Mirages are also unreal. Everything in the world is merely appearance without substance. Don’t mistake anything for real.

Patience in Perceiving All as Dreams. In a dream, one strikes it rich, becomes a high official, and marries a worthy wife or husband. Life is perfect. Then one awakes and realizes that it was only a dream. If you can regard all of life as a dream and bear with this truth, you will not be afflicted.

Patience in Perceiving All as Echoes. Echoes result from sounds. Without sounds, there are no echoes. Echoes have no real substance of their own. Patience in Perceiving All as Reflections, Patience in Perceiving All as Conjured Effects, and Patience in Perceiving All as the Void. One should regard all things as reflections, shadows, or conjured effects—empty and unreal.

These ten kinds of patience have been proclaimed, are being proclaimed, and shall be proclaimed by all Buddhas in the three periods of time. Buddhas of the past already described these ten kinds of patience; Buddhas of the present are now speaking about them; and future Buddhas will explain them in the future.

I.C. Explanations

i. Patience with Sounds

Sutra:

Disciples of the Buddha, what constitutes the Bodhisattva Mahasattva's Patience with Sounds? It means that when he hears the sounds of Dharma being proclaimed by all the Buddhas, he is not alarmed, frightened or overawed. Rather, with deep faith and understanding, he awakens to the Dharma, pursues it with delight, recollects it with a focused mind, learns and practices it, and abides steadfastly in it. This is called Patience with Sounds, the first kind of patience of a Bodhisattva Mahasattva.

Commentary:

Universal Worthy Bodhisattva says: “Disciples of the Buddha, pay attention. What constitutes the Bodhisattva Mahasattva’s Patience with Sounds? It means when he hears the sounds of Dharma being proclaimed by all the Buddhas, he is not alarmed, frightened or overawed. Hearing the Buddhas say that all dharmas are originally nonexistent, you should not become alarmed. Hearing the Buddhas say that all dharmas are infinite and inexhaustible, you should not be afraid. When you hear the Buddhas say that dharmas are boundless and unlimited, you should not be overawed and think, “The Buddhadharma is as deep as the ocean. What am I to do?” This is being “not alarmed, frightened or overawed.”

Rather, with deep faith and understanding, he awakens to the Dharma. To hear the Buddhadharma and to not be afraid is to have deep faith, insight, and understanding. On the other hand, if you lack understanding and have doubts about the Dharma, you will feel fear. Pursues it with delight. Whenever you hear the Dharma you are joyful and approach it with delight. Recollects it with a focused mind. This means having no idle thoughts. For example, when you recite the ShurangamaMantra, you think of nothing else but the Mantra, and pretty soon you’ve got it memorized. If you decide to recite the Dharma Flower Sutra and you concentrate single-mindedly on the recitation, you will master it quickly. This is the same for the Flower Adornment Sutra or Shurangama Sutra.

Learns and practices it. Even after you have mastered some sutras, you still have to practice according to the Dharma contained in these sutras. For instance, if a sutra tells you not to let your thoughts wander, you should focus your mind. If it tells you not to lie, kill, steal, or engage in sexual misconduct, you should avoid even thinking of such behavior. And abides steadfastly in it. This means to abide steadfastly in the Buddhadharma. This is called Patience with Sounds, the first kind of patience of a Bodhisattva Mahasattva.

I.C.ii. Patience with the Agreeable

Sutra:

Disciples of the Buddha, what constitutes the Bodhisattva Mahasattva’s Patience with the Agreeable? The Bodhisattva ponders and contemplates all Buddhadharmas, regards them impartially and does not violate them, complies with and understands them, purifies his mind with them, abides properly in and practices them, and enters and becomes accomplished in them. This is called Patience with the Agreeable, the second kind of patience of a Bodhisattva Mahasattva.

 

Commentary:

Universal Worthy Bodhisattva continues: Disciples of the Buddha, what constitutes the Bodhisattva Mahasattva’s Patience with the Agreeable? Patience with the Agreeable encompasses patience with adversity. If people look down on you, slander you, scold you, or beat you because you study the Buddhadharma, you must be patient and bear such treatments. Patience is a priceless gem. If you can practice patience, you will attain the Path and accomplish the various stages of cultivation.  

How does a Bodhisattva practice this kind of patience? The Bodhisattva ponders and contemplates all Buddhadharmas, regards them impartially and does not violate them, complies with and understands them, purifies his mind with them, abides properly in and practices them, and enters and becomes accomplished in them. The purpose of studying any kind of Buddhadharma is to purify the mind of defiled thoughts. One abides properly in the Buddhadharma to practice it. One enters into the Buddhadharma to become accomplished in it. This is called Patience with the Agreeable, the second kind of patience of a Bodhisattva Mahasattva.

Sutra:

I.C.iii. Patience with the State of Mind in which No Mental Objects Arise

Disciples of the Buddha, what constitutes the Bodhisattva Mahasattva’s Patience with the State of Mind in which No Mental Objects Arise? Disciples of the Buddha, this Bodhisattva Mahasattva perceives neither the slightest dharma coming into being, nor the slightest dharma ceasing to be. Why is this? Where there is no coming into being, there is no ceasing to be. Where there is no ceasing to be, there is no reaching an end. Where there is no reaching an end, there is freedom from defilement. Where there is freedom from defilement, there is no discrimination. Where there is no discrimination, there is no attachment to a location. Where there is no attachment to a location, there is tranquility.  Where there is tranquility, there is renouncing of desires. Where there is renouncing of desires, there is absence of effort. Where there is effortlessness, there is no longing.  Where there is no longing, there is no residing. Where there is no residing, there is no going or coming. This is called Patience with the State of Mind in which No Mental Objects Arise, the third kind of patience of a Bodhisattva Mahasattva.

I.C.iv. Patience in Perceiving All as Illusions

Disciples of the Buddha, what constitutes the Bodhisattva Mahasattva’s Patience in Perceiving All as Illusions? Disciples of the Buddha, this Bodhisattva Mahasattva realizes that all dharmas invariably are like illusions arising from causes and conditions. Through a single dharma, he understands many dharmas. Through many dharmas, he understands a single dharma.

Commentary:

Universal Worthy continues: Disciples of the Buddha, what constitutes the Bodhisattva Mahasattva’s Third Patience with the State of Mind in which No Mental Objects Arise? Disciples of the Buddha, this Bodhisattva Mahasattva, this great Bodhisattva among Bodhisattvas, perceives neither the slightest dharma coming into being, nor the slightest dharma ceasing to be. He bears this state of nonarising and nondestruction in his mind. Why is this? 

Where there is no coming into being, there is no ceasing to be. If there is no coming into existence, how could there be a passing out of existence? Where there is no ceasing to be, there is no reaching an end. If there is no passing out of existence, how could there be an end? Where there is no reaching an end, there is freedom from defilement. When there is no limit or end, all defilement is left behind. Only because things reach an end does defilement exist.

Where there is freedom from defilement, there is no discrimination. If we can leave defilements, that means we have left discriminations. Where there is no discrimination, there is no attachment to a location. When there are no distinctions, how could there be a place for you to attach to? Where there is no attachment to a location, there is tranquility. This is the dharma of ultimate tranquility.

Where there is tranquility, there is renouncing of desires. All desires of greed, anger, and delusion are gone. There are no desires for fame, the opposite sex, wealth, food, or sleep. Where there is renouncing of desires, there is absence of effort. That is, there is no deliberate effort to do or create anything. Where there is effortlessness, there is no longing or wishes. Where there is no longing, there is no residing. Where there is no residing, there is no going or coming. If there is no place that you reside, where would you be going to or coming from? This is called Patience with the State of Mind in which No Mental Objects Arise, the third kind of patience of a Bodhisattva Mahasattva.

Universal Worthy Bodhisattva continues: Disciples of the Buddha, what constitutes the Bodhisattva Mahasattva’s Patience in Perceiving All as Illusions? Disciples of the Buddha, this Bodhisattva Mahasattva realizes that all dharmas are invariably like illusions arising from causes and conditions. Through a single dharma, he understands many dharmas. Through many dharmas, he understands a single dharma. The one is many, and the many are one. He understands the principle of “the one and the many are mutually nonobstructive, and the many and the one are perfectly interfused.”

Sutra:

Once this Bodhisattva realizes that all dharmas are like illusions, he fathoms lands, beings, and dharma realms. He realizes the equality of worlds, the equality of the appearances of Buddhas, and equality of the three periods of time. He accomplishes all kinds of spiritual powers and transformations. 

Just as an illusion is not an elephant, not a horse, not a carriage, not a pedestrian, not a man, not a woman, not a boy, not a girl, not a tree, not a leaf, not a flower, not a fruit, not earth, not water, not fire, not wind, not day, not night, not sun, not moon, not half a month, not one month, not one year, not a hundred years, not one eon, not many eons, not concentration, not distraction, nor is it homogeneous, nor heterogeneous, nor uniform, nor variable, nor broad, nor narrow, nor abundant, nor scarce, nor finite, nor infinite, nor coarse, nor fine, nor any of the various kinds of phenomena or their aspects. The various phenomena are not illusions. Illusions are not the various phenomena. Yet, due to illusions, various different phenomena manifest. 

Commentary:

Universal Worthy Bodhisattva goes on to say: Once this Bodhisattva realizes that all dharmas are like illusions, he fathoms lands, beings, and dharma realms. Having understood that all dharmas are illusory, he realizes that all lands, all sentient beings, and all dharma realms are also illusory. He realizes the equality of worlds, the equality of the appearances of Buddhas, and equality of the three periods of time; and the fact that all these are illusory. He accomplishes all kinds of spiritual powers and transformations—which are also illusory. 

Just as an illusion is not an elephant in actuality, it is also not a real horse, and not a real carriage. An illusory pedestrian is not a pedestrian; an illusory man is not a man; an illusory woman is not a woman; an illusory boy is not a boy; an illusory girl is not a girl. An illusion cannot be a real tree, a real leaf, a real flower, or a genuine fruit. An illusion is not made up of the actual elements of earth, water, fire, or wind.

An illusion of day is not a true day; an illusion of night is not a true night. An illusion of sunlight is not real sunlight; an illusion of moonlight is not genuine moonlight. An illusory period of time is not truly half a month or one whole month. An illusion of one year is not truly one year. An illusory hundred years is not actually a hundred years. An illusory great eon is not really one eon. An illusion of many eons is not real either. An illusion of concentration or distraction is not true concentration or distraction. Nor is it truly homogeneous although there may be an illusion of homogeneity. Nor is an illusion of heterogeneity really heterogeneous. Nor is an illusion uniform nor variable. In general, any appearances or manifestations based on illusions are always unreal.

The Bodhisattva knows that everything is illusory; thus, he is free from attachments. Nor is he attached to things being broad, nor narrow, nor abundant, nor scarce, nor finite, nor infinite. Nor is he attached to coarse dharmas, nor to fine dharmas, or to any of the various kinds of phenomena or their aspects. The various phenomena are not illusions. Illusions are not the various phenomena. Yet, due to illusions, various different phenomena manifest. 

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