(6) Sixth Pāramī: The Perfection of Forbearance (khantī-pāramī)

The Text exhorts ‘to bear praise and disdain with patience’ (sammānāvamānakkhamo). One should neither be elated when meeting with pleasant objects nor upset when encountering unpleasant objects. It is no tolerance of pleasantness, if we develop greed under fortunate circumstances or of unpleasantness if we develop hate under unfortunate circumstances. The essential meaning here is: we are truly patient only when favourable situations are faced without greed; and unfavourable ones without hate.

However, with regard to the Perfection of Forbearance, the Commentaries generally use in illustrative stories the term Perfection of Forbearance (Khantī-Pāramī) only for tolerance to acts of physical or verbal aggression by others without giving way to anger. The Cariyāpiṭaka Commentary, expounds in the Chapter on Miscellany: “Karuṇūpāyakosallapariggahitaṃ sattasaṅkhārāparādhasahanaṃ adosappadhāno tadākārappavattacittuppādo khantī-pāramitā.” The group of consciousness and its concomitants associated with tolerance of wrongs done by others, predominated by the mental factor of non-aversion (adosa-cetasika) and grasped by compassion and skill in means is called Perfection of Forbearance; that is, the group of consciousness and its concomitants formed in such a mode of tolerance to faults of beings is called Perfection of Forbearance.

The Mūla Tikā in commenting on the five restraints (morality, mindfulness, wisdom, forbearance and energy) briefly explained in the Aṭṭhasālini, defines the restraint of forbearance as: ‘Khantīti adhivāsanā; sā ca tatha pavattā khandhā; paññāti eke, adoso eva vā.’ “Khantī” means forbearance; that forbearance is actually the four mental aggregates formed in such a mode of tolerance; some teachers say it is Wisdom (paññā) or only the mental factor of non-aversion.

Some scholars take the view:

“The exhortation in the Pāli Texts, ‘to bear praise and disdain with patience’ seems to imply that one should tolerate praise as well as disdain. But, in actual experience, one is liable to be displeased and angry only when one is insulted and despised; no one shows such emotions when treated with honour and veneration. Therefore, the term forbearance should be used only when one shows no anger in a situation which would normally provoke anger to many others.

“To take the Pāli Text exhortation literally is to equate the Perfection of Forbearance with the Perfection of Equanimity, seeing no difference between the two.”

As the authority quoted by these scholars is the aforesaid Cariyāpiṭaka Commentary and Mūla Ṭikā, their view may not be set aside.

It should be noted, however, that forbearance is considered to be tolerance of others' treatment whereas equanimity is indifference towards beings, without hate or love.

The Venerable Ledi Sayadaw in his Maṅgala Sutta Nissaya defines Khantī as “not feeling exalted when encountering pleasantness and remaining patient without giving vent to anger when encountering hardships.” This definition is in agreement with the exhortation ‘sammānāvamānakkhamo’.

To reconcile the Commentary’s exposition and the Text: Bodhisattas are by nature serious minded; pleasant experiences or happy circumstances do not make them excited with greed; they are accustomed to remain unmoved by them without having to make a special effort to discipline their mind. When faced with an unhappy turn of events, however, they have to make special endeavour to bear them patiently so as to fulfil their Perfection of Forbearance.

Bodhisattas, who are fulfiling the Perfection of Forbearance, have to put up with both pleasant and unpleasant experiences so as not to develop greed and ill-will. Hence, the exhortation given in the Text, to bear praise without developing greed and to tolerate insults and ill-treatments without generating hate. But it is nothing strange for Bodhisattas, who are serious minded, to experience pleasantness without being moved by greed. Therefore, the Commentary comments only upon tolerance, which is to be cultivated as Perfection of Forbearance in unpleasant situations which are unbearable to ordinary persons. Viewed in this way, there is no disagreement between the exposition in the Commentary and the teaching in the Text.

The Nature of Forbearance

Forbearance being the group of consciousness and its concomitants led by the mental factor of non-aversion (adosa cetasika), which has the characteristics of lack of ill-will or anger, is not a separate ultimate reality like Wisdom or Energy. However, When considered by itself as adosa cetasika, it is of course an ultimate reality like Wisdom or Energy.

Although forbearance (khantī) is non-aversion (adosa cetasika) every case of nonaversion is not forbearance. The adosa cetasika accompanies every arising of a ‘Beautiful’ (sobhaṇa) type of Consciousness but it is called forbearance (khantī) only if it serves as a deterrent to anger when provoked by others. If the ‘Beautiful’ consciousness arises due to any other cause, the adosa cetasika that accompanies it is not called forbearance.

The Venerable Puṇṇa’s Forbearance

The Venerable Puṇṇa’s mental attitude serves as a good example of forbearance one should develop. It is, therefore, briefly described here. Once during the Buddha’s time, the Venerable Puṇṇa approached and informed the Buddha that he would like to go to Sunāparanta district and live there. The Buddha said to him: “Puṇṇa, the people in

Sunāparanta are rough and brutal. How would you feel, should they abuse and revile you?”

The Thera replied: “Venerable Sir, should the people of Sunāparanta abuse and revile me, I would regard them as good people, control my temper and bear them patiently with the thought: ‘These are good people, extremely good people; they merely abuse and revile me, but not assault me with their fists and elbows.’ ”

The Buddha asked him further: “Puṇṇa, suppose the people of Sunāparanta assault you with their fists and elbows, how would you feel?” “Venerable Sir, I would regard them as good people, control my temper and bear them patiently with the thought: ‘These are good people, extremely good people; they merely assault me with their fists and elbows but not stoned me.’”

(The Buddha asked him further how he would feel if people stoned him, beat him with a stick, cut him with a sword or even kill him.)

The Thera replied: “Venerable Sir, I would control my temper and bear them patiently with the thought: ‘The disciples of the Bhagavā, such as Venerable Godhika, Venerable Channa, etc. (being weary of, and ashamed of and being disgusted with the body and with life), had to commit suicide (satthahāraka kamma); how fortunate I am. I need not kill myself.” The Buddha then approved of his replies and blessed him. (Majjhima Nikāya,

Uparipannāsa, 5-Salāyatana Vagga, 3-Punnovāda Sutta)

Again, in the Pātha Jātaka, Sattālisa Nipāta, Sarabhaṅga Jātaka, Sakka, the King of Devas, asked the hermit, Sarabhaṅga:

“O Hermit of Koṇḍañña ancestry, what may one slay without having to repent? What may one abandon to gain praise from the virtuous? Whose abusive, harsh words should one bear with patience? Give me answers to these questions.”

The Bodhisatta, Sarabhaṅga, the Hermit, replied:

“One may slay anger without having to repent; one may abandon ingratitude to gain praise from the virtuous; one should bear with patience abusive, harsh words from everyone, whether superior, equal or inferior; the virtuous call this the highest form of patience.”

Again, Sakka asked:

“O Hermit, it may be possible to put up with the abusive, harsh words of those who are superior or one’s equal but why should one tolerate the rude words coming from one’s inferiors?”

The Bodhisatta answered:

“One may bear with patience the rudeness of one’s superior through fear; or the abusive language from those who are equal to ward off danger of rivalry. (Both cases are not superior types of patience.) But the wise say that to put up with the rude language coming from one’s inferiors, with no special reason to do so, is the supreme form of forbearance.”

Sakka’s Forbearance

Once, in a battle between the devas of Tāvatiṃsa and the asuras, the devas captured Vepacitti, King of the Asuras, and brought him to the presence of Sakka. As he entered or left the Assembly, he reviled Sakka with abusive words but Sakka endured him without showing anger. (Saṃyutta Nikāya, Sagatha Vagga, Sakka Saṃyutta, Vepacitti Sutta.)

Then Mātali (Sakka’s charioteer) asked his master why he remained calm, without showing any resentment in the face of such insults. Sakka’s reply in verse included the following extract:

Sadatthaparamā atthā,
Khantyā bhiyyo na vijjati.
Yo have balavā santo,
Dubbalassa titikkhati,
Tam āhu paramam khantim.

Of all kinds of interest, self-interest is supreme;and amongst acts that promote self-interest, forbearance is the best. He who being strong himself endures the weak; this the virtuous call the supreme forbearance.

Explanation on quotations from the Texts.

Although the above quotations, from the Sakka Saṃyutta and Sarabhaṅga Jātaka, refer particularly to forbearance to verbal insults, it should be understood that enduring physical assaults also is meant. The Texts mention verbal insults because these are more commonly met with than physical attacks.

This is borne out by the example of the aforesaid story of Venerable Puṇṇa which included physical ill-treatments in ascending order of grievousness.

In the Khantivādī Jātaka also is found the story of Hermit Khantivādī who set an example of supreme forbearance when King Kalabu tortured him, not only verbally but also physically, causing him death.

Anger (akkodha) and Forbearance (khantī)

As has been stated above, forbearance is controlling oneself not to resent when being attacked by others, either verbally or physically. But there is another form of anger which is not connected with verbal or physical wrongs done by others. Suppose a man employs someone to do a certain job and the workman performs it to the best of his ability. But the employer is not satisfied with his work and may burst out with anger. If one controls one’s temper in such a situation, it is not forbearance (khantī), it is just giving no vent to anger (akkodha).

Akkodha and Khantī as Kingly Duties

In the Mahā Haṃsa Jātaka of the Asiti Nipata, Pāṭha Jātaka, the Buddha teaches ‘Ten Duties of the King’ (dāsa rāga-dhamma) which include both akkodha and khantī.

In carrying out various orders of a monarch, his executives may have performed their tasks well with the best of intention, but not to his satisfaction. Akkodha as one of the Ten Duties of the King forbids him from giving way to royal anger in such a situation. In contrast, khantī which is bearing verbal or physical insults without losing temper is laid down separately as another Duty of the King.

Nine Causes of Anger

There are nine causes of anger which arises in relation to oneself, to friends, loved ones or to one’s enemies. It may also arise regarding actions in the past, present or future, Thus there are nine causes of anger arising with regard to individuals and with regard to time:

(1) One is angry in relation to oneself, thinking: “He has caused damage to my interest.”
(2) One is angry in relation to oneself, thinking: “He is causing damage to my interest.”
(3) One is angry in relation to oneself, thinking: “He will cause damage to my interest.”
(4) One is angry in relation to one’s friends, thinking: “He has caused damage to the interest of my friend.”
(5) One is angry in relation to one’s friends, thinking: “He is causing damage to the interest of my friend.”
(6) One is angry in relation to one’s friends, thinking: “He will cause damage to the interest of my friend.”
(7) One is angry in relation to one’s enemies, thinking: “He has promoted the interest of my enemies.”
(8) One is angry in relation to one’s enemies, thinking: “He is promoting the interest of my enemies.”
(9) One is angry in relation to one’s enemies, thinking: “He will promote the interest of my enemies.”

——Aṅguttara Pāli, Navaka Nipāta, 1-Pannāsaka. 3-Vagga. 9-Suits——

Irrational Anger (Aṭṭhāna kopa)

In addition to the above nine causes of anger, one can also become angry if it is raining too heavily or too windy or too hot, etc. Losing temper over matters about which one should not get angry is called irrational anger (aṭṭhāna kopa). It is the mental factor of illwill (dosa cetasika) which arises mostly in those having no reasoning ability. To restrain such irrational anger (aṭṭhāna kopa) is to remain without anger (akkodha).

Eight Kinds of Power (Bala)

In a list of eight kinds of power of the noble and virtuous is included Forbearance. (Aṅguttara Pāli, Atthaka Hipāta, 1-Paṇnāsaka, 3-Gahapati Vagga, 7-Sutta).

The eight kinds of power are:

(1) crying is the power of children
(2) anger is the power of women
(3) weapon is the power of robbers
(4) sovereignty over wide territories is the power of kings
(5) finding fault with others is the power of fools
(6) careful scrutiny is the power of the wise
(7) repeated consideration is the power of the learned
(8) tolerance to wrongs done by others is the power of samaṇas and brāhmanas.

Samaṇas and Brāhmanas

With reference to the terms Samaṇas and Brāhmanas in no. (8) of the above list, it may be asked whether samaṇas are of equal status.

Outside of the Teaching, ‘Samaṇa’ means a recluse. Within the Teaching, it is understood as a bhikkhu, a member of the Order, a son of the Buddha. The term ‘Samaṇa’ is thus well known and needs no further explanation.

What requires elaboration is the word ‘Brāhmaṇa’. The Aggañña Sutta of the Pāthika Vagga, Dīgha Nikāya, gives an account of how this appellation ‘Brāhmana’ comes to be used first.

At the beginning of the world, (after humans had lived on earth for aeons) evil ways had appeared amongst them and they elected a certain individual to rule over them as ‘the Great Elect’, King Mahā Sammata. At that time, some people saying: “The world is being overwhelmed by forces of evil; we do not wish to live in association with people who are so corrupted as to be governed by a king. We will repair to the forest and drive away, wash away these evil ways,” went to the forest and stayed there meditating and being absorbed in jhāna. Because they lived in this manner they were called ‘Brāhmanas’.

‘Brāhmaṇa’ is a Pāli word which means ‘one who has done away with evil’. Brāhmanas did not cook their own food; they lived on fruits which had fallen from trees or on almsfood collected from towns and villages. They were called ‘Brāhmaṇa’ because they led a pure, holy life in keeping with the literal meaning of the Pāli word ‘Brāhmaṇa’. They were thus Guṇa brāhmanas, that is, brāhmanas by virtue of their holy practice.

After lapse of many aeons, some of these Guṇa brāhmanas failed to keep to the practice of meditation and absorption in jhāna. They settled down on the outskirts of towns and villages; they composed and taught Vedas to those eager to learn them. They no longer practised meditation to attain jhāna absorption and to cast off evil. But they still retained the name of Brāhmaṇa; but they were not Guṇa brāhmanas since they did not possess any more, the attribute of holy practice. They could only claim to be Jāti brāhmanas, i.e. brāhmanas by birth being descended from the Guṇa brāhmanas. As they could not practice meditation to attain jhāna, they are regarded to be of inferior class. But with lapse of time, writing Vedic books and teaching, they came to be considered as quite respectable and noble. Although these brāhmanas by birth would not actually cast off and wash away mental defilements by cultivation of jhāna, they immersed themselves in the waters of rivers and streams to deceive people, calling their deceptive performance as acts of ablution to wash away impurities.

A reference to this practice of washing out one’s sins by brāhmanas is found in the Bhūridatta Jātaka. Bhūridatta, King of Nāgas, used to visit the human world to observe precepts. On one such visits, he failed to return to the nāga land at the expected time. His two brothers went in search of him.

(They were able to retrieve him in time from the captivity of a snake charmer who ill-treated him. He was betrayed by a brahmin named Nesāda who saw him observing precepts on top of an ant-hill.)^[1]

His younger brother, Subhoga Nāga, while following the course of the river Yamunā in search of him, came across the Brahmin Nesāda who was responsible for his capture by the snake charmer. The Brahmin was found immersed in the Yamunā river in order to wash out the impurities of his betrayal.

The Buddha had in mind only Guṇa brāhmanas when he said that tolerance is the power of samaṇas or brāhmanas. The ascetics of Aggañña Sutta, who, wearing white clothes, practised to rid themselves of defilements were ordinary brāhmanas or brāhmanas by birth. But when the Buddha made His appearance and started teaching, He described attributes only by virtue of which one may be called a brāhmana. In the Dhammapada, the Buddha devoted an entire Vagga-Brāhmana Vagga of 42 verses to explain fully the noble qualities, possession of which would entitle one to be called a brāhmana. Such brāhmanas are all Guṇa brāhmanas; there is no division of this class. The brāhmanas by birth, however, are split into many divisions.

(The last four Paragraphs dealing with the etymology of which is Myanmar word for brāhmana are left out from our translation.)

Footnotes and references:

[1]:

This paragraph is inserted by translators to provide continuity of the story.