Patience

driedleaf

"Good things come to those who wait"

On one hand, this phrase can be useful in showing that patience can be beneficial. On the other hand, it can also be hurtful if it is misinterpreted. Is patience a virtue that will always be helpful no matter what, or is it hurtful if we are too patient? What are your thoughts?

Cloud

Anything can be taken to extremes or used improperly. If patience is taken to the one extreme it becomes idleness, non-action in regards to getting things done. Taken to the other it becomes impetuousness.

"Patience (or forbearing) is the state of endurance under difficult circumstances, which can mean persevering in the face of delay or provocation without acting on annoyance/anger in a negative way; or exhibiting forbearance when under strain, especially when faced with longer-term difficulties. Patience is the level of endurance one can take before negativity. It is also used to refer to the character trait of being steadfast. Antonyms include hastiness and impetuousness." (Wikipedia)

So it doesn't mean waiting forever or anything like that.

seeker242

Are you familiar with the 6 paramitas? The 6 paramitas refer to the perfection or culmination of certain virtues. These virtues are cultivated as a way of purification, purifying karma and helping the aspirant to live an unobstructed life, while reaching the goal of enlightenment.

The perfection of patience is one of the 6 paramitas (6 perfections) in Mahayana that is to be perfected. And one of the 10 paramis (10 perfections) in Theravada, (I think).

This is a good description of the Mahayana paramita. In this context, it is always helpful no matter what.

3) The Perfection of Patience (Kshanti Paramita)

This paramita is the enlightened quality of patience, tolerance, forbearance, and acceptance. The essence of this paramita of patience is the strength of mind and heart that enables us to face the challenges and difficulties of life without losing our composure and inner tranquility. We embrace and forbear adversity, insult, distress, and the wrongs of others with patience and tolerance, free of resentment, irritation, emotional reactivity, or retaliation. We cultivate the ability to be loving and compassionate in the face of criticism, misunderstanding, or aggression. With this enlightened quality of patience, we are neither elated by praise, prosperity, or agreeable circumstances, nor are we angry, unhappy or depressed when faced with insult, challenge, hardship, or poverty. This enlightened attribute of patience, acceptance, and tolerance is not a forced suppression or denial of our thoughts and feelings. Rather, it is a quality of being which comes from having our heart open and our mind deeply concentrated upon the Dharma. In this way, we have a clear and correct understanding of impermanence, of cause and effect (karma), and with strong determination and patience we remain in harmony with this understanding for the benefit of all beings. The ability to endure, to have forbearance, is integral to our Dharma practice. Without this kind of patience we cannot accomplish anything. A true Bodhisattva practices patience in such a way that even when we are hurt physically, emotionally, or mentally by others, we are not irritated or resentful. We always make an effort to see the goodness and beauty in others. In practicing this perfection of patience and forbearance, we never give up on or abandon others—we help them cross over the sea of suffering. We maintain our inner peace, calmness, and equanimity under all circumstances, having enduring patience and tolerance for ourselves and others. With the strength of patience, we maintain our effort and enthusiasm in our Dharma practice. Therefore, our practice of patience assists us in developing the next paramita of joyous effort and enthusiastic perseverance. http://www.naljorprisondharmaservice.org/pdf/SixParamitas.htm

Silouan

@seeker242
A little off the subject, but you mentioned the Paramitas.

Despite its waning in Western forms of Christianity confession is very much an important practice in Eastern Orthodox Christianity. It requires reflection on our negative past thoughts, words, and deeds which we confess in the presence of a father confessor. He is a witness of the confession, and we aren’t confessing to him, but he does provide us spiritual advice on dealing with our negative habits and such, and even helps expose the more sublime aspects that we were not aware of.

It is actually the most difficult aspect, but most liberating too, of being an Orthodox Christian and it is often wrought with tears, but not about feeling sorry for oneself. It is obviously very different and far more weighty with a witness then shut in a room by oneself.

Can you describe the importance of the practice of confession for when one commits negative actions in Mahayana Buddhism?

I know that if one has true remorse about the action the strength of the negative karma is greatly reduced. I have heard that there existed a formal practice, but that it is reserved for the advanced, and its practice is waning or non existent particularly in West. What can you share about this?