Ringu Tulku Rinpoche
Teachings on Bodhicharyavatara
Session 25
Chapter 6: patience
Stanzas 90-91
In this session, Rinpoche talks about placing the focus for our Patience onto situations where we or our loved ones are experiencing negativity from others––even while we are attempting to do something that could be seen as praiseworthy. Most of us enjoy admiration and recognition, but is it in our best interests to dwell on the bad will of others and let it dominate our mind-state? How should we respond when one person attempts to turn others against us through making defamatory remarks or otherwise physically obstructs us, should we retaliate with anger or does that just feed fuel to the fire?
It is not through anger and hatred, which will only serve to work against us, but through remaining patient, being true to ourselves and keeping positive intention firmly in mind that will be of benefit in the long run.
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Rinpoche. I had an opportunity to practice this recently. Someone told me all the bad things he was thinking about me. At first I was upset. So I read again the instructions of Shantideva about this. I understood why I should not get upset but I still was. So I recited a few prayers and dharanis to Akshobya. Then it felt really good. The thing is it was short term. During the night I kept thinking about this again and again and didn’t get much sleep. I had the feeling that my Lung was agitated. So I see how it is possible to overcome gross anger. But I am not able to let go totally afterwards. For that, time was needed. So please Rinpoche, could you give us advices and instructions for the more long term ability to let go ?
Rinpoche
In Abhidharma are mentioned different kinds of attachment, among them clinging to rites, celebrations, regulations. I have experienced such kind of attachment in many Buddhist centres and groups. I understand it as the miserliness of the mind, which can appear, for example, as granting access or not granting access to teachings, archives, bibliotheca and many similar arrangements. It is a hindrance. But I see that the understanding has the chance to grow in that way, only it is very difficult to accumulate merit.
When Shantideva came to Nalanda he must have been already a realised master so he brought the teachings from somewhere else, otherwise he would not be called “busuku” (is my wrong spelling, most probably). I understand that Dharma is the appearance of the mind and universities, archives and the like shall be kept open for there are sufficient hindrances in the mind itself.
Please, comment on that.
Andrzej
Rinpoche
The access to some teachings has been refused to me. As a result anger arises in me but this anger can be dissolved in patience and we have whole chapter 6 about this, which is sufficient to me. But this refusal caused the arising of arrogance as well. Patrul Rinpoche is writing about dissolving arrogance in contentment in his text “Profound method for attaining enlightenment according to the ultimate great perfection”. Can you speak how to dissolve arrogance in contentment, please?
Rinpoche
Can you speak about how patience is seen and meditated by a mind of a hinayana, mahayana and mahamudra individuals and how such minds look upon each other?
Andrzej
Thank you Rinpoche for valuable teachings. Nowadays:) even governements are offering excuses for negative deeds done in the past. I also have a sort of need, that before I feel at ease with f.i. a friend or even family member we had quarrels with, we should say sorry, from the bottom of our heart -which is not so easy also- and then appreciate a fresh start with each other. But not everyone is able to see what harm they caused so with regard to teachings on patience, what is your opinion on reconciliation? Thank you and best wishes, Marlou vH