1

NAMO TASSA BHAGAVATO ARAHATO SAMMĀSAMBUDDHASSA

Chapter-1

Classification of tolerance (Khantī ) from the Buddhist perspective

1.1 Tolerance in Buddhism

Tolerance can be translated as ‘Khanti’ in Pāl ̣i1 (Sk. kṣānti). The Pāli word “Khanti” is

well known as the blessing of patience: khantī mangala and the perfection of forbearance:

khantī pāramī. It is derived from the root /khamu and ‘ti’ suffix. The root khamu means ‘to

endure, to tolerate or to bear patiently’. According to grammatical rule, ‘u’ of /khamu is elided

and ‘m’ of kham is changed into ‘n’: khan+ti= khanti. The word ‘khantī’ with ‘ī’ long vowel is

also used.

In the Buddhavaṁsa, the Buddha exhorted his disciples “to bear praise and disdain with

patience” (Sammānāvamānakkhamo)2. One should neither be elated when meeting with

pleasant objects nor upset when encountering unpleasant objects. It is not tolerance of

pleasantness if we develop greed under fortunate circumstances or of unpleasantness if we

develop hatred 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.3

Moreover, it is defined, in Dhammasaṅganī, that khantī, tolerance is 1. Khamanatā,

forbearance and absence of intolerance, 2. Adhivāsanatā, ability to forgive and endure (harm

1
T.W. Rhys Davids and William Stede, Pali-English Dictionary, (Landon: Pali Text Society, 1925), p.261
2
Buddhavamsa pāli,̣ khuddakanikāya, (Yangon: the Religious Affairs, 1997), p. 317.
3
Bhaddanta Vicittasārābhivaṁsa, the Great Chronicle of the Buddha, Vol. 1, Part. 1, trans by U Ko Lay and U
Tin Lwin, (Yangon: Ti=Ni Press, 1991), p. 249.
 2

done to oneself), 3. Acaṇdị kkaṁ, absence of rudeness and ferocity, 4. Anasuropo, absence of

bluntness and abruptness, and 5. Attamanatā cittassa, complacency of heart.4

In addition, it is expressed in Sabbāsava Sutta, that he tolerates cold, heat, hunger, and

thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; ill-spoken, unwelcome words and

bodily feelings that, when they arise, are painful, racking, sharp, piercing, disagreeable,

displeasing, and menacing to life. 5

The ultimate reality of forbearance is the group of consciousness and its concomitants

led by the mental factor of non-aversion (adosa cetasika) which has the characteristic of lack

of ill-will or anger.

Although forbearance (Khantī) is non-aversion (adosa cetasika), every case of non-

aversion 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.6

In Buddhism, not only tolerance is defined exactly, but also it is regarded as one of the

highest Dhamma, as it is said by the Buddha, thus: ‘Bhikkhus, even if bandits brutally severed

limb from limb with a two-handled saw, he who entertained hate in his heart on that account

would not be one who carried out my teaching?’7

1.2 Building Tolerance

People usually say, “Be patient,” “Be patient” to themselves when they encounter

struggles or to their friends who are in difficulties. And also they attempt to overcome problems

4
Dhammasanganī pāl ̣i, khuddakanikāya, (Yangon: the Religious Affairs, 1997), p. 260.
5
Mulapaṇnạ ̄ sapāl ̣i, Majjhima-nikāya, (Yangon: the Ministry of Religious Affairs, 1997), p.13.
6
Bhaddanta Vicittasārābhivaṁsa, the Great Chronicle of the Buddha, Vol. 1, Part. 1, Trans by U Ko Lay and U
Tin Lwin, p. 252
7
Mulapaṇnạ ̄ sapāl ̣i, Majjhima-nikāya, p. 181.
 3

they confront by way of patience. Some fail to knock them out. Some may win to some extent

but they cannot maintain the mental state of patience for a long time; they cannot put in effort

to push their mind to reach the level of such mental state again just as a careless man who

cannot journey again, to a destination that he had reached with the guide of his friend. Why is

it happening so? It is because of the lack of practice of forbearance systematically.

It indicates that how to build tolerance in the heart needs to be understood well. To

establish forbearance, it is necessary to get rid of anger as it is the opposite of tolerance. In fact,

this anger can overwhelm even the mind of some Ariyās, the nobles i.e., Stream Winner and

Once-returner because it can be eradicated completely only by the Non-returner and Arahant.

However, it should be noted that ordinary people can reduce it to some extent. In one’s mind,

as long as anger is far away, tolerance certainly will stay. Though the most powerful weapon

to kill anger is to meditate, there are other methods to drive it away in order to calm one’s

irritated mind, as stated in the Visuddhimagga,8 thus:

(1) When one gets angry at someone, to start with, he should admonish himself

remembering the Buddha’s teachings as follows;

“If you are angry now, you will be one who does not carry out the Blessed One’s teaching; by

repaying an angry man in kind you will be worse than the angry man and not win the battle

hard to win; you will yourself do to yourself the things that help your enemy; and you will be

like a pyre log.”

(2) If his resentment subsides when he strives and makes effort in this way, it is good.

If not, then he should remove irritation by remembering some controlled and purified state in

that person, which inspires confidence when remembered.

8
Bhaddanta Buddhaghosa, The Part of Purification (Visuddhimagga), Trans by Bhikkhu Ñ ān ̣amoli, (Colombo:
Buddhist Publication Society, 2010), pp. 293-301.
 4

(3) But if resentment does not settle down, then he should review the fact that he himself

and the other are owners of their deeds (kamma). He should first review this in himself thus:

“Now, what is the point of your getting angry with him? Will not this kamma of yours that has

anger as its source lead to your own harm? For you are the owner of your deeds, heir of your

deeds, having deeds as your parent, deeds as your kin, deeds as your refuge; you will become

the heir of whatever deeds you do.9 And this is not the kind of deed to bring you to full

enlightenment, to undeclared enlightenment or to the disciple’s grade, or to any such position

as the status of Brahmā or Sakka, or the throne of a Wheel-turning Monarch or a regional king,

etc.; but rather this is the kind of deed to lead to your fall from the Dispensation, even to the

status of the eaters of scraps, etc., and to the manifold suffering in the hells, and so on. By

doing this you are like a man who wants to hit another and picks up a burning ember or

excrement in his hand and so first burns himself or makes himself stink.” Having reviewed

ownership of deeds in himself in this way, he should review it in the other.

(4) But if it still does not subside in him when he reviews ownership of deeds in this

way, then he should review the special qualities of the Master’s former conduct in this way,

thus: “Now you who have gone forth, is it not a fact that when your Master was a Bodhisatta

before discovering full enlightenment, while he was still engaged in fulfilling the perfections

during the four incalculable ages and a hundred thousand eons, he did not allow hate to corrupt

his mind even when his enemies tried to murder him on various occasions? And he should

review next the attributes of the Buddha, one by one.

(5) But if, as he reviews the special qualities of the Master’s former conduct, the

resentment still does not subside in him, since he has long been used to the slavery of

defilement, then he should review the suttas that deal with the beginninglessness [of the round

9
A III 186
 5

of rebirths]. Here is what is said: “Bhikkhus, it is not easy to find a being who has not formerly

been your mother … your father … your brother … your sister … your son … your daughter”.10

Consequently, he should think about that person thus: “This person, it seems, as my mother in

the past carried me in her womb for ten months and removed from me without disgust, as if it

were yellow sandalwood, my urine, excrement, spittle, snot, etc., and played with me in her

lap, and nourished me, carrying me about on her hip.” Likewise, he should review that he seems

to be my father in the past and so on.

(6) But if he is still unable to quench that thought in this way, then he should review

the advantages of loving-kindness.

(7) But if he is still unable to stop it in this way, he should try resolution into elements.

How? “Now, you who have gone forth into homelessness, when you are angry with him, what

is it you are angry with? Is it head hairs you are angry with? Or body hairs? Or nails? Or is it

urine you are angry with? Or alternatively, is it the earth element in the head hairs, etc., you

are angry with? In this way, when he tries the resolution into elements, his anger finds no

foothold, like a painting on the air.

(8) But if he cannot effect the resolution into elements, he should try the giving of a

gift. It can either be given by himself to the other or accepted by himself from the other. But if

the other’s livelihood is not purified and his requisites are not proper to be used, it should be

given by oneself. And in the one who does this the annoyance with that person entirely

subsides.

As mentioned above, to kill anger completely, there is no other method but meditation.

However, it should be noted that even in daily life when one is not meditating, one can practice

10
S II 189–90
 6

the ways expressed above in order to eradicate anger so that he can establish tolerance in his

mind easily when encountering unpleasant objects.

1.3 Religious Tolerance

It is an important subject for people who live in a multi-cultured, multi-racial and multi-

religious society. What is religious tolerance? A famous Buddhist monk scholar, K Sri

Dhammānanda's answer to this question is as follows:

“Buddhists belong to the religious group that accepts and appreciates the reasonable

teachings of every religion. Buddhists can also tolerate the practices of other religious, cultural

traditions and customs, although they may not necessarily wish to emulate them. In other

words, Buddhists respect the other man’s views and appreciate other practices without

harbouring any religious prejudices. This is called religious tolerance.”11

It should be understood through his words, that religious tolerance is nothing but a kind

of attitude discussed above. Such kind of attitude called religious tolerance can be seen in the

Buddha’s teachings. For instance, on one occasion, Sīha, a general, who is a follower of another

religion came and asked to the Buddha what he wanted to know. After listening the Buddha’s

answers, he converted to Buddhism. At that moment, the Buddha said; “Your family, Sīha, for

many a day has been as a well-spring to the Nigaṇthas,

̣ wherefore deem it right to give alms to

those who approach you”12

This story is a good example to understand how the Buddha treated the followers of

other religions. He did not prevent his followers from offering requisites to other religious

leaders. It is evident that Buddhism is full of religious tolerance. It should be studied and

practiced by all religious followers to create a peaceful co-existence.

11
Dr. K Sri Dhammānanda, Why Religious Tolerance (ebook).
12
E.M. Hare,The Book of The Gradual Sayings (Anguttara-Nikaya), Vol. 4, (Lancaster: The Pāli Text Society,
2006), p.127.
 7

Chapter-2

The doctrines of tolerance (Khantī ) with reference of Suttas and Jatakas

2.1 The Story of ‘Kalayakkhinī’

The Buddha uttered with reference to a certain woman who was barren and her rival.

Once there lived a householder, whose wife was barren; later he took another wife. The feud

started when the elder wife caused abortion of the other one, who eventually died in childbirth.

In later existences the two were reborn as a hen and a cat; a doe and a leopardess; and finally

as the daughter of a nobleman in Sāvatthi and an ogress named Kali.

The ogress (Kalayakkhinī) was in hot pursuit of the lady with the baby, when the latter

learned that the Buddha was nearby, giving a religious discourse at the Jetavana monastery.

She fled to him and placed her son at his feet for protection. The ogress was stopped at the door

by the guardian spirit of the monastery and was refused admission. She was later called in and

the Buddha reprimanded both the lady and the ogress. The Buddha told them about their past

feuds as rival wives of a common husband, as a cat and a hen, and as a doe and a leopardess.

They were made to see that hatred could only cause more hatred, and that it could only cease

through friendship, understanding and goodwill. Then the Buddha spoke in verse as follows:

"Hatred is, indeed, never appeased by hatred in this world.

It is appeased only by loving-kindness. This is an ancient law."13

At the end of the discourse, the ogress was established in Sotapatti Fruition and the

long-standing feud came to an end.

13
Dhammapada verse-5, Khuddaka Nikāya
 8

Similarly, to be tolerance, in the Story of the Question Raised by Thera Ananda, the

Buddha expounded that the best moral practice is patience and forbearance; "Nibbana is

Supreme". A bhikkhu does not harm others; one who harms others is not a bhikkhu.14

2.2 The doctrine of the Pacification of the Relatives of the Buddha

The Buddha uttered this story in the Sakyan country, with reference to his relatives who

were quarrelling over the use of the water from the Rohini River. Kapilavatthu the town of the

Sakyans and Koliya the town of the Kolyans were situated on either side of the Rohini River.

There was a dam constructed across the river, which enabled people on both sides to

use the Rohini's water to irrigate their crops. At one time, there was a drought, which caused

conflict between the two peoples over the water. With war imminent, the Buddha appeared

between the two armies and convinced the leaders of the folly of wholesale slaughter over

water. Grateful for the Buddha's restoring peace, both groups sent you men to him to be

ordained as bhikkhus.

Then, the Buddha said to them, "For the sake of some water, which is of little value,

you should not destroy your lives which are of so much value and priceless. Why have you

taken this stupid action? If I had not stopped you today, your blood would have been flowing

like a river by now. You live hating your enemies, but I have none to hate; you are ailing with

moral defilements, but I am free from them; you are striving to have sensual pleasures, but I

do not strive for them."

Then the Buddha spoke as follows:

Indeed we live very happily, not hating anyone among those who hate; among men who

hate we live without hating anyone.

Indeed we live very happily, in good health among the ailing; among men who are

ailing we live in good health.

14
Dhammapada verse-184, Khuddaka Nikāya
 9

Indeed we live very happily, not striving (for sensual pleasures) among these who strive

(for them); among those who strive (for them) we live without striving.15

According to this story, this is because of the absence of loving kindness, luck of mutual

understanding, ill will, anger, hatred and ignorance. It is clear that how important the tolerance

is and ever nation and states all around the world should follow a good example of Buddha's

teaching to cease fire, no more wars and to get peace of mind both internally and externally.

By doing so, we all can be able to live without worries and it is sure that the world will be more

beautiful and exist peacefully forever.

2.3 The story of Uttara the Lay-Disciple

The Buddha said that by not bearing any ill will you have been able to conquer one

who has done you wrong through hate. By not abusing, you should conquer one who abuses

you; by being generous you should conquer one who is stingy; by speaking the truth you should

conquer one who tells lies.

“Conquer anger by love, conquer evil by good,

Conquer the stingy by giving, conquer the liar by truth”16

According to Buddha’s teaching conflict caused by desire, hatred and ignorance.

Buddhist moral principle lies in the SuttaNipāta. "As I am, so are they. As they are, so am I.

comparing others with oneself, one should not harm or cause harm".17

Buddhist approach towards conflict resolution is completely different from the theories

of modern society. Its first starts with “self” and extended to the society and to the World.

15
Dhammapada verse-197,198,199, Sukhavagga, Kuddaka Nikāya
16
Dhammapada Verse No. 223.190, Khuddaka Nikāya
17
SuttaNipāta, Verse-705
 10

Elimination of greed is most important and most practical approach to resolve social conflict.

Minimum desire will give maximum satisfaction which gives happiness; in the meantime, it

will also give sustainability to sustainable development and to attained ultimate pinnacle of

freedom of humanity.

"Monks, if anyone should speak in disparagement of me, of the Dhamma or of the

Sangha, you should not be angry, resentful or upset on that account. If you were to be angry

or displeased at such disparagement, that would only be a hindrance to you. For if others

disparage me, the Dhamma or the Sangha, and you are angry or displeased, can you recognize

whether what they say is right or not?" ‘No, Lord.’ "If others disparage me, the Dhamma or

the Sangha, then you must explain what is incorrect as being incorrect", saying: ‘That is

incorrect, that is false, that is not our way that is not found among us.’

"But, monks, if others should speak in praise of me, of the Dhamma or of the Sangha,

you should not on that account be pleased, happy or elated. If you were to be pleased, happy

or elated at such praise, that would only be a hindrance to you." If others praise me, the

Dhamma or the Sangha, you should acknowledge the truth of what is true, saying: ‘That is

correct, that is right, that is our way that is found among us’.18

2.4 The doctrine of patience

In this story, the king was very hot-tempered and he has so cruelly injured to test

patience of ascetic namely Khantīvādī. The king asked the ascetic what doctrine does he preach

and the ascetic replied that he taught the doctrine of patience and he is not being angry when

someone abuse him, strikes him and vilifies him.

18
Brhmajāla Sutta of Dīgha Nikāya
 11

So, the king summoned and ordered the royal executioner to injure cruelly to the ascetic

with the various kind of punishment but the ascetic no anger toward him. Everyone agreed that

the king would surely remain in hell for a very long time to pay for his wickedness in killing

such a noble being. As soon as the king was gone, the commander-in-chief paid his respects to

him and pleased that if the ascetic must be angry with everyone, please to let it be only with

the king and they take no part in this, great sage. He pleased the ascetic to spare their poor land.

"Long live the king!" Khantīvādī replied "please to him who has so cruelly injured this

body of mine. I teach patience, and I practice patience. I feel no anger toward him for what he

has done".

The story mentioned above is very clear that a noble being never remain any anger in

his mind even though someone is so cruelly injured to him. He will never give up practicing of

his noble patience.19

2.5 The doctrine of Revenge Backfires

It was while staying on the bank of the Rohini River that the Buddha told this story

about a quarrel. This story described in Dhammapada as well. The Sākyans and Koliyans had

gathered there and ready to go to war over water to irrigate their crops. The Buddha told this

story of the past.

Long, long ago, when Brahmadatta was reigning in Bārānasi, there was a great black

lion living in the forest at the edge of the Himavat. One day, this lion lay down beneath a

massive phandana tree. As he was laying there, waiting for prey, a strong wind dislodged a

dead branch from the tree. When the branch fell, it hit the lion with a sharp, painful blow on

the shoulder, thinking that he was being attacked, the lion leaped up and ran a few steps. He

turned back, but not seeing anything, he thought, "That wasn't a tiger or another lion. It must

19
Khantīvādī Jātaka, Kuddaka Nikāya
 12

be that the deva of this great phandan tree resents my lying here. I don't see any other

explanation.

He strode back to the tree and angrily raked the trunk with his sharp claws. "I don't eat

a single leaf or break any of your branches!" he roared. "You tolerate other animals! Why can't

you put up with me? What have I ever done to you? Just wait! I'll destroy you down to the

roots! You'll be no more than a pile of wood chips!" the furious lion wondered where he should

begin searching for a woodcutter to carry out his threat.

That morning, a wheelwright from a nearby village of carpenters went in search of

wood for his trade. He saw the fierce lion scratching the tree and make a friend with the lion.

And them, he asked the lion, the lion replied, "The phandana tree I'm standing under will give

you excellent wood for your wheels-hub, spokes, and rim."

Satisfied that he had accomplished his rim, the lion moved away, and the wheelwright

prepared to fell the tree. When the deva of the tree saw the axe, he thought, "I never dropped

anything on that lion. He has no reason to hate me or to seek revenge, but now he is destroying

my home! Before that happens, I must find a way to destroy him, as well!"

Disguising himself as a forester, the tree-deity approached the wheelwright and said,

"Hello, my good man! "I see. That lion gave you advice. You can certainly make fine wheels

out of this wood. Let me tell you something else. To make your wheels even stronger, and to

keep them from wearing down around the outer edge, you should place a strip, about four

inches wide, of the flayed hide of a black lion. That skin will protect your wheel like iron. If

you do that, I guarantee that you will have the best wheels in jambudīpa!"

"That's very interesting!" replied the wheelwright. "How can I get the hide of a black

lion?" and deva told him, "The tree isn't going to run away. The lion can't be far off. Go and

find him, and ask him to show you where to cut. He won't suspect anything. When he sticks

out his jaw to point to the place where you should cut, hit him with your axe, and kill him!"
 13

"This day is doubly lucky for me!" The wheelwright exclaimed. He did exactly as the

deva suggested. After he had killed the lion, he skinned the beast and ate the tenderness meat.

Then he cut down the tree and carted away the wood.

Having concluded his story, the Buddha added, "In this way, the Phandana tree

destroyed the lion, and the lion destroyed the tree. Each managed the death of the other. In the

same way, among men, when a feud arises, both sides court destruction! It is better to live in

harmony, to be of one mind, and to avoid the useless kind of conflict which the lion and the

tree engaged in. learn to live in peace with all men. Wise men praise righteousness, and those

who practice it will surely attain peace." The two kings took heed of the Buddha's discourse,

reconciled their differences, and called off the battle.20

According to the Buddha, if we adopt aggressive and violent methods to solve our

problems, we cannot find the real solution to overcome them. No doubt, we can suppress some

troubles and temporarily win the battle as long as our enemies remain weak. But when our

enemies get the chance, they will not keep quiet and will not forgive us. Therefore, if we act

with violence, we can never find lasting peace. This is why the Buddha once said: “Hatred is

never ended by hatred, but only by loving-kindness.” Buddha also said: “It is not that I quarrel

with the world but the world quarrels with me. A teacher of truth never quarrels with others.

20
Phandana Jātaka, Khuddaka Niāya
 14

Chapter-3

The importance of Tolerance (Khanti) on Buddhist practice

3.1 Tolerance as a Virtue

As a virtue, patience is considered a perfection and a blessing. As a perfection, it is

counted as the sixth of ten perfections which belongs to the Bodhisattas. It is because whoever

wants to become a Buddha to help all sentient beings attain liberation, must cultivate these ten

perfections or Pāramī until they attain supreme enlightenment.

3.2 Tolerance as a Perfection

The meaning of perfection should be understood in the following way;

Only Bodhisattas are able to perform deeds of merit such as dāna, sīla, etc. in an

unparalleled manner. Hence these deeds of merit are called Pāramī, meaning the duties of

Bodhisattas (Paramānaṁ kammaṁ Pāramī), or the property of Bodhisattas (Paramānam ayaṁ

Pāramī).21 It is also mentioned exactly in Cariyāpit ̣aka Commentary that the noble qualities

such as generosity, morality, etc., not spoiled by craving, pride or wrong view, but founded on

great compassion, Mahākarunā and wisdom which is the skill in seeking merit, Upāya-kosalla

Ñ āṇa are to be named Pāramī.22Depending on this definition of Cariyāpitaka Commentary

mentioned above, a Buddhist scholar, U Shwe Aung said that Pāramī briefly means “deeds of

the noble ones”.

The deeds of these noble ones can be of different kinds, but when classified according

to their nature, there are only 10 kinds which are shown below:

21
Bhaddanta Vicittasārābhivaṁsa, The Great Chronicle of Buddhas, Vol: 1, Part 2, Trans by U Ko Lay and U Tin
Lwin, (Yangon: Ti=Ni Press, 1992), p. 4.
22
Bhaddanta Dhammapāla, Cariyāpitaka-at
̣ ṭ hakatha
̣ ̄ , (Yangon: Ministry of Religious Affairs, 1959), p. 269.
 15

(1) Perfection of Giving (Dāna)

(2) Perfection of Morality (Sīla)

(3) Perfection of Renunciation (Nikkhama)

(4) Perfection of Wisdom (Paññā)

(5) Perfection of Energy (Vīriya)

(6) Perfection of Forbearance (Khantī)

(7) Perfection of Truthfulness (Saccā)

(8) Perfection of Resolution (Adhit ̣tha

̣ ̄ na)

(9) Perfection of Loving-Kindness (Mettā)

(10) Perfection of Equanimity (Upekkhā)

What is their characteristics? A feature common to all the Ten Perfections is that they

have the characteristic of serving the interests of others. Their function is (a) providing

assistance to others (kicca rasa), (b) being endowed with steadfastness (prosperity, success),

and fulfilment (sampatti rasa). Their manifestation is (a) the recurring phenomenon of the

quest for the welfare and benefit of beings; or (b) the recurring phenomenon of appearing in

the mind (of Bodhisattas) that it is a useful means of bringing about Buddhahood. Their

proximate cause is (a) great compassion or (b) great compassion and skillfulness as to means

and ways.23

According to Ledi Sayadaw, a learned Burmese monk, Khantīpāramī and

Upekkhāpāramī are the most important parts of all perfections because they can support the

Bhaddanta Vicittasārābhivaṁsa, The Great Chronicle of Buddhas, Vol: 1, Part 1, Trans by U Ko Lay and U Tin
23

Lwin, p. 44.
 16

remaining perfections to be fulfilled successfully like parents looking after their children as

follows:

“Here are a few similes to drive home the significance of the perfections. Patience and

equanimity are the mainstay for the other perfections. Only when one has established these two

can one expect to fulfil the rest. Just as a newborn infant can only survive with the care of its

parents, the remaining eight perfections can only be fulfilled under the constant care of patience

and equanimity. Patience may be likened to the mother and equanimity to the father.24

Hence, it can be said that forbearance is one of fundamental functions of all perfections.

And it can assist all perfections to be accomplished completely. What kind of patience can

become a perfection? To give a proper answer to this question, characteristics of khantī,

tolerance should be understood first in the following way: It has the characteristic of bearing

with patience.

(a) Its function is to overcome both desirable and undesirable objects. (One who is not

endowed with endurance adheres to greed when encountering pleasant, desirable objects; and

to aversion when encountering unpleasant, undesirable objects. One is then said to be defeated

by both desirable objects and undesirable objects. One who is endowed with endurance stands

firm against keeping away from both greed and aversion. Forbearance is thus said to overcome

all sense objects whether desirable or undesirable.)

(b) Its manifestation in the yogi’s mind is patient acceptance of both desirable objects

and undesirable objects or non-opposition to them

(c) Its proximate cause is seeing things as they really are.

24
Ledi Sayadaw, Uttamapurisa Dipani, (Yangon: Ministry of Religious Affairs, 1980), P.26.
 17

It shows that forbearance has two functions; making the mind stable without greed and without

hatred. However, when patience is described as a perfection in the commentaries, only patience

which overcomes anger is illustrated with many stories as perfection of forbearance.

And then, a commentator, Dhammapāla expresses exactly what khantīpāramī is in

̣ At ̣t ̣hakathā as follows;
Cariyāpitaka

“Karuṇūpāyakosallapariggahitaṁ sattasaṅkhārāparādhasahanaṅ

adosappadhāno tadākārappavattacittuppādo khantipāramitā”25

It says that founded on Mahākaruṇā and Upāya-kosalla Ñ āṇa, tolerance to

wrongdoings of others (or in terms of Abhidhamma, the group of consciousness and mental

concomitants that arise in such a mode with tolerance headed by non-aversion, adosa) is the

perfection of forbearance. Therefore, patience appeared through beating attachment is not

required in perfection of tolerance.

Moreover, to know if a deed is a pārami or not, there are two distinguishing

characteristics to consider. They are:

(1) its aim is to have compassion on others and

(2) to be liberated from the round of rebirths.

Only deeds such as almsgiving, morality, etc. which are done with these above aims can be

considered Pārami. Otherwise, they are not of pārami status.26

Therefore, tolerance discussed above must be founded on the compassion for others

and must be practiced together with the intention to escape from the circle of birth and death,

to be included into the perfection of patience. That is why, it should be concluded that if

whosoever is endowed with such a noble intention can become a Bodhisatta.

Bhaddanta Dhammapāla, Cariyāpitaka-at

25
̣ ṭ hakatha
̣ ̄ , p. 273
26
U Shwe Aung, The Buddha: The Peerless Benefactor of Humanity, Trans by U Hla Maung. (Yangon:
Myawaddy, 1995), pp. 55,56.
 18

3.3 Tolerance as Maṅgala

As a virtue, patience is also a blessing called Khantīmaṅgala in Theravada Buddhism.

Here Buddhist blessing is different from that of other religions. Mostly the idea of blessing

from other religions is connected with God. There is no God in Buddhism. According to

Buddhism, blessing comes not from God. That is why, ancient learned monks composed a

verse that says what blessing Mangala is, as follows;

“Desitaṁ devadevena, sabbapāpavināsanaṁ.

Sabbalokahitatthāya, mangalaṅ taṁ baṇāma he”.27

“The Buddha preached 38 blessings that can destroy all demeritorious deeds for the welfare of

all beings” In accordance with this definition, blessing, Mangala is the Dhamma that can

eradicate demeritorious deeds. It is translated as auspiciousness. If one follows and practices

these 38 Blessings, one can attain Enlightenment. At least, it can cause the one who cultivates

these blessings, to be peaceful in daily life. You can verify this for yourself. It is because that

according to Buddhism, blessing does not come from elsewhere but from one’s own

wholesome efforts.28

For example, if you are full of patience, whatever you experience, good or bad, you will

not be shaken. Your mind will not be the ground for resentment and attachment or like and

dislike. In other words, it destroys hatred and it will not give a chance for the unpleasant

feelings to take root in your heart. At that time, being patient can be called a blessing of

tolerance. Therefore, Dr. Dhammasāmi said; “Patience is a good parameter to measure one’s

ability in perceiving, using, understanding the essential qualities of a temporal leader as well

as the aspirant for enlightenment.”29 As presented above, the blessing of patience can also be

used for daily affairs as well as for spiritual affairs like meditation.

27
U Vāsetṭhābhivam
̣ ̇ sa, Pa Rate Kyi Natethaya Thit, (Yangon: Mikhin Ayeyawadi, 1999), p. 87.
28
Dr. K. Dhammasāmi, Blessings…You Can D.I.Y, (Yangon: Nang Devi Sarpay, 2012), p. 4.
29
Ibid, p. 47.
 19

Conclusion

Tolerance can be a pillar not only for a Bodhisatta to become a Buddha but also for all

to be peaceful. And it comes to be known that to be a Bodhisatta, one needs to change the

intention when one performs meritorious deeds. Besides, it demands to be practiced, as a

spiritual virtue, and the opposite of anger, in today’s society in which even family members

are mentally estranged from each other in the same house and the connection of their hearts are

broken. Therefore, the mental quality called tolerance as considered in Theravada Buddhism is

a necessary virtue for a harmonious society.

Buddhism is saturated with the spirit of free inquiry and tolerance. It is the teaching of

the open mind and the sympathetic heart which lights and warms the whole universe with its

rays of wisdom and compassion. Some special characteristics of Buddhism are its rationality,

efficacy, non-aggressiveness, harmlessness and universality.

According to the Buddha, real religious tolerance is not mere tolerance of other

religious beliefs but the tolerance that we have to bear when others try to irritate us by

condemning our religion. The Buddha advised his followers: "If you become angry when others

condemn your religion you are no followers of Mine.” Perfect religious tolerance is practiced,

but it does not mean that false doctrines are to be encouraged. Therefore, Buddhism is not a

yes man’s religion. In the Buddhist scriptures so much boundless love and kindness is

mentioned and so much tolerance is preached: it is clear that in the scriptures there is no

sanction for Buddhists to engage in any conflict with other religionists. Furthermore, no

missionary or monk would ever think of preaching ill-will and hatred against so-called

‘unbelievers’.