Patience is the key stepping stone to attain Nibbana Let's discuss this idea

Dr. Most Venerable
Mirisse Dhammika Nayaka Thera

One of the virtuous quaities, Patience, is essentioly supportive to eliminate defilments in order to practice prathipada to shorten the round of re-birth: sasara. The loard buddha Bhagyawathunwahase has preached explaining this.

What are the defilement that should be eliminated with the help of patience? Patience should implemented to endure warmth, hunger, thirst, rain, gale sunshine mosqiutoes and the contact of serpants. In addition to that, not only harsh words but also excruciating, agonising, piercing suicidal physical pain need to be tolerated with the help of patience.

In him or her, whose minds, don't tolerate difficulties pertaning to drastic defilments, with patience, cankers or defiment would generate. It is considered that these defilements should be abolished with the aid of patience by contemplating thoroughly with wisdom.

We should unfold the dhamma in this by analyzing. Let us contemplate on establishing conscious mindfulness based on the knowledge we have on intuitional insight to predominantly terminate greed, hate and delusion along with all the other defliments, which should be eliminated on the way to attain Nirvana Patience can be perceived in two different approches. Firstly, being patient conventionally in accordance with disciline and qualities of virtuousness of the society. Secondly, to have patience on ultimate truth which is appropriate to the. Prathipada to attain Nirvana Patience is Practised conventionally as a civilized virtuous quality to endure hardships, to control anger and to cultivate Wisdom.

Here some sort of anger might rise in your mind. Detestable behaviour of others; in addition to that, their undesirable verbal expressions and ideas, can give rise to hatred in your mind. Nevertheless, the ill feelings should be suppressed and controlled by not giving an opportunity to emerge it verbally or in action, as this way, enables you to lead a physically and mentally disciplined and ethically honorable life. Yet, in the inner-most mind of a person. Impurities such as deeply-reoted fury, a profound hostility and deeply felt anger which nourishes to create all the defilements can be generated related to admonition.

During the process of practising patience, in other words endurance, while facing different undesirable liking related to the sense organs namely eyes, ears, nose, tongue and skin, moreover, intensely rooted anger, cannot be created. The reason for this is gradually understanding that basic elements such as solid element, along with the trundle of agrigates namely corporeality, feelings, perceptions, mental formations and consciousness, moreover, sense organs, for instance, eyes and ears consist of the timeless quality of the 3- characteristics of existence: Impermenence, suffering and non-self. If the solid life called 'I' is eternally changeable and turbulant, in other words, if the sense organs have the quality of facing continuous eradication, according to the ultimate truth, somebody or soemthing called 'I' or 'Mine' cannot exist: 'I' or 'Mine' are only concepts formed in the conventional world. In that case, there is no nasence What so ever, to give rise to a conflict, anger or an amended fury over a repulsive purpose. It is necessary to be awakned with an extremely quiet and a tranquil mind which is conscious to contemplate on the ultimate truth.

As shown in dhamma, patience is considered as one of the practised which is predeceased by a person with a virtuous.

Character not only for his. Benefit, well-being and success but also for the person who harms him. The Buddha has preached this idea in the Sanuktha Nikaya.

It is quite noteworthy to realise that a person, who understands the anger of another, nevertheless, becomes calm with conscious mind and does not get aggressive to retaliate back would behave to bring goodness and success not only for him but also to the person who had been hostile.

What is contrast to patience is fury or wrath. In this world, in the past, or at present or in the future. It wasn't or it isn't or it won't be possible for anybody to accomplish all what he desired, desires and will desire. This fact should be perceived with wisdom and should become a person with clear-sightedness and straigth forwardness with the firm mind not wavering even others change their weak intentions One should not ruin his present life or musn't pave the way to experience the woeful way of existence in the next birth or in births to come, attributed to the substandard behaviour wrapped with fury of somebody else. Another stanza on dhamma which contains an advice about this fact can be found in a book of dhamma, namly 'Rasavahinee'.