The Third Paramita: Patience

In general, there are many categories of objects of patience. In brief, it can be explained by condensing them into five main points:

1. Showing the need to cultivate patience

2. The patience of remaining unperturbed towards harm-doers

3. The patience of willingly accepting suffering

4. The patience of enduring hardships for the Dharma

5. Concluding with the story of the sage Patibhava

I. Showing the need to cultivate patience:

Generally speaking, patience does not refer to merely enduring unwillingly while displaying a false demeanor of body and speech when one is unable to retaliate against an enemy-like object of dislike, all the while harboring resentment in the mind. Rather, if, at the onset, one cultivates patience based on a thorough understanding of the benefits of patience and the drawbacks of anger–towards both oneself who faces mistreatment and towards the enemy object of patience–patience itself can become a joyful and delightful state even while undergoing unpleasant experiences. When encountering an angry person, the object of practicing patience, one should contemplate these seven points:

1. First, the object of patience, the enemy, is merely posited by one's own mind; ultimately, it is not inherently established as real in its own right.

2. Second, instead of blaming all mistakes solely on others, one should accept one's own faults and errors.

3. Third, sentient beings’ minds today are full of anger and afflictions.

4. Fourth, those sentient beings, due to ignorance, are powerless and under the control of afflictions.

5. Fifth, those sentient beings, like oneself, desire happiness and do not want suffering, which is universal.

6. Sixth, ultimately, those beings are impermanent and subject to change.

7. Seventh, because of their impermanence, there is no certainty that today's enemy will not become tomorrow's friend. 

Contemplating these seven points, one should cultivate patience.

Generally speaking, what we call enemies and friends are merely distinguished by our own minds based on whether they benefit or harm our self-grasping and self-cherishing. It is not something established objectively in reality. If it were, then from the moment we are born from our mother's womb as a newborn infant, we should inherently perceive small children as enemies, but, as we all know, this is not the case. Especially for young children, everyone loves and cares for them, treating them as friends rather than enemies. Thus, what we call enemies and friends are designations we create ourselves under the influence of our self-grasping and self-cherishing.

As stated in the “Commentary on Valid Cognition”, or Pramanavarttika:

"If there is 'I', one knows 'other'. From the distinction of self and other arise grasping and aversion. Through the complete entanglement of these, all faults arise."

Thus it is said. Enemies arise solely based on the cause of this selfish mind that cherishes oneself. For example, due to excessive self-cherishing, if others speak in a slightly improper way or display an inappropriate demeanor, suddenly one becomes displeased with them, outwardly expressing dislike. This leads to mutual animosity and the transformation into enemies. Through self-cherishing, when others offer praise, one becomes happy with them and become friends. Toward sentient beings who are neither of these two, one remains indifferent. In any case, due to great, medium, and small degrees of self-cherishing, three experiences arise in one's mind: suffering, indifference, and happiness. Based on the cause of great self-cherishing, the result is suffering. Based on the cause of medium self-cherishing, the result is indifference. Due to the complete absence of self-cherishing, the result is great happiness. This topic is explained in detail in Shantideva's Bodhicaryavatara, or “A Guide to the Bodhisattva's Way of Life”, so please refer to that text for a more extensive understanding.

Therefore, while temporarily gathered in this place due to karmic circumstances, instead of becoming attached to a narrow perspective of one's definition of one’s own and regarding those as close, or regarding those who do not act according to one's wishes as enemies, one should carefully consider the reasons for practicing patience as explained above, without accumulating negative actions based on attachment to friends and aversion to enemies. It is definitely necessary to cultivate patience.

The second, forbearance towards those who cause harm, is as follows:

Towards harmful objects such as ordinary physical enemies and, similarly, non-physical illnesses, demons, obstacles, sufferings, and so forth that cause harm to one's body, speech, and mind; not only should one be particularly patient, but one must also definitely be patient towards ordinary enemies. Ordinary enemies are the supreme support for cultivating patience. If there were no current ordinary enemies, one could not perfect the Paramita of patience. If one does not perfect patience and remains angry, one cannot attain Buddhahood.

"If there were no object of anger, towards whom would one cultivate patience?"

As stated, if one thinks deeply, the greatest benefactor who places one on the path to Buddhahood is the current enemy. The profound path that leads sentient beings to Buddhahood are the Six Paramitas. Among these, the most crucial and necessary are generosity and patience. This definitely comes from relying on the field of sentient beings below. As is said in the Bodhicaryavatara:

"Among sentient beings below and the Victorious Ones above,

Both benefit you similarly in the attainment of Buddha's qualities.

Why do you only respect the Victorious Ones thus

And not also sentient beings?"

These words contain great meaning to be understood.

In general, if one is unfamiliar with Mahayana Buddhism, it is natural that when told to cultivate patience in this age when evil people fill the earth, one might think it is like abandoning oneself to the worst kind of people and giving victory to them. But, that is not the case. When told to cultivate patience, it is a mistake to think that evil, angry people who are the objects of patience should be obeyed and followed, or to think that one cannot or should not do anything in response while being completely submissive and fearful. What should one do instead? One should have compassion for the person who has fallen under the power of afflictions, view the afflictions within them as enemies, and offer advice and help to prevent their actions from being driven by afflictions.

As Āryadeva said:

"The Sage (Buddha) regarded the afflictions as enemies, not individuals entangled with afflictions."

These two lines have extremely profound meaning, so they should be carefully contemplated.

From another perspective, one function of patience is likened to armor, which protects the body. Harsh words, slander, and insults from others are like arrows, and the armor-like patience prevents them from harming one's mind. Furthermore, as the Great Je Tsongkhapa said:

"Patience is the supreme ornament for those with strength. 

It is the best of all austerities for tormenting afflictions.

It is the eagle that defeats the snake-like enemy of anger. 

It is the sturdy armor against the weapons of harsh words.

Knowing this, cultivate various forms of practice in the supreme armor of patience.

I, the yogi, have practiced in this way. You who seek liberation should also nurture yourself accordingly."

Some people say they dislike certain individuals. The reason you dislike someone does not justify constantly regarding them as an enemy. This is a foolish attitude. Why? Because your hostile thoughts only disturb your own peace of mind; they do not harm your enemy in any way. Whoever harbors grudges in their mind will never find true happiness in body or mind. It is like a person sleeping with a poisonous snake. If you think, "This person is evil, inferior, and wicked," and only trust your ordinary thoughts, that too is wrong. If what appears to your mind is taken as absolute truth, it is not correct.

Who can prove that your mind is a genuine, infallible authority for all things? There is no infallible authority for that. Merely seeing objects with the five senses and taking them as absolute truth does not prove that someone is bad. That is not a genuine, infallible proof. This is because whatever appears to your five senses may not be true for others, even if it is true for you. Perhaps you perceive others as ignoble and as enemies, and perhaps they perceive you in the same manner. In any case, the appearances perceived by ordinary beings' senses, which are tainted by afflictions, should not be regarded as valid. As the Buddha said in a sutra:

"The eye, ear, and nose are not valid cognitions.

The tongue, body, and mind are also not valid cognitions.

If all of these were valid,

What use would the noble path be for anyone?"

If one trusts and follows whatever one sees, hears, or thinks, it is certain that one will experience the result as suffering. Our ordinary mind is only composed of three types of mind: afflictions, wrong understanding, or doubt. As stated, one should examine whether one's mind is usually afflicted or a valid mind free from afflictions. This evil, afflicted mind has bound us to suffering since beginningless time. As I have written in my spiritual song, "A Dharma Gong to Wake us from Ignorance":

"This undisciplined, ignorant mind

Results in the suffering of samsara.

This disciplined and peaceful mind

Results in the bliss of liberation."

In brief, when encountering an object of anger, one should practice the four qualities of a spiritual practitioner. The four qualities of a spiritual practitioner are:

1. Even if scolded, do not scold in return. 

2. Even if angered, do not become angry in return. 

3. Even if harmed, do not harm in return. 

4. Even if one's hidden faults are exposed, do not expose others' hidden faults in return. 

From the perspective of others, one must cultivate patience by contemplating the harmful consequences of anger and jealousy in the minds of sentient beings who cause harm.

The third, patient acceptance of suffering, is as follows:

In general, regardless of which realm of samsara one inhabits, Buddha taught that there is nothing but suffering. However, we sentient beings mistakenly consider the temporary alleviation of suffering of changing circumstances to be happiness. In reality, the suffering we are currently experiencing is not something created intentionally by others and then imposed upon us. Rather, we must recognize that the causes of this suffering are our own negative actions, and it is now ripening upon ourselves. If we do not wish to suffer in the present moment, we must definitely abandon its causes. To strive to reverse the result without reversing its causes is illogical. As the Pramanavarttika,“The Commentary on Valid Cognition”, states:

"How can the result be averted

From the cause which is incomplete?"

When suffering arises, one should contemplate whether there is any method, however powerful, to directly alter that suffering itself. If there is a possible remedy, there is no need to worry about it, because it can be treated. Some sufferings may arise due to karma from previous lives, and even if one worries about such types of suffering, it is of no benefit and cannot be remedied. If one worries about those, it will only lead to double suffering, so it is necessary to transform one's mindset. As it is said in the Bodhicharyavatara:

“If there is a solution

Why not be happy?

If there is no solution 

How does being unhappy help?”

In general, the suffering that all sentient beings experience is not something that we should absolutely wish to reject. What is to be rejected? The causes of suffering, which are the afflictions. And since those afflictions arise due to the power of ignorance and delusion, that ignorance itself is what is to be rejected. Among the above headings, it is said to accept suffering, not to abandon suffering. One should understand that what is to be abandoned is the origin of suffering, not suffering itself. Nowadays, people who do not abandon the afflictions, which are the causes of suffering, and instead wish to abandon the result of suffering, which is dukkha. This is highly unreasonable. If the cause is not reversed, the result will not be reversed. Therefore, one must first strive to reverse the cause.

Generally, most people consider suffering as something entirely undesirable and to be rejected. However, in the Buddha's first teaching, the Turning of Wheel of Dharma of the Four Noble Truths, it is said: "Suffering should be understood, its origin should be abandoned, its cessation should be attained, and the path should be cultivated." Here, it is stated that suffering should be understood, not that it should be abandoned. Understanding suffering and abandoning its origin carries profound meaning. In general, according to the Mahayana tradition, suffering is not to be rejected but rather accepted. This is because it is said that suffering has many great qualities. As it is said in the Bodhicharyavatara:

"Furthermore, the qualities of suffering are:

Discouragement removes arrogance.

Compassion arises for beings in samsara.

One avoids sin and delights in virtue."

Compassion for other suffering people arises in oneself due to one’s own experience of suffering. Disillusionment with samsara arises due to suffering. Having become disillusioned with samsara, one enters the path of the holy Dharma. Because of suffering, one becomes free from pride. Due to the conditions of suffering, one avoids sin and delights in virtue. Because of the conditions of suffering, one becomes a person of good character. In short, suffering definitely becomes just like your kind and virtuous Guru who directly shows impermanence, renunciation, and other such things. Therefore, the practice of accepting and tolerating suffering is extremely important.

Fourth, patience in enduring hardships for the Dharma:

No matter what practice of Dharma one undertakes, one must definitely have patience for that very practice. Those who practice the Dharma well often encounter many external and internal obstacles. The reason for this is that since Dharma is extremely precious, demons and evil spirits assail the minds of such individuals and attempt to change their perspective. As it is said, "Where the Dharma flourishes, so too does Mara."

Here, I would like to recount the story of a Dharma practitioner whose mind was influenced by a demon. About five hundred years ago, in an uninhabited mountain area of Tibet, a yogi in retreat was practicing Dharma in the upper valley. In the lower part of the valley, there lived three demon brothers with evil intentions. From the very beginning of the yogi's retreat, the three demon brothers, out of jealousy and displeasure, attempted to create many obstacles. However, whenever obstacles arose, the yogi prayed to the Lama and Yidam. In particular, his practice and diligence could not be harmed. 

One day, the three demon brothers gathered together and discussed among themselves why they could not create any obstacles for this yogi. The three demon brothers, through their clairvoyance, knew that the yogi had extremely good practice. Not only that, the yogi possessed three types of patience: patience towards harm without resentment, patience in accepting suffering, and patience in not being afraid of the profound Dharma. Since these three types of patience were present in the yogi's mind, the three demon brothers could not harm him. Finally, the three demon brothers were given commands by the yogi and bound under oath to become protectors who accomplish the yogi's enlightened activities.

If a person possesses all three types of patience mentioned above in their mindstream, in this life, regardless of whatever external and internal obstacles or difficulties arise, they can remain fearless, with a joyful mind and a healthy body. As an example, my Root Guru, Japa Sangye Tenzin Rinpoche, was imprisoned by the Chinese government for twenty-one years. However, through practicing the three types of patience, my Guru transformed adverse conditions into favorable ones and reached high levels of spiritual practice and realization while in prison. Later, he genuinely expressed deep gratitude to the Chinese Communist government. 

If one lacks patience and contentment in one's mind, no matter where one goes or what friends one keeps, there will always be difficulties, disagreements, and discomfort. In short, patience is not only a weapon to overcome others' anger but also a protective armor to safeguard one's own peace of mind.

Especially, the patience of enduring hardships for the sake of Dharma is the supreme form of patience. Why is this? In this life, whether one engages in business, work, or any other endeavor for one's own benefit, none of these can be accomplished without patience and diligence. Even if accomplished, since it is solely for one's own benefit, the patience one has for that purpose is a meaningless patience or a patience without much good result. If one practices patience towards samsaric activities, one may become a wealthy person owning millions of dollars, but when the time comes for one to die, it will be of no benefit, and one must depart alone, leaving everything behind. The more one practices patience and diligence for the sake of Dharma, the more one purifies negative actions and obscurations, and the more one completes the accumulation of merit. As a result, loving-kindness, compassion, and other qualities arise in one's mind-stream. Through this loving-kindness and compassion, one benefits others in this life, and one usually feels happy within oneself.

With a happy and altruistic mind, life becomes meaningful and due to planting strong virtuous imprints in the mind, when one separates from this body, fear does not arise in the mind. Even in future rebirths, it becomes the cause for happiness after happiness. For this reason, this patient endurance of hardships for the Dharma is extremely important. 

Even the Buddha Bhagavan attained enlightenment through patient endurance of hardships for the Dharma. The great Tibetan yogi, Jetsun Milarepa, also attained enlightenment solely through patient endurance for the Dharma. While progressing through life in samsara for one's own food and clothing, these sufferings are only one's own sufferings, with no resultant happiness at all. Patient endurance for the holy Dharma is different. Temporarily, it may appear as the suffering of hardships like heat, cold, difficulties, and lack of resources, but in reality, it is like the unsurpassed antidote that overcomes much suffering. The result is also perfect happiness and well-being.

For example, if a person needs surgery, they naturally develop a tolerance for the temporary pain of the operation. This is because a small operation can cure a great illness. Similarly for us, temporary illnesses, sufferings, and so on for the sake of the Dharma are like the current pain of surgery. The very hardships we endure now for the Dharma are the unsurpassed antidote that eradicates the three poisonous afflictions that cause us to wander in the three realms of samsara. As it is said in the Bodhicharyavatara:

"If a man condemned to death has his hands cut off

And is then released, is that not good?

If human suffering

Can free one from hell, is that not good, too?"

If we endure these hardships while entering the path of the holy Dharma in this life, we will achieve our ultimate goal for future lives and succeed. For example, Jetsun Milarepa practiced austerities for the sake of the Dharma and ultimately attained Buddhahood in that very lifetime.

                         

The fifth, concluding with the story of the Sage Kṣāntivādi, "the Proponent of Patience":

Once upon a time, King Brahmadatta of Vārāṇasī had a son born, named Kāśisundara (“The Beautiful One of Kāśi”). When he grew up, he saw the many benefits of renunciation and became a monk. He lived in a secluded garden, practicing patience, and became known as Kṣāntivādi (“The Proponent of Patience”).

Then, one spring season, the trees were adorned with branches and leaves, flowers bloomed, bees buzzed and played, and birds sang sweetly, flying and dancing. At that time, the king of that region arrived with his queens and retinue, frolicking and enjoying pleasures until they became tired. The king fell asleep, while the queens, captivated by the garden, roamed about looking, eventually reaching the place of Kṣāntivādi's ascetic practice. The queens developed faith and respect for him, approached, and paid homage. The great being also spoke gentle and inspiring words to them about the freedoms and advantages of human life, death and impermanence, abandoning sin and practicing virtue, and teachings on patience and other topics were given. 

When the king awoke there, he became desirous of his queens and pursued them. As he went along, he saw the great sage surrounded by the group of queens. Filled with intense jealousy, the king became extremely disturbed and said, "Who is this evil hypocrite who is doing improper things with my queens?" He asked his queens, who smiled and went before the king. They urgently entreated, "O Great King, this is the celibate sage Kṣāntivādi, ‘Patient Speech’, a special being. Do not act too harshly towards him."

However, the king did not listen. When he raised his sword and went forth, the great bodhisattva gently advised the king with truth and Dharma, but the king did not listen. He said, "Do you really delight in patient forbearance? I will see now!" The king then successively cut off the sage's hands, feet, ears, nose, and both legs with his sword, causing the sage to fall to the ground. The mind of the great bodhisattva sage remained undisturbed, and he generated a mind of compassion that loved that king even more.

"If my own body

Is cut into pieces the size of sesame seeds,

And those pieces, ground into a hundred powders,

Are scattered on the ground, I will not abandon patience."

Thus he spoke the instructions urging patience to the king, and he also made prayers of aspiration for future guidance. Then, due to the instant ripening of unbearable evil karma upon the king, by the power of that, the king's body immediately burst into a fever-like flame and he died. For a brief moment, he was reborn in hell.

Thereafter, the king's ministers prostrated themselves, joined their palms together, and with intense remorse, confessed their transgressions to Kṣāntivādi. The great sage bodhisattva compassionately reassured them. By proclaiming the vast deeds of the bodhisattva and teaching the Dharma of the Great Vehicle, the king who had been dwelling in hell passed away, and immediately after that, together with his ministers, subjects, and entourage, were reborn in the realm of the gods.

This is an excerpt from my teaching on patience, part of a larger teaching on the Six Paramitas, or Six Perfections, which I wrote in Tibetan and which were subsequently translated into English with the help of translation software, Monlam AI, and some further editing by my student, Karma Choeying.

Regarding the benefits and fruits of generosity, and the ideal time for giving generously

The temporal benefits of generosity are that in doing so, even if one does not desire it, wealth and possessions arise and one is reborn wealthy in subsequent lives. Ultimately, having perfected the great accumulation of merit, one swiftly attains the state of Buddhahood.

As it is said in the Ratnāvalī (Precious Garland):

"Generosity brings prosperity, discipline brings happiness.

Patience brings beautiful form, diligence brings radiance.

Meditation brings peace, wisdom brings liberation."

Nowadays, neuroscientists who examine humans have found results such as the following: when a poor person is given money and their brains are suddenly examined, it is said that the brain of the benefactor responds more positively to the act of generosity than that of the beneficiary receiving the money, and the benefactor experiences greater happiness in their mind. Just imagine, if you are to lose a large sum of money on accident, you are left quite dejected and sad. On the other hand, if you were to “lose” a large sum of money giving to someone in need, you are left happy and contented. Serving others is the ultimate self-interest. Bodhisattva heirs of the Buddhas, having let go of their own self-interest, work for the benefit of others. They are not only supreme in accomplishing others' goals, but they are also supreme in accomplishing their own goals. We ordinary beings, due to our self-grasping, have been unable to accomplish even our own self-interest. Ultimately, failing to achieve even our own self-interest, we have wandered in samsara until now. When we analyze this situation, considering the maxim "accomplishing others' goals incidentally accomplishes one's own goal”; we must definitely strive to serve others. 

Nowadays, when many people talk about giving charity, they believe it perhaps benefits that particular recipient exclusively. From the day you give something to others, you consider that object to be separate from you and belonging to them. However, when you give generously to others without expectation, ultimately, you will receive it back, just as depositing money in a bank. Moreover, when helping and making charitable donations to others, joy arises in your mind. Therefore, the first benefit of generosity is greater for you than for the recipient. Normally, we deposit money in banks for the future. In that sense, the needy are our true bank for the accumulation of merit. This is the reason why it is said that helpless sentient beings benefit us more than the Buddha for the attainment of liberation.

From the Sutra Requested by the Householder Ugra:

"What is given is mine. What remains in the household is not mine.

What is given is essential. What remains in the household is inessential. 

What is given does not need to be protected. What remains in the household needs to be protected. 

What is given is without fear. What remains in the household is with fear. 

What is given shows the path to enlightenment. What remains in the household shows the way of Mara. 

What is given leads to great wealth. What remains in the household does not lead to great wealth. 

What is given leads to inexhaustible enjoyment. What remains in the household leads to exhausted enjoyment."

Without needing to elaborate much, in our daily lives, when we work for our own benefit only, we are left both physically and mentally exhausted; instead, when we work to benefit others, your body might be physically tired but your mind is filled with great joy, thinking, "Today I was able to help that person well". This demonstrates the innate compassion that exists in human nature. The best method for developing this compassionate mind is the attitude of cherishing others, which is the opposite of the self-cherishing mind that is the source of pride, jealousy, competitiveness, and hatred. If one wishes to find true happiness and go on the right path in this short human life, one should abandon self-cherishing and instead adopt cherishing others, helping and benefiting others as much as possible.

As Shantideva said in the Way of the Bodhisattva:

“Whatever happiness exists for beings 

Arises from wishing happiness for others. 

Whatever suffering exists for beings 

Arises from wanting just their own happiness.

 

What need is there to say much?

Childish beings act for their own self-interest, 

While Buddhas act for the welfare of others; 

Just look at the difference between them!”

The ideal time for giving and a brief account of generosity. 

Although there is no definite time for giving, it is said that the best time to give is when one is not wealthy. When one is not wealthy, giving a small gift is more virtuous than giving a large gift when one is rich. When it is taught to be generous, many people see it as if they cannot give without definitely first having wealth, waiting for wealth to come before beginning to practice generosity. When we think about the meaning of generosity, we may think only of the transference of some material wealth from one's hand to another's hand. That is called material giving, which is the lowest form of giving. Normally, during daily life, speaking words of genuine loving compassion to others, displaying physical and verbal expressions, looking with the smiling eyes of compassion and a genuine smiling face - all of these can be considered acts of giving. 

In connection with that, I would like to tell a short story from the time of the Buddha.

Once upon a time, the Buddha and His Five Excellent Companion Bhikkhus, holding alms bowls in their hands and wearing beautiful saffron-colored monastic robes, went to that place for alms. On the way, they encountered a beggar woman who was coming along, leaning on a staff. The beggar woman actually saw with her eyes the Buddha and his companions wearing red and yellow monastic robes and carrying alms bowls as they came. Seeing this sight of the Buddha and His companions, great joy arose in her mind. She thought, "I am a beggar woman with nothing, so even though I am actually meeting the Buddha today, I have nothing to offer," and she then became sad. The Buddha knew the thoughts in the beggar woman's mind and approached her, saying these words:

"My dear Mother, do not be sad thinking you have nothing.” Buddha, while lovingly gazing at the beggar's face, said, 'I see a very precious jewel in your body.'"

The woman replied, "Lord Buddha, you too are reproaching and humiliating me, a beggar. There is nothing useful in my body except these tattered rags and the staff I hold in my hand."

The Buddha said, "Mother, do not say that. Material wealth is not important. There are three things that are absolutely essential for a human being. First, a mind of loving kindness. Second, an unfeigned, smiling countenance. Third, speaking gentle words to others. These three are more valuable than any material possessions. Since you have all three, mother, from today onwards, with this priceless loving mind, smiling countenance, and gentle speech, you will be reborn as a beautiful celestial maiden in your next life." Thus, he prophesied.

Actually, the time for giving alms is when one is lacking in wealth and facing the difficulties of poverty. This is because the current state of your poverty is the result of not having given in previous lives. When one currently lacks resources, making offerings and acts of generosity to both the Three Jewels (the Buddha, Dharma, Sangha) and the poor sentient beings below, sometimes the results ripen quickly.

I would like to tell a brief story about myself. In 1998, I came from Tibet as a refugee to India. When I was coming from Tibet, I had nothing except my own body; I had no money or other material wealth. When I arrived in India, I was truly a beggar. However, through the kindness of His Holiness the Dalai Lama and the Tibetan government-in-exile, while staying in the reception center for several months, I did not face any difficulties with food or clothing.

One day, I had a special private audience with His Holiness the Dalai Lama. At that time, I was sick and also poor, so my body was very weak. His Holiness the Dalai Lama asked me about the situation in Tibet from within his private residence. He also asked me many detailed questions about myself. This was the first audience I had with the all-knowing protector in my life. That day was a very special day for me, one which I will never forget. He did not display any of the grandeur or authority befitting his title or position as the Dalai Lama. Instead, he sat on the ground with me, a powerless and humble refugee in a foreign land, and listened carefully to whatever I had to say. I was amazed by how he listened to me. His Holiness the Dalai Lama knew that I was in poor health and had no relatives or family in India. Knowing this, he smiled and joked as he said, "Show me how much money you have in your wallet."

When I opened the old wallet inside my dirty yellow monk bag, there were only two hundred Indian rupees inside. That was all the capital I had in my life, which was equivalent to about two and a half American dollars. His Holiness the Dalai Lama looked at the money in my wallet and laughed loudly, saying, "Oh, you still have a lot of money. What are you going to do with it?" I replied, "I'll eat something tomorrow."

He said, "Oh no. I think it would be better for you to go down now and make a charitable donation to the Indian beggars at the crossroads. Isn't that right? Perhaps the fruits of your generosity may come tomorrow. It is said that the best time to practice generosity is when you yourself are not wealthy." He spoke with a smile and a laugh. I, scratching my head, bowed my head slightly with a low voice and replied, "Yes." 

Finally, His Holiness the Dalai Lama said, "Now let's take a picture together. I have other work to do. You can go if you like. Anyway, if you encounter difficulties in the future, no matter what, come to me and I will help. I can instruct the staff in the office. In general, you won't have any difficulties. Everything will be fine. Don't worry. Take good care of your health for now. We will meet again later, okay?"

He held my hand tightly and gave me many pieces of advice like a father to his son. Tears uncontrollably flowed from my eyes. The details can be read more in my biography. After the audience was over, I offered the one hundred Indian rupees that were in my wallet to His monastery, Namgyal Monastery in Dharamshala. I then distributed the one hundred small coins to some beggars at the crossroads. I then went to Dharamsala's Mcleod Ganj village, where I was staying temporarily with a newly arrived Tibetan friend from Tibet who lived in a humble household. 

That evening, I had dinner with my friend. That day, I felt very happy. This was because I had an audience with His Holiness the Dalai Lama and had sincerely offered everything I had as religious offerings and charity. The next morning, following Tibetan tradition, I went for circumambulation at His Holiness's monastery. 

At the crossroads, a blonde-haired Western woman stopped me and started talking to me. At that time, since I didn't know any English words, she took a Tibetan boy aside for translation. The translator said she asked about me. Then we went to a tea shop on the walking path and had a long conversation about myself. She then took out an envelope from her bag and handed it to me. I took it and put it in my old, dusty yellow bag. She looked at me, wagging her finger, saying "No no" in English. She told me to open the envelope right away. In our Tibetan and Eastern tradition, there is no custom of looking at a gift before accepting it immediately. When I opened the envelope, there were some bills I had never seen before. The translator, as if surprised, said, "Sir, this is American money. This is called a dollar. They gave you 500 of these American dollars."

This was my first time seeing an American dollar, which was probably equivalent to more than thirty thousand Indian rupees at that time. It was the first time in my life someone gave me such a large amount of money. I wondered why this woman gave it to me. Perhaps it was because at that time I was sick, in very poor physical condition, and had just newly arrived from Tibet. No matter how I looked at it, I had a destitute appearance. 

This reminded me of the prophecy His Holiness the Dalai Lama gave me yesterday, saying that perhaps the fruits of my generosity might come quickly. In any case, I am confident that this was the result of offering and giving two hundred Indian rupees the day before. As mentioned above, the time to practice offering and generosity is when one is lacking in resources, as it is said. This is my true, factual story without any exaggeration. I told it today thinking it might benefit some people.

From that time onward, wherever I went in the world, I did not encounter any difficulties regarding money or finances. In particular, the present Manjushri Dharma Center in Pacific Grove came into existence through the kindness and generosity of a person who had never even seen or met me before. All of these things are entirely the result of the pure intention of donating two hundred Indian rupees when I had no wealth myself, and solely the fruition of His Holiness the Dalai Lama's prayers. At that time, when I gave that donation, I had no expectation of any return or karmic result, such as thinking "In the future, if I obtain money." If one gives a donation with such a motivation, it will not bring any benefit. However, whatever virtuous deeds are done with a completely pure mind will yield results both temporarily and ultimately, which is the infallible result of the nature of reality. The arising of results from causes is the supreme unique quality of Buddhism.

This is an excerpt from my teaching on generosity, part of a larger teaching on the Six Paramitas, or Six Perfections, which I wrote in Tibetan and which were subsequently translated into English with the help of translation software, Monlam AI, and some further editing by my student, Karma Choeying.