Chogyam Trungpa: Whichever of the Two Occurs, Be Patient Pema Chodron: Whichever of the Two Occurs, Be Patient Jamgon Kongtrul: Whichever of the Two Occurs, Be Patient Alan Wallace: Whichever of the Opposites Occurs, Be Patient Rabten & Dhargyey: Endure Whichever Situation Arises, Either (good or Bad). Dilgo Khyentse: Bear Whichever of the Two Occurs THERE ARE TWO ACTIONS ON TWO OCCASIONS, AT THE BEGINNING AND END GUARD THE TWO AT THE COST OF YOUR LIFE  Guidelines   Alan Wallace

Whichever of the Opposites Occurs, Be Patient

 
The polarities referred to in this fourth practice are good fortune and misfortune. When we meet with good fortune, we tend to respond with attachment to the situation. Getting a raise or a promotion, being praised or coming into wealth, all commonly produce a sense of self-inflation. A more beneficial response to good fortune is not allowing our mind to come under the domination of the eight worldly concerns of momentary pleasure and pain, gain and loss, praise and blame, good and bad reputation.

The point is to respond with a greater sense of inner stability and equanimity. Of course, we enjoy the good fortune. Being a Buddhist does not require being a spoil-sport with a glum face. But avoiding attachment, conceit, or a sense of superiority does require patience in the face of good fortune. Patience in this context sounds odd in English, but it entails the same clarity and calmness of mind that helps us to avoid getting flustered in the face of adversity.

Likewise for the opposite polarity. It is easy when we meet with misfortune, poverty, loss of reputation or status in our job, or a calamity such as the loss of a loved one, to lose enthusiasm for dharma in the depths of our disillusionment. But instead of succumbing to despair in the face of adversity, seek to cultivate that inner strength which is really what patience is about: inner courage as ballast for your vessel of life.

Related to this is the tendency to judge our dharma practice superficially, on the basis of external circumstances. When life is treating us well, we feel that dharma is good. We might give it half an hour every day religiously, and think that the job is done because the rest of our waking day is going well. A dharma practitioner should view the pleasures of a good job, a healthy family situation, comfortable living circumstances, and a sound economy, with suitable delight, as we would look at a very pleasant painting balanced upon a structure of match sticks. This is happiness due to pleasant external stimuli, which by and large are beyond our control. A Buddhist response is not in any way to begrudge these mundane pleasures, but at the same time not to use them as a substitute for dharma practice. This is not so obvious during the good times, but it becomes very apparent maybe a little too late, during the bad times.

Excerpted from: The Seven-Point Mind Training(first published as A Passage from Solitude : Training the Mind in a Life Embracing the World), by B. Alan Wallace. Copyright 1992 by Snow Lion Publications, Ithaca, New York 14851.

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Written during a retreat in the high California desert by one of the foremost Buddhist intellectuals of our time. This commentary probably goes further than any other in making the Mind Training practice understandable and justifiable to a Western way of thinking. It also contains some very valuable 'lecture notes' taken by Sechibuwa, one of Chekawa's disciples who heard the teachings directly from the master.
All of us have attitudes. Some of them accord with reality and serve us well throughout the course of our lives. Others are out of alignment with reality, and cause us problems. Tibetan Buddhist practice isn't just sitting in silent meditation, it's developing fresh attitudes that align our minds with reality. Attitudes need adjusting, just like a spinal column that has been knocked out of alignment. B. Alan Wallace explains a fundamental type of Buddhist mental training called lojong, which can literally be translated as attitudinal training. It is designed to shift our attitudes so that our minds become pure well-springs of joy instead of murky pools of problems, anxieties, fleeting pleasures, hopes and frustrations.
Eighth-century text on the Mahayana path of love, compassion, and complete personal responsibility by the Indian master Shantideva. Translated by Alan and Vesna Wallace.