Kṣānti, translated here as tolerance and elsewhere frequently as patience or forbearance, has been a central virtue throughout the long history of Buddhism. It was one of the ten perfections of the Buddha praised in the early Pali sutras and continued to develop in range and significance in the unfolding of Mahayana Buddhism. Śāntideva goes so far as to claim that “there is no spiritual practice equal to tolerance.” Then, having given more cursory treatment to the first two perfections – generosity and morality – he backs his claim by devoting a full chapter to the perfection of tolerance. There and elsewhere we begin to see the qualities of human character encompassed by the perfection of tolerance.

Kṣānti means “unaffected by,” “able to bear,” “able to withstand,” and in that dimension indicates a strength of character, a composure, and a constancy of purpose that allow a bodhisattva to continue pursuing universal enlightenment in spite of enormous difficulty. Emphasizing that basic dimension, this third perfection could also be translated as the “perfection of endurance” or the “perfection of composure.” Bodhisattvas who have trained in this virtue are imperturbable and well-composed, calm and focused in the midst of adversity. Through deliberate self-cultivation, they build the capacity to withstand danger, suffering, and injustice, to resist the onslaught of negative emotions, and to think clearly under the stress of turmoil. They attain an “admirable constancy” that, even in face of enormous opposition, equips them to move effectively when others have been overwhelmed.