Ká¹£ÃÂnti (Sanskrit) or (PÃÂli) is patience, and forgiveness. It is one of the pÃÂramitÃÂs in both TheravÃÂda and MahÃÂyÃÂna Buddhism. The term can be translated as "patience," "steadfastness," or "endurance," and encompasses meanings such as "forbearance," "acceptance," and "receptivity."
Ká¹£ÃÂnti has several applications:àIt can refer to patience with others, that is, the ability to endure abuse and hardship inflicted by sentient beings while maintaining compassion and commitment to their liberation. Ká¹£ÃÂnti can also refer to endurance on the path, the resolve to withstand the difficulties encountered during the long journey toward Buddhahood without losing focus on liberating all beings from saá¹ÂsÃÂra. Finally, it can also mean receptivity to the truths of reality. This is a profound acceptance of the ultimate truths, including impermanence, suffering, emptiness, and non-self, as realized during advanced stages of meditation.
Examples in the PÃÂli canon identify using forbearance in response to others' anger, cuckolding, torture, and even fatal assaults.
is the first word of the (PÃÂli for "pÃÂá¹Âimokkha Exhortation Verse"), found in the Dhammapada, verse 184:
Elsewhere in the Dhammapada, khanti is found in verse 399:
In the Samyutta Nikaya, the Buddha tells of an ancient battle between devas and asuras during which the devas were victorious and the asura king Vepacitti was captured and imprisoned. When the deva lord Sakka visited Vepacitti in prison, Vepacitti "abused and reviled him with rude, harsh words," to which Sakka did not respond in kind. Afterwards, Sakka's charioteer questioned Sakka about this, expressing concern that some would see Sakka's response as indicative of fear or weakness. Sakka replied:
The Buddha then praised Sakka to his followers for "patience and gentleness" ().
In a JÃÂtaka tale, Exposition on Patience Birth Story (: J 225), the Buddha tells of a former life when he was Brahmadatta, a king of Benares. At the time, a courtier of the king "fell into an intrigue in the king's harem." This same courtier was being similarly betrayed by one of his own servants and complained to the king about that servant. In response, the king disclosed his knowledge of the courtier's betrayal and stated:
Shamed by the king's awareness of their deeds, the courtier and his servant henceforth ceased their betrayals.
The Majjhima NikÃÂya has a classic parable of Buddhist forbearance, the Buddha's Simile of the Saw:
Similarly, in the JÃÂtaka Tale Patience Teacher Birth Story (KhantivÃÂdë JÃÂtaka: J 313), a jealous king repeatedly asked an ascetic what the ascetic taught, to which the ascetic replied, "Patience," which the ascetic further defined as "not to get angry when injured, criticized or struck." To test the ascetic's patience, the king had the ascetic struck two thousand times with a whip of thorns, had the ascetic's hands and feet axed off, cut off the ascetic's nose and ears, and then kicked the ascetic in the heart. After the king left, the ascetic wished the king a long life and said, "Those like myself do not feel wrath." The ascetic died later that day.
Ká¹£ÃÂnti (Tibetan: bzod pa; Chinese: å¿Âè¾±, renru; Japanese: ninniku) is one of the six pÃÂramitÃÂs in Mahayana Buddhism and is thus a central aspect of the bodhisattva path. In the path of preparation (prayogamÃÂrga), ká¹£ÃÂnti serves as one of the "aids to penetration" (nirvedhabhÃÂgëya), marking a transition to the direct vision of the Four Noble Truths (darà ÂanamÃÂrga). It bridges mundane cultivation and supramundane realization, leading to deeper insight into these truths.
MahÃÂyÃÂna and some northern Buddhist sources also teach a special doctrine on the term anutpattikadharmaká¹£ÃÂnti (Tibetan: mi skye baâÂÂi chos la bzod pa; Chinese: ç¡çÂÂæ³Âå¿Â, wushengfaren): "receptivity to the non-production of dharmas." In MahÃÂyÃÂna, this denotes a bodhisattva's unwavering conviction that all phenomena (dharmas) are intrinsically "unproduced" (anutpÃÂda) and "empty" (à Âà «nyatÃÂ), lacking any inherent essence (niḥsvabhÃÂva).
This realization is crucial for attaining the stage of nonretrogression (avaivartika), often identified with the first or eighth bhà «mi on the bodhisattva path. It empowers the bodhisattva to persist in benefiting others, recognizing that ultimately there is no self to liberate and no beings to save. This insight inoculates the practitioner against the temptation to prematurely abandon the bodhisattva path for personal liberation and emphasizes the nonduality of saá¹ÂsÃÂra and nirvÃÂá¹Âa.
In non-MahÃÂyÃÂna contexts, the term anutpattikadharmaká¹£ÃÂnti aligns with the realization of no-self (anÃÂtman) and the Four Noble Truths, marking the darà ÂanamÃÂrga.