Her tirade is a very good example of just what I was trying to convey through my Dharma sermon that day at the Carlton residence. The sermon was about the Vitakkasanthana sutta of MajjhimaNikāya which teaches about Lobha (greed), Dvesha(anger or hate), and Moha (delusion brought about by ignorance).
by Ven. Walpola Piyananda
On April 17, 2022 while I was in Sri Lanka, Venerable Kalyanawansa answered the phone at our Dharma Vijaya Buddhist Vihara in Los Angeles, California. He was greeted with a vulgar barrage of insults and curses from a lady speaking Sinhalese whom he didn't know. Ven. Kalyanawansa was able to learn that she is a Sri Lankan lady claiming to have lived in the U.S. (she was calling from Louisiana) for 25 years.
She was furious, out of control, and the object of her anger was not Ven. Kalyanawansa, but me. I won't tell you her exact words, first, because I don't use that kind of language, and second, because I don't think the English translation conveys the sheer rage, fury and vitriol that came out of the lady's mouth.
What prompted her call? Did she feel I had violated the Vinaya (the Buddhist monks' code of conduct), taught dhamma incorrectly, or somehow insulted her personally (although I did not know her)? No, in fact, it was a political issue. She was furious that I had given a dhamma talk, as I had done several times before, in the home of the Sri Lankan Prime Minister Mahinda Rajapaksa. To her this was a crime worthy of reporting to the White House and the Department of Homeland Security, and in a threatening tone said she would come to Dharma Vijaya Buddhist Vihara.
This episode seems typical of recent times, especially familiar to Americans who have faced the extremes of partisan fury in our politics for the past seven years or so. Just think about the unhinged attack on the U.S. capital on January 6 of last year, and you will understand what I am talking about.
The tirade was recorded and posted on social media by the woman identifying herself as Nimalka Manamperi. Immediately after hearing this, the Chairman of the Ceylon Broadcasting Corporation, Mr. Hudson Samarasingha telephoned me and recorded by responses to his questions about this incident. The following is an English translation of our conversation:
Her tirade is a very good example of just what I was trying to convey through my Dharma sermon that day at the Carlton residence. The sermon was about the Vitakkasanthana sutta of MajjhimaNikāya which teaches about Lobha (greed), Dvesha(anger or hate), and Moha (delusion brought about by ignorance). These three unwholesome mental states (Mulāwa) are quite difficult to eradicate, even for some Buddhist monks who have achieved a higher state of consciousness (Dhyāna) while on the noble path to achieve enlightenment. I should thank her for the opportunity to further point out the importance of striving to overcome these unwholesome mental states of mind.
I should say that I got ordained as a Buddhist monk at the tender age of twelve and it’s been 67 years since. Ever since then I’ve been practicing the meditation of ‘loving-kindness’ (Mettābhāvanā) day and night. Thanks to Nimalka’s harsh abusive tirade, I got a chance to put all the loving-kindness I cultivated those past years into practice. I’m glad to realize that my efforts have not been in vain; I didn’t get offended or feel any anger towards what she said. Instead, it actually made me smile a little. I hope all the Buddhist monks out there could such an opportunity to put their patience and loving-kindness to test.
I should say that from the perspective of certain aspects of Astrology, I know that certain people are afflicted with bad planetary influences according to their horoscopes and this affects the flow of their daily lives. It is known that being scolded by people bearing bad influences of the planet Saturn and of Rāhu (a shadow planet according to astrology) is a good thing. That is because such people tend to absorb the negative energy of whomever they interact with, thus preventing whatever bad thing may happen: like a heart attack or an accident that was supposed to happen. So, thinking along these lines she did another big favor to me.
Spending most of my time writing books, I need ideas for new topics. Now this incident provides me with an example about what happens when people are blinded by anger and delusion. According to western psychology there are two types of characteristics that people with disturbed mental states exhibit. The first being the sadistic character where one derives pleasure from inflicting pain and suffering on others and the second being the masochistic character where one derives pleasure from inflicting pain and suffering on themselves. So, if a person gains pleasure by humiliating and causing pain to another then that person should take the time to reflect on their actions and the sorry state of mind that prompted their behavior, and they should seek help from a psychiatrist. I don’t know for sure if this person who called me is indeed Nimalka Manamperi from Louisiana, USA as she claims to be, but I’ve decided that this incident would be a good topic for a future dharma sermons where I can discuss the merits and the extent to which a person could practice meditation of ‘loving-kindness’ (Mettābhāvanā).
Fortunately for us, the Buddha addressed this type of human behavior, which occurred commonly 2500 years ago just as it does now. So, on the one hand, this is a seemingly insurmountable world-wide problem, but it can be dealt with on the level of society; what we need to do is look first at ourselves, one by one.
But before we go into the details of dealing with situations such as these, let me say a few words about approaching Buddhism for what it is. In the U.S. and Europe, where most people were not "born Buddhist", the attraction to Buddhism usually starts with meditation. People read about the benefits of meditation, how to practice it, and what may happen if you practice. They tend to equate Buddhism with meditation. Meditation is an integral part of Buddhism. Buddhism includes meditation to enable us to reach a level of self understanding that helps us on the way to a happier and more fulfilling life. It’s a program that requires understanding, behavior, and mental training of a type we could call meditation. Let's see what the Suttas say about this problem as it applies to the circumstances of this story, in which the monks of the temple were berated, insulted, cursed, and threatened.
On the most basic level, this problem and its solution are addressed on the very first page of the most popular Buddhist text, the Dhammapada which states:
Mind precedes all mental states. Mind is their chief, they are all mind-wrought. If with an impure mind a person speaks or acts, suffering follows them like the cart wheel that follows the foot of the ox.
Mind precedes all mental states. Mind is their chief, they are all mind-wrought. If with a pure mind a person speaks or acts, happiness follows them like their never departing shadow.
That one abused me, struck me, overpowered me, or robbed me. Those who harbor such thoughts do not still their hatred.
They abused me, struck me, overpowered me, or robbed me. Those who do not harbor such thoughts still their hatred.
In this simple set of four short verses, we receive some understanding of how our minds work, we are taught some behavior modification, which implies a mental practice necessary to instill this lesson in us.
This might be enough to help us deal with the diatribe of that anger filled lady. But the Buddha did discuss these matters in further detail. He understood that full understanding requires more explanation and practical training.
The Buddhist fundamental guide to the path for a happier and more peaceful life is traditionally called the Noble Eightfold Path. It may help to consider an alternate name of the path and its steps, in case one speaks more to you that the other. In the terminology of the well known Buddhist teacher Ven. Madawela Punnaji, whose work includes a deep understanding of Western psychology, he uses the term Supernormal Eightfold Way.
Here are the constituent steps in the traditional and Ven. Punnaji's translation:
Right understanding Harmonious Perspective
Right intention/thought Harmonious Orientation
Right Speech Harmonious Speech
Right Action Harmonious Action
Right life/livelihood Harmonious Life style
Right Effort Harmonious Exercise
Right Mindfulness Harmonious Attention
Right Concentration Harmonious Equilibrium
One well-known sutta presents a five-fold approach to dealing with unwholesome thoughts, thus helping us improve our understanding (or perspective) and thought (or orientation). It is totally practical, as valid today as 2500 years ago and what I taught at the Prime Minister’s house. It is the VitakkasanthanaSutta, found in the MajjhimaNikaya section of the suttas, Sutta #20. Here are the five techniques with an explanation and example.
The first we could call "Thought displacement". This simply means that attention should be diverted from the unwanted unwholesome thought and given to another thought. For example, when a small child is playing with something dangerous, you get the child to stop by replacing the dangerous item with a safe toy.
The second is "Aversion Therapy". This refers to examining the danger in the unwanted unwholesome thought and seeing the bad consequences what will result from it. For example, when you have a thought of gambling, you could think of the consequences that can occur, such as being left without money to feed your family.
And the third one is "Sublimation". Ignore the unwanted unwholesome thought by just not paying attention to that thought. Just as when one with good eyesight doesn't want to see something, they close their eyes or look away. Or when one sees a commercial on TV, they change the channel. In the movie “A Beautiful Mind” the character John Nash’s solution to his mental problem illustrates this type of behavior.
The fourth one is “Thought analysis.” Attention should be given to stopping the unwanted unwholesome thought from forming. Say you see a lit candle is close to curtains that are moved by the wind. You analyze the situation and stop a fire from occurring by removing the candle.
The fifth one is “Will power.” One should use one’ mental strength to let go of the unwanted unwholesome thought and not give in to it. If you open the refrigerator and see a piece of your favorite cake, you shut the door and do not eat it.
These are all immediate, short-term solutions, not yet a transformation of one's way of thinking. But over consistent use they can help eradicate unwholesome thoughts.
Loving-kindness is not a common term in English but it is hard to translate Metta otherwise. Basically it is love without a physical or emotional component, based on recognizing that we are no different from others in terms of our needs. I guess you can think of it as analogous to the Judeo-Christian "Love thy neighbor as thyself". Henceforth we will use the Pali term Metta.
We can develop Metta via a simple meditation practice of projecting metta outwards. For detailed instructions, please see my short book "Love in Buddhism". What are the benefits of Metta? Here is a useful comparison of Hate and Metta, slightly paraphrasing Ven. Piyadassi's "The Buddha's Ancient Path".
Hate restricts, metta releases
Hate estranges, metta enfranchises
Hate brings remorse, metta brings peace
Hate agitates, metta calms
Hate divides, metta unites
Hate hardens, metta softens
Hate hinders, metta helps.
In the AkkosakaSutta, found in the SuttaNipata 7.2, we see the benefits of the development of Metta illustrated. The Buddha is approached by a Brahmin, known for being quite abusive. He approaches the Buddha and abuses him with harsh and rude speech.
In response, the Buddha asks the Brahmin if he has guests visit him from time to time. When the Brahmin answers in the affirmative the Buddha asks who the food belongs to if the guests do not accept the food the Brahmin offers his guests. The Brahmin says it still belongs to him. Then Buddha replies
The abuse, the scolding, the reviling you hurl at us who do not abuse or scold or insult, we do not accept from you. It all belongs to you, Brahmin.... We are not joining you for dinner. It is all yours, Brahmin, it still belongs to you.
The Buddha concludes with these verses:
Understanding a person's angry mood, the other person can help the first clear it and find peace.
He is the healer of them both because both benefit thereby.
People think a person like that is a fool, for they cannot understand the Truth.
So, back to our "irate telephone caller": Why did this happen to me? The fact of the matter is that I did was not accept the "dinner" this lady offered me, so she held on to it; it still belong to her. I responded with Metta towards her and all beings. I wasn't harmed.
So, I guess I should tell her "thanks for your help" and I leave you with this poem.
When You’ve Lost Your Temper
When you’ve lost your temper,
You’ve lost your reason, too.
You’ll not be proud of anything
Which in anger you may do.
When in anger you have spoken
And been by emotion led,
You’ll have uttered something
That you’ll wish you’d never said.
In anger you will never do
A kindly deed, or wise.
But many things for which you’ll feel
You should apologize.
In looking back upon your life,
And all you’ve lost or made
You’ll never find a single time
When anger ever paid.
So cultivate calm patience,
And grow wiser as you age.
Never act, nor speak a word
When overcome by rage.
Remember without fail
That when your temper flies,
You’ll never do a worthy thing,
A decent deed, or wise.
Bohumil Ontl
(1906-1976)
Post a Comment