Saffron Days in L.A.

by Bhante Walpola Piyananda

  I granted their request and, without fail, made my alms rounds every morning. A Chinese monk, Dhammajothi, later joined me on this daily routine.

  The community was happy; therefore, I was happy. The news of my activity spread very rapidly and one of my teachers, the Ven. Dr. Walpola Rahula, called me on the telephone from London. He discouraged me from alms collecting because most Westerners were not familiar with the practices of ancient Buddhist traditions. He was of the opinion that alms collection would give the incorrect impression to American society that monks are all beggars.2

  I easily understood why he was concerned, knowing that Buddhist monks had the obligation to avoid giving the wrong signals to their host societies wherever they were. Much to the disappointment of my new Thai devotees, I immediately gave up my practice of pindapatha.

  The Thai people continued to seek my spiritual advice, however, and they kindly looked after me and made sure I had everything I needed. I continue this relationship with my many Thai friends even to this day. I am with them on happy occasions as well as in their times of sorrow.

  One day in August 1991, I was shocked to hear about the massacre at the Thai temple in Phoenix, Arizona. Six monks, one novice, one nun, and a lay devotee had been brutally shot to death in the Shrine Room.

  I flew to Phoenix immediately, accompanied by Nampet, a Thai activist and community spokesperson. She was devastated and deeply saddened by the cold-blooded violence against the monks. She said to me, “Bhante, it is extremely difficult for me to not feel negative toward those murderers who committed this crime. Even though I practice meditation every day, and my Buddhist name is Metta, which means loving kindness, I find it so hard to extend my metta toward those responsible.”

  “Nampet, what you are feeling is natural during this early stage of shock. I am sure that with a little time you will be able to ease your strong feelings. This reminds me of the time I was with the Dalai Lama in 1978, and he was asked the question, ‘If you were to meet Mao Tse-tung today, what would you do?’ The Dalai Lama smiled and answered politely, ‘Mao Tse-tung is my teacher and I respect him.’ We were all taken completely by surprise at the Dalai Lama’s response, given what the Chinese had done to him and his people.

  “The Dalai Lama said, ‘It is true that Mao Tse-tung destroyed my monasteries, killed many of my people including innocent monks, took away my country and my home, and caused me to become a refugee along with thousands of other Tibetans. On the other hand, since I was four years old I was sheltered and protected and taught meditation and spiritual doctrine, including the daily blessing of all living things—even my enemies. But you see, I never had any object to focus my loving kindness on since I had no obstacles. With Mao Tse-tung I had an object, one whom I could forgive and love in spite of what he had done to me and my people.’

  “So, Nampet, please think of the Dalai Lama’s words of compassion, and try your best to forgive these murderers.”

  This was a difficult task, in light of the tremendous shock and grief that Nampet and all of us had suffered. Eventually, however, she was able to deal with her feelings of frustration.

  We arrived at the temple in Phoenix, which, by then, was packed with grieving monks and emotionally distraught devotees. The FBI, television crews, other news media, and state officials were also there in great numbers.

  I talked to many people at the scene and soon became overwhelmed by some of the wild rumors that were circulating. Many were saying that the murders had been a hate crime. Some were saying that it was a robbery. Others were claiming that it was some sort of gang retaliation. All of these speculations added to the general confusion and state of upset.

  Some Buddhists were of the opinion that it was an attack to stop the spread of Asian religions. Some believed that extremist groups either did it or inspired it.

  After discussing the situation with the other monks who had flown in to help with damage control, I decided that my first priority would be to console the mourners.

  At the funeral service I was selected to deliver the eulogy. This gave me the opportunity to express my views as follows:

  America is the land of freedom, equality, and opportunity. This is the country of great blessings for everybody. Two days ago seven Buddhist monks, one nun, and a lay devotee left us unexpectedly, without enjoying this freedom, equality, and liberty. It may seem difficult to recall the tragedy without a stirring of our emotions. We gather here not to think of revenge or to give vent to our anger, but to practice compassion, forgiveness, and reconciliation.

  This incident was caused by greed, hatred, anger, ignorance, and delusion. Many leaders like Abraham Lincoln, Mahatma Gandhi, the Kennedys, and Martin Luther King, Jr. fell victim to assassins who were beset by these evils.

  We as Buddhists have the weapons to fight these evil forces. Do not forget that the Lord Buddha armed us with excellent weapons: metta (love), karuna (compassion), mudita (appreciative joy), and upekkha (equanimity).3

  We fight anger with loving kindness.

  We fight cruelty with compassion.

  We fight jealousy with appreciative joy.

  We fight desire with equanimity.

  We fight ignorance with wisdom.

  Our Lord Buddha taught us, “Hate is never overcome by hate. By love is hatred overcome. This is the eternal law.”

  Dear friends, as you know, the Buddhist monks in their yellow robes are the epitome of nonviolence. To Asians, yellow means peace, calm, and innocence. As Buddhist monks, we own no wealth. We do not crave power. We harm no one. We are trained not to kill even insects. We mind no one else’s business. We renounce our ties to worldly affairs. Therefore, this incident is the result of the hatred, anger, and ill will festering in the minds of a few individuals due to their ignorance.

  Let us aim at creating a society where calm and peace prevail over conquest and defeat; where the persecution of the innocent is vigorously denounced; where one who conquers oneself is more respected than those who conquer millions by military might; where hatred is conquered by love.

  Let compassion be the driving force of our action; let all living beings be treated with fairness; and let peace and harmony reign in our hearts.

  We must drop all our negative feelings, dedicate ourselves to good thought and good actions, and have faith in the ability of each individual to overcome hatred through love.

  May all, including those who committed this crime, and the seven monks, the nun, and the lay devotee who fell victim to the crime, and all living beings, realize the ultimate truth, nibbana.

  May the suffering be free from suffering,

  The ill free from illness,

  The grieving free from grief.

  May all be well and happy.

  My speech was published in the Arizona Tribune under the headline, “Monk Preaches Forgiveness at Ceremony.” It was also published in the Buddhist magazine TriCycle. The whole calamity in Phoenix was a true test for all members of the sangha, as well as for Buddhists everywhere. We were all given the chance to put to practice our beliefs about living the life of sharing loving kindness with all beings, and sharing it unconditionally.

  Hatred never ceases through hatred in this world.

  By non-hatred alone does hatred cease.

  This is a Law Eternal.4

  THREE

  Religious Tolerance

  When I went to Northwestern University in 1976, I was the only Sri Lankan on campus. At times I felt homesick, especially during the winter months. Often I would dream of my tropical motherland.

  One day when I was reading a Chicago newspaper, I saw an item announcing that the Sri Lankan ambassador was going to present an elephant to the Chicago zoo. I got very excited and spoke to my friend and professor, Dr. George Bond, about it. He offered to take me to the function, and we got there just before it started.

  I saw three chairs and three gentlemen seated on the chairs. The large assembly of people was standing, since there were no other chairs. We mingl
ed with the crowd for a while, and then a police officer informed me that I was wanted on the stage, so I followed him. Our Sri Lankan ambassador gave me his seat, and the governor of Illinois gave his seat to the ambassador. Immediately afterward another chair was brought on stage. The ambassador, Dr. Neville Kanakaratne, whispered to the mayor of Chicago that in Sri Lanka Buddhist monks are always respected and given a place of honor.

  The ambassador bowed and asked me to chant pirith (blessings). When I went to the podium, Dr. Kanakaratna got up and was followed by the governor and the mayor. Local Chicago television stations covered the event, and I will never forget the way our ambassador talked about the elephant he was presenting, using it as a metaphor to explain to the audience the Eightfold Path as taught by the Buddha. After the ceremony I returned home with a light heart because I had met a few fellow Sri Lankans.

  Later that same day, while I was relaxing in my room, the telephone rang. To my great surprise, it was from Gauri Gupta, a daughter of one of my professors at Calcutta University. She had seen the midday news on television and spotted me chanting pirith during the ceremony. She was so happy to see me that she called the Sri Lankan embassy in Washington, D.C., and one of the consular officials gave her my telephone number.

  Three years before, when I was living in Calcutta, I associated very closely with Dr. Gupta, my professor, and his family. I recalled attending Gauri’s wedding to Dr. Desai, who was from Kerala.

  As soon as she heard my voice on the telephone, Gauri immediately began telling me her problems. I knew that she felt isolated in Chicago, and I could tell that she was happy to have me as her confidant. Gauri’s chief complaint was that her life was hell due to religious differences within her family. Dr. Desai, her husband, was born a Catholic, and he was a staunch believer in his faith. He had insisted that Gauri convert to Catholicism and that they raise their children as Catholics. Gauri could accept bringing up the children in the Catholic church, but disliked being forced to follow her husband’s religious practices herself.

  Gauri started to cry, saying, “My husband promised before marriage not to interfere with my faith. My father is a faithful follower of Buddhism. I was brought up as a Buddhist. How can I go to church and follow their rituals? I don’t believe in them, so I embarrass him by not respecting the priest. When the priest tells the congregation to kneel, I remain seated. This annoys my husband tremendously, so when we return home we inevitably have an argument. Bhante, I would like to return to my parents in India.”

  I responded, “I would like to talk to Dr. Desai. Please tell him to call me when he comes home from work. In the meantime, let’s you and I talk about your situation. Gauri, I know how difficult it is for you to handle this. However, you must not ruin your relationship with your husband over your religious beliefs. All religions guide us to lead good lives. So please be patient and refrain from arguments with your husband.”

  I could tell that Gauri wasn’t pleased to hear my advice, but she said obediently, “I’ll try.”

  The following day I was surprised to see Dr. Desai and his family on my doorstep. I welcomed them warmly and thanked them for the fruits and the sweets they had brought. Dr. Desai was delighted to hear that I was studying Christianity at Northwestern University. At the same time, he was wondering why I was living in a Methodist seminary. I told him that Northwestern was affiliated with the Methodist church, but that I was also interested in Catholicism. I explained to him that at that time I was writing a paper on Catholic rites and rituals, comparing them to Buddhism. I conveyed to him my desire to visit a Catholic church, so he offered to take me with him the following Sunday.

  As promised, Dr. Desai picked me up at my dormitory and took me to church with his family. I sat with them in a front pew. I was determined to show Gauri that I respected all religions; therefore, I did as the Romans did and followed along with the Catholic rituals. Gauri watched as I kneeled with the others while she stayed stubbornly seated. I looked over at her and caught her staring at me in amazement. After the service, Dr. Desai invited me home to have lunch with the family.

  As we drove to his home, Dr. Desai started the conversation, “Bhante, I very much respect your open, tolerant outlook. Our pastor remarked to me about your respectful manner during the service. Gauri, did you see how Bhante conducted himself? He is a Buddhist monk, wearing a robe, but still he respected the words of the priest during the service. He is not a follower of Christ, yet he knows how to conduct himself in every situation. Bhante, what do you have to say about Gauri’s behavior and attitude?”

  I replied, “Dr. Desai, Gauri has not been exposed to other religions. She is used to Buddhist rituals. You have made going to church mandatory, and she detests it. She may be thinking you are trying to convert her, because as you may remember, in the olden days Christian missionaries forcefully converted people with a Bible and a sword. This happened not only in India, but also in Sri Lanka. However, the Buddha did not criticize or condemn any religion; in fact, he sought to enlighten people by showing them not to go to extremes. The Buddha did not say that Buddhism is the only true religion in the world, but rather exhorted people to accept and respect truth wherever it was found. The Buddha wanted to point out only one thing, and that is Truth. As you know, all of his teachings are based on the Four Noble Truths.

  “I am sure that you would have heard about Emperor Asoka, who ruled India in the third century BCE. He was a highly enthusiastic follower of Buddhism who did his best to spread the doctrine throughout the world. Even Asoka, on his famous rock edict XII, inscribed in stone that one should respect all religions. This is written on a pillar at Karnataka in Santi, not far from your home. The next time you go back to India, you must visit this village and read the edict yourself.”

  “Bhante, did Emperor Asoka really say this?” asked Gauri.

  “Yes, Gauri, in fact I remember the words:

  One should not honor one’s own religion and condemn the religions of others, but should honor others’ religion for this or that reason. In doing so, one helps one’s own religion grow, and renders service to the religion of others, too. If acting otherwise, one digs the grave of one’s own religion, and does harm to other religions. Whosoever honors his own religion and condemns that of others does so indeed through devotion to his own religion, thinking, ‘I will glorify my own religion.’ But, on the contrary, in so doing he or she injures his or her own religion more gravely. So, concord is good. Let all listen and be willing to listen to the doctrines professed by others.”1

  Dr. Desai said, “I recall a similar statement made by our late prime minister, Mr. Jawaharlal Nehru.”

  “Of course,” I responded. “In the book, Wit and Wisdom of Jawaharlal Nehru, he said:

  Let us think that the truth may not perhaps be entirely with us. Let us cooperate with others, let us, even when we do not appreciate what others say, respect their views, and their way of life.”2

  We finally reached Dr. Desai’s residence after the long drive. After lunch Dr. Desai started to question me about Buddhist tolerance of other religions. I took this opportunity to show various instances in which the Buddha expressed tolerance.

  I said, “One day Upali, a follower of Mahavira, the founder of Jainism, was sent to the Buddha to debate the theory of karma. Upali was convinced that the Buddha’s theory was correct. He wanted to be a disciple of the Buddha, and he appealed to the Buddha to accept him. The Buddha advised him not to be in a hurry and to reconsider his decision. Once again, Upali begged the Buddha to accept him as a disciple. This time the Buddha advised him to continue to support and respect his former teacher as before, and then he consented to accept him as a disciple.3

  “Gauri, do you know that the Buddha, accompanied by some of his disciples, would visit the monasteries of teachers of other religions and hold friendly discussions with them? One of those teachers came to the Buddha to have a dialogue with him. At one point in their conversation the Buddha said to him, ‘You should not thin
k that I am trying to convert you to my way. You may follow your own way. Let us discuss only the similarities between your teachings and mine.’

  “Furthermore, the Buddha preached this message to his disciples.

  Monks, if outsiders should speak against me, against my teachings, or against my disciples, you should not be angry or hold that against them. If you were angry with them, how would you know if they were right or wrong? And also, if outsiders should praise me, my teachings, or my disciples, you should not be pleased or proud. If you were pleased or proud, how would you know if they were over-praising us? Therefore, whether people speak for or against me, my teachings, or my disciples, be neither proud nor angry. Rather, be impartial, and acknowledge where they are wrong. Furthermore, both anger and pride would be against your own spiritual development.4

  “Gauri, in my opinion, for us to be happy we must accept that we are likely to have views that are not similar to the views of others. It is not easy to understand religions that are not our own. Teachings that are common to most religions are doing good deeds, avoid wrongdoing, and purifying and calming the mind. In Buddhism we are taught not to condemn other religions. It teaches us to practice tolerance and to do our best to understand other religions. This tolerance will help us live harmoniously in a multireligious world.”

  Gauri and Dr. Desai promised me that they would try to become more tolerant of each other’s beliefs. Dr. Desai also promised that he wouldn’t force Gauri to go to church unless she wanted to, and Gauri promised that if she went to church with the family, she would follow along with the ritual in a respectful manner. Gauri and her husband were able to meet each other halfway and therefore begin to lead happy lives together. After all, they did in fact love each other deeply. They are also teaching their children religious tolerance, and they sometimes bring them to the Thai temple in Chicago so that they may be exposed to the Buddhist way of life.