Saffron Days in L.A.

by Bhante Walpola Piyananda

  “Bhante, I am confused. . . .” I could see by the look on her face that she was trying her best to understand what I was saying.

  “Let me explain further, Diana, as I know this subject is not easy to digest. When people are ignorant and in the dark spiritually, they develop a constant craving for certain pleasures that they believe will satisfy their inner longings. These pleasures are ephemeral and do not last. Very soon, those who become dependent on these pleasures become restless and will stoop to any level to maintain the source of those pleasures; such is the case with drug addicts, for instance.

  Diana looked at me quizzically, and then said, “That means that in Buddhism there is no happiness, right?”

  “Of course there is happiness in Buddhism. When one learns to remove desire and ignorance, one achieves happiness. I remember the Buddha’s words from the Dhammapada:

  Health is the greatest gain,

  Contentment is the greatest wealth,

  A trusted friend is the best relative,

  Nirvana is the highest happiness.”4

  “Bhante, please tell me how I can achieve this happiness.” Diana was definitely being as sincere as she could be.

  “The Buddha discovered the causes of suffering and implemented cures for them. These cures give physical, mental, and emotional relief. The explanation is in the Fourth Noble Truth, which is comprised of the Noble Eightfold Path.”

  “Tell me about the Eightfold Path,” she requested.

  “The Noble Eightfold Path is the Middle Path, which avoids the two extremes: indulgence in the pleasures of the senses, and mortification of the flesh. At first, as I have already said, a person will usually seek happiness through the pleasures of the senses. These pleasures inevitably lead to desire, which eventually takes a firm hold on the mind. The other extreme is the practice of self-mortification, or the inflicting of pain and torture on one’s own mind and body.”

  “Could you please explain in a simple way what you just said?” asked Diana, obviously a bit confused.

  “Diana, let’s assume that an individual craves food all the time. He may have a very high metabolism—or a serious condition like bulimia. On the other hand, one may suppress their appetite for food and refrain from eating because they think they are overweight—and eventually become anorexic. We must avoid these two extremes in order to maintain balance in our lives. Therefore, the Eightfold Path teaches us to avoid these two extremes, and guides us on the path of moderation.”5

  “Not only those two, Bhante, but what about the extreme views of people?”

  “You are absolutely correct, Diana. There are extremists of all kinds, be they political, racial, religious, or social. They believe that only their views are correct. Our Buddhist practice is the path of moderation and flexibility. We are willing to listen and consider others’ viewpoints before making up our minds about any given situation.”

  Diana seemed enthusiastic and asked me what the Eightfold Path was.

  I continued, “The first step is Right Understanding, which is usually arrived at through analytical observation. Right Understanding is seeing things as they truly are. In order to do this, one must first observe one’s self and one’s situation and comprehend the meaning of what is observed.

  “The second aspect is Right Thought. Thoughts always influence our words and actions. Right Thought means to avoid desire and ill will and to cultivate thoughts of selfless renunciation, loving kindness, and compassion. We must learn to forgive and not to harbor anger.”

  “It sounds practical to me,” said Diana with appreciation.

  “Yes, Diana, it is very practical. Listen to this quotation from the Dhammapada:

  He abused me, he hit me, he oppressed me, he robbed me. Those who continue to hold such thoughts never still their hatred. For in this world, hatred is never overcome by more hatred. It is love that overcomes hatred. This is an eternal law.

  “The third aspect of the Middle Path is Right Speech. The Buddha describes this as,

  Words that have four qualities are well-spoken, not ill spoken; faultless, not blamed by the wise. One speaks words that are beautiful, not ugly; one speaks words that are right, not wrong; one speaks words that are kind, not cruel; one speaks words that are truthful, not false.

  “Also, we should say,

  I will speak at the right time, not at the wrong time. I will speak about what is, not what is not; I will speak with gentleness, not harshness; I will speak about the good, not about what is not good; I will speak with a mind filled with love, not with a mind filled with ill-will.”6

  “That means, Bhante, that our speech must promote peace, truth, and harmony,” added Diana.

  “Yes, you are correct. Before we speak we must consider and be mindful of the five conditions, which I will explain now. They are:

  Do I speak the truth?

  Do I speak gently?

  Do my words benefit others?

  Do I speak out of goodwill?

  Do I speak at the proper time and place?7

  “Diana, do you have any questions about what I have explained so far?”

  “No, Bhante, it is clear, and I understand. Please continue,” she requested.

  “The fourth aspect of the Middle Path is Right Action, which implies respect for life, property, and personal relationships. That means that one should avoid killing, stealing, and sexual misconduct. In regard to killing, I cite the Buddha’s words in the Dhammapada, verse 129:

  All tremble at violence; all fear death. Putting oneself in the place of others, kill none, nor have them killed.

  “Stealing from others reinforces latent greed, craving, and lying in the person who steals. It also causes sorrow to the victim. Every person has the right to keep the things he owns. The Buddha said, ‘He who takes nothing that is not given, I call him virtuous and wise.’ Refraining from sexual misconduct demonstrates self-respect. The Buddha said that one who indulges in sexual misconduct creates problems and suffering for himself as well as others; he also puts himself in danger of losing his reputation and making enemies.

  “The next aspect is Right Livelihood, which means that one’s way of living should not be harmful to others and should show respect for the life and goodwill of all living beings. There are five kinds of livelihood considered unwholesome, because they lead to suffering and unhappiness in society. These five are:

  Trade in deadly weapons

  Trade in animals for slaughter

  Trade in slavery

  Trade in intoxicants

  Trade in poisons

  “The sixth aspect is Right Effort, which requires the development of the following four kinds of effort:

  There is the effort to prevent unwholesome

  thoughts from arising in the mind, such as the

  desire for the property of others.

  There is the effort to remove unwholesome

  thoughts that have already arisen in one’s mind.

  There is the effort to cultivate wholesome

  thoughts of love and compassion.

  There is the effort to maintain the wholesome

  thoughts that have already arisen in the mind.

  “The seventh aspect is Right Mindfulness, which is an essential quality in our daily activities. It is the constant awareness of our deeds, words, and thoughts. We should be completely aware and mindful of everything we do, whether it is sitting, standing, walking, or lying down. The Buddha said,

  It is always good

  For the mindful one.

  The mindful one

  Thrives in happiness.

  Each day

  It is better

  For the mindful one,

  The wakeful one.8

  “The final practice of the Middle Path is Right Concentration, which is cultivated by the practice of meditation. Meditation is directed toward the development of awareness, intuition, sensitivity, and compassion. One of its by-products is a healthy state of being, both mental and physical.

&nb
sp; “When we come into this world we inherit the mental characteristics of our previous lives, which were formed over the period of many life cycles. These characteristics often become habits, which are not easy to change. As a result, we accumulate many positive and negative karmic results in this life.

  “Meditation helps to purify our minds. In addition, meditation cultivates concentration to help us achieve Right Understanding. Furthermore, it helps us to release our tensions and anxieties in positive directions.

  “The Noble Eightfold Path that I have just explained is called the Middle Path, and according to the Buddha, any individual who follows this path is destined to find contentment, fulfillment, and happiness.”

  Diana had a wonderful, peaceful glow about her person. I was delighted to see her so happy. She said joyfully, “Bhante, I understand. I am enlightened!”

  Then, very calmly, I asked her to explain to me in a few sentences what she understood. I wanted to make sure that she had interpreted my words correctly.

  Diana replied, “Bhante, I see where I can apply to my life what you have just explained. I almost decided to drop my history class, but now I won’t. My professor was always mean to me, and that made me angry. Using the Four Noble Truths I realize that the problem, or ‘suffering,’ as you call it, is something I created. I am often tardy to my history class, which is the cause of the problem with my professor. If I attend class on time, my professor won’t be unhappy with me, and I won’t get angry at him. That would bring about the cessation of suffering and the end to my problem. Finally, I can see that when I overcome all of my self-created problems I will be totally free from all suffering. Isn’t that cool?” Diana was obviously delighted with her newfound understanding, and she had used her own life’s problems as her teachers, which made it all the more real for her.

  “I am glad you so quickly understand the Buddha’s words. I presume that in our mutual cycle of samsara that you have been both a Buddhist and an aquaintance of mine.”

  This incident at Northwestern occurred in early 1977.

  In 1993 I went to the New York Buddhist Vihara in Queens. The International Vesak celebrations were to be held in downtown Manhattan on the following day, and much to my delight, Ven. Piyatissa and Ven. Kondanna invited me to join them for this event.

  When we arrived at the site of the celebration, we were seated in the front row of folding chairs, and our names were sent to the chairperson so we could be acknowledged as visiting monks. I noticed the chairperson glancing at me a few times, but I paid her no heed. She introduced the monks and explained how she had become a Buddhist.

  “It was during a period of studies at Northwestern University that a saffron-robed Buddhist monk made an indelible impression on my life. This monk had a happy, serene countenance. He was always calm—even at the height of exams when the other students were running amok. He introduced me to Buddhism. That monk, Bhante Walpola Piyananda, is with us today. I welcome you, venerable sir, to our celebration. It is sixteen years since I last saw you, and during that period I have been studying and practicing the great religion you introduced me to. Thank you, Bhante.”

  After her introduction, she asked me to deliver a talk on Buddhism. It was an emotional moment for me, especially since I had come unprepared to speak. I humbly walked up to the podium as I recalled my first meeting with Diana. I was happy that she had continued studying the Noble Path of the Buddha, and I was delighted to see her as the president of the New York Buddhist Association.

  I delivered a spontaneous speech on karma, as I firmly believed that my karmic ties with Diana were being renewed on that day. The following is a summary of my talk.

  Karma means action, our mental, verbal, and bodily behavior. It is an intentional action that is performed deliberately, and every action produces a certain reaction. Actions are considered wholesome if they produce happiness for oneself and others, and unwholesome if they produce suffering. This is the law of cause and effect. The effect of one’s past karma determines to some extent the nature of one’s present situation in life.

  The Buddha said, “According to the seed that is sown, so is the fruit that you reap. The doer of goodwill gathers good results. The doer of evil reaps evil results. If you plant a good seed well, then you will enjoy the good fruits.”9

  In Buddhism, every individual is an architect of his own destiny. What we enjoy today is the combined result of our actions in the past, present, and even in our previous lives through karmic force. This force has been compared to an electric current. A light bulb wears out, but the electrical current will brighten a new bulb when it is replaced. It is the same when a person dies and karma moves the life force from one body to the next.

  This process goes through a series of births and deaths until both positive and negative karmas are completely eradicated. Then there is no craving, attachment, or rebirth. What is left is the ultimate bliss of nibbana.10

  Here, I wish to quote the words of the Buddha again: “All beings are the owners of their actions, the heirs of their actions. Their actions are the womb from which they spring; with their actions they are bound up; their actions are their refuge. Whatever actions they do, good or bad, they will inherit those actions.”11

  It was sixteen years ago, at Northwestern University, that I planted a seed of Buddhism in the mind of an individual who, I believe, certainly had Buddhist ties in her previous lives. I am sure that Diana will continue her Buddhist work to the best of her ability. I wish her success, and may the Triple Gem guide her in this task.

  After the Vesak celebration the other monks and I returned to the Vihara and had a serious discussion about how we as Buddhist sangha members can create a valuable impression on any society in which we live. As Bhante Piyatissa said that evening, “It is not only through our words and actions, but also through our maintenance of composed, contented, serene appearances, that we radiate the essence of our purified way of life. In this way we can attract others to follow the Path of the Buddha.”

  When a traveler at last comes home

  From a far journey,

  With what gladness

  His family and his friends receive him!

  Even so shall your good deeds

  Welcome you like friends,

  And with what rejoicing

  When you pass from this life to the next!12

  NINE

  Detachment—A Way of Life

  A group of Buddhists in rural Wisconsin organized a spiritual retreat, and they invited me to teach meditation. I was also asked to provide personal counseling on a one-on-one rotation basis while the others meditated.

  My first counseling session was with Mary, a very frustrated young woman who was pregnant with her second child. She was married to Mario, an Italian national who had been living in the United States for five years. He was the father of her eldest child and also of the one who was due in about two months.

  Mary told me that even though she loved Mario, he was irresponsible; he had no desire to work and provide for her and the children, and he was a constant partygoer who always returned home late. She said that she couldn’t understand why Mario was this way because he was always telling her, “I am a Buddhist, and I practice detachment.” This caused Mary to be confused about Buddhism and even more frustrated with Mario.

  After hearing Mary’s side of the story I said to her, “Mario’s interpretation of Buddhist teaching is not exactly correct in its essence, but before I say anything further I think I had better speak with him directly.”

  So, my second session was with Mario, who came to me reluctantly, because Mary had insisted. Mario was a handsome, rugged sort of man who seemed to not have a care in the world.

  “Mario, please be seated,” I said to him. He gave me a big smile and sat down. It was obvious to me that he was relaxed in my presence.

  “Bhante, I have a feeling that you are psychic. I think you know a lot about me even though we just met. Is this true?”

  “Mario, we ar
e not here to talk about me or my psychic ability. We are here to talk about you. Please tell me what your plans are?”

  I could tell that my reply caught him off guard. I could also tell that Mario was used to being charming and having the upper hand in conversation.

  “Bhante,” he began, “I am like a bird. I am a free man, and within two weeks I’ll be leaving for Europe.”

  “How can you do that? Your wife is expecting a baby soon.”

  “But Bhante, I didn’t want any children.”

  “You should take care of her and not abandon her and your children, is this not true?”

  “Bhante, you sound like a Catholic priest.”

  “Of course, Mario,” I responded. “All priests, regardless of their religion, will give the same advice not to shirk paternal responsibilities.”

  Mario looked at me defensively and said, “I have read Herman Hesse’s book Siddhartha fourteen times. I can even recite many parts of it from memory. I am following Siddhartha’s way of life. I do not have attachment to anything, not even to my own child. I am following the teaching of ‘Buddhist detachment.’ So wherever I wish to go, I go. Wherever I want to sleep, I sleep. I lead a very easygoing life.”

  “Mario, the book Siddhartha, which is your bible, is not a Buddhist book. It is a beautifully written novel, which has touched the hearts and minds of many readers. It has also caused a number of readers to become curious about Buddhism. But Mario, Herman Hesse was not a practicing Buddhist, or even a Buddhist scholar. In fact, Hesse was a German novelist and philosopher who merely had very romantic notions about the nature of Buddhism. In addition, you should be careful about using the term detachment in the Buddhist sense, because I am quite positive that you do not understand what it means.”

  “Bhante, what are you talking about? Siddhartha himself abandoned his wife and son and left the palace—even without permission from his parents. He was the heir to the kingdom; what do I have to lose?”

  “Mario, Siddhartha never abandoned his wife and child. He asked his parents for permission and left with parental blessings.”