Zen and the Art of Forgiveness (Sept. 13)

Dhr. Seven, Ananda M. (Dharma Meditation Initiative), Ashley Wells, Eliza Darcey (eds.), Wisdom Quarterly; Andrew Olendzki (trans.), Vepacitti Sutra (SN 11.4 at accesstoinsight.org)

What does Zen have to teach us? Perhaps it is the Ten Perfections. One such perfection or paramita is kshanti.

Now, there's a difference between mere "forgiveness" and actual "forbearance." The former is letting go after bearing a grudge, whereas the latter is not bearing a grudge in the first place.

There's a famous story that China released Tibetan monks from prison, where they had been tortured for years. They immediately went to go see the current Dalai Lama in Dharamsala, India.

Love thy jailers and torturers.

The Dalai Lama asked them, "How did you hold up? Were you in danger?"

They answered, "We were in great danger. We came close to not holding up...we almost began to hate our tormentors."

Nevertheless, the two words are often translated as if they were the same thing: patience in the face of difficult people or circumstances.

How can we become cool, unflappable, full of self-control? Kshanti is the highest virtue. The Buddha explains in the Dhammapada, Verse 399:

One endures — free of anger —
insult, assault, even imprisonment.
One's army is strength;
one's strength is forbearance:
That person, indeed,
I calls a Brahmin.

• Zen and the Art of Forgiveness
• Thursday, Sept. 13, 2018, 7:00- PM
• Dharma Meditation Initiative (PasaDharma)
• Neighborhood Church, Rm. 23, 301 N. Orange Grove Blvd., Pasadena, CA 91103
  

SUTRA: Calm in the Face of Anger
Andrew Olendzki (trans.), Vepacitti Sutra (SN 11.4) edited by Dhr. Seven, Wisdom Quarterly

INTRODUCTION: This noble teaching on how to respond when faced with anger is placed in what we can imagine was a mythical setting. The story is told by the Buddha of a great war between devas ("shining ones," angels, demigods) and asuras (fallen angels, demons) that took place in ancient times.

The devas win in the end (as they do in the Greek and Norse versions of the same myth) and capture Vepacitti ["Lucifer"], the ruler of the asuras. Bound in chains, he is brought to the Heaven of the Thirty-Three (Tavatimsa) and into the presence of Sakka, King of the Devas.

Being the demonic chieftain that he his, Vepacitti hurls a torrent of abuse at his captor, calling him all sorts of insulting names (the catalog of which in the Commentary is most interesting). Enlightened King Sakka (a stream enterer), however, is unmoved. This inspires his charioteer, Matali, to begin the following poetic exchange:

Sakka is the "St. Michael" of Buddhism.

[Charioteer Matali:] Could it be you're afraid, Sakka,

Or weak, that you forbear like this,

Though hearing such insulting words

From the mouth of Vepacitti?

[King Sakka:] I am neither afraid nor weak,

Yet I forbear Vepacitti.

How is it one who knows, like me,

Would get provoked by such a fool?

[Matali:] More angry will a fool become

If no one puts a stop to him.

So let the wise restrain the fool

By the use of a mighty stick.

[Sakka:] This is the only thing, I deem,

That will put a stop to the fool:

Knowing well the other's anger,

One is mindful and remains calm.

[Matali:] This very forbearance of yours,

Sakka, I see as a mistake.

For when a fool reckons like this:

"From fear of me he does forbear,"

The dolt will come on stronger still —

Like a bull the more that one flees.

[Sakka:] Let him think whatever he likes:

"From fear of me he does forbear."

Among ideals and highest goods

None better than patience is found.

For surely he who, being strong,

Forbears the ones who are more weak —

Forever enduring the weak —

That is called the highest patience.

For whom strength is the strength of fools,

It is said of the strong "He's weak!"

For the strong, guarding the Dharma,

Contentiousness is never found.

It is indeed a fault for one

Who returns anger for anger.

Not giving anger for anger,

One wins a double victory.

He behaves for the good of both:

Himself and the other person.

Knowing well the other's anger,

He is mindful and remains calm.

In this way he is healing both:

Himself and the other person.

The people who think, "He's a fool,"

They do not understand the Dharma.

NOTE: This poem is in the prevalent vatta meter, eight syllables per line, and contains much subtle word-play. For example, the words bala ("fool") and bala ("strong") dance with one another throughout the piece (appearing 17 times), such as in the intimately frolicking alliteration of Lines 31 and 32 (abalan-tam balam aahu yassa balaabalam balam). The linking of the word titikkhati ("forbearance") with the similarly sounding tikicchati ("healing") is also a poignant touch that seems quite intentional. More