Mind Your Tongue (and what to do when you can’t)

Everyone has opinions. In this electronic world, we’re bombarded by more clamour than ever before. Sometimes, it is the loudest voice or the most outrageous statement that gets heard—note the media focus on what gets said (or not said) by presidential candidates these days. If the media moguls and political spin doctors are calling it right, it says something about us that no matter how dire domestic issues like the economy or the environment are, what grabs our attention just as easily is a flash of visceral animosity. Sometimes it reflects poorly on the originator of the remark, rather than on the intended subject. At other times, however, statements lacking in actual substance are accepted as true because people may not know enough to react appropriately. But the fact remains that harm is caused, whether a little or a lot. It goes against a basic tenet of the Buddha-dharma, ahimsa, Sanskrit for “non-injury.”

For the past several years, the Muslim minority in Burma (also known as Myanmar) has been persecuted by the national government and others, including a very vocal but small group of Buddhist monks. The oppression has become so intense that these Muslims have added to the world’s toll of people attempting perilous voyages in rickety boats as they flee the violence and discrimination directed at them. Burma’s population largely identifies as Buddhist. Though some of them have voiced concern over misinterpretations of the dharma that appear to condone the hatred, inter­national media has consistently portrayed the persecution as being endorsed by the Buddhist Burmese. You may have seen articles in the Los Angeles Times to this effect, and subsequent letters to the editor wondering whether the Buddhist teachings deserved the reputation of peace and harmony that they previously held.

As you may know, our dharma is indeed about peace, harmony, compassion, the wisdom of non-discrimination, Oneness, and not harming. A small group engaging in hateful speech and saying that their exhortations are based on the teaching doesn’t make their premise true. Unfortunately, peace doesn’t sell as many newspapers as hatred and violence does. We only have to contemplate the pervasive generalized and erroneous perceptions of “all” Muslims to know how easy it is for people to believe the worst of a group based on the deeds of a few.

What is the take-away? First, if you should come across such generalizations, make an effort to set the record straight. Often, it’s simply because people don’t have all of the information available to them. In any situation, we should know better than to believe the loudest voice—it doesn’t necessarily represent the whole picture or even most of the picture.

But we can learn something even more important from this. We should all make an effort to practice Right Speech. That includes not only telling the truth, but also speaking kindly, without ill will, and without causing harm through content or manner. Yet even when we don’t mean to hurt someone, sometimes it happens. Intention is a significant factor in Buddhism. If we took the time to consider some of the things that have slipped out of our mouths because we were not always mindful, we would quickly realize that we are all bombu, ignorant and deluded beings. Rather than just pointing fingers at those who make the headlines, or at people we don’t like, we can take the opportunity to notice that we all cause harm with careless speech.

So does that mean that we are incapable of perfecting traditional Buddhist practices that will lead us to enlightenment? Probably. It doesn’t hurt to try, just to see how far from perfection we are. On the other hand, we could also spend some time noticing how much compassion we receive even in the midst of our verbal ineptitude. Think of how kind and patient people can be when you’re at your worst. Even the dog may wag her tail when she’s being scolded for something she couldn’t understand. You could lash out, lie, gossip, swear, insult, criticize, and allow all manner of nasty sounds to come from your mouth and you will still receive immeasurable compassion from life. If you’re really sincere in your reflection of this truth, wholesome speech might naturally develop through no conscious effort of your own. Humility has a way of reminding us of our place in the interdependent web of life where the only true sound is the soothing hum of harmony, from whence the Nembutsu of gratitude emanates. The late Rev. Dr. Taitetsu Unno once observed, “Namo Amida Butsu is the sound of ego shattering.” What a joyful sound, even unheard.

Namo Amida Butsu.

Gassho,

Rev. Patricia Usuki