How do Buddhist monks handle insults?
I recently came across an answer to this question while reading the book Manual of Insight by Mahasi Sayadaw (July 29, 1904–August 14, 1982). In the chapter titled “The Purification of Conduct,” he outlines the four kinds of morality for Buddhist monks: observing monastic precepts, pursuing a pure livelihood, wisely using requisites, and carefully restraining the senses.
The latter, carefully restraining the senses, is one of the ways how Buddhist monks handle insults. In particular, they practice what is called “steering one’s mind towards wholesomeness.” Mahasi Sayadaw writes:
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Join PatreonOne should encourage right attitude (yoniso manasikara) by steering one’s mind toward wholesomeness whenever one encounters sense objects. For example, if one is insulted without reason, one should bear in mind any of the following thoughts:
“He insults me because he is not aware of the truth.”
“Frivolous people often insult others without good reason. That is the way they are.”
“When the truth comes to light, he or she will feel regret.”
“I might have insulted someone in a past life. So now I am suffering the same in return.”
“Insult is part of everyone’s life; it is one of the worldly vicissitudes. If even the Buddha himself was insulted, why not a person like me? The vicissitudes of life usually affect the minds of ordinary people. Only the noble can forbear the vicissitudes of life. I will follow their example.”
“The Buddha said that we must be patient even with a person who hacks us into pieces. If we become angry, we would not truly be his disciples. Being insulted is much less painful than being hacked up. Why shouldn’t I be able to follow this teaching of the Buddha?”
“The one who insults me is, in an ultimate sense, made up of mental phenomena led by anger and physical phenomena generated by that angry mental state. There is no person insulting me but only the five aggregates of mental and physical phenomena that have already vanished at the moment of insult. They no longer exist. Now there is nothing to be angry with. If I remain angry, that would involve being angry with the subsequent phenomena, which would be similar to a person who hates the parents but takes revenge on their children or grandchildren after the parents have passed away.”
“The five aggregates of mental and physical phenomena were only there while I was being insulted, and they have also already vanished. So if I remain angry with the subsequently arisen mental and physical phenomena, it would be like trying to take revenge when the children, grandchildren, or great-grandchildren are there, but the parents are no longer living.”
There are many other ways of thinking, too, that will encourage a right attitude. Whichever way one steers one’s mind toward wholesomeness is honored as a right attitude. This is a brief explanation of how purification by means of right attitude comes about.
About the book’s author: The Venerable Mahasi Sayadaw was one of the most eminent meditation masters of modern times and a leader in the contemporary resurgence of Vipassana meditation. He quickly distinguished himself after ordination as a scholar and teacher of the Buddhist scriptures. Ven. Mahasi Sayadaw held Burma’s highest scholastic honor, the title of Agga Mahapandita, awarded to him in 1952. His students include Joseph Goldstein, Jack Kornfield, and Sharon Salzberg. He has authored several books on Buddhist practice, including Manual of Insight.
Complement with our articles on the five Buddhist precepts, what the Buddha taught about loving your enemies, and how to practice lovingkindness meditation.
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