The Virtue of Gratitude from the Buddhist Perspective

 

Gratitude, known as “kataññutā” in Pali, holds profound and multifaceted significance within Buddhism. The concept encompasses ethical, psychological as well as spiritual dimensions. Kataññutā is often paired with katavedi; the former refers to the feeling of thankfulness in response to kindness or benefits received, while the latter pertains to the outward expression of this feeling through words and deeds. However, kataññutā alone can be understood to encompass both aspects.[i] Moreover, in the Pali context, the term kataññutā implies an intellectual understanding and acknowledgment of kindness received, literally, “to have a sense of what was done,” rather than purely an emotional response, as suggested by the English term “gratitude.”[ii]

Rooted in the teachings of the Buddha as preserved in the Pali Canon and elaborated upon by later Buddhist scholars and practitioners, gratitude is not merely a polite acknowledgment of kindness but a transformative virtue that cultivates inner peace, strengthens interpersonal relationships, and enhances spiritual growth. Gratitude serves as an antidote to negative mental states such as resentment, entitlement, and ingratitude. By focusing on the positive aspects of life and the kindness received, practitioners develop a mindset of contentment and inner peace.

Gratitude is closely connected with generosity because it naturally leads to the cultivation of this virtue and a desire to reciprocate kindness.[iii] This cycle of giving and receiving creates a harmonious and supportive community grounded in mutual respect and care. Generosity stems from a sense of abundance in which we have enough to share with others, even if in reality, we do not own much. According to the Dalai Lama, gratitude shifts our focus from scarcity to abundance, promoting a more positive outlook on life and enhancing overall mental health.[iv]

The Pali Canon extensively highlights the importance of gratitude. The Buddha frequently extolled its value and its essential role in spiritual development. One of the clearest expositions of gratitude can be found in the Aṅguttara Nikāya, where the Buddha stated, “A good person is grateful and thankful. For gratitude and thankfulness are extolled by the good. Gratitude and thankfulness belong entirely to the plane of the good person.”[v] The Dalai Lama reiterated this sentiment when he remarked, “The roots of all goodness lie in the soil of appreciation for goodness.”[vi]

The Buddha emphasized that gratitude is one of the essential qualities that influence an individual’s future. He conveyed this in a teaching to the monks:

Bhikkhus, one possessing four qualities is deposited in hell as if brought there. What four? Bodily misconduct, verbal misconduct, mental misconduct, and ingratitude or non-thankfulness. One possessing these four qualities is deposited in hell as if brought there.

Bhikkhus, one possessing four qualities is deposited in heaven as if brought there. What four? Bodily good conduct, verbal good conduct, mental good conduct, and gratitude or thankfulness. One possessing these four qualities is deposited in heaven as if brought there.[vii]

The text illustrates the profound importance of gratitude in Buddhist thought. Gratitude isn’t just a display of politeness but a powerful force that shapes our future, placed alongside the fundamental principles of ethical behavior—good or bad. The presence of gratitude is linked to a “heavenly” state, while its absence is associated with a “hellish” state. By cultivating gratitude and expressing thankfulness, we generate positive kamma, contributing to a more favorable rebirth and overall life outcome. This idea speaks to the transformative power of gratitude in Buddhism, which goes beyond being an emotion. It is a vital practice that promotes an ethical life, fosters a positive outlook, and deeply influences our spiritual journey.

Unfortunately, gratitude is actually not a common quality among people. “Bhikkhus, these two kinds of persons are rare in the world,” the Buddha noted. “What two? One who takes the initiative in helping others and one who is grateful and thankful. These two kinds of persons are rare in the world.”[viii] More remarkably, in another verse, the Buddha asserted that the appearance of a grateful person who exercised katavedī was as rare as the appearance of a Buddha and the appearance of a person who can teach the Dhamma and Vinaya proclaimed by the Buddha.[ix]

Phra Dharmakosajarn noted that the Buddha exemplified gratitude and thankfulness throughout his life. After attaining enlightenment, the Buddha returned to Kapilavatthu, his father’s kingdom, to share his teachings with his family and the royal court. This gesture reflected his deep gratitude for his upbringing and the roots that shaped him. The Buddha’s reverence extended even to the natural world. Once awakened, he spent seven days meditating in front of the Bodhi Tree, the very tree that had sheltered him during his quest. This act of gratitude is honored in the Standing Buddha Image, which depicts him paying homage to the tree. The imagery and the gesture itself illustrate the Buddha’s sincere respect for all that aided him on his path. Through these actions, the Buddha showed that gratitude and thankfulness are not just fleeting sentiments but core values that permeated his life and teachings.[x]

It is not surprising that the values of kataññutā and katavedi are especially emphasized in the Buddha’s instructions to his disciples as well as lay people. In monastic contexts, monks and nuns were instructed to be mindful of the support they receive from laypeople, who provide them with food, shelter, medicine, and other necessities. The monastic code encourages them to express their gratitude by living virtuously and practicing diligently, thus honoring the generosity of their supporters.

In the Sigālovāda Sutta of the Digha Nikāya, the Buddha discussed various relationships in which a person ought to show gratitude toward. First are parents. The sutta teaches that an individual can honor their parents through five key actions: supporting them, fulfilling their responsibilities, continuing the family line, managing inheritances, and performing acts of merit in their memory after their death. This is why many Thai men spend some time in the monkhood following the death of a parent or a close relative in order to acquire merit on behalf of the deceased. Moreover, living a good life fulfills these duties and shows filial gratitude.[xi]

The second object of our gratitude and thankfulness mentioned in the sutta is teachers. These are the people who impart wisdom, knowledge, guidance, and moral support. Disciples honor their teachers and mentors not only for the knowledge that they impart but also for their role in nurturing spiritual growth and understanding. The same sutta instructs students to honor their teachers by rising for them, serving them, listening attentively, looking after them, and diligently learning their craft.[xii] These acts can be seen in practices at schools and universities throughout Southeast Asia.

In Thailand, where Buddhism is followed by the vast majority of the people, each year, there is a day set aside for students to “wai” their teachers—to display respect and gratitude to those who play a part in their education. Similarly, Muay Thai boxers perform a “wai kru” ritual before every competition to pay respect and gratitude to teachers, parents, and ancestors for their guidance and support in their journey. Even Thai masseuses, before beginning a treatment course, invoke the spirit of Jivaka Kumar Bhaccha, the northern Indian physician who is regarded as the “father of Thai medicine” and a revered figure in traditional Thai healing practices.[xiii] This invocation “wai” is thought to invite healing energies and ensure that the massage provides physical, emotional, and spiritual benefits to the recipient. The gesture also communicates the humility of the masseuse who serves as a vessel of healing energy, and it creates a sense of connection between the giver and the receiver.

The third object of our gratitude are friends. The Sigālovāda Sutta prescribes that we must treat friends with generosity, kind words, care, equality, and honest communication.[xiv] The fourth object of our gratitude are the people who serve us or work for us. They contribute to our well-being by handling essential tasks, allowing us to focus on other areas of life. Thus, gratitude is expressed through treating them fairly with proper working conditions and wages.[xv] Finally, we are to display gratitude and thankfulness to brahmins and ascetics because of their potential to offer spiritual guidance and act as positive influences. Supporting them allows them to continue their practices and creates a more virtuous society. It’s gratitude that extends beyond personal gain.[xvi]

Spiritually, our deepest source of gratitude is directed toward the Triple Gem, or the Triple Refuge: the Buddha, the Dhamma, and the Sangha. The many texts concerning the Triple Gem affirm its profound importance in Buddhism as the ultimate refuge for those seeking liberation from suffering.[xvii] The Buddha is revered as the awakened teacher, embodying wisdom and compassion, offering guidance to all beings. The Dhamma, his timeless and practical teachings, provides a clear path to understanding and transcending suffering through the Four Noble Truths and the Noble Eightfold Path. The Sangha, composed of noble disciples who have realized these teachings, offers a supportive community and models the way to spiritual awakening.[xviii]

Venerable Kumara commented, “Without the Buddha, Dhamma and Sangha, we would be at a loss; we would be in darkness. The best way to show our gratitude is to practise according to the Dhamma.”[xix] Taking refuge in the Triple Gem involves a personal commitment to ethical living, cultivating wisdom, and practicing meditation in order to achieve happiness, spiritual progress, and ultimately, the cessation of suffering. These teachings emphasize the universal applicability and transformative power of the Triple Gem. Anyone seeking liberation and spiritual growth can turn to the Triple Gem for solace and guidance. Each element of the Triple Gem embodies teachings and principles that cultivate a sense of reverence and appreciation among practitioners.

Thus, the discussion on the virtue of gratitude can be summarized in the words of a short poem by the Vietnamese monk Thich Trung Sy:

Life needs to be grateful:

Grateful to the Triple Gem, Teachers, and parents

Grateful to benefactors and donors

Grateful to society and country of peace

Gratitude to fellow sentient beings

Always repaying gratitude to all living things and beings.[xx]

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[i] Mahinda Wijesinghe, Gratitude in the Buddha’s Teaching (Sri Lanka: Lithira, 2008), 2.

[ii] Wijesinghe, Gratitude in the Buddha’s Teaching, 3.

[iii] “Gratitude,” Lion’s Roar, n.d., https://www.lionsroar.com/buddhism/gratitude/.

[iv] K.R. Wills, “The Dalai Lama’s Teachings: How to Improve Your Daily Life with Compassion and Mindfulness,” Medium, March 7, 2023, https://medium.com/@happilyKR/the-dalai-lama-is-a-spiritual-leader-and-a-renowned-figure-known-for-his-teachings-on-compassion-15deaae750a3.

[v] AN 1.62; 153

[vi] This quote is widely attributed to the Dalai Lama. However, I cannot find the original source of the text.

[vii] AN 4.213.

[viii] AN 2.119.

[ix] AN 3.114.

[x] Phra Dharmakosajarn, Dharma and Environmental Preservation (Bangkok, Thailand: Mahachulalongkornrajavidyalaya Press, 2011), 16.

[xi] DN 31.14.

[xii] DN 31.16.

[xiii] “Understanding Thai Massage: A Journey Through Tradition and Healing,” Medium, August 7, 2024, https://medium.com/@holistico/understanding-thai-massage-a-journe.y-through-tradition-and-healing-89696bfabd01.

[xiv] DN 31.20.

[xv] DN 31.22.

[xvi]DN 31.24.

[xvii] Dp 188-192; AN 11.12; AN 8.39; Khp 1; Thig. 12; DN 31.

[xviii] Ajaan Lee Dhammadharo, What is the Triple Gem?, trans. Ṭhānissaro Bhikkhu (Geoffrey DeGraff), https://www.accesstoinsight.org/lib/thai/lee/triplegem.pdf.

[xix] “Mangala Sutta: Gratitude,” Sasanarakkha Buddhist Sanctuary, https://sasanarakkha.org/2003/05/25/gratitude/.

[xx] Thích Trừng Sỹ, “Poem of Gratitude,” Vietnamese American Buddhist Association, March 30, 2024, https://phapnhan.org/en/poem-of-gratitude/.

The Buddhist Virtue of Contentment

 

Contentment (Saṅtuṭṭhī) is a fundamental virtue in Buddhism because it “leads to great goods.”[i] In the Dhammapada, contentment is said to represent the ultimate wealth.[ii] Elsewhere, the Buddha outlined seven noble forms of wealth, including faith, moral conduct, a sense of shame and fear toward wrongdoing, character development, self-sacrifice, and insight into the three characteristics of existence. The Buddha posited that the absence of these qualities, even with material possessions, constitutes a more profound poverty.[iii] Contentment can be seen to represent the element of character development, one of the noble forms of wealth extolled by the Buddha.

In his instructions, the Buddha frequently reminded the monks to be content with simple things and to avoid the desire for many possessions. In the Aṅguttara Nikāya, the Buddha stated:

Bhikkhus, I do not see even a single thing that so causes unarisen wholesome qualities to arise and arisen unwholesome qualities to decline as contentment. For one who is content, unarisen wholesome qualities arise and arisen unwholesome qualities decline.[iv]

In this same collection of discourses, the Buddha praised the monk who demonstrated contentment, affirming that he belongs to an ancient, noble lineage.

Here, a bhikkhu is content with any kind of robe, and he speaks in praise of contentment with any kind of robe, and he does not engage in a wrong search, in what is improper, for the sake of a robe. If he does not get a robe he is not agitated, and if he gets one he uses it without being tied to it, infatuated with it, and blindly absorbed in it, seeing the danger in it and understanding the escape from it. Yet he does not extol himself or disparage others because of this. Any bhikkhu who is skilful in this, diligent, clearly comprehending and ever mindful, is said to be standing in an ancient, primal noble lineage.[v]

The Buddha extended this teaching to contentment with whatever alms food and lodging a monk receives.[vi] New robes are repurposed when old ones are received, demonstrating contentment through the continued use of old things: old robes become coverlets, old coverlets become floor-sheets, old floor-sheets become foot-towels, old foot-towels become dusters, and old dusters become floor-spreads.[vii] Thus, contentment is not only shown in acquiring new things but also in making good use of old ones.

It must be reiterated that Buddhism doesn’t insist that people opt for poverty over wealth, or that one should be denigrated for being rich. In fact, in the endeavor to eliminate suffering, dire poverty is not always an ideal situation. Great impoverishment can create obstacles for individuals to commit themselves to the spiritual path.[viii] As a popular Vietnamese saying goes, “Có thực mới vực được đạo,” which can be translated as: “You need food to uphold the faith,” or “One must have sustenance to follow the path.” Although destitution is not desirable, neither is a life singularly focused on acquisition of material wealth. As the Buddha repeatedly warned his disciples, “Few are those people in the world who, when they obtain superior possessions, do not become intoxicated and negligent, yield to greed for sensual pleasures, and mistreat other beings.”[ix] The Buddha’s admonition is reminiscent of Jesus’ observation that “for where your treasure is, there your heart will be also” (Luke 12:34).

Contentment stands opposed to non-contentment and craving (tanhā). Tanhā is the thirst or craving of the individual for temporary personal gratification and fulfillment, often at the expense of others and the environment.[x] According to Christmas Humphreys, craving represents

those inclinations which tend to continue or increase separateness, the separate existence of the subject of desire; in fact, all forms of selfishness, the essence of which is desire for oneself at the expense, if necessary, of others. Life being one, all that tends to separate one aspect from another must cause suffering to the unit which, usually unconsciously, works against the Law. Our duty to our fellows is to understand them as extensions of ourselves—fellow facets of the same Reality.[xi]

Craving leads to suffering, or unsatisfactoriness, because we are never fulfilled by what we have and continue to seek fulfillment in impermanent things—a futile endeavor. Seneca, the Stoic philosopher said that people are not poor because they have too little, but because they crave to have more. From a Buddhist perspective, the relentless pursuit of fulfilling desires is itself a form of suffering. Buddhism advocates for the cultivation of contentment and the cessation of craving as a more effective path to inner peace and fulfillment.[xii]

Sangharakshita affirmed that contentment is one of the “qualities that lead, in the long run, to the enjoyment of that vision of the Truth which alone can satisfy the deepest longings of the human heart.”[xiii]  In the wise words of David Loy, “the main issue is not how poor or wealthy we are, but how by them we respond to our situation. The wisdom that develops naturally from nonattachment is knowing how to be content with what we have.”[xiv] Thus, like moderation, contentment is considered opposed to greed.[xv] As the Dalai Lama commented, “One interesting thing about greed is that although the underlying motive is to seek satisfaction, the irony is that even after obtaining the object of your desire you are still not satisfied. The true antidote of greed is contentment.”

Contentment is also the antidote to upādāna, translated as clinging or attachment.[xvi] According to Buddhaghosa, clinging is an intensified degree of craving. In the Path to Purification, he differentiated these two notions as follows: “Craving is the aspiring to an object that one has not yet reached, like a thief’s stretching out his hand in the dark; clinging is the grasping of an object that one has reached, like the thief’s grasping his objective.”[xvii]

There are four categories of clinging.[xviii] First, sensuous clinging (kāmupādāna) involves attachment to sensory experiences and desires, including the lust, passion, and delusion associated with sensory objects. This type of clinging can create “sensuous fetters” that trap individuals in cycles of desire and dissatisfaction. Second, clinging to views (ditthupādāna) refers to rigidly holding onto specific beliefs or opinions about reality, such as the erroneous belief that good deeds yield no results. Such rigid views can limit one’s understanding of moral and ethical principles, preventing personal growth and insight into the nature of existence.

Third, clinging to mere rules and ritual (sīlabbatupādāna) involves the belief that adherence to rituals and rules alone can lead to spiritual purification or enlightenment. Despite the importance of ethical conduct, clinging to the idea that mere observance of rituals is sufficient can divert practitioners from deeper insights and genuine understanding. Finally, clinging to the personality-belief (atta-vādupādāna) refers to attachment to ego and the self, including various forms of ego-views about one’s identity and existence. Such beliefs can create a sense of separation and a fixed notion of self, which contradicts the Buddhist understanding of non-self (anattā) and the potential for entering into intimate relationship with others.

In addition to opposing craving and clinging, the Buddha taught that contentment is a cornerstone of mental purity. He challenged the belief that external rituals, like bathing, determine purity. Instead, the true path to a pure mind lies within ourselves. Contentment is a crucial element in this internal purification. When coupled with other “skillful deeds,” such as avoiding violence, stealing, and sexual misconduct, contentment helps to foster a state of peace and harmony in the mind.[xix]

Contentment is a quality not only to be cultivated personally but also to be shared with others so that they may be aware of its great value. The Buddha declared, “Bhikkhus, there are these ten grounds for praise. What ten?... He is himself content and speaks to the bhikkhus on contentment. This is a ground for praise.”[xx] Such guidance helps to nurture and strengthen positive practices within the monastic community. When a bhikkhu engages in conversations on contentment, he not only reaffirms his own commitment to simplicity but also inspires and uplifts others, fostering a supportive environment where contentment becomes a shared ideal, a pillar of a peaceful and meaningful monastic life.

Imagine a group of young novices who often sit together reminiscing about the days before their monastic commitment, days filled with the freedoms and indulgences of worldly life. Such idle conversations could easily reignite desires for those fleeting pleasures, distracting them from their spiritual path. In contrast, by discussing contentment, they gently remind one another of the richness of their chosen path—the satisfaction found in simplicity, the freedom from wants, and the focus on inner growth. In this way, speaking about contentment serves as an effective tool for mutual encouragement and spiritual advancement, rooting the monastic community in shared values and collective growth.

Similar to the virtue of moderation and other virtues presented in this book, contentment is not meant to be applied to individuals in monastic life only. Lay people are equally encouraged to cultivate this quality in their life. According to Bhuddaghosa, contentment along with fewness of wishes fall under “right livelihood.”[xxi] Indeed, the Buddha’s teaching on the value of contentment in the Dhammapada is applicable to monks as they are to lay people as guidance for daily life: “Health is the greatest gift, contentment is the greatest wealth, a trusted friend is the best relative, nibbāna is the greatest bliss.”[xxii]

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[i] AN 8.22

[ii] Dp 204.

[iii] David Loy, The Great Awakening: A Buddhist Social Theory (Boston: Wisdom, 2003), 57.

[iv] AN 1.29.

[v] AN 8.21.

[vi] AN 8.22-23.

[vii] Kd 21.

[viii] David Loy, The Great Awakening: A Buddhist Social Theory (Boston: Wisdom, 2003), 74.

[ix] SN 3.6.

[x] G. P. Malalasekera, “The Status of the Individual in Theravāda Buddhism,” Philosophy East and West 14, no. 2 (1964): 152.

[xi] Christmas Humphreys, Buddhism (Harmondsworth, England: Pelican Books, 1951), 91.

[xii] Payutto, Prayudh. Buddhist Economics: A Middle Way for the Marketplace. http://pioneer.netserv.chula.ac.th/~sprapant/Buddhism/buddhist_econ.html#Wealth%20and%20Spiritual%20Development.

[xiii] Sangharakshita (trans.), Dhammapada: The Way of Truth, (UK: Windhorse Publications, 2000), online version.

[xiv] David Loy, The Great Awakening: A Buddhist Social Theory (Boston: Wisdom, 2003), 73.

[xv] Vism.M 2.84.

[xvi] Vism.M 17.242.

[xvii] Vism.M 17.242.

[xviii] Vism.M 17.243

[xix] AN 10.176.

[xx] AN 10.70.

[xxi] Vism.M 16.86.

[xxii] Dp 204.

The Virtue of Moderation from the Buddhist Perspective

 

Moderation (mattaññutā) is a virtue that has been extolled across various philosophical and spiritual traditions—both East and West. In Greek philosophy, Aristotle also ruminated on this virtue. For Aristotle, moderation centers on finding a balance between excess and deficiency, which he called the “mean.” This mean is not an absolute or mathematical midpoint but varies according to individual circumstances, such as personal needs and context. Moderation requires acting in accordance with reason, choosing the appropriate response in any given situation.

Consider a man named Leo, who is naturally confident and enjoys speaking up in meetings. If Leo speaks too frequently and tends to dominate the conversation, he risks coming across as arrogant or overbearing. On the other hand, if he holds back too much, he may seem passive or unengaged, which represents a deficiency of confidence. Aristotle’s idea would suggest that Leo find a “mean” that suits his role and setting. By speaking up thoughtfully and allowing enough space for others, Leo achieves a balanced confidence, one that respects both his insights and the contributions of others.

Aristotle emphasized that virtue is not achieved through isolated actions but through the consistent practice of employing good reason to choose the right mean. He also linked moderation to happiness, arguing that living in accordance with reason and moderation leads to a fulfilled and virtuous life.[i]

Scholars have pointed out some similarities between Aristotle’s mean and the Buddhist concept of the middle way, especially as reflected in its emphasis on moderation.[ii] Prayudh Payutto remarked, “At the very heart of Buddhism is the wisdom of moderation.”[iii] The Pali word for moderation, mattāññutā, is a compound consisting of the words mattā and ññutā. According to Payutto, the individual who exercises moderation understands the following:

He knows the right amount in such areas as consumption and spending; he knows moderation in speech, work and action, in rest and in all manner of recreation. He does all things with an understanding of their objectives and for the real benefits to be expected, by acting not merely for his own satisfaction or to accomplish his own ends, but rather to achieve a proper balance of supporting factors that will produce the beneficial result as revealed to him by wisdom.[iv]

Similar to the other virtues, moderation is intimately connected to the life of the Buddha. Initially, as a young prince, Siddhartha Gautama (the Buddha’s pre-enlightened name) lived a life of opulence and privilege. He was shielded from the suffering of the world and indulged in all the pleasures life had to offer. However, when he ventured outside his palace walls, he encountered the harsh realities of life: sickness, old age, death, and suffering. This experience profoundly shook him and led him to renounce his worldly life in search of the meaning of existence.

In his quest for spiritual enlightenment, the Buddha initially adopted an extreme ascetic lifestyle, subjecting himself to severe self-discipline and deprivation. He believed that through extreme austerity, he could conquer suffering. However, this approach proved fruitless, leaving him weak and emaciated. Realizing the limitations of both extremes, the Buddha discovered the Middle Way, a path that avoids both indulgence and self-denial. This middle path emphasizes moderation, balance, and the avoidance of extremes in all aspects of life. In finding the middle ground between luxury and extreme asceticism, the Buddha was able to discover the truths that helped him to achieve enlightenment and attain nibbāna.

Moderation serves as the antidote for the greed that is detrimental to one’s quest for liberation.  There is a plethora of texts in the Buddhist canon that exhorts the individual to exercise self-discipline and restraint in behavior, resisting temptation and indulgence in the senses. For example, the Dhammapada advises individuals “not to speak evil, not to injure, to exercise restraint through the observance of the (almsman’s) code of conduct, to be moderate in diet, and to occupy oneself with higher mental states—this is the ordinance of the Enlightened Ones.”[v] Moderation appears most frequently as advise regarding food consumption.[vi] Before taking their meals, Buddhist monks and nuns often engage in a reflective practice, reciting a verse that emphasizes moderation:

Wisely reflecting, we take alms food, not for the purpose of fun, not for indulgence or the fascination of taste, but simply for the maintenance of the body, for the continuance of existence, for the cessation of painful feeling, for living the higher life. Through this eating, we subdue old painful feelings of hunger and prevent new painful feelings (of overeating) from arising. Thus do we live unhindered, blameless, and in comfort.[vii]

The lack of moderation in diet can lead to lasting consequences. The Aggañña Sutta tells a fanciful tale of the beginning of the world where as (pre)human beings went through moral degeneration, filling their hearts with greed, hatred, and envy, human lives became less and less joyful.[viii] In the beginning, the beings were luminous and weightless creatures floating about space in pure delight. However, as time passed, on earth, there appeared a sweet and savory substance that piqued the curiosity and interest of the beings. They not only ate the substance, but due to greed seeping in, they ate it voraciously which led to its eventual depletion. In the meanwhile, because they kept on feeding endlessly on the earth substance, the weightless beings eventually would not only become coarse individuals with a particular shape but also lose their radiance. The story then goes on to tell how the natural world and human society continued to evolve in unwholesome manners as a result of the depraved actions of humanity.

This narrative vividly illustrates the causal relationship between human virtue and the state of nature. The absence of moderation, as exemplified in the story, results in significant harm to both the natural environment and individual well-being. Although Buddhism doesn’t demand abject poverty from its followers, the Buddha indeed taught that over dependence on material things is a hindrance to self-transformation. Monks were asked to have as their possessions not more than a robe and a bowl, enough food for a day, simple lodgings, and medicine.[ix] On the other hand, such things as gold and silver, high beds, garlands, and other luxury items were to be avoided.[x] For the Buddha, a life that led to true happiness was not one controlled by sense desires, but rather a life of simplicity guided by wisdom and moral virtues.

In the Pali Canon, moderation is also applied to speech.[xi] As the Dhammapada states, “The monk who controls his speech, who speaks wisely with a composed mind, who explains the meaning and text of the Dhamma—sweet are the words of that monk.”[xii] Particular care must be taken when imparting the Dhamma to others. The Buddha cautioned, “Monks, when the Dhamma and discipline are poorly expounded, the giver should exercise moderation, not the recipient.”[xiii] This suggests that when teachings are misconstrued or inaccurately presented, the giver of offerings should be discerning, as the recipient may lack the capacity to utilize them wisely.

Conversely, “when the Dhamma and discipline are well expounded, the recipient should exercise moderation, not the giver.”[xiv] In this case, the recipient, who possesses a clear understanding of the teachings, is responsible for accepting and utilizing what has been given judiciously. This guidance highlights the profound connection between moderation, wise discernment, and the effective transmission and utilization of the Dhamma.

Moderation must be exercised even in regard to things that are beneficial for there can be too much of a good thing. In discussing about a patient that is difficult to care for, the Buddha listed not observing “moderation in what is beneficial” as one of the five negative qualities, which also include not disclosing symptoms to the caretaker and not taking prescribed medicine.[xv] In another sutta, the Buddha asserted that this quality contributes to the loss of one’s vitality.[xvi]

The lack of moderation is also cited as one of the eight negative qualities that make a monk not respected by others in his community.[xvii] Thus, the exercise of moderation is needed in many aspects of daily life. The ability to observe moderation in these everyday things is indicative of one’s understanding of the Dhamma.

And how is a bhikkhu one who knows moderation? Here, a bhikkhu knows moderation in accepting robes, alms food, lodgings, and medicines and provisions for the sick. If a bhikkhu did not know moderation in accepting robes . . . and provisions for the sick, he would not be called ‘one who knows moderation.’ But because he knows moderation in accepting robes, almsfood, lodgings, and medicines and provisions for the sick, he is called ‘one who knows moderation.’ Thus he is one who knows the Dhamma, one who knows the meaning, one who knows himself, and one who knows moderation.[xviii]

Although many of the teachings cited here were directed at monks, the practice of moderation was certainly not restricted to those leading a monastic life but to individuals from all walks of life. King Ashoka (r. 268-232 BCE), a vigorous patron of Buddhism during his reign of the Mauryan Empire, understood and applied the notion of moderation to his leadership. Realizing the multireligious nature of the society under his rule, the King Ashoka gave Edict XII, which stressed the need for restraint when dealing with other faiths:

King Priyadarsi [Ashoka] honors men of all faiths, members of religious orders and laymen alike, with gifts and various marks of esteem. Yet he does not value either gifts or honors as much as growth in the qualities essential to religion in men of all faiths. This growth may take many forms, but its root is in guarding one’s speech to avoid extolling one’s own faith and disparaging the faith of others improperly, or, when the occasion is appropriate, immoderately. The faiths of others all deserve to be honored for one reason or another. By honoring them, one exalts one’s own faith and at the same time performs a service of faith to others…. Therefore, concord alone is commendable, for through concord men may learn and respect the conception of Dharma accepted by others. King Priyadarsi desires men of all faiths to know each other’s doctrines and to acquire sound doctrines…. The objective of these measures is the promotion of each man’s particular faith and the glorification of the Dharma.[xix]

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[i] Felix Ayemere Airoboman, “The Virtue of Moderation and Environmental Ethics,” KIU Journal of Humanities 4, no. 4 (2019): 69–70.

[ii] Cf. Viktoria Lyssenko, “The Hard Task of Hitting the Mean: Aristotle’s Mean (Mesotes) and Buddha’s Middle Path (Majjhima Patipad),” Acta Orientalia Vilnensia 3 (2002): 81–92; Anne Muldoon, A Comparison of Aristotelian and Buddhist Ethics and the Implications for a “Moral Way” for Young People (Master’s thesis, University of Glasgow, 2008).

[iii] Prayudh Payutto, Buddhist Economics: A Middle Way for the Marketplace, http://pioneer.netserv.chula.ac.th/~sprapant/Buddhism/buddhist_econ.html#Wealth%20and%20Spiritual%20Development.

[iv] Prayudh Payutto, A Constitution for Living: Buddhist Principles for a Fruitful and Harmonious Life (Bangkok: Buddhadhamma Foundation, 1998), 15.

[v] Dp 185.

[vi] DN 3.213; Nd 483; Dp 185; Pug 25; Vbh 249, 360; Dhs 1348; DhA 2.238.

[vii] MN 1.10; Nd 496.

[viii] DN 27. Although the original intention of the Buddha in telling this story to the Brahmins is to critique the caste system as falsely deemed to be divinely ordained, the story obviously has valuable implications for human-nature relationship as well. 

[ix] MN 1.10.

[x] Cf. Barend Jan Terwiel, Monks and Magic: Revisiting a Classic Study of Religious Ceremonies in Thailand, 2nd ed. (Copenhagen: NIAS Press, 2012); Pragati Sahni, Environmental Ethics in Buddhism: A Virtues Approach (New York: Routledge, 2007), 128.

[xi] Dp 227.

[xii] Dp 363.

[xiii] AN 1.315.

[xiv] AN 1.315.

[xv] AN 5.123.

[xvi] AN 5.126.

[xvii] AN 8.4

[xviii] AN 4.68

[xix] Robert A. F. Thurman, “The Edicts of Asoka,” in The Path of Compassion: Contemporary Writings on Engaged Buddhism, ed. Fred Eppsteiner and Dennis Maloney (Berkeley, Calif.: Buddhist Peace Fellowship, 1985), 69.