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]
[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/.
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