The world's greatest MANTRA

Crystal Quintero, Seth Auberon, Amber Larson, Wisdom Quarterly

Daibutsu, or "Giant Buddha," of Japan (Paul & Shellie Davis/flickr.com)

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Daibutsu (Marcus Antonius Braun/flickr)

According to Yogini Leith O'Leary, the greatest and most powerful mantra in the world is pronounced tan-kuu, two syllables holding the second syllable longer, which in Spanish is pronounced gracias.

As we began to chant, we started with OM, an acronym for "omniscient mind," which Leith pronounces AUM: three blended sounds that stand for everything we are Aware of, everything we are Unaware of, and everything, the MMM of the humming universe.
 

The Buddha did not make much of mantras. After all, he was making known a "Higher Teaching" (Abhi-dharma) toward complete liberation in a Vedic land consumed with empty ritual, sympathetic magic, and elitist temple priests (the Brahmins of Brahmanism).

Many centuries later, "Hinduism" (Indus river valley civilization -ism) was formed. By systematizing disparate Indian teachings into a coherent message, Sri Shankara created a "religion" born out of a spiritual culture. Then the clinging began as later came the warring over it by nationalistic Indians. Modi may remember them, as they are alive and well in his party.

But there were protective (paritta) chants and monastic sermon memorizations and recitals (bana). And with Mahayana, a popular blend of Hinduism and Buddhism, there were mantras, too. Tantra-yana, mantra-yana, but for all that complexity, Leith is right:

The best mantra is "thank-you" repeated as often as possible.

The Lessons of Gratitude

Amber Larson, Wisdom Quarterly; Ven. Thanissaro (Geoffrey DeGraff), Abbot of Wat Metta

Sometimes a smile is all the thanks we give, all the gratitude we show (baconbabble.com).

 

Gratitude (pirith.org)

The Buddha taught: "Two people are hard to find in the world. Which two? The one who is first to do a kindness, and the one who is grateful/thankful for a kindness done" (AN 2.118).

 

In saying that kind and grateful people are rare, the Buddha is not stating an obvious truth about the world. He is advising us to treasure these people when we find them and -- more importantly -- he shows how we can become them.

 

Kindness and gratitude are virtues we can certainly cultivate, but they must be cultivated together. Each needs the other to be genuine, which becomes obvious when we think about the three things most likely to make gratitude heartfelt:

1. We've benefitted from another's actions.
2. We trust the motives behind those actions.
3. We sense the other person had to go out of his or her way to provide that benefit.

Points one and two are lessons that gratitude teaches to kindness: If we want to be genuinely kind, we have to be of actual benefit. No one wants to be the recipient of "help" that isn't actually helpful. And we have to provide that benefit in a way that shows respect and empathy for the other person's needs. No one likes to receive a gift given with calculating motives or in a disdainful way.

 

Points two and three are lessons that kindness teaches to gratitude. Only if we've been kind to another person are we likely to accept the idea that others can be kind to us. At the same time, if we've been kind to another person, we know the effort involved.

Kind impulses often have to do battle with unkind impulses in the heart, so it is not always easy to be helpful. Sometimes it involves great sacrifice -- a sacrifice possible only when we trust the recipient will make good use of our help. So when we're on the receiving end of a sacrifice like that, we realize we've incurred a debt, an obligation to repay the other person's trust.

 

This is why the Buddha always discusses gratitude as a response to kindness. He does not equate it with appreciation in general. Gratitude is a special kind of appreciation, inspiring a more demanding response. The difference here is best illustrated by two passages in which the Buddha uses the image of carrying.

 

Sutra: Parable of the Raft

What is the "Parable of the Raft"?

The first passage concerns appreciation of a general sort: "Then the person, having gathered grass, twigs, branches, and leaves, having bound them together to make a raft, would cross over to the safety of the farther shore by depending on the raft, struggling, making an effort with hands and feet.

"Having crossed over to the farther shore, one might think, 'How useful this raft has been to me! For it was in dependence on this raft that, making an effort with my own hands and feet, I have crossed over to safety on the farther shore. So why don't I, having hoisted it on my head or carrying it on my back, go wherever I like?' What do you think, meditators? Would the person, in doing so, be doing what should be done with the raft?" -- "No, venerable sir."

 

"What should the person do in order to be doing what should be done with the raft? There is another case where the person, having crossed over to the farther shore, might think: 'How useful this raft has been to me! For it was in dependence on this raft that, making an effort with my own hands and feet, I have crossed over to the safety of the farther shore. Why don't I, having docked it on dry land or sunk it in water, go wherever I like?' In doing so, one would be doing what should be done with the raft" (MN 22).

Sutra: Who can repay parents?

Let me down, dummy! - But I'm repaying you!

The second passage concerns gratitude in particular: "I tell you, meditators, there are two people who are not easy to repay. Which two? Our mother and father.

"Even if we were to carry our mother on one shoulder and our father on the other shoulder for 100 years, and were to look after them by anointing, massaging, bathing, and rubbing their limbs, and even if they were to defecate and urinate right there [on our shoulders], we would not in that way ever repay our parents. Even if we were to establish our mother and father as rulers of the whole world, abounding in the seven treasures, we would not in that way repay our parents. Why is that? Mother and father do much for their children. They care for them, they nourish them, they introduce them to this world.

 

"But anyone who rouses one's unbelieving mother and father, settles and establishes them in conviction (confidence, faith), rouses one's unvirtuous mother and father, settles and establishes them in virtue, rouses one's stingy mother and father, settles and establishes them in generosity, rouses one's foolish mother and father, settles and establishes them in wisdom -- to this extent one indeed repays one's mother and father" (AN 2.32).

 

In other words, as the first passage shows, it's fine to appreciate the benefits we've received from rafts and other things without feeling any need to repay them or cling to them. (In this parable the Buddha was referring to the Dharma as a "raft" or vehicle meant for crossing over not for clinging to). We take care of them simply because that enables us to benefit from them more. 

 

The same holds true for difficult people and situations that have forced us to develop strength of character. We can appreciate that we've learned persistence from dealing with... More

Buddhist multi-millionaire: poor then rich again

Dhr. Seven and Amber Larson (eds.), Wisdom Quarterly; Hellmuth Hecker, Anathapindika: The Great Benefactor, Part II, "As A Wealthy Patron" (Lives of the Great Disciples Series)

The noble disciples with the Buddha at their head (Thai-on/flickr.com)

 

PROLOGUE

"Thus have I heard. One time the Blessed One was staying in the city of Savatthi at Jeta's Grove, in Anathapindika's Monastery..."

Many of the Buddha's sutras begin with these words, so the name of that great lay devotee and multimillionaire, Anathapindika, is well known. His name was Sudatta, a stream enterer, whose honorific nickname means: "One who gives alms (pinda) to the unprotected (a-natha)."

 

Who was he? How did he meet the Buddha? What was his relationship to the Dharma? The answers to these questions may be found in the many references to him in the traditional discourses.

SUTRA

Buying land with gold to gift to the Buddha

Even the wealth of the Buddhist multimillionaire Anathapindika (the merchant, trader, banker, or "best," see setthi*) was not inexhaustible.

One day treasures worth 18 million gold pieces were swept away by a flash flood and washed into the sea. Moreover, Anathapindika had loaned nearly the same amount of money to business friends, who had failed to repay him. He was reluctant, however, to ask for the money.

Because his fortune amounted to about five times 18 million, and he had already spent three-fifths of it for the famous forest monastery he donated to the Buddha and Buddha's wandering ascetics, his money had now nearly run out. Anathapindika had become poor.

Nevertheless, he continued to provide food for the mendicants nuns and monks as well as the needy and defenseless, although it was only a modest serving of thin rice gruel.

At that time a spirit lived in his seven-storied mansion, above the gate-tower. Whenever the Buddha or a noble (enlightened) disciple entered the house, the spirit, following the laws of its realm, was obliged to step down from its place in order to honor the Great Ones. However, this was very inconvenient for the spirit. Annoyed, he tried to think of a way to keep noble ones out away from the house.

He appeared to a servant and suggested the residence stop offering alms. But the servant paid no attention to these urgings. Then the spirit tried to turn the son of the house against the monastics, but this also failed.

Finally, the spirit appeared in the supernatural aura to the householder himself and tried to persuade Anathapindika to stop the giving of alms given that he was now impoverished. However, Anathapindika, who was a stream enterer, explained that he recognized only three treasures: the Buddha, the Enlightened Teacher, the Dharma, the Teaching that leads to Enlightenment, and the Sangha, the Community of Noble Disciples [that runs the gamut from lay disciples who are stream enterers or those destined for stream entry to ordained arhats].
 

Sculpture of his donation (British Library)

Anathapindika was looking after these treasures and told the spirit to leave his house as there was no place in it for adversaries of the noble ones with the Buddha as their head.

Thereupon, the spirit, following the laws of his realm, had to abandon that place. He betook himself to the deity who was the divine protector of the city of Savatthi and requested an assignment to a new shelter. But it was instead referred to a higher court, that of the Four Great Sky Kings (corresponding to the Four Cardinal Directions).

However, these four also did not feel qualified to make judge where the noble ones were concerned and sent the homeless spirit [up one plane of existence] to Sakka, King of the Devas.

In the meantime, the spirit had become aware of its grave misconduct and asked Sakka to seek forgiveness on his behalf. The king of the devas required that as a penance the spirit help Anathapindika regain his fortune.
 
First of all, the spirit had to retrieve the sunken gold that had washed into the sea; moreover, he had to procure unclaimed buried treasure, and finally he had to persuade Anathapindika's ungrateful debtors to repay their debts.

With a great deal of effort, the spirit fulfilled these tasks. In doing so, he appeared to the debtors in dreams to demand repayment. Soon after Anathapindika regained 54 million and was again able to be as generous as before.
 

The Buddha -- noble, awakened, and free -- helped all who came in contact with him, whether human, deva, or spirit. Such was his loving-kindness and wisdom (Hanuman/flickr.com).

 
The spirit appeared before the Enlightened One and asked his pardon for his malevolent misbehavior, motivated by its annoyance. He was forgiven, and after the Buddha explained the Dharma to him, he became a disciple.

The Enlightened One taught him, moreover, that a person who strives for perfection in giving could not be kept from it by anything in the world, neither by bad nor good fairies, not devas, not yakkhas, nor threat of death (Jataka 140; Jataka 340).

After Anathapindika regain his wealthy and status, a Brahmin became jealous of his good fortune and decided to steal from him what, in his opinion, had made him so wealthy. He wanted to abduct the manifestation of Sirī (Sri), the Goddess of Fortune, because he thought that then fortune would leave Anathapindika and come to him.

He could then force her to do his bidding. This strange perception was based on the idea that so called favors of fate, while a [karmic] reward for earlier meritorious deeds, are nevertheless dispensed by devas/deities), who force them to dwell in the beneficiary's house.

So the Brahmin went to Anathapindika's house and looked around to see where the Spirit of Fortune -- the one Americans today refer to, often quite literally, as Lady Luck -- might be found. Like many ancient Indians of his day, he had clairvoyant powers (dibba cakkhu, the "divine eye"), and he saw "Fortune" living in a white cock which was kept in a golden cage in the palace.

He asked the master of the house to give him the cock to awaken his students in the morning. Without hesitation, generous Anathapindika granted the Brahmin his wish. However, just at that moment, "Fortune" wandered into a jewel.

Therefore, the Brahmin also requested the jewel as a present and received it. Then the spirit hid in a staff, a self-defense weapon. After the Brahmin had successfully begged this, the manifestation of Siri settled down on the head of the lady Puññalakkhana-devi, the first wife of Anathapindika, who was truly the good spirit of the house and therefore had the protection of the devas.
 

Anathapindika visits the Buddha (MBDD)

When the Brahmin saw this, he recoiled in fright: "His wife I cannot request from him!" He confessed his greedy unskillful intentions, returned the gifts and, deeply ashamed, he left the house.

Anathapindika went to the Enlightened One and recounted this strange encounter which he had not understood. The Buddha explained the connection to him -- how the world is changed through skillful works and how, for those with right insight through the purification of virtue, everything is attainable, even nirvana (Jataka 284). More

• *Ivo Fiser, "The Problem of the Setthi in Buddhist Jatakas," in Trade in Early India, edited by Ranabir Chakravarti (New Delhi: Oxford University Press, 2001)
• America's two newest multi-millionaires: Will they make merit or regret it? (March 2014)

Motives for Gift Giving (sutra)

Amber Larson, Dhr. Seven, Ashley Wells, Wisdom Quarterly translation based on Ven. Thanissaro, "Discourse on Generosity" (Dana Sutta, AN 7.49)

Giving has the added benefit of resulting in easier meditative absorption (adbusters)

 

Sariputra was wise to ask (TA)

CAMPA, Gaggara Lake, ancient India - Ven. Sariputra said to the Blessed One: 

"Does one person give a certain gift that does not bear great fruit and benefit, whereas another person gives the same gift and it bears great fruit and benefit?"

 

"Yes, Sariputra."

 

"Venerable sir, why, what is the cause, what is the reason?"

 

The Buddha answers (TA)

1. "Sariputra, in one case a person gives a gift seeking profit, with a mind/heart attached [to gaining some reward], seeking to store up [merit with the thought], 'I'll enjoy this after death.'
 

"One gives a gift -- whether food, drink, clothing, transportation, garland, sweet scent, balm, bedding, shelter, lamp -- to a wandering ascetic or Brahmin. What do you think, Sariputra? Might one give such a gift?"

 

"Yes, venerable sir."

 

"Having given such a gift seeking profit with heart/mind attached, seeking to store up [merit with the thought], 'I'll enjoy this after death' -- on the break up of the body, after death, one reappears in the company of the Four Great Space Kings. Then, having exhausted that karma, that power, that status, that sovereignty, one returns, falling back to this plane.

 

2. "There is a person who gives a gift but not seeking profit, mind/heart not attached, not seeking to store up [merit with the thought], 'I'll enjoy this after death.' Instead, one gives a gift with the thought, 'Giving is good.' ...What do you think, Sariputra? Might one give such a gift?"

 

"Yes, venerable sir."

 

"Having given this gift with the thought, 'Giving is good,' on the break up of the body, after death, one reappears in the company of the devas ["shining ones"] of the World of the Thirty-Three. Then, having exhausted that karma, that power, that status, that sovereignty, one returns, falling back to this plane.

Sariputra's sacred relics (Camerabhai/flickr)

3. "Or instead of thinking 'Giving is good,' one gives a gift with the thought, 'This was given in the past, done in the past, by my relatives. It would not be right for me to let this family tradition end'... on the break up of the body, after death, one reappears in the company of the [Yāma] devas of delight. Then, having exhausted that karma, that power, that status, that sovereignty, one returns, falling back to this plane.

 

4. "Or instead... one gives a gift with the thought, 'I am well off. They are not well off. It would not be right for me, being well off, not to give a gift to those who are not well off'... on the break up of the body, after death, one reappears in the company of the contented devas. Then, having exhausted that karma, that power, that status, that sovereignty, one returns, falling back to this plane.

 

5. "Or instead... one gives a gift with the thought, 'Sages of the past made great sacrifices -- Atthaka, Vamaka, Vamadeva, Vessamitta, Yamataggi, Angirasa, Bharadvaja, Vasettha, Kassapa, and Bhagu. Just so will this be my contribution'... on the break up of the body, after death, one reappears in the company of the devas who delight in creating. Then, having exhausted that action, that power, that status, that sovereignty, one returns, falling back to this plane.

The Buddha and his four chief monastic disciples, male and female, Wat Yai Chai Mongkol (Mongkhon) in Ayutthaya, Thailand (Rainer Lott/Steffi Esch/flickr.com)

 

6. "Or instead... one gives a gift with the thought, 'When this gift of mine is given, it makes the heart/mind serene; appeasement and joy arise'... on the break up of the body, after death, one reappears in the company of the devas who wield power over others' creations. Then, having exhausted that karma, that power, that status, that sovereignty, one returns, falling back to this plane.

 

7. "Or instead of thinking, 'When this gift of mine is given, it makes the mind/heart serene; appeasement and joy arise,' one gives a gift with the thought, 'This is an ornament for the heart/mind, a support for the mind/heart.' One gives a gift... What do you think, Sariputra? Might one give such a gift?"

 

"Yes, venerable sir."

 

"Having given this -- 

1. not seeking profit, not with a heart/mind attached, not seeking to store up [merit with the thought], 'I'll enjoy this after death,' 
2. nor with the thought, 'Giving is good,' 
3. nor with the thought, 'This was given in the past, done in the past, by my relatives, so it would not be right for me to let this family tradition end,' 
4. nor with the thought, 'I am well off...,' 
5. nor with the thought, 'Sages of the past made great sacrifices... in the same way this will be my contribution,' 
6. nor with the thought, 'When this gift of mine is given, it makes the mind serene; appeasement and joy arise,' 

The Buddha and arhats (Horus2004/flickr)

7. "but with the thought, 'This is an ornament for the heart/mind, a support for the mind/heart' -- on the break up of the body, after death, one reappears in the company of Brahma's Retinue. 

"Then, having exhausted that karma, that power, that status, that sovereignty, one is a non-returner. One does not come back to this plane.

"This, Sariputra, is why, this is the cause, this is the reason one person gives a certain gift and it does not bear great fruit or benefit, whereas another person gives that gift and it bears great fruit and benefit."