Actually I would not stop people from abstaining from beef, as
that is also a virtue and is in accord with what the Buddha taught
- it is not a Hindu taboo as the Buddha also taught the need to be
grateful and compassionate to cows. I personally do not abstain
from any meat currently.
Many stories and reason given for abstaining from beef is
however, stories, fairy tales, and probably have no basis in
Buddhism.
However if we study Buddhism, the Buddha did tell us the reason
why we should care for cows and provides a basis for abstaining
from beef from a Buddhist POV. In fact more than that, it is a
strong case for vegetarianism, and this comes from the Pali suttas
itself.
http://www.aimwell.org/Books/Ledi/Cows/cows.html
This booklet is my edition of the Sayādaw’s Gonasurā Dīpanī, “A
Manual on Cows and Intoxicants.” It deals with the proper treatment
of cows (gona). The sections dealing with the evils of
intoxicants, horse racing, and gambling can be found in
“A
Talk on Intoxicants and Gambling.”
Contents
Editor’s Foreword
Cow
Dhamma in Brief
Cow
Dhamma in Detail
Appeal
for Cows
Appendix
— Āmagandha Sutta
Download the PDF file to print your own booklets
(400 Kbytes)
This unique work by the late Venerable Ledi Sayādaw puts a strong
case for vegetarianism, though the Sayādaw points out that the
Buddha did not prohibit the eating of meat by monks. Had the Buddha
done this, as Devadatta demanded, it would have caused an
obstruction to the propagation of Buddhism wherever meat-eating was
common. The overriding consideration for a monk is gratitude and
contentment — so if people offer meat or fish he should accept it
graciously. He need not eat it, if he does not wish to. If he eats
it, reflecting wisely, he will be free from blame.
The Sayādaw stresses that ingratitude is the really harmful factor
in eating meat. Beef-eating is especially blameworthy because
cattle provide both labour and milk for mankind. Cattle are seldom
used as draught animals in the West, but the practice is still
common in Asia. Nevertheless, we do use a lot of dairy products, so
the factor of gratitude is important here too.
During the time of the Buddha, the large scale trade in meat would
not have been feasible without modern transport and refrigeration.
Modern technology has given man unprecedented power over nature,
and the consequent growth of ingratitude towards animals, trees,
the environment, and material things is obvious. The recent BSE
crisis was a stark reminder of the evil nature of the modern
beef-trade. There is no trace of humanity in a system that can feed
animal remains to cattle just to increase their body weight for
slaughter.
If the Buddhadhamma is rightly understood and practised, people
will surely become much more sensitive to the effect that they have
on other living beings, and on their environment. The Buddha
praised restraint and moderation in all things. He taught his
disciples to take proper care of their bowl and robes, to eat
almsfood respectfully, to clean and repair their dwellings, and not
to damage trees or plants.
A Buddhist monastery or a Buddhist’s home should be a shrine to
simplicity, cleanliness, beauty, serenity, harmony, thrift, and
self-discipline. Though meat or fish may be taken in moderation,
alcohol has no place in the home of a Buddhist. The Āmagandha
Sutta, also from the Suttanipāta, makes it clear that unwholesome
kamma is stench, and not the eating of meat. However, monks have
not reflected properly on their almsfood if they look down on
vegetarian meals as inferior.
Our debt to cows is immeasurable, even in this modern age. Perhaps
we should outlaw the killing of cows as well as the hunting of
foxes. It might make for a more caring society.
To teach the Dhamma on the virtues of cows, in line with the Sutta
Pitaka, to all the devotees in Upper and Lower Burma, I have
translated the Pāli Text.
This discourse from the Suttanipāta (vv.284-315) describes the good
conduct of a Brahmin.
Appreciation of benefit obtained from others is called gratitude
(kataññutā). It means acknowledgment of benefits received,
or sincere appreciation. Benefits may be obtained from persons or
things. There are two classes of benefactors: well-known or high
class persons; unknown or low class persons, or beings of low
dignity, power, and status.
Most people exaggerate the benefit received from well-known or high
class persons. They will acknowledge a benefit of one hundred
pounds for one pound, one thousand for one hundred, because the
status of their benefactor is high. However, a low class person’s
gift or service usually remain undeclared. If the beneficiaries do
acknowledge any indebtedness, they seldom tell the whole truth. One
thousand pounds benefit is mentioned as only one pound. This is the
attitude of wicked or cunning people. They are not good Buddhists.
All sincere persons of good-will acknowledge their gratitude in the
following way: the benefit received from well-known persons is a
hundredfold whereas that of ordinary persons is a thousandfold.
Since they emphasize gratitude, they speak in glowing terms for
services received from ordinary people. This is the nature of
bodhisattas and other good persons.
Soon after a child is born, soft pressed rice is given with cow’s
milk. So cows give life twice daily. Since then a human being’s
life is dependent on cows and buffaloes. As draught animals, they
help to produce rice and other food so that a man becomes wealthy.
A wealthy man can donate schools and monasteries, or build pagodas.
These charitable deeds are possible with the aid of draught
animals. Cows give both life and wealth to human beings.
The immense debt of gratitude must be seen in the labour and
service of cows. Their help resembles that of our parents. Since
one readily acknowledges the immeasurable debt of gratitude due to
one’s father and mother, one should be able to declare the same
thing regarding cows. The debt one owes to them is obvious. So the
Pali text states, “Cows and buffaloes are like a man’s father and
mother.”
The Buddha also declares that “... draught animals resemble
brothers, sons, daughters, and relatives.” No good man will kill or
torture his own relatives. Nor will he allow others to kill or
torture them. He cannot bear to see them killed, because he loves
his relatives.
Likewise a good person, knowing the power or debt of gratitude one
owes to others, will not torture his draught animals. If news of
torture and killing is known, he will feel sad. He may become
angry. One would not eat the flesh of one’s relatives if they are
killed by others — one will not relish eating their meat at all.
One will feel sorry for the dead animals. The habit of gratitude
and compassion suppresses any pleasure of eating beef. Compassion
will also arise. One’s indebtedness is acknowledged by thoughts,
words, and deeds.
No explanation is necessary as the meaning is obvious.
As explained earlier, the qualities of a good person include
gratitude. Gratitude is revered by deities such as Sakka, the king
of gods. They always appreciate this noble quality. They know that
cows resemble one’s own parents. Cows possess honourable features
and human beings owe them a great debt of gratitude. Those who kill
them and eat their meat violate the essential virtue of a good man.
This transgression of virtue is subtle and deep. It destroys the
deepest ethical rule, which is hard to understand by superficial
thinking. The deities, being of higher nature, know the importance
of gratitude. Killers of draught animals and eaters of their flesh
attract the hatred of good deities. Man exhibits callousness
because of intense greed and delusion.
Every country needs a government. A country that lacks a government
suffers from anarchic chaos. Robbers, murderers, and rebels gain
supremacy and wreak havoc in various parts of the country. When a
stable, strong government is duly established, disruptive elements
have no chance to make mischief. They therefore remain in peace.
Whenever authority is absent, miscreants rob and kill as they like.
A strong government means peace and security. Likewise, when a
country is looked after by good deities, demons and ghosts cannot
do evil to the population. Bad deities have no chance to wreak
havoc among the people. In times when people show no gratitude,
even good deities are displeased, and they neglect to look after
the world. Then demons, ghosts, and bad deities take their chance
for evil-doing. They spread disease, epidemics, calamities, etc.,
and when the victims die they suck their blood and eat their
flesh.
The fourth point indicates the neglect of good deities, such as
personal deities, home deities, village deities, city deities,
etc., who neglect their duty to protect the welfare of human
beings. Then demons spread old and new diseases among men and
animals. This is the detailed explanation for third point too.
Man’s ingratitude makes the world a bleak place.
Villagers and farmers usually earn their livelihood with the labour
of cows and buffaloes. So one can say that half of the wealth
derived from the land belongs to animals. If a single field
produces one hundred baskets of paddy, half of this is owed to
animals. If a person earns one pound by fast conveyance, half of
this is the property of the oxen. Therefore owners must feed their
animals properly and treat them kindly. They must use the labour of
animals only after treating them with due consideration. They must
treat them as if they are their friends, brothers, or sons. In
short, in earning a livelihood, love and kindness must prevail so
that the half-share due to them can be used by the owners
themselves. Otherwise owners do not have the right to use their own
half of the money earned. When old, animals must be left in peace
and rest so that their debts to man are repaid. They must be
properly fed in old age.
We have shown the teaching of the Narada Jataka in the sense
indicated above. Without this good procedure, those who use all the
money for themselves incur debts due to animals. It means that the
owners and users must suffer in their countless future lives, to
repay their burden of debt. These debts can multiply in countless
ways through the long journey in samsara. Fools who do not believe
in future existences, brazenly torture and eat draught animals.
They mercilessly abuse the labour of cows and buffaloes so that the
animals suffer as if in hell. Far-sighted persons should take this
warning with all due seriousness.
A tree, under which we shelter, becomes our benefactor, though it
is an insentient thing. Having enjoyed protection from a tree, one
must not destroy its branches or leaves. Wanton destruction means
ingratitude just like using our best friend. Moreover, one commits
the fault of breaking the virtue of a good person. This teaching of
the Buddha is as well-known as the sun and the moon. All persons
should, therefore, treat draught animals with kindness, remembering
their virtues and services. One should abstain from eating their
meat, to fulfil the duty of gratitude. This factor of a good person
must be maintained at all costs. Wherever human beings kill and eat
their benefactors, they originate wars, conflicts, and atrocities.
The calamity of war is due to this serious evil called
ingratitude.
The term “Satthantara Kappa” means the calamity of war. A single
slaughter-house kills at least one thousand cows each day, and over
thirty thousand cows are butchered every month. In a year, more
than three hundred thousand cows are slaughtered — over three
million in ten years. In the whole country, the appalling slaughter
of cows, each day, month, and year should be considered. For the
animals, the greatest calamity befalls them without respite, day
and night.
The butcher’s money becomes capital for the meat-traders and
slaughter-houses. The consumer’s money also goes to them. With this
huge income, meat-traders again buy animals for slaughter. They
establish more and more slaughter-houses. In a single country there
may be more than one thousand slaughter-houses. With the
financial-support of meat-traders and consumers, the slaughter of
animals is supported by meat-eaters everywhere. So the calamity of
a single cow’s death is caused by man. Man seldom considers the
fact of indebtedness.
On the other hand, cows and buffaloes give rice, wheat, barley,
etc., to mankind. Farmers rely on them. With their labour, they
sustain the life of man every day. Yet callous human beings exploit
them by creating slaughter-houses, and devise all ways of killing
them for their meat. So these animals suffer the calamity of death
due to the ingratitude of man. In the entire world, millions of
cows are butchered for food every day.
In the Vinaya Pitaka there is no prohibition to refrain from eating
meat. For the monks, if they have not seen, heard, or suspected
that the meat was killed for them, they can eat it. They are free
from any offence. However, mere freedom from offence does not make
a good monk. The essential factors of a good monk must be observed.
The vinaya rules do not forbid meat or beef as long as the above
three factors are absent. However, the vinaya rules only govern
impurities of the bodily and vocal spheres. They concern only one
of the four types of purification. A bhikkhu also has to follow the
remaining three Pārisuddhi Sīla. As these three — controlling the
senses, purity of livelihood, and reflection on the use of
requisites — belong to the Sutta Dhamma, a monk should conform to
it so that all four purities are attained.
Here it is important to relate morality to goodness. A bhikkhu,
when he observes all four purities, attains only the qualification
of a moral person. He also needs to enrich his mind with a liberal
spirit such as appreciation and acknowledgement of gratitude. This
enrichment of the mind or mental sphere ensures that a good heart
emerges along with good conduct. Many individuals lack this mental
factor although they possess morality. The qualities of a good
person must be cultivated.
A further explanation of this point may be helpful. If a monk is
well-versed in vinaya and observes the discipline, he is classified
as a moral monk. Yet he may be of rough mind, full of pride,
stubborn, rebellious against his teachers, giving no support to the
needy and no help to his elderly parents. He is always scolding and
complaining. Jealousy and envy prevail in his heart. He exhibits
egoism and conceit, wallowing in fame and wealth.
From his practice of the Pātimokkha Sīla, he is a moral person in
this respect. However, he is very far from the basic
characteristics of goodness as mentioned in the Metta Sutta (the
fifteen points of becoming a good person). So, though moral, he is
not good. Those types of monks, learned in the scriptures but proud
and conceited, can only be called learned bhikkhus. However, they
are not good in the sense indicated above.
This standard can also be applied to the laity. Those laymen who
observe five precepts can only be classified as moral persons. For
example, they observe the ‘non-killing’ precept by refraining from
killing sentient beings, not having any intention to kill. Although
by his acts some insects, pests, and other animals may suffer
death, he escapes from the transgression of this precept as his
intention is based on ‘non-killing’. There is in this case, no evil
deed even though death occurs to pests and animals. With other
intentions he perpetrates a deed that involves death to others,
such as clearing fields, burning rubbish and groves. By so doing
normal pests are killed, but his aim is to clear the jungle or
overgrowth, so he escapes evil in this act. He burns the fields,
causing death to some sentient beings, but having a different
intention, he escapes the evil of killing. Although thousands of
insects may die, he has no responsibility for their death as his
aim is to clear the fields or rubbish. It is right. He does not
violate the first precept. He is still a moral person, because he
has no intention to kill. However, if he knows that burning his
fields or groves entails death to normal animals, if he does this,
he lacks love and compassion. So he is not a good
person.
Some people carefully observe all five precepts, but they neglect
to support their parents. They fail to pay respect to them. They
scold learned men. They decide cases in a partial way. They oppress
their inferiors. As they keep five precepts they are called
“moral.” However, since they lack gratitude, humility, dutiful
conduct, etc., they are not good persons at all. They lack the
important factors of love and compassion.
If one knows that meat is served for one’s enjoyment, without
seeing the act of killing, without suspicion or without direct
involvement, ethical conduct is not sullied. So meat-eaters,
although they know that cows are killed for food and that butchers
prosper with the increasing demand, do not break the five precepts.
It is just like the persons who, wishing to clear the jungle, burn
bushes, trees, and groves, killing insects and animals in the
process. Since they have no intention to kill, they are
innocent.
Meat-eaters do not possess the factors of gratitude and compassion,
and they are far from becoming good persons. The deed of eating is
not a profound act. What is significant though, with grave
consequences, is the financial help given to the slaughter-houses
and meat-suppliers. The suppliers can maintain their businesses due
to the purchasing power of the meat-eaters. Butchers kill more and
more animals to meet the increasing demand, day and night. This
fact is known to all.
The above case resembles the case of a moral farmer, who supports
five people and who burns the fields and groves, thereby killing
thousands of pests and animals. One is ethical, but at the same
time one is not good. Even monks who try to observe the vinaya
rules gain purity of body and speech only. They must observe the
vinaya rules since the Buddha alone is competent to promulgate
them. The vinaya rules are issued from the Buddha’s authority, that
is the power of command. Monks breaking the vinaya rules incur the
guilt known as rebellion against the Buddha’s command
(navitikkamma). This danger is always present. So when the Buddha
allows meat with the three-fold purity to be taken by the monks,
the monks have to obey. Moreover, the monks have to beg for food,
relying on the help of the laity. They cannot refuse what has been
offered on their daily almsround.
Everywhere, vegetarians constitute a normal minority. If the Buddha
prohibited meat for the monks, the majority of monks would
unavoidably violate this vinaya rule. Then transgressions would
increase in the course of earning a livelihood. Those monks who
insist on vegetarian food would be opposed by the populace, and
their livelihood would become restricted. People will find
difficulty to meet their requirements. Its impracticability
prevented the Buddha from promulgating vegetarianism in the Vinaya
Pitaka.
In the Vinaya Pitaka, meat-eating is allowed if the right kind of
meat is given. The observance of the
vinaya rules¹
is limited for it purifies only bodily and vocal misconduct. It
does yet reach the sphere of purification of mental evils which
encompass a wide range. In the Sutta Pitaka, ethical precepts and
practices reach the mental realm. It covers all mental evils. Only
when mental evils are purified, goodness arises. A person now
becomes good, not merely moral or ethical. This attainment is
possible because the factors of gratitude, loving-kindness,
compassion, sympathetic-joy, and equanimity prevail in the heart.
The heart must be cleansed of evil things to become
good.
The above explanations have been briefly made in the first point
also. Right understanding is necessary regarding the gratitude owed
to cows and buffalos. Morality alone is not enough — mental purity
must be the goal.
To acknowledge indebtedness or gratitude is to follow the Mangala
Dhamma (the thirty-eight blessings). When these Mangala Dhammas are
known and understood, craving for meat, such as beef, etc., will
diminish in due course. Everyone should try to avoid eating the
flesh of animals, especially that of cows and buffalos. One should
study the Sutta Nipata, Temiya Jataka, and Narada Jataka in which
the importance of gratitude is taught by the Buddha, even towards
trees and animals, so that this moral precept is not violated by
wrong view. Magnanimity must prevail in the world. Indebtedness
must be seen everywhere.
Even animals have gratitude for their mothers and feeders. They
show love and gratitude when food is given to them. Even wild
animals become tame if people feed them with kindness. They love
their benefactors and show loyalty and devotion. It is strange that
meat-eaters do not love cows— showing them no civility. It is
remarkable that meat-eaters do not show gratitude even though they
eat the flesh of animals. Yet animals show love and gratitude to
human-beings. They do not receive kindness and gratitude in return,
even though they serve the people. Human-beings do not show much
humanity.
Even the factors of gratitude, love, and compassion can arise in
fierce animals such as lions, tigers, snakes etc., who live in the
wild. Those who live in the villages become tame and show gratitude
toward human beings. Yet these three virtues are often absent among
the people. Buddhists should display these three factors of
goodness. Those who live by the labour of animals must cultivate
the three good factors habitually.
Those who have little faith but plenty of delusion, differentiate
between high and low-class persons in the matter of gratitude for
benefits received. Their minds are not clear and steady. Thus they
will often acknowledge and speak in praise of gratitude received
from high-class persons, though the amount is normal. They
exaggerate the facts to honour people in high positions in an
ingratiating way. The high-ranking person is praised out of all
proportion. A dignified person is acknowledge with thanks a
thousand-fold, although the deed is normal, wild hyperboles are
made by fools to those of high-status.
Fools do not show any appreciation when they receive help from
low-class persons and beings, even though the benefit is great.
They belittle the amount of benefit received. A thousand pounds
worth of benefit is reduced to only twenty-five. Sometimes they
totally ignore the help received from others. If their benefactors
lack position, power, wealth, etc., they show even less gratitude.
They dismiss the debt of gratitude that is due, concealing the
benefit received. They do not help their benefactors when they are
in need. They now shun them. They are glad when their benefactor
dies because they do not want to repay their debt.
So the gratitude owed to animals is often denied. One seldom
reflects on or acknowledges one’s debts to animals, not even to the
normalest extent. As cows have no status, being dumb animals,
people neglect to show any gratitude. The virtue of gratitude
therefore diminishes, promoting vanity and folly among mankind, and
callousness spreads. People become partial towards the upper class
and biased against those of lower class. Dignified persons receive
undeserved praise and exaggerated gratitude, while low-class
benefactors are belittled, or totally ignored. Because it imparts
righteousness, the importance of gratitude even towards trees was
taught by the Buddha. The Pali text “Yassa rukkhassa sayara”
teaches us to preserve gratitude even for non-sentient things like
trees. People should not destroy trees as they enjoy shelter under
them. People should not say unkind words. This is the teachings of
the bodhisattas and the Buddhas. They habitually practise this
virtue.
Among the various good deeds deserving gratitude, the giving of
sustenance ranks in the highest class. So man owes gratitude to
cows in the same way as to parents. Cows are like our fathers and
mothers. It is very strange that man, having enjoyed the services
of animals at will, still delights in eating their flesh. Old cows
are killed or sent to slaughter-houses. The gratitude that is
prevalent among animals is absent among mankind. People lack
genuine faith, and hold wrong views to the fullest extent. It is
hard to realise the truth of gratitude. Seeing meat-eaters, one can
know their lack of loving-kindness and compassion. Lacking
loving-kindness and compassion, they discard also a sense of
gratitude, a fundamental characteristic to become a good
person.
When gratitude arises, love and compassion are sure to follow in
its wake. Seeing meat, one will see the flesh of ones’ own parents.
Cows’ flesh is comparable to the flesh of one’s own brothers and
sisters, sons and daughters. Visions of one’s parents will appear
in the mind. So instead of eating, one will certainly cry. One will
not touch beef. Since past thankfulness reappear now. This is the
way of a good person’s heart and conduct.
On the other hand, if owners use the labour of draught animals, and
then eat their flesh, the honour and dignity of animals is reduced
to the lowest order. Although man owes limitless gratitude to cows,
not the least acknowledgement appears. Man’s lust for eating meat
overwhelms all gratitude. When one remembers how the Buddha
honoured the Tree of Enlightenment for seven days by showing his
gratitude, such behaviour towards cows becomes incomprehensible.
The depth of folly is unfathomable, if ingratitude reigns
supreme.
Those who hold Khattavijja Ditthi think that the end justifies the
means. They have a selfish outlook, and only pragmatic
considerations of usefulness or benefit prevail. Meat-eaters also
belong to this group. The Buddha’s teaching is based on love and
compassion, which are the outcome of gratitude. It cannot discard
the outlook and behaviour of indebtedness. The right attitude must
not be lost. Everyone should consider the service rendered by cows.
The next consideration must be based on the following thought: “If
cows were high-status persons or honourable, how one’s gratitude
would multiply! Though they derive great service and milk from
them, people do not rate them highly, let alone speaking in praise
of cows. If only cows had rank and position!”
If cows were high ranking persons, everyone would show the
gratitude due to them. People would show love and kindness to the
fullest extent. Torture and killing of cows would not be allowed.
Even the sight of their flesh would arouse pity. Considering thus,
much gratitude will be heaped on them with love and compassion.
With this strong pure mind the teaching of “Yassa rukkhassa sayara”
will be implemented. Hence the factor of a good person is
realised.
Lust for food compels some to eat even dogs and crows. At first, no
one wishes to eat crows, since they are regarded as unclean. Dogs
eat dirty things. Yet one enjoys pork, chicken, etc., though pigs
and chickens eat bad things too. Without familiarity, no one will
eat human flesh, but once people started, it would become a daily
dish. Soon after a child is born, parents feed it beef, chicken,
etc., so people enjoy meat, instead of loathing it. Similarly, if
there were such a custom, people would eat their own father and
mother with relish, or they would enjoy the flesh of their own sons
and daughters. Once any food becomes familiar, even the flesh of
dogs becomes tasty. The power of lust has no limits. Lust for food,
like lust for sensual pleasures, continually wants to try new
dishes. Man can become as lustful as a dog. The unrestrained carnal
lust for sex and food is obvious in animals. The root cause is
lust, with no special distinction between men and animals. So by
reflecting on gratitude, one should avoid eating the flesh of cows
and buffalos.
In the Sutta Nipata the Buddha teaches: “yatha mata pita bhata,
aññe vapi ca ñataka.” The meaning is that cows and buffalos, being
providers of rice and other food, are givers of life. They are
comparable to one’s mother and father. If people can eat their
parents’ flesh, they will also eat meat. If they will not eat their
parents flesh, they should refrain from eating meat. If one heard
that a man had eaten his parents, he would be regarded as an
inhuman monster, maniac, or cannibal. Similarly, on hearing that
people eat the flesh of cows and buffalos, one can judge that they
are monsters, maniacs, or barbarians. Why is this? Because one’s
parents are one’s life-givers and benefactors. So too are cows and
buffalos. The flesh of one’s benefactors must not be eaten. People
would rightly blame those who ate their parents, brothers, or
sisters as barbaric cannibals. The same criticism should be
levelled at meat-eaters because cows give us life. We owe them a
great debt of gratitude, similar to that due to our parents. We
should love these animals, considering their services to mankind.
They are worthy of our noble love and pity, considering their
enormous service for mankind.
Venerable Ledi Sayādaw wrote this “Appeal for Cows” in 1886,
on the request of the elders of Monywa.
This age witnesses brutality and inhumanity due to the maturing of
past evil kamma. Catastrophes have arisen just like that suffered
by the Buddha’s relatives who were murdered by Vitatubha in
revenge. Both the guilty and innocent, old and young, suffered
brutal death. The whole Sakyan nation disintegrated. The Buddha
appealed three times to Prince Vitatubha to let them live in peace,
but the past evil kamma of the Sakyans was too great to be offset
even by the Buddha’s repeated intervention. They had done serious
kamma in the past, which now had to ripen. The Dhammapada
Commentary [to verse forty-seven] relates this story in detail. The
moral is that not even God can forgive evil kamma. Only good kamma
of the highest type purifies bad kamma.
As for the vengeful prince, he too suffered bad consequences as he
was drowned in the river. He became food for fishes and turtles.
His anger ruined him at last. Thus to revenge a wrong means both
parties have to suffer for their evil deeds. The Buddha teaches
that mankind experiences progress and prosperity when it
acknowledges the factor of gratitude. Man must develop the four
Brahmavihāras — the Divine Abidings — for prosperity and longevity.
The Dhamma of gratitude is fundamental for the practice of love,
compassion,
