The universal aspiration of individuals is to lead a contented life (Sukha Kāmāni Bhūtāni), steering clear of the burdens of suffering (Dukkhā pat̥ikkulā). Essential to a satisfactory existence are the fundamental needs—food, drink, clothing, shelter, and medicine—which require a minimum level of economic viability. This economic feasibility is not imperative for those who have renounced worldly life, having attained the highest echelons of spiritual enlightenment. However, for individuals navigating the complexities of worldly existence and yet to tread the transcendental path, financial stability is a prerequisite. Those lacking such economic strength are deemed as impoverished.
The Gautama Buddha, in his teachings, underscored poverty as one of the profound sorrows afflicting the world. His discourse illuminates this perspective: “Monks, poverty is a sorrow for laymen immersed in an epicurean life.” Expounding further, he elucidates the manifold sorrows that befall those with numerous desires- poverty, borrowing, escalating interest on debt, accusations of non-payment, the relentless pursuit of creditors, and the anguish of imprisonment for debt-related woes (A.N; Ina Sutra. Page 118). This discourse poignantly captures the myriad unexpected tribulations faced by individuals when financial means fall short for sustaining a dignified life.
Buddhism illuminates the profound connection between poverty and the root of all immorality. The essence of poverty lies in the deprivation of basic needs, a condition exacerbated by economic disparities within a society. In a milieu of wealth imbalance, the affluent may become a self-centric group, indulging in epicurean lifestyles, while the impoverished, in their pursuit of wealth, may veer towards immoral paths. The Cakkavattī sīhanāda sutta elucidates how the spiral into poverty can breed societal decline. When the impoverished are deprived of wealth, desperation may drive them to theft, prompting the use of weapons, which can escalate to violence and killing. Subsequently, a chain reaction unfolds—lying, and a general decline in moral values. This underscores the profound influence of economic conditions on individual morality. Buddhism advocates the ethos of sharing wealth rather than accumulating it. The teachings emphasize the societal responsibility, particularly that of the government, to implement measures that prevent the descent into poverty, recognizing the integral role of economic well-being in shaping the moral fabric of individuals and society at large.
In Buddhism, the absence of wealth is acknowledged as personal suffering, but equally emphasized is the notion that utilizing existing wealth without righteousness brings about more suffering than happiness. True happiness is found when wealth is earned, used, and consumed in a righteous manner, aligning with the principles of right livelihood.
The An̥ana sutta (A.N.) highlights four pleasures: Atthi sukha, Bhōga sukha, An̥ana sukha, and Anavajja sukha. Atthi sukha is the joy of possessing enough wealth for personal and familial well-being. Bhōga sukha is the happiness derived from having adequate resources for personal and family consumption. An̥ana sukha is the contentment arising from the knowledge that one has earned wealth through personal efforts, free from debts to the country or individuals. Anavajja sukha is the satisfaction rooted in the conviction that one’s wealth has been earned justly, in accordance with the principles of law, justice, and Dhamma. A person possessing such wealth epitomizes right livelihood (sammā ājīva). Their actions, both verbal and physical, reflect purity and clarity, aligning with the ethical principles embedded in righteous living.
Wrong livelihood (miccā ājīva) entails earning wealth without ethical considerations, tainting not only one’s life but also staining one’s actions and words. A person solely focused on accumulating wealth in this world, oblivious to considerations beyond, is akin to a blind individual—destroying both current and future existence. Conversely, one who seeks wealth with wisdom, considering both the worldly and spiritual realms, is like a person with clear vision. Economic pursuits, both in earning and consuming, are deeply influenced by the mind. Actions stemming from an immoral mind yield negative outcomes, fostering an unrighteous life. In contrast, actions driven by a virtuous mind, coupled with benevolent thoughts and words, contribute to a righteous life. Building a sustainable economy is emphasized in the Vyaggapajja sutta, urging individuals to exert necessary effort, courage, and diligence in constructing a righteous economic foundation.
A person committed to righteous wealth acknowledges the importance of personal agency, toiling with hands and feet, shedding sweat in the pursuit of prosperity. This hard-earned wealth becomes a source of self-esteem, reflecting not only physical strength but also mental resilience and motivation. Such individuals take pride in their self-sufficiency, having earned respect from others through their dedication and principled approach to life.
Buddhism imparts the wisdom that wealth should be acquired through righteous means, steering clear of unscrupulous practices driven by selfish motives, injustice, or lawlessness. The Kāmabhōgī sutta in the Anguttara nikāya elucidates that an individual who acquires wealth through unrighteous means but fails to heal, rejoice, share, or engage in meritorious deeds deserves punishment for three transgressions. Similarly, one who earns wealth through violence, while finding personal satisfaction and joy but neglects sharing and meritorious deeds, faces humiliation for two shortcomings. This underscores the crucial interplay between earning wealth and adhering to Dhamma. A person should not only heal and find joy in their acquired wealth but also share and participate in meritorious deeds. Consistently earning wealth should not compromise moral virtue (sīla), as righteousness should be maintained throughout one’s chosen means of earning.
The Vyaggapajja sutta delineates appropriate occupations, including agriculture, trade, animal husbandry, military service, public service, and craft-making industries. Agriculture, in particular, is extolled as a righteous occupation, providing individuals the opportunity for independent work. Historical examples, such as Vapmagul ceremonies led by kings like Suddhōdana and Dhōtōdana, exemplify the righteous connection between agriculture and spiritual practices. In the Kasībhāradvāja sutta, the Buddha Himself, in the act of tilling and sowing, emphasizes the righteousness of agriculture and its alignment with Dhamma. The Pavivēki sutta (A.N) provides instructions for those engaged in agriculture, advocating proper land cultivation, seed sowing, timely irrigation, and the patient, systematic cultivation of crops. Emphasizing harmony with nature, these teachings highlight the virtuous and stable life that can be nurtured through righteous engagement in the agricultural industry.
Trade, as an honorable occupation, is acknowledged in Buddhism as a means to achieve economic sufficiency. In the 6th century AD, wealthy noblemen like Sudatta and Varanasi noblemen maintained close ties with the Buddha, exemplifying the righteous earning of wealth and contributing to the well-being of the Buddhist order. Numerous suttas offer guidance on trade, emphasizing the potential for traders to accumulate and grow their wealth through consistent effort.
For a trader to thrive in their endeavors, certain qualities are highlighted such as,
Talent (Dakkhō): Possessing skills and aptitude.
Diligence (Analasō): Avoiding laziness and working industriously.
Self-reliance (Alam̥ kātum̥): Taking personal initiative in one’s work.
Organization (Alam̥ sam̥vidhātum̥): Structuring and planning one’s efforts effectively.
Wisdom (Upāya kōsallō): Applying appropriate insight in business dealings.
These qualities foster the development of institutions with skilled management. Strategic acumen is essential for traders, encompassing the knowledge of product procurement, pricing, and profit margins. Integrity in relationships between traders and customers is paramount. A trustworthy seller, characterized by Vidhura (wisdom with courage), builds enduring relationships. Niśraya sampatti, or the loyalty of wealthy householders to traders, signifies a trader’s ability to select suitable goods, conduct successful trades, provide for their family, and manage financial obligations, including debt repayment. These qualities collectively define the essence of a virtuous and successful trader in Buddhist teachings.
In the field of trade, Buddhism delineates a clear distinction between righteous practices and those that transgress ethical boundaries. Highlighted in the Vān̥ijjā sutta (A.N), there are five trade methods considered incompatible with Buddhist principles:
- Trade of Weapons (sattha vān̥ijjā)
- Trade of Animals and Slaves (satta vān̥ijjā)
- Trade of Meat (mam̥sa vān̥ijjā)
- Trade of Liquor and Drugs (majja vān̥ijjā)
- Trade of Poisons (visa vān̥ijjā)
These methods, while potentially lucrative, are deemed detrimental to society, surpassing the ethical boundaries set by Buddhism. Deceptive trade practices, such as fraudulent use of scales, fake measuring containers, improper measuring rules, bribery, and trading imitation goods, are explicitly discouraged. Buddhism underscores the importance of maintaining honesty in business dealings, refraining from deceiving customers. Animal husbandry is endorsed as a legitimate livelihood, reflecting its prevalence in the 6th century AD. Cattle wealth is extolled for its multifaceted contributions, providing dairy products, support for agriculture, and fertilizers for paddy fields. Cows, regarded as human’s best friends, play a crucial role in sustaining life by offering food, energy, and color.
Military service is acknowledged as a permissible means of earning a livelihood, with soldiers entrusted to safeguard the state, its resources, and property. The duty of protection takes precedence over causing harm to fellow human beings. Public service, viewed as an employer-employee relationship, is endorsed by Buddhism for its contribution to state development and the welfare of the populace. Additionally, craft industries, whether on a small, medium, or large scale, are considered viable for economic development, provided they adhere to righteous practices. In the eyes of Buddhism, economic and spiritual development are intertwined, with the former influencing the latter, particularly when rooted in ethical principles.
-Venerable Shastrapati Alikevala Seelananda Thero-
© Satipatthana Magazine