Buddhist Economy (lectured by ven. Ilukkevela Dhammaratana) 2011
The final bliss in Buddhism is called 'Nibbāna'. Both the laity and monks (clergy) are on the same way to Nibbāna. The only difference between these two groups is the speed. The laity is satisfied with slow attainment of Nibbāna, while monks are supposed to be on a quicker way.
According to the western view, Buddhism is an ascetic tradition. Therefore its followers should practice meditation. The practice of meditation should be done alone by associating forests, or empty places etc. To the search practice of economy is not applied. However, the laity which supplies the Buddha's disciples with four requisites is considered.
According to Buddhism, economy is very important in order to lead a happy life. The Noble Eightfold Path is also formed with regards to economy. That it why the fifth path factor is named as sammā ājīva (right living).[1] Right living is applied to an Ariyasāvaka thus: »Katamo ca, bhikkhave, micchāājīvo? Kuhanā, lapanā, nemittikatā, nippesikatā, lābhena lābhaṃ nijigīsanatā [nijigiṃ sanatā (sī. syā. kaṃ. pī.)] – ayaṃ, bhikkhave, micchāājīvo. Katamo ca, bhikkhave, sammāājīvo? Sammāājīvaṃpahaṃ, bhikkhave, dvāyaṃ vadāmi – atthi, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo.«
Majjhima Nikāya – 117. Mahācattārīsaka Sutta
In Buddhism the value of wealth is mentioned in many places. Samaya Sutta of Aṅguttara Nikāya[2] states that if there is any disaster in the society, it is a wrong time to for striving (meditation). Therefore, even the Buddha has advised His disciples to be considering their particular situation. This was stated by the Buddha. Furthermore, He has stated, that the four requisites should be offered by the laity to the monks. In Gihisāmīci Sutta of Aṅguttara Nikāya[3] gives a detailed accounts in this regard.
As the leader of the Buddhist dispensation, the Buddha expected the well-being of the disciples. In Sabbāsava Sutta,[4] The Buddha has mentioned that the monks should consume to keep their body healthy for attaining Nibbāna. The practice of celibacy should be continued with help of feeding the body - »Imassa kāyassa ṭhitiyā, yāpanāya, vihiṃsūparaṭiyā brahmacariyānuggahāya...«
Buddhism concerns not only the economical development of an individual but also his/her inner development. In the Andhasuttaṃ[5], it is mentioned that the individual should have two eyes. The Buddha has similarly also one eye for the economical background and the other eye for the moral background.[6] These facts are discussed in detail in Vaḍḍhi Sutta[7]. In the sutta ten facts are given. Out of them five represent the economical development while the remaining five represent the moral background of an individual. The first five are given below:
· * Khettavatthūhi vaḍḍhati ( possession of land and goods)
· *Dhanadhaññena vaḍḍhati (wealth)
· *Puttadārehi vaḍḍhati (wife and children)
· *Dāsakammakaraporisehi vaḍḍhati (servants)
· *Catuppadehi vaḍḍhati (four-footed animals)
If the person has the above-mentioned fortunes, he/she is a wealthy person. However, in Buddhism there is accepted moral background also. If one has enough money and doesn’t have good moral background, he/she is a person with one eye as it is mentioned in the Andha Sutta. The morality is therefore emphasized in Buddhism. Thus, it is introduced also as fortunes of a wealthy person. Vaḍḍhi Sutta introduced five facts to develop the moral background of an individual. They are: (1) saddhā (faith), (2) sīla (morality), (3) suta (lore, learning), (4) cāga (generosity), (5) paññā (wisdom). The person who has the other five properties, he is said to posses the first five as well. However, both economical and moral background are expected in Buddhism. Cakkavattisīhanāda Sutta of Dīgha Nikāya states that the social disharmony occurred as a result of poverty. To fill the gap there are introduced different kinds of help to the poor. As for the government, it can produce the equipment for farmers, carpenters, etc. And for the traders the government can produce a place to sell what the people need.
The general interpretation of economics is “social science that studies production, distribution and consumption of goods and services”. In Buddhism production, distribution and consumption of goods and services are discussed. The difference between Buddhist economics and the subject of economy is the ethical basis. In Buddhism, the priority is given to the morality (sīla). All the Buddhists should follow the Noble Eightfold Path. When an individual follows the Path from beginning to the end, he comes to the 5th path factor, sammā ājīva (right living). The generally accepted view of sammā ājīva is that it means abstaining from wrong way of trading. Accordingly, the fivefold wrong trades are (1) satta vaṇijā (selling animals) (2) sattha vaṇijjā (selling weapons) (3) visa vaṇijjā (selling poisons) (4) maṃsa vaṇijjā (selling fish and flesh) (5) majja vaṇijjā (selling liquor).[8]
As traders they should not seek wealth through any of the five wrong tradings. The Buddha has mentioned several occupations that do not harm the society. They are (1) farming (2) trading (3) cattle keeping (4) government service (5) occupation on skills.
In Kāmabhogī Sutta[9] of Aṅguttara Nikāya is stated how one should earn money. In that sutta, the five ways are given: (1) acquiring wealth lawfully, (2) making oneself happy and cheerful, (3) sharing one's wealth with others, (4) doing meritorious deeds and (5) making use of one's wealth without greed and longing, without infatuation, heedful of the danger and approaching own salvation. According to the facts mentioned above not only that a person is directed to production but also to consumption and distribution.
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[1] Such a theory is inconceivable because the Eightfold Path has been explained as sīla, samādhi and paññā, therefore the sammā ājīvo is a part of sīla, not of sukha or dhana. The main purpose of sammā ājīvo is to make the people/followers to avoid wrong ways of obtaining sustenance, not to advise them to be wealthy.
[2] Aṅguttara Nikāya – Pañkanipātapāḷi – (6) 1. Nīvaraṇavaggo – 4. Samayasuttaṃ
[3] Aṅguttara Nikāya – Catukkanipātapāḷi – (6) 1. Puññābhisandavaggo – 10. Gihisāmīcisuttaṃ
[4] Majjhima Nikāya – 2. Sabbāsava Sutta; here the teacher is speaking about piṇḍapāta paccavekkhanā.
[5] Aṅguttara Nikāya -Tikanipātapāḷi – 3. Puggalavaggo – 9. Andhasuttaṃ
[6] But this is not mentioned in the Andha Sutta.
[7] Aṅguttara Nikāya – Dasakanipātapāḷi – (8) 3. Ākaṅkhavaggo – 4. Vaḍḍhisuttaṃ
[8] This is mentioned for example in Aṅguttara Nikāya – Pañcakanipātapāḷi – (18) 3. Upāsakavaggo – 8. Rājasuttaṃ
[9] Aṅguttara Nikāya – Dasakanipātapāḷi – (10) 5. Upālivaggo – 1. Kāmabhogīsuttaṃ
