By Ven Chanda Sara

The concept of wealth is explained in Buddhism following various methods. However, it is included as material and spiritual. According to Buddhism the wealth is all the enjoyable sensory objects such as sight, sound, odour, taste, tangible object and mental conditions which are experienced through the respective six fold sensory organs such as eye, ear, nose, tongue, body and the mind. It must be understood that the activities of the first five organs are depend on the potentiality of mind (Mano Indriya), because mind is the pre-runner and the highest of all, ‘Manopubbam gama Dhamma Mano Settha mano maya Dhammapada.’ There are two kinds of wealth which are as follows:

A wealth (sensual pleasures) enjoyed by the ordinary persons.

A wealth enjoyed by the noble persons which means those who have already entered the right path.

According to Buddhism the way of enjoying wealth by the noble persons is quite peculiar and exceptional from that of ordinary people as noble persons enjoy the sensory pleasures moderately without clinging to them.

Does Buddhism encourage us to earn wealth? The answer is ‘Yes’. In this case, Buddhism encourages us to earn wealth through righteous ways. In this regard Vyaggapajja sutta in Khuddaka Nikaya introduces four ways, which are greatly effective in the process of developing economy. According to Buddhism one must involve in righteous occupation when he wants to develop his economy. Any occupation must be effective to oneself and others as well. This point is clear, when we examine many discourses relevant to this topic. In Ambalatthikarahulovada sutta in Majjhima Nikaya, the Blessed one advises Ven. Rahula to give up any action which is harmful to oneself and the others.. “Yadeva tuam rahula kayena kammam kattukamo ahosi. Tadeva te kayakammam paccavekkhi tabbam: Yannu kho aham idam kayena kammam cattukamo, idamme kayakammam attavyabadhayapi samvatteyya, paravyabadhayapi samvetteyya, ubhayaya, badhayapi samvatteyya, akusalam kayakammam, dukkhudrayamdukkhavipakanti.

Yadevatuam rahula vacaya kammam kattukamo ahosi. Tadeva te vacikammam....yonnukho idam vacaya kammam..., idamme vactkammam.,.,.., akusalam idam vacikammam.....

Yadeva tuam rahula manasa kammam kattukamo ahosi. Tadeva te manokammam....yannukho aham idam manasakammam..., idamme manokammar...,...,..., akusalam idam manokammam........

Oh, Rahula you must be thoughtful on your bodily verbal and mental deeds before you put them into action if they are effective to both you and the others you must continue them and if you perceive that are harmful to oneself and others as well, discontinue and give them up.”

The four factors relevant to the development of economy mentioned in the Vyaggapajja sutta are as follows:

Utthanasampada - The achievement of persistent effort
Arakkhasampada - The achievement wariness.
Kalyanamittata - Association with good characters.
Samajivikata - Balanced livelihood.

What is the achievement of persisted effort?

Herein, by whatsoever activity a house-holder earns his living, whether by plough, by trading, by archery or by any other way, at that he becomes skilful and is energetic and thereof he is able to manage his profession and develop the economy successfully and rapidly. In this case for the development of one’s economy one should be away from unlawful activities or profession such as destroying the life of the others, selling human beings and dealing armaments. When one is giving up such unlawful dealings that means he is conducive in promoting moral conducts and ethical teachings in the society. Therefore, it is clear how Buddhism encourages us to lead a righteous and consistent life through earning wealth righteously. This factor is included in Samma Kammanta and Samma ajiva which come under the Buddhist Path (Middle Path).

What is the achievement of wariness?

Here one must protect the wealth earned through righteous effort. When one is going to protect his wealth earned by the sweat of his brow he must be aware of six doors of dissipating wealth. These six doors included in Sigalovada sutta in Digha Nikaya are as follows:

Drink
Frequenting the streets at unseemly hours.
Haunting fairs
Gambling
Associating with evil friends
Idleness or laziness.

Here in this sutta the Blessed One has explained to the house-holder Sigala how the above six doors badly affect the economy. In the same way he must be aware that the wealth can be destroyed due to fire water and confiscation. Knowing the ways of dissipating wealth one must avoid them and try to protect the wealth and manage them systematically. In the meanwhile he must give up prejudices if he wants to improve his economy.

Association with good characters: means one should have good friends (Kalyanamitta) who are faithful, learned virtuous, liberal and intelligent, who will show him the correct path. It is indeed we need good friends to guide us in many a difficulty and support at any crysis.

What is balanced livelihood?

Here the meaning of the term ‘Samajivikata’ is to be neither extravagant nor too sordid, which means one should spend reasonably in other words one should live within his means. The Vyajjapajja sutta compares an extravagant to a fig-fruit consumer. Udumbarakhadakamva, i.e. it is explained that when one wants to eat fig fruits (ficus glomerata) shakes the tree, as the result of which many fruits fall but only a few are consumed. On the other hand, being a rich person if he does not spend at the high time, he would happen to die like an animal - Ajaddumarikamva.

Buddhism teaches us to consume wealth moderately otherwise it would lead to an excessive indulgence on sensual pleasures which is completely rejected by the Blessed One as it is low common, unworthy, ignorable and harmful kamesu kamasukhalikkanu yogo hino gammo pothujjaniko, anariyo, anathasamhito Dhammacakkapavattana Sutta Samyutta Nikaya.’

Buddhism gives quite enough instructions in the field of developing economy. In this case Buddhism prescribes righteous and systematic methods of earning wealth which are devoid of extremist path and prejudices. On the contrary still some have misunderstood it and misinterpreted it as a religion that rejects material development and happiness of human being and leads for inactive melancholic life. As an example for the first time,when Buddhism was introduced to the western countries a distinguished critic misinterpreted it as a pessimistic. This conclusion is completely wrong with regard to the Buddhist teachings. They come to this conclusion as Buddhism teaches the sorrow, cause of sorrow and the path to eradicate it completely.

In this regard we must be thoughtful that Buddhism pays much attention to analogy of sorrows not to cling to it and lead a melancholic life but to bring them to an end. Psychologically correct understanding of sorrow is necessary if a person wants to get rid of it. It must be clearly understood that Buddhism does not reject the happiness and comfortable opportunities of an individual but regards them as lower and unsatisfactory when compared with the happiness gained out of eradication of all defilements and cankers which is Nibbanic Bliss. This point is clear throughout the Bahuvedaniya sutta in Majjhima Nikaya.

Buddhist teachings on the progression of wealth can be clearly understood through the Kula Sutta in Anguttara Nikaya. This sutta introduces four ways which must be practised by an individual for the development of wealth are as follows:

Nattham gavesenti - To replace on what has already been exhausted.

Jinnam patisamkharoti - To repair what has already been damaged.

Parimita panabhajana honti - One must consume wealth conservatively without exceeding income.

Silavantam itthim va purisam ve adhipaue thapenti. - The leader of the house must be replete with moral conducts and ethics.

Buddhism is not contradictory to earning excessive wealth instead it gives necessary instructions and introduces systematic ways to gain them because wealth is a means of minimising sorrow. According to Buddhism noble persons who have entered the Buddhist Path (Right Path) also enjoy sensory pleasures but in moderation as they have entered the correct path such instances are plentiful in the Tripitaka Migasala Sutta in Samyutta Nikaya is included that a house holder Isidatta had become once returner (Sakadagami) and led a consistent life. With regard to this point it is clear that Buddhism is not contradictory to excessive earning wealth but teaches to earn righteously and consume them systematically.