11th Issue (March, 2009) Harmony is Needed in Economy: A Buddhist Perspective Aung Shing Marma
(Bhikkhu Indasara) Santutthi paramam danam Today, we are living in commercial world. The economy is for managing our lives but not for destroying it. People should know how to manage economy in a right way. If they fail to manage it, they create their own destructions. Therefore, it is their choices either to mould good or bad karmas towards their final destinations. The earth and sky have been providing for many thousands of years to the humanity as people do for their own children. What more can be done for them than this? Nothing remains that they have not provided for them. Earth and sky provide what humanity needs and wants until their lives become at risk.. They are providing necessities for human life. However, humans never realize and are ungrateful for their assistances. Humanity came to this beautiful earth without its invitation and did not bring anything. He and she came to live without cloth and any single cent. Although they were thus, they were never refused to be with them, besides being warmly greeted by earth and sky. In fact, it is right that poverty and economics are interrelated since the dawn of human civilization . Hence it is said that poverty keeps the economy of a country running. If there is no poverty, the economy could fail. Therefore economy should be understood from the standpoint of interaction between the rich and poor. In other words, owing to an imbalance between the rich and poor, capitalist economy becomes adverse. No one is responsible for this crisis individually but it is the collective responsibility of humanity. When a poor person is unable to acquire his needs (food, cloth, medicine, and shelter), life becomes miserable – through the unfairness of his neighbors. Commercial systems of a state are not only run by rich people but by all classes of business people across the economic spectrum. Whether one is rich or poor, one has to do the same thing: quenches one’s need to fill one’s stomach, but not the wants of his mind. The people who are living in a society are not different in their basic desires. Both rich and poor must eat to continue their lives. It is said that the real enemy of humanity is hunger. It is identical with death and darkness, while heaven is explained as the place where hunger and thirst are unknown.[2] In modern days, people are in hunger for many reasons other than satisfaction with what they have . A poor and hungry person lacks food and is concerned only with his daily survival. The wealthy man, being rich enough not to be hungry today, thinks of amassing more wealth. He is craving for wealth and quench his greed. Nevertheless, he has never fulfilled his greed. He will never be satisfied even if the earth and sky provide whatever he wants. Being mean, he never thinks of his poor fellows who are suffering from a lack of needs. If he is truly compassionate towards his neighbors, then he should share the suffering and happiness with them.Wealth is like salt water – the more you drink, the more you thirst.[3] Sociologically, it is proven that humans who have the same blood-type and originate from the same place, lack in one thing: sharing joy with others. Instead, they are learning the technological art of waging war among themselves. They do not wage war to share joy, but fight to gain wealth and power. There is nothing to teach and show what it is to be a brother, if he continually acts against them. Being aware of such circumstances, why is he willing to act in the same manner again and again? Everyone has the capacity to be the master over his senses. But this power is neglected and he becomes enslaved by his senses. He follows whatever his senses urge him to do without judging. It is good to be obedient to them, but this is a blind and foolish type of obedience like a queue of ants following its leader. Because of these vulgar characteristics, he has increased pain. That’s why the Buddha said: human beings are never satisfied with wealth even if gold is falling from the sky like rain. Humans lack satisfaction and are slaves to their sense-bases in nearly all awaking hours. To be satisfied, humans should learn how to trust their own kindness or heart. If he cannot trust himself, from whom can it be expected and envisaged to co-operate with for harmony and peace? Therefore, teaching himself how to love and trust his own kindness, paves the way for him to dream of a paradise world. If he fails to trust his own kindness, there is no alternative for seeking peace. Having kindness within oneself means building a healable and peaceful world. It is our duty to build an environment of good. If we are greedy in nature, we create an environment of greed for youngsters. A livable society and a healthy environment must be built up for the sake of future generations which are enriched with non-greed and non-hatred among them. “Your Majesty's country is beset by thieves, it is ravaged, villages and towns are being destroyed, the countryside is infested with brigands…To those in the kingdom who are engaged in cultivating crops and raising cattle, let Your Majesty distribute grain and fodder; to those in trade, give capital; to those in government service assign proper living wages. Then those people, being intent on their occupations, will not harm the kingdom. Your Majesty's revenues will be great, the land will be tranquil and not beset by thieves, and the people, with joy in their hearts, will play with their children, and will dwell in open houses.[4]” From this instruction to the King Mahavijita, by his minister, it is clear that according to Buddhism: calamity is caused by inequality and imbalance. Economic harmony includes personal harmony, as well as social order harmony. However, before social harmony arises, it is necessary to possess it within oneself, first. If his personal problems are not solved, how are problems of others solved? Obviously, Buddhist economic ideology was in isolation for many years, but it was not until emergence of E.F. Schumacher’s ‘Small is Beautiful’, that make people consider the Buddhist Economics more seriously. The following year, King Rama IX from Thailand began to speak about Sufficiency Economics. Businessmen have been driving economic development rapidly until the global warming issue become a dominant, global issue. Human greed is unlimited , but resources are scarce. “… Now some being, Vasettha, of greedy disposition, watching over his plot, stole another plot and made use of it... punishment became known.[5]” The aforementioned quotation showed the human attitude towards natural resources evoking human greed. It is clearly pointed out that being a slave to greed is one of the biggest social problems. Development does not start with goods; it starts with people and their education, organization and discipline. Buddhism, as a religion, starts with discipline, leading towards and ending with wisdom. Many people believe that Buddhism is just a religion and never consider incorporating Buddhist principles into economic development of a country. However, many people’s thoughts are not aligned with Buddhism. The Buddha gives five reasons how to manage wealth and become rich:
Once the King Dighajanu Koliyan, who is Buddha maternal relative came to him and said thus: We, Lord, are laymen who enjoy worldly pleasures. We lead a life encumbered by wife and children. We use sandalwood of Kasi. We deck ourselves with garlands, perfume and unguents. We use of gold and silver. To such as us Lord, let the Blessed One preach the Doctrine, teach those things that lead to the wealth and happiness in this life and to the happiness of the other world.[7] This episode illustrates an event that occurred almost 2600 ago - people were unhappy with wealth. But still humanity is bound to it and peace and harmony are covered over with a cloud of ignorance; beings are still slaves to desires.
Utthanasampada: the achievement of persistent effort discusses how a person should work and what he has to do for his economic development. He should work with courage and great effort. He should aim towards his target. If he does not have a target and plan for this moment, he cannot hope for now and the next world - with effort one gets release from pain. Gotama Buddha, like an economist, wisely divides the wealth into four portions, in percentages. First 25% is for family expenses, 50% is for expansion of wealth, and 25% is for emergency purpose. Here we can see much is given for wealth expansion. At the same time, five types of trades were prohibited:
When these forbidden trades are avoided and business is conducted righteously, there is no any harm done. Precise observation of the five precepts is, in itself, righteous business. The Five precepts cover and promote peace and harmony. Arakkhasampada: this principle advises us how to protect earned wealth. 25% is deposited for future emergency use and protection. Here Arakkhasampada and Kalyanamitta can be combined to explain how to protect one’s wealth: Association with evil friends deplete one’s wealth. Gamblers, drug abusers, womanizers , frequent loiters in recreational parks or entertainment cinemas drinkers are evil friends. Such activities dissipate one’s hard-earned income or wealth. Samajivikata is Buddhist financial budget . This fourth principle given in the Vyagghapajja Sutta leads to a balanced or even life. With a simile of a water tank, the Buddha illustrates how a man should live a balanced life. If a water tank has four input-valves feeding it through four doors and there are also four output valves from another similar four doors from the tank – it is possible that no water will be kept. He has not preserved what is given for future use. If every input valve is opened and all four output valves are closed, the tank will be overflowing. This is another extreme that he is using his water miserly. Inputs and outputs must be carefully managed. It must balance needs and wants in accordance with sustainability. Similarly, having avoided two extreme practices he, the Buddha promulgates a wise way – the Middle Path. Gotama Buddha declares four-fold happiness three of which are related to economic wealth. The Andha Sutta illustrates three types of person in the world – blind, one-eye and two eyes. From the aforesaid, people are not encouraged to be like the first two people; the blind and one-eye are not encouraged. The blind is unlucky to acquire wealth and can not see good or bad, blameworthy or praiseworthy while the one-eye knows only wealth and nothing other than that. Acquiring only wealth creates problem. Similarly, looking for only peace is one extreme that does not heal calamity. Therefore, a person must be endowed with two eyes, acquire wealth righteously and be righteous. Never pretend to be like the one-eye man only looking for self-gain, and giving much pain to others. Economy needs a balanced exchange of goods and services to be harmonious. If goods and services are not properly run or imbalanced, there will be an economic crisis. In other words, a man must know how to earn wealth and also how to use it properly. The Buddha taught King Pasenadi Kosala how he should balance his wealth. The King, having taken heavy food, came to discuss something with the Buddha, but throughout the discussion he was nodding. Thereupon, the King was taught to know the limits of food towards seeking the highest happiness. A similar episode can be observed from a boy who went in search for his lost oxen with an empty stomach. Eventually, the boy arrived at the Buddha’s residence while the Buddha was preaching Dhamma to his audience. The Buddha knew that if this boy is preached to when he is hungry, he will not get the benefit of his teaching. Even if he does not have balance within himself, how then can he make balance with the Dhamma? He will be dragged by hunger as well as by the Dhamma. This will make him a fool as like the aforementioned blind man without getting into middle path. The Buddha addressed his disciple and asks him to give food to him first before he listens to the Dhamma . The Blessed One said the hunger-illness is the incomparable illness, there is no equal illness to it. The advice is to open the horizon-eyes of equanimity and compassion towards oneself and others. Use strength and opportunity properly at the proper time and place, avoiding weakness and threat - that which bring decline to oneself and others. It should not be forgotten that a man is part of a big family - father, mother, sister and brother and he, as a social being needs co-operation with others. For harmony and peace, aims are pursued unanimously. If people wish for only similar goals, why can’t harmony be achieved? It is reachable and within human capacities. So think and set only harmonious goals for society peace and harmony in the beginning of a person’s life. Maintain this harmony through the end of one’s life. Remember, if the world is treated kindly, it will treat kindly in return. Be satisfied with what is provided and share happiness with others. This is the contentment of a wealthy life; contentment is happiness and contentment is harmony and peace. Bibliography Book Sources:
Website sources:
1. Narada, Thera, The Dhammapada: Pali Text and Translation with Stories in Brief and Notes, Buddhist Cultural Centre, Dehiwela, Sri Lanka, 2000, p. 177 2. Bailey, Greg., and Mabbett, Ian, The Sociology of early Buddhism, Cambridge University Press, New York, USA, 2003, p. 58 – citing the Brahmanas 3. Sri Dhammananda, K, Food for the Thinking Mind, The Corporate Body of the Buddha Educational Foundation, Taipei, Taiwan, 1999, p. 358 4. http://www.geocities.com/lee_mengkai/social_kutadanta_sutta.doc, accessed on 8th November, 2008 5. Rhys Davids, T.W. (editor), Digha Nikaya, Vol. IV, (Oxford: PTS,1995), pp.81-87 6. Bailey, Greg., and Mabbett, Ian, The Sociology of early Buddhism, Cambridge University Press, New York, USA, 2003, p. 54 7. Narada, Thera, A Manual of Buddhism, Singapore Buddhist meditation Centre, No 1, Jalan Mas Puteh, Singapore 12860, 1989, p. 149 8. Narada, Thera, A Manual of Buddhism, Singapore Buddhist meditation Centre, No 1, Jalan Mas Puteh, Singapore 12860, 1989, p. 149 9. http://en.wikipedia.org/wiki/Sukha, accessed on 9th November, 2008 10. http://www.geocities.com/upasakha/andhasutta.html, accessed on 10th September, 2008.    
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