Thich Nu Tinh Quang
As it known,
today’s global economics is experiencing a crisis, and showing and proving
completely uselessness of economists, even capitalism. All global world
relations are governed by the policy; this is one of its objectives. As historically,
the level of economic development of countries is moving from east to west:
Ancient Greece, the Roman Empire, England, and USA ... in the world capital and
the global economy; the controls have always been in the hands of these territorial
leaders. On this basis it would be logical to consider the theoretical
possibility of the use of certain Buddhist principles in accordance with the
economics. If earlier it was customary to assume that in fact the only option
to enter the ‘high society’ was born within it, then after the beginning of the
20th century, and especially in modern time, many examples show us that, in
fact, to one day become incredibly rich and famous all over the world can be
anyone with some effort. Since then, many people from poor families earned
their capital; it is thousands of businessmen, politicians, artists, musicians,
actors, athletes, and so on.
The
change from the poverty to the richness is not only depending on the change in
the social structure; however, it also depends on the cognitive ability, morality
and personal efforts as the main motivation. According to Buddhism, poverty is unhappy
because it involves dukkha (suffering). The goal of the Buddha's teaching is to
end sufferings, and want to stop sufferings we must find the cause of it first.
Standing on the individual angel, poverty comes from the lack of education (a
part of ignorance), laziness, profligate, drug addiction, or evil livehood… In
social aspect, the poverty arises from greed, exploitation, and there is no disruptive
between the rich man and the poor man; that is due to human’ selfishness and
insensitivity or a injustice of government that makes richness and poverty far
away clearly.
The fact that in
earlier times to become a head of state or to somehow good influence his fate
could only be born in a rich or influential class, but do not forget that the
government is also a great temptation which became the cornerstone and wayward
than in the human world. Tasted and enjoyed the power, most of all they want to
hold it in their hands. For this they went to the monstrous deeds, not only
contrary to the principles of Buddhism but also often contradict global society
(and his personal including) to the well-being and survival, such as
determining the fate of many thousands of people. Thus, dividing humanity of
the world in the interval from antiquity to the late nineteenth century in the
conventional groups of rich and poor, and following the options of mutual
movement between the castes in different societies, comparing similar data of
the twentieth century and the twenty-first century, we find now the movement
from one group to another is much easier than it has ever been. Thus, many
young people have become hostages of the idea of power and money.
Power and money are considered the criteria of
being happy; however, if we couldn’t know how to use them in the spirit of
ethics and wisdom, they become obstacles in our path. In addition to know how
to use them, those who make a lot of assets but unknown how to share, donate
and save their assets, such one cannot be called smart. Buddha explained ten
behaviors following to promote ethical means of doing businessman or rich man,
and show the ways to enjoy pleasure from one’s wealth truly:
- Consumers of sense-pleasure who acquire money by unscrupulous means (i.e. acquire wealth by wrong livelihood) and having acquired it derive no enjoyment from it, not do they disburse it for the benefit of others nor donate it for a meritorious cause. Such an attitude to wealth cannot be said to be smart -- and on the contrary burdens them with worse demerit.
- Consumers of sense pleasure who acquire money by unscrupulous means, but who derive enjoyment from it, but who don't disburse it for the benefit of others or donate it for meritorious causes. Such an attitude to wealth is not smart in the acquisition and not particularly smart in the spending -- especially in the conservation of wealth; it is definitely not smart.
- Consumers of sense-pleasure who acquire money by unscrupulous means but who derive enjoyment from their wealth, disburse their wealth for others, and donating it for meritorious causes too.
- Consumers of sense-pleasure who acquire wealth by a mixture of scrupulous and unscrupulous means (wealth in this case might be acquired partly honestly by a salary, but the rest might come from bribes -- i.e. both right and wrong livelihood) -- but who derive no enjoyment from their wealth, don't disburse their wealth for others and don't donate it for meritorious causes. Such an attitude to wealth may or may not be smart in the acquisition and is definitely not smart in the spending and saving.
- Consumers of sense-pleasure who acquire wealth by a mixture of scrupulous and unscrupulous means, who derive enjoyment from it, but fail to disburse it for the benefit of others or to donate it for meritorious causes. Such an attitude to wealth may or may not be smart in the acquisition, is reasonably smart in the spending, but not in the saving;
- Consumers of sense-pleasure who acquire wealth by a mixture of scrupulous and unscrupulous means, who derive enjoyment from it and disburse it for the benefit of others and also donate it for meritorious causes. Such an attitude to wealth may or may not be smart in the acquisition, but which is smart in the usage and the saving.
- Consumers of sense-pleasure who acquire money solely by scrupulous means (solely by right livelihood) but who derive no enjoyment from their wealth and neither disburse their wealth for the benefit of others nor donate it for meritorious causes. Such an attitude to wealth can be considered smart in the acquisition but not smart in the usage or the saving.
- Consumers of sense-pleasure who acquire money solely by scrupulous means, who derive enjoyment from their wealth and but do not disburse their wealth for the benefit of others nor donate it for meritorious causes. Such an attitude to wealth can be considered smart in the acquisition and usage but not smart in the saving.
- Consumers of sense-pleasure who acquire money solely by scrupulous means, who derive enjoyment from their wealth and also do disburse their wealth for the benefit of others and donate it for meritorious causes. However, in spite of all their good actions, the people of these categories remain blind to the harmfulness of sense-pleasure -- they lack the wisdom to be motivated to renounce sense-pleasure. Such an attitude to wealth can be considered smart in the acquisition, the usage and the saving but because such people lack insight into the harmfulness of sense pleasure, they lack the power to liberate themselves from the clutches of the defilement of sense-pleasure -- because they haven't had the chance to associate sufficiently with the wise.
- Consumers of sense-pleasure who acquire money solely by scrupulous means, who derive pleasure from their wealth, who disburse their wealth for others and donate it for meritorious causes. In addition, those of this category are no longer blind to the harmfulness of sense-pleasure -- thus they have the wisdom to want to escape from the cycle of existence [samsara] and this wisdom will allow them to renounce attachment to the use of the wealth. Such an attitude to wealth can be considered smart in the acquisition, the usage and the saving and furthermore allows one to overcome one is defilement, ultimately to enter upon Nirvana.[1]
Such economic
value in Buddhism is associated with quality of life, not just for oneself but
for others. However, we determine the quality of life not only in terms of
physical facilities, but also in terms of spiritual welfare, and finally the
liberation of the mind from nagtive trends and depression in order to attain
the ultimate ideal of freedom (Nirvana).
As we know, the
western and eastern world philosophies have a lot of differences between them,
one of which is the treatment of one of the seemingly basic concepts of
existence - freedom. Freedom for the followers of Western philosophy is, first
and foremost, freedom of action. In this sense, ‘freedom’ – it goes beyond,
bursting the shackles, the possibility of impunity and gratuitous dreams, and constant
pandering to his ego. Also by the desire and passion has always been the object
of a taboo in the west, due to the strong influence of religion on public life,
particularly noticeable was the case in the middle Ages and during the
Inquisition, so they then formed the concept of the above-mentioned manner. According
principles of Buddhism, the ‘freedom’ means by a just liberty from suffering
caused by desire. Because of this we can assume that the differences between
East and West can be derived from
that concept.
Nonconforming in popular thinking, the Buddha encouraged that “self-sufficient economy, maintaining
morality” to the monks and nuns to renounce the negative desires which
prevent freedom of mind.
However, he
also inspirited the wealth and social development for laities. In “Happiness appropriate to a
householder” includes
ownership [atthisukha], enjoyment [bhogasukha], getting rid from debt [ananasukha] and unmistakes [anavajjasukha]; In this
sutra, the Buddha
praised and encouraged to limit desires [appicchata] which causes grief. Nevertheless, the importance of a Buddhist, in
the economic process for his income, saving or spending money, he should make sense to him and
others. Once wealthy,
we also use our properties for supporting the healthy goals in
life - not squandering money without main purpose, or in any way leading to grow more of the negativity of the greed,
hatred and delusion of the mind. This is not to say that ‘money
can’t buy
happiness’,
but using money without aim would create more damages than benefits. Wealth brings happiness as to be applied to connect to the
higher spiritual values, especially the morality and human virtues and human that Buddhist economists have long-term
value and fullness more than any material developments.
However, in
social life, economic value is seen as happiness’ basic, and also is a measure
of an individual's achievements. Today, the caste system is gradually losing
its influence, so everyone can do business; everyone has one’s opportunity to
create wealth and money in depending on one’s ability. And to become an entrepreneur
in the free economy, according to an economist, Liefaard Joop, CEOs want to
succeed must meet four criteria: Vision, Knowledge, Enough is enough, and
Courage.[2]
In Vyagghapajja Sutta, the Buddha described to conduce to a householder's weal
and happiness in this very life. Which four? "Achievement of persistent
efforts (utthana-sampadā), the achievements of the care kidney
(arakkha-sampadā), good friends (kalyanamittata) and livelihood balance.”[3]
1. A good CEO is like the Bald eagle from high altitudes the bird tumble
down in a dangerous free fall and very spectacular threw. The busines starting
to full courage with confidence in
one’s ability to be proficient in the job, it can learn from the Bald
eagle-flying high with its wings spreading. At this point, the Buddha also
encouraged a householder doing successful
livelihood by the persistent effort as a first courageous livelihood for
proper means: "Herein, Vyagghapajja, by whatsoever activity a householder
earns his living, whether by farming, by trading, by rearing cattle, by
archery, by service under the king, or by any other kind of craft -- at that he
becomes skillful and is not lazy. He is endowed with the power of discernment
as to the proper ways and means; he is able to carry out and allocate (duties).
This is called the accomplishment of persistent effort.
2. A qualified CEO, in
addition to his
efforts, he also has a good vision or clear view on what is happening in the market for his vision and the market, such as the Bald
eagle in the very high location, with its very sharp eyesight it has a clear
view on the world below it and especially on the prey it want to catch, and
avoid the dangers are lurking around it. Here, the Buddha also mentioned the achievements carefully; in addition, to
the strength in oneself, a householder also must be properly and carefully
vision in order to protect his assets from being destroyed: "Herein,
Vyagghapajja, whatsoever wealth a householder is in possession of, obtained by
dint of effort, collected by strength of arm, by the sweat of his brow, justly
acquired by right means -- such he husbands well by guarding and watching so
that kings would not seize it, thieves would not steal it, fire would not burn
it, water would not carry it away, nor ill-disposed heirs remove it. This is
the accomplishment of watchfulness.
3.
A smart CEO has extensive knowledge, knowing how to learn to adapt to habitat as same as a Bald eagle moving to seasonally
appropriate environment, and can find its prey without encountering
the dangerous
cases. A skill businessman as a book, he should know
about marketing and competitive techniques,
clearly know their products and competitors, and also creating be connection with partners and build up the trust with his customers. Especially, with
the knowledge he has, he
must have ethical standards in his business. At this part, the Buddha also suggested about wisdom for a householder being
connected his 'good friends' to adapt to the social environment by engaging in discussions with the faith, virtue and wise to achieve the good livelihood in connection with the moral
qualities of the community and the
survival environment: "Herein, Vyagghapajja, in whatsoever village
or market town a householder dwells, he associates, converses, engages in
discussions with householders or householders' sons, whether young and highly
cultured or old and highly cultured, full of faith (saddha),[4] full of virtue (síla), full
of charity (caga), full of wisdom (paññá). He acts in accordance
with the faith of the faithfulness, with the virtue of the virtuous life, with the charity of the charitable giving,
with the wisdom of the wise. This is called good friendship. (Vyagghapajja
Sutta)
4. A successful CEO who
knows enough is enough in knowing how
to restrict some products beyond his capability in produced goods and income.
As Bald eagle catches one fish only at one point of time, but flying skills,
its strong talons and its eyesight are extremely well developed capture a prey
exactly. Here, the Buddha also advises a householder’ success through livelihood balance. Without extravagant
and stingy, he should know how his expenses and revenue, and limit the excess
out of control for his stable and balanced life and not cause unfortunate crisis
in any time which could smoked by others: "Herein, Vyagghapajja, a householder knowing
his income and expenses leads a balanced life, neither extravagant nor miserly,
knowing that thus his income will stand in excess of his expenses, but not his
expenses in excess of his income. Just as the goldsmith, or an apprentice of his,
knows, on holding up a balance, that by so much it has dipped down, by so much
it has tilted up; even so a householder, knowing his income and expenses leads
a balanced life, neither extravagant nor miserly, knowing that thus his income
will stand in excess of his expenses, but not his expenses in excess of his
income.
"If, Vyagghapajja, a householder with little income were to lead
an extravagant life, there would be those who say -- 'This person enjoys his
property like one who eats wood-apple.' If, Vyagghapajja, a householder with a large
income were to lead a wretched life, there would be those who say –'This person
will die like a starveling.'(Vyagghapajja Sutta)
According the four criteria above, the Buddha advised wealthy
householders how to preserve and grow their wealth and how to avoid the risk of
loss of wealth. If richman only his own enjoyment, he would not be in harmony with society; society just reduce suffering
and poverty when the rich man know how to share his assets. The lust for power
and the excessive accumulation of wealth derived from uncontrolled craving;
this has created a conflict and instability in the society through the
resentment of the underprivileged people-who feel exploited by the effects of
greed and (or) selfishness from others.
However,
to avoid the risk of destruction and increase of wealth, the Buddha pointed out
four main reasons in order to protect assets for a homeowner:
There are four sources of destruction of amassed wealth:
"(i) Debauchery, (ii) drunkenness, (iii) gambling, (iv) friendship, companionship and
intimacy with evil-doers.
"Just as in the case of a great tank with four inlets and outlets,
if a man should close the inlets and open the outlets and there should be no
adequate rainfall, decrease of water is to be expected in that tank, and not an
increase…”
There are four sources for the increase of amassed wealth:
(i) abstinence from debauchery, (ii) abstinence from drunkenness, (iii) non- indulgence in gambling, (iv) friendship, companionship and
intimacy with the good.
"Just as in the case of a great tank with four inlets and four
outlets, if a person were to open the inlets and close the outlets, and there
should also be adequate rainfall, an increase in water is certainly to be
expected in that tank, and not a decrease…” (Vyagghapajja sutta)
These four conditions are conducive to a householder's weal and
happiness in this very life.
Thus, in Vyagghapajja sutta, besides the four conditions to preserve
one’s assets this life, the Buddha also mentioned the important conditions in
the progress of spiritual 'assets' - which considered as baggage of happiness
for our future:
There are four conditions to conduce to a
householder's weal and happiness in his future life:
"The accomplishment of faith (saddha-sampada), the
accomplishment of virtue (sila-sampada), the accomplishment of charity (caga-sampada)
and the accomplishment of wisdom (pañña-sampada).
What is the accomplishment of
faith?
"Herein a householder is possessed of faith, he believes in the
Enlightenment of the Perfect One (Tathágata): Thus, indeed, is that
Blessed One: he is the pure one, fully enlightened…the teacher of gods and
men…”
What is the accomplishment of virtue?
"Herein a householder abstains from killing, stealing, sexual
misconduct, lying, and from intoxicants that cause infatuation and heedlessness…”
What is the
accomplishment of charity?
"Herein a householder dwells at home with heart free from the
stain of avarice, devoted to charity, open-handed, delighting in generosity,
attending to the needy…”
What is the accomplishment of wisdom?
"Herein a householder is wise: he is endowed with wisdom that
understands the arising and cessation of the five aggregates of existence; he
is possessed of the noble penetrating insight that leads to the destruction of
suffering. This is called the accomplishment of wisdom.”
In conclusion,
economic changes and the necessary structures require certain switching at the
individual level. Economy and its development today aimed at strengthening and
shaping its policies in global scale to combat poverty and global tensions. But
the direction just show on the surface, instability inside is always hot issue
on the media in every day. To me, opportunities for economic development should
parallel with moral development, or the mind development, so may be more strong
growth, sustainability and balance. As the Buddha said, the enlightened spirit
comes from sense of connection with others and with the entire universe. This
requires us to see our inner world in the great interdependence of the network
of life, and we are one of the wires connecting together. That is also the view
of impermanence and dependence, the enlightenment principles promote us in
interacting with other people with more compassion and wisdom.
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