The Role of Wealth in Buddhism

Although Buddhism has been characterized as an ascetic religion, asceticism was in fact experimented with and rejected by the Buddha before he attained enlightenment. As far as Buddhism is concerned, the meaning of the word ‘asceticism’ is ambiguous and should not be used without qualification.

The term ‘poverty’ is also misleading. The familiar Buddhist concepts are rather contentment (santutthi) or limited desires (appicchata). Poverty (dadiddiya) is in no place praised or encouraged in Buddhism. As the Buddha said, “For householders in this world, poverty is suffering” [A.III.350]; “Woeful in the world is poverty and debt.”

In fact, the possession of wealth by certain people is often praised and encouraged in the Pali Canon, indicating that wealth is something to be sought after. Among the Buddha’s lay disciples, the better known, the most helpful, and the most often praised were in large part wealthy persons, such as Anathapindika.

Even for the monks, who are not expected to seek wealth, to be a frequent recipient of offerings was sometimes regarded as a good quality. The monk Sivali, for example, was praised by the Buddha as the foremost of those “who are obtainers of offerings.” However, these remarks must be qualified.

The main theme in the Scriptures is that it is not wealth as such that is praised or blamed but the way it is acquired and used. For the monks, as mentioned above, it is not acquisition as such that is blamed, nor poverty that is praised. Blameworthy qualities are greed for gain, stinginess, grasping, attachment to gain and hoarding of wealth. Acquisition is acceptable if it is helpful in the practice of the Noble Path or if it benefits fellow members of the Order.

On the other hand, this does not mean that monks are encouraged to own possessions. As long as it is allowed by the Vinaya, or monastic code, gain is justifiable if the possessions belong to the monastic community, but if a monk is rich in personal possessions, it is evidence of his greed and attachment and he cannot be said to conform to Buddhist principles. The right practice for monks is to own nothing except the basic requisites of life. Here the question is not one of being rich or poor, but of having few personal cares, easy mobility, the spirit of contentment and few wishes, and, as the monk’s life is dependent for material support on other people, of making oneself easy to support. With high mobility and almost no personal cares, monks are able to devote most of their time and energy to their work, whether for their individual perfection or for the social good.

“The monk is content with sufficient robes to protect the body and sufficient alms food for his body’s needs. Wherever he may go he takes just these with him, just as a bird on the wing, wherever it may fly, flies only with the load of its wings.”

Thus, it is contentment and paucity of wishes accompanied by commitment to the development of the good and the abandonment of evil that are praised. Even contentment and paucity of wishes are to be qualified, that is, they must be accompanied by effort and diligence, not by complacency and idleness. The monk contents himself with whatever he gets so that he can devote more of his time and energy to his own personal development and the welfare of others. In other words, while it may be good for a monk to gain many possessions, it is not good to own or to hoard them. It is good rather to gain much, and give much away.

“Furthermore, monks, he is content with whatever necessities, be it robes, alms food, shelter or medicines, he obtains. Furthermore, monks, he is continually stirring up effort to eliminate bad qualities, making dogged and vigorous progress in good things, and never throwing off his obligations.”

“One is the road that leads to wealth, another the road that leads to Nibbana. If a monk, disciple of the Buddha, has learned this, he will yearn not for honor, but will foster solitude.”

For the laity, as mentioned above, there is no instance in which poverty is encouraged. On the contrary, many passages in the Scriptures exhort lay people to seek and amass wealth in rightful ways. Among the good results of good kamma, one is to be wealthy.[3] What is blamed in connection with wealth is to earn it in dishonest ways. Worthy of blame also is the one who, having earned wealth, becomes enslaved by it and creates suffering as a result of it. No less evil and blameworthy than the unlawful earning of wealth is to accumulate riches out of stinginess, and not to spend it for the benefit and well-being of oneself, one’s dependents, or other people. Again, squandering wealth foolishly or indulgently, or using it to cause suffering to other people, is also criticized:

“Monks, if people knew, as I know, the fruits of sharing gifts, they would not enjoy their use without sharing them, nor would the taint of stinginess obsess the heart. Even if it were their last bit, their last morsel of food, they would not enjoy its use without sharing it if there was someone else to share it with.”

Good and praiseworthy wealthy people are those who seek wealth in rightful ways and use it for the good and happiness of both themselves and others. Accordingly, many of the Buddha’s lay disciples, being wealthy, liberally devoted much or most of their wealth to the support of the sangha and to the alleviation of poverty and suffering. For example, the millionaire Anathapindika is said in the Commentary on the Dhammapada to have spent a large amount of money every day to feed hundreds of monks as well as hundreds of the poor. Of course, in an ideal society, under an able and righteous ruler or under a righteous and effective administration, there would be no poor people, as all people would be at least self-sufficient, and monks would be the only community set apart to be sustained by the material surplus of the lay society.

Thus, contrary to the popular image of Buddhism as a religion of austerity, Buddhist teachings do acknowledge the role of material comfort in the creation of happiness. However, Buddhism aims at the development of human potential and, in this regard, material wealth is considered secondary. A lucrative economic activity that is conducive to well-being can contribute to human development — the accumulation of wealth for its own sake cannot.


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