ÉÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍ» º º º * BuddhaNet BBS * Buddha Dhamma Meditation Assoc. º º The Buddhist Bulletin Board PO Box K1020 Haymarket NSW 2000 º º +612 212-3061 Online: 24hrs Telephone: +612 212-3071 º º º ÈÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍͼ POVERTY, HUNGER AND UNDER - DEVELOPMENT A little bit of relevant Buddhist thinking. Neither the teachings of the Buddha, nor the members of the Buddhist Sangha who are regarded as their custodians and exponents could be expected to clear and sweep clean , all by themselves and that with the minimum delay, the social entanglements into which a reckless society, in any part of the world, is seen slipping day after day. What is possible here on the one hand is only adequate cautioning, and on the other, the generation of an awareness in the minds of those involved to put themselves on the right gear. Then with a change of pace and a change of heart, a crisis may be averted. Poverty [Pali daliddiya / Skt. daridrya] To one who is not a mendicant, to one who lives the life of a householder in the world, poverty is indeed a cause of grief. Poverty means that one possesses only a little or nothing at all called one's own [assako]; one is not affluent and in plenty [analhiko]; one has to be constantly in debt to others, borrowing money [inam adiyati ] on the promise of repayment, with or without interest [vaddhim patisunati]. The precise statement of this whole idea in Pali in the Buddhist texts occurs in the Anguttara Nikaya as follows: Daliddiyam bhikkhave dukkham lokasmim kamabhogino ' ti ? Evam bhante . Yam ' pi bhikkhave daliddo assako analhiko inam adiyati inadanam ' pi bhikkhave dukkham lokasmim kamabhogino ' ti ? ... Iti kho bikkhave daliddiyam ' pi dukkham lokasmim kamabhogino inadanam ' pi ...vaddhi ' pi... codana ' pi... anucariya ' pi... bandhanam ' pi dukkham lokasmim kamabhogino. [ A.III.351.f.] We choose to refer the reader to the primary sources in this manner, wherever necessary, mainly to intimate to him the wealth of clear and positive Buddhist thinking which pertains to areas of human well-being. Buddhist thinking also closely scrutinizes the presence and absence of wellness in the human community. Buddhism does not turn its back on the happiness of the man of the world or the success or failure of his living. Nor does it explain its absence in society as the outcome of divine misanthropy or heavenly vengeance. Buddhist thinking knows a layman as being caught up in ramified relationships with persons and institutions. It also knows that to put himself in a meaningful and acceptable position in society, man needs the means, i.e. wealth and property [ dhana and bhoga ]. The well-known Sigala Sutta [D.III.180.ff.] is a learned thesis of the highest order on this subject which not only stresses the diversity of these human relationships but also their reciprocity and mutual interdependence. Basic Needs Even in terms of every man's basic needs of food and clothing, the Buddhist texts appear to know, as it were, of the millions who daily go to bed at night without a meal. They say, almost with distressing pain of mind , that the food and clothing of such people who are in utter poverty is obtained with utmost difficulty: Dalidde appannapanabhojane kasiravuttike yattha kasirena ghasacchado labbhati [ A. III, 385]. Here it is immediately reckoned with that poverty and hunger go hand in hand. That is why poverty or the absence of such means of existence makes a man unhappy in society, both in relation to himself and in relation to the community in which he lives. Having thus recognized poverty as the bane of social order in the world , Buddhism concerns itself with the successful production of wealth, its economical and productive use and its conservation as reserves for leaner times. Buddhist texts thus penetrate deep into many areas of advanced economic thinking of the world today, second to none even in the most sophisticated political ideologies. Starting at a lamentably low economic level so much as not to possess even the basic minimum of food and clothing [ kasirena ghasacchado labbhati ], the first remedial measure recommended is that the person in such a sad situation should himself take the initiative to acquire some amount of money or wealth [dhana]. When the question is put as to how riches are obtained [katham su vindate dhanam. Sn.v. 185] , as was done by Alavaka who is referred to as a Yakkha [ perhaps a prosperous and affluent chieftain ] in the Alavaka Sutta, the prompt and direct Buddhist reply was: ' He riches finds whose life is in the right, who bears his yoke with strenuous resolve '. These words, we believe, need no commentary. In the Pali we have it as : Patirupakari dhurava utthata vindate dhanam. Sn.187 If one were looking at this reply as a Buddhist, or as any one with sense and sanity at that, one must immediately take note of three basic concepts: 1. He whose life is in the right [ patirupakari ] 2. He who bears his yoke [ dhurava ] 3. He who with strenuous resolve [ utthata ] To the Buddhist, there is such a thing as ethics of living , ethics derived through down to earth human considerations and not those derived through divine sanctions. Therefore so basic and vital to mankind. So even as he gets down to gather together his basic needs, it has to be within a visibly inviolable ethical frame-work. His life has to be in the right [ patirupakari ]. The other two considerations centre on the role of the individual and his active involvement, as well as on the strength of his personality. Accepting personal responsibility [dhurava ] to better his economic situation in life [vindate dhanam ] , one has to put in a good deal of honest striving [ utthata ]. This line of action for economic redress, undoubtedly carries with it a dignity and a sense of triumph and achievement. The almost soul- elevating Pali word used here is the verb utthahati which means `strives with firm resolve.' Wherever the Buddhist texts speak of the wealth of a virtuous good man against which there can be no slogan shouting , they speak of it as being acquired with effort and striving [ utthanaviriyadhigata A.III. 45 & 76 ] and add that it has been earned with the sweat of one's brow [ sedavakkhitta ] and the might of one's arms [ bahabalaparicita ]. It is also said to be righteously acquired [ dhammika and dhammaladdha ]. If it were not so, not only would money be the root of all evil but money would also be rooted in evil. This is why the Dhammapada very firmly says that it would be the tragedy of household life if a man who dwells therein does not strive with firm resolve to establish his economic well being [ anutthanamala ghara Dhp.v.241]. It would be of interest to note here that only a very few translators of the Dhammapada get this correct. Many others who translate it as ' non-repair is the bane of houses ', guided by Commentarial misdirection , only provide amusement and entertainment and hardly any sense. Relief Measures. Buddhists also recommend relief measures, both at society level and state level , to ease this lamentable situation of poverty. Accepting as real the age old social malaise of haves and have-nots, the Buddhists recommend the act of dana or charitable giving as a corrective measure. One is called upon to view this act of making good a deficiency in one's social group as a source of joy and satisfaction, yielding good results, right here and now [ danasamvibhagarato: delighting in giving and sharing at A.III.53 ]. It is also looked upon as a willingness on the part of men and women to part with some of their possessions [vossaggarato Ibid. ]. Dana thus viewed from the religious angle stimulates the growth of such high ranking virtues like metta [ friendliness, loving kindness ] , karuna, [ compassion ] and mudita [appreciative joy ]. They are noble modes of living in the life of man [brahmavihara ]. As part of state policy, the rulers are expected to alleviate poverty by making planned gifts of money to put people on their feet and enable them to make a start in life on their own [ See Cakkavattisihanada sutta. DIII 66 f. Imina tvam ambho purisa dhanena attano matapitaro ca posehi puttadaran ca brahmanesu ... saggasamvattanikan ' ti. ]. It is also the responsibility of the state to some extent to open avenues of employment and correctly put people in places where they would make their best, there being no square pegs in round holes or vice versa. They are to be employed , each according to his ability and competence [ Ye ranno janapade ussahimsu kasigorakkhe vanijjaya ...rajaporise.... D.1.136 ]. It is to be noted that in every case, whether it is for the production of wealth or for the correct and fruitful utilization of wealth , the efficiency and diligence of the person concerned is of primary importance. In Buddhism , the machinery for social upgrading is basically the culture of man [ i.e. the development of his cultural components of word and deed and his basic social and religious values ] which make him a man who has developed himself : bhavitatta. Let us now turn our attention to the question of hunger to which we have already referred under the Buddhist concept of man's basic needs of food and clothing [ ghasacchadanaparamo and ghasacchadanaparamata M.I.360; D.I.60 ]. It is at poverty level that these, namely food and clothing are obtained with utmost difficulty [ dalidde ...kasirena ghasacchado labbhati . A.III 385 ]. Thus it goes without saying that poverty and hunger go hand in hand. Nevertheless, as far as Buddhist texts go, it is a painful situation which is not to be made light of. The Dhammapada which we wish to present as the Buddhist Guide Book , i.e. the book of guidance for both monk and layman , aptly calls hunger the dreaded disease [ Jighaccha parama roga . Dhp.v.230 ]. Around this verse is told the well-known and at the same time the most touching story of how the Buddha once had a poor hungry peasant fed and comforted before he set about to preach the dhamma to him. [Annataraupasakavatthu in the Sukhavagga of the Dhammapadatthakatha Vol. III 261 f.]. In calling hunger the dreaded disease, it is said with a down to earth realism that no amount of medication ever cures this ailment. It is known to be the disease perennial , nevertheless by no means welcome or tolerable. The Buddha himself makes the precise comment that ' afflicted with pangs of hunger one comprehends not the dhamma, even while it is being preached ' [ jighacchadukkhena dhamme desiyamane pi pativijjhitum na sakkhissati ' ti. DhA.III.263]. Moderation. At the same time, over-eating is looked upon with disdain and is viewed as leading to ill- health and physical damage and discomfort. Moderation in eating , on the other hand , is considered contributory to good health and physical comfort [ appabadhata and appatankata as well as lahutthana, bala and phasuvihara M.1.37 ]. One word of caution here. The media today, all the world over, misleads the world on the question of food and clothing , food in particular. Advertising has reached the peak of perfection, with its ability to deceive and entice. Eat in the interests of the salesman, and positively not of the consumer is more or less the slogan today. But be not misled by such cliches of the business world where consumerism reigns supreme today. Buddhism is non-ascetic in its attitude to food . The Bodhisatta totally rejected the starvation policy which he had taken upon himself while he was experimenting with his severe austerities. He declared in no uncertain terms that he could never attain any blissful states with a body reduced to such utter emaciation [na kho tam sukaram sukham adhigantum evam adhimattakasimanam pattakayena . Yannuna ' ham olarikam aharam ahareyyam odanakummasan ' ti. M.1.247 ]. One look at the Gandharan image of Sakyamuni as Bodhisatta practicing austerities would convince us both of the severity of his austerities referred to above as well as of the wisdom of his judgement. He took a realistic view of the body 's need for food . Accepting its basic need on the one hand, he specifies firmly its limits on the other. It is with such an attitude to life and its basic requirements that Buddhism endorses and encourages correct earning of money and honourable acquisition of wealth [ Utthanadhigatam dhanam and dhammaladdha bhoga ]. It is in order that one may feed and clothe oneself adequately as well as look after the needs of one's dependants like one's parents and one's wife and children. For want of space here we would only refer the reader to a delightful treatise on this subject under the title bhoganam adiya or Uses of Wealth which appears in the Anguttara Nikaya [ A.III 45 f.]. Elimination of Hunger. In order to eliminate hunger among the humans , Buddhist texts speak not only of the energetic production of wealth [ utthanaviriyadhigatam dhanam ] and the consequent increase of buying power but also recommend the industrious production of food through diligently handled agriculture. In the Therigatha , our exemplary Theri Patacara observes this commendable hunger-eliminating process through agricultural production in these words. Nangalehi kasam khettam bijani pavapam chama puttadarani posenta dhanam vindanti manava. Thig. 112 With ploughs ploughing their fields, the seeds they sow on the land. To feed their wives and children the men thus earn their wealth. She has obviously seen the activities of enterprising lay men, operating obviously in the more industrious and saner sections of the human community, and says that men plough their fields and sow seed therein to raise a harvest to feed their families and to build up their economy. It is undoubtedly the enterprise and industry of the lay community thus reflected which stirred her up into her spiritual earnestness. It is the inspiration of this activity of well- meaning wise men which stirred Patacara up to her spiritual quest. While Buddhist texts essentially set their eyes on the attainment of transcendental goals, one discovers also a great wealth of information addressed to the lay householders which aim at achieving success for the man of the world , both from the point of economic prosperity and his harmonious social interrelatedness. Conscious of the need to handle the problem of adequate food in society and its well managed distribution , Buddhist texts go so far as to instruct for the smooth handling of the provision of food even for workmen at work places. We discover here a vital point of labour disputes of today, namely the care and concern for the welfare of workman , handled smoothly with ease and success. In the handling of human labour, provision of meals in addition to wages is considered a sine qua non. In addition to wages which are calculated and given on a monthly basis [ masikam paribbayam] , there also had to be provision of meals in the handling of human labour [ bhattavetana anuppadanena at D.III. 191]. This term bhattavetana certainly is not ' wages for food ' as is mistakenly rendered quite often in Sinhala with bat sandaha vatup by Sri Lankan scholars, both monk and layman at all levels. It must necessarily be bat ha vatup. Insight with regard to the equitable distribution of food, cautioning against misappropriation and hoarding of food by unscrupulous individuals is also very much reflected in the Agganna Sutta of the Digha Nikaya [D.III,92 ]. Here we witness a rationing process of agricultural produce, almost at a food-gatherers age [salim vibhajeyyama , i.e. divide up the available portions of rice yield ] and set up limits on consumption [mariyadam thapeyyama ]. Mariyadam here [ which we choose to translate as ' limits of consumption ' ] has been twice mistranslated by two different translators as ' rice fields ' in 1921 and 1987. Here is Rhys Davids of 1921: ' Come now, let us divide off the rice fields and set boundaries thereto. And so they divided off the rice and setup boundaries round it.' [ Dialogues III.87 / D.III.92 ]. In 1987 Maurice Walshe translates it as : ' So now let us divide up the rice in to fields with boundaries. So they did so. [ Thus Have I Heard by Maurice Walshe. p.412]. Under-development Finally let us address ourselves to this talk about under development. Does anybody anywhere know as to what should be the correct meter reading as far as development is concerned? Can there be such a standardization?. It is unimaginable that there could be such a thing as Greenwich Meridian time in the development process. Its variability has to be conceded in terms of religious, cultural and ethnic differences, to mention only a few basics of variation. Schumachor in his The Small is Beautiful , we believe, makes an honest attempt to view this problem with detachment. It is colonialist or pedagogical to think otherwise. Or putting it differently, it is Apartheid-like thinking. The dangers of accepting such value judgements for whatever reason, without questioning, are too numerous. It exposes groups of people of smaller stature to certain types of contamination , infection and deterioration , under the crushing pressure of clumsy boots of the bigger brothers. Policy wise , the talk of under development and under developed countries makes available new markets for the disposal and sale of the stock-in-trade of such vociferous groups. Whether they trade in political cliches, social concepts, religious dogmas or lifestyles, the painful global process of trafficking and the equally painful products of overriding are the same. It makes dressed up Chimpanzees and Orangutans of poor humans who have a right to retain their identities with a legitimate pride and dignity. This generally is what the humans in the so-called developing countries have to face and put up with in their process of development. People should move towards a more meaningful goal of development, well within their means, a goal which finally does not shatter their image, a goal which they can well afford. Unborn generations should not have to pay for our fallacies of today. Let every Buddhist, both at the top and the bottom, realize that the sky is not the limit in development. Policy- makers would do well to remember, at least out of sympathy for the people for whom the policies are being made, not to take the affluent countries with their top - heavy material culture as our models. Conclusion In conclusion, let it be remembered that Buddhism upholds a policy of dignified detachment both from persons and things of the world, while advocating the greatest measure of philanthropy and magnanimity. Our identities being discerned both at personal and at group levels, religion or culture- wise, we should do nothing to jeopardize that position. The required degree of detachment depends on that identity, like that of teacher from pupil. So also is the direction of alignment. This is where a real and intelligent understanding of sammavimutti plays its vital role. Develop sammaditthi, i.e., correct vision in a philosophy of life contributing as it does to detachment, remember without tears, and to consequent cessation and peace. The results should be as good as that of an unmanned space- ship. Sammaditthi in its upward process would ultimately end up in perfect release, sammavimutti two stages beyond the Noble Eightfold Path: dasangasamannagato araha hoti ( M III, 76) Ven. Professor Dhammavihari Siri Vajiranana Dharmayatanaya Maharagama