Buddhist Philosophy in Economics Episode 06 -B

How to spend money is discussed in the Apulekha Sutta of the Samyutta Nikaya.
In this view, it does not mean that Buddhism discourages people from spending their hard-earned money on daily needs. Instead, Buddhism promotes the view that wealth should be consumed for one’s own benefit as well as for the benefit of others. Thus, Buddhist philosophy encourages production. But what we must remember is that Buddhism does not approve of the accumulation of wealth without limits. The way in which production should be encouraged is not only through consumption but also through investment analysis. This view is clearly concluded by the statement that two-quarters of the money saved should be invested or saved for future use, deposited in a bank, etc. Although there are many ways in which money can be invested, the current line of thought tends to support the view suggested by Buddhist theory. But it is clear that the Buddhist approach to investment and the pursuit of wealth is different from the techniques prescribed in modern economics. When accumulating wealth or investing in various businesses, the idea of what is right or wrong is not clarified by Western economic philosophy. The goal is only to make a profit. On the contrary, according to Buddhist economic philosophy, making money unfairly, by means of deception, and by means where the window of social benefit is not taken as the right way to make money. There are many references to the pursuit of wealth:
For example: dhammen dhammalatha “money earned by right means” seta vakti tehi “money earned by sweat and labor.” This view was approved and supported by the Buddha.
“Labor” is another aspect of production according to economics. Even in Buddhist economic theory, labor plays a very prominent role, and it has been shown that when high wages are paid to workers, production increases continuously. The Buddha constantly criticized those who only think about making profit by exploiting labor. In the Singhalavada Sutta, the Buddha clearly states that labor should be properly remunerated and that incentives (tea money, etc.) - etc. - should be given in a proper manner to the workers. The work assigned to the workers must be work that the workers can do or can perform.
When one considers the national level - and not the individual level or the individual level or the organizational level - the factors that contribute to economic progress seem to be already stated in Buddhist economic philosophy.
The Buddha rightly considers that the poverty of a country is caused by some imbalance that may exist in the distribution of wealth. If all the wealth in a country is held by only a limited section of society, urgent corrective measures must be taken. Because that situation can lead the country to poverty.
Similarly, the Buddha in the Chakravati Sihana Sutta addressed this topic and stated that the government's duty is to provide capital for entrepreneurs to invest money in the business of various enterprises. The government should also provide convenience to farmers, industrialists, etc. According to economic theory, taxes are an important source of income for the government. The government uses that income for welfare and development work. Buddhism, while accepting this ideology as a principle, also expressed a Buddhist perspective on this topic. The Buddha, when he gave a sermon to the "Licchavi" king, stated that collecting taxes improperly is wrong and that taxes must be collected by the government from the people without adding to the burden of the people with the burden of taxes in the same way that bees suck honey from flowers without damaging or harming the flowers. The Buddha also said that it is the duty of the people to pay their taxes on time and without concealing the information about the tax payment. The word “rajapali” is used to denote the tax that must be paid to the state.
So we see that Buddhism, because of its clear economic philosophy, can be considered not only as a theory that talks about the next life, but also as a theory, a religion that talks about the ways and means for the further development of society and individuals. The Tripitaka is full of teachings that prove that Buddhism is not only about the next life, but also helps individuals and society to live a prosperous life in society because of the clear economic philosophy that is present in the entire Buddhist theory.
By Bellanwila Wimalaratana in Buddhism Society and Environment
Translation: Chhan Iam
Yo ca vassatna jive kosito hina viryo ekaham jivetam seiya viriyam araphatna A person who is lazy and lazy. With weak efforts, even if he lives for a hundred years, it is not as good as living even one day of a person who is strong and diligent.
(Dhamma)
Attanameva pumtam padirupe nivesaye athana manusasaseya n kilesabaiyya bantho. One should first establish himself in proper virtue, and then teach others, so that it will not be difficult.
(Dhamma)
Hinam dhamma sevayya pamatena n samvase miccadithina n sevayya n siya Lokavadhana (Buddhist Philosophy in Economics Episode 06)

Credit By :https://en.wikipedia.org/wiki/Buddhist_economics

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<div class="separator" style="clear: both;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi8wpA89kogpoX_9eEO06KZ7RJyXKG7BJ-Ym7Yt7f_m-MnL-8DBUieZCqym_T5P_pn4xOslNXTPfDQ3Vs0qD7LRPLq4jiVlgl5FsIwE8va832gIcIcAI8XD4RYqAqCRyl7VNFbCeKkFOMp-6veczvyIvn2FinzeJXApJcWxRpK074BG4lq8yhUFy5sxXEk/s1600/Buddhist%20Economics%20BEC40%20%282%29.jpg" style="display: block; padding: 1em 0; text-align: center; "><img alt="" border="0" data-original-height="1024" data-original-width="1024" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi8wpA89kogpoX_9eEO06KZ7RJyXKG7BJ-Ym7Yt7f_m-MnL-8DBUieZCqym_T5P_pn4xOslNXTPfDQ3Vs0qD7LRPLq4jiVlgl5FsIwE8va832gIcIcAI8XD4RYqAqCRyl7VNFbCeKkFOMp-6veczvyIvn2FinzeJXApJcWxRpK074BG4lq8yhUFy5sxXEk/s1600/Buddhist%20Economics%20BEC40%20%282%29.jpg"/></a></div>How to spend money is discussed in the Apulekha Sutta of the Samyutta Nikaya. In this view, it does not mean that Buddhism discourages people from spending their hard-earned money on daily needs. Instead, Buddhism promotes the view that wealth should be consumed for one’s own benefit as well as for the benefit of others. Thus, Buddhist philosophy encourages production. But what we must remember is that Buddhism does not approve of the accumulation of wealth without limits. The way in which production should be encouraged is not only through consumption but also through investment analysis. This view is clearly concluded by the statement that two-quarters of the money saved should be invested or saved for future use, deposited in a bank, etc. Although there are many ways in which money can be invested, the current line of thought tends to support the view suggested by Buddhist theory. But it is clear that the Buddhist approach to investment and the pursuit of wealth is different from the techniques prescribed in modern economics. When accumulating wealth or investing in various businesses, the idea of what is right or wrong is not clarified by Western economic philosophy. The goal is only to make a profit. On the contrary, according to Buddhist economic philosophy, making money unfairly, by means of deception, and by means where the window of social benefit is not taken as the right way to make money. There are many references to the pursuit of wealth: For example: dhammen dhammalatha “money earned by right means” seta vakti tehi “money earned by sweat and labor.” This view was approved and supported by the Buddha. “Labor” is another aspect of production according to economics. Even in Buddhist economic theory, labor plays a very prominent role, and it has been shown that when high wages are paid to workers, production increases continuously. The Buddha constantly criticized those who only think about making profit by exploiting labor. In the Singhalavada Sutta, the Buddha clearly states that labor should be properly remunerated and that incentives (tea money, etc.) - etc. - should be given in a proper manner to the workers. The work assigned to the workers must be work that the workers can do or can perform. When one considers the national level - and not the individual level or the individual level or the organizational level - the factors that contribute to economic progress seem to be already stated in Buddhist economic philosophy. The Buddha rightly considers that the poverty of a country is caused by some imbalance that may exist in the distribution of wealth. If all the wealth in a country is held by only a limited section of society, urgent corrective measures must be taken. Because that situation can lead the country to poverty. Similarly, the Buddha in the Chakravati Sihana Sutta addressed this topic and stated that the government's duty is to provide capital for entrepreneurs to invest money in the business of various enterprises. The government should also provide convenience to farmers, industrialists, etc. According to economic theory, taxes are an important source of income for the government. The government uses that income for welfare and development work. Buddhism, while accepting this ideology as a principle, also expressed a Buddhist perspective on this topic. The Buddha, when he gave a sermon to the "Licchavi" king, stated that collecting taxes improperly is wrong and that taxes must be collected by the government from the people without adding to the burden of the people with the burden of taxes in the same way that bees suck honey from flowers without damaging or harming the flowers. The Buddha also said that it is the duty of the people to pay their taxes on time and without concealing the information about the tax payment. The word “rajapali” is used to denote the tax that must be paid to the state. So we see that Buddhism, because of its clear economic philosophy, can be considered not only as a theory that talks about the next life, but also as a theory, a religion that talks about the ways and means for the further development of society and individuals. The Tripitaka is full of teachings that prove that Buddhism is not only about the next life, but also helps individuals and society to live a prosperous life in society because of the clear economic philosophy that is present in the entire Buddhist theory. By Bellanwila Wimalaratana in Buddhism Society and Environment Translation: Chhan Iam Yo ca vassatna jive kosito hina viryo ekaham jivetam seiya viriyam araphatna A person who is lazy and lazy. With weak efforts, even if he lives for a hundred years, it is not as good as living even one day of a person who is strong and diligent. (Dhamma) Attanameva pumtam padirupe nivesaye athana manusasaseya n kilesabaiyya bantho. One should first establish himself in proper virtue, and then teach others, so that it will not be difficult. (Dhamma) Hinam dhamma sevayya pamatena n samvase miccadithina n sevayya n siya Lokavadhana (Buddhist Philosophy in Economics Episode 06) Credit By :https://en.wikipedia.org/wiki/Buddhist_economics

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