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Ethical wealth distribution: Theravada and Mahayana Buddhism

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The rules of income distribution as outlined in the Sigalovada Sutta, often referred to as the “householder’s discipline” or the “layperson’s code of conduct,” offer valuable guidance on ethical financial management and distribution of income in Buddhist thought. This sutta is part of the Digha Nikaya of the Pali Canon and addresses how a layperson should conduct their life in relation to family, friends, and community, including the responsible use of wealth.

The Sigalovada Sutta prescribes that wealth should be divided into four portions, each serving a different purpose. This fourfold division serves as a model for ethical financial management that promotes personal security, family care, social responsibility, and spiritual well-being.

*  One portion for daily needs: This refers to spending on one’s livelihood, ensuring basic needs are met without excess. It includes food, shelter, clothing, and other essential expenses.

*  Two portions for investment: These two portions should be used for increasing wealth, either through business, savings, or investments. The aim is to ensure long-term financial stability, reflecting the Buddhist value of planning for the future with mindfulness and foresight.

*  One portion for charity: The final portion should be allocated for charitable giving, supporting religious institutions (such as monks and temples), helping those in need, and contributing to social welfare. This aligns with the Buddhist emphasis on dana (generosity) and the moral responsibility to support others.

Validity and Relevance in Modern

Economic Context

The rules of income distribution in the Sigalovada Sutta remain valid for people who can manage a quarter of their income for daily needs. However, when 10% of people enjoy the lion share of 90% of the wealth while only 10% of the wealth is distributed among 90% of people in developing countries, the practicality of these rules is almost impossible.

Balance Between Consumption and Savings

The Sutta advocates for a balanced approach to spending, saving, and investing, which may aligns with modern financial principles in most advanced economies, where a significant portion of income is often invested in assets like home loans. This approach is consistent with the Sutta’s rule of reinvesting to accumulate wealth. The encouragement to save and invest reflects sound financial planning, helping individuals build long-term financial security and avoid excessive debt, a challenge prevalent in many low and lower and middle-income economies.

Investment for the Future

The recommendation to allocate two portions for investment highlights the importance of growing wealth in a sustainable and ethical way. In a capitalist society, this could translate into saving for retirement, investing in business ventures, or acquiring assets that can generate long-term benefits. Such a strategy encourages people to think beyond immediate consumption and fosters financial stability across generations.

However, the Sutta does not elaborate on the types of investments. While modern investments can generate wealth, some may conflict with Buddhist ethics (e.g., investments in harmful industries). The application of “right livelihood” (samma ajiva) would need to guide modern investment decisions, ensuring that they align with non-harmful, ethical industries.

Charity and Social Responsibility

The portion allocated to charity in the Sigalovada Sutta underscores the importance of generosity, social welfare, and communal support. In Buddhist ethics, dana is a key virtue that promotes not only the well-being of the recipient but also the spiritual growth of the giver. This approach to wealth distribution is particularly relevant today, where growing income inequality has raised concerns about social justice and equity.

Modern systems of philanthropy and corporate social responsibility (CSR) echo this principle of giving back to society. However, the Sutta frames charity not as an optional, occasional act, but as an integral and regular part of one’s financial life. This can serve as a moral critique of modern practices where charity is often viewed as secondary to personal wealth accumulation.

Moderation and Non-Attachment

The Sutta encourages wealth management without attachment, reminding individuals not to become slaves to material wealth. This aspect of the Sutta remains deeply relevant in today’s consumerist society, where the pursuit of wealth often becomes an end in itself, leading to stress, dissatisfaction, and ethical compromises.

In a world where economic success is often measured by material accumulation, the Buddhist approach to moderate consumption and wealth-sharing offers a counter-narrative. The focus on ethical and mindful use of wealth promotes well-being, both at an individual level and within the broader community.

Challenges and Limitations

While the principles of the Sigalovada Sutta provide a strong ethical foundation, there are some challenges in their direct application in a modern, globalized economy:

*  Changing Economic Systems: The economy during the Buddha’s time was much simpler, based on agrarian and barter systems. Today’s complex financial systems, with varied forms of income (salary, investments, passive income), may require a reinterpretation of the Sutta’s guidelines to fit different types of financial arrangements.

*  Wealth Disparity: The Sutta assumes a relatively equitable distribution of resources and wealth within society. In modern economies, however, there are vast differences in income levels, and what constitutes “enough” for daily needs, savings, and charity can vary significantly across socio-economic classes.

*  Capitalism and Profit Maximization: The Sutta’s approach contrasts with modern capitalism’s focus on profit maximization and economic growth at all costs. While the Sutta promotes ethical financial management and redistribution, capitalism often prioritizes individual wealth accumulation. This divergence presents a challenge for applying the Sutta’s principles in highly capitalistic societies where personal gain is incentivized.

Comparison of application of Singalovada

Stta between Theravada and Mahayana

The Sigalovada Sutta holds a significant place in both Theravada and Mahayana Buddhism as a guide for laypeople, particularly in the realm of ethical living and financial management. However, the application and interpretation of its principles, especially in relation to wealth distribution and social ethics, differ between the two traditions. These differences stem from the distinct philosophical and doctrinal foundations of Theravada and Mahayana Buddhism.

Theravada Buddhism’s Application of the Sigalovada Sutta

Theravada Buddhism emphasizes individual ethical conduct and personal enlightenment, applying the Sigalovada Sutta to personal and familial responsibilities. The focus is on personal responsibility and right livelihood (samma ajiva), where individuals are encouraged to earn a living without causing harm. Wealth is seen as a tool for fulfilling basic needs, supporting family, and practicing generosity (dana), particularly towards the Sangha and local community.

Theravada promotes moderation and non-attachment to wealth, in line with the Middle Path, avoiding excessive accumulation. The Sutta’s teachings guide individuals to manage wealth wisely while focusing on personal and community well-being, reinforcing mutual dependence between laypeople and monks for material and spiritual support.

Mahayana Buddhism’s Application of the Sigalovada Sutta

Mahayana Buddhism, through its Bodhisattva ideal, offers a broader interpretation of the Sigalovada Sutta, focusing on the societal implications of wealth distribution and ethical conduct. Wealth in Mahayana is viewed not just for personal well-being but as a tool for societal transformation, used to reduce suffering and promote collective welfare.

In this framework, charity takes on a universal dimension, with Mahayana practitioners encouraged to direct their resources toward large-scale social initiatives like education, healthcare, and poverty alleviation. The emphasis is on benefiting all beings, reflecting the Mahayana ethos of compassion and social responsibility.

Compared to Theravada’s stricter approach to wealth, Mahayana allows greater wealth accumulation, as long as it serves altruistic goals. This aligns with the Mahayana principle of upaya (skillful means), where the ethical use of wealth becomes a method to alleviate suffering and guide others toward enlightenment.

Comparison

The key differences in interpretation between Theravada and Mahayana Buddhism regarding charity, wealth, and ethical conduct can be summarized as follows:

Scope of Charity:

Theravada: Charity is more localized, focusing on immediate responsibilities like family, friends, and the Sangha (monastic community).

Mahayana: Charity is global in scope, aimed at benefiting all beings, reflecting the Mahayana vision of interconnectedness and collective enlightenment.

Ethical Conduct and Wealth:

Theravada: Emphasizes individual ethical conduct and personal spiritual growth, where wealth is a personal responsibility, contributing to individual merit and well-being.

Mahayana: Focuses on collective well-being, with the Bodhisattva ideal promoting the use of wealth for broader social and spiritual welfare.

Wealth Accumulation:

Theravada: Advocates for moderation in wealth accumulation, consistent with the Middle Path, viewing wealth with caution to avoid attachment that may hinder spiritual progress.

Mahayana: Permits greater wealth accumulation if directed toward altruistic goals, using wealth as a tool for social transformation in alignment with the Bodhisattva’s mission.

Common Ground:

Ethical Conduct: Both traditions stress earning wealth ethically through right livelihood, avoiding harm.

Generosity: Charity (dana) is central to both, emphasizing generosity as a way to reduce attachment and contribute to well-being.

Non-Attachment: Both stress non-attachment to wealth, though the degree and application of this differ between the two traditions. Wealth is seen as a means to support ethical living rather than an end goal.

(The writer, a senior Chartered Accountant and professional banker, is Professor at SLIIT University, Malabe. He is also the author of the “Doing Social Research and Publishing Results”, a Springer publication (Singapore), and “Samaja Gaveshakaya (in Sinhala). The views and opinions expressed in this article are solely those of the author and do not necessarily reflect the official policy or position of the institution he works for. He can be contacted at saliya.a@slit.lk and www.researcher.com)



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Illegal solar push ravages Hambantota elephant habitat: Environmentalist warns of deepening crisis

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Land earmarked for the project

A large-scale move to establish solar power plants in Hambantota has triggered a major environmental and social crisis, with more than 1,000 acres of forest—identified as critical elephant habitat—cleared in violation of the law, environmental activist Sajeewa Chamikara said.

Chamikara, speaking on behalf of the Movement for Land and Agricultural Reform, said that 17 companies have already begun clearing forest land along the boundaries of the Hambantota Elephant Management Reserve. The affected areas include Sanakku Gala, Orukemgala and Kapapu Wewa, which are known to be key elephant habitats and long-used movement corridors.

He said that what is taking place cannot be described as development, but rather as a large-scale destruction of natural ecosystems carried out under the cover of renewable energy expansion.

According to Chamikara, the clearing of forests has been carried out using heavy machinery, while large sections have also been deliberately set on fire to prepare the land for solar installations. He said that electric fences have been erected across wide stretches of land, effectively blocking elephant movement and fragmenting their natural habitat.

“These forests are not empty lands. They are part of a living system that supports wildlife and nearby communities. Once destroyed, they cannot be easily restored,” he said.

The projects in question include a 50 megawatt solar development undertaken by five companies and a larger 150 megawatt project implemented by 12 companies. The larger project is reported to be valued at around 150 million US dollars.

Chamikara stressed that these projects are being carried out in a coordinated manner and involve extensive land clearing on a scale that raises serious environmental concerns.

He further alleged that certain companies had paid about Rs. 14 million to secure support and move ahead with the projects. He said this points to a troubling failure of oversight by state institutions that are expected to protect forests and wildlife habitats.

“This is not only an environmental issue. It is also a serious governance issue. The institutions responsible for protecting these lands have failed in their duty,” he said.

Chamikara pointed out that under the National Environmental Act, any project of this scale must receive prior approval through a proper Environmental Impact Assessment process.

He said that clearing forest land before obtaining such approval is a direct violation of the law.

He added that legal requirements relating to archaeological assessments had also been ignored. Under existing regulations, large-scale land clearing requires prior evaluation to ensure that sites of historical or cultural value are not damaged.

“The law is very clear. You cannot go ahead with projects of this nature without proper approval. What we are seeing is a complete disregard for legal procedure,” Chamikara said.

The environmental impact of these activities is already becoming visible. With their natural habitats destroyed, elephants are increasingly moving into nearby villages in search of food and shelter. This has led to a sharp rise in human-elephant conflict in several areas.

Areas such as Mayurapura, Gonnooruwa, Meegahajandura and Thanamalvila have reported increasing encounters between humans and elephants. According to Chamikara, more than 5,000 farming families in these areas are now facing growing threats to their safety and livelihoods.

 

He warned that farmers are being forced to abandon their lands due to repeated elephant intrusions, while incidents involving damage to crops and property are rising. There have also been increasing reports of injuries and deaths among both humans and elephants.

“This is turning into a serious social and economic problem. When farmers cannot cultivate their lands, it affects food production, income and rural stability,” he said.

Chamikara also raised concerns about the broader environmental consequences of clearing forests for solar power projects. While renewable energy is promoted as a solution to reduce carbon emissions, he said that destroying forests undermines that goal.

“Forests play a key role in absorbing carbon dioxide. When you clear and burn them, you are increasing emissions, not reducing them. That defeats the purpose of promoting solar energy,” he explained.

He added that large-scale deforestation in dry zone areas such as Hambantota could also affect local weather patterns and reduce rainfall, which would have further negative impacts on agriculture and water resources.

Chamikara called for a shift in policy, urging authorities to focus on more sustainable approaches to solar power development. He said that rooftop solar systems on homes, public buildings and commercial establishments should be given priority, as they do not require clearing large areas of land.

He also recommended that solar projects be located on degraded or abandoned lands, such as areas affected by past mining or other low-value lands, rather than forests or productive agricultural areas.

“Renewable energy development must be done in a way that does not destroy the environment. There are better options available if there is proper planning,” he said.

Chamikara urged the Central Environmental Authority and the Department of Wildlife Conservation to take immediate action to stop ongoing land clearing and investigate the projects. He stressed that all activities carried out without proper approval should be halted until legal requirements are met.

He warned that failure to act now would lead to long-term environmental damage that could not be reversed.

“If this continues, we will lose not only forests and wildlife, but also the balance between people and nature that supports rural life. The consequences will be felt for generations,” he said.

The situation in Hambantota is fast emerging as a critical test of whether development goals can be balanced with environmental protection. As pressure grows, the response of authorities in the coming weeks is likely to determine whether the damage can still be contained or whether it will continue to spread unchecked.

By Ifham Nizam

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Why Mahatma Gandhi’s teachings need to be at the heart of conflict resolution

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Mahatma Gandhi

All credit to the Tamil Nadu government for taking concrete measures to perpetuate the memory of the renowned Mahatma Gandhi of India, who on account of his moral teachings stands on par with the likes of Socrates, Plato, Aristotle, Confucius and Jalaluddin Rumi, to name a few such all-time greats. The time is indeed ripe to draw the world’s attention to the Mahatma’s humanistic legacy which has resonated in the hearts of peace-oriented sections the world over down the decades.

Under its mega developmental blueprint titled ‘ Tamil Nadu 2030’, the Tamil Nadu government, among other things, intends transforming villages into centres of economic growth in conformity with the Mahatma’s vision of making the village the fundamental unit of material and spiritual advancement. Thus will come into being the ‘Uttamar Gandhi Model Villages Project’, which will be initially covering 10 village Panchayats. (Please see page 3 of The Island of March 11, 2026).

The timeliness of remembering and appreciating anew the teachings of Mahatma Gandhi resides in the utter lawlessness that has been allowed to overtake the world over the last few decades by none other than those global powers which took it upon themselves to usher in a world political and economic order based on the UN Charter and the Universal Declaration of Human Rights. Mainly in ‘the dock’ in this regard are the permanent members of the UN Security Council.

As is plain to see, the international law and order situation has veered out of control. Principal priorities for the international community or what’s left of it is to prevent the current mainly regional war in the Middle East from degenerating dangerously into another world war, coupled with the task of eliminating the possibility of another nuclear holocaust.

The most scorching of ironies is that the world’s ‘number one power’, the US, has virtually lost its way in the ‘Global Disorder’ it has been party to letting lose. For instance, instead of making good its boast of militarily neutralizing Iran and paving the way for the constant flow of fuel and gas from the Strait of Hormus by itself and Israel, it is now appealing to the rest of the West to come to its assistance. Not surprisingly, US allies are indicating their unwillingness to help pull the US’ ‘chestnuts out of the fire’.

Oil and gas are the veritable life blood of countries and going ahead it should not come as a surprise if impatience gets the better of the major powers and the nuclear option is resorted to by some of them under the dangerous illusion that it would be a quick-fix to their growing economic ills and frustrations.

All the above and more are within the realms of the possible and the need is pressing for humanistic voices to take centre stage in the present runaway crisis. As pointed out in this column last week, Realpolitik has overtaken the world and unless the latter is convinced of the self-destructive nature of the major powers’ policy of ‘meeting fire with fire’ to resolve their disputes, annihilation could be the lot of a good part of the world.

For far too long the voice of humanity has been muted and silenced in the affairs of world by the incendiary threats and counter-threats of the big powers and their allies. No quarter has been bold enough in these blood pressure-hiking slanging matches to speak of the need for brotherly love and compassion among nations and countries. But it’s the language of love and understanding that is the most pressing need currently and the Mahatma in his time did just that against mighty odds.

At present the US and Iran are trading threats and accusations over military-related developments in the Gulf and it’s anybody’s guess as to what turn these events will take. However, calming voices of humanity and moderation would help in deescalating tensions and such voices need to go to the assistance of the UN chief and his team.

The Mahatma used the technique of ‘Satyagraha’ or the policy of non-violent resistance to oppose and dis-empower to a degree the British empire in his time and the current major powers would do well to take a leaf from Gandhi. The latter also integrated into the strategy of non-violent resistance the policy of ‘Ahimsa’ or love and understanding which helped greatly in uniting rather than alienating adversaries. The language of love, it has been proved, speaks to the hearts and minds of people and has a profoundly healing impact.

Mahatma Gandhi defined the ideal of ‘Ahimsa’ thus: ‘In its positive form, “Ahimsa” means the largest love, the greatest charity. If I am a follower of “Ahimsa”, I must love my enemy or a stranger to me as I would my wrong-doing father or son. This active “Ahimsa” necessarily includes truth and fearlessness.’ (See; ‘Modern Indian Political Thought; Text and Context’ by Bidyut Chakrabarty and Rajendra Kumar Pandey, Sage Publications India, Pvt. Ltd., www.sagepub.in).

In the latter publication, the authors also defined the essence of ‘satyagraha’ as ‘protest without rancour’ and this is seen as ‘holding the key to his entire campaign’ of non-violent resistance. From these perspectives, the teaching, ‘hatred begets hatred’ acquires more salience and meaning.

Accordingly, the voice of reason and love needs to come centre stage and take charge of current international political discourse. The UN and allied organizations which advocate conflict resolution by peaceful means need to get together and ensure that their voices are clearly heard and understood. The global South could help in this process by seeing to the vibrant rejuvenation of organizations such as the Non-aligned Movement.

An immediate task for the peace-oriented and well meaning is to make the above projects happen fast. In the process they should underscore afresh the profound importance of the teachings of Mahatma Gandhi, who is acclaimed the world over as a uniting and healing political personality and prophet of peace.

If the Mahatma is universally acclaimed, the reason is plain to see. Put simply, he spoke to the hearts and minds of people everywhere, regardless of man-made barriers. The language of peace and brotherhood, that is, is understood by everyone. The world needs more prophets of peace and reconciliation of the likes of the Mahatma to drown out the voices of discord and war-mongering and ensure that the language of humanity prevails.

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Exciting scene awaits them …

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The Future Model Hunt extravaganza, organised by Rukmal Senanayake, and advocacy trainer Tharaka Gurukanda, held in late January 2026, has brought into the limelight four outstanding contestants who will participate, at the international level, this year – Sandeepa Sewmini, Demitha Jayawardhana, Diwyanjana Senevirathna, and Nimesha Premachandra.

Nimesha took the honours as Mrs. Tourism Sri Lanka 2026 and was featured in The Island of 05th March,

Sandeepa Sewmini was crowned Miss Supranational 2026 and will represent Sri Lanka at the big event to be held in Poland later in the year.

A Business Management and Human Resources student, she will be competing under the guidance of Rukmal Senanayake from the Model With Ruki – Model Academy & Agency.

The Mister Supranational Sri Lanka crown went to Demitha Jayawardhana, a 20-year-old professional model and motocross rider.

Apart from modelling he is engaged in his family business.

Demitha Jayawardhana: Mister Supranational Sri Lanka 2026

Demitha is also a badminton player with a strong passion for sports, fitness and personal growth.

In fact, he is recognised for his strength, discipline, and passion for fitness.

A past student of Wycherley International School and St Peter’s College, Colombo, Demitha is currently in his second year of Economics Management at the Royal Institute of Colombo.

He will represent Sri Lanka at the 10th edition of the Mister Supranational pageant, in Poland, in August, 2026.

Mister and Miss Supranational are annual international beauty pageants, held in Poland, and are designed to discover new talent for the modelling and television industries and produce instant celebrities.

The competition focuses on elegance, intelligence, and social advocacy, with contestants, representing their countries.

The newly appointed Miss Teen International Sri Lanka 2026 is Diwyanjana Senevirathna.

She was crowned at the Future Model Hunt and will represent Sri Lanka at the Miss Teen International 2026 pageant in India.

Diwyanjana is noted for her grace and dedication to representing the country at this prestigious event that aims to celebrate talent, intelligence, charm, and individuality, and provide a platform for young girls to showcase their skills.

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