Can you be Rich and a Buddhist at the same time? by Bhante Dr. Chandima @Centre for Research and Dhamma Leadership Enhancement - d'CRADLE

 

Yes, you can be wealthy and a practicing Buddhist. In the Pali Canon, wealth is not inherently seen as a barrier to spiritual progress, though it must be used mindfully and ethically. The Buddha taught that wealth can support both personal well-being and social good if managed with wisdom and generosity. A few key suttas illustrate how wealth can align with the Dhamma.

1. Right Living: In the Noble Eightfold Path, Right Livelihood (samma ajiva) emphasizes earning wealth through ethical means. The Buddha discouraged occupations (AN 5.177) that harm living beings (e.g., trading weapons, human trafficking, or poisons). Thus, wealth obtained ethically aligns with the Dhamma and allows practitioners to live comfortably while upholding morality.

2. Four Kinds of Happiness for a Layperson:

   In the Anana Sutta (AN 4.62), the Buddha identifies four kinds of happiness for householders:

   - Ownership (Atthi Sukha): Happiness in having wealth gained through legitimate means.

   - Enjoyment (Bhoga Sukha): Happiness from using wealth for enjoyment.

   - Debtlessness (Anana Sukha): Happiness from being free of debt.

   - Blamelessness (Anavajja Sukha): Happiness that comes from living without engaging in harmful deeds. 

   Wealth, when acquired righteously, contributes to all four of these kinds of happiness.

3. Wealth as a Support for Generosity and Merit:

   In the Dighajanu Sutta (AN 8.54), the Buddha advises laypeople to use wealth for acts of generosity, such as helping family, community, and those in need. Practicing generosity (dana) cultivates merit (punna), which supports one’s spiritual progress and contributes to a compassionate society.

"Venerable Sir, we are laypeople who enjoy sensual pleasures, live at home, and engage in family life. We wear perfumes, garlands, and jewelry, and use gold and silver. Teach us, Venerable Sir, something for our welfare and happiness, both in this life and in the life to come."

mayaṁ, bhante, gihī kāmabhogino puttasambādhasayanaṁ ajjhāvasāma, kāsikacandanaṁ paccanubhoma, mālāgandhavilepanaṁ dhārayāma, jātarūparajataṁ sādayāma. Tesaṁ no, bhante, bhagavā amhākaṁ tathā dhammaṁ desetu ye amhākaṁ assu dhammā diṭṭhadhammahitāya diṭṭhadhammasukhāya, samparāyahitāya samparāyasukhāyā”ti

In response, the Buddha gives a detailed teaching, recognizing that laypeople have different responsibilities and aspirations compared to monastics. He provides four qualities that support material well-being in this life and four that lead to happiness and welfare in future lives.

Four Qualities for Material Success (Present-Life Welfare)

1. Energetic Striving (Uṭṭhāna-sampadā): Being industrious and diligent in one’s work or occupation. The Buddha emphasizes that success requires effort and commitment, not laziness.

2. Vigilance or Protectiveness (Ārakkha-sampadā): Guarding and managing one’s wealth carefully, protecting it from loss through theft, disaster, or poor investments.

3. Noble Friendship (Kalyāṇa-mittatā): Associating with people who are wise, virtuous, and supportive, as good friends can guide and encourage one toward skillful actions and away from harmful behavior.

4. Balanced Living (Samajīvikatā): Practicing moderation in spending and lifestyle, avoiding both excessive indulgence and stinginess, and living within one’s means.

 Four Qualities for Spiritual Success (Future-Life Welfare)

1. Trust (Saddhā): Having confidence in the Buddha, Dhamma, and Sangha, and developing a foundation of trust in the teachings.

2. Virtue (Sīla): Observing ethical conduct by refraining from harmful actions and living morally. This includes following the Five Precepts, which are fundamental for lay practitioners.

3. Generosity (Cāga): Practicing generosity and sharing wealth with others. This act of giving cultivates merit and reduces attachment to material possessions.

4. Wisdom (Paññā): Cultivating wisdom and understanding the nature of existence, especially the impermanence of life. This insight helps one to live wisely and progress spiritually.

The Essence of the Teaching

The Buddha’s guidance to Dighajanu underscores a balanced approach, where material well-being and spiritual growth support each other. For lay practitioners, the pursuit of wealth and stability is not opposed to the Dhamma—as long as it is done ethically and wisely, wealth can become a foundation for generosity, stability, and inner development.This sutta is a valuable reminder that the Buddha’s teachings address all aspects of life, showing that the Dhamma is not only for renunciants but also provides practical guidance for householders aiming for both material and spiritual success.

4. Balanced Lifestyle:

   The Buddha taught a balanced approach to wealth in the Sigalovada Sutta (DN 31), where he advises lay practitioners to divide income into portions—for basic needs, savings, and charity. This helps in living responsibly and prevents financial excess or deprivation.

-6 Drawbacks of Wealth

“What six drains on wealth do they avoid? “Drains on wealth” is apāyamukha, literally “openings for departure”. This is emphasized here since Sigālaka wants to be a good son and not squander the family fortune.

 

1. Immoderate Consuming of liquor intoxicants; 

2. Roaming the streets at night; 

3. Frequenting festivals; 

4. Gambling; 

5. Bad friends; 

6. Laziness. 

5. Happiness and Lasting Happiness, Inner Wealth:

   In the Ratthapala Sutta (MN 82), the Buddha reminds that wealth changes and does not ultimately lead to lasting happiness. A practitioner, even if wealthy, is encouraged to cultivate detachment and to recognize that true happiness arises from inner contentment and wisdom, not material gain.

While wealth in Buddhism is not inherently an obstacle to spiritual practice, greed to it and unethical means of acquiring it are discouraged. Wealth used mindfully can actually support a layperson's practice by providing stability, opportunities for generosity, and resources for spiritual growth.

6. Providing Financial Support to the Poor to Reduce Crime (Cakkvatti Sihanada Sutta DN 26)

In suttas like the Dāna Sutta (AN 5.148), the Buddha highlights that acts of generosity create harmony, reduce envy, and foster a sense of interconnectedness.