Next
Buddhist
perspective on poverty and its causes and Buddhist ideas, effective means for
the resolution of the problems of poverty.
- How to rule the country?.
- Can a person rule country
- Should king respect to religion?
- How to protect country?
01.Introduction
The poverty is crucial issue in modern world. In some developed countries also
can see considerable percentage of poor people. This question we should see in
two ways like how poor can eliminate the
poverty, and how rich people can stay as rich without falling in to class of
poor. In Buddhism explain both ways. According to Buddhist point of view
material and spiritual richness every man should acquire. Is that possible to acquire development of material life and spiritual
life what teach in Buddhism in same time. According to Buddhist history it
is possible. Sri Lankan history gives sufficient evidence for this idea. When
Sri Lankan kingdoms flourish in ancient time both material and spiritual
development were there. Contemporary to the lord Buddha there were many rich
people like Anepidu, Visaka, and many Kings who was success in lay life and
spiritual life.
The improvement on human basic needs such as food, water, shelter, clothing, health,
education, etc. can define as development. If there no enough basic needs
to people we know that situation as poverty. The World Bank has made criteria to
measure poverty of the world. Time to time criteria of the poverty has changed.
World Bank draw line of the poverty
under day estimate $1.45 a day. According to World Bank estimate over 1.4 billion people live on the poverty
line or bellow.The population of the world is approximately 7 billion. There
fore considerable percentage of population suffer from poverty in current
world. The half of the world over 3
billion people on less than $2.50 a day. Nearly a billion people who can not read or write were beginning of the 21st
century. 1 billion children
live in poverty (1 in 2 children in the world). 640 million live without adequate shelter, 400 million have no
access to safe water, 270 million have no access to health services. 10.6
million Died in 2003 before they reached the age of 5 (or roughly
29,000 children per day due to poverty).
The poverty generates
numerous other hazards. According to Buddhism spreading poverty is the
main cause for ethical deterioration.
When poverty is increasing moral conduct definitely decrease. When people
suffer from poverty people can not practice any meditation or spiritual
development which need to achieve higher goals of the lives. Once Buddha advice
to monks to give lunch to a person
who suffer from hunger before preaching the dhamma. When physical body
suffers without needy things, that person can not think about spiritual
development. If some one thinks Buddhism teach only about spiritual development
and it is A-social religion it is wrong. The Buddha understood relationship
with physical conditions and spiritual development. There for he shows the way
to develop both material and spiritual development.
Some people say Buddhism explains pessimistic side of the life.
Therefore Buddhist does not encourage
being rich. They say as a result of that poverty become serious issue
in Buddhist countries. Actually Buddha introduces Buddhist economical system to
society. It is deferent from present world’s economy. If people practice
Buddhist way of life they can eradicate poverty. Some people think Buddhism
reject the experiencing sensual pleasure. Actually Buddhism is not pessimistic
or optimism. Buddhism shows the reality
of the world.
In history there are many countries and
civilizations reach highest level of development thorough Buddhist teachings.
02.Causes for poverty
After publication of “small is beautiful” Shoemaker’s Buddhist economic book
whole world tend to search about Buddhist attitude to word current economical
problems. The Buddhist concept of right livelihood
(sammaajiva) people identify as solution for many social issues
including poverty. In present people lifestyle has changed and it based on
globalization. It always gives first place to gaining material goods. They consider development as only
material development. There are many causes for poverty. According
to Buddhist teaching we should find the cause on any problem to find permanent
solution. According to CakkavattisihanadaSuttaintolerant attitude of the political leaders is the main cause for
poverty. According to Karmic teaching of the Buddha Karmic
consequences also can influence to people to suffer from poverty. Although it
depend on five niyamadhamma
such as
01.
kammaniyama
- consequences of one's actions
02.
utuniyama
- seasonal changes and climate, law of non-living matter
03.
bījaniyama
- laws of heredity
04.
cittaniyama
- will of mind
05.
dhammaniyama
- nature's tendency to perfect
The sociologist search
about the causes of the poverty and they have introduced main causes
as,
01. war
2. Famine
3. Disease
4. Declining union influence
5. Lack of education
6. Fathers leaving the family
7. Divorce
8. Teenage pregnancy
9. Domestic abuse
10. Employment abuse
11. Immigrant status
12. Minority status
13. Prejudice
14. Physical and mental disability
15. Loss of job
16. Low wage rates
17. High medical bills
18. Fraud
19. Oppression
20. Theft
21. Disasters
22. Fire
23. Flood
24. Lack of or inability to afford adequate health
insurance
25. Industrial change
26. Apathy
27. Greed
28. Laziness
29. Overpopulation
30. Inequality
31. Dictatorships
33. Negative Feelings
The richest countries show us causes for development.
The richest countries are,
Following
report show us the aftermath (results) of the poverty.
1. 1 billion
children worldwide
are living in poverty. According to UNICEF, 22,000 children die each day due to poverty.
2. More than 1
billion people do not have clean drinking water and an estimated 400
million of these are children. Because unclean water spread illness, roughly 443 million schooldays
are missed every year.
3. In 2011, 165 million children under the age 5 were
stunted (slow growing) due to chronic
malnutrition.
4. 870 million
people worldwide
do not have enough food to eat.
5. Preventable
diseases like diarrhea and pneumonia take the lives of 2 million children a year who
are too poor to afford proper treatment.
6. In 2011, 19 million children worldwide remain unvaccinated.
7. Approximately 1.6 billion people live without electricity.
8. 80 percent of the world population lives on less
than $10 a day.
9. The World Food Programme says, “The poor are hungry
and their hunger traps them in poverty.” Hunger is the number one cause of
death in the world, killing more than
HIV/AIDS, malaria, and tuberculosis combined.
The
people should improve the good qualities such as compassion, generosity,
righteousness, loving kindness, sympathy, equality, skilfulness, wisdom,
non-violence, helpfulness, social benevolence, selfless etc. Otherwise can not
stop suffering from the poverty. For example approximately 520 million’s people wealth equal to seven richest men’s wealth of
the world.
First people collect money to get their needy
things, Then it goes to collect wants. The human desires do not stop from that
later people collect money with greediness. Their desires never come to end. “nakahapanavasssenatittikamesuvijjati”If
there was a rain of gold human desire for wealth not come to end. Buddhist
teaching consists with very effective economical system. It can eliminate the
poverty of material and improve spiritual development of a person. To current
social issues Buddhism can give most suitable stable solutions. To prevent the
poverty all the sociologist suggests many solutions. Among them exceptional
solutions are,
1. Cut down the international debt unconditionally and
stop controlling economical power in power countries by rich countries. .
2. Change the tax system and the taxes should enact on
property ownership
3. The poor should demand land reform, restoring land
to the people who actually work on it, instead of a few landowners.
4. End privatization of natural resources and share
these in common. Land, air, water, and oil are the common inheritance of
all of humanity, not the stockholders of companies that have managed to grab
these resources.
03.Buddhist view on poverty
Buddhism mainly considers about two kinds of
poverty in the society. Poverty in materials and poverty on moral conducts.
Both poverties Buddhism introduce as
“Dukkha” or un-satisfactoriness. In Buddhism consider ethical deterioration most danger than
material deterioration. The poverty of material tends to people toward
un-righteous life style normally. How so ever Buddhism show
the way to overcome both side of poverty.
Buddha considers real development as spiritual development.
Who consider spiritual development greater than material development he behaves
as a bee in this society. The bee does not harm to the flower and get honey
from the flower. In SigalovadaSutta of Diganikaya III Buddha says,
“bhogesanharamanassa
- hamarassevairiyato
bhogasannicayamyanti
- vammitowupaviyati”
The person who collects wealth as bee, his wealth
grows like anthill. Here Buddha mention mostly people should tend to earn money to eradicate poverty.
Without earning or saving any one cannot develop. In Buddhist teaching also
accept these concepts. The Buddha when advice to lay community emphasizes the
important of saving.
Development of material wealth
The
development without right livelihood Buddhism dose not agree. The person should earn
money in righteous way and with effort. dhammikehidhammaladdehi,
sedhavakkittehi” Buddhism advice to people to consume their needs
without indulging. Buddhism rejects self mortification. The Buddha wanted to
introduce ultimate happiness to the society. Buddha shows Nibbana as ultimate happiness but the Buddha did not
obstruct the people experiencing the other happiness. Buddha mentioned
about 26 happiness in Dukanipata of
AnguttaraNikaya I. The first Sutta of Sukhavagga is GihisukhaSutta. It
says,
“Dvemānibhikkhavesukhāni.Katamānidve: gihῑsukhañca,
pabbajjāsukhañca, imānikhobhikkhavedvesukhāni.”
There are two kind of happiness; those are
happiness of lay life and happiness of ordained life. That statement show us
Buddha did not reject the lay society or lay life. The Buddha teaches dhamma to
lay people about how they should experience the happiness of lay life well.
Some scholars criticize Buddhism as A-social religion. But when we consider
about Buddhist teaching in wide view we can see Buddhist perspective on social
issues and its solution for social issues. The Buddha did not prevent his lay disciples
from experience the sensual pleasure. The Buddha advice to people to not to
indulge in sensual pleasure.In
KamasukhaSutta of the AnguttaraNikaya I says,
“Dvemānibhikkhavesukhāni.Katamānidve: kāmasukhañca, nekkhammasukhañca. Imānikhobhikkhavedvesukhāni.Etadaggaṃbhikkhaveimesaṃdvinnaṃsukhānaṃyadidaṃnekkhammasukhanti.”
There are two kind of
happiness; happiness of sensual pleasure and happiness of renunciation. From
these two happiness of renunciation greater than happiness of sensual pleasure.
The Buddha emphasizes the important of spiritual development but did not
condemn the happiness of lay society. The Buddha advice to people to live happy
life without suffering. To be happy in lay life they should earn enough money.
If they have not enough wealth their life will be sorrowful. The families bonds
can be uncouple.
According to Buddhist teaching Buddhist lay person should understand important
of obtaining wealth which needs to run his life. Buddha once show an old couple
who is begging on the road. Buddha said to monks that they were millionaires in
young age and they did not learn anything or did not do any works for earn.
They waste their money in young age and now they cannot live. Because of them
Buddha said,
“acaritvabrahmacariyam
- aladdhayobbanedhanam
jinnakoncavajhayanti
- khinamaccevapallale
acaritvabrahacariyam
- aladdhayobbanedhanam
senticapatikhinava
- purananianutthunam”
If the people in their young age do not earn wealth
or do not practice noble path to nibbana, they have to suffer in their old age
as an old heron that stay in a ceased lack in which no any fish. According to
Buddhist point of view people can choose one life from two lives. First one is
the lay life other one is ordinate life. In the human life they want chose one
type of life. Then they want to strive to develop their life. In
JanasandanaJataka also explain same idea. Some old people live with
disappointment with thinking that in their young age they could not earn any
thing and save anything. These ideas show us the person put in to suffer of
poverty their unplanned life style. There for wise must plan their life
beginning to end well.
The Buddha in IṇaSutta of AnguttaraNikaya IV says eliminating the
poverty and strengthening the financial state is compulsory to be happy for lay
people. It says,
“itikhobhikkavedāliddiyampidukkhaṃlokasmiṃkāmabhoginainadānampi…
vaḑḑῑpi… codanāpi… anucariyayāpi… bandanampidukkhaṃlokasmiṃkāmabhogino”[ii][xi]
The poverty is a suffering in this world. The
person who get debt due to the poverty it also will be a suffering, profit of
the debt also will be a suffering, he had to live under other’s blame, the
person who gave debt pursuit him, and he had to live under punishments. These
statements show us miserable situation of the poverty. The Buddha shows the way
to escape from the poverty. In the
AlavakaSutta of the SaṃyuttaNikaya
I Buddha says suffering should remove through effort. “viriyenadukkhaṃacceti”
In VayaggapajjaSutta
of AngutaraNikaya shows the Buddhist perspective toward lay society. In
that sutta a person named Digajanu approached to the Buddha and asked,
“We, Lord, are lay people who enjoy
worldly pleasure. We lead a life encumbered by wife and children. We use Kasi
fabrics and sandalwood. We wear garlands, perfume and creams. We use gold and
silver. Let the Blessed One teach the Dhamma to those like us, for our
happiness and well-being in this life, for our happiness and well-being in
lives to come.”[iii][xii]
Then Buddha
replied,
“Four conditions,
Vyagghapajja, conduce to a householder's happiness and well-being
in this very life. Which four?”
1. Initiative, persistent effort
(uțțhāna-sampadā)
2. Attentiveness, watchfulness
(ārakkha-sampadā)
3. Good friendship
(kalyānamittatā)
4. Balanced livelihood
(sama-jivikatā)
The answer of the Buddha show what kind of attitude he had about the lay
society. Development of the lay person Buddha introduce as success in their
life. When Buddha explains these four factors he mentioned that the lay person
should do righteous professions like farming, trading, rearing
cattle, archery, service under the king, or by any other kind of
craft. The Buddha says in every profession the person must do it with following
qualities,
1.
Skillful - dakko
2.
Laziness - analaso
3.
Ability to use strategies -
tatarupāyavimansāyasamannāgato
4.
Able to do profession well - alaṃkātuṃ
5.
Able to organize or able to getting done work from others - alṃsaṃvidhituṃ
To
eradicate poverty a person must do his job well. If he do not do his job well
he could not find a job for live.
Most of
people suffer from the poverty due to their laziness. Buddha says, “alasogihikāmabhoginasādhu”laziness
is not good for lay person. If people do not strive to do their work well they
can not achieve any goal. The effort is the most important quality to remove
poverty from the society. In
AggaññaSutta of the DigaNikaya mention due to the laziness, and desire
of the people social issues generated. It show due to the lazy man collected
the food which was for common use after others also
follow him and greediness gradually increase and final many social problems
arise.[iv][xiii]
In Dhamapada Buddha says,
Uțțhānavatosatimato
-
Sucikammassanisammakārino,
Saññatassa ca dhammajῑvino -
Appamattassayasobhivaḑḑhati[v][xiv]
“Ever grows the glory of him who is energetic, mindful and pure in
conduct, discerning and self-controlled, righteous and heedful”
Uțțhānenappamādena
-
saṃyamenadamena ca,
Dῑpaṃkayrāthamedhāvῑ - yaṃoghonābhikῑrati.[vi][xv]
“By
effort and heedfulness, discipline and self-mastery, let the wise one make for
himself an island which no flood can overwhelm.”
Appamattopamattesu
- suttesubahujāgaro,
Abalassaṃvasῑghasso
- hitvāyātisumedhaso.[vii][xvi]
“Heedful
among the heedless, wide-awake among the sleepy, the wise man advances like a
swift horse leaving behind a weak jade.”
The
Buddha emphasize the important of effort in human life. From the Buddha’s
Biography we can take so many examples about the effort. When the Buddha
searching about the truth he did self mortification during six years with great
effort. In Jataka stories we can see many stories emphasize the effort of the
Bodisatva. In SigālovādaSutta of
DigaNikaya Buddha advice to young person called Sigala thus,
“When
sleeping late becomes a habit and night is seen as time to rise, for one
perpetually intoxicated, a home life cannot be maintained. ‘Too cold, too hot,
too late: they say. Having wasted work time this way, the young miss out on
opportunities.”
Then
he must protect his wealth carefully. He should associate with the person who
consists with faith, virtues, generous and wise. Then Buddha mentions very
important thing which very useful to eradicate poverty from the society.
“Katamāācavyagghapajjasamajῑvikatā:
idhavyagghapajja, kulaputtoāyañcabhogānaṃviditvāvayañcabhogānaṃviditvāsamaṃjῑvikaṃkappetināccogāhaṃnātihῑnaṃ, evaṃ me āyovayaṃpariyādāyahassati,
na ca me vayoāyaṃpariyādāyañhassatῑti…”
“What is
balance livelihood?
Here, Vyagghapajja, a householder knowing the
income and outflow of his wealth leads a balanced life, neither extravagant nor
miserly, Thus will my income exceed my outflow, and my outflow will not exceed
my income. Just as the goldsmith, or his apprentice, knows when holding up a
balance that it has dipped down so much, it has tilted up so much. In the same
way, a householder, knowing the income and outflow of his wealth, leads a
balanced livelihood. “If, Vyagghapajja, a householder with little income were
to lead an extravagant life, there would be those who say, “This person enjoys
his property like one who eats wood-apple.” If, Vyagghapajja, a householder with a large income were to lead
a wretched life, there would be those who say “This person will die like a
starveling.”
This
explanation shows Buddhist perspective on the earning and outflow. When people
practice these four factors which lead people gradual economical development,
can eliminate poverty from the world. In
this sutta Buddha show four kinds of habits which gradually decline the
person and bring a person toward the hell.
“itthidhuttohotisurādhuttoakkhadhuttopāpamittopāpasahāyopāpasampavako”
1.
Womanizing
2. Drunkenness
3. Gambling
4. Companionship with evil-doers.
When people endowed with these bad qualities they
gradually come suffer of poor. Buddhism directly shows the causes of poverty
and negative habits of the human life and advice to eradicate those behaviors. In Attassadvarajataka Buddha explains
six factors which can use to develop to the person. The poverty
increase day by day due to lack of these factors. Those are,
1. Healthiness
2. Morality
3. Respect to elders
4. wise
5. righteous
In
present world people suffer from poverty because they do not save or manage
their income well. The person who waste what he earn decline day by day. “laddhaṃladdhaṃvināsetitaṃparābavatomukhaṃ”[ix][xxi] In
Rasiyasutta of SanyuttaNikaya IV the Buddha says,
“kāmabhogiDhammenabhogepariyesati,
asāhasena, dhammenabhogepariyesitvāasāhasenaattānasukhetipῑneti, saṃvibajatipuññānikaroti, tena ca
bhogeagatitoamucchitoanajjhāpannoādinavadassāvinissaranapaññoparibhuñjati”[x][xxii]
In
RasiyaSutta Buddha show the suitable way of life for lay community. The lay
person should earn money in righteous way, without harm to others. “Dhammenabhogepariyesatiasahasena”
When people earn money in un-righteous way other people confront to difficult
situation. If people life simple life others also get chance to live. One of
main cause for poverty is powerful people earn money in unrighteous and take
others wealth also. Buddhism reject the professions which combine with
selling drugs, corruptions, environmental prolusion, selling weapons,
killing animals and meat. Mostly poverty increase due to over exploitation of natural resources and labors. Buddhism
introduces it as a un-righteous. Buddhism mainly advices to leaders of the
country to consider about People’s life style.
The poverty is the main cause to improve
un-righteous behavior among people. In present world people always try to
develop within very short period to overcome the poverty. Mostly they do
un-righteous profession and earn wealth. In Buddhism never admire
un-righteousness. In AndhaSutta of
AnguttaraNikaya I Buddha says,
“theyyenakūtakammenamusavadenacūbhayaṃ
kusalohotisaṅghatuṃkāmabhogi ca
mānavo
ito so nirayaṃgantvāekacakkhuvihaññati”[xi][xxiii]
The
person who tends to earn money by stealing, by deceptive way, and by lying he
has to suffer in the hell. Here
Buddha explain about three kind of person,
1.
The person who unable develops either material or moral life, he is like
a blind man.
2.
The person who able to develop only material life and not in moral life
he is like a one eye blind man.
3.
The person who able to develops in both aspects he has clear vision in
both eyes.
Buddhism
do not accept the development which process with avoiding spiritual
development. In VanijjaSutta of
AnguttaraNikaya III, Buddha says as a virtues person he should not do
trades such as animals, meats, weapons, poison, and drags.
“pañcimebhikkhavevanijjāupasakenaakaraniyā.
katamāpañcasatthavanijjāmansaṃmajjavanijjā visa
vanijjāimākhobhikkhavepañcavanijjāupāsakenaakaraniyā” [xii][xxiv]
In
noble eight fold path also introduce right livelihood “sammāājiva”as an aspect. The right livelihood should
practice every Buddhist who wish to attain Nibbana. In MahacattarisakaSutta of MajjhimaNikaya III further
explain the wrong livelihood. It says,
“katamocabhikkahvemicchaajivo;
kuhanalapananemittakatanippesikatalabhenalabhamnijiginsanataayambhikkhave,
micchaajivo”
Here
explains the wrong livelihood consist with five bad qualities. Those are,
1.
Kuhana - Dissimulation. That mean showing the
good qualities actually not in his life for earn wealth.
2.
Lapana - Cheating the people using skill
of talk.
3.
Nemittakata -
Showing gestures to cheat others for getting profit
4.
Nippesikata
- Lookdown upon others for gain profit
5.
Labhenalabamnijiginsanata
- Thinking only about profit.
The
Buddha emphasizes the important of righteousness of the livelihood. In Buddhism
development without righteousness consider as immense mistake. The poor people
also first must come in to virtues and they should not do evil things because
poverty. The Buddha in Vepullasutta
of the AnguttaraNikaya says how peopel can increase their wealth in short time,
“tῑhibhikkhaveaṅgehisamannāgatopāpanikonacirassevamahantaṃvepullattaṃpāpunatibhogesu. katamehitihi,
idhabhikkhavepāpanikocakkhumahoti, vidhurohoti, nissayasamāpannoca”[xiii][xxv]
The
person who has these qualities such as,
1.
wise
- cakkumā
2.
Knowledge with effort
- vidhuro
3.
associate with skilful people
- nissaya
If the
person need to develop within short period he must endowed with these
qualities. In another place the Buddha introduce four factors which need to
develop in short period. In
cakkasutta of AnguttaraNikaya Buddha says,
“cattarimanibhikkhavecakkaniyehisamannagatanamdevamanussanamcatukkamvattati.
yehisamannagatadevamanussanacirassevamahantattamvepullattampapunantibhogesu.
katamanicattari. patirupadesavaso, sappurisupassayo, attasammapanidhipubbe ca
kata puññta”
There are
four factors to collect wealth within short period. Those are,
1.
Dwelling in suitable place
2.
Associating virtues people
3.
Improving personality and skills
4.
Previous merits[xiv][xxvi]
Mostly people suffer from poverty due to the lack
of social interaction. They unable to build relationship which important
person. They do not know talk with others or get help from others. They have
some communication barriers. The modern sociologist identify causes such as
negative Feelings, physical and mental disability, disease and Lack of or
inability to afford adequate health insurance as causes for poverty.
The
righteous person after earn the wealth he happily consume it. The experiencing
happiness of stable financial strength Buddhism accepts. Buddhism do not accept the consume wealth alone. Buddhism admires
the quality of sharing. KosambiyaSutta
of MajjhimaNikaya explains,
“punacaparaṃbhikkave,
bhikkhu ye telābhadhammikādhammaladdhāantamasopattapariyapanamattampi,
tatarūpehilābhehiappativibhattabhogihotisilavantehisabrahmacarihisādharaṇabhogi…”
“again, a monk use things in common with his
virtues companion in the holly life; without making reservation, he shares with
them any gain which got righteously even mere contents of his bowl…”[xv][xxvii]
Here the Buddha says at least there nothing to
share with others they want share there meal of bowl. But normally people do
not like to share and especially rich people look down upon the poor people who
were even their relatives. These attitudes decline the society and put society
in serious trouble. People behave like that due to their psychological negative
attitudes. People always feel something miss to them and un-satisfactoriness
due to desire. “ūnolokeatittotaṇhādaso”[xvi][xxviii]In AriyawansaSutta of AnguttaraNikaya Buddha says
this attitude as “attukkansanaparavamhana”[xvii][xxix]
The person who able to share with others do not
look down upon others. The concept of “SadharaṇaBhogi” is
very important concept in Buddhism. In present society leaders do not share
wealth equally in the society. The powerful rich people get without limit and
do not share with others. Poor people every day suffer from the poverty. In
Modern world also we can see they put many foods to ocean while million of
people suffer form hunger in some countries. The Buddhist concept “saṃvibajati” menas
sharing the wealth with others.
The person then should do meritorious deeds also.
In Buddhism generosity, helping to others, compassion, loving kindness, are
known as meritorious deeds. Then Buddha advice to people to consume the
property without indulgence and with awareness and real understanding about the
wealth.
Sigalovadasutta of Diganikaya
Buddha says when the person reject the four defilements of action, four
causes for evil action, and avoid the six ways of wasting property, and then he
has entered to the way of winning both world. “Ubhayalokavijayayapatipannohoti”
Not only this world but also world of after death.
“yatokhogahapatiputtāariyassasavakācattārokammakilesāpahῑnahonti,
catūhițānehipāpakammaṃnakaroti.
cha ca bhogānaṃapāyamukhāninasevati. soevaṃcuddasapāpakāpagato,
chaddasapaticcādiubhayalokavijayāyapatipannohoti. tassaayaṃcevalokoāraddhohotipāro
ca loko, so kayassabhedaparammaranosugatiṃsaggaṃlokaṃuppajjati”[xviii][xxx]
The fourteen factors are,
1.
The four defilements of action:
i.
Taking life
(panatipato)
ii.
Stealing
(adinnadanam)
iii.
Sexual misconduct (kamesumicchacaro)
iv.
Lying
(musavado)
2.
The four causes of evil action:
- Desire
(chanda)
- Hate
(dosa)
- Ignorance
(moha)
- Fear
(bhaya)
- The six
ways of squandering wealth:
- Indulging in intoxicants
- Wandering the streets at inappropriate times
- Frequenting public spectacle
- Compulsive gambling
- Malevolent companionship
- Habitual idleness
Under these six ways of squandering wealth Buddha
66 aftermath of these evil deeds. Avoiding these bad behaviours is very
important to prevent poverty and eliminate the poverty. Here explains these
qualities are very important to develop in this world and to get good birth in
next life.
SigalovadaSutta mainly Buddha preached to young
generation. Here Buddha introduces the duties and responsibilities of the
person. Among causes for poverty in present world we can see causes such as
Fathers leaving the family, Divorce, Teenage pregnancy, Domestic abuse,
Employment abuse, Physical and mental disability, Loss of job, High medical
bills, Negative Feelings, Laziness, Greed, and Declining union influence. By
practicing SigalovadaSutta these all causes can eliminate. Buddha divides whole
society into six groups.
Mātāpitādisāpubbāācariyādakkhiṇādisā
puttadārādisāpaccāmittāmaccā ca uttarā.
Dāsakammakarāhețțhāuddhaṃsamaṇabrāhmaṇā
Etādisānamasseyyaalamattokulegihῑ.[xix][xxxi]
1. The parents and children
2. The teachers and students
3. The husbands and wives
4. The Friends
5. The servants and masters
6. The Clergies and devotees
Right interaction among these groups are very
important to develop society. When some people escape from their
responsibilities and duties social issues arises such as poverty, conflicts,
sexuality etc. Therefore these groups should bind with strong bond. Then
families, companies, relatives, friends, religious background improve day by
day. For that group members should do their responsibilities and duties well.
In SigalavadaSuttamentiond 61 duties which very important to develop human
interaction.
The children
have to do five duties for their parents, those are,
1. Support them
2. Fulfill their duties
3. Honor traditions
4. Deserve inheritance
5. Honor their passing
The parents
also should do five duties for their children,
1. Restrain from evil
2. Nurture goodness
3. Teach skills
4. Arrange marriage
5. Provide inheritance
The students
should do five duties for their teachers,
1. Rise to greet them
2. Attend to them
3. Eager receptivity
4. Serve them
5. Master their teaching
The
teachershould do five duties for his students,
1. Thoroughly instruct
2. Ensure comprehension
3. Provide well-roundedness
4. Provide referrals
5. Ensure safety
The husbands
should do five duties for their wives,
1. Honor her
2. Respect her
3. Fidelity
4. Share authority
5. Provide gifts
The wives
should do five duties for their husbands,
1. Organize duties
2. Hospitality
3. Fidelity
4. Wise budgeting
5. Skillfulness
The Friends
should do duties for their companions,
1. Generosity
2. Kind words
3. Helpfulness
4. Impartiality
5. Integrity
The
companions should do five duties for their friends,
1. Supportiveness
2. Protect your wealth
3. Provide shelter
4. Loyalty
5. Honor your family
The Masters
should do five duties for their servants,
1. Apt work
2. Just wages
3. Health care
4. Perks
5. Leave time
The servants
should do five duties for their masters,
1. Rise early
2. Stay late
3. No stealing
4. Work well
5. Allegiance
The devotees
should do five duties for their clergies,
1. Loving acts
2. Loving speech
3. Loving thoughts
4. Hospitality
5. Material support
The clergies
should do six duties for their devotees,
1. Restrain from evil
2. Nurture goodness
3. Loving-kindness
4. Enlighten
5. Clarify
6. Teach goodness
When relationships going on well other all trouble
of the families can reduce or remove. Especially in SigālovādaSutta Buddha
mentions the friends should protect the companion’s wealth and family members
when he was not with his family. The Buddha advice to people to associate with
good friend like, the friend who is a helper, the friend through thick and
thin, the friend who gives good counsel, and the compassionate friend. Further
Buddha said not to associate bad friends like, the friend who is all take, the
friend of empty words, the friend full of flattery, and the reckless friend.[xx][xxxii] Another
very important teaching come in Sigalovadasutta.
It is four ways of managing wealth.
“ekenabhogebuñjeyya
- dvῑhikammaṃpayojaye
catuttaṅcanidāpeyya
- āpadāsubhavissati”
First portion for day to day
expenses.Second portion for business.Third portion for business.Fourth portion
for safe-keeping to take in breakdown.[xxi][xxxiii] The most of
poor people do not practice system of managing wealth or frugality. The Buddha
show without those qualities people can not overcome from the poverty.
In AṇanaSutta of AnguttaraNikaya Buddha says,
“cattārimānigruhapatisūkāniadhigamanῑyanigihinākāmabhojinākālenakālaṃsamayenasamayaṃupādāya.
katamānicattāri, atthisukhaṃ, bhogasukhaṃ, aṇanasukhaṃ,
anavajjasukhaṃ”
The lay person time to time, period to period
should experience the four kinds of happiness such as happiness of the
collected wealth, happiness of consume the wealth, happiness of the debt-lessness,
and happiness of the blameless lifestyle.[xxii][xxxiv]
A person can not be happy if he earn that wealth in
un-righteous. He must earn that wealth through his effort, falling the sweet,
and gained righteous. Then he can happy I have got immense wealth righteously.
The person should strive to be happy. As a lay
person he can happy about his improvements. The Buddha always tries to changed
human negative attitudes and to show right path to the human world. Some people
thought they can get some thing according to god’s wish. They do not accept the
freewill. They thought what they gain those all things are given by the god.
The poor people thoughts poverty is goodwill and it is useless trying escape
from the poverty. They earn something for daily needs and live with negative
thoughts. Some human beings thoughts every thing happen according to previous
karma. If we have merits we can develop and if do not have merit we can not
develop. The Buddha rejected these entire concepts and Buddha gave more power to
present actions and effort. The Buddha said if god give what people ask for
this world will be a paradise, but god do not give because there are no any
god. Then Buddha said that to the wise people can avoid the previous karma
through his effort. Therefore Buddhism eliminates the negative thoughts from
the human mind and improve the positive side of the human life.
Buddha show to his disciples in one way they suffer
from poverty due to the previous bad karma like, stealing or plundering. Buddha
show good behavior how influence to the sansariclife. The Buddha advice to
people to do meritorious deeds to over come suffering like poverty. Especially
Buddha introducedana (generosity) to improve selfless attitude of the person
and to collect merit for sansaric life, which capable to give rich life. In
CullakammavibangaSutta of the MajjhimaNikaya IV, Buddha says,
“kammassakāmānavasattākammadāyādokamma yoni
kammabandukammapatisaranokammaṃsattevibajatihῑnapaṇῑtatāya”
The previous Karma is the inheritance, genitive,
relative, refuge and its divide living beings as low and high. According
Buddhist teaching responsibility once own life goes to him. god will or karmic
system or non-casual theory do not accept in Buddhism. Therefore people have to
do works effortful. Buddha once said to monks the Buddha can only show the path
and going on the path should do themselves.[xxiii][xxxv] The Buddha
can not bring us to the final aim. Buddhist teaching gives responsibility of be
poor or rich to the people. If people have effort to develop any god or karma
or can not stop him.In Attakarasutta
of AnguttaraNikaya IV Buddha says people have strength to start works. They
have ability to process it. They have ability to remove barriers. They have
ability of staying stable.[xxiv][xxxvi] In this
discussion Parabavasutta of
SuttaNipata also very important. It introduce the factors which related
to declining. The poverty is a result of deterioration. The person who do not
like to be poor he should eradicate the factors related to declining. For example,
“Itthisondimvikirinim
- purisamvapitadisam
Issariyasmimtapapenti
- tam parabavatomukaham”[xxv][xxxvii]
The person who addicted to womanizing, drinking,
and gambling take the highest place in a company or house, that place will be
decline. In Mangalasutta of Suttanipata explains the factors related to
development. There include 38 facts which need to develop to the person.[xxvi][xxxviii]In Kula sutta of AnguttaraNikaya II Buddha explain how the person can stay in stable
without put in to poverty or lower level. That sutta introduce four factors,
1. nattamgavesanti - find the things which
waste
2. jinnampatisamkaroti
- restore the things which decadent.
3. Parimitapanabhojanahonti
- Consume according to limit
4. silavantamitthimvapurisamvaadhipaccethapenti
- select virtues woman, or man as leader.
In which house or office practice these factors it
will not be deteriorate. They never fell down to poor. The Buddha always tries
to prevent problems before they are come to nasty conflicts. Above facts show
how Buddha try to prevent the poverty.
Another cause for poverty is non-frugality. The
people waste their resources. In Pañcasatikakkhanda
of Cullavaggapali explain about consumption of robes of the monks. Once
King Kosala aske from the Anandathera, how you use this robe? Anandathera replied, Until
decadent the robe it wear as robe, after that it use as bed sheet, after that
as a carpet, and finally it mixed with mud and apply on the wall.[xxvii][xxxix]
In
Civarakkhandaka of Mahavaggapali II mentions another very important incident. Once
Buddhist woman said to her servant to keep ghee which fallen down from the
basket. It heard to Jivaka and he was surprise about woman because it is very
little. But she said as a lay people they should practice frugality well. She
gave thousand of money to Jivaka for his service after that.[xxviii][xl] The
frugality is very important thing to the world. Today people waste the natural
resources. The scientist says within 50 years many natural resources will be
finished. There fore people should use them carefully. If the poor people
improve these kinds of qualities they can easily escape from the poverty.
To one person of the family can not get out his
family fro poverty. All the members of the family should try as one. Therefore
every members should practice good qualities which important to escape the
poverty. The good qualities are very important to stay in stable state in the
society. In KaraniyamettaSutta of SuttaNipataThe
Buddha introduce very important qualities to the human life.
1. Capable
2. Upright
3. Straightforward
4. Easy to instruct
5. Gentle
6. Not conceited
7. Content
8. Easy to support
9. With few duties
10. Living lightly
11. With peaceful faculties
12. Masterful
13. Modest
14. No greed for supporters
15. Do not do the slightest thing that the wise would
later censure[xxix][xli]
The
qualities aforementioned are must practice by all the family members to develop
their family. As the people should practice to develop the country.
05. Responsibility of the
leaders
In
Cakkavattisihanada of the DigaNikaya explain about ten duties of a cakkavatti king.
Among them mainly explain the king should give his more attention to poor to
protect peaceful, moral situation of the country. The king should provide
righteous protection and treatment to every living beings and vegetation of the
country. Then he should provide wealth or capital to needy people. In this
sutta mention the poverty occur in the country due to mishap of the leaders. The Cakkavatti king did his all the
duties well and once upon a time he forgot to give wealth to poor people.
“tesamsutavadhammikam hi
khorakkhavaranaguttimsanvidahi no ca khoadhanamdhanamanuppadasi…
adhanamdhaneananuppadiyamanedaliddiyamvepullamagamasi”[xxx][xlii]
The king forget the poor people. I every country
most poor people have to do more works. But they could not get sufficient
payment for their services. Then
Poverty increase day by day. According to Sutta this was the genesis for other
all the ethical deterioration. The poor people tend to steal and number
of thieves increased. When number of
thieves increase use of weapon also
increased. When use of weapon increased killing
increased. When the killing increased human
lifetime decreased. Then gradually occur and increase lies, sexual misconduct, ignorance, and anger. Then desire, anger
and ignorance increased. Then they did not treat to parents, do not respect
clergies, and do not respect to elders. Finally the people behave like animals.[xxxi][xliii]
In Aggaññasuttametion two human psychological
weakness which pertaining to social issues such poverty. Those are laziness and
hipper-desire. According to that Sutta after people consume the natural
vegetation they changed. Before they grow within short period and when people
greedy about consume the vegetation did not grow as normal, in some places were
empty, and paddy grows as bushes separately. “lunampinappativirulham,
apadanampaññayittha, sandasandasalayoattamsu”[xxxii][xliv] These explanation shows the problem of one person
how related to other human beings and natural environment. There for poverty
can not take as a issue of individuals. It is a problems of whole society. When
people try to prevent poverty of individuals that process will not be success.
The king gave wealth to a poor and thought problem is over but poverty and
stealing increased. Therefore government must take solution for benefit of
whole society. Further Sutts says the temporary solution not will be sufficient
to social issues permanently.
The foundation for this deterioration is forgetting
poor people. If the political leaders give solutions for poverty society will
not be deteriorate. In KutadnataSutta
of the DigaNikaya IThe Buddha explain responsibility of the political
leaders to prevent poverty of the society. In that Sutta explains when the poor
people start to rebellion against centralism the king take some action to solve
it. In this occasion king show with punishments and degradation can not control
the crisis.
“bhotokhoraññojanapadosakaṇțakosauppῑḷḷo.
Gāmaghātā’pidissanti, nigamaghātā’pidissanti, panthadūhanā’pidissanti. Bhavaṃcekhopanarājāevaṃsakaṇțakejanapadesauppῑḷebalimuddhareyya,
akiccakārῑassatenabhavaṃrājā.
Siyākhopanabhotoraññoevamassa: ‘ahametaṃdassukhῑlaṃvadhenavābandhenavājātiyāvāgarahāyavāpabbājanāyavāsamūhanissāmῑ’ti. Na
khopanetassadassukhῑlassaevaṃsammāsamugghātohoti.
Ye tehatāvasesakābhavissanti, tepacchāraññojanapadaṃvihețhessanti.
Api ca khoidaṃsaṃvidhānaṃāgammaevametassadassukhῑlassasammāsamugghātohoti.
Tena hi bhavaṃrājā ye bhotoraññojanapadeussahantikasigorakkhe,
tesaṃbhavaṃrājābῑjabhattaṃanuppadetu.Ye
bhotoraññojanapadeussahantivaṇijjāya, tesaṃbhavaṃrājāpābhataṃanuppadetu.Ye
bhotoraññojanapadeussahantirājaporise, tesaṃbhavaṃrājābhattavetanaṃpakappatu.Te
ca manussāsakammapasutāraññojanapadaṃnavihețhessanti.
Mahā ca raññorāsikobhavissati, khemaññhitājanapadāakaṇñakāanuppῑḷā.Manussā ca
mudāmodamānāureputtenaccentāapārutagharāmaññeviharissantῑ’ti”
“Thereupon the Brahman who was chaplain said to the
king, the king's country, sire, is harassed and harried. There are dacoits
abroad who pillage the villages and townships, and who make the roads unsafe.
Were the king, so long as that is so, to levy a fresh tax, verily his majesty
would be acting wrongly. But perchance his majesty might think: I’ll soon put a
stop to these scoundrels' game by degradation and banishment, and fines and
bonds and death but their license cannot be satisfactorily put a stop to so.
The remnant left unpunished would still go on
harassing the realm. Now there is one method to adopt to put a thorough end to
this disorder. Whosoever there be in the king's realm who devote themselves to
keeping cattle and the farm, to them let his majesty the king give food and
seed-corn. Whosoever there be in the king's realm that devote them to trade, to
them let his majesty the kinggives capital. Whosoever there be in the king's
realm who devote themselves to government service, to them let his majesty the
king give wages and food. Then those men, following each his own business, will
no longer harass the realm., the king's revenue will go up; the country will be
quiet and at peace; and the populace, pleased one with another and happy,
dancing their children in their arms, will dwell with open doors.”
In KutadantaSutta propose three factors to give
solution for poverty.
1. In the country who likes to do agriculture the
political leader must provide food and seed-corns to them.
2. In the country who likes to run business the
political leaders must give capital to them.
3. In the country who likes to do government services
the king must give wages to them.
Through these kind of plan poverty and other social
issues can solve permanently. If the king give wealth to individual people
according to their action it is not permanent solution. When leaders provide
seeds, capital and wages people do their job and live happy prosperous life
with their families. Some scholars
interpret this sutta as follows also.
1. Provide profession to all who can work.
2. Equally sharing the capital among needy people
3. Equally share the wealth or profits among people.
4. If there disables or helpless people giving aids.[xxxiii][xlv]
According to People’s skills leader should support
them.
06.Development of Noble wealth
In VyaggapajjaSutta of
AnguttaraNikaya V Buddha explain eight kinds of factors which should be
practiced by a lay person to live with happy. Among them first four factors
mention about economical and social development of a person. Last four factors
introduce the good qualities which need to people to be a righteous person.
Buddha did not consider about material development. In same way Buddha wanted
to develop people’s morality. There for Buddha introduce these four factors for
lay people which increase the human value of the person.
Cattāro me vyagghapajja,
dhammākulaputtassasamparāyahitāyasaṃvattantisamparāyasukhāya, katamecattāro: saddhāsampadāsῑlasampadācāgasampadāpaññāsampadā.
“Four conditions, Vyagghapajja,
lead to a householder's welfare and happiness in his future life. Which four?”
1. Faith
(saddha-sampada)
2. Virtue
(sila-sampada)
3. Generosity
(caga-sampada, charity)
4. Wisdom
(pañña-sampada)[xxxiv][xlvi]
Saddhameans confidence based on knowledge. It is
not blind faith. Sila mean virtue which pure the words, actions and thoughts of
a person. Caga means generosity and pañña means wisdom. These qualities
make rich inside of a person. In UggamahamattaSutta of AnguttaraNikaya IV
mention seven kind of noble wealth. Those are,
“Saddhadhanamsiladhanam
- hiriottappiyamdhanam
sutadhanam ca cago
ca
- pañña me sattamamdhanam
There are seven kinds of noble wealth such as
faith, morality, noble-shame, noble-fear, knowledge, generosity, and wisdom.
Buddha admire the development of noble wealth than material wealth. Because
development of material wealth is only for these world and it also continuous
the Sansaric life.there fore Buddha always advice to monks and wise to collect
noble wealth which can bring entire Sansaric life.
07.Conclusion
The
poverty Buddhism consider as suffer. Every human beings must escape from suffer
of poverty. Buddhism introduces to people a concept called “ubhayalokavijaya”
winning the both world. Most of people do not practices important Buddhist
concepts and gradual world become worse. The poverty is a one issue among so
many global issues. In Buddhist teaching discuss about poverty and those
teaching very important to overcome global issues like poverty. Due to the
Buddhist concepts like right livelihood and middle way path people do not tend
to only material development. Buddhists are always considering about their
spiritual development also. Buddhism rejects the both indulgence and self
mortification and advice to live balance life. It advice to rich people who indulge
in sensual pleasure to share their wealth and help to needy people. According
to Buddhist teaching poverty is not permanent suffer which is given by certain
god or karma. The people can change the karma according Buddhism and they
suffer form poverty due to their laziness or Political bad governance. Mainly
human psychological attitude connect with the poverty. Buddhism show the way
with removing those negative attitudes to eliminate poverty from the world. In
Buddhist teaching does not accept the concept the person howsoever should
develop. In Buddhist teaching even poor people should try to develop admiring
the righteous livelihood. In Buddhism teach the way for development of material
and spiritual. The poverty will be cause for criminals. When people can not
obtain their basic needs they tend to robbery and murder. The punishment is not
suitable answer for this crisis. The only way to prevent these issues is making
opportunities to people to obtain there needs without difficulty. Then they
live happily wit their family members.
08.End Notes
[i][iv]
http://en.wikipedia.org/wiki/Causes_of_poverty
[ii][xi]
Anguttara Nikaya iv, Ina Sutta, BJTS, Page 118-122
[iii][xii]
Anguttara
NIkaya V, Atthaka NIpata, Vyaggapajja Sutta, BJTS, Page 236
Mayaṃ bhante, gihῑ
kāmabhogῑ puttasambādhasayanaṃ
ajjhāvasāma, kāsikacandanaṃ paccanubhoma, mālāgandhavilepanaṃ
dhārayāma, jātaråparajataṃ sādiyāma. Tesaṃ no bhante, bhagavā tathā
dhammaṃ desetu, ye ambhākaṃ
assu dhammā dițțhadhammahitāya dițțhadhammasukhāya samparāya
hitāya samparāyasukhāyāti.
[iv][xiii]
Diga Nikaya
III, Aggañña sutta, BJTS, Pages 136-152
[v][xiv]
Kuddhaka
Nikaya, Dhammapada, Appamada vaga, Page 30
[vi][xv]
Kuddhaka
Nikaya, Dhammapada, Appamada vaga, Page 30
[vii][xvi]
Kuddhaka
Nikaya, Dhammapada, Appamada vaga, Page 32
[viii][xx]
Jataka I,
atthassadvara Jataka, Page 34
arogya mice paramanca labham - silañca uddhanumatam
sutanca
dhammanuvatti alinataca
- atthassadvara pamukha chalete
[ix][xxi]
Sutta
NIpata, Parabhava Sutta, BJTS. Page 34
[x][xxii]
Saṃyutta
Nikaya IV, Gamini sanyuttaya, Asankata vagga, Rasiya Sutta, BJTS, page
604
[xi][xxiii]
Anguttara Nikaya I,
Andha Sutta, BJTS, Page 238
[xii][xxiv]
Anguttra Nikaya III,
Vanijja sutta, BJTS, Page 338
[xiii][xxv]
Anguttara Nikaya
I, Vepulla Sutta, BJTS. Page 218
[xiv][xxvi]
Anguttara Nikaya II,
Cakka Sutta, BJTS, Page 66
[xv][xxvii]
Majjhima Nikaya I,
Kosambiya Sutta, BJTS. page 754-760
[xvi][xxviii]
Majjhima Nikaya II, Ratthapala
Sutta, BJTS, Page 440
[xvii][xxix]
Anguttara Nikaya II,
Ariyavansa Sutta, BJTS, Page 56
[xviii][xxx]
Diganikaya III,
Sigalaka Sutta, BJTS, page 288-290
[xix][xxxi]
Diganikaya III, Sigalaka
Sutta, BJTS, page 310
[xx][xxxii]
Diganikaya III, Sigalaka
Sutta, BJTS, page 315
[xxi][xxxiii]
Diganikaya III, Sigalaka
Sutta, BJTS, page 316
[xxii][xxxiv]
Anguttaranikaya II, Anana
Sutta, BJTS, page 130
[xxiii][xxxv]
Dhammapada, 165 stanza,
“tumhehi kiccam atappam akkataro tatagata”
[xxiv][xxxvi]
Anguttara Nikaya IV, Attakara
Sutt, BJTS, page 94
Yam
kho brahmana arambha dhatuya sati arambhavanto satta paññayantiti ayam sattanam
attakaro, ayam parakaroti… atthi nikkama dhatu … atthi parakkhama dhatu… atthi thama
dhatu… atthi upakkhama dhatu..”
[xxv][xxxvii]
Sutta NIpata, Parabhava Sutta,
BJTS. Page 36
[xxvi][xxxviii]
Sutta Nipata, Mangala Sutta, BJTS,
Page 80
[xxvii][xxxix]
Cullavaggapali II,
Pañcasatikakkhandaka, BJTS, Page 560-562
[xxviii][xl]
Mahavagga Pali II, Civarakkhandaka, BJTS, Page 680
[xxix][xli]
Sutta
Nipata, Metta Sutta, BJTS, Page 44
[xxx][xlii]
Diga Nikaya
III, Cakkavattisihanada sutta, BJTS, Page 110
[xxxi][xliii]
Diga Nikaya III,
Cakkavattisihanada sutta, BJTS, Page 110-120
[xxxii][xliv]
Diga Nikaya III,
Aggañña sutta, BJTS, Page 154
[xxxiii][xlv]
Hettiaracchi
Dharmasena, Bauddha Arthuka Dharsanaya, 1991, Page 323-324
[xxxiv][xlvi]
Anguttara NIkaya
V, Atthaka NIpata, Vyaggapajja Sutta, BJTS, Page 242
09.
Bibliography
Primary
Resources
1. Diga Nikaya III, BJTS,
1981.SLG
2. Anguttara Nikaya I, BJTS,
1981.SLG
3. Anguttara Nkaya II, BJTS,
1981.SLG
4. Anguttara Nikaya III, BJTS,
1981.SLG
5. Anguttara NIkaya IV, BJTS,
1981.SLG
6. Anguttara NIkaya V, BJTS,
1981.SLG
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11. Diganikaya III, BJTS, 1981.SLG
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1981.SLG
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1981.SLG
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18. Mahavagga Pali II, BJTS, 1981.SLG
Secondary Resources
19. Hettiaracchi Dharmasena, Bauddha
Arthuka Dharsanaya, 1991, Page 42-43
20. Bandara, Chandima , Bauddha samaja
darshanay, Education Department
21. Buddhadatta, Polwtte. Tripitaka Suciya,
Buddhist cultural Center. 2006
Internet
22. http://www.globalissues.org/article/4/poverty-around-the-world#WorldBanksPovertyEstimatesRevised
– 2013-09-01, 2.30pm
1. Qatar
($106,283.96)
2. Luxembourg
($79,649.49)
3. Singapore
($61,046.96)
4. Norway
($54,479.06)
5. Hong Kong SAR ($50,716.14)
6. Brunei Darussalam
($50,440.03)
7. United States
($49,601.41)
8. United Arab Emirates
($48,434.60)
9. Switzerland ($44,015.97)
10. Kuwait
($43,773.88)
11. Austria
($42,589.72)
12. Netherlands ($42,319.57)
13. Australia
($41,467.65)
14. Canada
($41,335.06)
15. Sweden
($41,129.94)[xxxiv][v]
