Second, the mind of a disciple also means to study from the zero point up to the supreme mind, which is the highest, which is to start studying and training the mind to be good, giving up the wandering and wandering, from the time the teacher is teaching. All the lessons that the teacher gives to study and when the teacher is explaining are all ways to study and train the mind to be all unified. When memorizing the lessons, when listening to the teacher's explanation, it is a practice to connect the mind and the mind to be in one feeling, which is called bhavana, that is, meditation. Drivers and other workers, athletes, etc., if they do not train the mind and the mind to be good, they will definitely make mistakes and be in danger. The study of training the mind to remain in a simple meditation cannot eliminate major dangers such as death. It must be studied and developed to the level of the disciple's mind, to study according to the sixth, seventh, and eighth straight paths of truth, namely, samma-va-dama, samma-sati, samma-matha, for many more years, until the mind has a perfect unity as the perfect mind.
Third, the disciple of wisdom also means studying from the zero point up to the perfect mind, that is, starting to study and cultivate wisdom from the beginning of learning, such as Namo... One, Two... Ebi... Vanthu... There are four kinds of people in society and in the family: Helping each other with food is called giving help.
Speaking good words, true words that bring satisfaction and benefit to the listener, whether spoken directly or broadcast in books, on the radio, in magazines, and in the press is called the perfect. Supporting each other's interests through words or by publishing in books, on the radio, in magazines, and in the press is called Attacharya. Being equal, neutral, and friendly to all people, regardless of status, party, color, or politics is called Samaṇṭha. These four virtues are the source and foundation for cultivating and sustaining good politics at home and abroad, and are the source and foundation for expanding and sustaining society as a whole. Social work, such as helping the homeless and the poor, digging wells, ponds, and dams, helping farmers, building hospitals for treating the sick, building schools for educating children and youth, establishing the Red Cross, and establishing many other relief organizations in the world, all came into being and are sustained by these four virtues. Bringing Buddhist theory to the discussion a little bit just to clarify that Buddhism is a world theory that only states the principles of how to act in accordance with the true nature of the world in order to prosper, be peaceful, and be happy forever, not a magic that says that the secret to being born is this, that is, beyond reason, or to lead people to have different beliefs like other religions. Furthermore, to clarify the relationship between these two organizations, we should also understand economics. What is economics? What is the life of the economy based on? What causes the economy to grow or weaken? Is it because of Buddhism, as it is alleged?
Buddhist Economic Philosophy
Economics is a branch of knowledge that studies the physical growth (material growth) of humans. First of all, Buddhism is a theory directed towards spiritual growth. Although economic stability plays an important role in daily life, Buddhism does not promote or encourage material progress because Buddhism teaches that everything is subject to change and is impermanent. For this reason, some people believe that Buddhism is a religion that does not help economic progress and sows a pessimistic approach to the material growth of the world.
The following are arguments to support their view:
1- Buddhism is a religion that helps make our lives in the next life happy and does not help make our lives in this world prosperous.
2- Buddhism recognizes that this world is full of suffering and sorrow.
Buddhism teaches a doctrine that helps eliminate desires, which leads to the achievement of worldly progress.
3- The teaching of "karma" in Buddhism is a barrier to desires to achieve progress in this life.
4- The teachings related to renunciation of worldly pleasures and the teachings to live in a simple life are obstacles to economic progress. Because of this and the teachings that have misunderstood or misunderstood some of the facts contained in Buddhism, it is declared that there is no economic philosophy in Buddhist theory. But when we examine this point of view, we come to the conclusion that in the Dhamma that Buddhism teaches, there are many words related to the clear philosophy embedded in Buddhism regarding the individual in the socio-economic sphere. There is no statement anywhere that all the good principles taught in Buddhism are limited to or lead to a goal that ends only in achieving auspicious results in the next life. Liberation from the cycle of birth and death, which is the ultimate goal in Buddhism, can be achieved in this world directly if one tries hard to achieve it. The Pali phrase “Dhammachari sukhum seti, asmi loke parantek” means that a person who leads a right life always lives happily in this world as well as in the next. This also means that the happiness granted in the next world depends entirely on living a right and virtuous life. Good results arise in this world. Furthermore, there is no teaching in Buddhist doctrine that suggests that one must suffer in this life in order to enjoy happiness and prosperity in the next. In the same way, the Buddha pointed out that all suffering in this world arises not because of the influence of any deity, but because of one’s own actions. Furthermore, Buddhism also clearly states that in order to overcome all suffering and stress in life, one must work hard and have a strong will.
When referring to karma, it is pointed out that this is not the only reason that affects human life on this earth. But karma is only one such influence. There is no point in thinking only about karma. Willpower and will should be given much higher priority than karma. This is what the Buddha taught his disciples on various occasions. The philosophy of suffering, as enshrined in Buddhist theory, karma, and the teachings on the afterlife, is not a barrier to economic development, either individually or collectively. Let us now examine the practical economics that Buddhism teaches us through its philosophy for successful living. The Buddhist economic philosophy, unlike modern economic principles, does not give importance only to material progress, but also focuses on the inner intellect of the individual. Economics is the science that determines how the economic needs of the physical body of man are met so that man can be happy. The clear principle in this world is that “the resources of the world are limited, while the economic needs of man are unlimited.” This principle is also enshrined in Buddhism. In the Rattapāla Sutta of the Madhyamaka Nikāya, it is said that all the people of this world are imperfect and that they are not happy. They become slaves to desire. Western economists, who have raised the issue of limited resources and unlimited wants, have seized this opportunity to encourage consumers to consume more and more. Although this system is necessary for a capitalist economy, those with little need see that the powerful and privileged are destroying resources, creating more and more economic inequality. Buddhism supports the view that a simple life will help us use our limited resources properly and solve the economic problems created by our unlimited wants and desires. When it comes to Buddhist economic philosophy, the views expressed in the Buddhist theory of resources become important. The criterion by which a person’s wealth can be measured is money. Money is used as a means to satisfy material wants and desires. Accordingly, Buddhist theory also accepts the view that in order to live a life of abundance, One should accumulate wealth in four stages. Buddhism speaks of the development of a person. One such opportunity is the opportunity to enjoy happiness. The Buddha also stated that wealth thus accumulated should be accumulated by hard work, and wealth thus acquired should be protected so that it does not go to waste. This is stated in the Sutta of the Vajrayana and the Singhalavada Sutta. In the philosophy of Buddhist theology, the manner in which wealth should be accumulated and how money should be spent is clearly explained in Buddhist texts. According to the Singhalavada Sutta, the money saved should be spent first on food, clothing, housing, medicine, etc., so as not to be in hardship. In the same sense, the Buddha described the happiness of the individual in his teachings, namely, that the fact that one has spent one's money for one's needs and necessities... should make one feel that one has spent money to attain happiness and that wealth is being used for a good cause. This should give the individual both mental and physical happiness. There, the Buddha explained that the money saved should be spent for one's own benefit as well as for the benefit of those under one's care and others living with them, lest they suffer from hunger. The manner in which the money saved should be spent is discussed in the Apulekha Sutta of the Samyutta Nikaya. From this perspective, it does not mean that Buddhism discourages people from spending their hard-earned money for 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 need to remember is that Buddhism does not approve of the accumulation of wealth without any limits. The way in which production should be encouraged is not just through consumption.But also according to the analysis of investment. This view is clearly concluded by the reference that two-quarters of the money saved should be invested or saved for future use by depositing it in a bank, etc. Although there are many ways in which money can be invested, the current line of thought often supports the view put forward by Buddhist theory. But it is clear that the Buddhist approach to investment and the pursuit of wealth is different from the techniques laid down in modern economics. When it comes to accumulating wealth or investing in various businesses, the idea of ​​what is right or wrong in solving the problem is not yet clarified by Western economic philosophy. The goal is only to make a profit. On the contrary, according to Buddhist economic philosophy, earning money unfairly, by means of deception and by means where the window of social benefit is not taken as the right way to earn 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 the Buddhist economic system, labor plays a prominent role, and it has been shown that when high wages are paid to workers, production increases steadily. The Buddha has always criticized those who are only interested in making a profit by exploiting labor. In the Singhalavada Sutta, the Buddha clearly explains that labor should be paid fairly and that incentives (tea money, 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 level of the country - and not the level of the individual or the level of the individual or the level of the organization - the factors that contribute to achieving 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 arise 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 such a situation can lead the country to poverty. Similarly, the Buddha in the Chakravatthi Sihana Sutta has spoken on this subject and stated that the duty of the government is to provide capital for entrepreneurs to invest money in the business of various enterprises. The government should also provide facilities to farmers, industrialists, etc. According to economic theory, taxes are the main source of revenue for the government. The government uses this revenue for welfare and development work. Buddhism, while accepting this ideology as a principle, also presents a Buddhist perspective on this subject. The Buddha, when he gave a sermon to the Licchavi kings, stated that collecting taxes improperly was wrong and that taxes should 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

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