Outlines of Mahayana BuddhismSuzuki, Daisetz Teitaro
Religion
Outlines of Mahayana Buddhism
Suzuki, Daisetz Teitaro
Mahayana Buddhism -- Doctrines
The region where the law of karma is made to work supreme is our moral
world, and cannot be made to extend also over our economic field.
Poverty is not necessarily the consequence of evil deeds, nor is
plenitude that of good acts. Whether a person is affluent or needy is
mostly determined by the principle of economy as far as our present
social system is concerned. Morality and economy are two different
realms of human activity. Honesty and moral rectitude do not
necessarily guarantee well-being. Dishonesty and the violation of the
moral law, on the contrary, are very frequently utilised as handmaids
of material prosperity. Do we not thus see many good, conscientious
people around us who are wretchedly poverty-stricken? Shall we take
them as suffering the curse of evil karma in their previous lives,
when we can understand the fact perfectly well as a case of social
injustice? It is not necessary by any means, nay, it is even productive
of evil, to establish a relation {190} between the two things that in
the nature of their being have no causal dependence. Karma ought not
to be made accountable for economic inequality.
A virtuous man is contented with his cleanliness of conscience and
purity of heart. Obscure as is his present social position, and
miserable as are his present pecuniary conditions, he has no mind to
look backward and find the cause of his social insignificance there,
nor is he anxious about his future earthly fortune which might be
awaiting him when his karmaic energy appears in a new garment. His
heart is altogether free from such vanities and anxieties. He is
sufficient unto himself as he is here and now. And, as to his
altruistic aspect of his moral deeds, he is well conscious that their
karma would spiritually benefit everybody that gets inspired by it,
and also that it would largely contribute to the realisation of
goodness on this earth. Why, then, must we contrive such a poor theory
of karma as is maintained by some, in order that they might give him a
spiritual solace for his material misfortune?
Public-domain text, read in full here on John Shaqi.
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