People are often greedy. If they have even a bit of money, they think of depositing it in the bank where it will accumulate interest. But in that case, such money cannot be used to launch new enterprises. We bring no money with us when we are born, and take none of it with us when we die, and during our lives it is always taken away by fire, flood, thieves, corrupt officials, and wayward children.¹ We can only appreciate the value of money if we do not feel attached to it, but rather allow our wealth to circulate and accomplish good things. There is a Buddhist saying that captures this sentiment well:

What comes from all directions
Supports undertakings in all directions;
The generosity of thousands of people
Creates connections for thousands of people.

In this way worldly money can serve both worldly causes, as well as those that transcend this world.

There are some people who have a fixed view that spiritual practice does not need money and cannot involve money, and expect spiritual seekers to live in poverty. But poverty cannot guarantee a higher level of practice. These attitudes come from a fixed sense of self which is attached to appearing impoverished, that it is the only way to be a practitioner. This is a question of reality. If you have nothing, how then can you give something? To liberate living beings and practice giving, we need the qualities of physical strength, practical talent, ability, and commitment. Why must monetary wealth be singled out for disdain and rejection? To varying levels, lacking mental or material resources will limit our ability to give and liberate others.

The question that is truly worthy of our concern is how to best utilize the pure, wholesome, and noble wealth that is donated to benefit living beings. We should not fall into the view that only poverty can show that one is well cultivated. For a modernized Buddhism, Buddhists should engage in enterprise so long as such activities are beneficial to the economy of the country and the lives of its people. This then is the true meaning of the Buddhists teachings on “non-abiding” and “non-self.”

Source: Hsing Yun, Four Insights for Finding Fulfillment: A Practical Guide to the Buddha’s Diamond Sutra, Los Angeles: Buddha’s Light Publishing, 2012.

Footnote:

1. These are the “five causes of loss”: five things mentioned in the Buddhist sutras that can destroy our wealth. Ed.