Paper 02

Economic justice is one of the most significant ethical challenges of the contemporary world. Despite economic growth, technological development, and globalization, poverty, unemployment, economic inequality, and unequal access to essential resources continue to affect individuals and societies. Modern theories of economic justice generally examine equality, fairness, distributive justice, institutional responsibility, and human capabilities. Buddhism provides a complementary ethical perspective by examining not only the distribution of wealth but also the moral intentions and behaviours through which economic activities are conducted. Although the Buddha did not formulate a systematic economic theory, the Pāli Canon contains important teachings concerning livelihood, acquisition and management of wealth, generosity, poverty, and responsible governance. This paper examines Buddhist perspectives on economic justice through selected Pāli Canonical discourses, particularly the Mahācattārīsaka Sutta (M-III. 120), Vaṇijjā Sutta (A-II. 183), Dīghajāṇu (Vyagghapajja) Sutta (A-III. 107), Sigālovāda Sutta (D-III. 146), Kūṭadanta Sutta (D-I. 127), and Cakkavatti Sutta (D-III. 50). The study focuses on four interconnected dimensions of Buddhist economic ethics: Right Livelihood (sammā-ājīva), responsible acquisition and management of wealth, generosity (dāna), and compassionate governance. It argues that Buddhist economic justice cannot be reduced to material equality or wealth redistribution. Rather, it is an integrated ethical framework in which wealth should be acquired honestly, protected responsibly, used for personal and familial welfare, shared with others, and supported by social policies that reduce poverty and suffering. Buddhist economic ethics therefore connects individual morality, social responsibility, and public welfare. Its principles remain relevant to contemporary discussions of ethical business, sustainable development, poverty reduction, social welfare, and responsible economic behaviour.