Is It Wrong To Be Ambitious? -- by Ven. Dr. K. Sri Dhammananda

Buddha's Advice

The Buddha advised people to work hard without wasting their valuable time and to earn, invest for the future, to support their families, fulfill their duties and obligations, and to spend carefully what they earned, without waste. According to the Buddha, renunciation is not the only way to practise Buddhism. He advised lay people to practise Buddhism while fulfilling their normal duties. At the same time he had no objection to the worldly happiness enjoyed by lay people. He had explained that there are four kinds of worldly happiness that householders can experience:

1. to enjoy economic security or sufficient wealth acquired by just and righteous means (atthi-sukha);

2. to spend wealth liberally on himself, his family, his friends and relatives, and on meritorious deeds (bhoga-sukha);

3. to be free from debts (anana-sukha);

4. to live a faultless, and a pure life without committing evil in thought, word or deed (anavajja-sukha). When you come to know that you have earned something for yourself through honest means, the happiness that you gain through your accumulated wealth gives happiness which develops confidence in household life.

There are some people who go on earning and accumulating wealth but never experience happiness with such wealth nor utilise their earnings in a proper way. According to the Buddha, we can experience worldly happiness by using what we have earned in a reasonable way without violating our basic religious principles. It is not correct to say that Buddhists should not experience worldly happiness. There are certain harmless cultural amusements and entertainments which are important to relax the mind and to reduce tension among lay people. Human emotions can be satisfied by engaging in harmless pleasures without disturbing the peace and happiness of others.

Mental Development

But when people reach a certain level of spiritual development and see the real nature of worldly life, they will give up even such entertainment. Through a long period of mental development, they realise that in the final analysis life is nothing but a dream and that worldly pleasures are of a fleeting nature. The three characteristics of every existing component thing: Anicca, Dukkha and Anatta - impermanence, unsatisfactoriness and insubstantiality - can be understood clearly through insight. By insight we mean a realisation of the ultimate truth which appears when a person has trained his mind to see the real nature of existence.

We need not explain the complexities of these ideas to everyone. For example, when we introduce Buddhism to children, it is unwise to discuss these subtle subjects, because children are not capable of understanding such complex ideas. Such discussions would create more confusion in the minds of people not able to understand them. This doctrine is suitable only for mature adults who can see the nature of change and impermanence and can appreciate unsatisfactoriness in the light of their experiences.

Some people say that Buddhism is responsible for certain countries remaining undeveloped and backward. They also say that Buddhism always talks about suffering and giving up the worldly life to sit in a forest and meditate. It is for this reason that Westerners in the past have introduced Buddhism as a "pessimistic religion". Whatever they say, there can be no controversy regarding the unsatisfactoriness of life. While there can be no controversy for the mature person who studies Buddhism deeply, we must know how to introduce this religion according to the understanding capacity, education and maturity of the people who listen to us. If we are going to talk only about the ills of life and uncertainty and impermanence of everything to children and immature people, the psychological effects can actually hinder their progress in the world. This is why the Buddha never condemned the devotional practices of religion like offering flowers, lighting candles, etc. Those who are not intellectually ready to understand the true teachings should be allowed to develop their SADDHA or confidence in this way. These practices develop SILA or morality - which is the first stage along the path to spiritual freedom. The other two stages, concentration and wisdom come later in the long process of spiritual development.

Craving

Many people are bothered by this question: If eradication of craving is essential to achieve the final goal according to Buddhism, how can we live without craving? It is true that certain necessities such as food, clothing, shelter, transport and medicine are indispensable for our living. At the same time we also need enough income to support our families and to fulfill our duties. Attachment to one's husband or wife and children is natural. We should not regard such attachment as immoral craving according to Buddhism. The Buddha did not explain that the need to stay alive is a craving which creates bad kammas. Therefore, Buddhism does not regard this as a 'sin'. What the Buddha wanted to point out is the danger of selfish desire. People develop this selfish desire for worldly pleasure and for continued existence in this world and hereafter. There is no harm in our striving to obtain our necessities provided we do not develop an undue craving which may harm not only ourselves but even others. Not only Buddhism but other religions also point out the danger of selfishness.

Eradicating Craving

If selfish desire is harmful, how to eradicate it, is the next question. When we see how difficult it is to stop craving for our own property, we should understand that others too love what they own. That is why when we observe the precept not to take things which belong to others, we stop craving for others' possessions. When we stop this selfish desire, we allow others to live peacefully without any fear about their property. This is a kind of service to others. When we become aware of this selfish craving, we should take steps to train our minds to regard all our necessities as impermanent without developing attachment, but by regarding them as mere aids to fulfill our duties. For example, if we have a large amount of money we should see it as an opportunity to help our fellow beings and develop charity. Those of us who do not have money to share should be generous with their energy and time for the welfare of humanity. At this stage, we have to think that we are only custodians of the property we own and that we are responsible to maintain it. If we are unduly attached to material things we will experience problems and difficulties.

Emotional Satisfaction

However, the Buddha did not advise us to give up attachment all at once if we want to lead a household life. He pointed out how attachments can create disturbances, but took pains to explain also that life can become very miserable or dull without attachments. Therefore, when we develop attachments, we have to think about the dark side of such attachments in order to avoid worries and other disturbances. We do not know the difference between emotional satisfaction and happiness. The pleasurable feeling that people gain through the five senses to quench the thirst of their craving is called emotional satisfaction. People regard this satisfaction as happiness. They are crazy for this satisfaction, yet nearly all of our human problems, corruption and immoral practices are caused by this desire for sense pleasures. The peace, tranquility that we could experience in our minds can be regarded as happiness. It is impossible to experience this happiness as long as fear, suspicion, excitement, jealousy and responsiblities disturb the mind. The ambitions that we develop can create disappointment and frustration if they are of a selfish nature. Religious knowledge is important for us to face such problems and to maintain a healthy mental attitude in order to avoid worries. This understanding is also important for us to face the natural worldly conditions which are unfavourable. Every existing thing is subject to this univeral nature of worldly conditions. When changes and separation take place we must adjust our way of life. It is meaningless to say that Buddhism prohibits people from having craving and attachments. Buddhism never lays down laws that people must follow. But Buddhism explains the repercussions that occur when one becomes a slave to craving and attachment. People cannot experience worldly pleasures and attachments without paying the price in worries and miseries. They must be prepared to accept the consequences if they really want to enjoy worldly life through sensual pleasure. Those who are unaware of the consequences will be deeply disappointed, when due to old age or sickness, they can no longer enjoy these pleasures. People who are not ready to face these problems commit suicide or end up in mental institutions. So do not call Buddhism a pessimistic religion simply because it points out these realities of life!