PSE Economics―From Inner Peace to Global Peace

Abstract

Facing the problems of a global economic crisis, imbalance of production and consumption, financial market volatility, ecological destruction, degradation of the natural environment, climate change, increasing poverty, and social injustice, mainstream economists advocating capitalism confront many challenges today. In an attempt to address the contemporary world situation, Master Sheng Yen (1930-2009), founder of the Dharma Drum Mountain (DDM) organization, introduced the concept of Protecting the Spiritual Environment (PSE) in 1992. More than just a religious concept or movement, PSE also provides practical ideas and methods to help face the world’s economic dilemmas. I therefore call this new approach to economics “PSE Economics”, as it is clearly different from other economic theories and approaches. In its discussion of PSE Economics, this paper raises several questions. What are the Buddha’s teachings to address economic situations? Are the principles of PSE consistent with that of economic life that the Buddha taught? Can we resolve our economic problems and environmental crisis using PSE? In an attempt to find answers to these questions, this paper develops the economic system guided by Protecting the Spiritual Environment, addressing the root of world economic problems: desire. The key issue in PSE Economics is determining how to deal with our desires while mainstream economics predominately ignores this issue. PSE Economics can be applied using two methods. The traditional approach applies Buddha’s teachings and seeks Contentment with Fewer Desires, Right Livelihood, Altruism, and Cordiality in Sharing. The second, practical approach guided by the Fivefold Spiritual Renaissance Campaign carefully and conscientiously regulates one’s consumption, production, and distribution. These actions lead the world toward Protecting the Four Environments and the Six Ethics of the Mind campaign. The principles and approaches of PSE Economics were instilled by the Master providing our contemporary world with solutions that are environmentally sustainable, socially just, and globally peaceful. Perhaps this will open a window to a beautiful vista that is also pleasing to the eyes of mainstream economists.

面對全球的社會、經濟、環保、生態等情勢，聖嚴法師於1992年提出「心靈環保」理念，並在跨入二十一世紀之際，積極於「世界宗教暨精神領袖和平高峰會」、「世界經濟論壇」、「地球憲章」等會議中倡導之。法師所提倡的「心靈環保」，實是融合了佛法的慈悲與智慧，並從兩個層面推動；一是學佛禪修的層面，二是法鼓山理念的層面，包括「四種環保」、「心五四運動」、及「心六倫」。這是不分古今、地域、宗教、族群、生活背景的；是為了號召更多人成為「心靈環保」的工作者與實踐者，朝向「提昇人的品質，建設人間淨土」之理念推動。這不僅是宗教議題，更是解決世界經濟問題的觀念與實踐方法，筆者將此範疇命名為「心靈環保」經濟學，並就「心靈環保」經濟學之思想與實踐兩個面向探討。 「心靈環保」經濟學之思想，實則為佛教經濟思想，故先敘述由佛教經濟學至「心靈環保」經濟學之發展背景，再追溯原始佛教的經濟生活，包括「利和同均」的僧團生活、「正命」及「布施」的居士生活，由此提出「少欲」、「利他」之佛教經濟生活原則及生死還滅的佛法思想與方法。 就「心靈環保」經濟學之實踐，本文以法鼓山為例，考察法師如何以「心靈環保」為核心，佛法、禪法為基礎，透過「四它」因應時勢、「四要」降低貪欲、「四福」開展善欲、「四安」和平分配、「四感」開闊心量之生活主張，指導法鼓山僧團、在家居士們，乃至非佛教徒，過著「少欲」、「利他」之心經濟生活，以達到「快樂、平安、健康、幸福」之目標。 最後從上述的經濟思想與生活實踐，總結出「心靈環保」對當代「環保」及「倫理」的影響與意義，包含職場倫理（禮儀環保）、生活倫理（生活環保）、及自然倫理（自然環保）。「心靈環保」經濟學所提倡的觀念與心法，足以使世界朝向心靈富足、環境永續、及社會和諧的方向發展，達到真正的「快樂、平安、健康、幸福」，實踐「提昇人的品質，建設人間淨土」理念，這正是二十一世紀的契機。