Buddhism approaches economic justice from an ethical and spiritual angle, rather than through rigid political ideology. It begins not with entitlement but with responsibility — the responsibility to give, to share, and to ensure no one is left behind. While Buddhist texts emphasize generosity (dāna) over abstract notions of distributive justice, they do not ignore the suffering caused by inequality.
Traditionally, Buddhism has focused more on the mode of acquiring and using wealth than on its distribution. Wealth honestly earned and compassionately shared is praised, while hoarding or greed is condemned. According to some scholars like Sizemore and Swearer, Buddhism tends to view wealth as a karmic result — the fruit of past generosity — and poverty as a potential outcome of stinginess .
However, Peter Harvey stresses that this should not be misunderstood as a justification for inequality. Karma is not the only cause of wealth or poverty. To view it as an “exceptionless explanation” comes dangerously close to fatalism, which Buddhism rejects. Not all suffering is karmically deserved, and assuming so undermines compassion and hinders efforts for social change .
Instead, Buddhism calls for action grounded in non-attachment, compassion, and generosity. Rulers and community leaders are urged to actively reduce poverty. The Cakkavatti-sīhanāda Sutta teaches that a king who fails to give to the needy sets in motion a chain reaction of crime and moral decay. Justice, in this vision, means ensuring that all have enough — not to eliminate inequality entirely, but to prevent poverty from becoming systemic .
Mavis Fenn points out that Buddhist texts like the Kūṭadanta Sutta offer basic notions of social justice: that everyone should have sufficient resources to care for themselves, their families, and to engage in religious life. These values are to be integrated into the political system, not as imposed policies, but as ethical imperatives guided by spiritual vision .
Moreover, even though karma may play a role in life outcomes, it is not a shield for the wealthy. Those with resources are seen as having greater responsibility. They must give generously to the Saṅgha and society. The Thai thinker Phra Rājavaramuni asserts that it doesn’t matter whether wealth is owned privately or collectively — what matters is that it benefits everyone .
In this light, the justice of economic distribution in Buddhism is not based on equal shares, but on moral obligation and spiritual merit. The wealthy should not just redistribute wealth out of guilt or policy — but because doing so is a profound path of compassion and liberation.