<p>Virture, Sila, right conduct, is the base for wealth, heavens and also liberation. Harm and carelessness, not keeping promises, cheating and inhonest, thievery acting, &quot;i have a right attitude&quot;, demanding, claiming, taking not given, that of poorness.</p>
<p>The four outlets of wealth, leading in any way to poorness, are evil friends, use of intoxications, drugs, going after indulging in sexual affairs, gambling. Something right here to change.</p>
<p>Not developed wisdom and concentration as well, lead to lose of even huge gained wealth.</p>
<p>Giving at first place, sacifices fist, such as foremost toward those worthy for gifts, is as well the root of wealth arriving.</p>
<p>All actually visible right here. So why are you still poor,get more and more dependent? Wouldn't it be good to start with giving first, working first, instead of searching around after lasting old merits?</p>
<p>Because of old merits it's possible to gain even huge wealth, but obtained by harm of others, by improper livelihood, one hardly will enjoy it and is also sure to suffer a lot with quick lose again.</p>
<p>What could you gain till today you are not afraid you will lose soon or have already lost.</p>
<p>Poorness of communities, families, is cause by carelessnes, nor repairing broken, not seeking for what got lost, and by putting a not virtuous person as leader.</p>

CC BY-SA 4.0
2022-10-29T23:48:01.233Z
2022-10-29T23:53:44.470Z
2022-10-29T23:53:44.470Z
user24281
<p>Buddhism is about learning how to be more skillful in one's own actions (in order to suffer less and be happier), not about benefittting from the actions of others. Although that will tend to happen as an indirect result of practicing the teachings.</p>
<p>In <a href="https://www.dhammatalks.org/suttas/MN/MN135.html" rel="nofollow noreferrer">this</a> sutta the Buddha describes some of the results that can be expected from various types and qualities of action. In this section of it he talks about poverty and wealth:</p>
<blockquote>
<p>“There is the case where a woman or man is not a giver of food, drink, cloth, sandals, garlands, scents, ointments, beds, dwellings, or lighting to contemplatives or brahmans. Through having adopted &amp; carried out such actions, on the break-up of the body, after death he/she reappears in a plane of deprivation… If instead he/she comes to the human state, he/she is poor wherever reborn. This is the way leading to poverty: not to be a giver of food, drink, cloth, sandals, garlands, scents, ointments, beds, dwellings, or lighting to contemplatives or brahmans.</p>
<p>“But then there is the case where a woman or man is a giver of food, drink, cloth, sandals, scents, ointments, beds, dwellings, &amp; lighting to contemplatives &amp; brahmans. Through having adopted &amp; carried out such actions, on the break-up of the body, after death, he/she reappears in a good destination… If instead he/she comes to the human state, then he/she is wealthy wherever reborn. This is the way leading to great wealth: to be a giver of food, drink, cloth, sandals, garlands, scents, ointments, beds, dwellings, &amp; lighting to contemplatives &amp; brahmans.</p>
</blockquote>
<p>And wealth can be understood in different ways. For instance, an abundance of admirable friends, or good qualities one has developed, or as the Buddha says somewhere, &quot;Contentment is the greatest wealth.&quot;</p>

CC BY-SA 4.0
2022-10-24T23:35:14.983Z
I doubt  the Buddha said that b/c it’s to black&white
blue_ego
CC BY-SA 4.0
2022-10-24T23:37:29.183Z
And also not everyone has access to those types...but maybe that’s a good idea for a tech startup ;)
blue_ego
CC BY-SA 4.0
2022-10-25T08:24:29.537Z
How to understand this text?

AN 10.91 Next, a pleasure seeker seeks wealth using illegitimate, coercive means. They make themselves happy and pleased, .....

Why do these people achieve wealth in this life?
Who were they, in a previous life?
Sebastian Elishav
CC BY-SA 4.0
2022-10-25T11:29:08.547Z
Your questions may be based on misunderstandings of the Buddha's teaching on karma. Karma means intention/action. A "previous life" may influence, but it does not condemn: in the same way that a misunderstanding can be corrected and ignored.
stick-in-hand
CC BY-SA 4.0
2022-10-24T23:13:46.803Z
2022-10-24T23:23:41.200Z
2022-10-24T23:23:41.200Z
stick-in-hand
<p><a href="https://www.accesstoinsight.org/tipitaka/dn/dn.02.0.than.html" rel="nofollow noreferrer">DN2 SamannaPhalaSutta</a></p>
<blockquote>
<p><strong>(Recollection of Past Lives)</strong> &quot;With his mind thus concentrated, purified,
and bright, unblemished, free from defects, pliant, malleable, steady,
and attained to imperturbability, he directs and inclines it to
knowledge of the recollection of past lives (lit: previous homes). He
recollects his manifold past lives, i.e., one birth, two births, three
births, four, five, ten, twenty, thirty, forty, fifty, one hundred,
one thousand, one hundred thousand, many aeons of cosmic contraction,
many aeons of cosmic expansion, many aeons of cosmic contraction and
expansion, [recollecting], 'There I had such a name, belonged to such
a clan, had such an appearance. Such was my food, such my experience
of pleasure and pain, such the end of my life. Passing away from that
state, I re-arose there. There too I had such a name, belonged to such
a clan, had such an appearance. Such was my food, such my experience
of pleasure and pain, such the end of my life. Passing away from that
state, I re-arose here.' Thus he recollects his manifold past lives in
their modes and details. Just as if a man were to go from his home
village to another village, and then from that village to yet another
village, and then from that village back to his home village. The
thought would occur to him, 'I went from my home village to that
village over there. There I stood in such a way, sat in such a way,
talked in such a way, and remained silent in such a way. From that
village I went to that village over there, and there I stood in such a
way, sat in such a way, talked in such a way, and remained silent in
such a way. From that village I came back home.' In the same way —
with his mind thus concentrated, purified, and bright, unblemished,
free from defects, pliant, malleable, steady, and attained to
imperturbability — the monk directs and inclines it to knowledge of
the recollection of past lives. He recollects his manifold past
lives... in their modes and details.</p>
<p>&quot;This, too, great king, is a fruit of the contemplative life, visible
here and now, more excellent than the previous ones and more sublime.</p>
<p>&gt;&gt;&gt; <strong>(The Passing Away &amp; Re-appearance of Beings)</strong> &quot;With his mind thus
concentrated, purified, and bright, unblemished, free from defects,
pliant, malleable, steady, and attained to imperturbability, he
directs and inclines it to knowledge of the passing away and
re-appearance of beings. He sees — by means of the divine eye,
purified and surpassing the human — beings passing away and
re-appearing, and he discerns how they are inferior and superior,
beautiful and ugly, fortunate and unfortunate in accordance with their
kamma: 'These beings — who were endowed with bad conduct of body,
speech, and mind, who reviled the noble ones, held wrong views and
undertook actions under the influence of wrong views — with the
break-up of the body, after death, have re-appeared in the plane of
deprivation, the bad destination, the lower realms, in hell. But these
beings — who were endowed with good conduct of body, speech, and mind,
who did not revile the noble ones, who held right views and undertook
actions under the influence of right views — with the break-up of the
body, after death, have re-appeared in the good destinations, in the
heavenly world.' Thus — by means of the divine eye, purified and
surpassing the human — he sees beings passing away and re-appearing,
and he discerns how they are inferior and superior, beautiful and
ugly, fortunate and unfortunate in accordance with their kamma. Just
as if there were a tall building in the central square [of a town],
and a man with good eyesight standing on top of it were to see people
entering a house, leaving it, walking along the street, and sitting in
the central square. The thought would occur to him, 'These people are
entering a house, leaving it, walking along the streets, and sitting
in the central square.' In the same way — with his mind thus
concentrated, purified, and bright, unblemished, free from defects,
pliant, malleable, steady, and attained to imperturbability — the monk
directs and inclines it to knowledge of the passing away and
re-appearance of beings. He sees — by means of the divine eye,
purified and surpassing the human — beings passing away and
re-appearing, and he discerns how they are inferior and superior,
beautiful and ugly, fortunate and unfortunate in accordance with their
kamma...</p>
<p>&quot;This, too, great king, is a fruit of the contemplative life, visible
here and now, more excellent than the previous ones and more sublime.</p>
<p><strong>(The Ending of Mental Fermentations)</strong> &quot;With his mind thus concentrated,
purified, and bright, unblemished, free from defects, pliant,
malleable, steady, and attained to imperturbability, the monk directs
and inclines it to the knowledge of the ending of the mental
fermentations. He discerns, as it has come to be, that 'This is
stress... This is the origination of stress... This is the cessation
of stress... This is the way leading to the cessation of stress...
These are mental fermentations... This is the origination of
fermentations... This is the cessation of fermentations... This is the
way leading to the cessation of fermentations.' His heart, thus
knowing, thus seeing, is released from the fermentation of sensuality,
the fermentation of becoming, the fermentation of ignorance. With
release, there is the knowledge, 'Released.' He discerns that 'Birth
is ended, the holy life fulfilled, the task done. There is nothing
further for this world.' Just as if there were a pool of water in a
mountain glen — clear, limpid, and unsullied — where a man with good
eyesight standing on the bank could see shells, gravel, and pebbles,
and also shoals of fish swimming about and resting, and it would occur
to him, 'This pool of water is clear, limpid, and unsullied. Here are
these shells, gravel, and pebbles, and also these shoals of fish
swimming about and resting.' In the same way — with his mind thus
concentrated, purified, and bright, unblemished, free from defects,
pliant, malleable, steady, and attained to imperturbability — the monk
directs and inclines it to the knowledge of the ending of the mental
fermentations. He discerns, as it has come to be, that 'This is
stress... This is the origination of stress... This is the cessation
of stress... This is the way leading to the cessation of stress...
These are mental fermentations... This is the origination of
fermentations... This is the cessation of fermentations... This is the
way leading to the cessation of fermentations.' His heart, thus
knowing, thus seeing, is released from the fermentation of sensuality,
the fermentation of becoming, the fermentation of ignorance. With
release, there is the knowledge, 'Released.' He discerns that 'Birth
is ended, the holy life fulfilled, the task done. There is nothing
further for this world.'</p>
<p>&quot;This, too, great king, is a fruit of the contemplative life, visible
here and now, more excellent than the previous ones and more sublime.
And as for another visible fruit of the contemplative life, higher and
more sublime than this, there is none.&quot;</p>
<p>When this was said, King Ajatasattu said to the Blessed One:
&quot;Magnificent, lord! Magnificent! Just as if he were to place upright
what was overturned, to reveal what was hidden, to show the way to one
who was lost, or to carry a lamp into the dark so that those with eyes
could see forms, in the same way has the Blessed One — through many
lines of reasoning — made the Dhamma clear. I go to the Blessed One
for refuge, to the Dhamma, and to the community of monks. May the
Blessed One remember me as a lay follower who has gone to him for
refuge, from this day forward, for life.</p>
</blockquote>

CC BY-SA 4.0
2022-10-25T00:44:50.447Z
2022-10-25T00:44:50.447Z
Bonn
<p>I know very little about the teachings of Buddhism. So I apologize for the simple questions.
My question is why do some people become rich and others poor?
Who gives a person wealth? Is there an action of the deity in acquiring wealth?</p>

CC BY-SA 4.0
2022-10-26T15:42:55.813Z
It is Kamma that gives a person wealth. (See Cullakammavibhanga Sutta)
Blake
<right-view>
Who gives a person wealth?
# Who gives a person wealth?

(Asked by: username_0 on 2022-10-24)

I know very little about the teachings of Buddhism. So I apologize for the simple questions.
My question is why do some people become rich and others poor?
Who gives a person wealth? Is there an action of the deity in acquiring wealth?

**Tags:** right-view

> **Comments:**
> **username_1**: It is Kamma that gives a person wealth. (See Cullakammavibhanga Sutta)  

---

## 3 answers

### Answer by username_2 on 2022-10-29. Score: 2

Virture, Sila, right conduct, is the base for wealth, heavens and also liberation. Harm and carelessness, not keeping promises, cheating and inhonest, thievery acting, "i have a right attitude", demanding, claiming, taking not given, that of poorness.

The four outlets of wealth, leading in any way to poorness, are evil friends, use of intoxications, drugs, going after indulging in sexual affairs, gambling. Something right here to change.

Not developed wisdom and concentration as well, lead to lose of even huge gained wealth.

Giving at first place, sacifices fist, such as foremost toward those worthy for gifts, is as well the root of wealth arriving.

All actually visible right here. So why are you still poor,get more and more dependent? Wouldn't it be good to start with giving first, working first, instead of searching around after lasting old merits?

Because of old merits it's possible to gain even huge wealth, but obtained by harm of others, by improper livelihood, one hardly will enjoy it and is also sure to suffer a lot with quick lose again.

What could you gain till today you are not afraid you will lose soon or have already lost.

Poorness of communities, families, is cause by carelessnes, nor repairing broken, not seeking for what got lost, and by putting a not virtuous person as leader.


---

### Answer by username_3 on 2022-10-24. Score: 1

Buddhism is about learning how to be more skillful in one's own actions (in order to suffer less and be happier), not about benefittting from the actions of others. Although that will tend to happen as an indirect result of practicing the teachings.

In [this](https://www.dhammatalks.org/suttas/MN/MN135.html) sutta the Buddha describes some of the results that can be expected from various types and qualities of action. In this section of it he talks about poverty and wealth:

> “There is the case where a woman or man is not a giver of food, drink, cloth, sandals, garlands, scents, ointments, beds, dwellings, or lighting to contemplatives or brahmans. Through having adopted & carried out such actions, on the break-up of the body, after death he/she reappears in a plane of deprivation… If instead he/she comes to the human state, he/she is poor wherever reborn. This is the way leading to poverty: not to be a giver of food, drink, cloth, sandals, garlands, scents, ointments, beds, dwellings, or lighting to contemplatives or brahmans.
>
> “But then there is the case where a woman or man is a giver of food, drink, cloth, sandals, scents, ointments, beds, dwellings, & lighting to contemplatives & brahmans. Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in a good destination… If instead he/she comes to the human state, then he/she is wealthy wherever reborn. This is the way leading to great wealth: to be a giver of food, drink, cloth, sandals, garlands, scents, ointments, beds, dwellings, & lighting to contemplatives & brahmans.

And wealth can be understood in different ways. For instance, an abundance of admirable friends, or good qualities one has developed, or as the Buddha says somewhere, "Contentment is the greatest wealth."

> **Comments:**
> **username_4**: I doubt  the Buddha said that b/c it’s to black&white  
> **username_4**: And also not everyone has access to those types...but maybe that’s a good idea for a tech startup ;)  
> **username_0**: How to understand this text?  AN 10.91 Next, a pleasure seeker seeks wealth using illegitimate, coercive means. They make themselves happy and pleased, .....  Why do these people achieve wealth in this life? Who were they, in a previous life?  
> **username_3**: Your questions may be based on misunderstandings of the Buddha's teaching on karma. Karma means intention/action. A "previous life" may influence, but it does not condemn: in the same way that a misunderstanding can be corrected and ignored.  

---

### Answer by username_5 on 2022-10-25. Score: 0

[DN2 SamannaPhalaSutta](https://www.accesstoinsight.org/tipitaka/dn/dn.02.0.than.html)

> **(Recollection of Past Lives)** "With his mind thus concentrated, purified,
> and bright, unblemished, free from defects, pliant, malleable, steady,
> and attained to imperturbability, he directs and inclines it to
> knowledge of the recollection of past lives (lit: previous homes). He
> recollects his manifold past lives, i.e., one birth, two births, three
> births, four, five, ten, twenty, thirty, forty, fifty, one hundred,
> one thousand, one hundred thousand, many aeons of cosmic contraction,
> many aeons of cosmic expansion, many aeons of cosmic contraction and
> expansion, [recollecting], 'There I had such a name, belonged to such
> a clan, had such an appearance. Such was my food, such my experience
> of pleasure and pain, such the end of my life. Passing away from that
> state, I re-arose there. There too I had such a name, belonged to such
> a clan, had such an appearance. Such was my food, such my experience
> of pleasure and pain, such the end of my life. Passing away from that
> state, I re-arose here.' Thus he recollects his manifold past lives in
> their modes and details. Just as if a man were to go from his home
> village to another village, and then from that village to yet another
> village, and then from that village back to his home village. The
> thought would occur to him, 'I went from my home village to that
> village over there. There I stood in such a way, sat in such a way,
> talked in such a way, and remained silent in such a way. From that
> village I went to that village over there, and there I stood in such a
> way, sat in such a way, talked in such a way, and remained silent in
> such a way. From that village I came back home.' In the same way —
> with his mind thus concentrated, purified, and bright, unblemished,
> free from defects, pliant, malleable, steady, and attained to
> imperturbability — the monk directs and inclines it to knowledge of
> the recollection of past lives. He recollects his manifold past
> lives... in their modes and details.
>
> "This, too, great king, is a fruit of the contemplative life, visible
> here and now, more excellent than the previous ones and more sublime.
>
> >>> **(The Passing Away & Re-appearance of Beings)** "With his mind thus
> concentrated, purified, and bright, unblemished, free from defects,
> pliant, malleable, steady, and attained to imperturbability, he
> directs and inclines it to knowledge of the passing away and
> re-appearance of beings. He sees — by means of the divine eye,
> purified and surpassing the human — beings passing away and
> re-appearing, and he discerns how they are inferior and superior,
> beautiful and ugly, fortunate and unfortunate in accordance with their
> kamma: 'These beings — who were endowed with bad conduct of body,
> speech, and mind, who reviled the noble ones, held wrong views and
> undertook actions under the influence of wrong views — with the
> break-up of the body, after death, have re-appeared in the plane of
> deprivation, the bad destination, the lower realms, in hell. But these
> beings — who were endowed with good conduct of body, speech, and mind,
> who did not revile the noble ones, who held right views and undertook
> actions under the influence of right views — with the break-up of the
> body, after death, have re-appeared in the good destinations, in the
> heavenly world.' Thus — by means of the divine eye, purified and
> surpassing the human — he sees beings passing away and re-appearing,
> and he discerns how they are inferior and superior, beautiful and
> ugly, fortunate and unfortunate in accordance with their kamma. Just
> as if there were a tall building in the central square [of a town],
> and a man with good eyesight standing on top of it were to see people
> entering a house, leaving it, walking along the street, and sitting in
> the central square. The thought would occur to him, 'These people are
> entering a house, leaving it, walking along the streets, and sitting
> in the central square.' In the same way — with his mind thus
> concentrated, purified, and bright, unblemished, free from defects,
> pliant, malleable, steady, and attained to imperturbability — the monk
> directs and inclines it to knowledge of the passing away and
> re-appearance of beings. He sees — by means of the divine eye,
> purified and surpassing the human — beings passing away and
> re-appearing, and he discerns how they are inferior and superior,
> beautiful and ugly, fortunate and unfortunate in accordance with their
> kamma...
>
> "This, too, great king, is a fruit of the contemplative life, visible
> here and now, more excellent than the previous ones and more sublime.
>
> **(The Ending of Mental Fermentations)** "With his mind thus concentrated,
> purified, and bright, unblemished, free from defects, pliant,
> malleable, steady, and attained to imperturbability, the monk directs
> and inclines it to the knowledge of the ending of the mental
> fermentations. He discerns, as it has come to be, that 'This is
> stress... This is the origination of stress... This is the cessation
> of stress... This is the way leading to the cessation of stress...
> These are mental fermentations... This is the origination of
> fermentations... This is the cessation of fermentations... This is the
> way leading to the cessation of fermentations.' His heart, thus
> knowing, thus seeing, is released from the fermentation of sensuality,
> the fermentation of becoming, the fermentation of ignorance. With
> release, there is the knowledge, 'Released.' He discerns that 'Birth
> is ended, the holy life fulfilled, the task done. There is nothing
> further for this world.' Just as if there were a pool of water in a
> mountain glen — clear, limpid, and unsullied — where a man with good
> eyesight standing on the bank could see shells, gravel, and pebbles,
> and also shoals of fish swimming about and resting, and it would occur
> to him, 'This pool of water is clear, limpid, and unsullied. Here are
> these shells, gravel, and pebbles, and also these shoals of fish
> swimming about and resting.' In the same way — with his mind thus
> concentrated, purified, and bright, unblemished, free from defects,
> pliant, malleable, steady, and attained to imperturbability — the monk
> directs and inclines it to the knowledge of the ending of the mental
> fermentations. He discerns, as it has come to be, that 'This is
> stress... This is the origination of stress... This is the cessation
> of stress... This is the way leading to the cessation of stress...
> These are mental fermentations... This is the origination of
> fermentations... This is the cessation of fermentations... This is the
> way leading to the cessation of fermentations.' His heart, thus
> knowing, thus seeing, is released from the fermentation of sensuality,
> the fermentation of becoming, the fermentation of ignorance. With
> release, there is the knowledge, 'Released.' He discerns that 'Birth
> is ended, the holy life fulfilled, the task done. There is nothing
> further for this world.'
>
> "This, too, great king, is a fruit of the contemplative life, visible
> here and now, more excellent than the previous ones and more sublime.
> And as for another visible fruit of the contemplative life, higher and
> more sublime than this, there is none."
>
> When this was said, King Ajatasattu said to the Blessed One:
> "Magnificent, lord! Magnificent! Just as if he were to place upright
> what was overturned, to reveal what was hidden, to show the way to one
> who was lost, or to carry a lamp into the dark so that those with eyes
> could see forms, in the same way has the Blessed One — through many
> lines of reasoning — made the Dhamma clear. I go to the Blessed One
> for refuge, to the Dhamma, and to the community of monks. May the
> Blessed One remember me as a lay follower who has gone to him for
> refuge, from this day forward, for life.


---

