Showing posts with label buddha's wealthy patron. Show all posts
Showing posts with label buddha's wealthy patron. Show all posts

Tuesday, February 24, 2015

How to be a RICH Buddhist (sutra)

Ven. Narada Thera (trans.) edited by Dhr. Seven, Amber Larson, Crystal Quintero, Wisdom Quarterly, Dighajanu (Vyagghapajja) Sutra, "Four Conditions of Worldly Welfare" (AN 8.54)
"Money, Money, Money," I've got my mind on my money and your money on my mind.

Paper chase: Benjamins, private federal notes, fiat money used to be gold certificates.


We're limousine liberals, right, Dick? - Shut up, Lisa. We're meditating. Let go of all that "Simpsons" TV money and fame. - That's easy for you to say, Dick, because you're a personal friend of the Dalai Lama and I'm Y.S. - Quiet, Lisa, noble silence! ("She of Little Faith").

 
Butler, bring me my cash on a silver platter.
Translator's note: In this sutra the Buddha instructs rich Buddhist householders on how they can preserve and increase their prosperity and avoid loss of wealth. Wealth does not complete a person, of course, nor make for a harmonious society. Instead, the possession of wealth all too often multiplies our desires so that we are ever in the pursuit of amassing more worldly power, wealth, pleasure. And unrestrained craving leaves us bitterly dissatisfied and stifles our inner growth for things and pleasures beyond this plane of existence.

Lucky Bodhisattva Budai/Hotei (iStockphoto)
It creates conflict and disharmony in society through the resentment of the underprivileged who did not get a fair opportunity to gain mass wealth and therefore feel themselves exploited by the effects of someone else's unrestrained craving. No one has greed, but everyone else has greed. That is, not me, I'm not greedy, but everyone else is.
 
So the Buddha follows up on the advice on gaining and holding material welfare with four essential conditions for spiritual welfare:
  1. confidence (in the fact that the Buddha was enlightened, that those who follow the path are enlightened, that the Dharma teaches the way to enlightenment, with this confidence being called saddha or "faith"),
  2. virtue (personal conduct),
  3. liberality (generosity),
  4. wisdom (learning and insight).
These four instill in a person a sense of higher values. So we will then not only pursue our personal riches, but also be aware of our duty toward society from which we got rich and future lives beyond this one. One implication is that a wisely and generously employed liberality reduces tensions and conflicts in society. Observing these conditions of material and spiritual welfare can make for an ideal citizen in an ideal society.
  
The Sutra
Dighajanu (Vyagghapajja) Sutra (AN 8.54) by Ven. Narada (trans.) edited by Wisdom Quarterly
Cash placed as an offering to the Buddha and/or Monastic Sangha, Ladakh (Aswin/flickr)
  
Thus have I heard. Once the [Buddha] was dwelling among the Koliyans,
  • NOTE: The Koliyans were the rivals of the Buddha's family clan, the Shakyans. Queen Maha Maya, the Buddha's biological mother, belonged to the Koliyan clan and his father, King Suddhodana, to the Shakyan clan.
in their market town Kakkarapatta. Then Dighajanu (literally, "long-kneed," a nickname or epithet), a Koliyan, approached the Exalted One, saluted him, and sat respectfully to one side. Seated, he addressed the Enlightened One as follows:

"Venerable sir, we are laypeople who enjoy worldly pleasures. We lead a life encumbered by spouse and children. We use sandalwood of Kasi [scented cosmetic from the ancient country with its capital at Varanasi]. We deck ourselves with garlands, perfume, and creams. We use gold and silver. To those like us, O venerable sir, let the Exalted One teach the Dharma, teach those things that lead to success and happiness in this life and to weal and happiness in future lives."

Four Conditions of Worldly Progress
Whoa, in the USA you get rich by forming a monopoly that bankrupts everyone else.
 
"Four conditions, Vyagghapajja ("Tiger's Path," Dighajanu's family name, so called because his ancestors were born on a forest path full with tigers), conduce to a householder's success and happiness in this very life. What are the four?
  1. "The accomplishment (-sampada, blessing) of persistent effort (utthana-),
  2. the accomplishment of watchfulness (arakkha-),
  3. good [noble, virtuous] friendship (kalyana-mittata), and
  4. balanced livelihood (samma-jivikata).
    Now I've only got 100 99 problems.
    "What is 'the accomplishment of persistent effort'?
     
    "Herein [within this Dharma (Teaching) and Discipline (Code or Path to Liberation)], Vyagghapajja, by whatever activity a householder earns a living -- whether by farming, trading, keeping cattle [for milk], archery, service to the [government], or by any other kind of craft -- at that one becomes skillful and energetic [not lazy and indolent].

    "One is endowed with the power of wisdom (discernment) as to appropriate ways and means; one is able to carry out and allocate (duties). This is called the 'accomplishment of persistent effort.'
     
    "What is the 'accomplishment of watchfulness'?
     
    "Herein, Vyagghapajja, whatever wealth a householder is in possession of, obtained by dint of effort, collected by strength of arm, by sweat of brow, justly acquired by right means -- such wealth one cultivates well by guarding and watching it so that rulers do not seize it, thieves do not steal it, fire does not burn it, flood water does not carry it away, nor ill-disposed heirs remove it [as an early inheritance]. This is the accomplishment of watchfulness.
     
    Golden Buddhas in Theravada Thailand (Piyawit Kampput/p_kampput/FIVE S.P./flickr).
     
    "What is 'good friendship'?
     
    "Herein, Vyagghapajja, in whatever village or market town a householder dwells, one associates, converses, engages in discussions with householders or householders' children, whether young and cultured or old and highly cultured, full of confidence/faith (saddha),  
    • Confidence, conviction (saddha) never refers to blind faith but always to verifiable faith. It is confidence based on knowledge initiated by trust but fulfilled by eventual direct experience. Buddhism, therefore, is not a "faith" or "belief system" but a practice to be verified by personal experience and direct knowledge beyond all teachers or claims. Until one makes it one's own by direct verification, it is just confidence in the Buddha, the Dharma (Teachings), and the Noble Sangha -- the community of enlightened disciples (the arya, "noble ones," not simply anyone in a robe who are members of the Buddhist Monastic Order, which is also called the Sangha), the Three Jewels that propel one forward on the Path.
    full of virtue (sila), full of charity (caga) [dana], full of wisdom (pañña). One acts in accordance with the confidence of those with confident [those full of conviction, faith], with the virtue of the virtuous, with the charity of the charitable, with the wisdom of the wise. This is called 'good friendship.'
    "What is 'balanced livelihood'?
     
    "Herein, Vyagghapajja, a householder aware of income and expenses leads a balanced life, neither extravagant nor miserly, knowing that thus that income will remain in excess of expenses and not expenses in excess of income.
    • [Wisdom Quarterly note: "If your outgo exceeds your income, your upkeep will be your downfall."]
    Why trust in gold and paper when you can have bits and blips on a computer? [IP]
    .
    "Just as the goldsmith (tuladharo, literally, "carrier of the scales") or goldsmith's apprentice know on holding up a balance that by so much it has dipped down, by so much it has tilted up, even so a householder, aware of income and expenses, leads a balanced life, neither extravagant nor miserly, knowing that income will remain in excess of expenses and not expenses in excess of income.
     
    "If, Vyagghapajja, a householder with little income were to lead an extravagant life, there would be those who say:

    "'This [foolish] person enjoys personal property like one who eats wood-apple.'
    • Udumbarakhadaka: The Commentary explains that one who wants to eat wood-apple customarily shakes the tree go get fruit. But the result is that a large number of apples fall and go to waste while only a few are eaten.
    "If, Vyagghapajja, a householder with a sizable income were to lead a wretched life, there would be those who say, 'This [miserly] person will die like a starveling!'

    Ways Money is Lost
    "The wealth thus amassed, Vyagghapajja, has four sources of destruction:
    1. debauchery
    2. drunkenness
    3. gambling
    4. friendship, companionship, and intimacy with doers of harm.
    "Just as in the case of a great reservoir with four inlets and outlets, if a person should close the inlets and open the outlets and there should be inadequate rainfall, a decrease of water is to be expected in that reservoir and not an increase. Even so there are four sources for the destruction of amassed wealth: debauchery, drunkenness, gambling, and friendship, companionship and intimacy with doers of harm.

    Ways Money is Built Up
    "There are four sources for the increase of amassed wealth:
    1. abstinence from debauchery,
    2. abstinence from drunkenness,
    3. non-indulgence in gambling,
    4. friendship, companionship, and intimacy with the good.
    Himalayan Crows Lake in north Sikkim, India (Carsten.nebel/en.wikipedia.org)
    .
    "Just as in the case of a great reservoir with four inlets and four outlets, if a person were to open the inlets and close the outlets, and there should also be adequate rainfall, an increase in water is certainly to be expected in that reservoir and not a decrease. Even so these four conditions are the sources of increase of amassed wealth.
     
    "These four conditions, Vyagghapajja, are conducive to a householder's success and happiness in this very life [and future lives as well].

    Conditions of Spiritual Progress
    Beyond selfish pursuits, there are thoughts of others and all that made my riches possible. There is also the thought of my welfare beyond this world. So if I help others, I fulfill my duty to myself and to others. But if greed overtakes me, it will be to my ruin and the harm of others. Maybe I don't owe anyone a d*mn thing, but it sure is wise to provide for others and my (future) self/selves, because life (samsara) is much longer than this (WQ/occupy.com).
    .
    "Four conditions, Vyagghapajja, conduce to a householder's success and happiness in future lives. What are the four?
    1. "The accomplishment (-sampada) of confidence (saddha-),
    2. the accomplishment of virtue (sila-),
    3. the accomplishment of charity (caga-), and
    4. the accomplishment of wisdom (pañña-).
    "What is the 'accomplishment of confidence'?
     
    Wisdom is the greatest good. (Nadeemmazhar)
    "Herein a householder is possessed of confidence, is confident in the enlightenment of the Perfected One (the Tathagata, the supremely enlightened Buddha): Thus, indeed, is that Blessed One: the purified one, fully enlightened, endowed with [liberating] knowledge and conduct, well-gone, the knower of worlds, the incomparable leader of humans to be tamed, the teacher of devas and humans, all-knowing, and blessed. This is called the 'accomplishment of confidence.'
     
    "What is the 'accomplishment of virtue'?
     
    "Herein a householder abstains from killing, stealing, sexual misconduct, perjury [false speech], and from intoxicants that occasion heedlessness. This is called the 'accomplishment of virtue.'
     
    "What is the 'accomplishment of charity'?
     
    "Herein a householder dwells at home with a heart free from the stain of avarice [greed], devoted to charity, open-handed, delighting in generosity, attending to the needy, delighting in the distribution of alms. This is called the 'accomplishment of charity.'
     
    "What is the 'accomplishment of wisdom'?
     
    "Herein a householder is wise: endowed with wisdom that understands the arising and cessation (of the Five Aggregates of Clinging); one is possessed of the noble [enlightened at least to the first stage, which is called stream entry] penetrating insight that leads to the destruction of disappointment/suffering. This is called the 'accomplishment of wisdom.'
     
    "These four conditions, Vyagghapajja, conduce to a householder's success and happiness in future lives."
     
    Energetic and heedful in duties,
    Wisely administering wealth,
    One lives a balanced life,
    Protecting what has been amassed.
    Endowed with confidence* and virtue, too,
    • *Confidence is perfected by stream entry, moving from verifiable faith to confirmed certainty, conviction, having directly experienced the truth of the Buddha's teachings, the path, knowing-and-seeing and therefore no longer relying on any teacher.
    Generous one is and free from avarice;
    One ever works to clear the path
    That leads to weal in future lives.
    Thus to the layperson full of confidence,
    By one, rightly called 'enlightened,'
    These eight conditions have been told,
    Which now and after lead to bliss. More

    Think you'll grow rich, but your boss, bank, and government will grow far richer. Why? White collar crime is treated lightly even as it harms everyone. HSBC Bank colludes with UK gov't and media (occupy.com). Don't worry; you won't notice as you chase that paper.

    .
    Real "welfare queens" own banks and realty.
    ©1985 Buddhist Publication Society (BPS.lk). Copy, reformat, reprint, republish, and redistribute this work in any medium if you: (1) make such copies and so on available free of charge and, in the case of reprinting, only print in quantities of no more than 50 copies; (2) clearly indicate that any derivatives of this work (including translations) are derived from this source document; and (3) include the full text of this license in any copies or derivatives of this work. Otherwise, all rights reserved. Documents linked from this page may be subject to other restrictions. From Everyman's Ethics: Four Discourses by the Buddha (Wheel 14), translated by Narada Thera (Kandy: Buddhist Publication Society, 1985). Copyright © 1985 Buddhist Publication Society. "Dighajanu (Vyagghapajja) Sutta: Conditions of Welfare" (AN 8.54), translated from the Pali by Narada Thera based on Access to Insight (Legacy Edition), Nov. 30, 2013. Revised, edited, and expanded by Wisdom Quarterly: American Buddhist Journal, Feb. 24, 2015.

    Sunday, April 21, 2013

    Five benefits to obtain through wealth (sutra)

    Dhr. Seven and Amber Dorrian Adiya Sutra (AN 5.41) translation, Wisdom Quarterly
    Buddha, Phutthamonton, Nakorn-Pratom province, Thailand (Gift-of-Light/flickr.com)
       
    Then Anathapindika the [Buddhist multi millionaire stream-enterer] householder went to the Buddha, bowed, and sat respectfully to one side.
     
    While sitting there the Blessed One said to him: "There are five benefits that can be obtained by wealth. What are these five?
     
    1. "A disciple of the noble ones -- making wise use of the wealth earned through one's own effort and enterprise, amassed through one's own strength, and piled up through effort (sweat), honorable wealth rightly gained -- provides for oneself pleasure and satisfaction and maintains it. One provides one's mother and father with pleasure and satisfaction and maintains it. One provides one's children, spouse, slaves, servants, and assistants with pleasure and satisfaction and maintains it. This is the first benefit that can be obtained by wealth.
     
    Anathapindika trades gold for land to donate.
    2. "Furthermore, a disciple of the noble ones... provides friends and associates with pleasure and satisfaction and maintains it. This is the second benefit that can be obtained by wealth.
     
    3. "Furthermore, a disciple of the noble ones... wards off calamities arising from fire, flood, rulers, thieves, or spiteful heirs and one keeps oneself safe. This is the third benefit that can be obtained by wealth.
     
    Offering land after purchasing it for the Buddha
    4. "Furthermore, a disciple of the noble ones... performs the five offerings to relatives, guests, those who have passed away, rulers, and devas ("shining ones," light beings, angels). This is the fourth benefit that can be obtained by wealth.

    Giving upholds the world
    5. "Furthermore, a disciple of the noble ones... institutes offerings toward the supreme aim, or a heavenly [rebirth], resulting in happiness, leading to a heavenly rebirth, given to Brahmins and shramans (wandering ascetics) who abstain from intoxication and heedlessness, who endure all things with patience and humility, taming themselves, restraining themselves, bringing themselves to nirvana [salvation, emancipation, final liberation]. This is the fifth benefit that can be obtained by wealth.
     
    "If it happens that a disciple of the noble ones, having obtained these five benefits through wealth, sees one's wealth exhausted, the thought may occur, 'Although my wealth is exhausted, I have obtained the five benefits that can be obtained by wealth,' and one is free of remorse.
     
    Helping oneself can be helping others. Live.
    "If it happens that a disciple of the noble ones, having obtained these five benefits through wealth, sees one's wealth increase, the thought may occur, 'I have obtained the five benefits that can be obtained through wealth, and my wealth has increased,' and one is free of remorse. One is free of remorse in either eventuality."
    'My wealth I enjoyed,
    My dependents supported
    And protected from calamities.
    I have given with a supreme aim
    And performed the five offerings.
    I have been charitable to virtuous and
    Restrained pursuers of the supreme-life.
    For any aim a wise householder might desire
    Wealth, that aim have I attained.
    I have done what leads not to future suffering.'
    When this is a person's recollection,
    One established in the Dharma of the noble ones,
    One is praised here and now and rejoices hereafter.
    WARNING: Obscenity (F-bomb) and base aspiration for billionaire-status by Travie McCoy featuring Bruno Mars

    Saturday, March 31, 2012

    Lottery results

    Wisdom Quarterly
    It is inspiring that Wisdom Quarterly has readers in Maryland, Illinois, and Maryland.
    CHICAGO (AP) - Maryland lottery officials announced early Saturday their state sold what could become the world's largest lottery payout of all-time, but it wasn't immediately clear if that ticket holder would get sole possession [she would not instead having to divide it with at least two others who each won at the odds of 170,000,000:1] of the $640 million jackpot or have to split it with other winners. More



    Mega Millions lottery hits $640 million
    The already record-breaking Mega Millions jackpot has surged again — to an unprecedented $640 million. The Mega Millions game is played in 40 states, along with Washington, DC and the U.S. Virgin Islands. #IfIWonTheMegaMillions has been trending on Twitter this week, with players offering ideas on how they'd spend the record-breaking jackpot.

    Saturday, October 11, 2008

    The Buddhist Billionaire



    Anathapindika: The Great Benefactor
    Hellmuth Hecker (Access to Insight)

    "Thus have I heard: One time the Blessed One was staying at Savatthi in the Jeta Grove, in Anathapindika's Monastery..." Numerous discourses of the Buddha begin with these words, and hence the name of that great lay devotee, Anathapindika is well known. His name means: "One who gives alms (pinda) to the unprotected (a-natha)" and is the honorific of the householder Sudatta of the city of Savatthi. Who was he? How did he meet the Buddha? What was his relationship to the teaching? The answers to these questions may be found in the many references to him which occur in the traditional texts.

    1. How Anathapindika Became a Disciple
    In the first year after Siddhattha Gautama's enlightenment, the Order (Sangha) in Rajagaha, the capital of the kingdom of Magadha, consisted then of only a few people who, after hearing the Four Noble Truths became enlightened beings. As Liberated Ones, they lived homeless in field and forest, on mountains, and in meadows. When a wealthy merchant, the brother-in-law of Anathapindika, became a faithful lay follower of the Buddha and saw how they lived, he suggested to them that they ask their teacher whether he would allow them to have permanent dwellings (Cv 1).

    When the Buddha consented, the merchant at once set about to erect no fewer than sixty dwellings for the ascetics, explaining that he needed to gain merit. With the building of the first Buddhist monastery, the foundation for the spread of the Teaching began, for now there would be a training center for the Order in which to educate those who were not yet enlightened.

    One day the billionaire Anathapindika, the richest merchant in Savatthi, was traveling on business in the neighboring state of Magadha and came to the city of Rajagaha. As usual, he first went to visit his brother-in-law, to whom he was bound by warm friendship. As he entered the house, he found to his astonishment that the household hardly noticed him. Previously he had been accustomed to his brother-in-law's full attention and to the other residents of the house receiving him gladly. But now he saw that they were busy, eagerly making elaborate preparations.

    He asked his preoccupied brother-in-law what this meant: "A wedding? A major sacrifice? A visit from the king?" But the brother-in-law explained, "Tomorrow the Order of monastics with the Enlightened One are coming here, for I have invited them."

    Anathapindika became attentive. "Did you say the 'Enlightened One'?" "Indeed," answered the brother-in-law, "tomorrow the Enlightened One is coming." And Anathapindika asked a second time and a third time, "Did you say the 'Enlightened One'?"

    Then, breathing a deep sigh of relief, he said, "Even the sound alone of these words is indeed rare in this world — the 'Enlightened One' — can one really see him?" His brother-in-law answered that while today was not the time, tomorrow would be.

    Moved by many kinds of thoughts and feelings, Anathapindika lay down to sleep. Yet he awoke three times that night, thinking it was already daytime, so strong was his anticipation of the next day's meeting. Finally he arose even before dawn and went out of the city to the monastery. In the darkness, however, fear overcame him, doubts arose within him, and all his worldly instincts told him to turn back.

    But an inner-voice assured him that it would be best to continue on. And so through the rest of the night he walked resolutely on. After a while he saw in the misty dawn a figure walking silently to and fro, and Anathapindika stopped. Then the figure called to him in an indescribably harmonious voice: "Come, Sudatta!"

    Anathapindika was startled at being addressed in this manner, for no one there knew him by his original name. He was only known as Anathapindika, and besides, he was unknown to the Buddha and had come unexpectedly. Now he was certain that he was in the presence of the Enlightened One. Overwhelmed by the gravity of the encounter, he fell at the feet of the Blessed One, and asked him in a stammering voice about his well-being.



    With the answer to this conventional question, Anathapindika came a little closer to the supramundane reality, since the Enlightened One explained that the arahants ["enlightened ones"] were always well, for they were beyond all possibilities of suffering. And then the Enlightened One, leading him step by step, spoke to him of giving, of virtue, of the heavens, of the perils, vanity, and defiling nature of sensual pleasures, and of the benefits of renunciation.

    When the Blessed One saw that Anathapindika the householder was ready in heart and mind, pliable, unobstructed, uplifted, and serene, he gave him the explanation of the Teaching which is unique to the Enlightened Ones: the noble truth of suffering, its cause, its cessation, and the path. With that, the pure eye of truth (dhamma-cakkhu) opened for Anathapindika: "Whatever has arisen, must also cease."

    Anathapindika, who had understood the truth of the Teaching, had overcome all doubts and was without any wavering, certain in mind, and relying on no one else in the Buddha's Dispensation. He had achieved the attainment of stream-entry (sotapatti, the first of four stages of enlightenment).

    He then invited the Blessed One for a meal the next day at the home of his brother-in-law, and the Buddha accepted. After the meal, Anathapindika asked the Enlightened One if he might build a monastery for the Order in his hometown of Savatthi. The Buddha answered: "The Enlightened Ones love peaceful places." "I understand, O Master, I understand," answered Anathapindika, overjoyed with the acceptance of his offer (SN 10.8 = Cv VI.4).

    When Anathapindika returned to Savatthi, he encouraged the people along the route to receive the Buddha in a respectful manner. In this way he prepared the way along the Rajagaha-Savatthi road for the Buddha's journey. Once he arrived in Savatthi, he immediately searched for an appropriate location for the monastery. It had to be neither too close to the city, nor too far. The site should not be one that would be overrun by people in the daytime, nor should there be noise at night. It should be suitable for access by devoted visitors and also fit for those bent on seclusion. At last, in the chain of hills surrounding the city, he found a beautiful forest glade, ideal for the purpose. The area belonged to Prince Jeta, a son of King Pasenadi.

    Anathapindika visited Prince Jeta in his palace and asked if the forest were for sale. The prince answered that the large tract of land was not for sale, not even for the appropriate price of eighteen million. "I will give you that much, right now," replied Anathapindika, but they were not able to come to terms and went to an arbitrator. The arbitrator ruled that the price should amount to as many gold pieces of the eighteen million as could be laid next to each other on the land. On this basis an agreement of sale was reached....

    2. Anathapindika as a Wealthy Patron
    Anathapindika continued to feel responsible for the monastery which he had established. He supplied the monks who lived there with all necessities. Each morning he sent rice gruel to the monastery, and each evening he supplied all the requirements of clothing, alms bowls, and medicines; all repairs and upkeep in the Jeta Grove were undertaken by his servants. Above all, several hundred monks came daily to his home — a seven story palace — to receive the noon meal. Every day during meal-times his home was filled with saffron-colored robes and the feeling of saintliness.

    When King Pasenadi learned of Anathapindika's generosity, he wished to emulate him and so he supplied alms food for five hundred monks daily. One day, as he was on his way to talk with the monks, he learned from his servants that the monks were taking the food away with them and giving it to their supporters in the city, so that these friends could offer it to them. The king was mystified, for he had always provided very tasty food, and so he asked the Buddha the reason for the monks' behavior.

    The Buddha explained to the king that in the palace the courtiers distributed the food without any inner feeling, just following orders as if they were cleaning out a barn or taking a thief to court. They lacked faith and had no love for the monks. Many of them even felt that the monks were idlers who had to be supported by the working population. When anything was given in that spirit, no one could feel good — even when receiving the most expensive meal. On the other hand, with the faithful householders in the city, like Anathapindika and Visakha, the monks were welcome and were regarded as spiritual friends who lived for the welfare and benefit of all beings.

    A humble meal provided by a friend would be worth much more than the most sumptuous meal provided by someone who was indifferent or who did not give in the right spirit: "Even sour rice gruel becomes sweet when given by a friend." (J 465) The Buddha added a verse for the king to remember:

    A dish may be coarse, savory or sweet,
    It may be meager or it may abound,
    Yet if offered with friendship and with love,
    Then a delicious meal is always found.
    (J 346)

    Anathapindika and Visakha were not only the foremost donors in Savatthi (J 337, 346, 465), but their help was frequently solicited by the Buddha whenever something needed to be arranged with the lay community.

    Yet even the wealth of Anathapindika was not inexhaustible. One day treasures worth eighteen million were swept away by a flash flood and washed into the sea. Moreover, he had loaned about the same amount of money to business friends who did not repay him. He was reluctant, however, to ask for the money. Since his fortune amounted to about five times eighteen million, and he had already spent three-fifths of this for the forest monastery, his money was now running out.

    Anathapindika, once a multi-millionaire perhaps even a billionaire, had become poor. Nevertheless, he still continued to provide some food for the monastics, even though it was only a modest serving of thin rice gruel.

    At that time a spirit lived in the seven-storied palace, above the gate-tower. Whenever the Buddha or a holy disciple entered the house, the spirit, following the laws of his realm, was obliged to step down from his place in order to honor the Great Ones. However, this was very inconvenient for the spirit. And so he tried to think of a way to keep the Holy Ones out of the house. He appeared to a servant and suggested the stopping of the alms giving. But the servant paid no attention to these urgings. Then the spirit tried to turn the son of the house against the monks, but this also failed. More>>