Once, the Persian King of Kosala came to visit Buddha at his residence during noon. After paying respects to Buddha, he sat down beside him. Buddha asked the king, "Your Majesty, why did you come so early today? You arrived here at noon."

The king replied, "O World Honored One! The owner of the largest bank in Shravasti just passed away. He was a lonely man without any children or relatives to inherit his wealth. According to our country's regulations, unclaimed property must be confiscated by the state treasury. I am currently handling the process of receiving this banker's assets and having my subordinates move them into the national treasury. Your Majesty may not know that this banker owned gold worth eight million units and other silver and jewelry as well. Despite being so wealthy, we found out that he ate porridge made from sour rice bran and wore clothes made from hemp with three large patches sewn on them while sitting in an old ox cart covered with tree leaves for shade. We cannot understand why someone who is so rich would live such a frugal life only for their wealth to be taken over by the government in its entirety; it is truly regrettable."

Buddha said: "Your Majesty speaks truthfully indeed! When some people acquire great wealth but do not allow themselves or their parents' happiness through enjoyment; when they do not let their wives or children enjoy happiness either; when they do not let their servants or workers enjoy happiness either; when they neither allow friends nor colleagues share joy nor support monks or practitioners planting seeds for rebirth into heavenly realms - even liberation from samsara - then before these riches are used correctly and reasonably they will have been seized by kings, stolen by thieves robbed off burnt up in fires washed away by floods snatched away by unfilial descendants... It is very unfortunate that these riches have been exhausted without planting any merit or virtue for themselves."

"Your Majesty, there is a great lake in an uninhabited place where no one goes. The water of the lake is crystal clear and sweet, with lotus flowers blooming on its surface. The scenery on both sides of the lake is beautiful beyond words. However, nobody drinks from this water nor bathes in it; let alone use it for anything else. When this water has not been used at all, it will dry up and disappear completely. Similarly, when some people acquire great wealth but do not allow themselves or their parents' happiness through enjoyment; when they do not let their wives or children enjoy happiness either; when they do not let their servants or workers enjoy happiness either; when they neither allow friends nor colleagues share joy nor support monks or practitioners planting seeds for rebirth into heavenly realms - even liberation from samsara - then before these riches are used correctly and reasonably they will have been seized by kings, stolen by thieves robbed off burnt up in fires washed away by floods snatched away by unfilial descendants... It is very unfortunate that these riches have been exhausted without planting any merit or virtue for themselves."

"But Your Majesty! When some people acquire great wealth and allow themselves to enjoy happiness along with their parents', wives', children's as well as servants' and workers'; when they also share joy with friends and colleagues while supporting monks/practitioners to plant seeds of merit/virtue towards rebirth into heavenly realms - even liberation from samsara -, then if such individuals use their wealth correctly and reasonably according to Buddha's teachings: the merits/virtues generated cannot be confiscated/robbed/damaged by anyone/anything whatsoever! Their wealth would be transformed into merits/virtues which would accompany them always- allowing them to be born into wealthy families again & again while enjoying blessings in heaven until they are liberated from samsara forever."

"Your Majesty, imagine there is a large lake not far from the village and city. The water is clear, sweet and refreshing with lotus flowers blooming in it. The scenery on both sides of the lake is beautiful, and people around use its water for drinking, bathing, irrigation and other purposes according to their needs. When the water of the lake is used properly by those around it, it benefits them even if the lake dries up later. Similarly, when some people acquire wealth, they can enjoy it themselves as well as share it with their parents, spouses, children, servants or workers. They can also benefit friends or colleagues while supporting monks or practitioners to cultivate blessings and merits for themselves.

When wealth is used correctly like this to cultivate blessings and merits that cannot be confiscated by anyone or anything such as kings who may seize them; thieves who may steal them; fires that may burn them; floods that may wash away; ungrateful descendants who may take them away - these blessings and merits will always accompany those who have cultivated them. These blessings and merits will enable one to be born into a wealthy family or ascend to heaven for enjoyment even permanently liberate oneself from reincarnation.

Their wealth has been transformed into blessings and merits which are beneficial not only for themselves but also many others just like how unused sweet water in deep forests would dry up eventually without benefiting anyone else. Those ignorant ones who hoard their wealth without sharing do not deserve praise whereas wise ones who share their abundance with loved ones or public are beyond reproach because they ultimately reap abundant rewards through cultivating more blessings and merits."

At this point, the Buddha recited a verse:

"Like clear water in a mountain stream,

Unused and unpolluted by anyone,

Wealth that is gained by an unworthy person

Will only lead to their own destruction.

But those who are heroic and wise

Use their wealth for themselves and others.

They support their families and friends,

And will not be rebuked when they ascend to heaven."

Pali original scripture

SN.3.19/(9). Paṭhama-aputtakasuttaṃ

　　 130. Sāvatthinidānaṃ. Atha kho rājā pasenadi kosalo divā divassa yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ bhagavā etadavoca– “handa, kuto nu tvaṃ, mahārāja, āgacchasi divā divassā”ti?

　　 “Idha, bhante, sāvatthiyaṃ seṭṭhi gahapati kālaṅkato. Tamahaṃ aputtakaṃ sāpateyyaṃ rājantepuraṃ atiharitvā āgacchāmi. Asīti, bhante, satasahassāni hiraññasseva, ko pana vādo rūpiyassa Tassa kho pana, bhante, seṭṭhissa gahapatissa evarūpo bhattabhogo ahosi– kaṇājakaṃ bhuñjati bilaṅgadutiyaṃ. Evarūpo vatthabhogo ahosi– sāṇaṃ dhāreti tipakkhavasanaṃ. Evarūpo yānabhogo ahosi– jajjararathakena yāti paṇṇachattakena dhāriyamānenā”ti.

　　 “Evametaṃ, mahārāja, evametaṃ, mahārāja! Asappuriso kho, mahārāja, uḷāre bhoge labhitvā nevattānaṃ sukheti pīṇeti, na mātāpitaro sukheti pīṇeti, na puttadāraṃ sukheti pīṇeti, na dāsakammakaraporise sukheti pīṇeti, na mittāmacce sukheti pīṇeti, na samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Tassa te bhoge evaṃ sammā aparibhuñjiyamāne rājāno vā haranti corā vā haranti aggi vā ḍahati udakaṃ vā vahati appiyā vā dāyādā haranti. Evaṃsa te, mahārāja, bhogā sammā aparibhuñjiyamānā parikkhayaṃ gacchanti, no paribhogaṃ.

　　 “Seyyathāpi, mahārāja, amanussaṭṭhāne pokkharaṇī acchodakā sītodakā sātodakā setodakā supatitthā ramaṇīyā. Taṃ jano neva hareyya na piveyya na nahāyeyya na yathāpaccayaṃ vā kareyya. Evañhi taṃ, mahārāja, udakaṃ sammā aparibhuñjiyamānaṃ parikkhayaṃ gaccheyya no paribhogaṃ. Evameva kho, mahārāja, asappuriso uḷāre bhoge labhitvā nevattānaṃ sukheti pīṇeti, na mātāpitaro sukheti pīṇeti, na puttadāraṃ sukheti pīṇeti, na dāsakammakaraporise sukheti pīṇeti, na mittāmacce sukheti pīṇeti, na samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Tassa te bhoge evaṃ sammā aparibhuñjiyamāne rājāno vā haranti corā vā haranti aggi vā ḍahati udakaṃ vā vahati appiyā vā dāyādā haranti. Evaṃsa te, mahārāja, bhogā sammā aparibhuñjiyamānā parikkhayaṃ gacchanti, no paribhogaṃ.

　　 “Sappuriso ca kho, mahārāja, uḷāre bhoge labhitvā attānaṃ sukheti pīṇeti, mātāpitaro sukheti pīṇeti, puttadāraṃ sukheti pīṇeti, dāsakammakaraporise sukheti pīṇeti, mittāmacce sukheti pīṇeti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Tassa te bhoge evaṃ sammā paribhuñjiyamāne neva rājāno haranti na corā haranti, na aggi ḍahati, na udakaṃ vahati, na appiyā dāyādā haranti. Evaṃsa te, mahārāja, bhogā sammā paribhuñjiyamānā paribhogaṃ gacchanti, no parikkhayaṃ.

　　 “Seyyathāpi, mahārāja, gāmassa vā nigamassa vā avidūre pokkharaṇī acchodakā sītodakā sātodakā setodakā supatitthā ramaṇīyā. Tañca udakaṃ jano hareyyapi piveyyapi nahāyeyyapi yathāpaccayampi kareyya. Evañhi taṃ, mahārāja, udakaṃ sammā paribhuñjiyamānaṃ paribhogaṃ gaccheyya, no parikkhayaṃ. Evameva kho, mahārāja, sappuriso uḷāre bhoge labhitvā attānaṃ sukheti pīṇeti, mātāpitaro sukheti pīṇeti, puttadāraṃ sukheti pīṇeti, dāsakammakaraporise sukheti pīṇeti, mittāmacce sukheti pīṇeti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Tassa te bhoge evaṃ sammā paribhuñjiyamāne neva rājāno haranti, na corā haranti, na aggi ḍahati, na udakaṃ vahati, na appiyā dāyādā haranti. Evaṃsa te, mahārāja, bhogā sammā paribhuñjiyamānā paribhogaṃ gacchanti, no parikkhayan”ti.

　　 “Amanussaṭṭhāne udakaṃva sītaṃ, tadapeyyamānaṃ parisosameti.

　　 Evaṃ dhanaṃ kāpuriso labhitvā, nevattanā bhuñjati no dadāti.

　　 Dhīro ca viññū adhigamma bhoge, so bhuñjati kiccakaro ca hoti.

　　 So ñātisaṅghaṃ nisabho bharitvā, anindito saggamupeti ṭhānan”ti.