9.4 The Story about the Wealthy Anāthapiṇḍika
Anāthapiṇḍikaseṭṭhivatthu

“The wicked experience good fortune,” [29.268] {3.10} this Dhamma teaching was given by the Teacher while he was in residence at Jetavana with reference to Anāthapiṇḍika.

For Anāthapiṇḍika, who spent 540 million of treasure in the Dispensation of the Buddha on Jetavana monastery alone, proceeded in state three times a day to wait upon the Teacher during the Teacher’s residence at Jetavana. Whenever he set out to go there, he thought: “The young bhikkhus and novices will look at my hands and ask the question: ‘What has he brought with him as offerings?’” and therefore he never went empty-handed.

When he went there early in the morning he carried rice-porridge with him; after breakfast he carried ghee, fresh butter, and the other medicaments; in the evening he carried with him perfumes, garlands, unguents, and garments. Now those who lived by trade had borrowed from him 180 million of treasure. Moreover 180 million of treasure belonging to his family, secretly buried at the bank of the river, had been swept into the great ocean at the time when the river burst its banks. The result was that he was gradually being reduced to a state of poverty. But in spite of this, he still gave alms to the Saṅgha of bhikkhus as before, although he was unable to give choice food such as he had before.

One day the Teacher asked him: “Are alms provided for us in the house of our householder?” Anāthapiṇḍika replied: “Yes, venerable Sir, but the food is nothing but rice-porridge and vinegar.” Then said the Teacher to him: “Householder, do not allow yourself to think: ‘It is nothing but coarse food that I give to the Teacher,’ and be not disturbed about it. If the intention be pure, it is impossible to give the Buddhas and others food that is really coarse. You have given food to the eight noble personages. I, however, in the time of Velāma stirred up all Jambudīpa by giving rich offerings, {3.11} but yet I failed to win a single man go himself to the Three Jewels. It is a hard thing to find those on whom it is proper to bestow offerings. Therefore be not disturbed at the thought: ‘My offerings are coarse food.’”

So saying, the Teacher recited the Velāma Discourse. AJ: AN 9.20; I include the relevant section herein in Bhante Sujāto’s translation. [29.269]

Once upon a time, householder, there was a Brahmin named Velāma. He gave the following gift, a great offering. 84,000 gold bowls filled with silver. 84,000 silver bowls filled with gold. 84,000 bronze bowls filled with gold coins. 84,000 elephants with gold adornments and banners, covered with gold netting. 84,000 chariots upholstered with the hide of lions, tigers, and leopards, and cream rugs, with gold adornments and banners, covered with gold netting. 84,000 milk cows with silken reins and bronze pails. 84,000 maidens bedecked with jeweled earrings. 84,000 couches spread with woolen covers – shag-piled, pure white, or embroidered with flowers – and spread with a fine deer hide, with canopies above and red pillows at both ends. 8,400,000,000 fine cloths of linen, cotton, silk, and wool. And who can say how much food, drink, snacks, meals, refreshments, and beverages? It seemed like an overflowing river.

Householder, you might think: ‘Surely the Brahmin Velāma must have been someone else at that time?’ But you should not see it like this. I myself was the Brahmin Velāma at that time. I gave that gift, a great offering. But at that event there was no-one worthy of a religious donation, and no-one to purify the religious donation.

When the Teacher and the Teacher’s disciples entered the house of Anāthapiṇḍika, the Devatā who dwelt over the gate, unable to remain by reason of the intensity of their goodness, thought to herself: “I will detach the householder from his allegiance, that they may no more enter this house.”

Now although the Devatā had longed to address the householder, she could say not a word to him in the heyday of his wealth and power. At this time, however, she thought to herself: “The householder is now a poor man, and will therefore be disposed to give heed to my words.” Accordingly she went by night, entered the rich man’s chamber of state, and stood poised in the air. When the rich man saw her, he said: “Who is that?” – “It is I, rich man, the Devatā that resides over your fourth gate. I am come to give you admonition.” – “Well then, say what you have to say.”

“Rich man, without considering the future, you have dissipated your great wealth in the Dispensation of the ascetic Gotama. Now, although you have reduced yourself to poverty, you still continue to give of your wealth. If you continue this course, in a few days you will not have enough left to provide yourself with clothing and food. Of what use to you is the ascetic Gotama? Abandon your lavish giving, devote your attention to business, and make a fortune.” – “Is this the advice you came to give me?” – “Yes, rich man.” – “Then begone. Though 100,000 like you should try, {3.12} you would not be able to move me from my course. You have said to me what you had no right to say; what business have you to dwell in my house? Leave my house instantly.” The Devatā, unable to withstand the words of a Noble Disciple who had attained Stream-entry, left his house, taking her children with her.

But after the Devatā had left his house, she was unable to find lodging elsewhere. Then she thought to herself: “I will ask the rich man to pardon me and to allow me to resume my residence in his house.” Accordingly she approached the tutelary Devaputta of the city, told him of her offense, and said to him: “Come now, conduct me to the rich man, persuade him to pardon me, and persuade him to allow me to resume my residence in his house.” But the tutelary Devaputta of the city replied: “You said something you had no business to say; it will be impossible for me to go with you to the rich man’s residence.” Thus did the tutelary Devatā of the city refuse her request.

Then she went to the Four Great Kings, but they likewise refused her request. Then she approached Sakka, the Lord of the Devas, told him her story, and entreated him yet more earnestly. She said: “Sire, I am [29.270] unable to find a place wherein to lodge myself, but wander about without protection, children in hand. Obtain for me the privilege of returning to my former residence.” Sakka replied: “But neither will it be possible for me to speak to the rich man on your behalf. However, I will tell you a way.” – “Very good, sire; tell me what it is.”

“Go assume the dress of the rich man’s steward; note on a leaf from the hand of the rich man a list of the wealth he once possessed; put forth your supernatural power and recover the 180 million of wealth borrowed by those who live by trade, and fill therewith the rich man’s empty storeroom. {3.13} Besides this wealth, there are 180 million of wealth which were swept into the great ocean. Yet again there are 180 million of wealth without an owner, to be found in such and such a place. Gather all this together and therewith fill his empty storeroom. Having thus atoned for your offense, ask him to grant you pardon.” – “Very well,” said the Devatā. And straightaway she did all, just as Sakka, the Lord of the Devas, told her to. Having so done, she went and stood poised in the air, illuminating with supernatural radiance the rich man’s chamber of state.

“Who is that?” asked the rich man. “It is I,” replied the Devatā, “the blind, stupid Devatā that once dwelt over your fourth gate. Pardon me the words I once spoke to you in my blind stupidity. In obedience to the command of Sakka, the Lord of the Devas, I have recovered the 540 million of wealth and filled your empty storeroom therewith; thus have I atoned for my offense; I have no place wherein to lodge myself, and therefore am I greatly wearied.” Anāthapiṇḍika thought to himself: “This Devatā says to me: ‘I have made atonement for my offense,’ and confesses her fault; I will conduct her to the Sambuddha.” Accordingly he conducted her to the Teacher, saying to her: “Tell the Teacher all you have done.”

The Devatā fell upon her face before the feet of the Teacher and said: “Venerable Sir, because of my folly I did not recognize your eminent merit and uttered wicked words; pardon me for having uttered them.” Thus did the Devatā ask pardon both of the Teacher and of the rich man.

Then the Teacher admonished both the rich man and the Devatā with reference to the ripening of deeds both good and wicked, saying: “Here in this present life, rich man, even an wrongdoer sees happiness, so long as his wicked deed has not yet ripened. But as soon as his wicked deed has ripened, then he sees only wickedness. Likewise a good man sees wicked things, so long as his good deeds have not yet ripened; [29.271] but so soon as his good deeds have ripened, then he sees only happiness.” {3.14} So saying, he joined the connection, and teaching the Dhamma, pronounced the following verses:

119. Pāpo pi passati bhadraṁ yāva pāpaṁ na paccati,
yadā ca paccati pāpaṁ atha pāpo pāpāni passati.

The wicked experience good fortune
while the wickedness done does not ripen,
but when the wickedness ripens then the
wicked will experience wicked things.

120. Bhadro pi passati pāpaṁ yāva bhadraṁ na paccati,
yadā ca paccati bhadraṁ atha bhadro bhadrāni passati.

The fortunate experience wickedness
as long as the fortune does not ripen,
but when the fortune ripens then the
fortunate experience good fortune.

At the end of the teaching that Devatā was established in the fruition of Stream-entry, and those who had assembled also had benefit from the Dhamma teaching.

last updated: August 2024