Money
What it buys, what it costs, what it can't do.
“When did your relationship with money change? What happened, and what do you do differently now?”
Facets
The angles money keeps showing up at, across thousands of years.
Wealth's hollow promise
Riches, honors, and possessions ultimately fail to deliver lasting security, satisfaction, or meaning.
22 passages · 6 traditions
Woe to every Backbiter, Defamer! Who amasseth wealth and storeth it against the future! He thinketh surely that his wealth shall be with him for ever.
— Qur’an · Qur'an, 93-104.104:1-3, tr. J. M. Rodwell, 1861 ↗
As for life therefore, and death, honour and dishonour, labour and pleasure, riches and poverty, all these things happen unto men indeed, both good and bad, equally; but as things which of themselves are neither good nor bad; because of themselves, neither shameful nor praiseworthy.
— Stoicism · Meditations, 2.VIII, tr. George Long, 1862 ↗
Or fame or life, which do you hold more dear? Or life or wealth, to which would you adhere? Keep life and lose those other things; keep them and lose your life:--which brings sorrow and pain more near?
But he who shall have his book given into his left hand, will say, 'O that my book had never been given me! And that I had never known my reckoning! O that death had made an end of me! My wealth hath not profited me! My power hath perished from me!'
— Qur’an · Qur'an, 83-69.69:25-29, tr. J. M. Rodwell, 1861 ↗
And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.
— Hebrew & Christian Bible · Bible, 1 John.1 John 2:17, tr. King James Version (1611/1769), 1611 ↗
Truly, Man is to his Lord ungrateful. And of this he is himself a witness; and truly, he is vehement in the love of this world's good.
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But as to him who is covetous and bent on riches, And calleth the Good a lie, To him will we make easy the path to misery: And what shall his wealth avail him when he goeth down?
— Qur’an · Qur'an, 107-92.92:8-11, tr. J. M. Rodwell, 1861 ↗
As to man, when his Lord trieth him and honoureth him and is bounteous to him, Then saith he, 'My Lord honoureth me:' But when he proveth him and limiteth his gifts to him, He saith, 'My Lord despiseth me.'
— Qur’an · Qur'an, 78-75.89:15-16, tr. J. M. Rodwell, 1861 ↗
There is no satisfying lusts, even by a shower of gold pieces; he who knows that lusts have a short taste and cause pain, he is wise.
— Buddhism · Dhammapada, 14.v.186, tr. F. Max Müller, 1881 ↗
Hast thou marked him who believeth not in our signs, and saith, 'I shall surely have riches and children bestowed upon me?' Hath he mounted up into the secrets of God? Hath he made a compact with the God of Mercy?
Aye, but ye love the transitory, And ye neglect the life to come.
— Qur’an · Qur'an, 78-75.75:20-21, tr. J. M. Rodwell, 1861 ↗
While they have not got their aims, their anxiety is how to get them. When they have got them, their anxiety is lest they should lose them. When they are anxious lest such things should be lost, there is nothing to which they will not proceed.
— Confucianism · Analects, 17.15, tr. James Legge, 1893 ↗
Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: For where your treasure is, there will your heart be also.
— Hebrew & Christian Bible · Bible, Matthew.Matthew 6:19-21, tr. King James Version (1611/1769), 1611 ↗
Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity. What profit hath a man of all his labour which he taketh under the sun?
— Hebrew & Christian Bible · Bible, Ecclesiastes.Ecclesiastes 1:2-3, tr. King James Version (1611/1769), 1611 ↗
"These sons belong to me, and this wealth belongs to me," with such thoughts a fool is tormented. He himself does not belong to himself; how much less sons and wealth?
— Buddhism · Dhammapada, 5.v.62, tr. F. Max Müller, 1881 ↗
Shall man have whatever he wisheth? The future and the present are in the hand of God.
The day when neither wealth nor children shall avail, Save to him who shall come to God with a sound heart.
He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this is also vanity.
— Hebrew & Christian Bible · Bible, Ecclesiastes.Ecclesiastes 5:10, tr. King James Version (1611/1769), 1611 ↗
And ORNAMENTS OF GOLD: for all these are merely the good things of the present life; but the next life doth thy Lord reserve for those who fear Him.
— Qur’an · Qur'an, 43.43:35, tr. J. M. Rodwell, 1861 ↗
SAY: If ye held the treasures of my Lord's mercy ye would certainly refrain from them through fear of spending them: for man is covetous.
— Qur’an · Qur'an, 17.17:100, tr. J. M. Rodwell, 1861 ↗
THE DESIRE of increasing riches occupieth you, Till ye come to the grave.
— Qur’an · Qur'an, 107-92.102:1-2, tr. J. M. Rodwell, 1861 ↗
And good works which abide, are in thy Lord's sight better in respect of guerdon, and better in the issue than all worldly good.
— Qur’an · Qur'an, 19.19:76, tr. J. M. Rodwell, 1861 ↗
True richness is inward
Real wealth is found in contentment, virtue, or wisdom — not in accumulated possessions or status.
28 passages · 6 traditions
Who is wise? He who learns from every man. Who is mighty? He who subdues his [evil] inclination. Who is rich? He who rejoices in his lot. Who is he that is honored? He who honors his fellow human beings.
— Rabbinic Judaism · Pirkei Avot, 4.4:1, tr. Sefaria (CC-BY), 2024 ↗
Health is the greatest of gifts, contentedness the best riches; trust is the best of relationships, Nirvana the highest happiness.
— Buddhism · Dhammapada, 15.v.204, tr. F. Max Müller, 1881 ↗
With coarse rice to eat, with water to drink, and my bended arm for a pillow;-- I have still joy in the midst of these things. Riches and honours acquired by unrighteousness, are to me as a floating cloud.
— Confucianism · Analects, 7.15, tr. James Legge, 1893 ↗
To be poor without murmuring is difficult. To be rich without being proud is easy.
— Confucianism · Analects, 14.11, tr. James Legge, 1893 ↗
They should think their (coarse) food sweet; their (plain) clothes beautiful; their (poor) dwellings places of rest; and their common (simple) ways sources of enjoyment.
The sleep of a labouring man is sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep.
— Hebrew & Christian Bible · Bible, Ecclesiastes.Ecclesiastes 5:12, tr. King James Version (1611/1769), 1611 ↗
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"One is the road that leads to wealth, another the road that leads to Nirvana;" if the Bhikshu, the disciple of Buddha, has learnt this, he will not yearn for honour, he will strive after separation from the world.
— Buddhism · Dhammapada, 5.v.75, tr. F. Max Müller, 1881 ↗
The superior man thinks of virtue; the small man thinks of comfort. The superior man thinks of the sanctions of law; the small man thinks of favours which he may receive.
— Confucianism · Analects, 4.11, tr. James Legge, 1893 ↗
He is a true fugitive, that flies from reason, by which men are sociable. He blind, who cannot see with the eyes of his understanding. He poor, that stands in need of another, and hath not in himself all things needful for this life.
— Stoicism · Meditations, 4.XXIV, tr. George Long, 1862 ↗
He who aims to be a man of complete virtue in his food does not seek to gratify his appetite, nor in his dwelling place does he seek the appliances of ease; he is earnest in what he is doing, and careful in his speech; he frequents the company of men of principle that he may be rectified:-- such a person may be said indeed to love to learn.
— Confucianism · Analects, 1.14, tr. James Legge, 1893 ↗
Who is content needs fear no shame. Who knows to stop incurs no blame. From danger free long live shall he.
They will do; but they are not equal to him, who, though poor, is yet cheerful, and to him, who, though rich, loves the rules of propriety.
— Confucianism · Analects, 1.15, tr. James Legge, 1893 ↗
A scholar, whose mind is set on truth, and who is ashamed of bad clothes and bad food, is not fit to be discoursed with.
— Confucianism · Analects, 4.9, tr. James Legge, 1893 ↗
A good name is rather to be chosen than great riches, and loving favour rather than silver and gold.
— Hebrew & Christian Bible · Bible, Proverbs.Proverbs 22:1, tr. King James Version (1611/1769), 1611 ↗
If by leaving a small pleasure one sees a great pleasure, let a wise man leave the small pleasure, and look to the great.
— Buddhism · Dhammapada, 21.v.290, tr. F. Max Müller, 1881 ↗
Do not seek greatness for yourself, and do not covet honor. Practice more than you learn. Do not yearn for the table of kings, for your table is greater than their table, and your crown is greater than their crown, and faithful is your employer to pay you the reward of your labor.
— Rabbinic Judaism · Pirkei Avot, 6.6:5, tr. Sefaria (CC-BY), 2024 ↗
Fools follow after vanity, men of evil wisdom. The wise man keeps earnestness as his best jewel.
— Buddhism · Dhammapada, 2.v.26, tr. F. Max Müller, 1881 ↗
A man might have applied that to him, which is recorded of Socrates, that he knew how to want, and to enjoy those things, in the want whereof, most men show themselves weak; and in the fruition, intemperate: but to hold out firm and constant, and to keep within the compass of true moderation and sobriety in either estate, is proper to a man, who hath a perfect and invincible soul.
— Stoicism · Meditations, 1.XIII, tr. George Long, 1862 ↗
No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
— Hebrew & Christian Bible · Bible, Matthew.Matthew 6:24, tr. King James Version (1611/1769), 1611 ↗
When a man passes away there accompany him neither gold nor silver, nor precious stones nor pearls, but Torah and good deeds alone.
— Rabbinic Judaism · Pirkei Avot, 6.6:9, tr. Sefaria (CC-BY), 2024 ↗
I do not call a man a Brahmana because of his origin or of his mother. He is indeed arrogant, and he is wealthy: but the poor, who is free from all attachments, him I call indeed a Brahmana.
— Buddhism · Dhammapada, 26.v.396, tr. F. Max Müller, 1881 ↗
Let us live happily then, though we call nothing our own! We shall be like the bright gods, feeding on happiness!
— Buddhism · Dhammapada, 15.v.200, tr. F. Max Müller, 1881 ↗
The duke Ching of Ch'i had a thousand teams, each of four horses, but on the day of his death, the people did not praise him for a single virtue. Po-i and Shu-ch'i died of hunger at the foot of the Shau-yang mountain, and the people, down to the present time, praise them.
— Confucianism · Analects, 16.12, tr. James Legge, 1893 ↗
Remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me: Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain.
— Hebrew & Christian Bible · Bible, Proverbs.Proverbs 30:8-9, tr. King James Version (1611/1769), 1611 ↗
Better is an handful with quietness, than both the hands full with travail and vexation of spirit.
— Hebrew & Christian Bible · Bible, Ecclesiastes.Ecclesiastes 4:6, tr. King James Version (1611/1769), 1611 ↗
When a country is well-governed, poverty and a mean condition are things to be ashamed of. When a country is ill-governed, riches and honour are things to be ashamed of.
— Confucianism · Analects, 8.13, tr. James Legge, 1893 ↗
When good government prevails in a state, to be thinking only of salary; and, when bad government prevails, to be thinking, in the same way, only of salary;-- this is shameful.
— Confucianism · Analects, 14.1, tr. James Legge, 1893 ↗
If the search for riches is sure to be successful, though I should become a groom with whip in hand to get them, I will do so. As the search may not be successful, I will follow after that which I love.
— Confucianism · Analects, 7.11, tr. James Legge, 1893 ↗
The right way to give
Generosity is a moral practice governed by spirit, fairness, and the needs of others — not calculation or display.
24 passages · 7 traditions
Cast thy bread upon the waters: for thou shalt find it after many days. Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon the earth.
— Hebrew & Christian Bible · Bible, Ecclesiastes.Ecclesiastes 11:1-2, tr. King James Version (1611/1769), 1611 ↗
And let not thy hand be tied up to thy neck; nor yet open it with all openness, lest thou sit thee down in rebuke, in beggary.
— Qur’an · Qur'an, 17.17:29, tr. J. M. Rodwell, 1861 ↗
Yet he attempted not the steep. And who shall teach thee what the steep is? It is to ransom the captive, Or to feed in the day of famine, The orphan who is near of kin, or the poor that lieth in the dust.
— Qur’an · Qur'an, 90-80.90:11-16, tr. J. M. Rodwell, 1861 ↗
A superior man helps the distressed, but does not add to the wealth of the rich.
— Confucianism · Analects, 6.3, tr. James Legge, 1893 ↗
But the God-fearing shall dwell amid gardens and fountains, Enjoying what their Lord hath given them, because, aforetime they were well-doers: But little of the night was it that they slept, And at dawn they prayed for pardon, And gave due share of their wealth to the suppliant and the outcast.
And bestow not favours that thou mayest receive again with increase; And for thy Lord wait thou patiently.
— Qur’an · Qur'an, 74.74:6-7, tr. J. M. Rodwell, 1861 ↗
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And of whose substance there is a due and stated portion For him who asketh, and for him who is ashamed to beg.
But when thou doest alms, let not thy left hand know what thy right hand doeth: That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.
— Hebrew & Christian Bible · Bible, Matthew.Matthew 6:3-4, tr. King James Version (1611/1769), 1611 ↗
The sage does not accumulate (for himself). The more that he expends for others, the more does he possess of his own; the more that he gives to others, the more does he have himself.
Those who when they spend are neither lavish nor niggard, but keep the mean.
— Qur’an · Qur'an, 25.25:67, tr. J. M. Rodwell, 1861 ↗
The gift of the law exceeds all gifts; the sweetness of the law exceeds all sweetness; the delight in the law exceeds all delights; the extinction of thirst overcomes all pain.
— Buddhism · Dhammapada, 24.v.354, tr. F. Max Müller, 1881 ↗
Fill the measure, and be not of those who minish: Weigh with exact balance: And defraud not men in their substance, and do no wrong on the earth by deeds of licence.
But as to him who giveth alms and feareth God, And yieldeth assent to the Good; To him will we make easy the path to happiness.
But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue; but in deed and in truth.
— Hebrew & Christian Bible · Bible, 1 John.1 John 3:17-18, tr. King James Version (1611/1769), 1611 ↗
The gift churlishly flung, at evil time, In wrongful place, to base recipient, Made in disdain or harsh unkindliness, Is gift of Tamas, dark; it doth not bless!
— Hinduism · Bhagavad Gita, 16.Chapter 17, near the end, tr. Edwin Arnold, 1885 ↗
Who giveth away his substance that he may become pure; And who offereth not favours to any one for the sake of recompense, But only as seeking the face of his Lord the Most High.
— Qur’an · Qur'an, 107-92.92:18-20, tr. J. M. Rodwell, 1861 ↗
There are four types of charity givers. He who wishes to give, but that others should not give: his eye is evil to that which belongs to others; He who wishes that others should give, but that he himself should not give: his eye is evil towards that which is his own; He who desires that he himself should give, and that others should give: he is a pious man; He who desires that he himself should not give and that others too should not give: he is a wicked man.
— Rabbinic Judaism · Pirkei Avot, 5.5:13, tr. Sefaria (CC-BY), 2024 ↗
A good eye, a humble spirit and a moderate appetite — he is of the disciples of Abraham, our father. An evil eye, a haughty spirit and a limitless appetite — he is of the disciples of Balaam, the wicked.
— Rabbinic Judaism · Pirkei Avot, 5.5:19, tr. Sefaria (CC-BY), 2024 ↗
The gift lovingly given, when one shall say 'Now must I gladly give!' when he who takes Can render nothing back; made in due place, Due time, and to a meet recipient, Is gift of Sattwan, fair and profitable.
— Hinduism · Bhagavad Gita, 16.Chapter 17, near the end, tr. Edwin Arnold, 1885 ↗
He that borrows from man is as one who borrows from God, blessed be He, as it is said, 'the wicked borrow and do not repay, but the righteous deal graciously and give.'
— Rabbinic Judaism · Pirkei Avot, 2.2:9, tr. Sefaria (CC-BY), 2024 ↗
The gift selfishly given, where to receive Is hoped again, or when some end is sought, Or where the gift is proffered with a grudge, This is of Rajas, stained with impulse, ill.
— Hinduism · Bhagavad Gita, 16.Chapter 17, near the end, tr. Edwin Arnold, 1885 ↗
The uncharitable do not go to the world of the gods; fools only do not praise liberality; a wise man rejoices in liberality, and through it becomes blessed in the other world.
— Buddhism · Dhammapada, 13.v.177, tr. F. Max Müller, 1881 ↗
give to Him of that which is His, for you and that which is yours is His; and thus it says with regards to David: 'for everything comes from You, and from Your own hand have we given you.'
— Rabbinic Judaism · Pirkei Avot, 3.3:7, tr. Sefaria (CC-BY), 2024 ↗
Aye. But ye honour not the orphan, Nor urge ye one another to feed the poor, And ye devour heritages, devouring greedily, And ye love riches with exceeding love.
— Qur’an · Qur'an, 78-75.89:17-20, tr. J. M. Rodwell, 1861 ↗
Greed as self-destruction
The craving for more corrupts character, harms communities, and ultimately ruins the one who craves.
18 passages · 6 traditions
Envy, lust and [the desire for] honor put a man out of the world.
— Rabbinic Judaism · Pirkei Avot, 4.4:21, tr. Sefaria (CC-BY), 2024 ↗
Wise people do not call that a strong fetter which is made of iron, wood, or hemp; far stronger is the care for precious stones and rings, for sons and a wife.
— Buddhism · Dhammapada, 24.v.345, tr. F. Max Müller, 1881 ↗
Pleasures destroy the foolish, if they look not for the other shore; the foolish by his thirst for pleasures destroys himself, as if he were his own enemy.
— Buddhism · Dhammapada, 24.v.355, tr. F. Max Müller, 1881 ↗
It is the Way of Heaven to diminish superabundance, and to supplement deficiency. It is not so with the way of man. He takes away from those who have not enough to add to his own superabundance.
If we could renounce our sageness and discard our wisdom, it would be better for the people a hundredfold. If we could renounce our benevolence and discard our righteousness, the people would again become filial and kindly. If we could renounce our artful contrivances and discard our (scheming for) gain, there would be no thieves nor robbers.
They shall wear elegant and ornamented robes, carry a sharp sword at their girdle, pamper themselves in eating and drinking, and have a superabundance of property and wealth;--such (princes) may be called robbers and boasters. This is contrary to the Tao surely!
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There are four types of character in human beings: One that says: "mine is mine, and yours is yours": this is a commonplace type; and some say this is a sodom-type of character. [One that says:] "mine is yours and yours is mine": is an unlearned person; [One that says:] "mine is yours and yours is yours" is a pious person. [One that says:] "mine is mine, and yours is mine" is a wicked person.
— Rabbinic Judaism · Pirkei Avot, 5.5:10, tr. Sefaria (CC-BY), 2024 ↗
While they have not got their aims, their anxiety is how to get them. When they have got them, their anxiety is lest they should lose them. When they are anxious lest such things should be lost, there is nothing to which they will not proceed.
— Confucianism · Analects, 17.15, tr. James Legge, 1893 ↗
What was in front is now behind; what warmed anon we freezing find. Strength is of weakness oft the spoil; the store in ruins mocks our toil. Hence the sage puts away excessive effort, extravagance, and easy indulgence.
When wealth and honours lead to arrogancy, this brings its evil on itself. When the work is done, and one's name is becoming distinguished, to withdraw into obscurity is the way of Heaven.
From greed comes grief, from greed comes fear; he who is free from greed knows neither grief nor fear.
— Buddhism · Dhammapada, 16.v.216, tr. F. Max Müller, 1881 ↗
Ensnared / In nooses of a hundred idle hopes, / Slaves to their passion and their wrath, they buy / Wealth with base deeds, to glut hot appetites.
— Hinduism · Bhagavad Gita, 15.XVI, middle, tr. Edwin Arnold, 1885 ↗
love work, hate acting the superior, and do not attempt to draw near to the ruling authority.
— Rabbinic Judaism · Pirkei Avot, 1.1:10, tr. Sefaria (CC-BY), 2024 ↗
There is no guilt greater than to sanction ambition; no calamity greater than to be discontented with one's lot; no fault greater than the wish to be getting. Therefore the sufficiency of contentment is an enduring and unchanging sufficiency.
O man, know this, that the unrestrained are in a bad state; take care that greediness and vice do not bring thee to grief for a long time!
— Buddhism · Dhammapada, 18.v.248, tr. F. Max Müller, 1881 ↗
He who acts with a constant view to his own advantage will be much murmured against.
— Confucianism · Analects, 4.12, tr. James Legge, 1893 ↗
They contemn one another, and yet they seek to please one another: and whilest they seek to surpass one another in worldly pomp and greatness, they most debase and prostitute themselves in their better part one to another.
— Stoicism · Meditations, 11.XIII, tr. George Long, 1862 ↗
Though a man have abilities as admirable as those of the Duke of Chau, yet if he be proud and niggardly, those other things are really not worth being looked at.
— Confucianism · Analects, 8.11, tr. James Legge, 1893 ↗
Enough is enough
Moderation — spending neither too freely nor too sparingly — keeps a person stable and free from shame.
15 passages · 6 traditions
I have three precious things which I prize and hold fast. The first is gentleness; the second is economy; and the third is shrinking from taking precedence of others. With that gentleness I can be bold; with that economy I can be liberal; shrinking from taking precedence of others, I can become a vessel of the highest honour.
Although his food might be coarse rice and vegetable soup, he would offer a little of it in sacrifice with a grave, respectful air.
— Confucianism · Analects, 10.8, tr. James Legge, 1893 ↗
He used himself coarse food and drink, but displayed the utmost filial piety towards the spirits. His ordinary garments were poor, but he displayed the utmost elegance in his sacrificial cap and apron. He lived in a low mean house, but expended all his strength on the ditches and water-channels.
— Confucianism · Analects, 8.21, tr. James Legge, 1893 ↗
The people make light of dying because of the greatness of their labours in seeking for the means of living. It is this which makes them think light of dying. Thus it is that to leave the subject of living altogether out of view is better than to set a high value on it.
Strain not thine eyes after the good things we have bestowed on some of the unbelievers: afflict not thyself on their account, and lower thy wing to the faithful.
— Qur’an · Qur'an, 15.15:88, tr. J. M. Rodwell, 1861 ↗
Who is content needs fear no shame. Who knows to stop incurs no blame. From danger free long live shall he.
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Receive temporal blessings without ostentation, when they are sent and thou shalt be able to part with them with all readiness and facility when they are taken from thee again.
— Stoicism · Meditations, 8.XXXI, tr. George Long, 1862 ↗
A Bhikshu who, though he receives little, does not despise what he has received, even the gods will praise him, if his life is pure, and if he is not slothful.
— Buddhism · Dhammapada, 25.v.366, tr. F. Max Müller, 1881 ↗
When the person in authority is beneficent without great expenditure; when he lays tasks on the people without their repining; when he pursues what he desires without being covetous; when he maintains a dignified ease without being proud; when he is majestic without being fierce.
— Confucianism · Analects, 20.2.1, tr. James Legge, 1893 ↗
And strain not thine eye after what We have bestowed on divers of them-the braveries of this world-that we may thereby prove them. The portion which thy Lord will give, is better and more lasting.
— Qur’an · Qur'an, 20.20:131, tr. J. M. Rodwell, 1861 ↗
Therefore the sage seeks to satisfy (the craving of) the belly, and not the (insatiable longing of the) eyes. He puts from him the latter, and prefers to seek the former.
The partial becomes complete; the crooked, straight; the empty, full; the worn out, new. He whose (desires) are few gets them; he whose (desires) are many goes astray.
Let him not despise what he has received, nor ever envy others: a mendicant who envies others does not obtain peace of mind.
— Buddhism · Dhammapada, 25.v.365, tr. F. Max Müller, 1881 ↗
Engage but little in business, and busy yourself with the Torah. Be of humble spirit before all men. If you have neglected the Torah, you shall have many who bring you to neglect it, but if you have labored at the study of Torah, there is much reward to give unto you.
— Rabbinic Judaism · Pirkei Avot, 4.4:10, tr. Sefaria (CC-BY), 2024 ↗
The things themselves (which either to get or to avoid thou art put to so much trouble) come not unto thee themselves; but thou in a manner goest unto them. Let then thine own judgment and opinion concerning those things be at rest; and as for the things themselves, they stand still and quiet, without any noise or stir at all; and so shall all pursuing and flying cease.
— Stoicism · Meditations, 11.X, tr. George Long, 1862 ↗
Gain without righteousness corrupts
Profit or advantage sought through wrong means is a mark of moral failure, whatever the worldly outcome.
16 passages · 7 traditions
The man, who in the view of gain, thinks of righteousness; who in the view of danger is prepared to give up his life; and who does not forget an old agreement however far back it extends:-- such a man may be reckoned a COMPLETE man.
— Confucianism · Analects, 14.13, tr. James Legge, 1893 ↗
According to the labor is the reward.
— Rabbinic Judaism · Pirkei Avot, 5.5:23, tr. Sefaria (CC-BY), 2024 ↗
If the people have plenty, their prince will not be left to want alone. If the people are in want, their prince cannot enjoy plenty alone.
— Confucianism · Analects, 12.9, tr. James Legge, 1893 ↗
Riches and honours are what men desire. If it cannot be obtained in the proper way, they should not be held. Poverty and meanness are what men dislike. If it cannot be avoided in the proper way, they should not be avoided.
— Confucianism · Analects, 4.5, tr. James Legge, 1893 ↗
Yet, the right act Is less, far less, than the right-thinking mind. Seek refuge in thy soul; have there thy heaven! Scorn them that follow virtue for her gifts!
— Hinduism · Bhagavad Gita, 1.Chapter II, right mind over right act, tr. Edwin Arnold, 1885 ↗
If, whether for his own sake, or for the sake of others, a man wishes neither for a son, nor for wealth, nor for lordship, and if he does not wish for his own success by unfair means, then he is good, wise, and virtuous.
— Buddhism · Dhammapada, 6.v.84, tr. F. Max Müller, 1881 ↗
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The sacrifice which Knowledge pays is better than great gifts Offered by wealth, since gifts' worth--O my Prince!-- Lies in the mind which gives, the will that serves.
— Hinduism · Bhagavad Gita, 3.Chapter IV, later section, tr. Edwin Arnold, 1885 ↗
The labourer is worthy of his hire.
— Hebrew & Christian Bible · Bible, Luke.Luke 10:7, tr. King James Version (1611/1769), 1611 ↗
everything is given against a pledge, and a net is spread out over all the living; the store is open and the storekeeper allows credit, but the ledger is open and the hand writes… the judgment is a righteous judgment, and everything is prepared for the banquet.
— Rabbinic Judaism · Pirkei Avot, 3.3:16, tr. Sefaria (CC-BY), 2024 ↗
When he is angry, he thinks of the difficulties (his anger may involve him in). When he sees gain to be got, he thinks of righteousness.
— Confucianism · Analects, 16.10, tr. James Legge, 1893 ↗
The ambitious supposeth another man's act, praise and applause, to be his own happiness; the voluptuous his own sense and feeling; but he that is wise, his own action.
— Stoicism · Meditations, 6.XLVI, tr. George Long, 1862 ↗
The stable being burned down, when he was at court, on his return he said, 'Has any man been hurt?' He did not ask about the horses.
— Confucianism · Analects, 10.12, tr. James Legge, 1893 ↗
Generally, in the giving pay or rewards to men, to do it in a stingy way;-- this is called acting the part of a mere official.
— Confucianism · Analects, 20.2.3, tr. James Legge, 1893 ↗
Never esteem of anything as profitable, which shall ever constrain thee either to break thy faith, or to lose thy modesty; to hate any man, to suspect, to curse, to dissemble, to lust after anything, that requireth the secret of walls or veils.
— Stoicism · Meditations, 3.VIII, tr. George Long, 1862 ↗
But thou, want not! ask not! Find full reward Of doing right in right! Let right deeds be Thy motive, not the fruit which comes from them. And live in action! Labour! Make thine acts Thy piety, casting all self aside, Contemning gain and merit; equable In good or evil: equability Is Yog, is piety!
— Hinduism · Bhagavad Gita, 1.Chapter II, the doctrine of action without attachment, tr. Edwin Arnold, 1885 ↗
Woe to those who STINT the measure: Who when they take by measure from others, exact the full; But when they mete to them or weigh to them, minish-