Bad conduct leads to richness?

If that is the case, why are not all people who have no virtues, no Sila, rich, following their arguments pattern?

The question seems to me based on illogical extremes:

• Someone said that, "some bad people are rich, and some rich people are bad"
• And in reply to that you disagreed, by saying that, "some bad people are poor"

That reply isn't llogical if it's meant as a counter-argument.

It would only make logical sense if you read the first statement as an extreme -- which I think it wasn't, if you were referring to this answer -- for example, "immorality always leads to wealth and success".

Also perhaps you shouldn't be "following their arguments" -- and instead try to understand what people are saying, and see what truth there is in what they're saying, instead of only disagreeing.

I suppose it's also true that "immoral people are wealthy" might sound like a dangerous doctrine to "follow".

What's the effect of Sila, virtue, on wealth and success?

• Don't squander wealth -- DN 31, if you accept that as canonical, says,

  By dividing wealth into four parts,
  True friendships are bound;
  One part should be enjoyed;
  Two parts invested in business;
  And the fourth set aside
  Against future misfortunes.

• Develop and maintain harmonious and cooperative working relationships

• Resilience e.g. good behaviour and peace of mind that's independent of immediate or temporary success

In Sutta Pitaka->Anguttara Nikaya->Dasaka Nipatha-> Janussoni Sutta Buddha explains to Janussoni Brahamman how Sila effect on life(Jathi) and in Suttapitaka->Majjima Nikaya->DakkinaVibanga Sutta Buddha explains to Prajapathi Devi an Ananda Thero how Dana effects wealth.

"Idha Pana Brahammana ekachcha panathipatha patiwirato hothi, adinnadana pati wiratho hothi, kamesu michchachara patiwiratho hoti, musawada patiwiratho hoti, parusaya wachaya patiwirato hoti, sampappalapa patiwiratho hoti, anabijjalu hoti, awyaapana chitto hoti, sammadittiko hoti, so kayassa bedha parammarana manussanan sahawyathan uppajjati. Yo manussanan aharo tena so taththa yapethi." [Janussoni Sutta]

Translation : Brahammana, take someone who refrain from killing living creatures, stealing, committing sexual misconduct and doesn't use speech that’s false, divisive, harsh, or nonsensical and is not covetous, bears no ill will, and has right views. After death that person will born among humans and there he will eat human food.

As the Sutta explains further; the Sila is responsible of where one born, how he born and how he lives. If I explain further using many resources in Tripitaka; Based on the sila you practiced on previous lives and this life; your next life will be decided. If your sila had flows, those will effect on the next life. For an example, One may practice above mentioned sila and still he hurt an animal, that may effect on his next life. As a result of practicing the sila he might born as human. Yet, because of the flowed sila he will be born as disabled or later in life might become a disabled human. (Please mind that this is merely an example i used to explain. Kamma is not necessarily working in the way I mentioned). Sila is a Kamma that beneficial for a better life(Jathi).

As explained in Dakkina Vibanga Sutta, Dana/giving affect on persons wealth. Wealth can be categorized into several types. Wealth of money and goods. wealth of good health, wealth of people and followers, wealth of power and prosperous ,etc. Wealth is necessarily a result of Dana. There are 3 factors in dana that affect on wealth and prosperity. Giver, Recipient and the things you give. In Sutta Pitaka (I don't remember the exact sutta) it was mentioned about the things you can donate and should not donate. You should not donate liqueurs, weapons, sex, slaves, poison and anything that cause destruction of a person. That types of donations not considered as Dana and also it will affect badly on both doner and recipient. A purified donation will cause accordingly on receiving wealth and the amount of wealth one receives. It's mentioned in the Dakkina Vibanga Sutta how a donation can be purified and how a purified donation can be fruitful

1. The donation is purified by the sila of giver, not the sila of recipient? It’s when the giver is ethical, of good character, but the recipient is unethical, of bad character. [this donation is only purified by the sila of giver. Therefore the result will be fruitful]
2. The donation is purified by the sila of recipient, not the sila of giver? It’s when the giver is unethical, of bad character, but the recipient is ethical, of good character. [this donation is only purified by the sila of recipient. Therefore the result will be fruitful]
3. The donation is purified by neither the sila of giver nor the sila of recipient? It’s when both the giver and the recipient are unethical, of bad character. [this donation is not purified by anyone. Therefore the result will not be fruitful as above two donations. But still effective and fruitful]
4. The donation is purified by both the sila of giver and the sila of recipient? It’s when both the giver and the recipient are ethical, of good character. [this donation is purified by both. Therefore the result will be the most fruitful and effective.]

Keep in mind that even if you are a good person and donate more in this life and yet you experience pain, sicknesses, poverty; that's because you are experiencing the things you did in past lives not the things you do in this life. You born in this life because of the Kamma you did in past lives. You experience results of kamma you did in past lives. The effects of dana and sila you did in this life, you can experience as relief and peacefulness of mind and body. You will born in next life according to the kamma you did in this life. If youpracticed sila and dana in this life. next life will be healthy, wealthy and prosperous.

However Buddhism encourage to practice dana and sila not to wish a wealthy and prosperous life but for the sake of mastering giving up Tanha(Alobha) and ultimately going in the path of Nirwana.

*Please pardon my English

It is a contradiction to say generosity is a virtue when there also exists delight in material wealth.

The teachings in Buddhism about generosity leading to wealth are fake dhamma.

The suttas properly say (somewhere) the supreme generosity is merely for the purpose of beautifying the mind.

Generosity is practised for the sake of giving up selfishness & self. Generosity is not practising for the sake of material reward.

The poor peasants in Cambodia who give to monks will never have material wealth.

Material wealth is acquired by those who have the disposition for making money.

No amount of generosity will give an incapable person the ability of making money on the stock market or start a large corporation, for example.

The greatest wealth in the world is acquired by evil means.

Yes - bad conduct leads to material wealth.

The suttas themselves say wealth can be acquired via evil means.

These ten pleasure seekers are found in the world.

What ten?

First, a pleasure seeker seeks wealth using illegitimate, coercive means. They don’t make themselves happy and pleased, nor share it and make merit.

Next, a pleasure seeker seeks wealth using illegitimate, coercive means. They make themselves happy and pleased, but don’t share it and make merit.

AN 10.91