Craving :: Verses 334, 335, 336 and 337

Dhammapada Verses 334, 335, 336 and 337

The Story of Kapila the Fish

During the time of Kassapa Buddha, there was a bhikkhu named Kapila, who was very learned in the Pitakas. Because of his great learning he gained much fame and fortune; he also became very conceited and was full of contempt for other bhikkhus. When other bhikkhus pointed out to him, what was proper or not proper he invariably retorted, "How much do you know?" implying that he knew much more than those bhikkhus. In course of time, all good bhikkhus shunned him and only the bad ones gathered round him. On one sabbath day, while the bhikkhus were reciting the Fundamental Precepts for the bhikkhus (i.e., the Patimokkha) Kapila said, "There is no such thing as Sutta, Abhidhamma, or Vinaya. It makes no difference whether you have a chance to listen to the Patimokkha or not, " etc., and left the congregation of the bhikkhus. Thus, Kapila was a hindrance to the development and growth of the Teaching (Sasana).

For this evil deed, Kapila had to suffer in niraya between the time of Kassapa Buddha and Gotama Buddha. Later, he was reborn as a fish in the Aciravati River. That fish, as mentioned above, had a very beautiful golden body, but his mouth had a very horrid, offensive smell. One day, that fish was caught by some fishermen, and because it was so beautiful, they took it in a boat to the king. The king, in his turn took the fish to the Buddha. When the fish opened its mouth, the horrid and offensive smell spread all around. The king then asked the Buddha why such a beautiful fish should have such a horrid and offensive smell. To the king and the audience, the Buddha explained, "O king! During the time of Kassapa Buddha there was a very learned bhikkhu who taught the Dhamma to others. Because of that good deed, when he was reborn in another existence, even as a fish, he was endowed with a golden body. But that bhikkhu was very greedy, proud and very contemptuous of others; he also disregarded the Disciplines and abused other bhikkhus. For these evil deeds, he was reborn in niraya, and now, he has become a beautiful fish with a mouth that stinks." The Buddha then turned to the fish and asked whether it knew where it would be going in its next existence. The fish answered that it would have to go again to niraya and it was filled with great despair. As predicted, on its death the fish was reborn in niraya, to undergo another term of continuous torment.

All those present hearing about the fish got alarmed. To then, the Buddha gave a discourse on the benefits of combining learning with practice.

Then the Buddha spoke in verses as follows:

Manujassa pamattacarino
tanha vaddhati maluva viya
so plavati hura huram
phalamicchamva vanasmi vanaro.

Verse 334: In a man who is unmindful craving grows like a creeper. He runs from birth to birth, like a monkey seeking fruits in the forest.

Yam esa sahate jammi

tanha loke visattika
soka tassa pavaddhanti
abhivatthamva biranam.

Verse 335: In this world, sorrow grows in one who is overwhelmed by this vile craving that clings to the senses, just as well-watered birana grass grows luxuriantly.

Yo cetam sahate jammim
tanham loke duraccayam
soka tamha papatanti
udabindu va pokkhara.

Verse 336: In this world, sorrow falls away from one who overcomes this vile craving that is difficult to get rid of, just as water drops fall away from a lotus leaf.

Tam vo vadami bhaddam vo
yavante' ttha samagata
tanhaya mulam khanatha
usiratthova biranam
ma vo nalamva sotova
maro bhanji punappunam.

Verse 337: Therefore, I will deliver this worthy discourse to all of you who have assembled here. Dig up the root of craving just as one who wishes to have the fragrant root digs up the birana grass. Do not let Mara destroy you again and again, as the flood destroys the reed.

Verses 349 and 350

Dhammapada Verses 349 and 350

The Story of Culadhanuggaha, the Skilful Archer

Once a young bhikkhu took his alms-food in one of the shelters specially built for bhikkhus in town. After his meal he felt like drinking water. So he went to a house and asked for some drinking water, and a young woman came out to give him some water. As soon as this young woman saw the young bhikkhu she fell in love with him. Wishing to entice him, she invited the young bhikkhu to come to her house whenever he felt thirsty. After some time, she invited him to her house for alms-food. On that day, she told him that they had everything they could wish for in the house, but that there was no male to look after their affairs, etc. Hearing those words, the young bhikkhu took the hint and he soon found himself to be more and more attached to the young, attractive woman. He became very much dissatisfied with his life as a bhikkhu and was getting thin. Other bhikkhus reported about him to the Buddha.

The Buddha called the young bhikkhu to his presence and said to him, "My son, listen to me. This young woman will be your undoing just as she had been to you in a previous existence. In one of your previous existences you were a very skilful archer and she was your wife. On one occasion, while the two of you were travelling, you came upon a gang of highwaymen. She fell in love with the gang leader. So, while you and the gang leader were engaged in fighting and you called out to her to give you the sword, she gave the sword to the robber who promptly killed you. Thus, she was the cause of your death. Now, too, she will be the cause of your ruin if you go after her and leave my Order for her sake."

Then the Buddha spoke in verse as follows:

Vitakkamathitassa jantuno
tibbaragassa subbhanupassino
bhiyyo tanha pavaddhati
esa kho dalham karoti bandhanam.

Verse 349: In a man who is disturbed by (sensual) thoughts, whose passions are strong, and who keeps seeing objects as being pleasant, craving grows more and more. Indeed, he makes his bondage strong.

Vitakkupasame ca yo rato
asubham bhavayate sada sato
esa kho byanti kahiti
esa cheechati marabandhanam.

Verse 350: A man who takes delight in calming (sensual) thoughts, who is ever mindful, and meditates on the impurity (of the body, etc.) will certainly get rid (of craving); this man will cut the bond of Mara.

Verses 351 and 352

Dhammapada Verses 351 and 352

The Story of Mara

On one occasion, a large number of bhikkhus arrived at the Jetavana monastery. To put up the guest bhikkhus, Samanera Rahula had to go and sleep near the door, just outside the chamber of the Buddha. Mara, wanting to annoy the Buddha through his son, took the form of an elephant and encircling the head of the samanera with his trunk made an alarming noise hoping to frighten him. But Rahula was unmoved. The Buddha, from his chamber, knew what was happening, and said, "O wicked Mara! Even a thousand such as you would not be able to frighten my son. My son has no fear, he is free from craving, he is vigilant, he is wise."

Then the Buddha spoke in verse as follows:

Nitthangato asantasi
vitatanho anangano
acchindi bhavasallani
antimoyam samussayo.

Verse 351: He who has attained arahatship is free from fear, free from craving, and free from moral defilements. He has cut off the thorns of existence (such as lust). This is the last existence² (for him).

Vitatanho anadano
niruttipadakovido¹
akkharanam sannipatam
janna pubbaparani ca
sa ve "antimasariro
mahpanno mahapuriso" ti vuccati.

Verse 352: He who is free from craving and from attachment, who is skilled in the knowledge of the significance of terms, who knows the grouping of letters and their sequence is indeed called "one who has lived his last, a man of great wisdom, a great man."

---

1. niruttipadakovido: skilled in niruttipatisambhida i.e., skilled in the knowledge of words.
2. lit., body.

Verse 353

Dhammapada Verse 353

The Story of Upaka

The Buddha uttered Verse (353) , in answer to the question put up by Upaka, a non-Buddhist ascetic, while the Buddha was on his way to the Deer Park (Migadaya) where the Group of Five Bhikkhus (Panca Vaggis) were staying. The Buddha was going there to expound the Dhamma cakkappavattana Sutta to the Panca Vaggis, his old associates, viz., Kondanna, Bhaddiya, Vappa, Assaji, and Mahanama. When Upaka saw Gotama Buddha, he was very much impressed by the radiant countenance of the Buddha and so said to him, "Friend, you look so serene and pure; may I know who your teacher is?" To him, the Buddha replied that he had no teacher.

Then the Buddha spoke in verse as follows:

Sabbabhibhu sabbaviduhamasmi
sabbesu dhammesu anupalitto
sabbanjaho tanhakkhaye vimutto
sayam abhinnaya kamuddiseyyam.

Verse 353: I have overcome all, I know all, I am detached from all, I have given up all; I am liberated from moral defilements having eradicated craving, (i.e., I have attained arahatship). Having comprehended the Four Noble Truths by myself, whom should I point out as my teacher?

Verse 354

Dhammapada Verse 354

The Story of the Questions Raised by Sakka

On one occasion, at a meeting of the devas in the Tavatimsa realm, four questions were raised, but the devas failed to get the correct answers. Eventually, Sakka took these devas to the Buddha at the Jetavana monastery. After explaining their difficulty, Sakka presented the following four questions:

     (a) Among gifts, which is the best?
     (b) Among tastes, which is the best?
     (c) Among delights, which is the best?
     (d) Why is the eradication of craving said to be the most excellent?
To these questions, the Buddha replied, "Oh Sakka, the Dhamma is the noblest of all gifts, the best of all tastes and the best of all delights. Eradication of Craving leads to the attainment of arahatship and is, therefore, the greatest of all conquests."

Then the Buddha spoke in verse as follows:

Sabbadanam dhammadanam jinati
sabbarasam dhammaraso jinati
sabbaratim dhammarati jinati
tanhakkhayo sabbadukkham jinati.

Verse 354: The gift of the Dhamma excels all gifts; the taste of the Dhamma excels all tastes; delight in the Dhamma excels all delights. The eradication of Craving (i.e., attainment of arahatship) overcomes all ills (samsara dukkha).

Verse 355

Dhammapada Verse 355

The Story of a Childless Rich Man

On one occasion, King Pasenadi of Kosala came to pay homage to the Buddha. He explained to the Buddha that he was late because earlier that day a rich man had died in Savatthi without leaving any heirs, and so he had to confiscate all that man's property. Then, he proceeded to relate about the man, who, although very rich, was very stingy. While he lived, he did not give away anything in charity. He was reluctant to spend his money even on himself, and therefore, ate very sparingly and wore cheap, coarse clothes only. On hearing this the Buddha told the king and the audience about the man in a past existence. In that existence also he was a rich man.

One day, when a paccekabuddha came and stood for alms at his house, he told his wife to offer some thing to the paccekabuddha. His wife thought it was very rarely that her husband gave her permission to give anything to anybody. So, she filled up the alms-bowl with some choice food. The rich man again met the paccekabuddha on his way home and he had a look at the alms-bowl. Seeing that his wife had offered a substantial amount of good food, he thought, "Oh, this bhikkhu would only have a good sleep after a good meal. It would have been better if my servants were given such good food; at least, they would have given me better service." In other words, he regretted that he had asked his wife to offer food to the paccekabuddha. This same man had a brother who also was a rich man. His brother had an only son. Coveting his brother's wealth, he had killed his young nephew and had thus wrongfully inherited his brother's wealth on the latter's death.

Because the man had offered alms-food to the paccekabuddha he became a rich man in his present life; because he regretted having offered food to the paccekabuddha he had no wish to spend anything even on himself. Because he had killed his own nephew for the sake of his brother's wealth he had to suffer in niraya for seven existences. His bad kamma having come to an end he was born into the human world but here also he had not gained any good kamma. The king then remarked, "Venerable Sir! Even though he had lived here in the lifetime of the Buddha himself, he had not made any offering of anything to the Buddha or to his disciples. Indeed, he had missed a very good opportunity; he had been very foolish."

Then the Buddha spoke in verse as follows:

Hananti bhoga dummedham
no ca paragavesino
bhogatanhaya dummedho
hanti anneva attanam.

Verse 355: Wealth destroys the foolish; but it cannot destroy those who seek the other shore (i.e., Nibbana). By his craving for wealth the fool destroys himself, as he would destroy others.

Verses 356, 357, 358 and 359

Dhammapada Verses 356, 357, 358 and 359

The Story of Deva Ankura

The Buddha visited the Tavatimsa deva realm to expound the Abhidhamma to Deva Santusita, who had been his mother. During that time, there was a deva named Indaka in Tavatimsa. Indaka, in his last existence as a man, had offered a little alms-food to Thera Anuruddha. As this good deed was made to a thera within the period of the Buddha's Teaching he was amply rewarded for it. Thus, on his death he was reborn in the Tavatimsa realm and was lavishly bestowed with the luxuries of the deva world. At that time, there was also another deva by the name of Ankura in Tavatimsa who had given much in charity; in fact, many times more than what Indaka had given. But his charity was made outside the period of the Teaching of any of the Buddhas. So, in spite of his lavish and grand charities, he was enjoying the benefits of the life of a deva on a much smaller scale than Indaka, who had offered very little. As the Buddha was then at Tavatimsa, Ankura asked him the reason for the discrepancy in gaining the benefits. To him the Buddha answered,"O deva! When giving charities and donations you should choose whom you give, for acts of charities are just like seeds. Seeds put into fertile soil will grow into strong, vigorous plants or trees and will bear much fruit; but you had sown your seed in poor soil, so you reap poorly."

Then the Buddha spoke in verses as follows:

Tinadosani khettani
ragadosa ayam paja
tasma hi vitaragesu
dinnam hoti mahapphalam.

Verse 356: Weeds damage fields; lust spoils all beings. Therefore, giving to those free from lust yields great benefit.

Tinadosani khettani
dosadosa ayam paja
tasma hi vitadosesu
dinnam hoti mahapphalam.

Verse 357: Weeds damage fields; ill will spoils all beings. Therefore, giving to those free from ill will yields great benefit.

Tinadosani khettani
mohadosa ayam paja
tasma hi vitamohesu
dinnam hoti mahapphalam.

Verse 358: Weeds damage fields; ignorance spoils all beings. Therefore, giving to those free from ignorance yields great benefit.

Tinadosani khettani
icchadosa ayam paja
tasma hi vigaticchesu
dinnam hoti mahapphalam.

Verse 359: Weeds damage fields; covetousness spoils all beings. Therefore, giving to those free from covetousness yields great benefit.