TANHA VAGGA (Craving)
 

Contents

   1 The golden fish with stinking breath - Kapila
  2 Effect of good and bad deeds
  3 A rnan who faced death bravely
  4 The bonds of craving
  5 Beauty is but skin deep -Khema
  6 An acrobat who became a Saint - Uggasena
  7 How a young woman influenced a bhikkhu
  8 How Mara tried to frighten young Rahula
  9 It is not easy to appreciate the Dhamma - Upaka
10 Sakka’s request
11 Riches destroy the fool
12 Seeds sown on fertile ground yield abundantly
 

XXIV:1 CRAVING ARISES IN THE NEGLIGENT

The craving¹ of the person addicted to careless living grows like a creeper. He jumps from life to life like a monkey in the forest looking for fruit.
 

XXIV:1 THOSE WHO CRAVE MULTIPLY THEIR SORROWS

Whoever in this world is overcome by this wretched clinging thirst, his sorrows grow like birana grass after rain.
 

XXIV:1 THERE IS NO SORROW FOR THE CRAVING-FREE

But whosoever in this world overcomes this wretched craving so difficult to overcome, his sorrows fall away from him like water-drops from a lotus-leaf.
 

XXIV:1 CUT OFF CRAVING FROM THE ROOT

Therefore, I say to you: Greetings to you all 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. Don’t let Mara destroy you again and again, as the flood destroys the reed.
 

XXIV:1 The golden fish with stinking breath (Kapila)

The Enlightened One then revealed that the fish in one of his past existences was a learned bhikkhu named Kapila during the time of Kassapa Buddha. Because of his deep knowledge of the Dhamma, he had gained much fame and honour. He also became very conceited and looked down upon the other bhikkhus. When the 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 the course of time, most of the bhikkhus avoided him. On one occasion, the bhikkhus did not join him when he was reciting the Fundamental Precepts for the bhikkhus (i.e., the Patimokkha).

Observing that the bhikkhus remained silent, Kapila said, ‘There is no such thing as Sutta, Abhidhamma or Vinaya. It makes no difference whether you listen to the Patimokkha or not’ and left the congregation. Thus Kapila was hindering the development and growth of the Teaching (Sasana). For his misdeeds, Kapila had to suffer for a long period life after life.

The Buddha then explained that because Kapila had taught the sublime Dhamma to many, he had been endowed with a golden body as a fish, but because he had reviled and abused the bhikkhus and the Dhamma he was afflicted with a stinking breath. The Enlightened One then delivered a discourse on the benefits of combining learning with practice.
 

Note:

1.Craving is threefold, viz. - craving for sensual pleasures (kamatanha), craving connected with the notion of eternalism (bhavatanha), and craving connected with the notion of nihilism (vibhavatanha). Craving for personal sense-fields, such as eye, ear, nose, tongue, body and mind, and for external sense-fields, such as form, sound, scent, taste, contact, and dhammas (mental objects), when viewed in the foregoing three aspects, divides itself into thirty-six varieties. When they are viewed according to past, present, and future they become one hundred and eight.

Bhavatanha may also be interpreted as attachment to life or Realms of Form, and vibhavatanha as attachment to annihilation or Formless Realms.
 

XXIV:2 THERE IS SUFFERING AS LONG AS THERE IS CRAVING

As a tree cut down sprouts forth again if its roots remain uninjured and strong, even so when the roots of craving are not destroyed, this suffering arises again and again.
 

XXIV:2 LUSTFUL THOUGHTS ARISE IN HIM WHO HAS CRAVING

A man who gives way to pleasure will be swept away by craving¹ and his thoughts² will make him suffer, like waves.
 

XXIV:2 CUT OFF CRAVING WITH WISDOM

The streams (craving) flow everywhere. The creeper (craving) sprouts³ and stands⁴. Seeing the creeper that has sprung up, with wisdom cut off the roots.
 

XXIV:2 ATTACHMENT TO SENSUAL PLEASURES
LEAD TO BIRTH AND DECAY

A man’s joys are always transient, and since men devote themselves to pleasure, seeking after happiness, they undergo birth and decay.
 

XXIV:2 FETTERED BY CRAVING THEY COME TO GRIEF

People beset with craving are terrified like a hare caught in a snare; held fast by fetters and bonds⁵ they undergo dukkha (round of rebirths) again and again, for a long time.
 

XXIV:2 HE WHO DESIRES PASSIONLESSNESS
SHOULD DISCARD CRAVING

People beset with craving are terrified like a hare caught in a snare. Therefore a bhikku who wishes his own passionlessness (Nibbana) should eradicate craving.
 

XXIV:2 Effect of good and bad deeds

Notes:

1.Craving is threefold, viz-craving for sensual pleasures (kamatanha), craving connected with the notion of eternalism (bhavatanha), and craving connected with the notion of nihilism (vibhavatanha). Craving for personal sense-fields, such as eye, ear, nose, tongue, body and mind, and for external sense-fields, such as form, sound, scent, taste, contact, and dhammas (mental objects), when viewed in the foregoing three aspects, divides itself into thirty-six varieties.

When they are viewed according to past, present, and future they become one hundred and eight.  Bhavatanha may also be interpreted as attachment to life or Realms of Form, and vibhavatanha as attachment to annihilation or Formless Realms.

2.Through the six sense-doors.

3.That is, from the six sense-doors.

4.Resting on the six sense-objects.

5.There are five kinds of bonds (sanga) - namely, lust, hatred, delusion, pride, and false views.
 

XXIV:3 IT IS FOOLISH TO RETURN TO THE WORLDLY LIFE

Having left the forest of desire (i.e. the life of a householder), he takes to the forest of the practice (i.e the life of a bhikkhu); but after being freed from the household he rushes back to it. Come, look at that man who having become free rushes back into that very bondage.¹
 

XXIV:3 A man who faced death bravely

At the cemetery, the executioners told him, ‘We are going to kill you,’ and started preparing for the execution. He showed no signs of fear or anxiety, in spite of the fact that they were going to execute him. He just sat down in deep mental absorption,** oblivious to all the dangers before him.

Being impressed by his courage and composure, the executioners exclaimed, ‘Just look at this thief. Though he is to be executed yet he neither trembles nor quakes. We have never come across such a man.  He is indeed a very brave man.’  The executioners then suggested that it would be better to inform the King of the strange behaviour of the thief. When the King learned of the circumstances, he gave order to release the thief.

The Buddha on hearing about the matter sent forth his radiance.  He exhorted the thief, ‘Having left the forest of desire (i.e., the life of a householder); he takes to the forest of the practice (i.e., the life of a bhikkhu); but when he is free from the forest of desire, he rushes back into that very bondage.’
The Buddha also admonished him, ‘Purify your mind of all mental defilement. Uproot desires and be free.’  The thief, keeping his mind firmly on the arising and perishing of component things and discerning the impermanent, unsatisfactory and non-self nature of all conditioned things, soon attained the first stage of Sainthood.

Later he went to pay his respects to the Buddha at the Veluvana Monastery. The Buddha readmitted him to the Holy Order.  Receiving further guidance from the Buddha, he quickly attained Arahanthood.
 

Note:

1.Here is a pun on the two meanings of vana, forest and desire.

One can still be subject to craving even though he has developed in meditation. Such people can use their powers for evil ends.

** Deep mental absorption is known as Jhana. A bhikkhu aloof from sensuality, aloof from demeritorious states, enters into the First Jhana, which is accompanied by discursive thinking, reasoning, investigation and discrimination, and is characterised by rapture and joy; and therein he dwells. Suppressing reasoning and investigation, with the mind internally tranquillised and with one-pointed concentration he enters into the Second Jhana, which is free from reasoning and investigation but is produced by concentration and accompanied by rapture and joy; and therein he dwells.

With rapture ceasing, indifferent, mindful and attentive, and experiencing ease of body he enters into the Third Jhana, which the Noble Ones describe as indifferent and mindful, he lives happily; and therein he dwells. Abandoning joy, abandoning suffering, giving up all previous joy and sorrow, he enters into the Fourth Jhana which is characterised by the absence of suffering and pleasure but is associated with mindfulness purified by indifference; and therein he dwells.
 

XXIV:4 ATTACHMENT TO WORLDLY OBJECTS IS
FAR STRONGER THAN IRON CHAINS

That which is made of iron, wood or hemp, is not a strong bond, say the wise; the longing for jewels, ornaments, children, and wives is a far greater attachment.
 

XXIV:4 RENOUNCE SENSUAL PLEASURES

That bond is strong, say the wise. It hurls down, is supple, and is hard to loosen. This too the wise cut off, and leaves the world, with no longing, renouncing sensual pleasures.
 

XXIV:4 The bonds of craving

XXIV:5 THE LUSTFUL ARE CAUGHT IN THEIR OWN WEB

Those who are infatuated with lust fall back into the stream as (does) a spider into the web spun by itself. The wise, cutting off the bond of craving, walk on resolutely, leaving all ills (dukkha) behind
 

XXIV:5 Beauty is but skin deep (Khema)*

When she arrived at the monastery, the Buddha was expounding the Dhamma. By his supernormal power, he created a vision of a very beautiful young lady sitting not far from him and fanning him. When Khema came to the audience hall, she saw the beautiful young lady.  Comparing the exquisite beauty of the young lady to that of her own.  Khema realised that her beauty was much inferior to that of the young lady. As she looked again intently, she saw that the beauty of the young lady began to fade gradually. In the end, she saw before her eyes, an old decrepit being, which again changed into a corpse, her stinking body being attacked by worms. At that instant, Khema realised the impermanence of beauty.

The Buddha knowing the state of her mind remarked, ‘O, Khema!  Look carefully at this decaying body which is built around a skeleton of bones and is subject to disease and decay. Reflect mindfully on the body, which is thought of so highly by the foolish. Reflect mindfully on the worthlessness of the beauty of youth.’ After reflecting on the admonition given by the Buddha, Khema attained Arahanthood. Later she joined the Holy Order and became the chief female disciple of the Buddha.
 

Note:

For a similar story, see Chapter XI, Story (5)
 

XXIV:6 RELEASE YOUR MIND

Let go the past, let go the future, let go the present.¹ Having reached the end of existences, with a mind freed from all (conditioned things), you will not again undergo birth and decay.
 

XXIV:6 An acrobat who became a Saint (Uggasena)

In due course, the dancer gave birth to a son. To this child, she would often sing a song which ran thus: ‘O you son of the man who keeps watch over the carts, the man who carries boxes and bundles! O you son of the ignorant one who can do nothing.’

Uggasena came to realise that she sang the song to taunt him. So he went and asked her, ‘Are you referring to me?’ ‘Yes, I am referring to you.’ ‘In that case, I will go away and leave you.’ ‘What difference does it make whether you go away or not?’ replied his wife. And over and over, she sang the same song.

Reflecting over her arrogance, Uggasena concluded that because of her skill as an acrobat his wife was proud. So he requested his father-in-law, an acrobat, to teach him acrobatics. After a year’s training, Uggasena became a skilful acrobat.

Then one day, the troupe returned to Rajagaha for another performance. The troupe publicly announced that Uggasena would demonstrate his skill. When the day came, a long pole was put up and Uggasena stood on top of it. At a given signal, he began to perform his act on the pole. At about this time the Buddha saw Uggasena in his vision and knew that the time was ripe for him to realise the Dhamma.  So, he entered Rajagaha and willed that the audience should turn their attention to him instead of applauding Uggasena for his acrobatic feats.  When Uggasena saw that he was being neglected and ignored, he just sat on the pole feeling very discontented and depressed. The Buddha then addressed him, ‘Uggasena, a wise man should abandon all attachment to component things and strive to gain liberation from the round of rebirths.’

While reflecting mindfully on the admonition given by the Buddha, Uggasena attained Arahanthood while still on top of the pole.* He came down from the pole and joined the Order of the bhikkhus.

One day, back at the Veluvana Monastery where the Buddha was residing, the bhikkhus were discussing why Uggasena had gone about with a wandering theatrical troupe for the sake of a pretty dancer.

Upon hearing their discussion, the Buddha revealed that in one of his past existences, Uggasena was born during the time of Kassapa Buddha. One day, he and his wife saw a bhikkhu going on his alms round. Since they had some food with them, they took the opportunity to offer alms food to him, and made an earnest wish, ‘Venerable Sir, may we be able to realise the Truth.’

The bhikkhu who was an Arahant used his supernormal powers to look into the future, and perceiving that their wish would be fulfilled, he smiled. The man noticed the smile, and being ignorant of the ways of the Arahants, he commented contemptuously that the bhikkhu was behaving like an actor. Because of his comment, the Buddha explained that he had to travel with a wandering theatrical troupe.
 

Note:

1.That is, attachment to the past, present, and future Aggregates.

See also Chapter XXVI, Story (14)
 

XXIV:7 CRAVING GROWS IN THE PASSIONATE

For the person who is perturbed by (evil) thoughts, who is exceedingly lustful, who contemplates pleasant things, craving increases more and more. Surely, he makes the bond (of Mara) stronger.
 

XXIV:7 THE MINDFUL END CRAVING

He who delights in subduing (evil) thoughts, who meditates on ‘the loathsomeness’¹ (of the body), who is ever mindful, - it is he who will make an end (of craving). He will sever Mara’s bond.
 

XIV:7 How a young woman influenced a bhikkhu

After some time, she invited him to her house for alms food. She told him that she had everything she could wish for, but she felt lonely all by herself in the house. Hearing those words, the young bhikkhu took the hint and he soon found himself to be more attached to the young woman. He became very much dissatisfied with his life as a bhikkhu and was getting thin. Other bhikkhus reported him to the Buddha.

The Buddha admonished the young bhikkhu, ‘My son, listen attentively.  This young woman will be your undoing just as she has been 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 both of you were travelling, you met a gang of highwaymen. She fell in love with the gang leader. So, while you were fighting with the gang leader, she gave your sword to the gang leader who promptly killed you. Thus she became the cause of your death. Now too, she will cause the ruin of your holy life. My son, uproot and destroy the desire which has sprung up within you for this woman.’ The young bhikkhu then strove diligently and ardently to purify his mind to realise the Dhamma.
 

Note:

1.This is the meditation on the impurities of the body by practising which one can get rid of attachment to the body.
 

XXIV:8 HE WHO IS FREE FROM CRAVING IS IN HIS FINAL LIFE

He, who has reached the goal, is fearless, is without craving, is passionless, has cut off the thorns of life. This is his final body.
 

XXIV:8 THE NON-ATTACHED PERSON IS A GREAT SAGE

He who is free from craving and from attachment, who is skilled in the knowledge of the significance of terms,¹ 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’.
 

XXIV:8 How Mara tried to frighten young Rahula

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.’  Hearing these words, Mara realised that the Buddha knew his tricks and instantly disappeared.
 

Note:

1.Niruttipadakovido - versed in the four kinds of analytical knowledge (patisambhida) namely, meaning (attha), text (dhamma), etymology (nirutti), and understanding (patibhana).
 

XXIV:9 THE OMNISCIENT ONE HAS NO TEACHER

I have overcome all, I know all, I am detached from all, I have given up all; I am liberated from moral defilement, having eradicated craving.1 Having comprehended the Four Noble Truths by myself, whom shall I call my teacher?
 

XXIV:9 It is not easy to appreciate the Dhamma (Upaka)

At the end of the discourse, Upaka expressed neither acceptance nor rejection but just nodded his head a few times and went on his way.**
 

Note:

1. I have attained Arahanthood.

This is a casual form of address used by people who chose to treat the Buddha as their equal.

** This story illustrates that not everyone who was fortunate enough to meet the Buddha could appreciate the Dhamma. On the other hand, great Arahant like Sariputta were convinced simply by hearing half a stanza.

See Chapter I Story (8).
 

XXIV:10 THE GIFT OF TRUTH EXCELS ALL OTHER GIFTS

The gift of Truth excels all (other) gifts. The flavour of Truth excels all (other) flavours. The pleasure in Truth excels all (other) pleasures.  He who has destroyed craving overcomes all sorrow.
 

XXIV:10 Sakka’s request

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, ‘The Dhamma is the noblest of all the gifts, the best of all tastes and the best of all delights. Eradication of craving leads to the end of all suffering and is, therefore the greatest of all conquests.’

At the end of the discourse, Sakka said to the Buddha, ‘Venerable Sir, if the gift of the Dhamma excels all other gifts, why are we not invited to share the merit whenever gifts of the Dhamma are made? Venerable Sir! I pray that from now on, we may be given a share in the merit of the good deeds.’ Then the Buddha asked all the bhikkhus to assemble and exhorted them to share the merits of all their good deeds with all beings.

Since then, it has become a custom to invite all the Devas and others to share the merit* whenever a good deed is done.
 

Note:

The stanza recited to invite the Devas and Nagas to share the merit is:

Akasattha ca bhummattha - Deva Naga mahiddhika
Punnam tam anumoditva - Ciram rakkhantu loka sasanam

May beings, celestial and terrestrial, Devas and Nagas of mighty power, share this merit of ours. May they long protect the world and the Dispensation.
 

XXIV:11 RICHES RUIN THE IGNORANT

Riches destroys the foolish; but not those who seek the other shore (i.e. Nibbana). By his craving for riches the fool destroys himself, as he would destroy others.
 

XXIV:11 Riches destroy the fool

One day, when a Paccekabuddha came to his house, he told his wife to offer alms food.  She thought that it was very rarely that her husband gave her permission to give anything to anybody. So, she filled up the alms-bowl with some food. When the rich man saw that his wife had offered a substantial amount of food to the Paccekabuddha he thought, ‘Oh, this monk will only have a good sleep after a heavy meal. It would have been better if my servants were given this good food.

At least, they would have given me better service.’ By thinking in this way he regretted his generosity.  This same man had a brother who was also rich and who had only one son. Coveting his brother’s wealth, the man killed his young nephew and thus 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.  It is also 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 hell for a long period.

His bad kamma having come to an end, he was born into the human world but here also he had not accumulated any good kamma. The king remarked, ‘Venerable Sir, even though he had lived here in the lifetime of the Buddha himself he had not made any offering to anybody. Indeed he has missed a very good opportunity.’
 

XXIV:12 LUST IS THE BLEMISH OF MANKIND

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

XXIV:12 HATRED IS THE BLEMISH OF MANKIND

Weeds damage fields; hatred spoils all beings.  Therefore, giving to those free from hatred yields great benefit.
 

XXIV:12 DELUSION IS THE BLEMISH OF MANKIND

Weeds damage fields; delusion spoils all beings. Therefore, giving to those free from delusion yields great benefit.
 

XXIV:12 CRAVING IS THE BLEMISH OF MANKIND

Weeds damage fields; craving spoils all beings. Therefore, giving to those free from craving yields great benefit.
 

XXIV:12 Seeds sown on fertile ground yield abundantly (Ankura)

But his charity was not made to holy men during the period of the time of any of the Buddha. 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. The Buddha explained, ‘O Ankura! When giving charities and donations, you must consider wisely whom you give to, for acts of charities and donations, are just like seeds. Seeds sown in fertile soil will yield abundant fruits; but you had sown your seed in poor soil, so you reap poorly.’*
 

Note:

Refer to the Introduction of the Dhammapada for a discussion on charity from a Buddhist perspective.