Dhammapada Commentary - Tanha Vagga

Dhammapada Commentary ( Dhammapada Atthakatha )

Edited by
Bhikkhu Pesala


24 — Tanhā Vagga
Craving
Craving Grows in the Heedless
1. Manujassa pamattacārino,
taṇhā vaḍḍhati māluvā viya
So plavatī
1 hurāhuraṃ,
phalam icchaṃ ’va vanasmi vānaro.334
2. Yaṃ esā sahatī jammī, taṇhā loke visattikā
Sokā tassa pavaḍḍhanti, abhivaṭṭhaṃ ’va bīraṇaṃ.335
3. Yo c’etaṃ sahatī jammiṃ, taṇhaṃ loke duraccayaṃ
Sokā tamhā papatanti, udabindu’va pokkharā.336
4. Taṃ vo vadāmi bhaddaṃ vo, yāvant’ettha samāgatā
Taṇhāya mūlaṃ khanatha, usīrattho’va bīraṇaṃ
Mā vo naḷaṃ ’va soto’va, māro bhañji punappunaṃ.337
1. The craving of one who lives heedlessly grows like a creeper.
He jumps from life to life like a monkey seeking fruits in the forest.
2. Whomsoever craving overcomes in this world,
his sorrows flourish like well-watered bīraṇa grass.
3. Whoever overcomes this unruly craving in this world,
his sorrows fall away like water-drops from a lotus-leaf.
4. I say this to you: Good luck to all who have assembled here! Dig up the
root of craving like one in quest of bīraṇa’s sweet root. Do not let Māra
crush you again and again as a flood (crushes) a reed.
Kapila the Fish
After the parinibbāna of the Buddha Kassapa, two brothers went forth. The
elder brother, named Sāgata, took upon himself the burden of meditation, while
the younger brother, named Kapila, thought he could meditate when he was

1
plavati


older, so took upon himself the burden of study. The Elder Sāgata lived with his
preceptor for five years, then having taken a meditation subject, lived in the
forest and gained Arahantship. The Elder Kapila gained a large following and
many material gains due to his learning, and, becoming proud, began to
disparage others. The well-behaved monks reported his behaviour to his brother,
who admonished him three times, but Kapila wouldn’t listen and became wicked.
One day, taking a fan, he began reciting the Pāṭimokkha in the usual way asking
if any of the monks had any offence to confess.
1 Thinking, “What is the use of
answering this fellow, the monks said nothing.” Observing their silence, Kapila
said, “What difference does it make if I recite the Pāṭimokkha or not?” So saying,
he arose from his seat. Thus did he retard the dispensation of the Buddha
Kassapa. After his death he was reborn in Avīci hell where he stayed until the
time of the Buddha Gotama when he was reborn in the River Aciravatī as a
golden fish. His mother and sister, having abused well behaved monks, were also
reborn in Avīci hell.
Also during the time of the Buddha Kassapa, five hundred bandits fled into
the forest to escape their pursuers. Seeing a forest monk they begged him for
protection. The elder administered the five precepts to them, and admonished
them to guard the precepts even at the cost of their own lives. They agreed. When
the householders caught them, they executed the bandits, who were reborn as
devas. During the time of the Buddha Gotama they were reborn at the same time
in a fishing village by the Aciravatī river, and grew up together.
One day the fish was caught by the fishermen, and due to his remarkable
golden colour the fishermen put it in a boat and took it to the king. The king
thought, “The Buddha will know the reason for this, and had the fish taken to the
teacher.” As soon as the fish opened its mouth, the bad smell of his breath
pervaded the monastery. The Buddha questioned the fish and made him answer.
“Are you Kapila?” “Yes venerable sir.” “Where have you come from?” “From Avīci
hell, venerable sir.” “Where has your elder brother Sāgata gone?” “He attained
parinibbāna, Venerable sir.” “Where are you mother and sister?” “In the great
hell, venerable sir.” “Where are you going now?” “To Avīci hell, venerable sir.”
Then the fish knocked its head against the side of the boat and died. Most in the

1
Before entering the Uposatha hall for the recitation of the Pāṭimokkha, the monks
confess any offences that they might have to one another in groups of two or three. Thus
when the reciter asks, “If any monk has any offence, let him confess it” they always
remain silent. The Elder Kapila was apparently blissfully unaware of … contd. on p.195


audience became alarmed and horrified. The Buddha then taught the Kapila
Sutta1 for the benefit of the audience. The five hundred fishermen, being stirred
with religious emotion, requested the going forth from the Teacher.
Craving is the Root of Suffering
5. Yathā’pi mūle anupaddave daḷhe,
chinno’pi rukkho punareva rūhati
Evam pi taṇhānusaye anūhate,
nibbattatī dukkham idaṃ punappunaṃ.338
6. Yassa chattiṃsatī sotā, manāpassavanā bhusā
Māhā2 vahanti duddiṭṭhiṃ, saṅkappā rāganissitā.339
7. Savanti sabbadhī sotā, latā uppajja3 tiṭṭhati
Tañca disvā lataṃ jātaṃ, mūlaṃ paññāya chindatha.340
8. Saritāni sinehitāni ca, somanassāni bhavanti jantuno
Te sātasitā sukhesino, te ve jātijarūpagā narā.341
9. Tasiṇāya purakkhatā pajā,
parisappanti saso’va bandhito4
Saṃyojanasaṅgasattā,
dukkham upenti punappunaṃ cirāya.342
10. Tasiṇāya purakkhatā pajā,
parisappanti saso’va bandhito1
Tasmā tasiṇaṃ vinodaye,
ākaṅkhanta5 virāgam attano.343

contd. from p.194 this tradition as he had never bothered to train himself properly in the
Vinaya discipline, thus when he asked the question he thought that the monks would
confess their offences to him. Since they remained silent, he assumed that they were
shameless, though they were just diffident to say anything to Kapila who had proved
himself impossible to admonish.
1
Dhammācariya Sutta, Sn. vv.274-283.
2
Vāhā
3
ubbhijja
4
bādhito
5
bhikkhu ākaṅkhī


5. Just as a tree with roots unharmed and firm, though hewn down, sprouts
again, even so while latent craving is not rooted out, this sorrow springs
up again and again.
6. If in anyone the thirty-six streams (of craving) that rush towards
pleasurable thoughts are strong, such a deluded person, torrential
thoughts of lust carry off.
7. The streams (craving) flow everywhere. The creeper (craving) sprouts
and stands. Seeing the creeper that has sprung up, with wisdom cut off
root.
8. In beings there arise pleasures that rush (towards sense-objects) and
(such beings) are steeped in craving. Bent on happiness, they seek
happiness. truly, such men come to birth and decay.
9. Folk enwrapt in craving are terrified like a captive hare. Held fast by
fetters and bonds, for long they come to sorrow again and again.
10. Folk, enwrapt in craving, are terrified like a captive hare.
Therefore a monk who desires dispassion should discard craving.
The Sow
One day, while was entering Rājagaha for alms, the Buddha smiled when he
saw a certain sow. Seeing him smile, the Elder Ānanda asked him the reason, and
the Buddha related the sow’s past life.
During the time of Buddha Kakusandha she was a hen who used to listen to
the sound of a monk reciting a formula for insight meditation. When she died,
she was reborn as a princess named Ubbharī in the royal household. One day,
Ubbharī saw a heap of maggots and gained the first jhāna. When she died, she
was reborn as a Brahma. Passing away from that existence and wandering
through saṃsāra, she has now been reborn as this sow. Then the Buddha uttered
the above verses on the dangers of craving for the benefit of the monks who were
listening to this conversation.


Returning to Lay Life is Foolish
11. Yo nibbanatho vanādhimutto,
vanamutto vanam eva dhāvati
Taṃ puggalam etha passatha,
mutto bandhanam eva dhāvati.344
11. Whoever with no desire (for the household) finds pleasure in the forest
(of asceticism) and though freed from desire (for the household), (yet)
runs back to that very home. Come, behold that man! Freed, he runs
back into that very bondage.
The Back-sliding Monk
A certain young man entered the Saṅgha under the guidance of the Elder
Mahākassapa and gained the fourth jhāna. Seeing the gold and other rare objects
in the household of his maternal uncle he developed a strong attachment for
them and disrobed. However, because he was too lazy to do any work, he was
thrown out of the house, and fell into the company of thieves. One day he was
caught and with his hands bound was being led off for execution, and being
lashed with whips at every cross-roads. While walking for alms, the Elder
Mahākassapa recognised him, and urged him to meditate as he had done before.
When the executioners were making ready to kill him, they marvelled that he was
completely unafraid. The king was informed, who ordered his release and went
to see the Teacher. The Buddha manifested an image of himself before the man,
and uttered the above verse, on hearing which the man attained Stream-winning.
He then rose into the air, went to where the Teacher was sitting with the king,
paid homage, and attained Arahantship in the midst of the assembly.
Attachment is Stronger Than Chains
12. Na taṃ daḷhaṃ bandhanam āhu dhīrā,
yadāyasaṃ dārujapabbajañca1
Sārattarattā maṇikuṇḍalesu,
puttesu dāresu ca yā apekhā.345

1
dārujaṃ babbajañca


13. Etaṃ daḷhaṃ bandhanam āhu dhīrā,
ohārinaṃ sithilaṃ duppamuñcaṃ
Etam pi chetvāna paribbajanti,
anapekkhino kāmasukhaṃ pahāya.346
12. 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.
13. That bond is strong, say the wise. It hurls down, is supple, and is hard to
loosen. This too the wise cut off, and leave the world, with no longing,
renouncing sensual pleasures.
The Prison
While walking for alms, some monks from the countryside noticed criminals
bound by chains while passing a prison. They asked the Buddha whether there
were other bonds stronger than those they had seen. The Buddha replied that the
bonds of craving for wealth, crops, wives, and children, was much stronger.
Nevertheless, wise men of former times, having broken these bonds, went forth
into the Himalayas. Then he related a story of the past when Brahmadatta was the
king of Benares. Then a young man whose father had died, worked for hire to
support his mother. Contrary to his wishes, she brought him a wife, and passed
away after some time. He then told his wife to support herself by working for
hire as he wished to go forth as a monk. She told him that she was pregnant, and
asked him to wait until the baby had been born. When the baby was born she
asked him to wait until it was weaned from the breast. Meanwhile she became
pregnant again. Thinking that he would never escape if he did as his wife wished,
he decided to leave secretly. He went to the Himalayas and became a recluse,
developing the jhānas and the superhuman faculties, rejoicing in having escaped
from the bondage of household life. Having related this story of the past, the
Buddha uttered the above verses.
The Lustful Are Caught in Their Own Web
14. Ye rāgarattānupatanti sotaṃ,
sayaṃ kataṃ makkaṭako’va jālaṃ
Etam pi chetvāna vajanti dhīrā,
anapekkhino sabbadukkhaṃ pahāya.347


14. Those who are infatuated with lust fall back into the stream as (does) a
spider into the web spun by itself. This too the wise cut off and wander,
with no longing, released from all sorrow.
The Elder Sister Khemā
Khemā was the chief queen of King Bimbisāra. As a result of an earnest wish
she had made at the feet of Buddha Padumuttara, she was extremely beautiful.
She avoided the Teacher’s presence as she feared that he would speak in dispraise
of beauty. Knowing of her vanity, the king had songs composed praising the
beauty of the Bamboo Grove. Hearing these songs, Khemā developed a longing to
go and see for herself the beauty of the Bamboo Grove (Veḷuvana), and decided to
go there. Knowing that she had come, the Buddha created a phantom of a
beautiful young woman, who sat fanning him. Khemā was fascinated by the
young woman, who seem far more beautiful than herself, and decided that the
Teacher’s dislike of physical beauty had been misrepresented. As Khemā sat
enthralled by the young woman, the Buddha made the phantom age rapidly as he
was teaching the Dhamma. After a while, the phantom became middle-aged, then
old, then she collapsed and died, and became a heap of bones. As Khemā watched
this happen, she gained insight. Knowing this, the Buddha said:
“Khemā, look at this diseased heap of filth, oozing and trickling, longed
for by fools.”
On hearing this verse, Khemā attained Stream-winning. Admonishing her
further on the difficulty of crossing the stream of craving, the Buddha uttered the
above verse: “Those who are infatuated with lust ...” on the conclusion of which
she attained Arahantship. The Buddha advised the king that should either enter
the Saṅgha or attain parinibbāna, and the king asked for her to be admitted to
the community of nuns. Thus Khemā Therī became one of the leading nuns.
Let Go!
15. Muñca pure muñca pacchato,
majjhe muñca bhavassa pāragū
Sabbattha vimuttamānaso,
na puna jātijaraṃ upehisi.348
15. Let go of the past. Let go of the future. Let go of the present. Crossing to
the farther shore of existence, with mind released from everything, do
not again undergo birth and decay.


Uggasena’s Story
A troupe of five hundred circus performers came to Rājagaha every six
months and drew big crowds, earning much wealth. The people piled up stacks of
beds in order to watch. A young man named Uggasena, who was the son of a
millionaire, fell in love with a certain female acrobat. He told his parents he
would die unless he could marry her, and refused to eat in spite of being urged
repeatedly to take a wife more suited to his family’s wealth. Unable to dissuade
their son, they sent a messenger to seek the girl’s hand in marriage. Her father
refused, saying that if their son wanted to marry her, he would have to join their
troupe and travel with them. Uggasena joined the troupe to marry the acrobat’s
daughter, and wandered from place to place, looking after the carts, and so forth.
In due course, his wife became pregnant and gave birth. As she played with her
son, she called him “Son of a cart-driver,” “Son of a firewood gatherer,” “Son of a
water-carrier,” “Son of a know-nothing.” Hearing her talk like this, Uggasena
decided to learn the art of tumbling. He went to her father and asked him to
teach him. After a year, he mastered the art, and prepared to display his skill to
the crowd for the first time at Rājagaha. An announcement was made to the
crowd that Uggasena, the son of the millionaire, would perform, and he climbed
to the top of a bamboo pole sixty cubits high. Poised on top of the pole, he called
for the crowd’s attention, ready to perform somersaults. At that very moment,
the Buddha entered the city for alms, and everyone paid attention to him.
Uggasena performed seven somersaults, landing safely back on top of the pole
each time, but there was no applause as no one was watching. Utterly deflated, he
just stood there thinking that his performance had been a complete failure.
Knowing his thoughts, the Buddha sent the Elder Moggallāna to ask Uggasena to
perform his feat again. Thinking, “The Teacher wishes to see my performance,”
Uggasena turned fourteen somersaults, and stood on top of the pole. The Buddha
spoke to him, “Uggasena, a wise man should give up attachment to the past,
future, and present to gain release from birth, old age, disease, and death.” Then
the Buddha uttered the above verse, and on its conclusion, Uggasena gained
Arahantship together with analytical knowledge (paṭisambhidā ñāṇa), even while
stood on top of the bamboo pole. Uggasena descended from the pole, approached
the Buddha, paid homage, and requested the Going Forth. The Buddha ordained
him with the words, “Come, monk.”
Later, the monks asked him, “Were you not afraid as you descended from the
pole?” Uggasena replied that he had no fear, and the Buddha confirmed it,
uttering this verse (Dhp v 397):


“He who has cut off all fetters, who trembles not,
Who has gone beyond ties, who is unbound — I call a Saint.”
On another occasion the monks were talking about Uggasena, wondering
how the son of a millionaire could become a wandering circus performer, and
how could such a person be endowed with the perfections for Arahantship.
Having inquired about the subject of their conversation, the Buddha related a
story of the past.
When the golden cetiya of the Buddha Kassapa was being constructed, a
husband and wife, having taken abundant food, set out to work as labourers. On
the way they saw an elder walking for alms. The wife urged her husband to fetch
his almsbowl, and they offered him alms, both making an earnest wish to attain
the knowledge that he had gained. The elder, being an Arahant endowed with
psychic powers, looked into their futures and smiled. Seeing him smile, the wife
said that he must have been an actor, and her husband agreed. Thus due to these
words, the pair became actors, but due to their earnest wish they also attained
Arahantship. Uggasena’s wife also retired from the world and gained
Arahantship, according to her wish in her previous life.
Craving Grows in the Passionate
16. Vitakkapamathitassa jantuno,
tibbarāgassa subhānupassino
Bhiyyo taṇhā pavaḍḍhati,
esa kho daḷhaṃ karoti bandhanaṃ.349
17. Vitakkūpasame ca yo rato,
asubhaṃ bhāvayate sadā sato
Esa kho byantikāhiti,
esa checchati mārabandhanaṃ.350
16. 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 Māra) stronger.
17. He who delights in subduing (evil) thoughts, who meditates on “the
loathesomeness” (of the body) who is ever mindful — he will make an
end (of craving). He will sever Māra’s bond.


Young Archer the Wise
A young monk in need of drinking water went to a certain house. As soon as
the young woman in the house saw the monk, she fell in love with him. She asked
him to come again whenever he needed water. Later, she offered him rice gruel,
and later provided him with a seat and offered boiled rice. Seating herself near
him, she started talking about how lonely she was, as no visitors came to that
house. Thinking about her, the young monk became discontented, and was taken
to his preceptor and to the Buddha. He admitted the cause of his discontent. The
Buddha then related an incident from the young monk’s previous life to show
how he had been betrayed by her before.
At that time he had been known as Young Archer the Wise. Having acquired
the skills of archery and sword-fighting in Takkasila, his teacher was so pleased
with his ability that he gave his own daughter to him in marriage. On the return
journey to Benares they were waylaid by bandits, but Young Archer killed fifty of
them with arrows. Having run out of arrows, he asked his wife for his sword, but
when she saw the bandit chief she fell in love with him at once, and put the
sword in the bandit’s hand. The bandit slew Young Archer, took the woman with
him and went his way. Realising that such a woman would kill him too, just as
she had killed her husband, he abandoned her by a river, taking her jewels and
crossing over to continue his journey alone. In order to teach the woman a
lesson, Sakka appeared before her in the form of a jackal with some meat in his
mouth. As a fish leaped out of the water, the jackal dropped the meat to catch the
fish, but missed, and a bird flew away with the meat. When the woman laughed
at this, the Jackal (Sakka) admonished her that she was even more foolish, as she
had lost both her husband and her lover, but could not see her own fault. She
understood and vowed to be faithful in future. Sakka scolded her again, saying
that one who stole a clay pot would also steal a copper one, and that she would do
evil again. When the Teacher had finished relating this Cūḷadhanuggaha Jātaka
(Jā. 374) he told the monk that at that time he had been Sakka, the young monk
had been Young Archer the Wise, and the young woman had been his unfaithful
wife who had deprived him of life. On the conclusion of the above verse, the
young monk attained Stream-winning.
Who Has Reached the Goal is Fearless
18. Niṭṭhaṅgato asantāsī, vītataṇho anaṅgaṇo
Acchindi bhavasallāni, antimo’yaṃ samussayo.351


19. Vītataṇho anādāno, niruttipadakovido
Akkharānaṃ sannipātaṃ, jaññā pubbaparāni ca
Sa ve “antimasārīro, mahāpañño mahāpuriso”ti vuccati.352
18. Who has reached the goal is fearless. Void of craving, he is passionless,
having cut off the barbs of life. This is his final body.
19. Who is without craving and grasping, who is skilled in etymology and
terms, who knows the grouping of letters and their sequence — he is
called the bearer of the final body, one of profound wisdom, a great
man.
Māra Tries to Frighten Rāhula
One day, several elders arrived during the night, and woke up the novice
Rāhula. Not seeing any other place to sleep, Rāhula went to lie down in front of
the Buddha’s Perfumed Chamber. Māra Vasavatti, hoping to annoy the Buddha by
frightening his son, took the form of a bull-elephant, encircled the head of
Rāhula with his trunk, and trumpeted loudly. Sitting in the Perfumed Chamber,
the Buddha told Māra that even a thousand like himself would not be able to
frighten his son who was fearless, free from craving, courageous, and wise. So
saying, he uttered the above verses.
The Omniscient One Has No Teacher
20. Sabbābhibhū sabbavidū’ham asmi,
sabbesu dhammesu anūpāḷitto
Sabbañjaho taṇhakkhaye vimutto,
sayaṃ abhiññāya kam uddiseyyaṃ.353
20. All have I overcome, all do I know. From all am I detached. All have I
renounced. Wholly absorbed am I in “the destruction of craving.” Having
comprehended all by myself, whom shall I call my teacher?
The Naked Ascetic Upaka
Shortly after his Enlightenment, while on his way to the deer park to teach
the Dhamma to the group of five ascetics, he met Upaka, a naked ascetic.
1 Pleased
with the Buddha’s serene appearance, Upaka asked who were his preceptor and

1
Ājīvaka: the followers of Makkhali Gosāla. They went about naked, abstained from fish
and flesh, followed strict rules about accepting food, and were esteemed due to this.


teacher. The Buddha replied that he had no preceptor or teacher, and uttered the
above verse. Neither approving nor disapproving, Upaka departed, shaking his
head and wagging his tongue.
2
The Gift of Truth Excels All Gifts
21. Sabbadānaṃ dhammadānaṃ jināti,
sabbaṃ rasaṃ dhammaraso jināti
Sabbaṃ ratiṃ dhammaratī jināti,
taṇhakkhayo sabbadukkhaṃ jināti.354
21. 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.
Sakka’s Questions
The deities assembled and debated these four questions: “Which is the best
gift? Which is the best taste? Which is the greatest bliss? Why is the destruction of
craving said to be the best of all? Unable to obtain an answer, they took their
questions to Sakka, the king of Tāvatiṃsa, and Sakka decided that this was a
question that only the Buddha could answer. Sakka went to the Jeta grove with a
large retinue of deities and put the questions to the Buddha, who replied with the
above verse. Sakka then requested that, since the gift of Dhamma was the best of
gifts, that the merit of teaching the Dhamma should be shared with the deities
whenever the monks taught. The Buddha told the monks to share the merits of
teaching the Dhamma to all beings from that day on.
Riches Ruin the Fool
22. Hananti bhogā dummedhaṃ, no ve pāragavesino
Bhogataṇhāya dummedho, hanti aññe’va attanā.355
22. Riches ruin the foolish, but not those in quest of the beyond (nibbāna).
Through craving for riches the ignorant man ruins himself as (if he were
ruining) others.

2
Upaka later met the Buddha again, gained the fruit of non-returning, and was reborn in
the Pure Abode of Avihā, where he immediately attained Arahantship.


The Childless Millionaire
A childless millionaire died leaving all his wealth. King Pasenadi ordered all
of his wealth to be removed to the royal treasury. There was so much wealth, that
this process took seven days. Then the king went to see the Buddha. He related
what had happened and remarked that although the Buddha dwelt close by, the
treasurer had not given any alms. The Buddha related the previous life of the
millionaire. At one time he was a millionaire. When a Solitary Buddha named
Tagarasikhiṃ came to his house for alms, he told his wife to give him something,
and got up and left. His wife, seizing this rare opportunity, took his almsbowl
and filled it with delicious food. On coming back, the man asked the
Tagarasikhiṃ if he had been given anything, so he lifted the lid of his bowl.
Seeing and smelling the delicious food given by his wife, the householder thought
that it would have been better to give that food to his servants, as they would
work hard, but this monk would just go and have a good sleep after eating. In
that life, the householder had a nephew who would frequently point out his
father’s property when walking with his uncle. Not wishing for his nephew to
inherit his brother’s property, he took the boy and murdered him in a wood.
Having suffered in hell for many hundreds of thousands of years for this evil
deed, he was reborn in Sāvatthī as a multi-millionaire due to the fruition of his
offering of choice alms to Tagarasikhiṃ. However, because he regretted giving it,
he was unable to enjoy any benefit of this wealth, and lived on only sour rice
gruel. Due to killing his nephew in his previous existence, he remained childless,
and his property was confiscated by the king. After death, he was again reborn in
the Roruva hell.
Blemishes of Mankind
23. Tiṇadosāni khettāni, rāgadosā ayaṃ pajā
Tasmā hi vītarāgesu, dinnaṃ hoti mahapphalaṃ.356
24. Tiṇadosāni khettāni, dosadosā ayaṃ pajā
Tasmā hi vītadosesu, dinnaṃ hoti mahapphalaṃ.357
25. Tiṇadosāni khettāni, mohadosā ayaṃ pajā
Tasmā hi vītamohesu, dinnaṃ hoti mahapphalaṃ.358
26. Tiṇadosāni khettāni, icchādosā ayaṃ pajā
Tasmā hi vigaticchesu, dinnaṃ hoti mahapphalaṃ.359


23. Weeds are the bane of fields, lust is the bane of mankind.
Hence what is given to those free from lust yields abundant fruit.
24. Weeds are the bane of fields, hatred is the bane of mankind.
Hence what is given to those free from hatred yields abundant fruit.
25. Weeds are the bane of fields, delusion is the bane of mankind.
Hence what is given to those free from delusion yields abundant fruit.
26. Weeds are the bane of fields, craving is the bane of mankind.
Hence what is given to those free from craving yields abundant fruit.
Aṅkura’s Story
When Indaka gave a spoonful of his own food to the Elder Anuruddha as
alms, the fruit of his merit was greater than that of Aṅkura who for thousands of
years offered abundant alms. When the Buddha taught the Abhidhamma in
Tāvatiṃsa, the god Indaka sat by his right side, while the god Aṅkura had to sit
far away. Explaining the importance of giving alms with wise discrimination, by
giving to the virtuous, the Buddha uttered the above verses.