Deep Commentary

The four verses above were taught by the Buddha at Jetavana Monastery and relate to the story of the golden fish Kapilamaccha. In the past, during the time of Buddha Kassapa, two brothers born into a noble family renounced the world to become monks. The elder brother, Sodhana, devoted himself to meditation and attained arahantship, while the younger, Kapila, focused solely on scholarly study of the Tripitaka. Kapila neglected meditation, became proud of his learning, despised virtuous monks, formed factions, and ignored his elder brother’s advice, ultimately leading him to fall into Avici hell.

At the same time, five hundred bandits fleeing the law sought refuge from a hermit, who advised them that true safety lies in virtue. They vowed to uphold the five precepts, agreeing never to break them, even under threat to life. Soon the villagers discovered their hiding place and killed them, but because they had kept the precepts, they were reborn in heaven, enjoying heavenly blessings through many lifetimes. After the heavenly merits were exhausted, they were all reborn simultaneously in the human realm during the time of Buddha Shakyamuni. Kapila, however, after exhausting his hellish karma, was reborn as a golden-bodied fish in the Aciravati River. Although his body shone gold, his breath was foul. Villagers caught the fish and presented it to the king, who, puzzled by the golden fish, asked the Buddha. The Buddha recounted Kapila’s previous life during Kassapa Buddha’s time, explaining that though Kapila had insulted virtuous monks, his chanting, teaching, and praise of the Buddha allowed the fish’s body to glow gold. Kapila’s mother and sister, who had also committed evil by mocking monks, were condemned to hell, while the elder brother Sodhana attained liberation through meditation. The audience was profoundly moved.

Buddha explained that abiding in right view and practicing purity is like a precious jewel, superior to all. Craving (tanha) is attachment and desire, which generates suffering. There are three types: sensual craving, craving for existence, and craving for eternal enjoyment. Craving underlies birth and death, and in dependent origination, craving and clinging are the root causes of suffering. To break the cycle of rebirth, one must eradicate craving. Practitioners pursuing liberation, whether in the two vehicles, the bodhisattva path, or the path to Buddhahood, must cut off all craving. Lesser paths may only remove harmful desire while retaining wholesome desire to cultivate virtue and benefit others. Sensual desires, if unchecked, constantly agitate the mind, like grass spreading uncontrollably or monkeys leaping from tree to tree seeking fruit. Buddha’s verse 335 teaches that if one is bound by craving, sorrow will grow endlessly, like grass flourishing after rain. Desire arises from thoughts; without thought, craving does not exist. Humans naturally harbor endless longing, and when encountering enticing objects, the mind becomes entangled. The moment a desire arises for an object, one is bound tightly by it, causing suffering akin to that of the pilgrim Tôn Hành Giả. To escape such suffering, one must swiftly transform the seeds of craving. Only then can one attain genuine peace and happiness.