The Dhammapada

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THE DHAMMAPADA

INTRODUCTION:

The Dhammapada, though small in size, is one of the most important texts in

Buddhist literature. It is the second text of Khuddaka Nikaya, which is a fifth

nikaya of Sutta Pitaka. Over the years, Pali Dhammapada has been translated into

various languages across the world. The text consists of 26 chapters with 423

gathas. These gathas are generally arranged in individual topics.

MEANING:

The meaning of Dhammapada is explained by some scholars. Buddha himself as

used the word dhamma in various ways – thought, path, way, course, religion

whereas ‘pada’ means to walk through, follow, footstep. That is why Gogerly

called it “The Footsteps of Religion” whereas Spence Hardy called it “The Paths of

Religion”. Childers has pointed out that pada does not mean path but it means

footsteps. Thus we have ‘appamado amutapadam’ meaning earnestness is the step,

that path which leads to immortality.

TEACHINGS OF DHAMMAPADA:

The Dhammapada provides excellent way of explaining – philosophy, religious

path, moral teachings and practical truths. These are all explained in a very lucid

manner through similes, comparatives, personification in such a way that it attracts

every person and this makes Dhammapada popular throughout the world. The titles

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of these chapters are given based on the teachings the ‘padas’ give. Eg.

Yamakvagga describes dual padas of opposite meaning. Appamadavagga explains

how one should be alert so that he achieves nibbana (appamaadarato bhikhu

pamade bhaydassiva, abhababbo parihanay santike).

Philosophy: All things present in nature are formed of various particles

and are impermanent. Because they are impermanent, they are destroyed

and the person who does not understand this (is ignorant), feels sorrow.

(sabbe sankhara anicchati yada panyay passati, atha nibbindati dukhe es

maggo visuddhiya).

Religious: Dhammapada discusses on who should be called a religious

person. The padas very clearly define the ‘bhikhu’(atta hi attano naatho

atta hi attano gati, tasma saiyamattana assan bhadram va vanijo), elder

person (na ten thero so hoti, yenassa phalitan siro,paripakko vayo tassa

moghjinno ti vucchati), brahmana (yasma raago ch doso ch mano macho

ch paatito, saasporiv aaragga brumi brahmana), arhant (gatadhino

visokassa vippamuttasa sabbadhi, sabbaganthappahinassa parilaho na

vijjati) and pandit (sukhen phuttha ath va dukhena, na vucchavachan

pandita dassayanti).

Moral Teachings: Every pada of Dhammapada leads us to the

upliftment of moral and virtuous deeds through various examples. While

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speaking of who the real brahmin is, Buddha explains that neither the

person’s birth nor appearance makes him a brahmin; the person who

follows the dhamma is a real brahmin (na jatahi na gotten na jaccha hoti

brahmano, yamhi sacchan ch dhammo ch so suchi so ch brahmano). It is

also true that just by removing the hair one does not become a monk (na

mundken samano abbato alikan bhanam, icchalobhsamapanno samano

kim bhavissati). One needs to remove all the vices so that he can attain

the path (anupubben medhavi thokam thokam khane khane, kammaro

rajtassev nidhame malmattano).

Practical Truths: Dhammapada points out to the reality facts of life and

tries to steer away the person from various attachments. It explains in

lucid manner how one clings to these superfluous things fearing

detachment. Vices give sorrow and fear; if one leaves vices, then there is

no fear nor sorrow (ratiya jayati soko ratiya jayato bhaya, ratiya

vippamuttasa nathi sokokuto bhaya) or if one clings to tanha, he is

always in sorrow and fear; however if he leaves tanha, there is no fear nor

sorrow (tanhay jayati soko tanhay jayati bhaya, tanhay vippamuttasa

nathi soko kuto bhaya). Explaining that enmity cannot destroy enmity,

Dhammapada says that only no enmity(affection, love) would win over

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(na hi veren verani sammantidh kudachanam, averen ch sammanti es

dhammo sanantano). Explaining that people have a tendency to criticize

everything, Buddha explains that there is no one who is not criticized;

hence one should go on doing good deeds irrespective of what people say

(poraanmetan atul netam ajjatanamiv, nindanti tunhimasinam nindanti

bahubhaninam, mitabhaninampi nindanti nathi loke anindinto). Another

verse explains Buddha’s teaching in a very beautiful way (sabba papassa

akarnam kusalassa upsampada,sachitpariyodapanam etam budhanam

sasanam) or not talking ill of others, not hurting, balancing meals, being

virtuous is the teaching of Buddha (anupvaado anupghaato patimokhe ch

sanvaro,mattyunta ch bhattasmi pantam ch saynasanam, adhichitte ch

aayogo etam buddhan sasanam). Explaining how the Dhamma path is

superior, Buddha says that it precedes everything (sabbadanam

dhammadanam jinati, sabba rasam dhammarasso jinati, sabbam rati

dhammarati jinati, tanhakhayo sabbadukham jinati). The person who

does not kill any animal is a real Arya (na ten ariyo hoti yen paanani

hinsati, ahimsa sabbapaanana ariyo ti pavucchati). Everyone reacts as

one acts with them, hence one should always be kind towards others

(mavoch pharusam kanchi vutta pativadeyyu tam, dukha hi

saarambhkatha patidanda phuseyyu tam).

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FORM OF DHAMMAPADA:

While going through the vaggas, one comes across various similes,

comparisons and personifications. The language is lucid and follows a prose

pattern. Just like a well thatched roof, where rains do not penetrate, similarly in

a well trained mind, vices do not enter (yatha agaram suchchannam vuthi na

samativijhati, evam subhavitam chittam raago na samativijhati). Like an

artificial flower that has color but no scent is similar to a man who speaks but

does not practice (yathapi ruchiram pupham vannavantam agandhakam, evam

subhasita vacha aphala hoti akubbato). People with attachments run

directionless similar to a rabbit being chased by hunters (tasinaay purakhata

paja, parisappanti saso va badhito).

Personification is also seen. You become the island (so karohi deepmattano), by

killing the mother (attachment), father (ego), two kings (permanence & false

sight), followers (greed), kingdom (12 strings of dependant-origination), one

can become free from sorrow (mataram pitaram hantawa rajano dwe ch

khattiya, ratham sanucharam hantawa anigho yati brahmano), like a dropof

water on lotus leaf, like a mustard seed on a needle, one who is detached him i

call a brahmana (vaari pokharpatte va aarggeri va saaspo, yo na limpati

kamesu tamaham brumi brahmanam), like a cowherd who drives away the

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cattle to the fields similarly old-age and death drives away ones life (yatha

danden gopala gavo pacheti gocharam, evam jar ach macchu cha yum pachenti

paaninam).

CONCLUSION:

The Dhammapada is no doubt an important book on Buddha’s teachings. It is a

collection of Buddha vachana said by Buddha on various occasions. The

atthakathas detail the situations when the respective padas were said.

One thing which is common in all the vaggas is that irrespective of the

examples, simile or comparison, every pada talks of morality, virtue, ill effects

of attachments, vices, how good deeds are important, who is a brahmana, etc.

This sort of small, illustrative, daily life situation or comparisons make

Dhammapada a very interesting reading and since it is so much simplified, it

makes Buddha’s teachings more attractive. The main objective of Buddha’s

teachings is thus achieved in a very simplified yet impressive way.

(Atul Bhosekar)

M.A (I) – Buddhist Studies

REFERENCES:

Dhammapad – P.M.Lad

The Dhammapada – SBE, Vol. X – Max Muller