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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