Dhammapada

For the legend of an architect's daughter and son who completed a Konark temple in one night, see Dharmapada (person).

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The Dhammapada (Pāli; Prakrit: धम्मपद Dhamapada;[1] Sanskrit: धर्मपद Dharmapada) is a versified Buddhist scripture traditionally ascribed to the Buddha himself. It is one of the best-known texts from the Theravada canon.[2]

The title, Dhammapada, is a compound term composed of dhamma and pada, each word having a number of denotations and connotations. Generally, dhamma can refer to the Buddha's "doctrine" or an "eternal truth" or "righteousness" or all "phenomena";[3] and, at its root, pada means "foot" and thus by extension, especially in this context, means either "path" or "verse" (cf. "prosodic foot") or both.[4] English translations of this text's title have used various combinations of these and related words.[5][6]

Contents

History

Pali Canon
    Vinaya Pitaka    
   
                                       
SV. Khandhaka Vin V
               
   
    Sutta Pitaka    
   
                                                 
DN MN SN AN KN
                                                 
   
    Abhidhamma Pitaka    
   
                                                           
Dhs. Vbh. Dhk.
Pug.		 Kvu. Yam. Patthana
                       
   

According to tradition, the Dhammapada's verses were spoken by the Buddha on various occasions.[7] Most verses deal with ethics.[8] The text is part of the Khuddaka Nikaya of the Sutta Pitaka, although over half of the verses exist in other parts of the Pali Canon.[9] A 4th or 5th century CE commentary attributed to Buddhaghosa includes 305 stories which give context to the verses.

Although the Pāli edition is the best-known, a number of other versions are known:[10]

Comparing the Pali Dhammapada, the Gandhari Dharmapada and the Udanavarga, Brough (2001) identifies that the texts have in common 330 to 340 verses, 16 chapter headings and an underlying structure. He suggests that the three texts have a "common ancestor" but underlines that there is no evidence that any one of these three texts might have been the "primitive Dharmapada" from which the other two evolved.[18]

The Dhammapada is considered one of the most popular pieces of Theravada literature.[2] A critical edition of the Dhammapada was produced by Danish scholar Viggo Fausbøll in 1855, becoming the first Pali text to receive this kind of examination by the European academic community.[19]

Organization

The Pali Dhammapada contains 423 verses in 26 chapters (listed below in English and, in parentheses, Pali).[20][21][22]

I. The Twin-Verses (Yamaka-vaggo) (see excerpt below)
II. On Earnestness (Appamāda-vaggo)
III. Thought (Citta-vaggo)
IV. Flowers (Puppha-vaggo)
V. The Fool (Bāla-vaggo)
VI. The Wise Man (Paṇḍita-vaggo)
VII. The Venerable (Arahanta-vaggo)
VIII. The Thousands (Sahassa-vaggo)
IX. Evil (Pāpa-vaggo)
X. Punishment (Daṇḍa-vaggo) (see excerpt below)
XI. Old Age (Jarā-vaggo)
XII. Self (Atta-vaggo)
XIII. The World (Loka-vaggo)
XIV. The Buddha — The Awakened (Buddha-vaggo) (see excerpt below)
XV. Happiness (Sukha-vaggo)
XVI. Pleasure (Piya-vaggo)
XVII. Anger (Kodha-vaggo)
XVIII. Impurity (Mala-vaggo)
XIX. The Just (Dhammaṭṭha-vaggo)
XX. The Way (Magga-vaggo) (see excerpt below)
XXI. Miscellaneous (Pakiṇṇaka-vaggo)
XXII. The Downward Course (Niraya-vaggo)
XXIII. The Elephant (Nāga-vaggo)
XXIV. Thirst (Taṇhā-vaggo) (see excerpt below)
XXV. The Mendicant (Bhikkhu-vaggo)
XXVI. The Brāhmana (Brāhmaṇa-vaggo)

Excerpts

The following English translations are from Müller (1881). The Pali text is from the Sri Lanka Tripitaka Project (SLTP) edition.[21]

Ch. I. Twin Verses (Yamaka-vaggo)
1. All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage. Manopubbaṅgamā dhammā manoseṭṭhā manomayā
Manasā ce paduṭṭhena bhāsati vā karoti vā
Tato naṃ dukkhamanveti cakkaṃ'va vahato padaṃ.
2. All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him. Manopubbaṅgamā dhammā manoseṭṭhā manomayā
Manasā ce pasannena bhāsati vā karoti vā
Tato naṃ sukhamanveti chāyā'va anapāyinī.
5. For hatred does not cease by hatred at any time: hatred ceases by love, this is an eternal rule. Na hi verena verāni sammantīdha kudācanaṃ
Averena ca sammanti esa dhammo sanantano.

Ch. X. Punishment (Daṇḍa-vaggo)
131. He who seeking his own happiness punishes or kills beings who also long for happiness, will not find happiness after death. Sukhakāmāni bhūtāni yodaṇḍena vihiṃsati
Attano sukhamesāno pecca so na labhate sukhaṃ.
132. He who seeking his own happiness does not punish or kill beings who also long for happiness, will find happiness after death. Sukhakāmāni bhūtāni yodaṇḍena na hiṃsati
Attano sukhamesāno pecca so labhate sukhaṃ.
133. Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee. Mā'voca pharusaṃ kañci vuttā paṭivadeyyu taṃ
Dukkhā hi sārambhakathā paṭidaṇḍā phuseyyu taṃ.

Ch. XII: Self (Atta-vaggo)
157. If a man hold himself dear, let him watch himself carefully; during one at least out of the three watches a wise man should be watchful.
158. Let each man direct himself first to what is proper, then let him teach others; thus a wise man will not suffer.
159. If a man make himself as he teaches others to be, then, being himself well subdued, he may subdue (others); one's own self is indeed difficult to subdue.
160. One is one's own refuge, what other refuge can there be?? With self well subdued, a man finds a refuge such as few can find.
161. The evil done by oneself, self-begotten, self-bred, crushes the foolish, as a diamond breaks a precious stone.
162. He whose wickedness is very great brings himself down to that state where his enemy wishes him to be, as a creeper does with the tree which it surrounds.
163. Bad deeds, and deeds hurtful to ourselves, are easy to do; what is beneficial and good, that is very difficult to do.
164. The foolish man who scorns the rule of the venerable (Arahat), of the elect (Ariya), of the virtuous, and follows false doctrine, he bears fruit to his own destruction, like the fruits of the Katthaka reed.
165. By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, by oneself one is purified. Purity and impurity belong to oneself, no one can purify another.
166. Let no one forget his own duty for the sake of another's, however great; let a man, after he has discerned his own duty, be always attentive to his duty.

Ch. XIII: World
167. Rouse yourself, be diligent, in Dhamma faring well. Who dwells in Dhamma’s happy in this birth and the next.

Ch. XIV: The Buddha (The Awakened) (Buddha-vaggo)
183. Not to commit any sin, to do good, and to purify one's mind, that is the teaching of (all) the Awakened. Sabbapāpassa akaraṇaṃ kusalassa upasampadā
Sacittapariyodapanaṃ etaṃ buddhāna sāsanaṃ.

Ch. XX: The Way (Magga-vaggo)
276. You yourself must make an effort. The Tathagatas (Buddhas) are only preachers. The thoughtful who enter the way are freed from the bondage of Mara. Tumhehi kiccaṃ ātappaṃ akkhātāro tathāgatā
Paṭipannā pamokkhanti jhāyino mārabandhanā.
277. 'All created things perish,' he who knows and sees this becomes passive in pain; this is the way to purity. Sabbe saṅkhārā aniccā'ti yadā paññāya passati
Atha nibbindati dukkhe esa maggo visuddhiyā.
278. 'All created things are grief and pain,' he who knows and sees this becomes passive in pain; this is the way that leads to purity. Sabbe saṅkhārā dukkhā'ti yadā paññāya passati
Atha nibbindati dukkhe esa maggo visuddhiyā.
279. 'All forms are unreal,' he who knows and sees this becomes passive in pain; this is the way that leads to purity. Sabbe dhammā anattā'ti yadā paññāya passati
Atha nibbindati dukkhe esa maggo visuddhiyā.

Ch. XXIV: Thirst (Taṇhā-vaggo)
343. Men, driven on by thirst, run about like a snared hare; let therefore the mendicant drive out thirst, by striving after passionlessness for himself. Tasiṇāya purakkhatā pajā parisappanti saso'va bādhito
Tasmā tasiṇaṃ vinodaye bhikkhu ākaṅkhī virāgamattano.
350. If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful (the impurity of the body, &c.), he certainly will remove, nay, he will cut the fetter of Mara. Vitakkupasame ca yo rato asubhaṃ bhāvayati sadā sato
Esa kho vyantikāhiti esa checchati mārabandhanaṃ.

Literary merits

The literary merits of the Dhammapada are a matter of disagreement.[10] Pali scholar K.R. Norman notes that some readers have claimed that the Dhammapada is a "masterpiece of Indian literature", but that this assessment is not universally shared.[10] John Brough, who wrote extensively on the subject of the related Gāndhārī Dharmapada, believed that the text had largely been composed from a patchwork of cliches, and that while it contained a few novel and well-constructed verses, suffered from an "accumulation of insipid mediocrity."[23] While he believed that the Dhammapada did not warrant the high praise sometimes lavished upon it, Brough did note that it contained "small fragments of excellent poetry", and that the Dhammapada fared well when considered alongside other, similarly composite works.[23] Several scholars have noted that much of the Dhammapada consists of vague moral aphorisms, many of them not clearly specific to Buddhism at all.[19]

English translations

See also online translations listed below.

Musical Settings

Notes

  1. ^ See, e.g., the Gāndhārī Dharmapada (GDhp), verses 301, 302, in: Brough (1962/2001), p. 166; and, Ānandajoti (2007), ch. 4, "Pupphavagga" (retrieved 25 November 2008 from "Ancient Buddhist Texts" at http://www.ancient-buddhist-texts.net/Buddhist-Texts/C3-Comparative-Dhammapada/CD-04-Puppha.htm).
  2. ^ a b See, for instance, Buswell (2003): "rank[s] among the best known Buddhist texts" (p. 11); and, "one of the most popular texts with Buddhist monks and laypersons" (p. 627). Harvey (2007), p. 322, writes: "Its popularity is reflected in the many times it has been translated into Western languages"; Brough (2001), p. xvii, writes: "The collection of Pali ethical verses entitled Dhammapada is one of the most widely known of early Buddhist texts."
  3. ^ See, e.g., Rhys Davids & Stede (1921-25), pp. 335-39, entry "Dhamma," retrieved 25 November 2008 from "U. Chicago" at http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.1:1:2654.pali.
  4. ^ See, e.g., Rhys Davids & Stede (1921-25), p. 408, entry "Pada," retrieved 25 November 2008 from "U. Chicago" at http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.2:1:1516.pali.
  5. ^ See, for instance, C.A.F Rhys David's "Verses on Dhamma," Kalupahana's "The Path of Righteousness," Norman's "The Word of the Doctrine," Woodward's "The Buddha's Path of Virtue," and other titles identified below at "English translations".
  6. ^ See also Fronsdal (2005), pp. xiii-xiv. Fronsdal, p. xiv, further comments: "... If we translate the title based on how the term dhammapada is used in the verses [see Dhp verses 44, 45, 102], it should probably be translated 'Sayings of the Dharma,' 'Verses of the Dharma,' or 'Teachings of the Dharma.' However, if we construe pada as 'path,' as in verse 21 ..., the title could be 'The Path of the Dharma.' Ultimately, as many translators clearly concur, it may be best not to translate the title at all."
  7. ^ Pertinent episodes allegedly involving the historic Buddha are found in the commentary (Buddharakkhita & Bodhi, 1985, p. 4). In addition, a number of the Dhammapada's verses are identical with text from other parts of the Pali tipitaka that are directly attributed to the Buddha in the latter texts. For instance, Dhammapada verses 3, 5, 6, 328-330 can also be found in MN 128 (Ñāṇamoli & Bodhi, 2001, pp. 1009-1010, 1339 n. 1187).
  8. ^ Harvey (2007), p. 322, line v.b., refers to the Dhammapada as "a popular collection of 423 pithy verses of a largely ethical nature." Similarly, Brough (2001)'s preface (p. xvii) starts: "The collection of Pali ethical verses entitled Dhammapada is one of the most widely known of early Buddhist texts."
  9. ^ Geiger (2004), p. 19, para. 11.2 writes:
    More than half the verses may be found also in other canonical texts. The compiler of the [Dhammapada] however certainly did not depend solely on these canonical texts but also made use of the great mass of pithy sayings which formed a vast floating literature in India.
    In a similar vein, Hinüber (2000), p. 45, para. 90 remarks: "The contents of the [Dhammapada] are mainly gnomic verses, many of which have hardly any relation to Buddhism."
  10. ^ a b c Buddhist Studies Review, 6, 2, 1989, page 153, reprinted in Norman, Collected Papers, volume VI, 1996, Pali Text Society, Bristol, page 156
  11. ^ Brough (2001), pp. 44–45, summarizes his findings and inferences as:
    "... We can with reasonable confidence say that the Gāndhārī text did not belong to the schools responsible for the Pali Dhammapada, the Udānavarga, and the Mahāvastu; and unless we are prepared to dispute the attribution of any of these, this excludes the Sarvāstivādins and the Lokottaravāda-Mahāsānghikas, as well as the Theravādins (and probably, in company with the last, the Mahīśāsakas). Among possible claimants, the Dharmaguptakas and Kāśyapīyas must be considered as eligible, but still other possibilities cannot be ruled out."
  12. ^ Brough (2001). The original manuscript is believed to have been written in the first or second century CE.
  13. ^ See, e.g., Cone (1989).
  14. ^ Journal of the Pali Text Society, volume XXIII, pages 113f
  15. ^ Brough (2001), pp. 38-41, indicates that the Udanavarga is of Sarvastivadin origin.
  16. ^ Hinüber (2000), p. 45, para. 89, notes:
    More than half of [the Dhammapada verses] have parallels in corresponding collections in other Buddhist schools, frequently also in non-Buddhist texts. The interrelation of these different versions has been obscured by constant contamination in the course of the text transmission. This is particularly true in case of one of the Buddhist Sanskrit parallels. The Udānavarga originally was a text corres[p]onding to the Pāli Udāna.... By adding verses from the Dhp [Dhammapada] it was transformed into a Dhp parallel in course of time, which is a rare event in the evolution of Buddhist literature.
  17. ^ Law (1930), p. iv; and, Ānandajoti (2007), "Introduction," "Sahassavagga" and "Bhikkhuvagga."
  18. ^ Brough (2001), pp. 23–30. After considering the hypothesis that these texts might lack a "common ancestor," Brough (2001), p. 27, conjectures:
    On the evidence of the texts themselves it is much more likely that the schools, in some manner or other, had inherited from the period before the schisms which separated them, a definite tradition of a Dharmapada-text which ought to be included in the canon, however fluctuating the contents of this text might have been, and however imprecise the concept even of a 'canon' at such an early period. The differing developments and rearrangements of the inherited material would have proceeded along similar lines to those which, in the Brahmanical schools, produced divergent but related collections of texts in the different Yajur-veda traditions.
    He then continues:
    ... [When] only the common material [is] considered, a comparison of the Pali Dhammapada, the Gandhari text, and the Udanavarga, has produced no evidence whatsoever that any one of these has any superior claim to represent a 'primitive Dharmapada' more faithfully than the others. Since the contrary appears to have been assumed from time to time, it is desirable to say with emphasis that the Pali text is not the primitive Dharmapada. The assumption that it was would make its relationship to the other texts altogether incomprehensible.
  19. ^ a b v. Hinüber, Oskar (2004). "Dhammapada". In Buswell, Jr., Robert E.. Macmillan Encyclopedia of Buddhism. USA: Macmillan Reference USA. pp. 216–17. ISBN 0028659104. 
  20. ^ English chapter titles based on Müller (1881).
  21. ^ a b Pali retrieved 2008-03-28 from "Bodhgaya News" (formerly, La Trobe U.) starting at http://www.bodhgayanews.net/tipitaka.php?title=&record=7150, and from "MettaNet - Lanka" at http://www.metta.lk/tipitaka/2Sutta-Pitaka/5Khuddaka-Nikaya/02Dhammapada/index.html.
  22. ^ Brough (2001) orders the chapters of the Gandhari Dharmapada as follows: I. Brāhmaṇa; II. Bhikṣu; III. Tṛṣṇā; IV. Pāpa; V. Arhant; VI. Mārga; VII. Apramāda; VIII. Citta; IX. Bāla; X. Jarā; XI. Sukha; XII. Sthavira; XIII. Yamaka; XIV. Paṇḍita; XV. Bahuśruta; XVI. Prakīrṇaka (?); XVII. Krodha; XVIII. Pruṣpa; XIX. Sahasra; XX. Śīla (?); XXI. Kṛtya (?); XXII. Nāga, or Aśva (?); XXIII. - XVI. [Lost]. [Parenthesized question marks are part of Brough's titles.] Cone (1989) orders the chapters of the Patna Dharmapada as follows: 1. Jama; 2. Apramāda; 3. Brāhmaṇa; 4. Bhikṣu; 5. Attha; 6. Śoka; 7. Kalyāṇī; 8. Puṣpa; 9. Tahna; 10. Mala; 11. Bāla; 12. Daṇḍa; 13. Śaraṇa; 14. Khānti; 15. Āsava; 16. Vācā; 17. Ātta; 18. Dadantī; 19. Citta; 20. Māgga; 21. Sahasra; [22. Uraga].
  23. ^ a b Brough, John (2001). Gandhari Dharmapada (Buddhist Tradition) (v. 43). Delhi: Motilal Banarsidass. pp. xxi-xxii. ISBN 81-208-1740-0. http://books.google.com/?id=aytJ5w074RYC&dq=Gandhari+Dharmapada&printsec=frontcover. Retrieved 2009-02-01. 

Sources

External links

Translations

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