The Dhammapada

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The Dhammapada

"The Mind" and "The Path," from The Dhammapada: Wisdom of the Buddha, available online from the Theosophical Society at http://www.theosociety.org/pasadena/dhamma/dham-hp.htm#Contents

Compiled around the first century bce

Translated by Harischandra Kaviratna

Published in 1980 by the Theosophical University Press

The Dhammapada is a Buddhist text that is believed to record the actual words of the founder of Buddhism, Siddhartha Gautama. Gautama, better known as the Buddha, lived between 563 and 483 bce. His words were passed along orally until they were written down in about the first century bce. The word dhamma means "the teachings of Buddhism." The title of the Dhammapada is often translated as "Words of the Doctrine." It consists of 423 aphorisms. These are short statements that contain a truth, principle, or sentiment, usually in memorable language. The verses are numbered sequentially and are divided into twenty-six vaggas, or sections, with such titles as "On Vigilance," "The Mind," "The Fool," and "The Wise." For more than two thousand years, Buddhists have used the Dhammapada and other sacred Buddhist texts as a reference to provide guidance in their lives.

"One should be watchful over his speech, well-restrained in mind, and commit no unwholesome deed with his body."

The Buddha laid out the essence of the Dhammapada as a guide for living in one of his earliest sermons, which he delivered in a deer refuge in the town of Isipatana, India. For this reason, the sermon is often called the "Deer Park Sermon," but Buddhists also sometimes call it the "Setting in Motion the Wheel of the Doctrine" sermon. In this sermon, the Buddha outlined what he called the Four Noble Truths. These truths became the cornerstones of Buddhist teaching.

The Four Noble Truths

The first of the Four Noble Truths is duhka. This refers to the Buddhist belief that life consists of pain and sorrow and that people are trapped in a cycle of birth, old age, death, and rebirth. This cycle is called samsara. This is a life that has no permanence and no lasting essence, or core nature. The second of the Four Nobel Truths refers to avidya, or "ignorance," and trishan, or the cravings of the senses. These words refer to the belief that people cannot escape the bonds of samsara if they remain ignorant of the nature of reality and if they crave the sensual (bodily) pleasures of earthly existence. At the time of death, avidya and trishan bind a person to the material world and rebirth into earth existence. The third of the Four Noble Truths is nirvana, a word that means "blowing out." It refers to the path to enlightenment (a state of pure spiritual understanding) the Buddha urged his believers to follow. He taught that only by breaking the chain of ignorance and worldly passions could a person be released from rebirth and from the physical world. This release is called nirvana. A person who has achieved nirvana can mystically escape the impermanent world and find a form of bliss that cannot be described.

The first three of the Four Noble Truths make clear that ignorance and earthly passions trap people in a life of suffering, pain, and death but that there is a way out of this cycle. The Buddha outlined this way out in the fourth of the Four Noble Truths, which he called the Eightfold Path. By following the Eightfold Path, a person can reach nirvana and enlightenment. The Eightfold Path might be considered similar to the Ten Commandments in the Western Judeo-Christian tradition because it consists of a series of specific guides for living.

The first two parts of the Eightfold Path, called Right Understanding and Right Thought, help a person achieve wisdom. (Sometimes different translations of the words are found; for example, Right Understanding is also translated as "Right View" and Right Thought is also translated as "Right Intention.") Both involve learning and thinking about the teachings of Buddhism and becoming motivated to apply them to everyday life. The next three parts of the Eightfold Path include Right Speech, Right Action, and Right Livelihood. These promote ethical, or moral, conduct in dealing with other people. A person who follows them avoids such things as lying, gossiping, cruelty, stealing, and overeating. Right Livelihood requires followers to earn their living in ways that do not harm the world. The final three parts of the Eightfold Path, Right Effort, Right Mindfulness, and Right Concentration, all encourage mental development. They require followers to avoid mental laziness, to meditate, and to seek enlightenment. Taken together, the various elements of the Eightfold Path promote mental and physical discipline and release from earthly passions.

A key theme that runs through the Dhammapada, suggested in the excerpts included here, is the idea that the human mind is not somehow a by-product of the physical universe. Rather, according to the Buddha, mind comes before all that exists. The destruction of the body is not the end of existence; instead, the external world is a creation of the mind. But the Buddha also points out that the mind is unstable and flighty, or inconsistent. It is also fickle, meaning changeable and indecisive; sometimes it thrashes around like a fish taken out of the water. It is unstable and apt to wander. It is fearful and sometimes tempted to follow evil, represented in the excerpts here as Mara, who tried to tempt the Buddha away from the Eightfold Path. Because of these weaknesses, a person has to develop a well-guarded mind in order to follow the Eightfold Path. For this reason, Buddhists turn to the verses of the Dhammapada to provide them with truths they can apply to their daily lives.

Growth of Buddhism

A major difficulty faced by modern students of Buddhism is that because it is an ancient religion, it is impossible to trace its history and development accurately through a universally accepted group of texts. While, for example, Christianity is based on the Bible and Islam is based on the Qur02BE;an, Buddhism has produced an almost overwhelming number of texts that can be considered sacred writings. Many of these texts have not survived into the twenty-first century. Many are no longer in their original form, but exist only in translation. Others form the core scriptures (the sacred writings of a religion) of various sects of Buddhism. A sect is a smaller group within a larger religious body, which has beliefs that differ from the main body.

One of the major traditional sects of Buddhism is referred to as Theravada, a term that means "doctrine of the elders." A doctrine is a set of rules or principles. In the early twenty-first century, Theravada is the dominant form of Buddhism practiced in such countries as Cambodia, Laos, Burma (Myanmar), Sri Lanka, and Thailand. It is also practiced in Bangladesh, parts of China, and in Vietnam, and it has experienced a revival in southern India. Through missionary activity, in which believers seek to spread the religion to nonbelievers, Theravada has also spread throughout the world.

The only early Buddhist scriptural texts that exist in full in the early twenty-first century are those of Theravada Buddhists. These texts make up what is called the Tipitaka, a term that translates as "Threefold Basket," with the word basket meaning a collection of texts. The second of the Threefold Baskets, called the Suttapitaka, or "Basket of the Discourses," contains the Khuddakanikaya, or "Group of Small Texts." The Dhammapada appears as the second text in the Group of Small Texts. Put simply, while most other religions have only one holy text or a small number of texts considered sacred, Buddhists have many, and all can provide Buddhists with principles to follow in their lives.

According to Buddhist tradition, a council of Buddhist elders met three weeks after the death of the Buddha. Their purpose was to remember the truths that the Buddha had taught and to implant these truths in the minds of the Buddha's followers. Because the Buddha's teachings had never been written down, the elders organized them and brought them together so that they could be more easily recited orally. Only later were they written down. To this day millions of Buddhists recite verses from the Dhammapada daily, regarding them, in effect, as prayers that keep them focused on the teachings of the Buddha and to guide them in their daily activities.

Things to remember while reading the excerpt from the Dhammapada:

The Dhammapada is believed to contain statements the Buddha actually made in sermons that he delivered to a wide range of people, from kings and queens to cowherds. Dhamma means "the teachings of Buddhism." The Dhammapada was written to help people follow the teachings of Buddhism.
The text refers to "Mara (the Evil One)." Mara is the lord of five desires. He and other demons threatened the Buddha with windstorms and darkness as he sat in meditation under a bodhi, or fig, tree. They were unsuccessful in their efforts to make him fearful and abandon his search for enlightenment. People must battle the temptations and fears presented by Mara on a daily basis. The Buddha's words in the Dhammapada provide guidance on how to do this.
Having fought and beaten Mara, a person should protect what he has learned through the dhamma, or dharma, but do so without attachment. One of the central practices of Buddhism is nonat-tachment, or not desiring to have or keep something, because everything is changing and cannot be held onto.
The excerpt refers to "the Eightfold Path" and "the Four Noble Truths." The Four Noble Truths are the foundations of Buddhism: that life is suffering; that desire causes suffering; that suffering can end; and that the end of suffering can be achieved by following the Eightfold Path. The Eightfold Path describes the proper behavior, or basic guidelines for living, that Buddhists should practice in order to end suffering.

Excerpt from the Dhammapada

The Mind—CANTO III
   33. The discerning man straightens his mind, which is fickle and unsteady, difficult to guard and restrain as the skilled fletcher straightens the shaft (of the arrow).
   34. As the fish, taken out of its watery home and thrown on land, thrashes around, so does the mind tremble, while freeing itself from the dominion of Mara (the Evil One).
   35. The mind is unstable and flighty. It wanders wherever it desires. Therefore it is good to control the mind. A disciplined mind brings happiness.
   36. The mind is incomprehensible and exceedingly subtle. It wanders wherever it desires. Therefore, let the wise aspirant watch over the mind. A well-guarded mind brings happiness.
   37. Those who control the mind which wanders afar, solitary, incorporeal, and which resides in the inner cavern (of the heart), will liberate themselves from the shackles of Mara.
   38. He whose mind is not steady, who is ignorant of the true Dhamma, whose tranquility is ruffled, the wisdom of such a man does not come to fullness.
   39. Fear has he none, whose mind is not defiled by passion, whose heart is devoid of hatred, who has surpassed (the dichotomy of) good and evil and who is vigilant.
   40. Knowing the corporeal body to be fragile as an earthen jar, and fortifying the mind like a citadel, let the wise man fight Mara with the sword of wisdom. He should now protect what he has won, without attachment.
   41. Alas! ere long, this corporeal body will lie flat upon the earth, unheeded, devoid of consciousness, like a useless log of wood.
   42. An ill-directed mind does greater harm to the self than a hater does to another hater or an enemy to another enemy.
   43. Neither father nor mother, nor any other kindred, can confer greater benefit than does the well-directed mind.
The Path—CANTO XX
   273. Of paths the Eightfold is the best; of truths the Four Noble Truths are the best; of all states Detachment is the best; of men the Seeing One (Buddha) is the foremost.
   274. This is the path; there is no other path that leads to purity of insight. Follow this path, for this path bewilders the Evil One (Mara).
   275. Having entered upon the path you will come to an end of your suffering. Having myself recognized this, I proclaimed this path which removes all thorns.
   276. You yourself must make the effort. The Tathagatas (Buddhas) can only point the way. Those who have entered the path and become meditative are freed from the fetters of Mara.
   277. "Transient are all composite things"; he who perceives the truth of this gets disgusted with this world of suffering. This is the path to purity.
   278. "Sorrowful are all composite things"; he who perceives the truth of this gets disgusted with this world of suffering. This is the path to purity.
   279. "All forms of existence are unreal" (an-atta); he who perceives the truth of this gets disgusted with this world of suffering. This is the path to purity.
   280. He who does not get up when it is time to do so; who, although youthful and strong, is yet given to indolence is weak in resolution and thought—such an idle and lazy person does not find the path to wisdom.
   281. One should be watchful over his speech, well-restrained in mind, and commit no unwholesome deed with his body. Let him purify this threefold avenue of action (karma), and he will tread the path made known by the sages.
   282. Verily, from devotion (yoga) arises wisdom, from nondevotion springs the loss of wisdom. Having become aware of this twofold path that leads to progress and decline, let him place himself in such a way that his wisdom increases.
   283. Cut down the whole forest (of desires), not just a tree. From the forest arises fear. Cut down the forest and its brushwood, O monks, and be emancipated.
   284. As long as the brushwood of a man's lust towards women is not completely destroyed, even to the last seedling, so long is his mind fettered as a suckling calf is bound to its mother.
   285. Cut off the love of self as one would pluck an autumnal white lotus. Proceed then upon that (Eightfold) path of peace—the nirvana as expounded by Sugata (Buddha).
   286. "Here shall I dwell in the rainy season; here shall I dwell in winter and summer." Thus the fool muses, but never reflects on the dangers that might befall him.
   287. As a great flood carries off a sleeping village, so death seizes and carries off a man who is distracted and overly attached to his children and cattle.
   288. Sons are no protection, neither father nor kinsfolk; when one is assailed by death, there is no protection among one's kin.
   289. Having perceived this significant fact, let the wise and self-restrained man quickly clear the path that leads to nirvana.

What happened next …

About a century after the first council of elders, or about a century after the death of the Buddha, another council was held to confirm the teaching of Buddhist doctrine. During this council, a major split emerged in Buddhism between two schools of thought. One school of thought, the Southern School, practiced a traditional form of Buddhism that emphasized finding personal enlightenment. Theravada is a part of this school of thought. The other major school of thought, the Northern School, was referred to by the term Mahayana. The goal of this school was collective, or group, enlightenment, meaning that its focus was less on the individual and more on helping everyone achieve enlightenment.

Did you know …

The Dhammapada, which was written in an Indian language called Pâli, was the first Pâli text ever translated into a Western language. It was translated and edited by the Danish scholar Viggo Fausboll (1821–1908) in 1855.
Very early Buddhist texts, such as the Dhammapada, were not written down for a variety of reasons. One practical reason was the lack of convenient writing materials. But the emphasis on oral transmission, or retelling Buddhist texts and stories from person to person, came from deeper causes. Early Buddhist wise men believed that the way to achieve enlightenment and contact with a divine reality was through self-deprivation (going without or denying oneself something) and intuition (the state of being aware of or knowing something without having evidence). It was believed that contemplation, or the study of spiritual matters calmly and over a long period of time, of wisdom that was heard rather than read was a purer path to enlightenment and that writing actually took away from the value and wisdom of the words. Further, while historical events were typically written down, it was believed that spiritual and philosophical truths were best understood through oral poetry, which was more easily remembered.
There is no "Indian" language. A principal language in India is Hindi, but this is a literary and official language used primarily in the north. It is estimated that India is home to about 428 languages. Of them, 415 are still spoken, while the rest are no longer used. Pa'li is just one of these languages that no longer exists. The language spoken in one region in India generally cannot be understood by Indians living in another region, who do not speak it every day. Paâli was never a language spoken by a community of people. Rather, it was more like the Latin used by Christianity, an official language used in texts such as the Dhammapada.
It is probable that the verses of the Dhammapada were altered over time. Verses were borrowed by other Buddhist texts, and it is likely that scribes (someone who copies documents or manuscripts by hand) and monks added material to the Dhammapada. The language of the verses, however, indicates that at least some of them date back to the early years of Buddhism.

Consider the following …

Explain how the verses from the Dhammapada use down-to-earth images to express their truths and why this type of language was used.
Summarize the view of the relationship between the physical and spiritual worlds contained in the Dhammapada.
Discuss ways in which the Eightfold Path is similar to guides for everyday life in another religion you are familiar with. Examples might be the Ten Commandments of Judaism and Christianity or the Pillars of Islam.

For More Information

BOOKS

Carter, John Ross, and Mahinda Paliwadana, eds. The Dhammapada: A New English Translation. New York: Oxford University Press, 1987.

Hinüber, Oskar von, and K. R. Norman, eds. Dhammapada. Oxford, UK: Paàli Text Society, 1994.

"The Mind" and "The Path," from Dhammapada: Wisdom of the Buddha, translated by Harischandra Kaviratna. Pasadena, CA: Theosophical University Press, 1980. This extract can also be found online at http://www.theosociety.org/pasadena/dhamma/dham-hp.htm#Contents.

Müller, F. Max. "Introduction to the Dhammapada." In The Dhammapada. Vol. 10 of The Sacred Books of the East. Oxford, UK: Clarendon Press, 1881. This introduction can also be found online at http://www.sacred-texts.com/bud/sbe10/sbe1002.htm.

Norman, K. R. The Word of the Doctrine. Oxford, UK: Pali Text Society, 2000.

WEB SITES

Buddha Dharma Education Association. The Illustrated Dhammapada: Treasury of Truth. BuddhaNet. http://www.buddhanet.net/dhammapada/index.htm (accessed on June 5, 2006).

Thanissaro Bhikkhu, trans. Dhammapada: A Translation. http://www.accesstoinsight.org/canon/sutta/khuddaka/dhp/tb0/ (accessed on June 5, 2006).

Discerning: Showing good judgment.

Fickle: Likely to change.

Fletcher: Arrow maker.

Dominion: Control, authority.

Flighty: Changing constantly.

Incomprehensible: Beyond understanding.

Subtle: Complex, capable of understanding small differences.

Aspirant: Someone who wants to achieve something.

Incorporeal: Without a body.

Dhamma: The teachings of Buddhism.

Ruffled: Disturbed.