Dhammapada - an introduction

Dhammapada (Pali) or Dharmapada (Sanskrit) is the most well known collection of the sayings of Gautama Buddha in the form of suttas or verses. This collection is often regarded as being more popularly known than even the entire Tipitaka of the Master. It is said that each sutta was spoken of by the Most Englightened One in reference to a particular parable and teaching, sometimes in response to a question by a disciple or a lay person.

It is ascribed that shortly after the parinibbana of the great Master, his disciples and the senior arahats met at Rajagriha to understand the loss and to ensure that there would be no attempt by anyone to corrupt the Teachings. By way of repeated recitation, the different groups of arahats were able to recollect the exact words of the Master and the related parables. These were brought together in clusters of discourses for recitation, and assembled especially as the suttas of short verses – the Dhammapada.

The most ancient compilation is the Dhammapada Atthakatha, with commentary by the great scholar, Buddhaghosa. Comprising terms referring to dhamma and being numbered, pada, the verses explain the ‘eternal truth’ through their root.

The unique value of the verses of the Dhammapada is in its very construction and delivery. Complex concepts and hypotheses are presented in very precise verses. The numbers of suttas is very impressive and yet awe-inspiring in their clarity. It must have been very difficult to pick up on the Master’s Teachings to his bhikkhus and bhikkunis by lay persons. The need to link an appropriate story to the verses must have been recognized and appreciated by everyone. Some of these verses also occur in other parts of the Tipitaka but the stories are only to be found in the Dhammapada of the Khuddaka Nikaya within the Sutta Pitaka.

There are several versions of the Dhammapada, other than the Pali canon. These include the – (a) Gãndhãri Dhammapada – in Gãndhãri written in the Kharosthi script, (b) Patna Dharmapada – in a variant Sanskrit script, (c) Udãnavarga – in 3 different Sanskrit versions and a Tibetan translation, (d) Mahãvastu – text in Lokottaravada, similar to the Pali Sahassa Vagga and Bhikkhu Vagga, and (e) Fajiy jing – being four Chinese texts, one of them a translation of the Pali canon.

We will follow the Pali Dhammapada for our purposes of being introduced to this great text. 423 verses of the Dhammapada are placed in 26 chapters. These include the – (1) Yammakavagga or Yammaka vaggo – ‘The twin-verses’, (2) Apamãdavagga – ‘On earnestness’, (3) Cittavagga – ‘Thought’, (4) Pupphavagga – ‘Flowers’, (5) Balavagga – ‘The fool’, (6) Paṇditavagga – ‘The wise man’, (7) Arahantavagga  - ‘The venerable’, (8) Sahassavagga – ‘The thousands’, (9) Pãpavagga – ‘The evil’, (10) Daṇḍavagga – ‘Punishment’, (11) Jarãvagga – ‘Old Age’, (12) Attavagga – ‘Self’, (13) Lokavagga – ‘The World’, (14) Buddhavagga – ‘The Buddha – The Awakened’, (15) Sukhavagga – ‘Happiness’, (16) Piyavagga – ‘Pleasure’, (17) Kodhavagga – ‘Anger’, (18) Malavagga – ‘Impurity’, (19) Dhammaṭṭavagga – ‘The Just’, (20) Maggavagga – ‘The Way’, (21) Pakiṇṇakavagga – Miscellaneous, (22) Nirayavagga – ‘The Downward Course’, (23) Nãgavagga – ‘The Elephant’, (24) Taṇhãvagga – ‘Thirst’, (25) Bhikkhu Vagga – ‘The Mendicant’, (26) Brãhmaṇavagga – The Brãhmana.

The unique style of the Dhammapada is the coupling of the verses with stories and parables. The verses are very difficult to understand in the first or second or third readings. The stories or parables help the seeker understand the essence of each verse. Some stories are presented with 2-3 verses. Most are supported by one single verse. Thus, the 423 verse are presented by 305 stories. Some of these stories have recounting of the past experiences of the Master, while most are about incidents that are supposed to have taken place during His lifetimes.

Essentially, the Dhammapada is meant to be a guide to the lay person, and instill values of dhamma. One cannot perhaps understand the context of the stories of those times, but one should certainly have faith in the intent and the purpose of the parable. Some of the examples may not seem to be immediately relevant, but then, as a student, one has to be humble.

The clear, precise and philosophical verses were presented in the Master’s Teachings during the 45 years of His travels in the valleys below the Himalayas and along the Ganges. Most examples are in relation to the people and communities of those times and in those places. The Most Enlightened One repeatedly emphasises that one must achieve one’s own internal conquests, in defeating the evils of hatred, ignorance and passion. He teaches that is very hard to attain freedom from craving and presents an absolute truth (dhamma) along with advice in each parable coupled with a verse.

It is in the 21^st verse, Appamado amatapadam, meaning – ‘Mindfulness is the way to Nibbana, the Deathless’ – that provides a valuable insight into achieving tranquility. Possibly the last Teaching of the Master before his parinibbana, He taught that one should be mindful and always endeavour diligently.

Khuddaka Nikaya - An introduction

The Khuddaka Nikaya is one of the five Nikayas in the Sutta Pitaka, one of the ‘three baskets’ of the Tipitaka. The Nikaya consists of 15 (Thailand), 17 (Sri Lanka) or 18 (Burma) clusters of suttas. The Khuddaka Nikaya is one of the very few, or perhaps the only one, where new suttas were added after the completion of the Tipitaka. Whenever possible or required, the new sutta was not added to the other nikayas of the Sutta Pitaka but, always added within the Khuddaka Nikaya. This was true of all the schools of the Pali Agamas or Canon – Mahisasaka, Dharmaguptaka and the Mahasanghika.

  

The Khuddaka Nikaya is comprised of – Khuddakapatha, Dhammapada, Udana, Itivuttaka, Suttanipata, Vimanavatthu, Petavatthu, Theragatha, Therigatha, Jataka, Niddesa, Patisambhidamagga, Apadana, Buddhavamsa, Cariyapitaka, Netti or Nettipakarana, Petakopadesa and Milindapanha clusters of suttas.   

There are various references in the Sumangalavilasini – being the commentary on the Digha Nikaya, and later in the Majjhima Nikaya and the Vinaya and Abhidhamma Pitakas that refer to differing numbers of clusters of suttas in the Khuddaka Nikaya. It is to be noted however, that the list of 18 clusters were approved by the Fifth Council held at Burma.

It is known that the texts – Suttanipata, Itivuttaka, Dhammapada, Theragatha, Udana and Jataka were among the earlier written clusters of suttas in the Khuddaka Nikaya. As the Tipitaka kept getting compiled and completed, much later, the Khuddakapatha, Vimanavatthu, Petavatthu, Niddesa, Patisambhida, Apadana, Buddhavamsa and Cariyapitaka were written and included.

Khuddakapatha – ‘The short passages’ – is a collection of nine texts that is presumably a textbook of sorts for newly inducted bhikkhus and bhikkhunis. Some of these texts are regularly changed and recited in many monasteries. The short passages comprise the (1) Saranagamana – ‘Going for refuge’, (2) Dasa Sikkhapada – ‘The ten training rules’, (3) Dvattimsakara – ‘The 32 parts’, (4) Samanera Pañha – ‘The novice’s questions’, (5) Mangala Sutta – ‘Protection’, (6) Ratana Sutta – ‘Treasures’, (7) Tirokudda Kanda – ‘Hungry shades – Outside the walls’, (8) Nidhi Kanda – ‘The reserve fund’, and the (9) Karaniya Metta Sutta – ‘Goodwill’.

Dhammapada – collection of about 423 short suttas.

Udana – ‘Exclamations’ – is a collection of short suttas, being concluded in each sutta with a short verse uttered by the Buddha. This precious collection includes the story of the blind men and the elephant, the story of the dove-footed nymphs among others.

Itivuttaka – ‘The Thus-saids’ – collection of 112 short suttas, in prose and verse, with a focus on a single topic of Dhamma. The phrase comes from – ‘iti vuttam Bhagavata’ – ‘Thus was said by the Buddha’.

Sutta Nipata or Suttanipata – ‘The Sutta collection’ – comprising 71 short suttas, including Karaniya metta sutta (goodwill or loving kindness), Mahamangala Sutta, and Atthaka Vagga.

Vimanavatthu – ‘Stories of the celestial mansions’ – 85 poems, explaining about deeds that led to the rebirth of deities in heavenly realms.

Petavatthu – ‘Stories of the hungry ghosts’ – 51 poems, explaining about wrongful deeds that led to the rebirth of beings into ghostly realms.

Theragatha and Therigatha – ‘Verses of the Elder Monks’, and ‘Verses of the Elder Nuns’ – with personal renditions in verse of the lives of the earlier monks and nuns, and culminating in descriptions of their awakening or understanding.

Jataka – ‘Stories of Birth’ – 547 stories that speak about some former lives of the Buddha, and his long journey as a Bodhisatta with intent and aspiration to enlightenment.

Niddesa – ‘Exposition’ – commentaries on Sutta Nipata, perhaps by Buddha’s disciple, Sariputta.

Patisambhidamagga – ‘Path of discrimination’ – an analysis of some Abhidhamma concepts.

Apadana – ‘Stories’ – Biographies in verse of the Buddha, 41 Paccekabuddhas (“silent” Buddhas), 549 arahant bhikkhus and 40 arahant bhikkhunis.

Buddhavamsa – ‘History of the Buddhas’ – about Gautama Buddha and of the 24 Buddhas before him.

Cariyapitaka – ‘Basket of conduct’ – Stories in verse, of thirty-five of the Buddha’s previous lives. Retold by Gautama Buddha at the request of Sariputta, and illustrating the Master’s practice of seven of the 10 paramis (‘perfections’).

Nettippakarana and Petakopadesa – in the Thai and the Burmese Tipitaka only. Methodological books.

Milindapañha – Burmese Tipitaka only – ‘Questions of Milinda’ – dialogue between the arahat Nagasena and the Greek King Milinda (Menander). 

Sutta Piṭaka - an introduction

Sūtra Piṭaka (Sanskrit) or Sutta Piṭaka (Pali) is the major division of the Tipiṭaka. The Sutta Piṭaka comprises more than 10,000 sūtras or suttas that are the Teachings of Gautama Buddha. The extensive collections of sūtras are classified into five Nikayas. These include the – Digha Nikaya, Majjhima Nikaya, Samyutta Nikaya, Anguttara Nikaya and Khuddaka Nikaya.

Shortly after the Master’s parinibbãna, the greatest of his disciples and arahants came together, in what is now recognized as the First Council and collated the Sutta Piṭaka and classified them into the five Nikayas. It is recognized that there were no additions or editing to the original texts and the Canon was as exactly rendered as Gautama Buddha had meant it to be delivered to his disciples, bhikkhus and bhikkhunis. There are several arguments to this aspect, but that is not for us to delve into.

The five Nikayas of the Sutta Piṭaka were classified according to their content and rendition. Thus, the five Suttas were expounded in separate collections.

(1) Digha Nikaya or Dīghanikāya, the ‘digha = long (Pali)’ discourses: Comprising 34 long suttas, these include the greater discourses on the Mahasatipatthana Sutta or the ‘foundations of mindfulness’, the Samaññaphala Sutta or the ‘fruits of contemplative life’ and the Mahaparinibbana Sutta or ‘the last days’, among others. Mostly folklore-like renditions of spiritual realms, and also include instructions on meditation and other perspectives.

(2) Majjhima Nikaya, the ‘majjhima = middle-length (Pali)’ discourses: Comprising 152 medium-length suttas, this Nikaya includes discourses on the Sabbasava Sutta or ‘All the Taints’, Culakammavibhanga Sutta or ‘exposition of kamma’, Anapanasati Sutta or ‘mindfulness of breathing’ and Kayagatasati Sutta or the ‘mindfulness of the body’ and the Angulimala Sutta or the ‘story of Angulimala’. The majjhima suttas are some of the most profound and difficult, and include discourses on human aspects and about action and results on ones’ life and after-life.

(3) Samyutta Nikaya or Saṃyuttanikāya, the ‘connected’ discourses: The numbers vary, and there could be 2,889 suttas. However, according to another reckoning, the Samyukta Nikaya includes about 7,762 shorter suttas. The samyutta (Pali) – ‘grouped’ or ‘connected’ discourses are in 56 clusters.

(4) Anguttara Nikaya or Aṅguttaranikāya, the ‘numerical’ discourses: Comprising 9,565 short suttas arranged numerically, the Nikaya is grouped in clusters of numbers of suttas. While some are singular, the largest cluster comprises eleven suttas. Anga (Pali) – ‘factor’ + Uttara – ‘further’ = Anguttara consisted of several thousand short suttas that were grouped together into one-to-eleven nipatas, such as eka-nipata (Book-of-Ones) and duka-nipata, (Book-of-Twos) that comprised a single sutta about Dhamma, or two suttas about Dhamma, and onwards to clusters of eleven suttas.

(5) Khuddaka Nikaya, the khudda (Pali) = ‘smaller’ or ‘lesser’ being the ‘minor collection’: Comprising several different forms of suttas, including sermons, discourses, poetry and teachings by the Master and his disciples, the numbers of clusters vary from 15 (Thai), 17 (Sinhalese) and 18 (Burmese). The Dhammapada and the Jataka are the most well known and easily recognizable collections of suttas within the Khuddaka Nikaya. On their own, the Dhammapada and the Jataka are recognized texts that stand out for their simplicity, clarity and relevance across hundreds of years.

The Khuddaka Nikaya includes – Khuddakapatha or the ‘Short Passages’, Dhammapada or the ‘Path of Dhamma’, Udana or the ‘Exclamations’, Itivuttaka or the ‘Thus-saids’, Suttanipata or the ‘Sutta Collections’, Vimanavatthu or the ‘Stories of the Celestial Mansions’, Petavatthu or the ‘Stories of the Hungry Ghosts’, Theragatha or the ‘Verses of the Elder Monks’, Therigatha or the ‘Verses of the Elder Nuns’, Jataka or the ‘Birth Stories’, Niddesa or the ‘Exposition’, Patisambhidamagga or the ‘Path of Discrimination’, Apadana or the ‘Stories’, Buddhavamsa or the ‘History of the Buddhas’, Cariyapitaka or the ‘Basket of Conduct’, Nettipakarana or Netti, Petakopadesa and Milinda Panha or the ‘Questions of Milinda’.

We are concerned with the Khuddaka Nikaya from the Sutta Pitaka of the Tipitaka. In order to understand the relevance, value and gem-like quality of the concise and precise verses of the Dhammapada, it is necessary to know that the clusters of suttas did not occur in a random manner. Of the many groups of suttas in the Khuddaka Nikaya, the Jataka alone has more contemporary recognition and repetitive memory among people.

The Angulimala Sutta and the Anapanasati Sutta are the most useful and relevant in terms of human society and individual behavior. Vipassana as an accepted form of meditation and in the understanding of one’s own breath is an extremely valuable elucidation of human survival. The story of Angulimala in comparison to the several hundred stories in the Dhammapada provides the perspective.

Tipiṭaka - a brief introduction

Tripitaka (Sanskrit) or Tipiṭaka (Pali), being Canonical Pali literature, denotes “three baskets” that are traditionally thought to signify the three distinct scriptures of teaching by Gautama Buddha, the Most Enlightened One. Symbolically, the three baskets are thought have contained the scrolls in which the earliest Buddhist scriptures would have been preserved. The three baskets of scriptures are meant to have contained – (a) Sūtra Piṭaka (Sanskrit) or Sutta Pitaka (Pali), (b) Vinaya Piṭaka (Sanskrit and Pali), and (c) Abhidharma Piṭaka (Sanskrit) or Abhidhamma Piṭaka (Pali).

In brief, the Sutras of the Sutta Piṭaka are teachings of the Most Enlightened One, that were later, many years later, written down in the ancient languages of those times, including Sanskrit or Pali. Some of these teachings are in the form of two-line parables that were taught with the help of stories to help in understanding the complex layers of knowledge within them. The general teachings and thoughts conveyed during the sermons for His bhikkhus and disciples have been brought together as the Sutta Piṭaka or the Suttanta Piṭaka.

Abhidharma or Abhidhamma had emphasis on philosophy and relied on psychological discourse, and helped interpret the teachings of the Most Enlightened One. The philosophical aspect of the teachings of Gautama Buddha in the Abhidhamma Piṭaka are understood to be more profound and conveyed in a more abstract manner than the Sutta Piṭaka. Abhidhamma explores the ultimate Truths, and expounds upon them and explains the isolation of the Mind from the Body and delineates the relationship to the student or disciple.

The Vinaya Pitaka dwelt on the rules and guidelines for personal conduct of those who would leave their family and earthly ties, and decide to become a monk. The Piṭaka helps explain and ask for proper conduct and restraints on the actions of bhikkhus and bhikkhunīs. The Vinaya Piṭaka comprises the rules of discipline for those who subscribe to the Order. The Piṭaka also deals with indiscipline, and restraints and punishment in this regard. The rules of discipline are known as Sikkhāpadas, comprising the rules instilled by the Master, as Mūlapaññatti, and those that were added later, the Anupaññatti.

It is thus recognized that the Tipiṭaka was the teachings of Gautama Buddha during the forty-five years from his Enlightenment to his parinibbãna. The Tipiṭaka is a massive, magnificent and extremely extensive body of teachings, and cover diverse field of subjects. In the hundreds of years immediately after the parinibbãna of the Most Englightened One, there were determined efforts to establish a system to classify and systematically allow the Teachings to be learnt, memorized and transmitted.

It is said that the devotees and arahants of the Most Enlightened One realized the need to record the teachings of their Master in order to be able to pass them on to future generations. Just before a hundred days had passed since the Master’s parinibbãna, the greatest of the arahants led the disciples in reciting the entire range of the teachings of the Most Enlightened One, and began classifying them in a systematic manner into the “three baskets”.

There was considerable discussion, 200 years later, when the Mahāsāṃghika School of Buddhist thought and knowledge moved north of Rajagrha. They were very particular in including only the buddhavacana (“words of Buddha”) within the Tipitaka. Thus, the “three baskets” have stood the test of time, over many centuries and across many countries. We now know that when we speak about the Dhammapada from within the Tipitaka, we are only referring to the verses spoken by Gautama Buddha, and none that were included by later scholars.

In regard to the Dhammapada, we are concerned with the Sutta Piṭaka or the Suttanta Piṭaka. This is a collection of all the Teachings of Gautama Buddha in their complete entirety. Some of the Sutras of the Sutta Piṭaka also include the Teachings of the most distinguished arahant disciples of the Master, such as the Venerables Sāriputta, Mahā Moggallāna and Ananda. The magic of the verses of the Dhammapada are that they can be read and understood by different persons according to the situations they find themselves in. At other times, the same person can read the verse on different occasions, and seek and obtain the relevant emotional support.

Though the verses of the Dhammapada are not in true sequence for any rendition, they are listed in the manner of classification that was found most appropriate by the arahants who placed them in various clusters. The sutras or suttas of the various chapters of the Dhammapada can be recognized as a guiding line in understanding their correct purpose.

The Tipiṭaka is a true monument to the great vastness of knowledge placed by the Master to his people, disciples and arahants. It is indeed a great blessing that after the Master’s parinibbãna, those closest to him took upon themselves, the responsibility to bring together all his Teachings and classify them, record and render them into appropriate verse and speech. If this would not have been done in those times, we would have lost the Master’s Teachings forever.