Stories inspired from the Dhammapada - An Introduction

The most amazing aspect of the verses of the Dhammapada is that they are very simple and easy to read. And yet, each time I read and re-read them, I find that I am unable to understand them in a simple and easy manner. Every day of our lives has different circumstances that change our understanding of the verses. I have therefore begun an attempt to write short stories to help me tryto remember the manner of understanding of the verses of the Dhammapada. I fear that if I would not do so, I would be denied the opportunity of walking ahead on the path of dhamma that has been given to us, for us to hold on to, and learn and understand.

I have also included a list of further reading to help everyone to begin this attempt to understand. One such reference mentions that each verse of the Dhammapada can “release potential mind energy that you never knew existed within you.” This is so amazingly said, and it is in fact, very simplistically, true. These basic tenets of the teachings are indeed a vast ocean of knowledge in the universe, and one has to, some day, make a beginning.

The Buddha frequently made use of easily understood simile-led verses in his discourses during the forty-five years of his teaching. The Dhammapada is the most valuable collection of his teachings later compiled in 423 verses in twenty-six chapters and has its own treasured position in the Pitaka. Each verse has been explained along with a short story by the Buddha, and sometimes it refers to the earlier births of the Most Enlightened One and on other occasions, refers to contemporary human society of those times.

The Pitaka, or the Tipitaka is the collection of the teachings of the Buddha in the Pali language and is divided into the “three baskets”, the Vinaya Pitaka, the Suttanta Pitaka and the Abhidhamma Pitaka. The Dhammapada is the second book of the Khuddaka Nikaya of the Suttanta Pitaka and enshrines the very basic, most easily understandable tenets of Buddha’s teaching about the questions, riddles and parables of humanity, human life and attachments. The characters, well defined, within the stories accompanying the verses are on some occasions, to be found in both the Dhammapada and the Jatakamala. The collection of 540 poems, comprising the Jatakamala, is also found dispersed in the Khuddaka Nikaya and other books of the Tipitaka.

Each verse of the Dhammapada is a gem by itself. They are merely two phrases in four lines, usually witty, and yet a vast horizon of understanding. Each time that a verse is read, one begins to dive deeper and deeper in the magic and marvel of the context of the human condition that is depicted. The Buddha has emphasized the relevance of knowing one’s mind within all responses, action and speech and helps us understand that there are unstoppable consequences to our reactions, deeds and the spoken word. Each verse extends a truth (dhamma) by the Buddha, as a simple understanding of the human mind and the cause and effect of action and reaction.

The earliest translation of the Dhammapada from Pali into English by Max Muller in 1870 is available. Similarly, there are various translations in other languages that are equally proficient and excellent in their attempt at understanding the Dhammapada. I have referred to some of the most respected and authorized versions of the Dhammapada and the translations of the verses in helping me with this work.

I have merely attempted to present the stories that I have been inspired to write, after an attempt to try to understand the teachings from the verses of the Dhammapada. It is entirely possible that I am totally wrong in my understanding. I would be most happy to know that I am wrong, for it would only require of me to read the verses again and again and again. Nothing would be more fulfilling. These are merely stories, and there is no attempt here to convey any actual quotation or parable from the Most Enlightened One, except for the Dhammapada verses.

I have retained the presence of the Most Enlightened One in the stories that I have adapted from the versions thus written by more learned and studied authors of the Tipitaka and the Dhammapada. This has been attempted with the best of efforts to be faithful to the manner in which the earlier story has been presented by these expert authors. Except for such stories, most other stories in this series are totally original. The mention and linkage to the Buddha within these newly written tales are enabled through the references that I have found. There could of course, be more references. There is so much more to learn. There is so little time. Start. And, start again.

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.