DHAMMAPADA - A SPIRITUAL CLASSIC by T K Jayaraman IRS(rtd)

  

1. “Dhammapada” is a remarkable spiritual classic which has indeed universal appeal. The teachings contained in this Buddhist work will be of immense use to all spiritual seekers irrespective of their religious affiliations. The original is in Pali language. Several English translations are available. In this post, I am giving the gist of its teachings. There are 26 chapters each dealing with a particular topic relevant for all human beings. Each chapter contains teachings in the form of verses. In all, there are 423 verses.

2. The first chapter is entitled “Twin Verses”. Happiness pursues a man of pure thought as his shadow that never leaves him. Evil pursues one with evil thought as the wheel of a wagon follows the hoof of the ox that draws it. Hatred will not cease in one with thoughts of revenge. The Eternal Law is that enmity is appeased by love and not by hatred. A life of moderation is secure like a rock while that of unbridled indulgence uproots it like a gale a weak tree. The yellow robe merits a virtuous person and not a depraved one who disregards temperance and truth. Truth eludes one who imagines truth in untruth and untruth in truth but the one who sees truth in truth and untruth in untruth arrives at truth. Unreflecting mind allows passions even as rain water pours into an ill-thatched house whereas a reflective mind is foolproof against passions just as a well-thatched house will not allow rainwater. Unlike an evil man, the virtuous one is happy in this as well as the next world. Merely quoting sacred texts is futile instead of applying the teachings to one’s life.

 

3. The second chapter is on Vigilance. The opposite of vigilance is sloth or heedlessness. Vigilance leads to eternal life. Sloth leads to death. The wise ever watchful is in the company of the noble ones. Meditative, persevering, ever strenuous in efforts, the wise attains Nirvana, the highest freedom and happiness. A man of vigilance grows in his glory. He makes for himself an island which no flood can overwhelm. Fools are prey to sloth while to the wise their vigilance is a treasure. Sloth, lust and sensual pleasures are to be eschewed. Earnest meditation brings great joy. Having reached the high tower of wisdom by his strenuous efforts, the wise man views the sorrowful crowd like a mountaineer looking from his high peak at those who are dwelling on the plains. A vigilant mendicant who knows the danger of heedlessness advances towards Nirvana and will not fall.

4. The third chapter is entitled “Mind”. In some versions it is “Thought”. It’s all about taming the mind and watching our thoughts and the benefits which arise out of it. Just as a Fletcher makes straight his arrows, the wise man makes straight his crooked thinking. Mind is difficult to discipline. A disciplined mind brings happiness. Mind is very subtle. To watch the mind is conducive to happiness. The mind is incorporeal, moves alone, travels far and rests in the cave of the heart. A mind not burning with desires, beyond likes and dislikes is serene and the person is awakened. Body being fragile like an earthen jar, one should fight temptations with a firm mind as a sword of wisdom. An ill- directed mind does great harm whereas a well- directed mind renders us greater service than our kith and kin.

5. The fourth chapter is entitled “Flowers”. Flowers as metaphor and simile are employed in the verses of this chapter. They are used in negative as well as positive sense. Choosing the path of virtue is like gathering right flowers by a skilled person. The temptations are compared to flowery arrows of Mara (the tempter in Buddhist mythology).Sense experiences of life are like flowers. Seeking them is gathering flowers. There are more similes and metaphors. The disciple of Buddha will overcome the earth, the god of death, the world of gods and choose the path of virtue like a skilled person gathering the choicest blooms. The disciple firm in the knowledge of the impermanence of the body which is like froth breaks the flowery shafts of Mara and passes untouched by death. But like a flood sweeping away a sleeping hamlet, death strikes one bent on plucking the flowers of sensual experiences, even before he is satiated in his pleasures. The Muni (silent) one lives his life like the bee which gathers honey without injuring the flowers. One should be concerned with one’s own faults rather than those of others. The well spoken words not translated into worthy actions are like a beautiful flower full of color sans fragrance unlike the words resulting in good actions which are like beautiful flower full of color with fragrance. Just as many kinds of garlands can be made from a heap of flowers, many good works can be gathered by a mortal once he is born. Perhaps the fragrance of flowers may not travel against the wind but the fragrance of the virtuous, unsurpassed pervades all over and ascends to the heights of gods. Even as a lily blossoms from a heap of rubbish, the disciple of Buddha arises from a mass of blinded mortals.

 

6. The fifth chapter is entitled. “The Fool”. It is all about one who is ignorant of the true law (precepts of Buddha). Long is the chain of birth and death for the foolish ignorant of the true law. Better to travel alone than with a fool. The fool thinks that wealth and progeny belong to him unmindful of the fact that he himself doesn’t belong to him. A fool aware of his foolishness is wise to that extent but alas the fool who is not aware of his foolishness is verily a fool. A spoon does not perceive the taste of soup. In a like manner, a fool though associated with a wise man all his life does not perceive truth. But a thoughtful man associating with a wise man perceives truth just as the tongue enjoys the taste of soup. Evil deeds of fools bear bitter fruits. Grief, tears and remorse are the rewards of a deed ill done but delight and happiness sans remorse are the rewards of a deed well done. Even if a fool observes the extreme austerity of eating frugally, he won’t be worth the sixteenth part of those who have well understood the law. Evil deed takes time to fructify but the fool realises it only when he experiences the bad consequences. The fool is vainglorious and wishes for false reputation. The way that leads to Nirvana is different from the way that leads to worldly gain. The Bhikku (follower of Buddha) should shun mundane praise but strive for wisdom. 

7. The sixth chapter is entitled “The Wise Man”. Don’t ignore the reproaches of a wise man which are good for you. He should be considered as a revealer of hidden treasure. Such a man’s admonition and instruction are valuable. Evil company is to be shunned. Friendship with good is to be cultivated. The wise man following Dhamma lives happily. Wise people discipline themselves. Neither praise nor blame affects a wise man just as a rock is unmoved by a gale. After hearing Dhamma, the wise become tranquil like a deep lake which is clear and calm. The wise man has no cravings for sons, wealth and position neither for himself nor for others. Leaving behind all sense pleasures, calling nothing his own, let the wise man cleanse himself from all impurities of the heart and then enjoy. Living in the world, the wise attain the bliss of Nirvana.

8. The seventh chapter is entitled “The Sage” or “The Saint”. The Pali word is Arhat. He is free in all ways. He had completed his journey reaching the highest stage. The thoughtful exert themselves. They leave their house and home as swans their lake. With no possessions, realising the transience of life they realise their goal. Their path is hard to trace like the flight of birds through the sky. They have no appetites and are indifferent to food. Even gods envy him whose senses are subdued like the horses well tamed by the charioteer, who is free from pride and depravities. He is patient like earth, firm like Indra’s bolt, without impurities like a lake free from mud. To him, there is no round of birth and deaths. He is calm in thought, word and deed. He is tranquil and full of repose. He is not credulous, has severed all ties, killed all desires is exalted among men. The places where Arhats live are indeed delightful whether they are villages, forests, deep waters or deserts.

9. The eighth chapter is entitled “The Thousands”. One sensible word on hearing which one becomes peaceful is better than thousand meaningless utterances. One word of a verse on hearing which one becomes peaceful is better than thousand meaningless verses. One text on hearing which one becomes peaceful is better than reciting a hundred meaningless verses. The man who conquers himself is the greatest of the conquerors and not the one who conquers thousand times a thousand men. Neither a god nor a Gandharva nor Mara along with Brahma could turn into defeat the victory of one who has conquered himself. A moment of homage to a wise man is better than hundred years of sacrifice. Homage to a wise man is better than yearlong offerings made to gain merit. Life, beauty, happiness and strength increases to one respecting the aged. One day’s life of virtue and reflection is better than hundred years of wickedness and unrestrained living. A life of one day of strenuous efforts is better than a life of idleness for hundred years. A life of one day of a man who perceives life and death is better than a life of hundred years of man who does not perceive life and death. A life of one day of a man who perceives the deathless state is better than a life of hundred years of one who does not perceive the deathless state. A life of one day of a man who perceives the highest law is better than the life of hundred years of one who does not perceive the highest law.

 

10. The ninth chapter is entitled “Evil Conduct”. It is reiterated that evil begets evil. One cannot escape the consequences of evil actions. A man should hasten to do good. He should not continue in his sinful actions. Painful is the accumulation of evil conduct. A man doing good should continue to do good. Happiness is the outcome of good. Evil actions take time to produce the evil consequences. Till that time, the evil doer is under a delusion that his actions bring him happiness. Only when his evil actions ripen he perceives the evil consequences of his deeds. Similarly good deeds also take time to ripen. A pot is filled by drops of water. Even so a fool becomes full of evil if he gathers it little by little. Similarly a wise man becomes full of goodness if he gathers it little by little. Evil is to be shunned like poison. No evil can affect one who does no evil just as poison cannot affect a person who has no wound. When a wrong is done to innocent person evil recoils on the wrong doer. Some are reborn. Evil go to hell. The good go to heaven. Those totally free from worldly desires attain Nirvana. There is no place where one can escape the consequences of one’s actions and death.

11. The tenth chapter is entitled “Punishment” . Fear of death and punishment is common to all. Others are like oneself. So neither slay nor cause to slay. All men love life. One seeking happiness if he inflicts pain on others seeking happiness does not obtain happiness after death. Only he who does not inflict pain on others seeking happiness obtains happiness after death. Since angry talk is painful, retaliation will touch you. Stillness like that of a broken gong indicates that you have attained Nirvana. A cowherd with his staff drives the cows into the pasture-ground. In a like manner, old age and death drive the life of living beings into a new life. An evil doer doesn’t know what is in store for him. The stupid man burns indeed through his own deeds, like one burnt by fire. Any of the following consequences awaits one who inflicts punishment on innocent persons. 1) cruel suffering 2) loss of wealth 3) injury of the body 4) dreadful diseases 5) loss of mind 6) fearful accusations 7) loss of relations 8) destruction of treasures 9) lightning fire burns his house 10) he goes to hell. Outward signs of asceticism like nakedness, matted hair, dirt, fasting, lying on the ground, rubbing with ashes, sitting motionless do not purify a mortal who is not free from doubt. Though adorned, one who is serene, chaste, established in the Buddhist way of life and has stopped injuring other living beings can be called a Brahmin, an ascetic or a friar. Endowed with knowledge and mindfulness put aside the sorrow of earthly existence with the help of faith, virtue, energy, meditation and discernment of law.

12. The eleventh chapter is entitled “Old Age”. In this chapter, the ills of old age are described. No question of jubilation when the world is full of suffering. The body, full of sores, sickly, full of many thoughts stuck together is devoid of permanence and stability. The body deteriorates. Life ends in death. What pleasure is there in looking at these bleached bones, like gourds cast away in the autumn? The body comes to old age but the virtue of the good never ages. A man of little learning grows like an ox but does not grow in knowledge. Men without chaste mind and spiritual wealth in young age pine away like old cranes in a lake without fish or lie like worn out bows, sighing after the past.

 

13. The twelfth chapter is entitled “The Self”. A man who holds himself dear should diligently watch himself. After establishing in the right way, he should teach others. First acquire knowledge before teaching others. Subduing oneself enables one to subdue others. But subduing oneself is very difficult. The Self is the Lord of the self. When a man subdues his self, he finds the Lord, who otherwise is very difficult to find. The evil done by a fool crushes him like a diamond which breaks a hard precious stone. Easy to do evil; but it is hard to do something good and beneficial. The fool reviles the teachings of holy men; he follows false doctrines and brings about his own downfall. Purity and Impurity belong to oneself. No man can purify another. None should neglect his own good work for the sake of another’s however great. Once a man has discerned his own work let him devote himself to it.

 

14. The thirteenth chapter is entitled “The World”. This chapter contains several dos and don’ts. Don’t follow the law of evil. Don’t live heedlessly. Don’t follow the false doctrine. Don’t befriend the ways of the worldly. Be watchful. Follow the law of virtue. The virtuous live happily in this world and the next. Look upon the world as a bubble and a mirage. Death does not look at him who looks at the world like that. The discerning are not glamoured by the world. A person, who was heedless and did evil, once transformed and becomes restrained and reflective, does good deeds and is like a moon freed from clouds; he brightens the world. After conquering Mara (Tempter), the wise leave the world. There’s no evil the man will not do who violates the good law, who speaks falsely, who scoffs at the existence of another world. Wise ones rejoice in charity. Fools do not appreciate generosity. To enter the stream (entering the Buddhist Path) is better than world sovereignty, going to heaven or lordship over many worlds. 

15. The fourteenth chapter is entitled “The Buddha ( The Awakened). This chapter deals with the glory of the Awakened Buddha. The state of enlightenment is potentially open to all. The historical Buddha is one among the enlightened. Once a person is awakened, nothing can allure him back into the world. He is a Seer of limitless range. Even Devas, Shining gods, like to emulate the Awakened. Obtaining human birth, living the life of a man, hearing the True Law is all difficult. Most difficult is to attain Enlightenment. Eschew all evil, cultivate and establish yourself in good, cleanse the mind. So teach the Buddhas. Enduring patience is the highest tapas; Nirvana is the supreme state. An oppressor is no recluse; he who harms another is no ascetic. Revile not, harm not, discipline yourself according to the Law, be moderate in eating, dwell in solitude, be devoted to higher thought. He who knows enjoyment of passion is the womb of pain is a wise man. The disciple of the supremely Enlightened delights in the destruction of craving. The best refuges are neither mountains nor forests nor sacred trees nor shrines. The safe and best refuges are the Enlightened One, the Law and the Order and those seeking these refuges perceive clearly the four Noble Truths- suffering, the origin of suffering, the cessation of suffering and the Nobel Eightfold Path. In these refuges man is free from all pain. Enlightened one is rare. Where the Enlightened one is born, that household prospers.

 

16. The fifteenth chapter is entitled “Happiness”. Each verse is pregnant with meaning. In the midst of hate, disease, anxiety, possessing nothing let us live happily free from hate, disease and anxiety. The tranquil man disregarding both victory and defeat lives happily. There’s no fire like lust; no ill like hatred; no sorrow like personal existence; no happiness higher than tranquility. Hunger is the worst of diseases, personal existence the worst of sufferings, Nirvana is the highest bliss. Health is the greatest of gifts; contentment is the greatest wealth; Trust is the best of relationships. One who has tasted the sweetness of solitude and the flavour of tranquility becomes free from sin and fearless and enjoys the ambrosia of the Good Law. Company of the Enlightened one is continuous happiness. Escaping the sight of fools is happiness. Therefore one should follow the wise, the discerning, the learned, the steadfast, the beautiful, the Noble. 

17. The sixteenth chapter is entitled “The Pleasant”. The pleasure seeker envies the man given to meditation. Don’t cling either to the pleasant or the unpleasant as both not seeing the pleasant and seeing the unpleasant are painful. Be not attracted to any object as the loss of a loved object is painful. No fetters for one who is free from likes and dislikes. Since grief and fear arise from attachment, affection, indulgence, desire and craving, there is no grief and fear for one who is free from the aforementioned causes of them. He is dear who has both virtue and insight, who is established in the Law, who is truthful and fulfils his own Karma. A man returning to his place after long absence receives a warm reception from his kinsmen. Similarly one who leaves the worldly state after attaining wisdom is welcomed by his good deeds. Indeed his good deeds are his kinsmen.

18. The seventeenth chapter is entitled “Anger”. Importance of giving up anger is emphasised in this chapter. Let a man forsake anger, break all fetters, root out pride. There’s no suffering for one who does not cling to name and form and calls nothing his own. A man curbing his anger like a chariot out of track is like a good charioteer. Let a man overcome anger by gentleness, evil by good, the niggard by liberality, the liar by truth. The three steps by which a man reaches the presence of gods are speaking the truth, giving even a little if asked and not yielding to anger. No grief for the sages who injure none and always control their body attaining the changeless state. People blame the silent, the talkative, even the moderate talker. There’s none in the world who is not blamed. At no point of time someone is wholly praised or condemned. But none will dare to blame the man whom the discerning always praise because he is without blemish, wise and endowed with both knowledge and virtue. Even the gods praise him; Brahma praises him. There are three types of irritation; bodily irritation, speech irritation and mind irritation. The wise practise virtue controlling all these three irritations.

 

19. The eighteenth chapter is entitled “Impurity”.  Let a wise man remove his impurities gradually as a smith removes the impurities of silver. Just as the rust arising from the iron itself corrodes it, his own deeds bring the sinner to an evil end. Non repetition taints our prayers. Non repair taints the house. Sloth taints our body. Heedlessness taints the watchman. Unchastity taints a woman. Niggardliness taints a benefactor. Evil deeds taint us in this world and the next. Ignorance is the worst taint. The man with impurities like shamelessness, arrogance and corruption lives an easy life. But a virtuous person has a hard life. He who destroys life, who speaks untruth, takes what is not given to him, consorts with another man’s wife, is addicted to intoxicating drinks, even in this world digs up the very root of his own life. He who frets about food or drinks given to others does not enjoy peace of mind either by day or night. There is no fire like passion; there’s no strangler like hate; there’s no net like delusion; there’s no torrent like craving. One finds others faults while being blind to his own faults. 

20. The nineteenth chapter is entitled “The Righteous”. It means one established in law. A righteous man does not carry out his purpose by violence. He discriminates between right and wrong. He guides others equitably. He is the guardian of the law. Talking too much is not a mark of learning. A real pandit is tranquil, free from hatred and free from fear. A man of discernment is the Pillar of the Law. Grey hair is not the mark of an elder. He in whom truth, virtue, nonviolence, restraint and control dwell and is free from impurity is an elder. The saintly man is not saintly because of his appearance. He is one in whom envy, greed and wickedness are destroyed. A tonsure does not proclaim an ascetic. One who overcomes his sinful tendencies is an ascetic. A true Nobleman is one who practises nonviolence.

 

21. The twentieth chapter is entitled “The Path”. The Path leads to Nirvana. The best of the Paths is the Eightfold Path; the best of the Truths are the Four Noble Ones; the best of the states is that of Detachment (Vairaga). Enter the Path to conquer Death (Mara). You yourself should strive. Buddhas are only sign posts. The conditioned things are impermanent, full of pain and unsubstantial. This knowledge will end grief. This is the Path of Purity. The lazy man will not find the Path of Wisdom. From discipline of yoga springs Wisdom; from lack of it there’s loss of Wisdom. Cut down the whole forest of desire, not single trees. Then you are free. Cut out love of Self as you would an autumn lily. Then resort to the Path of Peace to Nirvana. When death seizes one there is no help from relations. Therefore the wise man should straightaway begin to clear the Path that leads to Nirvana. 

22. The twenty first chapter is entitled “Miscellaneous”. The sacrifice of a pleasure of little value for securing deep is worth it. Inflicting injury on others for obtaining one’s own happiness will entangle one in hatred. Evil tendencies increase if one neglects what ought to be done and does what should not be done. But the evil tendencies decrease if one does what is to be done and refrains from doing what should not be done. The disciples of Gotama are always aware of the Buddha, Dhamma and Sangha. They are always aware of the true nature of the body, delights of nonviolence, delights of Creative Meditation (Bhavana). Good people shine from afar like Himalayan peaks; the wicked like arrows shot in the dark vanish unseen.

 

23.The twenty second chapter is entitled “ The Downward Course” or  “Hell”. This chapter enumerates different types of evil actions which lead to one’s downfall in the spiritual sense. Falsehood is evil. Many wearing the yellow robes are hypocrites. Their downfall is sure. Better for an irreligious unrestrained person to swallow a ball of red hot iron than enjoy the diet of a kingdom. Adultery leads to access of demerit, comfortless sleep, blame and hell. Asceticism wrongly practised leads downward, to hell. An act carelessly done, a vow badly kept, wavering obedience to discipline - all these will bear no sweet fruit. If anything is to be done let one do it vigorously. A lax ascetic scatters more and more the dust of his passions. An evil deed is better left undone; it causes suffering. A good deed is better done; it causes no suffering. Those who feel shame and fear when they ought not and those who don’t feel shame and fear when they ought to both enter the downward path. Discerning evil when there is none and not seeing the evil which is present, both lead to downfall. Discerning evil as evil and what is not evil as not evil both lead to the good path. 

24.The twenty third chapter is entitled “ The Elephant”. Elephant is a metaphor for endurance, strength and restraint. In the battlefield, the elephant endures the arrows shot from the bow. Likewise, the wise endure abuse. Just like a tamed Elephant, a tamed man is the best among men. He endures hard words. Tamed animals are the best. But a man who has tamed himself is better than them. Sluggish and gluttonous, spending time in sleep rolling from side to side, eating like a hog- such a foolish fellow falls to birth again and again. Rejoice in wakefulness. Draw yourself out of evil, like an elephant sunk in the mud. It is better to live alone. There’s no companionship with a fool. Let a man advance alone, committing no sin, like an elephant in the forest. Virtue lasting in old age is happiness. Faith firmly rooted is happiness; attainment of Wisdom is happiness. Avoidance of sin is happiness.

25. The twenty fourth chapter is entitled “ Craving”. The importance of overcoming cravings for reaching Nirvana is emphasised with several metaphors and similes. Cravings of a man are compared to creepers that eat up the tree on which it fastens. The effect of cravings is sorrow which is compared to a grass which grows in abundance. The teaching is that the root of cravings is to be destroyed. After coming out of the forest of desires one should not re-enter it. Jewels and precious stones, sons and wives are stronger fetters than those made of iron, wood or fibre. These fetters drag a person down. Steadfast persons retire from the world after cutting the bond and leaving all sorrow behind. He who has reached the goal, who is fearless, who is without cravings and without sin, he has removed all thorns of life; this is his last life. Riches destroy the foolish, not those who seek the Beyond. By his cravings for possessions, the foolish man destroys himself, fancying he is ruining another. Just as weeds are the bane of fields, lusts, ill-will, delusion, desire are the bane of mankind. Therefore gift bestowed on those free from the above defects brings great reward. 

26.The twenty fifth chapter is entitled “Bhikku” or “The Mendicant”. In this chapter, the hallmarks of a mendicant follower of Buddha are given. A mendicant who is restrained in all things is free from all pain. He is collected and full of contentment in the solitary life. He controls his speech while teaching Wisdom. He abides in Law, delights in the Law, meditates on the Law and remembers well the Law. He does not envy others. He lives a strenuous and pure life. He does not identify his soul with his name and form, his mind and body and grieves not for what he does not possess. He eschews all the pleasures of the senses. The mendicant who is calm in body, calm in speech, calm in mind, who is firm, and who has thrown out the baits of the world, is named “ The Tranquil One “. Even a young mendicant who applies himself to the teachings of the Buddha, illuminates the world like a moon from the cloud released. 

27. The last and twenty sixth chapter is entitled “The Brahmin”. The term means “Saint”. The characteristics of a Brahmin are given in detail in this chapter. He understands the disintegration of things and realises the Uncreate. By meditation and insight he reaches the other shore, attains knowledge and is free of all fetters. To the Brahmin , there is neither this or that shore. Fearless and free , he is beyond both. His duty is done and his depravities are gone. He shines day and night, radiating his glory. Because he has driven away sin he is called a Brahmin; because he lives in serenity he is called a Samana; because he has put away worldliness he is called Pabbajita. None should attack a Brahmin. Also a Brahmin should not return evil for evil. The Brahmin does not offend by body, mind or speech. Even as a Brahmin worships the sacrificial fire, so should one reverence him who understands the Law of the fully Enlightened One. Not by matted locks, not by lineage, not by caste does one become a Brahmin. By his truth and righteousness a man becomes a Brahmin. He is blessed. There are several definitions of a Brahmin all indicating a sort of ideal and perfect being. The last verse reads as follows:

“Him I call a Brahmin who knows his former lives, who knows heaven and hell, who has reached the end of births, who is a sage of perfect knowledge and who has accomplished all that has to be accomplished.”

********************************************************************************