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The Dhammapada (Pāli; Prakrit: Dhamapada; Sanskrit Dharmapada; sometimes translated into English as Path of the Dharma) is a versified Buddhist scripture traditionally ascribed to the Buddha himself. Pali ( ISO 15919 / ALA-LC: Pāḷi is a Middle Indo-Aryan language or Prakrit of India. Prakrit (also transliterated as Pracrit) ( Sanskrit: prākṛta प्राकृत (from pra-kṛti प्रकृति according to one Sanskrit (sa संस्कृता वाक् saṃskṛtā vāk, for short sa संस्कृतम् saṃskṛtam) is a historical The Sanskrit term ( Devanāgarī: धर्म Pali transliteration dhamma) is an Indian spiritual and religious Buddhism is a family of beliefs and practices Siddhārtha Gautama ( Sanskrit; Pali: Siddhattha Gotama) was a spiritual Teacher from Ancient India and the founder It is one of the best known texts from the Theravada canon. History Origin of the school The Theravāda school is ultimately derived from the Vibhajjavāda (or 'doctrine of analysis' grouping which was a continuation Its literary merits are a matter of disagreement. [1]

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
                       
   


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The Dhammapada, from the Pāli Tipitaka, is considered one of the most popular pieces of Theravada literature. The Vinaya Piṭaka is a Buddhist Scripture, one of the three parts that make up the Tripitaka. Suttavibhanga (-vibhaṅga Pali for "rule analysis" is the first book of the Theravadin Vinaya Pitaka. Outline The Mahavagga has 10 chapters the first chapter is simply called the great chapter it starts with a narrative beginning immediately after the Buddha's Parivara ( Pali for "accessory" is the third and last book of the Theravadin Vinaya Pitaka. The Sutta Pitaka (suttapiṭaka or Suttanta Pitaka cf Sanskrit सूत्र पिटक Sutra Pitaka) is the second of the three divisions of the Tipitaka or The Digha Nikaya (dīghanikāya "Collection of Long Discourses" is a Buddhist scripture the first of the five Nikayas or collections The Majjhima Nikaya (-nikāya "Collection of Middle-length Discourses" is a Buddhist scripture the second of the five Nikayas or collections in the The Samyutta Nikaya (Saṃyutta Nikāya SN, "Connected Discourses" or "Kindred Sayings" is a Buddhist scripture the third of the five Nikayas The Anguttara Nikaya (aṅguttaranikāya "Gradual Collection" or "Numerical Discourses" is a Buddhist scripture the fourth of the five Nikayas or The Khuddaka Nikaya (-nikāya "Minor Collection" is the last of the five Nikayas or collections in the Sutta Pitaka, which is one of the "three The Abhidhamma Pitaka (abhidhammapiṭaka is the last of the three Pitakas that is baskets constituting the Pali Canon, the Scriptures of Theravāda The Dhammasangani (-saṅgaṇi or -ī is a Buddhist scripture part of the Pali Canon of Theravada Buddhism where it is included in the Abhidhamma Pitaka The Vibhanga (vibhaṅga is a Buddhist Scripture part of the Pali Canon of Theravada Buddhism where it is included in the Abhidhamma Pitaka. The Dhatukatha (dhātukathā is a Buddhist scripture part of the Pali Canon of Theravada Buddhism where it is included in the Abhidhamma Pitaka The Puggalapannatti (-ññ- is a Buddhist scripture part of the Pali Canon of Theravada Buddhism where it is included in the Abhidhamma Pitaka. Kathāvatthu ( Pāli) (abbrev Kv Kvu literally "Points of Controversy" is a Buddhist scripture one of the seven books in the Theravada Abhidhamma For "yamaka" as a misspelling of "yarmulke" an item of Jewish headgear see Kippah. The Patthana (paṭṭhāna is a Buddhist scripture part of the Pali Canon of Theravada Buddhism where it is included in the Abhidhamma Pitaka. History Origin of the school The Theravāda school is ultimately derived from the Vibhajjavāda (or 'doctrine of analysis' grouping which was a continuation Pali literature is concerned mainly with Theravada Buddhism, of which Pali is the traditional language [2]

According to tradition, the Dhammapada's verses were spoken by the Buddha on various occasions. Siddhārtha Gautama ( Sanskrit; Pali: Siddhattha Gotama) was a spiritual Teacher from Ancient India and the founder [3] Most verses deal with ethics. [4] 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. The Khuddaka Nikaya (-nikāya "Minor Collection" is the last of the five Nikayas or collections in the Sutta Pitaka, which is one of the "three The Sutta Pitaka (suttapiṭaka or Suttanta Pitaka cf Sanskrit सूत्र पिटक Sutra Pitaka) is the second of the three divisions of the Tipitaka or [5] A fourth or fifth c. CE commentary attributed to Buddhaghosa includes 305 stories which give context to the verses. Atthakatha ( Pali for explanation commentary refers to Pali-language Theravadin Buddhist commentaries to the canonical Theravadin Tipitaka. Bhadantācariya Buddhaghosa was a 5th century Indian Theravadin Buddhist commentator and scholar

Although the Pāli edition is the most well known, a number of other versions are known:[6]

Organization

The Pali Dhammapada contains 423 verses in 26 chapters (listed below in English and, in parentheses, Pali). A verse is generally considered to be a single line in a metrical composition e [9][10][11]

I. The Twin-Verses (Yamaka-vaggo) (see excerpt below)
II. On Earnestness (Appamāda-vaggo)
III. Thought (Citta-vaggo)
IV. Citta was one of the chief lay disciples of the Buddha. He was a wealthy merchant from Savatthi. Flowers (Puppha-vaggo)
V. The Fool (Bāla-vaggo)
VI. The Wise Man (Paṇḍita-vaggo)
VII. The Venerable (Arahanta-vaggo)
VIII. In the sramanic traditions of ancient India (most notably those of Mahavira and Gautama Buddha) arhat ( Sanskrit) or arahant The Thousands (Sahassa-vaggo)
IX. Evil (Pāpa-vaggo)
X. Punishment (Daṇḍa-vaggo) (see excerpt below)
XI. Old Age (Jarā-vaggo)
XII. Jarāmaraṇa is Sanskrit and Pāli for "old age and decay" ( jarā) and "dying and death" ( maraṇa) Self (Atta-vaggo)
XIII. In Buddhist philosophy, anatta ( Pāli) or anātman ( Sanskrit) refers to the notion of "not-self" The World (Loka-vaggo)
XIV. The Buddha — The Awakened (Buddha-vaggo) (see excerpt below)
XV. In Buddhism, buddhahood ( Sanskrit: buddhatva. Pali: buddhatta. 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. Meaning In the Pali Canon, several discourses explicitly refer to three types of craving * craving for "sensuality" or "sensual pleasures" The Mendicant (Bhikkhu-vaggo)
XXVI. A Bhikkhu ( Pāli) or Bhiksu ( Sanskrit) is a fully ordained male Buddhist Monastic. The Brāhmana (Brāhmaṇa-vaggo)

Excerpts

The following English translations are from Müller (1881). Brahman ( bráhman-, Nominative bráhma sa ब्रह्म is a concept of Hinduism. The Pali text is from the Sri Lanka Tripitaka Project (SLTP) edition. [10]

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 old 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. 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. In Buddhism, Māra is the Demon who tempted Gautama Buddha by trying to seduce him with the vision of beautiful women who in various legends 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. Paṭikkūlamanasikāra (variant paṭikūlamanasikāra) is a Pāli term that is generally translated as "reflections on repulsiveness ), he certainly will remove, nay, he will cut the fetter of Mara. In Buddhism, a mental fetter or "chain" or "bond" ( Pāli: samyojana, saŋyojana, saññojana) shackles a person In Buddhism, Māra is the Demon who tempted Gautama Buddha by trying to seduce him with the vision of beautiful women who in various legends Vitakkupasame ca yo rato asubhaṃ bhāvayati sadā sato
Esa kho vyantikāhiti esa checchati mārabandhanaṃ.

English translations

See also online translations listed below. Gil Fronsdal (1954 is a Buddhist who has practiced Zen and Vipassana since the 1970s and is currently a Buddhist teacher who lives in the San Francisco

Notes

  1. ^ Buddhist Studies Review, 6, 2, 1989, page 153, reprinted in Norman, Collected Papers, volume VI, 1996, Pali Text Society, Bristol, page 156
  2. ^ 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. "
  3. ^ 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. The Majjhima Nikaya (-nikāya "Collection of Middle-length Discourses" is a Buddhist scripture the second of the five Nikayas or collections in the 1009-1010, 1339 n. 1187).
  4. ^ 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. "
  5. ^ 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 Dh. [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 Dhp are mainly gnomic verses, many of which have hardly any relation to Buddhism. "
  6. ^ Buddhist Studies Review, 6, 2, 1989, page 153, reprinted in Norman, Collected Papers, volume VI, 1996, Pali Text Society, Bristol, page 156
  7. ^ Brough (2001). The original manuscript is believed to have been written in the first or second century CE.
  8. ^ 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. The Udana (udāna is a Buddhist scripture part of the Pali Canon of Theravada Buddhism. . . . 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.
  9. ^ English chapter titles based on Müller (1881).
  10. ^ a b 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.mettanet.org/tipitaka/2Sutta-Pitaka/5Khuddaka-Nikaya/02Dhammapada/index.html.
  11. ^ 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. ]

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Gil Fronsdal (1954 is a Buddhist who has practiced Zen and Vipassana since the 1970s and is currently a Buddhist teacher who lives in the San Francisco
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