Introduction
Broad Theme of the Project: The project focuses on translating and
analyzing the grammar and vocabulary of Chapters 1 and 2 of the Dhammapada from
Pali to English.
Reasons to Undertake the Project:
The Dhammapada is an important work in
Buddhist literature, containing many profound philosophies and teachings of the
Buddha. However, being written in Pali, there are limitations in studying and
deeply understanding the original scripture.
Translating into English along with
grammatical and lexical analysis will help those who are not fluent in Pali to
gain deeper access to the content of the text.
The project also contributes to the
development of Buddhist studies worldwide.
Objectives of the Project:
To accurately and fluently translate
the first two chapters of the Dhammapada from Pali into English.
To analyze the grammatical structure
and lexical meaning in the original Pali text.
To explain and clarify some of the key
doctrinal points mentioned in the translated scripture.
Nature and Scope of the Project:
The project focuses primarily on
translating the first two chapters of the Dhammapada from Pali to English.
In addition to the translation, the
project also includes syntactic and grammatical analysis and explanation of the
meaning of each word in the original Pali text.
The project will include commentary and
clarification of the meaning of some notable verses in terms of doctrine and
philosophy.
The remaining chapters of the
Dhammapada and existing translations are not within the scope of the study.
Study Methods and Steps in the Project:
Literature review: Collect materials on
Pali linguistics, Pali grammar, and studies related to the Dhammapada,
especially the first two chapters.
Grammatical analysis: Study the
grammatical structure and linguistic features of each sentence and passage in
the original Pali text.
Translation: Based on the grammatical
analysis and context, translate the two chapters into English in a way that is
accurate in meaning and natural and fluent in wording.
Explanation: After each translated
section, explain the meaning of each Pali word with an analysis of its
morphology, word class, root meaning, etc.
Commentary: Clarify the meaning and
doctrine contained in the important translated verses.
Report writing: Finalize the translation
and synthesize the research into a scholarly report.
Edit and revise the entire project.
CONTENT
CHAPTER 1: YAMAKAVAGGA
VERSE 1
manopubbaṅgamā dhammā,
manoseṭṭhā manomayā,
manasā ce paduṭṭhena,
bhāsati vā karoti vā,
tato naṃ dukkhamanveti,
cakkaṃva vahato padaṃ.
The context of verse 1: Cakkhupālatthera Vatthu
A blind Thera
accidentally stepped on and killed some insects while meditating. When other
bhikkhus reported this to the Buddha, he explained that Cakkhupāla, being an
Arahat, had no intention of killing and was innocent.
The Buddha revealed that in a past life, Cakkhupāla
was a physician who had deliberately blinded a woman who deceived him about her
recovery to avoid becoming his slave. As a result of this evil deed, the
physician lost his eyesight in many subsequent existences. Then the Buddha
spoke in verse as above. After the Buddha's discourse, thirty thousand bhikkhus
attained Arahatship and Analytical Insight.
(The Story of Thera Cakkhupāla)
Grammatical analysis verse 1
·
manopubbaṅgamā (mano+pubbaṃ+gama) (adj, masc. nom. pl.): “directed by mind,
dominated by thought”[1]:
preceded by mind, with mind as the forerunner.
§ mano (nt): mind
§ pubbaṃ (adv): before
§
gama (√gam (to go)): having gone
·
dhammā (noun, masc,
nom, pl of dhamma): mental phenomenon. The word “dhamma” has many
meanings and is used here in the sense of ‘mental phenomenon.’
·
Manopubbaṅgamā dhammā: “All mental phenomena have Mind as
their forerunner in the sense that Mind is the most dominant, and it is the
cause of the other three mental phenomena, namely, Feeling (vedana), Perception (saññā) and Mental
Formations of Mental Concomitants (saṅkhāra). These three have Mind or Consciousness
(viññāṇa) as their
forerunner because although they arise simultaneously with mind, they cannot
arise if the Mind does not arise (The Commentary)”[2]
·
manoseṭṭhā (mano+seṭṭha)
(adj): having mind as chief, with the mind as the best
§ mano (nt): mind
§ seṭṭha (adj): excellent, best
·
manomayā (mano+maya)
(adj, masc. nom. pl.): “made of mind, consisting of mind, i.e. formed by
the magic power of the mind, magically formed”[3]
·
manasā (noun, neuter,
instr, sg of mana): by mind
·
ce (ind): if
·
paduṭṭhena (adj, neuter,
instr, sg): by corrupted, by defiled
·
manasā ce paduṭṭhena (Verse 1) and manasā ce pasannena (Verse
2): Manasā here means intention or volition (cetanā); volition
leads one to the performance of volitional actions, both good and evil. This
volition and the resultant actions constitute kamma, and kamma
always follows one to produce results. Cakkhupāla’s blindness (Verse 1) was the
consequence of his having acted with an evil intention in a previous existence
and Maṭṭhakuṇḍali’s happy existence in Tavatiṁsa celestial world (Verse) was
the result of his mental devotion (manopasāda) to the Buddha.
·
bhāsati (verb,
present, 3rd, sg, √bhās (to speak)): speaks
·
vā (ind): or
·
karoti (verb,
present, 3rd, sg, √kar): acts
·
tato (ind): thereupon, hence, then.
·
naṃ (pron, acc,
sg): him
· dukkhamanveti = dukkhaṃ+anveti
o
dukkhaṃ (noun, neuter,
nom, sg of dukkha): suffering. “In this context, dukkha means suffering,
or physical or mental pain, misfortune, unsatisfactoriness, evil consequences,
etc., and rebirth in the lower planes of existence or in the lower strata of
human society if born in the human world.”[4]
o
anveti (verb, 3rd,
sg): follows
·
cakkaṃ (noun, neuter,
nom, sg of cakka): wheel
·
va (ind): like
·
vahato (noun, masc,
gen, sg of vahanta): of the ox/bearer; vahanta [adj. ppr. of √vah
(to carry, lead, bring)]: bearer
·
padaṃ (noun, neuter,
acc, sg of pada): foot
=> Mind precedes all
mental states. Mind is their chief, they are mind-made.
If one speaks or acts
with a defiled (impure) mind, suffering follows him like the wheel that follows
the foot of the ox.
VERSE 2
manopubbaṅgamā dhammā,
manoseṭṭhā manomayā,
manasā ce pasannena,
bhāsati vā karoti vā,
tato naṃ sukhamanveti,
chāyāva anapāyinī.
The context of verse 2: Maṭṭhakuṇḍalī Vatthu
The story is
about a young Brahmin named Matthakundali, whose stingy father Adinnapubbaka refused
to seek medical treatment for his illness until too late. Before dying, the boy
saw the Buddha and had a moment of pure faith, leading to his rebirth in a
heavenly realm. He later appeared to his grieving father, encouraging him to
invite the Buddha for a meal. This led to a teaching about how pure faith alone
can lead to a favorable rebirth. Then the Buddha spoke in verse as above. The
story ends with both father and son achieving spiritual awakening (Sotāpatti
Magga and Phala), and the formerly miserly father becoming generous
in supporting the Buddhist teachings.
(The Story of Maṭṭhakuṇḍalī)
Grammatical analysis verse 2
The same words as verse 1 have been analyzed above.
·
pasannena (masc. ins. sg,
[pa (prefix) + √sad (to sit)]): with virtuous
·
sukhamanveti = sukhaṃ
+ anveti = happiness follows
·
sukhaṃ (nt. nom. sg
of sukha): happiness.
·
anveti (verb, 3rd.
sg. present, √I (to go)): follows.
Ÿ chāyāva:
·
chāyā (f.nom.sg of chāyā):
shadow.
·
va (ind.): like.
·
anapāyinī (f.nom. sg. [an+apāya+inī]):
never departing, constantly following
=> Mind precedes all
mental phenomena,
Mind is their chief, (all
mental phenomena) are produced by the mind.
If one speaks or acts
with a purified mind, happiness follows him like a shadow that never leaves.
The significance and Lesson in verses 1 and 2
From the
Buddha's teachings in verses 1 and 2, we can draw profound lessons about the
relationship between the mind and life. The mind is like a commander, the
source of all mental states and human actions. The verses uses very evocative
comparisons: “cakkaṃva vahato padaṃ” (like a cartwheel following the
footprints of a buffalo), "chāyāva" (like a shadow) to
illustrate in a concrete and vivid way that suffering follows a polluted mind
like a cartwheel following the footprints of a buffalo, and when the mind is
pure, happiness will follow us like a shadow.
This reflects
the inevitable law of cause and effect in life - people will reap what they
have sown, whether in the present or the future. It is noteworthy that each
person is the "architect" of his own destiny, creating his own heaven
or hell through his own actions and thoughts.
Through
understanding these truths, we realize the importance of cultivating the mind,
living responsibly and mastering our own destiny.
---o0o---
VERSE 3 & 4
Verse 3: akkocchi maṃ avadhi maṃ, ajini maṃ
ahāsi me,
ye ca taṃ upanayhanti, veraṃ tesaṃ na
sammati.
The context of verses 3 and 4: Tissatthera Vatthu
The story is about Thera Tissa, who
became a monk in his old age. He expected younger monks to serve him but
avoided duties as a junior monk.
When rebuked, he would complain to the
Buddha, crying and feeling dissatisfied/ upset. Other bhikkhus also followed
him to the Buddha. The Buddha taught them not to harbor hatred. Hatred can only
be resolved by letting go of ill will.
After the discourse, one hundred
thousand bhikkhus attained the first stage of enlightenment.
(The Story of Thera Tissa)
Grammatical analysis verse 3
- akkocchi (verb, 3rd, sg, aorist of √kus
(to abuse)): abused
- maṃ (pron., 1st, acc, sg of amha):
me
- avadhi (verb, 3rd, sg, aorist of √vadh
(to strike)): struck
- ajini (verb, 3rd, sg, aorist of √ji
(to conquer)): defeated
- ahāsi (verb, 3rd, sg, aorist of √har
(to carry away, to rob)): robbed
- me (1st pron. gen, sg of amha
(I)): mine, my
- ye (demonstr. pron., masc, nom, pl
of ya (who, which)): who, which
- taṃ (masc. acc. sg. of demonstr. pron.
of ta (it, that),): it, that.
- upanayhanti (verb, 3rd, pl, present of √nah
(to bind)): harbor, bear (grudge)
- veraṃ (noun, nt, nom, sg of vera):
hatred, hostility
- tesaṃ (demonstr. pron. masc. gen, pl of
ta (it, that)) = their, of them
- na (ind.): no, not
- sammati (verb, 3rd, sg, present of √sam (to be appeased)):
ceases, is appeased
=> "He abused me,
he struck me, he defeated me, he robbed me,"
those who harbor such
thoughts, their hatred is not pacified.
Verse 4: akkocchi
maṃ avadhi maṃ, ajini maṃ ahāsi me,
ye
ca taṃ nupanayhanti, veraṃ tesūpasammati.
Grammatical analysis verse 4
The same words
as verse 3 have been analyzed above.
- nupanayhanti (na + upanayhanti)
(verb, 3rd, pl, present of √nah): do not harbor, do not bear
(grudge)
- tesūpasammati = tesaṃ+upasammati
- tesaṃ (masc. gen. pl. of demonstr.
pron. ta (it, that)): their.
- upasammati (verb, 3rd, sg, present, [upa
+ √sam]): is pacified, is stilled
=> "He abused me,
he struck me, he defeated me, he robbed me,"
those who do not harbor
such thoughts, their hatred is pacified.
The significance and Lesson in verses 3 and 4
The two verses
3 and 4 have used some linguistic features such as structural repetition, using
opposite words, condensed but concise in conveying the message. The parallelism
between the two stanzas 3 and 4 with the first part being similar and the
second part being contrasting has created a strong effect, showing the decisive
role of our attitude and thoughts towards the person who hurt us in maintaining
or eliminating hatred.
Through this,
we can draw profound lessons about the power of patience and how to deal with
resentment. The Buddha taught that: when we stubbornly hold on to thoughts of
being insulted, beaten, failed, or deceived by others, hatred will never
subside. On the contrary, if we do not nurture those negative thoughts, hatred
will naturally disappear.
This is
reflected in his frequent advice to his disciples not to seek revenge but to
practice patience in all circumstances, even when provoked. In particular, the
Buddha praised those who could have retaliated but chose to endure and forgive.
He himself was a shining example of patience, always keeping a detached mind in
the face of criticism, insults, or attacks. Patience is not a sign of weakness
or surrender, but the steadfast strength of great people.
With simple yet
profound language, through the form of vivid and easy-to-remember verses, the
Buddha skillfully pointed out the key to transforming hatred and bringing true
peace. That is, we should proactively let go, not embrace and nurture negative
mental states. It is the choice in each person's mind that determines suffering
or happiness.
With the wisdom
of the Enlightened One, the Buddha saw clearly and showed us the way to escape
the prison of hatred and resentment - one of the root causes of human
insecurity and suffering. His teachings are still valuable today, when the
world is still full of discord and conflict. It is also the compass for each
individual to overcome adversity, to live a peaceful and carefree life amidst
the storms and scandals of life.
VERSE 5
na hi verena verāni,
sammantīdha kudācanaṃ,
averena ca sammanti, esa
dhammo sanantano.
The context of verse 5: Kāḷāyakkhinī Vatthu
The Buddha
spoke Verse 5 while residing at the Jetavana monastery in Sāvatthi. It referred
to a barren woman and her rival, who were the co-wives of a man. Out of
jealousy, the barren wife caused the death of her rival and her child. In later
lives, they were reborn as natural enemies (hen/cat, doe/leopardess), and
finally as a woman and an ogress in Sāvatthi.
The ogress
chased the woman and her baby, but the Buddha intervened, revealing their past
connection and teaching that hatred can only be overcome through kindness.
After the
discourse, the ogress attained the first stage of enlightenment, and their
long-standing hatred was finally resolved through the Buddha's wisdom.
(The Story of An Ogress named Kāḷī)
Grammatical analysis verse 5
- na (ind.): no, not.
- hi (ind.) indeed, surely.
- verena (noun, neuter, ins, sg): by
hatred
- verāni (noun, neuter, nom, pl):
enmities, hatreds
- sammant’idha = sammanti+idha
- sammanti (verb, 3rd, pl, present): are
pacified, are settled
- idha (adv): here, in this world
- kudācanaṃ (ind. adv): at any time => na
kudācanaṃ = not at any time, never.
- averena (noun, neuter, ins, sg of vera):
by non-hatred. Avera, literally, means non-hatred. Here it
means the virtue opposed to the vice of anger, that is,
loving-kindness (mettā).
- esa (masc. nom. sg. of demonstr. pron.
eta): this, that
- dhammo (noun, masc, nom, sg of dhamma):
law, nature. The word dhamma has many meanings and
here it is used in the sense of “law”.
- sanantano (adj, masc, nom, sg): eternal,
ancient
=> Hatreds never cease
through hatred in this world,
through non-hatred do
they cease. This is an eternal law.
The significance and Lesson in verse 5
From the
Buddha's teachings, we learn an eternal truth that hatred cannot be ended by
hatred in this world but can only be resolved by love and compassion (mettā).
This is an immutable law that the Buddha and his disciples all followed.
When we respond
to hatred with hatred, the spiral of resentment will never end, just like
adding fuel to a fire only makes the fire burn more fiercely. Instead, only
when we know how to use love to deal with it, can the seeds of hatred be truly
dissolved, like a cool stream of water extinguishing the hot fire of anger.
This law is
universal and eternal (sanantano), applicable to everyone, in all times.
Through this lesson, the Buddha wants to remind us of that cultivating
loving-kindness, instead of nurturing hatred, is the only way to build a
peaceful and happy world.
