The Form of the Compilation of Dhammapada.pdf
Dorapane Chandananda
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Abstract
this article is discussed the form of compilation of the dhammapada. I have given information Pali Language and Literature together with structure of Dhammapada, also language style as poetical way, and etc. As my thinking, it will be helpful for whoever researches about Dhammapada in Theravada tradition
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Bomhard (translator) - The Dhammapada (English and Pāḷi) (2022)
The Dhammapada, "The Path of the Dhamma," is so well known that it almost needs no introduction. It is by far the most widely translated Buddhist text. Therefore, I will keep my remarks to a minimum. The Dhammapada is the second book of the Khuddaka Nikāya, which is, itself, the fifth and last collection (nikāya) of the Sutta Piṭaka. The Dhammapada consists of 423 verses spoken by the Buddha on various occasions. These verses are arranged according to topic into 26 chapters. Though most of the verses were spoken to Bhikkhus, they are, nonetheless, of universal applicability. Indeed, they provide an incomparable guide on how to live a noble, rewarding, and useful life. In addition to the text of The Dhammapada, there also exist the stories of the events that prompted the Buddha to utter these verses as well as commentaries on the individual verses. The stories provide the context. The Commentary contains much useful material and, in some cases, provides the only means to understand the underlying meaning of the point that the Buddha was trying to get across. I had several goals in mind when I undertook the task of preparing yet another translation of The Dhammapada. The first was to prepare a version that was doctrinally accurate, that is, fully in accord with the doctrinal positions of Theravādin Buddhism. The second was to reduce sexist language as much as possible. The third and final goal was to render the verses into English that was fresh, alive, and easy to understand, and that would appeal to a modern reader. Consulting the Commentary made the first goal easy to achieve. Much of the commentarial material is included in the footnotes that accompany each chapter. In a number of cases, I followed the common practice of incorporating the commentarial material into the translation itself, especially when a word-for-word translation would have been incomprehensible by itself. The second goal required careful wording. I used two devices to reduce sexist language: (1) I used plural pronouns and (2) I used indefinite pronouns. In those cases where it was obviously males who were being spoken to or spoken about, I made no changes. As for the final goal, I will let the readers judge for themselves whether I have succeeded. As a final check on the accuracy of my translation, I compared it against several other popular translations. For the current version (2022) of The Dhammapada, I have added the Pāḷi text and updated the bibliography. Several minor changes have also been made to the English translation. ■
Pali ekakkharas Revisited
Journal of the Pali Text Society, 2021
Pali ekakkharas Revisited Javier Schnake PALI LEXICOGRAPHY Indian literature written in Sanskrit has a long, rich lexicographic tradition, with the composition of glossaries or lists of words (nighaṇṭu) that are rare, unexplained or of difficult understanding in sacred texts. The Nirukta composed by Yāska (ca. third century CE) is probably the most famous and the oldest witness of such works. Then, many specialized dictionaries on some groups of words or subjects have been developed. These lexicons can be synonymous, exposing lists of terms with one or more words having the same meaning (ekārtha, samānārtha), or homonymical, compiling words with one or more meanings (anekārtha, nānārtha). Among them are the ekākṣarakośas ("lexicons of monosyllables") which deal with particles and monosyllabic terms that can be polysemic. Claus Vogel lists about eleven such texts (Vogel 2015 : 102-104). These ekākṣarakośas are well known in the Sanskrit tradition as used mainly in two types of exercises : games on linguistic matters, such as riddles or learned poems, and Tantric practices where the meanings of the hidden characters are used in magic formulas and esoteric diagrams (Vogel 2015 : 102). Pali literature is far from being so prolific in this field of knowledge. The most ancient lexicographic work known is the Abhidhānappadīpikā, 1 a vast dictionary of synonyms composed in the twelfth century by Moggallāna Thera in Ceylon. However, it is not the only lexicon that has reached us. There are, for example, the Dhātumañjūsā (fourteenth 1 The colophon is clear regarding the place and time of the Abhidhānappadīpikā's composition : it has been elaborated at Pulatthipura (today Polonnaruva in Ceylon) under the reign of Mahā Parākramabāhu. The identity of the author (Moggallāna) has been controversial, but he has to be distinguished from the Sinhalese grammarian. See the introduction of the Abhidhānappadīpikā edition for more details (Abh ix-xvi).
COMMENTARIES ON DHAMMAPADA 1 / 2
Dhammapada 1 and 2 and Anguttara Nikàya I.11 and I.10 refer to the phenomenon of the time-relation between mano/citta (perceptive consciousness) and dhammà/kilesà (volitional and other “mental states” or cetasikas) that are linked to it. Commenting on Ang. I.11, Buddhaghosa denies that there is any time-lag and adds that this is the method (naya) applicable to the interpretation of the Dh. stanza as well. In comments on Ang.I.10 he says citta in that context is the bhavanga citta and kilesà are the cetasikas that arise later in the stream of thought (citta-vithi). The Dh commentator seems to adopt both these lines of interpretation; but the other famous commentator, Dhammapàla, has in his commentary on Nettippakarana, an explanation of the Dh stanza which looks like an edited version the Dh commentary, deleting reference to bhavanga citta and conforming to Buddhaghosa’s views on the stanza. The implications of these different approaches, especially to the question of the authorship of the Pali commentary on the Dh, are discussed in this paper.
On the path of the Dhamma: How the Dhammapada is a representational text for Theravada Buddhism
The Dhammapada is one of the most widely known and studied Buddhist texts spanning from the Theravada tradition in South East Asia to the East Asian Buddhist tradition. The popularity of the Dhammapada, is not just felt in the Asian Buddhist traditions, but is also one of the first Buddhist texts to be translated fully into English and typically thought to be one of the first Buddhist texts Westerners come in contact with. The Dhammapada is still one of the most translated Buddhist texts in the West and is typically easily accessible for the interested novice of the Buddha’s teachings. With all of this in consideration, it begs the question, is the Dhammapada a representational text for the Theravada Buddhist tradition? Scholars of early Buddhist thought and in the Theravada Buddhist tradition are in general consensus that the Dhammapada is a representational text of Theravada Buddhism. Evidence for this thesis is the Dhammapada’s short and concise treatment of the Buddha’s wisdom in the Dhammapada, the various commentaries found in Southeast Asia and East Asia, with well known and respected Buddhist monk, Buddhaghosa, composing the most notable commentary of the Dhammapada. In addition, the various translations of the Dhammapada and interpretations of the text make it accessible for various peoples to study. The Dhammapada can be seen as a Buddhist-like Bible, as it encompasses the wisdom of Theravada Buddhism in one text in contrast to the hundreds of texts in the Pali Canon.
Dhammapada traditions and translations
Journal of Religious History, 2009
The Dhammapada is probably the most frequently translated Buddhist text in the world today. This article looks at the history of translations of the Dhammapada since it was first translated into English in the nineteenth century. I start by comparing the little known first English translation by Daniel Gogerly from 1840 with the influential 1870 translation by Max Müller. The paper then examines the main translations which have appeared since the mid-twentieth century. I show how they represent Buddhist, Hindu and other views on the Dhammapada and that they continue to be influenced by the pioneering nineteenth-century translations. I argue that translations of the Dhammapada are conditioned not only by the viewpoints of the translators but also by the existence of a tradition of translating the Dhammapada. Both factors I conclude have contributed to the importance placed on the Dhammapada as a representative Buddhist text.
Bomhard (translator) - The Dhammapada - The Path of the Dhamma (2013)
The Dhammapada, "The Path of the Dhamma," is so well known that it almost needs no introduction. It is by far the most widely translated Buddhist text. Therefore, I will keep my remarks to a minimum. The Dhammapada is the second book of the Khuddaka Nikāya, which is, itself, the fifth and last collection (nikāya) of the Sutta Piṭaka. The Dhammapada consists of 423 verses spoken by the Buddha on various occasions. These verses are arranged according to topic into 26 chapters. Though most of the verses were spoken to Bhikkhus, they are, nonetheless, of universal applicability. Indeed, they provide an incomparable guide on how to live a noble, rewarding, and useful life. In addition to the text of The Dhammapada, there also exist the stories of the events that prompted the Buddha to utter these verses as well as commentaries on the individual verses. The stories provide the context. The Commentary contains much useful material and, in some cases, provides the only means to understand the underlying meaning of the point that the Buddha was trying to get across. I had several goals in mind when I undertook the task of preparing yet another translation of The Dhammapada. The first was to prepare a version that was doctrinally accurate, that is, fully in accord with the doctrinal positions of Theravādin Buddhism. The second was to reduce sexist language as much as possible. The third and final goal was to render the verses into English that was fresh, alive, and easy to understand, and that would appeal to a modern reader. Consulting the Commentary made the first goal easy to achieve. Much of the commentarial material is included in the footnotes that accompany each chapter. In a number of cases, I followed the common practice of incorporating the commentarial material into the translation itself, especially when a word-for-word translation would have been incomprehensible by itself. The second goal required careful wording. I used two devices to reduce sexist language: (1) I used plural pronouns and (2) I used indefinite pronouns. In those cases where it was obviously males who were being spoken to or spoken about, I made no changes. As for the final goal, I will let the readers judge for themselves whether I have succeeded. As a final check on the accuracy of my translation, I compared it against several other popular translations. ■
Journal of the Pali Text Society, ed. by Rupert Gethin and Petra Kieffer-Pülz
Vol. 35 (2024), 193 pp.
CONTENTS 1. Eivind Kahrs: K.R. Norman, 1925-2020, 3–6. 2. Aruna Gamage: Convention of Speech (rūḷhi) in Theriya Buddhism: The Law of Generalization, 7–56. 3. Petra Kieffer-Pülz and D. Christian Lammerts: Two Legal Judgments on Monastic Boundaries from Nineteenth-Century Burma: Khaṅ ma kan charā tau Maṇijota’s Sīmāvinicchaya with an appendix on Aoṅ mre rhve bhuṃ charā tau Ketudhamma’s Sīmāvinicchaya, 57–116. 4. Peera Panarut and Silpsupa Jaengsawang: Princess Bualai’s Embroidered Kammavācā Manuscripts from Thailand, 117–64. 5. Javier Schnake: Two Systems of Numerical Notation in Pali Buddhism, 164–193.
Introduction to Pali Tripitaka
The Theravāda Buddhist teachings have been preserved in the Pali Tripitaka. The literary meaning of Pali ‘tipika; Sanskrit ‘tripitaka’ is three baskets. That means all of the Buddha’s teachings have been divided in to three parts or Pitakas. The first one is known as the Suttanta Pitaka and it contains the Discourses delivered by the Buddha in various places. The second collection is called the Vinaya Pitaka and it contains all the disciplinary rules and regulations laid down for Bhikkhus and bhikkhunis who have been admitted into the order. The third basket is called the Abhidhamma Pitaka and comprises the Buddha's higher teaching or special teaching on his psycho-ethical philosophy. It is clear that whenever The Buddha preached dhamma for his ordained disciples and lay disciples and prescribed monastic rules for monks and nuns for forty –five years, those of his clever and learned monks immediately kept word for word in their memory. Although there is no Buddha left us written records of the sermons, but his disciples, the exact words of the Buddha preserved and were in due course transmitted orally from master to student. K.R. Norman Says that according to the Theravāda oral tradition Pāli canon was written down in the first century B.C. oral recitation of Pāli texts continued and still continues to this day. Most of the monks who had heard the direct preaching of the Buddha were Arahants. They are ‘pure ones’ free from delusion and passion and therefore they were clever enough to keep in mind perfectly the original word of the Buddha.
Pali and Pāli: Alternative Names of the Language of the Texts of Theravada Buddhism
Pali and Pāli are used as alternative names of the language of the texts of Theravada Buddhism causing great confusion when reading scholarly documents on Theravada Buddhism. Pali is an English word and it is defined in Oxford Dictionaries. Pāli is not an English word; hence, it is not defined in the Oxford Dictionaries; and there is no consensus on the meaning of Pāli. Information about Pali is collected from Encyclopedia Britannica (EB) and Wikipedia about the historical development Pali. This paper is an in-depth investigation of the equivalence of Pali and Pāli as the name of a language. There is no known methodology for this type of investigation. The paper therefore begins by quoting the definition of Pali from Oxford Dictionaries. For consistency all other English words in this paper conform to Oxford Dictionaries definitions.
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