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Penguin Little Black Classics #80
The Dhammapada: The Path of Perfection
The Dhammapada is a versified Buddhist scripture traditionally ascribed to the Buddha himself.
The Dhammapada consists of 423 verses in Pali uttered by the Buddha on some 305 occasions for the benefit of a wide range of human beings. These sayings were selected and compiled into one book as being worthy of special note on account of their beauty and relevance for moulding the lives of future generations of Buddhists. They are divided into 26 chapters and the stanzas are arranged according to subject matter.
The Dhammapada consists of 423 verses in Pali uttered by the Buddha on some 305 occasions for the benefit of a wide range of human beings. These sayings were selected and compiled into one book as being worthy of special note on account of their beauty and relevance for moulding the lives of future generations of Buddhists. They are divided into 26 chapters and the stanzas are arranged according to subject matter.
96 pages, Paperback
First published January 1, 401
About the author
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* They are officially published under that name
* They are traditional stories not attributed to a specific author
* They are religious texts not generally attributed to a specific author
Books whose authorship is merely uncertain should be attributed to Unknown.
See also: Anonymous
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Displaying 1 - 30 of 1,347 reviews
July 18, 2016
This really is the ultimate guide to optimism, positive thinking and, in a sense, idealistic happiness. Some of the ideas in here speak with clarity and wisdom, the logic behind them is clear and strong; however, I know that practising them is not an easy thing. I tried some of them for a time, a few were easy. Simple things like forgiveness and proactive thinking aren’t too complex or difficult to put into practice, but others require a great deal of willpower and perhaps a deep understanding of the concepts themselves.
I have to be careful what I say here, these are religious matters after all. I don’t wish to offend in my ramblings. Some of the teachings in here feel vague and a little unobtainable. The section on transient pleasure was particularly so. It suggests that being free of things such as passion, pleasure and lust will subsequently prevent fear and sorrow. Isn’t passion a good thing? Can one not be passionate about something and use it to do kindness? Can pleasure then not be derived from such an act? Could this not create lust, a drive of further perusal, in such a passionate thing? Would this not make one happy as well as kind? I don’t understand the logic behind the offered argument. It doesn’t make a great deal of sense to me, so I need to read more about this subject.
This wasn’t all negative for me, far from it. There are a lot of inspirational passages in here; there are a lot of inspirational things in the Buddhist ethos. Such as these:
“The one who has conquered himself is a far greater hero than he who has defeated a thousand times a thousand men.”
“You are what you think. All that you are arises from your thoughts. With your thoughts you make your world.”
These words are very powerful, indeed.
I find many of the ideas attractive and convincing, those on the treatment of animals especially so. But, there were several I found hard to grasp. Perhaps this isn’t the best introductory text; perhaps I should try something else. I’m thinking of reading a book on modern Buddhism because I may find that more directly accessible. This may help clear up some of the issues I had with this it; it may allow me to understand the way of thought more clearly. It may also be the way this has been edited down. I’ve had problems with a few of these issues in the past; it may be that some vital information has been taken out so, along with a contemporary guide, I’m going to buy a full version of this which may make me reconsider some of my thoughts.
Penguin Little Black Classic- 80
The Little Black Classic Collection by penguin looks like it contains lots of hidden gems. I couldn’t help it; they looked so good that I went and bought them all. I shall post a short review after reading each one. No doubt it will take me several months to get through all of them! Hopefully I will find some classic authors, from across the ages, that I may not have come across had I not bought this collection.
I have to be careful what I say here, these are religious matters after all. I don’t wish to offend in my ramblings. Some of the teachings in here feel vague and a little unobtainable. The section on transient pleasure was particularly so. It suggests that being free of things such as passion, pleasure and lust will subsequently prevent fear and sorrow. Isn’t passion a good thing? Can one not be passionate about something and use it to do kindness? Can pleasure then not be derived from such an act? Could this not create lust, a drive of further perusal, in such a passionate thing? Would this not make one happy as well as kind? I don’t understand the logic behind the offered argument. It doesn’t make a great deal of sense to me, so I need to read more about this subject.
This wasn’t all negative for me, far from it. There are a lot of inspirational passages in here; there are a lot of inspirational things in the Buddhist ethos. Such as these:
“The one who has conquered himself is a far greater hero than he who has defeated a thousand times a thousand men.”
“You are what you think. All that you are arises from your thoughts. With your thoughts you make your world.”
These words are very powerful, indeed.
I find many of the ideas attractive and convincing, those on the treatment of animals especially so. But, there were several I found hard to grasp. Perhaps this isn’t the best introductory text; perhaps I should try something else. I’m thinking of reading a book on modern Buddhism because I may find that more directly accessible. This may help clear up some of the issues I had with this it; it may allow me to understand the way of thought more clearly. It may also be the way this has been edited down. I’ve had problems with a few of these issues in the past; it may be that some vital information has been taken out so, along with a contemporary guide, I’m going to buy a full version of this which may make me reconsider some of my thoughts.
Penguin Little Black Classic- 80
The Little Black Classic Collection by penguin looks like it contains lots of hidden gems. I couldn’t help it; they looked so good that I went and bought them all. I shall post a short review after reading each one. No doubt it will take me several months to get through all of them! Hopefully I will find some classic authors, from across the ages, that I may not have come across had I not bought this collection.
June 15, 2015
The Dhammapada is a collection of Budist writings. These explain their chor beliefs. I found this a very intreaguing read. I am a Christian but I find it very informative to study other people's belief system. The Budist's beliefs are based primarily on love but it has a very practical side of how to conduct one's life here on earth. It does not speak to much of the life her-after. I plan to study further into the Budist religion to gain a more informative opinion. I would recommend every one study the major religeons to come to their own beliefs.
Be Blessed.
Diamond
Be Blessed.
Diamond
April 27, 2018
The Dhammapada, Anonymous
The Dhammapada (Pāli; Prakrit: धममपद Dhammapada; Sanskrit: धरमपद Dharmapada) is a collection of sayings of the Buddha in verse form and one of the most widely read and best known Buddhist scriptures.
تاریخ نخستین خوانش: سوم ماه جولای سال 1978 میلادی
عنوان: راه آیین ذمه پده، یا، سخنان بودا: با مقدمه ای در باره زندگی بودا و توضیح اشعار متن؛ داماپادا؛ عنوان قراردادی: دهاماپادا؛ نویسنده: ناشناس؛ مترجم: عسکری پاشایی؛ تهران، انجمن فلسفه ایران، 1357؛ در هفت و 326 ص؛ عنوان دیگر: ذمه پده؛ موضوع: کتابهای مقدس بودیسم قرن 20 م
نقل از متن: انسانی که عطش امیال خویش را فرونشانده و از استغراق در لذات رهیده، درک طریقتش چونان مسیر پرواز پرندگان در آسمان دشوار است. پایان نقل. ا. شربیانی
The Dhammapada (Pāli; Prakrit: धममपद Dhammapada; Sanskrit: धरमपद Dharmapada) is a collection of sayings of the Buddha in verse form and one of the most widely read and best known Buddhist scriptures.
تاریخ نخستین خوانش: سوم ماه جولای سال 1978 میلادی
عنوان: راه آیین ذمه پده، یا، سخنان بودا: با مقدمه ای در باره زندگی بودا و توضیح اشعار متن؛ داماپادا؛ عنوان قراردادی: دهاماپادا؛ نویسنده: ناشناس؛ مترجم: عسکری پاشایی؛ تهران، انجمن فلسفه ایران، 1357؛ در هفت و 326 ص؛ عنوان دیگر: ذمه پده؛ موضوع: کتابهای مقدس بودیسم قرن 20 م
نقل از متن: انسانی که عطش امیال خویش را فرونشانده و از استغراق در لذات رهیده، درک طریقتش چونان مسیر پرواز پرندگان در آسمان دشوار است. پایان نقل. ا. شربیانی
October 14, 2020
Penguin Classics edition, translated by Juan Mascaró
Most of this is slightly-edited versions of drafts from 2015. I'm posting in 2020, and have by now found an apparent answer to the main problem I had with the text, and which was my reason for giving it three stars - that it has nothing very useful to say about or to certain kinds of people, some of whom might beat themselves up for being unable to follow its teachings. As that answer - which I go into more at the end of the post, and which is about karma - comes from modern Western Buddhism, it may not align with the schools where the Dhammapada originates, never mind the views of the original sages who composed it. But, for me at least, it helped things fall into place, and perhaps it might for others who are not systematically studying Buddhism. In the square brackets are bits I've added to the 2015 drafts.
--------
1.
A couple of other reviews comment that the Dhammapada is elitist or aristocratic. In this translation, that doesn't come across in so many words – however, it's clear it's addressed to strong healthy people who are able to be consistent. It's rather severe and unforgiving – and the tone is one that could easily lead to smugness and arrogance in those who feel they are following its path. (Humility and not self-seeking are mentioned occasionally, but the text spends a lot of time bigging up the followers of this path and denigrating others. A tone familiar from parts of the Bible and other Christian texts.)
The low rating is partly because this book isn't therefore addressed to me, or to quite a few other people I've known, as friends, partners or through my old work. It's not for those who aren't able to do much to help others and more often find themselves on the receiving end of help, or where forgetfulness can hinder new habits, or who have cycles of being worse for a while and better for a while, physically and/or mentally, without the consistent progress expected here. Never mind, for instance, those with certain learning disabilities, or people who were severely abused and can't always control themselves no matter how much they try (uppermost in my mind because I've read the beginning of James Rhodes' memoir Instrumental a couple of times and am waiting for it to become cheaper or borrowable), or perfectly nice people who get autistic-type meltdowns. It's often said that the greatest philosophical puzzle as regards religion is evil. I've always considered it to be people who can't help being mean because of an organic or severe psychological issue (whereas some 'evil' comes about simply because of social conditioning and norms of a time and place, e.g many Nazi soldiers) – but religions developed at times when these issues weren't scientifically understood, or when far fewer people survived long enough to suffer from these problems at all, or, with reference to lifelong issues, become adults. [In Europe 200+ years ago, some of these would have been done away with as changelings; it seems likely there would have been similar practices elsewhere in the world.]
And that's why spiritual practice texts don't mention these people: they weren't present in significant numbers, or were implicitly written off unless the guru could deliver them in short order from their possession. [Though there must have been some monks prone to terrible bursts of temper, or who were forgetful and backsliding, and accepted for other reasons.] I'd rather this came across as an interesting point about historical contrasts, than as a rant about ablism. Not everything can be about everyone - I know that and I think that's correct. And an old book like this one is also a historical document. [A new modern edition could address this stuff in the introduction, however.]
Though one of the pitfalls I took much too long to realise about spiritual texts like this, or many self-help books, is that if you aren't very obviously not in the target group, just in a position that means you'll find things a bit more difficult than average, and haven't worked out what you need to filter, they can lead to tiring yourself out with excessively high expectations, beating yourself up, and overall feeling worse. For much modern self-help, you can learn to interpolate exceptions writers would make if they knew what life was like for everyone reading. With ancient advice like the Dhammapada it's more likely they meant to exclude in the first place.
2.
…1/3 of which is Mascaró's introduction, written in 1971. It's unusual for a Penguin Classic intro, being written from the viewpoint of a believer; there's still textual analysis, but much of that is a syncretic comparison of Buddhist ideas and excerpts of the Dhammapada with other religions' writings: the Bhagavad Gita (which he also translated), Hebrew philosophers, St Teresa, and Romantic poets. (I was hoping to fit in Father Ted's That would be an ecumenical matter somewhere, but unfortunately that term's specifically Christian. [Before the Graham Linehan trans mess.])
I was reading the Dhammapada mostly to have finally read it, but during the introduction had an epiphany which solved a philosophical (?) problem that had bothered me for eight years, approximately as long as I've had the book. Possibly I'd have got there quicker had I talked to others about it, but people who take this sort of thing relatively seriously and who don't entirely reject hedonism, and understand the relevant experiences aren't too easily found. (Well, on points 1 and 2, I suppose there was the time when, during a yoga class in London, I was next to Russell Brand the whole time and didn't realise who he was until we were in the lobby, but yeah, no thanks*.)
The problem is arguably more about contemporary 'mindfulness training' than about this 2500-year-old Pali text. These ways of thinking are supposed to be permanent, to prepare you for anything. But there are times when the mind cannot master the nervous system, times when the hardware becomes too damaged for the software to run properly, or at all. One obvious example, though distant to a lot of younger site users, is dementia. Other neurological problems also exist, intermittent or degenerative. Buddhism is a philosophy addressing impermanence; learning to be calm about things including impermanence is part of it - yet one that supposes the practitioner will always retain the calm if properly trained, and that if they don't, they need to try harder. But logically that can't be so for 100% of cases: it can be that the ability has gone, or is deteriorating, including at times of great need and trouble for which this training is implicitly intended. [A problem of horrible tragic irony; and in modern geek terms, the hardware can't run the software.]
Also, what if concentrating on breathing during meditation makes someone more aware of times when it has been, or when it will be, difficult to breathe for reasons beyond the mind's control? Concentrating on one's own breathing may be less calming than concentrating on an action movie!
(So many words to explain things that felt, in my head, like a couple of two-clause sentences.) [And it's an idea that's now a routine part of my world, and which feels on a certain level like it must have been there for more than five years. Strange to be confronted with notes from the moment when I first had the epiphany.]
What's perhaps neglected about meditation in general is that it, or feelings of calm can be enjoyable. [May have originally been related to the philosophy of non-attachment, and then, as mindfulness became more corporate, the general western idea of things that are good for you not being enjoyable.] It's often presented as something which is healthy but not exactly fun.
But if you're prone to a repeated sports injury, physical activities (as long as they don't directly set it off) can be fun at the times you're able to do them, even if you always are at a beginner-ish level in something you've spent years on and would love to be good at. When you're old you might not be able to do the sport at all. [i.e. Meditation has the potential to be enjoyable even if you have thought about, or can remember, times when you are unable to do it because of some illness. But it can be easier to get lost in sport, in flow, than in meditation, especially in emptying-the-mind meditations. Meditations in which you focus on something are better for that, and you can focus on things other than breathing.] Sport is a more wholesome analogy than the one I first thought of - a holiday, or sex, or a night out [to throw yourself into and make the most of while you can]. That's what first occurred to me though. With those hedonistic activities it's obvious you can't do them all the time - even if some celebrities try - but it's assumed everywhere about mindfulness that you will always be able to do it. In the past I'd looked through books on mindfulness for pain which I assumed would discuss this, but they didn't. Bit of an oversight, surely - that no one talks about when people can't actually do it temporarily, or permanently.
I couldn't have got to this realisation without having spent a long time not reading about mindfulness or Buddhism [after I first learnt much about them circa 2007-8. I find that these long gaps of being immersed in the real world after learning a discipline lead to more useful insights and integration of the topic with the rest of life than being 'inside' a subject constantly for years on end. That was certainly the case for me with psychology.] An analogy between meditation and sport or sex rejects central principles of Buddhism, like distancing oneself from worldly, sensory experience; it treats Buddhist practices as sensory, worldly experience. But if you don't believe in a life after death, what else are they?
It's not that I don't think Buddhist / mindful ideas about impermanence have no place; they help many people as unofficial, or formal, therapy. The Happiness Hypothesis by Jonathan Haidt - tellingly, published just before the financial crisis - said that Buddhism evolved in a time of great upheaval and so its philosophies of non-attachment &c were a bit much, not entirely necessary, for Westerners these days. [Quote here.] It might be so if you're healthy and totally financially secure. But he quite forgot all the people who, even before the crash and although they at least don't live in war zones, are at the mercy of fluctuating health problems, fickle welfare systems and short-term employment, or imprinted by serial experiences of severe trauma.
* Apologies to friends who've heard this before. The guy did look familiar; I assumed he was someone I'd seen across the room at a party, or on the tube.
3.
Notes
“It is the feeling that there is a division in us, a separation from something infinite with which we want to be reunited.”
How Buddha speaks of love in the Majjhima Nikaya:
“If men speak evil of you, this you must think: “Our heart shall not waver; and we will abide in compassion, in lovingkindness, without resentment. We will think of the man who speaks ill of us with thoughts of love, and in our thoughts of love shall we dwell. And from that abode of love we will fill the whole world with far-reaching, wide-spreading boundless love.
Moreover, if robbers should attack you and cut you in pieces with a two-handed saw, limb by limb, and one of you should feel hate, such a one is not a follower of my gospel.”
The last bit may be a bit much to ask, (though perhaps what it makes me think of is if you have just enough evil inside to understand why, or how – but for you that's just a small part and it's not in control, that is being able to empathise with extremes as well as the nice bits)
I'm still nonplussed that SJWs don't think of the former as something one should ultimately aim for. Because I thought everyone except right wingers did, on some level - and anyone else hinting otherwise was essentially jocular – but they're deadly serious.
“The Upanishads are the path of light. The Bhagavad Gita is the path of love. The Dhammapada is the path of life.”
“Do not what is evil. Do what is good. Keep your mind pure. This is the teaching of Buddha. Is this all? says the man of arms, Every child of five knows this. It may be so, but few men of eighty can practise it.”
--------
When I wrote the above, there wasn't any concerted criticism of ancient self-help texts, as there is now of Stoicism - part of the feminist clash with alt-right Classics fanboys. In the light of that it looks less strange to find these faults. I haven't seen anything similar about Buddhist texts, but that's probably because I don't read as much Buddhist content online.
So the two similar problems which concerned me - the person who is unable to do much of the training because of an illness, learning disability, effects of severe psychological trauma etc, and the tragic irony of the person who has done such training but loses the ability to use it because of illness or injury just when it would be most useful - these would be seen within a Buddhist system as individuals seriously afflicted by karma, often from a past life. "Bad behaviour" a person truly cannot control and which results from a karmic condition is considered involuntary and therefore does not generate further bad karma. Those with such lifelong problems would not have been in the purview of training like this in ancient times, and both types would have been understood by the writers and adepts as being explained in other sources. This side of karma is easy to talk about in an insensitive way or in the wrong place; notoriously, it got former England football manager Glenn Hoddle sacked in 1999. Put in the right way, it shouldn't sound any more blaming than saying to a contemporary rationalist that someone has a genetic disease: they didn't choose it, and that they have it certainly doesn't preclude attempts to make it better. (That can also be part of their karma and/or that of those who help. By deliberately not helping when they could, someone may be storing up bad karma for themselves.)
It is satisfying that when I finally get round to dealing with a few of these old reviews I want to finish - in the case of the Dhammapada to explain that insolent 3-star rating, and because the book marked an important epiphany and conundrum for me - it's after I'd found answers for this one. But ironically - or aptly? - I can't find the notes for another one, Marie Kondo.
Most of this is slightly-edited versions of drafts from 2015. I'm posting in 2020, and have by now found an apparent answer to the main problem I had with the text, and which was my reason for giving it three stars - that it has nothing very useful to say about or to certain kinds of people, some of whom might beat themselves up for being unable to follow its teachings. As that answer - which I go into more at the end of the post, and which is about karma - comes from modern Western Buddhism, it may not align with the schools where the Dhammapada originates, never mind the views of the original sages who composed it. But, for me at least, it helped things fall into place, and perhaps it might for others who are not systematically studying Buddhism. In the square brackets are bits I've added to the 2015 drafts.
--------
1.
A couple of other reviews comment that the Dhammapada is elitist or aristocratic. In this translation, that doesn't come across in so many words – however, it's clear it's addressed to strong healthy people who are able to be consistent. It's rather severe and unforgiving – and the tone is one that could easily lead to smugness and arrogance in those who feel they are following its path. (Humility and not self-seeking are mentioned occasionally, but the text spends a lot of time bigging up the followers of this path and denigrating others. A tone familiar from parts of the Bible and other Christian texts.)
The low rating is partly because this book isn't therefore addressed to me, or to quite a few other people I've known, as friends, partners or through my old work. It's not for those who aren't able to do much to help others and more often find themselves on the receiving end of help, or where forgetfulness can hinder new habits, or who have cycles of being worse for a while and better for a while, physically and/or mentally, without the consistent progress expected here. Never mind, for instance, those with certain learning disabilities, or people who were severely abused and can't always control themselves no matter how much they try (uppermost in my mind because I've read the beginning of James Rhodes' memoir Instrumental a couple of times and am waiting for it to become cheaper or borrowable), or perfectly nice people who get autistic-type meltdowns. It's often said that the greatest philosophical puzzle as regards religion is evil. I've always considered it to be people who can't help being mean because of an organic or severe psychological issue (whereas some 'evil' comes about simply because of social conditioning and norms of a time and place, e.g many Nazi soldiers) – but religions developed at times when these issues weren't scientifically understood, or when far fewer people survived long enough to suffer from these problems at all, or, with reference to lifelong issues, become adults. [In Europe 200+ years ago, some of these would have been done away with as changelings; it seems likely there would have been similar practices elsewhere in the world.]
And that's why spiritual practice texts don't mention these people: they weren't present in significant numbers, or were implicitly written off unless the guru could deliver them in short order from their possession. [Though there must have been some monks prone to terrible bursts of temper, or who were forgetful and backsliding, and accepted for other reasons.] I'd rather this came across as an interesting point about historical contrasts, than as a rant about ablism. Not everything can be about everyone - I know that and I think that's correct. And an old book like this one is also a historical document. [A new modern edition could address this stuff in the introduction, however.]
Though one of the pitfalls I took much too long to realise about spiritual texts like this, or many self-help books, is that if you aren't very obviously not in the target group, just in a position that means you'll find things a bit more difficult than average, and haven't worked out what you need to filter, they can lead to tiring yourself out with excessively high expectations, beating yourself up, and overall feeling worse. For much modern self-help, you can learn to interpolate exceptions writers would make if they knew what life was like for everyone reading. With ancient advice like the Dhammapada it's more likely they meant to exclude in the first place.
2.
…1/3 of which is Mascaró's introduction, written in 1971. It's unusual for a Penguin Classic intro, being written from the viewpoint of a believer; there's still textual analysis, but much of that is a syncretic comparison of Buddhist ideas and excerpts of the Dhammapada with other religions' writings: the Bhagavad Gita (which he also translated), Hebrew philosophers, St Teresa, and Romantic poets. (I was hoping to fit in Father Ted's That would be an ecumenical matter somewhere, but unfortunately that term's specifically Christian. [Before the Graham Linehan trans mess.])
I was reading the Dhammapada mostly to have finally read it, but during the introduction had an epiphany which solved a philosophical (?) problem that had bothered me for eight years, approximately as long as I've had the book. Possibly I'd have got there quicker had I talked to others about it, but people who take this sort of thing relatively seriously and who don't entirely reject hedonism, and understand the relevant experiences aren't too easily found. (Well, on points 1 and 2, I suppose there was the time when, during a yoga class in London, I was next to Russell Brand the whole time and didn't realise who he was until we were in the lobby, but yeah, no thanks*.)
The problem is arguably more about contemporary 'mindfulness training' than about this 2500-year-old Pali text. These ways of thinking are supposed to be permanent, to prepare you for anything. But there are times when the mind cannot master the nervous system, times when the hardware becomes too damaged for the software to run properly, or at all. One obvious example, though distant to a lot of younger site users, is dementia. Other neurological problems also exist, intermittent or degenerative. Buddhism is a philosophy addressing impermanence; learning to be calm about things including impermanence is part of it - yet one that supposes the practitioner will always retain the calm if properly trained, and that if they don't, they need to try harder. But logically that can't be so for 100% of cases: it can be that the ability has gone, or is deteriorating, including at times of great need and trouble for which this training is implicitly intended. [A problem of horrible tragic irony; and in modern geek terms, the hardware can't run the software.]
Also, what if concentrating on breathing during meditation makes someone more aware of times when it has been, or when it will be, difficult to breathe for reasons beyond the mind's control? Concentrating on one's own breathing may be less calming than concentrating on an action movie!
(So many words to explain things that felt, in my head, like a couple of two-clause sentences.) [And it's an idea that's now a routine part of my world, and which feels on a certain level like it must have been there for more than five years. Strange to be confronted with notes from the moment when I first had the epiphany.]
What's perhaps neglected about meditation in general is that it, or feelings of calm can be enjoyable. [May have originally been related to the philosophy of non-attachment, and then, as mindfulness became more corporate, the general western idea of things that are good for you not being enjoyable.] It's often presented as something which is healthy but not exactly fun.
But if you're prone to a repeated sports injury, physical activities (as long as they don't directly set it off) can be fun at the times you're able to do them, even if you always are at a beginner-ish level in something you've spent years on and would love to be good at. When you're old you might not be able to do the sport at all. [i.e. Meditation has the potential to be enjoyable even if you have thought about, or can remember, times when you are unable to do it because of some illness. But it can be easier to get lost in sport, in flow, than in meditation, especially in emptying-the-mind meditations. Meditations in which you focus on something are better for that, and you can focus on things other than breathing.] Sport is a more wholesome analogy than the one I first thought of - a holiday, or sex, or a night out [to throw yourself into and make the most of while you can]. That's what first occurred to me though. With those hedonistic activities it's obvious you can't do them all the time - even if some celebrities try - but it's assumed everywhere about mindfulness that you will always be able to do it. In the past I'd looked through books on mindfulness for pain which I assumed would discuss this, but they didn't. Bit of an oversight, surely - that no one talks about when people can't actually do it temporarily, or permanently.
I couldn't have got to this realisation without having spent a long time not reading about mindfulness or Buddhism [after I first learnt much about them circa 2007-8. I find that these long gaps of being immersed in the real world after learning a discipline lead to more useful insights and integration of the topic with the rest of life than being 'inside' a subject constantly for years on end. That was certainly the case for me with psychology.] An analogy between meditation and sport or sex rejects central principles of Buddhism, like distancing oneself from worldly, sensory experience; it treats Buddhist practices as sensory, worldly experience. But if you don't believe in a life after death, what else are they?
It's not that I don't think Buddhist / mindful ideas about impermanence have no place; they help many people as unofficial, or formal, therapy. The Happiness Hypothesis by Jonathan Haidt - tellingly, published just before the financial crisis - said that Buddhism evolved in a time of great upheaval and so its philosophies of non-attachment &c were a bit much, not entirely necessary, for Westerners these days. [Quote here.] It might be so if you're healthy and totally financially secure. But he quite forgot all the people who, even before the crash and although they at least don't live in war zones, are at the mercy of fluctuating health problems, fickle welfare systems and short-term employment, or imprinted by serial experiences of severe trauma.
* Apologies to friends who've heard this before. The guy did look familiar; I assumed he was someone I'd seen across the room at a party, or on the tube.
3.
Notes
“It is the feeling that there is a division in us, a separation from something infinite with which we want to be reunited.”
How Buddha speaks of love in the Majjhima Nikaya:
“If men speak evil of you, this you must think: “Our heart shall not waver; and we will abide in compassion, in lovingkindness, without resentment. We will think of the man who speaks ill of us with thoughts of love, and in our thoughts of love shall we dwell. And from that abode of love we will fill the whole world with far-reaching, wide-spreading boundless love.
Moreover, if robbers should attack you and cut you in pieces with a two-handed saw, limb by limb, and one of you should feel hate, such a one is not a follower of my gospel.”
The last bit may be a bit much to ask, (though perhaps what it makes me think of is if you have just enough evil inside to understand why, or how – but for you that's just a small part and it's not in control, that is being able to empathise with extremes as well as the nice bits)
I'm still nonplussed that SJWs don't think of the former as something one should ultimately aim for. Because I thought everyone except right wingers did, on some level - and anyone else hinting otherwise was essentially jocular – but they're deadly serious.
“The Upanishads are the path of light. The Bhagavad Gita is the path of love. The Dhammapada is the path of life.”
“Do not what is evil. Do what is good. Keep your mind pure. This is the teaching of Buddha. Is this all? says the man of arms, Every child of five knows this. It may be so, but few men of eighty can practise it.”
--------
When I wrote the above, there wasn't any concerted criticism of ancient self-help texts, as there is now of Stoicism - part of the feminist clash with alt-right Classics fanboys. In the light of that it looks less strange to find these faults. I haven't seen anything similar about Buddhist texts, but that's probably because I don't read as much Buddhist content online.
So the two similar problems which concerned me - the person who is unable to do much of the training because of an illness, learning disability, effects of severe psychological trauma etc, and the tragic irony of the person who has done such training but loses the ability to use it because of illness or injury just when it would be most useful - these would be seen within a Buddhist system as individuals seriously afflicted by karma, often from a past life. "Bad behaviour" a person truly cannot control and which results from a karmic condition is considered involuntary and therefore does not generate further bad karma. Those with such lifelong problems would not have been in the purview of training like this in ancient times, and both types would have been understood by the writers and adepts as being explained in other sources. This side of karma is easy to talk about in an insensitive way or in the wrong place; notoriously, it got former England football manager Glenn Hoddle sacked in 1999. Put in the right way, it shouldn't sound any more blaming than saying to a contemporary rationalist that someone has a genetic disease: they didn't choose it, and that they have it certainly doesn't preclude attempts to make it better. (That can also be part of their karma and/or that of those who help. By deliberately not helping when they could, someone may be storing up bad karma for themselves.)
It is satisfying that when I finally get round to dealing with a few of these old reviews I want to finish - in the case of the Dhammapada to explain that insolent 3-star rating, and because the book marked an important epiphany and conundrum for me - it's after I'd found answers for this one. But ironically - or aptly? - I can't find the notes for another one, Marie Kondo.
February 9, 2024
2024: third reread, this time the Penguin Little Black Classics’ translation. I could see the difference between this and the older review below’s translations; prefer the Oxford one, but the Penguin one works well also. A lot of Buddhist books reach a point of 'that’s nice… BUT' - Dhammapada doesn’t seem to have this, and that’s why even rereading now it worked well. And this book would work well as a smaller book of Dhammapada to carry somewhre, if I needed such at some point (though I would miss the Oxford one a little, maybe haha)….
=
A re-read, this time in English translation. I got the Oxford version, because its form looked good in Amazon review (also its introduction is very clear and interesting; its explanatory notes are very useful too, very clear).
I think I got more out of this this time, maybe a few years really changed things. I'm not a Buddhist, not believing in reincarnation for example, but even so I got a lot of enjoyment and inspiration out of this. It's a slim volume, so it can be read quickly, but it can also be savoured by reading slowly.
One can see clearly how it can be such a classic, and a good starting place for anyone practicing Buddhism or just having an interest in it. Clear and simple yet also deep and visual, beautiful. Enjoyable and recommended. :)
=
A re-read, this time in English translation. I got the Oxford version, because its form looked good in Amazon review (also its introduction is very clear and interesting; its explanatory notes are very useful too, very clear).
I think I got more out of this this time, maybe a few years really changed things. I'm not a Buddhist, not believing in reincarnation for example, but even so I got a lot of enjoyment and inspiration out of this. It's a slim volume, so it can be read quickly, but it can also be savoured by reading slowly.
One can see clearly how it can be such a classic, and a good starting place for anyone practicing Buddhism or just having an interest in it. Clear and simple yet also deep and visual, beautiful. Enjoyable and recommended. :)
October 6, 2009
It's mostly just an assortment of platitudes.
Examples:
Ch. VI, 78.
>>"Let one not associate
With low persons, bad friends.
But let one associate
With noble persons, worthy friends."
Ch. VIII, stanza 100.
>>"Though a thousand the the statements,
With words of no avail,
Better is a single word of welfare,
Having heard which, one is pacified."
Ch. XXI, stanza 290.
>>"If by sacrificing a limited pleasure
An extensive pleasure one would see,
Let the wise one beholding extensive pleasure,
A limited pleasure forsake."
Thanks, I couldn't figure that out for myself.
Some of the passages are pretty cool though. Example:
Ch. XI, stanza 153-154.
"I ran through samsara, with its many births,
Searching for, but not finding, the house-builder.
Misery is birth again and again.
House-builder, you are seen!
The house you shall not build again!
Broken are your rafters, all,
Your roof beam destroyed.
Freedom from the samkharas has the mind attained.
To the end of cravings has it come."
The main theme, that since feelings of attachment and holding things dear (ch. XVI) are conditions necessary to create suffering, and that since unlike things' tendencies to decay and end it's possible to eliminate these conditions, you should not hold things dear or get attached to anything, is somewhat interesting. It also doesn't require a belief in a cycle of soul transmigration.
This might be problematic in a way, since the degree to which one is successful at this may reduce motivations or reasons for being good. For example, someone who holds their reputation dear will have more reason to avoid acting wrongly than one who doesn't, since "severe slander" (the book itself includes this as a reason for being good at ch. X, stanza 139) will affect them more strongly.
The introduction/commentary/historical criticism is very general and short, but otherwise okay. The annotations were helpful in explaining metaphors, connotations lost in translation, the religious tradition's take on some verses, a few of the assumptions common to the compilers, and untranslated terms.
Examples:
Ch. VI, 78.
>>"Let one not associate
With low persons, bad friends.
But let one associate
With noble persons, worthy friends."
Ch. VIII, stanza 100.
>>"Though a thousand the the statements,
With words of no avail,
Better is a single word of welfare,
Having heard which, one is pacified."
Ch. XXI, stanza 290.
>>"If by sacrificing a limited pleasure
An extensive pleasure one would see,
Let the wise one beholding extensive pleasure,
A limited pleasure forsake."
Thanks, I couldn't figure that out for myself.
Some of the passages are pretty cool though. Example:
Ch. XI, stanza 153-154.
"I ran through samsara, with its many births,
Searching for, but not finding, the house-builder.
Misery is birth again and again.
House-builder, you are seen!
The house you shall not build again!
Broken are your rafters, all,
Your roof beam destroyed.
Freedom from the samkharas has the mind attained.
To the end of cravings has it come."
The main theme, that since feelings of attachment and holding things dear (ch. XVI) are conditions necessary to create suffering, and that since unlike things' tendencies to decay and end it's possible to eliminate these conditions, you should not hold things dear or get attached to anything, is somewhat interesting. It also doesn't require a belief in a cycle of soul transmigration.
This might be problematic in a way, since the degree to which one is successful at this may reduce motivations or reasons for being good. For example, someone who holds their reputation dear will have more reason to avoid acting wrongly than one who doesn't, since "severe slander" (the book itself includes this as a reason for being good at ch. X, stanza 139) will affect them more strongly.
The introduction/commentary/historical criticism is very general and short, but otherwise okay. The annotations were helpful in explaining metaphors, connotations lost in translation, the religious tradition's take on some verses, a few of the assumptions common to the compilers, and untranslated terms.
June 30, 2024
This is my first reading by the translator and professor Eknath Easwaren and a beautiful translator he is. In addition to the translation itself, he includes a brief introduction on the teachings of the Buddha and a commentary for each section of the verses. He has also translated the Upanishads and Bhagavad Gita- both of which I plan on reading this year.
I'm adding some quotes from the verses but I am noting that a sacred reading such as this is taken as a whole and within the context of its teaching.
For hatred can never put an end to hatred; love alone can.
Do not give your attention to what others do or fail to do; give it to what you do or fail to do.
Better than a poem of a thousand vain verses is one thoughtful line which brings peace to the mind.
Hasten to do good, refrain from evil. If you neglect the good, evil can enter your mind.
Do not find fault with others.
Take refuge in the Buddha, the dharma and the sangha and you will grasp the Four Noble Truths: suffering, the cause of suffering and the Noble Eightfold Path that takes you beyond suffering. That is your refuge. When you reach it, all sorrows fall away.
Not in the sky, not in the ocean, not in mountain canyons is there a place anywhere in the world where a person can hide from their evil deeds. Not in the sky, not in the ocean, not in the mountain canyons is there a place anywhere in the world where one can hide from death.
I'm adding some quotes from the verses but I am noting that a sacred reading such as this is taken as a whole and within the context of its teaching.
For hatred can never put an end to hatred; love alone can.
Do not give your attention to what others do or fail to do; give it to what you do or fail to do.
Better than a poem of a thousand vain verses is one thoughtful line which brings peace to the mind.
Hasten to do good, refrain from evil. If you neglect the good, evil can enter your mind.
Do not find fault with others.
Take refuge in the Buddha, the dharma and the sangha and you will grasp the Four Noble Truths: suffering, the cause of suffering and the Noble Eightfold Path that takes you beyond suffering. That is your refuge. When you reach it, all sorrows fall away.
Not in the sky, not in the ocean, not in mountain canyons is there a place anywhere in the world where a person can hide from their evil deeds. Not in the sky, not in the ocean, not in the mountain canyons is there a place anywhere in the world where one can hide from death.
June 28, 2015
So this happened to be the just-in-case-I-get-stuck-waiting-somewhere book I had thrown in my purse on the day my car, later, wouldn’t start as the temperature marched toward 100 degrees (F). I had plenty of time standing in the parking lot to consider Buddha’s message since the tow truck got stuck in Senior Open golf tournament traffic and took three hours to arrive. Did the advice to let go of sensory impressions, perceptions, anger and conditioned reactions help? Yes, I think it did, although I’ve gotten there myself over the decades as well.
Easwaran’s overview of the Buddha’s life and the general tenets of Buddhism in the introduction are quite helpful, as are the introductions to each chapter. I am still confused by what the self atman that persists through multiple incarnations is, once the disparate components of form, personality, etc of a particular life are removed,but it seems as if I have plenty of company. I am also somewhat put off by all the numbered things: the Eightfold path, the four dhyanas, the four Noble sights, the four stages of enlightenment, the Four Noble Truths, the three Refuges. I was given just the trinity, which is enough to twist your mind up for a lifetime by itself.
As in most religions, it seems as if the subsequent legions of disciples have created libraries of volumes of exigesis, and multiple strands of practice, but this is reputedly the simple version for the masses, as the Buddha himself said it.
At any rate, it is a useful introduction for someone who wants an understanding of Buddhism to inform his or her reading of the history and literature of Asia.
Easwaran’s overview of the Buddha’s life and the general tenets of Buddhism in the introduction are quite helpful, as are the introductions to each chapter. I am still confused by what the self atman that persists through multiple incarnations is, once the disparate components of form, personality, etc of a particular life are removed,but it seems as if I have plenty of company. I am also somewhat put off by all the numbered things: the Eightfold path, the four dhyanas, the four Noble sights, the four stages of enlightenment, the Four Noble Truths, the three Refuges. I was given just the trinity, which is enough to twist your mind up for a lifetime by itself.
As in most religions, it seems as if the subsequent legions of disciples have created libraries of volumes of exigesis, and multiple strands of practice, but this is reputedly the simple version for the masses, as the Buddha himself said it.
At any rate, it is a useful introduction for someone who wants an understanding of Buddhism to inform his or her reading of the history and literature of Asia.
July 15, 2012
Just reread this. Little and big gems of wisdom throughout.
January 10, 2021
Notes on translations
#13. Desire, passion. Interesting distinction.
Chapter 1 - Twins
1. Mind is the forerunner of all actions.
All deeds are led by the mind, created by mind.
If one speaks or acts with a corrupt mind,
suffering follows,
As the wheel follows the hoof of an ox pulling a cart.
*
Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the foot of the ox.
Translator: Acharya Buddharakkhita
Phenomena are preceded by the heart, ruled by the heart, made of the heart. If you speak or act with a corrupted heart, then suffering follows you — as the wheel of the cart, the track of the ox that pulls it.
Translator: Thanissaro Bhikkhu
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.
Translator: F. Max Müller
Fore-run by mind are mental states,
Ruled by mind, made of mind.
If you speak or act
With corrupt mind,
Suffering follows you,
As the wheel the foot of the ox.
Translator: Valerie J. Roebuck
Dec 01, 19
#13. Desire, passion. Interesting distinction.
Chapter 1 - Twins
1. Mind is the forerunner of all actions.
All deeds are led by the mind, created by mind.
If one speaks or acts with a corrupt mind,
suffering follows,
As the wheel follows the hoof of an ox pulling a cart.
*
Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the foot of the ox.
Translator: Acharya Buddharakkhita
Phenomena are preceded by the heart, ruled by the heart, made of the heart. If you speak or act with a corrupted heart, then suffering follows you — as the wheel of the cart, the track of the ox that pulls it.
Translator: Thanissaro Bhikkhu
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.
Translator: F. Max Müller
Fore-run by mind are mental states,
Ruled by mind, made of mind.
If you speak or act
With corrupt mind,
Suffering follows you,
As the wheel the foot of the ox.
Translator: Valerie J. Roebuck
Dec 01, 19
January 6, 2016
من اجتنب الخطأ، سمّي طاهرًا،
من عاش متطامنًا، سمي متقشفًا،
ومن تخلص من أوضاره، سمّي حاجّا
من عاش متطامنًا، سمي متقشفًا،
ومن تخلص من أوضاره، سمّي حاجّا
August 6, 2017
بر خلاف انتظارم خيلى معمولى بود. همچين تجربه اى رو با جملات كنفوسيوس هم داشتم.
September 9, 2011
There are books to be read and books to be comprehended. The second class is like learning to ride a bike : you climb on it to fall down & you keep repeating the gesture until at least shakily you can move forth a few feet unaided. What is contained in this book while at a first read is absurdly simple in its spartan-ness is a very difficult set of guidelines to live with.
The inspiration to know more about the Buddha was an unlikely source, a little trinket I bought. It was a resemblance of the Ashoka Pillar. After glancing at it for long minutes during which it refused to do anything at all, I started checking the internet for the Buddhist Emperor and found it very amusing. A wildly passionate follower even drew a comparison saying that Alexander would have been but a Thug against the leadership practices of Ashoka. Everywhere resounded but one principle behind this legend of a man : Buddhism. Scouring this water body of information named the internet, I came up with the name of this book.
There is but one foundation that underlies Buddhism that I could comprehend even with what little reading I have on this topic. This is about suffering (in Buddhist terms Dukha ). The identification of pain or suffering, the cessation of pain and the path to the cessation of pain is what this entire belief system seems to be based out of. It is very easy to read a book that speaks to you on letting go of your desires but to implement that in practice would need more steel than even an army training camp can instill in you.
There are many parallels here to the Hindu & Eastern Mysticism schools of thought. For eg : There is mention of life lived without an eye to victory or loss for a life of tranquility. With a few modifications here and there, Krishna suggests the same to Arjuna during the discourse of the Bhagavad Gita. If memory serves me right, it was about the need to perform one's duties without a thought of victory or loss for it is such thoughts that lead one to sorrow. Then again many a teaching here are akin to the ten commandments in that all time bestseller as well.
The translation as offered by Glenn Wallis is interesting and insightful to read. I in fact spent more time going through his notes than reading through the core text. The next time around I would want to stick to the core text and take it in little sips as a hot brew on an extremely cold and wretched day. In short : It is an energizer !
Something from the text which bears an uncanny resemblance to the society we belong to now as it was centuries ago :
Atula, this is from long ago, it is not recent:
they find fault with one who sits silently,
they find fault with one who speaks much,
they find fault with one who speaks but little.
There is no one in this world who is not faulted.
The inspiration to know more about the Buddha was an unlikely source, a little trinket I bought. It was a resemblance of the Ashoka Pillar. After glancing at it for long minutes during which it refused to do anything at all, I started checking the internet for the Buddhist Emperor and found it very amusing. A wildly passionate follower even drew a comparison saying that Alexander would have been but a Thug against the leadership practices of Ashoka. Everywhere resounded but one principle behind this legend of a man : Buddhism. Scouring this water body of information named the internet, I came up with the name of this book.
There is but one foundation that underlies Buddhism that I could comprehend even with what little reading I have on this topic. This is about suffering (in Buddhist terms Dukha ). The identification of pain or suffering, the cessation of pain and the path to the cessation of pain is what this entire belief system seems to be based out of. It is very easy to read a book that speaks to you on letting go of your desires but to implement that in practice would need more steel than even an army training camp can instill in you.
There are many parallels here to the Hindu & Eastern Mysticism schools of thought. For eg : There is mention of life lived without an eye to victory or loss for a life of tranquility. With a few modifications here and there, Krishna suggests the same to Arjuna during the discourse of the Bhagavad Gita. If memory serves me right, it was about the need to perform one's duties without a thought of victory or loss for it is such thoughts that lead one to sorrow. Then again many a teaching here are akin to the ten commandments in that all time bestseller as well.
The translation as offered by Glenn Wallis is interesting and insightful to read. I in fact spent more time going through his notes than reading through the core text. The next time around I would want to stick to the core text and take it in little sips as a hot brew on an extremely cold and wretched day. In short : It is an energizer !
Something from the text which bears an uncanny resemblance to the society we belong to now as it was centuries ago :
Atula, this is from long ago, it is not recent:
they find fault with one who sits silently,
they find fault with one who speaks much,
they find fault with one who speaks but little.
There is no one in this world who is not faulted.
August 21, 2024
3.5. Il Dhammapada è un testo del canone buddhista, particolarmente venerato nel buddhismo theravada, ossia il buddhismo dominante nell'Asia del sud. È un tipo di predicazione ben differente rispetto a quella a cui siamo abituati noi occidentali: innanzitutto è un'opera poetica, costituita prevalentemente di quartine (o in rari casi sestine) meravigliosamente semplici, perle di chiarezza limpide ed armoniche dal messaggio comprensibilissimo (se si eccettua qualche termine proprio del buddhismo, tuttavia costantemente evidenziato e glossato dalla buona edizione di cui disponevo, ossia l'edizione de La Vita Felice) e coadiuvate da costanti e facili similitudini. Alcuni versi sono splendidi, anche per la genialità di certe immagini o l'efficacia del verso, ma alcuni versi risultano lievemente blandi nel messaggio, se non addirittura tautologici.
È una poesia che, quando necessario, sa anche essere cruda, macabra, fustigatrice: ciò dipende dall'essenza puramente etica dell'opera, che costituisce un ideale cammino dall'ignoranza all'illuminazione, attraverso un insegnamento piuttosto pratico, sia per quel che concerne il mondo esteriore, sia per quel che concerne l'illusoria dimensione della mente. Il distacco materiale ed affettivo dal mondo, lo spogliarsi di cose terrene e l'autocontrollo sono i principali fattori a cui l'uomo deve aspirare affinché possa liberarsi dal fardello del Samsara (il ciclo di reincarnazioni), e in modo tale che il messaggio possa essere veicolato con maggiore efficacia, la ridondanza e la ripetizione del concetto diventano armi fondamentali dell'opera, che possono renderla a lungo andare un po' noiosetta. Ovviamente parlo da una prospettiva solo di godibilità della lettura: nel suo contenuto spirituale, è un'opera illuminante.
È una poesia che, quando necessario, sa anche essere cruda, macabra, fustigatrice: ciò dipende dall'essenza puramente etica dell'opera, che costituisce un ideale cammino dall'ignoranza all'illuminazione, attraverso un insegnamento piuttosto pratico, sia per quel che concerne il mondo esteriore, sia per quel che concerne l'illusoria dimensione della mente. Il distacco materiale ed affettivo dal mondo, lo spogliarsi di cose terrene e l'autocontrollo sono i principali fattori a cui l'uomo deve aspirare affinché possa liberarsi dal fardello del Samsara (il ciclo di reincarnazioni), e in modo tale che il messaggio possa essere veicolato con maggiore efficacia, la ridondanza e la ripetizione del concetto diventano armi fondamentali dell'opera, che possono renderla a lungo andare un po' noiosetta. Ovviamente parlo da una prospettiva solo di godibilità della lettura: nel suo contenuto spirituale, è un'opera illuminante.
February 3, 2016
Brilliant. The Buddha is the closest figure I've had as a role model in my life and this elegantly translated compendium of his teachings rings very true to his word. Excellent work.
June 25, 2020
في العشرينات من عمره ترك سيدهارتا جوتاما قصره واسرته النبيلة ليعيش حياة الزهد والتأمل باحثا عن نور الحقيقة 💫 وبعد سنوات وصل سيدهارتا إلى التنوير وأصبح البوذا "أو الشخص المستنير" ونشر فلسفته البوذية التي أصبح اتباعها يتخطون اكثر من ٥٠٠ مليون حول العالم 🌄
.
الكثير يعتبر البوذية فلسفة اكثر منها ديانة لاستنادها على مبادئ التأمل والتجرد من الشهوات والزهد وكان هذا واضحا من النصوص البوذية القديمة وتعاليم البوذا📜
.
احتوى الكتاب على سيرة مبسطة لحياة سيدهارتا جوتاما وتاريخ البوذية وركائزها ومبادئ وتعاليم البوذا مقسمة على ٢٦ فصل😌
.
تعاليم وقيم راقية وترجمة احترافية وكتاب يستحق القراءة 📖📚
.
الكثير يعتبر البوذية فلسفة اكثر منها ديانة لاستنادها على مبادئ التأمل والتجرد من الشهوات والزهد وكان هذا واضحا من النصوص البوذية القديمة وتعاليم البوذا📜
.
احتوى الكتاب على سيرة مبسطة لحياة سيدهارتا جوتاما وتاريخ البوذية وركائزها ومبادئ وتعاليم البوذا مقسمة على ٢٦ فصل😌
.
تعاليم وقيم راقية وترجمة احترافية وكتاب يستحق القراءة 📖📚
July 9, 2024
Just by coincidence I was reading an essay by Edward Surtz on Thomas More's Utopia. In the essay, he criticizes More for the "deliberately static nature of this ideal society and the failure to recognize the individual persona and his basic instincts, liberties, and even imperfections. The removal of all struggle and all insecurity would logically and psychologically lead to the prayer: 'Give me something to desire.'" I think that paragraph sums up my feelings about the Dhammapada perfectly.
***
The idea that I have been born many times is absurd and deserves to be called that. Nonsense needs to be called out for what it is.
***
How do the five star people defend the chapter on The Elephant. We are supposed to be tame elephants rather than wild elephants. Do people realize what it takes to make an elephant "tame"? The abuse it must go through? But that is the point. To quote: "Best among humans is the tamed person who endures verbal abuse."
***
This book is filled with hubris, excessive pride. To quote: "The Buddha's victory cannot be undone; No one in the world can approach it."
***
I prefer to live and deal with the real world. The one that's coming to an end.
***
The idea that I have been born many times is absurd and deserves to be called that. Nonsense needs to be called out for what it is.
***
How do the five star people defend the chapter on The Elephant. We are supposed to be tame elephants rather than wild elephants. Do people realize what it takes to make an elephant "tame"? The abuse it must go through? But that is the point. To quote: "Best among humans is the tamed person who endures verbal abuse."
***
This book is filled with hubris, excessive pride. To quote: "The Buddha's victory cannot be undone; No one in the world can approach it."
***
I prefer to live and deal with the real world. The one that's coming to an end.
April 18, 2022
“The one who has conquered himself is a far greater hero than he who has defeated a thousand times a thousand men.”
The Dhammapada is a collection of sayings by Gautam Buddha and one of the most popular Buddhist scriptures.
The sayings are, obviously, easier said than done. But even following just a fraction of them can bring a drastic change in one's life and perspective.
The Dhammapada is a collection of sayings by Gautam Buddha and one of the most popular Buddhist scriptures.
The sayings are, obviously, easier said than done. But even following just a fraction of them can bring a drastic change in one's life and perspective.
June 2, 2008
To read forever.
February 3, 2016
بوذا الرائع، اين انت عنا؟!
April 29, 2011
Very good edition. The text is beautiful. The message is good. This is the kind of thing that can be read and reread throughout your lifetime and will bring different meanings at different places in your life. I got a copy at the library. I will be looking for a personal copy to keep for my own. So beautiful. I really appreciated the accompanying notes.
August 23, 2019
Siempre he admirado, y hasta envidiado, a las personas que tienen la capacidad de encontrar metasignificados en lo que leen o lo que llaman “leer entre líneas”. Significados con frecuencia muy personales y cargados de subjetividad, otros quizás sentirán que han encontrado o se les ha revelado la VERDAD. Sea el uno o el otro poco me importa ahora; lo que me importa y me deslumbra es el encuentro que esto significa; cómo un individuo logra alcanzar otra verdad, apropiarse de ella, y para este caso de los textos sagrados, hacerla trascender en su vida. No importa la confesión religiosa o espiritual a la que se acerquen, encuentran un significado trascendente. De esta manera, he admirado mucho a autores que ya he trabajado como Wayne Dyer, Louisa Hay o Félix Torán. Y cada vez que los leía me fascinaba la posibilidad de tener algún encuentro con lo que estaba leyendo o meditando, pero cuando me proponía la idea de leer algún texto sagrado pensaba que no estaba lo suficientemente preparada para abordarlo y que sí lo hacía me iba a aburrir. Hace unas noches, después de una lectura angustiante me animé a leer esta edición del Dhammapada, aprovechando su forma de versículos cortos, ya que podía leerlos despacio e interiorizarlos cada noche.
El Dhammapada es considerado el texto cumbre del budismo. Tiene más de 2300 años de antigüedad y se compone de 423 versos categorizados en veintiséis capítulos.
…”Dhamma procede de la raíz sánscrita DHR, que significa “sostener, permanecer” y el de ley, una “ley moral, una ley espiritual de rectitud, la ley eterna del Universo, la verdad”. En términos cristianos corresponde a “la voluntad de Dios”. Pada significa, tanto en sánscrito como en pali “pie, paso” y por tanto entraña el significado de una senda. Así pues, Dhammapada indica la senda del dhamma, la senda correcta de la vida que hacemos con nuestros propios pasos, con nuestras propias acciones y que nos conduce hasta la verdad suprema. El Dhammapada es la senda de la verdad, de la luz, del amor, de la vida, del nirvana. En términos cristianos es la senda de Dios”…
Para mí el Dhammapada responde a la necesidad de experimentar la existencia, una existencia real e inefable, inherente a nosotros mismos. También hace un llamado al actuar con principios éticos. Una lectura que me llevó a la contemplación, que aún cuando sé que se me escaparon muchas cosas, pude intuir, y a veces sentir, “eso” de lo que me estaba hablando, eso que es existir, como individuo y como parte. Y creo que poder lograr digerir el libro, sin sentirme excluida o ajena a sus contenidos, es gracias a la introducción realizada por Juan Mascaró, ya que además de contextualizar el libro y los conceptos, él también ubica al lector occidental descubriendo cómo los principios espirituales y morales al que buscan llevarnos los diferentes textos sagrados son uno, haciendo contrastes entre el cristianismo y el budismo.
Cualquier cosa más que pueda yo escribir sobre el libro es irrelevante, ya que cada uno llegará con un proceso e ideas distintos y tendrá una lectura distinta. Así que espero se den la oportunidad de vivenciar estas enseñanzas atemporales, con esta lectura tranquila y trascendente.
…”Aún cuando no alcancemos el final de la senda, los gozos del peregrinaje son nuestros”…
El Dhammapada es considerado el texto cumbre del budismo. Tiene más de 2300 años de antigüedad y se compone de 423 versos categorizados en veintiséis capítulos.
…”Dhamma procede de la raíz sánscrita DHR, que significa “sostener, permanecer” y el de ley, una “ley moral, una ley espiritual de rectitud, la ley eterna del Universo, la verdad”. En términos cristianos corresponde a “la voluntad de Dios”. Pada significa, tanto en sánscrito como en pali “pie, paso” y por tanto entraña el significado de una senda. Así pues, Dhammapada indica la senda del dhamma, la senda correcta de la vida que hacemos con nuestros propios pasos, con nuestras propias acciones y que nos conduce hasta la verdad suprema. El Dhammapada es la senda de la verdad, de la luz, del amor, de la vida, del nirvana. En términos cristianos es la senda de Dios”…
Para mí el Dhammapada responde a la necesidad de experimentar la existencia, una existencia real e inefable, inherente a nosotros mismos. También hace un llamado al actuar con principios éticos. Una lectura que me llevó a la contemplación, que aún cuando sé que se me escaparon muchas cosas, pude intuir, y a veces sentir, “eso” de lo que me estaba hablando, eso que es existir, como individuo y como parte. Y creo que poder lograr digerir el libro, sin sentirme excluida o ajena a sus contenidos, es gracias a la introducción realizada por Juan Mascaró, ya que además de contextualizar el libro y los conceptos, él también ubica al lector occidental descubriendo cómo los principios espirituales y morales al que buscan llevarnos los diferentes textos sagrados son uno, haciendo contrastes entre el cristianismo y el budismo.
Cualquier cosa más que pueda yo escribir sobre el libro es irrelevante, ya que cada uno llegará con un proceso e ideas distintos y tendrá una lectura distinta. Así que espero se den la oportunidad de vivenciar estas enseñanzas atemporales, con esta lectura tranquila y trascendente.
…”Aún cuando no alcancemos el final de la senda, los gozos del peregrinaje son nuestros”…
January 10, 2021
Chapter 1 - Twins
1. Fore-run by mind are mental states,
Ruled by mind, made of mind.
If you speak or act
With corrupt mind,
Suffering follows you,
As the wheel the foot of the ox.
*
Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the foot of the ox.
Translator: Acharya Buddharakkhita
Phenomena are preceded by the heart, ruled by the heart, made of the heart. If you speak or act with a corrupted heart, then suffering follows you — as the wheel of the cart, the track of the ox that pulls it.
Translator: Thanissaro Bhikkhu
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.
Translator: F. Max Müller
Mind is the forerunner of all actions.
All deeds are led by the mind, created by mind.
If one speaks or acts with a corrupt mind,
suffering follows,
As the wheel follows the hoof of an ox pulling a cart.
Translator: Ananda Maitreya
Dec 01, 19
*
3.5 stars for this edition.
Jan 10, 21
1. Fore-run by mind are mental states,
Ruled by mind, made of mind.
If you speak or act
With corrupt mind,
Suffering follows you,
As the wheel the foot of the ox.
*
Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the foot of the ox.
Translator: Acharya Buddharakkhita
Phenomena are preceded by the heart, ruled by the heart, made of the heart. If you speak or act with a corrupted heart, then suffering follows you — as the wheel of the cart, the track of the ox that pulls it.
Translator: Thanissaro Bhikkhu
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.
Translator: F. Max Müller
Mind is the forerunner of all actions.
All deeds are led by the mind, created by mind.
If one speaks or acts with a corrupt mind,
suffering follows,
As the wheel follows the hoof of an ox pulling a cart.
Translator: Ananda Maitreya
Dec 01, 19
*
3.5 stars for this edition.
Jan 10, 21
September 19, 2019
I'm attempting to read a few non-Western classics of philosophy, and this was my first real brush with Buddhism. I didn't find the Dhammapada quite as interesting as the Tao Te Ching, but (perhaps through naivete) I was surprised how Christian the path to perfection was, how deeply Franciscan.
"This world is indeed in darkness, and how few can see the light! Just as few birds escape from a net, few souls can fly into the freedom of heaven."
"But he who lives not for pleasures, and whose soul is in self-harmony, who eats or fasts with moderation, and has faith and the power of virtue - this man is not moved by temptations, as a great rock is not shaken by the wind."
"Neither in the sky, nor deep in the ocean, nor in a mountain-cave, nor anywhere, can a man be free from the power of death."
"This world is indeed in darkness, and how few can see the light! Just as few birds escape from a net, few souls can fly into the freedom of heaven."
"But he who lives not for pleasures, and whose soul is in self-harmony, who eats or fasts with moderation, and has faith and the power of virtue - this man is not moved by temptations, as a great rock is not shaken by the wind."
"Neither in the sky, nor deep in the ocean, nor in a mountain-cave, nor anywhere, can a man be free from the power of death."
Read
March 29, 2007Very reflective and wholesome moral truths for living, quite a fresh read in the world of inconsequential candy reads. While one might not agree with every Buddhist principle for living, as I myself don't, the general truths that you pick up and contemplate throughout the day are hard to escape. Easy and quick, yet full of substance and worthy of review time and again.
October 30, 2011
The first two pages of the preface to Gil Fronsdal's translation say it all: Fronsdal lays out the challenges a translator of an ancient text faces. He talks about the Dhammapada's history in English, about how "a translation mirrors the viewpoint of the translator" (pp. xi-xii)-something Easwaran never did. Most pointedly, he notes that "Hindu concepts appear in English translations done in India" (p. xii)-or by a Hindu, I might add. (Hint: think Easwaran.) He goes on to say (p. xii) "In this translation, I have tried to put aside my own interpretations and preferences, insofar as possible, in favor of accuracy." I believe he has done exactly this.
Fronsdal's introduction (the preface discusses the translation issues) is not so far ranging as Easwaran's, and certainly not as lengthy, but I found it more insightful and refreshingly accurate. (Readers of my May 15, 2011 review of Easwaran's Dhammapada will understand my relief.) For example, I thought he hit the nail on the head with this pointed remark (p. xx):
"The Dhammapada originated in a time, culture, and spiritual tradition very different from what is familiar to most Western readers today. We might be alerted to this difference if we compare the beginning of the Dhammapada with the opening lines of the Bible, which emphasize God's role as Creator and, by extension, our reliance on God's power. In contrast, the first two verses of the Dhammapada emphasize the power of the human mind in shaping our lives, and the importance and effectiveness of a person's own actions and choices... Ethical and mental purity [he goes on to say]...cannot be achieved through the intervention of others: `By oneself alone is one purified' (verse 165)."
How different this is from Easwaran's constant-and fatuous-comparisons to Jesus and, even, Albert Einstein.
The remainder of Fronsdal's introduction looks at its contrasting emotional moods-"energy and peace"-its themes, and the effects reading it have had on him. Fronsdal again demonstrates his penetration of basic Buddhist teachings when he writes on page xxix "[I]t is not the world that is negated in the Dhammapada, but rather attachment to the world (as in verse 171)." In the margin of my copy I scribbled YES!
In other words, Fronsdal gets it-which is not so surprising when you consider the man has trained in both the Soto Zen and Theravadan traditions, has a Ph.D. in Buddhist Studies from Stanford, and is a teacher at Spirit Rock Meditation Center. In other words, he has every qualification needed to interpret the Buddha's teaching, qualifications Easwaran seemed to have but in fact was sorely lacking. Anyway, on to the text proper.
Despite my above praise, Fronsdal does make some interpretations I thought odd, though this is not to say I didn't understand his reasoning. For example, the title of the Dhammapada's first chapter, usually rendered as "Twin Verses" or "Paired Verses," Fronsdal names "Dichotomies." Fortunately, he explains this and other such choices-which he (much to his credit) acknowledges as controversial-in detailed endnotes signified by asterisks. (This was another problem I had with Easwaran's text-I could not tell which verses his endnotes pertained to unless I went to the back of the book.) This is much appreciated; one important characteristic of any good translator is candor and clarity as to what sort of interpretive choices s/he makes and why. Fronsdal maintains high standards in this regard; he explains his choices in detail in the endnotes, and having done so the reader can then appreciate that while some of his word choices are unorthodox, they are not without merit or insight. I realize not every reader will be interested in such linguistic and terminological details, but they need to be discussed somewhere if the translator is to maintain legitimacy.
As for the reading experience of Fronsdal's Dhammapada: it has the spare, poetic feel I am familiar with from other translations of Pali Buddhist texts. Also, as previously noted, he does seem to fulfill the aspiration he stated in the preface-that of producing a relatively literal translation, one reflecting its original time and place as opposed to the layers of (mis)interpretation later commentators and cultures have often imposed on the text. As a result, Fronsdal's translation feels definitively like a Buddhist text, one that should be instructive to any newcomers to the Buddha's Dhamma. I hope they will leave it wanting more.
Fronsdal's introduction (the preface discusses the translation issues) is not so far ranging as Easwaran's, and certainly not as lengthy, but I found it more insightful and refreshingly accurate. (Readers of my May 15, 2011 review of Easwaran's Dhammapada will understand my relief.) For example, I thought he hit the nail on the head with this pointed remark (p. xx):
"The Dhammapada originated in a time, culture, and spiritual tradition very different from what is familiar to most Western readers today. We might be alerted to this difference if we compare the beginning of the Dhammapada with the opening lines of the Bible, which emphasize God's role as Creator and, by extension, our reliance on God's power. In contrast, the first two verses of the Dhammapada emphasize the power of the human mind in shaping our lives, and the importance and effectiveness of a person's own actions and choices... Ethical and mental purity [he goes on to say]...cannot be achieved through the intervention of others: `By oneself alone is one purified' (verse 165)."
How different this is from Easwaran's constant-and fatuous-comparisons to Jesus and, even, Albert Einstein.
The remainder of Fronsdal's introduction looks at its contrasting emotional moods-"energy and peace"-its themes, and the effects reading it have had on him. Fronsdal again demonstrates his penetration of basic Buddhist teachings when he writes on page xxix "[I]t is not the world that is negated in the Dhammapada, but rather attachment to the world (as in verse 171)." In the margin of my copy I scribbled YES!
In other words, Fronsdal gets it-which is not so surprising when you consider the man has trained in both the Soto Zen and Theravadan traditions, has a Ph.D. in Buddhist Studies from Stanford, and is a teacher at Spirit Rock Meditation Center. In other words, he has every qualification needed to interpret the Buddha's teaching, qualifications Easwaran seemed to have but in fact was sorely lacking. Anyway, on to the text proper.
Despite my above praise, Fronsdal does make some interpretations I thought odd, though this is not to say I didn't understand his reasoning. For example, the title of the Dhammapada's first chapter, usually rendered as "Twin Verses" or "Paired Verses," Fronsdal names "Dichotomies." Fortunately, he explains this and other such choices-which he (much to his credit) acknowledges as controversial-in detailed endnotes signified by asterisks. (This was another problem I had with Easwaran's text-I could not tell which verses his endnotes pertained to unless I went to the back of the book.) This is much appreciated; one important characteristic of any good translator is candor and clarity as to what sort of interpretive choices s/he makes and why. Fronsdal maintains high standards in this regard; he explains his choices in detail in the endnotes, and having done so the reader can then appreciate that while some of his word choices are unorthodox, they are not without merit or insight. I realize not every reader will be interested in such linguistic and terminological details, but they need to be discussed somewhere if the translator is to maintain legitimacy.
As for the reading experience of Fronsdal's Dhammapada: it has the spare, poetic feel I am familiar with from other translations of Pali Buddhist texts. Also, as previously noted, he does seem to fulfill the aspiration he stated in the preface-that of producing a relatively literal translation, one reflecting its original time and place as opposed to the layers of (mis)interpretation later commentators and cultures have often imposed on the text. As a result, Fronsdal's translation feels definitively like a Buddhist text, one that should be instructive to any newcomers to the Buddha's Dhamma. I hope they will leave it wanting more.
August 31, 2022
Forget religion for a second, lets just focus on philosophy, because as a philosophy on how to live your life, this book is a pretty damn good one.
This book speaks of peace, love, harmony, wisdom and self-improvement through realising you aren't always perfect, but you can always try to do better. It does not go in to what happens after death or any of that nonsense, just how a Buddhist goes about life in simple verse.
I'm already too far down the rabbit hole of being an insensitive, sarcastic, cunt for it to become a way of life for me though, still, I agree with peace and harmony and I found this to be an enjoyable, optimistic and quick read... Surprisingly enjoyable in fact, like, it was fun to read in the same way the Art of War was, they just give you these infinitely quotable lines that make a whole damn heap of sense.
This book speaks of peace, love, harmony, wisdom and self-improvement through realising you aren't always perfect, but you can always try to do better. It does not go in to what happens after death or any of that nonsense, just how a Buddhist goes about life in simple verse.
I'm already too far down the rabbit hole of being an insensitive, sarcastic, cunt for it to become a way of life for me though, still, I agree with peace and harmony and I found this to be an enjoyable, optimistic and quick read... Surprisingly enjoyable in fact, like, it was fun to read in the same way the Art of War was, they just give you these infinitely quotable lines that make a whole damn heap of sense.
February 28, 2016
..الدامابادا و بكل تأكيد ليس بكتاب لمجرد قراءة واحدة، هذا كتاب لازم تحفظ ما جاء فيه و تعمل به
.تقرا الدامابادا تفهم ليش تنظيم طالبان سنة 2001 لما دخلوا باميان أول شئ حطموا تماثيل المُبجل بوذا
..أنا أُحب بوذا ، أحب تعليماته و ما ينادي به، السلام الداخلي و أن نصل للنيرفانا ، النيرفــانا
تحفظاتي
بس اصراره الدائم علي ضرورة "اطفاء الشهوة" اطفاء مش التحكم و اللي اراه مبدأ مخالف للفطرة البشرية ،و دائما تروادني كثير الاسئلة عن المفهوم البوذي لحياة ما بعد الحياة..
مهما كان خلفيتك الدينية، مسلم، مسيحي،كونفوشيوسي ، ملحد ،لا ديني..ألخ فالدامابادا كتاب لازم تقرأه لانه مرجع ملئ بالاخلاق و الحكمة
<3
January 14, 2018
تعرفت على الكتاب مصادفة أثناء حضوري لمساق على كورسيرا بعنوان [ البوذية ]
:)
لا يزول عجبي حين اطّلع على ما سطّره الحكماء قديماً وكيف أن ( نبع الحكمة واحد)وكيف أن شرائع الأخلاق الحسنة تتشابه في جوهرها وإن اختلف التعبير عنها
هذا الكتاب يجمع ما نُسب للحكيم بوذا
في القرن الثالث قبل الميلاد.
بعض الباحثين يقولون إن بوذا قد يكون نبياً في تلك العصور ( ولا أرى مانعاً عقلياً لذلك) فالأنبياء كما أخبرنا الهادي ﷺ كُثر ولا يعلم عددهم الحقيقي إلا الله تبارك وتعالى.
في هذه الخلاصة تجد نفائس الحكمة التي لو وضعتها مع مقولات علماء المسلمين السابقين أو حكماء الهند لما وجدتَ فيها فروقات جوهرية
فكلها تسعى لتحرير الإنسان من شهواته والتحريض على الخلق الحسن مع العباد والبعد عن قاذورات النفس كالشهوة والطمع والحقد والغضب والحسد.
قسم المترجم الكتاب إلى ٢٣ سورة وأسماه ( قرآن بوذا)
وفيه بعض الحكم التي تتشابه مع تراثنا الإسلامي بشكل دقيق مثل
"ما نفع تلاوتك الآيات إن لم تأخذ أنتَ بها "
يشبهه قوله تعالى :
﴿أتأمرون الناس بالبر وتنسون أنفسكم وأنتم تتلون الكتاب أفلا تعقلون﴾ [البقرة: ٤٤]
"لا في السماء ولا في البحر المحيط ولا في كهوف الجبال ليس في الأرض كلها مأمن من الموت "
يشبهه قوله تعالى :
﴿أينما تكونوا يدرككم الموت ولو كنتم في بروج مشيدة﴾ [النساء: ٧٨]
"كل مخلوق فان"
ومثله قوله تعالى :
﴿كل من عليها فان﴾ [الرحمن: ٢٦]
وغيرها كثير.
مما أعجبني في الكتاب الترجمة الجيدة
بعض الاقتباسات
"مثل قلعة حدودية محروسة جيدا من الداخل والخارج عليك أن تحرس نفسك "
"من استطاع أن يجلس وحيدا ويرتاح وحيدا ويدبر أمره وحيدا فلسوف يلقى السعادة في طرف الغابة "
الكتاب لطيف وصغير (١٤٠) صفحة وتفرغ منه في جلسة واحدة.
بقي أن أشير إلى أنّ معنى كلمة [ داما] أي الشرع او العدل أو الحكمة
و[ بادا ] تعني السبيل|
:)
لا يزول عجبي حين اطّلع على ما سطّره الحكماء قديماً وكيف أن ( نبع الحكمة واحد)وكيف أن شرائع الأخلاق الحسنة تتشابه في جوهرها وإن اختلف التعبير عنها
هذا الكتاب يجمع ما نُسب للحكيم بوذا
في القرن الثالث قبل الميلاد.
بعض الباحثين يقولون إن بوذا قد يكون نبياً في تلك العصور ( ولا أرى مانعاً عقلياً لذلك) فالأنبياء كما أخبرنا الهادي ﷺ كُثر ولا يعلم عددهم الحقيقي إلا الله تبارك وتعالى.
في هذه الخلاصة تجد نفائس الحكمة التي لو وضعتها مع مقولات علماء المسلمين السابقين أو حكماء الهند لما وجدتَ فيها فروقات جوهرية
فكلها تسعى لتحرير الإنسان من شهواته والتحريض على الخلق الحسن مع العباد والبعد عن قاذورات النفس كالشهوة والطمع والحقد والغضب والحسد.
قسم المترجم الكتاب إلى ٢٣ سورة وأسماه ( قرآن بوذا)
وفيه بعض الحكم التي تتشابه مع تراثنا الإسلامي بشكل دقيق مثل
"ما نفع تلاوتك الآيات إن لم تأخذ أنتَ بها "
يشبهه قوله تعالى :
﴿أتأمرون الناس بالبر وتنسون أنفسكم وأنتم تتلون الكتاب أفلا تعقلون﴾ [البقرة: ٤٤]
"لا في السماء ولا في البحر المحيط ولا في كهوف الجبال ليس في الأرض كلها مأمن من الموت "
يشبهه قوله تعالى :
﴿أينما تكونوا يدرككم الموت ولو كنتم في بروج مشيدة﴾ [النساء: ٧٨]
"كل مخلوق فان"
ومثله قوله تعالى :
﴿كل من عليها فان﴾ [الرحمن: ٢٦]
وغيرها كثير.
مما أعجبني في الكتاب الترجمة الجيدة
بعض الاقتباسات
"مثل قلعة حدودية محروسة جيدا من الداخل والخارج عليك أن تحرس نفسك "
"من استطاع أن يجلس وحيدا ويرتاح وحيدا ويدبر أمره وحيدا فلسوف يلقى السعادة في طرف الغابة "
الكتاب لطيف وصغير (١٤٠) صفحة وتفرغ منه في جلسة واحدة.
بقي أن أشير إلى أنّ معنى كلمة [ داما] أي الشرع او العدل أو الحكمة
و[ بادا ] تعني السبيل|
July 5, 2016
الكتاب حسب ترجمة المترجم (الشاعر العراقي سعدي يوسف) هي أقوال سيدارتا غوتوما (بوذا) تم جمعها في القرن الثالث قبل الميلاد في شمالي الهند وتم تدوينها في سيلان (سريلانكا) في القرن الأول قبل الميلاد أي بعد ما يقرب من على أربعمائة سنة من موت بوذا الذي كان في العام ٤٨٣ قبل الميلاد، هذه النصوص التي ترجمها المترجم هي معظم ماجاء في كتاب بوذا حسب ما أشار وقد رتبها في ١٨٦ آية تتوزع على ٢٢ سورة، وفي رأيي لم يكن المترجم أميناً في تعاطيه مع هذا الأمر حيث يقول في الترجمة " كنت أنتقي (مايريد ترجمته من كتاب الدامابادا)،معتبراً حساسية لغتي وقومي العرب، وما يعتقدون" وهو لم ينقل كامل الكتاب إنما ما اتسق مع طمأنينته حول لغة ومعتقدات قومه!
في الكتاب بعض الحكم التي تتقاطع مع المنظومة الأخلاقية الإنسانية لكن تعتريه بعض التناقضات (حسب فهمي) فمثلاً يقول بوذا :
"القديس يظل بمنأى عن الأذى
حتى لو كان قتل أباً وأماً
وملكين نبيلين
و دمر مملكة بكل أهلها
*
القديس يظل بمنأىً عن الأذى
��تى لو قتل أباً وأماً
وملكين، وامرءاً شهيراً أيضاً.
*
تابعوا غوتاما يقظون دوماً
وهم يجدون متعتهم في التأمل، ليل نهار."
ليعود في موضع آخر ليفند هذه الأقوال بقوله :
"المرء الذي أسميه طاهراً هو من لا يؤذي مخلوقاً، ضعيفاً كان أو قوياً.
هو من لا يقتل أبداً
ولا يتسبب في موت".
إلا إن كان المقصد بأن أصحاب القداسة هم فقط لا يلامون على قتل الأباء والأمهات والملوك والمشاهير!.
في الكتاب بعض الحكم التي تتقاطع مع المنظومة الأخلاقية الإنسانية لكن تعتريه بعض التناقضات (حسب فهمي) فمثلاً يقول بوذا :
"القديس يظل بمنأى عن الأذى
حتى لو كان قتل أباً وأماً
وملكين نبيلين
و دمر مملكة بكل أهلها
*
القديس يظل بمنأىً عن الأذى
��تى لو قتل أباً وأماً
وملكين، وامرءاً شهيراً أيضاً.
*
تابعوا غوتاما يقظون دوماً
وهم يجدون متعتهم في التأمل، ليل نهار."
ليعود في موضع آخر ليفند هذه الأقوال بقوله :
"المرء الذي أسميه طاهراً هو من لا يؤذي مخلوقاً، ضعيفاً كان أو قوياً.
هو من لا يقتل أبداً
ولا يتسبب في موت".
إلا إن كان المقصد بأن أصحاب القداسة هم فقط لا يلامون على قتل الأباء والأمهات والملوك والمشاهير!.
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