He who … applies himself to the doctrine of Buddha, brightens up this world, like the moon when free from clouds. (382)

The ‘body’ of the Buddha is remembered and represented in a variety of ways, including physical manifestations of his form (statues, paintings, etc), biographies of his life and journeys, symbolic associations between tenets of his teachings and physical objects, and through written records of the lessons he chose to present during his physical lifetime (i.e., his theoretical footprint). Though Buddhist thought generally regards the physical world as a temptation and a distraction along the true path to nibbana and a release from the cycle of rebirth (and hence suffering), the teachings of the Buddha are often presented using metaphor and in direct relation to the physical world. To understand this, we shall attempt to understand the intentions of and audience for the teachings using selected examples and illustrations from chapter 20 (‘The Way’) of the Dhammapada.

At the most elementary, the Buddhist teachings state that the mind is in complete control of the happiness and/or suffering of the individual, in both this world and the next, though the individual must show great discipline in analyzing and mastering his intellect.

You yourself must make an effort. The Tathagatas [Buddhas] are only preachers. The thoughtful who enter the way are freed from the bondage of Mara [temptation]. (276)

As such, there are two main ways of existing and relating to the mind; one is considered to be a person who has found the true path, is wise and enlightened, works diligently at controlling his intellect and has trained his mind to be heedful and disciplined.

This is the way, there is no other that leads to the purifying of intelligence. Go on this way! Everything else is the deceit of Mara. (274)

The other type of person is considered to be a fool who chases after the immediate temptations of this world and allows his mind to run free. Whereas the fool is trapped in the cycle of misery and eternal rebirth, the path of the wise person leads to happiness within this life and the next, and even an opportunity to achieve the ultimate release from the cycle of rebirth and suffering.

A fool, however, is not without opportunity to improve upon his condition. By accepting and following the teachings of the Buddha, the fool is able to begin along the path to salvation. The Dhammapada is essentially a collection of inspirational verses illustrating the fundamentals of the Dhamma, and illustrating the ways in which both categories of people relate and react to situations and challenges in the physical world. This is intended to be studied by students (both wise men and fools) as a basis of personal instruction and betterment.

The chapters in the Dhammapada do not provide a detailed, indexed, sequential guide to attaining nibbana, but instead it collects and groups teachings based upon theme and imagery. Though the middle sections are presented in a seeming haphazard manner free of narrative development, there is still a general current to the work. There is a development from a presentation of the dual paths which a man may choose to follow (heedless or heedful, disciplined or lazy, be he wise or foolish), and ultimately there is the movement toward mastery of the teachings of the Buddha and attainment of a release from the cycle of rebirth. Through vignettes and poetic passages we are drawn a complete picture of a dutiful student who has discovered ‘the way’, illuminated all the more clearly for being juxtaposed directly with the helplessness and ignorance of those who have not yet discovered the path to enlightenment.

Since the Dhammapada is simultaneously aimed at different audiences, and even at the different needs within a single individual, it may appear at times contradictory. This hypocrisy is erased, however, once one understands that there are essentially two separate and distinct lines of teaching being presented. At the highest level of interpretation a student may attempt to internalize the teachings completely and master the four noble truths by following the noble eight fold path and thus achieve release from the cycle.

The best of ways is the eightfold; the best of truths the four words; the best of virtues passionlessness; the best of men he who has eyes to see. (273)

At the first, most elementary level of interpretation, a student may aim to master the principles of the teachings in order to establish well-being in the human sphere and attain a good rebirth. For the latter group, there are a number of ways in which to follow the path to enlightenment, including associating with people of integrity, analyzing the mind and lived life, and listening to and practicing the teachings of the Buddha.

One of the most noble aspirations for those on the true path is propagating the teachings of the Buddha in a manner which is relevant and accessible to the common person who has not yet begun to travel along ‘the way’, and to present the ‘the way’ in an attractive and honorable light. As such, the lessons are often grounded with aesthetic illustrations, metaphoric techniques and poetic imagery which are employed to give ‘flavour’ or ‘savour’ to the wise path. Infusing ‘savour’ in spiritual teachings is an ancient Indian aesthetic technique, wherein the reader is able to connect with the intended message at a familiar and personal level, and yet be removed from the emotionality of the direct experience through the shield of metaphor and aestheticism.

Death comes and carries off that man, praised for his children and flocks, his mind distracted, as a flood carries off a sleeping village. (287)

So long as the love of man towards women, even the smallest, is not destroyed, so long is his mind in bondage, as the calf that drinks milk is to its mother. (284)

Viewing these situations and lessons through the lens of aestheticism allows the reader to interpret and understand the message of the situation at a deeper level than would be possible through direct involvement, and these anesthetized emotional experiences are historically referred to as rasas. For example, the rasa of grief is often given to be compassion; the rasa of action is admiration. In the above examples, the distraction of a man to those physical and emotional concerns such as family and property ultimately prove to be little more than distractions from the true way (even though the common man would not even have understood or realized that he had previously been distracted) and he is swept away in an indifferent manner before ever understanding the futility of his pursuits. Similarly, any sort of emotional attachment is shown as being as pathetic as a helpless suckling newborn calf. Aestheticism in art and culture continues to be a serious and fascinating concern, often still employed by our society in presenting situations (homelessness, war, etc.) which are too disturbing or complex to be intellectualized or directly emotionally digested.

The Dhammapada is considered a masterpiece of ancient Buddhist literature, and remains approachable and relevant today thanks in large part to its use of physical metaphor and techniques of aestheticism. It has the ability to clearly and succinctly illustrate universal truths within the framework of moral, spiritual, and ethical tutelage.

Notes

Quotations taken from:

The Dhammapada; A Collection of Verses. Translated from Pali by F. M. Muller

From: The Sacred Books of the East, Edited by F. M. Muller, Volume X, Part I. Kessigner Publishing, 2004.

Also consulted translations of the Dhammapada by:

Thanissaro Bhikkhu, Metta Forest Monastery, CA, USA. Buddha Dharma Education Association 1997. www.buddhanet.net

Thomas Byrom, www.thebigview.com

Archarya Buddharakkhita, Buddhist Publication Society, Kandy, Sri Lanka. 1985. www.buddhanet.net