Exploring Dhammaṭṭhavagga of Dhammapada: the chapter about "One Who Stands by Dhamma"

The phrase "following the Dhamma" can be understood in various ways, depending on the perspective one adopts as Dhamma itself is a term widely used across different religions and teachings. So, if one is not properly educated and follows the teachings without wise discernment, the true Dhamma as expounded by the Buddha can often become obscured, confused, or intertwined with other doctrines and sayings. By reflecting on the Dhamaṭṭhavagga, the chapter titled "One Who Stands by Dhamma" in the Dhammapada, we can explore the Buddha's intended meaning of standing by Dhamma, practising it, and following it with wise attention.

(1)

Na tena hoti Dhammaṭṭho yenatthaṁ sahasā naye,

One who would hastily settle a case because of that is not one who stands by Dhamma,

yo ca atthaṁ anatthañ-ca ubho niccheyya paṇḍito.

the wise one should discriminate the two: what is the case and what is not the case.

Asāhasena dhammena samena nayatī pare,

The one who settles for other people without haste, justly and impartially,

Dhammassa gutto medhāvī, Dhammaṭṭho ti pavuccati.

the sagacious one, protecting Dhamma, is said to be one who stands by Dhamma.

Ordinary beings (puthujjana) in all realms can be influenced by defilements (lobha, dosa, and moha), which can steer them onto the wrong path. In the Agati Sutta, the Buddha describes four ways of going off course: desire (chandāgati), aversion (dosāgati), delusion (mohāgati), and fear (bhayāgati). These tendencies cause an ordinary person to deviate from the path of Dhamma (i.e., the Noble Eightfold Path) and commit verbal, physical, and mental misconduct through these four pathways.

Deviating through the three types of misconduct due to:

Desire: For example, misleading others to acquire possessions for oneself.
Aversion: For instance, defaming someone out of anger to harm their reputation.
Delusion: Such as encouraging someone to consume intoxicants out of ignorance, unaware that it is misconduct.
Fear: For example, framing someone for one’s own wrongdoing out of fear of tarnishing one’s reputation.

The problem arises when someone judges what is right and wrong arbitrarily due to these agati. Such a judgment is not founded on righteousness. In contrast, the wise person discriminates between right and wrong with discernment and without prejudice.

For those following the path of Dhamma, refraining from these actions requires mindfulness to prevent these transgressions from arising. Ordinary disciples must practise this with steadfast remembrance and mindfulness. It is important to understand that true completeness is only achieved upon reaching at least the stage of Sotāpanna. It is at this point that these agati cease to arise in one’s mental continuum. Until then, to avoid straying from the right path, it is essential to maintain strong mindfulness of your thoughts and actions—before, during, and after they are carried out.

For your reflection: Consider which of these agati might frequently occur in your mind, and explore why this happens.

(2)

Na tena paṇḍito hoti yāvatā bahu bhāsati;

One is not a wise person merely because of speaking much;

khemī averī abhayo, paṇḍito ti pavuccati.

being safe, hatred-free, fearless, one is called a wise person.

Na tāvatā Dhammadharo yāvatā bahu bhāsati,

One is not a Dhamma-bearer merely through speaking much,

yo ca appam-pi sutvāna, Dhammaṁ kāyena passati,

but the one who, having heard a little, sees Dhamma for himself,

sa ve Dhammadharo hoti, yo Dhammaṁ nappamajjati.

is one who bears Dhamma, the one who is not heedless regarding Dhamma.

In society, there is a common stereotype that those who speak influentially are seen as wise leaders or inspiring individuals due to their captivating words, while those who remain silent are often viewed as the opposite. However, the Buddha taught that true wisdom cannot be judged solely by these external traits. Despite speaking eloquently or using captivating words, some leaders win others' admiration by spreading hatred, greed, or fear, ultimately fostering more hatred, divisiveness, and misunderstanding among people.

A wise person who is truly worthy of influence and leadership is one whose speech embodies the qualities of mettā (loving-kindness), karuṇā (compassion), muditā (sympathetic joy), upekkhā (equanimity), and freedom from the intoxicants of the mind. Only those who speak and teach with these virtues can be considered genuinely wise. For instance, if someone claims to practise the Dhamma but encourages others to cultivate defilements such as greed or hatred, can they truly be called wise?

For your reflection: Am I speaking wisely or just talking nonsense to influence others?

Moreover, while reading extensively and gaining knowledge on various topics, including the Dhamma, is commendable, it holds little value if not put into practice. If one continues to make excuses for not practising—saying things like, "I know I need to practise; I know how to practise; I know how to meditate, but... [insert excuse]"—can such a person truly be called someone who sees and bears the Dhamma?

This tendency is especially common today due to the easy access to information. However, the Buddha emphasised that even if one knows very little, putting that knowledge into practice makes one a true seer of the Dhamma. Therefore, you must be mindful not to fall into the trap of merely 'seeing' the Dhamma superficially with your eyes. Instead, strive to 'see and know' the Dhamma deeply with wisdom.

The Buddha said, "Monks, I do not claim that a monk who has learned much and speaks extensively about the Dhamma is 'one who is versed in the Dhamma' (Dhammadhara). Rather, one who has learned very little, who knows only a single stanza of the Dhamma but fully understands the Four Noble Truths and remains ever mindful, is the one who is truly versed in the Dhamma."

For your reflection: Are you truly seeing and knowing? Or are you just seeing?

(3)

Na tena thero hoti yenassa palitaṁ siro,

One is not an elder because one’s head has grey hair,

paripakko vayo tassa moghajiṇṇo ti vuccati.

for the one who is (only) well-matured, aged, is said to be old in vain.

Yamhi saccañ-ca Dhammo ca ahiṁsā saṁyamo damo,

In whom is truth, Dhamma, non-violence, restraint and (good) training,

sa ve vantamalo dhīro thero iti pavuccati.

the wise one who throws out the stain is (truly) called an elder.

Those who are older and more experienced than oneself are often considered 'Elders' (in this context, the Buddha referred to Elder Monks, but the term can also apply to any older person for laypeople). However, simply growing older and maturing does not automatically make someone an Elder or a wise individual. The Buddha called those who grow older without wisdom : "old in vain". The Buddha taught that only someone who adheres to at least the basic five precepts or monastic codes, practises non-violence, and has purified themselves of defilements (i.e., becoming a Noble One) is worthy of being called an Elder or one who has matured in wisdom. Therefore, you must reflect and understand that simply growing old is not enough. You must mature mentally and equip yourself with wisdom (the Dhamma). True growth requires effort and the cultivation of wisdom, not merely the passage of time.

This verse was expounded by the Buddha while residing at the Jetavana Monastery in reference to Venerable Bhaddiya, also known as Lakuṇṭaka Bhaddiya due to his short stature. On a certain day, Venerable Bhaddiya went to wait upon the Buddha. As he departed, thirty forest monks saw him. The monks then approached the Buddha, saluted him, and sat respectfully on one side. Perceiving that they were ripe for arahantship, the Buddha asked them:

'Did you see a certain Venerable leave this place?'

'No, Venerable, we did not.'

'You did not?' the Buddha inquired. 'We saw a certain novice, Venerable.'

'Monks, he was no novice; he was a Venerable.'

'But he was exceedingly young, Venerable.'

The Buddha replied, 'Monks, I do not call a man a Venerable merely because he is old or because he sits in the seat of a Venerable. Rather, he who comprehends the Truths and is ever kind to others—he is the true Venerable.'"

For your reflection: Are you growing up or just growing old?

(4)

Na vākkaraṇamattena vaṇṇapokkharatāya vā

Not by eloquence only, or by a beautiful complexion,

sādhurūpo naro hoti, issukī maccharī saṭho;

is a person honourable, (if still) jealous, selfish and deceitful;

yassa cetaṁ samucchinnaṁ, mūlaghaccaṁ samūhataṁ,

for the one in whom this is cut off, destroyed at the root, dug up,

sa vantadoso medhāvī sādhurūpo ti vuccati.

that sage who has thrown out hatred is said to be honourable.

These verses were expounded by the Buddha to admonish elder monks who believed they were the right teachers for the young monks simply because they could skilfully use words. The Buddha taught that it takes more than mere eloquence to be a true Dhamma guide. Throughout his life, the Buddha not only taught and guided people in Dhamma matters, but also in worldly affairs when necessary. He did not merely preach; he lived in accordance with what he preached. Over the course of forty-five years of propagation of Dhamma, he translated all his words into action.

People often assume that religious leaders, monks, nuns, or lay teachers who possess a gracious and elegant appearance, demeanour, or manner of speech are inherently honourable, wise, and worthy of following. However, no matter how gracious or elegant they are, if one harbours jealousy in the mind (e.g., a monk who is jealous of other monks for having more followers), selfishness/stinginess (e.g., a lay teacher who withholds knowledge from students out of fear they will surpass them), or deceit (e.g., falsely proclaiming to be a noble status to appeal to a mass audience and gain followers), then they are not truly honourable. Only those who have cut off and eliminated these defilements from the root can become honourable persons. Cutting off and eliminating such mental intoxicants means becoming at least a Sotāpanna, as such Noble Ones, through the power of First Path Knowledge, no longer harbour jealousy, selfishness, deceit, and fraudulence in their mental continuum.

Jealousy (issā) and stinginess (macchariya) are among the major defilements that lead to the suffering of beings. The Buddha mentioned this in the Sakkapañha Sutta as follows: "Devas, human beings, asuras, nagas, gandhabbas, and whatever other many kinds of beings there are, are fettered with jealousy & stinginess, which is why — even though they think, 'May we live free from hostility, free from violence, free from rivalry, free from ill will, free from those who are hostile' — they nevertheless live in hostility, violence, rivalry, ill will, with those who are hostile." Not only are jealousy and stinginess mentioned as major defilements, but others that are interrelated to them such as abhijjha-visama-lobha (covetousness and unrighteous greed), maya (hypocrisy or deceit), satheyya (fraud), thambha (obstinacy, obduracy), sarambha (presumption or rivalry), mana (conceit), atimana (arrogance, haughtiness), mada (vanity or pride), and pamada (negligence or lack of consideration) also bring about suffering in beings.

For your reflection: Which of these defilements are frequent in your mental continuum? Be honest with yourself.

(5)

Na muṇḍakena samaṇo, abbato alikaṁ bhaṇaṁ,

Not through a shaven head is one an ascetic, (if) one lacks vows, speaks lies,

icchālobhasamāpanno, samaṇo kiṁ bhavissati?

and is endowed with greed and desire, how will one be an ascetic?

Yo ca sameti pāpāni, aṇuṁ-thūlāni sabbaso –

The one who pacifies wicked deeds, small and great, in every way –

samitattā hi pāpānaṁ samaṇo ti pavuccati.

through the pacifing of wicked deeds he is said to be an ascetic.

Na tena bhikkhu hoti yāvatā bhikkhate pare,

One is not a monastic merely through eating others’ almsfood,

vissaṁ Dhammaṁ samādāya bhikkhu hoti na tāvatā.

the one who undertakes a false Dhamma to that extent is not a monastic.

Yodha puññañ-ca pāpañ-ca bāhetvā brahmacariyavā,

* If he is one who lives the holy life here, warding off both merit and demerit,

saṅkhāya loke carati sa ce, bhikkhū ti vuccati.

and wanders with discrimination in the world, that one is said to be a monastic.

Here, the Buddha provided guidance on distinguishing between a true and genuine samaṇa or bhikkhu and someone merely pretending to be one. In essence, while someone may shave their head and change their 'uniform' (e.g., from a t-shirt to a robe or plain white clothes) to appear as a monk, nun, hermit, or ascetic, if they do not uphold even the basic five precepts, how can such individuals truly be called a samaṇa (a term that also refers to an ordained individual) or a bhikkhu? One is only considered a true monastic if they are practising to eliminate defilements (i.e., to become a Noble One) and contemplating in accordance with the Buddha's instructions. Simply wearing a robe and going for alms rounds does not make one a true monastic.

For your reflection:

As everyone reading this post is a layperson practising the Dhamma, you must reflect on whether you are diligently upholding the five precepts and practising in accordance with the Buddha's teachings, striving to become a true lay practitioner on the path to Nibbāna. Or, are you making excuses for not even upholding the basic precepts? If the latter, then one cannot truly be considered a follower of the Buddha.

On the other hand, if a teacher who teaches the Dhamma does not follow the precepts, lacks understanding of the precepts, is unlearned in Buddhist doctrines, and has no knowledge of dāna, sīla, and bhāvana, how can they be regarded as true and genuine teachers of the Dhamma?

(6)

Na monena munī hoti mūḷharūpo aviddasu,

Not through silence is a deluded fool (considered to be) a seer,

yo ca tulaṁ va paggayha, varam-ādāya paṇḍito.

the wise one, like one holding the balance, takes up what is noble.

Pāpāni parivajjeti sa munī tena so muni,

The seer who rejects wicked deeds through that is (considered) a seer,

yo munāti ubho loke muni tena pavuccati.

whoever understands both worlds because of that is said to be a seer.

Merely observing silence at all times does not make one noble. The Buddha advised that there must be a balance between remaining silent when necessary and speaking when required. Committing to absolute silence alone does not define wisdom or indicate one who is a seer. That's why the Buddha mentioned: "Monks, I do not call a man a sage merely because he keeps silence. For some remain silent out of ignorance, others out of a lack of confidence, and still others are so miserly that they seek to prevent others from learning anything important that they themselves know. Therefore, I say that a man is not called a sage merely because he keeps silent; rather, he is called a sage because he suppresses evil."

(7)

Na tena ariyo hoti yena pāṇāni hiṁsati,

Not through hurting breathing beings one is noble,

ahiṁsā sabbapāṇānaṁ ariyo ti pavuccati.

the one who does not hurt any breathing beings is said to be noble.

(8)

Na sīlabbatamattena, bāhusaccena vā pana,

Not merely through virtue or vows, or through great learning,

atha vā samādhilābhena, vivittasayanena vā,

or through the attainment of concentration, or through a secluded dwelling,

phusāmi nekkhammasukhaṁ, aputhujjanasevitaṁ;

do I attain the happiness of renunciation, not practised by worldly people;

bhikkhu vissāsa’ māpādi appatto āsavakkhayaṁ.

let a monastic not be confident (as long as) the destruction of the pollutants is unattained.

Building upon these insights, the Buddha further cautioned against complacency in practice. He advised: 'Monks, do not rest content with precepts and rites. Do not even be content with extensive learning. Nor should you feel satisfied with achieving states of mental trance. Do not rest content with seclusion, assuring yourself "I have experienced the joy of renunciation not possible for the ordinary." Do not slacken your effort until you attain Nibbāna.' This teaching emphasises that true progress extends beyond external observances, intellectual knowledge, or even temporary states of absorption. The Buddha urged practitioners to maintain diligence and not become complacent with partial achievements (including the lower stages of attainments). Instead, one should persistently strive towards the ultimate goal of Nibbāna: the complete cessation of suffering and the end of the cycle of rebirth, attained through becoming an Arahant. This guidance reinforces the urgency of not stopping or becoming complacent with one's state of both concentration and attainment until one reaches Arahantship because only then will one truly stand firm in the Dhamma at all times.

All actions of beings arise from the mind. Their words and deeds stem from their thoughts. At times, their minds are tainted with evil, and when they speak or act with an evil mind, the inevitable result is suffering. Wherever they go, this suffering will follow them, and they cannot escape it. It is much like the wheel of a cart that follows the steps of the draught bull yoked to it—the cartwheel continually follows the bull, and the bull remains perpetually bound to it.

Thus, if you truly love yourself, must you commit wrongful actions, both knowingly and unknowingly? If done unknowingly, you have the opportunity to correct them from this point onward. However, if done knowingly, can anyone else cause you greater suffering than you do to yourself?

May these verses by the Buddha bring you more wisdom through reflection.