Dhammapadaṭṭhakathā (Pali:Dhammapadaṭṭhakathā) is thecommentary on theDhammapada, a collection of 423 verses found in theKhuddaka Nikaya of theSutta Pitaka. It is traditionally attributed toBuddhaghosa, an Indian commentator who traveled to Sri Lanka to translate the Sinhala commentaries intoPali. The Dhammapadaṭṭhakathā is currently one of the most widely studied commentaries in Thailand, forming an essential part of the curriculum in monastic education.
According to theTheravada tradition, it is generally accepted thatBuddhaghosa compiled the Dhammapadaṭṭhakathā in the Magadhan language in 956 BE.[1] In the introductory homage, the author states that he was invited by the Elder named Kumārakassapa Thera (a contemporary of Buddhaghosa, not theKumārakassapa of the Buddha’s time) to compose a commentary elucidating the verses of the Dhammapada.[2]
However, some scholars have questioned whether Buddhaghosa truly authored this work, noting stylistic and linguistic differences between the Dhammapadaṭṭhakathā and his other commentaries. For example, the story of the merchant Ghosaka in the Manorathapūranī differs from its presentation in the Dhammapadaṭṭhakathā.[3]
Others argue that these differences arise from the varying subject matter of the canonical texts being commented upon, not merely linguistic style. Buddhaghosa largely “translated” earlier commentaries such as the Mahā-aṭṭhakathā, Mahāpaccarī, and Kurunda-aṭṭhakathā, so variation in detail is to be expected.[4]
Some scholars also suggest that Buddhaghosa may have revised or translated an earlier commentary on the Dhammapada rather than composing it anew. Evidence indicates that such a commentary existed prior to his arrival in Sri Lanka. Additionally, a Chinese translation from 233 CE presents notable differences in verses and accompanying narratives.[5] Similar stories from the Dhammapadaṭṭhakathā also appear in texts of other Buddhist schools, such as the Divyāvadāna of the Mūlasarvāstivāda tradition, and in theTibetan Tripiṭaka.[6]
The Dhammapadaṭṭhakathā explains the background stories of each Dhammapada verse, describing the circumstances under which the Buddha preached and the spiritual attainments resulting from each sermon—ranging from taking refuge in theThree Jewels to achievingStream-entry or evenArahantship. The commentary also provides etymological explanations, grammatical notes, and moral interpretations of key terms.
At the end of the work, the author summarizes: “The Commentary on the Dhammapada consists of 72 bhāṇavāras (recitation units). I have related 299 stories (with a total of 302 narratives). These are distributed across the various chapters as follows: 14 in the Yamaka-vagga, 9 in the Appamāda-vagga, 9 in the Citta-vagga, 12 in the Puppha-vagga, 15 in the Bāla-vagga, 11 in the Paṇḍita-vagga, 10 in the Arahanta-vagga, 14 in the Sahassa-vagga, 12 in the Pāpa-vagga, 11 in the Daṇḍa-vagga, 9 in the Jarā-vagga, 10 in the Atta-vagga, 11 in the Loka-vagga, 9 in the Buddha-vagga, 8 in the Sukha-vagga, 9 in the Piya-vagga, 8 in the Kodha-vagga, 12 in the Mala-vagga, 10 in the Dhammattha-vagga, 10 in the Magga-vagga, 9 in the Pakiṇṇaka-vagga, 9 in the Niraya-vagga, 8 in the Nāga-vagga, 12 in the Taṇhā-vagga, 12 in the Bhikkhu-vagga, and 39 in the Brāhmaṇa-vagga.”[7]
In Thailand, the Dhammapadaṭṭhakathā is one of the principal texts in the monastic Pali studies curriculum. The modern printed edition comprises eight volumes, traditionally called “eight parts,” ranging from 126 to 216 pages each. These are used in examinations for various levels of the Pali Studies curriculum (Parian Tham), particularly for translation between Pali and Thai. Parts 1–4 are used for Levels 1–2 and the early Prien Tri degree, while Parts 5–8 are studied in the intermediate levels.[8]