Appamādavaggo : Chapter 2. Carefulness
This chapter is the most important method of practice taught by the Buddha.
What is “Appamāda” ?
‘Appamāda‘ is the process of paying close and continuous attention.
[a + pa + māda] : non + condition + mad, confused, intoxicated = awakening, clear condition of consciousness.
Appamāda means ‘carefulness’, ‘mindfulness‘, ‘heedfulness‘.
Pamāda means ‘carelessness‘, ‘heedlessness‘,’negligence‘, and is translated as Laziness; indolence; without care = sloth. It is a dislike of activity and effort despite the ability to act and exert power.
‘Appamāda‘ is very important word. The Buddha’s last words were also appamāda. It is fair to say that the Buddha’s teaching is condensed in this words.
Not to intoxicate the mind about the past or the future, the mind is always “here and now“. To be in the present moment, always without confusion, without hesitation, without being intoxicated by delusions of the past or the future, to be wise, diligently, attentively.
DhP.2-21
Appamādo amatapadaṃ, carefulness not-death step pamādo maccuno padaṃ; carelessness to-death step Appamattā na mīyanti, carefulness not to-die ye pamattā yathā matā. they careless as dead
Carefulness is the path to non-death.
Carelessness is the path to death.
The careful one does not die.
The careless one is as good as dead.
explanation
The ‘path to non-death‘ means the path to ‘nirvana‘, where there is no more rebirth after death. The ‘path to death‘, in contrast, is the path to ‘samsara (reincarnation)’, a cycle of repeated birth and death.
A careful one can reach nirvana and escape from samsara, but a careless one cannot escape. In other words, it is as if they are already dead.
DhP.2-22
Evaṃ visesato ñatvā, thus altogether having-known appamādamhi paṇḍitā; carefulness-certainly wise-man Appamāde pamodanti, carefulness satisfied ariyānaṃ gocare ratā. noble-man state delighted-in
A wise man who understands this clearly
rejoices in becoming careful.
Carefulness brings satisfaction,
he enjoys a state of holiness.
explanation
There are three key words in this verse: appamāda, pamāda and pamoda.
‘Appamāda‘ is living with awareness in the here and now. It is paying attention, but then acting upon what is suggested.
While we live in the present moment, our minds are filled with thoughts of past events and memories. Our minds regret, worry or rejoice about what happened in the past. The mind wanders to an imaginary past that does not exist now. This is ‘pamāda‘.
The past has passed. There is nothing we can do about it. Isn’t it pleasant to remember the good times of the past ? Having a pleasant past is synonymous with being dissatisfied with the present.
The mind also runs into the future. We think, imagine, worry, distress and suffer about the future. Or we have selfish dreams and fantasies about the future. This is ‘pamāda‘,too.
The future has not yet happened, so even if we imagine it, we cannot be sure that it will or will not come true. It is a waste of time to imagine. This is also a state of mind not present.
To be in the present moment, always without confusion, without hesitation, not intoxicated by delusions of the past or the future, not drowning in them, to be enlightened, that is appamāda.
Appamāda brings pamoda(satisfaction) and allows us to enjoy holy states.
DhP.2-23
Te jhāyino sātatikā, They meditative persevering niccaṃ daḷhaparakkamā; continuous strong-effort Phusanti dhīrā nibbānaṃ, touching wise in-nibbāna yogakkhemaṃ anuttaraṃ. release-from-the-attachments nothing-higher
One who meditates patiently
and continues to practice hard.
Such sages will touch nibbāna
free from suffering and become non-existent.
explanation
We live in suffering world, but we do not understand suffering so we cannot get out of it. The Buddha was enlightened about suffering and discovered the path out of it. Because it has ‘touched nibbāna‘. He has touched a world without suffering.
Nibbāna is the highest state of peace and tranquillity, free from suffering. From the perspective of nibbāna, this world (life) is nothing but suffering.
The Buddha who touched nibbāna teaches how to touch the nibbāna he experienced. It is a method by meditation. The Buddha teaches that meditation should be practised hard, constantly, patiently and with great effort.
DhP.2-24
Uṭṭhānavato satīmato, make-effort mindful sucikammassa nisammakārino; pure-actions attentive-actions Saññatassa dhammajīvino, restrained truth-living appamattassa yasobhivaḍḍhati. not-careless fame-increase
Diligent and mindful,
pure and attentive actions.
Self-controlled and right in their way of life.
The reputation of such ones grows and grows.
explanation
People know that the person is trustworthy and report this to others. Others see for themselves and also tell others about this. In this way a good reputation spreads and everyone comes to trust the person. Such a person is not disliked.
King Asoka, who ruled the Indian subcontinent, heard of this “Appamāda-vagga” from a practitioner, and everything changed and he became more devoted to the teachings of the Dhamma.
DhP.2-25
Uṭṭhānenappamādena, by-effort-by-careful saṃyamena damena ca; by-restraining by-training and Dīpaṃ kayirātha medhāvī, island to-do wise yaṃ ogho nābhikīrati. wherever flood not-be-carried-away
By earnestly and carefully
by self-control and practice,
the sage makes an island in his mind
that is not swept away by floods.
explanation
‘Ogha = flood‘ is a constant flow of craving, which is filled with greed, anger and ignorance. ‘Dīpa = island‘ is safe zone in floods.
The teaching is that only through diligence, self-control and earnest effort can one create within oneself a mind that is not swept away by the flood of greed, hatred and delusion. For this reason, we have to be always aware of our feelings and emotions.
DhP.2-26
Pamādamanuyuñjanti, careless-one-non-effort bālā dummedhino janā; fool without-wisdom person Appamādañca medhāvī, careful but wise dhanaṃ seṭṭhaṃva rakkhati. treasures foremost protect
Foolish and ignorant people
are careless and slothful.
Wise people, however,
protect them as treasures.
explanation
Actually, we are unaware of greed, anger and ignorance even when they appear in our minds. If we see something we like, we want it. If we don’t like something, we hate it. We always judge whether we like it or not. We are controlled by our emotions. We are full of mistakes because we have no wisdom.
On the other hand, wise people with wisdom are always on the lookout for the mind. They are careful and mindful. They do not allow greed, anger or ignorance to appear in their minds.
If greed does not appear in his mind, he will not want even unnecessary things. If he dose not like something, accept it calmly and does not become angry. They do not soar or become depressed when praised or belittled. Wisdom will appear because it is not controlled by ignorance. Then all work is successful. That is why carefulness is a treasure.
Would you rather be your own worst enemy or your own best friend? You have the choice.
DhP.2-27
Mā pamādamanuyuñjetha, do-not careless-one-non-effort mā kāmaratisanthavaṃ; do-not physical-pleasure-intimacy Appamatto hi jhāyanto, careful certainly meditating pappoti vipulaṃ sukhaṃ. obtain extensive happiness
Do not fall sloth.
Do not lust pleasure.
One who meditates diligently
attain unlimited happiness.
explanation
This is exactly what we do for good. We drown our boredom with pleasure in what we enjoy, what makes us happy, what we like. We feel safe when we check our connections. This does not make us happy. Do not live according to your pleasures. It means that your life will be unhappy.
DhP.2-28
Pamādaṃ appamādena, careless careful yadā nudati paṇḍito; when remove clever Paññāpāsādamāruyha, wisdom-lofty-platform-climb asoko sokiniṃ pajaṃ; non-sorrow sorrowful person Pabbataṭṭhova bhūmaṭṭhe, standing-on-a-mountain situated-on-the-earth dhīro bāle avekkhati. sage fools to-look-upon
The wise diligently overcome sloth
and climb the mountain of wisdom.
No longer suffering,
they look upon the fools,
as if looking at the plain from the summit.
explanation
This does not mean looking down on people from the top in a foolish way, but rather from a bird’s eye view and with an open mind.
DhP.2-29
Appamatto pamattesu, careful-one in-careless suttesu bahujāgaro; in-asleep very-watchful Abalassaṃva sīghasso, weak-horse fast-horse hitvā yāti sumedhaso. to-leave to-go and-wise
Someone may be neglectful,
but someone is diligent.
Someone may be sleeping,
but someone is well awake.
Such wise one, like fast horse,
go past the weak one.
explanation
Where is the goal of the fast horse?
The final goal of Buddhism is ‘nibbāna’. It is a transcendent state in which there is neither suffering, desire, nor sense of self, and the subject is released from the effects of kamma (karma) and the cycle of death and rebirth.
Once the goal is found, we should go quickly toward the goal.
DhP.2-30
Appamādena maghavā, by-careful Magha devānaṃ seṭṭhataṃ gato; devas' superior gone-to Appamādaṃ pasaṃsanti, carefulness respected pamādo garahito sadā. carelessness reproached always
Magha worked so hard that
he became lord of the devas ‘Sakka’.
Hard work is respected,
sloth is always reproached.
explanation
Magha is the name Sakka (the king of devas) bore in a previous birth when he was born as a man.
In his previous life, Magha was very righteous and did a lot of charity work with his friends, building roads and monasteries. He was a man who kept seven things. They were to support his parents, to respect his elders, to speak softly, not to talk behind his back, to be generous and not greedy, to tell the truth, and not to let his mind wonder. He always kept all of these things in mind and kept them all.
Thus Magha became Sakka, the king of devas, in the next life.
DhP.2-31
Appamādarato bhikkhu, careful-delighted-in monk pamāde bhayadassi vā; careless realising-the-danger and Saṃyojanaṃ aṇuṃ thūlaṃ, attachment small rough ḍahaṃ aggīva gacchati. heat fire-like go
A monk who devotes himself so hard
and fears sloth,
burns up both big and small fetters like a fire.
explanation
saṃyojana : ‘fetter‘. a mental fetter, chain or bond shackles a sentient being to saṃsāra, the cycle of lives with dukkha (suffering). There are 10 fetters tying beings to saṃsāra.
People live in bondage to various fetters. Wanting money, wanting love, wanting to work happily, wanting to have a delicious food, wanting to stay healthy, not wanting to get sick, not wanting to die, etc. These are all fetters.
When these wishes do not come true, we become depressed and distressed. This is the beginning of suffering. Or when these are going a little better, we become conceited. These very common feelings bind people in suffering.
DhP.2-32
Appamādarato bhikkhu, careful-delighted-in monk pamāde bhayadassi vā; careless realising-the-danger and Abhabbo parihānāya, impossible decrease nibbānasseva santike. nibbāna-already near
A monk who devotes himself so hard
and fears sloth,
should not turn back
Nirvana is already in sight.
explanation
nibbāna : ‘nirvana‘; freedom from desire. By cutting through all fetters, one attains nirvana.
Trying hard is not the same as being “desperate“. There is no need to be desperate to attain nirvana. It is important to relax, open your mind and seriously continue and enjoy the unfolding process.
Appamādavaggo dutiyo niṭṭhito. carefulness-chapter second finished
2. The carefulness chapter is ended.