Posted by: Dhammañāṇa
« on: August 19, 2017, 01:49:53 PM »Appamāda - What is it? How to practise it? Benefits?
Venerable members of the Sangha,
walking in front Fellows in leading the holly life.
_/\_ _/\_ _/\_
In Respect of the Triple Gems, Buddha, Dhamma and Sangha, in Respect of the Elders of the community _/\_ , my person tries to answer this question. Please, may all knowledgeable Venerables and Dhammika, out of compassion, correct my person, if something is not correct and fill also graps, if something is missing.
Valued Upasaka, Upasika, Aramika(inis),
dear Readers and Visitors,
*sgift*
(This is a maybe modified and expanded answer of the "original" - which also could have been changed by third person - that can be found here
. )
Nyom Ruben,
There are good answers allready, by Nyom Andre and Dhammadathu.
My person guesses the greatest problem with all this and the reason why the Buddha pointed on it as his last gift, is that it is most serious. We might know all the good ways, yet we waste our time in talking and teaching others, or by endless asking, while we for ourself don't listen (doning the talk) and actually stay pamāda, conscienceless, unprincipled, unscrupulous (touse better and more urging translations), meaning, still causing us and others harm, rather to simply walk the way for benefit for all.
Nothing is solved and won by talking and dreaming.
Being conscienceless means to forget or deny the three Governing prinziples, the Self, the world, the Dhamma: Adhipateyya Sutta: Governing Principles
My person likes to add the story about one of Buddhas conscienceless disciple here:
The Buddha didn't wanted his disciples, his followers, his heritage not to become a theater of actually worthless people - just think on the culter of the Brahmans he opposed, a folk of people who just talk and do not change things for them and the world for a better, and that is why his teachings and talks are actually contain more urging to be heedful than to explain the path, because the Dhamma it self is very simple and understood fast, simplier as our strategies to stay conscienceless.
At least my person leaves a wonderful talk by Bhante Thanissaro behind:
May it lead to conscience and having a sense of urgency!
How to keep urgency upright, practice that it stays on top? The Buddha gave all followers, monastics and lay people one reflection the should do: on death: Here the teachings of a merely unknown serious warrior: Maraṇasati – recollection of death
Urging to conscience is the most compassionate act, at least because the urged often is not happy with it and some would agrue why one uges others. Because he/she knows that forgetting cause end effect or to do not know the effects of deeds lead to much suffering. Many also believe that the Buddha didn't urge unrequested, but he did, and also his monks had often compassion and went to householders and urged them. Here torward the Brahman Tigerprank:
There is no reason for not and all reason for doing merits, but how far behind knowing that and teach that are you? Doing generous deeds, giving food, clothers, shelter, medicin at proper time? No. Keeping Silas serious? No. Make your duties? No. When teaching or learning, you do it for liberation? No, for gain.
But all that knowlegde, you might be able to cite all texts, what value does it have? Non, because it just like matterial wealth and you can lose it even in an hour, lates with death. You waste another live an at the end your merits, you goodeness are gone and nothing archived and no merits made.
All this learning has only one purpose, to gain enought faith to actually do the talk.
The is a reflection which is usally one of the first when becomming a monk, but good if one is able to reflect it, even if still a housholder, in Sri Lanka it is inkl. in the "House-bible" keep by lay followers usually, not called out of reason "The Book of Protection":
And what is needed to be and stay conscience? Conscience. That is only archived by right View at first place, especialy the 1. Noble Truth and the backwards of all consciencelessness.
And how to put it into action? By being mindfull, remembering and keeping in mind and focus primarily on the frames of reference in all deeds, all times. Knowing the body, knowing the feelings, knowing the mind, knowing the phenomenas, all when arising, being present, decay. One who is mindful, one how practice mindfulness on the four frames of reference is a person that is conscience. Don't think that a person just siting in meditation is conscience. That is not for sure. But a person that does not seek after liberation, after archiving path and fruits, is a person of heedlessness, as well a person who does not know and ask for the way, askes people who have not archived anything aside knowing. Why?
And that's why you are lost without admirable friends, assosiating with fools or having just words and books. Because there is nobody watching you, taking benefical care and show you you heedless points, urge you to do good and blame you when tending to Mara and unbenefical. So if whe take heedfullness on the point where it starts is looking and assosiating with admirable friends the prerequisite to learn and do the whole path, to awakening. Don't be conscienceless and assosiate with friends in disguise just because they are similar or even more worth than you and your defilment (greed, aversion, notknowing, fear) rejoice with it, or you share the same preference of food and hobby together.
This talk would not find an end and to explain it was all the Buddhas and Noble Ones did since they really knew what they are talking about, so do it, the taught, at least out of gratitude in advanced so that you might say soon: "Awakened. The tasks is done, the heritage of the Buddha fullfilled, nothing further for this world."
Appamadena sampadetha! It's urgend also here! Learning is not even the half, but needs to be put in action and you can do it as well when learning, with mind, speech and body.
My Person spoke much about it ;-) mind it!
Quote from:
Appamāda - What is it? How to practise it? Benefits?
In this video
In the Mahaparinibbana Sutta (DN16)
- Namo tassa bhagavato arahato sammā-sambuddhassa -
Then the Blessed One addressed the monks, "Now, then, monks, I exhort you: All fabrications are subject to decay. Bring about completion by being heedful." Those were the Tathagata's last words.
According to the Appamāda Sutta (SN3.17):
- Namo tassa bhagavato arahato sammā-sambuddhassa -
"There is one quality, great king, that keeps both kinds of benefit secure — benefits in this life & benefits in lives to come."
"But what, lord, is that one quality...?"
"Heedfulness, great king. Just as the footprints of all living beings with legs can be encompassed by the footprint of the elephant, and the elephant's footprint is declared to be supreme among them in terms of its great size; in the same way, heedfulness is the one quality that keeps both kinds of benefit secure — benefits in this life & benefits in lives to come."
Questions:
- What really is Appamāda (heedfulness)?
- How does one practise Appamāda (heedfulness)?
- What are the benefits of Appamāda (heedfulness)?
- Why is this one of the most important concepts in Buddhism, that the Buddha chose this to be his last message?
- What is the relationship between Appamāda (heedfulness) and mindfulness? This answer equates the two.
Venerable members of the Sangha,
walking in front Fellows in leading the holly life.
_/\_ _/\_ _/\_
In Respect of the Triple Gems, Buddha, Dhamma and Sangha, in Respect of the Elders of the community _/\_ , my person tries to answer this question. Please, may all knowledgeable Venerables and Dhammika, out of compassion, correct my person, if something is not correct and fill also graps, if something is missing.
Valued Upasaka, Upasika, Aramika(inis),
dear Readers and Visitors,
*sgift*
(This is a maybe modified and expanded answer of the "original" - which also could have been changed by third person - that can be found here
. )- Namo tassa bhagavato arahato sammā-sambuddhassa -
Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.
- Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.
Nyom Ruben,
There are good answers allready, by Nyom Andre and Dhammadathu.
My person guesses the greatest problem with all this and the reason why the Buddha pointed on it as his last gift, is that it is most serious. We might know all the good ways, yet we waste our time in talking and teaching others, or by endless asking, while we for ourself don't listen (doning the talk) and actually stay pamāda, conscienceless, unprincipled, unscrupulous (touse better and more urging translations), meaning, still causing us and others harm, rather to simply walk the way for benefit for all.
Nothing is solved and won by talking and dreaming.
Being conscienceless means to forget or deny the three Governing prinziples, the Self, the world, the Dhamma: Adhipateyya Sutta: Governing Principles
My person likes to add the story about one of Buddhas conscienceless disciple here:
Namo tassa bhagavato arahato sammā-sambuddhassa
While residing at the Jetavana monastery, the Buddha uttered Verse (282) of this book, with reference to Thera Potthila.
Potthila was a senior bhikkhu who knew the Pitaka well and was actually teaching the Dhamma to five hundred bhikkhus. Because he knew the Pitaka, he was also very conceited. The Buddha knew his weakness and wanted him to mend his ways and put him on the right path. So, whenever Potthila came to pay obeisance, the Buddha would address him as 'Useless Potthila'. When Potthila heard these remarks, he pondered over those words of the Buddha and came to realize that the Buddha had made those unkind remarks because he, Potthila, had not made any serious effort to practise meditation and had not achieved any of the Maggas or even any level of mental absorption (jhana).
Thus, without telling anyone Thera Potthila left for a monastery at a place twenty yojanas away from the Jetavana monastery. At that monastery there were thirty bhikkhus. First, he went to the most senior bhikkhu and humbly requested him to be his mentor; but the thera, wishing to humble him, asked him to go to the next senior bhikkhu, who in his turn sent him on to the next. In this way, he was sent from one to the other until he came to a seven year old arahat samanera. The young samanera accepted him as a pupil only after ascertaining that Potthila would obediently follow his instructions. As instructed by the samanera, Thera Potthila kept his mind firmly fixed on the true nature of the body; he was very ardent and vigilant in his meditation (yoga: actually work the path, putting on self under the yoke,not just meditation, the whole path).
The Buddha saw Potthila in his vision and through supernormal power made Potthila feel his presence and encouraged him to be steadfast and ardent.
Then the Buddha spoke in verse as follows:
Verse 282: Indeed, wisdom is born of meditation (yoga: work, doing); without meditation (yoga: actually work) wisdom is lost. Knowing this twofold path of gain and loss of wisdom, one should conduct oneself so that wisdom may increase. At the end of the discourse Potthila attained arahatship.
Quote from: The Story of Thera Potthila
The Buddha didn't wanted his disciples, his followers, his heritage not to become a theater of actually worthless people - just think on the culter of the Brahmans he opposed, a folk of people who just talk and do not change things for them and the world for a better, and that is why his teachings and talks are actually contain more urging to be heedful than to explain the path, because the Dhamma it self is very simple and understood fast, simplier as our strategies to stay conscienceless.
At least my person leaves a wonderful talk by Bhante Thanissaro behind:
Quote
The Practice in a Word
May it lead to conscience and having a sense of urgency!
How to keep urgency upright, practice that it stays on top? The Buddha gave all followers, monastics and lay people one reflection the should do: on death: Here the teachings of a merely unknown serious warrior: Maraṇasati – recollection of death
Urging to conscience is the most compassionate act, at least because the urged often is not happy with it and some would agrue why one uges others. Because he/she knows that forgetting cause end effect or to do not know the effects of deeds lead to much suffering. Many also believe that the Buddha didn't urge unrequested, but he did, and also his monks had often compassion and went to householders and urged them. Here torward the Brahman Tigerprank:
Namo tassa bhagavato arahato sammā-sambuddhassa
On arrival, he exchanged courteous greetings with Ven. Sariputta and — after an exchange of friendly greetings & courtesies — sat to one side. As he was sitting there, Ven. Sariputta said to him, "I trust, Dhanañjani, that you are heedful?"
"From where would we get any heedfulness, master? — when parents are to be supported, wife & children are to be supported, slaves & workers are to be supported, friend-&-companion duties are to be done for friends & companions, kinsmen-&-relative duties for kinsmen & relatives, guest duties for guests, departed-ancestor duties for departed ancestors, devata duties for devatas, king duties for the king, and this body also has to be refreshed & nourished."
"What do you think Dhanañjani? There is the case where a certain person, for the sake of his mother & father, does what is unrighteous, does what is discordant. Then, because of his unrighteous, discordant behavior, hell-wardens drag him off to hell. Would he gain anything by saying, 'I did what is unrighteous, what is discordant, for the sake of my mother & father. Don't [throw] me into hell, hell-wardens!' Or would his mother & father gain anything for him by saying, 'He did what is unrighteous, what is discordant, for our sake. Don't [throw] him into hell, hell-wardens!'?"
"No, master Sariputta. Even right while he was wailing, they'd cast him into hell."
"What do you think Dhanañjani? There is the case where a certain person, for the sake of his wife & children ... his slaves & workers ... his friends & companions ... his kinsmen & relatives ... his guests ... his departed ancestors ... the devatas ... the king, does what is unrighteous, does what is discordant. Then, because of his unrighteous, discordant behavior, hell-wardens drag him off to hell. Would he gain anything by saying, 'I did what is unrighteous, what is discordant, for the sake of the king. Don't [throw] me into hell, hell-wardens!' Or would the king gain anything for him by saying, 'He did what is unrighteous, what is discordant, for our sake. Don't [throw] him into hell, hell-wardens!'?"
"No, master Sariputta. Even right while he was wailing, they'd cast him into hell."
"What do you think Dhanañjani? There is the case where a certain person, for the sake of refreshing & nourishing his body, does what is unrighteous, does what is discordant. Then, because of his unrighteous, discordant behavior, hell-wardens drag him off to hell. Would he gain anything by saying, 'I did what is unrighteous, what is discordant, for the sake of refreshing & nourishing my body. Don't [throw] me into hell, hell-wardens!' Or would others gain anything for him by saying, 'He did what is unrighteous, what is discordant, for the sake of refreshing & nourishing his body. Don't [throw] him into hell, hell-wardens!'?"
"No, master Sariputta. Even right while he was wailing, they'd cast him into hell."
"Now, what do you think, Dhanañjani? Which is the better: one who, for the sake of his mother & father, would do what is unrighteous, what is discordant; or one who, for the sake of his mother & father, would do what is righteous, what is concordant?
"Master Sariputta, the one who, for the sake of his mother & father, would do what is unrighteous, what is discordant, is not the better one. The one who, for the sake of his mother & father, would do what is righteous, what is concordant would be the better one there. Righteous behavior, concordant behavior, is better than unrighteous behavior, discordant behavior.[2]
"Dhanañjani, there are other activities — reasonable, righteous — by which one can support one's mother & father, and at the same time both not do evil and practice the practice of merit.
"What do you think, Dhanañjani: Which is the better: one who, for the sake of his wife & children ... his slaves & workers ... his friends & companions ... his kinsmen & relatives ... his guests ... his departed ancestors ... the devatas ... the king ... refreshing & nourishing his body, would do what is unrighteous, what is discordant; or one who, for the sake of refreshing & nourishing his body, would do what is righteous, what is concordant?
"Master Sariputta, the one who, for the sake of refreshing & nourishing his body, would do what is unrighteous, what is discordant, is not the better one. The one who, for the sake of refreshing & nourishing his body, would do what is righteous, what is concordant would be the better one there. Righteous behavior, concordant behavior, is better than unrighteous behavior, discordant behavior.[3]
"Dhanañjani, there are other activities — reasonable, righteous — by which one can refresh & nourish one's body, and at the same time both not do evil and practice the practice of merit."
Quote from: Dhanañjani Sutta: To Dhanañjani
There is no reason for not and all reason for doing merits, but how far behind knowing that and teach that are you? Doing generous deeds, giving food, clothers, shelter, medicin at proper time? No. Keeping Silas serious? No. Make your duties? No. When teaching or learning, you do it for liberation? No, for gain.
But all that knowlegde, you might be able to cite all texts, what value does it have? Non, because it just like matterial wealth and you can lose it even in an hour, lates with death. You waste another live an at the end your merits, you goodeness are gone and nothing archived and no merits made.
All this learning has only one purpose, to gain enought faith to actually do the talk.
The is a reflection which is usally one of the first when becomming a monk, but good if one is able to reflect it, even if still a housholder, in Sri Lanka it is inkl. in the "House-bible" keep by lay followers usually, not called out of reason "The Book of Protection
":Namo tassa bhagavato arahato sammā-sambuddhassa
Discourse on the Ten Dhammas (Dasa-dhamma sutta [1])
Thus have I heard:
On one occasion the Blessed One was living near Savatthi at Jetavana at the monastery of Anathapindika.
Then the Blessed One addressed the monks, saying: "Monks." — "Venerable Sir," they said by way of reply. The Blessed One then spoke as follows:
"These ten essentials (dhammas) must be reflected upon again and again by one who has gone forth (to live the holy life). What are these ten?
- "'I am now changed into a different mode of life (from that of a layman).' This must be reflected upon again and again by one who has gone forth.
- "'My life depends on others.' This must be reflected upon again and again by one who has gone forth.
- "'I must now behave in a different manner.' This must be reflected upon again and again by one who has gone forth.
- "'Does my mind upbraid me regarding the state of my virtue (sila)?' This must be reflected upon again and again by one who has gone forth.
- "'Do my discerning fellow-monks having tested me, reproach me regarding the state of my virtue?' This must be reflected upon again and again by one who has gone forth.
- "'There will be a parting (some day) from all those who are dear and loving to me. Death brings this separation to me.' This must be reflected upon again and again by one who has gone forth.
- "'Of kamma[2] I am constituted. Kamma is my inheritance; kamma is the matrix; kamma is my kinsman; kamma is my refuge. Whatever kamma I perform, be it good or bad, to that I shall be heir.' This must be reflected upon again and again by one who has gone forth.
- "'How do I spend my nights and days?' This must be reflected upon again and again by one who has gone forth.
- "'Do I take delight in solitude?' This must be reflected upon again and again by one who has gone forth.
- "'Have I gained superhuman faculties? Have I gained that higher wisdom so that when I am questioned (on this point) by fellow-monks at the last moment (when death is approaching) I will have no occasion to be depressed and downcast?' This must be reflected upon again and again by one who has gone forth.
"These, monks, are the essentials that should be reflected again and again by one who has gone forth (to live the holy life)."
So spoke the Blessed One. Those monks rejoiced at the words of the Blessed One.
Quote from: The Book of Protection
And what is needed to be and stay conscience? Conscience. That is only archived by right View at first place, especialy the 1. Noble Truth and the backwards of all consciencelessness.
And how to put it into action? By being mindfull, remembering and keeping in mind and focus primarily on the frames of reference in all deeds, all times. Knowing the body, knowing the feelings, knowing the mind, knowing the phenomenas, all when arising, being present, decay. One who is mindful, one how practice mindfulness on the four frames of reference is a person that is conscience. Don't think that a person just siting in meditation is conscience. That is not for sure. But a person that does not seek after liberation, after archiving path and fruits, is a person of heedlessness, as well a person who does not know and ask for the way, askes people who have not archived anything aside knowing. Why?
Namo tassa bhagavato arahato sammā-sambuddhassa
Cunda, it is impossible that one who is himself sunk in the mire[23] should pull out another who is sunk in the mire. But it is possible, Cunda, that one not sunk in the mire himself should pull out another who is sunk in the mire.
"It is not possible, Cunda, that one who is himself not restrained, not disciplined and not quenched [as to his passions],[24] should make others restrained and disciplined, should make them attain to the full quenching [of passions].[25] But it is possible, Cunda, that one who is himself restrained, disciplined and fully quenched [as to his passions] should make others restrained and disciplined, should make them attain to the full quenching [of passions]. Even so, Cunda... >
Quote from:
from MN8
from MN8
And that's why you are lost without admirable friends, assosiating with fools or having just words and books. Because there is nobody watching you, taking benefical care and show you you heedless points, urge you to do good and blame you when tending to Mara and unbenefical. So if whe take heedfullness on the point where it starts is looking and assosiating with admirable friends the prerequisite to learn and do the whole path, to awakening. Don't be conscienceless and assosiate with friends in disguise just because they are similar or even more worth than you and your defilment (greed, aversion, notknowing, fear) rejoice with it, or you share the same preference of food and hobby together.
This talk would not find an end and to explain it was all the Buddhas and Noble Ones did since they really knew what they are talking about, so do it, the taught, at least out of gratitude in advanced so that you might say soon: "Awakened. The tasks is done, the heritage of the Buddha fullfilled, nothing further for this world."
Appamadena sampadetha! It's urgend also here! Learning is not even the half, but needs to be put in action and you can do it as well when learning, with mind, speech and body.
My Person spoke much about it ;-) mind it!