To really get an understanding of the range of the word appamāda, we have to examine it in the context of key sutta (Buddha's discourse) passages. The important point is that Appamāda ("Heedfulness") not only leads to perfection of ethical conduct (which on its own only leads to heavenly rebirth), but to all the various skillful methods taught in the Buddha's dispensation that culminate in the realization of nibbāna (transcending the entire cycle of endless rebirth and death). Appamāda ("Heedfulness") is the source of all skillful qualities. AN 10.15 has a series of similes all with this refrain: ...all skillful qualities are rooted in heedfulness, converge in heedfulness, and heedfulness is reckoned the foremost among them.
|
|
The word is a negation of pamāda, which means "negligent" or "lax." Appamāda, therefore, means non-negligence, or non-laxity, correctly translated as "heedfulness", or whichever word fully captures the mood of the term. "Heedfulness", "diligence", and "conscientiousness", all captures certain aspects of the word.
|
|
An important quality which supports right action is Heedfulness (Appamada), a combination of energy/effort (Viriya) and Mindfulness. Mindfulness is an alert presence of mind which allows one to be more aware of what is happening with one's intentional states. Heedfulness is aided by 'clear comprehension' or 'discrimination' (Sampajañña), which gives rise to moral knowledge of what is to be done. Another important supporting quality of Buddhist morality is Trust or Confidence in the teachings of the Buddha and in one's own ability to put them into practice.
|
|
In the Pāli Canon, a collection of the Buddha's earliest teachings, the term appamāda is quite significant and the essence of the meaning can not be captured with one English word. "Heedfulness", "diligence", and "conscientiousness", are all words that capture some aspects of appamāda. It is identified as one of the eleven virtuous mental factors within the Mahayana Abhidharma teachings.
|
|
One of the most basic forms of ethics in Buddhism is the taking of "precepts". This includes the Five Precepts for laypeople, Eight or Ten Precepts for monastic life, as well as rules of Dhamma (Vinaya or Patimokkha) adopted by a monastery. Other important elements of Buddhist ethics include giving or charity (dāna), Mettā (Good-Will), Heedfulness (Appamada), ‘self-respect’ (Hri) and 'regard for consequences' (Apatrapya).
|
|
In the passage below, the Buddha, exhorting his followers for the last time before dying, advised them to be "heedful", and then demonstrated complete mastery of the 9 meditative attainments in forward and reverse order. In other sutta passages such as the chapter of Appamāda of the Dhammapada, the context makes it clear that Appamāda ("Heedfulness") is to be developed in a way leading to mental mastery, meditative attainments, culminating in nibbāna. Before the Buddha passed (death) into final nibbāna, his last advice to the order of monks: [SN 6.15 pari-nibbāna Sutta] Atha kho bhagavā bhikkhū āmantesi: handa dāni bhikkhave āmantayāmi vo vayadhammā saṅkhārā appamādena sampādethāti. Ayaṃ tathāgatassa pacchimā vācā.
|
|
Core to Erzurumi's philosophy is that self- examination is absolutely necessary as part of the process of discovery of Allah: "Allah has revealed in His Divine Books, and has sent His prophets as guides to help lead us back to heedfulness. Only those who are able to wake up and rediscover that which is holy within themselves, can come close to our Creator, which is perfection." He is widely quoted for saying, "If we take a step towards Allah, He will come running to meet us."Seven Levels of Being by Shaikh Tosun Bayrak al-Jerrahi ;Being Muslim Hassan Which is derived from a hadith qudsi.
|
|