1

Introduction

The Omniscient One (Gotama-Buddha) continuously taught four

Noble truths (saccā) such as the truth of suffering (dukkha-saccā), the
truth of origin of suffering (samudaya-saccaā), the truth of cessation of
suffering (nirodha-saccā), the truth of the path leading to the cessation of
suffering (magga-saccā) for about 45 years without taking any relax for
the sake of welfare of liberation from miserable cycle of rebirth
(dukkhasaṃsarā), having practiced thirty perfection (pārami) which
expand ten perfection for four asaṅchyeya. What the essence of Buddha’s
teaching is to practice only Insight-meditation based on morality and
tranquility and to understand three signs (lakkhaṇa) such as suffering,
impermanence and non-self of physical and mental phenomena (nāma-
rūpa) discriminately. The Enlightened One, appeared in the world for
material and spiritual welfare of all beings. The Lord Buddha taught the
Dhamma about 45 years after his Enlightenment. Even though he
suffered greatly with a serious disease at the last moment of his life, he
performed his teaching assignments continuously without fail.

In the Mahāparinibbāna Sutta, before passing way, the Buddha

proclaimed the last admonishment as follows:

“Handa dāni bhikkhave amantayami vo,

Vayadhammā saṅkhārā appamādena sampādetha”

“O monks, these are my last words now. All conditioned and

compounded thing have the nature of decay and disintegration. With
steadfast mindfulness, endeavor diligently and accomplish for your own
liberation.
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Then the Buddha lapsed into the jhāna stages, or meditative

absorptions, going from level to level, one after the other, ever deeper and
deeper. Then he came out of the meditative absorption for the last time
and passed into nivana, leaving nothing whatever behind that can cause
rebirth again in this or any other world. The passing away, or the final
nirvana of the Buddha, occurred in 543 BC on a full-moon day in the
month of May, known in the Indian calendar as Vesak.

The Buddha wish to be free from suffering to all Being. He has

also the greatest compassion to all Being, so preached the Dhamma for
Forty-five years. When he almost passes way, he taught the Dhamma to
all Being.

Appamāda is one of three terms that refer to various qualities of

attention or awareness which are frequently subsumed under the English
word mindfulness. The other terms are sati and sampajañña. Sati comes
from a root word that suggests memory or recollection; while
sampajañña suggests a focused and concentrated attention. Etymology
gives us a sense of appamāda, but in order to fully appreciate its
distinctive meaning we need to look at how it is used in context.

Firstly, appamāda is praised is the highest terms: for example,

appamāda is the wise man's "foremost treasure".1 It is described as
securing both good in one’s present life, and in any future life. It bestows
long life, health, beauty, and noble birth.2 It is through appamāda that all
other positive mental states are cultivated. In the Tathāgata Sutta it says:
“Whatever wholesome states there are, they are rooted in diligence i.e.,
appamāda converge upon diligence, and diligence is declared to be chief

1
S-I. p. 25
2
S-I. p. 86-7
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among them. When a bhikkhu is diligent, it is to be expected that he will

develop and cultivate the Noble Eightfold Path".3

Other suttas tell us that various qualities are developed and

cultivated through appamāda, for instance the Seven Factors of
Enlightenment,4 and the five faculties.5 appamāda causes unrisen
wholesome states to arise,6 and the Buddha declares that it is through
appamāda that he won enlightenment.7 The appamādavaggo chapter of
the Dhammapada is essentially a eulogy to appamāda in similar terms.
The Mahāmaṅgala Sutta mentions appamāda as one of the many
qualities that are the highest blessing (maṅgalamuttamaṃ).

Clearly appamāda is a very important quality for the Buddhist, but

what actually is it? In the saḷāyatanasaṃyutta a sutta tells us that
appamāda is associated with the quality of restraint:

"If one dwells with restraint saṃvuta over the eye faculty, the mind
is not soiled among forms cognizable by the eye. If the mind is not soiled,
gladness is born. When one is gladdened, rapture is born. When the mind
is uplifted by rapture, the body becomes tranquil. One tranquil in body
experiences happiness. The mind of one who is happy becomes
concentrated. When the mind is concentrated, phenomena become
manifest dhammānaṃ pātubhāvā, one is reckoned as 'one who dwells
diligently'."8

Appamāda is synonymous with "guarding the gates of the senses",

but also with a concentrated mind through which Insight can arise. It
enables us to enter the successive states - pāmojja, pīti, passambhati,
3
S-v. p. 42
4
S- v. p. 91
5
S- v. p. 232
6
A- I. p. 10
7
A- I. p. 50
8
S- iv. 78-9
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sukha, samādhi, dhammā pātubhavā - that lead in a progressive fashion

to liberation. I take dhammānaṃ pātubhāvā to be synonymous with
yathābhūta-ñāṇadassana, the knowledge and vision of the true nature of
things.

In the Devadaha Sutta the Buddha explains that not all bhikkhu
have work to do with appamāda, only those who have not Awakened.
The work one does with appamāda is to train so that agreeable and
disagreeable sensations "do not persist obsessing “pariyādāya” one's
mind even when they are repeatedly experienced".9

"When the mind is not obsessed, tireless energy is aroused,

unmuddled mindfulness sati is set up. The body becomes tranquil and
untroubled, the mind becomes concentrated and one pointed"10

Pariyādāya here means "exhausting, overpowering, enticing,

taking hold of; and losing control over, giving out". Clearly this is closely
related to the conception of drunkenness and intoxication with the objects
of the sense.

In the Appamāda Suttat of Aṅguttara Nikāya describes four

occasions for appamāda that relate to ethical conduct. Bhikkhus are told
that they should be diligent in giving up bad conduct of body, speech or
mind, and in giving up wrong views and cultivating right views. Having
done this they are told that they "need not fear death in a future
existence", which is to say that they will attain the Deathless or
Awakening.11 In Ārakkha Sutta appamāda plays a role in guarding the
mind from "harbouring lust for anything inducing lust… and being
infatuated by anything inducing infatuation madanīyesu". Anyone

9
S iv. P. 125
10
S iv. P. 125
11
A- II. 119
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guarding their mind in this way "will not waver, shake or tremble, he will
not succumb to fear, nor will he adopt the views of other ascetics".12

So appamāda is the opposite of the qualities of intoxication

(pamāda), obsession (pariyādāya), or infatuation (madanīyesu), with
sensory experience. Positively it is state of non-intoxication or sobriety
which results in a calm body and concentrated mind, and this enables one
to see things as they really are, and to be liberated from suffering.
Translating this is difficult because there is not really an English word
that corresponds to this concept.

Walsh opts for "untiringly" is his translation that doesn't seem

right. Rhys Davids and Bhikkhu Bodhi translate appamāda as "diligence"
which is a better, but sounds a bit flat to my ears, and does not quite catch
the quality that I read in the texts. Woodward used both "seriousness" and
"earnestness" in his translation of the Aṅguttara Nikāya. None of these
seem to convey anything like the idea of appamāda. If forced to choose
one word I suggest that 'vigilance' has more of the quality of careful
attention, and of guarding the mind, combined with a vigour quality.
However, it is clear that a single English word is hardly sufficient to
convey the subtleties of the Pāli.

Appamāda is very grateful to Dhamma in Buddhist literature.

Appamāda Dhamma is also the root of all wholesome. And Appamāda is
the foundation for attaining Nibbāna liberation from suffering, the end
suffering. "Appamādena Sampādetha!” Just by uttering these two words
our truly Enlightened Buddha delivered a profound and complete
Dhamma talk. Amazing, is not it? "Appamādena Sampādetha!” Most of
us who are familiar with Theravada Buddhism are used to hearing these
two precious words very often at the end of receiving the precepts from

12
A- II. 120
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bhikkhus. But, do you all know what they mean? Do you know what they
are saying as a Dhamma talk? Very briefly, it says, "Strive on with
diligence". In other words, it says, "Whatever you do, always be
heedful". 

"Once Sāvatthi King Kosala came to the Buddha and said to the
Blessed One, "Venerable sir, I have so many state affairs to deal with as a
king that I cannot come into your presence three times a day like other
temple/pagoda and monastery donors. I have so much work that I cannot
come even once a day. Therefore, Blessed One, I beg you, please give a
Dhamma lesson to my humble self in Dhamma.

The very wise and farsighted people and those bhikkhus who
studied very faithfully would only ask for brief sermons during the days
of the Buddhas. For example, monks like Ven. Tissa used to ask only for
succinct Dhamma discussions. They will promise to withdraw into calm,
peaceful places and practise with great discipline and dedication after the
preaching sermons. They would also pledge that they would return to
learn more of the Dhamma. That's how they were going to practise. King
Kosala just called for a short sermon. In a quiet spot, he did not pledge to
practise; he did not suggest that he would come for more conversations
either. There are two kinds of requests to get a Dhamma delivered. One
form is when a person who wants to practise according to the sermon
demands the sermon. The other type of request is one in which the person
requesting the speech carelessly asks without much concern. The plea of
King Kosala was made not because he was able to practise as was
preached. With the sāsana, he was like this all his life. There are several
Suttas and Jātakas that our Buddha delivered with regard to King Kosala.
In the Saṁyutta Nikaya, there is also a "Kosala Sutta" that happens to be
very long. But the king was not influenced too much by them.
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The king did not seem to be so wise, even though he was close to
the Buddha; he did not seem to have grasped the Dhamma's fine points.
As he would have for his nephew or a sibling, he felt love for the Blessed
One. It was a shame that he did not appreciate Buddha's true attributes
and special qualities. Without absorbing something, he would merely
listen to the Enlightened One's sermons and speeches. The writers of the
commentaries therefore found the king to be naive and dim of mind. He
was called, in other words, a very simple individual. When Buddha asked
the king why he needed a brief sermon, the response was that there were
many things he had to do as a king. The Buddha then asked him what
kind of sermon he wanted to hear and how brief a conversation he
wanted. "To this, the king replied, "Bhante, please give a talk about all
the effects of past causes today and all the effects of present causes in the
future, all of them very briefly into one dhamma. For instance, if an
elephant's footprint is on the ground, it is so big that the footprints of any
other animals such as horses or cows or deer or something else will fit
into it.

Such a dhamma talk, please give." So, the Buddha said such as the
footprint of the elephant into which any other animal's footprint will fit in
a single word that contains Sutta, Vinaya, Abhidhammā, sīla, samādhi,
and paññā. It is this "Appamādena Sampādetha!" And so, the 'Footprint
of the Elephant' was delivered and concluded. King Kosala just kept
looking at Buddha's forehead. "The king asked after a moment, "As I
have so many items to attend to, please provide the teaching with a
summary. He asked for a second time. For the second time, the
Enlightened One replied, "Practice with Appamāda" and then for the third
time at the third order of the Lord. However, the king was totally ignorant
that the short sermon had been given already three times! The auditory
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organs of the king became too weak to obtain the enormity of the word of
Buddha. If teaching is too short and the ears are too big, so people with
ears like that are disappointed. That's with those who have so much
experience and are so smart. Too little words would, for them, be like not
feeding them sufficiently. Although, for ignorant people with too little
information, their minds cannot be penetrated by brief but intense
Dhamma phrases. It was like a poor, small, ill individual was being
treated to a rich banquet. The king's forces of mind were too small, too
weak to comprehend the depth of the precious words of Buddha. The
Dhamma was too large for him to grasp.

The Buddha's teaching was not only as big as the elephant's

footprint; it was as wide as the sea. When the king asked the Buddha to
please deliver the teaching, the Blessed One replied that the teaching had
been delivered. The king was surprised and asked what the teaching was
about. The Buddha said that it was about "Appamādena sampādetha".
The king said that he still couldn't understand. So, he asked the Buddha to
please explain it. The Buddha then said "Appamāda' means 'mind-
fulness' (sati). Be mindful. Only with mindfulness you will be full of
morality (sīla), concentration (samādhi) and wisdom (paññā). Without
mind-fulness, sīla, samādhi and paññā cannot be attained. Mindfulness is
the basis for the whole of the sāsanā. That is why "Mahāsatipaṭṭhāna
Sutta" was delivered. Sati (Mindfulness) is the foundation of morality,
concentration and wisdom. 

Sati has the ability to hold the attention of the ever-wandering mind
in one position. It's mindfulness that can relax the fidgety, monkey-like
mind and still be responsive to just one item. With the rope of Sati, the
mind is bound to the one thing. The mind starts to understand
'paramattha' in this way ultimate truth. Because the mind is concentrated
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on just one thing, it becomes 'ekagatta' one-pointedness. It is the moment

when focus reaches samādhi-concentration. That is how and why
mindfulness is used for samādhi cultivation.

"Then, as the mind gets to be one-pointed, Mindfulness raises what

has been dormant (sleeping) in the mind. What are these dormant things
which lie in the mind? What are the characteristics of the mind? That
which knows the sensual is the mind. So, what does the mind do? Every
time the mind senses, the feeling appears; perception comes to be;
formations occur. This does not happen to the mind alone. They all
happen at the same time and together. The feeling, perception,
formations, and volition that accompany the mind are all aroused by Sati,
and the mind identifies them. Therefore, Sati does two things - it has two
functions. One is that it holds and binds the senses. The other is that it
arouses the dormant senses. In effect, Mindfulness (Sati) is the keeper of
the mind. 

That is what is meant by "Appamādena sampādetha'. Act with

mindfulness. With full mindfulness, sati, samādhi (concentration)
and paññā (wisdom) will also be replete (full). For instance,
Sīla (morality) is abstention from bodily, verbal, and volitional wrong
doing.  Sati will see that you do no wrong. So, Sati develops your
morality. As soon as you let go of sati, your Sīla is broken.
Also, sati protects you against the 'hindrances' nīvarana. The moment
you drop your mindfulness, the 'hindrances' enter your mind one by one.
That is why Sati (mindfulness) can control your mind so that you can
develop samādhi.

The wisdom to recognize and to discern consciousness (Citta) and

the associated mental factors (cetasika), perception (saññā), and
volition (cetanā) - all are developed by Sati. That is why the Buddha said
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in the "Mahāsatthipatthāna Sutta" that there is only one way

without sati, the sāsanā will collapse. Bodily actions are disciplined by
sati; samādhi is developed by sati; the knowledge to discern materiality
& mentality, the wisdom that knows things in very small detail - all are
dependent on Mindfulness (sati). So, all three disciplines are based
on sati. The Dhamma of 'appamāda' is the road to the deathless which is
Nibbāna. To live negligently, to live with indifference, with carelessness,
to live heedlessly - that is to live with 'pamāda' – which is walking along
the road to Death. So, as long as you walk on the road of 'pamāda' you
are going to meet Death. That means heedlessness leads to that death
which leads to rebirth. When you die after a life of heedlessness, a life
without sati, you are going to be reborn in saṃsāra. You can never get to
Nibbāna, the deathless state. Without mindfulness (sati) it is impossible
to develop sīla, Samādhi, and Paññā. Without these three you might as
well be dead! This is how the Buddha explained to the slow-witted
king. With mindfulness in hand, you are on the road to that Deathless
state of Nibbāna. Without 'sati' you are on the way to death. Those with
mindfulness do not die. Those without 'sati', even though they may be
alive and breathing, are like the dead. Their morality is dead, their
concentration and wisdom are dead. So, although they are not dead it is as
if they are living in the land of the dead. That is why, in whatever you do,
wherever you may be, always have mindfulness in hand. Always practice
with mindfulness. 

  Just as all the footprints of cows, goats, sheep, and of all the other
animals' footprints can fit into the footprint of an elephant, so it is in the
'appamādena Dhamma that sīla, samādhi, and paññā are contained. Even
though the stars in the sky shine so brightly, their lights fade when the
moon appears. Such is the 'appamāda' Dhamma like the moon.’’ Before
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an Enlightened Buddha appears on this earth two-legged beings argue as

to whom is the noblest (exalted). They argue that the Brahmins are the
noblest; or the king; or the deva; or the Sakka King; or the Brahmas, and
so on. But, as soon as an Enlightened One appears all two-legged beings
kneel at the Buddha's feet. That is why the Buddha is undoubtedly the
Most Exalted. Similarly, all the Dhamma of 'appamāda' is the most
exalted. Therefore, we need to cultivate mindfulness anywhere, anytime.

Most Scholars said that the Summary of the three Piṭtakas is thirty-
seven-factor associate with the attainment of enlightenment (Bodhipakk-
hiyadhammas). After that summary of the Thirty-seven Bodhipakkh-
yadhammas is the Noble Eightfold Path and then summary of the Noble
Eightfold Path is sīla (morality), samādi (concentration), paññā
(wisdom). It is called threefold training (Sikkhā). The summary of sīla
(morality), samādi (concentration) paññā (wisdom) is Appamāda
(heedfulness or mindfulness). Appamāda is basic to be sīla (morality),
samādi (concentration), paññā (wisdom).

In Theravāda Buddhism, the Appamāda Dhamma is basic to be the

perfection of threefold training (Sīkkhā), Sīla, Samādhi and paññā. It can
lead to the final goal of one’s life, which is considered as the highest and
lasting peace of Nibbāna. In Mahāvagga Pāli, the Buddha said: Be
heedful, mindful and of pure virtue; compose your thoughts, and guard
your mind. In this Doctrine and Discipline, a person who abides
diligently escapes the round of rebirth and makes and end of misery

In Saṃyatta Nikāya, the Buddha taught that appamāda is called

Elephant’s footprint. In the Pamāda and Appamāda Dhamma talked, Dr
Nandamālā said that Appamāda (heedfulness) is a summary of the three
Piṭaka. And also Ven. Yuttadhammo said that the whole of the Buddhist
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teaching could be summarized as Appamāda (heedfulness). So,

appamāda is very important in the Buddha teaching.

Research Problem
The proposed research is to show how the Buddha’s teaching is still
applicable and harmonious in this modern age with regard to the social
problems like health, education, communication, economy, and politics
that everyone faces in the world today. In this world we have several
major religions, and Buddhism is one of the shining exemplary
systematic teachings based on the teaching of the Buddha. His teaching is
compiled in three sections in Pāḷi known as Tipiṭaka. This research work
will describe the last teaching of the Buddha (Appamāda), the etymology
and definition of Appamāda, concept of Appamāda, Benefit of
Appamāda, overcoming of sorrow and lamentation, realization of
Nibbāna, and Appamāda Dhamma essence of threefold training.
Appamāda Dhamma is very important in Buddha's teaching.

Review of Literature

The literature of Buddhism is very vast, wide, and plural. But here I will
mention a few important works that is about primary and secondary
books as well as other works, which are related to my research work.

Ashin jankabhivaṃsa (1999) in his book on Ahidhammā in Daily

Life is based on Buddhist Abhidhmmā philosophy as an applicable means
in the daily life of people in Burmes language. In that book, the author
has discussed the mental concomitants (Cetasiks), both good and bad
which are applicable in daily activates and as a resultant all beings are
experiencing either good or bad experience, he explains with stories
mentioned in Pāḷi canon.
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Dr Sīlānanadābhivaṃsa (2002) in his book in The four foundation

of Mindfulness is based on Mahāsatipaṭṭhāna Sutta. An absolute essential
of Buddhist thought and practice. In addition to practitioners of Insight
meditation, those who engage in other meditation forms such as
Dzogchen, mahamudra, and zazen will find that The Four Foundation of
Mindfulness provides new means of understanding how to approach and
deepen their own practices. The entire Great Discourse is included here,
coupled with a beautifully clear commentary from the great scholar-yogi,
Venerable U Silananda.

Walpola Rahula (2007), in his work on What the Buddha Taught,

explained that everything is accepted as the essential and integral
teaching of the Buddha. He started his work with the core teaching to the
Buddha that is the four Noble Truths. Then, he continued his work on the
five aggregates, Kamma, rebirth, and dependent origination. Moreover,
he elaborates on the doctrine of non-soul (anatta) that this is the distinct
feature of Buddhism from other Indian religions and meditation or mental
culture (bhāvanā) which is the practical way to liberation. He ended his
work with a discussioin on what the Buddha taught and the world today
and the setting in motion of the wheel of the truth (dhamm-
acakkapavattanasutta).

Ven. Bhaddantācariya Buddhaghosa (1956) in his work on

Visuddhimagga- The Path of purification has elucidated that it is unique
and in the literary world. It summarized systematically and interpreted the
Buddha’s teaching contained in the Pāḷi tipiṭaka, which is recognized in
Europe as the oldest and the most authentic record of the words of the
Buddha. Because it is a principle and non-canonical authority of
Theravāda, it forms the heart of complete and coherent methods the
 14

Tipiṭaka using Abhidhammā methods. It sets out the detailed and practical
instructions for calming and purification of the mind.

Dr. K. Sri Dhammānanda (2002) in his book entitled What

Buddhist Believe has mentioned that mainly this book is a good
introduction to Buddhism from Theravāda perspective. It elucidates the
fundamental principle of Buddhism in detail and is suitable for beginner
to gain a general perspective on Religion. There are three kinds of
Buddhism, such as Theravāda, Mahāyana, and Vajīrayāna. Although
they practice the same teaching of the Buddha, each has the characteristic
of it own. The reader of this book will make a positive effort to learn the
teachings of different denominations, the fundamental teaching of the
Buddha proceeds hand in hand towards Nibbāna that perfect everlasting
peace and happiness for all people and the final common goal for
everyone.

Aim and Objectives of Research

The objective of this study is to show why the teaching of the

Buddha is important in human societies. With the advent of modern
technology, we notice that the world is shrinking day by day; physical
science has been advancing with leaps and bounds, and the morality of
modern society has been degrading day by day. With the advent of
modern technology, the requirements of people are more. Everyone tries
hard to earn income day in and day out. After that, they fulfil their desire.
They used that to buy brand-new materials. When they don't have
income, they buy credit cards or credit accounts. Finally, they have many
debts in the bank. So nowadays, many people have worry and depression,
stress, sorrow and lamentation. In the Buddha teaching, the Buddha said,
"for the overcoming of sorrow and lamentation". If we want to overcome
 15

sorrow and lamentation or crying aloud, we should practice mindfulness.

Mindfulness is the only way to overcome sorrow and lamentation. Here,
sorrow is a mental state. Lamentation is crying aloud through sorrow and
saying this thing or that. To overcome sorrow and lamentation, we should
practice the foundations of Mindfulness.

Research Design and Methodology

This work will mostly be based on the relevant sources of

Theravāda Buddhist texts on the concept of Appamāda (heedfulness).
This research will describe the last teaching of the Buddha (Appamāda)
for Buddhism from Theravāda perspective.

With regard to Appamāda, this research work designed Appamāda

with the clear doctrine of the Buddha from the Theravāda Perspective.
All associated issues, arguments, theoretical and practical frameworks
based on authentic Pāḷi sources and other secondary materials are also
used extensively in this research.  In the context of methodology, this
thesis provides analytical and critical study of Appamāda (heedfulness)
through canonical texts; it requires canonical methods, philosophical
methods, and psychological methods related to the Theravāda Buddhist
perspective.

However, this study applies methods including textual methods

(canonical methods) as well as philosophical methods for setting up the
investigation of early Buddhist thought. The textual method here means
that the method has been often used in Pāḷi texts. The textual methods are
applicable for this research in order to explore the functions of the
concept of Appamāda.

The Scheme of Chapterization

The thesis consists of five chapters as follows.

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Chapter – I: In the first chapter, I mentioned the definition of

Appamāda; and different kinds of Sati (mindfulness). The Buddhist text,
both canonical and commentary, described the word appamāda,
(heedfulness), which is very close to the word Sati (mindfulness). It is
difficult to translate appamāda adequately. This Appamāda is
synonymous with Appamatta in Pāli. And then Appamāda is a very
prominent term in Asian philosophy, religion, and spirituality, above all
because it was part of the last phrase that was, according to legend,
spoken by Shakyamuni Buddha.

          Furthermore, in this chapter, I described that today many people

from all over the world, irrespective of their religions, have become
aware of the benefits to be gained through meditation. The immediate
purpose of meditation is to train the mind and to use it effectively and
efficiently in our daily life. The ultimate aim of meditation is to seek
release from the wheel of Saṃsara – the cycle of birth and death. Even
though it is a most difficult task, positive benefits are obtainable here and
now, if one is serious about meditation. It is appropriate to re-iterate what
way mentioned earlier: One should not be enslaved by the prospects of
these of the benefits and lose sight of the real aim of Buddhist meditation.
If they have appamāda (heedfulness), he or she gets many benefits in the
present life and future life. In the Mahāsatipaṭṭhāna sutta, Tathāgata
indicated the benefit of mindfulness.

 "Ekāyano ayaṃ, bhikkave, maggo sattānaṃ visuddhiyā, sokapridevānaṃ

samikkamāya, dukkhadomanssānaṃ atthangamāya, ñāyassa adhiga-
māya, nibbānassa sachikiriya, yadidaṃ cattāro satipaṭṭānā".

 It means "This is the only way, monks, for the purification of
beings, for the overcoming of sorrow and lamentation, for the
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disappearance of pain and grief, for reacting to the Noble Path, for the
realization of Nibbāna, namely, the four foundations of Mindfulness.

Herein ( in this teaching) monks, a monk dwells contemplating the

body in the body, ardent, clearly comprehending and mindful,
overcoming covetousness and grief in the world; He dwells
contemplating the consciousness in consciousness, ardent, clearly
comprehending and mind-full, overcoming covetousness and grief in the
consciousness, ardent, clearly comprehending and mindful, overcoming
covetousness and grief in the world; " He dwells contemplating the
dhamma in the dhammas, ardent, clearly comprehending and mindful,
overcoming covetousness and grief in the world."

         Only mindfulness can lead us to the attainment of Nibbāna. Also, if

we say physical exercise is the only way to build big muscles, I think no
one would object to that. If you want to build big muscles, you have to do
physical exercise. Without physical exercise, you cannot hope to build
muscles. But physical exercise can take different forms, such as weight
lifting or using machines and so on. In the same way, mindfulness is the
only way to reach Nibbāna, but mindfulness may take different forms.
Even in this discourse on the foundations of Mindfulness practice is
taught in twenty-one ways. There are twenty- one different kinds of
mindfulness practice to choose from. Therefore, I think it is correct to say
that this is the only way. So, mindfulness is the only way.

         People may argue here because the word used here is "ekāyano" one
way. But in another place in the Dhammapada Buddha said clearly, this
alone is the way and there is no other way for the purity of wisdom. So,
we cannot argue that Buddha said there is any other way. He expressly
said that this alone is the way and there is no other way. So, I think we
must accept that this is the only way for the purification of beings. If we
 18

consider it with reference to practice, it becomes clear. I have said that

mindfulness is like a guard, and once the guard is removed, anything can
come in. So as long as mindfulness is at the sense doors, our minds are
pure. No unwholesome mental states can come into our minds, because
mindfulness is there guarding the sense doors. Once mindfulness is
removed, or once we lose mindfulness, all these mental defilements come
in. So, mindfulness is the only way to keep the mind pure. Please note
here also that mindfulness is one of the eight factors of the (Noble
Eightfold) Path described in the Dhammapada, and if the eightfold path
is the "only way", then mindfulness surely is the only way too. Again,
mindfulness may take different forms, such as mindfulness of the body,
mindfulness of feeling, mindfulness of consciousness, mindfulness of
dhamma objects or mindfulness of parts of the body and so on. So, if it is
mindfulness, it is the only way for the purification of beings.

Furthermore, in the Anguttaraā Nikaāya Pāḷi, Dhammika vagga,

Aappamāda sutta, the Buddha explain to with six kinds of example. One
of Brahmin asks to the Buddha. Is there one thing which, when developed
and cultivated, can accomplish kinds of good, the good pertaining to
present life and the good pertaining to future life? The Buddha answered
that there is such a thing as Brahmin. It is heedfulness (Appamāda).
Appamāda Dhamma is welfare both of life present life and future life. In
Buddhist literature, it has found significant feature of Appamāda.

Chapter- II: In the second chapter, I mentioned the Buddha’s

daily routine and Appamāda Dhamma such as Early Morning Duty,
Afternoon Duty, the Duty of the Middle Watch, and the Duty of the Last
Watch. The Buddha divided the last watch into three parts and performed
his duty accordingly. The Buddha spent the first part by walking up and
down in order to relieve his physical tiredness.
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In the last part, he rose from the lying posture and sat croon-
legged. He surveyed people who had performed meritorious deeds, etc...
at the time of the former Buddhas. Thus, the Buddha was occupied the
whole day with his daily duties, scarcely taking a rest.

The Lord Buddha admonished the Bhikkhus, expounding the five

Rare Occasions. "Bhikkhave Appamādena Bhikkave Sampādetha" Oh,
Bhikkhus Strive on with diligence. The Buddha taught Appamāda
Dhamma every day. That is why; Appamāda is importance of Dhamma in
Buddhist literature.

In this chapter, I described The Buddha uses a variety of examples

to describe Appamāda Dhamma. He said Appamāda Dhamma by using
the illustration of Moonlight in the Candimādi Sutta. Furthermore, I had
stated The Buddha pointed out the seven factors that can lead to success
as mundane happiness but closely examine them, viriya, effort, Sati,
mindfulness, Sammākammanta, right action, Sammāsankppa, right
thought, Saññtassa, sense restrain The Lord Buddha urged us to live with
mindfulness his follower Some scholars said that One thousand seven
hundred and ninety-two times he preached the word "jhāyatha bhikkhave
mā pamādattha." He explained it in different ways and in in different
words to different people, according to the stage of their development and
their capacity to understand and follow him Next, I mentioned the
function of Appamāda, how to practice appamāda.

Chapter -III: The third chapter, I mentioned the definition of

Pamāda, benefit of Pamāda, and Pamāda sutta. In this chapter, I
described the significance of Pamādaṭṭhāna, the significance of Pamāda
and Appamāda, and the heedful way.
 20

Chapter- IV: In the fourth chapter, I mentioned the relationship

between threefold training and Appamāda, to explain how to live very
well, how to speak beneficially in a social environment, and how to
practice to get the highest inner peace (Nibbāna) in life relying on the
Noble Eightfold Path taught by Gotama Buddha (Omniscient one). All
explanations will be in the area of the exact and clear objection based on
Theravāda Pāḷi canonical text.

Furthermore, this chapter, I mentioned the three qualities such as

Sīla (morality), Samādi (concentration), and Paññā are the essence of
Noble Eightfold Paths. The person who observes and develops these
paths has been completing with morality, concentration and wisdom, as
long as these qualities exist in the world, the noble persons such as a
stream-winner (sotāpanna), the once-returner (sakadāgaṁ), the no-
returner (anāgaṁ), and Arahant (arahanta) are always appearing each
and every. They will never disappear from this Buddha’s dispensation.
During experiencing with Buddha’s dispensation, having understood that
the only practicing Noble Eightfold Paths is as one’s own chance or
advantage for the sake of liberation from all suffering, one must practice
with the severe effort.

In Buddha’s teaching, the severe exertion is prescribed as the only

paramount requirement of other paths. The right exertion
(sammāvāyama) is the fundamental work in removing the arisen
(uppanna) and the un-arisen (anuppanna) unwholesome volition
(akusalacetanā), and in developing and maintaining the arisen
wholesome deeds and the un-arisen meritorious deeds (kusala-cetanā).
Without effort or exertion, nothing can be done in any condition and
situation. As per the worldly standpoints, while donging in any condition
and situation. As per the worldly standpoints, while doing business,
 21

wealth or property will be like the water is pouring into the heap of sand.
Thus, Buddha encouraged the monks with one Pāḷi word ‘Na, bhikkhave,
hīnena aggassa patti hoti. Aggenaca kho, bhikkhave, aggassa patti hoti’.
This encouragement is if one wants to get the excellent position such as
the wealth, official authority, and the great and grand climax which only
refers to the Ultimate peace (Nibbāna), there is impossible to get them
with the halfhearted exertion (hīnavīriya), but only with the whole-
hearted exertion (aggassavīriya). To get the liberated wisdom from
suffering is always depending on the severe exertion a lot. For example,
the students want to get six distinctions in six subjects of ten standards
must try the best with whole-hearted effort over students. If the student is
lazy or tiresome of learning lectures, his goal will be like the tortoise
runs, in sometimes, he can lose even the possessed success. Gotama-
Buddha became the Omniscient One due to the severe effort. After
becoming Buddha, He never forces Himself to rest and ever forces His
followers to try to well realize the Ultimate Truth (saccā) with severe
effort. In every discourse (Dhamma), He always taught that the first is to
realize the Dhamma and then it is to use the right severe effort on
contemplation of insight-meditation. Besides, Buddha gave the
suggestion of success that there is no work which cannot be succeeded
completely for the diligent person.

Having based on the right effort, it must be practiced setting-up of

mindfulness (satipaṭṭhāna) for the cessation of defilements. About
mindfulness, Ledī Sayadaw gave a simile that the forgetful one is similar
to a mad. The mad walks back and forth or here and there without
concentration for they cannot control their mind. They are very useless or
nothing-fellow for the social environment about something. Likewise, in
taking meditation, the unsteady men cannot set up their mind on the only
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one object without spreading here and there in mind are similar to the
restless mad like a bee. Thus Buddha, in order to set up one’s mind in
good, steady position like the man who has composure, guided four
setting-up of mindfulness such as the mindfulness of contemplating the
body (kāyānupassanā-satipaṭṭhāna), the mindfulness of contemplating
the feeling (vedanānupassanā-satipaṭṭhāna, the mindfulness of
contemplating the mind (cittānupassanā-satipaṭṭhāna), and the
mindfulness of contemplating Dhamma (dhammādnupassanā satipaṭṭ-
hāṇa). Setting-up of mindfulness is called the subject to binding mind
which is similar to the ox tightly with the rope, the so-called right
mindfulness, at a pillar.

Among them Kāyānupassanā-satipaṭṭhāna is called keeping one’s

mind very well on the arising and ceasing of the material phenomena
such as heat, coldness, hardness with the right mindfulness. It is also
meant the contemplation of in-breath and out-breath (ānāpāna) without
distraction. The more one contemplates insight-meditation with
mindfulness, the more one can control, maintain, govern the mind as one
wishes having disappeared insanity. Due to governing the mind or the
practice of keeping the mind, the supernatural power such as flying in the
sky, walking on the water, the so-called Jhāna (absorption) can be gotten.
The more mindfulness is made firm, the more concentration is powerful.
Someone can recall what happened in his past existences until forty
worlds with psychic power. This is the power of right concentration
depending on the right mindfulness. Vedanānupaassanā-satipaṭṭathāna is
called keeping the mindfulness on pleasant and unpleasant feeling such as
headache, pain, joy, anxiety etc. Cittānupassanā-satipaṭṭhāna is called
watching the nature of changing of the mind accompanied by greed,
anger, and delusion with right mindfulness. Dhammānupassanā-
 23

satipaṭṭhāna is called contem-plating the changing nature of Dhamma

such as attachment to sensual pleasure, ill-will, sloth and torpor,
distraction, worry, doubt and son on with the right mindfulness. When
five aggregates are contemplated more and more with right mindfulness.
When five aggregates are contemplated more and more with right
mindfulness, after a realizing the arising and ceasing of them
discriminately, one will certainly experience the infinite bliss
(santisukha) or the liberation from all suffering at the present moment.
Thus, Buddha declared the Pāḷi word “Ekāyano ayam bhikkhave maggo
sattānam visuddhiyā sokaparidevānam samatikkamāya dukkhadoma-
nassānam atthangamāya ñāyassa adhigamāya nibbānassa saccikiriyāya,
yadidam cattāro satipaṭṭhānā”. In meaning, there are four kinds of
mindfulness. These four are the only way leading to the purification from
defilements (kilesa) or Nibbāna. These are the only way to liberate from
worry, lamentation, grief, all sufferings. The first and foremost point for
the ordinary person who is not the noble one is to remove the wrong view
(micchādiṭṭhi) and suspicion (vicikicchā). The wrong view is meant the
clinging to self or ago on mentality-materiality (nāma-rūpa). If it can be
removed by the penetrative wisdom, the ‘suspicion’ will automatically
have disappeared. And then the cycle of suffering will be ended for one
has avoided from committing unwholesome deeds which lead to nether
world. So, it is very important not to attach or cling to mind and matter as
‘I am’, ‘My’, ‘Mine’. The Noble Eightfold Paths, the so-called Sīla,
samādhi, paññā, are the only way to liberate from nether worlds (hell,
animal, Asura-ghost, ghost) and to upgrade the upper highest worlds (the
six abodes of god, Brahma’s world) after death before attaining Nibbāna.
There is no way to save from suffering except the practice of Noble
Eightfold Paths. This practice is the must-do work for all creatures who
want the Ultimate Peace (Nibbāna). The profound teaching realized by
 24

noble sage can be known by the earnest, diligent person. Every success is
always depending on morality, concentration and wisdom.

Chapter-V: In the fifth chapter, I mentioned Mahāparinibbāna

Sutta; the heretic Subhadda overheard that the Buddha would take
Parinibbāna at after midnight that night. Subhadda came to the Buddha
to ask questions and the Buddha preached the Dhamma. Finally,
Subhadda became an arahant that night, just before the Buddha took
Parinibbāna. In addition, I mentioned that after the Buddha took
Parinibbāna, Channa monk punished Brahmadaṇta. Moreover, in this
chapter, I have described the last word of Buddha (appamādena-
Sampādetha), The Lord Buddha attained Parinibbāna.

Conclusion
Appamāda is very grateful to Dhamma in Buddhist literature.
Appamāda Dhamma is central to all kinds of worldly and supramundane
being good, prosperous, immortality, strength, and success in life,
including prosperity. Appamāda Dhamma is also the root of all
wholesome deeds. And Appamāda is the foundation for attaining Nibbāna
liberation from all suffering, the culmination of all suffering.

The Tathāgata preached Dhamma for forty-five years after

becoming Buddha. His disciple reported Buddha's instruction. The
original language of the Buddha’s scriptures is Pāḷi. The words of the
Buddha are called by various names such as Buddhavacana, Pāḷi,
Pāvacana, Pariyatti, Āgama, Sutta. Literary Burmese who hear any of
these terms, which are the tricks of the word, suddenly know that they
mean the words of the Buddha. Thus, during the first Sangayanā the
words of the Buddha, which were known by various names in the
 25

Buddhist Burmese language, were compiled and categorized in various

ways by the arahants headed by Mahākassapa.

Dhammakhandhā is 84000 (Eighty-four thousand). Nikāya is five

kinds of Nikāya. And then Piṭaka is three kinds of Piṭaka. There are
Suttanta Piṭaka, Vinaya, Piṭaka and Abhidhammā Piṭaka. It also called
Tipitaka means three baskets. The essence of Tipiṭaka is Sila (morality),
Sammādhi (concentration), Paññā (Wisdom). It is called Tisikkhā
(threefold training). Sati (mindfulness) is summarized to be the threefold
training three sikkhā. So, Sati or Appamāda is the essence of Tipiṭaka
(Three baskets). Appamāda (heedfulness) also is the last word of Buddha.
In the Mahāsatipaṭhāna Sutta, it mentioned that mindfulness is the only
way (Ekāyano maggo) to attain Nibbāna. Therefore, Appamāda
(Mindfulness) is very important in the teaching of the Buddha as well as
very grateful Dhamma.