Indian stream·Pāli Tipiṭaka·Dhammapada·Chapter II. On Earnestness.

Source context

Theme

earnestness (appamāda) as the foundational moral discipline distinguishing the wise from the heedless

Soul-faculty

Consciousness Soul

Steiner

not engaged in the GA corpus

Cross-tradition

• Stoic philosophy (Epictetus, Marcus Aurelius)The Stoic insistence on vigilant self-attention (prosochē) as the precondition for virtue parallels the Dhammapada's appamāda: both identify inward wakefulness, not external circumstance, as the ground of ethical life.
• Vedanta (Vivekachudamani, Shankara)Shankara's emphasis on viveka (discrimination) and vairāgya (dispassion) as prerequisites for liberation bears cross-tradition congruence with the Dhammapada's pairing of earnestness and mindfulness as conditions for transcending the realm of death.
• Kabbalah (Mussar tradition)The Mussar movement's discipline of zehirut (carefulness, vigilance) as the first rung of moral refinement corresponds structurally to appamāda as the gate to all higher Dhamma practice.

Chapter II. On Earnestness.

CHAPTER II.

ON EARNESTNESS [1] .

21Earnestness is the path of immortality (Nirvâ*n*a), thoughtlessness the path of death. Those who are in earnest do not die, those who are thoughtless are as if dead already.

22Those who are advanced in earnestness, having understood this clearly, delight in earnestness, and rejoice in the knowledge of the Ariyas (the elect).

23These wise people, meditative, steady, always possessed of strong powers, attain to Nirvâ*n*a, the highest happiness.
[1. There is nothing in the tenth section of the Dhammapada, as translated by Beal, corresponding to the verses of this chapter.

21Apramâda, which Fausböll translates by 'vigilantia,' Gogerly by 'religion,' Childers by 'diligence,' expresses literally the absence of that giddiness or thoughtlessness which characterizes the state of mind of worldly people. It is the first entering into oneself, and hence all virtues are said to have their root in apramâda. (Ye ke*k*i kusalâ dhammâ sabbe te appamâdamûlakâ.) I have translated it by 'earnestness,' sometimes by 'reflection.' 'Immortality,' am*ri*ta, is explained by Buddhaghosa as Nirvâ*n*a. Am*ri*ta is used, no doubt, as a synonym of Nirvâ*n*a, but this very fact shows how many different conceptions entered from the very first into the Nirvâ*n*a of the Buddhists. See Childers, s.v. nibbâna, p. 269.
This verse, as recited to A*s*oka; occurs in the Dîpava*m*sa VI, 53, and in the Mahâva*m*sa, p. 25. See also Sanatsu*g*âtîya, translated by Telang, Sacred Books of the East, vol. viii. p. 138.

22The Ariyas, the noble or elect, are those who have entered on the path that leads to Nirvâ*n*a; see Köppen, p. 396. Their knowledge and general status is minutely described; see Köppen, p. 436.

23Childers, s.v. nibbâna, thinks that nibbâna here and in many other places means Arhatship.]

24If an earnest person has roused himself, if he is not forgetful, if his deeds are pure, if he acts with consideration, if he restrains himself, and lives according to law,--then his glory will increase.

25By rousing himself, by earnestness, by restraint and control, the wise man may make for himself an island which no flood can overwhelm.

26Fools follow after vanity, men of evil wisdom. The wise man keeps earnestness as his best jewel.

27Follow not after vanity, nor after the enjoyment of love and lust! He who is earnest and meditative, obtains ample joy.

28When the learned man drives away vanity by earnestness, he, the wise, climbing the terraced heights of wisdom, looks down upon the fools, serene he looks upon the toiling crowd, as one that stands on a mountain looks down upon them that stand upon the plain.

29Earnest among the thoughtless, awake among the sleepers, the wise man advances like a racer, leaving behind the hack.

30By earnestness did Maghavan (Indra) rise to the lordship of the gods. People praise earnestness; thoughtlessness is always blamed.

31A Bhikshu (mendicant) who delights in earnestness, who looks with fear on thoughtlessness,
[25. Childers explains this island again as the state of an Arhat (arahatta-phalam).

28Cf. Childers, Dictionary, Preface, p. xiv. See Vinaya, ed. Oldenberg, vol. i. p. 5, s.f.

31Instead of saha*m*, which Dr. Fausböll translates by 'vincens,' Dr. Weber by 'conquering,' I think we ought to read *d*ahan, 'burning,' which was evidently the reading adopted by Buddhaghosa. Mr. R. C. Childers, whom I requested to see whether the MS. at the India Office gives saha*m* or *d*aha*m*, writes that the reading *d*aha*m* is as clear as possible in that MS. The fetters are meant for the senses. See verse 370.]
moves about like fire, burning all his fetters, small or large.

32A Bhikshu (mendicant) who delights in reflection, who looks with fear on thoughtlessness, cannot fall away (from his perfect state)--he is close upon Nirvâ*n*a.
[1. See Childers, Notes, p. 5.]

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