Either in doing works concerning the affairs in the present world (‘Loki’), or in exercising the deeds to become the complaisant people; no one should live, having forgetfulness and freeing himself from the religious teaching as well as the “dhamma”, teaching of Buddha. They should always be cautious that it is important to have and exercise the “dhamma” of “Appamadetha” (active state of mind of unforgetfulness) preached by Buddha. According to the “dhamma” of “unforgetfulness” preached by Buddha, one has always to be cautious not to commit the evil deeds, but to do the good deeds. Living with caution on non-committing the evil deeds, made one safe. At the same time, by doing the good deeds, he will be physically and mentally in peace. Knowing about the disadvantages of “evil desire”, it needs to be unforgetful not to commit it and to avoid it. Acknowledging the guilt and evil results of strong desire, anger, ignorance, pride, grudge, etc., it needs to be unforgetful not to commit them and to avoid them.
With regard to “Appamadetha”, Buddha preached as follows:
“The deed of ‘unforgetfulness’ on the merits should be grown; it is a deed that should be done repeatedly; and it exists, taking the benefit of the present as well as the benefit of the next existences. Wise men apprised ‘unforgetfulness’ on the merits. Wise men could take the two kinds of benefit because they were unforgetful”, said Buddha.
The king Pasenadi Kausala addressed to Buddha whether there was a ‘dhamma’ which existed, taking all two benefits; one to be enjoyed in the present and another one to be enjoyed in the next existence. Buddha preached as follows:
“Mingyi, A ‘dhamma’ which exists and takes all two benefits: one to be enjoyed at the present existence, and another one to be enjoyed at the next existence: is the ‘dhamma’ of ‘unforgetfulness’. Wise men praised ‘unforgetfulness’ on ten good deeds (for the sake of avoiding ten evil deeds). A wise man’s having unforgetfulness can take all two benefits. Since he got both the benefit to be enjoyed in the present existence and the benefit to be enjoyed in the next existences, one who has such wisdom should be called ‘Pantita’ ”, said Buddha.
If there is a lack of ‘Appamada’ (Unforgetfulness) deed, ‘Pamada’ (Forgetfulness) deed will grow. ‘Pamada’ (Forgetfulness) appears because of allowing one’s mind freely to cleave in the evil deeds and five objects of sensual desire, as well as of having no desire to make the merits appeared. Due to ‘Pamada’ (Forgetfulness) deed, the people met degrading of the interests.
Once, in the Rajagoha, as the prince Ajatasat, in his youth, was going and looking around together with his father, the king Binbisara inside a huge, amazing resident (with graduated turret) of the rich Jotika, he happened to grow a strong desire to possess that resident which was more excellent and enormous than his father’s palace to an extent of many times in comparison. Then he had a thought to seize it when he became the king. That strong desire caused him to start materializing of seizing the residence of the rich Jotika, as soon as he ascended to the royal abode after killing his father. This is the example of unforgetfulness, to do a demerit. As he was unforgetful, marching to that residence, Ajatasat led the forces to seize it. Nevertheless, the attack of Ajatasat ended with defeat. “Your Majesty. Unless I want to give it, even a thousand of kings will be unable to seize my residence”, addressed the rich Jotika. Consequently the rich Jotika received ordination as a bhikkhu before Buddha. He then attained “Arahatta Fruition”. No sonner had he turned into Threa Jotika, then that residence and all his wealth totally disappeared. This is an evidence that it is a degradation of interest, due to having “unforgetfulness” on the strong desire, evil deeds.
Another reason of remembering something with caution, having no carelessness, is that after longing a matter, one happens to be unforgetful on it because of being frighten and afraid. There was also an evidence of unforgetfulness to commit the evil demerit because of feeling ill-will. Once, the prince Vitatubha visited the palace in Kapilavat where his relatives, the ‘Sakivan’ princes lived. While he was there, he was treated by the events such as that he was shunned by all Sakivan princes younger than him, and the wooden seat he sat was washed with milk because he was a son of slave-mother. When he knew of that, through a palace servant hearing on the event, the prince Vitatubha had a grudge that he would kill the Sakivan princes, if he became the king. As soon as his father, the king Kausala passed away, Vitatubha became the king, and the matter of his first priority was to carry out the massacre of the Sakivan princes and the relatives. After the battle, all Sakivan princes lost their lives. Vitatubha and his troops also perished in a catastrophe very soon. This is an evidence relating to the main cause of having ‘unforgetfulness’ with ‘manau kamma’ –grudge, feeling ill-will.
In this present world, as there is a saying: “Matters of human are in abundance”, everybody pays more attention to some matters, for they have the variety of matters, it is a nature that they have to neglect the remaining matters. The kind of ‘forgetfulness’ due to the defective mind, which would happen to be in human beings, is a different case. It is not concerned with a disease of forgetfulness. It does mean here only that ‘unforgetfulness’ does not appear in the perception due to the habit. If some people have no habits of marking names, events, etc., appeared in mind, they would not remember them after a long time. Ability of remembering is being developed, depending on the habits. If one often does remembering or reciting something in order not to forget, they will appear in the faculty of remembering. Otherwise, it may be that the longer in time, the forgetful in the faculty of remembering. Since human’s brain have been storing everything, it is sure that the ability of recalling them will degrade.
In Myanmar language, “forgetful carelessness” is the combine words of forgetfulness and carelessness. It shows that living and behaving one’s self carelessly is the result of not taking consideration seriously in mind. The different reasons will be given, as to a question of why it is not considered seriously. Among those reasons, the primary and listed one is nothing but “Desire”. According to human’s nature the people would consider a matter seriously and keep it in brains ever, if it was the matter either due to be experienced with, or due to be possessed. They would think of the ways only, so that what they wanted were either to be fulfilled, or to be possessed. For an example, a businessman will make a serious consideration more on the matter of earning rather than on the matter of repaying the debts. The matter of debt will be regarded with carelessness and forgetfulness. Since it is his desire to become rich, bearing that desire in mind earnestly, it is not the matter to be forgotten.
Nevertheless, in whatever matter, it needs not to commit the evil ‘desire’ but to have “unforgetfulness” of it. On the contrary, it needs to do the good ‘desire’ in accordance with the ‘dhamma’ (law) and to have “unforgetfulness” of it as well. Likewise, one should do every merit through the ‘kaya’, ‘vaci’ and ‘manau’ deeds and keep ‘unforgetfulness’ of it as well. Living and exercising like this is in line with Buddha’s preaching, the ‘dhamma’ of “Appamada” (Unforgetfulness).
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