8. Analysis of Right Striving1. Suttantabhājanīya

1. Analysis According to the DiscoursesCattāro sammappadhānā—The four right strivings—Herein a bhikkhu engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of evil bad states that have not arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the abandoning of evil bad states that have arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the arising of good states that have not arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the stabilizing, for the collocation, for the increase, for the maturity, for the development, for the completion of good states that have arisen.idha bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

And how does a bhikkhu engender wish, make effort, arouse energy, exert the mind, strive for the non-arising of evil bad states that have not arisen? Therein what areevil bad statesthat have not arisen? The three bad roots (i.e.,) greed, hatred, dullness and the corruptions occurring therewith; the aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness associated therewith; the bodily action, verbal action, mental action generated thereby. These are called evil bad states that have not arisen. Thus he engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of these evil bad states that have not arisen.Kathañca bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati? evil bad statesTattha katame anuppannā pāpakā akusalā dhammā? “Engenders wish”means: Therein what iswish? That which is wish, act of wishing, desire to do, good righteous wish. This is called wish. This wish he engenders, engenders well, causes to uprise, causes to uprise well, causes to exist, causes to exist fully. Therefore this is called “engenders wish”.Tīṇi akusalamūlāni—“Engenders wish”lobho, doso, moho. “Makes effort”means: Therein what iseffort? That which|is the arousing of mental energy,* right effort.This is called effort. Of this effort he is possessed, well possessed, attained, well attained, endowed, well endowed, furnished. Therefore this is called “makes effort”.Tadekaṭṭhā ca kilesā. “Makes effort”Taṁsampayutto vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho; efforttaṁsamuṭṭhānaṁ kāyakammaṁ vacīkammaṁ manokammaṁ—* See paragraph220.ime vuccanti “anuppannā pāpakā akusalā dhammā”. * See paragraph220.Iti imesaṁ anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

“Arouses energy”means: Therein what isenergy? That which is the arousing of mental energy,* right effort. This is called energy. This energy he arouses, arouses well, pursues, develops, repeats. Therefore this is called “arouses energy”.“Chandaṁ janetī”ti. “Arouses energy”Tattha katamo chando? energyYo chando chandikatā kattukamyatā kusalo dhammacchando—* See paragraph220.ayaṁ vuccati “chando”. * See paragraph220.Imaṁ chandaṁ janeti sañjaneti uṭṭhapeti samuṭṭhapeti nibbatteti abhinibbatteti. “Exerts the mind”means: Therein what ismind(consciousness)? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called mind. This mind he exerts, exerts well, supports, supports repeatedly. Therefore this is called “exerts the mind”.Tena vuccati “chandaṁ janetī”ti.

“Exerts the mind”“Vāyamatī”ti. * See paragraph184.Tattha katamo vāyāmo? * See paragraph184.Yo cetasiko vīriyārambho …pe… sammāvāyāmo—“Strives”means: Therein what isstriving? That which is the arousing of mental energy,* right effort. This is called striving. Of this striving he is possessed,*2furnished. Therefore this is called “strives”.ayaṁ vuccati “vāyāmo”. “Strives”Iminā vāyāmena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. strivingTena vuccati “vāyamatī”ti.

* See paragraph220.*2See paragraph357.“Vīriyaṁ ārabhatī”ti. * See paragraph220.Tattha katamaṁ vīriyaṁ? *2See paragraph357.Yo cetasiko vīriyārambho …pe… sammāvāyāmo—And how does a bhikkhu engender wish, make effort, arouse energy, exert the mind, strive for the abandoning of evil bad states that have arisen? Therein what areevil bad statesthat have arisen? The three bad roots (i.e.,) greed, hatred, dullness and the corruptions occurring therewith; the aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness associated therewith; the bodily action, verbal action, mental action generated thereby. These are called evil bad states that have arisen. Thus he engenders wish, makes effort, arouses energy, exerts the mind, strives for the abandoning of these evil bad states that have arisen.idaṁ vuccati “vīriyaṁ”. evil bad statesImaṁ vīriyaṁ ārabhati samārabhati āsevati bhāveti bahulīkaroti. “Engenders wish”means: Therein what iswish? That which is wish, act of wishing, desire to do, good righteous wish.|This is called wish. This wish he engenders, engenders well, causes to uprise, causes to uprise well, causes to exist, causes to exist fully. Therefore this is called “engenders wish”.Tena vuccati “vīriyaṁ ārabhatī”ti.

“Engenders wish”“Cittaṁ paggaṇhātī”ti. “Makes effort”means: Therein what iseffort? That which is the arousing of mental energy,* right effort. This is called effort. Of this effort he is possessed,*2furnished. Therefore this is called “makes effort”.Tattha katamaṁ cittaṁ? “Makes effort”Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—effortidaṁ vuccati “cittaṁ”. * See paragraph220.*2See paragraph357.Imaṁ cittaṁ paggaṇhāti sampaggaṇhāti upatthambheti paccupatthambheti. * See paragraph220.Tena vuccati “cittaṁ paggaṇhātī”ti.

*2See paragraph357.“Padahatī”ti. “Arouses energy”means: Therein what isenergy? That which is the arousing of mental energy,* right effort. This is called energy. This energy he arouses, arouses well, pursues, develops, repeats. Therefore this is called “arouses energy”.Tattha katamaṁ padhānaṁ? “Arouses energy”Yo cetasiko vīriyārambho …pe… sammāvāyāmo—energyidaṁ vuccati “padhānaṁ”. * See paragraph220.Iminā padhānena upeto hoti …pe… samannāgato. * See paragraph220.Tena vuccati “padahatī”ti.

“Exerts the mind”means: Therein what ismind? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called mind. This mind he exerts, exerts well, supports, supports repeatedly.Kathañca bhikkhu uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati? “Exerts the mind”Tattha katame uppannā pāpakā akusalā dhammā? Therefore this is called “exerts the mind”.Tīṇi akusalamūlāni—* See paragraph184.lobho, doso, moho. * See paragraph184.Tadekaṭṭhā ca kilesā. “Strives”means: Therein what isstriving? That which is the arousing of mental energy,* right effort. This is called striving. Of this striving he is possessed,*2furnished. Therefore this is called “strives”.Taṁsampayutto vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho, taṁsamuṭṭhānaṁ kāyakammaṁ vacīkammaṁ manokammaṁ—“Strives”ime vuccanti “uppannā pāpakā akusalā dhammā”. strivingIti imesaṁ uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

* See paragraph220.*2See paragraph357.“Chandaṁ janetī”ti. * See paragraph220.Tattha katamo chando? *2See paragraph357.Yo chando chandikatā kattukamyatā kusalo dhammacchando—And how does a bhikkhu engender wish, make effort, arouse energy, exert the mind, strive for the arising of good states that have not arisen?Therein what aregood statesthat have not arisen? The three good roots (i.e.,) absence of greed, absence of hatred, absence of dullness; the aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness associated therewith; the bodily action, verbal action, mental action generated thereby. These are called good states that have not arisen. Thus he engenders wish, makes effort, arouses energy, exerts the mind, strives for the arising of these good states that have not arisen.ayaṁ vuccati “chando”. good statesImaṁ chandaṁ janeti sañjaneti uṭṭhapeti samuṭṭhapeti nibbatteti abhinibbatteti. “Engenders wish”means:*“Makes effort”means:*2“Arouses energy”means:*3“Exerts the mind”means:*4“Strives”means: Therein what isstriving? That which is the arousing of mental energy,*5right effort. This is called striving. Of this striving he is possessed,*6furnished. Therefore this is called “strives”.Tena vuccati “chandaṁ janetī”ti.

“Engenders wish”“Vāyamatī”ti. “Makes effort”Tattha katamo vāyāmo? “Arouses energy”Yo cetasiko vīriyārambho …pe… sammāvāyāmo—“Exerts the mind”ayaṁ vuccati “vāyāmo”. “Strives”Iminā vāyāmena upeto hoti …pe… samannāgato. strivingTena vuccati “vāyamatī”ti.

* See paragraph392.*2See paragraph393.*3See paragraph394.*4See paragraph395.*5See paragraph220.*6See paragraph357.“Vīriyaṁ ārabhatī”ti. * See paragraph392.Tattha katamaṁ vīriyaṁ? *2See paragraph393.Yo cetasiko vīriyārambho …pe… sammāvāyāmo—*3See paragraph394.idaṁ vuccati “vīriyaṁ”. *4See paragraph395.Imaṁ vīriyaṁ ārabhati samārabhati āsevati bhāveti bahulīkaroti. *5See paragraph220.Tena vuccati “vīriyaṁ ārabhatī”ti.

*6See paragraph357.“Cittaṁ paggaṇhātī”ti. And how does a bhikkhu engender wish, make effort, arouse energy, exert the mind, strive for the stabilizing, for the collocation, for the increase, for the maturity, for the development, for the completion of good states that have arisen? Therein what aregood statesthat have arisen? The three good roots (i.e.,) absence of greed, absence of hatred, absence of dullness; the aggregate of feeling, aggregate of perception, aggregate of mental concomitants, aggregate of consciousness associated therewith; the bodily action, verbal action, mental action generated thereby. These are called good states that have arisen. Thus he engenders wish, makes effort, arouses energy, exerts the mind, strives for the stabilizing, for the collocation, for the increase, for the maturity, for the development, for the completion of these good states that have arisen.Tattha katamaṁ cittaṁ? good statesYaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—“For the stabilizing”means: That which is stabilizing is collocation; that which is collocation is increase; that which is increase is maturity; that which is maturity is development; that which is development is completion.idaṁ vuccati “cittaṁ”. “For the stabilizing”Imaṁ cittaṁ paggaṇhāti sampaggaṇhāti upatthambheti paccupatthambheti. “Engenders wish”means:*“Makes effort”means:*2“Arouses energy”means:*3“Exerts the mind”means:*4“Strives”means: Therein what isstriving? That which is the arousing of mental energy,*5right effort. This is called striving. Of this striving he is possessed,*6furnished. Therefore this is called “strives”.Tena vuccati “cittaṁ paggaṇhātī”ti.

“Engenders wish”“Padahatī”ti. “Makes effort”Tattha katamaṁ padhānaṁ? “Arouses energy”Yo cetasiko vīriyārambho …pe… sammāvāyāmo—“Exerts the mind”idaṁ vuccati “padhānaṁ”. “Strives”Iminā padhānena upeto hoti …pe… samannāgato. strivingTena vuccati “padahatī”ti.

* See paragraph392.*2See paragraph393.*3See paragraph394.*4See paragraph395.*5See paragraph220.*6See paragraph357.Kathañca bhikkhu anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati? * See paragraph392.Tattha katame anuppannā kusalā dhammā? *2See paragraph393.Tīṇi kusalamūlāni—*3See paragraph394.alobho, adoso, amoho. *4See paragraph395.Taṁsampayutto vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho, taṁsamuṭṭhānaṁ kāyakammaṁ, vacīkammaṁ, manokammaṁ—*5See paragraph220.ime vuccanti “anuppannā kusalā dhammā”. *6See paragraph357.Iti imesaṁ anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

(Here Ends) Analysis According to the Discourses“Chandaṁ janetī”ti …pe… 2. Analysis According to Abhidhamma“vāyamatī”ti …pe… The four right strivings—Herein a bhikkhu engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of evil bad states that have not arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the abandoning of evil bad states that have arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the arising of good states that have not arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the stabilizing, for the collocation, for the increase, for the maturity, for the development, for the completion of good states that have arisen.“vīriyaṁ ārabhatī”ti …pe… And how does a bhikkhu engender wish, make effort, arouse energy, exert the mind, strive for the non-arising of evil bad states that have not arisen? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time he engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of evil bad states that have not arisen.“cittaṁ paggaṇhātī”ti …pe… * See paragraph205.“padahatī”ti. * See paragraph205.Tattha katamaṁ padhānaṁ? “Engenders wish”means: Therein what iswish? That which is wish, act of wishing, desire to do, good righteous wish. This is called wish. This wish he engenders, engenders well, causes to uprise, causes to uprise well, causes to exist, causes to exist fully. Therefore this is called “engenders wish”.Yo cetasiko vīriyārambho …pe… sammāvāyāmo—“Engenders wish”idaṁ vuccati “padhānaṁ”. “Makes effort”means: Therein what iseffort? That which is the arousing of mental energy,* right effort, energy-enlightenment-factor, path constituent, included in the path. This is called effort. Of this effort he is possessed, well possessed, attained, well attained, endowed, well endowed, furnished. Therefore this is called “makes effort”.Iminā padhānena upeto hoti …pe… samannāgato. “Makes effort”Tena vuccati “padahatī”ti.

effortKathañca bhikkhu uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati? * See paragraph220.Tattha katame uppannā kusalā dhammā? * See paragraph220.Tīṇi kusalamūlāni—“Arouses energy”means: Therein what isenergy? That which is the arousing of mental energy,* right effort, energy-enlightenment-factor, path constituent, included in the path.This is called energy. This energy he arouses, arouses well, pursues, develops, repeats. Therefore this is called “arouses energy”.alobho, adoso, amoho. “Arouses energy”Taṁsampayutto vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho, taṁsamuṭṭhānaṁ kāyakammaṁ vacīkammaṁ manokammaṁ—energyime vuccanti “uppannā kusalā dhammā”. * See paragraph220.Iti imesaṁ uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

* See paragraph220.“Ṭhitiyā”ti. “Exerts the mind”means: Therein what ismind(consciousness)? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called mind. This mind he exerts, exerts well, supports, supports repeatedly. Therefore this is called “exerts the mind”.Yā ṭhiti so asammoso, yo asammoso so bhiyyobhāvo, yo bhiyyobhāvo taṁ vepullaṁ, yaṁ vepullaṁ sā bhāvanā, yā bhāvanā sā pāripūrī.

“Exerts the mind”“Chandaṁ janetī”ti …pe… * See paragraph184.“vāyamatī”ti …pe… * See paragraph184.“vīriyaṁ ārabhatī”ti …pe… “Strives”means: Therein what isright striving? That which is the arousing of mental energy,* right effort, energy-enlightenment-factor, path constituent, included in the path. This is called right striving. (As also are) The remaining states associated with right striving.“cittaṁ paggaṇhātī”ti …pe… “Strives”padahatīti. right strivingTattha katamaṁ padhānaṁ? * See paragraph220.Yo cetasiko vīriyārambho …pe… sammāvāyāmo—* See paragraph220.idaṁ vuccati “padhānaṁ”. And how does a bhikkhu engender wish, make effort, arouse energy, exert the mind, strive for the abandoning of evil bad states that have arisen? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time he engenders wish, makes effort, arouses energy, exerts the mind, strives for the abandoning of evil bad states that have arisen.Iminā padhānena upeto hoti …pe… samannāgato. * See paragraph205.Tena vuccati “padahatī”ti.

* See paragraph205.Suttantabhājanīyaṁ.

“Engenders wish” means:*“Makes effort”means:*2“Arouses energy”means:*3“Exerts the mind”means:*4“Strives”means: Therein what isright striving? That which is the arousing of mental energy,*5right effort, energy-enlightenment-factor, path constituent, included in the path.|This is called right striving. (As also are) The remaining states associated with right striving.2. Abhidhammabhājanīya

“Engenders wishCattāro sammappadhānā—“Makes effort”idha bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

“Arouses energy”Kathañca bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati? “Exerts the mind”Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

“Strives”“Chandaṁ janetī”ti. right strivingTattha katamo chando? * See paragraph410.*2See paragraph411.*3See paragraph412.*4See paragraph413.*5See paragraph220.Yo chando chandikatā kattukamyatā kusalo dhammacchando—* See paragraph410.ayaṁ vuccati “chando”. *2See paragraph411.Imaṁ chandaṁ janeti sañjaneti uṭṭhapeti samuṭṭhapeti nibbatteti abhinibbatteti. *3See paragraph412.Tena vuccati “chandaṁ janetī”ti.

*4See paragraph413.“Vāyamatī”ti. *5See paragraph220.Tattha katamo vāyāmo? And how does a bhikkhu engender wish, make effort, arouse energy, exert the mind, strive for the arising of good states that have not arisen? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time he engenders wish, makes effort, arouses energy, exerts the mind, strives for the arising of good states that have not arisen.Yo cetasiko vīriyārambho …pe… sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—* See paragraph205.ayaṁ vuccati “vāyāmo”. * See paragraph205.Iminā vāyāmena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. “Engenders wish” means:*“Makes effort”means:*2“Arouses energy”means:*3“Exerts the mind”means:*4“Strives”means: Therein what isright striving? That which is the arousing of mental energy,*5right effort, energy-enlightenment-factor, path constituent, included in the path. This is called right striving. (As also are) The remaining states associated with right striving.Tena vuccati “vāyamatī”ti.

“Engenders wish“Vīriyaṁ ārabhatī”ti. “Makes effort”Tattha katamaṁ vīriyaṁ? “Arouses energy”Yo cetasiko vīriyārambho …pe… sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—“Exerts the mind”idaṁ vuccati “vīriyaṁ”. “Strives”Imaṁ vīriyaṁ ārabhati samārabhati āsevati bhāveti bahulīkaroti. right strivingTena vuccati “vīriyaṁ ārabhatī”ti.

* See paragraph410.*2See paragraph411.*3See paragraph412.*4See paragraph413.*5See paragraph220.“Cittaṁ paggaṇhātī”ti. * See paragraph410.Tattha katamaṁ cittaṁ? *2See paragraph411.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—*3See paragraph412.idaṁ vuccati “cittaṁ”. *4See paragraph413.Imaṁ cittaṁ paggaṇhāti sampaggaṇhāti upatthambheti paccupatthambheti. *5See paragraph220.Tena vuccati “cittaṁ paggaṇhātī”ti.

And how does a bhikkhu engender wish, make effort, arouse energy, exert the mind, strive for the stabilizing, for the collocation, for the increase, for the maturity, for the development, for the completion of good states that have arisen? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time he engenders wish, makes effort, arouses energy, exerts the mind, strives for the stabilizing, for the collocation, for the increase, for the maturity, for the development, for the completion of good states that have arisen.“Padahatī”ti. * See paragraph205.Tattha katamaṁ sammappadhānaṁ? * See paragraph205.Yo cetasiko vīriyārambho …pe… sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—“For the stabilizing”means: That which is stabilizing is collocation; that which is collocation is increase; that which is increase is maturity; that which is maturity is development; that which is development is completion.idaṁ vuccati “sammappadhānaṁ”. “For the stabilizing”Avasesā dhammā sammappadhānasampayuttā.

“Engenders wish”means: Therein what iswish? That which is wish, act of wishing, desire to do, good righteous wish. This is called wish. This wish he engenders, engenders well, causes to uprise, causes to uprise well, causes to exist, causes to exist fully. Therefore this is called “engenders wish”.Kathañca bhikkhu uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati? “Engenders wish”Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

“Makes effort”means: Therein what iseffort? That which is the arousing of mental energy,* right effort, energy-enlightenment-factor, path constituent, included in the path. This is called effort. Of this effort he is possessed,*2furnished. Therefore this is called “makes effort”.“Chandaṁ janetī”ti …pe… “Makes effort”“vāyamatī”ti …pe… effort“vīriyaṁ ārabhatī”ti …pe… * See paragraph220.*2See paragraph357.“cittaṁ paggaṇhātī”ti …pe… * See paragraph220.“padahatī”ti. *2See paragraph357.Tattha katamaṁ sammappadhānaṁ? “Arouses energy”means: Therein what isenergy? That which is the arousing of mental energy,* right effort, energy-enlightenment-factor, path constituent, included in the path. This is called energy. This energy he arouses, arouses well,pursues, develops, repeats. Therefore this is called “arouses energy”.Yo cetasiko vīriyārambho …pe… sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—“Arouses energy”idaṁ vuccati “sammappadhānaṁ”. energyAvasesā dhammā sammappadhānasampayuttā.

* See paragraph220.Kathañca bhikkhu anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati? * See paragraph220.Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

“Exerts the mind”means: Therein what ismind? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called mind. This mind he exerts, exerts well, supports, supports repeatedly.“Chandaṁ janetī”ti …pe… “Exerts the mind”“vāyamatī”ti …pe… Therefore this is called “exerts the mind”.“vīriyaṁ ārabhatī”ti …pe… * See paragraph184.“cittaṁ paggaṇhātī”ti …pe… * See paragraph184.“padahatī”ti. “Strives”means: Therein what isright striving? That which is the arousing of mental energy,* right effort, energy-enlightenment-factor, path constituent, included in the path. This is called right striving. (As also are) The remaining states associated with right striving.Tattha katamaṁ sammappadhānaṁ? “Strives”Yo cetasiko vīriyārambho …pe… sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—right strivingidaṁ vuccati “sammappadhānaṁ”. * See paragraph220.Avasesā dhammā sammappadhānasampayuttā.

* See paragraph220.Kathañca bhikkhu uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati? Therein what isright striving? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, * attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; that which at that time is the arousing of mental energy,*2right effort, energy-enlightenment-factor, path constituent, included in the path. This is called right striving. (As also are) The remaining states associated with right striving.Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

right striving“Ṭhitiyā”ti. * See paragraph205.*2See paragraph220.Yā ṭhiti so asammoso, yo asammoso so bhiyyobhāvo, yo bhiyyobhāvo taṁ vepullaṁ, yaṁ vepullaṁ sā bhāvanā, yā bhāvanā sā pāripūrī.

* See paragraph205.“Chandaṁ janetī”ti. *2See paragraph220.Tattha katamo chando? (Here Ends) Analysis According to AbhidhammaYo chando chandikatā kattukamyatā kusalo dhammacchando—3. Interrogationayaṁ vuccati “chando”. The four right strivings—Herein a bhikkhu engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of evil bad states that have not arisen;* for the abandoning of evil bad states that have arisen;* for the arising of good states that have not arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the stabilizing, for the collocation, for the increase, for the maturity, for the development, for the completion of good states that have arisen.Imaṁ chandaṁ janeti sañjaneti uṭṭhapeti samuṭṭhapeti nibbatteti abhinibbatteti. * Complete as first example.Tena vuccati “chandaṁ janetī”ti.

* Complete as first example.“Vāyamatī”ti. Of the four right strivings how many are good; how many bad; how many neither-good-nor-bad.* How many with cause of bewailing; how many without cause of bewailing?Tattha katamo vāyāmo? * Remaining appropriate triplets and couplets.Yo cetasiko vīriyārambho …pe… sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—* Remaining appropriate triplets and couplets.ayaṁ vuccati “vāyāmo”. 1. The TripletsIminā vāyāmena upeto hoti …pe… samannāgato. (The four right strivings) Are only good. Sometimes are associated with pleasant feeling; sometimes are associated with neither-painful-nor-pleasant feeling. Are productive of resultant.Are not grasped (by craving and false view), are not objects of the attachments. Are not corrupt, are not objects of the corruptions. Sometimes are accompanied by initial application, accompanied by sustained application; sometimes are without initial|application, sustained application only; sometimes are without initial application, without sustained application. Sometimes are accompanied by zest; sometimes are accompanied by pleasure; sometimes are accompanied by indifference. Are not to be abandoned either by the first path or by the subsequent paths. Have no roots to be abandoned either by the first path or by the subsequent paths. Are dispersive (of continuing rebirth and death). Are of the seven supramundane stages. Are immeasurable. Have immeasurable object. Are superior. Are right (states with) fixed (resultant) time. Do not have path as their object; have path as their cause; sometimes have path as their dominating factor; sometimes should not be said to have, path as their dominating factor. Sometimes are risen; sometimes are not risen; should not be said to be, bound to arise. Sometimes are past; sometimes are future; sometimes are present. Should not be said to have either, past object; future object or present object. Sometimes are internal; sometimes are external; sometimes are both internal and external. Have external object. Are not visible, are not impingent.Tena vuccati “vāyamatī”ti.

2. The Couplets“Vīriyaṁ ārabhatī”ti. (The four right strivings) Are not roots. Are not accompanied by roots. Are associated with roots. Should not be said to be, roots also accompanied by roots; (they) are accompanied by roots but are not roots. Should not be said to be, roots also associated with roots; (they) are associated with roots but are not roots. Are not roots, are accompanied by roots. Are with cause. Are conditioned. Are not visible. Are not impingent. Are not material. Are supramundane. Are cognizable by one way; are not cognizable by another way. Are not defilements. Are not objects of the defilements. Are not associated with the defilements. Should not be said to be, defilements also objects of the defilements or objects of the defilements but are not defilements. Should not be said to be, defilements also associated with the defilements or associated with the defilements but are not defilements. Are not associated with the defilements, are not objects of the defilements. Are not fetters.* Are not ties.* Are not floods.* Are not bonds.* Are not hindrances.* Are not perversions.* Have objects. Are not consciousness. Are mental concomitants. Are associated with consciousness. Are conjoined with consciousness. Are generated|by consciousness. Are co-existent with consciousness. Accompany consciousness. Are conjoined with, generated by consciousness. Are conjoined with, generated by, co-existent with consciousness. Are conjoined with, generated by, accompany consciousness. Are external. Are not derived. Are not grasped. Are not attachments. * Are not corruptions.* Are not to be abandoned by the first path. Are not to be abandoned by the subsequent paths. Have no roots to be abandoned by the first path. Have no roots to be abandoned by the subsequent paths. Sometimes are accompanied by initial application; sometimes are without initial application. Sometimes are accompanied by sustained application; sometimes are without sustained application. Sometimes are with zest; sometimes are without zest. Sometimes are accompanied by zest; sometimes are not accompanied by zest. Sometimes are accompanied by pleasure; sometimes are not accompanied by pleasure. Sometimes are accompanied by indifference; sometimes are not accompanied by indifference. Are not characteristic of the plane of desire. Are not characteristic of the plane of form. Are not characteristic of the formless plane. Are not included (i.e. are supramundane). Tend to release. Are of fixed (resultant time). Are not surpassable. Are without cause of bewailing.Tattha katamaṁ vīriyaṁ? * Complete as for defilements in this paragraph.Yo cetasiko vīriyārambho …pe… sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—* Complete as for defilements in this paragraph.idaṁ vuccati “vīriyaṁ”. (Here Ends) InterrogationImaṁ vīriyaṁ ārabhati samārabhati āsevati bhāveti bahulīkaroti. Analysis of Right Striving is EndedTena vuccati “vīriyaṁ ārabhatī”ti.

The Book of Analysis, an English translation of the Pali Abhidhamma Vibhaṅga. Translated byPaṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila). Published by Pali Text Society,1969.“Cittaṁ paggaṇhātī”ti. Paṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila)Tattha katamaṁ cittaṁ? This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byAriya Baumann. Some changes were introduced:Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—Manfred Wierichidaṁ vuccati “cittaṁ”. Ven. VimalaImaṁ cittaṁ paggaṇhāti sampaggaṇhāti upatthambheti paccupatthambheti. Ariya BaumannTena vuccati “cittaṁ paggaṇhātī”ti.

Internal and external links were added, so that readers can easily click the numerous references.Some abbreviations were expanded.Obvious oversights and errors were corrected, all of them minor.“Padahatī”ti. Internal and external links were added, so that readers can easily click the numerous references.Tattha katamaṁ sammappadhānaṁ? Some abbreviations were expanded.Yo cetasiko vīriyārambho …pe… sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—Obvious oversights and errors were corrected, all of them minor.idaṁ vuccati “sammappadhānaṁ”. The pagination of the originalAvasesā dhammā sammappadhānasampayuttā.

This electronic version is published under the terms of the Creative Commons Attribution Non-Commercial 3.0 licence (CC BY-NC 3.0) as found here:http://creativecommons.org/licenses/by-nc/3.0/Tattha katamaṁ sammappadhānaṁ? All copyright is owned by the Pali Text Society. See also the statement under http://www.palitext.com/ → Publications → Copyright Announcement. For non-commercial use only.Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, yo tasmiṁ samaye cetasiko vīriyārambho …pe… sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—idaṁ vuccati “sammappadhānaṁ”. Avasesā dhammā sammappadhānasampayuttā.

Abhidhammabhājanīyaṁ.

3. Pañhāpucchaka

Cattāro sammappadhānā—idha bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya …pe… anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya …pe… uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

Catunnaṁ sammappadhānānaṁ kati kusalā, kati akusalā, kati abyākatā …pe… kati saraṇā, kati araṇā?

3.1. Tika

Kusalāyeva.

Siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā.

Vipākadhammadhammā.

Anupādinnaanupādāniyā.

Asaṅkiliṭṭhaasaṅkilesikā.

Siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā.

Siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā.

Neva dassanena na bhāvanāya pahātabbā.

Neva dassanena na bhāvanāya pahātabbahetukā.

Apacayagāmino.

Sekkhā.

Appamāṇā.

Appamāṇārammaṇā.

Paṇītā.

Sammattaniyatā.

Na maggārammaṇā, maggahetukā, siyā maggādhipatino, siyā na vattabbā “maggādhipatino”ti.

Siyā uppannā, siyā anuppannā, na vattabbā “uppādino”ti.

Siyā atītā, siyā anāgatā, siyā paccuppannā.

Na vattabbā “atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “paccuppannārammaṇā”tipi.

Siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā.

Bahiddhārammaṇā.

Anidassanaappaṭighā.

3.2. 3.2 Duka

3.2.1. Hetugocchaka

Na hetū. Sahetukā. Hetusampayuttā. Na vattabbā hetū ceva sahetukā cāti, sahetukā ceva na ca hetū. Na vattabbā hetū ceva hetusampayuttā cāti, hetusampayuttā ceva na ca hetū. Na hetū sahetukā.

3.2.2. Cūḷantaraduka

Sappaccayā. Saṅkhatā. Anidassanā. Appaṭighā. Arūpā. Lokuttarā. Kenaci viññeyyā, kenaci na viññeyyā.

3.2.3. Āsavagocchaka

No āsavā. Anāsavā. Āsavavippayuttā. Na vattabbā āsavā ceva sāsavā cātipi, sāsavā ceva no ca āsavātipi. Na vattabbā “āsavā ceva āsavasampayuttā cā”tipi, “āsavasampayuttā ceva no ca āsavā”tipi. Āsavavippayuttā. Anāsavā.

8.3.2.4. Saṁyojanagocchakādi

No saṁyojanā …pe… no ganthā …pe… no oghā …pe… no yogā …pe… no nīvaraṇā …pe… no parāmāsā …pe… sārammaṇā. No cittā. Cetasikā. Cittasampayuttā. Cittasaṁsaṭṭhā. Cittasamuṭṭhānā. Cittasahabhuno. Cittānuparivattino. Cittasaṁsaṭṭhasamuṭṭhānā. Cittasaṁsaṭṭhasamuṭṭhānasahabhuno. Cittasaṁsaṭṭhasamuṭṭhānānuparivattino. Bāhirā. No upādā. Anupādinnā.

8.3.2.11. Upādānagocchakādi

No upādānā …pe… no kilesā …pe… na dassanena pahātabbā. Na bhāvanāya pahātabbā. Na dassanena pahātabbahetukā. Na bhāvanāya pahātabbahetukā. Siyā savitakkā, siyā avitakkā. Siyā savicārā, siyā avicārā. Siyā sappītikā, siyā appītikā. Siyā pītisahagatā, siyā na pītisahagatā. Siyā sukhasahagatā, siyā na sukhasahagatā. Siyā upekkhāsahagatā, siyā na upekkhāsahagatā. Na kāmāvacarā. Na rūpāvacarā. Na arūpāvacarā. Apariyāpannā. Niyyānikā. Niyatā. Anuttarā. Araṇāti.

Pañhāpucchakaṁ.

Sammappadhānavibhaṅgo niṭṭhito.