The Book of Analysis

8. Analysis Of Right Striving

8.1. Analysis According To The Discourses

The four right strivings. Herein a monk engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of bad unskilful dhammas that have not arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the abandoning of bad unskilful dhammas that have arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the arising of skilful dhammas 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 skilful dhammas that have arisen.

And how does a monk engender wish, make effort, arouse energy, exert the mind, strive for the non-arising of bad unskilful dhammas that have not arisen? Therein what are bad unskilful dhammas that have not arisen? The three unskilful roots (i.e.) greed, hatred, delusion and the corruptions occurring therewith; the aggregate of feeling, aggregate of perception, aggregate of volitional activities, aggregate of consciousness associated therewith; the bodily action, verbal action, mental action generated thereby. These are called bad unskilful dhammas that have not arisen. Thus he engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of these bad unskilful dhammas that have not arisen.

“Engenders wish” means: Therein what is wish? That which is wish, act of wishing, desire to do, skilful 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”.

“Makes effort” means: Therein what is effort? That which is the arousing of mental energy, See section 220. 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”.

“Arouses energy” means: Therein what is energy? That which is the arousing of mental energy, See section 220. right effort. This is called energy. This energy he arouses, arouses well, pursues, develops, repeats. Therefore this is called “arouses energy”.

“Exerts the mind” means: Therein what is mind (consciousness)? That which is consciousness, mind, ideation, See section 184. 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”.

“Strives” means: Therein what is striving? That which is the arousing of mental energy, See section 220. right effort. This is called striving. Of this striving he is possessed, See section 357. furnished. Therefore this is called “strives”.

And how does a monk engender wish, make effort, arouse energy, exert the mind, strive for the abandoning of bad unskilful dhammas that have arisen? Therein what are bad unskilful dhammas that have arisen? The three unskilful roots (i.e.) greed, hatred, delusion and the corruptions occurring therewith; the aggregate of feeling, aggregate of perception, aggregate of volitional activities, aggregate of consciousness associated therewith; the bodily action, verbal action, mental action generated thereby. These are called bad unskilful dhammas that have arisen. Thus he engenders wish, makes effort, arouses energy, exerts the mind, strives for the abandoning of these bad unskilful dhammas that have arisen.

“Makes effort” means: Therein what is effort? That which is the arousing of mental energy, See section 220. right effort. This is called effort. Of this effort he is possessed, See section 357. furnished. Therefore this is called “makes effort”.

“Exerts the mind” means: Therein what is mind? That which is consciousness, mind, ideation, See section 184. 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”.

And how does a monk engender wish, make effort, arouse energy, exert the mind, strive for the arising of skilful dhammas that have not arisen? Therein what are skilful dhammas that have not arisen? The three skilful roots (i.e.) absence of greed, absence of hatred, absence of delusion; the aggregate of feeling, aggregate of perception, aggregate of volitional activities, aggregate of consciousness associated therewith; the bodily action, verbal action, mental action generated thereby. These are called skilful dhammas that have not arisen. Thus he engenders wish, makes effort, arouses energy, exerts the mind, strives for the arising of these skilful dhammas that have not arisen.

“Engenders wish” means: See section 392. “Makes effort” means: See section 393. “Arouses energy” means: See section 394. “Exerts the mind” means: See section 395. “Strives” means: Therein what is striving? That which is the arousing of mental energy, See section 220. right effort. This is called striving. Of this striving he is possessed, See section 357. furnished. Therefore this is called “strives”.

And how does a monk 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 skilful dhammas that have arisen? Therein what are skilful dhammas that have arisen? The three skilful roots (i.e.) absence of greed, absence of hatred, absence of delusion; the aggregate of feeling, aggregate of perception, aggregate of volitional activities, aggregate of consciousness associated therewith; the bodily action, verbal action, mental action generated thereby. These are called skilful dhammas 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 skilful dhammas that have arisen.

“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.

“Engenders wish” means: See section 392.. “Makes effort” means: See section 393. “Arouses energy” means: See section 394. “Exerts the mind” means: See section 395. “Strives” means: Therein what is striving? That which is the arousing of mental energy, See section 220. right effort. This is called striving. Of this striving he is possessed, See section 357. furnished. Therefore this is called “strives”.

(Here Ends) Analysis According To The Discourses

8.2. Analysis According To Abhidhamma

And how does a monk engender wish, make effort, arouse energy, exert the mind, strive for the non-arising of bad unskilful dhammas that have not arisen? Herein at the time when a monk 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, See section 205. 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 bad unskilful dhammas that have not arisen.

“Makes effort” means: Therein what is effort? That which is the arousing of mental energy, See section 220. right effort, energy-awakening-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”.

“Arouses energy” means: Therein what is energy? That which is the arousing of mental energy, See section 220. right effort, energy-awakening-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”.

“Strives” means: Therein what is right striving? That which is the arousing of mental energy, See section 220. right effort, energy-awakening-factor, path constituent, included in the path. This is called right striving. (As also are) The remaining dhammas associated with right striving.

And how does a monk engender wish, make effort, arouse energy, exert the mind, strive for the abandoning of bad unskilful dhammas that have arisen? Herein at the time when a monk 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, See section 205. 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 bad unskilful dhammas that have arisen.

“Engenders wish” means: See section 410. “Makes effort” means: See section 411. “Arouses energy” means See section 412. “Exerts the mind” means: See section 413. “Strives” means: Therein what is right striving? That which is the arousing of mental energy, See section 220. right effort, energy-awakening-factor, path constituent, included in the path.This is called right striving. (As also are) The remaining dhammas associated with right striving.

And how does a monk engender wish, make effort, arouse energy, exert the mind, strive for the arising of skilful dhammas that have not arisen? Herein at the time when a monk 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, See section 205. 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 skilful dhammas that have not arisen.

“Engenders wish” means: See section 410. “Makes effort” means: See section 411. “Arouses energy” means: See section 412. “Exerts the mind” means: See section 413. “Strives” means: Therein what is right striving? That which is the arousing of mental energy, See section 220. right effort, energy-awakening-factor, path constituent, included in the path. This is called right striving. (As also are) The remaining dhammas associated with right striving.

And how does a monk 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 skilful dhammas that have arisen? Herein at the time when a monk 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, See section 205. 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 skilful dhammas that have arisen.

“Engenders wish ’means: Therein what is wish? That which is wish, act of wishing, desire to do, skilful 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”.

“Makes effort” means: Therein what is effort? That which is the arousing of mental energy, See section 220. right effort, energy-awakening-factor, path constituent, included in the path. This is called effort. Of this effort he is possessed, See section 357. furnished. Therefore this is called “makes effort”.

“Arouses energy” means: Therein what is energy? ’That which is the arousing of mental energy, See section 220. right effort, energy-awakening-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”.

Therein what is right striving? Herein at the time when a monk 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, See section 205. 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, See section 220. right effort, energy-awakening-factor, path constituent, included in the path. This is called right striving. (As also are) The remaining dhammas associated with right striving.

(Here Ends) Analysis According To Abhidhamma

8.3. Interrogation

The four right strivings. Herein a monk engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of bad unskilful dhammas that have not arisen; Complete as first example. for the abandoning of bad unskilful dhammas that have arisen; Complete as first example. for the arising of skilful dhammas 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 skilful dhammas that have arisen.

Of the four right strivings how many are skilful; how many unskilful; how many neither-skilful-nor-unskilful. Remaining appropriate triplets and couplets. How many with cause of bewailing; how many without cause of bewailing?

8.3.1. The Triplets

(The four right strivings) Are only skilful. 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 graspings. 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 rapture; 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 (dhammas 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.

8.3.2. The Couplets

(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 supra-mundane. 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. Complete as for defilements in this section. Are not ties. Complete as for defilements in this section. Are not floods. Complete as for defilements in this section. Are not bonds. Complete as for defilements in this section. Are not hindrances. Complete as for defilements in this section. Are not perversions. Complete as for defilements in this section. Have objects. Are not consciousness. Are volitional activities. 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 graspings. Complete as for defilements in this section. Are not corruptions. Complete as for defilements in this section. 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 rapture; sometimes are without rapture. Sometimes are accompanied by rapture; sometimes are not accompanied by rapture. 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.

(Here Ends) Interrogation

Analysis Of Right Striving Is Ended

The Book of Analysis, an English translation of the Pali Abhidhamma Vibhaṅga. Translated by U Thittila. Published by Pali Text Society, 1969.

This SuttaCentral edition was prepared by Bhikkhu Sujato, assisted by Jatin Patel and team from Hi-Tech Outsourcing, in 2013–2014. It contains several minor changes in terminology, the intent of which was to bring the translation more closely in line with more commonly accepted renderings, while eliminating some ambiguities and archaisms.

In May 2013, this volume was kindly released by the Pali Text Society under a Creative Commons Attribution-NonCommercial 3.0 licence (CC BY-NC 3.0). The current SuttaCentral edition, including all revisions, corrections, additions, and modifications, is released under the same terms.

Prepared for SuttaCentral by Bhikkhu Sujato.