TheFour Right Exertions (also known as,Four Proper Exertions,Four Right Efforts,Four Great Efforts,Four Right Endeavors orFour Right Strivings) (Pali:sammappadhāna;Skt.:samyak-pradhāna orsamyakprahāṇa) are an integral part of theBuddhist path toEnlightenment (understanding). Built on the insightful recognition of the arising and non-arising of various mental qualities over time and of our ability to mindfully intervene in these ephemeral qualities, the Four Right Exertions encourage the relinquishment of harmful mental qualities and the nurturing of beneficial mental qualities.
The Four Right Exertions are found in theVinaya Pitaka,Sutta Pitaka,Abhidhamma Pitaka andPali commentaries.[1] Additionally, a similar-sounding but different concept, the "four exertions," is referenced in the literature as well. These two concepts are presented below.
"What are the four right strivings?" (SN 49.1ff.)[5]
This formulation is also part of an extensive exposition by Ven.Sariputta when addressing the question of "What isthis Dhamma that has been well-proclaimed by the Lord [Buddha]?" (DN 33).[6] In addition, in a section of theAnguttara Nikaya known as the "Snap of the Fingers Section" (AN 1.16.6,Accharāsaṇghātavaggo), the Buddha is recorded as stating that, if a monk were to enact one of the four right exertions for the snap of the fingers (or, "only for one moment")[7] then "he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt."[8]
A similartwo-part elaboration is provided by the Buddha in SN 48.9, again in the context of the Five Spiritual Faculties, when he states:
"And what,bhikkhus, is the faculty of energy? Here, bhikkhus, the nobledisciple dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states; he is strong, firm in exertion, not shirking the responsibility of cultivating wholesome states. This is the faculty of energy."[9]
What constitutes "unskillful" or "unwholesome" (akusala) and "skillful" or "wholesome" (kusala) qualities is taken up in theAbhidhamma Pitaka and the post-canonicalPali commentaries.[10] In general, the unskillful states are the three defilements (kilesa): greed (lobha), hatred (dosa) and delusion (moha).[11] Skillful states are the defilements' opposites: non-greed (alobha), non-hatred (adosa) and non-delusion (amoha).[12][13]
Throughout thePali Canon, a distinction is made between the fourfold "exertions" (padhāna) and the four "Right Exertions" (sammappadhāna). While similarly named, canonical discourses consistently define these different terms differently, even in the same or adjacent discourses.[14]
The four exertions (cattārimāni padhānāni) are summarized as:
^Rhys Davids & Stede (1921-25), p. 411, entry on "padhāna" identifies the following Pali texts: "Vin i.22; S i.105; iii.96 (the four); A ii.15 (id.); iii.12; iv.125; Nd1 14; Ps i.21, 85, 90, 161; SnA 124; PvA 98."
^Thanissaro (1996), boldface added, repetitions elided. The Pali for what Thanissaro translates as "evil, unskillful qualities" ispāpakānaṃ akusalānaṃ dhammānaṃ and the Pali for "skillful qualities" iskusalānaṃ dhammānaṃ.
^Bodhi (2000), pp. 1670-71; and, Thanissaro (1996).
^Bodhi (2000), p. 1671. Thus here the Buddha speaks of abandoning and acquisition as opposed to the abandoning, non-arising, arising and maintenance of SN 48.10.
^Bodhi (2000), p. 1939,n. 245 identifies the following sources: the AbhidhammicVibh 208-14; and, the post-canonical Vibh.-atthakatha (Sammohavinodani) 289-96, andVism 679.
^At times the Visuddhimagga speaks more broadly about abandoning theten fetters,defilements,hindrances,clingings, etc. See, for instance, Buddhaghosa &Ñāṇamoli (1999), pp. 707-709, XXII.47-63.
^Similar to the unwholesome/wholesome "qualities" or "states" (dhamma), a number of discourses in theSutta Pitaka identify unwholesome/wholesome acts and their roots. For instance, in theSammaditthi Sutta (MN 9) (Ñanamoli & Bodhi, 1991),Sariputta identifies unwholesomeness as killing, stealing, sexual misconduct, lying, malicious speech, abusive speech, gossip, covetness, ill will and wrong view. (Wholesomeness is abstaining from these unwholesome acts.) The roots of the unwholesome are greed, hate and delusion. (Roots of the wholesome are non-greed, non-hate and non-delusion.)
^Discourses that include separate definitions for both these terms either within the same or adjacent discourses include:
inDN 33, when listing "[sets of] four things which were perfectly proclaimed by the Lord," Ven. Sariputta elaborates upon the "Four Right Exertions" (or "four great efforts") as the second set of four and upon the "Four Exertions" as the tenth set (Walshe, 1995, pp. 487, 490).
inAN ii. 15, the "Four Right Exertions" are defined; while AN ii.16 defines the "Four Exertions" (Jayasundere, n.d., sutta 3 ("Exertions (a)") and sutta 4 ("Exertions (b)")).
inPs i.84, the "Four Exertions" are defined; while in Ps i.85 the "Four Right Exertions" are defined.
^Translations primarily based on Rhys Davids & Stede (1921-25), entries for"padhāna" (p. 411),"saŋvara" (p. 657),"pahāna" (p. 448),"bhāvanā" (p. 503) and"anurakkhā" (p. 41) (all pages retrieved on 2007-05-29).Examples of discourses that expand on the four exertions areDN 33, set of four #10 (Walshe, 1995, p. 490); and,AN 4.14 (Jayasundere, n.d., sutta 4, "Exertions (b)," retrieved 2007-05-30). For more information on charnel-ground contemplations, see, for instance, theSatipatthana Sutta.
Bodhi, Bhikkhu (trans.) (2000).The Connected Discourses of the Buddha: A Translation of the Samyutta Nikaya. Boston: Wisdom Publications.ISBN0-86171-331-1.
Walshe, Maurice O'C. (1995).The Long Discourses of the Buddha: A Translation of the Digha Nikaya. Somerville, MA: Wisdom Publications.ISBN0-86171-103-3.
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