2.1. The Meaning of Sammappadāna (supreme endeavor)

The Pāli term is sammappadāna (supreme endeavor), while the Sanskrit equivalent appears to be samyak-prahāṇa (right abandoning). Certainly, ‘four supreme endeavours) would appear for fit better as a general description of the formula than ‘four right abandonings’, since all four parts of the formula speak of one who endeavours (padahati/pradhāti) while only the second part explicitly mentions abandoning (pahānāya/prahāṇaya).

The term sammappadhāna found in Pāli commentaries is an explanation that reflects the notion of abandoning. Ven. Buddhaghosa offers for sammā in sammappadhāna is that it indicates that it is “something beautiful by virtue of its forsaking the ugliness of the defilements.^[1] This explanation occurs within the context of discussion four sammappadhānas is to be understood as in some sense that the strength or application of the mind that forms the basis which actually enable the mind to give up the kilesās.

The word sammapadhāna is defined as follows:

bhusam dahati vahati’ti padhanam sammadeva padhanam sammappadhanam.

This means:

padhana is an effort carried out strongly, intensively; if carried out properly, rightly, it is sammappadhāna, right effort.

It is an effort that has not in it any element of unwillingness. It is also called “zealous energy” (atapaviriya). It is an effort that has the four characteristics spoken of in the following text:

kamaṃ taco ca naharu ca atthi ca avasissatu, sarire upasussatu mamsalohitaṃ; yaṃ taṃ purisathamena purisaviriyena purisaparakkamena pattabbaṃ, na tam apapunitva viriyassa santhanaṃ bhavissati.

“Let only my skin, and sinews, and bones remain and let my flesh and blood in the body dry up, I shall not permit the course of my effort to stop until I win that which may be won by human ability, human effort and human exertion”.^[2]

Ven. Buddhaghosa also provides the following exegesis of the term sammappadhāna;

It is the padhāna in that by means of it they endeavor (padahanti); sammappadhāna is beautiful padhāna; either it is sammappadhāna in that by means of it they endeavor rightly, or it is sammappadhāna in that it is beautiful because of forsaking it ugliness of the defilements, and padhāna because of producing (nipphadakatta) welfare and happiness due to bringing about the state of being best and causing the state of being chief (padhāna). It is a term for strength. It is fourfold in that it accomplishes the functions of abandoning and non-arising and maintenance of unarisen and arisen skillful (dhammas), and maintenance of unarisen and arisen skillful (dhammas). Therefore, ‘four samma-ppadhānas’ are spoken of.^[3]

The explanation here plays upon the diverse meanings of padhāna. To begin with, padhāna can be understood simply as indicating endeavor; this is its usual meaning and normal meaning in Pāli literature. Ven. Buddhaghosa’ s explanation seems to reflect these three kinds of usages: sammappadhāna is beautiful; it is the originator of welfare and happiness and it brings about the state of a chief.

Ven. Dhammapāla gives essentially the same explanation, although worded slightly differently;

It is sammappadhāna in that they endeavor rightly by means of it, or it itself endeavours rightly; it is commendably or beautifully endeavouring. Alternatively, it is sammappadhāna because it correctly causes a state of being chief for a person. It is a term for vīriya.^[4]

Footnotes and references:

[1]:

Vism XXII, p. 35

[2]:

AN 2:1.5

[3]:

Vism XXII, p. 35

[4]:

Ud-A, p. 304