Samma vayama right effort is the 6th of the eightfold path.

I shall not give up my efforts until I have attained whatever is attainable by perseverance, energy, and endeavour.

We share in four great endeavours:

1. Prevent the arising of unarisen unwholesome states
2. Abandon the unwholeseome states that have already arisen
3. Arouse the wholesome states that have not yet arisen
4. Maintain and perfect the wholesome states that have already arisen

Th unwholesome states

The unwholesome states considered are especially the pañca five nivarana hindrances. These are:

1. Kamacchandra sensual desire
2. Byapada ill will
3. Thina-middha sloth and torpor
4. Uddhacca-kukkucca restlessness and remorse
5. Vicikiccha skeptical doubt

The cannon uses similes of a man using a pot of water to study his reflection. He cannot make productive use of the water if it is (1) mixed with colours, (2) heated on a fire, (3) covered with moss and water-plants, (4) stirred by the wind, or (5) muddied and placed in the dark.

The cannon uses further similes:

1. Kamacchandra is like debt, because for both we are called upon and pledged to their service
2. Byapada is like a disease, because for both we cannot enjoy good things (like lessons, or honey) but are instead offended by everything
3. Thina-midha is like imprisonment, because for both we don’t enjoy things, as if they were happening in our absence
4. Uddhacca-kukkucca is like slavery, beause for both we don’t enjoy things, as if we have imminent obligations.
5. Vicikiccha is like being lost in a desert, because for both we may pointlessly waver in our direction, ensuring that we go no where.

The wholesome states

The wholesome states to be cultivated include the satta bojjhanga (7) factors of enlightenment, namely:

1. Sati mindfulness
2. Dhammavicaya investigation of phenomenon
3. Viriya energy
4. Piti rapture
5. Passaddhi tranquility
6. Samadhi concentration
7. Upekkha equanimity

Regarding the unwholesome states

To be prevented from arising, and to be abandoned once arisen.

Practice of mind-object contemplation on the mental object of the hindrance

For example:

When kamacchandra is present, I know “there is kamacchandra in me,” or when it is absent I know, “there is no kamacchandra in me.” I attend to the arising of non-kamacchandra, learning how it comes to be, I attend to the rejection of the arisen kamacchandra, learning how it comes to be, and I learn how the future non-arising of kamacchandra comes to be. (cf. MN 10)

Note that each niravana requires nourishment, just as the body does. (Cf. mindfulness of nutriments).

Attending to kamacchandra

Sense desire is nourished by unwise attention to beautiful objects. It arises where is the delightful and the pleasurable.

It is denourished by:

1. Learning how to meditate on impure objects and meditating on them
2. Guarding the sense doors
3. Moderation in eating
4. Noble friendship
5. Suitable conversation

Regarding impure objects for meditation: including the cemetery considerations, and the loathsomeness of the body.

Regarding guarding the sense doors: this involves avoiding ayoniso manasikara unwise consideration.

Having seen a form, I do not seize upon its (delusive) appearance as a whole, nor on its details. If my sense of sight were uncontrolled, then unwholesome states would flow into me. Therefore I practice for the sake of control; I watch over the sense of sight, and enter upon its control. So too for the other senses. (Cf. SN 35:120)

Regarding moderation in eating:

I eat knowing that I eat for the sake of sustaining and maintaining the body, to avoid harm and to support holy life. I say to myself, “Thus I shall destroy the old painful feeling and shall not let a new one rise.” (Cf. MN 2|39)

Attending to byapada

Ill-will is nourished by unwise attention to objects causing aversion. But it can also be an object of resentment unto itself, so that wrong reflection upon the ill-will can cause and increase anger. (Because of wrong, ignorant thinking) we are averse to the unpleasant, and to separation from the pleasant.

It is denourished by (5) and (6) as above, and:

1. Learning how to meditate on metta
2. Devotion to meditation on metta
3. Considering one’s kammassakata sammaditthi right view of the ownership of our actions
4. Frequent reflection on this

Regarding (3):

What can I achieve by being angry at another person? Can I destroy what is good in them?  – I am the consequence of my own actions (including thought, body, and speech), and in the future I will be the consequence of my present actions.

What can another person achieve by being angry at me? Can they destroy what is good in me? – They are the consequence of their own actions, and in the future they will be the consequence of their present actions.

Attending to thina-midha

Sloth and torpor are nourished by unwise attention to boredom, which is a mode of dissatisfaction. Clues for the presence of thina-midha include the body acting lazy, with sluggish movements, sensing dizziness or faintness after a meal. So too for the mind, which can act with dullness. And they are denourished by (5) and (6) as above, and:

1. Knowing that over-eating is the cause of it
2. Changing the body’s posture
3. Thinking of the perception of light
4. Staying in the open air

It may be cast out also by right reflection, on:

1. Inceptive energy
2. Exertion
3. Progressive endeavour

These are strategies for overcoming thina-midha, and not allowing them to develop a strong kamma. (They might also be generalised: (1) Attending to the correlation between behaviours and the precipitation of thina-midha; (2-4) attending to the correlation between behaviours and the attenuation of thina-midha).

Other reflections are also recommended in traditional texts, these include:

• Recollection of death

Today the effort should be made,
Who knows if tomorrow death will come.

• Mudita sympathetic joy
• Contemplation of the spiritual journey
• Reflecting on the suffering in life and in the world
• Reflecting on the value of opportunity

Right now I can do things that later in life will be much harder, and at which time I will be grateful for the investment into my kamma. Reasons for this change may include old age, sickness, and discord.

Attending to uddhacca-kukkucca

Restlessness and remorse are nourished by unwise attention to these.

It is useless to worry over things that need to be done in the future. It is like asking the far bank of a river to come over so that we may cross it.

Denourished by wise attention to the quieting of the mind, to (5) and (6) as above, and to:

1. Knowledge of the dhamma
2. Asking questions about these
3. Familiarity with the vinaya
4. Association with those more mature in age and experience, and who possess dignity, restraint, and calm

It is also cast out by right reflection on:

1. Concentration
2. Tranquility

Attending to vicikiccha

Doubt is nourished by unwise attention to it.

In general application, this is the inability to know anything definitively, as if nothing can be known. (It is faith not to have absolute doubt, and this is a worthy development!)

Denourished by wise attention to (1-3) and (5-6) as above, and to a firm conviction in the three gems. Also by right reflection on:

1. On that which is wholesome and that which is not
2. Things blameless and not
3. Things to be practised and not
4. Things of high and low value
5. Things dark and fair
6. The counterparts of good and bad

It seems to me that these are done to nurture certainty. So much is uncertain that doubt is easy to come by and one can lose their sense of certain direction.

The removal of distracting thoughts

This is the translation of the title of a sutta: the Vittaka-Santhana Sutta.

There are five steps recommended for abandoning distracting, unskillful thoughts, especially as when they interfere with meditation. Some of these involve abandoning the meditation temporarily until the thought is quelled. They form a series to be attempted.

1. Attend to an object that is different (to the object of the thought) while connected to the same skill
2. Attending to the disadvantages of the unskillful thought
3. Endeavour to be without reflection
4. Reflecting on the removal of the (thought) source of the unskillful thought
5. Restraining and subduing the (evil) mind by the (good) mind by sheer will and application

Regarding (1) a different object

For example if distracted by lust, then can think on an unpleasant (or the unpleasant parts of a) body; distracted by desire for an object, can think on the impermanence of another object (e.g. the fading and breaking of a pot); metta for ill-will; the parts of a thing to which the thoughts are averse (e.g. as if averse to a tree, then consider its parts, branches, water… and consider which of these one is averse to); for delusions, then think on the work of inquiry, i.e. the work of investigating what are are and what are not causes.

Regarding (2) the disadantages

Considering thus: these thoughts are unskillful, blameworthy, and productive of misery.

Regarding (3) unreflective attendance

Five steps are recommended here as needed:

1. Occupy with some other thought
2. Recite some composition of doctrinal explanation
3. Study a physical thing (e.g. this is the top of this, this is the bottom, this is this part)
4. Study many physical things (e.g. this is x, this is y)
5. Skilful action (the example of darning a robe is given, with the warning that the purpose is only to achieve freedom from the distraction, and that mediation should be resumed when this goal is achieved)

Regarding (4) removal of the source

Consider these: What is the cause of this thought? What is the condition of this thought? By what reason has this thought arisen?

A simile is given of a fast walker who considers their walking in this way. They realize there is no need to walk fast, so walk slow. They repeat, and stop walking. They repeat, and sit. They repeat and lay down.

A simile is given of a hare that is frightened by a fallen fruit, runs away, frightens all the other animals, and leads to a stampede until the lion asks each creature the reason for their fear. The lion says, “The hare ran, after the echoing sound of the fruit that fell. Having listened to the hare’s words, the army of frightened beasts fled.”

Regarding the wholesome states

To be aroused if unarisen, and to be maintained and perfected.

Various notes on the bojjhanga

The seven factors of enlightenment, to be roused and strengthened.

Regarding sati

Buddha has been called sada sato: the ever mindful/the ever vigilent

Strive on with heedfulness!
This is my advice to you. (Sariputta)

Sati arises by:

1. Application of clear comprehension
2. Application of sati
3. Good associations
4. Inclination towards sati

Regarding dhammavicaya

This means understanding the true constituent of all things. And it means doing this through inquiry.

Dhammavicaya arises by:

1. Inquiring about the aggregates
2. Clean environment (“purification of the basis”)
3. Good associations
4. Inclination
5. Equalizing the 5 spiritual controlling factors

Regarding viriya

This is also translated as energy, or effort, as in right effort.

Be ye islands unto yourselves,
be ye own refuge. (DN 16)

The effort is my own. There is no one who can die for my sins. There is no one who can elevate me except my own actions. I must take full responsibility and make the corresponding effort.

ma nivatta abhikkama (inspiring saying)
Falter not; advance.

Viriya arises by:

1. Reflecting on the fearfulness of woe
   

   Now is the time to rouse energy; it is not possible to rouse energy when subject to great suffering.

2. Seeing the benefits of energy
   

   The path trodden by the Buddha and his followers has to be trodden by me, and that path is impossible for an indolent person.

3. Reflecting on the path to be trodden
4. Good associations
5. Intentions

Regarding piti

Without this we develop averstion to the dhamma and to meditation.

Pleasure is not happiness. Happiness can be sought through the abandonment of the kilesas.

Things that lead to it:

1. Recollection of the triple gem
2. Recollection of virtue (viz. one’s own)
3. Recollection of liberality (viz. generosity to others)
4. Recollection of the devas
5. Recollection of peace
6. Good associations
7. Inspiring discourses
8. Inclination

Regarding passaddhi

This can be nurtured by systematic reflection – yoniso manasikara – to quieten the fickle mind.

The calm mind is not agitated when confronted with the 8 vicissitudes of the world.

Things that lead to it:

1. Resorting to fine food, comfortable weather, comfortable posture
2. Judgement according to the middle way (viz. kammasakata sammaditthi)
3. Company with the calm
4. Inclination

Regarding samadhi

Weakening the five niravana develops and strenghtens samadhi.

Things that lead to it:

1. Purification of the basis
2. Equalizing the spiritual faculties
3. Taking up the sign of meditation
4. Inciting and restraining the mind as needed
5. Associating with collected people
6. Reflecting on absorptions
7. Inclination

Regarding upekkha

This is mental equipoise, not hedonic indifference.

There are 4 wrong paths: greed, hate, cowardice, and delusion.

Things that lead to it:

1. Detached attitude towards beings
2. Detached attitude towards things
3. Association with equanimous people
4. Inclination

Sources:

• The Way To the End of Suffering, by Bodhi
• The Five Mental Hindrances, by Thera
• The Seven Factors of Enlightenment, by Thera
• The Removal of Distracting Thoughts, by Thera