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The 笔腻濒颈 term is 蝉补尘尘补辫辫补诲腻苍补 (supreme endeavor), while the Sanskrit equivalent appears to be 蝉补尘测补办-辫谤补丑腻峁嘺 (right abandoning). Certainly, 鈥榝our supreme endeavours) would appear for fit better as a general description of the formula than 鈥榝our right abandonings鈥�, since all four parts of the formula speak of one who endeavours (padahati/辫谤补诲丑腻迟颈) while only the second part explicitly mentions abandoning (辫补丑腻苍腻测补/辫谤补丑腻峁嘺测补).

The term 蝉补尘尘补辫辫补诲丑腻苍补 found in 笔腻濒颈 commentaries is an explanation that reflects the notion of abandoning. Ven. Buddhaghosa offers for 蝉补尘尘腻 in 蝉补尘尘补辫辫补诲丑腻苍补 is that it indicates that it is 鈥渟omething beautiful by virtue of its forsaking the ugliness of the defilements.^[1] This explanation occurs within the context of discussion four 蝉补尘尘补辫辫补诲丑腻苍补s 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 办颈濒别蝉腻蝉.

The word 蝉补尘尘补辫补诲丑腻苍补 is defined as follows:

bhusam dahati vahati鈥檛i padhanam sammadeva padhanam sammappadhanam.

This means:

padhana is an effort carried out strongly, intensively; if carried out properly, rightly, it is 蝉补尘尘补辫辫补诲丑腻苍补, right effort.

It is an effort that has not in it any element of unwillingness. It is also called 鈥渮ealous energy鈥� (atapaviriya). It is an effort that has the four characteristics spoken of in the following text:

办补尘补峁� taco ca naharu ca atthi ca avasissatu, sarire upasussatu mamsalohita峁�; ya峁� ta峁� purisathamena purisaviriyena purisaparakkamena 辫补迟迟补产产补峁�, na tam apapunitva viriyassa 蝉补苍迟丑补苍补峁� bhavissati.

鈥淟et 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鈥�.^[2]

Ven. Buddhaghosa also provides the following exegesis of the term 蝉补尘尘补辫辫补诲丑腻苍补;

It is the 辫补诲丑腻苍补 in that by means of it they endeavor (padahanti); 蝉补尘尘补辫辫补诲丑腻苍补 is beautiful 辫补诲丑腻苍补; either it is 蝉补尘尘补辫辫补诲丑腻苍补 in that by means of it they endeavor rightly, or it is 蝉补尘尘补辫辫补诲丑腻苍补 in that it is beautiful because of forsaking it ugliness of the defilements, and 辫补诲丑腻苍补 because of producing (nipphadakatta) welfare and happiness due to bringing about the state of being best and causing the state of being chief (辫补诲丑腻苍补). 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, 鈥榝our samma-p辫补诲丑腻苍补s鈥� are spoken of.^[3]

The explanation here plays upon the diverse meanings of 辫补诲丑腻苍补. To begin with, 辫补诲丑腻苍补 can be understood simply as indicating endeavor; this is its usual meaning and normal meaning in 笔腻濒颈 literature. Ven. Buddhaghosa鈥� s explanation seems to reflect these three kinds of usages: 蝉补尘尘补辫辫补诲丑腻苍补 is beautiful; it is the originator of welfare and happiness and it brings about the state of a chief.

Ven. 顿丑补尘尘补辫腻濒补 gives essentially the same explanation, although worded slightly differently;

It is 蝉补尘尘补辫辫补诲丑腻苍补 in that they endeavor rightly by means of it, or it itself endeavours rightly; it is commendably or beautifully endeavouring. Alternatively, it is 蝉补尘尘补辫辫补诲丑腻苍补 because it correctly causes a state of being chief for a person. It is a term for 惫墨谤颈测补.^[4]

Footnotes and references:

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[1]:

Vism XXII, p. 35

[2]:

AN 2:1.5

[3]:

Vism XXII, p. 35

[4]:

Ud-A, p. 304