When I was a teenager, I read a book called “From Primitives to Zen,” compiled by Mircea Eliade, a renowned Romanian historian of religion. This book, which includes texts from various religious traditions, was one of my first exposures to the teachings of the Buddha through extracts of early Buddhist scriptures.
I quickly learned that Buddhism loves lists. This made sense because, when Buddhism emerged, nothing sacred was written down. People believed that the best way to preserve important information was in the human mind. At that time in India, paper wasn’t available, so special leaves were used for writing, mainly for brief notes or business receipts.
Some of these lists confused me initially, but others were models of clear thinking. One teaching that stood out was the “four right efforts,” part of the eightfold path. Here’s a simplified version of the Buddha’s teaching on right effort:
Right effort involves four key elements. First, it means striving to prevent unwholesome states that haven’t arisen. Second, it involves making efforts to abandon unwholesome states that have already appeared. Third, it’s about generating and maintaining wholesome states that haven’t arisen yet. Finally, it focuses on sustaining and nurturing these wholesome states to grow and flourish.
This approach is not only logical but also practical. The four right efforts form the core of spiritual practice, giving us the chance to steer our minds in positive directions. This helps free us from suffering and makes us happier.
Recently, I was reflecting on another practice called mudita, which I translate as “joyful appreciation.” Commonly, mudita is explained as feeling happy for someone else’s happiness, or “sympathetic joy.” However, it originally seems to have been about appreciating the virtue in others. Mudita encompasses appreciation, admiration, and gratitude.
These attitudes are incredibly encouraging. When we express appreciation for someone’s admirable actions, we increase the likelihood they will repeat those actions. Likewise, admiring good qualities in others makes it more likely we will develop those qualities ourselves.
As I thought about mudita, I realized we could apply the four right efforts not just to our own mental states but also in how we interact with others. Buddhist practice often shifts our focus from ourselves to a greater concern for others.
So, how might the four right efforts apply to others? For instance, we can support others in avoiding negative states, help them abandon states that are unwholesome, encourage the arising of positive states, and support the growth and maintenance of these positive mental states.
This outward application aligns with other Buddhist teachings. For example, the Buddha advised a householder named Sigālaka to recognize a good friend by their ability to deter him from doing wrong, support him in doing good, and teach him new things. In another teaching, the Buddha told two acrobats that taking care of oneself helps take care of others, and vice versa.
When we work on eliminating our own unskillful states and fostering positive ones, it benefits those around us. We become kinder and easier to be around. Helping others also benefits us by deepening our connections through kindness and appreciation, which brings peace and joy.