15 Right Effort

135 The Dhamma consists of ideals and ideas, principles and teachings which are in themselves passive. Exertion or effort is the catalyst that sets all these things into motion and makes them dynamic forces capable of transforming our life. The Dhamma can only change us if we have the will to apply and practise it. As Aryasura says:

Energy is essential,
Nothing can be done without energy,
Energy makes all things possible.
When there is no energy, there is nothing but evil.

A person obtains water
If he digs with energy
Fire is produced
If fire sticks are rubbed together with energy.

By continually flowing,
The river washes away even the mountain.
And by meditating,
One obtains the fruit of this effort.

By ploughing the soil
And guarding the field with diligence,
One obtains a fine crop.
By plunging deeply into the ocean,
One rejoices in pearls.

By overcoming the enemy with arrows,
One rejoices in the splendour of kingship.
Therefore strive to attain transquility,
For all prosperity comes from energy.

136 The Buddha says that Right Effort (samma yayama) manifests in four ways:

There are these four perfect efforts. What four?
Concerning this, one generates desire to prevent the arising of evil unprofitable states that have not yet arisen.

One makes an effort, sets going energy, lays hold of and exerts the mind to this end. One generates desire for abandoning of evil un-profitable states that have already risen.

One makes an effort, sets going energy, lays hold of and exerts the mind to this end. One generates desire for the arising of profitable states that have not yet arisen.

One makes an effort, sets going energy, lays hold of and exerts the mind to this end. And one generates desire for the persisting, the non-confusion, the further development, the increase, cultivation and fulfilment of profitable states that have already arisen.

One makes an effort, sets going energy, lays hold of and exerts the mind to this end.

137 But of course, even after having committed ourselves to the spiritual quest, the level of our effort will fluctuate - sometimes our enthusiasm will be strong, at other times it will flag, sometimes we will feel energetic, at other times we will be overcome by laziness.

There are several things we can do to generate energy at times when it has weakened. Sometimes it can be useful to reflect on the many problems and difficulties that people around us have to contend with, and to reflect that we may well have to endure the same problems in the future. This can be enough to excite a sense of urgency, the determination to use our time well and to get our energy moving while we still can.

Concerning this, one reflects thus: " I am now young, a mere youth, with black hair, in my prime, in the first stage of life. But at a time will come when my body will be gripped by old age and I cannot easily contemplate the Buddha's words, cannot easily live in the jungle or in secluded places.

Before this unwelcome, undesired and disagreeable state approaches me, should I not put forth energy to achieve the unachieved, to attain the unattained, to realise the unrealized so that, possessing that state, I shall live happily even in sickness?

Again, one reflects thus: "I am healthy and well, with a digestion that is neither too cold nor too hot, but balanced and right for striving. But the time might come when I an gripped by sickness, and being sick, it is difficult to contemplate the Buddha's words.

Before this unwelcome, undesirable and disagreeable state approaches me, should I not put forth energy to achieve the unachieved, to attain the unattained, to realize the unrealized, so that that state, I shall live happily, even though sick?"

Again, one reflects thus: " Now there is plenty of food available, harvests are good, it is easy to get alms-food and to live on offerings. But in time, there may be famine and poor harvests; it might be difficult to get alms-food and to live on offerings. In a famine, people migrate to places where food is available, and such places are crowded and cluttered, and there it is difficult to contemplate the Buddha's words.

Before this unwelcome, undesirable and disagreeable state approaches me, should I not put forth energy to achieve the unachieved, to attain the unattained, to realize the unrealized, so that possessing that state, I shall live happily even in a famine?"

Once again, one reflects: " Now people live in concord and friendship, like milk and water mixed, looking upon each other with the eye of affection. But there might come a time of fear, of unrest among the jungle tribes when folk pack their carts and move to places of safety. Those places will be crowded and cluttered, and there it is difficult to contemplate the Buddha's words.

Before this unwelcome, undesirable and disagreeable state approaches me, should I not put forth energy to achieve the unachieved, to attain the unattained, to realize the unrealized, so that possessing that state, I shall live happily even in time of fear?"

138 Reflecting in this manner allows us also to consider how fortunate we are to be in our present position. All too often we let what are really minor obstructions block our progress and let what are really inconsequential difficulties hold us back. If, on the other hand, we give some thought to the very real advantages we enjoy, the determination to utilize every one of these opportunities will arise. The energy we waste in looking for excuses, feeling sorry for ourselves and complaining can be directed to the spiritual quest. Reflection like this can help put us in the frame of mind:

Infinite in numbered and variety are the states of existence that beings are born into. I have been born as a human being.

Countless are those who cannot speak or hear what is spoken to them, who cannot speak or hear what is spoken to them, who cannot see to read and who lack the power to reason and ponder. I have been born with all limbs and faculties complete.

Many are those who dwell in lands of strife and conflict and who are deprived of security and safety. I am living in a land that is at peace.

Incalculable are those forced to toil without end and who are driven by hunger and want. I have wealth to sustain the body and time to give it rest.

Numerous are those whose bodies and minds are in bonds, who are not their own masters, unable to go where they wish, unable to think as they like. I enjoy great freedom.

Without number are those who abide in regions where the light of the Dhamma shines not, or where its message is not heard above the racket of false doctrines. I have heard and understood the good Dhamma.

Truly precious is this human life and great are the blessings I enjoy. I here and now before the Buddha contemplate my own good fortune and resolve to use this rare opportunity to work for my own good and the good of others. With strong determination I will overcome all obstacles both great and small.

139 Another thing that can rejuvenate vigor when it is waning is reflecting on the fact that we are now a disciple of the Buddha, and as such we have inherited a glorious spiritual tradition stretching back thousands of years and embracing millions of people. The Buddha says to us:

Become inheritors of the Dhamma, not of material things.

To be truly worthy of the inheritance of the Dhamma, and to be worthy of our Teacher, we must practise with diligence and consistency. Buddhoghosa advises us to reflect in this manner.

I have to acquire the great heritage of the good Dhamma, and that cannot be done by an idle person.

Few things discredit the Three Jewels more than the persons who call themselves Buddhists and yet who practise half-heartedly or perhaps not at all. Observely, when we know the Dhamma throughly, when we practise it fully, and when we share it generously with others through being kind, generous and helpful, we do more to promote the Buddhist way of life than any amount of clever or sophisticated argument can do. Living with purity and vigour is the best way to honour the Buddha.
See the disciples in perfect harmony,
Resolute and making effort,
Always firm in their progress;
This is the best worship of the Buddha;

140 It sometimes happens that when we first start to walk the Path, enthusiasm is bounded and expectations are high. But when it becomes clear that old habits can be quite stubborn and the changing the heart requires patient hard work, interest can start to die away.

Or sometimes our initial enthusiasm turns up so much energy that we have none left for the later steps on the Path. Our effort has to be held in check by patience and a realistic assessment of our present ability.

It is not how much effort we are able to exert that it important, rather it is when and how we apply our effort. Effort is most productive when it is balanced, even, and sustained over a period of time. It is, the Buddha says, like catching a quail by hand. If we use too much energy it will fly through our fingers. At another time, the Buddha compared the balancing of effort to the tuning of a musical instrument.

The Venerable Sonya, mediating in solitude, thought to himself: " The Lord's disciples live in active energy and I am one of them, yet my mind is not detached and free from the defilements. My family is rich; I can forsake the training, return to the household life, enjoy riches and do good."

Now, the Lord read his mind, and as easily as a strong man might stretch out his arm, appeared in front of Sonja and said:

"What do you think, Sonja?
In the past when you were at home, were you not skilled in the lute's stringed music?"

"Yes, I was, Lord."
"And when the strings were too tighty, was the lute melodious and playable?"

"No, Lord."
"When the strings were too loose, was the lute melodious and playable?"

"No, Lord."
"But when the strings were neither too tight nor too loose, but tunes to the middle pitch, was the lute then melodious and playable?"

"Yes, Lord."
"Even so, Sonya, when effort is too tight it ends in flurry, and when too loose ends in idleness. Therefore, stand firm in the balance, develop a balance of the faculties and thereby attain that which is of value."

As in so many aspects of the Path, a middle way between over-scrupulousness, grim determination and brute force on the one hand, and a lackadaisical attitude on the other, is what will set us into motion and sustain us on the journey to Nirvana.