1.3. Enlightenment Factor of Effort

[Full title: The Seven Factors of Enlightenment—(3): Effort (vīriya-sambojjhaṅga or vīrya-bodhiyaṅga)]

Vīriya, effort or energy is an important category in Buddhist philosophy and religion. Literary it means “virility”, “manliness” and refers to such qualities as energy and heroism. In the Dhammasaṅgaṇī it is described as “the mental inception of energy (cetasiko viriyārambho), the striving and the onward effort (nikkamo, parakkamo), the zeal and ardour (ussāho, ussoḷhi) the vigour and fortitude (thāmo, dhiti), the state of unfaltering effort (asithila parakkamatā), the state of sustained desire (anikkhitta chandatā), the state of unflinching endeavor (anikkhitta dhuratā), the solid grip of the burden (dhura sampaggāho) and energy (vīriyaṃ).^[1] Ven. Buddhaghosa defines it as the state of energetic man (vīrassa bhāvo vīriyaṃ) and as the action of the energetic (vīrānaṃ vā kammaṃ).^[2]

It is that which should be affected and carried out by method or suitable means—

(vidhinā vā nayena upāyena īrayitabbaṃ pavattayita-bbaṃ).^[3]

It is said to be characterized by:

1. supporting (upatthambhana lakkha-ṇaṃ),
2. grasping at (paggahana lakkhaṇaṃ) and
3. exerting (ussāhana lakkha-ṇaṃ).^[4]

Its main function is to strengthen the co-existent wholesome states—

(sahajātānaṃ uptthambhanarasaṃ).^[5]

The function of vīriya or effort is fourfold. It is defined as: 1) the effort to eradicate evils that have arisen in the mind; 2) the effort to prevent the arising of unarisen evil; 3) the effort to develop unarisen good; and 4) the effort to promote the further growth of good already arisen.^[6]

The words appamāda^[7] meaning vigilance, alertness, or watchfulness and diṭṭhi^[8] meaning fortitude, or steadfastness also denote certain aspects of vīriya.

Its ethical desirability, according to Ven. Buddhaghosa, lies in the fact that all moral states when strengthened by energy do not fall away—

(viriyupatthambhitā sabbe kusalā dhammā na hāyanti, na parihāyanti).^[9]

In view, therefore, of this fact it occupies a central place in the field of Buddhist ethics. This is evident from the fact that it forms one of the five powers (pañcabalāni) and the five moral faculties (pañca indriyāni) and fifth items in the noble eightfold path.

“Gotama Buddha himself as a great vīra (hero) and his unique victory over the forces of Māra was chiefly due to his unflinching energy”.^[10]

As a constituent of enlightenment it is of two kinds:

1. bodily energy (kāyikaṃ vīriyaṃ) and
2. mental energy (cetasikaṃ vīriyaṃ).^[11]

Kāyika-vīriya, according to the Sāratthapakāsinī is:

“The energy which comes to one who practices walking up and down”

(caṅkamaṃ adhiṭṭhahantassa uppanna-vīriyaṃ).^[12]

Cetasika-vīriya is defined as the energy of one who determines thus:

“I will not abandon this sittingposture till my mind be absolved from the depravities without grasping:

(natāvahaṃ imaṃ pallaṅkaṃ bhindissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatīti evaṃ kāyappayogaṃ vinā uppannaṃ vīriyaṃ).^[13]

The Lalitavistara, too, speaks of vīriya-sambojjhaṅga as of two kinds: -i, the energy of preparation and initiative (sannahavīriyaṃ, i. e. putting on the armour) and ii, the energy of practice and activity (prayoga-vīriyaṃ).^[14] The former is similar to the cetasika-vīriya which is not associated with bodily movement (kāyappayogaṃ vinā). The latter represents kāyika-vīriya, which, as observed earlier, finds mention in the Sāratthapakāsinī.

In one who investigates and examines the states with wisdom and embarks upon a full inquiry into it, tireless energy is aroused.¹⁷ Since Energy is a powerful factor, when it is cultivated and developed it overcomes the sloth and torpor and laziness of mind. It is a great support, an integral part of the path to freedom.

Energy is simply the mental effort to be aware, to be mindful of what is presented in the present moment. It grows as one develops the capacity to be fully engaged in the practice. According to commentarial tradition, vīriya is the state of one who is vigorous. Its characteristic is marshalling. Its function is to consolidate conscientious states. It is manifested as non-collapse. Its approximate cause is a sense of urgency.^[15] When rightly initiated, it should be regarded as the root of all attainments.

A factor that greatly supports the opening of energy in practice is exercise and care of the physical body. At certain deep stages sitting meditation can bring energy and lightness to the body. Through proper care of physical body, one can help make the body a suppler vehicle for the powerful energy practice to open up. As practice develops one must nourish mindfulness by learning to care for one’s own body and live more fully in them.

The importance of vīriya as an aspect of the path leading realizetion is also exemplified in the canonical presentation of the four roads to power (iddhipāda), one of which is vīriya. A different form of presentation of Energy can be found in those passages in which the Buddha described his firm resolution prior to enlightenment under the Bo tree: “I will not change my posture unless realization has been attained.” In the kayagatāsatisutta, vīriya comes up in relation to experiencing the bliss of absorption. Similarly, in a passage from the Indriya Samyutta, this quality of diligence is combined with pleasant feelings, mental and physical. From these instances, it is clear that vīriya has no relation to self-mortification and its concomitant physical pain. Therefore, vīriya the factor of enlightenment can be understood as a balanced but sustained application of energy which is far removed from self-inflicted suffering in the name of higher goal.

The balanced effort needed for proper progress in spiritual path can be compared to the turning of a lute, whose strings should be neither too tight nor too loose. It is this middle path avoiding the two extremes of stagnation and excessive striving, which will enable the meditator to attain enlightenment. In the practical context of insight meditation, vīriya or the quality of diligence (ātāpa) has twofold implcations. Firstly, if one realized that the mind has wandered off, one brings it right back to its object immediately. Secondly, it means trying to be as sensitive as possible to what is going on–not just drifting in the present moment, but really trying to penetrate more and more into the subtle details of what is actually happening with the object of meditation. One has to learn about how things arise and pass away in the mind, not by simply watching them, but by actually getting involved in their arising and passing away.

To overcome hindrances, a determined effort, committing all the resources of the human mind to the task of achieving the undying goal, is required. One turns one’s utmost energy to the practice, rather than to sensual objectives. This will help one tune the mind to the right attitude and keep that attitude firmly in mind.

The characteristic of energy is driving toward something. Its function is to consolidate mental stages that arise together with the mental effort. It supports and helps the investigation of the dhammas. It manifests to meditators as non-sinking, non-collapsing. When meditators put forth effort, they do not sink or collapse. It is said in the commentaries, that when rightly initiated, effort should be regarded as the root of all attainments. No attainment can be reached without making an effort or using energy.^[16]

Eleven Practices Lead to the Arising of Energy

1. Reflection on woeful states (apāya) If I do not have energy, if I do not put forth some effort in practicing mediation and accumulate wholesome actions or kamma, I will surely be reborn in woeful states and will suffer much.” Reflecting on the fearfulness of woeful states, you will not dare to neglect your practice but want to make effort.

2. Reflecting on the benefits of energy: You can reflect this way, “By putting forth more energy and making more effort, many meditators have attained Arahathood. Arahathood cannot be attained by meditators who are slothful and indolent. So I must make effort.”

3. Reflecting on the path: This path of meditation, of vipassanā, has been trodden by the Buddha, the Pacceka-Buddhas, and the great disciples who were energetic. When you are going along this path, it is not fit for you to be lazy.

4. Honoring the alms; this is meant for Bhikkhus who are supported by lay people and also applies to yogis on retreat who are taken care of by volunteers. They should always be consciousness of this support. Lay people offer food and other requisites to Bhikkhus and yogis, with the expectation that this will support energetic practice. Only by practicing meditation energetically can yogis honor their supporters. The Buddha allowed Bhikkhus to receive alms and other requisites not for leading a lazy life but for the practice of meditation and for the cultivation of virtues to attain Arahathood. Therefore, in order to honor the custom of almsgiving, yogis must put forth effort.

5. Reflecting on the heritage: Here, “heritage” means the heritage of the Buddha. Meditators should reflect thus, “Great, indeed, is the heritage of the Buddha, namely, the Dhamma treasures. They are not attained by the slothful. An indolent person is like a child disowned by his parents. There is no inheritance when the parents pass away. So, too, it is with the treasure of The Dhamma. Only an energetic practitioner will gain from them.”

6. Reflection on the master. It means recalling the great events in the life of the Buddha and admonishing yourself thus, “It does not befit me to be lazy after having heard such a teacher.”

7. Reflecting on the race: “race” here means birth as a Bhikkhus, because, by becoming a Bhikkhu, a person gets a new birth as a spiritual child of the Buddha. It is not proper for such person to be lazy.

8. Reflection on other followers of the Dhamma: Meditators should admonish themselves thus; “Sāriputta, Moggallāna, and the great disciples penetrated the supramundane Dhamma. Am I following their way of life?”

9. Avoiding lazy people: By avoiding people who are lazy and indolent, you can become energetic.

10. Associating with energetic people: Energy arises by associating with people who put forth effort to acquire wholesome kamma and who practice meditation.

11. Inclining toward energy: Directing your mind toward putting forth energy in every posture and in whatever you are doing leads to more energy.

The arising of ‘energy' is related to putting forth effort.^[17] The discourses further qualify such energy with the attribute ‘unshaken'.^[18] This qualification draws attention to the need for effort or energy to be applied with continuity, a specification which parallels the quality of being diligent (ātāpī) mentioned in the ‘definition' part of the Satipṭṭhāna sutta. According to the discourses, energy can manifest either mentally or physically.^[19] As an awakening factor, energy stands in direct opposition to the hindrance sloth and torpor (thīna-middha).^[20]

Vīriya-saṃbojjhaṅga requires for its arising and development systematic attention towards the element of putting force energy (ārambhadhātu), the element of striving (parakkama-dhātu). This is said to be the nutriment (āhāro) for the arising of energy not yet arisen, or for the cultivation and fulfillment thereof, if already arisen.^[21] Ārambhadhātu, according to Buddhaghosa, is the initial effort of striving (paṭhamavīriyaṃ). Nikkhama-dhātu is the same, grown stronger by casting off sloth (kosajjato nikkhantattā tato balavatararaṃ). Parakkama-dhātu, too, refers to the same, still stronger as its draws nearer and nearer to the goal (paraṃ paraṃ ṭhānaṃ akkamanato tato pi balavataraṃ).^[22] These three, therefore, represent three stages of energy distinguished only by degrees of intensity and thoroughness.

Besides these, Ven. Buddhaghosa mentions an aggregate of eleven conditions for the effective arising of vīriya-saṃbojjhaṅga. It includes:

1, reviewing the fearfulness of the states of loss (apāyādi bhayapaccavekkhanatā);

2, seeing benefit in obtaining the mundane and supramudane distinctions dependent on energy (viriyāyatta lokiya lokuttara visesādhigamānisaṃsadas-sitā);

3, reviewing the course of the journey thus: the path taken by the Buddhas, Paccekabuddhas and the great disciples has to be taken by me and it cannot be taken by an idler (buddha paccekabuddha mahāsāvakāhi gatamaggo gantabbo, so ca na sakkā kusītena gantunti evaṃ gamanavīthi paccavakkhaṇatā);

4, being a credit to those who provide alms by producing great fruit for the givers (dāyakānaṃ mahap-phalabhāva karaṇena piṇḍapacāyanatā); v, reviewing the greatness of the master thus: My master praises the ener-getic and this unsurpassable dispensation, that is so helpful to us, is honoured in the practice, otherwise,

5, reviewing the greatness of heritage (dāyajjamahatta paccavekkhaṇatā); vii, eschewing stiffness and torpor by attention to perception of light (āloka saññā), change of pos-tures (iriyāpatha parivattana) and frequenting the open air (abbhokāsa sevanā); viii, avoidance of idle persons (kusīta puggala parivajjanatā); ix, association with energetic persons (āraddha vīriya puggalasevatā); x, reviewing the right endeavours (sammappadhāna) and resoluteness upon energy.^[23]

These conditions enumerated in the Visuddhimagga relate more to the preliminary preparation then to the immediate causes. They refer, in the main, to the ways and means of checking all forms and inertia and inactivity which might impede the spiritual progress of the disciple. Faithful observance and constant practice of them serve to enhance and intensify energy until it gradually becomes a constituent of enlightenment.

Footnotes and references:

[1]:

Dhs, p. 12

[2]:

Dhs-A, p. 131

[3]:

Ibid

[4]:

Dhs-A, p. 131

[5]:

Ibid

[6]:

AN IV, p. 13

[7]:

MN I, p. 477; A I, p. 16 etc

[8]:

SN I, p. 122, 215; Sn, 188; Ja I, p. 266, 280 etc

[9]:

Dhs-A, p. 131

[10]:

Lal, p. 354; Divy, p. 392

[11]:

SN V, p. 111

[12]:

SA, p. 170

[13]:

Ibid

[14]:

Lal, p. 354

[15]:

Dhs-A, p. 349

[16]:

The Path of Purification, trans. Bhikkhu Ñaṇamoli, ch. Xiv, p. 523

[17]:

SN V, p. 66

[18]:

SN V, p. 68

[19]:

SN V, p. 111

[20]:

SN V, p. 104

[21]:

SN V, p. 104

[22]:

SA, p. 156

[23]:

SA, p. 158