2.6. Right Effort (Sammā-vāyama or Samyag-vyāyāma)

[Full title: The Noble Eightfold Path (Ariya-aṭṭhaṅgika-magga)—(6): Right Effort (Sammā-vāyama or Samyag-vyāyāma)]

Effort and Energy, thought frequently interchanged as synonyms, have a very different meaning originally. Energy is the capacity to produce force; it is inner work (energy), mostly a latent ability which requires a suitable environment, such as an impelling condition, to become an active operation. It is not activity itself, but the power to work. Hence, one speaks of static or latent energy, which, however, is merely potential and not actual. Only when it operates actually, it obtains value. It is like an account in a bank from which moneys may be withdrawn for actual purchases. Energy, therefore, is more of the nature of a characteristic, and as such it is classified as a mental factor (vīriya cetasika).

Effort (vāyama), on the other hand, is an outgoing strength and the actual calling forth of the inner force (energy). In appearance it is like a means to an end, for, effort is required in any attempt to reach the goal. But as in right understanding (sammā-diṭṭhi) the end calls for spontaneous action which is the means without a purposeful projection beyond the immediate need, so right effort (sammā-vāyama), as an endeavor to reach the end of the noble eightfold path, does not extend itself beyond removing those obstacles on the path which have arisen (pahānappadhāna) or better still preventing them from arising (samvarappadhāna); or trying to bring about favourable conditions (bhāvanappadhāna) or improving the same (anurakkhaṇappadhāna).^[1] Obstacles which will have to be removed (pahāna) are attachments to sense pleasures and antagonistic dispositions, which each in their own way make the mind selfish and isolated. Evil sources which should be prevented to pollute the pure atmosphere on the noble path are the different forms of evil company. This may be in the form of so-called friends who with their wrong example might exercise an evil influence, or in the form of pictures, books, films and songs, which produce an evil effort on the mind. Even certain tastes and smells have a tendency of weakening a person’s determination. Thus, by guarding the senses (saṃvara) and by protecting and restraining the faculties of body and mind one exerts right effort.^[2] Thus there are far the aspects of preventing and curing. On the other hand, right effort has also its positive applications in the culture (bhāvanā) of the various factors contributing to enlightenment (saṃbojjhaṅga). Favourable conditions which may be a help on the path are the cultivation of mindfulness (sati), the spirit of investigation (dhammavicaya) inner energy (vīriya), sympathetic interest (pīti), peacefulness of mind (passaddhi), concentration (samādhi) and a balanced disposition of even-mindedness (upekkhā) in vicissitudes of life. For, such dispositions are based on dispassion (virāganissita), lead to cessation (nirodhanissita) and end in self-surrender (vossaggapariṇāmi: loc. Cit). And if those conditions have already been brought about, they should be furthered and promoted (anurakkhaṇa) with right effort, by means of recognition with understanding (saññā) the grim facts of actuality, be they a skeleton or a decomposing corpse.

It should be noted that in all these four kinds of supreme effort there is nothing of purposeful striving. All right effort is entirely focused on the present moment in order to solve the problem of the actual conflict. In purposeful striving there may be a resemblance of effort in an attempt to reach a goal; but such goal is never present and hence the problem and the conflict are not actual. Such attempts, then, are more of the nature of a trial in the sphere of experiment. But right effort has nothing vague or experimental about it, as the purpose is well defined and understood by right insight (sammādiṭṭhi). “The purpose of the holy life is neither gifts, nor honours, nor a good name, which are leafy twigs in a tree; neither is it excellence in regulated behavior, which may be compared with a branch in that tree; neither the bliss of concentration which is equal to the bark; nor yet penetrating insight which is like green wood. The purpose of a holy life, its heart and its goal, which is like the heart-wood of a tree, is the fixed and unalternable deliverance of the mind (Mahāsāropama Sutta).^[3]

Effort (vāyāma) in Buddhism implies mental energy and not physical strength. The latter is dominant in animals whereas mental energy is so in man, who must stir up and develop this mental factor in order to check evil and cultivate healthy thoughts. A follower of the Buddha should never give up hope or cease to make an effort, for even as a Bodhisatta the Buddha never ceased to strive courageously. He was the very picture of energy (vīra). As an aspirant for Buddhahood he was inspired by the words of his predecessors: ‘Be ye full of zealous effort. Hesitate not, advance,^[4] and in his endeavour to gain final enlightenment, he spared no effort. With determined persistence he advanced towards his goal, his enlightenment, caring naught even for life.

The idea that one man can raise another from lower to higher levels and ultimately rescue him tends to make man weak, supine and foolish. It degrades him and smothers every spark of his dignity.

This emphasis on right effort by the Buddha explains in unmistakable language that Buddhism is not a doctrine of pessimism, a teaching for the free-minded who look at things from the most unfavourable point of view, but that it is true warrior’s religion. The right effort spoken of by the Buddha is instrumental in eliminating evil and harmful thoughts, and in promoting and maintaining good and healthy thoughts.

As a marker gardener pulls up weeds before he sows his seed, so the meditator tries to remove unwanted weeds from his mental field. If he fails in his weeding nothing worthwhile can be sown successfully. He then manures the field and protects it from animals and birds. So should the meditator watch over his mental field and nourish it appropriately.

The function of right effort is fourfold,

1. to prevent (saṃvara),
2. to abandon (pahāna),
3. to develop (bhāvanā) and
4. to maintain (anurakkhaṇa).

1. What is the effort to prevent?

‘Herein a monk puts forth his will to prevent the arising of evil, of unwholesome thoughts that have not yet arisen. He strives, develops energy and strengthens his mind (to this end).’

‘Herein, a monk, seeing a form, hearing a sound, smelling an odour, tasting a flavor, feeling some tangible thing or cognizing a mental object, apprehends neither signs nor particulars (that is, he is not moved by their general features or by their details). In as much as coveting and dejection, evil and unwholesome thoughts break in upon one who dwells with senses unrestrained, he applies himself to such control, he guards over the senses, restrains the senses. This is called the effort to prevent.’

2. What is the effort to abandon?

‘Herein a monk puts forth his will to abandon the evil, unwholesome thoughts that have already arisen. He strives, develops energy and strengthens his mind (to this end).’

‘Herein a monk does not admit sense desires that have arisen, but abandons, discards and repels them, makes an end of them and causes them to disappear, so also with regard to thoughts of ill will and of harm that have arisen. This is called the effort to abandon.’

3. What is the effort to develop?

‘Herein a monk puts forth his will to produce and develop wholesome thoughts that have not yet arisen. He strives, develops energy and strengthens his mind (to this end).’

‘Herein a monk develops the factors of enlightenment based on seclusion, on dispassion, on cessation that ends in deliverance, namely: mindfulness (sati), investigation of the Dhamma (dhammavicaya), effort or energy (vīriya), rapturous joy (pīti), calm (passaddhi), concentration (samādhi) and equanimity (upekkhā). This is called the effort to develop.’

4. What is the effort to maintain?

‘Herein, a monk maintains a favourable object of concentration (meditation) -This is called the effort to maintain. ‘These then are the four efforts:

‘To prevent, abandon, develop and maintain
These are the four efforts that he taught
The Kinsman of the sun. Herein a monk
With strenuous effort reaches suffering‘s end.’^[5]

The unwholesome thoughts referred to here are the three root causes of all evil, namely: thoughts of lust (craving), hate and delusion. All other passions gather round these root causes, while wholesome thoughts are their opposites.

The sole purpose of this fourfold efforts is to gain success in meditation. The four right efforts are the requisites for concentration. Right effort removes the evil and unhealthy thoughts that act as a barrier to the calm of absorption, and promotes and maintains the healthy mental factors that aid the development of concentration.

Right effort is the persevering endeavour (a) to prevent the arising of evil and unwholesome thoughts that have not yet arisen in a man‘s mind, (b) to discard such evil thoughts already arisen, (c) to produce and develop wholesome thoughts not yet arisen, and (d) to promote and maintain the good thoughts already present.

When developing right effort we must be sincere about our thoughts. If we analyze them we find that they are not always good and wholesome. At times they are unwholesome and foolish, though we may not always express them in words and actions or both. Now if we allow such thoughts to rise repeatedly, it is a bad sign; for when an unhealthy thought is allowed to recur again and again, it tends to become an obsession. It is, therefore, essential to make a real effort to keep unwholesome thoughts at bay. When they occur they should be ignored. Not to notice them is far from easy, but until we succeed, unhealthy thoughts will always be taking possession of our minds.

There is, however, one thing to remember. A person bent on curbing harmful impulses avoids, as far as possible, people who are obsessed by those impulses, and all talk that leads to them. Try to avoid people and things that tend to colour your sane and sober thoughts. Modern society is in danger of being swamped by distractions and temptations which can only be controlled if we undertake the difficult task of steadily training our minds.

Since worldly progress, gain and profit depend largely on our own efforts, surely we should strive even harder to train our minds and so develop the best that is in us. Since mental training requires the greatest effort, strive on now. ‘Do not let your days pass away like the shadow of a cloud which leaves behind it no trace for remembrance.’

Man’s mind influences his body profoundly. If allowed to function viciously and entertain unwholesome thoughts, mind can cause disaster, can even kill a being; but it can also cure a sick body. When mind is concentrated on right thoughts with right effort and understanding the effect it can produce is immense. A mind with pure and wholesome thoughts really does lead to healthy relaxed living.

Footnotes and references:

[1]:

DN II, p. 312

[2]:

AN II, p. 16

[3]:

MN I, p. 192-7

[4]:

Buddhavaṃsa, Verse 107

[5]:

AN II, p. 15; SN I, p. 13-14