Reflections regarding the Perfection of Enthusiastic Effort - The Fourth Perfection

“What is enthusiastic effort? It is to have joy in virtue”. 

From Shantideva’s Engaging in the Bodhisattva Deeds

This beautiful answer to the question “what is enthusiastic effort”? is according to the Martsang Lam Rim the meaning of enthusiastic effort; the fourth of the six perfections, and as I have come to understand, much is conveyed within its simplicity.

When considering the dictionary definition of enthusiastic, and effort, I am drawn into a worldly, goal driven, small perspective. Whereas, contemplating “to have joy in virtue” expresses a meaning that is expansive, euphoric, and positively uplifting. To experience joy in virtue encompasses all one aspires to attain, and accomplish on the Mahayana spiritual path; to practice with the intention to achieve Buddhahood for the benefit of others, and by so doing, realise the ultimate happiness for oneself: liberation from samsara.

As this suggests, when one practices the Dharma with enthusiastic effort in order to benefit all sentient beings, virtuous activities are carried out joyously, no matter how big, or small they are all performed courageously, without becoming discouraged. However, as I have found in my own practice, my ‘effort’ is not always ‘enthusiastic,’ and being hindered by afflictions, on many occasions falls short of my ‘ideal’. 

One recognisable factor that hinders practice is that of laziness. On the surface the word laziness can simply translate as being too lazy to make effort in any worldly, or Dharma activity. However, within the Martsang Lam Rim, in the context of “enthusiastic effort for the welfare of sentient beings” regarding Dharma practice, it goes much deeper. It is taught, that laziness is unconducive to the generation of enthusiastic effort for the benefit of others. Regarding this there are three unconducive conditions or types: the laziness of despising oneself, of procrastination, and engaging in negative actions. On hearing this I recognised all three, but ‘the laziness of despising oneself’ stood out most. This is to feel unworthy of spiritual attainment that can benefit others, a mental state that perhaps, on occasion is familiar to many people on a spiritual path, and which can lead to feeling discouraged in any Dharma practice. 

From personal experience, I find generally, the ‘laziness of despising oneself’ is first activated when confronted with situations that highlight my inability to control outer circumstances: when the world appears to me to be more fragmented, polemic, and unjust. Or, closer to home; when my sense of self is feeling unfairly treated! Perceptions such as these generate feelings of hopelessness, and self-doubt, which can shift into higher gear; that of self-criticism, dwelling on past mistakes, despising oneself, and feeling discouraged. Discouragement is the fuel that can propel me to the second condition of laziness, that of procrastination. Whereupon, my discouraged state of mind creates all kinds of excuses to dissuade me from practice, such as: I have all these flaws, and fail in worldly affairs, so it is unreasonable for me to attain the noble state of Buddhahood. At which point, it is easy to be tempted even further away from practice, by some comforting, escapist activity, masquerading as a remedy.

When however, I apply contemplation in relationship to what I have learnt, it is easier to see these negative thoughts for what they are: temporary, momentarily shifting, deriving from a self-grasping and self-cherishing attitude.  Seeing them in this way serves as a reminder that this mental state of discouragement is fundamentally untrue, because we all have Buddha-nature; all sentient beings have the potential to become enlightened and achieve the state of Buddhahood. This view, coupled with an additional understanding that as humans, we are uniquely positioned to follow a spiritual practice that is underpinned by compassion and altruism; the intention to benefit all sentient beings, and that by so doing we can achieve not only our own liberation but liberation for all, brings great joy, chips away at the self-doubt, and in circular fashion increases enthusiastic effort and to some extent courage.

The relevance and importance of having courage on the path; to be able to think “no matter what, I can and will follow in the footsteps of all the Buddhas and Bodhisattvas who in the past, successfully engaged in the path of liberation”, is explained in one of three divisions of enthusiastic effort known as “Armour like enthusiastic effort”. Which as it suggests, is the ability to put on the armour of courage, and joyfully wear it when practicing the virtues and to sustain any hardship, no matter how difficult, or however long, in the joyful knowledge that by so doing it can benefit another. And, although no age is without hardship, I find to have courage can be quite a challenge in this fast-paced, technologically driven age of information, and its overwhelming daily reminders of the myriad of things to be concerned about globally. In order to bring this view of daily life and its concerns into balance, I occasionally read about the lives of previous masters, who in their own age of difficulties, and through their determination to follow their spiritual path, endured immense hardship with unshakeable courage. Reflecting in this way I see that instead of being an obstacle to practice, difficulties and negative states provide an opportunity to put Dharma into practice in order to benefit all.

Consequently, the more enthusiastic effort is applied to all Dharma practice big or small, the greater the capacity to experience joy through practice, which in turn lessens conditions of laziness and increases virtuous behaviour, eventually leading to the achievement of the perfection of enthusiastic effort.  Whereupon all transgressions due to laziness will have been eliminated.  If I can keep this in mind whenever the feelings of overwhelm arise, then discouragement can be transformed, before the “laziness of procrastination” follows. 

If not, then the antidote to procrastination is contemplation on the impermanence of human life, and how we never know when, where, or how life will end. This acts as a stark reminder to spend time wisely, and practice for the benefit of others, rather than follow distractions that only offer temporary relief.  This in turn, prompts further reflection on the opportunities human life affords me; having met with the Dharma, and His Holiness Gangri Karma Rinpoche a virtuous spiritual teacher and guide, how fortunate I am to have all the conditions of support and to be able to study, and practice the Dharma. 

With all these factors in my favour, I am further reminded to guard against the third condition of laziness; the ‘laziness of engaging in negative actions’. Which is to guard against undertaking negative actions, condoning or inciting others to engage in them. 

Being aware of all these mental states, causes and conditions, while working towards eliminating the non-virtuous aspects of life, provides a means to overcome ignorance, and the harboured delusion of a permanent, independent, inherently existing self. Along with the self-grasping attitude, that does not see the true nature of suffering, but instead mistakenly perpetuates worldly activities that are the basis for suffering.

In fairness, it is true to say the very same situations, that on one day led me to feel discouragement, can on another inspire me to want to make effort. Which to me, is proof that any situation, and its resulting reaction or response are always in movement, by way of being dependent on causes, conditions, and of course how I perceive them.

If altruistic intention by way of joyful virtuous action, gives rise to engaged bodhicitta for the benefit of all beings.  And, as a foundation on which to develop enthusiastic effort and the joyful engagement in all Dharma practice, (and for that matter any virtuous worldly activity), has the potential to increase joy in virtue. Then maintaining a virtuous attitude, a joyful disposition and making effort to overcome negativity, can help move me forward on my spiritual journey. At the very least, it makes for a better experience for those I encounter along the way!

Article author: Victoria Redstone

Martsang Lam Rim Student

Source: Martsang Lam Rim written by His Holiness Gangri Karma Rinpoche.