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Joyous Effort

Advice from Khen Rinpoche Geshe Thubten Chonyi, resident teacher at Amitabha Buddhist Centre, Singapore. These teachings offer valuable advice related to our Dharma studies and practice: how to check whether our practices are Dharma, the need for study and constant reflection on the Buddha's teachings, and how to overcome our afflictions and problems so that we can truly benefit others. Transcribed, edited and prepared for publication by the editorial team at ABC, Singapore.

Daily Reflections is available as an ebook from online vendors.

CHAPTERS
Daily Reflections
i. Introduction and Biography
1. What is Dharma?
2. Studying the Dharma
3. Need for Reflection and Analysis
4. Overcoming Negative Emotions
5. Practising Pure Perception
6. Faith
7. Advice on Practice
8. Precious Human Rebirth
9. Death and Impermanence
10. Overcoming Attachment to the Body
11. Joyous Effort
12. Subduing Anger
13. Generating Bodhicitta
14. Wisdom Realizing Emptiness

Generating joyous effort

In The Placement of Mindfulness, Buddha said that laziness is one of the bases for the generation of all our mental afflictions. Anyone who has laziness in their mental continua will find it difficult to engage in virtue. In order to overcome laziness, we have to rely on joyous effort.

To develop joyous effort in our minds, we have to eliminate its obstructing factors by relying on the favourable conditions for generating this quality. We also need to generate the four powers that are conducive conditions for its development.

What are some of the obstacles that prevent us from developing joyous effort?

We understand the need to practise Dharma and we know that we can practise but nothing gets done at the end of the day. Why does this happen?

  1. We procrastinate and postpone the practice to some time in the future, thinking, “I still have time and I will do it later.”
  2. We are completely overwhelmed by our attachment to worldly activities.
  3. Due to our low self-esteem, we think, “I can’t do this” and become discouraged.

To overcome the laziness of procrastination, we should reflect on how our bodies are disintegrating quickly as we move towards death. When death occurs, due to our failure to engage in any positive actions, we will fall into the lower realms. We should also remember how difficult it is to obtain this human life of leisure and opportunities.

To overcome the laziness of attachment to worldly activities, we should reflect on how Dharma practice is the source of happiness in both this and our future lives. The meaningless pursuit of reputation and worldly goals will only cause our virtue to degenerate and generate more suffering for us.

The other obstacle that prevents us from developing joyous effort is the thought, “I can’t do this. It is beyond me.” To overcome this, there are three different antidotes.

Some people become discouraged, thinking, “The Buddha was an exceptionally capable person. How can I ever hope to achieve his limitless qualities?” In this instance, we should reflect on how the Buddha attained buddhahood. In the beginning, the Buddha was like us. But he worked very hard and improved himself from life to life till he finally attained enlightenment. All the past buddhas were once ordinary beings like us. Buddha points out that if inferior beings such as animals and insects can achieve enlightenment, then obviously we can achieve enlightenment if we exert ourselves.

Others are discouraged at the thought of the extensive practices of the bodhisattvas such as the sacrifice of one’s limbs, in order to achieve enlightenment.  But the Buddha never expects us to make such sacrifices. In fact, he stipulates we should not do so until we have perfected our practice of giving - when giving away our bodies would mean no more to us than giving away a plate of food. We will not experience any difficulties then. By reflecting like this, we will be able to overcome this form of discouragement.

Yet, there are still others who are discouraged by the thought of how the bodhisattvas have to take rebirth repeatedly in cyclic existence and suffer there in order to benefit sentient beings. But when the superior bodhisattvas (who have achieved the direct realisation of emptiness and have abandoned all their afflictions) take rebirth in cyclic existence, they do not experience any physical suffering. Because of their direct perception of emptiness, all samsaric sufferings appear illusory to them and they do not experience any mental unhappiness. These superior bodhisattvas are, therefore, both physically and mentally happy when they are abiding in cyclic existence. Again, there are no grounds for this form of discouragement.

By depending on the various antidotes, we can overcome all the different forms of discouragement.

We also have to cultivate the four powers conducive to the development of joyous effort. We rely on the power of aspiration to generate joyous effort for the first time. Then, we rely on the power of stability (or steadfastness) to prevent this joyous effort from degenerating, rendering it irreversible. When engaging in virtuous work, we should do so with great delight and enthusiasm by cultivating the power of joy, which is like the joy of a child completely engrossed in play.

Having developed joyous effort, we also have to be skilful in its application. In the process of cultivating virtue, we may overtax ourselves and our health may deteriorate. We then need to cultivate the power of relinquishment and suspend our activities, either temporarily or completely.

Some texts mention two additional powers that are also included in the root text though they are not explicitly named. These are the power of earnest application and the power of mastery. We need to generate very powerful antidotes to overcome our negative emotions. In order to do this, we have to generate the power of earnest application where we apply ourselves to the cultivation of mindfulness and vigilance. Through such application, we gain mastery over our bodies and minds, which can then be employed for virtue as and when we wish. Negative emotions are easily subdued. This is the power of mastery.

Developing joyous effort makes it easier to accomplish calm abiding. On the basis of calm abiding, we can then cultivate special insight focusing on emptiness. This becomes the direct antidote to our negative emotions, which can be removed from the root.

Why joyous effort does not come easy

Gyalsab Je said that those of us interested in seeking liberation need to develop joyous effort in order to enter into and bring the path to completion. Entering the path alone is not enough. Once we embark on the path, we need to apply joyous effort to bring the path to completion. In order to develop joyous effort, we need to rely on the four powers:­

  1. the power of aspiration
  2. the power of stability (or steadfastness)
  3. the power of joy, and
  4. the power of relinquishment

The reason why joyous effort does not come easily for us and we are unable to develop the four powers is due to our lack of clarity with regard to what we really want. We are not clear about our own goals and what we are looking for. We are stuck in this confusing situation. Therefore, joyous effort does not arise in us. In order to develop joyous effort, first, we need to have the stable faith of conviction in karma. This is what the first power, the power of aspiration, means. This power is developed on the basis of having this stable faith of conviction in karma. We have to reflect on karma: its nature, its causes and its effects and generate a stable faith in its workings. Only then will we have the basis for developing joyous effort.

Advice from the Kadampa masters

The great Kadampa masters said: All sentient beings possess buddha nature, but when they do not make the effort to awaken it, there is no way they can obtain a higher rebirth, liberation or enlightenment.”

Butter comes from milk but simply staring at the pot of milk will not turn it into butter. The milk must be churned. The same applies to our aspiration to higher rebirth, liberation and enlightenment for the sake of sentient beings. Although we have the potential to achieve all these, we must put in the effort to awaken that potential by practising the Buddhadharma. Otherwise, nothing happens.

Advice from Khen Rinpoche Geshe Thubten Chonyi, resident teacher at Amitabha Buddhist Centre, Singapore. These teachings offer valuable advice related to our Dharma studies and practice: how to check whether our practices are Dharma, the need for study and constant reflection on the Buddha's teachings, and how to overcome our afflictions and problems so that we can truly benefit others. Transcribed, edited and prepared for publication by the editorial team at ABC, Singapore.

Daily Reflections is available as an ebook from online vendors.

CHAPTERS
Daily Reflections
i. Introduction and Biography
1. What is Dharma?
2. Studying the Dharma
3. Need for Reflection and Analysis
4. Overcoming Negative Emotions
5. Practising Pure Perception
6. Faith
7. Advice on Practice
8. Precious Human Rebirth
9. Death and Impermanence
10. Overcoming Attachment to the Body
11. Joyous Effort
12. Subduing Anger
13. Generating Bodhicitta
14. Wisdom Realizing Emptiness

Generating joyous effort

In The Placement of Mindfulness, Buddha said that laziness is one of the bases for the generation of all our mental afflictions. Anyone who has laziness in their mental continua will find it difficult to engage in virtue. In order to overcome laziness, we have to rely on joyous effort.

To develop joyous effort in our minds, we have to eliminate its obstructing factors by relying on the favourable conditions for generating this quality. We also need to generate the four powers that are conducive conditions for its development.

What are some of the obstacles that prevent us from developing joyous effort?

We understand the need to practise Dharma and we know that we can practise but nothing gets done at the end of the day. Why does this happen?

  1. We procrastinate and postpone the practice to some time in the future, thinking, “I still have time and I will do it later.”
  2. We are completely overwhelmed by our attachment to worldly activities.
  3. Due to our low self-esteem, we think, “I can’t do this” and become discouraged.

To overcome the laziness of procrastination, we should reflect on how our bodies are disintegrating quickly as we move towards death. When death occurs, due to our failure to engage in any positive actions, we will fall into the lower realms. We should also remember how difficult it is to obtain this human life of leisure and opportunities.

To overcome the laziness of attachment to worldly activities, we should reflect on how Dharma practice is the source of happiness in both this and our future lives. The meaningless pursuit of reputation and worldly goals will only cause our virtue to degenerate and generate more suffering for us.

The other obstacle that prevents us from developing joyous effort is the thought, “I can’t do this. It is beyond me.” To overcome this, there are three different antidotes.

Some people become discouraged, thinking, “The Buddha was an exceptionally capable person. How can I ever hope to achieve his limitless qualities?” In this instance, we should reflect on how the Buddha attained buddhahood. In the beginning, the Buddha was like us. But he worked very hard and improved himself from life to life till he finally attained enlightenment. All the past buddhas were once ordinary beings like us. Buddha points out that if inferior beings such as animals and insects can achieve enlightenment, then obviously we can achieve enlightenment if we exert ourselves.

Others are discouraged at the thought of the extensive practices of the bodhisattvas such as the sacrifice of one’s limbs, in order to achieve enlightenment.  But the Buddha never expects us to make such sacrifices. In fact, he stipulates we should not do so until we have perfected our practice of giving - when giving away our bodies would mean no more to us than giving away a plate of food. We will not experience any difficulties then. By reflecting like this, we will be able to overcome this form of discouragement.

Yet, there are still others who are discouraged by the thought of how the bodhisattvas have to take rebirth repeatedly in cyclic existence and suffer there in order to benefit sentient beings. But when the superior bodhisattvas (who have achieved the direct realisation of emptiness and have abandoned all their afflictions) take rebirth in cyclic existence, they do not experience any physical suffering. Because of their direct perception of emptiness, all samsaric sufferings appear illusory to them and they do not experience any mental unhappiness. These superior bodhisattvas are, therefore, both physically and mentally happy when they are abiding in cyclic existence. Again, there are no grounds for this form of discouragement.

By depending on the various antidotes, we can overcome all the different forms of discouragement.

We also have to cultivate the four powers conducive to the development of joyous effort. We rely on the power of aspiration to generate joyous effort for the first time. Then, we rely on the power of stability (or steadfastness) to prevent this joyous effort from degenerating, rendering it irreversible. When engaging in virtuous work, we should do so with great delight and enthusiasm by cultivating the power of joy, which is like the joy of a child completely engrossed in play.

Having developed joyous effort, we also have to be skilful in its application. In the process of cultivating virtue, we may overtax ourselves and our health may deteriorate. We then need to cultivate the power of relinquishment and suspend our activities, either temporarily or completely.

Some texts mention two additional powers that are also included in the root text though they are not explicitly named. These are the power of earnest application and the power of mastery. We need to generate very powerful antidotes to overcome our negative emotions. In order to do this, we have to generate the power of earnest application where we apply ourselves to the cultivation of mindfulness and vigilance. Through such application, we gain mastery over our bodies and minds, which can then be employed for virtue as and when we wish. Negative emotions are easily subdued. This is the power of mastery.

Developing joyous effort makes it easier to accomplish calm abiding. On the basis of calm abiding, we can then cultivate special insight focusing on emptiness. This becomes the direct antidote to our negative emotions, which can be removed from the root.

Why joyous effort does not come easy

Gyalsab Je said that those of us interested in seeking liberation need to develop joyous effort in order to enter into and bring the path to completion. Entering the path alone is not enough. Once we embark on the path, we need to apply joyous effort to bring the path to completion. In order to develop joyous effort, we need to rely on the four powers:­

  1. the power of aspiration
  2. the power of stability (or steadfastness)
  3. the power of joy, and
  4. the power of relinquishment

The reason why joyous effort does not come easily for us and we are unable to develop the four powers is due to our lack of clarity with regard to what we really want. We are not clear about our own goals and what we are looking for. We are stuck in this confusing situation. Therefore, joyous effort does not arise in us. In order to develop joyous effort, first, we need to have the stable faith of conviction in karma. This is what the first power, the power of aspiration, means. This power is developed on the basis of having this stable faith of conviction in karma. We have to reflect on karma: its nature, its causes and its effects and generate a stable faith in its workings. Only then will we have the basis for developing joyous effort.

Advice from the Kadampa masters

The great Kadampa masters said: All sentient beings possess buddha nature, but when they do not make the effort to awaken it, there is no way they can obtain a higher rebirth, liberation or enlightenment.”

Butter comes from milk but simply staring at the pot of milk will not turn it into butter. The milk must be churned. The same applies to our aspiration to higher rebirth, liberation and enlightenment for the sake of sentient beings. Although we have the potential to achieve all these, we must put in the effort to awaken that potential by practising the Buddhadharma. Otherwise, nothing happens.

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