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The Perfection of Vigor:
Quotes from the Theravada Tradition
The Perfection of Vigor is stated immediately after the
Perfection of Wisdom:
- because the function of wisdom is perfected by the arousing of energy;
- to show the auspicious work the bodhisattva undertakes for the welfare of beings after having reached the patience acceptance of their emptiness;
- to state the causal bases for exertion right after the basis of equanimity; and
- to state the arousing of energy right after the activity of wise consideration.
A Treatise on the Paramis
Viriya: Literally, the state of a hero or strong person (vira).
Variously translated into English as vigor, energy, effort, exertion.
Viriya is one of the Seven Factors of Awakening: Mindfulness, investigation, vigor, joy, tranquility, concentration, equanimity.
It is one of the Five Faculties: Confidence, vigor, mindfulness, concentration, discernment.
Closely related words:
Vàyamà, effort (as in sammà vàyamà or right effort factor of the eightfold path). Padhàna, endeavor (as in samma-ppadhàna or the [four] right endeavors).
Other important words related to effort:
Atapa, ardent effort
Apammada, vigilance, heedfulness, energetic mindfulness
It is for you to make strong effort
The Buddhas only tell you how.
Dhammapada 276
The Dharma is for those who are industrious, not for those who are lazy.
Anguttara IV. 229
Be quick in making effort.
Dhammapada 236
From time to time someone devoted to the higher training should give attention to three things: concentration, energetic effort, and equanimity. In giving regular attention to each of these, then one's mind will become pliant, workable, lucid, and wieldy, and it will be well concentrated to overcome the taints.
Anguttara Nikaya III.42
What is the power of vigor? Here, monks, a practitioner lives with energy set upon the abandoning of everything unwholesome and the acquiring of everything wholesome; one is steadfast and strong in effort, not shirking one's task in regard to wholesome qualities.
Anguttara Nikaya V.92
Vigor (viriya) is the state of a hero (vira). Its characteristic is exertion. Its function is to support or consolidate related mental qualities. It is manifested as non-collapse. Because of the saying, "Stirred, one strives wisely," its proximate cause is what stirs the heart. When initiated properly, it should be seen as the root of all attainments.
Visuddhimagga XIV, 137
The characteristic of vigor is strengthening and support. As an old house stands when strengthened by new pillars, so, when strengthened by vigor, wholesome states do not fall away or deteriorate.
Atthasalini I, part IV
Vigilance (apammada) is the path to the Deathless;
Negligence the path to death.
The vigilant do not die;
The negligent are as if already dead.
Knowing this distinction,
Vigilant sages rejoice
In vigilance,
Delighting in the field of the noble ones.
Dhammapada 21-22
Absorbed in meditation, persevering,
Always steadfast,
The wise touch Nibbana,
The ultimate rest from toil.
Dhammapada 23
The practitioner who delights in vigilance
And fears negligence
Advances like a fire,
Burning fetters subtle and gross.
Dhammapada 31
Better than one hundred years lived
Lazy and lacking in vigor
Is one day lived
With vigor and exertion.
Dhammapada 108
Inactive when one should be active,
Lazy [though] young and strong,
Disheartened in one's resolves,
Such an indolent, lethargic person
Doesn't find the path of insight.
Dhammapada 280
With steady effort
One should do what is to be done
Because the lax practitioner stirs up
Even more dust.
Dhammapada 313
As if one's head were on fire
A practitioner should live mindfully.
Theragatha 39
These are the five factors for exertion. Which five?
- Confidence or conviction when a practitioner is convinced
of the Tathagata's Awakening: "Indeed, the Blessed One is
worthy and rightly self-awakened, consummate in knowledge &
conduct, well-gone, an expert with regard to the world,
unexcelled as a trainer for those people fit to be tamed,
the Teacher of divine & human beings, awakened, blessed."
- Being free from illness & discomfort, endowed with good
digestion -- not too cold, not too hot, of moderate strength
-- fit for exertion.
- Being neither fraudulent nor deceitful. One presents
oneself to the Teacher or to his wise friends in the holy
life in line with what one actually is.
- Being persistent in abandoning unskillful mental
qualities and taking on skillful mental qualities. Being
steadfast, solid in his effort, not shirking his duties with
regard to skillful mental qualities.
- Being discerning, endowed with discernment leading to the
arising of the goal -- noble, penetrating, leading to the
right ending of stress.
Anguttara Nikaya V.53
"Monks, there are these eight grounds for laziness. Which
eight?
- "There is the case where a monk has some work to do. The
thought occurs to him: 'I will have to do this work. But
when I have done this work, my body will be tired. Why don't
I lie down?' So he lies down. He doesn't make an effort for
the attaining of the as-yet-unattained, the reaching of the
as-yet-unreached, the realization of the as-yet-unrealized.
This is the first ground for laziness.
- "Then there is the case where a monk has done some work.
The thought occurs to him: 'I have done some work. Now that
I have done work, my body is tired. Why don't I lie down?'
So he lies down...
- "Then there is the case where a monk has to go on a
journey. The thought occurs to him: 'I will have to go on
this journey. But when I have gone on the journey, my body
will be tired. Why don't I lie down?' So he lies down...
- "Then there is the case where a monk has gone on a
journey. The thought occurs to him: 'I have gone on a
journey. Now that I have gone on a journey, my body is
tired. Why don't I lie down?' So he lies down...
- "Then there is the case where a monk, having gone for
alms in a village or town, doesn't get as much coarse or
refined food as he would like for his fill. The thought
occurs to him: 'I, having gone for alms in a village or
town, haven't gotten as much coarse or refined food as I
would like for my fill. This body of mine is tired &
unsuitable for work. Why don't I lie down?' So he lies
down...
- "Then there is the case where a monk, having gone for
alms in a village or town, gets as much coarse or refined
food as he would like for his fill. The thought occurs to
him: 'I, having gone for alms in a village or town, have
gotten as much coarse or refined food as I would like for my
fill. This body of mine is heavy & unsuitable for work --
stuffed with beans, as it were. Why don't I lie down?' So he
lies down...
- "Then there is the case where a monk comes down with a
slight illness. The thought occurs to him: 'I have come down
with a slight illness. There's a need to lie down.' So he
lies down...
- "Then there is the case where a monk has recovered from
his illness, not long after his recovery. The thought occurs
to him: 'I have recovered from my illness. It's not long
after my recovery. This body of mine is weak & unsuitable
for work. Why don't I lie down?' So he lies down. He doesn't
make an effort for the attaining of the as-yet-unattained,
the reaching of the as-yet-unreached, the realization of the
as-yet-unrealized. This is the eighth ground for laziness.
"These are the eight grounds for laziness.
"There are these eight grounds for the arousal of energy.
Which eight?
- "There is the case where a monk has some work to do. The
thought occurs to him: 'I will have to do this work. But
when I am doing this work, it won't be easy to attend to the
Buddha's message. Why don't I make an effort beforehand for
the attaining of the as-yet-unattained, the reaching of the
as-yet-unreached, the realization of the as-yet-unrealized?'
So he makes an effort for the attaining of the as-yet-
unattained, the reaching of the as-yet-unreached, the
realization of the as-yet-unrealized. This is the first
ground for the arousal of energy.
- "Then there is the case where a monk has done some work.
The thought occurs to him: 'I have done some work. While I
was doing work, I couldn't attend to the Buddha's message.
Why don't I make an effort for the attaining of the as-yet-
unattained, the reaching of the as-yet-unreached, the
realization of the as-yet-unrealized?' So he makes an effort
for the attaining of the as-yet-unattained, the reaching of
the as-yet-unreached, the realization of the as-yet-
unrealized. This is the second ground for the arousal of
energy.
- "Then there is the case where a monk has to go on a
journey. The thought occurs to him: 'I will have to go on
this journey. But when I am going on the journey, it won't
be easy to attend to the Buddha's message. Why don't I make
an effort beforehand for the attaining of the as-yet-
unattained, the reaching of the as-yet-unreached, the
realization of the as-yet-unrealized?' So he makes an effort
for the attaining of the as-yet-unattained, the reaching of
the as-yet-unreached, the realization of the as-yet-
unrealized. This is the third ground for the arousal of
energy.
- "Then there is the case where a monk has gone on a
journey. The thought occurs to him: 'I have gone on a
journey. While I was going on the journey, I couldn't attend
to the Buddha's message. Why don't I make an effort for the
attaining of the as-yet-unattained, the reaching of the as-
yet-unreached, the realization of the as-yet-unrealized?' So
he makes an effort for the attaining of the as-yet-
unattained, the reaching of the as-yet-unreached, the
realization of the as-yet-unrealized. This is the fourth
ground for the arousal of energy.
- "Then there is the case where a monk, having gone for
alms in a village or town, doesn't get as much coarse or
refined food as he would like for his fill. The thought
occurs to him: 'I, having gone for alms in a village or
town, haven't gotten as much coarse or refined food as I
would like for my fill. This body of mine is light &
suitable for work. Why don't I make an effort for the
attaining of the as-yet-unattained, the reaching of the as-
yet-unreached, the realization of the as-yet-unrealized?' So
he makes an effort for the attaining of the as-yet-
unattained, the reaching of the as-yet-unreached, the
realization of the as-yet-unrealized. This is the fifth
ground for the arousal of energy.
- "Then there is the case where a monk, having gone for
alms in a village or town, gets as much coarse or refined
food as he would like for his fill. The thought occurs to
him: 'I, having gone for alms in a village or town, have
gotten as much coarse or refined food as I would like for my
fill. This body of mine is light & suitable for work. Why
don't I make an effort for the attaining of the as-yet-
unattained, the reaching of the as-yet-unreached, the
realization of the as-yet-unrealized?' So he makes an effort
for the attaining of the as-yet-unattained, the reaching of
the as-yet-unreached, the realization of the as-yet-
unrealized. This is the sixth ground for the arousal of
energy.
- "Then there is the case where a monk comes down with a
slight illness. The thought occurs to him: 'I have come down
with a slight illness. Now, there's the possibility that it
could get worse. Why don't I make an effort beforehand for
the attaining of the as-yet-unattained, the reaching of the
as-yet-unreached, the realization of the as-yet-unrealized?'
So he makes an effort for the attaining of the as-yet-
unattained, the reaching of the as-yet-unreached, the
realization of the as-yet-unrealized. This is the seventh
ground for the arousal of energy.
- "Then there is the case where a monk has recovered from
his illness, not long after his recovery. The thought occurs
to him: 'I have recovered from my illness. It's not long
after my recovery. Now, there's the possibility that the
illness could come back. Why don't I make an effort
beforehand for the attaining of the as-yet-unattained, the
reaching of the as-yet-unreached, the realization of the as-
yet-unrealized?' So he makes an effort for the attaining of
the as-yet-unattained, the reaching of the as-yet-unreached,
the realization of the as-yet-unrealized. This is the eighth
ground for the arousal of energy.
"These are the eight grounds for the arousal of energy."
Anguttara Nikaya VIII.80
As Ven. Sona was meditating in seclusion [after doing
walking meditation until the skin of his soles was split &
bleeding], this train of thought arose in his awareness: "Of
the Blessed One's disciples who have aroused their
persistence, I am one, but my mind is not released from the
effluents through lack of clinging/sustenance. Now, my
family has enough wealth that it would be possible to enjoy
wealth & make merit. What if I were to disavow the training,
return to the lower life, and to enjoy wealth & make merit?"
Then the Blessed One, as soon as he perceived with his
awareness the train of thought in Ven. Sona's awareness --
as a strong man might extend his flexed arm or flex his
extended arm -- disappeared from Mount Vulture Peak,
appeared in the Cool Wood right in front of Ven. Sona, and
sat down on a prepared seat. Ven. Sona, after bowing down to
the Blessed One, sat to one side. As he was sitting there,
the Blessed One said to him, "Just now, as you were
meditating in seclusion, didn't this train of thought appear
to your awareness: 'Of the Blessed One's disciples who have
aroused their persistence, I am one, but my mind is not
released from the effluents... What if I were to disavow the
training, return to the lower life, and to enjoy wealth &
make merit?'"
"Yes, lord."
"Now what do you think, Sona. Before, when you were a house-
dweller, were you skilled at playing the lute?"
"Yes, lord."
"...And when the strings of your lute were too taut, was
your lute in tune and playable?"
"No, lord."
"...And when the strings of your lute were too loose, was
your lute in tune and playable?"
"No, lord."
"...And when the strings of your lute were neither too taut
nor too loose, but tuned (lit: 'established') to be right on
pitch, was your lute in tune and playable?"
"Yes, lord."
"In the same way, Sona, over-aroused persistence leads to
restlessness, overly slack persistence leads to laziness.
Thus you should determine the right pitch for your
persistence, attune ('penetrate, 'ferret out') the pitch of
the [five] faculties [to that], and there pick up your
theme."
"Yes, lord," Ven. Sona answered the Blessed One. Then,
having given this exhortation to Ven. Sona, the Blessed One
-- as a strong man might extend his flexed arm or flex his
extended arm -- disappeared from the Cool Wood and appeared
on Mount Vulture Peak.
So after that, Ven. Sona determined the right pitch for his
persistence, attuned the pitch of the [five] faculties [to
that], and there picked up his theme. Dwelling alone,
secluded, heedful, ardent, and resolute, he in no long time
reached and remained in the supreme goal of the holy life for
which clansmen rightly go forth from home into homelessness,
knowing and realizing it for himself in the here and now. He
knew: "Birth is ended, the holy life fulfilled, the task
done. There is nothing further for the sake of this world."
And thus Ven. Sona became another one of the arahants.
Anguttata Nikaya VI.55
"There are these four exertions. Which four? The exertion
to guard, the exertion to abandon, the exertion to develop, and the
exertion to maintain.
"And what is the exertion to guard? There is the case where a
monk, on seeing a form with the eye, doesn't grasp at any theme
or variations by which -- if he were to dwell without restraint
over the faculty of the eye -- evil, unskillful qualities such as
greed or distress might assail him. He practices with restraint.
He guards the faculty of the eye. He achieves restraint with
regard to the faculty of the eye. (Similarly with the ear, nose,
tongue, body, and intellect.) This is called the exertion to guard.
"And what is the exertion to abandon? There is the case where a
monk doesn't acquiesce to a thought of sensuality that has arisen
[in him]. He abandons it, destroys it, dispels it, wipes it out
of existence. He doesn't acquiesce to a thought of ill will... a
thought of harmfulness... any evil, unskillful qualities that
have arisen [in him]. He abandons them, destroys them, dispels
them, wipes them out of existence. This is called the exertion to
abandon.
"And what is the exertion to develop? There is the case where a
monk develops the mindfulness factor for awakening dependent on
seclusion... dispassion... cessation, resulting in letting go. He
develops the investigation of qualities factor for awakening...
the persistence factor for awakening... the rapture factor for
awakening... the serenity factor for awakening... the
concentration factor for awakening... the equanimity factor for
awakening dependent on seclusion... dispassion... cessation,
resulting in letting go. This is called the exertion to develop.
"And what is the exertion to maintain? There is the case where a
monk maintains a favorable theme of concentration -- the skeleton
perception, the worm-eaten perception, the livid perception, the
festering perception, the falling-apart perception, the bloated
perception. This is called the exertion to maintain.
"These are the four exertions.
"Guarding & abandoning,
developing and maintaining:
these four exertions, taught
by the Kinsman of the Sun
[the Buddha].
A monk who strives
ardently at them
reaches the ending
of stress."
AN IV.14
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