Having developed the power of aspiration we should practise the power of steadfastness, which means that we should make our effort in Dharma practice stable and unchangeable by developing a strong determination. In the chapter on effort in Guide to the Bodhisattva’s Way of Life Shantideva advises us that before we commit ourself to engaging in a practice we should investigate it carefully to see whether it is suitable and whether we can sustain it; but once we have committed ourself to it we should never turn back but continue until we attain the final result. Switching from one practice to another unrelated practice not only prevents us from fulfilling our wishes in this life, but also makes it difficult for us to accomplish our goals in future lives. Moreover, it is often the cause of breaking our commitments and severing precious relationships, such as those that exist between Guru and disciple, and between spiritual friends.
We must be careful not to misunderstand the effort of non-satisfaction. Practising this effort does not mean that we should become dissatisfied with our tradition or with our main practice, and try to follow many different traditions or mix together many different practices. Every Teacher and every tradition has a slightly different approach and employs different methods. The practices taught by one Teacher will differ from those taught by another, and if we try to combine them we will become confused, develop doubts, and lose direction. If we try to create a synthesis of different traditions we will destroy the special power of each and be left only with a mishmash of our own making that will be a source of confusion and doubt. Having chosen our tradition and our daily practices we should rely upon them single-pointedly, never allowing dissatisfaction to arise. At the same time as cherishing our own tradition we should respect all other traditions and the right of each individual to follow the tradition of their choosing. This approach leads to harmony and tolerance. It is mixing different religious traditions that causes sectarianism. This is why it is said that studying non-religious subjects is less of an obstacle to our spiritual progress than studying religions of different traditions.
Once we have decided which tradition to follow and which practices to do, we should engage in them wholeheartedly with a joyful mind. This is the power of joy. Whether we are listening to Dharma teachings, reading Dharma books, reciting prayers, contemplating or meditating, we should do so with a light and happy mind, like a child at play. If we enjoy a practice we will naturally have enthusiasm for it.
We may think that renunciation, for example, is a joyless state of mind because it is so keenly aware of the suffering nature of samsara, but in fact renunciation is a light and peaceful mind that is bound for freedom. Renunciation is induced by wisdom, and wisdom never gives rise to unhappiness. Joy is called a ‘power’ because it sustains our effort in practising Dharma. If Dharma practice brings us no pleasure we will soon become exhausted.
The fourth power, the power of rejection, means to reject, or eliminate, tiredness. Sometimes as a result of studying, meditating or other virtuous activities, we become physically or mentally tired. If our body becomes tired, our mind can easily become unbalanced. If instead of resting we push ourself beyond our capacity, this can cause problems such as physical illness or a disinclination to practise. It is better to relax for a while and resume our practice when our body and mind are fresh and comfortable. This is particularly important when we are doing a lot of formal meditation. Knowing when to exert ourself and when to rest is essential for successful practice.
Besides the ability to know when to stop and relax, the power of rejection also includes the ability to postpone taking on more advanced practices until we have built a suitable foundation for them, and the ability to leave behind a particular stage of development and progress to higher stages.
These four powers are explained in detail in Meaningful to Behold and Joyful Path of Good Fortune.
MENTAL SUPPLENESS
DEFINITION OF MENTAL SUPPLENESS
The definition of mental suppleness is a flexibility of mind induced by virtuous concentration.
In general, concentration induces two types of suppleness – physical suppleness and mental suppleness – but only the latter is the mental factor suppleness. Physical suppleness is a flexible and light tactile object within our body that develops when meditation causes a pure wind to pervade the body. It purifies defiled winds and makes our body flexible and light, and this in turn induces mental suppleness.
FUNCTION OF MENTAL SUPPLENESS
Physical suppleness functions to overcome stiffness and inflexibility of the body, and makes our body feel light, comfortable and easy to use in virtuous actions. Mental suppleness removes the inflexibility, slowness and heaviness of the mind, and makes it light and easy to use in virtuous actions. The mental rigidity that is dispelled by suppleness is the basis of many delusions, and is a principal cause of resistance to and dislike of virtuous activities. By removing rigidity, suppleness overcomes laziness and other obstacles. However, only strong suppleness can do this effectively; weak, short-lived suppleness does not have the strength to overcome many obstacles.
Both physical and mental suppleness develop initially through meditation, and then function to refine and improve our concentration. Mental suppleness enables us to direct our mind wherever we wish and thus helps both analytical meditation and placement meditation. Through attaining full, authentic physical and mental suppleness we will continuously experience the physical and mental bliss of suppleness, and as a result we will feel little need to seek external sources of pleasure.
DIVISIONS OF MENTAL SUPPLENESS
There are two types of mental suppleness:
1 Subtle mental suppleness
2 Gross mental suppleness
Mental suppleness exists whenever we experience pure, virtuous concentration. However, on the first and second mental abidings the mental suppleness is so subtle that it goes unnoticed. Therefore this suppleness is called ‘subtle mental suppleness’. Gross mental suppleness first develops on the third mental abiding. From then on it gradually becomes stronger and stronger until we attain tranquil abiding, at which point our suppleness is fully developed. At this stage suppleness pervades our body and mind, and we experience the bliss of suppleness without interruption. When we have attained this unchangeable suppleness we no longer experience the physical and mental discomfort that make virtuous actions difficult, and so we become completely free from laziness. With suppleness, spiritual practice is very easy because when it arises our mind naturally becomes tranquil and positive.
Initially, mental suppleness is developed through the force of concentration, but there is also a type of suppleness that is induced by wisdom. This is accomplished as a result of analytical meditation combined with tranquil abiding. The development of this type of suppleness marks the attainment of superior seeing. With superior seeing, our wisdom and concentration become mutually beneficial, and we attain the union of tranquil abiding and superior seeing.
CONSCIENTIOUSNESS
DEFINITION OF CONSCIENTIOUSNESS
The definition of conscientiousness is a mental factor that, in dependence upon effort, cherishes what is virtuous and guards the mind from delusion and non-virtue.
Conscientiousness prevents the mind from being influenced by a delusion. There are two ways to rely upon conscientiousness. The first is to keep our mind free from a delusion by preventing our mind from meeting the objects of that delusion. We can, for example, prevent ourself from getting angry with someone with whom we have had a disagreement by avoiding them and not thinking about them. The second way is to prevent our mind from developing inappropriate attention when it meets with objects of delusion. Inappropriate attention causes delusions to arise by exaggerating the good or bad qualities of an object. If we prevent inappropriate attention it is impossible for delusions to arise, even if we are directly confronted with an object of delusion.