Buddhist practitioners are likely to have heard of wise effort (sometimes translated as right effort) mentioned as part of the path of practice. Yet, for many practitioners I have spoken with, wise effort remains somewhat ethereal and elusive, feeling more like a theory than a tangible practice.
In this guide, we will introduce wise effort and explore how it can transform not only spiritual practice but the experience of life in general.
Wise effort?
Let’s begin by looking at a description of wise effort found in Buddhist texts.
“Abandon what is unskillful, monks. It is possible to abandon what is unskillful. If it were not possible to abandon what is unskillful, I would not say to you, ‘Abandon what is unskillful.’ But because it is possible to abandon what is unskillful, I say to you, ‘Abandon what is unskillful.’ If this abandoning of what is unskillful were conducive to harm and pain, I would not say to you, ‘Abandon what is unskillful.’ But because this abandoning of what is unskillful is conducive to benefit and pleasure, I say to you, ‘Abandon what is unskillful.’
“Develop what is skillful, monks. It is possible to develop what is skillful. If it were not possible to develop what is skillful, I would not say to you, ‘Develop what is skillful.’ But because it is possible to develop what is skillful, I say to you, ‘Develop what is skillful.’ If this development of what is skillful were conducive to harm and pain, I would not say to you, ‘Develop what is skillful.’ But because this development of what is skillful is conducive to benefit and pleasure, I say to you, ‘Develop what is skillful.’”
Anguttara Nikaya 2.19
So, to paraphrase: Abandon what is unskillful; develop what is skillful.
To me, it sounded like there was not much to it. For many years, wise effort seemed like a somewhat obvious description of what one should do in practice. Don’t do foolish things; do healthy things.
But, as with many teachings the Buddha gave, initial impressions may be deceiving; the words can contain much more depth than they seem to.
A deeper look
What if we don’t just look at wise effort as a description of practice, but also as a description of how to practice?
It is from this perspective that I have found wise effort can really come alive.
Let’s try applying the wise effort formula quoted above to spiritual practice in general.
- While practicing, abandon anything hindering skillful practice, and prevent those aspects from becoming predominant.
- Develop what is useful for practice; when lost, return to practice skillfully.
Following these principles, during meditation or practice, care is taken to prevent anything from derailing it. When distractions occur, wise effort describes a simple way to return to the practice, avoiding harmful habits like self-criticism and doubt.
In summary, wise effort may be less about the chosen meditation or practice itself, and more about how to skillfully meditate or practice.
Wise effort and R.S.S.R.
While the above description helps introduce the concepts in wise effort, I have found it insufficient for most modern practitioners to apply it intuitively.
Therefore, I have spent many years working diligently, hoping to distill the teachings into something simple and clear.
The following is the formula I use for wise effort. We just have to memorize four letters: R.S.S.R.
- Realize
- Soften
- Smile
- Return
Here is a more in-depth break down of how R.S.S.R. works.
- Realize
- Realizing happens automatically. When distraction takes over, eventually a natural sobering action occurs, and what has happened is realized.
- Soften
- Check body and mind for any tension or disturbance that need not be there. Allow whatever can soften to soften.
- Smile
- Releasing tension feels nice. Let this relief seep through body and mind as a gentle smile.
- Return
- Return to practice from this less entangled way of being.
Here is a short breakdown of how R.S.S.R. weaves into the more traditional formula for wise effort.
Realizing and softening, abandon what hinders skillful practice and prevent those aspects from becoming predominant. Experiencing the simple pleasure of release with a smile, and returning to practice develops what is useful for practicing well.
R.S.S.R. as a cycle
While the way R.S.S.R. has been presented appears to be a linear flow, this process plays out as a cycle:
Begin to practice -> realize that distraction is present -> soften whatever tension is found -> smile gently -> return to practice and see how long it continues undistracted -> realize that distraction is present -> soften whatever tension is found -> smile gently -> return to practice and see how long it continues undistracted…
Distraction is implied in this cycle. This means that instead of viewing distraction as an impediment to practice, it serves as part of the method itself.
This way of working with practice harmonizes with what is natural. Instead of resisting nature, nature becomes a guide for what is next.
This can allow practice to transform into an exploration instead of a battle. This can be a huge shift in how practice feels and is approached. It is repeatedly realized that wisdom comes not only from attempting to practice but also from learning how to deal with distraction.
All of this is practice; all of this is beneficial
There is no need for internal judgements and criticisms related to practice.
By using wise effort internal criticism is naturally replaced with a willingness to participate in the natural flow of the process, curiosity about whether distraction will occur, and enjoyment of the learning and release of tension that comes from the process.
Try it out!