Issue 282

There is no such thing as being vigorous about vigor. Vigor is a dharma explained to us ordinary people. In fact, the six paramitas are all vigor and likewise, non-vigor. The paramita of giving, upholding precepts, and being patient constitute physical vigor. The paramita of being in dhyana samadhi and of developing prajna constitute mental vigor. This way, there is no separate category for vigor. Vigor becomes a part of other paramitas, such as prajna paramita, etc. When you do a lot of giving, you are vigorous in your practice of giving. When you uphold the precepts conscientiously, you are vigorous in your practice of upholding precepts. When you are more patient, you are vigorous in your practice of patience. When you are ever more vigorous, you are vigorous in your practice of vigor. When you meditate nonstop, you are vigorous in your practice of dhyana samadhi. When you cultivate prajna wisdom, you are vigorous in your cultivation of wisdom. When you study prajna dharmas, you are vigorous in your practice of prajna.

Therefore, vigor by itself has no vigor. It is like doing the work but not getting the credit. So not being attached to being vigorous is having real vigor. When you are attached to how you are vigorous in this and that, claiming your vigor is boundless and you are vigorous in all six paramitas, then it is equivalent to non-vigor. When you are in a state of being obstructed by your attachment to vigor, then you are not truly vigorous.

When you have truly understood the Buddhadharma, then there is essentially nothing. At the time when you don’t understand, there is something. Once you have understood, there is nothing. You say, “I now have nothing. I am not vigorous as well.” Your non-vigor is also nothing, although it is totally different. When you have truly understood the Buddhadharma, true vigor is non-existent. Why? It is because you are not attached to it.

If you do not understand the Buddhadharma and continue to be attached to your vigor, then that is not considered as vigor. Since you really do not understand the Buddhadharma, you basically do not know what is vigor, not to mention being vigorous. Not comprehending the Buddhadharma, you do not understand the Buddhadharma. Having comprehended the Buddhadharma, you still have to let it go; otherwise, it’s non-comprehension. This is teaching people to be apart from all marks of attachments, and not to be attached to anything. Having attachment means you do not understand the Buddhadharma. This is the paramita of vigor.

The sound of dhyana paramita. Dhyana is also Sanskrit. Translated to Chinese, it means cultivation of contemplation or quiet deliberation. Dhyana includes the Four Dhyanas, the Eight Samadhis, and the Nine Sequential Samadhis. There are also secular dhyana, transcendental dhyana, and the most superior form of transcendental dhyana. Secular dhyana are what we ordinary people cultivate. This includes the Four Boundless Qualities of the Mind and the Four Formless Samadhis. We do not need to describe these states in detail, just work hard in your meditation and you will naturally understand this state.

What is transcendental dhyana? Transcendental dhyana includes the Four Dhyanas and the Eight Samadhis, the Eight Superior Ways, and the Eight Liberations. You are confused by these terms. It is like reading a menu, the food may look delectable, but until you have it in your mouth, you will never know the taste of it. Now you know there are different classifications of dhyana such as secular dhyana, transcendental dhyana, the most superior form of transcendental dhyana, Thus Come One’s dhyana, patriarch’s Dhyana.. As long as you are willing to work on your cultivation, you will get a taste of its flavor in the future.
The sound of prajna paramita. Prajna is Sanskrit for wisdom. Wisdom is divided into secular wisdom and transcendental wisdom. Secular wisdom is worldly knowledge and intelligence. What is worldly knowledge and intelligence? For instance, advances in the field of science, philosophy and all other studies are worldly knowledge. A debater who can explain principles where there are no principles has worldly wisdom. Transcendental wisdom is diligent pursuit of the Buddha Way. It is studying the Buddhadharma non-stop, constantly contemplating the Buddhadharma in thought after thought, even while sleeping, dreaming, or undergoing sickness and pain. This is truly cultivating transcendental wisdom.

Is secular wisdom and transcendental wisdom one thing or two? Originally, they are one, but it depends on how you use it. Apply it to the secular and that is secular wisdom; apply it to transcendental Buddhadharma and that is transcendental wisdom. Wisdom is not divided into two. Originally you were investigating the world’s problems, and you knew that everything in the world is suffering, emptiness, impermanence and no-self. Now, when you use this kind of wisdom to investigate transcendental studies, then it is transcendental wisdom. Secular wisdom and transcendental wisdom are not two.

The majority of common people have secular wisdom but not transcendental wisdom. Some people have transcendental wisdom but no secular wisdom. How come? There are very intelligent people who keep doing muddled and unnecessary things while ignoring important matters, i.e. the matters of birth and death. There are people who investigate transcendental matters but do not understand secular dharmas. Hence, we need to “enter the world yet transcend the world; transcend the world yet enter the world.” Traverse freely between the secular and the transcendental, without impediments. When you have understood, entering the world is transcending the world. When you have not understood, transcending the world is entering the world.
The ancients said something that’s very useful:

Intelligence results from anonymous good deeds;
anonymous good deeds lead us onto the path of intelligence;
try and play smart without believing in anonymous good deeds,
the smart ends up being misled by their wits.

Why do we people have intelligence? It is because in lives past we did many virtuous deeds. What are anonymous good deeds? Anonymous good deeds are good deeds that are not made known. For instance, someone died and had no coffin, so I bought one for him and buried him. This was a good deed but I did not tell anyone about it. In general, one will help to do good deeds without letting other people know about it. Those who did a lot of anonymous good deeds are intelligent in this lifetime. Also, if in past lives you read many Buddhist sutras, such as reading the Vajra Prajna Paramita Sutra several tens of thousands of times, you will be intelligent in this lifetime. Having studied a lot in the past, you will be intelligent in this lifetime too. So, intelligence is a result of anonymous good deeds. Intelligence in this lifetime comes from cultivation and virtuous deeds in lives past.

Anonymous good deeds lead us onto the path of intelligence. You are intelligent because of your virtuous conduct. Virtuous conduct led you onto the path of intelligence.

Try and play smart without believing in anonymous good deeds: In this lifetime, you have forgotten and you do not travel the path of doing good deeds. You do not believe in doing anonymous good deeds or good deeds in general. You keep using your intelligence to commit crime. The smart ends up being misled by their wits. Their intelligence ends up harming themselves, why? If you were not smart, you would not do anything bad. Since you are smart, you know what others do not know. You harm somebody and the victim does not even realize that you are a bad person. This is called the smart ends up being misled by their wits.

For example, Cao Cau was one of the most intelligent individuals – even more intelligent than the ghosts and spirits. However, he did some improper things, albeit while doing some good things too. Although he ended up being misled by his own wit, he did have his accomplishments. After hearing this verse, people who would like to be intelligent should work hard at doing good deeds, benefitting humanity and avoiding harming others.

I have here an add-on to the paramita of keeping the precepts. When the Buddha was in the world, two bhikshus wanted to go and see Shakyamuni Buddha. After traveling a long distance without having water to drink, the two bhikshus were extremely thirsty, almost to the brink of death. One bhikshu saw a human skull with some water and said, “Since we are so thirsty right now, we can drink the water in this skull.” The other bhikshu said, “No! There are insects in the water, so we should not drink it.” “But look at how thirsty we are. Drink this water and we will not die of thirst and we will see Shakyamuni Buddha then! If we die of thirst then it would be impossible to see the Buddha.” “I would rather keep the precepts. Even if I die and do not see the Buddha, I will still follow the Buddha’s teachings. I am fine with that.” The first bhikshu drank the water in the ladle-like skull; the other did not drink the water and died of thirst indeed.

The Bhikshu who drank the water continued on to see the Buddha. When he got there, he told the Buddha, “There were two of us who were extremely thirsty about halfway along the journey. We saw a human skull with water. I drank the water to prevent death from thirst so that I can come to visit the Buddha. My fellow cultivator was willing to die of thirst rather than drink that water. He said there were insects in the water, and drinking it is a violation of the precepts. In the end, I drank the water and did not die; he did not drink the water and died of thirst. I got to see the Buddha.” Shakyamuni Buddha said, “You thought he died of thirst? Since that bhikshu kept the precepts, I made it so that he got to see me first. He is already here listening to my Dharma. Although keeping the precepts is very difficult, I understand his sincerity. Although you got to see me, you did not uphold the precepts, so you are not so sincere. He has already become enlightened and certified to the fruition, but you still have to cultivate slowly over time.”

This episode tells us that we should carry out the six paramitas – upholding precepts, patience, giving, vigor, dhyana samadhi, wisdom, and the myriad conducts, with true resolve and sincere mind. Otherwise, if carried out lackadaisically, it does not accord with the Buddhadharma. We must do what is true. So,

Guard the mouth and gather in thoughts, make no bodily transgressions.

Do not annoy any sentient being.

Stay away from useless asceticism.

Practitioners like these can save the world.

Monastics should always keep in mind this four-line gatha and practice accordingly. Upholding the precepts is most crucial. Do not be casual about it. Even being just a little bit casual, you will end up way far behind in your progress. Hence, cultivation requires sincerity and down to earth practice. Do not float along. Do it realistically and honestly.

There was the sound of compassion. Kindness can bestow joy; compassion can uproot suffering. All beings who hear Shakyamuni Buddha’s sound of compassion will be able to leave suffering and attain bliss, and be liberated from birth and death.

The sound of joyous giving. Joyously give. Kindness and compassion, joy and giving are called the Four Boundless Mind. When we give, we should have a joyous mind. After we give, we should have no regrets, for that would not be joyous. Shakyamuni Buddha uttered this sound of joyous giving for all beings to hear and to give rise to a mind of joyous giving.