Some people have said that “Mind-training and Dharma
practices” do not need to “know what is right and wrong”, and said
this is a pitiful kind of attachment. However, this kind of saying
is, indeed, coming from pure ignorance! Within the “Three Realms”,
it is the “Law of Causes and Effects” that governs the whole
universe. Yet, within the sphere of the “Dharma Realm” of
(Dharmadhatu), it is under the “Law of Nothing to be Gained”.
The kind of thinking in “not knowing what is right
and wrong” represents “without any awareness”, and thus will not
enable oneslef to enter into the “Dharma Realm” of
(Dharmadhatu). Furthermore, this kind of thinking in “not knowing
what is right and wrong” represents that one will be entangled by
the innumerable “karmic causes and effects”, resulting in being
locked inside the “Three Realms”, and to face the sufferings of
Since all Bodhisattvas will “adhere to their
Bodhisattva Vows”, and are thus able to “know what is right and
wrong”. In this way, it can help oneself to correct one’s own
erroneous thinking and behaviors, thus enabling oneself “to be at
ease” in doing all sorts of things in a natural way without any
“attachments”, while not breaking their own vows.
This is only possible due to the fact that all
Bodhisattvas will be able to arouse their great
“awareness”, and not because of being an “idiot” in “not knowing
what is right and wrong”. “Without any attachments” does not equal
to “not knowing what is right and wrong”. This “knowing of what is
right and wrong” is itself a kind of wisdom, and is also a kind of
“awareness” (by Vajra Masters Yeshe Thaye &
Pema Lhadren, November 2014).
Is It True that The Correct Way To Have Dharma
Practice on “Non-Attachment” to Pureness & Delusion By Having No
Knowledge of Right And Wrong?
When one’s “awareness” has not yet reached the final
state of “Unsurpassed, Well-Balanced and Equally-Abiding, Complete,
Perfect and Full Enlightenment” (“Annuttara- Samyak-Sambodhi”in
Sanskrit), there will always be differences in terms of pureness and
delusion. Even the
Maitreya still has the “most
subtle traces of the illusory
ignorance since time immemorial”, which is a common phenomenon.
But, then, this does not mean that one does not have
“know what is right and wrong”, neither does it mean
that one will only become an “idiot of ignorance”, in order to have
the correct way of “Mind-training and Dharma practices” on
Hence, one’s “awareness” must have to be uplifted and
elevated continuously to higher levels during the process of one’s
“Mind-training and Dharma practices”, such that the
“knowledge of right and wrong” is one of the manifestations for the
elevation of one’s “awareness”.
“After knowing one’s own faults, one can then correct
one’s thinking and behaviors in order to achieve the
Well-Balanced and Equally-Abiding, Complete, Perfect
and Full Enlightenment” is to effectively utilize the “essence, form
and function” of one’s “awareness”, as well as to “merge them into
one”, which is, indeed, the manifestation on the “application of
one’s own wisdom” (by Vajra Masters Yeshe
Thaye & Pema Lhadren, November 2014).
Is it True that
Dharma Practice on “Non-Attachment” is Simply To Let Go, Not
Attaching, With No-Thought and Non-Action?
The “fundamental wisdom” (Skt.jñāna;
is also known as the “primordial
that is, the
wisdom of one's clear-light level of
"pure awareness" (rigpa)
which naturally arises simultaneously
with a blissful and
reflexive deep awareness (rang-rig ye-shes)
of its own nature of “emptiness” (śūnyatā),
‘right from the very beginning’.
As such, this is the
non-conceptual wisdom on the understanding of the reality of “suchness”,
the nature of which is “emptiness” (śūnyatā).
is known as the Buddha’s
“wisdom that knows the nature of all phenomena” (yathābhūta-jñāna).
Even though all sentient beings possess
such kind of a “primordial
yet they do not have the necessary Samadhi to reveal such a wisdom,
and so they must have to practice the three learnings of “Sila,
Samadhi and Prajna”,
in order to slowly bring forth the
“subsequently attained wisdom” (Skt.prajñā;
rab) of discrimination (tat-prsthalabdha-jñāna),
known as “discriminating
sor rtog pa'i ye shes ).
It was only after one has skillfully practiced with
great post-meditational attainments that one can finally achieve the
discernment of all things and
events as the “wisdom of
discriminating awareness” (i.e. incisive
wisdom – prajñā).
This is known as the Buddha’s “wisdom that knows the
multiplicity of phenomena” (yatha-jñāna).
During one’s Dharma practice, these two aspects of
wisdom are mutually conducive to each other, and thus one cannot
just emphasize one without the other, in order that one can achieve
the final state of
“Unsurpassed, Well-Balanced and Equally-Abiding, Complete, Perfect
and Full Enlightenment” (“Annuttara-Samyak-Sambodhi”
In this way, one’s “Mind-training and Dharma
Practice” should not be taken to be simply as the revelation of
“non-attachment”. In fact, this kind of misunderstood
is putting oneself into an “idiotic ignorance” of not having the
with a state of “losing awareness”.
Those sentient beings who are attached to this kind of
misunderstanding will be
lost in a state of “stubborn voidness”, and will lock
themselves in the “Formless Realm”.
“view” can be said to be the highest of all things, one’s “conduct”
cannot deviate from the reality. Otherwise, all these sayings are
just simply “empty words in self-flattery”, with a delusion of
grandeur to mislead other sentient beings. That is why
Guru Padmasambhava, the Founder of Tibetan
Buddhism, has said: “Though my ‘view’ can be as high as the sky, yet
regarding cause and effect are as fine (meticulous) as barley
in order to truly practice the Holy Dharma, ones’ “view and conduct”
must have to be “united as one”, and should not be in a pure
ignorance of stupidity in “not knowing” and in “not differentiating”
between right or wrong. Please never again try to use these words of
to mislead all other sentient beings!
(by Vajra Masters Yeshe Thaye & Pema Lhadren, November 2014)