(h) Wrong : One cannot use the interplay of wisdom with the techniques and skillful means of Vajrayana, and also one does not know how to apply it.
Right : To use wisdom for penetrative-insight and the selection of the Dharma teachings, in order to practice Mind Training of Vajrayana. Thus, it paves the way for the interface of wisdom with skillful means in everyday life experiences.
(i) Wrong : The neglect on the nurture of realization.
Right : There is a strong relationship between realization and wisdom. The nurture of realization starts with doubts and questions, and so in Ch' an (Zen) Buddhism, it is said : "With great doubts, there will be great realization; with small doubts, there will be small realization; with no doubts, there will be no realization." Furthermore, there is an interrelationship between realization and samadhi. Hence, one should nurture one's samadhi in one's everyday life so as to increase one's realization.
(j) Wrong : Though there is a good foundation for Mind Training, one cannot discard certain habitual tendencies, and attachments / clinging to certain experiences, and so one cannot go any further in one's Dharma practices.
Right : During the process of Dharma practice, there are lots of traps, pitfalls and hindrances. All these traps are full of attractions, confusions, and hindrances to the realization of the "Buddha nature". The possibility of either improvement or regression during the process of Dharma practice will very much depend upon the ability to transcend all these traps. One needs "right samadhi", "right view and knowledge", and to adhere strictly to all the disciplines, and with great courage in order to go over all these hurdles.
(k) Wrong : If one's practice of the teachings cannot be merged with one's Mind, then one cannot arouse one's "awareness".
Right : The mind-streams of all Dharma practitioners are changing all the time. The so-called religious experiences, or realizations, are nothing other than the combinations and permutations of the interplay of one's own physio- psychological mechanisms. If one is attached to these experiences as real and then cling onto them, then one's own Dharma practice will be hindered, and then progress on the path will be hard to come by. One will get stuck, so to speak, and one's Mind will again be in another state of sleepiness (non-awareness). If so, then one can never reach the goals of liberation (from the cyclic existence) and enlightenment. Hence, if one wants to release oneself from these hurdles and -- CONTINUE --
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