Chapter 10 Chapter 8 This Life: The Natural Bardo

Let's start with the first of the four bardos: the natural bardo of this life, and its many related implications; then, we will move on to the other three bardos.The natural bardo of this life spans the entire life from birth to death.Its teachings make it clear why this bardo is such a precious opportunity to be saved?What does it really mean to people?What is the most important and most important thing we should do in this life? The masters say: There is a level of the mind that is its fundamental foundation, called "the ground of the ordinary mind".Longchenpa, a great master of Tibet in the fourteenth century, described it thus: "It is the unenlightened, neutral state of mind and mental factors (mental events), which is the karma and 'trace' of all samsara and nirvana. foundation.” They are like warehouses, where all the traces of our past actions caused by afflictions are stored, like seeds.When the conditions are ripe, these seeds will germinate and manifest into the circumstances and situations of life.

Think of this foundational ground of the ordinary mind as a bank, where karma is stored and becomes imprints and habits.If we are predisposed to certain habits of thought, whether positive or negative, these habits can easily be stimulated and induced, and continue to recur.Our tendencies and habits become deeper and deeper by frequent repetition, and they continue to increase and accumulate strength even in sleep.This is how they determine our life, death and reincarnation. We often wonder, "What will I be like when I die?" The answer is: what state of mind we have now, what kind of person we are now, if we don't change it, we will die that way.This is why we must use the time of this lifetime, while we are still able, to try to purify our flow, and thus our basic being and character.

Industry scene: How did we come to be human?All beings with similar karma will have a common vision of the world around them; the set of perceptions they share is called karmic vision.The fact that there is a close relationship between our karma and the Tao we live in explains why different life forms arise: for example, you and I have basic common karma, so we both are people. However, even in the human realm, everyone has their own individual karma.Therefore, being born in a different country, city or family; each person has a different upbringing, education, influences and beliefs, the whole conditioning constitutes a separate karma.Every human being is a complex collection of habits and past behaviors and as such has to see things in his own unique way.Humans look alike but perceive things in completely different ways, each living in their own unique and separate personal world.As Kalu Rinpoche said:

If a hundred people sleep and dream, each will experience a different world in his dreams.Everyone's world may be said to be real, but it must not be said that only one person's dream is the real world, while the dreams of others are all illusory worlds.According to the mode restriction of karma, it is true for everyone's cognition. Six ways: Human existence is not the only spectacle of karma.Buddhism mentions that there are six realms of existence (called six realms): Heaven, Asura, Human, Animal, Hungry Ghost, and Hell.Each path is the result of six major defilements: pride, jealousy, lust, ignorance, greed, and hatred.

Do these six realms really exist?In fact, they may exist outside the ken of our karmic vision.But never forget: what we see is what our karma makes us see and nothing else.Just like in the current state of unpurified, unevolved cognition, we are only aware of our own universe, and an insect may see one of our fingers as the whole landscape.We arrogantly only believe that "seeing is believing".But the great Dharma speaks of countless worlds in different dimensions - there are even many worlds that resemble or are like ours - and modern astrophysicists have developed the theory of the existence of parallel universes.How can we say with certainty what exists or what does not exist, beyond our limited sphere of knowledge?

Looking at the world around us, but also looking at our inner world, we can see that the six realms do exist.The way they exist is that we unconsciously project our troubles, materialize the six realms around us, and define the way, form, taste and content of life in these six realms.They also exist in our inner world, in our physical and mental system, they are the seeds and tendencies of various troubles, always ready to germinate and grow according to the factors affecting them and the way we choose to live. Let's see how the Six Paths project and manifest in the seed world.For example, the main features of the Tao of Heaven are the absence of pain, a world of unchangeable beauty, and a world of endless enjoyment.Imagine the appearance of God: a tall, blond surfer, lying leisurely on the sunny beach or in the garden, listening to his favorite music, indulging in stimulating objects, keen on meditation, yoga and body sculpting, etc. The only way to improve yourself is that you never use your brain, never encounter any complicated or painful situations, never realize your true nature, and are so anesthetized that you never realize what you really are.

If we think of some parts of California and Australia like heaven, you can also see that the Asura world is constantly emerging in the conspiracy and competition of Wall Street, or in the boiling corridors of Washington and London governments.As for the hungry ghost realm?There are people who, in spite of their wealth, are never satisfied, eager to annex company after company, and show their greed in court endlessly. These people are hungry ghosts.Turn on any TV channel and immediately you enter the world of asuras and hungry ghosts. The quality of life in the heavenly way seems to be better than that in the human way, but the masters say that the value of human life is infinitely precious.Why?Because we have awareness and wisdom, which is the material for enlightenment; at the same time, the ubiquitous suffering of life can motivate us to engage in spiritual transformation.Every kind of pain, grief, loss, and endless frustration has a real and dramatic purpose: to wake us up, push (almost force) us out of samsara, and thus release the light that was imprisoned.

Every spiritual tradition emphasizes that the human body is special, with potentials we never imagined.If you miss the opportunity to transform yourself in this life, it may take a very long time to regain your human body.Imagine a blind turtle roaming in the deep waters of an ocean as large as the universe.A wooden ring floated on the water, floating among the waves.This turtle only comes to the surface once every hundred years.Buddhists say that being born as a human is harder than that blind turtle coming up to the surface and just passing its head through the wooden ring.He also said that even if they were born as human beings, those who have great blessings to come into contact with the Dharma are even rarer; and those who truly keep the Dharma firmly in their hearts and manifest it in their actions are even rarer.

Doors of cognition: How we perceive the world depends entirely on the "vision of karma."The masters use a traditional example to illustrate: six beings meet on the bank of a river.For man, he regards the river as water, which can wash and quench thirst; for fish, the river is its home; It is tears; hungry ghosts see it as pus and blood; beings in the hell realm see it as molten magma.It is the same water, but the way of cognition is different, even opposite. This multiplicity of perceptions tells us that all karmic visions are illusions; for if one thing can be perceived in so many ways, then what has a real, inherent reality?This fact also tells us that some people may see this world as heaven, while others see it as hell.

Buddhism tells us that scenes can basically be divided into three types: ordinary life has "impure, karmic scenes"; people who meditate will have "experienced scenes" in meditation, which is the path or medium of transcendence; The enlightened person has a "pure vision".The Enlightened One, or Buddha, sees this world as presently complete, a land of complete and absolute purity.Because they have purified the causes of "karmic visions," they see everything directly in its naked, primordial holiness. The reason we see everything around us that way is because our experience of inner and outer reality is repeatedly reinforced in the same way, life after life, and this creates our false assumption that what we see has an objective meaning. reality.In fact, as we continue to practice, we can learn how to directly counter our rigid perceptions.Our concepts of the world, matter, and even all old concepts have been purified and dissolved, and replaced with a brand new "heavenly" vision and cognition.As Blake puts it:

If the doors of cognition are purified, All things will appear... as they are, and as infinite. I will never forget that in one intimate moment, Dudjom Rinpoche leaned over to me and said in a soft, husky, slightly raised voice, "You know, everything around us is going to disappear, just like that . . . Isn't it?" However, for most of us, karma and defilements prevent us from seeing our true nature and the nature of reality.As a result, we cling to happiness and suffering as real, and we continue to sow the seeds of future birth in our clumsy and foolish actions.Our actions bind us in the cycle of the world, in the never-ending cycle of birth and death.Therefore, the way we live in this moment is our own responsibility: the way we live now may sacrifice our entire future. We must therefore prepare now to face death wisely, to transform our karmic future, and to avoid falling into the tragedy of ignorance and repeating the painful cycle of birth and death.This life is the only time and space where we can prepare, and truly prepare through practice: this is the message from the natural bardo of this life, and no one can escape it.As Guru Rinpoche said: Now when the bardo of this life falls upon me, I will not slack off, I will not waste my life, Enter the avenue of listening, thinking, and meditating without distraction. Let the cognition and the heart become the Tao, and realize the "three bodies": the awakened heart; Now I am incarnated, There is no time for the mind to wander on the way. Selfless Wisdom: Sometimes I wonder how a Tibetan bumpkin would feel if he were brought into a technologically advanced modern city.He may think that he has died and entered the bardo state.He will be stupefied at the disbelief of an airplane flying across the sky, or a phone call across an ocean, and he will think he is seeing a miracle.However, to modern people who have received a Western education, all this is commonplace, because education explains the scientific background of these things. Likewise, Tibetan Buddhism has a basic, normal, preliminary spiritual education that provides complete spiritual training for the natural bardo of this life, as well as the main vocabulary of the mind.The basis of this training is the so-called "three tools of wisdom": the wisdom of hearing, the wisdom of thinking and reflection, and the wisdom of meditation.Through hearing, thinking, and cultivating the three wisdoms, we can awaken us to know our true nature, and it can also reflect our joy and freedom in discovering our true colors, the so-called "wisdom without self". Imagine a person who wakes up suddenly after being taken to the hospital in a car accident and reflects on her total memory loss.Outwardly, everything was intact, but she no longer remembered who she really was.In the same way, we cannot remember who we really are, our true nature.Instead, we frantically project around, playing the other person, clinging to it like a person who keeps falling into an abyss.This false, delusional identity is the "self." The ego, therefore, simply does not know exactly who it is, and the result is, at all costs, clinging to a patchwork and replacement image of itself, which is ultimately a fickle and false self that has to constantly change to maintain its existence. "Self" is called dak dzin in Tibetan, which means "self-attachment".Therefore, "self" can be defined as the continual attachment to "I" and "my own", false ideas of self and others, and the resulting concepts, thoughts, desires and activities.This attachment is futile and doomed to defeat from the start, because it has no basis or truth in itself, and the object of our attachment is, by its very nature, unattachable.The reason we are so attached is because deep down in our being we know that the ego is not inherently there.From this secret, anxious realization springs all our insecurities and fears. If we don't unmask our ego, it will continue to deceive us, like a third-rate politician who keeps writing bad checks, or like a lawyer who keeps producing genius lies and defenses, or like a The host of the show talks incessantly, all in the vernacular, with no content at all. The ignorance of many lifetimes makes us see our whole life and self as one.Its greatest triumph is to induce us to believe that its best interest is our best interest, that our survival is its survival.This is a cruel irony, since the ego and ego are the root of all suffering.The ego, however, is so convincing that we have been fooled by it for so long that the very thought of no-self terrifies us.The ego whispers to us: without ego, we lose all the joys of being human and are reduced to tedious robots or brain-dead vegetatives. Our fear of losing control and the unknown is largely ego-driven.We may say to ourselves, "I am in such pain that I must really let go of myself; but what will happen if I do?" At this point, the ego will say sweetly, "I know I'm a nuisance sometimes, and trust me, I'd appreciate it if I could get away. But do you really want me to go away? Think about it: If I do leave, what will happen to you? Who will take care of you? Who will protect and care for you like I have for so many years?" At this point, the ego will say sweetly, "I know I'm a nuisance sometimes, trust me, if you ask me to leave, I'll be very sensible. But do you really want me to leave? Think about it." : If I really leave, what will happen to you? Who will take care of you? Who will protect and care for you like I have for so many years?" Even if we do see through the lies of the ego, we will still be afraid to give up the ego; because if we do not really know the nature of mind or our true face, we have no other choice.Just as the alcoholic knows that drinking is destroying him, and the addict knows that the pain cannot be relieved after taking drugs, so we, with sad self-pity, repeatedly succumb to the demands of our ego. Self on the path of practice: The reason we take the spiritual path is to end the weird dictatorship of the ego, but the ego has almost infinite ways to destroy and stop our desire to escape from the ego at every stage of practice.The truth is simple, and the Dharma is very clear; but I have sadly seen time and time again that whenever the Dharma begins to touch and move us, the ego complicates them because it knows it is fundamentally threatened. As we become fascinated by the path and its possibilities, the ego may even encourage us by saying, "Great. This is just what you need! This teaching really makes sense!" Then, when we said we were going to try meditation or take a retreat, the ego would whisper, "What a great idea! Why don't I follow you? We can learn together." During our practice honeymoon All the while, the ego keeps urging us on: "Wonderful -- how wonderful, how inspiring..." Once the honeymoon period is over, we enter the "food, rice, oil and salt" period, and the Dharma begins to touch us deeply. Inevitably, we will face our own truth.When the self is exposed and the sore spot is touched, all problems will start to occur, like a mirror that cannot be ignored, hanging in front of you.The mirror was spotless, but there was an ugly, glaring face staring back at us.So we rebel, hating what we see; maybe smashing the mirror to pieces in a fit of rage, but it just shatters into hundreds of the same ugly faces still gazing at us. Now is the time when we start to get angry and whine, where is the ego?It stands strong by the side, urging us: "You are right, this is too rough, it is unbearable. Don't tolerate it anymore!" When we are confused by it again, the self arouses suspicion and division. Fueling his emotions, he said, "Now you can't see that this teaching method is not suitable for you? I told you! Can't you see that he is not worthy to be your teacher? Anyway, you is a smart, modern, sophisticated westerner, monsters like zen, sufism, meditation, tibetan buddhism are foreign, oriental cultures. How can a philosophy born in the himalayas a thousand years ago, possibly work for you Woolen cloth?" As the ego gleefully watches us fall into its trap, it will even blame the teaching, even the guru, for all the pain, loneliness, and difficulties we experience when we begin to know ourselves: "Whether you These masters don't care what happens. They just come to exploit you. They just use words like 'compassion' and 'respect' to control you..." The ego is smart enough to twist the teachings for its own purposes; after all, "the devil can quote scriptures for his own purposes." The ego's ultimate weapon is the hypocritical accusation of teachers and students saying, "Everyone here is Not doing it in full accordance with the truth of the Sharia!" Now, the ego acts as the just arbiter of all actions: this is the most cunning position that can destroy your faith and corrupt your respect and commitment to practice. But despite all ego attempts to get in the way of the path, if you do continue to practice and meditate diligently, you will begin to realize how deeply you have been deceived by the ego's promises—false hopes and false fears.Slowly, you learn that hope and fear are your enemies, destroying your inner peace; that hope deceives you into futility and disappointment; and that fear paralyzes you in the prison of a false identity.You also begin to see how the ego completely controls your heart.In the free space that meditation opens up, when you are temporarily free from attachment, you will get a refreshing glimpse of your true self.You have learned for years that your ego has been like a crazy liar, artist, who has been deceiving you with false plots, schemes and promises, and has almost bankrupted you inside.When you see this unabashedly in the balance of meditation, all these plans and plots will come to an end and start to fall apart. This is not a purely destructive process.When you accurately and possibly painfully realize the hypocrisy and sin of the self, you will have a sense of emptiness in your heart, and you will directly recognize the "empty self" and interdependence of everything. is a sign of liberation. Because you have learned the precepts to simplify your life, you have reduced the chances of ego seducing you; because you have practiced the mindfulness of meditation, you have reduced the control of attacks, attachments and worries on your entire life.Through the practice of this precept, the wisdom of contemplation will slowly emerge.In its full light, this wisdom will tell you clearly and directly how the subtle workings of your own mind and the nature of reality work. Smart guide: In your life, there have always been two people living in you.One is the loud, demanding, hysterical, scheming ego; the other is the hidden spiritual being, its quiet voice of wisdom that you only occasionally hear or notice.When you listen to more and more teachings, think about them, and integrate them into your life, your inner voice, your inherent decision-making wisdom (in Buddhism we call it "different awareness") , will be awakened and strengthened, at which point you will begin to distinguish between its guidance and the noise and confusion of the ego.Your true nature, with its radiance and confidence, begins to come back to you. In fact, you will find that you have found the wise guide within yourself.Because he knows you thoroughly, and because he is you, your guide is increasingly able to help you with all your difficult thoughts and emotions, with clarity and good humor.Your guide can also be a constant, cheerful, soft, or even occasionally teasing presence, knowing what is best for you and helping you discover more and more ways out of your habitual responses and Chaotic emotions.As your discerning awareness becomes stronger and clearer, you will begin to discern what is truth and what is the deception of the ego, and you will be able to listen to it with clarity and confidence. The more you listen to this wise guide, the more you will be able to transform your worries, see them through, and even laugh at their absurdity and illusion.Gradually, you will find yourself more and more able to liberate yourself from the dark emotions of life more and more quickly. To have this ability is the greatest miracle.The Tibetan mystic Terton Sogyal said: It would not surprise him if someone could turn the floor into a ceiling, or fire into water.He said that it is a real miracle if someone can be freed from a defilement. Gradually, you will no longer always listen to the ego talking to you like in the past. On the contrary, you will find that you can hear the clear instructions of the teaching in your heart, inspiring you, admonishing you, To guide you, to instruct you.The more you listen, the more guidance you will receive.If you listen to the voice of your wise guide, the voice of discerning awareness, and keep your ego silent, you will experience your own wisdom, joy, and happiness.A new life will unfold within you, completely free of the mask you used to put on your self.When death comes, you have already learned in life how to control those emotions and thoughts, so that they do not dominate you in the bardo stage. As you begin to heal the amnesia of who you really are, you will finally understand that the ego is the root cause of all suffering.You will finally understand how much it hurts yourself and others, and you will realize that the most sacred and wise thing to do is to love others, not yourself.This concept will heal your heart, heal your brain, and heal your spirit. It is very important to keep in mind that the principle of anatta does not mean that there was an ego and then Buddhism wiped it out.Rather, it means that there is no ego in the first place.Only when we realize this can we call it “non-self.” Three tools of wisdom: The master told us: the way to discover the freedom of selfless wisdom is through the process of listening, thinking, and practicing.They teach us to start by listening to the teachings of our practice over and over again.As we listen to the teaching, it is a constant reminder of our inherent wisdom nature.We are like the person who lost his memory, lying on the hospital bed, and the people who love us and care about us call our real names in their ears, show us pictures of family members and old friends, and try to call us. Bring back our lost memories.When we listen to the teachings, certain passages and the wisdom contained in them will gradually arouse our special memories, our true nature will begin to be recalled bit by bit, and a deep feeling that is very familiar will slowly be aroused. Listening is a process that is far more difficult than most people imagine; to really listen in the way the masters say, you must completely let go of yourself and let go of all the information, concepts, ideas and prejudices that fill your mind.If you really listen to the teachings, those concepts that form our real barriers, that stand between us and our true nature, can gradually be washed away. The words of Suzuki-roshi have often inspired me in terms of actually listening to the teachings.He said, "If your mind is empty, it is ready to accept everything; it is open. In the beginner's mind, there are many possibilities; in the expert's mind, there are very few possibilities. "The beginner's mind is an open mind, an empty mind, and a ready-to-receive mind. If we really listen with a beginner's mind, we can actually begin to hear.Because if we listen with a peaceful mind, free from pre-existing notions as much as possible, the truth of the teaching may penetrate us, and the meaning of life and death may become clearer and clearer.My master Dilgo Khyentse Rinpoche said, "The more you listen, the more you hear; the more you hear, the deeper you understand." Then, through the second tool of wisdom—thinking—the understanding can be deepened.As we contemplate the teachings we have heard, it gradually permeates our flow, filling our inner life experience.As the mind slowly unfolds and becomes richer, we bring what we know intellectually from our head to our heart, and that's when everyday affairs begin to reflect the truth of the teachings and affirm more and more subtly and directly it. The third tool of wisdom is meditation.After listening to the teachings and thinking about them, ignorance will put the wisdom gained into action through the process of meditation, and directly apply it to the needs of daily life. Questions on the path of practice: There seems to have been a time when a great master would give a teaching to a great student, and the student would attain liberation.Dudjom Rinpoche often tells the story of an Indian robber who, after numerous successful robberies, learned of the terrible suffering he caused.Desiring to atone for the bad things he had done in the past, he visited a guru.He asked his master, "I am a sinner, I am in pain. What is the way of liberation? What can I do?" The master looked at the robber up and down, and then asked him what specialties he had. "No." The robber replied. "No?" the master roared. "You must have something special!" The robber was silent for a while, and finally admitted: "Actually, there is one thing I am quite talented about, and that is stealing." The master chuckled, "Okay! That's exactly the skill you need now. Find a quiet place, snatch all your cognition, steal all the stars from the sky, and put them in the belly of emptiness , and dissolve in the all-encompassing void of mind.” Within twenty-one days, the bandit realized his mind, and was eventually revered as one of India’s greatest saints. Thus, in ancient times there were extraordinary masters, and there were students like the bandit who were receptive and single-minded, who were able to attain liberation simply by practicing a single teaching with unwavering devotion.Even today, it is indeed possible for us to become enlightened if we put our minds on a powerful method of wisdom and work directly on it. Yet our hearts are full of doubts and confusion.Sometimes I think that doubts hinder human evolution more than greed and persistence.Our society promotes wit over intelligence, celebrating the shallowest, crudest, most useless aspects of our ingenuity.We have become falsely "smart" and neurotic enough to take doubt itself for truth: doubt is nothing more than the ego's desperate attempt to resist wisdom, deified as the goal and result of true knowledge.This malevolent form of doubt, the vile king of samsara, is served by a group of "experts" who teach us not open and generous doubts of the soul, but destructive doubts; All that is needed to justify the value of the Dharma, which makes us feel that nothing is to be believed, nothing to be hoped for, nothing to be followed. What modern education has instilled in us is to glorify doubt. In fact, a "religion or theology of doubt" has been created. We doubt everything so that others will regard us as wise people who can point out what is wrong at any time. , without asking what is right or good, and cynically slandering traditional spiritual ideas and philosophies, or negating what is done with good intentions or common sense. The Buddha taught us to have another kind of doubt, "Like analyzing gold, it has to be roasted, cut, and ground to find its purity." With regard to this form of doubt, if we follow it to the end, we can see the truth, but , we have neither the wisdom of insight, nor the courage and good training.We have been trained to blindly doubt everything and have no access to the broad and noble truths. In place of the present nihilistic doubt, I ask you to have what I call "divine doubt," which is an integral part of the path to enlightenment.The practices we have inherited from our ancestors are by no means neglected by the present threatened world.Instead of doubting "them", why not doubt your own ignorance, self-righteousness, attachment and avoidance.Our obsessive quest to explain reality?In fact, the messengers of the ultimate reality—the masters of the past generations have already told us with their astonishing and infinite wisdom that the reality is not like this at all. This divine doubt encourages us to move forward, enlightens us, tests us, makes us more and more sincere, blesses us, and brings us closer and closer to the realm of truth.When I am with my masters, I ask them questions over and over.Sometimes I don't get clear answers, but I don't doubt them or the truth of the teachings.Sometimes I may doubt my spiritual maturity or my ability to hear the truth, and more often I will keep asking questions until I get a clear answer.When that answer came to me, pure and powerful, and my heart responded with gratitude and understanding, it inspired in me a faith so strong that all the scorn of doubters could not destroy. I remember one winter, on a cloudless night with a bright moon in the sky, a student and I drove south from Paris to Italy.She is a psychotherapist with many trainings.She told me what she learned was this: the more you know, the more doubts arise, and every time the truth starts to touch you deeply, the more subtle your excuses for doubt become.She said that she had tried many times to run away from the Dharma, but finally realized that there was nowhere to go because it was herself she was really trying to run away from. I told her that skepticism is not a disease, it is just a symptom of a lack of what is traditionally called seeing. "Seeing" is the realization of the nature of mind, and therefore of the nature of reality.When that "seeing" is fully present, it is impossible to have the slightest doubt, because then we see reality with the eyes of reality itself.But before attaining enlightenment, it is inevitable that there will still be doubts, because doubts are the basic action of the confused mind, and the only way to deal with doubts is to neither suppress nor condone them. Doubt requires real skill to deal with, and I find that very few people know how to study or use doubt.Modern civilization so adores derogation and the power of doubt, but few have the courage to derogate doubt itself, or as one Hindu guru puts it: turn the dog of doubt on doubt itself, unmask the sarcasm, and see for what it is The same fear, disappointment, feelings of helplessness, and annoying situations that fuel these doubts.If we can do this, doubt is no longer an obstacle, but a door to enlightenment. Whenever there is doubt in the heart, practitioners will welcome it and regard it as a way to deepen the truth. I like the story of a Zen master very much.This Zen master had a loyal and very simple student who was regarded as a living Buddha.One day, the Zen master accidentally sat on a needle.The Zen master screamed, "Ouch!" and jumped up.The student immediately lost all confidence and left the master, saying he was disappointed to find out that the master was not fully enlightened, otherwise why would the master be screaming and jumping up so loudly?When the master knew that the student had left, he was a little sad. He said, "Oh! Poor thing. He should know that, in fact, not only me, but even the needle and the sound of "ouch" don't really exist." Let us not make impulsive mistakes like that Zen student.Don't take doubts too seriously, but don't let them inflate too much, don't obsess over them or pass judgments of good and evil.What we need to learn is to slowly change our attitude towards skepticism; the past was culturally conditioned and sentimental, the future should take a free, witty and compassionate view.In other words, give time to doubt, time to yourself, to discover answers to your questions, not just intellectual or "philosophical" answers, but answers that are lived, true, sincere and workable.Doubt is not automatically dismissed; but with patience, you can create a space within yourself to examine, analyze, dissolve, and heal doubt carefully and objectively.我们的文化中所缺少的，是心理的镇定和空灵，唯有靠不断的禅修才能达到，而只有在这种心理才能慢慢培养和发展智慧。 不要急着想解决你所有的怀疑和问题；诚如上师们所说的：「急事慢做。」我总是告诉我的学生不可以过分的期待，因为精神的成长需要时间。光是把日文学好或成为医生，就需要多年的时光：我们怎么能够期待在几个星期之内就获得一切答案呢？精神的旅程，是一种持续学习和净化的旅程。当你知道这一点，你就会变得谦虚。西藏有一句著名的谚语说：「不要把了解误以为是证悟，不要把证悟误以为是解脱。」密勒日巴尊者也说：「不要抱有证悟的希望，却要一辈子修行。」对于我的传统，我最欣赏的是它的脚踏实地和不尚空谈，它强调最伟大的成就需要最大的耐心和最长的时间。