When life comes,

⊙ Hu Yinmeng (author, lecturer and translator of "Physical and Mental Healing Course")

For more than ten years, I have been playing the role of "learning from the West" in real life, trying to select the teachings that convey the ultimate truth for China readers from the works of many modern wise men. Most of the time, I stayed in my own sutra depository and worked hard to complete nearly ten Chinese versions of the English original works of two enlightened sages, Krishnamurti and Ken Wilbur. Another Tibetan teacher, Chong Ba Rinpoche, who has a far-reaching influence on the western world, is also one of the spiritual teachers I want to introduce to readers in China. Unfortunately, although his most popular book, materialism beyond the monarchy, was translated by Destiny, it was not published in Fu Zi. Later, this book was completed by Mr. Miao and published by Zhongsheng Publishing House.

Immigrated to Vancouver, Canada four years ago. There is a famous Metaphysics Bookstore near Victoria University, which has a strong humanistic atmosphere and is different from other commercial new age bookstores. One day, I went to this bookstore to look for books, browsed several Buddhist works in the new market on the bookshelf, and was thinking about which book to start with. A Canadian woman walked by me and kindly suggested that I must read this book when my life comes. So I stood in front of the bookshelf and began to read this rare best-selling book of American monks.

After reading the author's brief introduction on the back cover, I realized that Pema Qiuzhuo is one of the most outstanding disciples of Chongba Rinpoche. At the beginning of the book, the second chapter reveals the author's true mentality when he learned that her husband was having an affair in a frank and comfortable way. She said: "I still remember that I felt the sky was wide, the river was gurgling around the house, and the teacups were steaming;" Time suddenly stopped and my brain went blank. There is nothing but light and boundless silence. Then I came to my senses, picked up a stone and threw it at him. 」

The image of "picking up a stone and throwing it at a changed husband" gives me a primitive and powerful sense of shock. I wonder what will happen to this passionate woman once she sets foot on the road? What kind of understanding does she want to lead readers into? And what is the causal relationship between her and her spiritual inheritance?

Pema Chucho, whose real name is Deirdre Blomfield-Brown, was born in new york 1936. After completing her secondary education in Connecticut, she entered the University of California, Berkeley for further study. After graduation, she worked as a primary school teacher in California and New Mexico for many years. Before becoming a monk, she had rich life experiences. She is married and has two sons. Later, because of her husband's affair, she divorced. At the age of 35, she met Zhuo Ma Lama in the Alps and followed this Rinpoche for many years. 1972, with the encouragement of Zhuo Ma Lama, Pema met her fundamental teacher Rinpoche for the first time. Since then, she has kept the samadhi oath and started a friendship with Rinpoche for 14 years. Chapter 20 of this book has a very touching description of emotional change.

When it comes to the 11th reincarnation grandmaster Joachim Zomba Rinpoche, who is controversial because of his avant-garde and bold style, he can be regarded as one of the most influential spiritual teachers in the eyes of Europeans and Americans. His early training covered the inheritance of the Kagyu Sect and the oldest Nima Sect, and he was also a non-sectarian supporter of the Li Mei Movement. From 1959 to 1963, Tshomba Rinpoche served as the spiritual adviser of the Young Lama Family College. During this period, he began to learn English and get in touch with westerners, which laid a good foundation for his future life in the western world.

1963, with the help of British friends, Qiuyang Traba won a scholarship and went to Oxford University for further study. 1967, he founded the first Tibetan Buddhist meditation center in Scotland-Sanyelin, but soon his left side was paralyzed by a car accident. This incident brought him a clear and liberated spiritual enlightenment, and he decided not to stick to the unfathomable image of a monk, but to give up abstinence and return to vulgarity. 1969, Chuanba Rinpoche completed his first English Buddhist practical work, Meditation in Action, which was published in Britain and the United States respectively. This is also the first book published by Shambhala Publishing House.

The following year, Chu Yanchunba married Diana Babies, an English woman, and was invited to teach Buddhism at the University of Colorado. At this time, a group of students trained by Sanyelin had established a "Tiger Tail" meditation center for Jumba in Vermont, and the deep relationship between Rinpoche and North America was thus concluded. It was in this era that Pema met her basic guru.

Chuangba Rinpoche wrote all his life and published fourteen modern Buddhist scriptures with the spirit of the times. His most admirable talent is that he is good at interpreting the highest purport of traditional Buddhism with western thinking mode. He combines the eastern and western cultural materials such as philosophy, religion, psychology, art and drama. Allen ginsberg, a poet, is one of his followers. In the 1970s, Europe and America were filled with the atmosphere of self-exile individualism. Jumba Rinpoche attracted these unruly flower girl with his "extraordinary performance" and broke the perfect standard set by their teachers. In chapter 16 of this book, Pema gives an interesting description of these people's attitude of seeking Tao.

Naroba College, founded by Rinpoche in Colorado, was praised by Ken Wilbur, a transpersonal psychologist, as the only Buddhist college in the United States with a real spirit of integration. Later, with the support of Suzuki Teitaro Daisetz, a student and friend, Joan Barenbo set up a worldwide organization called "Diamond World" to manage meditation centers directly under the jurisdiction of the United States. In 1980s, Rinpoche began to develop an umbrella-shaped worldwide training organization, named Shambhala Spiritual Warrior Center, and combined Japanese calligraphy, floral art, tea ceremony, health care, dance, drama and psychotherapy to integrate art into daily life practice.

198 1 year, Pema Qiuzhuo became an official nun in the dome ceremony of China Xianzong presided over by the 16th King Dabao, and served as the director of the "Action Fortress" meditation center in Bode, Colorado. 1984, Jumba Rinpoche established the Gambo Temple with simple temperament on an island far away from the dust and smoke in New Scoscia Province on the east coast of Canada, and appointed Pema Qiuzhuo as the first dean. This is the first Tibetan Buddhist temple in North America for westerners.

1987 In April, Jumba Rinpoche died in New Scoscia Province at the age of 48. His short and fruitful life and wonderful performance came to an end. A few years later, his successor Osezin died one after another. 1In May, 995, the Buddhist career of Chong Ba Rinpoche Pang Dahong began to be transferred to his eldest son.

Pema Chucho inherited this fearless intellectual heritage. Her five books make her one of the few respected female Buddhist instructors in the western world, and When Life Falls is one of the most popular speech collections. With women's unique exquisite observation, handy and clever macro-law style, Pema puts hidden fingerprints down to the point of breaking through intelligence, integrates the interpretation methods of western psychology on inner phenomena, and helps modern people bravely face the sadness and embarrassment when their lives fall with basic, compassionate and humorous wisdom in daily life.

In the first chapter of this book, it is pointed out that the spiritual journey must first face "universal fear". Fear is the instinct of biological self-protection, and traces of fear can be seen everywhere in our inner reactions, including our thoughts, emotions and various physical and mental feelings. The solutions provided by most people are almost all comfort and relief methods that do not directly face fear. However, Pema reminds readers in the spirit of inheriting the big handprint that "a brave man is not fearless", but only wants to get close to fear, expose fear and explore fear, that is, he can watch things collapse without fleeing from the present. Pema pointed out that "stay where you are, stick to the origin of time and space", and this kind of internal practical understanding is the goal of "processing energy" emphasized by mindfulness or hiding secrets. The way out she pointed out is basically the same as the direct observation of Zen or Kirchner's observation of truth.

Krishnamurti once said that as long as you see your truth clearly, the problem can be solved now. In the fifteenth paragraph of the third chapter of this book, Pema puts forward a different point of view from Zyniewski. She found that the troubles in her heart would not be solved immediately because she saw them truthfully. "We will only see them clearly for a long time", and those inner reactions of addiction and depression will still occur. "But because we are willing to admit our addiction and depression, they will naturally run out", thus creating a more open and generous mentality. At this point, my personal experience is more inclined to Pema's point of view, but it must be emphasized that the openness and generosity cultivated through self-knowledge are completely different from the familiarity of public relations and entertainment in secular society.

Counting qi, following qi and observing qi have always been the common methods to stop thinking in Buddhism. Teachers who advocate "holistic view", such as Chong Ba Rinpoche, Smith, Ken Webber, all think that this method can only be used in the forward stage, because it is easy to narrow the scope of perception. In the fourth chapter, "Real Life", Pema introduced the double luck method taught by Jumba Rinpoche-about a quarter of the attention is focused on the exhaled breath, and the rest of the awareness is focused on the surrounding things; If you have delusions, call them "thoughts" in your mind, and then come back and easily detect the exhaled breath. Chuangba Rinpoche has been constantly improving meditation methods for many years, and Shashevsky has long suggested that improper use of mechanized mantra-holding method will easily lead to brain degeneration, and practitioners must be cautious in using various methods.

In the fifth, sixth and seventh chapters, Pema reinterprets the traditional Buddhist thoughts such as compassion, self-control and abandonment, which have long been commonplace. "Compassion" was once regarded as an ideal attitude to treat other sentient beings well, but Pema thinks that compassion means knowing yourself, knowing your own inertia pattern, no longer wearing a personality mask, no longer deceiving yourself, no need to struggle to get rid of pain, and no need to become a better person. In other words, it is "an open mind that completely abandons the inner desire for control and disintegrates all ideas and ideals." "Self-control" traditionally means restraining repressed desires, but Pema gives it a deeper observation. In an original way, she described the emptiness at the bottom of all conscious activities as a helpless state. But this state is always perceived as anxiety and fear by us, and "self-control" is the way to understand this anxiety and fear, which can make us live in a helpless state. In the face of the turbulent external world, most people will feel helpless, but from the perspective of Buddhist truth, this is a great opportunity for real relief.

When it comes to "abandoning the world", people often associate it with abandoning all worldly possessions, fame and fortune, feelings and other ties and choosing a life style of becoming a monk. Pema has a completely different view of death. She explained that the real meaning of death is to give up the hope of pursuing happiness and avoiding pain and the belief of having a fixed and independent self. Pema emphasized that Buddhism is neither a belief nor a dogma. If we try to grasp its spirit, Buddhism will collapse, and we must give up hope to realize it. This spirit is completely consistent with the truth of Zen or middle school. In other words, "free from all known".

In the sixth chapter, Pema explains six meanings of "loneliness": no desire, no desire, contentment, no unnecessary activities, complete self-discipline, no staying in the world of desire, and no seeking for security with rambling thoughts, so as to help us step into a world of the mean without rules. Many books about loneliness have been published, and Pema combines loneliness with practice, which seems to provide more thorough guidance.

Although impermanence, bitterness and selflessness are the most profound essence of life, they are often not completely interpreted, which leads to the listener's rebound and rejection, mistakenly thinking that this view is too negative and negative. Therefore, Pema suggested that we should find the true meaning of bodhicitta in pain and fragility, realize the harmony and perfection of the universe in impermanence, realize ourselves in not resisting impermanence, and connect with Benhui in evil forces.

Nowadays, terrorism has swept the world, and various natural and man-made disasters have followed, and they have been sent to every family through the media. The dark age scene in the ancient prophecy seems to obscure the optimistic vision of the Millennium. Fundamentally speaking, human beings will kill each other because of different factions of religious belief, which is obviously caused by clinging to their own ideology, values and belief system. It seems that only by transcending the ultimate truth of the above-mentioned various ideological activities and subtle fantasies can we help the whole mankind find a real way out for itself. As the last chapter of this book quotes the famous saying of Jumba Rinpoche: "All phenomena arising from our confused hearts can be regarded as a way out. Everything can work. This is a fearless declaration, like the roar of a lion. 」

I hope that the natural warning words in this book can lead all readers who are facing difficulties to bravely walk into that ambiguous and helpless sacred place at every moment.