當已然了證的上師給予心性指引，而弟子能夠認出、或是 直視心性，那麼這個初次的認知，將會成為未來認出貪、 瞋等煩惱的因。舉例來說，如果有人讓你生氣，而你已領 受心性的指引，當憤怒生起時，你就可看著憤怒本身，轉心向內而看著自心。你會看見憤怒的源頭不外乎就是心，而這個情緒本身將自動消退。

一般而言，當我們對某人生氣時，都會記得那份互動，等到下次再遇見那樣的互動時，就會記起前次的互動；而每 一次遇見，便再一次強化生氣的習性。因此，從最初的憤 怒情緒，經由對該負面情緒的重複記憶，終而產生業習。 但是若從一開始，在憤怒生起的那一瞬間就能認出心性，負面情緒本身便可消退。如此一來，便沒有能讓那份習氣 生起或強化的基礎。我們在領受心性指引之後而能將之付 諸實修的徵兆，就是讓這些業習開始得以淨化。

帝洛巴說，僅僅是看見心性，僅僅是一次瞥見大手印，就可以淨化多劫的惡行。有如太陽穿透雲層，雖然我們的 心仍受到煩惱串習的層層遮蔽，但光是瞥見心性的那一剎 那，就可以完全淨除這些惡行。

頂禮是傲慢的對治。只要我們想著：「噢，我具備如此這 般的良好功德，我既能理解、又有知識」，如此將強化我 執，直到我們無法看見他人的良好功德。這是傲慢的真實 定義。每當我們接觸在佛法方面的導師、法師、學者時，很重要的是要盡力加以尊敬，特別是透過頂禮的修持。我 們應當思維這些老師是圓滿累積良好善德的化身，並依此 認知而透過頂禮來表示尊敬。即使他們所具的功德並不怎 麼多，也沒關係，我們應該不斷淨化自己對他們的看法，將他們視為偉大的眾生而加以尊敬。如此而為的結果是，我們將具備受頂禮對象的功德，而自己的傲慢習氣也得以 淨化。因此，向他人表示尊敬是很重要的，這是以心意作 頂禮的供養其真正意義。

When a realized master gives an introduction to the nature of mind, and the disciple recognizes or looks directly at the nature of mind, then this initial recognition becomes a cause of future recognition of negative emotions of attachment, aversion, and so forth. For example, if someone makes you angry and you have received this introduction to the nature of mind, at the moment the anger arises you look at the anger itself, you turn mind inward upon itself. You see that the source of that anger is not other than mind, and the emotion itself dissipates.

Generally, when we get angry at someone, we remember that interaction, and the next time we see them we remember it again, and each time we see them, we reinforce the habit of that anger. So, from the initial negative emotion of anger arises the karmic propensity through repeated recollection of that negative emotion. But, when from the very start, we recognize mind's nature in the arising of that anger, the negative emotion itself dissipates. Then, there is no basis for that karmic propensity to be created or reinforced. Initially, once we have received the introduction to the nature of mind, the sign that we are putting it into practice is to begin to purify these karmic propensities.

Tilopa said that merely to see the natural mind, merely to catch a glimpse of Mahamudra one time purifies the negative activity of many eons. Just like the sun breaking through the clouds in the sky, although our minds are very obscured by habits of negative emotions, to catch just a glimpse of the nature of mind completely clears those negativities away in that moment.

Prostrations are an antidote to pride. Whenever we think— oh! I have particularly good qualities of such and such and I have understanding and knowledge, this reinforces our self-clinging to the extent that we are not really able to see the good qualities of others. This is truly the definition of pride. Whenever we come into contact with other teachers, lamas, scholars and so forth of the Dharma, then it is very important that we make effort to offer respect to them, particularly through the practice of prostrations. We should think of these masters as being the embodiment of the perfect accumulation of good qualities and accordingly show respect through the practice of prostrations. Even if these are beings with few qualities, it doesn't matter. We should continually purify our own view of them, show respect to them as great beings. What will happen as a result of doing this is that we ourselves will take on the qualities in those to whom we are prostrating, and our habit of pride will be purified. Thus, it is very important for us to show respect to others. This is truly the offering of mental prostrations.