How does asking questions differ from 'You may not understand, but must not doubt'?

When you do not understand, ask and be willing to listen until clear. My phrase 'You may not understand, but must not doubt' reminds people not to assume an unexamined guess is true, refusing to ask or hear explanations. It does not mean having no questions or suppressing every uncertainty.

A student asking about an unclear problem shows a teacher where to begin. Questions can also help observe whether a spiritual teacher clarifies doubts and helps. Whether the answer genuinely resolves your question remains for your own experience and judgment. Asking is not disrespect; it creates an opportunity for mutual clarity.

Trust cannot be required only of students. A Bodhisattva's teaching reminded me that teachers should trust students and disciples as their children. Students may be immature or mistaken, and teachers may not handle everything perfectly. We are all learning. Acknowledge shortcomings, adjust, and keep working together.

I have also doubted after hearing secondhand accounts without direct checking. Early on, hearing a fellow male practitioner discuss temple spending gave me many thoughts, yet I did not actually ask. Later, managing a center revealed that my assumptions were not necessarily correct. Understanding how a statement arose differs from immediately deciding someone is at fault.

I also use couples as an example. An unclear or suspicious situation can first receive a patient question and a full account before judging whether the explanation is reasonable. An unreasonable explanation still requires facing the situation, rather than believing everything to avoid doubt. Trust needs room for communication without canceling judgment.

Practice needs trust, knowledge, and wisdom. If statements from different occasions seem contradictory, bring the original words and context into a question rather than pretending to understand. Intimidating people into silence differs from discouraging unfounded guesses. Understanding followed by thought offers a better chance to clarify.

Even receiving deities for services has brought my own questions. In mediumistic states, I know things not ordinarily known, while my rational mind later asks whether it was perception, a deity, or overthinking. I have not hidden these questions. My experience genuinely brings a sense that spiritual perception exists, yet each service remains learning and a test.

I called this frightening not as something bad but because different states hold different knowledge, which feels extraordinary. Perceived causes of death and grievances of unseen beings during services remain religious perceptions. They do not establish that real cases have been investigated and solved. Knowing what we do and do not know allows serious attention to this trust.

Discussion of unseen matters cannot end with 'The deity said so.' An account still needs reasoning that helps people understand. I accept being asked how I know I am right. Experiences and reasons can be discussed. Those finding help may refer to them; those unable to accept have their choices. I am responsible for my words, while listeners need understanding and judgment for their own lives.

Dao Shun described childhood questions about deities' titles, library research, and returning to elders for explanations, often hearing only that children should not ask so much. Unresolved questions led to increasing disbelief. This was Dao Shun's upbringing and shows that telling someone not to ask cannot replace clear explanation.

After retreat, Dao Xuan once understood a received message as permission to oversee Sheng Zhen Men. I felt this did not fit her position as a disciple learning and raised it for discussion. She accepted the reminder and adjusted. That is learning discernment, rather than hearing a voice and becoming unable to question its correctness.

Likewise, I do not obey everything merely because it is called divine speech. I consider compassion, reasoning, and why an action is proposed. Respect for teachers and faith in deities mean seriously approaching chosen learning, clarifying contradictions, and accepting correction when our judgment is wrong.

Choosing a teacher seriously does not end observation of conduct afterward. Discussing respect for teachers, I explicitly said that genuine problems allow leaving. Requiring obedience then becomes blind loyalty. Respect concerns teaching worth learning, not an identity that cancels judgment.

Questions can still be asked. I too am learning and am not perfect. Continue asking when unclear and discuss reasons for different views. Hoping students are willing to learn differs from forbidding even questions.