Healing Course continued (Audio and Unedited Transcripts)

By Kyabje Lama Zopa Rinpoche
Melbourne, Australia 1991 (Archive #874)

The second part of a series of teachings given by Lama Zopa Rinpoche at Tara Institute in Melbourne, Australia in August 1991. This series formed the basis for the book Ultimate Healing, published by Wisdom Publications.

The first part of the series can be accessed here.

 Lama Zopa Rinpoche at Lawudo Retreat Centre, Nepal, 1970.
Transforming Problems; Using Criticism

So what I was talking from this morning's subject, transforming the problem in happiness or using the problem as, to support, rather interfering, to support to oneself to actualize the path, the right path to the peerless happiness, the full enlightenment. In other words to develop the mind towards to that. Rather becoming interfering, to use the problem as support, to benefit.

So this has to be done by these two thoughts, one is eliminating, stopping the thought that which look at the life, looking at it a problem and then establishing the thought of dislike. Then second one, looking at, establishing the thought that which look at the problem, happiness, positive. And then this way establishing the thought, like.

So, if one, so the first one, eliminating the thought that which interprets the life problem and then establishes dislike. So the way to do this, then by recognizing, realizing that, it is nature that you get habituated, the mind get trained, that [pause], if the mind, if one follow to the mind that which interprets the life situation as a problem and establishes dislike then one get trained, one become habituated or one get trained, the mind get trained in that way, then almost everything in the life, almost everything become problem. [pause]

Then, not knowing that [pause], not recognizing the, all the problem that is appearing in one's own life, to one's own mind, that it came from one's own mind interpreting that way, putting the label, problem, interpreting as a problem and putting the label problem, then appearing problem. So without recognizing this, then having the complete hallucination that the problem only came from outside. [pause]

In everyday life every problem that appears to oneself, then pointed outside, other sentient beings, blamed on other outside sentient beings or outside elements, outside phenomena. Then, with this hallucination, these wrong recognitions from where the problem came, then increases like fire, increases the problems of the life, the negative actions and negative thoughts, all these things, then it increases like flame coming. [pause]

For example, a person who has paranoia, some people, I think seems people call also schizophrenic, however, paranoid [discussion with Jill Gillies]. What about the person hearing strange things, hearing or seeing things, seeing things what other people don't see? That is schizophrenic or that is paranoia? Paranoia, on the basis of schizophrenia?

So, even one see goats or birds, thinking that they are complaining me, they are telling me bad or, even there's nobody in the next room, but one hear the people next room, such-and- such person is criticizing me, things like that, even there's nobody there, even the person never came around, but one hear these things and one believe actually that person came and criticized…

[tape change]

…things like that. However, there's full of examples, but this is one example. So immediately one analyze whether the person, you ask the other person or you check whether the person is there. So instead of living the life that you create your own belief, then living the life with that belief and that belief is torturing you, causing, oneself make up the belief and then oneself make the belief to torture oneself, all the worry and fears. So then which leads to commit suicide and many other problems, then even becoming wild, crazy. However, then, which leads to many, many other problems.

So immediately one analyze, instead of believing, instead of listening to one's own mind, immediately listening, believing to one's own mind, what the mind says, instead of that, you analyze whether that is true or not. Then, so by analyzing [pause], then one find the person never came there, never came around, that day or that time. However, when one find out it's not true, but to find out that's not true has to come from, by not completely believing to the mind, has to come from, finding out that's not true has to come through analysis, checking for it. The checking for it, whether it's true or not, has to come by not believing completely to one's own mind, that concept. But if one completely believe that concept then the checking whether that really happened or not, that opportunity doesn't happen, it's blocked. So that does not happen.

So, when one find out that person is not there, that person whom you believe is criticizing you, talking bad about you, is not there in the room, is not there or wasn't there, in that time, then one recognizes it's not true, this concept is not true. And then also that helps, by finding out that's not true, the first thing is not true then also when you hear second thing, not the same thing but maybe different, so then also then it's easy to not follow the mind. Once you find out the first one is not true then it's easy to find out, easy to not believe the concept, the second one. Then you have doubt. Even there's still doubt whether it's true or not, but there's more faith because of the first experience that might be just my own hallucination. So this makes, this helps to recognize that it's one's own hallucination.

The Tibetans call, this disease, the Tibetans call wind disease, but there are many different types of wind disease. It is very easy to discriminate how this happened, outside conditions, inside conditions, inner cause, outside conditions, it's nothing difficult as far as the East, according to the Eastern culture, these things are nothing difficult to explain, to understand, specially relating to the __________ ________, these phenomena are very simple to understand. [pause]

So recently when I was in Adelaide, there was one interview that was shown on TV, I think that was in Melbourne, about the schizophrenia. So there was a program on schizophrenia, there was one place I think maybe people stay together, however, there's one lady on the TV that, crying and really asking for help, saying that the doctors could not explain why this happened, why many people experience this. And no doctors could help them. So one lady was crying very much and really asking for help. On the TV she was crying, she was asking, Please help.

So however, [pause] those type of things [pause], so, did something that, from the delusions, desire, out of ignorance, attachment, then some what's called degenerated samaya or some unwholesome action was done, out of strong ignorance, anger, attachment, then some unwholesome action is done, then, that which, so that is the main cause. Then, some unwholesome action done, or related to the holy beings, or related to the other living beings, however, then, also having created some problem, some unwholesome thing, that one has some fear, created some problem so one has some fear of that. And then, some worry, due to that then there's created some worry, some danger is going to happen to oneself or that this person is going to talk about my mistakes or something, some criticism, or something, bad reputation.

However, then, originally, with the delusion, some unwholesome, some unrighteous action is done, so, something that is done that which upsets other beings, there are other beings around, other than human beings, there are other beings, upset them or however, after the unrighteous action is done, then they find way to give harm, they are able to give harm. The unrighteous action, the negative karma, that opens the door, it becomes target to receive harm from others, human beings and non-human beings. So then there are spirits able to give harm to oneself but that comes through, first of all oneself has created the unwholesome action out of these delusions, so then together, so this kind of thing, this kind of schizophrenia or paranoia, this kind of hearing strange, hearing sounds and so forth, all these strange things it's connected together, one's own mind, delusions, unrighteous actions, then outside spirits, it's connected together. So then together then these things, outside condition is that, then these things happen.

However, then, because from one's own side the negative action is done, unwholesome action is done, so that makes oneself target to receive harm also from human beings.

But if there's no mistake is done from one's own side, then there's no reason at all, there's no way to receive harm from others. It's like when the Buddha became enlightened in Bodhgaya, in India, the central place in India, other, also did six year retreat, all these things, then did ascetic's life, the retreat, the practice six years, after, when Buddha, the fifteenth, the morning, the day when Buddha became enlightened, so one hundred million, anyway, ten million maras, spirits, they tried to attack, the don't want Buddha to control everything. So, to be the highest being, so they tried to harm Buddha.

However, how much they tried to harm, all these, so many millions of millions of millions tried to harm with the thunderbolts, with the weapons, so many things, thunderstorms and so many different ways tried to harm, tried to destroy, however, all these weapons, even they tried to harm but all the weapons become flowers, everything become flowers, flower rain towards to Buddha's holy body. When it comes to contact Buddha's holy body, when it comes near Buddha it all becomes flowers. So however, if there's no, if the mind is pure, there's no mistake from one's own side, any, there's no reason at all, no cause to receive harm from anybody, because there's no reason to receive harm, there's no mistake. So, like that.

So however, anyway, so this kind of thing is little bit common also in the East, even though there are many things in the West that are not common in the East, many things, but these things, what we call wind disease, different types of, when the stress is, the wind disease, that's one type of wind disease, so, due to unskillfulness of the mind, due to limitation of power, capacity, then stress happens. So when the stress is more and more developed, then it can lead to this, schizophrenia disease, these things, so then as I explained before, then if there's some mistake done then outside things they find a way to give harm.

So however, the best thing, the best solution is thought, understanding these things, thought transformation, best thing, then practice of purification or confession, purification, purifying the negative thoughts and the negative actions. Then there's personal practices which is the best thing, then there are meditations or pujas, if one cannot do, one can ask others, that which involves giving order, telling the spirits, liberating the person from those outside harms, or meditations to do to control them, those outside beings which interfere. So there are various things to do.

However, so when I saw this in the TV, [pause] what thought came into my mind, these kinds of things, easier, so certain things, operations, certain treatment, things, that kind of medical treatment, they are good to control, to come to the West and to do. However, this kind of thing is generally quite easy to be treated, why? Because there's more methods from the teachings of Buddha, the common teachings and then particularly tantra, especially tantra there's so many methods for these things. The teachings revealed by Buddha called the sutra and then particular one what makes to quickly achieve enlightenment, tantra. So there's many varieties of methods to solve these problems.

So however, so when I saw this, when the lady was asking very much, so I thought that there we have some lamas here in Australia, very good teachers, very qualified teachers, there are quite a few, so usually person who heals these things it's not enough just knowing the meditation itself, just knowing the mantra, it's not enough. It needs many qualifications, those are difficult qualifications, needs to be, as much as the person is pure in the morality, in the moral conduct, there's more power to heal, there's more power to control those spirits, and they listen easy, there's more power to control them and there's more power quickly to liberate the patients from those harms. So because of the pure moral conduct, that person lived in truthful life that much, so therefore there's more power when that person ask the other beings, other higher beings, holy beings or enlightened beings or protectors, those higher beings who has power to help, so when such this person asks for help there's more power in that because this person has that much deserved or, because that much protected the actions, lived in pure morality, so this obliges them to help, to give quick help. So somehow together like this, then this person is able to control the spirit or whatever is involved.

So however, so there are many qualified, in Australia, there are many qualified, the good teachers. So I was thinking, how to help them, so one of the geshes who could more benefit to help these people, by doing pujas, there are so many things, even their own daily life practice, even their own daily life prayers, even whatever they do in even daily life, without doing any additional things, other meditations, even there is so much to help these people. So however, so I thought, so if one of the teachers, whoever is more beneficial, he could help, even everyone doesn't get recovered, but some people from those hundreds of people, some people even they get recovered, that's the benefit, that is a great help. So it depends on how much the cause, from each individual's side what they have created, how much greater obstacle, how much heavy it is. So, heavier it is, then the remedy, the power, has to be also, the meditation or whatever the method has to be more. Then can challenge, then can prevent, so like that.

So however, even everyone doesn't get cured, but some certainly can be helped, and that's what's experienced in the East, normal, common experience.

So from my point, why I'm talking this, so therefore, now you can see, this way now you can see, it only came from one's own mind, all these, what one see, what one hear.

Then, by recognizing, realizing this, then that is, that cannot harm, then it doesn't bother any more. By realizing that it came from one's own mind, that it's due to wind disease.

Then one does, even these things happening but you don't trust. So therefore, when you don't trust, it doesn't bother you, when you think that they're hallucinations. So, like that.

So that's just one example.

So it's not a problem, it doesn't bother. When you relate to one's own mind. But when you don't relate to one's own mind, that it purely came from outside, so then that is the thing that which makes crazy or so frightened or so worried.

So however, even that time, even one hears those things, one suspect somebody is going to do or somebody is criticizing, then immediately one, rather accepting that upon oneself, this person is criticizing me, rather taking that on yourself, then immediately you switch the object, rather taking upon yourself then you use that as a weapon to destroy the ego. Immediately thinking, This is exactly what I needed. While one is hearing criticism, This is exactly what I needed to destroy my ego, self- cherishing thought, who brings all these problems, who does not allow to have all the success, causes all the failures, who didn't allow to achieve ultimate happiness, interfere temporary happiness, to achieve ultimate happiness, even the highest peerless happiness, who didn't allow to achieve this. So, the self-cherishing thought which tortures me all the time, brings all these problems, relationship problems, so forth, and then giving so much harm to so all the beings, directly or indirectly. This self-cherishing thought which gives so much harm to others, directly or indirectly, all other living beings, life to life.

So then, by thinking, by realizing, by recognizing how all the problems came from this and by recognizing the self-cherishing thought this is the real enemy of oneself, then thinking, Oh, this is exactly what I needed, so as if you have found a precious thing, treasure, the criticism or these harms, then one use as a weapon to destroy the ego, the self-cherishing thought. Rather taking on yourself then you use that, the criticism, you give the criticism, the harm, to the ego, the self-cherishing thought, to destroy, then you give it, then in the mind thinking, This is exactly, this enemy, the self-cherishing thought, you have, now you have. Then you give it to the self-cherishing thought, and then completely destroy the self-cherishing thought, this enemy which harms to oneself in the past, which is harming now, and which will harm in the future, constantly.

So then this way, these things what are happening, whether it's due to paranoia or whether it's due to disease, paranoia, whatever it is, it's the same, I'm just using here with this relating to the disease, but however, so, so this way you don't, when you use these things as a weapon to destroy the self- cherishing thought, you don't see it is harming to you, that thing is not there. It is harming me, it is not there. This thought, this concept, is not there. You stop this concept by giving to the self-cherishing thought, that harm. So, these things are not bothering to you, with this practice of meditation it's not bothering to you; it only becomes beneficial to you, to destroy the enemy who brings all the problems and makes you always unhappy and dissatisfied and who never allows to develop the mind, to have better life.

So this way, all these criticizing, the undesirable conditions, becomes supporting, help, so while one is doing this meditation, it becomes, rather, it didn't become undesirable, it become desirable condition, rather no need, it become need, it become useful, it become need, it become useful for oneself, need, like medicine. This ego is disease, these people badly treating you or criticizing, whatever, so you are using as a medicine to cure the inner disease, the chronic disease of the mind. So this way, then it becomes only need or useful. One establish the thought, one look at as pleasant and establish the thought, like.

So however, so I stop here.

Due to all the past, present, future positive actions that I have created, may the altruism, source of all the happiness, be generated within my mind, minds of all other sentient beings, and may it be developed.

[tape change]

[Dedication prayers in Tibetan]

Due to all these past, present, future positive actions that one has created, may I achieve the highest happiness, the full enlightenment, and lead everyone to this state as quick as possible. [pause]

Then due to all these positive actions accumulated by me, any sentient being who hears oneself, who touch, who remember, who talks about oneself, who think about oneself, just by that, may they never be reborn in any unfortunate realms, and may they be free immediately from all the disease, spirit harm, negative karmas, obscurations, everything, and quickly achieve full enlightenment.

[Dedication prayers in Tibetan]

I must apologize, always I speak a long time. On and on. That when we do meditation, we also do meditation that, even the gentlemen, Lyn and Ray, so she could not understand and she has more pain, so also visualize together, when we do meditation, also, even they are not here, but sending light beams from these holy objects and purified. So as we think also other sentient beings, so we can do visualization like that.

So however, and dedicate the merits and also that I'll be doing some pujas, some things, so whatever there's time, some pujas as there's time, according to time, then, however, also I'll pray, dedicate.

So I think that's all. Thank you.