Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 45-minute teaching, Lama Zopa Rinpoche opens with a striking premise: you are the creator of your world. The friends and enemies you encounter, the problems that plague you—all arise from how you interpret and label experience. He traces how excessive clinging and grasping generate cascading suffering: failed relationships, workplace failure, depression, even suicidal thoughts. The practice he offers is systematic awareness of how the body and its experiences are constructs you continuously project and label as real. As attachment loosens, the mind finds space for genuine loving-kindness to arise. Rinpoche returns to a central insight: all happiness and suffering spring from the mind. You are both the creator of suffering and free to stop it. The teaching speaks to anyone struggling with how their mind generates its own turbulence.
File metadata (for organising)
File: 12 WWNN.mp3
UUID: 552ec549-687a-48fa-9b42-ec93327b6a0e
Teacher: Lama Zopa Rinpoche 1
Collection: y What the World Needs Now 1987 Audios (Lama Zopa Rinpoche 1)
Date: 1987 (exact day not recorded)
Recorded at: Buddha House Adelaide
Duration: 45.2 minutes
Words: ~1,902
The conclusion is that so it is now you make your own world, friend, enemy, your own creation. And then create your own creation, a new friend, and then you have you see, you fight with that. You know? You see? This is the end of end of you see?
Oh, end of problem like sitting, no? Problems like, you know, okay. I think the expression so mountains are problems. And then it’s end up with that by oneself. You see?
Psychology, complete nonsense. Complete nonsense. Reality, nonsense. Like that. So you see, now this is good to meditate on, to control his mind, to control the mind, to yeah.
Yeah. In the in the reality. In the in the reality. Yeah. Yeah.
Nonsense means all this. No meaning. No purpose. If you don’t understand if you don’t understand, somebody can explain you later. Somebody who understands can explain you later.
You’re gonna ask. I understand my broken English. Understand. I don’t don’t understand. I understand here.
I understand. But I always ask somebody who understands my mind. Yes. Where is it understand my mind? Sorry.
I’m I’m sorry. But but that doesn’t that doesn’t think truth. Yeah. So, the conclusion, you see, so all the appearance came from myself, you know, All these appearances came from oneself. So therefore, it’s they have both things which is there’s no reason at all for me to to be angry.
So should can should my conclusion like this. Therefore, no reason at all for me to up. To glass up, you know, to clean, you know, then you see you see, Also, it is a help of the mind. One thing that is very helpful to mind is that when there is strong clinging, there’s much problem in the life. Always remember all the past experiences that one had, one after another, see, so much confusion.
And many times it happened. Many times Many times, many times, you see, those problems put you in a situation I wanted to commit suicide. Many times you reached this stage, you know, problem pressure. One has created a situation where, see, we lead to this decision many times. Remember.
Then you see, if you can remember those, then one can control the one can control the mind. You see too much grasping, you know, clinging. You see, which brings so much disharmony in the relationships, you know? Then, you see, it didn’t bring them another problem. The depression, if you have failure, when you have depression, then it cannot work.
It cannot do the work, cannot probably think, cannot think properly. Then you see that one that failed in the job. Thinking about that, even in the works of this life, one that failed. So, this will help to control the mind. So there’s less, more one practice like this, know, try to control the mind, and less problem, more happiness.
So even one is there, it’s same. This way, more time for even one who wants to do meditation, know, then mind is more peaceful, less distracted. Then, of it, even able to find more time for practice, meditation, if you like, what can I say that? Then Whatever, there’s too much grasping, clinging in your mind, which creates a lot of problems in the family. Other problems which lead to other non virtuous actions such as stealing other things or things like that, which leads to many other non virtuous actions.
And then, good thing, good to meditate. To meditate, you see, to practice awareness, to practice awareness, you know, awareness of the body, how the body is imputed, how the body is imputed, how the body makes the body grasping, grasping, clinging arise, as it rises arises only thing in the outside, only thing in the outside, what one has projected, what one has labeled, what one has projected. For example, Even the object, the person is not particular, attachment now. It is attachment, strong grasping to that body, to that person. And then because you are interpretation, if the person gives if the person is it, gets big present material, something that makes one very happy.
Once an interpretation, due to what the person does to oneself, you see, don’t love you see, labeling, labeling, one’s own interpretation through the person and what he does. Person who yeah. Once the mind changed, the way of looking at it. Something like that. But similar with anger, you know, like this.
So however, you meditate. You see how yeah. Then other times, meditate, the it is explained, you know, the sixty, sixty-five, thirty-six, you know, okay, dirty, you see, you know, things contained in the body. However, when the practice awareness, they can control the mind. So now in this way, you see now, now this helps.
Not only controlling this, not only controlling the dissatisfied, so uncontrolled mind, the attachment. Not only controlling that, but also by controlling that, it leaves space in the mind to rise to rise rise the true loving kindness. It gives space in the mind by clearing away by clearing away this fuzziness there, you see, the attachment, you know, clearing away, away, you see, it gives the chance to arise true loving kindness. So even I didn’t get go through the both the documentation, the seven-point cause and effect, the twelve links. The twelve link, evolution of the suffering and the bodhicitta, the main cause and effect this time.
However, The first night, you know, compassion the need of compassion, you see. There are extensive reasons, how there’s need of compassion in our life. Then, as I mentioned, one form of meditation, how to practice the patience. Then the basic, the very basic thing about the reason that everything came from the mind. All the happiness, suffering, everything came from one’s own mind.
One self is the creator of the suffering, one self is the creator of the happiness. And Depending on how much one takes care. Yeah. How much one does the practice? How much one does the practice of good heart?
Good heart. And let the mind under the control of mind that is negative thoughts. Depend on this. So So therefore, you have a significant change from your mind, your way of thinking. So therefore, you have great freedom to what to do, To stop suffering, stop suffering from the problems, even to cause completely, you know, to never experience and to achieve the greatest happiness and enlightenment.
Complete in your hands. Except so is it for that reason, is it to develop good heart, you know, to develop good heart, wanting to study the teachings, which explain the complete path, complete the good heart, the realization, to be able to extensively benefit other sentient beings. More one more one is able to develop also mind, very much one is able to have benefit and deeper for the more sentient beings. So, for that, depending on doing listening, reflecting, meditation practice, or on the teachings which reveal the whole path. So except if one wishes suffering, do not want happiness.
Do not want happiness, wishes suffering, problems, things are different. Then doesn’t need to practice doesn’t need to practice Dharma. You know, doesn’t need to practice Dharma. Then even doesn’t even doesn’t need to do all the even even the works of this life doesn’t need to do. You know?
Doesn’t need to do with one life’s problem. You know, one doesn’t like happiness. So even the works, you know, live aside Dharma, you know, live aside Dharma meditation, you know. I think even the works of his life. You see, doesn’t need to go to school, doesn’t need to go to university.
But but but for to get more suffering, one to go to but to get more suffering, you see, to do the work. But that is different. That that anyway, it’s not like this. In this way, yourself is the liberator, yourself is the say, certain thing. Guide, liberator, yourself is the enemy.
It becomes control the mind, anger grasping mind. Please dedicate the merits to the ultimate bodhicitta awakening thought. We don’t mind in the mind of all sentient beings and bodhicitta to be developed. If you have certain points, do not understand clear, then you see, can discuss with those who know Tibetan, yeah, or the those who are familiar with my language, you know, who heard many times, they would understand. And other other thing is the other thing is if you haven’t if you haven’t if you haven’t understood whole completely, didn’t understand it completely, you know, then, you see, when Generally, with, again, evaluation by teaching, you see, then, you see, I’m not talking just I’m not talking my speech, you know, not talking that.
You see, if I listen to teaching again, So you see, one can understand. One can understand. I hope I’m not following some contradictory to Buddhadharma. So then so one can understand by hearing again. Even listening to teaching again, you can understand.
And then, you see, if you want particularly to understand when I stop, then somebody is at some time could put notes together or somebody has an original note, you see, and you can read that. You can read that with that person. You can read that, you know, and discuss. I prostrate to the Three Jewels that I have heard. Please visualize the merit field either the elaborate way or the sort of all condensed into one.
Guru Śākyamūni Buddha. That is embodiment of That is embodiment of all the direct, indirect gurus of Buddhism. All the Buddhas, the omniscient mind realizing the two truths, dharmakaya, the absolute guru, manifested, one which we call guru, which manifests in various forms to guide sentient beings, then manifest it in this particular form, which is called Śākyamūni Buddha. Don’t think that the direct, indirect gurus and the objects of refuge of enlightenment in the Buddhadharma Sangha. How wonderfully this evolved the sentient beings if they abide in equanimity, free from anger attachment, disseminating some sentient beings far and closer.
May they abide in equanimity. I will cause them to abide in equanimity. Please, Guru Buddha, grant blessings to be able to do this. How wonderful it would be if all the beings abide in equanimity, free from anger and attachment, discriminating some sentient beings closer and far. May they abide in equanimity, I will cause them to abide in equanimity.
Please, Guru Buddha, grant blessings to be able to do this. How wonderful it would be if all the sentient beings abide in equanimity. free from anger and attachment, discriminating some sentient beings closer and far. May they abide in equanimity. I will cause them to abide in equanimity.
Please, Guru Buddha, grant blessings to be able to do this. How wonderful it is. If all the sentient beings have happiness and cause the cause of happiness, may they have happiness. I will cause them to have happiness. Please, Guru Buddha, grant blessings, to be able to do this.
How wonderfully these all the sentient beings have all the happiness and cause. May they have all the happiness, I will cause them to have all the happiness. Please, Guru Buddha, grant blessings to be able to do this. How wonderful it is. If all the sentient beings have happiness