Disease
Disease
By Yundan Trinley Dorje Rinpoche
When the master asked everyone what disease was, some told him: "Disease is what makes people uncomfortable." Others said: "Cellular abnormalities are disease."
When the guru poses a question for reverse thinking: If illness is what makes people uncomfortable, then isn't what makes people comfortable also not illness? At this point, everyone will begin to think about this question more deeply.
From the perspective of the structure of life, human illness manifests in the body, mind, and speech. Physical illness is revealed through behavior, mental illness through thought, and verbal illness through gossip and disputes. These are the three types of illness as understood from the Buddhist perspective.
Modern medicine defines illnesses such as the common cold, diabetes, and cancer as physical ailments, while speech disorders, such as muteness or speech impairment caused by stroke, are speech-related illnesses. As for what is generally referred to as mental capacity, it pertains to the arising of thoughts and intentions.
In Buddhist medicine, diseases are categorized into four types: self-healing, non-self-healing, karmic illnesses, and mental illnesses. When we understand the causes of these four types of illnesses, we gradually learn how to heal ourselves.
Self-healing diseases are those that heal on their own without the need for external assistance, such as minor cuts or bruises. Diseases that require external assistance to heal are non-self-healing, such as fractures.
There are three causes of karmic illness: those related to reincarnation, external environment, and internal environment. Many cases of karmic illness stemming from reincarnation are explained as being brought about by past lives, but this is not entirely accurate. Take an acrobat, for example. While performing a specific move, they fall because they didn't execute it correctly. Although this presents the phenomenon of karmic reincarnation, it is actually a result of their habitual action. Superficially, it seems unrelated to the three lifetimes and two layers of karma, but in reality, there is an internal and external connection. Therefore, if we don't change certain habits, we will continuously repeat these actions, constantly planting the seeds of karmic retribution for our own reincarnation.
The second reason is the external environment. For example, occupational diseases: shipyard workers have a high rate of rheumatism, painters are prone to lung diseases, and athletes frequently suffer from musculoskeletal injuries. These are all diseases caused by the external environment. As for diseases caused by internal environmental factors, these include endocrine disorders, ulcers, depression, bipolar disorder, etc.
The three sources of karmic illness mentioned above encompass the Buddhist concepts of good, evil, and infallible cause and effect. If we are unaware of our own cyclical habits, we may sow the seeds of lifelong disability or even death. These cyclical habits are indiscriminate, leading to corresponding karmic consequences regardless of whether they are good or bad.
Taking the Master as an example, he enjoyed practicing martial arts and had studied a style called "Eagle Claw Power." He started by throwing one hundred bricks each day, one at a time, to a distance of six meters, arranging them neatly one by one. He would then throw them back and arrange them neatly each evening. Gradually, he would increase the number of bricks thrown. After three years, he was required to throw one thousand bricks. During practice, he was instructed to hold the bricks between his five fingers while throwing them. This martial arts practice itself is neither good nor bad, but if the practitioner does not know how to protect themselves, it can cause injuries such as finger injuries and infections, wrist injuries, and deformities of the fingers and palms.
Or, when we master this "eagle claw" skill, we might crush someone's bones simply because we don't like them, creating a negative karma.
From this, we can see that the Buddhist teachings on good, evil, and infallible cause and effect are constantly repeating in our lives, causing us to continuously transmigrate in the cycle of rebirth.
Therefore, once we understand the causes of illness, we must always pay attention, especially to "love ourselves," in order to stay away from disease. "Loving yourself" is not selfishness, but a conscious love. A person who does not know how to love themselves will certainly not love others, because they do not understand the meaning of "true love," and saying they love others is hypocritical.
If we know how to love ourselves at all times, we will know how to treat ourselves with awareness, and we will not fall into the vortex of reincarnation again and again. The root cause of disease will disappear without a trace, and all the diseases that manifest in our bodies will be easy to cure.
Generally speaking, physical illnesses are easier to treat. Mental illnesses are more difficult to cure. The root causes of mental illnesses include the five poisons mentioned in Buddhism, mental disorders as defined in conventional medicine, and the concepts of "awakening and non-awakening."
When we understand that physical illness is a phenomenon caused by cause and effect, we can understand that all illnesses manifested by cause and effect are telling us that our mind is sick. And the root cause of mental illness lies in the subtle realm of "awareness and unawareness".
Simply put, if we tend to dwell on trivial matters, we become prone to holding grudges, and anger can lead to other serious illnesses. Modern science and medicine have research reports on this, representing an awakening to the conventional truth. If we can recognize the root causes of these serious illnesses and appreciate the importance of self-love, we will take a step forward on the path to a happier life. At this point, we will begin to genuinely treat the people, events, and things in our external environment with kindness. Finally, by practicing certain Dharma methods, we can gradually ascend to the stage of enlightenment, the ultimate truth.
When we fully realize the law governing this phenomenon, we ascend to the enlightenment of ultimate truth. Here, the Guru especially reminds everyone not to be attached to it.
Buddhism emphasizes the "non-dualistic path." This means that when we truly awaken, we discover that ultimate truth (the truth of ultimate reality) is the same as conventional truth (the truth of relative existence); the two are inseparable. Until we can untie the ingrained habits of samsara (the cycle of rebirth) caused by conventional truth, we remain in conventional truth. When we untie this knot, when we begin to love ourselves and all living beings, we enter into ultimate truth. Thus, ultimate truth is built upon the foundation of conventional truth.
When we enter into the ultimate truth, we will fully realize that all illnesses are causal illnesses, and that everything is a function of mind. The root of illness will then disappear. At this point, we will also see that countless sentient beings, in the conventional truth, cannot see their true nature and thus suffer in the cycle of phenomena.
All illnesses manifest in this way. When a master heals, they address these underlying causes. However, the master must truthfully tell everyone that illnesses caused by karma are indeed difficult to cure. Only when everyone truly understands that all illnesses are the true "effects" of their own actions, can their ailments be effectively cured.
The guru can explain the root cause of the illness in detail, demonstrating their ability to heal it. However, the key to recovery still lies in the patient's hands. If the patient is unwilling to seek treatment, unwilling to cooperate, or speaks negatively behind their back, will the treatment be effective? From this, it is clear that karmic illnesses are divided into two categories: "curable" and "incurable."
Now, the master begins to explain the methods of healing. The methods of healing are divided into innate programming theory, acquired programming theory, mental power, language, speed and acceleration, physical therapy, chemical therapy, gene therapy, and other treatment methods.
First, the master explained the "theory of innate programming." Although our lives come from our father and mother, from the perspective of reincarnation, our bodies carry the karmic consequences of our past lives, as well as the karmic consequences of our father and mother—these are things we cannot control. What Buddhism refers to as karmic consequences is what modern medicine calls genetic diseases.
It's not just the father and mother's constitution that matters. Diseases and genes can be passed on to the next generation, and their living environment, mindset, and emotions also affect the fetus. From this, we can easily understand why the children born to a pregnant woman who chants scriptures every day and a pregnant woman who is angry every day will have some inherent differences. This is an important aspect of the theory of innate programming.
The theory of nurture refers to the significant influence that parents have on us after birth, including their upbringing and the development of our physical, verbal, and mental well-being. For example, if we rob people every day, we will develop a habit of robbery; if we frequently lose our mental balance and get stuck in negative thought patterns, we will become ill. These are all examples of nurture.
Intellectual power is the effect produced by the external and internal environment, combined with our habits, beliefs, and standards. Thoughts can have influence, and the effect produced through thought is intellectual power.
Regarding language, modern medical research reports indicate that different organs emit different cellular languages. Cellular language includes transmission, signals, and energy. Masters also use cellular language during healing practices.
When my teacher was conducting scientific research in Beijing, we did an experiment. In a conference hall with over two thousand cancer patients, my teacher asked them, "Do you all want to get better?" The response was sparse. My teacher then said, "Why is everyone so indifferent? If this is the case, then you can go home." Some people said, "We're not doing an experiment, why are you telling us to go home?" My teacher said, "Doing this experiment is me serving you all, showing that I love you. Why don't you love me?" Everyone replied, "Because you love us, and we love you too."
This is cellular language. At first, it's indifferent, disbelieving, and negative cellular language. Later, it transforms into positive and receptive cellular language.
My guru continued, "Then may I ask your tumors to disappear?" Some people answered "yes" sincerely, some agreed casually, and some remained silent. Various attitudes were evident. My guru said, "If you are truly considering this, you must not only accept me but also accept my methods. If you do not accept them, you can only go back to accept mourning."
When everyone's mindset was adjusted, all the patients present unanimously said, "We sincerely ask our Master to help us." This is the language of complete acceptance, and it is also the Buddhist practice of "Guru Yoga."
My guru told a true story at the scene. He said there was a patient who was then the chief of staff of the Armed Police Force. He had a tumor the size of an egg on his inner thigh. This patient had heard from others that my guru could cure tumors, so he wanted to give it a try. His tumor did not disappear that day, so he told his family that he had met a big fraudster and that his tumor had not disappeared. However, because my guru said it would be effective within three days, he was determined to report my guru to the authorities and have him arrested if his tumor was still there after three days.
However, the next morning, his wife and children told him that his gait was different from usual, and he himself also noticed that the feeling of walking was different from usual. He immediately took off his trousers to check and found that the tumor was gone. He immediately drove to pay homage to my guru.
But in his joy, this man forgot the rules my guru had given him. First, he was not allowed to get angry for three months; second, he was not allowed to think about the tumor that had disappeared, that is, not to summon it back. He often wondered where the tumor had gone. One morning, he woke up to find the tumor had returned.
This is the activation of the acquired program. This patient often pondered how the tumor suddenly disappeared, which was actually another way of expressing his desire for the tumor to return.
My guru told this story to all the patients present, mainly to make them understand that illnesses arise from one's own thoughts. So, when my guru said to all the patients present, "Your [something] is gone, so please don't bring it back," everyone understood what he was saying.
The method my guru used was very simple. My guru said, "Disappear, disappear, disappear again, disappear completely."
Just these few words. Because my guru's adherence to precepts, virtue, and realization are beyond the imagination of ordinary people, in a state of emptiness, his words become mantras, forming a powerful force. At that time, nearly fifty percent of the cancer patients present immediately disappeared. These are all my guru's personal experiences.
My guru did not recite the Medicine Buddha mantra, nor did he use any secret methods or mantras. He simply said, "Disappear, disappear, disappear completely," and it produced such a great effect. This is sufficient proof that the gene therapy produced by the physical effects of acquired programming theory, thought, thought power, cellular language, speed, acceleration, etc., means that the cells completely understand my guru's language and completely accept my guru's language, resulting in the phenomenon of complete disappearance.
Modern medicine has gene therapy, and Tibetan Buddhism also has a similar practice. The key lies in changing one's own mind. When we receive all courses with positive messages, our minds become pure and wise, and all our thoughts are positive. At this point, we are performing a gene-altering therapy.
In the scientific experiments my guru led us to conduct in Beijing, we explored many different treatment methods. For patients with blood disorders, we gave them a red crystal ball and taught them the method of using the crystal ball's energy amplification technique to treat their illnesses. Simultaneously, we blessed red nectar water or a red beverage for them to drink. This produced very significant healing effects within their bodies.
Ordinary beverages, after being blessed by my guru, undergo molecular changes. After patients drink them, their platelet count and white blood cell count increase. These reports are all true.
The same applies to hepatitis patients. One of my teacher's fellow disciples worked at the Hong Kong Tibetan Hospital. Once, while on a business trip to Shenzhen, he contracted severe hepatitis, and all his test results came back positive. My teacher immediately transmitted the Medicine Buddha Dharma to him to heal himself. He didn't take any medication, but simply followed my teacher's instructions to heal his liver and blood. A week later, all his test results returned to negative.
This junior disciple's example is true. The master can also reveal that for the first three days of practicing these methods, this junior disciple practiced day and night without sleeping. For the next four days, he practiced during the day and continued practicing even while sleeping at night.
Another remarkable example is that of an 18-year-old girl named Liu from Jiangyin County, Jiangsu Province. She suffered from a very rare pontine glioma, one of the diseases for which modern medicine has yet to find a cure. This girl had a transparent, gelatinous area under her pons, a condition considered incurable by modern medicine. After fifteen days of treatment at the Beijing Xijiao Ji Hospital, she showed an unbelievable recovery.
Why was it that my guru could cure my illness with just a few simple words: "disappear, disappear, disappear again, disappear completely"?
Simply put, my guru uses the cellular language of acquired programming. When my guru communicates with patients, it is at a gentle pace. When the patient accepts the ideas given by my guru, the patient generates thought power, and at this time, my guru uses the accelerated cellular language.
When my guru said, "Disappear, disappear, disappear completely," the patient accepted my guru, became convinced that my guru would help him, and fully believed that the tumor in his body would disappear. This is the acquired program of self-input.
During this treatment, when my guru speaks the language of healing, that is, emitting cellular language, the patient receives the message from the guru and accepts this energetic cellular language, which enters the body and generates complex membrane potentials.
Regarding the terminology used in these human body research studies, the Guru could provide further explanation to give everyone a clearer understanding. Human cells have their own structure, and when they receive the cellular language emitted by my Guru, the two structures will automatically recombine and combine. This process is called complex "membrane potential."
Therefore, when a patient receives the cellular language with energy and positive messages from my guru, and simultaneously receives these positive messages with energy, they merge with the body's cells to become a complex membrane potential cellular language, which is the complex membrane potential effect of cellular language.
Based on our previous research, it has been shown that through practice, the body generates tremendous electrical resistance and a powerful bio-energy field. These can only be known through actual practice. This is why the Guru repeatedly emphasizes the importance of diligently practicing the "Heart-Center Meditation" and the "Great Treasury Meditation" (also known as the "Unsealing Mudra Meditation"). With diligent practice, everyone will surely enjoy good health and be free from all diseases.
The "The Inner Energy Healing Practice " is characterized by its ability to remove physical ailments, mental illnesses, and karmic illnesses. This meditation method arises from a pure mind, generating purity. It primarily uses ten types of sound waves to adjust the ten bioenergy fields of the body, restoring them to a balanced, regulated, and healthy state. Furthermore, it allows one to enter the ever-flowing energy of the universe, replenishing the energy of pure qualities. Therefore, many people who practice this meditation method experience enhanced physical strength and improved health.
When practicing the "The Mudras Healing Practice ", raising your hands is receiving energy, joining your hands together is accumulating energy, and forming the lotus mudra and vajra mudra is radiating energy. When your hands are lowered, the light and energy emitted from your hands can penetrate your body, expelling pathogens, lesions, and viruses from your body, and making your whole body glow.
When forming the Buddha Mudra, the body begins to grow larger and larger, which means that through the skin and pores, pathogenic factors, lesions, and viruses are expelled. After the expulsion is complete, the hands are separated and rotated thirty-six times from the outside in, walking on a huge lotus flower. This is to elevate everyone's level, from conventional truth to ultimate truth.
The lotus represents the pure and undefiled nature of Dharma and awareness. This visualization purifies, undefiles, and brings peace to oneself. Finally, the remote massage disperses the accumulated negative energy around the body through regular massage. Once the negative energy dissipates, the body's radiance will be revealed.
These two training courses are practical courses in the Medicine Buddha's healing practice. The Guru imparted them to everyone hoping that you would truly strive to practice them. When your bio-energy field reaches its maximum balance, you can simultaneously accumulate the most pure energy from the universe, thus maximizing your own energy field. The principle is that simple, but without practical application, you will never achieve these goals.
These training courses do not require a religious belief as a background; as long as you practice, you will see results. These two courses are all foundational. Before everyone's foundation is solid, the Guru cannot teach other courses. Take diabetes as an example; this disease can be completely changed through acquired practice to alter the innate genetic structure, as long as everyone practices diligently according to the Guru's instructions.