Explanations by Master Cheng-Yan
Subject: Medicine for the Illnesses of This Era (用藥安治 時世痼疾)
Date: February.07.2019
“Regarding a great medicine-king’s method of treating illnesses, since he knows the illnesses’ origin and how they arise, he must devise methods to treat them. He has many methods to treat illnesses. To point out the main ones, they are prevention and treatment; he uses medicine to treat illnesses of the world at that time.”
We must be mindful of “a great medicine-king’s method of treating illnesses.” Recently, we have been constantly discussing how in this era, the human world has many illnesses. When people are ill, [they rely on] modern technological developments in medicine. However, we still need skilled doctors who use love and sincerity to carefully diagnose, examine and prescribe the right medicine for an illness. This process always requires a sincere heart and excellent medical skills; this is certain. As for our time and space, the mountains, rivers and lands that [comprise] our environment are also ill. This universe, this space, is not well, so what can we do? The imbalance of the four elements [causes] the illnesses of our environment. But how did [these illnesses] develop? How did the mountains, rivers and land in our natural environment become sick? To investigate the principle behind this, we must have awakened wisdom, for only then can we investigate and diagnose it. Why did such an imbalance occur in this vast, vast universe?
Just like for a person’s body, imbalances of the four elements cause illness. An imbalance in the water element [results in] an imbalance in our blood as well as our excretory systems. These all have the nature of water. An imbalance in the earth element results in [problems with] our tendons, muscles and bones, which are all solid features. These are all considered the earth [element]. An imbalance in the air element results in [problems] in our respiration. This is how the four elements relate to the microcosm [of our body].
An imbalance of the four elements affects the macrocosm in the same way. The air is like our breath, and the mountains, rivers and land are like our bones and flesh and so on. What about “the element of water”? It refers to our blood’s circulatory system and our excretory systems. These must all run smoothly. Moreover, breathing is important. Nowadays, people talk about contracting respiratory tract infections. What is causing these infections? It is the pollution in the air. Indeed! The air has become polluted, affecting the climate and the atmosphere. Why has the air become polluted? It is so natural, so how could it be polluted? It is because of humans. Now, the human population is very large. For a long, long time, over tens of thousands of years, the human population has been constantly growing. Now, there are billions of us living on Earth, not just several hundred million.
So, we must mindfully seek to comprehend this. Human respiration, along with that of the many other life forms in the world, is also a source of pollution. Moreover, endless development due to human desire has led to air pollution. It will require more research by many people to increase our understanding of these illnesses of our era. So, great medicine-kings are not only those who diagnose the human body. There are also those who are not called physicians but who are mindfully [focused on] investigating [the illnesses] of this world in this time. In different areas [of expertise], they each use different technology, because what they study is different. They investigate them thoroughly and bring every aspect together. These correspond to the four elements. The earth is studied by geologists, and the air has its own specialties, its own experts and so on. When it comes to all things on Earth, biology, chemistry or physics etc. all differ. As for humans and the human body in relation to the air and so on, this is all divided among different disciplines, and each [scientist] conducts their own research. By combining them, we can understand “integration”.
In truth, the integration of these principles was already explained by the Buddha over 2000 years ago as “the evil world of the Five Turbidities.” These turbidities can be diagnosed by modern technology. The Five Turbidities that the Buddha spoke of arose from five factors, the turbidity of views, the turbidity of sentient beings, the turbidity of afflictions, the turbidity of life and the kalpa of turbidity. All five are present in the kalpa of turbidity. A “kalpa” is a long period of time. Over this long period of time, the numbers of living beings have increased. “The turbidity of sentient beings” refers to the many living beings on Earth.
Besides the current human population, there are also great numbers of animals today. This is “the turbidity of sentient begins. The turbidity of sentient beings” brings disharmony; they cannot find harmony! There are interpersonal conflicts, and between people and animals, the strong devour the weak. Many such instances cause mutual harm in the world of living beings. This is “the turbidity of sentient beings.” Thus, the turbidity of sentient beings creates afflictions. Once we give rise to desires, they lead to interpersonal conflicts and endless afflictions.
Once we give rise to afflictions, we naturally develop diverging opinions. When opinions diverge, each person’s views lead to different arguments. In turn, this causes manmade calamites to arise. This poses a threat to human life, so this is [known as] “the turbidity of life.”
So, “the turbidity of life, the turbidity of views, the turbidity of sentient beings,” and “turbidity of afflictions” have all arisen in this age. These five [sources of conflict] in this time are called “the Five Turbidities.” Sakyamuni Buddha, over 2000 years ago, taught these principles one by one. He analyzed how our way of life and state of mind create our world’s various crises, whether they are natural or manmade. The Buddha already explained these things, analyzing then one by one. So, “[He] knows the illnesses’ origin and how they arise. During the Buddha’s time, He analyzed these [illnesses] one by one, which took a very long time. He began with their origin and explained many principles, for with one principle, He could analyze many [matters]. So, nowadays, academics are researching many matters that the Buddha talked about in His time.
This is to say that the Buddha’s principles and people’s research nowadays, the Buddha’s teachings, the Buddha-Dharma, and modern science, can be compatible. With modern human intelligence, people are continuously making discoveries. These discoveries, these principles, are worldly issues already addressed by the Wise One from more than 2000 years ago. Many worldly problems have been discovered by modern scientists of many disciplines through their whole-hearted research. They have verified what the Buddha generally explained in that age about people’s perspectives and thinking and the state of the entire world. So, modern science simply proves [what the Buddha said]. The illnesses the Buddha spoke of in the past were the illnesses of our body and the universe. These [illnesses] all have their origins which are hidden within their symptoms. “[He] must devise methods to treat them.” How could [He] treat them? He had to use all kinds of methods.
The Buddha said, “All things are created by the mind.” The phenomena of the past, present and future are all created by humans, and thus, they all return to the human mind. “All things are created by the mind.” All this illness has evolved into the present, how can we “treat” it? We must continue to “treat the mind.” The Enlightened One told us how to treat our minds and how to put the Dharma to use. We also need to be mindful, for in the span of a single thought, we can create many methods that enable us to save people. In our present studies of pathology, our studies of medicine, biology and so on, everyone sticks to their own field. As they split up the work to do research, making discoveries one after another, they have found different ways to cure illnesses. They do this single-mindedly. We must have this intention and willingly put our minds to it. They apply [their minds] in their fields of expertise to develop methods for curing illnesses while using clinical studies to find their origin. How can such medical diagnoses be made with great accuracy? How can we discover ways to eliminate the source of these illnesses? This requires medical scientists to do continuous research so that clinical treatments can be found. These are separated into internal, surgical and other types [of medicine]. They are divided into increasingly specific [categories]. So, in treating illnesses nowadays, there are various different [methods]. Also, with modern day illnesses, it is becoming easier to detect rare diseases. Instruments are becoming more precise, so what has not been discovered in the past can be discovered today. This happens often.
So, “He has many methods to treat illnesses.” There are many, many methods to classify, categorize and treat [illnesses]. So, “To point out the main ones, they are prevention and treatment.” The best doctor helps through prevention. “You have this kind of problem, so you must prevent it [from getting worse].” Also, modern day medicine keep promoting health checkups. An even better methods is health education. This gives people general knowledge of how to maintain their own health. This is also very important. Regarding our body, we must practice prevention. The Buddha wants us to act preventatively. For example, if we want to protect our mind, then we need to have “precepts.” “Precepts” guards against wrongs. We must not allow outside incorrect matters to invade our mind’s perspectives. If we make a mistake, we must quickly stop. This is how we guard against [wrongs]. As soon as an illness [arises], we must examine it right away. If we discover it early, we must treat it immediately. The principle is the same. we must guard against wrongs and stop evil. It is best to take preventative measures so that we do not become sick. If we are not sick, we must try to prevent illnesses from invading [our body]. If we are ill, we must promptly halt its progress. If we are ill, we must promptly halt its progress. If we want to know whether we are sick, then we must be vigilant early on by getting a checkup. This is very necessary; we must all take this kind of perspective. So, if we are sick, aside from prevention and treatment, there is medicine we can take. Once we are sick, we must begin taking medicine. [Doctors] find ways to safely treat [patients], because all medicine has its proper application. We cannot take too much, because that will also harm our body. Every medicine can either heal and harm. So, if the medicine is not right, we must not consume it. We should just take the amount [prescribed], because taking too much is also harmful. Some people do not take medicine even if the medicine has been properly prescribed. If people only go see the doctor but do not take the medicine, then the illness will not improve either. So, in all kinds of matters, things must be in harmony, from harmony in the macrocosm to harmony within the human body down to harmony in using medicine to treat illness. This is all to say that what we need is harmony, “working in concert with unity, harmony and love”. This is very important. So, we must mindfully seek to comprehend this. We must find ways to settle our minds to treat “stubborn illnesses”. This is very important. Once we become sick, we must find ways to give our minds peace and not recklessly pursue [improper] treatment. How can we earnestly bring peace to our minds? How can we cure [ourselves]?
As a doctor must settle his mind in treating stubborn illnesses, we must stop our discursive thinking to diligently cultivate the field of peace and joy in our minds. We must be mindful in our every step, taking every step with our feet firmly planted. When we are not attached to the appearance of illness, we are tranquil and calm, observing emptiness and wondrous existence.
When facing patients, doctors’ state of mind must be very stable to diagnose their illnesses. This is “treating stubborn illnesses”. “Stubborn illnesses” are illnesses that are very hard to treat. They are very resistant. In some people’s bodies, when an illness is cured, another issue arises. What can be done? Or a certain illness ails them for a long time, and regardless of how they are treated, it lingers. These are stubborn illnesses that are hard to treat. They must find ways to treat and permanently cure these kinds of illnesses. “We must stop our discursive thinking to diligently cultivate the field of peace and joy in our minds”. In this world and in our minds, where do our illnesses come from? They come from our minds beings unsettled. “Our minds must be firm; they must be firm. We must not let others disrupt our mind”. In our interpersonal relationships, we must earnestly keep our minds firm. We have formed aspirations to do good deeds, but due to some interpersonal [conflict], our views deviate and we become biased, so there is discord in [how we treat] people and matters. This is [due to] a lack of harmony. On one hand, we are doing good deeds, but on the other, our emotions are in conflict. This brings disharmony and discontent. We must further “stop our discursive thinking”. We must not give rise to discursive thoughts. Once our direction is correct, we must not give rise to discursive thoughts. We must diligently cultivate the field we all have in our mind. We must earnestly cultivate this field. We need to form blessed affinities in the world and “actualize the Six Paramitas in all actions” for the sake of saving and transforming sentient beings. We must save sentient beings form their tangible suffering. As for the intangible, we must put effort into taking care of the hearts of those who share the same aspirations as us. By leveraging each other’s strength, we form a large group of people with the same mission and path working in unity to cultivate [this field]. Thus, we can perfect “the Six Paramitas” and [attain] the state of Buddhahood.
“Great compassion is the room, and gentleness and patience are the clothing”. We must not forget this. Since “the emptiness of all phenomena is the seat” what is there to take issue with? In our spiritual cultivation, “great compassion is the room”. What we must master [is to take] “gentleness and patience [as] the clothing”. What is there to take issue with in our interpersonal relationships? The emptiness of all phenomena is the seat. This is our spiritual cultivation. If we fully comprehend the principles, what is there to take issue with? If we have been diligently cultivating peace and joy in the field of our minds, then there is nothing to take issue over. Only then can we finally cultivate beauty in the field of our minds. So, “We must be mindful in our every step, taking every step with our feet firmly planted”. On the Bodhisattva-path, we must be earnest and not go astray; we must not deviate even slightly. If our direction has deviated slightly, we will end up very far off course. So, we must be very mindful.
If the center of a rotating disk deviates even slightly, it will [spin] far off-course. So, we must be very mindful. “We must be mindful in our every step and take every step very firmly”. We must not stray even in the slightest. “When we are not attached to the appearance of illness, we are tranquil and calm, observing emptiness and wondrous existence”. For all phenomena, “emptiness is the seat”. So, it is not necessary for us to say, “You are giving me such an attitude. You are speaking to me in this manner. I am unhappy. You are giving me this look”. Why should we take issue over these things? “The emptiness of all phenomena is the seat”. We feel an aversion toward all these people because of our “consciousness”. We use our “consciousness” to differentiate. When someone’s expression is displeasing, it is they that are ill; they do not know how to get along with people. So, why would we use our consciousness to take issue with them? As spiritual practitioners, we should understand the principles. “The emptiness of all phenomena is the seat”. Why should we take issue with this sound, this one comment they make? Why take issue over their appearances? The appearance of illness is on their bodies, so why would we take it to heart and make ourselves sick? This is unnecessary.
If we take issue over things, our mind becomes ill. An illness of the mind requires spiritual medicine, which is the Dharma. We must employ the Dharma to treat our illnesses of the mind. This is very important.
When others express their [displeasing] expressions or tone, these are their own physical appearances. So, we must not treat it as illness. They, must cultivate their own minds, because it is their minds that have this illness. As we ourselves sometimes allow such illness to enter our mind, our trouble physical appearances which are displeasing to others. The principle is the same. This is how simple the Dharma is. The Buddha said that to treat illnesses, we must treat our minds. We must begin with treating our minds. This means that we must always be mindful.
In the previous sutra passage, [the Buddha] said, “Then he says these words, ‘This is a wondrous medicine, fully replete in form, fragrance and flavor. All of you can take it to swiftly eliminate your suffering and afflictions. You will no longer suffer from these illnesses’.”
Because the children were in is much suffering due to their illness, he began to speak in this way. “I have already prepared the medicine. [It is replete] in form, fragrance and flavor. You can take it if you can take it, then you can rid yourself of ailments. Your illness will be cured. So, you must mindfully take the medicine”.
The next passage continues, “those who have not lost their original mind see this wondrous medicine, replete with wonderful form and fragrance. They immediately take it and their illnesses are totally eliminated and cured. When the rest who have lost their original mind see their father coming, they also rejoice, greet him and request that he treat their illness, but when he gives them the medicine, they refuse to take it.
They are those who have lose their original mind take [the medicine], while those who have lost their original mind refuse to take it. [They] only say, “My father has come, so I am happy”. The father is a well-known doctor, but they refuse to take the medicine he prescribes. Those who have already lose their original mind are more severely ill. They do not see that this is good medicine, that they are sick and must take it. They can no longer make this judgment. So, “Seeing their father coming, they also rejoice, greet him and request that he treat their illness, but when he gives them the medicine, they refuse to take it”. They do not know they need to take the medicine.
When the rest who have lost their original mind see their father coming, they also rejoice [and] great him: This refers to how, from a long and distant time ago until now, they had been lost and had left the path. They had no thoughts of right faith and had lost the mindset of taking joy in goodness. When they encountered the Buddha manifesting in the world, thet were joyful in seeing the Buddha and also came to meet Him and respectfully greeted Him.
This is an analogy for “from a distant time ago”. Since a long time ago until the present, “They had been lost and had left the path”. The last few days, we have been discussing how sentient beings’ habitual tendencies, ignorance and afflictions. In truth, countless lifetimes ago, we had already lost our way. We create afflictions, not knowing our future or our direction, so we bring our karma to this lifetime. So, “From a long and distant time ago until now, they had been lost and had left the path”. We have already lost our direction. So, coming to this life was beyond our control. All that we create in this life is likewise out of our control, so we follow along with our environment and create “the Five Turbidities”. In our environment during this age, in our dealings with people and sentient beings, we give rise to so much ignorance and so many [unwholesome] views and perspectives, which in turn bring about many [conflicts]. In the end we grow old, become ill and die; some of us do not even reach old age.
In summary, this is how we come [to create] “the Five Turbidities” here. We have already lost our way. “They had no thoughts of right faith.” We have already become lost; we do not know the path and have no thoughts of right faith. So, “[They] had lost the mindset of taking joy in goodness. Taking joy in goodness” is to happily do good deeds. We have lost sight of these kings of good thoughts. So, “When they encountered the Buddha manifesting in the world, “they were joyful in seeing the Buddha and also came to meet Him and respectfully greeted Him”. They also wished to see the Buddha. this shows that although they were lost for a long time, they were also disciples whom the Buddha had transformed in the past. They were also the Buddha’s disciples. Some still had the [right] perspectives, so when given the Buddha-Dharma, they immediately accepted it. These people had not lost their original mind, and they took the wondrous medicine. As for those who had lost it, although they were joyful upon seeing the Buddha and still bowed and prostrated reverently, they would not accept the principles of the Buddha-Dharma. Such people saw the Buddha, came to meet Him and came to meet Him and respectfully greeted Him.
“To pay respect” is also a form of reverence. Upon seeing the Buddha, they were also reverent. They knew to greet Him, but they would not take the medicine. So, “[They] request that he treat their illness, but when he gives them the medicine, they refuse to take it. They refuse to take the medicine given to them.
In the precious passage, we saw that the father returned “Father, we are sick. Quickly, prescribe us some medicine to take”. They say this, but when he gives them the medicine, some take it while others do not. Although they request the medicine, they do not take it. Although [people say], “We really enjoy doing good deeds, although they serve with joy, they only do one thing without caring for others. No matter what we say, they cannot collaborate. The principle is the same. Similarly, while in thus environment, they willing and sincerely want [to practice] the Dharma, but they selectively reject parts of the Dharma. It is like refusing to take the medicine when we refuse to apply the methods. This is like how “they request that he treat their illness, but when he fives them the medicine, they refuse to take it”. Although people say, “thank you! This teaching you gave me is really great!” they only use a portion of it and disregard the majority of it. In this way, they do not eliminate their habitual tendencies, and they suffer unbearably. They have not eliminated the illness at its roots, so they are still afflicted and ignorant. People in this world [are like this], thus, they are said to be “stubborn and hard to train”.
[They] request that he treat their illness, but when he gives them the medicine, they refuse to take it: They sought the wondrous Dharma-medicine that could treat people’s minds and the world at that time. They wished to attain liberation from all suffering, yet when he gave them the medicine, they refused to take it. This is like receiving the Dharma but refusing to practice it. So, “They sought [the wondrous Dharma-medicine] that could treated the world at that time.”
Some of them had great hopes. “Ok, this present era is like this. I will form aspirations. I also hope to transmit the Dharma to everyone who seeks teachings like this. I must find a way to attain the good Dharma to be able to transmit the wondrous medicine to the world.”
This shows their sincerity. “They wished to attain liberation from all sufferings.” They were all sincere. “Yet when he gave them the medicine, they refused to take it.” They are sincere, but when it comes to the medicine they need to take, they refuse to take it. They refuse to use [the medicine]. So, “This is like receiving the Dharma but refusing to practice it.” They received this Dharma but did not want to apply it to themselves. This is truly regretful.
In the following passage, [the Buddha] continued. “Why is this so? The poison has entered deep inside them, and they have lost their original mind. Thus, they say that this medicine of wonderful form and fragrance is not good.”
Why is this so? These sentient beings “knew they should seek the Dharma.” These sentient begins all knew the Dharma is good saying “I want to seek the Dharma!” However, despite knowing that they must seek it, why did they seek it but refuse to use it?
Why is this so? The poison has entered deep inside them, and they have lost their original mind: Since they knew they should seek the Dharma, why did they seek it but refuse to use it? It is because they were habitually immersed in the evil poison, which had deeply entered their minds and damaged and reduced their roots of goodness. So it say, “It is because they have lost their original mind.”
They knew to request medicine for their illness, that they needed the Dharma for their minds. However, they refused to use it. Why? This is because “they were habitually immersed in the evil poison.” This evil poison not only [caused] them to need immediate treatment, but this poison had also already seeped deep within them, so to treat them would be extremely difficult. Look at people who take drugs. They take it to the point where it is in [their cells], so quitting is very difficult. [Learning] from the experience of people who quit drugs, that period of quitting is very hard, so they often revert to their old path and are unable to quit. Why? Because it is very painful. They say that when the addiction flares up. It is like tens of thousands of ants gnawing at their body. It is very hard because the poison is so deep. The principles is the same. They are immersed in habitual tendencies, “habitually immersed in the evil poison.” We have become immersed in habitual tendencies. Don’t we often say, “Everyone intrinsically possesses Buddha-nature”? Since everyone possesses Buddha-nature what is left for us to cultivate? What we are currently cultivating are our habitual tendencies. This is because our habitual tendencies have already infected us deeply. To instantaneously change them is not so simple. So, we all say, “I will change, but give me time.” In time, if we cannot correct them, then we become more deeply trapped. So, for those who take drugs, if they are unable to persevere for a moment, then their addiction will become stronger. The principle is the same. So, this is “because they were habitually immersed in the evil poison.” We are already deeply immersed in our habitual tendencies. So, it “deeply entered their minds”, it has deeply entered their bones and their marrow. Thus, in this way, the roots of goodness are damaged and destroyed. Their roots of goodness have gradually been worn out. Some do good deeds in a reckless way. “They are suffering, so I must save them!” We forget those who also help others together with us. They are so precious, but we do not make the effort to cherish them. This is to lose the compete roots of goodness. “So it says, ‘It is because they had lost their original mind.” We have completely lost our original mind. When it comes to transforming sentient beings, we must transform everyone, not just selectively based on our own preferences. As we find ways to exercise our strength, we must also apply our wisdom. So, we must “turn consciousness into wisdom” and be very mindful. “They said that this medicine of wonderful form and fragrance [was not good].” They do not consider it good, thinking that there must another way to do this. So, this is “deviant.” We just spoke of “evil poison.” They think they should use other teachings because this evil poison has already seeped into their habitual tendencies.
Thus, they say that this medicine of wonderful form and fragrance is not good: This is referring to the great, right and direct Bodhi-path, the medicine of wonderful form and fragrance; they were unable to know its fragrance. Those who have not lost their original mind see the medicine and immediately seek to take it. Upon taking it, their illness is cured.
So, “This is referring to the great, right and direct Bodhi-path, the medicine of wonderful form and fragrance.” The medicine has a wonderful form and fragrance. This wonderful medicine is a metaphor for “the great, direct Bodhi-path.” This is such a direct Bodhisattva-path in the world, but they do not wish to follow it because they think it is bad. It does not suit their taste, so they are unwilling to accept it. They seek to deviate toward evil methods. Aren’t people nowadays just like this? “Those who have not lost their original mind see the medicine and immediately seek to take it. Upon taking it, their illness is cured.” For those who have not lost their original mind, upon seeing the medicine they are filled with joy and quickly take it. They remain the same all along. “I have accepted this Dharma, so I will able by it for a long time. I should just do it.” This refers to those who have not lost their original mind.
Everyone, we truly must be mindful. Currently there is much medicine in the world, and we keep trying to find cures for all these human diseases. If we want to live, we must accept [the medicine]. For instance, in Kaohsiung, we held a reunion for bone marrow donors and their recipients. When two lives come face to face, it can move many people. Among them was a Mr. Hong. He is very tall, very large and well-built. When he was 42 years old, he began to continuously have fevers and received treatment in Taitung. Eventually he came to Hualien Tzu Chi hospital. After being examined, it was revealed that he had developed acute myeloid leukemia. It was such a shock. He began treatment with chemotherapy. The doctors told him that his only option was a bone marrow transplant. Only through this transplant could he survive. He felt that his life was on such a bright path, but then in 2009, he was diagnosed with this illness. He began realizing that he needed a bone marrow transplant, yet his only family was a younger sister who was not a matching donor for him. So, he had no choice but to accept marrow from the bone marrow registry. After a long search, he was very lucky; after receiving many chemotherapy treatments, he found a matching [donor].
This match was found, and his donor was a very kind Bodhisattva. She was over 40 years old when she joined the blood drive, but it was not until she was over 50 that she was matched [to him]. She was willing to help and successfully donated her marrow. In that year, she was 54 years old when she donated. It was perfect match, and the treatment was successful.
So, after that, he underwent [rehabilitation]. From beginning chemotherapy to the transplant, and finally to his rehabilitation, he was in the hospital for over 500 days. Having completed this, Mr. Hong was able to return home, but over a year later, he became sick again. He came again to see the doctors, and this time it was liver cancer. So, he once again underwent surgery and had a fourth of his liver removed. Again, he underwent chemotherapy. He had to go through chemotherapy again, and it was extremely painful. After finishing the chemotherapy, which was already very painful, he once again became sick. For a period of time he could not swallow, so he had another examination. It turned out that his intestines were stuck together, so they were blocked completely. By this time, he had begun to feel that life was hopeless and wanted to give up. When he had this thought of giving up, he thought, “If I just give up, wouldn’t it be a disservice to that bone marrow donor that I have never met?” He decided that he had to persevere. So, he continued to receive treatment for his intestinal [condition]. He was always in this state of overlapping critical illnesses, being notified [again and again]. He was constantly receiving treatment by doctors from one field or another. The doctors did everything they could, and he also struggled very hard to survive. In the end, he recovered. From the start, he always intended to fully recover his health. So, he willingly received treatment, cooperated with the doctors and took his medicine. This continued until he fully recovered. Then, he began to exercise again. What he loved most was exercise, so he trained his body and continued to recover. At the Kaohsiung reunion between marrow donors and recipients, he finally met [his donor]. His mother, sister, girlfriend and his good friend, four or five people, all accompanied him to Kaohsiung. He wondered, “What kind of person saved my life? Who gave me my second life?” When he saw her stand up, he also said, “Wow, she is quite old!” She was the oldest donor at the event. This Bodhisattva was already over 60 then. This donor said that when she was matched [as a potential donor], she was already almost 55 years old. She thought that perhaps, after a few more months, she would lose the opportunity to donate her bone marrow. So, when she was suddenly notified, she was full of joy and went to donate right away. Her donation process was very smooth, and his treatment went smoothly as well. It was just unfortunate that he had liver and intestinal problems later on which deeply tormented him for a period of time. This Mr. Hong is truly a brave warrior of life. In order to repay this donor that he had not yet met, with this one thought, he held onto his life, and in the end, he was able to recover. Seeing them meet on stage was truly a wondrous thing.
All in all, treating illnesses requires causes and conditions. When the opportunity [to be treated] arises, we must quickly accept it. Only by quickly accepting the opportunity can we be cured. In summary, it is the same with the Dharma. When we encounter the Dharma, we must earnestly accept it. Only by accepting the Dharma can we develop our wisdom-life. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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