Explanations by Master Cheng-Yan
Subject: Having Lost Their Father, They Take the Medicine (子聞父喪 方受法藥)
Date: February.11.2019
We form our own causes and conditions and create all karma through our actions. Most of them are unwholesome, and we do not correct our mistakes. We stubbornly cling to our views and do not accept advice. Instead, we bring troubles upon ourselves and get caught up in our biases views. We angrily recall past deeds and feel discontent with present matters. This is how our minds make their own troubles. We form our own causes and conditions and create all karma through our actions. Most of [our actions] are unwholesome, and we do not correct our mistakes.
We must be more mindful. We must seek to comprehend how we are conducting ourselves in everyday life. We understand ourselves the best, so we should engage in self-reflection to understand ourselves [better]. Most people are unable to understand themselves. We “form our own causes and conditions. we create our own causes and conditions. Throughout our past lifetimes, throughout lifetime after lifetime, we bring all of our causes and conditions upon ourselves through our own actions.
So, we create all karma because all the causes and conditions we form lead us to commit all sorts of deeds that build up. We all should understand this principle clearly because we talk about it every day. As are the causes and conditions, so are the effects and retributions.
I am constantly saying this to everyone. We must be wary of our actions. We must find a way to listen to the Dharma so that we will never forget it; we must always remember it and implement it in our everyday lives. This is mandatory. So, we must not create causes and conditions our of ignorance and commit unwholesome deeds. If we engage in this unwholesome behavior and others tell us about it but we still do not correct our mistakes, this is because we are attached to our own way of doing things. We think that we are always right. Though others try to advise us, we still remain stuck in our ways, unwilling to correct our faults. Thus, we are very stubborn. “We stubbornly cling to our own views and do not accept advice.” Others try to advise us and give us suggestions, but we do not want to accept any of this. We refuse to accept any of this and feel that we are in the right. So, we just do whatever we want to do, stubbornly clinging to our own views. We are clearly in the wrong and have gone astray, others alert us to this, but we refuse to accept [their advice] and remain stuck in our ways. “I just do [what I want].”
Even if it is wrong we will say, “I just do [what I want].” This takes us even father off course. So, when we give rise to a discursive thought and make a mistake but refuse to correct it in time, this is the most dangerous thing.
Can people who are like this achieve happiness? They cannot. “Instead, we bring troubles upon ourselves.” This really is troubling. We clearly know we are in the wrong, but we are unwilling to accept others’ [advice]. Others rightfully advise us, and we also know that we are in the wrong; we just have this stubborn attachment. Just because you told me I was wrong, “I will do it out of spite. We clearly know we are in the wrong, but we do it anyway. As a result, we bring troubles upon ourselves. Going on like this, we leave no room to turn ourselves around. We bring troubles upon ourselves. We are unwilling to accommodate others. We get caught up in our biased views, stifling our own minds; this is very troubling and frustrating. We are actually in the wrong, yet we insist on doing the wrong thing. Others give us their advice, but we do not accept it. Having done wrong, we are unwilling to admit it, and we get caught up in our own frustration. Most people are like this.
So many people are stubborn in this way. They clearly know what they are doing is wrong; they are just stubbornly attached to their “view of self”. They say, “I am wrong, and you are right. You are telling me this because you are right and I am wrong. I cannot accept this!” they deliberately do what is wrong. In the end, they bring troubles upon themselves, and it is too late for them to repent; they will not admit they are wrong or change [their behavior]. These people truly experience great suffering.
So, for people who are like this, once they fail in something, they “angrily recall past deeds”. Once they do something, they cannot let it go. They keep thinking back on everything they did in the past and still believe they did nothing wrong. They feel aggrieved and resentful and are still unwilling to tame themselves. They are really stubborn! People like these are truly hard to tame.
They also “feel discontent with present matters”. They were like this in the past, and they are unwilling to change. They are still discontent with everything in life, nothing satisfies them. Their “minds” are always troubled. “Why is it that nothing I do goes my way? I made mistakes in the past, and now so many things are not going my way.”
Indeed, they made mistakes in the past. Where did they go wrong? They made mistakes and were unwilling to change. Even now, they are still unwilling to openly acknowledge their mistakes, so of course the things they do now will not go as they wish either. This is because they have not changed, so of course things will not go their way. They just do whatever they want. People try to advise them, but they do not listen, so people will just ignore them later on. This kind of behavior displeases others. Other people dislike them; they are unlikable. This is all because they do not accept others. Over time, people will start ignoring them.
Even during the Buddha’s time, there were disciples like these. When He was about to enter Parinirvana, Ananda even brought this up, asking, “What can be done about practitioners who are in the wrong and unwilling to change?” Even the Buddha could do nothing about this. He could only say, “We must advise them with compassion, and if they do not listen, we must be accommodating. If nothing else can be done, ignore them.” In other words, we must not pay attention to them. This is truly pitiable; after being advised repeatedly, they still do not change, so the best we can do is ignore them. These people who are very annoying remind us that we must be vigilant of ourselves. If people do not change their habitual tendencies, they will harm themselves. No one else can help them [change themselves]. [Advice] is like medicine that we prescribe to others. They clearly know that they have the wrong attitude, that their habitual tendencies cause people a lot of trouble. They are clearly aware of this, yet refuse to accept [our advice]. It is as if they have been poisoned by their habitual tendencies, severely poisoned. [The poison] has reached so deep that they have lost their way. As they go among people, they refuse to change. They are like [the doctor’s sons] who refuse to take medicine. [The sons] see their father returning from afar and are very happy. They are all aware that they have been poisoned, and that once their father returns, he will be able to give them medicine that will save their lives. They kneel down to greet him and beg for medicine, and their father prescribes medicine for them. Those who have not lost their original mind quickly take the medicine and are cured, their health restored. As for those how have lost their original mind, they are unwilling to take their medicine. Because of this, the fatter takes another long journey. He leaves them the medicine and instructs them before departing, “I am going on a long trip now. If you get sick, you have to take the medicine. I will leave the medicine here; you have to take it.” Their attachments are already deeply entrenched in their habitual nature, so treating them would be very difficult. He does this so they can slowly examine themselves to see whether they are awake and whether they are in great pain, so that they can then take the medicine. This is the meaning of this sutra passage.
Those who have lost their original mind are like this. “[They] form [their] own causes and conditions.” The causes and conditions they form lead them to create all kinds of karma. This is all due to their past [action]. “Most of them are unwholesome, and [they] do not correct [their] mistakes.” This is how they are. Their habitual tendencies [remain], and they never correct what is wrong. These habitual tendencies still persist. In this lifetime, they still stubbornly cling to them. Other people keep advising them, “You are wrong; you should act like this,” but they refuse to accept their advice. Such people “bring troubles upon [themselves].” They even know that they are not happy this way. It is just that [they cling to] such biased views. They trouble others, and they trouble themselves. When they recall past memories, all they can do is think, “This is how I was in the past, this is how I acted, and now I have run into the same problem again I hate this; this is so frustrating.” Because they never correct their mistakes, they cannot achieve happiness. “This is how our minds make their own troubles;” this all comes down to the mind. People like this fail to correct their ignorance and afflictions.
We need to engage in self-reflection. Have we been stubborn like this? Do we have habitual tendencies that we have never considered changing? Everyone, we must thoroughly examine ourselves. Do we have any subtle afflictions like these? We say we want to engage in spiritual practice, but do we want to change our subtle afflictions? This all depend on us. So, I ask everyone to engage in self-reflection.
As for the previous sutra passage, let us mindfully review it. “The father thinks, ‘These sons are pitiable. Because they have been poisoned, their minds are all deluded. Though they rejoice upon seeing me and request that I save and treat them, they refuse to take this wonderful medicine.’”
The father understands, because he sees these children who have lost their original mind. Those who have not lost their original mind have already taken the medicine. Those who have lost their original mind are still severely poisoned. Due to deeply-entrenched habitual tendencies, these stubborn children are unwilling to take the medicine, and so the father gives rise to these thoughts. They are deeply afflicted; the poison has reached deep within these children. Their minds are very deluded. They really are deeply entrenched in their habitual tendencies. Yet they are happy to see their father; this is just like how sentient begins delight in seeing the Buddha. They also beseech Him, saying, “Can you eliminate my afflictions? Can you help me grow my wisdom-life?” Sentient begins who see the Buddha are just like this group of children how say, “I am ill; I am in great pain. Hurry up and give me some medicine to take away my pain.” We sentient begins seek the Buddha’s teachings to be able to eliminate our afflictions and ignorance and grow our wisdom-life. This is all a form of seeking; the children seek medicine, while the Buddha’s disciples seek the Dharma. If we seek medicine but do not take it, how will our illness ever be cured? If we seek the Dharma but do not use it, how will our wisdom-lie ever grow? It is the same principle. Having such wonderful medicine but not taking it is like having this wonderful Dharma but not putting it into practice; this is exactly the same! We must mindfully and carefully seek to comprehend this principles. This might be just a story, but the principles behind it are very profound, so [the Buddha] uses this story as an analogy. This story helps us understand [a principle]; it is more than just a good story for us to enjoy. When the Buddha tells us stories to help us understand things, do we really understand them?
So, [the father thinks], “Now I must devise skillful means to help them take this medicine”.
“Now I must devise skillful means to help them take this medicine”. Then he speaks these words, “You all should know that I am feeble and old now, my time to die has come. Now I leave this wondrous medicine here. You should take it and not worry that you will not recover”.
These are the father’s thoughts, which are the same as the Buddha’s considerations. Seeing his children like this, the father also thinks, “How can I make medicine that suits my children’s taste so that they will be willing to take it?” This is like when parents today know their child will absolutely refuse to take any medicine and think of ways to hide it in their food. They mix it in with their soup or favorite food. This is also a way to do it. Now, the doctor will also use any means necessary to save his children. This is like the Buddha’s initial aspiration, His one great cause to come and transform sentient beings. But sentient beings are deeply confused; they do not understand how to wholly accept the Dharma. So, the Buddha utilizes many different methods, which are all skillful means; He also needs to use many skillful means. So, “Then he speaks these words”. He uses all kinds of methods to warn us. “You all should know that I am feeble and old now; my time to die has come”. Similarly, the father tells his children, “You need to pull yourselves together. I have prescribed medicine for you, and I have even made it for you. You need to take the medicine to get well. You should also know that your father has grown old. My body has grown feeble. It will not be long before I die. You all must cherish this medicine and put it to good use in a timely fashion. You have to remember to take this good medicine. So, I made it for you and will leave it here. Your father has grown very old, and I will not always be here. You must take good care of yourselves. You must do your best and take good care of yourselves. Harbor no doubts about this medicine. Only if you do not doubt the medicine will you recover from your illness”. This is what he teaches them.
This is how the Buddha treats sentient beings, using all kinds of skillful means in hopes that using all kinds of skillful means in hopes that Great, Middles and Small Vehicle [practitioners] can accept the teachings according to their capabilities and apply the Dharma in their lives to grow their wisdom-life. Our lives have a time limit, this one lifespan. As we engage in spiritual practice, we must make the most of this lifespan. Now that we have heard the Buddha-Dharma, we must quickly seize this time and this lifespan. We must quickly make use of the Buddha-Dharma and apply it in our everyday lives. The Buddha admonishes us and teaches us the Bodhisattva Way. This world is our spiritual training ground. Suffering sentient beings are our spiritual training ground. So, we must accept this as our place of practice. We must wholly devote ourselves to practice in this spiritual training ground; we must not waste any time. We need to use our life to fulfill our wisdom-life. How much time is left? [As we put the Dharma] into practice, we need this body to be able to actualize the myriad practices of the Six Paramitas that the Buddha taught us among people. To “actualize the Six Paramitas in all actions”, we need to have this body and make use of our time so that we can go among people to complete our spiritual cultivation. Once we have completed our spiritual cultivation, our wisdom-life will grow. This is something we must understand, so we must be very mindful of this.
The next sutra passage says, “After giving these instructions, he then goes to another land. He sends a messenger back to announce, ‘Your father is dead’. When the sons all hear that their father has departed, their hearts are greatly thoughts…”.
This is the parable of the doctor. After instructing his children, he departs for a faraway land, leaving his hometown to go somewhere far away. Afterwards, he sends someone back to tells his children, “Your father has died; he is dead”. This represents how the Tathagata began to tell us sentient beings, “I am about to enter Parinirvana”. Do you remember the previous passage? The Buddha had already told everyone, “I am old and will soon enter Parinirvana. We have already discussed this; it was an official proclamation.
After their father, the doctor, gives them these instructions, he leaves home and travels far away. Afterward, He sends a messenger back to announce, “Your father is deed”. This represents how the Tathagata proclaims that He will soon enter Parinirvana. In this way, He uses skillful means to get sentient being to think that it is rare for Him to be in the world. So, He uses this as an analogy for manifesting entering Parinirvana.
So, in this analogy, the father does the same. “I have grown old; I don’t have much time left”. But something comes up, so he leaves. He then [sends a messenger] beck to tell them, “Your father has passed away”. This is like how the Buddha personally told His disciples, “Before ;long, I will enter Parinirvana.” The meaning is the same. These skillful teachings may be skillful and accord with capabilities, but it is also a very extraordinary thing for everyone to be able to earnestly engage in spiritual practice according to these teachings. This is to say nothing of when [ his disciples] came to the Lotus Dharma-assembly; He had already transformed them so that they entered the Bodhisattva-path. He has already paved the great, direct Bodhi-path and revealed to us. We must walk upon this great, direct Bodhi-path. And just follow it all the way through; this is what it means to walk the Bodhisattva-path. These are the teachings the Buddha earnestly imparted to us. We must work hard to accept and uphold them. So, the sutra passage says, “After giving these instructions, he then goes to another land”. After father instructs his children, he then goes to another land.
After giving these instructions, he then goes to another land: He constantly instructs and admonishes them. After admonishing all his sons, he leaves home to travel far away. He then goes to another land: This represents how the Buddha manifests entering Parinirvana here, then manifests in another land.
This is just like how the Buddha instructs and admonishes us in the world, as if admonishing and instructing His children. The children who are not confused have already taken the medicine. For those who are deeply confused, the father admonishes and instructs them again before he leaves. From this place, he goes to another land. This represents [how the Buddha] manifests entering Parinirvana in this place. He enters Parinirvana in this place. This place is the Saha World. The Buddha chose the Saha World. When His lifespan comes to an end, it means He will soon enter Parinirvana, and then He will “manifest in another land”.
We discussed this previously. The Buddha’s lifespan is never-ending. As this [life] ends, another life [begins]. His [lifespan] is never-ending. In this place, He announced to everyone, “I will soon enter Parinirvana”. His body would soon die, but immediately, without ant interruption, he would manifest again in another land. He would begin a new life, for He comes ceaselessly to the world. “He sends a messenger back to announce, ‘Your father is dead’”.
He sends a messager back to announce, “Your father is dead”: [The Buddha] had spent dust-inked kalpas teaching and transforming [sentient beings]. as a Bodhisattva, He went among people to spread the Dharma and transform them. As an analogy, He said that [the father] sends a messenger back to announce, “Your father is dead. Sodhisattvas follow the Buddha’s instructions to go back and forth to the Saha World. This is the meaning of going “back to announce”. They will announce that the World-Honored One has entered Parinirvana.
The father sends someone to quickly go and speak to the children. Before long, [the messenger] tells them, “Your father is dead”. What [the Buddha] really meant was that, “[He] had spent dust-inked kalpas teaching and transforming [sentient beings]”. This means [this began] dust-inked kalpas ago.
Does everyone still remember this? Dust-inked kalpas ago, during the time of the 16 princes, he began to form Bodhisattva-aspirations. He continued to do this again and again, lifetime after lifetime in this world, stage by stage, dying and being born, being born and dying, ceaselessly returning to the world.
Thus, “[The Buddha] has spent dust-inked kalpas”. This is the Bodhisattva spirit since that time when the 16 Bodhisattva-novices formed aspirations to teach and transform [sentient beings], dust-inked kalpas had passed. He had gone among people to “spread the Dharma and transform them, coming back and forth [to this world]. He had been departing one life to enter the next without interruption, continuously teaching and transforming sentient beings in this world. “[The father] sends a messenger back to announce, ‘Your father is dead’”. Because there are many people who have already recovered after taking the medicine, [he sends a messenger] back to tell them this. In the same way, this is just like Bodhisattvas who have already received the Buddha’s teachings. These are Bodhisattvas of great aspirations. Though the Buddha is gone, Bodhisattvas of great aspirations have been able accept His teachings. Throughout this time, they have spread the Dharma in the world, telling everyone that although the Buddha entered Parinirvana over 2000 years ago, the Dharma still remains in the world. As for those who have taken the Dharma to heart, the Buddha has left the Dharma in the world, and these inspired people continue to apply it. They ceaselessly proclaim the Buddha’s teachings to everyone. This is “spreading the Dharma to transform them”. This must be done in an endless, ongoing chain. So, they “go back and forth to the Saha World”. Bodhisattvas bring this Dharma everywhere, transforming sentient beings in the same way. This is the meaning of going “back to announce”. In this Saha World, there is this family, and the children have lost their original mind. They have lost their senses and suffering due to their numerous afflictions which have severely poisoned them. [Bodhisattvas] will have to spend a very long time constantly advising them, always spreading the Dharma in this world. So, this is what it means to “go back and forth. Bodhisattvas follow the Buddha’s instructions, which are to “go back and forth to the Saha World”. Bodhisattva keep going back and forth to the Saha World. Thus it says they go “back to announce”. They keep coming back to tell people, “The World-Honored One has entered Parinirvana. He entered Parinirvana a long time age, but He has left the Dharma in the world.” This is domething we must understand very clearly. The Dharma still remains in the world and has been here for a long time. We must practice according to these teachings. So, [the father] “sends a messenger”. This refers to Bodhisattvas of Equal Enlightenment. What kind of people does [the Buddha] send? [He sends] Bodhisattvas of Equal Enlightenment.
He sends a messenger: Bodhisattvas of Equal Enlightenment are capable of serving as a refuge for the world’s sentient beings. These Bodhisattvas can help sentient beings learn the Dharma and faithfully accept it, understand it and practice it.
Bodhisattvas of Equal Enlightenment, as we have previously discussed, have already accepted the Dharma. They constantly embrace the Buddha’s teachings and transformation. Their awakened nature has ascended to [the stage of] Equal Enlightenment. “Equal Enlightenment” means they have yet to reach “supreme and perfect enlightenment.” They have reached Equal Enlightenment but have yet reach “the supreme” [stage], which means they have yet to attain Buddhahood.
However, they are still great Bodhisattvas. At the Dharma-assembly, Maitreya Bodhisattva watched so many Bodhisattvas arrive that he could hardly believe it. These Bodhisattvas were all Bodhisattvas of Equal Enlightenment. They had been transformed by Sakyamuni Buddha’s teachings throughout multiple lifetimes already. This 16th principle had taught and transformed them throughout countless lifetimes. Such Bodhisattvas are “capable of serving as a refuge for the world’s sentient begins.” The Bodhisattvas are able to teach and guide they myriad sentient begins who are still lost and confused in this world, who are severely poisoned. These lost, severely poisoned sentient begins still need to rely on so many Bodhisattvas to return to the world to spread and teach the Dharma. So, these Bodhisattvas in the world are able to serve as a refuge for sentient beings. They teach this Dharma to everyone, and sentient begins also take refuge in the Dharma. “These Bodhisattvas can help sentient beings learn the Dharma and faithfully accept to.” We can rely on them. They come back to tell us, “Your father has passed away in a faraway land.” This messenger is just like these Bodhisattvas. It takes him a long time to come from so far away, but he is still able to tell us this, and we can trust him.
Thus, we can “learn the Dharma and faithfully accept it, understand it and practice it.” We are able to understand it. The Buddha has entered Parinirvana; we cannot rely on Him, so what can we rely on? Without Him to rely on, now we must practice according to His teachings. [Bodhisattvas] tell us what the Dharma is, how we should accept it and practice it.
We must rely on these Bodhisattvas who give us these teachings. They spread this Dharma, and we must accept it.
So, “[Bodhisattvas]” tell sentient beings, ‘The Buddha has entered Parinirvana, but He left hits Dharma.’”
This is all that these Bodhisattvas can tell us. “The Buddha has entered Parinirvana, but He has left this Dharma which still remains. Now I will teach it; you must accept and practice it.” This is all that Bodhisattvas can tell us. “I have taught you this Dharma. Now you must work hard to practice it.” So, “When the sons all hear that their father has departed, their hearts are greatly troubled, and they give rise to these thoughts…”.
When the sons all heart that their father has departed, their hearts are greatly troubled, and they give rise to these thoughts…: When these ten, twenty or even a hundred [sons] learn that the Buddha will enter Parinirvana, they become worried and sad and give rise to these thoughts.
There are “ten, twenty [or even a hundred]” sons. These numbers represent all sentient beings within the Ten Dharma-realms, including the Two Vehicle practitioners, which we have discussed previously. How many are they? There is still a great number of them. When they hear the Buddha will enter Parinirvana, they become worried and sad and “give rise to these [thoughts].”
Just like these sons, they [think], “I am sick, but my father has gone far away, and he is never coming back.” Of course “their hearts are greatly troubled.” They are very upset!
In the next sutra passage, [the sons think], “If our father were alive, he would have compassion for us all, and he could save and protect us. Now he has abandoned us and died far away in another land.” They begin to miss their father, who has left this world. “If our father were still alive, since we are ill, he would treat our illness. But now, our father has gone so far away, and he has died. What are we to do?” Their hearts cannot bear it. “Our father cannot come back and save us anymore.” With this mindset, they begin to search inward.
Only by learning of their father’s death are his sons able to awaken. This represents how the Tathagata has to manifest entering Parinirvana so that sentient beings will start to feel worried out of yearning for Him.
It is “only by learning of their father’s death” that “his sons are able to awaken.”
Because their father is gone, the sons realize that if their father were here, he would be able to save them from their illness. Only then do they realize that they must find the medicine. This is an analogy for “how the Tathagata has to manifest entering Parinirvana so that sentient beings will start to feel worried,” for only then will they understand the importance of cherishing the time the Buddha is in the world.
Since he is no longer here, what should we do? We must cherish [this time]. “If our father were alive, he would have compassion for us all, and he could save and protect us.”
If our father were alive, he would have compassing for us all, and he could save and protect us. Now he has abandoned us and died far away in another land: If the Buddha were alive, He would have compassion for us all, and He could save and protect us with skillful means. Now He has abandoned us and manifested entering Parinirvana in the land of skillful means.
“If our father were alive, naturally, out of compassion, he would save us from our suffering. Now he has abandoned us and died far away in another land. He has left us and gone elsewhere.” What they mean is, “I am sick, and there is no one who can save me.” By hits time, they are truly troubled. We should understand how wonderful it was when our father was alive. Now that our father has died, what can we do? We must understand the importance of making the most of our time, our causes and conditions and the medicine that is still here. Since someone has come back to tell us that our father is dead, what are we still waiting for?
We are in great pain, and we need medicine. Since our father is not here anymore and will never return, all we can do is take the medicine our father gave us. We understand that we must take our medicine. This is just like for us today. We sentient beings are just like this. Who do we rely on now? The Buddha is no longer in this world. All we have to rely on is the Dharma the Buddha has left for us. So many people have studied these principles, gained understanding of them and then passed these sutras from generation to generation. Are we just chanting the sutras and nothing more? If so, how many more people will get to see and hear the Dharma and recite the sutras? Once we listen to the Dharma, what do we do next? If we never put it into practice, if we keep this Dharma with us but never exercise our potential, what are we ever going to use it for? In truth, the Dharma is a set of tools; spiritual practice is how we apply these tools in our minds. We must put the Dharma into action and act in accordance with the Dharma. This is the meaning of spiritual practice. So, now we all know about this Dharma. It took such a long period of time for the ancient sages, foundational teachers and great masters to obtain the sutras, translate the sutras and write the commentaries. They continuously passed them down over time, all so that we would be able to understand them. Every [teacher] has their own understanding, so they each write down their ow explanations of the sutras. Every person has their own style, way of thinking, views and perspectives. So, when we read them, do we follow this person or that one?
Really, it does not matter which one [so long as] they teach the Bodhisattva Way; even more important is “actualizing the Six Paramitas in all actions.” The Six Paramitas are the tools we must use. The teachings of the Six Paramitas are explained over and over again in the sutras. There are so many passages about these spiritual principles, which are all very profound, subtle and intricate. But when it comes to such profound, subtle and intricate [principles], how do we make use of them in our everyday lives? This is most important of all, and it is quite simple. It is to restore the ideas from the Buddha’s time, which is to exercise our loving-kindness, compassion, joy and equanimity. Through compassion, we must realize that Buddha-nature is intrinsic to all sentient beings and fully understand that we all must work hard at our spiritual practice to return to our nature of True Suchness. If we all return to our nature of True Suchness, this will heal the whole world. Then, the world will be completely without illness. If everyone were healthy, why would there be any need for medicine? Medicine is for when we are unhealthy. When we are healthy, we do not need medication. The Dharma helps us understand that when we are unhealthy, we must find a way to apply the Dharma; we must use this medicine. In these times of ours, the world is full of illness. The past few days, we have discussed how doctors must be able to heal the maladies of this age, this world. The maladies of this age have made nature itself sick as well. [Nature] is imbalanced, and people’s minds are sick with afflictions, discursive thoughts and deviant notions. This leads us to create much [negative] karma, so we need this Dharma in order to rectify our direction and bring balance to our minds. We all must bring balance to our minds so that we can love and encourage one another. Then the macrocosm of the world can be in balance, and everyone will live in peace. The most important thing of all right now is putting the Dharma into practice among people. There are so many suffering sentient beings. To save these suffering sentient beings in time, we must quickly guide them so that we can relieve them from hardship. Then, we can guide them to enter and walk along the great, direct Bodhi-path. We also need to encourage everyone around us and form aspirations together to widely transform sentient beings. This is what is needed most right now. The Dharma is the medicine we need to cure the maladies of this age, of this world and of sentient beings’ minds. This is extremely important. Therefore, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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