Reporter Zhou (hereinafter referred to as Zhou): Hello Master Mingguang (sign language). The topic we are discussing today is Buddhist medicine. First of all, I'd like to ask Master Mingguang to explain to us what Buddhist medicine is.
Master Mingguang (hereinafter referred to as Ming, expressed in sign language): Buddhist medicine refers to a medical and pharmaceutical system that is guided by Buddhist theories such as four majors and three studies, characterized by understanding and demonstrating, regulating the mind and paying attention to diet, aiming at enlightening supreme wisdom, improving ideological realm and pursuing eternal truth, and finally achieving comprehensive coordination between the internal and external environment of the human body. Because the theoretical framework and clinical diagnosis and treatment system of Buddhist medicine were mainly formed in China, what we call Buddhist medicine actually refers to Buddhist medicine in China.
To sum it up in one sentence: Buddhist medicine refers to the medicine created and passed down by Buddhists.
Zhou: When did the research on Buddhist medicine begin and what achievements have been made so far?
Ming: Buddhist medicine existed as early as the Buddha's time. But Buddhist medicine was really put forward as a modern discipline in the early 1990s. Since 1980s, many scholars have begun to pay attention to the historical materials and medical thoughts of Buddhism and the influence of Buddhism on the development of Chinese medicine. 1May, 993, the concept of Buddhist medicine was really put forward, and the research of Buddhist medicine was systematically carried out. At that time, Fujian Wuyi Buddhist Medical Research Institute, the first Buddhist medical academic research group in China, was established, which hosted the first and second international Buddhist medical academic seminars and the first and second national Buddhist medical academic conferences, and edited the Buddhist Medical Research Association of Fujian Traditional Chinese Medicine Association. At present, scholars at home and abroad have published more than 30 Buddhist medical works and more than 200 academic papers. At the same time, literature research, theoretical discussion, clinical diagnosis and treatment, and product research and development of Buddhist doctors are in full swing. It can be said that Buddhist medicine is entering a new era of rapid development.
Zhou: What is the difference between Buddhist medicine, Confucian medicine and Taoist medicine?
Ming: To be exact, neither Taoist nor Confucian doctors should be called "Xue". Why do you say that? Because Buddhist doctors have their own theoretical framework and ideological system, complete etiology and pathogenesis theories such as four major diseases, three poisons and five aggregates, rich methods of disease diagnosis and treatment, a large number of literature bases and a large number of clinical practices. In addition, he has unique insights and rich achievements in diet, health care, health preservation, psychology and ethics. Therefore, it is not an exaggeration to call it "Buddhist medicine". However, the philosophical basis and theoretical framework of Confucianism, Taoism and traditional Chinese medicine are basically the same or similar. For example, they all advocate the overall concept and dialectical under the guidance of Yin-Yang and Five Elements. Confucian doctors and Taoist doctors can only be said to be special phenomena or special groups in Chinese medicine-that is, doctors who are proficient in Confucianism and Taoism. But if you want to rise to the level of "learning", at least the current conditions are not available. Therefore, the biggest differences among Buddhist medicine, Confucian medicine and Taoist medicine are: different theoretical systems and thinking methods, different connotations and extensions, different angles of understanding and diagnosing diseases, different characteristics of prescription drugs and different belief groups.
Zhou: Professor Li (Li for short), I have attended your class. In class, you also listed a lot of data related to Buddhism and medicine. When did you decide to start studying Buddhism? What do you think is the future development space of Buddhist medicine?
Li: As the saying goes, "Buddha is predestined". I am a person who has an indissoluble bond with Buddha. First of all, by chance, I was born in a thousand-year-old temple and grew up with Buddhism. Secondly, by coincidence, I received both Chinese medicine and Buddhism education in China Academy of Traditional Chinese Medicine and Peking University. Thirdly, by chance, I once served as the director of the first Buddhist medical research institute owned by the whole people in China, specializing in the academic research of Buddhist medicine. Fourthly, by chance, I met a group of people of insight who are keen on promoting Buddhism and medical culture. Fifth, by chance, I was lucky enough to be transferred to Beijing University of Chinese Medicine to study Chinese medicine culture, and Buddhist medicine culture became my main research topic. It is based on the above five opportunities that I am one step ahead of others in the research of Buddhist medicine. I cited a lot of data in my speech, all of which were my research results using first-hand information.
My answer to your second question is that the future development of Buddhist medicine is limitless. Apply a fashionable advertising word: the size of your heart, there is room for development. Why do you say that? Because Buddhist medicine is a virgin land that has not been completely reclaimed, it has a very broad development prospect in the fields of medical care, dietotherapy, mental health, medical ethics, clinical departments, health care products development, etc., which cannot be covered by billions of data. So far, there are not many people who can organically combine Buddhism and medicine, and only a handful can carry out industrial management. Therefore, whoever takes the lead will get the biggest return.
Zhou: Professor Li, you have written many books about Buddhist medicine, and people in the industry have also given you the title of "pioneer of Buddhist medicine". Do you want to know if any hospitals in China have started to apply your theoretical research to practice and achieved fruitful results? And do you personally intend to change from a pioneer and preacher of Buddhist medicine to a practitioner of Buddhist medicine?
Li: "The pioneer of Buddhist medicine" has been praised by the media and peers. I am really scared and walking on thin ice. Why? I am a down-to-earth person, and I always feel that I have done too little and won too many honors. In the foreseeable future, I will fully promote and popularize the profound Buddhist culture, and try my best to combine my research results with social charity activities, so that more people can get benefits, help and wisdom from Buddhist doctors. At present, several medical institutions have really begun to practice my research results. At the same time, as you said, I will become a practitioner of Buddhist medicine myself. I am a doctor, and it is my eternal pursuit and goal to be kind to the world and save all beings. I hope Dr. Li and Dr. Li will become brand-new business cards in my life after Dr. Li and Professor Li.
Zhou: Beauty care is a hot topic now. Professor Li, can you tell us something about Buddhist medicine's views on beauty care?
Li: Beauty and health preservation is not only a hot topic today, but also an eternal topic for thousands of years. When it comes to Buddhist beauty and health care, there are two people who deserve special books. One is Wu Zetian in the Tang Dynasty, and the other is Liu (Liu E) in the Northern Song Dynasty. Both of them were female heroes who were in power at that time, full of energy and extraordinary skills. Their common characteristics are: first, they have a deep religious belief in Buddhism; Secondly, reasonable distribution of vegetarian food in life; Third, rational use of plant cosmetics for beauty; Fourth, be good at using Buddha incense in daily life; Fifth, diligently recite the scriptures and firmly practice Buddhism in times of crisis; Sixth, I often become attached to Buddhist temples and listen to the monks. As can be seen from the above examples, beauty care in Buddhist medicine has very unique characteristics and methods, which can meet the various needs of different groups of people. In my speech, I divided the health care of Buddhist doctors into five aspects: vegetarianism, tea ceremony, meditation and yoga, but there are actually more methods waiting for us to develop, practice and apply. In terms of beauty, there are many methods in Buddhist medicine, such as bathing, burning incense, taking medicine, eating, meditation, yoga and so on. Of course, many of these methods are based on the belief in Buddhism. Only on the basis of sincere belief in Buddhism can we have special feelings and insights, and we will have perseverance and perseverance. Because this topic is too big, it is difficult for me to fully expand it here. But I can say responsibly that Buddhist beauty preservation may lead the trend of an era and become one of the most important beauty preservation methods for people.
Zhou: Is there any essential difference between yoga in Buddhist medicine and yoga in some yoga halls now?
Li: There is a big difference. It can be said that it is not a hierarchical concept at all. First of all, the purpose of culture is different; Secondly, the cultivation methods are different; Third, the results of culture are different. Why do you say that? Because Buddhist yoga focuses on spiritual cultivation, yoga popular in society at present is mainly a means of fitness; The former's training method is static braking, while the latter's training method is dynamic and static braking; The former focuses on the mind, while the latter focuses on the constitution. If summed up in one sentence: the former cultivates wisdom, while the latter cultivates body shape.
Zhou: Master Mingguang, compared with other medicine, what are the outstanding advantages of Buddhist medicine in treating human psychological diseases?
Ming: Compared with other medicine, Buddhist medicine has incomparable characteristics and advantages in treating human psychological diseases. This is mainly manifested in the following aspects: ① the conditioning and treatment of mental illness is the most important specialty of Buddhist medicine, which is incomparable to other medicine; Buddhist meditation and yoga are important means and methods to adjust emotions and shape personality, which are difficult for other medicine. (3) Devout Buddhist belief is a panacea for purifying body and mind and relieving anxiety; ④ The philosophical thoughts and theoretical basis of Buddhist doctors can play an extremely important guiding role in the treatment of mental illness; ⑤ The prescriptions of Buddhist doctors have obvious clinical effects on the rehabilitation of mental illness. In addition, activities such as reading aloud, chanting Buddhist mantras, listening to scriptures, and spreading dharma can also play a good role in treating human mental diseases to a certain extent. Bottom line: Buddhist doctors have outstanding advantages and characteristics in treating mental illness from many aspects and angles such as belief, theory, meditation, yoga, chanting and prescription.
Zhou; Master Mingguang, now medicine can be said to be helpless against cancer. Have Buddhist doctors made any progress in treating cancer?
Ming; Because the medical theoretical system is completely different, the position of treating diseases is also completely different. In the treatment of so-called terminal diseases such as cancer, Buddhist doctors treat people as a whole, not as an expedient measure, but as a fundamental solution to the problem, that is, western medicine treats the symptoms and Buddhist doctors treat the root cause.
Zhou: Master Mingguang, can you elaborate on the relationship between "Zen" and spiritual health in Buddhist medicine?
Ming: To clarify the internal relationship between the two, we must first understand what Zen is. Zen, also known as Zen, means meditation. Free translation is meditation (only when he wants to, he thinks of focusing on a situation and thinking carefully), thinking, practicing, abandoning evil (abandoning all evils such as five covers in the world of desire), and the jungle of merit (taking Zen as the reason, wisdom, magical power, and four infinite merits can be born). Zen is practiced by Mahayana, Hinayana, heretics and ordinary people, but with different purposes and ideological objects. Because the level and realm of practice are different, the results are also very different. Generally speaking, Zen refers to a state in which the mind is focused on an object, which is extremely quiet and balanced with meticulous thoughts. People usually call meditation meditation. Mental health care refers to eliminating distractions, purifying the mind and improving one's ideological realm, so as to achieve the purpose of health care.
From the comparison of the above definitions, it is not difficult to see that Zen and spiritual health preservation have the same effect. "Zen" is definitely a method of mental health preservation, but not all mental health preservation methods can be regarded as Zen. Why? First, there is no distinction between religion and race in spiritual health, and practicing Zen has deeply laid the brand of Buddhism; Second, mental health care is relatively broad, while meditation health care has its specific norms and methods; Third, they pursue different realms. The former only purifies the mind, while the latter pursues an ideological realm that transcends body and mind and time and space.
Zhou: Master Mingguang, is the Heart Sutra about nourishing the heart?
Ming: That's right. The Heart Sutra talks about the wisdom of nourishing the heart and the method of enlightenment. The full name of the Heart Sutra is Prajna Paramita Heart Sutra. Prajna refers to great wisdom, and paramita refers to reaching the other side. What is on the other side? The other shore refers to nirvana that transcends time and space and life and death. So the title of Heart Sutra means "the way to the other side of wisdom". Although the full text of Heart Sutra is only 260 words, it embodies the great wisdom and truth of Buddhism in nourishing the heart, which can be said to be a programmatic classic document.
Here I quote a Zen poem I wrote, "Mind reading may help you understand and grasp the wisdom of nourishing the heart in the Heart Sutra." My heart/is a lotus of wisdom/no amount of sludge and turbid water can defile that holy elegance/my heart/is a cup of light tea/the care of countless dewdrops/all poured into that thin bud/my heart/is a romantic fairy tale/in that field full of flowers/bathed in the spring breeze, with light steps/my heart/is a galloping horse/there. Everything in the world has lost its discipline/there are no obstacles in its heart/it can always put all the good and evil insights in the world/or color or emptiness/everything in the universe is like a flash in the pan/or life or death/life and death should have been completely put down/if there is bodhi in its heart/you can feel the infinite changes in the world/if there is great love in its heart/there will be a raft that reaches the other side of wisdom/the five aggregates are empty/all sufferings are fearless/King Kong. The road to becoming a Buddha doesn't have to be as far as the end of the world/life has a feeling/the sunshine will extend in all directions on the smooth road/all methods are empty/the road to achievement needs to be put on a fake robe/my eternal/successful realm is destined to be infinitely chic. "
Zhou: Do you have any specific plans for the inheritance and development of Buddhist medicine?
Ming: My preliminary plans and ideas for the inheritance and development of Buddhist medicine mainly include: first, comprehensively carry out literature collation and theoretical research of Buddhist medicine, and strive to complete the compilation and publication of Buddhist Medicine Integration, Buddhist Medicine Dictionary, Buddhist Medicine Series, Buddhist Medicine Textbooks and Buddhist Medicine Popular Science Series within three years; Second, establish international and national Buddhist medical academic groups and hold various forms of Buddhist medical academic seminars; Third, carry out clinical diagnosis and treatment of Buddhist doctors and try our best to "help the world with Tzu Chi" and "save all beings"; Fourth, actively develop Buddhist health products and prescriptions, and play its due role in excavating, sorting out and developing Buddhist treasures. Fifth, establish a doctoral research base in Buddhism and carry out doctoral academic research in Buddhism in an all-round and multi-level way. Sixth, carry out various forms of publicity and popularization, so that Buddhism and medical knowledge can be accepted by the general public.