For the irreversibility of donor’s dying, organ donation is generally treated as a mercy worth to spread. Donating healthy organs to the needed has two merits: “expanding extremely the residual value of the dying man’s life” and “saving other’s precious lives”. The donors can also leave a legacy of love in the world. Therefore, for considering the will of donors, the medical profession uses ‘brain-death’ as a new criterion to be the definition of ‘Death’. Henceforward, the two principles such as "brain-death won’t have any perception" and "show the great love from Bodhisattva-practicing" are taken as the appeals to urge people popularizing the organ donation. Since the organ donation is based on these two principles, they must be tenable. In this paper, I will also clarify those relevant questions -- “What’s the critical time of losing all sensations in the dying process?” “Will the last thought of death affect the deceased’s reincarnation?” “Is organ-donating with mercy a true Bodhisattva practice?” “What ability the donors need to achieve for practicing body sacrifice without any obstacle?” Next, by discussing the above two principles from Buddhism is helpful to clarify these topics -- the incarnation, the dying perceptions and dying process, the functions and changes of eight consciousnesses (Sanskrit: astau vijñānāni) at dying hours. Therefore, the thesis will be divided as three parts. First, I will introduce the medical professional and Buddhist views about the death. Second, I will delineate the operation and development of the eight consciousnesses in dying. Finally, I will clarify these questions such as sensations in dying and Bodhisattva-practicing etc. from the consciousness-only philosophy teachings -- the process of Bodhisattva-practicing, the stages and achievements of practice etc. Hope the conclusions are helpful to offer some concrete directions for the donors.
