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Himalayan Buddhist Cultural Association is
recognised by the govemment
of
India is the leading
organisation of
Himalayan region. It has
15
branches
operating from Ladakh to Arunachal Pradesh.
It's aim based on Buddhist Philosophy to preserve
Himalayan Culture, Promote Modem Education with
Traditional background
of
leaming and Protection
of.
Environment in the Himalayan Region. It also works to
promote National Unity
&
Integrity, World
Peace,
through Compassion, Ftiendship and Non Violence.
.,
'fitRt ma:rur
Himalayan Buddhist Cultural Association
B
4, Ladakh Buddhist
Vlhar, Bela
Road,
Delhi-110
054
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Sowa
Rigpa:
The
Science
of Healing
i"
...
"'
Himalayan Buddhist
Cultural
Association
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ift
Shri. Justice VS Khokje, (Governer of HP) lighting lamp for
the inauguration
of
the seminar.
ln the chair left to right- Shri Thupstan Chhewang,
Ven. Tsona Rinpoche & others dignitary scholars
x=ITcrr ft1f
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Sowa
Rigpa: The
Science
of Healing Articles
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Himalayan Buddhist Cultural Association
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Sowa Rigpa: The Science of Healing Articles
x=ITcrr
liT RJ fchffi I fcrw
Advisor :
Ven.
Lama
Chosphel
Zotpa
Editors :
Shri Maling Gombu
Dr. Manoj Kumar Singh
Shri D.M. Goyal
Shri Lobsang Tenpa 'Jampa'
Ist Edit ion 2005, 1000 Copies -
Himalayan
Buddhist Cultural
Association
.Published by :_
. . . - '
Himalayan. Buddhist Cultural Association
B-4, Ladakh Buddhist Vihara,
Bela Road, Delhi-llOOS4.
Computerized: Lobsang Tenpa 'Jampa'
Typeset
by:
SPECfRUM
MEDIA
3721/5, Netaji Subhash Marg,
Daryaganj, New Delhi-2
Phone : 32272562
Printer:'
SAMRAT PRINTER
& BINDERS
1606, Pataudi House, Darya Ganj,
New Delhi -02 Phone: 23274880 Mobile : 9312547568
Price : 150/.:.
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valuable medicinal herbs, which has been the source of medi
cine Sowa-Rigpa. Sowa-Rigpa (Science
of
healing) Medi
cal System is very ancient sysyem of medicine Iike Ayurveda,
which originated from present Jammu & Kashmir in lndia and
was introduced in Ladakh and westem Tibet by Great Lotsawa
Rinchen Zangpo in the early 11th century. Since, then this sys
terri of medicine is prevalent and practiced in different parts of
Ladakh region in Jammu and Kashmir, Himachal Pradesh,
Uttranchal, Sikkim, Darjeeling, Kalimpong
inWestBengal
and
Arunchal Pradesh
of
Himalayan region.
In the Himalayan region, it was practiced and taught in form
of
Guru-Shishsya Parampara' but now it is also taught in 'insti
tutions. This institutions needs to
be
further developed arid en
couraged. Also, due to the effort
of
the Tibetan Govt-in-exile,
this system of nedicine is kn:own intemationally and practiced
due to its successful result
of
healing. This system
of
medicine
has very rich history, Iiterature and all the sciences Iike any
other medical system which are being praCticed as profession.
It has elaborate scientifically developed syllabus for the
study ofmedical system and it is taught as full time 6 year course
in the Institute at Dharamsala, run by the Tibetari Govt.-in-exile
and also Central Institute
of
Higher
Ti
betan Studies, (Deemed
University) Samath, Varanasi, which is runby the Department
ofCulture, Ministry ofTourism and Culnire, Govt.
oflndia.
Today Sowa-Rigpa MedicalSystem is practiced and known
intemationally and it requires propagation and proper presenta
tion before the Govt. oflndia for its recognition. This rich medi
cal system is the contribution
of
lndia in to medical systems
of
the world.
It
is tested and has given wonderful results and tody
thousands of people across the country are getting this treat-
\1111
t
t
ment and getting the desired results.
l t
is with this objective to
highlight the importance and richness of this medical system
and to present a report to the Govt. of lndia that a Three Day
National Seminar was organized.
In order to get the best of result, experts and highly quali
fies practitioners in Sowa-Rigpa Medical System were being
invited from all over the country to participate in the seminar
and present their articles and view.s on the medical system. Dif
ferent scholars have various aspects. The articles are on history,
present situation, practice in Himalayan region and Tibet, culti
vation and conservation
of
medicinal plants and needs for rec
ognition. I am sure that the publication
of
these articles will be
very informative and help in achieving the desired goals and
moving towards the development
of
Sowa-RigpaMedical Sys
tem as full-fledged profession
of Indian system of medicine.
I take this opportunity to extend my hearty thanks to Shri
RBS Rawat, CEO, National Medicinal Plant Board, Secretary
& Jt. Secretary, Indian System ofMedicirie, Ministry ofHealth,
Director, Man-Tse-Khang; Director, Gandhi St.niiti & all the
scholars and participants for their help and assistance in mark
ing the program successful and enabling to bring out this book
on Sowa-Rigpa (Science ofHealing)
(Lala Chosphel Zotpa)
President
Himalayan Buddhist Cultural Association
IX
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Contents
Foreward
Part I (Seminar Introduction)
1
x=ITcrr tfT
Sowa Rigpa Seminar's Theme
Amchi/ Schotars Group's Suggestion
i) Atreya Group
ii) Padma Sambhava Group
iii)
Vagbhata Group
iv) Nagarjuna Group
v) Chandra Nand Group
.
Recommendation
Report of the National Seminar .
Part II (Bhoti Section)
1
9
C\ . C\
Y.:C\
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X
III
V
VI
1
3
5
7
8
9
13
14
16
18
20
34
41
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90
60
72
80
89
97
100
104
110
99
117
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XI
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Part III (Hindi Section)
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The
Historical Perspective
of
Sowa Rigpa
(Science of Healing)
Dr. sManla T. Phuntsok*
Introduction
History ofBuddhist medicine is as old as the Buddhism. More
than 2500 years ago, while the Buddha of medicine sat for meditation
in the forest for four years, a discussion.took place between him and
Jungnas, Yong Sman anmey and Mangpo Mangbtum. These were
recognized and earned the names
of
four great medical masters
of
the western Tibet. The pious King Jungehup Od offered one hundred
gold coins to Pandita Janadarna of Kashmir who in collaboration
with Rinchen bZanpo system of Medicine, which has become very
popular in Ladakh and adjoining areas, is known to have been drawn
from the Yanlag brgyad Pai sNingpo (Astangahrdaya).
Through the ages, the medical men of the Himalayas have
enriched this system
of
Buddhist medicine by introducing more and
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the other Jinas
ofhis
manifestation on the topic
of
art
of
healing and
maintaining good health. Emanating from that discussion the four
basic medical texts rgyud-bzhi have been formed as the fundamental
texts
of
Buddhist medicine. Henceforth, a tradition
of
Buddhist
medicine continued to flourish in India throuth Kumarajiva,Acharya
Nagarjuna, Ashva Gosha and Chandranandana, etc.
In the 8th centuryAD, galaxies
oflndian
and Tibetan scholars
were engaged in translation ofBuddhist texts from Sanskrit to Tibetan
language. Acharya
Chandranandana and Lotsava Vairochana
translated rgyud-bzhi in
Ti
betan.
In
order to popUlarize these ancient
texts; needless to say, it was from the time of senior Yuthog Gonpo
that the Tibetan physicians started writing commentaries on rgyud
bzhi.
About nine hundred year ago, during the reign
of
King
Lhalama Yeshe Od, the learning ofBuddhist medicine was introduced
in the province of Kuge and neighbouring areas in the Western
Himalayas. In that period the mtho-gling monastry played an
important role in transhiting the later Buddhist medical texts from
Sanskrit to Tibetan under the supervision of the great translator
Rinchen bZanpo. This translator
ofthe
western Himalayas,
communicated the medical knowledge of his four prominent
disciples namely Myang-adas Senga Grag, Shang Kripa Yeshe
* Director, Mahabodhi Karuna Charitable Hospital, Leh, Ladakh.
224
ntore herbal drugs. Their major contributions are the recipes in the
field of
Bud
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Abbasystem in Kargil and Skardu. This science ofhealing is popu
larly practiced in Tibet,Bhutan, Mongolia, Russia, Nepal and many
trans- Himalayan states of India. Like ayurveda system, the Sowa
Rigpa also is founded in Tridosa concept called rLung, Khripa and
Badkan. The entire physical, physiological and metabolic activities
are operated by these three humeral systems. There state
is responsible for perfect health, while disrturbance of this balance
produced pathological state in the body. Within the body there is
vast areas of invisible forces, energy current constantly working for
functioning
ofthe
body and mind. Just as electric current is invisible
in the electri wke, so does the nerve energy is constantly flowing
within the white channel, which we grossly called ruling, which too
depend on another two dynamic forces khripa and bakkan respon
sible for supply of secretion, hormones through the vaious metabolic
processes.
Sowa- Rigpa has rich literature, books and manuscripts de
scribing all essential knowledge
of
anatomy, physiology, pharma
cology and toxicology etc. and there are three hundred and seventy
drugs, which are commonly used either alone or by compound for
mulations.
Adoption of health planning and extension of community
health service depend upon the topographic accessibility, indigenous
availibility ofmedicinal flora and fauna and socia-economic condi-
226
Thus, the Amchi system is still popular in Ladakh, because it
safe, inexpensive and beneficial and also serves as an alternative
tcommunity health care. The richness of indigenous herbal and min
medicine has made this system harmonious with the environ
But due to Iack of patronage of both the State and Central
this system has been left behind like an emaciated child which
rejuvenation. lt would be right occasion
if
Irequestall
con
to give a positive thought to revitalize the system and give
recognition as in case of Ayurveda.
227
Historical Evolution
of
Tibetan
Science
of
Healing called the Sowa Rigpa- A case study
Dr.Pema
Dorjee
Orallineage of Sowa Rigpa:- Ever since the evolution ofhu
man beings in Tibet surrounded by snow capped moutains, people of
Tibet have been in close relation with elements
oftheir
ennironment.
This relationship with the natural elements made them perceive ex
istence of the two opposite effects of the natural element by a logic
ing. The king offered to one
of
them his own daughter as bride and
their son Thongki Thorchok bad mastered in pulse reading, dietary
technique, pharmacology, and techniques of therapeutics and sur
gery which had contributed in the development of Ti betan Medical
Treatise.
During the reign
ofTibet's
King Songtsen Gampo (617 AD)
one of his ministers called Thonmi Sambhota visited India to study
Indian scripts and composed Tibetan scripts. He bad then translated
many books on medicine from Indian language into Tibetan language
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that
if
there is a poison then there must
be
medicine. According
to
the medical treatise,
'in
an encounter to the cause ofsomething, there
isanatural
intention to chose an opposite quality.' Human body seeks
to acquire an adverse quality of natural elements to encounter with
the imbalance ofTripa or hot element by seeking diet or behavior of
Badkhen
or
cool in quality. In this way we adapt ourselves to the
qualities of sun and moon, fire and water as force of encounter
to
each other. By an experience of reseatch
on
wounded birds and ani
mals we knowledge ofsurgery and physical therapies. There
would always be something wrong either with excess or with inad
equacy of diet and inappropriateness
of
behaviour of Iifestyle. It
is
therefore that the parents bound their children to the Iimit of food
they eat and themselves with their own menta ljudgement . Thus, the
Science ofHealin g or Sowa Rigpa bad originated with a concept that
diet and behaviour or Iifestyle are the pnmary cause of all times and
that if there is poison then there must
be
medicine.
Sowa-Rigpa as in Tibetan
Me
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health. Although there are many books on Tibetan medicine written
by many scholars and great physicians but the most authentic one is
the rGyudshi, the four tautras that are (i) the Root Tantra, (ii) the
Explanatory Tantra, (iii) the Quintessence Tantra and (iv) the Com
plimentary Tantra
The Root Tantra:
lt
is the basicfundamental tantra like the
soul of a body and has s ix chapters. All the other three tautras attrib
uted their origin to it.
The Explanatory Tantra: It represents the body
of
a soul that
explains in detail or clarifies what the root tantra does mean. It has
thirty-one chapters.
The Quintessence Tantra: This tautra deals with knowledge
the real knowledge of Tibetau Medicine and has ninety-two chap
ters. It represents the real quality of all the tautras and clarifies each
and every word of all the tautras.
The Complementary Tantra: This tantra has twenty-seven
chapters and it deals with the practice ofall the tantras. l t is the pana
cea for all illness.
The Sowa Rigpa deals with illness from the whole aspect
of
human body. The concept and practice of Sowa Rigpa isthat human
body is composed
of
five natural elerrients and so is the illness too.
Therefore, the healing has to be found in the
fi
ve natural elements .
Human body requires for its growth and sustenance a virtual balance
230
get infom1ation about relevant signs and symptoms charactirised by
his illness.
All these three methods diagnosis are deal and in all its varia
tions by the four medical tantras. The urine and pulse beats
of
the
human body are in enormous Variations, each depending on imbal
ance
of
either one or the other two or in combination of the two in
threc principle energies conditioned by either excess or inadequacy
in diet and inappropriateness in lifestyle and behaviour as weil as the
prevailing season and climate during the illness. The Tibetan Medi
cine Iooks to the illness as having an immediate eause and a relative
Brief on
Tibetan Medical Sowa Rigpa)
Pharmacology
Menrampa
Kartsang
Tenzin
Deche*
Any medieal system either it is Ayurvedi System
or
Hornea
pathie System or Unani System or Chinese System or Tibetan Medi
cal System or Western System, every system has its own way of
healing but the goal of all the system is eommon and that is to eure
his -patient.
As far as Tibetan medicine is concemed, many Tibetan Medi
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cause.
The Therapeutie:- Having defined the illness aeeurately the
treatment follows with a ehange of behaviour of lifestyle,dietary
modifications, medication and aeessory therapies. The four medieal
tantras deal with every aspeet
of
the therapeutic teehnique in detail
leaving no room for ambiguity and speeulation . There are ehapters
on diet and Iifestyle or behavior keeping into aeeount their tastes and
other eharaeteristies like roughness, heaviness, lightness, oily and
non-oily. Then there are chapters dealing with medieines in every
kind, herbs, minerals, fruits, stones, their tastes and uses and also
chapters on aceessory therapies like massage, moxabation, golden
needle therapy and surgery.
232
cal Institutions and Tibetan Seholars, other individuals including many
Asians and Westemers have done much work in the past in promot
ing Tibetan medicine. Today it is receiving wide interest from the
international eommunity and being practieed throughout the Hima
layan region. In countries like Mongolia, Russia etc. it is becoming a
popular alternative health care system. It is one of the oldest living
medical traditions ofthe world.
However, despite its antiquity and current popularity, the
strength ofTibe tan medicine has not yet been weil understood by the
world 's scientifie eommunity, as eompared to other systems ofmedi
cine. lt needs more series study by the scientists , scholars and stu
dents.
According to the So-Rig rGurd-bZhi (The four tantras),
all
sentient beings are created by the five elements, so as alt the diseases
and their antidotes are five elements in origin and eompostition re
speetively. Therefore, all three are inter-related for having common
origin i.e. the five elements (Earth, Water, Fire, Air and Spaee).As
per So-Rig rGyud-bZhi there is nothing
on
the earth that has no
me
dicinal value.
The fundamental philosophy ofpharmology in Ti betan medi-
* Doctor of Sowa-Rigpa Medical System, Unit of Tibetan Medical and
Astro
logical Institute, Dharamshaia at Nizzamudin East, New Delhi.
233
eine is as such based on the theory of Byung-ba-Inga or the Cosm
physical elements. These elements are not in their actual- state, b
concepts dealing more with their inherent qualities i.e.
Earth: heavy, stable, blunt, smooth, oily and dry.
Water: fluit, cool, dry, coarse, light, oily, flexible.
Fire: hot, sharp, dry, coarse, light, oily, mobile.
Air: light,mobile, cold, coarse, non-oily, dry.
These subtle qualities are not only responsible for the mate
rial aspects ofrLung (wind), mKhris-pa(bile) and Bad-kan(phlem)1
. but also for the six tastes and the three post-digestive tastes, fro
should be collected when crops and plants shed their leaves.
(autumn)
b. The leaves, Iatex plants and shoots of the medicinal plant
should be collected when the plants are growing.(summer)
c. Fruits and flowers should be collected for medicinal use when
they are mature and bloom fully.
d. The intemal barks and resins should be collected when flow
ers bloom and sprouts emerge from the soil.
Removal
of
Toxic impurities:
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...which the composition, properties, and various actions of a specifi
. nedicine are inferred.
::-:
Tibetan pharrnacology is not simply an art but also a refine
which has been passed down by the Buddha Sakyamuni
ove
. wo thousand five hundred years ago. This science involves a knowl
J:.
ofhistory, identification, cultivation, cllection, selection, prepa
preservatiort etc.
..
.
of
Drugs:
, , It is very crucial to follow the seven Limb Procerlure sets ou
, rational system for identification ,growth, collection and process-
}
j.'
ing
of
medicinal plants and the procedures and processess for con-
.verting the plant materials into medicines
.
, , : :
of medicinal plants in
their
natural habitat:
The land mus t be very fertile and pollution free. Cooling
pow
ered medicinal plants shoud be harvested from high and cold areas
and warrning powered plant should be harvested from hot and
dry
areas. This will assure harvesting plants of superior quality.
Collection of Medicinal plants in their own time:
a. The parts
ofthe
medicinal plan t such as root, branch and trunk
234
Here toxic impurity does not refer to that which would take
one's life butthat which would certainly harrn the body
ifnot
prop
erly removed. These impurities inherit very coarse powers of nature
and are very difficult to digest. All the medicinal plants after collec
tion should be washed properly, preferably in river water coming
from the same valley or mountian where the plants grow. Then hark
from the roots, inner spongy part from trunk,nodes from the branches,
sterm from the leaves, sepals from the flowers, kemels from the fruits,
extemal dirt from the hark should be removed properly. Latesxes,
spongy parts and resins have no impurities to be removed.
Drying:
After collecting and washing the medicinal plants, they are
chopped into pieces and dried. Cool ing powered medicines are dried
in shady and airy areas, while warm podwer medicines are dried in
the sun and near fire. Each type of medicinal plant should be kept
seperated from other types to prevent contamination.
Maintajn ing the efficacy
or
potency:
It
is important to use plants while they aresti ll fresh i.e. within
twelve months of collection. Beyond this they lose their potency.
However, the essences of medicinal plants could be extracted into
concentrated decoctions and that can be kept Ionger time. Well-dried
235
roots, branches, trunks and fruits can be kept for two or more years.
Smoothening
the
power of medicinal formulations:
Generally most medicinal plants are coarse in potency and as
a result obstruct proper digestion, increase wind and cause poor health
etc. Unless the active constituents which produce these effects are
neutralized, the efficaciousness
of
the drug will be greatly affected.
This problern is solved by combining many medicinal plants
that have the same efficacy or by .adding specific ingredients in spe
cial cases. Smoothing could also be done by adding a..'ltidotes that
concenstrated decoction, pills, medicinal ash, medicinal butter, me
dicinal powder, past, medicinal beverage etc.
Decoction:
There are two types
of
decoctions and they are cooling and
warming powered decoctions. They in turn alleviates the hot and
cold disorders. Hot and cold disorders are caused by Tripa and blood,
and the Badkan and rLung imbalances. Decoctions at quick and it' s
effect comes from the tastes
of
the medicinal ingredients. Its func
tion is to nature the imatured illness,and to withdraw the scattered
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reduce the coarse power of medicinal plants such as molasses, which
balances increased rLhung or pomegranate which promotes diges
tive heat or terminalia chebula which promotes the bodily constitu
ents as blood and musdes etc.
Compounding suitable medicines:
Medicines are compounded with consideration given to the
warming and cooling powers of the medicinal substances, their ef
fects on hot and cold disorders, and their tastes and post-digestive
tastes.
Most Tibetan medicine are made by combination of 5 to
35
herbs and minerals. Together they are to positively sti:nulate the life
energies and restore the lost balance in the body indicated by sick
ness. There is a complicted methology to the collection
of
plants and
preparation
of
pills. The preparaion
of
medicines should be done under
the guidance
of
an expert pharmocologist. Also the doctor's motiva
tion is very much stressed. The doctor shoud here, as always be mo
tivated by strong feeling
of
compassion for living creatures. During
part
ofthe
process may any negative effects occur. This would have
bad effect on the medicine according to Tibetan Medical System.
The mental condition of the doctor plays a importance role in Ti
betan Medicine. The Tibetan Medicines could be in the form
of
236
illness
to
it's
prime site, and
to
separate the diseased and healthy
constituents
of
the body.
Powder:
Powdered medicines are considered acts slower than the de
coction and quicker than the pills as its effect ensues after digestion.
However, in alleviating the disorders, it is more effective than the
decoctions.
Pills:
Pills are considered slower than that
of
powdered medicines
as it' s effect ensues from the powder
of
the medicinal components.
The powers are warming and cooling. However, the pills are consid
ered most effective in uprooting the disorders.
Paste:
Paste are considered good in uprooting the remnants
of
the
disorders affected in the blood vessels, nerves, tendons, Iigaments
and the skin.
Medicinal Butter:
Medicinal butters
are
prescribed
after the successful
237
treatment of the disorders to develop the bodily constitutes and to
promote the clarity
of
the sense organs.
Concentra ted Decoction:
Concentrated decoction is considered good for eliminating
most ofthe hot disorders. For instance, the chopped pieces ofBerb
eris aristata is put in the water and boiled again and again to extract
it's essence. Each time, the essence is strained in a vessel and
the
remnant is thrown away.
It
is then boiled slowly and stirred to avoid
gSo
ba
Rig
pa
(Sowa Rigpa) Medical System
Tashi
Y.
Tashigang*
In ancient India gSo ba Rig ba was a major branch
ofthe
five
main branches
of
knowledge. We find in various Sutras where the
theory of medical science states that an excess or decrease
of
the
three humors namely, rlung (wind) mkhris-pa (bile) and Bad-kan
(phlegm) disturbs the balance
of
health
of
a person. Most impor
tantly, ignorance is the basic cause
of
disease that Ieads to imbalance
of three humors. It is believed that these three energy system are
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bum out until it forms a paste. The paste is then dried in a clean
environment and used whenever it is needed.
Medicinal Ash:
Medicinal ashes are considered good for eliminating most of
the cold disorders induced by Badkan imbalances. For instance, a
Monetaria annalus us brunt properly in coal fire until it becomes
completely white. It is then made into fine powder and is used when
ever a need arises.
Medicinal Beverage:
Medicinal beverage are considered good for eliminating most
of the disorders associated with rLung imbalances. For instances, a
tribulus terrestris beverage is prepared from tribulus terrestris and
barley chang. It is then taken whenever a need arises.
238
functioning in human body, which is in healthy dynamic equilib
rium. When these three-energy system become disrupted due to va
riety of reasons, it provides a substrate for an illness to develop in a
body.
The teaching on medical science was discoursed by the Shakya
Muni Buddha in the 6th century BC. In addition, he gave teachings
on medicine in a mimher of sutras including the Vinaya Pitaka. These
writing of original teaching serve as an essence that develops into
whole system
of
gso ba rig
pa
medical system. The whole text has
been written in the form of question and answer, an exchange of
dialogues between his heart and mind that were seen as two Sages,
which emanated from the medical Buddha, the King of Medicine.
This legend is important as his notions and understanding of
science of healing and practice of medicine were actually dialogues
between his heart and mind. All these texts and treatises that recount
the dialogues between the two Sages, historically emerged as the
most important textbook of medicine, which has been named as "Bdud
rtsi snying po yan lag brgyad pa gsang ba man ngag gi rgyud (Secret
treatise of instructions in the eight branches of essence of immortal
ity)." It has been shortly abbreviated as Rgyud bzhi in gso ba rig pa
medical system.
*Director, Tashigang Herbai Center, Delhi
239
The eight principle branches of Gso ba rig pa medical system:
1.
Adult diseases.
2. Childhoood diseases.
3. Fernale diseases.
4. Nervous system diseases
5.
Wounds.
6. Poisonings.
7. Senile diseases.
8. Frtility and reproduction.
eight medical texts known as Carakasamita, which was handed over
to them by the teacher Atreya.
NAGARJUNA
(Ist
century A.D.)
In the early Ist entury A.D. Nagarjuna wrote the medical text
called Sman dpyad Zla ba'i rgyal po (Somarajabhaisajyasadhana)
with 112 chapters in verses. This book was a revelation given by
Boddhisatva Manjusri to Nagarjuna who wrote it for the benefit of
the living beings and espeecially for the patients who suffer fr.om
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I
Diet and nutrition have been discoursed with importance in
all the texts. It is said that a balanced diet, nutrition wise and amount
wise need to be consumed so that the food will be digested with ease
and comfort and yield longevity of life.
For diagnosis and treatment, the approach is to identify which
of his three-energy system is out
of
balance, which is done by three
ways:
1. Examinaion
2. Questionaire
3.
Pulse diagnosis and urine analysis.
A diagnosis is made and on its basis therapies are instituted,
which helps in restoring the underlying imbalances and return health
to its natural state.
Contribution of Indian Schalars and Acharyas in
development of gSo ba Rig
pa
Iiterature
ATREYA (6th century BC)
The famous physician Atreya (6th century BC) was an active
physician and a great teacher at Taxila a center of leaming at that
time.
Wehave
the story
ofthe
Prince Jivaka
ofMagadh
proceeding
to Taxila to learn Medicine from Atreya. Subsequently, after this
period various authors followed the tradition, wrote and revised the
240
various ailments. This book could not be included
in:
Bstan 'gyur.
In the course of centuries, the text Somarajabhaisajyasadhana
was translated into Chinese and then to Tibetan. It was translated
into Tibetan for the first time, in the 8th century AD during the reign
ofEmperor Khri-sron-lde-bstan, by Chines monk Hasang Mahayana
and Lo-tas-ba, so ba rig pa system, the other two being Rgyud bzhi
and Astangahrdayasamhita (Sman dpyad yan lag rgyad pa). It was
also the first medical text that came to Tibet. Irt course of time, the
Rgyud bzhi became the most popular text and Somarajabhaisajy
asadhana was pushed to the background. However, eminent physi
cians have used it in support of Rgyud bzhi.
Other texts written by Nagarjuna:
1. Sbyor ba brgya pa, Yogasataka
2. Sman 'tsho ba'i mdo: Jivasutra
3. Slob dpon klusgrub kyis basd pasman a ba'i cho ga:
Acaryanagarjunabhasita-ababhesajakal-pa
All the above three texts by N agarjuna were included in Bstan
'gyur.
VAGBHATAI (1st century AD)
Vagbhata I who lived in 1st century AD was contemporane
ous with the Indian Emperor Kanishka. Vagbhata I wrote a major
medical text after thoroughly studying the Carakasamita, named it as
Astangahrdayasamhita. In the 11th century, the famous Lo-tsa-ba
241
(translator) Rinchen bzang-po
of
Guge (Tibet) with the help of the
Kashmiri physician Jarandhara translated this text into Tibetan.
The Titles of text:
I.
Astangahrdayasamhita-nama: authored by Vagbhata
I.
2.
Yan lag brgyad
pa'i
snin po bsdus
pa
zhes bya pa: trans
lated by Jarandhara and Rin-chen bzang-po into Tibetan in the
I I
h
century AD.
BI BYI DGA-BYED AND, BI-LHA DGA-MDZES (3rd century AD)
Earlier, in the reign
ofking
Lha Tho-thori Gnyan-bstan (3rd
was found in the text to be Sinha Gupta, which in Tibetan was trans
lated as Sec-ge-sbas-pa. Furthermore, Vagbhata
II
was the grand fa
ther
of
Candranandana who lived in the 8th century AD.
The titles
of
text:
I.
Astangahrdayasamhita-nama-vaiduryakabhasya: authored by
Vagbhata II
2. Yan lag brgyad
pa'i
snin po zhes bya
ba'i
sman dpyad kyi
basd
pa:
translated
by
Lo-tsa-ba Ai-gu shakya
blo-gros
and
Dharmasrivarma, Revised by Mar-lo Rig-pa gzhon-nu and dbying
rin-chen.
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century AD)] two Indian physicians namely Bi-Byi Dga-Byed and
his friend, a Iady named Bi-lha-mdzes visited Tibet. Their profound
knowledge
of
medicine and healing was brought to the notice
of
the
king. The king received them well and affered a princess to Bi-byi,
who had a son from her.
Hisname
was Tung-gi Thor-chog-chan,
who also becam:e an efficient physician. However, there being not
any script for the Tibetan hinguage, hence, no text was translated at
that time. The whole teaching of medicine was through oral tradi
tion.
The Title
ofText:
I. A collected medical instructions ofBi-byi lineage has been
transmitted in a text named, bi ci po ti kha ser.
V AGBHATA II (7th century AD)
Vagbhata
II
was a great Indian physician who lived in the 7th
century AD in Kashmir. He wrote the commentary
known
as
"Astangahrdyasamhita-rtama-vaiduryakabhasya" This book was the
commentary known as "Astangahrdyasamhita-namvaiduryakabhasya.
This Book was translated into Tibetan by Zhu-chen-gyi Lo-tsa-ba
Ai-gu shakya-blo-gros and Dharmasrvarma. Afterwards this textwas
revised by Mar-lo Rig-pa gzhon-nu,
and
Dbyig-gi rin-chen. Earlier.
Various scholars belived that this work was of Vagbhata I, which
was incorrect. This was known after the father's name of authour
I 242
CANDRANANDANA (8th century AD)
He was a kashmiri Physician, who carred
on
the tradition of
the medical work started by Vagbhata I. His work was widely ac
cepted and he became very farnaus at that time. There is a detailed
commentary of Padarthacandrikaprabhasa-nama-astangahrdayavivrti
(Yan lag brgyad
Pa'i
snin po'i mam par grel pa tshig gi don gyi zla
zer zhes
bya
ba) written by Candranan-dana (Zli-ba-la-dga)
on
Astangahrdaya, This commentary was later translated into Tibetan
by Jarandhara and Lo-tsa-ba Rin-Chen bzan-po in the 11th century
AD.
The titles of text:
1.
Sman
dpyad yan lag brgyad
pa'i
snin po'i grel
pa
(vaidyastangahrdayavrtti) authored by Chandranandana (Zla-ba-la
dga).
2. Yan lag brgyad pa'i snin po'i rnam
par'
grel pa tshig gi
don gyi zia zhes bya ba: translated by Jarandhara and Rin-chen bzan
po in to Tibetan in 11th century AD.
PADMASAMBHAVA (8th century)
Padmasambhava the great Sage ofUddiyana, visited Tibet in
the 8th century on the invitation of he powerful king chos-rgyal khri
srong-lde-btsan. With his tremendous occult power, Padmasambhava
243
subjugated the demons which had put mysterious obstacles for
the
construction with Santarakashita, he laid a firm foundation for
the
propagation of Buddhism in Tibet.
The titles
of
text:
1.
Gso thabs bdud rtsi bum chen
2. Gu ru'i bdud rtsi bum chung
VIMALAMITRA (8th century AD)
The second great Sage who came to
Tibet
after
Padmasambhava was Vimalamitra,
bom
in Kashmir at a place called
pa'i rgyud (Akhyata tantra) Man nag rgyud (upadesa tantra) and Phyi
ma'i rgyud (Uttara tantra)
The Titles ofText:
1. G'yu thog cha lag bco brgyad: it is a collection of eighteen
instructions on the practice of medicine and the Rgyud bzhi, which
had been handed down in the
G'yu
thog lineage.
DWAGS-PO LHA-RJE (1079-1153 AD)
The great sage Dwags-po Lha-rje was a renowned physician
before he left the worldly life to devote his life in spirituality.
He is
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the Elephant Rige. In his time, he was one
ofthe
most leamed teacher
of Vikramshila Vihara, which was next only to Nalanda University
in fame. Three high ranking men were sent to India to invite him to
Tibet. Accepting the invitation, he came to Tibet in the 8th century
AD and gave teaching to king and others. He was well versed in
medicine and offered a preparation to eure lunacy and acute pain.
The title of text :
1.
Mtshams brag manuscript of the Rnying ma rgyud bum
(Nationallibrary
of
Bhutan)
G'YU-THOG YON-TAN-GON-PO, RNIN-MA (8th century AD)
The most popular medical text that was introduced in Tibet
in the 8th century A.D. is Rgyud bzhi i.e. the Four Tantra. It is said
that Vairocana, a Ti betan Lo-tsa-ba of the 8th century had brought
this text from India. Vairocana was the famous translator in the first
period of Buddhist movement in the land of snow. Vairocana passed
the text and teaching of Rgyud bzhi to G'yuthog Y on-tan-gon-po,
Rnin-ma, who was the royal physician of the Emperor Chos-rgyal
Khrisron-lde-bstan (8th century AD),Tibet. It also to be noted that
Rgyud bzhi was not popular at that time and it was kept as a secret
text at a concealed place for future exploration, However, it could
not be denied that is was still in practice among Vairocana, G'yu
thog-pa Rnin-ma and the Emperor.
Rgyud bzhi, the four tantras are Rtsa ba'i rgyud (mula tantra) Bsad
244
also known as Sgampo-pa Bsod-nams-rin chen and
nu. He is one of the two religious heirs of profoundly accomplished
yogi, Mila-ras-pa. Sgampo-pa was well recognized as a guru of all
the major Dkar gyud-pa traditions of Tibet. This master also re
ceived Bka-' gdams-pa precepts given by Atisha.
He is considered as a main creator
of
a synthesis
of
the two
approaches to Buddhist realization. Before renouncing the worldly
life, he was a renowned physician whose knowledge and experience
could be read in a book titled Phan byed rig pa'i mdzod written by a
monk Prabha Ratna who was his disciple. There is also a text
of
Bcud bsdus (Rasayana) composed by him for Yoginis and lay people.
The titles oftext:
1. Zla'od gzhon nus mdzad pa'i bcud bsdus.
2. Dwag. po'i thor' bum.
LO-TSA-BA RIN-CHEN BZAN-PO (11th century AD)
Astangahrdaya by Vagbhata I and its commentary written by
Chandranandana were translated by Jarandhara (Kashmiri physician)
and Lot-lsa-ba Rin-chen-bzang-po
of
Guge of Western Tibet in the
11th century AD. Rin-chen bzang-po produced many students of
medical science. The famous four physicans of Guge in westem
Tibet were (i) Nyang-' das Senge-sgra (ii) Shak-khri Ye-shes' -byung
gnas (iii) Ong-sman Ane and (iv) Mang-mo Sman-btsun*.
245
all the four physicians, Mang-mo Sman btsun became most popular.
The
knowledge
of
theory
and practice, which
was
base
on
Astangahrdaya and its commentary translated by Rin-chen bzang
po, was handed over from generation to generation. We find that
most famous Sa kya Pan-ehen acquired his knowledge of medicine
through Astangahrdaya.
The title of text:
1. Yan lag brgyad
pa'
snin poi' grel pa tshig gi don gyi zla
zer
zhes bya
ba
(Pandarthacandrikapradasha-nama
astangahrdayavivrti) translated by Jarandhara and Rin-chen bzan-po
DPAL-LDAN-'TSHO-BYED, BRANG-TI (13th century AD)
He was born in a family of famous Brang-ti physicians in the
13th century AD. He initially learnt medicine based on the principles
adopted by Brang-ti tradition in the 8th century AD. Later, he met
several famous physicians and learnt from them. He wrote medical
text in a simple and lucid manner.
The Title
of
text:
1 Khog dbubs shes bya rab gsal bran ti lhi rje 'i zal gdame blo
gros rgyas byed; A survey with an account
of
the historical origins
and developement the Ti betan medical traditions.
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I
PHYAG-RDUM-MAM SKYES-BU ME-LHA (12th century AD)
We find that at the time the king Rtse-lde ofthe Kigdom of
Gude and Spurang in Western Tibet, a physician from Udiyana, a
place which has been identified as an area in the westem part of
Sindh province in Pakistan, came to westem Tibet. His name phyag
rdum-mam-skyes-bu me-1ha, We find a nurober of texts on medi
cine, which were written by him.
Texts written by him:
1.
Snyan brgyud be bum nag po.
2. Sman spyad rin chen 'dus pa atsa
ra'i
man ngag.
G'YU-THOG YON-TAN-GON-PO, GSAR-MA(12thcentury AD)
G'yu-thog-pa, Gsar-ma was
bom
in 1126 AD. He followed
the lineage and tradition of G'yu-thog pa family. He recovered the
Rgyud bzhi Text, which was concealed earlier. He gave the final
shape to the Rgyud bzhi and wrote an elaborate commentary on it.
The Title
of
text:
1. man hgag bu don
ma
Man ngag bu don ma: a collection of special medical teaching by
G yu-thog Yon-tan-mgon-po.
246
of
RANG-BYUNG-RDO-RJE, KARMA-PA III (1284-1339 AD)
The 3rd incarate Karma-pa was bom at a place called phu
lung-shod near Gung-thang in Tibet. He received teaching from
Orgyan-pa Rin-chen dpal and was weil versed in medicine The 3rd
Karmap-pa Ran-byun-rdo-rje was an outstanding master who wrote
an important text on medicine. He is an author
of
a medical text
whose title isSman mong Rgya mtsho (Ocean ofnames ofmedicinal
herbs and material)
RNAM-RGYAL-GRAGS-BZANG, BYANG-BDAG (1394-1475
AD)
He was born in a royal family in Byang Nagm-ring in north
central Tibet. He is known as the founder of Byang-pa school
of
medicine. He wrote detailed commentary on Rgyud bzhi, which was
widely acclained.
The Title
of
text:
1. Bshad pa' rgyud kyi rgya eher 'grel
pa
bdud rts' chu rgyun:
commentary on the second
of
the four tantras.
MNAM-NID-RDO RJE, ZUR-MKHAR (1439-1475 AD)
He was born in a ruling family of Zur-mkhar of kong-po,
southern part ofTibet . He and wrote voluminous commentar-
247
ies on Rgyud bzhi.
The Title of text:
1. Manngag
bye ring bsrel (Mr rigs dpe skrun khang, Tibet, 1993)
DKON-MCHOG-BDE-LEGS, GONG-SMAN (15th century AD)
He was
bom
in the 15th century AD and became physician in
the area ofLa-stod, eastem Tibet. He was the descendent of Gong
kha-pa chos-kyi-rje
of
La-stod. He studied medicine according to
the Brang-ti tradition. He also had a great knowledge
of
the Byang
1. 'Bri gung gso rig gces bsdus: (Mi rigs dpe skrun khang,
Tibet, 1999)
BLO-BZANG-CHOS-GRAGS, DRA-MO SMAN-RAMS-PA (17th
AD)
He was
bom
in 1638 AD in a village named Dar-mo in south
ern Tibet. He received education in the 'Bras-spungs monastery and
later received medical teaching from fifty different teachers and was
conferred the tide Sman-rams-pa Doctor of medicine. He became
personal physician to the 5th Dalai Lama. He transmitted a text which
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I
and Zur-lug traditions.
The Title
of
text:
1. Commentaries on the Rtsa rgyud, Bsad rgyud, and phyi ma rgyud.
2.
Gso rig dgos pa kun: byun:
An
exhaustive treatise
on
medicine
written by Gong-sman.
DKON-MCHOG-PHAN-'DAR, GONG-SMAN (16th certtury AD)
He was
bom
in 1511 AD irt La-:stod, eastem part
of
Tibet.
He was a nephew and disciple
of
the equally famous Gong-sman,
Dkon-mchog-bde legs. A smallest collest collection of medical in
structions which he gave to his students is written a text named Nyam
yig brgya rtsa.
The Tide of text:
1. Nyam yig brgya rtsa: authored by Gong-sman, Dkon-mchog
phan-'dar.
CHOS-KYI-GRAGS-PA, BRI-GUNG RIG 'DZIN (1595-1659 AD)
He was one
of
the outstanding teachers
of
the 'Bri-gung-pa
school
of
Buddhism in Tibet. He leamt medicine from a physician
named Gu-na-ka-re. He set up a medical training institute. He gave
explanatory notes for certain topics which were not clearly under
stood in the text Rgyud bzhi.
The Title
of text:
248
was a collection ofprofound instructions on the methods ofhealing.
This collection was completed in 1681 AD Jus t before the death of
the 5th Dalai Lama.
The Title
of
text:
1. Dar mo Bka ' rgya ma: it is a collection of instructions and
techniques of healing.
SANGS-RGYAS-RGYA-MTSHO, DSE-SRID (1653-1705
AD)
At the age
of
eight he was ordained as an Upasaka by the
5th
Dalai Lama and received teachings
on
Sutrasand Tantras. At the
age
of 27 years he was appointed as a regent by the 5th Dalai Lama. 80
medical thangkas were made during his reign, At the age of 36
years
he wrote a detailed comrnentary on the Rgyud bzhi in four volumes.
a fundamental exposition
ofmedicine
namedas Baidurya sngon
po
(Blue Sapphire). In 1696 AD, he set up Lcags-po-ri medical school
in Lhasa.
The Tide of text:
1. Bai dur snon po: text of Gso ba rig bstan bcos sman bla'i
dgons rgyan Rgyud
bz'i
gsal byed bai dur snon po'i ma lli ka' (A
synthetic treatise on Rgyud-bzhi by Sangs-rgyas-rgya-mtsho, Sde
srid)
2.
Manngag yon tan rgyud kyi lhan thabs zug rngus'i tsha
249
gdung sei ba'i katpu ra dus min 'chi zhags gcod
pa'iral
gri
3.Dpalld an gso
ba
rig
pa'i
khog 'bugs legs bshad bai durya
me long drang strong dgyes
pa'i 'dga'
ston
BSTAN-DZIN PHUN-TSHOGS, DIL-DMAR DGE-BSHES (18th
AD)
He studied medicine from Mdo khams pa Ngag-dbang kun
dga-bstan-bstan-dzin. He had his furtbered studies at Orgyan smin
grol gling and Sera theg chen glig monastery. Later, he was an out
standing teacher and a great physician who gave a clear presentation
of
the principles
of
Ti betan Pharmacognosy and Materia medica
in
named as Sman-rtsis-khang
He edited and revised various important books, among which
one book was written by Dil-dmar Dge-bshes, Lagle ngces rigs bsdus
pa sman kun bcub
pa'i
las cho ga kun gsal snang mdzod.
He wrote many texts, namely:
1. Rtsa rgyud kyi sdong 'grem
2. Sngo sman 'khrung dpe bduspa ngo tshar gser gyi sne ma.
3. Byis pa btsa thabs kun phan zia ba'i me long.
Development and Practice o f gSo ba Rig pa
medical system in Himalayan region
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his text.
The Title of text:
1.Dri med shel gong
2.Dri med shel phreng
JU MI-PHAM-RGYA-MTSHO 'JAM-MGON' JU (1846-1912 AD)
He was bom at Ya
chu'i
ding chung at the bank
of
the Zia
river in Derge (Tibet). He became one ofthe outstanding teachers at
Khams in the 19th century AD. He wrote many texts and treatises on
medicine. He also clarified certain topics of Rgyud bzhi which were
not easy to understand in his texts.
The Title of one the text:
I.
Sman yig phyogs bsgrigs: A collected writings
of
'Jam
mgon' Ju.
MKHYEN-RAB-NOR-BU (1883-1962 AD)
He was bom in Rtsed-thang in the southem Lhasa and later
becan1e a monk at the Rtsed-thang monastery. He was selected at a
very young age to enter the Lcags-po-ri medical school. The 13th
Dalai Lama recognized his superior knowledge and great ability and
later approved his suggestion
to
set up a new medical school in Lhasa.
In 1916 AD, he became the founder ofthe medical school. It was
250
The authorities on Four Tantra maintain that the Medical
Buddha was no other than the historical Shakya muni Buddha him
self. As the Rgyud bzhi is a Buddhist Tantra text, therefore it is a
book ofBuddhist medicine. The whole text has been written in such
a way that nothing goes against the spirit of the Budha's Dharma.
This has been the main reason that Rgyud bzhi became the main text
of
medical subject in Tibet region. Also, many Sages, Emperors
of
that time, scholars, physicians & present practitioners have sustained
the Gso ba rig pa teaching as revealed by Bodhisattva
of
wisdom,
Buddha and contributed in a major way.
All the above-mentioned texts have been translated
in
to Bhoti
from Sanskrit in the past. The medical science received from India
served the people of Tibet and the people living
in
the Indian
Himalayas for the last many centuries. Moreover, the tradition is con
tinuing. The Tibetan scholars and physicians used the above texts
and especially the Rgyud bzhi. They have also written elaborate com
mentaries on Rgyud bzhi for the last many centuries, Fortunately,
this has been possible for the Ti betan people to maintain this medical
tradition.
In the Indian Himalayas, physicians who have studied the
subject
of
medicine
of
this tradition have been active in providing
251
treatment to the patients without any interruption. Although they prac
ticed medical profession continuously. We do not find any famous
physician who wrote on this subject. In the past only very eminent
physicians were expected to make original writing on medicine or
any other subject. Most
ofthe
physicians were satisfied by whatever
knowledge they had on the theory and practice of medicine.
In Ladakh, the tradition bec.ame so strong that it held the field
untill 1950 and even later. Although there was a dispensary at Leh
(Ladakh) where a doctor and an assistant were working, very few
people were going there to take modern medicine. Now in the begin
the Gso ba rig
pa
tradition quickly. At a later stage we can link it with
Ayurveda in such a way that each tradition helps one another
to
make
this a competitive to allopathic system.
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ning of the 21st century, the situation at Leh of quite different. The
S.N.M. hospital has become a highly reputed modern hospital.
In spite ofthe increasing popularity ofmodem medicine, the
Gso
ba
rig
pa
tradition is continunig even today. What is not cured
by the allopathic system is cured by the Gso ba rig pa system. An
alternative method is always there for the public. The Gso ba
pa
tra
dition works with the cooperative endeavoor
ofthe
physicians called
Amchis and the public. The financial help provided by the state gov
emment
of
Jammu and Kashmir to the Amchi physicias is not ad
equate.
The Tibetan government in exile has, has however, under the
enlightened leadership
of
His Holiness the Dalai Lama established a
medical school at Dharamsala where a coures
of
six years is given to
the students. Some students from Ladakh have been going there
to
study the traditional medicine.
It
is high timethat such medical insti
tutes be started at Leh, Manali, Gangtok and Tawang o r any suitable
place in Arunachal Pradesh with research facilities.
In Tibet itself the Chinese authorities have recognized Gso
ba rig pa medical system and granted funds for the development
of
infrastructure and University. May be they have realized that Gso ba
rig pa medical system would widen the scope
of
effective treatment.
As the pace
of
development in our country is increasing rap
idly, it is
timethat
some effective steps should be taken
to
develop
252
ln the Chair from left to right-Shri RBS Rawat, CEO, NMPB,
Deptt. of ISM & H, Min. of Health, Ven. Kirti Rinpoche, Dr. Pempa Dorjee
the President of the HBCA, Ven. Lama Chosphel Zotpa
253
rigin
and
Development of Sowa Rigpa Tradition
Amchi T. Phuntsok*
Introduction :- The origin ofvarious traditional system trace
back to the special instinct and institution of main kind to discover
remedies from other nature. Over centuries of knowledge and wis
dom of healing gained by the ancestors throughout the world were
gradually documented and paving the way for the development of
various healing system. Sowa Rigpa tradition is an ancient healing
simil'arity between the macrososm (the universe) and the micrososm
(the body) explains the reciprocal influences that one element exer
cises on the others and the interdependencse that connects us with
our environment.
The psycho-physiological ftmctions are group in three cat-
egories:- the three humours, nes-pa, on energies. They are respec
tively named lung, krispa nd badkhan (each
ofthem
divided into five
distinct categories ,
translated as wind bile and phlegm. They are
.. considered the ftmctional physiological units ofthe five cosmic-physi
cal elements. The seven components ofthe body or lus-zuns nutri
tional essence (dangsma), blood (khrag), muscle tissue (sha), fatty
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I
system on its own right grounded in centuries of accumulated obser
vation, experiences and innovation. It is
a
conglomerate of medical
sciences, arts, philosophy and religion. Each element closely link
with other maintain its own idea about the composition of the uni
verse and its relation with the body in physiology, phannacology,
disease and its unique pathological diagnosis andnature oft reatment
Sowa Rigpa system is popularly practice in different region
in the subcontinent, stretching from East to the West along the chain
of
Himalayan mountain including J
&
K,
H.
P., Sikkim, /
.
runachal
Pradesh as weil as the neighbouring state of Tibet, Nepal, Bhutan
extending until Mongalia and certain region of Central Asia. This
medical model of health system reflect a holistic thought in which
sick is treated physically, emotionally and spiritually.
Some concepts :- The composition of the body is the same
asthat
ofthe universe, made up offive elements (sa, chu, me, lung
and namkha), sometimes misunderstood when one translates them
as earth, water, fire, air and space, in keeping with their common
connotation. In essence, each substance is a collection
of
all the ele
ments, only one ofthem being predominant at a time. This predomi
nance produces certain physical and emotional characteristics. The
* Practitioner of Sowa-Rigpa Science of healing, Amchi Research Centre, Leh,
Ladakh.
254
(tshil), bone (rus), marrow (rkang), andregenerate essence (khu-ba).
Three excretory functions or drima faces (bsan), urine (gcin), and
perspiration (nul). Each individual appears in one precise group ac
cording to their sex, age, psychosomatic composition and state of
nespa. Sickness is considered a dynamic imbalance ofthe preceding
psychological and cosmo-physical elements, of mental and physical
health. The etiology is explained by two theories. The the
Buddhist essence of the practice with the notions of ignorance, suf
fering, egocenticity and mental poisens (attachment, hate and illu
sion that are derived from an imbalance among the three humour),
which can Iead to malady. The second theory defines the interrela
tions between the five cosmo-physical elements and the three origi
nal elements of mental position previously sited. According to the
immediate standard, the etiology
of
sickness is found in the way of
life, dietary regime, seasonal factors, repercussions ofprevious lives
and
I
or evil spirits.
Origin
and
its development :-
The first appreance
of
Sowa
Rigpa system is followed with the introduction of Buddhism in In
dia. Before 2500 years when Buddha Shakyamuni was in the grave
forest for four years, situated in the country ofUdhayana. He created
a city of
Sudarshana by his spiritual power. In the center
of
the pal-
255
ace built up with five jewels sit the medicine Buddha Baisajya
Guru
surrounded by the rishes, gods , buddhist and non-buddhist to whom,
he narrated the medical system. Each group understood the text
nar
rated by Baisajha guru according to their respective knowledge
and
attitude resulting four different tradition. The tradition
of
gods
the
jug
of
eure, the tradition
of
rishes the eight division of charaka, the
tradition
of
outward the tantra
ofblack
shive, the tradition
of
inward
the division of three protector A
voloketisvara
Manjushri
and
Vajrapani. After introduction
of
this healing system Kumarajivaka
came as the first contemparary physician in the history of Indian
rnedicine. There has seen no literary work ofKumaraj ivaka reached
lished by Lotsava Rinchen Sangpo. According to the history the school
has followed the tradition oflndian medicine and culture back ground
due to geographical nearest with the north
of
India. After spending
ten years in India Lotsava Rinchen Sangpo translated the medical
treatise
of
Astangahredaya Samhita whose authorship is attributed to
Vagbata.
12th century was the land mark in the history of Tibet. Dur
ing this period the Gyuzi text were transmitted in the hand
ofY
outhog
Gonpo who had creatively reworked on the formation
of
Gyuzi. He
made addition to the instruction tantra and subsequent tantra with
several clarification and changes and finally brought out in the present
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to our time.
However availability
of
most of the early medical text
were
included in the compendium of Buddhist canon (stangur). Accord
ing to the history he made brain surgery and
treated
Buddha
Shakyamuni also. Later the medical tradition passed through various
eminent scientist and scholars incluldes Nagarjuna, Asvagosh,
Vagbata and Chandranandana had given a tremedous contribution
in
the development of medicine whose literary work were incorporated
in Tangyur.
In the beginning
of8th
century with the flourish ofBuddhism
sowa rigpa tradition began to import in Tibet. Varochana of
Tibet
visited India and translated Gyuzi into Tibetan language from
Kash
mir jointly with Chandranandana and presented to the king Thrison
Detsen. But it was not the time to accept this text and directed
to
hidden away by Padma Sambhava.
The spread
of
medical system can be three period. First pe
riod the introduction, second period the spreading
of
medicines
and
medieval period the golden period
of
development. The first
period
is the acquaintance with the developed countries, the medical
conferecne with neighbouring physician and the translation oftheo
retical knowledge. From l Oth century onwards the late period
where
first and most influential school
of
Tholing monastery was
estab-
256
text form. Since that Gyuzi become the fundamental text in sowa
rigpa. Besides Gyuzi a very popular text (chalag chogat) eighteen
auxiliary text were also composed by this author.
On
the basis ofthis
text many commentary text werewritten by Changspa, Zurp and
Lodoes Gyalpo.
In 17th century a famous political figure, a great Buddhist
scholar an encyclopedist
of
medieval period was Desi Sangas Gyatso.
During his period a famous literary works of Badur snonpo (Blue
Beryl) popular commentary ofGyuzi , badur karpo (white beryl) fun
damental text
of
astrology. Badur yasel- in the form
of
answer to the
objection made by his opponent.
Khogboks - history ofTibetan medicine, Lhanthabs a supple
mentary text to the instruction tantra and atlas of Ti betan medicine
are extra ordinary work. He found the school of Chagpori medical
college and Astrology which become one of the educational institu
tion any where in Tibet where high qualified traditional physician
were trained, within the frame work
of
a united medical school. From
17th-19th a great eminance medical physician contributed a
tremendous in the field of development of medicine particularly
Tilmar Geshe Tenzin Phuntsok one
of
the outstanding medical sci
entist and physician whose famous book are sheltering and shelgong.
2294 kinds of drugs are described with their action, indication,
257
competability and toxicity. Kuntrul Yountan Gyatso and Khanrah
Norbu who founded the Lhasa Mantse khang. He composed a com
plete comrnentary on Gyudzi with a very popular guide in which he
introduced the main principle of composition of Tibetan remedies
which is still day to day use in daily practice.
Conclusion :- Sowa Rigpa is one of the oldest surviving
medical systems. Is is a treasure of century accumulated experience
with rational holistic concept. The holistic system is weil adapted to
the constraint and chailenge of 21st century, with this qualities.Its
cost effective means easily availble to all rich and the poor while its
holistic approach guarantees both a higher Ievel of general health
History
of
Tibetan Medicine
Samdup Lhatse*
The Tibetan medical system is one ofthe world's oldest known
medical tradition. It is an integral part of Tibetan culture and has
been through many centuries. We believe that the origin
of
the Tibetan medical tradition is as old as civilization itself. Be
cause humankind has depended on nature for sustenance and
vival, the instinctive urge to ailments from natural sources. For ex-
.1 ample, applying residual barley from chang (Ti betan wine)
on
swol
len body parts, drinking hot water for indigestion, and using melted
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1 1
and weil being for the patient and minimal Ievel of poilution and
resoures used.
Thus it is both financially and ecologicaily sustainable, when
raising population and growing demands for higher standard of liv
ing are placin:g, ever greater stress on the environment and infra
structure of a country.' This system provide a wide range of option
for further scientific exploration. The treasure of Iiteratures have im
mense value.
Ifsowa
rigpa tradition has to play its service of role with fuil
for.the welfare of sentient being, the State and Central Government
should integrate the practicing doctors into the health care system
with ISM doctors.
258
butter for formed the basis for the art ofhealing in Tibet.
During the pre-Buddhist era, Tibet had religious and cultural
influences from the indigenous Bon tradition. There is some evidence
to suggest that several forms ofmedical practice existed at that time.
The precise influence of these practices on the evolution of the Ti
betan medical tradition, however, is uncleat.
Buddha Shakya Muni
(625-544 BC)
The historical Buddha taught the medical text Vimalagotra (Tib:
Dri-med Rigs; Eng: Imrnaculate Lineage) simultaneously with the
first turning
ofthe
wheel ofDharma at Samath on Four Noble Truths.
At the time ofthe teaching
on
Jagoe Phungpo "i Ri (Verses ofHeal
ing). He also taught Cer-mthong Rig-pa'i rGyud (The Tantra ofBare
Vision) to the Avalokiteshvara, 13rahma, Shariputra and other
Mahayana Disciples at Beta Groves. Some believe the One Hundred
Thousand Verses of Healing and the Tanrta of Bare.
Vision are the same text with two different name. During the
third turning ofthe wheel, the Buddha taught the gSer-od dam-pa'i
mdo (Supreme Golden Rays Sutra) which contains a chapter entitled
*
Director, Tibetan Medical
&
Astrological Institute, (Men-tsee-Khang),
Dharamsala, Hirnachat Pradesh.
259
"Nad-thams cad zhi-bar byed-pa'i rGyud" (The Ways ofCompletely
Curing Diseases) Buddha also expounded the Gawo m Nagl Jug gi
mdo (Sutra of Gawo Entering the
Womb
in Konchok Tsekpas ), Vlth
Volume. Although Vinaya Sastra (Tib:
'dul-pa
lung) is a teaching on
moral discipline, it contains medical teachings also.
In it, Gautarn Buddha taught the Sanghas (Monastic communi
ties) how to cope with the miscellaneous disorders they faced
during
their three month summ
er
retreats. It is one of the three basic obser
vances for monks pt escribed by Buddha. Sakyamuni.
Lha Thothori Nyantsan
(AD 348-468)
Dung
gi
Thorchog
From Biji Gaje and Yidkyi Rolcha, the first known physician in
Yuthog lineage, dung gi Thorchog, was bom in the 4t h century. He
leamed the art ofpulse reading, pharmacology, moxibustion, blood
letting, dressing and tr eatment
of
wounds from his father at an early
age.
He
became eminent i n his field and was personal physician to
his grand father, King Lha Thothori Nyantsan and Trinyan Zungtsan.
He was one
ofthe
mostinnovative physician in Tibet and under
his lineage the farnaus Yuthog Yonten Gonpo is said to have been
bom. His successive sons continued the lineage
and
served as per
sonal physicians to the kings
of
their times for four generations.
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The Indian physicians Biji Gaje and Bilha Gaje were bom to
1
rNga-Chenpo, the KingofVajrasana(Bodh Gaya), andhis two
wives,
one the daughter ofa drum maker
and
the other the daughter ofa bell
maker. The mothers affered ten drurns and te n bells ofthe Mahabodhi
Stupa ofVajrasana and made prayers for their child ren's success in .
benefitting sentient beings. Whe n the boy a nd girl gre w older, they
request their parents to leam the Science
of
Healing. After getting
permission, they went to Taxilla
in
Pakistan and studied medicine
under the great physician Atreya. Afterwards they travelled
through
out India and also visited China, Nepal and East Turkistan (which is
now
under China and called Xinjiang Autonomaus Region). They
also received medical teachings from another great physician,
Kumara
Jivaka at Magadha. When they
werein
Vajrasana, Arya Tara Proph
esied that they would go to Tibet and propagate the Medical Science.
During the reign of the 28th king, Lha Thothori Nyantsan,
Biji
Gaje and Bilhi Gaje did visit Tibet. The King invited them to his
palace, Yumbu Lakhar, after hearing news about the healings
they
rendered to Tibetans. He requested
them to
remain there to teach and
practice and he gave his daughter Yidkyi Roicha as a bride to Biji
Gaje. It is believed that Biji Gaje Bilha Gaje arestill alive and exist
in a forest of sandalwood after attaining immortality during retreat
with empowerment from their medicines.
260
King
Songtsen
Gonpo
(AD 617-650)
During the reign of the 33rd King, Sangtsen Gonpo, eminent
physicians from India (Bhardvaj), Ch ina (Han Wang Hang De), and
Persia (Galenos) were invited to share their knowledge with Tibetan
physicians. Each physician wrote a treatise that
was
later incorpo
rated into a text called Mijigpe-Tsoncha (A Fearless Weapon), which
contains seven volumes. This wa s presented to th e King, although
the Indian and Chinese physicians retumed to their countries. Galenos
remained in Tibet to practice and teach, and several texts on
medicine. In addition, king Sangtsen
Gonpo's
Chinese wife Kong-jo
had brought a Chinese medical text with her, which was translated
into Tibetan by Rashang Maha Deva and
Dharma
Kosha.
Trisong-Deutsen (AD 718-785)
In the 8th century, king Trisong-Deutsen invited several great
physicians for the first ever known medical conference at Samye,
Tibet. In attendance were eminent physicians from India, China, Per
sia, East Turkistan and Nepal. Eider Yuthog Yonten Gonpo repre
sented Tibet. The conference lasted for several days, during which
time the delegates discussed the theories and practices ofthei r medi
cal system in comparison to those
of
the others.
261
Eider
Yuthog Yonten Gonpo
(AD
708-833)
Yuthog Yonten Gonpo was bom at Toelung Kyina to Yuthog
Khyungpo Dorje and Gyapa Choeky Dolma on the 25th June. In the
tradition offather-son lineage, he learned from his father and started
practicing basic elements of medical science at early age. In order
to
test his knowledge, the King Me Agtsom summoned him at the age
often
for a debate with the famed Tibetan physician Drangti Gyalnye
kharphug and many others. Yuthog emerged victorious and became
supreme among the nine eminent physicians ofTibet. His clever an
swer to the visiting scholars, such as Shanti Garhwa
of
India and
Tingsum Gangwa
of
China, earned Yuthog a great reputation among
Medicine. He travelled to Kashmir and received medical teaching
such as Ashtanga Samhita (Tib: Yan-Lag br Gyad-pa'i sNying-po
bsdus-pa; Eng: Condensation
of
he Essences ofEight Branches) and
its commentry, Dhaser (Moonlight) and the veterinary text Shali Hotra
from the great Pandit Chandra Ananda which later he translated in to
Ti betan. His work enhanced the development
of
Buddhism as weil as
medicine in Tibet.
Junior Yuthog Yonten Gonpo (AD 1126-1202)
Junior Yuthog Yonten Gonpo was the 13th
in
the lineage
ofthe
Eider Yuthog Yonten Gonpo. Born in Goshi Rethang to Yuthog
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them and he was respected by all as an emanation of the medicine
Buddha.
Yuthog Yonten Gonpo became the personal physician to the
Tibetan Kings Agtsom and Trisong Deutsen. He visited India sev
eral time to study with eminent physicians and travelled to China as
weil. He established Tibet's first medical institute called 'Tanadug'
at
Kongpo Manlung in the South in AD 763, which no Ionger exists.
He devoted his whole life to the propagation and promotion of Ti
betan medical science.
Lang Darma (AD 863-906)
In AD 896, the King Tri Ralpa Chan (AD 866-896) was mur
dered and his elder brother Lang Darma enthroned. Due to Lang
Darma's poor administration
ofthe
Central Government. Tibet dis
integrated in to civil war. Buddhism was completely destroyed in the
centrat parts
of
Tibet, but survived in the far east and west. For the
next 364 years, Tibet was decentralized and weakened.
Rioehen Sangpo (AD 958-1056)
In the later devetopment of Buddhism, the great translator
Rinchen Sangpo with all his efforts revived Buddhism and Tibetan
262
Khyungpo Dorji and Padma Oden; he began studying medicine at
the age
of
eight. At ten, he received the whole teachings of GyudbZhi
from Ragton Konchok Kyab, and from the age
of
eighteen, he vis
ited India six times and he received teaching from Dakini Palden
Trengwa-and the sage Caraka.
On his retum to Tibet, Yuthog Yonten Gonpo dedicated his life
to the practice ofthe medicine for the benefit of sentient beings. He
wrote Serchen (Golden Notes) Zongchen (Wealthy Notes), Cha-lag
bco-br Gyad (Eighteen Supplementary Works), and Nyingpo Duspa
(Condensation ofthe Essences) and a commentary on its theoritical
points called Thongway Melong. He gave his entire teaching to his
best disciple Yeshe Sung.
Of
his many disciples, three hundred of
them are weil k.nown today.
Jangpa Namgyal Dragsang (AD 1295-1376)
Jangpa Namgyal Dragsang was the seventh in the lineage
of
King
Se'u
of.Minyag. He was awarded the title Rinpoche Tamka
by
the King Gongma-Sechen. He was bom to Gu' i ging Chodrak Palsang
and Bumkyong-Gyalmo, the daughter of Situ Chorin at Ngam-ring
at the age
of
en,he learned Sutra, Tantra and medicines from Panehen
Naggi Rinchen and Bodong Chogle Namgyal. He wrote many books
on Buddhist Philosophy, Crafts andAstrology, and eleven Books on
263
Medicine.
Mi'i
Nyime Thong-wa Donden was one
of
his best dis
ciples.
Zurkhar Nyammnyi Dorjee was bom to Rigzin Phuntsok and
the daughter ofKunky en Tashi Namgyal in the Earth Sheep year.
He
iearned Buddhist philosophy and medicine from many renowned .
scholars and at the age of 16. He wrote Mangag-Jewa-Ringsel (Pith
Instruction, Relics in Crores) and many other treatises. He was the
founder
ofthe
Zuriug tradition ofTi betan medicine, Later, his grand
sau Zurkhar Lodoe Gyalpo wrote a commentary on Gyud-BZhi called
Mepoi Zallung (Oral Instructions
ofmy
Forefathers),
him
to a Zikar monastery. He learned medicine and astrology etc.
Froril
Karma Tenphel and Kunga Tenzin. In order to write an au
thentic book on materia medica, he visited whole of Tibet and its
neighbouring countries tolerating hardships. Later he wrote many
books
including Drimed Shelgong and Drimed Shelthreng (A Stain
less
Crystal Heap and A Stainless Crystal Rosary). Still, the Tibetan
physicians regard these books the best and consider always in their
daily practices.
Kongtrul Yonten Gyatso (AD 1813-1900)
Kongtrul Yonten Gyatso
was
born
to
Khyungpo
Lama
Yungdrung
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I I
Regent
Sangye Gyatso (AD 1653-1705)
Sangye Gyatso was bom to Asug and Buthi Gyalmo in the Wa
ter Snake Year. He began his Studies at the age of five and when he
was eight, he leamed Sutras and Tantras from the Great Fifth Dalai
Lama. He leamed Astrology and grammar from Darpo Lotsawa,
Yangchar (Arisal ofVowels, an Astrlogy) from lugo Dachen Ngag
gi Wangpo and medicine from Jangpa Lhunding Namgyal Dorjee,
and he became an expert in all these fields.
Sangye Gyatso was appointed Regent by the Great Fifth Dalai
Lama (161 7-1682) During his 26 years in this position, the Potala
Palace was rebuilt and expanded to its present size and the golden
stupa of the Great fifth Dalai Lama was built.
Under his guidance, seventy nine medical thangkas were pro
duced, the rGyud-bZhi was edited and published and the Gyatso wrote
many books on astrology, espicially Vaidurya-karpo (White Beryl),
and medicine, including Vaidurya sNogn-po (Blue Beryl), the most
popular commentary on the rGyud-bZhi.
Deumar
Geshe
Tenzin Phuntsok
(1725-
?)
Deumar Geshe Tenzin Phuntsok was
bom
to Dorjee Tashi and
Lhaga in Serga, Gojho. When he was small, his parents admitted
264
Tenzin
and Tashi Tso in Pema Lhatse, Kham. He studied medicine
from Karma Tsewang Rapten and memorized the rGyud-bZhi. He
practiced medicine for whole life benifitting sentient beings. When
he
was eighty, he wrote a book called Zintig Chedue Dutsi Thigpa
(Essential Compilation if Quintessence Drops
of
Nectar) based on
his experiences gained from many years of practices.
Rev.
Khyenrab Norbu
(AD 1883-1962)
Khyenrab Norbu was
born
to Astrotoger Ngawo-che and
Yangchen in the Water Sheep year at Tsethang, Southem Tibet.
He
was admitted to Nagachoe Monastery, and was known
tobe
good in
his studies, intelligent, compassionate and humble. As a result,
he
was selected from many young monks as a candidate to study medi
cine and went to Chagpori Medical College in Lhasa. There he was
taught by Dr. Ngawang Choden. He passed his exams in a relatively
short time.
In order to preserve and expand Tibetan Medicine, the Great
Thirteenth Dalai Lama (1876-1933) in 1897 appointed Tekhang
Jampa Thubwang and Jabug Damchoe Palden as his senior and Jun
ior physicians respectively, and orderd them to teach selected stu
dents. Khyenrab Norbu, Tenpa Yarphel and Tsultrim Nyandrag were
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chosen from Chagpori Medical College to study under the senior
physician and they received teaching on rGyud bZhi and its various
commentaries such as Vaidurya sNgon-po (The Blue LapisLazuli).
Khyenrab Norbu also leamed medicine, astrology, poetry andgram
mar. He was named Yangehen rgyas pai Lodoe as an honor to
his
hard work. When he was 29, in