Call for comments-The Medicine Buddha

[Guest guest]

Bob Xu <bxu6 wrote:

For example, check the English version books on Tibetan medicine.

How many of them have provided the origin of Tibetan medicine? Most of

them omit, skip, and avoid mentioning the origin of Tibetan medicine.

 

I don't know where you read, but the historical origins of tibetan medicine are

mentioned in many books, and it is a cool tale of a gathering of top med pros

presenting thier system to a symposium hundreds of years ago. The herbal tx in

Tibetan system mirror chinese formula often, and in the chinatowns near me both

are for sale. The best 'Da Hou Lou Wan' is still of tibetan slope manufacture.

 

 

 

 

 

Mail - You care about security. So do we.

 

 

[Guest guest]

Mystir,

 

 

 

What I meant most of the English version books on Tibetan Medicine have not

mentioned the origin of Tibetan Medicine is based on the fact that most of them

have not mentioned Mr. Tuo Wang and ¡°Si Bu Yi Dian¡±. According to the

documentations in China, these are the crucial parts of the history of Tibetan

Medicine.

 

 

 

I have been trying to find English version books on these to verify them. Some

of the English version books do mention the history of Tibetan Medicine. But I

couldn¡¯t find one describing Mr. Tuo Wang and ¡°Si Bu Yi Dian¡±. If you know

of some English version books on Tibetan Medicine describing Mr. Tuo Wang and

¡°Si Bu Yi Dian¡±, I would like to have the references. Thanks.

 

 

Bob Xu

 

 

mystir <ykcul_ritsym wrote:

 

 

Bob Xu <bxu6 wrote:

For example, check the English version books on Tibetan medicine.

How many of them have provided the origin of Tibetan medicine? Most of

them omit, skip, and avoid mentioning the origin of Tibetan medicine.

 

I don't know where you read, but the historical origins of tibetan medicine are

mentioned in many books, and it is a cool tale of a gathering of top med pros

presenting thier system to a symposium hundreds of years ago. The herbal tx in

Tibetan system mirror chinese formula often, and in the chinatowns near me both

are for sale. The best 'Da Hou Lou Wan' is still of tibetan slope manufacture.

[Guest guest]

Oh, Maybe some of these will help. Ask them. And there is also Zhang Zhung tib

med forum too.

http://coombs.anu.edu.au/asia-www-monitor.html

" T.Matthew Ciolek " tmciolek

" Central Eurasian Studies Society (CESS) " cess

 

You probably know this already....

Under King Srong-btsan sGam-po,* the Tibetan alphabet was adapted from the

Sanskrit Devanagari letters by Thonmi Sambhota who had gone to India and studied

there. King Srong-btsan sGam'po's Queen, a Chinese princess, brought the medical

text called Sman-dpyad Chen-mo (Great Analytical Treatise on Medicine) from

China, and it was translated into Tibetan by Ha-shang Mahadeva and Dharmakosha.

He invited the following three great doctors to his Court:

from India Bharadhaja,

from China Han-wang-Hang and

from Persia Doctor Galenos. (Born in A.D. 603. Perhaps a Persian translator

of Galen, or a pen-name adopted by a Persian doctor)

Each translated a book in their own way into Tibetan:

The Indian doctor's texts were called hBu-shag-ma Bu Chhe-chhung (Big and

Small Louse Gravel) and sByor-wa Mar-gsar (Preparation of New Butter),

the Chinese doctor's text was called rGya-dpyad Thor-bu Chhe-chhung

(Treatise of Great and Small Scattered Chinese Surgery),

the Persian doctor's were called mGo-snon bsDus-pa (Collection of Main

Additions) and The Treatment for Cock, Peacock and Parrot.

And from the discussion between the three doctors they composed a medical

text called Mi-hjjigs-pa'i mTs'on-chha (The Weapon of the Fearless One),

comprising seven chapters, and presented it to the King.

 

They received presents from the King, took their leave, and went home, except

for Galenos who stayed behind as the King's Court Physician. He settled down in

Lhasa, married and had three sons: the oldest one he sent to the upper gTsang

district where he married a member of the Bi-byi lineage, as a result of which

it was continued from there. The middle one he sent south of Tibet, to gYor-po,

which started the lineage of the Southern doctors. The youngest one

 

 

 

 

 

 

stayed with his father and they called him Jo-rong and he continued the lineage

at Lhasa. At that time the King ordered a few Tibetan boys to learn Medicine and

they were awarded two doctor titles: hTs'o-byed or sMan-pa, and he gave them

twelve presents. Brang-ti was a court official and physician of King Khri-lde

gTsug-btan who became king in A.D. 704. His teachingwas passed down through his

family lineage, and later members of his lineage wrote his system down, and the

ensuing book was called Brang-ti-hi-Pod-khra-Pod-dmar. After that, the son of

King Mes-'ag Ts'om, whose name was lJang-ts'a, married a Chinese princess called

Gyim-shang Kong-jo who brought with her medical and astrological texts which

were then translated by Ha-shang Ma-ha sKyin-da and rGya-phrug Gar-mkhan and

Khyung-po rTsi-rtsi and lChog-la sMon-hbar. Simultaneously, Champashila, in

Tibetan called Bi-byi, was invited with many disciples from Khrom, a province in

Eastern Tibet. He translated the rGyudShel-gyi

Me-long (Crystal Mirror Treatise), comprising fifty chapters, then he added

forty-two chapters on the anatomy of the upper part of the body and twenty-five

chapters on the anatomy of the lower part of the body. This was presented to the

King. They covered it with silk and put it into a box studded with jewels and

called it The Treatment-Preserving Text. When Champashila was made Court

Physician, the King ordered that the following six rules should be always

observed:

(i) The court physician should be on all occasions offered the seat of honour.

(2) He should have the best cushions.

(3) He should be offered the best food.

(4) He should be taken and returned by horse.

(5) His fees should be paid in gold.

(6) Gratitude to him should be always remembered. Conversely, the doctors should

treat their patients with compassion as if they were their own sons and not look

out for food and other things in their patients' houses.

 

Later Champashila became regent of Tibet for some time. The descendants of

Doctor Bi-byi increased in number. He had three disciples called Shang lHa-mo

gZigs, sTong-bsher Mes-po, and Brang-ti rGyal-mnyes. Later on they lived in

Eastern Tibet to watch the Chinese border for four years. In return the King

presented them with the medical text rGyud Shel-kyi Me-long (Crystal Mirror

Treatise), and the rMa-bchos-ma Bu (The Surgeon's Son) and other presents. He

made them his Court Physicians and released them from the Army. During the time

between King Mes-'ag-ts'oms (flourished A.D. 710) and the coronation of King

Khri-srong-lde-btsan (A.D. 754), many texts were translated which have been

preserved in Tibet. No names are given here as the list would be too long.

 

King Khri-srong-lde-btsan was thirteen years old when he was crowned. He invited

Padmasambhava and Santarakshita from India and built bSam-yas Monastery, the

first monastery in Tibet. Padmasambhava also wrote a text called bDud-rtsi'i

sNying-po (Nectar Essence) and other medical works. In Eastern India bStan-pa'i

bLo-gros wrote a book on medicine called Dri-med gZi-byid (Pure Splendour). In

Uddiyana the pandit Jinamitra wrote the gSo-stong dGu-bchu rTsa-gchig (One Root

Curing Nineteen Thousand). And during this time many others spread and preserved

the teaching of Medicine also in India.

 

Padmasambhava prophesied the birth of Vairochana whose father's name would be

Pa-gor He-hdod and whose mother's name would be Branka-bzah sGron-skyid, and who

would become a great translator. He would be found in the district where the

rivers gTsang-nyang-chhab and gTsang-chhab meet. The king sent out his

messengers and they found an eight-year-old boy fitting the description, and

when he was nine years old he was brought before the king. They trained him and

he learned Sanskrit from Padmasambhava and Santarakshita till he was fifteen and

he became very learned and became a novice in the Order of Monks. Then he was

sent to India with all the equipment and bars of gold necessary for the journey

in order to bring the Teaching to Tibet. He met twenty-five panditas on the way

and had religious instruction from all of them, especially from pandit Zla-ba

mNGon-dgah from whom he learned the rGyud-bzhi and other medical texts and

brought them to Tibet. And he translated them all into Tibetan

and presented them to the King and to Padmasambhava. But Padmasambhava said:

'This is not the time to teach these great life preservers. People are not ready

for them. It would be better to hide them for a later age. Let us hide them in

the chalice-shaped pillar on the rooftop of Samye Monastery.' And they prayed

that in the future the right person should find them in the pillar, take them

out and study and spread their teaching.

 

King Khri-srong-lde-btsan thought: 'Before my time a system of medicine was

created by my ancestors. Now that I have all the medical texts which have not

yet been translated into Tibetan, I should develop this further and have them

translated. He sent messengers with gold out to bring doctors from different

countries: from India came Santigarbha, from Kashmir Guhyavajra, from China

sTong-gsum Gang-ba and Ha-sha Ba-la and Han-ti Pa-ta, from Persia Halashanti,

from Guge Seng-mdo 'Od-chhen, from Dol-po came Khyol-ma Ru-tsi, from Nepal

Dharmashala. Then he invited them to his palace and asked them to translate

medical texts from their own language into Tibetan:

 

Santigarbha translated the Bas-sgrom sMug-po'i rGyud and other texts,

the Kashmir doctor translated the dPyad-hphreng Sel-bar-byed-pa Mun-pa'i

sGron-me (A Wreath of Treatments as a Torch to Dispel the Darkness) and other

texts.

The Persian doctor translated the mGo-bchos Mu-stegs kyi sKor brGyad-pa

rTsa-hgrel (Commentary to the non-Buddhist Text on Head Treatment in Eight

Sections).

The Guge doctor translated the Nag-po'i rGyud-gsum (Three Black Treatises)

and other texts.

The Dol-po doctor translated the Mi-hJigs-pa brGyad-kyi m Ts' on-chha (The

Fearless eightfold System of Surgery).

The Nepalese doctor translated the hGram-pa-ti (Treatment of Male and

Female) and

the Chinese doctor translated the sByor-ba'i hPhreng-ba (The Wreath of

Preparation) and so on.

 

They put the translations into a box made of the wood of acacia catechu and

said: 'These are the texts of the King's life preservers' and had a number of

intelligent boys trained in medicine: from the upper part of Tibet Chher-rje

Shig-po and Hug-pa Chhos-bzang and Bi-chhe Legs-mgon, from Central Tibet

gYu-thog Yon-tan mGon~po, Mi-nyag Rong-rje and Brang-ti rGyal-bzang, and from

Lower Tibet gNyah-pa Chhos-bzang and mThah-bshi Dar-po and sTong-pa Grags rgyal.

These became the nine learned Tibetan doctors, the King's court physicians.

 

King Khri-srong-lde-btsan's chief physician was the Chinese doctor sTonggsum

Gang-ba who had composed a medical text called gSo-ba dkar-po lam-gyi sgron-ma

on the way from China and had presented it to the King. He cured the King's

illness and was called mThah-bzhi-sTong-gsum-gang-wa. The King, who so named him

because he did the work of four foreign Doctors, gave him land called

gYer-stod-j. He settled there and his descendants were called mThah-bzhi sman-pa

(Foreign Doctors).

 

In the Tibetan religious tradition there was a break at the time of King

gLang-dar-ma who destroyed all religious institutions, and the teachings had

afterwards to be brought back from abroad. The teaching up to gLangdar-ma was

sna-dar (early propagation of the doctrine) and after gLang-darma, phyi-dar

(late propagation of the doctrine). Such a break did not however occur in the

Tibetan medical tradition which has been continuous from King

Srong-btsan-sgam-po until today. Therefore there is no distinction between the

earlier and later teaching for medicine. During King Lha-bla-ma Ye-shes-hod's

reign in the latter half of the tenth century A.D., the Indian pandit Dharma Sri

Varma and sNye-bo lo-tsa-ba* dByig-gi Rin-chen and Mar-lo Rig-pa gZhon-nu and

other lotsa-bas translated the Commentary on the medical text yan-lag

Brgyad-pa'i Snying-po bsDus-pa (Collection of the Essence of the Eight

Branches).

 

After this, the great translator Rin-chen bZang-po was born in Guge. When he was

seventeen years old he went to India and stayed there for ten years. He received

instruction from seventy-five panditas, amongst them the great pandita Naropa.

Rin-chen bZang-po was the most influential religious founder and translator

during the later period. He offered a hundred gold srang to the Kashmir pandita

Janardana and learned from him 120 chapters of the yan-lag Brgvad-pa'i Snying-po

bsDus-pa and its commentary Zla-ba-hi Hod-zer (Moon Light), written by the

pandita Zla-ba mNGon-dgah and by this he furthered the teaching of Medicine in

Tibet greatly. He taught his chief disciple Zhang-zhung-pa Shes-rab Hod who

taught rGya-ston Grags-pa Shes-rab who wrote the medical commentary on the

rGyud-bzhi called gSer-gyi Bang-mdzod and a history of medicine and some other

works. He passed the teaching on to gYu-thog rGya-gar rDo-rje. gYu-thog rGya-gar

rDo-rje passed it on to gYu-thog brJid-po who taught

mGar-po from whom subsequently the teaching of medicine was carried on. Among

Rin-chen bZang-po's many disciples were Myang-hdas Seng-ge Sgra, Stag-bri

Ye-shes, also called Shag-khri Ye-shes, hByung-gnas, 'Ongman 'A-ye and Mang-mo

Mang-btsun. These four were called the four great Nan doctors as they came from

the district of Nan. The most learned and famous of them was Mang-mo Mang-btsun,

and from all parts of Tibet people flocked to learn from him. Though he had many

pupils there was one whom he taught all the theory and practice of medicine, and

that was Chher-rje-ti-pa who passed the teaching on to Chher-rje Shang-ston

Shig-po who wrote a history of Tibetan Medicine and a medical book called bKa'

s'om. His disciple gTsang-stod Dar-ma mGon-po wrote a medical work called

Zin-tig and another one called Yang-tig, and during his presence the Bo-dong

district flourished.

 

Since the start of the lo-tsa-ba Rin-chen bZang-po's lineage, the teaching of

Medicine increased more and more all over Tibet. Some time later the central and

the northern districts harboured the following nine famous doctors: gYo-ru,

gYah-gyong-po, Su-ma-sman from sTod-lung, gYu-thog rGya-gar rDo-rje, Mi-nyag

Zla-grags, Brang-ti rGyal-po, Chhos-rje Lhun-ne, Hug-spa Chhos-seng and

Chher-rje Stag-la-dgah. They practised lo-tsa-ba Rin-chen's method, and many

Tibetan medical texts based their teaching on that of lo-tsa-ba Rin-chen

bZang-po. But the two doctors Shang-ston gZi Brjid-hbar from Yar-lung and

sTod-ston dKonchog Skyabs from Ts'a-lung were not satisfied with learning from a

Tibetan doctor and went to India. Shang-ston gZi Brjid-hbar went to Nalanda, and

the pandita Chandrasiha (also called Chandravi) taught him medicine. The way he

had met him was as follows: After arriving in India he asked who was the best

teacher and was given the name of the Rishi Chandravi. He went and sat

down in a grass hut in front of Chandravi's door for seven days. When the great

teacher asked him why he sat there, he said he wanted to be taught medicine, and

the Rishi taught him the Yan-lag brGyad-pa from his own knowledge, without the

aid of books. Then Shang-ston gZi Brjid-hbar asked him to teach it to him once

more, this time with the book, and to teach him the essence of the instructions

and the practice. He taught him everything and asked him to write about medicine

and to help the sick. And he returned to Tibet and wrote many books.

 

Later gTer-ston Gra-pa mNon-shes took the rGyud-bzhi out from the central pillar

in Samye Monastery as had been prophesied by Padmasambhava, and he taught

dbUs-pa Dar-grags and the teaching was handed down through his lineage to the

Second gYu-thog Yon-tan mGon-po. And sTod-ston met Shintipa and became very well

versed in the text Yan-lag Brgyad-pa. Shah wrote the commentary called Zla-ba

Hod-gser on the gZhung dri-med gZi-brjid, and many scholars descended from his

teaching in an uninterrupted line. sTod-ston wrote the Sa-bched bsDus-don

Rin-chen phreng-ba and notes on the gZhung dri-med gZi-brjid. It was he who

later taught gYu-thog Yon-tan mGon-po.

 

The Second gYu-thog Yon-tan mGon~po (i.e. the Younger gYu-thog who lived during

the eleventh century, a descendant and reincarnation of the hero of this

biography) was born in gTsah as the son of Kyung-bu rDo-rje and Pad-ma Hod-ldan.

At his birth the great rishis and the medical goddesses and many other gods

appeared in the sky and they poured nectar over him and washed him, and rainbows

enveloped him. As soon as he was born he recited the Medicine Buddha's mantra

and displayed the activities of a bodhisattva. When he was three years old he

kept playing 'doctor' with the other children and took their pulse, examined

their urine, diagnosed diseases and collected medicinal plants and minerals.

Wherever he went, the place smelt of medicinal plants. His religious knowledge

was very good, especially the branch dealing with the teachings of Medicine. He

became like the Medicine Buddha himself, and people called him hJam-dbyangs

(gentle-voiced) gYu-thog Yon-tan mGon-po (the Excellent

Protector). After he had reached the age of eighteen, he went to India six

times, and learned a great number of medical texts from the dakini dPal-ldan

hPhreng-ba, and also to Ceylon to learn their version of the rGyud bzhi from the

rishi gSer-gyi Go-chha and many other medical texts, and he was protected by the

dakini from all troubles. When he came back, Medicine began to flourish in Tibet

and he himself wrote a great number of medical texts, as for instance the rGyud

kyi Chha-lag bChos-brgyad. He taught it to the chief disciple amongst his many

disciples, whose name was Sum-ston Ye-shes Zung. He died at the age of

seventy-six and ascended to lTa-na-sdug without leaving his body. After his

death his lineage flourished for some time.

 

His disciple Ye-shes-zung composed a very secret history of gYu-thog's life and

teachings and a commentary on the hBum Chhung gSal-sgron and on the bShad rGyud

(Explanatory Treatise), a part of the rGyud-bzhi, and other medical texts. In

the fourteenth century there were two famous doctors, Byangs-pa and

Zur-mKhar-pa. Byangs-pa was born as the seventh in the lineage of King Mi-nyag

Se'u rGyal-po, as the son of Gung-chhos Grags-dpal-bzang and hBum-skyon

rGyal-mo, the daughter of Se-tu Chhos-rin in the wood pig year of the seventh

rab~byung (i.e. 60-year cycle). When he was small none of his activities were

like those of ordinary children. His teacher was Lo-chhen Byang-chhub Rtse-mo

and his blood relative bsTan-pa'i rGyal-mts'an. He became very famous during the

reign of the Second Dalai Lama dGe-hdun rGya-mts'o (1391-1475), who discussed

many questions with him. He composed medical texts called gSo-rig sNying-po

bsDus-pa, comprising 120 chapters, and a commentary on the bShad-rgyud,

and one on the Phyi-rgyud. He put new life into Medicine by the teaching,

discussing and writing of medical works. He lived for eighty-one years and had

many disciples. Among them was the court physician Byams-pa dKon-chog Rin-chhen

who, descended from Srong-btsan sGam-po, in the line of kings of Tibet, had many

teachers and became very learned in science and philosophy and was especially

learned in all Tibetan medical texts. His son bKra-shis dPal-bzang was also

learned in medicine, having been taught it by his father. He wrote a commentary

on the bShad-rgvud, called Legs-bshad Nor-bu, and a commentary on the

Phyi-rgyud, and a history of Tibetan Medicine, and a commentary on the whole of

the rGyud-bzhi.

 

The teaching remained mostly that of the original Yan-lag brGyad-pa up to the

time of sTod-sman hTs'o-byed gZhon-nu. Then it declined a little. Lha-btsun

bKra-shis dPal-bzang and other doctors wrote commentaries on medical texts, and

in this way the teaching recovered. The doctors founded a new system called the

Byang-lugs. Doctor Zur-mKhar-ba mNyam-Nyidr Do-rje wrote a commentary on the

rGyud-bZhi and other medical texts. He had eight chief disciples and many

others. His system was called after him Zur-lugs-pa. The Byang-lugs and the

Zur-lugs continued for a long time uninterruptedly. But during the Fifth Dalai

Lama's reign (1617-1682) there was a decline. The Fifth Dalai Lama's first

institution of a medical school was at dGah ldan pho-brang in the hBras-spungs

monastery. There he put Nyi-thang Drungchhen bLo-bzang rGya-mts'o in charge.

Then he started a medical school in a country house called bsam-grub tse. The

regent, sDe-srid Sangs-rgyas rGya-mts'o (1653-1705), wrote a

commentary on the rGyud-bzhi called the Vaidhurya s.Ngon-po (Blue Lapislazuli),

and other texts. He practised the byang-lugs and the zur-lugs. At that time the

Fifth Dalai Lama had as a court physician Dhar-mo sMan-rams-pa

bLo-bzangChhos-grags, who saw to the printing of the life story of the first and

second gYu-thogs and composed some other texts.

 

But the Fifth Dalai Lama wanted to build a suitable complex of buildings for a

medical college and a hospital. To find a suitable place, sDe-srid Sangsrgyas

rGya-mts'o circumambulated Lhasa by order of the Dalai Lama. When he came to the

place called lChags-po-ri, he sat down to take a rest. Suddenly he had a vision

of the place looking like lTa-na-sdug. He went to the Fifth Dalai Lama and told

him all about his good omen for a suitable place to build a medical college on.

The Dalai Lama was very pleased and, for the sake of all Tibetans, he gave the

permission to build it on the mountain of lChags-po-ri. Then sDe-srid

Sangs-rgyas decreed that from that time onwards each bigger monastery near Lhasa

and in each district should receive from that medical college a doctor of its

own. These were the beginnings of Public Health in Tibet. Medicine flourished

there since that time until 1959. In his Medical History of Tibet, sDe-srid

Sangs-rgyas rGya-mts'o says that in the Biography of

gYu-thog the story of the rope between heaven and earth and the coming down of

Dam-pa Tog-kar and the story of the wheels and the twenty-one-headed raksha

king, and the distance of lTa-na-sdug from Buddhagaya are of the same character

as the myths in the Vedas; but that from the account of the life of Dung-gi

Thor-chog-chan onwards, everything is true.

 

Under the Thirteenth Dalai Lama (1895-1933) Tibetan medicine flourished because

during his reign the new medical college at Lhasa, called sMan-rtsis-khang

(House of Medicine and Astronomy), was built by mKhyen-rab Nor-bu. mKhyen-rab

Nor-bu was born in the Lho-kha region south of Lhasa in 1882. As a boy he became

a monk at the Lnga mchhod Dra-ts'ang Monastery south of Lhasa. Within two years

he learned reading and writing perfectly. At the age of fourteen he went with

his parents on a pilgrimage to Lhasa. During their visit to the lChags-po-ri

Medical College, he felt the strong wish to stay there and study medicine. He

asked for and received permission to become a student there. Within two years he

learned the complete rGyud-bzhi by heart and passed his examination. Then he

studied the rGyud-bzhi under His Holiness's court physician Thub bstan

rGyal-mts'an. With his teacher he went through the rGyud-bzhi page by page and

had every word explained to him, and within four years he

gained complete comprehension of it. Surrounded by teachers, doctors and

students, he passed his final examination without making the slightest mistake.

With his own hands, His Holiness's court physician presented him with a scarf

and his doctor's degree certificate. Congratulating him, he said: 'You will most

certainly become a shining light in medical science!' He also learned Sanskrit,

grammar, astronomy, and became extremely knowledgeable and well-versed in

Buddhist literary tradition and history. He thought: 'Now I ought to found a

college of medicine and astronomy. In this way I would be of great benefit to

the Tibetan people, the Buddhist religion and also the Tibetan government.' He

wrote to His Holiness's Cabinet asking for the permission and funds to build a

college and halls of residence for students and a grant for books, apparatus

etc. His Holiness, the Thirteenth Dalai Lama, was very pleased with this idea

and granted everything needed. He commended the building of the

college to the protection and attention of his Government. At the age of

thirty-three, mKhyen-rab Nor-bu was able to start building the sMan-rtsis-khang

College in bsTan-rgyas-gling near the gTsug-lag-khang, the most famous temple in

Lhasa, which had been built by Srong-btsan sGam-po's queen in the seventh

century. The College contained lecture halls, a hospital, living quarters for

teachers and students, laboratories, store rooms, and so on. The Government

issued a decree permitting the college to receive one student from each

provincial monastery, altogether 150 students, and also any private students who

wished to study there. It was given the name of Medical and Astronomical

College. The College was of great benefit to many people.

 

 

 

Bob Xu <bxu6 wrote:

 

According to the documentations in China, these are the crucial parts of the

history of Tibetan Medicine.

If you know of some English version books on Tibetan Medicine describing Mr. Tuo

Wang and ¡°Si Bu Yi Dian¡±, I would like to have the references. Thanks.

 

 

 

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[Guest guest]

Bob, if you sent a request to these people, they may know.

http://www.dharma-haven.org/tibetan/medicine.htm

 

 

 

 

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