Medicine Buddha Healing Center Article Tibetan Medicine: The Science of Healing By Dr Karma Dolma

Introduction to Tibetan Medicine
Tibetan Medicine is one of the five major sciences and is called gSoba-Rig-Pa, the science of healing. It is based on the "Four Tantras" called rGyud-bZhi . These are the Root tantras , Explanatory tantras , Instructional tantras and the Subsequent tantras. In Tibetan Medicine we use different kinds of ingredients such as herbs, tree, rocks etc, with 95% of Tibetan Medicine based on herbs. If the physician is able to make the right diagnosis and administer the right herbal supplement, then Tibetan Medicine is good for all kinds of illness. It been particularly successful in its treatment of chronic diseases such as rheumatism, arthritis, asthma, hepatitis, eczema, liver problems, sinus problems, anxiety, and problems connected with the nervous system.

Tibetan Medicine looks at the formation of the entire universe, sentient beings, food and medicines as coming from five elements. Therefore our body is not different from universe, the food we live on is not different from our body, and in the same theory the medicine that we use is also not a different substances then our body elements.

To know the five elements within our food and medicine, we have to know the six principal tastes. they are:
Ngarwa--- Sweet
Kyur-wa--- Sour
lentsawa--- Saline
Khawa-----Bitter
Tsawa-----Hot or pungent
kawa-----Astringent

Since different tastes are formed with the different predominance of the five elements, they have different properties developed within our bodies. Therefore all these tastes are required by our bodies. If we overuse the bitter taste or misuse it in the form of food or medicine, then our body gets unbalanced and we get sick. Overuse will increase certain elements in the body, and can actually poison the body. Disuse of any of the tastes will decrease certain elements. For example: overuse of sweet eating will develop diabetes, overuse of hot, spicy and alcohol will develop liver problems etc.

Punctual eating of food is also important for the maintenance and function of the digestive heat. Untimely eating will cause an unnecessary burden to the digestive system and result indigestion. The undigested food remains in the body and that will cause many abdominal and chronic diseases, therefore Tibetan medicine believes that the digestive heat or the power is very important for building-up the body. Weak digestive heat does not digest food, therefore the body can not receive the essence of what it intakes.

Digestive behaviors are conducted from the three doors BODY, MIND & SPEECH

BODY - Over use of body with exertion, hard labor, applying pressure, withholding natural urges, lack of exercise, and sedentary habits can cause a  misbalance in the state of the bodily elements.

SPEECH - Speaking to much and too long as during the lecture times is an over use of the voice. Another defect is controlling the speech for a long period of time. This can also cause imbalances in the body and mind. Another misuse of speech is to tell falsehoods or lies, engage in nonsense talk, harsh words and other discords.

MIND-- Overuse of mind causes tension. This includes worries, disuse of the mind, absent mindedness etc. This can also effect the state of the body's balance and cause illness.

EARTH-is responsible for the formation of muscle cell, bone, nose, sense of smell.

WATER- is responsible for formation of blood, body fluids, tongue and sense of taste.

FIRE- is responsible formation of body temperature, complexion, eyes and sense of vision.

WIND-is responsible for formation of respiration, skin and sense of touch.

SPACE-is responsible for body activity, ear and senses of hearing.

The basic theory if Tibetan Medicine is to keep in balance the Nyepa-sum (the Three Humours)

They are:
Rlung ( Loong) = Wind
mKhrispa = (Bile)
Bad-kan = (phlegm)

The long term causative factors of Nyepa-Sum inbalance are the three mental poisons of desire, hatred and delusion. Tibetan medicine is very much connected with Buddhist philosophy. The main root cause of all suffering is accepted as ego. Ego is developed from ignorance. Desire, anger and delusion are the three mental poisons originated from ego. Until and unless we get purified and attain enlightenment, we can not be free from diseases of ignorance. For example: A bird may fly high in the sky and enjoy flying, yet she or he can not be separate from their own shadow of the body. In the same way, no matter how much good health and happiness we may entertain in this world, we are not free from the basic root of the sufferings.

The Diagnosis in Tibetan Medicine
There are three main kind of diagnosis in Tibetan Medicine:

VISUAL - Visual diagnosis involves the physical examination of the body, and includes looking at the tongue and urinalysis. Checking the urine is like a mirror for the doctor.

TOUCH - Pulse reading forms the most important touching method employed in Tibetan Medicine. This involves placing the three fingers at patient’s radial arteries. Checking pulse is a like a messenger for the doctors that tells or informs us of the disease. We use the index, middle and ring fingers for pulse taking.

INTERROGATION- The forms the important clinical aspect of diagnosis. There are three main elements to a medical interrogation: determining the causative factors, determining the site of illness, and studying the sign and systems. Interrogation involves asking the patients about the sort of food and drink she/ he has been consuming. and what kind of physical and behavior she / he has been experiencing.

Treatment
Tibetan system of medicine has the following four procedures for treatment:
1. Dietary instruction
2. Behavior changes
3. Herbal supplements (known as "medicines")
4. Therapies

Many of the diseases can be treated only with the changes in the food behavior pattern. Strong medicines are not given. The effects of the herbal supplements may take time to be noticed, but there should not be side effects.

A real- life example is a patient of mine who was suffering with bad migraines. She had been taking painkillers which helped her, but when the effect of the painkillers wore off she needed to take more of them.  My diagnosis upon seeing her was that she was suffering from chronic strong constipation and therefore I prescribed supplements to clear this. This was the root of her problem. As a result of treating her constipation, her migraines were reduced over time.

Therapies include medicinal baths, massaging with various medicated oil, moxibustion, cupping and golden needle therapy. Blood letting and enemas, etc, are also very effective in curing several diseases.

Tibetan Sgo-wa-Rig-Pa treats the roots of the disease and not just the symptoms. The Tibetan medical texts give the following example: a failure to treat roots or the cause of the disease is the same as having a poisonous tree and just cutting off the leaves and branches without pulling it out from its roots. If you just cut the leaves and branches the tree will continue to grow again.

Medicine and the Physician
SMenpa means medicine in Tibetan and the literal meaning of this word is to benefit. Therefore the practitioner should have a benefiting mind towards the patients. If possible the physician should develop the four immeasurable thoughts. They are:
1. May all the sentient beings with happiness be with the seeds of happiness.
2. May all sentient beings with sufferings and the seeds of sufferings may be free from the sufferings and the seeds of sufferings.
3. May all the sentient beings free from the sufferings not be apart from the seed of happiness.
4. May all the sentient beings remain in Equanimity by abstaining partialities and injustice as affections and anger towards friends.

While examining the patient, the physician should see the sufferings of the patient first and then try to develop a helping mind. Then with medical training one should treat the patient without any other desire and greed. While giving treatment, the physician should always practice compassion, love and happiness. The physician should not misguide the patients if they can be benefited by the treatment of other physicians or other systems of medicine. It is not difficult for a physician to achieve Bodhicitta and enlightenment, if practice is done without any greed and desire.

Conclusion
As long as Ma-Rig-Pa (Ignorance ) exists, the three poison will never come to an end and ailments will prevail. Therefore, it is very important to the best extent to control Ma-rig-pa (Ignorance). If this can not be done totally, it is helpful to lead life with peace and health by ensuring the balance of diet, behavior,  environment/seasonal and emotion in daily life.

Thank you.

Dr K.Dolma (Tibetan physician)