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Without the breadth of
vision of this text's main proponent, Yuthog
Yonten Gonpo, Tibetan medicine would have simply been an
interesting but rather heterogeneous gathering of major portions
of the healing arts in Asia. As it is, all these various elements
appear within one coherent theory, which owes much to the Buddhist
understand of the relation between mind and matter, mind and
body.
Yuthog
himself is surrounded by legend and was doubtless an extraordinary
figure, who visited India many times and whose clear and penetrating
mind was able to possess and present an overview of all the
various components present in the medical sciences of Tibet
and India of his time. His work is not merely the fruit of a
exceptionally clear mind but also that of a wide-ranging medical
experience and considerable travel. By his time, TTM had four
centuries of practical application, from which a wealth of pragmatic
observations had emerged.
an illuminated page from the
Fourfold Tantra
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THE
CONTROVERSY ABOUT THE ORIGINS OF THE FOURFOLD TANTRA
There has been and remains heated
debate among Tibetans
about this key text. Some see it as a work given in India by
the Buddha, translated into Tibetan in the 8th century by Vairocana,
hidden shortly afterwards under
the instructions of Padmasambhava (who considered it too precocious
for its times), unearthed by Drapa Ngonshe in the 11th century
and elaborated into its full form in the 12th century by the
Second Yuthog. Others see it more as simply the genius of the
Second Yuthog.
About
its origins, Professor Meyer says, in "Oriental Medicine":
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The
origin and history of the Four Tantras remain obscure and
were the subjects of heated dispute among Tibetan scholars.
Some accepted it for what it claims to be: the authentic
teachings of the Buddha 'Master of Remedies' (Bhaisajyaguru),
translated from Sanskrit, whereas others saw it as a treatise
of dubious authorship. Some even went as far as to deny
a Sanskrit original and believe it to be the work of a Tibetan
author - one or the other Yuthog - observing quite correctly
that it contains notions foreign to India, notably those
which appear to be Chinese. However, the opinion that the
Four Tantras were the authentic word of the Buddha prevailed
under the political authority of the Fifth Dalai Lama and
his regent Sangye Gyamtso, who firmly upheld this view.
They believed the Four Tantras were first taught in India
by the historical Buddha when he first manifested as the
'Master of Remedies'. Later, in the eighth century, Vairocana
is said to have translated and offered the text to his master
Padmasambhava, who then concealed it in the monastery of
Samye. In the second half of the eleventh century it was
supposedly rediscovered by Drapa Ngonshe (1012-90) and the
following century it ended up in the hands of Yuthog the
Younger, who completed the Treatise by adapting it to the
local conditions of Tibet. This would explain how it came
to contain non-Indian elements. |
This is a reasonable exoteric explanation.
The view of one of (if not the) greatest contemporary TTM physician,
Professor Khenpo Troru Tsenam, resolves such controversy by
pointing out the way the Buddha is envisaged in Northern Buddhism,
i.e. not just as an historical Indian figure but also as a constant
inspirational presence (sambhogakaya) to this world during
the five millennia following his enlightenment and, more generally,
as the guiding presence of the absolute, anywhere and in anyone.
If this 'pure mind' had appeared to Yuthog and guided his brilliant
work of the Four Tantras, then the text becomes at one and the
same time the authentic teaching of the Buddha and a contemporary
edition. This does not preclude the possibility of it being
also a revision and update of an ancient text - authentically
from the Buddha - made suitable to its times by the Buddha's
own, later, influence on Yuthog.
Whatever the origins of the Fourfold
Treatise, it is certainly the text of TTM and a brilliant
one at that. So much of TTM literature is composed of commentaries
to the Fourfold Treatise and, like many great works, it always
seems to stand above and beyond its commentaries in a pristine
and commanding position. Its fame spread throughout Asia, as
far as the Russian court where, in 1860, the Czar ordered its
translation.
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THE
FORM THE FOURFOLD TANTRA TAKES
The Fourfold Tantra takes the allegorical
form of a dialogue between two celestial sages in the paradise
of Tanaduk, a heavenly land filled with medicinal rocks, plants,
trees and shrubs. Tanaduk is a metaphor for wisdom, indicating
that a truly enlightened mind is always in a medical paradise,
for it knows how to put to maximum use almost any substance,
be it animal, vegetable or mineral, in the environment in which
it finds itself. Sage 'Born of the Mind" asks key medical
questions to Sage "Wisdom of the Sciences", who expounds
the various chapters of each of the sections of this work as
his answers.
The Root Tantra
consists of 6 brief chapters which are a synopsis of all the
various elements of TTM in their logical relation to one another.
It is the prelude to what follows.
The
Explanatory Tantra consists of
31 chapters which develop the theoretical bases of TTM, from
its conception of the human body - its genesis, structure, physiology
and pathology - through to diagnosis, treatment and medical
ethics.
The
Instruction Tantra is by far the
largest. It consists of 92 chapters which are clinically-oriented,
describing physiopathology, types, symptoms, diagnosis and treatments
for each disorder.
The
Final Tantra consists of 27 chapters
focuses particularly on practical aspects of diagnosis and therapy.
The content of these chapters is presented
in a condensed verse form (mainly four lines of nine feet) which
is quite hermetic. It would be impossible to simply read it
and gain understanding. To penetrate its meaning requires the
use both of written commentaries and - most importantly - the
personal introduction to the traditional meaning by someone
who possesses the lineage of transmission. The versified form
aids memorisation and most TTM physicians will have learnt the
Fourfold Tantra by heart.
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COMMENTARIES
AND OTHER TEXTS
Many commentaries have been written to the
Fourfold Tantra. As mentioned above, they are almost indispensable
for its understanding. Yet one must be cautious in their use,
as the original text stands head and shoulders above all the
commentaries and each commentary can only go as far as the wisdom
and experience of its author allows. In our research work at
Tara, we have followed the advice of Prof
Khenpo Troru Tsenam and consulted various major commentaries
as the subject matter of each chapter is considered. This has
proved very useful.
One commentary has received a lot of attention
in English-language publications and translations in recent
years. It is the Blue Beryl Treatise of Desi Sanjay, the regent
of the 5th Dalai Lama. Its author was a brilliant scholar and
it seems he used a team of researchers with a view to making
the definitive commentary to the Fourfold Tantra. Although
there is no doubting the light that his commentary often brings
to the original work, one must always bear in mind the fact
that he was not a practising physician. Sometimes we found -
working under Professor Troru Tsenam's guidance - that other
commentaries gave more satisfying explanations of specific points.
There are two famous medical traditions
in Tibet - Byang and Zur - each of which has its own commentaries,
such as the "Instructions of the Ancient Masters"
(mes.po zhal.lung) of Zurkarpa (zur.mkhar.pa), originator
of the Zur school.
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