Search Results (21)

The spread of Tibetan Buddhism in Mongolia brought with it a wealth of Buddhist knowledge. Over time, Mongolian scholars and practitioners engaged with this knowledge and produced numerous works encompassing Buddhist learning, particularly in medicine. A prominent figure in this intellectual landscape is the Fourth Mindol Nomun Khan, Jambalchoijidanzanperenley (1789–1839), commonly known as Mindol Qutuɣtu (or Mindol Hutugtu). Despite being recognized for his remarkable contributions to the development of Mongolian medicine, considerable uncertainty has surrounded Mindol Qutuɣtu’s ethnic identity. This article aims to clarify Mindol Qutuɣtu’s ethnic origin and examine the broader medical context of his seminal work, The Treasury of All Precious Instructions (Man ngag rin chen ’byung gnas), highlighting the visionary concepts he presented. While the basis of Mindol Qutuɣtu’s work lies in Tibetan medicine, he boldly introduced treatment methodologies from other medical traditions, including Indian (Ayurvedic), Chinese, and European medicine, into the realm of Mongolian medicine. His insightful work reflects both intellectual ambition and practical occupation on increasing healing efficacy, as evidenced by his influential contributions to a combined and multicultural approach to medicine. Today, his innovative and inceptive contributions remain essential in understanding the historical development and current diverse character of Mongolian traditional medical practices. Full article

“Illness itself is emptiness”, says Vīmalakīrti, in a statement that appears to reflect on the nature of sickness and disease. However, Vimalakīrti’s approach of non-duality may not satisfy the rising interest in Buddhist medicine, for which philosophical ideas of emptiness seem too far removed from practical interventions with real people’s pain. Nevertheless, there may be more in Vimalakīrti’s ideas than mere sophistry, and the vision he expresses can connect to realistic practices of healing. In this article, I pursue one potent formulaic passage that appears in a number of early discourses preserved in Pāli (but not in Chinese), in order to examine some of the earlier antecedents of the idea that illness is a mental construction, and that the mind can contribute to recovery. The early discourses provide a more sober definition of the position expressed by Vimalakīrti, by showing how a variety of practitioners let go of their illness, through a change in attitude that was informed by Buddhist insight. With this these texts highlight an understanding regarding the powers of the mind over matter, which traces physical events to their mental apprehension. Not only monks, but also householders, can heal through letting go of the the inner causes that contribute to the disease. While such an understanding need not be generalized as a comprehensive statement on Buddhist medicine, it helps us understand the views and cogency of Buddhist doctrine in this context. Full article

The purpose of this research is to examine whether Buddhist ethics can improve the health and well-being of Buddhist practitioners during pandemics like COVID-19. It is hypothesized that diseases are part of suffering, and Buddhist teachings aim to eliminate the suffering of all beings. Buddhism also offers ethical codes of conduct for its practitioners to improve their health and well-being. So, the Buddha’s teaching or Buddhist ethics, when practiced seriously, should be able to improve one’s health, physically and mentally, enhancing the well-being of all Buddhist practitioners during the spread of all pandemics including COVID-19. The present study found that Buddhist ethical practices like the chanting of Buddhist suttas and the development of mindfulness, concentration/meditation, and insight (vipassanā) can improve both physical and mental health, which are important for dealing with any pandemic, tremendously. If the cores of Buddhist ethics (morality, meditation, and wisdom) are perfectly practiced, not only will one live with good physical and mental health but one also will be able to eliminate all the mental defilements that are the root causes of all illnesses and thus enter nibbāna, the state of mind that is beyond all sources of suffering including pandemics/epidemics. More specifically, this paper highlights a set of Buddhist practices, called four bhāvanās (types of development), that can be used to improve health and well-being during any pandemic. Full article

Buddhist culture places a high priority on the eyes. The restoration of light through the treatment of eye conditions represents the dispelling of the illusion of the transmigratory worlds and the attainment of enlightenment. The treatment of eye disorders was a difficult medical issue that involved numerous prescriptions, procedures, and mantras in the Tang Dynasty medicine. It was not simply a metaphor for wisdom. The narrative of Bai Juyi’s 白居易 (772–846) fighting against eye diseases highlights the value of the golden scalpel technique (jinbi shu 金篦術) and medical texts attributed to Ngârjuna Bodhisattva (Longshu 龍樹), which profoundly affected Chinese medicine on treating the eyes throughout the Tang Dynasty. Furthermore, the tale of Li Shangyin’s 李商隱 (813–858) eyes being treated by Zhixuan 知玄 can only be fully explored within the context of the Esoteric Buddhism, where mandalas, prescriptions, rituals, and dhāraṇīs are frequently used in conjunction with eye care. The case of Qin Minghe 秦鳴鶴, however, suggests that ophthalmology practiced by Buddhists may become more popular as a result of religious competition. Full article

This article aims to analyze the ideas of health and illness in ancient Buddhism, making use of the theoretical tools of medical anthropology and historical–philological inquiry. As a contribution to the conceptual history of medicine in Buddhism, I intend to focus the present investigation on the ascetic problem of the “end of the world” as a means of achieving complete healing. The asceticism of early Buddhism reconciles the goal of transcendence with that of healing, carrying out a complex reflection on awareness and presence. Full article

(1) Background: Japanese Kampo medicine has its origin in ancient Chinese medicine. In 742, a Tang Dynasty monk named Jianzhen (Ganjin) was invited by Japanese clerics to visit Japan and teach commandments in Buddhism. Because of the dangers of the voyage and also other obstacles, he took 11 years to reach Japan on the sixth voyage and he was blind when he arrived in Japan. He was the first person in China to go to Japan to establish the Buddhism commandments, and he was also the first person in Japan to directly teach traditional Chinese medicine. Until now, there have been few reports in English about the details of the Chinese herbal medicines he brought to Japan, including the types of herbal medicines, pharmacological activities, and formulations. In the review, we systematically and comprehensively summarized Jianzhen’s life from the standpoint of his medical and pharmaceutical knowledge and the types and pharmacological activities of Chinese herbal medicines and prescriptions that were brought to Japan by Jianzhen; (2) Methods: A review was made on the relevant literature written by Chinese, Japanese, and English languages regarding the medical and pharmacological knowledge of Jianzhen, the 36 Chinese herbal medicines brought to Japan by Jianzhen, and the pharmacological and therapeutic effects of these 36 herbal medicines, as well as their formulations; (3) Results: The review of the literature proved that Jianzhen’s prescriptions served as a basis for current herbal medicines (Kampo) in Japan. In the process of the literature search, we found a book entitled Jianshangren (Holy Priest Jianzhen)’s Secret Prescription, which recorded the complete prescription of the 36 traditional Chinese medicines Jianzhen brought to Japan; (4) Conclusions: Jianzhen is one of the ancestors of traditional Chinese medicine/Kampo medicine, and he brought traditional Chinese medicine and medical books to Japan for patients. He made important contributions to the development of traditional Chinese medicine in Japan. Full article

In light of new discoveries of his writings, recent studies on the medieval Japanese monk Yōsai (or Eisai; 1141–1215) have moved away from longstanding preoccupations with his role in establishing Zen in Japan and instead stress his career-long orientation as an esoteric Buddhist monk of the Tendai school. Although these revisions have led to innovative readings of his promotion of tea in the first fascicle of his Record of Nourishing Life by Drinking Tea (Kissa yōjōki), similar approaches have yet to be attempted for the second fascicle of this well-known work, in which Yōsai argues for the apotropaic efficacy of mulberry against pathogenic demons. In this article, I seek to remedy this gap firstly by situating Yōsai’s healing program within broader contemporary trends in esoteric ritual healing. Examining the place of mulberry across esoteric liturgical discourse reveals a rich semiotic network in which the tree was tied to three other key ritual and medicinal materials: milkwood, milk, and the bodhi tree. In the second half of the article, I explore the ways that Yōsai’s argument for mulberry’s efficacy was shaped by an “exoteric” source, namely the biography of Śākyamuni Buddha. In this way, my analysis of the Kissa yōjōki provides insight into the interplay of “esoteric” and “exoteric” elements in Yōsai’s thought and career, even as attention to the specificity of his therapeutic claims for mulberry encourages us to move beyond sectarian frameworks. Full article

Considering visual culture alongside written source material, this article uncovers the socioeconomic aspect of Korean Buddhist monastic life, which has been a marginalized field of research. Arguing against the idea of an “other-worldly” Buddhism, the article specifically discusses the ways in which Buddhist monasteries conducted fundraising activities in late Koryŏ period (918–1392 CE) Korea. Via fundraising strategies, which targeted wealthy aristocrats as well as the commoner population, Buddhist monks managed the production and maintenance of Buddhist material culture, such as the construction of shrines, the casting of precious sculptures, and the carving of thousands of woodblocks used for the printing of sacred Buddhist scriptures. While the scholarship on Koryŏ Buddhism has traditionally focused on meditation, doctrine, state sponsored rituals, and temples’ relationships with the royal court, this study expands the field by showing that economic activities were salient features of Koryŏ Buddhism “on the ground.” By initiating and overseeing fundraising activities, Buddhist manager-monks not only gained merit, but also maintained the presence and physical appearance of Buddhist temples, which constitute the framework of Buddhist ritual and practice. Full article

This paper explores how conceptions of death and the ways in which such conceptions shape responses to death determine ways of living as well as valued approaches to dying. The paper posits the question: can a fundamental understanding of death contribute to the development of adaptive social traits that lead to more sustainable phenomenological experiences of happiness and flourishing? Employing an anthropological lens, this work starts from the initial inquiry of “what is death?” by looking at cross-cultural historical and theoretical accounts of death and comparing the modern (medicalized) death to the Tibetan Buddhist notion of death. It examines how the practice of a “medicalized death” has shaped the understanding of contemporary death and the ways in which dying is approached. It employs the hermeneutic of a biopsychosociospiritual death to gain a holistic understanding of human mortality. This analysis, based on an 18-month ethnographic study among a Tibetan refugee community in southern India, explores the conception of death for this community using biological and cultural lenses. Moreover, it presents conceptions of death in Tibetan Buddhist culture, paying particular attention to how death is employed as an adaptive cultural tool in pursuance of positive behavioral changes and happiness at both individual and societal levels. In doing so, the paper presents both the theoretical conception of death and dying as well as its role in animating Buddhist cultural values and beliefs. Importantly, it presents a general landscape of Tibetan Buddhist cultural models that facilitate multiple ways of dying that are specifically dependent on an individual’s familiarity with practices related to death and dying and his or her own level of engaging such spiritual practices. Full article

This article aims to trace and describe the bioethical threads in medical practice and the understanding of medicine among Tibetan refugees living in India. Taking up such a task results mainly from the fact that only traces of bioethical reflection are visible in Tibetan society, but without the awareness that it requires systematic reflection on its essence and changes that accompany modern medicine. I define the state of the discussion on Tibetan bioethics as preparadigmatic, i.e., one that precedes the recognition of the importance of bioethics and the elaboration of its basic concepts. In this paper, I will show how the Tibetan refugees today, in an unconscious way, approach bioethics, using the example of life-related topics, namely beginning and death. To this end, I chose topics such as abortion, fetal sex reassignment, euthanasia, and suicide. On this basis, I will indicate the main reasons that hinder the emergence of bioethics and those that may contribute to systematic discussions in the future. An introduction to Tibetan medicine will precede these considerations. I will show how medical traditions, especially the Rgyud bzhi text, are related to Tibetan Buddhism and opinions of the 14th Dalai Lama. Full article

Dairy products have existed in China from at least the Han Dynasty onward. Later, under the influence of Buddhism, dairy items such as yogurt, butter and ghee were required for ritual purposes. The domestic dairy industry in medieval China is an understudied topic, but even more so is the use of dairy in contemporary Japan, where Chinese traditions of Buddhism were transplanted in full. The kanji describing various dairy products were also known in Japan, but we must ask whether these substances were available in Japan, and to what extent. Unlike luxury consumables such as aromatics and medicines, perishable foodstuffs were unlikely to have been transported from the mainland. This study will document and discuss the transmission of a dairy industry from China to Japan, with a focus on the role of these products in religious and medical contexts. Full article

Saddharmasmṛtyupasthānasūtra is an Indian Buddhist sutra dating to the first half of the first millennium. Chapter 7 of the sutra consists of a very long meditation on the body, unusual in Buddhist literature for its anatomical, especially osteological, detail. The meditation also includes extensive descriptions of many internal worms as well as the internal winds that destroy the worms at the moment of death. The sutra has several elements not found in other Buddhist texts. For example, the Saddharmasmṛtyupasthānasūtra meditation on the body includes extensive descriptions of things in the external world (e.g., rivers, mountains, flowers) and designates them as the “external body”. Most strikingly, the meditation on the body found in Saddharmasmṛtyupasthānasūtra differs from the general scholarly perception of Buddhist meditations on the body in that it does not emphasize impurity or generate repulsion. Instead, the sutra guides the meditator through a dispassionate and “scientific” observation of the body and the world. Full article

Mindfulness-Based Stress Reduction (MBSR) is applied in various fields such as medicine, cognitive science, business, and education. The mindfulness of Buddhism is at the center of MBSR, and this means that Buddhist meditation has a great effect on modern society. For Buddhist meditations on death, the Aṅguttara Nikāya suggests mindfulness of death (maraṇasati), referring to ten methods of mindfulness and meditation on impurity (asubhānupassin), which are expounded in the Dīgha Nikāya. In this article, I explore two meditations on death that could have a positive effect if applied to an area of education like MBSR. Through numerous experiments, terror management theory (TMT) has proved that many positive psychological changes occur when human beings contemplate death. TMT argues that when mortality salience is triggered, psychological changes occur, such as considering internal values, such as the meaning of life and happiness, or increasing the frequency of carrying out good deeds for others, rather than focusing on external values (e.g., wealth, fame, and appearance). The educational application of Buddhist meditations on death is used in the same context and has a similar purpose to TMT. In addition, I discuss that meditations on death also have the effect of cultivating “the power of acceptance for death”, which is gained by everyone, including those who practice and their loved ones. For educational applications of meditations on death, the mindfulness of death is related to death and temporality, and meditation on impurity can be applied by using death-related images. Moreover, based on the duration of a session and the training time per session, I note that these methods can be applied only to meditation or mixed with the content of death-related education, for example, the meaning of death, the process of dying, near-death experiences, and grief education. Full article

This article examines the relationship between the practice and theory of medicine and Buddhism in premodern Tibet. It considers a polemical text composed by the 16th–17th-century Tibetan physician and tantric Buddhist expert Sokdokpa Lodrö Gyeltsen, intending to prove the Buddhist canonical status of the Four Medical Tantras, the foundational text of the Tibetan medical tradition. While presenting and analyzing Sokdokpa’s polemical writing in the context of the broader debate over the Buddhist pedigree of the Four Tantras that took place during his time, this discussion situates Sokdokpa’s reflections on the topic in terms of his broader career as both a practicing physician and a tantric Buddhist ritual and contemplative specialist. It suggests that by virtue of Sokdokpa’s tightly interwoven activities in the spheres of medicine and Buddhism, his contribution to this debate gives voice to a sensibility in which empiricist, historicist, and Buddhist ritual and contemplative inflections intermingle in ways that resist easy disentanglement and classification. In this it argues that Sokdokpa’s reflections form an important counterpoint to the perspectives considered thus far in the scholarly study of this debate. It also questions if Sokdokpa’s style of argumentation might call for a recalibration of how scholars currently construe the roles of tantric Buddhist practice in the appeal by premodern Tibetan physicians to critical and probative criteria. Full article

In Tibetan history and culture, horses were among the most important animals, if not the most important of all. Horses were the mounts that provided transport, particularly for the nobility and kings, allowing them to travel more quickly and comfortably. Horses were also used for hunting, postal services, and to build a cavalry for warfare. In addition, they played a role in various entertainments, including horse racing, games, and parades. The unusually large number of manuscripts on horses attests to the value of horses in the Tibetan imaginaire compared to other animals that lived in the company of the people on the High Plateau, in Tibet itself, and in Tibetan cultural areas. This article begins with an outline of the uses and benefits of horses in Tibetan culture. It touches upon the animal’s role as the mount of Tibetan kings and debates regarding horses’ mental faculties. Then it presents a survey of the content of various manuscripts on equine studies based on sources from three stages: (1) the earliest Tibetan sources from Dunhuang; (2) translations from Indian texts; and (3) extensive compendia that merges all of the knowledge on horses available at the time of their composition. It analyzes the style and content of books that indicate the approach of the authors to the topic of “horse” and points to their view of horses in relation to Tibetan culture and Buddhism. Moreover, the books’ content mirrors the various functions and applications of horses in Tibet and India. It reveals the purpose of these books in general and illustrates the relation between textuality and orality. The study demonstrates the link between hippology and hippiatry, and the development of equine studies in Tibet. It shows the influence of humans on horse medicine and, moreover, contributes to an improved understanding of the development of Tibetan medical sciences in general. Full article