The Medicine Buddha is at the centre of the painting. He sits in the celestial palace in the centre of the city on a mountain. The four gates of the palace are guarded by four lokapalas or guardians (chatur-Maharajikas). Bhaishajyaguru holds myrobalan plant and a medicine bowl, his dark blue colour body is radiating healing rays of energy to all suffering beings. He is surrounded by gods, sages, Arahats etc. to whom he is imparting the Ragyud-bzhi. His expression is calm and serene and he does not wear a crown over the head. His throne indicates that he has perfected the six paramitas (transcendences). These paramitas are represented by six animals the Garuda at the top is the first paramitas of dana (charity). The two young nagas stand for shila-paramita (moral excellence). The two makara are symbols of kshanti-paramita (forbearance). The two dwarfs on goats represent virya-paramita (endurance). The two elephants symbolize dhyana-paramita (meditation) and the lions on elephants are the symbol of prajna-paramita (highest-perfection of wisdom).
The medical text Ragyud-bzhi was translated into Tibetan by the famous Vairochana-rakshita at the time of king Trisong Detsen, with the help of Chandranandana who came from Kashmir. Medicine Buddha is mentioned in the first chapter of the Rgyud-bzhi. The text mentions the transmission of medicine from Brahma to the two divine physicians, the twin Ashvins. They handed it down to Indra. Indra passed it on to Ragyn-shes-kyibu and he to Than-la-hbar, Dkah-gnis-spyod, Mu-khyud-hdzin, Bshol-hgro-skyed, Me-bzhin-hyug, Lug-nag and Rgya-skegs-sna. These great divine sages brought the science of medicine from the world of gods to that of humans. This was the divine Brahma system of medicine. The four-headed Brahma is seen in the innermost enclosure of the painting, passing on the system to the Twin Ashvins, Indra and a divine is also seen, at the bottom left corner. To the right are divine sages, mature in years, with their matted ling hair and beards. On the top left are lord Ganesha, Ramana and Six-faced Karttikeya. Top right are Kashyapa, Jivaka the physician of Shakyamuni Buddha in the corner, and others.
All around the celestial palace are the many houses of the city in concentric layout. They are surrounded by gardens of medicinal herbs, pharmaceutical minerals, hot springs, etc. These are named in Tibetan language. In the outer concentric enclosure are trees as well as animals of medical importance. On the topmost panel are the Buddhas of Medicine with the first Dalai Lama, Lo-zan gyatso, in the upper left corner. At the bottom, are portion of Tibetan verses pertaining to the Tibetan Medical science.
The cult of Medicine Buddha is still very popular in Tibet, Mongolia, China, Japan and Korea. He is said to dispense spiritual medicine when properly worshipped. It is a popular belief in all these countries that an efficacious cure may be accomplished by merely touching the image of Medicine Buddha with reverence.
Historically Tibetan medicine is a confluent trinity of Indian Ayurvedic, Hellenic and Chinese traditions of medicine wherein the spatial tangents have met and harmonized.
Illness occurs when the balance among the three bodily fluids comprising the human air, bile, and mucus is disturbed. Such a disturbance can arise when there is an imbalance in the component parts of fluids, the five elements of earth, water, fire, air, and ether (prana).
According to Buddhism, hatred, wanting (desire), and ignorance are the main ailments that torment and poison the body and soul. They disturb the balance of bodily fluids so that illness arises. There are also external influences at work that can negatively impact the body, such as evil spirits, a particular position of the planets, negative karma, improper food, and irreligious behavior. The religious cure is right thinking and acting. Tibetan healthcare comprises a combination of somatic and psycho-philosophical healing. In regard to the former healing method, the doctor gives nutritional advice and administers pills made from minerals and herbs. Moreover meditation is also the part of therapy.
Select Bibliography
Alice Getty, Gods of Northern Buddhism, Tokyo, 1962
Ben Meulenbeld, Buddhist Symbolism in Tibetan Thangka, Holland, 2001
Lokesh Chandra, Transcendental Art of Tibet, Delhi, 1996
Marylin M. Rhie & Robert A.F. Thurman, Wisdom and Compassion: The Sacred Art of Tibet, Thames and Hudson, 1996
Marylin M. Rhie & Robert A.F. Thurman, Worlds of Transformation: Tibetan Art of Wisdom and Compassion, New York, 1999
This description is by Dr. Shailendra K. Verma, whose Doctorate thesis is on "Emergence and Evolution of the Buddha Image (From its inception to 8th century A.D.)".
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