It contains the basic principles of physiology and pathology.
The sheet features ‘The Medicine Tree’ which metaphorically shows the structure of the Tibetan medical science as the summary of a priori knowledge and practical recommendations. The tree is seen as the ‘root of health and illness’ with two trunks. This and further sheets have the color symbolics connected with three origins: blue colors are associated with the wind, red and yellow colors are associated with bile and white and greyish ones are connected with mucus.
The left trunk with its three branches schematically shows the healthy human body’s structure. The scenes from the monastery life, tillage and military actions symbolizing the healthy man’s life are shown at the bottom of the trunk. The three origins (wind, bile and mucus), seven ‘body powers’ (food’s juice, blood, meat, fat, bones, marrow and seed) and three sewages (excrements, urine, sweat) are shown on the branches (bottom-up). When these components interact normally, two flowers of health and longevity blossom at the top of the tree and three fruits of success, richness and happiness mellow in dharma.
The right trunk of illnesses features the scenes of the doctor’s visit to a sick man. Nine branches of the trunk feature the diseases’ roots, the cases of illnesses’ development, the ways of a sickness’ way into the body, the locations of lesions, ways of illnesses’ transportation around the body, their coming off, the changing in the illnesses’ progress and the resume where all illnesses are summed up to two general kinds, fever and cold.
The drawings in the upper cartouche of the sheet feature the nirmanic tutors. Rigbe Eshe is the emanation of the Medicine Master’s actions, Ile Kye ‘Born from the consciousness’ is the emanation of the King of Lapis Lazuli Light, Medicine Buddha’s speaking. Further are the drawings featuring the surrounding of the King of Lapis Lazuli Light that consisted of the demigods’ crowd, the crowd of heavenly and earthly rishis, the crowd of non-Buddhists and the crowds of saint followers of Buddha’s dogma. The titles of the chapters are shown at the beginning of the illustration series, in the yellow frames at the beginning of each page.
The sheet features ‘The Medicine Tree’ which metaphorically shows the structure of the Tibetan medical science as the summary of a priori knowledge and practical recommendations. The tree is seen as the ‘root of health and illness’ with two trunks. This and further sheets have the color symbolics connected with three origins: blue colors are associated with the wind, red and yellow colors are associated with bile and white and greyish ones are connected with mucus.
The left trunk with its three branches schematically shows the healthy human body’s structure. The scenes from the monastery life, tillage and military actions symbolizing the healthy man’s life are shown at the bottom of the trunk. The three origins (wind, bile and mucus), seven ‘body powers’ (food’s juice, blood, meat, fat, bones, marrow and seed) and three sewages (excrements, urine, sweat) are shown on the branches (bottom-up). When these components interact normally, two flowers of health and longevity blossom at the top of the tree and three fruits of success, richness and happiness mellow in dharma.
The right trunk of illnesses features the scenes of the doctor’s visit to a sick man. Nine branches of the trunk feature the diseases’ roots, the cases of illnesses’ development, the ways of a sickness’ way into the body, the locations of lesions, ways of illnesses’ transportation around the body, their coming off, the changing in the illnesses’ progress and the resume where all illnesses are summed up to two general kinds, fever and cold.
The drawings in the upper cartouche of the sheet feature the nirmanic tutors. Rigbe Eshe is the emanation of the Medicine Master’s actions, Ile Kye ‘Born from the consciousness’ is the emanation of the King of Lapis Lazuli Light, Medicine Buddha’s speaking. Further are the drawings featuring the surrounding of the King of Lapis Lazuli Light that consisted of the demigods’ crowd, the crowd of heavenly and earthly rishis, the crowd of non-Buddhists and the crowds of saint followers of Buddha’s dogma. The titles of the chapters are shown at the beginning of the illustration series, in the yellow frames at the beginning of each page.
