Истоки тибетской медициныВ настояще

Истоки тибетской медицины
В настоящее время, так же как и сотни лет назад, вопрос о возникновении тибетской медицины остается открытым. Причиной этому послужили как религиозные, так и политические мотивы, которые как оказывается, имели немаловажное значение не только в современном обществе, но и в древности. Прискорбно наблюдать за тем, как вместо главной, единственно возможной цели любого врача – освобождения всех живых существ от страданий, на первый план выходят вопросы религии и политики, цвета шапки и принадлежности к определенной медицинской традиции.
Среди современных авторов, изучающих историю возникновения и развития тибетской медицины, существует две основные версии:
Первая, наиболее известная и распространенная в настоящее время, говорит о том, что тибетская медицина возникла на основе китайской и индийской медицины, когда в шестом веке н.э. с приходом в Тибет Буддизма, китайские и индийские медицинские трактаты стали переводить на тибетский язык.
Вторая утверждает, что истоки тибетской медицины происходят из древнего государства Шанг-шунг (само существование которого до недавнего времени отрицалось как тибетскими политиками, так и некоторыми «духовными» лидерами). Государственной религией Шанг-шунга, так же как и добуддийского Тибета, являлось Учение Юндрун Бон («Учение Свастики»). Извечное противостояние между традиционной тибетской религией Юндрун Бон и привезенного из Индии Буддизма и является тем самым камнем преткновения, о который спотыкаются все тибетские историки (и не только) в исследовании вопросов, касающихся истории возникновения тибетской медицины, астрологии, письменности, культуры и традиций.
Для прояснения данного вопроса (в надежде примирения двух сторон) хочется привести один немаловажный факт: в тибетском астрологической трактате ХVII в. «Вайдурья Карпо» («Белый берилл»), составленным регентом пятого Далай-ламы Сангье Гьятцо, в главе 20-й говорится:
«Ради освобождения всех живых существ от страданий, Будда Шакьямуни в стране Шанг-шунг воплотился в Будду Шенраба Мивоче, совершил двенадцать деяний, преподал «Девять ступеней (колесниц) Учения Бон», открыл «Божественные врата» для всех живых, закрыл «Врата смерти» и наставил всех живых существ на Путь Свастики».
Согласно бонским источникам, первый медицинский трактат был переведен на тибетский с языка шанг-шунг более 2000 лет назад, назывался он «Бум-ши» («Четыре собрания») позже, на основе которого в VIII в н.э. был составлен буддийский текст по тибетской медицине – «Чжуд-ши» («Четыре тантры»).
Таким образом, в настоящее время в Тибете сохраняются и практикуются две основные медицинские традиции: 1) буддийская на основе трактата «Чжуд-ши» и 2) бонская, основанная на тексте « Бум-ши». Обе традиции мало чем отличаются друг от друга, используя похожие методы диагностики, лечения, составления лекарств и т.д.
Какую бы из двух основных версий о происхождении тибетской медицины мы не приняли (буддийскую или бонскую), главным, что объединяет и роднит эти две традиции, остается одно – цель об освобождении всех живых существ от страданий (вне зависимости от цвета шапки и религиозной ориентации).
Несомненно, что на протяжении сотен лет развития тибетской медицины, происходили заимствования из различных медицинских традиций: индийской, китайской, монгольской, персидской, многочисленные подтверждения чего мы можем найти в исторических трактатах любой из школ тибетского Буддизма.
Заимствования происходили ни с целью развития одной, отдельно взятой традиции, а с целью изучения и использования как можно большего количества методов лечения, избавляющих живых существ от страданий.
Согласно буддийской версии происхождения тибетской медицины, начиная с V в.н.э. из соседних Индии и Китая в Тибет начинают проникать первые буддийские миссионеры. В VII в.н.э. тибетский царь Сонцзан-гампо женится на китайской и непальской принцессах, вместе с которыми в Тибет приезжают медики, астрологи и философы, везущие с собой большое количество буддийской литературы. Начинается перевод текстов на тибетский. Индийский врач Бхаратраджа, китайский врач Хань Ванхан и персидский врач Галенос переводят на тибетский по одному трактату своих медицинских систем и создают из этого тибетский медицинский текст «Оружие бесстрашия». Персидский врач Галенос, имевший огромный опыт в проведении хирургических операций, положил начало целой линии медиков, благодаря своим трем сыновьям, которые занимались практикой в разных регионах Тибета.
В VIII в.н.э. тибетский врач Ютог Йонден Гонпо (Ютог-па старший) на основе медицинских источников создает текст «Чжуд-ши» («Четыре тантры»), который до настоящего момента является основным пособием по изучению тибетской медицины. Жизнь этого выдающегося врача требует отдельного внимания.
В возрасте трех лет Ютог-па заявил своему отцу Шунг-по Дорже , что умеет читать и писать, а также , что он помнит из прошлых жизней заученные наизусть многочисленные трактаты по медицине, астрологии и философии.
Когда он достиг десятилетнего возраста, уже вся Лхаса знала врача Ютог-пу. В 15 лет он излечил царя Тибета Трисондецена. Трисондецен пригласил в Тибет девять врачей из девяти стран, Ютог-па победил всех в диспуте и они попросили его стать их Учителем. В 25 лет Ютог-па совершает три путешествия в Индию, где он встречается с разными мудрецами и святыми отшельниками.
В 85 лет Ютог-па женится на 15-ти летней красавице Дорже Цзомо (которая считалась дакиней и являлась дочерью Хаягривы и Ваджраварахи). В 90 летнем возрасте у Ютог-пы рождается пе

Результаты (английский) 1:

Origins of Tibetan medicineNow, like hundreds of years ago, the question about the origin of Tibetan medicine remains open. The reason for this was both religious and political motives, which as it turns out, were not only of great significance in today's society, but in ancient times. It is regrettable to observe how instead of main, the only possible purpose of any physician-liberation of all beings from suffering to the fore questions of religion and politics, colors, hats and accessories to certain medical tradition.Among contemporary authors, studying the history of origin and development of Tibetan medicine, there are two basic versions:First, the best-known and most widespread at present, said that Tibetan medicine has emerged based on Chinese and Indian medicine, when in the 6th century BC with the arrival of Buddhism to Tibet, Chinese and Indian medical treatises became translated into the Tibetan language.The second argues that the origins of Tibetan medicine originate from the ancient State of Zhang-zhung (whose very existence is denied until recently as Tibetan politicians and some "spiritual" leaders). The State religion of Zhang-zhung, as well as dobuddijskogo of Tibet, was Teaching Ûndrun Bon ("Teachings the swastika '). Everlasting confrontation between traditional Tibetan religion Bon Ûndrun and brought Buddhism from India and is a stumbling block that stumble all Tibetan historians (and not only) in the study of issues relating to the history of Tibetan medicine, astrology, literature, culture and traditions.To clarify this issue (in the hopes of reconciliation between the two parties) want to bring one more important fact: in Tibetan astrological treatise XVII. "Vajdur′â Carpo" (White Beryl), compiled by the Fifth Dalai Lama the Regent Sangye Gyatso, Chapter 20-th says:"For the sake of releasing all sentient beings from suffering, Shakyamuni Buddha from Zhang-zhung incarnated in Buddha Shenrab Mivoče, undertook twelve acts gave nine steps (chariots) of the teachings of Bon", opened "Divine gate" for all living, shut the gates of death "and guided all beings on the path of the swastika".According to sources, Bon the first medical treatise was translated into Tibetan from the Zhang-zhung language over 2000 years ago, it was called "boom-Shi (" Four ") later, on the basis of which in the 8th century BC Buddhist text was compiled by Tibetan medicine-" Čžud-Shi ("Four Tantras").Thus, at present, is preserved and practised in Tibet two main medical traditions: 1) Buddhist treatise based "Čžud-Shi" and 2) Bon, based on the text "boom-Shi". The two traditions differ little from each other, using similar methods of diagnostics, treatment, preparation of medicines, etc.Whichever of the two major versions of the origin of Tibetan medicine we didn't take (Buddhist or Bon), that brings together and unites these two traditions, remains one-purpose for the release of all living beings from suffering (regardless of the color of the caps and religious orientation).There is no doubt that for hundreds of years, the development of Tibetan medicine, borrowing from various medical traditions: Indian, Chinese, Mongolian, Persian, ample evidence that we can find in historical treatises any of the schools of Tibetan Buddhism.Borrowing took place neither in order to develop a single, individual traditions, and to learn and use as many treatments for relieving sentient beings from suffering.According to the Buddhist version of the origin of Tibetan medicine, since V century from neighbouring India and China in Tibet begin to penetrate the first Buddhist missionaries. In the 7th century Tibetan king Sonczan-Gampo marries Chinese and Nepalese princesses with whom Tibet come doctors, astrologers and philosophers, carrying with him a large number of Buddhist literature. Starts the translation of texts into Tibetan. Indian doctor Bharatradža, a Chinese doctor Han Vanhan and Persian physician Galenos translated into Tibetan one tractate of its medical systems and create from this Tibetan medical text "weapons of fearlessness. Persian physician Galenos, had vast experience in conducting surgical operations, launched an entire line of physicians, through his three sons, who were engaged in practice in different regions of Tibet.In the 8th century Tibetan doctor Ûtog Jonden Gonpo (Ûtog-PA senior) on the basis of medical sources creates a text "Čžud-Shi (" Four Tantras "), which to date is the main tool for the study of Tibetan medicine. The life of this outstanding physician requires special attention.At the age of three years is Ûtog-na said his father on Dorjey-Shung, that can read and write, as well as what he remembers from past lives, memorized by heart many treatises on medicine, astrology and philosophy.When he reached the age of 10, already the whole Lhasa knew doctor Ûtog-Pu. In 15 years he healed the King of Tibet Trisondecena. Trisondecen invited to Tibet by nine doctors from nine countries, Ûtog-PA won all in dispute and they asked him to be their teacher. In 25 years of Ûtog-PA commits three travels to India, where he meets with various sages and saints of hermits.In 85 years Ûtog-PA marries 15-year beauty Czomo Dorje (which was dakinej and was the daughter of Vajravarahi and Hayagriva). At the age of 90 at Ûtog of PE is born

Результаты (английский) 2:

The origins of Tibetan medicine
in the present, as well as hundreds of years ago, the question of the origin of Tibetan medicine is still open. The reason for this was both religious and political motives, which as it turns out, had a great importance not only in modern society, but in ancient times. It is regrettable to observe how, instead of the main one, the only possible purpose of any doctor - the liberation of all sentient beings from suffering, come to the fore questions of religion and politics, color caps and membership of a particular medical traditions.
Among contemporary authors, studying the history of the emergence and development of Tibetan medicine, there are two main versions:
the first, the most well-known and widespread at the moment, says that Tibetan medicine originated by Chinese and Indian medicine, when in the sixth century BC with the arrival of Tibet Buddhism, Chinese and Indian medical treatises were translated into the Tibetan language.
The second argues that the origins of Tibetan medicine derived from the ancient kingdom of Shang Shung (the existence of which until recently denied the Tibetan politicians and some "spiritual" leaders ). State religion of Shang Shung, as well as pre-Buddhist Tibet, is the doctrine Yundrun Bon ("Teaching the Swastika"). The age-old confrontation between traditional Tibetan religion Yundrun Bon and brought from India, Buddhism is thus a stumbling block, of which stumble all Tibetan historians (and not only) in the study of issues related to the history of Tibetan medicine, astrology, literature, culture and traditions.
For clarification of the issue (in the hope of reconciliation between the two sides) would like to cite one important fact: the Tibetan astrological treatise in the seventeenth century. "Vaidurya Karpo" ("White beryl"), compiled by the regent of the fifth Dalai Lama Sangye Gyatso, chapter 20 nd said:
"For the liberation of all sentient beings from suffering, Buddha Sakyamuni in the country Shang Shung was embodied in the Buddha Shenrab Miwoche, he committed twelve acts, taught the "Nine steps (chariots) Teachings of Bon", opened the "divine gate" for all living things, closed the "gates of death" and instructed all living beings on the path of the Swastika.
"According to the Bon sources, the first medical treatise was translated into Tibetan from Zhang Zhung language over 2,000 years ago, it was called "Bum Shi" ("four meetings") later, on the basis of which in the VIII century AD was composed of Buddhist texts on Tibetan medicine - "Chzhud-shi" ("Four Tantras").
Thus, at present, Tibet preserved and practiced two main medical traditions: 1) Buddhist-based treatise "Chzhud-shek" and 2) Bon, based on the text of the "boom-shek." Both traditions are not much different from one another, using similar methods of diagnosis, treatment, preparation of medicines, etc.
Whichever of the two main theories about the origin of Tibetan medicine, we have not taken (Buddhist or Bon), the main thing that unites these two have in common and tradition, one thing remains - the purpose of the release of all sentient beings from suffering (regardless of the color caps and religious orientation).
There is no doubt that for hundreds of years of development of Tibetan medicine, there were borrowings from various medical traditions: Indian, Chinese, Mongolian, Persian, ample evidence that we can find in historical treatises any of the schools of Tibetan Buddhism.
Borrowing occurred or to develop one single tradition, and to study and use as many as possible treatments for relieving sentient beings from suffering.
According to Buddhist version of origin Tibetan medicine, beginning with a V century AD from neighboring India and China in Tibet begin to penetrate the first Buddhist missionaries. In the VII century AD Tibetan king Sontszan-Gampo marries Chinese and Nepalese princesses with whom Tibet come physicians, astronomers and philosophers, pulling with a large number of Buddhist literature. It begins translating texts into Tibetan. Indian doctor Bharatraj Chinese doctor Han Ong-qan and Persian physician Galenos translated into Tibetan treatise by one of its medical systems and create this Tibetan medical text "Weapons of fearlessness." Galenos Persian physician, who had extensive experience in surgery, marked the beginning of a whole line of doctors, thanks to his three sons, who were engaged in the practice in the different regions of Tibet.
In the VIII century AD Tibetan doctor Yutog Yondó Gonpo (Yutog-pa Senior) based on the medical sources creates text "Chzhud-shi" ("The Four Tantras'), which until now is the main tool for the study of Tibetan medicine. The life of this outstanding physician requires special attention.
At the age of three years Yutog-pa told his father Shung-at Dorje that can read and write, and that he remembers from past lives learned by heart numerous treatises on medicine, astrology and philosophy.
When he has reached the age of ten, already knew the whole Lhasa doctor Yutog-poo. In 15 years, he cured the king of Tibet Trisondetsena. Trisondetsen invited into Tibet nine doctors from nine countries Yutog-pa defeated everyone in the debate, and they asked him to be their teacher. In 25 years Yutog Pas makes three travel to India, where he met with various saints, sages and hermits.
In 85 years Yutog pas marries 15-year-old beauty Dorje Tszomo (which was considered dakini and was the daughter of Hayagriva and Vajravarahi). At 90 years of age at the Yutog-born nN ne

Результаты (английский) 3:

the origins of tibetan medicine. currently, like hundreds of years ago, the question of a tibetan medicine remains open. the cause of all this served as both religious and political motiveswhich, as it turns out, have great significance not only in the modern society, but also in ancient times. sad to watch instead of thethe sole purpose of any doctor is the release of all living creatures from suffering to the forefront issues of religion and politics, the color caps and belonging to a certain medical tradition.among contemporary writers in the history of the emergence and development of tibetan medicine, there are two main versions:
the first, most famous and popular currently, suggeststhat tibetan medicine appeared on the basis of chinese and indian medicine, when in the sixth century bc. with the arrival of buddhism in tibet, chinese and indian medical treatises have been translated into the tibetan language.
the second argues that the origins of tibetan medicine is the state of the ancient zhang zhung (whose very existence until recently отрицалось as tibetan politics.