glimpses into the practice and principles of medicine …

Bull. Ind. His!. Med. Vol. XVII. pp, 155-167

GLIMPSES INTO THE PRACTICE AND PRINCIPLES OFMEDICINE IN BUDDHISTIC INDIA IN THE

7TH CENTURY A. 0.1

Gleaned from "The Records of Buddhist Religion" by theChinese Monk 1- tsing2

late D. V. S. REDDY

ABSTRACT

Medicine as practised and conserved in India in the secondhalf of 8th c. A. D. is best reflected in the writings of I-tsingthe Chinese traveller. I.tsing refers to the rules of good livingwhich lay considerable emphasis on the hygiene of body andmind. The rules cover topics like daily walk, bath. dental hygiene.The account of I·tsing also sheds light on the curative medicineincluding symptoms, methods of diagnosis, theories of causation,materia- medica, therapeutics and drug treatment. Some famousand popular prescriptions and also harmful treatment are dealtwith. The author presents the social status of the physician andsome interesting sidelights on society and religion based on theAccount. I-tsing remarks on the current traditions concernedwith the History of Medicine in India.

- 1. A paper read in the Medical section of the 25th Annual Meeting of the Indian ScienceCongress held at Calcutta from January 3rd to 9th, 1938, As the Congress was celebrating itsSilver Jubilee, the occasion was made a notable one by a joint session wid) 1:1eBritish IIssociationfor the Advancement (,f Science. Reprinted from the Bulletin of the lnst.tut e of the History ofMp.dicine, 6 (9),1938 pp. 987-1000.

2. I. tsing was born in 635 A. D. in Fanyang near Peking. From his 12th year he devotedhimself to the study of the sacred canon of Buddha. It was in his 18th year that he first formedthe intention of travelling to India. This plan was not, however, car rie d out till his 37th year.While engaged in his studies in the western capital in 670 A. D.• sorne of his teachers and otherBhadantas set their hearts on visiting the sacred places of Buddhists such as Vulture Peak and

156

"I made II successful study inmedical sciences but as it is not myproper vocation I have finally given

it up." -/-tsing

The art and science of medicine,as practised and conceived in Indiain the latter r:2lf of the 7th centuryA. D, is best reflected in the pagesof "Record of Buddhist Religion"written by 1- tsing, a Chinese monk,who toured India in search of booksand knowledge, and lived nearly tenyears in the University of Nalanda,then the most f arnous University inthe East and rioht lv called "the Ox-ford of Buddhist India." He haspreserved for us, in his book, minutedetails regarding the beliefs andpractices of the period with regard

Bulletin Ind. Inst. Hist. Med. Vol. XVII

to health and diseases, and the valueof his observations is considerablyenhanced by the fact that he was notmerely a learned monk with a thirstfor knowledge, but had actuallystudied Sanskrit and the science ofmedicine at the feet of the masters inthe Faculty of Medicine at Nalanda.He has also translated a book,"Bhaishagya vasthu." 1 included inthe Vinaya texts. He tells us that, asit was not his proper vocation, hefinally gave it up. But he did notnote the details of rules of hygieneor medical principles and practices ofcontemporary India as an idle pas-time or to supply his readers withgossip and travellers' tales. Hisobject was definitely much more

seeing the Tree of Knowledge in India. One by one all his friends withdrew from the dcngerous

journey for one reason or other and he alone had the good fortune of reaching India by the

southern sea-route. He landed at Tamralipti (in Bengal) in 673 A. D. and resumed his journey

westward on land in tr-e company of many hundreds of merchants. About a ten davs' journey

from Mahabodhi Vihara, 1- tsing was attacked by an illness of the season and also narrowly

escaped from a band of highway robbers. He worshipped at Vulture Peak. Mahabodhi Vihar~

Kusinagara and later settled down to study at Nalanda Vihara for 10 years (675-685 A. D.)After having studied at the feet of many great masters and collecting scriptures (400 texts-

500,000 slokas) he retraced his footsteps to Tamr alipti, where he again took ship in 685 to SriBhoga, at which place he continued to study sutras for some years. It is believed that he wrote

"The Record" from 690 to 692 A D. Having accidentally missed his passage in a homeward-

bound ship, he sent in 692 "The Record" in 4 volumes or chapters to China through another monk,Tatsin. His object in composing thrs treatise was to correct the misrepresentations of Vinaya

rules. particularly of the Mulasarvasthivada school. He therefore dwells chiefly on monastic life

and discipline of the times. Mingled with these, however. are several passages or even chapters

of great historical and cultural interest. The book is now available in English. "A Record of

Buddhist Religion, as pr actis ed in India," by I - tsing, translated by J. Takakusu, Oxford, 1806.

Finally 1- Ising himself returned to China in 694-5 and was greatly honoured by the Royalty' nd

the people From 700 to 712 he went on translating Indian works (56 in number and about 250

volumes), covering a wide range of Vinaya texts. He died in 713 A. D. in his 79th year.

1. Bodleian Library collection contains a text (no. 5) called Mulasarvastivada-Bhaishagya-

Vastu- 18 Volumes- (C. F. Mahavagga. Khanda VI). Life & Travels of 1- tsing XXXVII.

J. Takakusu.

Medicine in Buddhistic India-Reddy

utilitarian or humanitarian. Hewrote to satisfy the needs of thetimes. His book may be describedas one of the early, if not the earliest,Health Primers and medical qui-ies forthe benefit of the missionary. Afterreferring with pardonable pride tothe superiority of Chinese drugs, headds, "But though the herbs andstones are many, the tending andprotection of the body and inspectionof causes of diseases are neglected.I describe the general methods ofmedical treatment in order to meetthe wants of the time." The bookis therefore clearly intended andwritten as a prototype of the 'Moore'sFamily Medicine" or a "Missionary'sGuide to Health and Simple Treat-ment."

The Philosophical Backgroundof the Age

The importance of health for avigorous intellectual and spiritual lifewas clearly recognised. "Is it not asad thing that sickness prevents thepursu it of one's duty and vocation?Is it indeed a small matter for us tolose one's glory and favour 7"

The theory of Karma still formsthe background of Indian thought."The swallowing of poison or deathand birth is often due to one's formerKarma." 1- tsing, however, is not afatalist. Perhaps he was only echoingthe popular conversation when he

157

added ·'still. it does not follow thata man shou Id hesitate to avoid orfurther a circumstance that lends toor averts disease in the present life."But there was still some belief in«repetluons " as the writer describesa long repetition for the preventionof disease. "I desire that an estab-lished disease may be cured withoutmuch medicine and that a freshdisease may be prevented, thus notnecessitating a physician. Then ahealthy condition of the body and theabsence at any disease may be expec-ted. If practised accordingly themethod above mentioned will bringease to (he body and perfected meritto religious work." Matrcetas hymnswere so popular in India. on accountof their poetical excellence, spiritualsolace and therapeutic virtues."Sixthly, by their use, life is prolong-ed, free from disease."

Preventive Outlook of Medicine

Considerable emphasis is laid onthe hygiene of the body and mind.1- tsing notes the rules of good living.His insistence on the cleanliness ofbody and utensils, his sound adviceregarding manner of cooking. servingand eating food. his elaborate des-criptions of the manner of servinq ameal at feasts and procedure laiddown for cleansing before and aftermeals, his classification of the food-stuffs, the good or bad effects ofvarious articles in diet, his lists of

158

diets common in the various parts ofIndia. his description of the watervessels and methods to filter orpurily the water and the instructionsregarding tr.e stcrlnq and use ofwater are too long to be included ina short paper like this, That his ideasresemble almost our rro dem concep-tions is clear from statements like thefollcwing "Food is sutficlent if youdo not die of hunger." .•Everythingmust be clean zed pure if you prepareeither food or drink for the spirits orfor yourself," "Earthy body is main-tained only by foed and clothing,"

This learned monk devotes con-siderable space to the advanraqes tohealth of proper exercises. "In India,both laymen and priests are in thehabit of taking walks. along a pathin secluded places, Firstly it curesdiseases and secondly it helps todigest food." "If anyone neglectsthis exercise. he will suffer from ill·health and often be troubled by aswelling of the legs or of the sto-mach. a pain in the elbow or shoul-ders. Walking for the sake of air isan exercise and its object is to keeponeself in goed health or to curediseases," He also noes that everymorning. a pupil enquires of theteacher if he is in perfect health, andthat the senior Bhikkus blessed thejuniors with the words "Arogya"("Be healthy"),

As important ES the daily walkwas the cleansing bath. Buddha

Bulletin lnd. Inst. Hist. Med. Vol. XVII

himself is said to have taught how tobuild a bath - room, how to constructa brick pond in an open place andhow to make a medical bath to curea disease. Sometimes the body wasanointed with oil, sometimes thefeet alone or the head was rubbedwith oil, for maintaining clear eye-sight and for keeping off cold.Among the therapeutic effects ofbath, 1- tsing mentions that a bath,in addition to cleansing the body,promoted the digestion of food,making the subject free from phlegmand preventing the disease of internalorgans. He also tells us that bathsshould be taken when one is hungryand that bathing after a good meal isforbidden in the science of medicine(Chikitchavidya).

Dental hygiene occupies a pro-minent place. Detailed rules forcleansing before and after meals arenoted. "Unclean spittle should notremain in the mouth. To removetaints or grease, lips should bewashed with peaflour or mud madeby mixing earth with water. It is afault if there should be a taint offood in the teeth or grease in thetongue. This is done by usingpeaflour or ash - water. The wiseshould SEe this end be careful in thematter." One should not swallowmouth - water or spittle. The mouthshould be rinsed two or three timeswith pure water. Then only shoulda person drink water and in a seclud-ed place. Anyone breaking this rule


loses his dignity. The description ofvarious kinds of tooth -woods. theirsize, the manner of using them andthe varying therapeutic effects areset forth with a clearness and enthu-siasm that is rare even in moderntext - books at medicine. Dantakas-tha, taken from the stem, branch orroot of a tree is prepared beforehand."I ts length is to be 8 to 12 fi ngersbreadth and its thickness the size oflittle finger. Chew softly one of itsends and clean the teeth with it.Then washing it and bending it rubthe tongue." "Chew fully and polishcleanly. Let all saliva come out.Rinse abundantly with water." Thedirt at the root of the teeth. hardenedby time, must all be cleansed away.If washed with warm water, teethwill be free from dirt. Young peoplecan chew any wood. Even childrenof three years are taught to use it.The elders must have the stick ham-mered at one end and made soft.The best wood is bitter, astringentor pungent in taste or one that be-comes like cotton when chewed.The root of the northern Burweed ismost excellent. It hardens the teeth,scents the mouth, helps to digest thefood or relieves the heartburn.

The society of the period musthave set a high value on tooth-woodas it was a custom to offer tooth-woods to guests on festive occasionsand at religious ceremonies. Thera-peutics of tooth - wood are alsomentioned. "If this kind of tooth

159

cleanser be used, the smell of hismouth wi II go off after 15 days; ordisease in canine teeth or toothachewill be cured after a month." Some-times it is held that one can curesickness by drinking juice of tooth-wood. We need not be surprised tohear from this foreign visitor thattoothache was very rare in Indiaowing to their chewing tooth - wood.

More astonishing to the presentgeneration, who witnessed the open-ing of E. N. T. (Ear, Nose, Throat)clinics in India, will be the simplebut efficient rules of hygiene of thenose. "Take in the water from thenose once a day. This is the meansof securing a long life adopted byBoddisat Nagarjuna. When a mangets used to these practices, he isless attacked by sickness."

CURATIVE MEDICINE

Symptoms of bo.dily illness

1. loss of appetite: appetitedepends on the condition of fourelements, of which the body consists.When health is recovered he willfeel hungry.

2. Eating causes discomfort tothe person and this brings aboutsymptoms of disease.

3. When one has a headacheand lies in bed it is called disease.

4. Sometimes we find that

160

some days phlegm fills the gullet,water coming incessantly out of themouth and nose, and the accumula-ted water being enclosed in an airpipe causes acute pain in the throat.In such a csse. speaking is difficulton account ot want of voice and allfood is tasteless.

Method of diagnosis

The medical science, one of thefive vidvcs in lndia. stz.tes that aphysician, having inspected thecountenance of the diseased and thevoice, prescribes for the patientaccording to the eight sections ofthe medical scienc e.r If he doesnot understsnd th e seeret of thescience he will, though desirous ofacting properly, fall into mistake.

1. The following are the eight sections of

medical science, accor dinq to 1- tsing. "The

first treats of all kinds of sores; the second

of acupuncture for any disease ab: ve the neck;

the third of the diseases of the body; the fourth

of demoniac diseases; the fi fth, of the Agada

Medicine (antldote) : tr.e sixth, of the diseases

of children; the seventh, of the means of

lengthening c nes life; the eighth, of themethods of invigorating the lEgS and body.

Sores (1) are of two kinds, inward and out-

ward. The disease above the neck (2) is all

that is on the head and face; any disease lowerdown from the throat is called a 'bodily' disease

(3) The demoniac (4) is the a tack of evil

spirits and the 'A gada' (5) is the medicine forC( unter actinq poisons. By 'children' (6) is

meant from the embryo stage until after a boy's

16th year; lengthening life (7) is to maintain

the body so as to live long, while 'Invi-gorating

the legs and body' (8) means to keep the

body and limbs strong and healthy."

Bulletin Ind. Inst. Hist. Med. Vol. XVIf

Simply noticing that one is ill butnot investigating the cause of theillness is a dangerous thing. This isprohibited in the science of Medi-cine. To find out the cause of thesickness, one should examine one-self in the morning. If one feelsany disturbance in the four elementson inspection, abstinence from eat-ing is to be first observed. There isindeed no trouble in feeling thepulse. Of what use is it then toenquire one's fat from a diviner! Ifone be indisposed, he should inves-tigate the cause. When the causeof ill - health has been discovered,one should take rest. When adisease has befallen one, rest andcure must be taken at once.

Theories of causation of disease

1. Disequilibrium of four maha-butas. Every living creature is sub-ject to either a peaceful working orthe failu re of the great elements.

2. A disease might arise due tothe changing seasons.

3. Generally speaking a diseasewhich has befallen a body arisesfrom too much eating, or eatingagain before the former food isdigested.

4. Disease is also brought onsometimes by excessive labour.

5. Eating of red stones, drughabits.


6. Snake bites, etc.

7. Climatic causes-heat, ligh-tning.

8. Accident :-wounds due tosword, arrow or falling down.

It is pointed out that Buddhaattributed failure of health to thed isequ ilibrium of four great elementsearth, water, fire and air. 1- tsing,however, adds a very illuminatingcomment. "If we discuss sickness,according to the COrnman custom.there are only 3 kinds, instead of 4."

Materia medica

1- tsing notices that the medicalherbs in india are the same as thosein China, Some of the best herbs ofChina are not found in India at all.But Harithika Kumkum (Saffron) andSwasthika are abundant whithin thelimits of India. Three kinds of car-damoms are found in Dwaravathi;two kinds orcloves grow in Polucon-dare. Only the herbs above men-tioned are used in India. All otherherbs are not worth gathering. TheCh inese missionary goes into a rhap-sodyabout the 400 kinds of herbsand roots of China. "We can curedisease and control temper." Heasserts the superiority of China. "Inthe healing art of acupuncture andcautery and the skill of feeling pulse,China has never been superseded byany country in Jambudvipa."

161

Therapeutics

1. General: When a diseasehas befallen one, he must rest.

2. Dietetics: Food is forbiddenat an improper time. If anyone feelsillness, then one should abstain fromfood. Even in gre&t thirst, one mustnot take any syrup or water, for thisis the strictest prohibition in thisscience. During the day at least inwhich treatment is adopted thepatient must abstain frem eatinq.This abstinence is to be continuedsometimes a day or two or even fouror five days until the disease hasbeen quite cured. It is not good toforce a person when attacked by aviolent fever to drink hot water or totake food. Fooe!should be avoidedalso in a case of sickness brought onby swallowing a red stone (Cinnabar)or in chronic illness or in swelling ofstomach. Food should be abstainedfrom in all other diseases such asfever, a violent pain in hands andfeet. any injury caused by lightning,sword, or arrow, an acute febriledisease, cholera, measles, diarrhoea,heat disease and toothache. Whensickness has not been cured bymedicine, one may eat food at anyprescribed hour, if this be the phy-sician's order.

3. Fasting in the treatment ofdisease: Fasting is an effective curewithout any trouble of cauterising thehead or rubbing the throat. This is

162

in accordance with the general ruleof the science of medicine, i. e.,curing disease without using a deco-ction or any medicine. The expla-nation is that when the stomach isempty, violent fever abates. Whenthe juice of the food is absorbed thephlegmatic disease is caused. Whenthe internal organs are et rest andbad breath dispersed, severe coldwill naturally be over. There will beno failure if the method is adheredto. "If it be necessary to consultsome famous physician, the poorand the needy are cut otf. from thefood of life. When it is a case ofgathering the best herbs from thewestern fields the parentless and thehelpless will lose their way. Butthe fasting of which we are nowspeaking is simple and admirable,for it is practised equally by the poorand the rich." I - sting also givesmany rules to be observed in fasting,prescribes the limit to the period offasting in different regions of India,and even tries to answer the questionwhether fasting is in any way bad.He warns. however, that poisonssuch as snake - bites are not curedby fasting. Fasting, therefore, is tobe studied and practised as a scienceand not to be looked upon as a reli-gious observance. In the science ofAvurveda, handed down by SakraDavendra as one of the five sciencesof India, the most important rule isfasting.


Drug treatment

1. In fever (Malaria) give deco-ction of liquorice root, wild tea andbitter ginsing (Aratiac quinquefolia).

2. In the cure of violent feverthe application of cooling by meansof water is prohibited. But in hotand damp places lying south at ariver and range, the above rule isnot to be applied. When a feverarises in this region. cooling bywater is effective.

3. In the cure of sinking heavi-ness and shivering cold, the bestremedy is to remain near the fire.

4. When suffering from "windpressure" (this probably representsrheumatism), the best remedy is toanoint the wounded and painful spotwith oil and to warm it with a heatedbedsheet. If one anoints the samewith warm oil, good also results.

5. If one feels that there isfood in the stomach, one shouldpress or stroke the belly at the navel,drink as much hot water as one canand put the finger inside the throatto cause vomiting. Drinking andejecting, one should continue thesame till the remnant of the food isexhausted. Or there is no harm ifone drinks cold water and hot watermixed with dry ginger.


Famous and popularprescriptions

The book mentions certain pres-criptions since the benefit conferredby them is remarkable.

1. A pill called Sanling (equa Imixture of three) is also good forseveral sicknesses and not difficultto obtain. Take the bark of Harithaki(yellow myrobalam), dry ginger, andsugar. Prepare the three in equalquantities, grind former two and mixthem with sugar by means of somedrops of water and then preparepills. About ten pills for one doseevery morning is the limit. No diet-ing is required.

In case or diarrhoea, about twoto three doses are sufficient to eff ectrecovery. The benefit derived fromthis cure is very great, as it canrelieve a patient from giddiness,cold, indigestion, etc.

2. Treatment for common cold.If one feels chilly, the last namedwater (lentil soup) is to be drunkwith some pepper or ginger or piperI::mgum (pippa li). If one feels cold,kashgarian onions or wild mustardmust be appiied. The sastra onmedical treatment says "anything ofacrid or hot, removes a cold withthe exception of dry ginger." Avoiddrinking cold water, carry out otherdieting according to medical advice.In case of cold, eating will not hurtone.

163

3. Another prescription highlyrecommended by I - tsing is basedon his personal experience. Tea andginsing decoction was the medica-ment he took dai1y during the twentyyears he was away from China. Hehardly suffered from any seriousdisease, and this freedom from sick-ness he attributes to the tonic.

Harmful treatment

He warns against the dangers ofharmful medical treatments whichare not to be practised. The dange-rous habit of swallowing a stone,red or white (most probably mercurysulphide or arsenic), seems to havebeen very common in those days.A crystal or aduiasia sometimesproduces fire. If swallowed, one'sbody is burnt and cracked. "Peopleof these days do not distinguish thisand those who die of this fault areinnumerable" Again, he condemnsthe filthy medicines. "When a sick-ness arises, people use the urine andfaeces as me::licament; sometimesthe dung of pigs or cats which iskept in jars. People called it the'dragon decoction,' which, thoughbeautifully named, is the worst offilthy remedies." The devout Budd-hist also refuses to believe thatBuddha allowed treatment of illnesswith putrid substances like the urineand faeces of cows.

164

The Training of the Physicianand His Social Status

The pupil had to live on simplefare, taking a breakfast of rice water,etc., at sunris e. During the illnessof the pupil, the teacher nursed him,supplied all medicines needed andpaid attention to him as if he werehis own son. The courses of studywere comprehensive. The eightdivisions of Ayurveda (Astanqas) hadto be studied. "These eight artsformerly existed in eight books, butlately a rnen epitornised them andmade them into one bundle. All thephysicians in five parts of Indiapractised accord ing to the bcok.sAny physician who is well versed init never fails to live by official pay."

Special mention may be drawnto the observation that a man wellversed in this treatise never fails to

5. There has been some difference of

opinion with regard to the identity of the author

here referred to by I-tsing. Takakusu assumedthat the reference is to Susruta. t.eter. the

question whether it WE5 Susruta or Vsgbhata

whom I· tsin q had in mind had been the subjectof a learned discussion between Prof. ';ulius

Jolly and Prof. Hoernle. It is almost impossi-

ble to be definite cr dogmatic in matters of this

kind, but the consensus of present - day opinionseems to be in favour of accepting the view

that the medical writer referred to by I - tsingwas probably Vagbhata the Second. the author

of the celebrated compendium -Ast anqa Hri-

daya' (the essence of eight sections), a book

which has maintained a primacy of place as a

handbook for all Indian physicians throughout

the early and later middle ages and even to the

present day.


live by official pay, thus proving theexistence of a paid medical servicein India more than a thousand yearsago and also indicating that a highstandard of knowledge was insistedupon for appointment of medicalofficers. 'The Indians greatly honourphysicians, for they do not injure lifeand they give life to others as well asbenefit themselves.' I - tsing is agreat admi rer of this particu lar profes-sion and asks, "Is it not beneficial ifpeople can benefit others as well asthemselves by the study of medi-cine ?"

Interesting Sidelights onSociety and Religion

The book affords many interest-ing sidelights on the life of the times.People laid up with any illness werepermitted to eat with spoons and notwith hands. Persons approachinghonoured teachers were expected tohave their feet bare except in cases ofillness. Elaborate procedures weredaily practised by people to purifythemselves after urination and afterdefaecation Among the thirteennecessities of Bhikkus are two itemsof medical interest. One of thesewas a piece of cloth made of silk andtwenty feet lonq, kept with the Bhik-kus for defraying the cost of medi-cines in cases of necessity. Theother is a piece of cloth to cover"itches" whenever the Bhikkus suffe-red from them. On the death of aBhikku enquiries were to be made


whether ariyone nursed him duringhis last illness, and the six requisitesof a priest were to be handed over tothat person. The stores of medicinesleft by the dead man were to be keptin a consecrated store and to be supp-I ied to sick persons when needed.

Medical economics

I - tsing offers sound advice topeople, urging them not to take un-scientific and useless medicine with aview to avoid expenses. People spendmoney lavishly and neglect to provideimmediate needs. "People wouldnot take good medicine and, seekingthe least expense, would use DragonDecoction though their motive maybe to get some benefit from suchmedicine yet they a re not aware oftheir grave offence to the nobleteaching." He seems to be fullysensitive to the wide gulf betweenthe rich and the poor. and conveysthe same to readers in a patheticmanner. "The princes and powerfulnobility alone can command effectiveand fashionable treatment. In suchcases those who are rich can buy thecostly pill prepared from kidneys, orthe valuable glue that comes fromSyria. But those who are poor cando nothing and pass away with themorning dews."

Powerlessness of the phvsician

. "What can one do when an ill-ness had got the upper hand. Every

165

effort will be in vain even if the phy-sician of Lee come in the morningand present pi lis and powder or ifPeim-chi-ai visit in the evening andoffer a medication or plaster." Cau-terised with fire or with a punctureapplied, one's body is treated just aswood or stone. Except by the shak-ing of the legs and moving of head,the sick differs not from the corpse.'·Such results are indeed due to one'signorance of the cause of disease andthe want of understanding hew toremedy. It may be said that peoplehcpa for recovery wltl.cu: ground,just like someone, who wishing tostop a stream does not dam It at itssource or like those who being desir-ous of cutting down a forest, do notfell the trees at their roots but allowthe current or the sprout to inc: easemore and more."

1- tsif"lg's Contribution to theHistory of Medicine

Atreya and Charaka or Dhanvan-tari and Susruta often begin theiraddresses and discussions with a fewpreliminary remarks reviewing thehistory of the topic in medicine underdiscussion and mentioning the namesof famous sages of Vedic and Brah-manic India and stating briefly theview and arguments of various prota-gonists and antaqonists, 1- tsingadds very interesting remarks on thecurrent traditions concerned with thehistory of medicine in India. The

166

science of medicine was handeddown from Sakra - Devendra as oneof the five sciences of India which isfollowed throughout the five parts ofthat country.

But his unique contribution istreasured in the following passage:"Therefore the world - honoured oneBudda himself preached a Sutra onthe art of medicine." Kasyapa, thecommentator of I - tsing, points outthat this Sutra on medicine was nottranslated into Chinese. If this Sutracould be identified or unearthed, itis likely to modify some of the pre-sent conceptions with regard to theevolution of Indian medicine and itscontribution or indebtedness to theGreek medicine cf the fifth and fourthcenturies before Christ.

1- tsing preserves a fragment ofthe Sutra. Buddha is reported ashaving attributed the failure of healthto the disequilibrium of the FourGreat Elements (Mahabhutas) in thefollowing manner:

1. Making of the body slothfu I


and heavy owing to an increase ofthe element Earth.

2. Having very much eyemucous or mouth water owing to anaccumu lation of the element Water.

3. Having head and chest veryfeverish owing to the overpoweringheat caused by the element Fire.

4. The violent rush of breathowing to the moving influence of theelement Air.

Takakusu, the editor of 1- tsinq,observes that while it is easy torestore the items 2,3 and 4 represent-ing the well - known Tridosha theory(Theory of thee humours) the firstitem is difficult to interpret as theChinese word used by I-tsing maymean "Disease swelling of the abdo-men" or "Chronic enlcrqernent ofspleen." Indefatigable search forthis Sutra or its scattered fragmentsin Pali or Sanskrit and a close studyof the texts alone can elucidate someof these difficult problems facing themedical historians of the East andWest.

Medicine in Buddhistic India-Reddy 167

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glimpses into the practice and principles of medicine …

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