The Development of the Medical Tradition and Doctors of the Nyinchung Estate of Dolpo

In general, there have been a great many individuals throughout Tibet and the Himalayas that have acted as both lamas and doctors in the past. To mention but just a few, there are Chogyel Dakpo Lhaje, Rigdzin Jatson Nyingpo, Zurkhar Nyamnyi Dorje, Belo Tsewang Kunkyab, Kongtrul Lodro Thaye, Jamgon Mipham Namgyel, among many others. In this light, it should be no surprise that in the high region of Dolpo there have also been many who acted as both lamas and doctors in the past, compassionately devoting themselves exclusively to the benefit of others.

Indeed, one of the nine royal doctors of the Dharma king Trisong Detsen during the 8th century was a doctor from Dolpo by the name of Khyol Maru Tsenyi. That he came from Dolpo is a fact “as famous as the wind” which can be seen throughout all of the early, middle, and later histories of Tibet, thus we need not elaborate further. Many doctor-lamas have since come from Dolpo and their lineages and numerous students still remain until the present day, as they benefit people by means of both the Dharma and medical treatment. Among these are the doctors of Nyinchung Estate of Dolpo, some of the most famous throughout history to have been acted simultaneously as lamas and doctors. The source and development of their lineage is as follows.

The great Nyinchung Mahasiddha, Tulku Orgyen Tenzin was not only one of the greatest and most famous masters of the Dolpo region, but also was also a renowned doctor, supremely skilled in the traditional arts of Tibetan medicine. With great compassion for his poor patients and immense generosity in distributing medicine, people started a proverb saying that

Nyinchung Rinpoche’s medicine is like flour that will keep you full for many days. In this respect, his medicine has become famous among the public for always bringing about benefit.

Nyinchung Rinpoche’s first instructor in the arts of Tibetan medicine was Lama Garchung Namgyal who was renown throughout Dolpo as being extremely skilled in medicine. There is also an oral tradition that says Nyinchung Rinpoche gained further competence through the pith instructions and text manuals of many other masters such as the meditation master Trinley Chophel who was a direct student of His Holiness the Karmapa, Khakyap Dorje and his father Diling Pesarwa Drungtso Pema Chophel and others. He practiced the practical aspects of compounding medicine relying on a four chapter manual which was composed by Drungtso Pema Chophel. Since Lama Garchung’s student, that is Nyinchung Mahasiddha, bore the high title of a reincarnated master and since he was the reincarnation of Lama Garchung’s own guru in particular, he was able to receive special instruction. Nyinchunpa, as he was known, studied as his teacher Lama Garchung instructed and thus became extremely proficient in the practical aspects of medicine. The medical texts that formed the basis for his practice can be assumed to include “Jamgon Kongtrul’s Medical Notes and Additions,” “Cherished Lotus Rosary,” Precious Relics of Countless Oral Instructions”, and the “Four Medical Tantras” among others since these were the texts that he left behind. Doctor Lama Garchung was extremely pleased with the altruistic benefit brought about through Nyinchungpa’s medical studies and thus, right before he passed away, offered the entirety of his medical instruments and his important ritual items, such as a silver longevity vase, to Nyinchungpa. He prophesized that his reincarnation would take rebirth as the son of Nyinchungpa and the medical instruments should then be passed on to the reincarnation.

Nyinchungpa agreed to do so and without long, even though he already had two sons, his consort gave birth to another son who was given the name Tenzin Chozang (1959). He sent a request to the great Gyalwang Karmapa with regards to whether this youngest song was in fact the reincarnation of Doctor Lama Garchung, upon which he received an answer of confirmation along with a blessing cord. The son then completed many years of retreat practice and was enthroned, taking the throne of Namgung Monastery, the seat of his father. Merely relying on the visual lineage of the past sages, he did not actually engaged in any particular medical studies or training. Nevertheless, simply resting in a non-conceptual state, it seemed as if his previous habitual patterns were awakened and he became skilled in medicine. His knowledge of the inner sciences of Buddhism as well as his skill in the many major and minor arts of craftsmanship became extremely deep. He thus became a being with many amazing talents, such as easily treating severe illnesses through his medical practice which otherwise could not be cured.

Donate