Asian Medicine 3 (2007) 347367

www.brill.nl/asme

Tibetan Medical Illustrations from the History

Museum of Buryatia, Ulan Ude
Natalia Bolsokhoyeva

Abstract
The Atlas of Tibetan Medicine is the illustrative material to all four volumes of Tibetan medicines
locus classicus, the Four Tantras (rGyud bzhi ), and their commentary, the Blue Beryl (or: Lapis
Lazuli, Vaidurya sngon po). It is kept at the collection of the History Museum of Buryatia in
Ulan-Ude. It took more than sixteen years (from 1687 until 1703) to complete the full set of
these medical paintings. The following includes a brief description of the contents of the Atlas,
how the copy was brought from Tibet to Buryatia, how it was transferred to the Tsugol manba
datshang and to the Aschagat medical school and nally, how it got to the Museum of Atheism
in Ulan-Ude.
Keywords
Tibetan medicine, Tibetan medical paintings, atlas of Tibetan medicine, visual aids, instructional guide, rgyud bzhi, Vaidurya sngon po, Blue Beryl

Introduction: The Tibetan Medical Paintings

The Tibetan medical paintings, also known as The Atlas of Tibetan Medicine,
are the illustrative material to all four volumes of the basic reference text of
Tibetan medicine, the Four [Medical] Tantras (rgyud bzhiGyu zhi) and
its encyclopaedic commentary Lapis Lazuli (vaidurya sngon poVaidurya
onbo). It was composed by the most prominent scholar of medieval Tibet
Desi Sangye Gyatso (sde srid sangs rgyas rgya mtsho, 16531705),1 the regent
of the Fifth Dalai Lama Nawang Lobsang Gyatso (ngag dbang blo bzang rgya
mtsho, 161782).
The set that follows, from the collection of the History Museum of Buryatia
in Ulan-Ude, consists of 76 plates. Each painting is numbered: from one to
seventy-seven. The sixty-second plate is missing. Each plate of The Atlas of
1
For complete biographical details of Desi Sangye Gyatso and his scientic activities, see
Byams pa phrin las 1996, pp. 40242; Pasang Yontan 1986, pp. 13648; Bolsokhoyeva 1989;
Lange 1976.

Koninklijke Brill NV, Leiden, 2007

DOI: 10.1163/157342008X307938

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N. Bolsokhoyeva / Asian Medicine 3 (2007) 347367

Tibetan Medicine has a dierent number of images (between 90 and 274),

and the full set consists of about ten thousand drawings, painted in strikingly
beautiful colours. The contents of The Atlas of Tibetan Medicine and its
chapters can be read against the corresponding Tibetan texts of the Four
[Medical] Tantras and its comprehensive commentary Lapis Lazuli. The
Atlas follows their structure quite strictly and the captions under each drawing
have their Tibetan text derived from these two books. The plates of the paintings are composed according to a precise scheme, shared by all 76 plates. In
the upper part of each plate there is an ordinal number with an indication of
the related chapter from the text of the Four [Medical] Tantras and the Lapis
Lazuli, the contents of which would be found illustrated in that plate.
The Atlas of Tibetan Medicine is an instructional guide to the Tibetan
medical systems and traditions that are based on the Four [Medical] Tantras
and Lapis Lazuli. Both treatises, The Atlas and the Four Tantras, consist of
four volumes and have 156 chapters. The rst four plates (14) cover the content of six chapters of the rst volume The Root Tantra; the illustrative material of the next 31 chapters of the second volume The Explanatory Tantra is
distributed among the next 33 paintings (537) of The Atlas; the contents
of the 92 chapters of the third volume The Oral Tradition Tantra of the
treatises is illustrated in the following 16 (3853) of The Atlas. The remaining 24 paintings (i.e. twenty-three in the Buryatian set, 5477, with the missing plate 62) illustrate the contents of the fourth volume Last Tantra of the
Four [Medical] Tantras and Lapis Lazuli.2
The Atlas of Tibetan Medicine was created by a group of medical doctors
and professional artists, who worked under the leadership of Desi Sangye
Gyatso. It took more than 16 years (from 1687 until 1703) to complete.
60 plates of medical thankas are referred to in the colophon of the encyclopaedic commentary Lapis Lazuli. These were completed by the artist Norbu
Gyatso from Lhobrag (lho brag nor bu rgya mtsho) and the painter Lhasa pa
Genyen (lha sa pa dge gnyen).3 Dierent stages of the work are also connected
with the name of a young geshe, Chagpa Choinam (dge bshes gzhon nu chags
pa chos rnam), also known as Chagpa Choiphel (chags pa chos phel) from the
monastery Phun Tshog Ling (phun tshogs gling), located in Tsang (gtsang).4

See Bri cha, plates 177.

Vaidurya sngon po, (Aginsk ed.), vol. IV, L. 247 b.
4
For scientic activities, see Vaidurya sngon po, vol. IV, L. 240 b; sde srid sang rgyas rgya
mtsho, Khog bug 1986, p. 386; Bolsokhoyeva and Gerasimova 1998, p. 49; Bolsokhoyeva 2003;
Bolsokhoyeva 1993, pp. 234; Bolsokhoyeva 1994, p. 30; Dashiyev, Aseyeva, Bolsokhoyeva
et al. 1994, p. 36.
3

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349

Chagpa Choinam was chief disciple (slob mai gtso bo) of the regent of
Tibet, Desi Sangye Gyatso. The medical paintings were a key component of
classical Tibetan medical education, and they are still used as visual aids for
the in-depth study of both theory and practice of the Tibetan medical systems
and traditions, not only in Tibet but also in the vast cultural space of the
Mongolian world.

How did the copy of The Atlas of Tibetan Medicine nd its way
to Buryatia?
At present, there are three known sets of the medical paintings in existence:
two of them are in Lhasa and one, reproduced in part here, is in Buryatia. We
still have no denite information about who initiated the copying of the
Tibetan medical paintings. It is also not entirely clear yet how the set got
to Buryatia. Most likely it was the tshannid khenpo lharampa (mtshan
nyid mkhan po lha ram pa) Agvan Dorjiev (18541938), one of the most
important gures in the history of Tibet and Russia at the beginning of the
twentieth century.5 Agvan Dorjiev was born in the Buryat village of Khari
Shibiri, Zaigraev region, near the Aschagat datshang. The Buryat Lama
Namanai Gegen took him as a novice, ordained him as a monk and sent him
secretly to Tibet.
In Lhasa, Agvan Dorjiev entered the Goman datshang (sgo mang grwa
tshang) at the prestigious monastic university Drepung (bras spungs). Here
he studied Buddhist philosophy and received the highest degree of geshe lharampa (dge shes lha rams pa). Selected as one of seven outstanding scholars to
become tutor to the Thirteenth Dalai Lama Nawang Lobsang Thubten Gyatso
(ngag dbang blo bzang thub brtan rgya mtsho, 18761933), he specialised in
the eld of Buddhist philosophy and literature. He came to enjoy high status
and soon became an advisor in all matters of policy for the Tibetan government. He travelled to China, Russia and France to learn their policies, their
governmental structure and lifestyles.6 As a highly-educated scholar, Agvan
Dorjiev had a unique knowledge in classical Buddhist sciences, including
Tibetan medical culture. He knew the rich Tibetan collections. He also knew
about access to the medical paintings in the depository of the Chagpori medical college of Lhasa.

5
6

For more on Dorjiev, see Snelling 1993 and Andreyev 2006.

For more details, see Bolsokhoeva and Gerasomova 1998, pp. 401.

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As a prominent Buryat Buddhist, Agvan Dorjiev established not only many

Buddhist monasteries throughout ethnic Buryatia, he was also a key gure in
building the Buddhist temple in Saint-Petersburg, the capital of the Russian
Empire. He poured great energy into establishing the Ashagat medical college
(sman ba grwa tshang) in Buryatia. Keen to develop the college as a centre of
excellence in teaching, he planned to use the medical paintings as visual aids.
It appears that Agvan Dorjiev managed to secure a certain amount of money
from the Thirteenth Dalai Lama himself in order to realise his ambition of
commissioning the long and expensive project of producing a copy of the
original illustrative guide to the Four Tantras and the Lapis Lazuli.7
There are two versions of the story of how the copy of The Atlas of Tibetan
Medicine got to Buryatia. The rst suggests that it was brought to Buryatia
by the outstanding Buryat scholar, Professor Bazar Baradiin (18781937)
between 1905 and 1907, during his travels to Labrang (bla brang), in Amdo
Province (north-east Tibet).8 The second version is connected with the name
of a Buryat lama and physician Sherab Sunueyv (18601930), an Aginsk
Buryat, who studied medical sciences in the Serktog manba datshang (Tib.:
gser tog sman ba grwa tshang) for ten years, at the very end of the nineteenth
to the beginning of the twentieth centuries.9 According to P. B. Baldanzhapov,
lama Sherab Sunueyv and his disciples studied the fundamentals of Tibetan
medicine, using the medical paintings at the time when they were kept in the
Tsugol medical school.10 We do not, however, have enough information to
give a nal account of who really brought The Atlas of Tibetan Medicine
to Buryatia.

The Buryat-Mongolian Museum of Atheism

The paintings were kept at the Tshugol datshang Tashi Choiphel Ling (bkra
shis chos phel gling), (Chita region), until approximately 1926. Then, upon
the request of Agvan Dorjiev, abbot of the Tshugol datshang, geshe lharampa
(dge shes lha rams pa) D. Norboyev (18871935) transferred them to the
medical school of the Aschagat.11 He had a Tibetan citizenship and was recog-

For more information, see Bolsokhoeyva 2004a; Bolsokhoeyva 2006, pp. 7884; Bolsokhoeyva 2007, pp. 2845, 291.
8
Gammermann and Semichov 1963, p. 6.
9
Baldanzhapov 1982, p. 15.
10
Ibid.
11
Snelling 1993, p. 233.

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351

nised as a reincarnation of the Ganjurba (literally: Connoisseur of the Kanjur) from Dolonor. At the medical faculty of the Aschagat monastery, the
medical illustrations played an important role in classical medical education
and were used as visual aids or illustrative commentaries on the theory and
practice of Tibetan medicine. Here Buryat artists and emchis copied the
32 plates from The Atlas of Tibetan Medicine under the guidance of L. D.
Endonov (18701937?),12 who was a director of the medical school in Aschagat from 1926 until its closing in 1936. It was subsequently destroyed.13 It was
one of the biggest medical schools throughout Transbaikalia and a centre of
excellence in medical education.
In 1936, Z. Zhabon (18991971), at that time a member of the Republican Organization of the Society of the Militant Godless, brought the set of
The Atlas of Tibetan Medicine to the Buryat-Mongolian Museum of Atheism (now the History Museum of Buryatia named after M. N. Khangalov).
Z. Zhabon was a teacher by profession and very knowledgeable about Tibetan,
Mongolian and Buryat culture. He was chief curator of the valuable collection
of rare Buddhist art held at the History Museum of Buryatia from 1952 until
1970. The Buddhist collection of the museum includes Buddhist scriptures,
scroll paintings, sculptures, masks, costumes, various Buddhist objects and
musical instruments.
The plates of The Atlas of Tibetan Medicine were safely protected in
Hodigitriya, an eighteenth century Russian Orthodox cathedral. The copy of
the medical thankas was subsequently kept secretly in storage in the museum
for more than 20 years with only a few museum sta aware of the existence of
this priceless monument of Tibetan culture and we have a debt of gratitude to
Z. Zhabon for taking care of the treasureThe Atlas of Tibetan Medicine
throughout many years.
In 1958, Professor A. F. Gammerman, a knowledgeable pharmacologist,
and B. V. Semichov, a Tibetologist, the composers of the TibetanLatin
Russian Dictionary of the Names of Medicinal Raw Materials, used in Tibetan
Medicine, published in 1963, learned of the existence of the Tibetan Medical
Paintings from the Buryat scholar, K. M. Gerasimova, daughter of the former
director of the Buryat-Mongolian Museum of Atheism, A. I. Gerasimova.14
Subsequently they analysed only the plates dealing with medicinal plants of
the medical paintings (plates no. 2233). They had plans to publish them

12

See in detail, Bolsokhoyeva 2004b, pp. 267. The French tibetologist, H. Stoddard, gives a
slightly dierent version. See Ascho 1996, pp. 3345.
13
In 1992, the Aschagat datshang was rebuilt thanks to the religious revival in Russia.
14
Gammermann and Semichov 1963, p. 6.

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N. Bolsokhoyeva / Asian Medicine 3 (2007) 347367

as the second illustrated part to their dictionary. It is worth noting here that in
the section devoted to medicinal plants in the medical paintings, there are 540
drawings whose names are introduced in the published dictionary. The medicinal plants were copied from the medical paintings by the skilled Buryat artists, A. Okladnikov, T. Pud and E. Nevolina, but unfortunately they were not
published due to lack of nancial support.15

Exhibitions of The Atlas of Tibetan Medicine

The rst exhibition of 40 plates from the set of The Atlas of Tibetan Medicine was organised by Anna Suiza, director of Pro-Cultura, Inc. from New
York, USA, in cooperation with the History Museum of Buryatia and the
Buryat Scientic Center of the Siberian Branch of Russian Academy of Sciences. Professor Fernand Meyer of the CNRS (Centre National de la Recherche Scientique) in Paris was one of the curators of this exhibition. With
nancial support from the Swiss company Padma AG, manufacturers of
Tibetan medicines, the plates of the Tibetan medical paintings were restored,
conserved, framed with natural beech and protected against the sun with special glass.
This international exhibition was on display for one year (May 1998 to May
of 1999) within the Buddhas Art of Healing project at the Michael C. Carlos
Museum at Emory University in Atlanta. It later travelled to the Sackler Gallery of the Smithsonian Institute in Washington DC. The 40 plates were then
brought from the USA to Moscow where they were displayed at the Museum
of Oriental Art in Moscow. In August 1999, the rst exhibition, where the full
set of the Tibetan medical paintings, consisting of 76 plates, was shown,
opened at the History Museum of Buryatia. It was a great event for Buryat
culture. For one year, the inhabitants of Ulan-Ude and guests of the Buryat
capital had an opportunity to get acquainted with The Atlas of Tibetan
Medicine, a treasure of Tibetan culture.

How The Atlas of Tibetan Medicine became known in the West

It is dicult to say how this treasure of Tibetan medical knowledge came to
the attention of people in Europe and American. Perhaps it was thanks to the
publication of The Tibetan Medical Paintings (Serindia Publications, 1992)
15

Ibid., for more detail.

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353

from the History Museum of Buryatia.16 In this publication, the sixty-second

plate, missing in the Buryat set, was copied by the British scholar and artist
Robert Beer from the complete set of Tibetan medical paintings kept at the
Institute of Tibetan Medicine and Astrology in Lhasa and published by Chinese scholars in 1986 and 1988.17 This plate has drawings illustrating the correct preparation for the analysis of urine, tbe proper vessels for inspecting
urine, a chart showing the physiology of urine. In 1992 an English version of
The Atlas of Tibetan Medicine was published in New York, followed in 1994
by an Italian version and then the German version.18

Russian research on the Tibetan Medical Paintings

Russian scholars began their research of the Tibetan medical paintings at the
end of the 1950s. The foremost experts on the Tibetan medical paintings,
Professor A. F. Gammerman, and B. V. Semichov, mentioned above, studied
540 medicinal plants, drawing on plates 2233 of the medical paintings. Four
hundred and twenty of them are included in their dictionary, with their Latin
equivalents. The remaining 120 names of medicinal plants were not fully
identied.19
A fuller study of the medical paintings was undertaken by K. M. Gerasimova,
a Buryat scholar, when she investigated Tibetan and Mongolian sources on the
theory of Buddhist Art in 1967. In her monograph The Monuments of the
Aesthetic Thought of the EastThe Tibetan Canon of Proportions, there is a
chapter entitled Anthropological Fundamentals of the Buddhist Iconometric
Measurement. Here she compared and contrasted an anthropometrical
classication of the traditional structure of the human body with the principles of the aesthetic model of beauty as they represent a synthesis of the physical and spiritual perfection of a person.20 To illustrate her argument Gerasimova
included some reproductions of the Tibetan medical paintings along with an
interpretation of the structure of the human body. She also analysed the
Tibetan medical paintings as a source for the history of Tibetan culture, ethnography and symbolism.21 In the early 1980s, Professor E. G. Bazaron made

16
17
18
19
20
21

Paronovitch, Meyer and Dorje, 1992.

Byams-pa Phrin-las and Wang Lei 1986; Byams-pa Phrin-las and Cai Jingfeng 1988.
Comba and Meyer (eds) 1994; Paronovitch, Geist et al. 1996.
Gammerman and Semichov 1963, p. 6.
Gerasimova 1971, pp. 6088.
Gerasimova 1994; Gerasimova 1986, pp. 3468; Gerasimova 1987, pp. 21223.

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an important contribution to the eld when he provided an outline of the

entire set and identied a number of diseases described in the Tibetan medical
thankas.22 In 19681970, a group of Buryat researchers from the Institute of
Oriental Studies of the USSR Academy of Sciences (Moscow), under the
guidance of P. B. Baldanzhapov from Ulan-Ude, began to prepare an annotated version of the Tibetan medical paintings, but this work is presently
incomplete.
The author has devoted around 26 years to understanding, translating and
researching Tibetan medical texts and the Tibetan medical paintings. Her
investigations have been based on Tibetan written sources and rich oral
information received from informants that include most eminent Tibetan
Emchis from India, Tibet, Nepal, Mustang, Italy, Switzerland and Buryatia.23
D. B. Dashiyev, an outstanding Buryat expert on Tibetan medical culture, has
undertaken the enormous task of translating the rGyud bzhi into Russian.24
This, to date, is the rst complete translation of this important text into any
European language.
In 1994, a Russian version of the Tibetan medical paintings was published,
involving the collaboration of scholars from Moscow, Ulan-Ude, Tartu (Estonia) and Kaunas (Lithuania). This project lasted for many years and was supported by the Russian Academy of Sciences.25363

22

Bazaron 1984, pp. 401. Paintings from The Atlas of Tibetan Medicine on pp. 16574.
For my publications on this topic see, for example, Bolsokhoyeva 1986; Bolsokhoyeva
1992; Bolsokhoyeva 1993; Bolsokhoyeva 1994; Bolsokhoyeva 1999; Bolsokhoyeva 2004b.
24
Dashiyev 2001.
25
See also Bolsokhoyeva and Gerasimova 1998.
23

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Plate 1: The Buddha of Medicine Teaching

355

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N. Bolsokhoyeva / Asian Medicine 3 (2007) 347367

Plate 2: The Tree of Health and Disease

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Plate 3: The Tree of Diagnosis

357

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N. Bolsokhoyeva / Asian Medicine 3 (2007) 347367

Plate 6: Metaphors and Measurements of the Human Body

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Plate 9: rtsa (front view).

359

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Plate 23: Materia Medica of Mineral Origin.

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Plate 26: Herbal Medications.

361

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Plate 28: Materia Medica of Herbal and Animal origin

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Plate 60: Feeling the Pulse: General and Specic Pulses

363

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Plate 66: Urine Divination

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365

There are still many aspects of the medical paintings which have not been
studied. However, new historical realities, modern technology and information systems allow us to create the international joint scientic projects to
combine the eorts and qualication of diverse specialists. I believe such an
approach could bring signicant advances in the study of this rich material in
the future.

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