Mantra & Medicine

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dakini_boi
Posts: 683
Joined: Sun Dec 12, 2010 1:02 am

Mantra & Medicine

Post by dakini_boi » Thu Sep 15, 2011 4:20 pm

I'm wondering, what makes a mantra particularly effective in treating physical imbalances? For example, the vajra armor mantra is supposed to be effective to treat the "404 diseases" - is this presumably because it repels the 8 classes of spirits? If this is the case, then wouldn't Dorje Drollo or Vajrakilaya practice be just as effective? Yet I know that accomplished Vajrakilaya or Dorje Drollo siddhas may still do vajra armor for "healing" purposes.

Another question is - in what case(s) is mantra sufficient alone for healing, and in what case(s) are physical medicines also required - how would a Tibetan doctor determine this?

Thank you

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Malcolm
Posts: 28301
Joined: Thu Nov 11, 2010 2:19 am

Re: Mantra & Medicine

Post by Malcolm » Thu Sep 15, 2011 4:25 pm

dakini_boi wrote:I'm wondering, what makes a mantra particularly effective in treating physical imbalances? For example, the vajra armor mantra is supposed to be effective to treat the "404 diseases" - is this presumably because it repels the 8 classes of spirits? If this is the case, then wouldn't Dorje Drollo or Vajrakilaya practice be just as effective? Yet I know that accomplished Vajrakilaya or Dorje Drollo siddhas may still do vajra armor for "healing" purposes.

Another question is - in what case(s) is mantra sufficient alone for healing, and in what case(s) are physical medicines also required - how would a Tibetan doctor determine this?

Thank you

You can use the mani for healing, if you are a mani siddha. All mantras ultimate can be used for healing. But some mantras have a specialized function for this, and Vajra armor is one such mantra.

If you go to a Tibetan doctor, one assumes that your mantra is not working so well.

N
Buddhahood in This Life
འ༔ ཨ༔ ཧ༔ ཤ༔ ས༔ མ༔


[A]nything at all that is well spoken is the word of the Buddha.

-- Ārya-adhyāśaya-sañcodana-nāma-mahāyāna-sūtra

The different sūtras in accord with the emptiness
taught by the Sugata are definitive in meaning;
One can understand that all of those Dharmas in
which a sentient being, individual, or person are taught are provisional in meaning.

-- Samadhirāja Sūtra

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