In the Tubo Dynasty, ancient Tibetan culture was highly developed. AncientTibetan culture including medical science with national uniqueness was formed in the period from Srong btsan sgam po to Glang dar ma. Extant documents
show that there was already a rather complete and systematic medical ethical standard formed.
In chapter 31 of Descriptive Tantra in Rgyud bzhi, there is a chapter exclusively on the medical ethics entitled "On the Physician." It involved most of the ethical issues in the medical field, including the moral behavior of physicians, the
relationship between the patient and the physician, and the relationship between physicians themselves. This is a standard norm of medical morality, rather complete and systematic, originally written by Gyu thog rnying ma yon tan mgon po and revised and supplemented by physicians of later ages until the1 lth century, the chapter on ethical norm was finalized by Gyu thog gsar mayon tan mgon po. The original volume was written in the form of a rhythmic poem with a total of 215 lines, each of seven or nine Tibetan characters. The ultimate ethical norm includes the intelligence, sympathy, practice and attitude when diagnosing and treating a patient. In addition, there are 11 "oaths." The medical ethics that modern Tibetan physicians follow are basically derived from this chapter.
When comparing Tibetan medical ethical norms with those in any ancient medical system, the contents of the former are in no way inferior to the latter.Some of the norms in Tibetan medicine might even exceed that in other systems,including the Shi yan (Oath of Hippocrates) of Greek medicine, Dao wen (Prayer of A Physician) of Maimonides of ancient Arabian medicine, and Qian fin yao fang da yi ring cheng (Proficiency and Sincerity of Great Physician in Precious Essential Formulary for Emergency) of Sun Simiao in traditional Chinese medicine.
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