It has been claimed that some Tibetan medicines contain human flesh, which allegedly goes against the principle of demanding that a physician show kindness and mercy. In fact, the application of human flesh, human bone and human blood as medicines for the therapeutic purposes isn't exclusive to Tibetan medicine.
This can also be seen in TCM, (see Chen Cangqi's Ben cao shi yi (Supplements to Materia Medica), which had been condemned by physicians of later ages as "unkind" 1. To probe this problem to its end, this phenomenon didn't begin with traditional Chinese medicine, nor is it the "invention" of Tibetan medicine. Here is a story from Da zang jing (Great Buddhist Canon) and )(xianyu yin yuan jing (Pratyaya) saying that "King saves a pigeon by cutting his own flesh" and "Prince Sattna saves a tiger by contributing his own body," these being stories of saving an animal with human flesh 2. Such stories come from the Dunhuang Grottoes murals, most of which were painted in Northern Wei (386-534) or Northern Zhou (557-581) dynasties. This period is far earlier than that of Tibetan and TCM. What is more, the human flesh used as medicine is not li'ke that cut from a living person; instead, it is signified in Tibetan medicine that the flesh is from those person accidentally killed or who die an unnatural death. Since modern science believes it is a humanitarian virtue to contribute one's own organ or tissue after one's death,"why, then, it is not so for ancient Tibetan medicine to use human flesh after death?
Li Shizhen, Ben cao gang mu (Compendium of Materia Medica), vol. 52, People's Medical Publishing House, 1981.
Dunhuang Institute for Historical Relics, Stories from Buddhist Sutras .
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