Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Characteristics of Leprosy is a medical treatise that provides a diagnostic framework for identifying the progression of leprosy through specific physiological markers. The text organizes the disease's manifestation across different bodily systems, detailing the signs of the condition as it enters the skin, the channels, and the sense of contact (regpa). By categorizing symptoms—such as numbness, tingling, skin wrinkling, and specific sensations of heat—the work establishes a systematic method for clinical observation. Furthermore, the text commits the reader to a differential diagnosis, insisting that practitioners distinguish between symptoms caused by the disease itself and those resulting from external provocations, specifically those attributed to nāgas. The work thus functions as a guide for practitioners to isolate the specific characteristics of leprosy from other pathological or supernatural causes to ensure accurate identification.
Provenance
About this text
A medical treatise detailing the diagnostic markers of leprosy, the Śvitrijvālalakṣaṇa describes the progression of the disease through the skin, channels, contact, and sinews. Attributed to the Indian author Jabaripa, the work was translated into the Tibetan language by Devapūrṇamati and bod kyi lo tsa ba chos kyi bzang po. It is preserved in the Tengyur, specifically volume ཚི, where it occupies four pages and is categorized within the Other Skillful Means Tantras. The author writes from his own realization to assist beings oppressed by the conditions of passion, aggression, and ignorance, providing a systematic framework for clinical observation. The work enacts a detailed physiological analysis, identifying specific signs such as the throbbing of flesh, the pale complexion, and various sensations of heat and numbness. A scholar or serious reader consults this text today to understand the traditional diagnostic methods used to isolate the specific characteristics of leprosy from other pathological conditions, such as those attributed to nāgas, thereby establishing a method for differential diagnosis based on the manifestation of symptoms across different bodily systems.
Sanskrit title
Śvitrijvālalakṣaṇa
Indian author
Jabaripa
Tibetan translators
Devapūrṇamati, bod kyi lo tsa ba chos kyi bzang po
Cite thisAnuvāda, “The Characteristics of Leprosy” (Toh 2163), machine draft, 2026.https://naxiai.com/tibetan/works/toh2163
Summary & commentary
Significance
This work is significant as it illustrates the integration of empirical observation and traditional Tibetan medical cosmology, specifically the role of nāgas in causing disease. For the modern reader, it provides insight into the historical diagnostic categories used in Indo-Tibetan medicine to differentiate between systemic illness and environmental or spiritual influences.
Structure
Passages
Section
Description
1
Introduction
Provides the Indian and Tibetan titles and an opening invocation to Vajrapāṇi.
2-3
Diagnostic Signs
Details the physical and sensory indicators of leprosy as it affects the skin, channels, and contact.
4
Differential Diagnosis
Discusses the necessity of distinguishing leprosy from conditions caused by nāga provocations.
Themes
Physiological manifestations of disease (2-3)
Differential diagnosis and etiology (4)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Citijvala-lakṣaṇa-nāma. In the language of Tibet: Mdze nad kyi mtshan nyid ces bya ba (The Characteristics of Leprosy). Homage to the glorious Vajrapāṇi!
Beings dwell in the mire of passion, aggression, and ignorance, and are oppressed by the mountain of conditions. To clear this away, I shall write from my own realization. Having received the kindness of the sublime ones, I bow my head to the Protector and explain.
In this regard, there are the characteristics of the disease, the characteristics of the recitation, and the methods for averting it. Regarding the characteristics, they should be understood as twelve. If it is not averted by these twelve, then one should cease [the recitation] and, with diligence, accumulate the collections. As for the methods, there is averting through pleasing the desired deity and averting through the power of dependent origination. Averting through pleasing the desired deity should be understood from the sādhana. Averting through the power of dependent origination should be understood from the oral instructions of the guru.
The characteristics are as follows:
Bone, flesh, and skin;
Vessels, blood, and internal organs;
Essence and fluids—the strength of the body;
The body’s vessels, color, and shape;
Sensation, sinews, and lymph;
Brain, marrow, and throughout the entire body—
These are the eighteen types of entry.
It is not by caste, nor is it a single [cause];
Nevertheless, one should examine the sequence of one and so forth.
There are four types of entry into the bone: the body becoming emaciated, intense piercing pain, a constant aching, and pain in the vital points.
There are five types of entry into the flesh: the body feeling numb, the body feeling heavy, the complexion turning dark, a foul odor coming from the nose, and the appearance of necrotic flesh.
There are two signs of its having entered the skin: the flesh throbs and the complexion turns pale. There are ten signs of its having entered the channels: the body feels numb and tingling, which is difficult to reverse; the limbs feel heavy and sluggish; one feels as if heat is oozing out; a burning sensation; a prickling heat; a spreading heat; the body feels generally hot; a stinging heat; and the limbs become thin. There are four signs of its having entered the blood: nasal discharge occurs frequently and repeatedly; a stinging heat; the body feels heavy and bloated; and the face turns red, appearing like a drawing made with birch bark. There are four signs of its having entered the internal organs: discomfort in the lungs and heart; a sense of sourness and dizziness; the heart trembles and flutters; and a lack of mental joy, which is difficult to reverse. There are four signs of its having entered the vital essence: the semen is not emitted; the sense organs are unable to function; the semen takes on the color of a thin gruel; and the semen separates into clear and turbid parts. There are three signs of its having entered the fluids: the fluid from the orifices comes out like lac juice; nasal mucus constantly drips like a thin gruel; and tears constantly flow, quickly triggered by even a little smoke or a breeze. There are three signs of its having entered the physical strength: the body feels sluggish; the body feels dejected; and the body feels collapsed. There are two signs of its having entered the bodily channels: the bodily impurities, such as the "swa-tsi" (skin grease), vanish completely like the skin of a bird. There is one sign of its having entered the complexion: the tongue turns the color of madder. There are two signs of its having entered the physical form: ...
The body is covered with wrinkles, and the fingers of the limbs become like the tails of mice. Regarding the entry into the regpa (contact): there are four signs, such as a tingling heat at the tip of the nose and so forth, a burning sensation, a throbbing pain in the body, and an itching sensation. Regarding the entry into the chuba (sinews): there are four signs, such as the limbs becoming stiff and painful, the flesh swelling, a cold, shivering sensation, and the joints feeling as if they are twisting. Regarding the entry into the chuser (lymph/chyle): there are five signs, such as the body feeling a pricking sensation, a stinging sensation, a heavy, creeping sensation, and the appearance of blisters on the body; once the blisters have appeared, they will not take long to develop. If smallpox-like marks the size of peas appear on the body, they are easy to avert. Regarding the entry into the brain: there are four signs, such as the head swelling and feeling like felt, a sense of dizziness, a numbness, and the hair falling out in clumps. Regarding the entry into the lhaba (marrow/bone-fluid): there are three signs, such as a burning sensation on the face and so forth, and a cold, shivering sensation on the face and so forth; these are easy to avert. If the body becomes emaciated and the face turns a pale, ash-like color, it is difficult to avert. Regarding the entry into the entire body: there are three signs, such as the flesh of the face and so forth becoming numb and distorted; this is extremely difficult to avert. Even if the nāgas are extremely wrathful, if they do not possess the signs, they will depart even in their minds; it is difficult to avert. If there are no signs such as a wound that refuses to heal, it is easy to avert. Furthermore, if the limbs become thin, thick, short, or contracted—
One should recognize the characteristics of the nāgas in cases of stiffness and so forth. Some of these signs should also be understood from the basis of the disease itself. Since some arise even from sources other than nāga provocations, one must distinguish their individual characteristics: those arising from the basis of the disease are benefited by medicine and compatible food, whereas others are intermittent and do not last long.
Having clearly recognized such characteristics, one should apply oneself with swift diligence and, without being deluded regarding various methods, strive in the means of reversal. Just as a continuous stream of water will eventually pierce even stone over time, so too, if one meditates continuously with a mind free from laziness and focused one-pointedly, one will certainly be liberated from the disease of the malevolent spirits through the mind of reversal. For one who exerts effort and is free from doubt, there is nothing that cannot be accomplished. Therefore, seeing for oneself that the aggregates and the life-force are dear, one should not abandon effort.
Through my own realization of compassion for beings and through the kindness [of the masters], I have composed this "Characteristics of Leprosy." By the merit of this, may beings realize it directly and, through diligence, reverse it. By whatever virtue exists, may all beings be liberated from diseases that are difficult to cure.
This concludes "The Characteristics of Leprosy," composed by the accomplished siddha Jābaripa, who was born of the Kṛttikā lineage. It was translated and finalized by the Nepalese Paṇḍita Pūrṇa and the Tibetan translator Chos kyi bzang po.
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.