And the Tragedy of the Horse and the Yak

This scroll from the sealed cave library at Dunhuang preserves a pre-Buddhist Tibetan mythological narrative — the most substantial narrative epic yet translated from the Old Tibetan Documents Online corpus. Written in Old Tibetan during the Tibetan Empire period (seventh to ninth century CE), the manuscript IOL Tib J 731 is now held by the British Library (Stein Collection). The beginning of the scroll is damaged; the ending, while worn, is substantially complete.

The text is a smrang — a ritual origin myth that anchors ceremonial practice in mythological precedent. It tells the story of the end of a golden age through three movements: first, a liturgical catalogue of the blessings that once graced the world; second, a cosmological lament for their dissolution; and third, the great myth of the three brother horses who descended from heaven, the eldest slain by a wild yak, the brothers sundered by grief and recrimination, and the youngest forging an unprecedented alliance with a human rider to avenge the fallen. The narrative culminates in the first funeral rites performed by the Bon priest Gshen Rabs Myi Bo — establishing the mythological charter for horse sacrifice and the horse-human bond.

The text belongs to the same ritual-mythological world as the other Dunhuang Bon manuscripts: the funeral rites of PT 1042, the horse sacrifice of PT 1136, the legal codes and healing competitions. But where those texts are liturgical or procedural, this one is narrative — a genuine mythological epic, the first of its genre in the archive’s Bon corpus.

The Old Tibetan source text is from the critically edited transliteration at the Old Tibetan Documents Online (OTDO) database, maintained by the Research Institute for Languages and Cultures of Asia and Africa (ILCAA) at Tokyo University of Foreign Studies. F.W. Thomas (1957: 1–39) may have published an earlier English rendering in his rare monograph Ancient Folk-Literature from North-Eastern Tibet; Stein (1971: 485–491, 528–535) and Vallée Poussin (1962: 233) provide analysis. This is the first freely available English translation.

The Catalogue of Blessings

[opening damaged]

…the great blessing upward is joyful; the faults at the margins are outward cut off.

In the twelve districts, the standard and measure — and the great blessings of thirteen — upward are joyful. The faults at the margins are outward cut off. In the twelve fortresses, a hundred thousand and fifty — and the great blessings of thirteen — upward are joyful. The faults at the margins are outward cut off.

The blessings of Thod-thod, the great virtue of the healing Pad-pad — upward are joyful. The faults at the margins are outward cut off.

On the heights, the great blessing of the yak cow — upward is joyful. The faults at the margins are outward cut off. On the meadow, the great blessing of the sheep.

In the valley, the blessing of the horse. On the vermillion slopes, the blessing of the goat and its kind. For the herds, the blessing of the mdzo. For the shelter, the great blessing of the pig.

The great blessings upward are gathered. The faults at the margins are outward cut off.

The treasure of the fallen kingdom, the essence of the ruined fortress — the ear-waters of the field’s stallions, the secret marks.

The great blessings upward are joyful. The faults at the margins are outward cut off. From the wild yak’s inner power, from the sheep’s noble breed — the great blessings upward are joyful. The faults at the margins are outward cut off.

The Lament for the End of the Good Age

Today, on this small day, the herds migrating — pitiful relatives! Pitiful dear ones, to you!

The nine wandering stars, wandering upward, in their passage rule. By the nine customs of the outer realm — like bristling fur — planted in the sky. The seven planets, seven hundred thousand, brilliantly in their passage rule.

At the crossroads, though the foundation was established, to the upper pastures — the small arrow, red, the one born of it — the flesh did not shrink. The wandering stars searched.

Six times six mighty stars at the star crossroads — though the field was plowed, to the upper pasture a single share, the offering unmade — the wandering stars searched.

The sheep-herding star-maiden, from the crossroads, though she herded sheep — to the upper pasture, distracted — the wandering stars searched. The calf-herding star-maiden, from the crossroads, a thousand portions at the neck, the white doe within — the wandering stars searched.

The nine wandering stars’ wandering — in their passage, anointed by hands — O knowing kinsmen! In the sky, the seven planets, seven hundred thousand — do not consume them! In their passage do not govern! For refuge do not ensnare!

Now the nine clans, from the clans — cast out! By the nine penalties — cut off!

Thus it was done. From the penalty-clan, cast out.

What was not custom was made custom. What was not servitude was made servitude. To those who spoke freely, silence was imposed. To the humble, taxes were counted. To the fortunate, the ear was pricked. What was not female was shamed. What was not a stallion was branded red.

A generation — from that emerged. The line of servitude — from that slipped away. And now, today as we look — the strong are not remembered. The swift are not sought in rank. The upstanding human is diminished. The beasts are at a distance.

So it is. When one hollow tree breaks, all the small insects are terrified. When one rosebush thorn is pulled, all the rosebushes tremble. When one lung-vein is drawn, all the lung-vessels tremble.

When the lord dies, the crane cracks its egg. When the good one dies, a turquoise ruin. The sharp one’s edge is lost. The clan’s lord dies. The brain’s firstborn degrades.

The herds migrating — pitiful relatives! Pitiful dear ones! Today — which funeral rites shall we perform? Let the light be raised to the highest! Let the rank among lords be the highest. Let the libation offering be poured forth. Which funeral rites shall we perform? Let the light be raised to the highest! The long rainbow, the secret conch — with the lord of the mind, may we meet again.

The Lineage of the Horse’s Great Separation

This is the chapter of the origin-tale. The rest is in the other sections. Here a small insert shall be written.

About the lineage of the horse’s great separation:

At Gan Khar, old and primordial — nine and nine and nine — secret and secret-spread. Beneath descent and snowfall, beneath trembling and shaking.

The horse’s father and sire — his name is Father Khar Rta’i Yal Ba. And the mother, Secret Rta’s two mares — the child of Nourishment and Fortune.

The horse dwelt in the valley-nest of Za Lung Brang. The horse abode in heaven; the steed abode in the firmament.

But wide-mouthed pasture there was not. Wide-throated water there was not. So the horse descended from heaven; the steed descended from the firmament.

And where did it descend? To the land — to Lha Yul Gung Dang, into the inner realm it descended. And whose treasure? To Lha Za Gung Tshun’s treasure and care it descended.

In the earth-house chamber it was placed. Rice beer was given. Green barley flour was prepared. Molasses water was poured. Though treated with treasure and care, in the horse grew great rebellion; in the steed grew great bile.

The horse of Za Lung Brang’s sand-nest — it would not submit to the barn, it would not submit to the evening pen. Lha Za Gung Tshun grew wrathful. From the earth-chamber she expelled it and drove it out.

Where did it descend? To Yul Rji Lung Dang Ba’s inner realm it descended, and there it met Rji Phyar Phyur. And of Nourishment and Fortune, the son — the horse was three brothers, the steed three siblings.

The eldest brother was Phu Yid Kyi Gdang Phyam. The middle brother was called Rkyang Ron Rngog Bkra. The youngest brother was called Khug Ron Gyi Rmang Dar.

In Yul Rji Lung Dang Ba’s realm — wide-mouthed pasture there was not. Wide-throated water there was not.

The eldest brother, Phu Yid Kyi Gdang Phyam, went to Yul Byang Ka Snam Brgyad, seeking wide-mouthed water, seeking wide-throated pasture. Rkyang Ron Rngog Bkra went to the eight heights of the outer nomad ranges, seeking wide-mouthed pasture, seeking wide-throated water. Khug Ron Rmang Dar went to the three outer nomad plains, seeking rich pasture and tall grass.

The Wild Yak’s Challenge

Now for a while, a while.

In Yul Byang Ka Snam Brgyad, Phu Yid Kyi Gdang Phyam and Father Wild Yak Skar Ba — the two met. And the wild yak Skar Ba spoke:

“Hear me! From the uppermost heaven, from the highest firmament — the six sovereign lords, the protectors Tshun Phyvas, have ordained it: the horse’s land is the nomad range, by its nature. The yak’s land is the north, by its nature. Phu Yid Kyi Gdang Phyam — where do you go?”

And Phu Yid Kyi Gdang Phyam replied: “The sovereign lords, the six, the protectors Tshun Phyvas, have ordained it — the horse’s land is the nomad range, that is true. The yak’s land is the north, that is true. But now, today as we look — between horse and yak, there need be no fighting. When the horse comes first, it eats the grass. When the yak comes later, let it drink the water. When the yak comes first, let it eat the grass. When the horse comes later, let it drink the water.”

Thus he spoke. But the wild yak Skar Ba would not be counseled.

With the wild yak’s flanking charge — the right horn lifted, the left horn gored — Phu Yid Kyi Gdang Phyam was slain.

The flesh — the birds eat, scattered. The blood — the earth drinks, in one gulp. The bones — piled in heaps, crumbling. The head-hair — the wind carries, swirling.

Phu Yid Kyi Gdang Phyam was slain.

The Grief of the Brothers

Now after a while — the brothers Rkyang Ron Rngog Bkra and Khug Ron Rmang Dar — the horses’ cry was keening-keening, the steeds’ cry was keening-keening. Phu Yid Kyi Gdang Phyam’s voice did not come.

Khug Ron Rmang Dar and Rkyang Ron Rngog Bkra went to Yul Byang Ka Snam Brgyad to search for their fallen brother. Phu Yid Kyi Gdang Phyam’s living face they did not find — his dead body they found.

And the younger, Khug Ron Rmang Dar, spoke:

“The elder brother’s flesh — the younger brother has not claimed it. The nape-flesh — the neck has not guarded it. The heart of hatred cannot be severed; the debt of love has not been repaid. To leave it is heartbreak. If the dead one’s blood is not drunk from its hollow, if the nape-flesh the neck has not tended — then at the rim of thirst one dries, and this is the crime.

“The elder’s flesh — the younger shall claim it. The flesh of Yid Kyi Gdang Phyam — Khug Ron Rmang Dar and Rkyang Ron Rngog Bkra shall take it. The heart of hatred shall be cut. The wild yak Skar Ba’s heart shall be cut. The debt of love shall be repaid. The debt of Phu Yid Kyi Gdang Phyam shall be repaid.”

Thus he spoke. And Rkyang Ron Rngog Bkra replied:

“Phu Yid Kyi Gdang Phyam was among horses the swiftest, among steeds the most skilled. Yet the wild yak Skar Ba he could not overcome. If you and I together pursue, we will not catch him. If we flee, we will not escape. If we contend, we will not prevail. The elder’s flesh — the younger shall not claim it. The dead one’s blood shall not be drunk from its hollow. Let us go to the three outer nomad plains — to eat the wide pasture, to drink the wide water.”

The Separation of the Brothers

And the younger, Khug Ron Rmang Dar, spoke:

“Is there so little funeral honor for the horse? So little funeral honor for the steed? Brother Rkyang Ron Rngog Bkra — you! Hereafter, in life we separate our lands; in death we separate our graves. I go to the land of humans, to Myi Yul Skyi Mthing.”

And the elder, Rkyang Ron Rngog Bkra, spoke:

“Brother Khug Ron — you go to the human land, to Myi Yul Skyi Mthing, and submit to humans. Tomorrow at first dawn, may your horse be bridled with a sharp bit, a bridle fitted to your mouth, a saddle strapped to your back, a load burdened upon you — may your lungs be crushed and your heart within diminished!”

And the younger, Khug Ron Rmang Dar, replied:

“Elder brother Rkyang Ron Rngog Bkra — you go to the three outer nomad plains. Though no rider is there, may the wandering stars ride you, and may your back be worn raw with sores and burn! Though no bridler is there, may the rich nomad grass entangle you, the bridle of your own making, encircling you! Though no hunter pursues you, may the swift hound harry you! Though no captor holds you, may the swift trap snare you!”

Thus he spoke. And the elder, Rkyang Ron Rngog Bkra, departed to the three outer nomad plains, seeking wide-mouthed pasture, seeking wide-throated water — and was not found again.

And the younger, Khug Ron Rmang Dar, went to the human land — Myi Yul Skyi Mthing, Smra Yul Thag Brgyad.

The Alliance

To the white stone fortress he came, and there he found the human Rma Bu Ldam Shad. And the horse Rmang Dar spoke:

“Today as we look — the horse is diminished, the steed is at a distance beyond reach. O human, Rma Bu Ldam Shad — will you perform the funeral rites or will you not? Will you raise the light to the highest or will you not?

“If you perform the rites, if you raise the light to the highest — then in life, a hundred years shall you be honored. In death, seven hundred thousand generations shall you be lord.”

Thus he spoke. And the human Rma Bu Ldam Shad and the horse Rmang Dar swore an oath upon dried meat, separated the colt and the horse, swore and made a covenant, fingers upon the knee. The pact was made. The two warmed at the fire together. In life they would honor each other; in death they would build the cairn.

The Ride North

Then the human Rma Bu Ldam Shad rode the horse Khug Ron Rmang Dar. Tiger-mane and leopard-mane — pride along the man’s length. The horse’s breast was pressed forward.

To the eight outer nomad heights they went. And the younger, Khug Ron Rmang Dar, spoke: “Elder brother — I am ashamed before Rkyang Ron Rngog Bkra. Cover the horse’s face! Cover the steed’s face!”

And the human Rma Bu Ldam Shad covered the horse’s face and veiled the steed’s.

To Yul Byang Kha Snam Brgyad they went. And there they met Father Wild Yak Skar Ba.

The human Rma Bu Ldam Shad practiced the lasso, freed the white snare. Before — what charged, charged — the wild yak Skar Ba charged. Behind — what reared, reared — the younger Khug Ron Rmang Dar reared. The human Rma Bu Ldam Shad — the supreme dance, the net drawn in, the red song rising, cutting — nine turns to the right fell, the sky-fortress turning left — nine turns to the left fell, the sky-fortress turning left —

And the wild yak Skar Ba was destroyed.

The Debt Repaid

And the younger, Khug Ron Rmang Dar, spoke:

“Elder brother — the debt of love is repaid. Yid Kyi Gdang Phyam’s debt of love is repaid. The heart of hatred is cut. The wild yak Skar Ba — the heart of hatred is cut. The elder’s flesh the younger has claimed. The dead one’s blood has been drunk from its hollow. The neck-flesh the neck has tended.

“Now — heap the yak-flesh in a pile! Warm the yak-hide by the fire! And the tail — one hair shall hang upon my horse’s mane. Now, to pay the elder’s debt — to Rkyang Ron Rngog Bkra, pay the debt.”

Thus he spoke. And the human Rma Bu Ldam Shad heaped the yak-flesh in a pile, warmed the yak-hide, and tied one tail-hair to Khug Ron Rmang Dar’s mane. The heart of hatred was cut. The debt of love was claimed.

To the human land — Myi Yul Skyi Mthing, Smra Yul Thag Brgyad — they went.

The First Funeral

Now after a while, the human Rma Bu Ldam Shad — from heaven struck down, from the earth the sri-demon rose and seized him. The fetters — the demon loosed them. The lord died. The turquoise became a noble ruin. The lord’s death — from the head it crumbled. His benefit, his death, his suffering, his destruction — without end.

Then Father Gshen Rabs Myi Bo and Dur Gshen Rma Dad Ba — by the king’s command, by decree — the funeral rites were established. The firm foundation, the firm seat was set. The good was like crystal. The land was arrayed in rank.

Pitiful dear ones — the younger Khug Ron Rmang Dar performed the funeral rites. The light was raised to the highest. The lord’s rank among lords was exalted. The northern libation was poured. Equal and equalized. The debt of old was sent forth. The debt of today was gathered.

Today as we look — the herds migrating, pitiful relatives, pitiful dear ones, all of you — now like that, resembling that — perform the funeral rites! Raise the light to the highest! The cushion of the father’s speech — in it is death — listen!

In the warm spring, when the day is long, from within the house, at evening retire. The long rainbow — may we meet. And now, may we meet.

[end of recto]

Colophon

This text occupies the recto (133 lines) of IOL Tib J 731 (= Ch.82.IV = Scroll Box 139), a scroll from the Dunhuang caves, Mogao, Gansu Province, now held by the British Library (Stein Collection). The beginning of the scroll is damaged; the ending is worn but substantially complete. The verso (103 lines) contains two different texts — a funeral narrative for Father Sten Rgan Nyer Pa and the story of Gyim Po Nyag Cig’s bride — written between columns of Chinese Buddhist text. Only the recto is translated here.

First freely available English translation from Old Tibetan, by the New Tianmu Anglican Church (Kōken, Expeditionary Tulku, Life 29), 2026.

Translated independently from the Old Tibetan transliteration at OTDO. No reference English translation was consulted. F.W. Thomas (1957: 1–39) in Ancient Folk-Literature from North-Eastern Tibet (Berlin: Akademie-Verlag) may contain an earlier English rendering of this text; that publication was not available for consultation. Stein (1971: 485–491, 528–535) provides analysis. Vallée Poussin (1962: 233) provides a catalogue reference. The OTDO critical edition’s variant readings were consulted for damaged or unclear passages.

On the translation: The text presents significant challenges. Lines 1–11 follow a formulaic catalogue structure with a recurring refrain (yar ru dgar ro / rgyang sdig ni phyi ru gchad do — “upward is joyful / the faults at the margins are outward cut off”). Lines 12–24 contain cosmological star-lore with vocabulary not well attested elsewhere; the translation of this section is tentative. Lines 37–133, the mythological narrative proper, are substantially clearer, though proper names are left transliterated where their meaning is uncertain.

Key uncertain readings:

Lines 1–3: Heavy damage. The opening formula is reconstructed from the refrain that recurs in lines 2–11.

Lines 12–21: The star-maiden passages (skar ma lug rdzi mo, skar ma be’u rdzi mo) describe celestial herders. The phrase kha le rdzang stod du appears to mean “to the upper pasture” but the context is difficult.

Line 30: shing stong po gchig chag na dral bu pra mo gun rngam ’tshalo — “When one hollow tree breaks, all the small insects are terrified” — this and the following proverbs are clear in meaning but their exact relationship to the surrounding lament is interpretive.

Lines 109–112: The combat sequence uses compressed, possibly onomatopoeic language (thud thud, breng breng). The “supreme dance” (mchog gar) and “red song” (glu dmar) appear to describe a ritual combat technique. The “sky-fortress” (nam mdzong) is obscure.

Lines 121–125: The transition from the revenge narrative to the funeral establishment is damaged. The appearance of gshen rabs myi bo (Gshen Rabs Myi Bo) is significant — this is the mythological founder of Bon, whose presence here anchors the funeral rites in the deepest stratum of Bon mythology.

Genre: This text is a smrang — a ritual origin myth. It serves a triple function: (1) it establishes the mythological charter for the horse-human alliance and horse sacrifice during funeral rites; (2) it provides the liturgical framework for the funeral itself, with the opening and closing refrains serving as the ritual’s verbal structure; and (3) it preserves a fragment of a larger cosmological cycle — the “End of the Good Age” — that contextualizes the horse narrative within a broader decline-and-restoration mytheme found across Inner Asian traditions.

Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.

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Source Text: IOL Tib J 731 (recto)

Old Tibetan transliteration from the Old Tibetan Documents Online (OTDO) critical edition, Research Institute for Languages and Cultures of Asia and Africa (ILCAA), Tokyo University of Foreign Studies. Presented here for reference, study, and verification alongside the English translation above. Line numbers follow the OTDO edition. Brackets indicate uncertain or damaged readings; [---] indicates lacunae.

(r1) [gyi? byi? che? ni?] [yaru?] [dgaro?] / [rgyang? sdig? pa? ni? phyir?] / [gchado?] / [yul? bchu? gnyis? na? lhab? ma? rtsi?]
(r2) dang dang bchu gsum gyI byin chen nI yaru dgaro rgyang sdIg nI pyi ru gchado / / mkhar bchu [gnyis?]
(r3) na 'bum da nga dang bchu gsum gyI byin chen nI yar ru dgaro / rgyang sdIg ni pyi ru gchado / g[-] [---]
(r4) thod thod gyI byin sman pad pad gyi phyin che ni yaru dgaro rgyang sdig ni phyi ru gchado / / g[-] [---]
(r5) la 'bri 'i byin che ba yaru dgaro rgyang stig pa byi ru gchado / / spang la lug gyi byin che [yaru?]
(r6) gchado byin nga ba phyi ru spyiso / / gsing la rta'i byin / / mtshal la ra 'i byin ra dang cha'i
(r7) phyir byin nga rgyang stig pha / / snor la mdzo 'i phyir byin nga rgyang stig pha / / skyibs la
(r8) phag gyI phyir byIn che rgyang sting ba / / byin che ni yaru spyi 'o rgyang stig sdig ni pyi ru [gchado?]
(r9) rgyal phung ba 'i dgor mkhar ral mo'i bchud / / zhing ta ba'i rna chab gsang [---]
(r10) gyi stigs / / byIn che ni yaru dgaro rgyang sdIg ni pyi ru gchado / / 'brong gyi kho nan [---]
(r11) g.yang gyi tshe'u rigs las byIn che nI yaru dgaro / / rgyang stIg ni phyi ru gchado / /
(r12) da ring da chung du phyugs spo ma nyedu do ma snying dags khyed la / / skar ma g.yen dgu 'i [---]
(r13) g.yen du ni za bag du nI ldag / pas phyi g.yal cho dgu ni spu ma mad ldar zug na gnam
(r14) la gza skar bdun bum bdun khrI zIl du za bag du ldag / / pas smra le [bzang?]
(r15) tho re mdo nas gzhi bdungs kyang kha le rdzang stodu mde'u rdze ma dmard 'pong skye [---]
(r16) sha ma khums / / skar ma g.yen gyIs 'tshal / / drug drug btshan mo skar mdo na mo [---]
(r17) zhing rmos kyang kha le rdzang stodu dbog chig dngar ma gsol skar ma g.yen gyis
(r18) 'tshal / / skar ma lug rdzI mo mdo nas lug 'tshos kyang kha le rdzang stod du snal [da?]
(r19) [yenge?] yeng skar ma g.yen gyIs 'tshal / / skar ma be'u rdzI mo mdo nas ba bdas gyI
(r20) kha la rdzang stodu zo stong mgul na dogs ze'u nang ma dkar skar ma g.yen gyis
(r21) 'tshald / / skar ma g.yen dgu 'i g.yen du ni za bag du ni lag gyIs byugs [spom?]
(r22) nyedu khyen rnams la / / gnam la gza skar bdun 'bum bdun khrI 'is / / zil du ni
(r23) ma za shIs bag du ni ma ldag shIg skyabsu ni ma 'khrI shig / / da rigs dgu rigs
(r24) nas da dbyungo / / chad dgu chad gyIs da gchado / / zhes bgyis la chad rigs nas dbyungo [/?]
(r25) / / myi cho la ni cho bgyis myi 'brang la ni 'brang btshugs smra yo ba la
(r26) ni mtho btsams [dgro (/dgo)] ru chag pa la ni gnyer bgrangs g.yang phya bo la ni rna [btas?]
(r27) ba men ni sgyid bcad rta men ni dpval dmar / / shid rabs shig ni de nes
(r28) byung 'brang rabs ni de nis shor / ro da di ring sang lta na btsan ni 'dran myi bad [mgyogs?]
(r29) ni dkyus myi [tshol (/chol)] 'greng myi bu ni nyam nyes dud phyugs pu ni yang thag
(r30) tshal lo / shing stong po gchig chag na dral bu pra mo gun rngam 'tshalo
(r31) se skyer dbyi mo gcig drangs na / se skyer gun g.yos so / glo'i srol kong gcig drangs
(r32) na glo rtsa kun g.yoso dpan te ni rje grongs bya khrung khrung na sgong rtol to bzang ste ni
(r33) g.yu grugs so / rno'i ni ngar yal rus kyi ni rje grongs glad gyi ni phud nyams / phyugs
(r34) spo ma nyedu / do ma snying dags da di ring chab gang laru bgyi 'tshal / yang ba rab du sbog
(r35) tshal lo gral rje gral ni mtho gnyer tshal lo rtsi byang rtsi ni gad mnabs 'tshal
(r36) lo chab gang la ru bgyi tshal lo yang ba ni rab du sbog tshalo / gzha ring dung gsang
(r37) yid ki rje dang yang da mjal lo / / cho smos pha'i le'u lagste gzhan nI lobs lagso 'dir ni gzhug
(r38) chung zhig briso / / rta rgyang dbye ba'i rabs la / / gan khar rga gzhe dgu ga dgu
(r39) ga dgu gsang ga gsang pyo ga / / na skyin dang bab kyi 'og rman dang g.yos kyi 'og / na' / / rta'i pha dang yab
(r40) kyI mtshani pha khar rta 'i yal ba dang / / ma gsang rta'i pyod ma gnyis bshos dang nams kyi sras /
(r41) rta za lung brang gyI bya ma ron du ldam te / rta bzhugs ni gnam la bzhug rmang bzhugs ni dgung la [bzhugs?]
(r42) na' kha yangs kyI ran ma mchis / / mgrIn yangs kyI chab ma mchIste rta bab ni gnam nas bab rmang bab /
(r43) dgung nas bab / / te bab gang du bab na yul
(r44) lha yul gung dang gyi nang du bab te dkor su 'i dkor na lha za gung tshun gyI dkor dang dad du /
(r45) bab ste / sa khyIm khang mo'i nang du nI stsald / 'bras kyI lcang pa ni / stsald / sngo mo ngar phye ni / bsgams /
(r46) bu ram rnyung chu ni blud / dkor dang dad du bgyis na / rta la log pa che rmang la / mkhrIs pa che / rta za lung
(r47) brang gI bye ma ron / nang glan ran na glan du ma btub nub gzung ran na / gzung du ma btub / lha [---]
(r48) gung mo tsun bkyon / nas / sa khyim pug mo'i nang nas ni pyung ste / bskrad na / bab gang du ba[-]
(r49) na yul rjI lung dang ba 'i nang du bab nas rjI pyar pyur dang mjald te bshos dang nams
(r50) kyi bu / rta ni spun gsuM rmang mched gsuM / du btam / phu bo gchen lo ni phu yid kyi gdang pyam
(r51) nu bo 'bring po ni / rkyang ron rngog bkra zhe 'o / nu bo tha chungs ni / khug ron gyi rmang dar zhe
(r52) 'o / yul rjI lung dang ba'i nang / kha yangs kyi ran ma mchis / mgrin ya[-] [---]
(r53) kyi ni chab ma mchis / pu bo gchen po yi kyi gdang pyam ni / yul byang ka snam rgyad du [gshegs?]
(r54) te kha yangs kyi ni chab 'tshal mgrin yangs kyi rtsi 'tshal / rkyang ron rngog bkra ni / yul pyi 'brog
(r55) brgyad gong du kha yangs kyi ni rtsi 'tshal / mgrin yangs kyi ni chab 'tshalo / khug ron rmang
(r56) dar ni / yul 'brog pyi gtang sum na / 'brog rtsi phyor ba pang pung ni 'tshal / bre mo ne'u
(r57) kol ni ['chung (/'phung)] / zhing mchiso / / da re shig re shig / na / yul byang ka snam brgyad na / pu yid
(r58) kyi gdang pyam dang / pha 'brong g.yag skar ba gnyis mjald nas / 'brong g.yag /
(r59) skar ba'i mchid nas / na ni gzhe ning sang / gnam gyi ya bla dgung gi ya stengs nas
(r60) rje yab bla bdag drug / mgon tshun pyvas / 'is bskoste / rta yul ni 'brog yin
(r61) ba'i rigs g.yag yul ni / byang yin ba'i rigs na / phu yid kyi gdang pyam ga la
(r62) gar bzhud ches mchi na / / phu yid kyi gdang pyam gyi zhal nas / rje ya bla bdag
(r63) drug mgon tshun phyvas bskoste / rta yul 'brog yin gyang bden g.yag yul pyang [yin?]
(r64) gyang bden / na / da de ring sang lta na / rta dang / g.yag gnyis shang myi 'thab 'o /
(r65) rta snga ba ni rtsva la za 'o / g.yag 'pyi ba ni chu 'thung shig / g.yag snga ni rtsva zo shig
(r66) rta 'pyi na ni / chu 'thung shig / ches gsung na / 'brong g.yag skar ba ma bgrings te /
(r67) 'brong gi phyi phyogs kyis / rba g.yas kyis ni blangs / rba g.yon kyis ni bzar te phu yid kyi gdang pyam ni de ru bkrongso / /
(r68) sha bya za nI rhal rhal khrag sa 'thung ni cib cig / rus pa gle 'cha ni khrum krum mgo spu rjis khyer ni / ban ban / /
(r69) phu yid kyi gdang pyam ni de ru bkrongso da re shig na / nu rkyang ron rngog bkra dang / khug ron rmang dar gnyis kyi /
(r70) rta skad ni tsher tsher rmang skad ni tsher tsher zhe 'o / phu yid kyi gdang pyam gyi gsung ma mchiste / khug ron rmang dar
(r71) rkyang ron rngog bkra gnyis yul byang ka snaM brgyad du phu rlag nu yis tshol du mchi mchi na /
(r72) phu yid kyi gdang pyam gyi bshos kyi zhal dang dang ni ma mjal / nongs kyi spur dang mjald / nas / /
(r73) nu khug ron rmang dar gyi mchid nas / phu sha ni nu yis ma blan / ltag sha
(r74) mjIng gis ma gnyer bas / sdang gi ni snying myi chod byams kyi ni lan ma lon
(r75) na gtang du snying re na / / ro khrag khung du ma 'thungs na / ltag sha mjing du
(r76) ma gnyer / bas skom kha ru skams na 'di ji nongs / phu sha nu yis
(r77) glano / yid kyi gdang pyam gyi sha khug ron rmang dar dang rkyang ron rngog
(r78) bkras gnyero / sdang gi snying gchado 'prong g.yag skar / [ba'i (/ga'i)] snying gchado
(r79) byams kyi lan glan no / phu yid kyi gdang pyam gyi lan glan no / /
(r80) zhes gsung na / rkyang ron rngog bkra'i zhal nas / phu yid kyi gdang
(r81) pyam ni rta la ni gang mgyogs rmang la ni rtsal che bas ['brong (/'nging)] g.yag skar ba /
(r82) ma thub na / khyod dang nga gnyis kyis kyang snyag na ni myi [slibs (/slebs)] 'bros na ni myi thar rgal na ni myi
(r83) thub gyis phu sha nu 'is myi lon ro khrag khong du myi 'thungs shes mchi te / / yul 'brog /
(r84) phyi ldang gsum du kha yangs kyi ni rtsi za mgrin yangs kyi ni chu 'thung du 'dongo zhes gsung na'
(r85) nu khug ron rmang dar 'i mchid nas / / rta la chab gang chung rmang la chab gang chung na nu rkhyang ron /
(r86) rngog bkra khyodo / / da pyi slan chadu / so na ni yul 'bye 'o / shi na ni dur 'bye'o / zhes mchi nas / yul myi
(r87) yul skyi mthing du mchi 'o zhes mchi na' / / pu rkhyang ron rngog bkhra 'i mchid nas / nu khug ron
(r88) rngog bkhra khyod ni yul myi yul skyi mthing du mchiste myi dang bsen bgyis pas sang nam nam zha
(r89) chig na / / rta khyod ni khar srab gyis srabste kha drung shu bab 'khor chig rgyab du sgas sta de rgyab du
(r90) sgal byung shig glo glos mnan te khong na snying nyams par shog shig ches gsung na' / / nu khug
(r91) ron rmang dar 'i zhal nas / khu rkhyang ron rngog bkra khyod ni yul pyI 'brog ltang gsum du
(r92) song na bzhon gyi myi myed kyang skar ma g.yen gyis bzhon te rgyab bya 'bras dang tshag ma /
(r93) tshig par shog shig / srab gyI myi myed na 'brog rtsI pyor bas rang du sras te kha drung shu bab
(r94) 'khor bar shog shig snyag gyi myi myed na mgyogs sha khyis snyogs shig 'dzin gyi myi myen na mgyogs /
(r95) gzhi khyen gyis / 'pongs shig ches mchi nas / pu rgyang ron rngog bkhra ni 'brog phyi ldang
(r96) sum du mchiso / / kha yangs gyi ni rtsi 'tshal mgrin yangs gyi ni chab 'tshal du ma /
(r97) mchiso / / nu khu ron rmang dar ni yul myi yul skyi mthing smra yul thag rgyad du mchi /
(r98) te / mkhar sa mkhar skya bo'i nang na myi rma bu ldam shar gyi gan du mchiste / / rta rmang dar 'i /
(r99) mchid nas / / de ring sang lda na rta la ni nyam nyes rmang la ni yang thag gyis myed na / / myi rma bu
(r100) ldam shad / khyod chab gang la ru bgyi 'am myi bgyi yang ba rab du sbog gam myi sbog / / chab gang la ru bgis /
(r101) la yang ba rab du [sbogs (/svogs)] na / / de ring sang lda na ni bshos tshe lo brgya la ni ring bkhuro / / nongs tshe bdun bum
(r102) gyi bdag du gshegsna ni rje gdabo / zhes mchi nas / / myi rma bu ldam shad dang rta rmang dar gnyis tha /
(r103) tshIgs ni skam la bchas dre'u rta ni dbye la stad te mna bchad mtho bchade bchad gyi mtheb li gong / tha bgyIs
(r104) tshIgs bgyIs te gnyI dro thab mo gor te / bshos na ni ring bkur nongsna ni rdze gdab phar bgyiste / / rta /
(r105) khug ron rmang dar la myi rma bu ltam shad bchibste / stag ral gzig ral ni skyes gyi ring la dregs / /
(r106) rta bo ni brang mnan te / / yul phyi 'brog rgyad gosu byon na / nu khug ron rmang dar 'i mchid nas phu [bo (/ba)] ngo
(r107) tsha na rgyang ron rngog bkhra la ngo tsha 'is rta'i ngo khob shig rmang gi ngo khob shig ches mchi na / / myi rma bu [---]
(r108) shad gyIs rta'i ngo bkhab rmang gyi zhal bkab te / / yul pyang kha smam brgyadu mchis na / / pha [---]
(r109) g.yag skar ba dang de ru mjalo / / myi rma bu ldam shad gyis / khu lo ni sbyangs gyIs mdzad / dbya[-]
(r110) dkar ni pongs la bkhrol te sngun na chi thud thud na 'brong g.yag skar ba thud thud pyi na ci breng [---]
(r111) na nu khug ron rmang dar breng breng / myi rma bu ldan shar gyis mchog gar ni dra bkhug glu dmar [ni?]
(r112) ldang bzar te dad dgu g.yasu bab na nam mdzong g.yon du pyung dad dgu g.yon du [bab?] [na?]
(r113) nam mtshong g.yon du byung te 'brong g.yag skar ba ni de ru bkhum mo / / nu khug ron rmang dar 'i
(r114) mchid nas / / pu byams kyi ni lan lono yid ke gdang phyam byams gyi lan lon / / stang gi snying chodo /
(r115) 'brong g.yag skar ba stang gyI snying chodo / / rta pu sha ni nus lono ro khrag ni khong du 'thungso ldag sha ni [mching?]
(r116) gyIs gnyero / da g.yag sha ni lhu ru gshogs shIg g.yag lgo ni rasu dros shIg / rnga ma ban [---]
(r117) nI rta kho bo'i rngog la thogs shig / / da pu la ngom gdab na rgyang ron rngog bgra la ngom [---]
(r118) zhes mchi nas / / myi rma bu ldam shad gyis g.yag sha ni lhu ru bkrald g.yag lko ni [---]
(r119) [dreste (/draste)] / rnga ma ban chig rta khug ro rmang dar 'i rngog la bthags te / / stang gyi ni snying bchad byams gyi [---]
(r120) blan / / yul myi yul skyi mthing smra yul thag rgyad du mchiso/ / da re shig re shig na [myi?] [rma?] [bu?] [ldam]
(r121) shad ni gnam nas ni bdub [---] / ni [---] / nas bchad / / sa las sri lang ste chags /
(r122) sgrogs ni srin gyis bkhrol te rje ni dpan te nongs g.yu ni bzang grugs rje [brongs (/grongs)] ni [---]
(r123) las grongs g.yu grugs ni dbu las grugs / rje dphan te ni nongs sdug ste ni rlag gyi [---]
(r124) myed nas / / pha gshen rabs myi bo dang dur gshen rma dad bas la ni rgyal skos lung du [---]
(r125) bchas / ste gshin ste nyer bu ni bchas rtan bang rtan khod mo ni bkhod de bzang ni se la [---]
(r126) sa ni gral du dngar te / / do ma snying dags su nu khu rmang dar 'is chab gang ni la ru [bgyi?] [---]
(r127) ba ni rab du sbogste / / rje gral ni mtho gnyer byang rtsI ni gad mnabs mtshungs [---]
(r128) mtshungs mnyams dang ni mnyamso / / gan 'I ni pul pyungo da 'i ni la bsagso / / de [---]
(r129) sang lda na phyugs spo ma nyedu do ma snying dags khyed rmams khyang da de dang 'dra de dang [mtshungs?]
(r130) gyIs / chab [gang (/grang)] ni la ru mdzod chig yang ba ni rab du sbogs shig / stan pha ngag ni na shi[-] [---]
(r131) nyen chig dro dpyid nyi ring pho nang nas nub 'chug shig / gzha ring [---]
(r132) [---] [mjalo?] gsa[-] [---] [phabag?] bdag [---]
(r133) [---] ['tshal] dang da mjalo / / / ya[-] [---]

Source Colophon

Old Tibetan transliteration from the Old Tibetan Documents Online (OTDO) database, item ITJ_0731. OTDO is maintained by the Research Institute for Languages and Cultures of Asia and Africa (ILCAA), Tokyo University of Foreign Studies. The critical edition provides variant readings in parenthetical annotations and marks uncertain readings with brackets and question marks. Lacunae are indicated by [---].

Physical manuscript: IOL Tib J 731 (= Ch.82.IV = Scroll Box 139). Scroll format, beginning damaged. Held by the British Library, London (Stein Collection, acquired from the Dunhuang cave library, Mogao Caves, Gansu, China). Recto: 133 lines. Verso: 103 lines (different texts).

References: Thomas, F.W. (1957), Ancient Folk-Literature from North-Eastern Tibet, pp. 1–39. Berlin: Akademie-Verlag. Vallée Poussin, L. de la (1962), Catalogue of the Tibetan Manuscripts from Tun-Huang in the India Office Library, p. 233. Stein, R.A. (1971), “Du récit au rituel dans les manuscrits tibétains de Touen-houang,” in Études tibétaines dédiées à la mémoire de Marcelle Lalou, pp. 485–491, 528–535. Tōyō Bunko, part 8, p. 52.

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