Pelliot tibétain 1040 — The Lineage of Rgyal Byin

A pre-Buddhist Tibetan mythological narrative from the Dunhuang cave library, written in Old Tibetan on a manuscript now held by the Bibliothèque nationale de France. The text identifies itself as "the traces of the secret Bon" (gsang ba'i bon gis sul) — a lineage narrative of the Rgyal Byin clan traced through marriages, deaths, magical transformations, and the passage of sacred treasures across the Himalayan world.

The narrative follows Tha Nga Pung Mo Tang, a woman of divine beauty, through three marriages. The first, to a son of the Dmu gods, ends in death and a spectacular sequence of six magical transformations — pheasant, noblewoman, wild goose, ram, bear, spotted horse. The second, to the lord Gseng Lde Ri, ends when she breaks a taboo: he forbids her to touch the hearth while he hunts in the north; she overturns the copper pot, and madness enters his brain. The third is to a monkey-faced stranger she meets while weeping tears of blood on a white rock — a figure from the worldwide "animal spouse" tradition. She eventually burns his monkey skin in the fire, releasing divine forces but destroying the enchantment. The sacred treasures of these marriages then migrate through Nepal and the kingdom of Glo before reaching Khyung Lung — the legendary fortress-capital of the Zhangzhung empire in western Tibet.

The text is remarkable for several reasons: it contains one of the earliest attested versions of the "animal bridegroom" motif in Tibetan literature; it traces a geographical and political journey from the divine Dmu realm through the Tibetan plateau to Nepal and Zhangzhung; and it preserves the specific formula of the six transformations (pheasant, woman, goose, ram, bear, horse) that recurs as Rgyal Byin's signature power throughout the narrative. The monkey-skin burning is a variant of the worldwide tale type known from selkie, swan maiden, and frog prince traditions — here embedded in a pre-Buddhist Bon mythological context.

Pelliot tibétain 1040. Transcription from the Old Tibetan Documents Online (OTDO), Research Institute for Languages and Cultures of Asia and Africa (ILCAA), Tokyo University of Foreign Studies. This is the first English translation.

Part One: The Lineage of Rgyal Byin

This Bon: the traces of the secret Bon, further revealed in the dance of the ages.

The lineage of Rgyal Byin. His father's name was Rgyal De Ched Po. His mother was Sngom Te'i Ngas Mo. Their child was Tha Nga Pung Mo Tang — of the Pung Sham Bra Ma. Her face was beautiful as the moon, radiant, her head fair, green-leafed and curling.

To whom was she given as bride? To Dmu Yul.

Part Two: The Bride of Dmu Yul

In the upper chambers there dwelt the Father Dmu of the Gthangs and the Lady Ba Nga Nu Mo, and their son Thang 'Bring 'Ol La Cung. She was given to him in marriage and in portion.

The dowry: golden saddle and turquoise leather, conch-shell saddle, earrings, felt blankets and singing cups, peacock feathers, body-figurines and yak-figurines, an eagle's egg and Dmu offerings, a golden bird, silver sand by the measure, golden terraces and silver terraces — all as Bon offerings.

This man could not be sustained. While dwelling there — he could not endure. He was severed.

Part Three: The Six Transformations

Growing, growing — on the peak of the high fortress, he transformed into a male pheasant with great wings, calling thong thong!

In the western valley, at the lower fortress, he transformed into a noble woman, descending lhong lhong.

Inside, at the threshold, he transformed into a wild goose, crying dang dang.

In the western valley, he transformed into a wealthy ram, crossing thod thod.

In the western valley, he transformed into a red bear, charging khal khal.

On the ridge of three half-suns — horse-head, mare-head — he transformed into one with the great spotted mark.

Rgyal — magical, powerful, miraculous! Dmu Thang 'Bring 'Ol La Cung had died.

Part Four: The Funeral and the Return

Now the funeral rites for Dmu Thang 'Bring were performed grandly. The funeral structure was built high. Many black colts were slaughtered. The Lord Dmu of the Gthangs and the Lady spoke:

"From Tha Nga Pung Mo Tang — given blamelessly — return to your father Rgyal De Ched Po! Return to your mother Sngom Ngas Mo!"

With the heartfelt gift of love's return, with offerings divine and mortal — the turquoise saddle and the golden saddle and all the former dowry — the Bon sent her away.

She came to her father Rgyal De.

Part Five: The Marriage to Gseng Lde Ri

From the sky's far edge, from the heaven's far firmament — among the wealthy, among the many homes — from Gseng Lde Ri Lde Mang she was taken as bride. With dowry and ritual tent she departed.

Gseng Lde Ri said: "In my land, the eight northern 'Bro clans — meat has escaped! I go to the hunt. For the three months of summer, Tha Nga Pung Mo Tang — do not put your hand to the hearth! Do not lay the child down! Do not overturn the copper pot upon the fire!" So he commanded.

Part Six: The Transgression

Days passed — he did not return. Years passed — he did not come back to her heart.

Tha Nga Pung Mo Tang said: "What if I put my hand to the hearth? What would happen?"

She put her hand to it. She overturned the copper pot upon the fire.

Gseng Lde Ri — madness entered his brain. He was lost.

Tha Nga Pung Mo Tang went to the top of the white rock. Among the people there, she wept — tears falling as blood. Then a flat-faced monkey appeared, his back against the cliff, sitting cross-legged.

Tha Nga Pung Mo Tang took a small blue stone and threw it at the monkey's face — and it struck.

'Byor Ra Rmu said: "From this blue sky — what manner of rain is falling?"

Part Seven: The Monkey-Faced Stranger

'Byor Ra Rmu Tsug went to the Dmu fortress. Among the unmarried, none was more beautiful — fair of face, moon-bright, radiant. She was there.

'Byor Ra Rmu Tsug said: "Whose child are you? Whose grandchild?"

"Poor child! My father is Rgyal De Ched Po. My mother is Sngom Te'i Ngas Mo. I am called Tha Nga Pung Mo Tang. Poor child! My lord Gseng Lde Ri went to the northern pastures for the hunt. Days passed and he did not return — and I weep, and my tears fall as blood."

She said this, and then:

"Go to my father's servant, the horse-keeper Rigs, and search for his body. Then we two shall dwell in one household."

"If your lord is truly lost — in six days, the father's servant, the horse-keeper Rigs, shall search for the body. Then we two shall dwell in one household, together in one fold."

The wretched lord Gseng Lde Ri Lde Rmang — his body was found by the father's servant, the horse-keeper Rigs.

"When he returns — we two shall live together," it was agreed.

Part Eight: The Burning of the Monkey Skin

Tha Nga Pung Mo Tang returned. The monkey-faced 'Byor Ra Rmu Tsug had the horse-keeper Rigs search for the body.

Grand funeral rites for Tha Nga Pung Mo Tang's lord were performed. The funeral structure was built tall. From the finest: hide-shield with lentil-eye pattern, wild yak horns of coiled fathom. From the second-finest also.

Tha Nga Pung Mo Tang became the monkey-faced one's bride. The dowry: hide-shield with lentil-eye pattern, wild yak horns of coiled fathom, and a ritual tent.

Now the monkey-faced one's father died. The funeral was established, the foundation laid. The finest horses were raced.

Tha Nga Pung Mo Tang said: "This good man — whose man is he?"

"The monkey-faced one's man," they said.

"This fine yak and fine horse — whose are they?"

"The monkey-faced one's horse and yak," they said.

Tha Nga Pung Mo Tang said: "Whatever the monkey-faced one possesses — everything he has — and this wild monkey-skin, however long it has been worn, however long it has endured —"

She spoke, and cast it into the fire.

The smoke rose curling to the sky. To the father, six lords appeared. The curse fell to the ground. Upon the earth, a hundred thousand protectors appeared.

The monkey-faced one's magic was old. It would not die. She cursed it, saying: "The man who binds himself is not a good man!" It was obstructed, and lost.

Part Nine: The Treasures

The monkey-faced one's treasures: hide-shield with lentil-eye pattern, an eagle's egg, Dmu offerings, golden sand, turquoise by the mother-measure and by the grain-measure, gold and silver sand, golden terraces and silver terraces, golden saddle, ritual tent, earrings, three-horned peacock feathers, wild yak horns of coiled fathom.

In the land of Nepal, in Lang Tang, within the Nepali fortress of the Silver Market, the Nepali King La Nam said:

"Last year, the year before, formerly — Gseng Lde's and the monkey-faced one's treasures suited them. But now, today — they suit this man's wealth."

With a hundred men receiving and a hundred horses honouring, they brought the treasures into the Nepali fortress of the Silver Market and made them the lord's. To the Nepali servants, to the ten servants — they suited their wealth.

Part Ten: The Wandering of Rgyal Byin

When all had been settled — one of the Rgyal Pung Ba line: Rgyal Byin — magical, powerful, miraculous.

Growing, growing — on the peak of the high fortress, he transformed into a white-winged male pheasant, calling thong thong — just as before.

On the ridge of three half-suns — horse-head, mare-head — he transformed into one with the great spotted mark.

Rgyal Pung Ba'i Byin, at the essence-fortress of Ral Mo — the place of hot springs and wild yak flesh — he could not endure.

The lord aged and his lineage was cut. The Nepali King La Nam aged and his lineage was cut. The bride Lha Za Bal Ma had grown old without children. The gate of the Nepali Silver Market fortress was sealed.

In the land of Glo, at the Spu Fortress, the Lord of Glo, Rmang, said:

"Last year, formerly — the Nepali King La Nam's treasures suited him. But now, today — they suit this man's wealth."

With a hundred men honouring and a hundred horses receiving, they brought the treasures to the peak of Spu Fortress of Glo.

Rgyal Byin — magical, powerful, miraculous — could not endure. He was cut off. Growing, growing — he transformed into a white-winged pheasant, calling thong thong — just as before, passing onward.

The Lord of Glo, Rmang Kug, could not endure. With a hundred men honouring and a hundred horses — the cycle continued.

Mkhar Khyung Lung.

Colophon

Pelliot tibétain 1040 is a pre-Buddhist Tibetan mythological narrative of the gsang ba'i bon gis sul genre — "traces of the secret Bon." The manuscript belongs to the corpus of Old Tibetan documents recovered from the sealed cave library at Dunhuang (Cave 17, Mogao Grottoes), now held by the Bibliothèque nationale de France. Together with PT 1289 ("The Lineage of the Mdzo Mo"), PT 1068 ("The Mdzo Funeral Rites"), PT 1042 ("The Royal Funeral Rituals"), PT 1290 ("The Naming of a Prince"), and PT 1286 ("The Twelve Principalities"), it forms part of a corpus of Dunhuang texts that preserve pre-Buddhist Tibetan myth, ritual, and political history from the period of the Tibetan Empire (seventh to ninth century CE).

The text presents a mythological genealogy of the Rgyal Byin clan traced through the three marriages of Tha Nga Pung Mo Tang — first to a son of the divine Dmu clan, then to the lord Gseng Lde Ri (who is destroyed when she breaks the taboo of the copper pot), then to a monkey-faced stranger whose skin she ultimately burns. The narrative contains one of the earliest attested instances of the "animal bridegroom" motif in Tibetan literature, paralleling the worldwide tradition of the enchanted animal spouse whose skin is destroyed by the human partner (compare selkie, swan maiden, and frog prince traditions in European folklore). The text also traces the migration of sacred treasures from the Dmu realm through Tibet to Nepal (Bal Yul, the Silver Market fortress — possibly Kathmandu or Lalitpur) and the kingdom of Glo (modern Mustang), culminating in a reference to Khyung Lung (Garuda Valley), the legendary capital of the Zhangzhung civilization in western Tibet.

The six transformations — pheasant, noblewoman, wild goose, ram, bear, spotted horse — recur as the signature magical power of the Rgyal Byin lineage and appear three times in the text. The onomatopoeic sounds accompanying each transformation (thong thong, lhong lhong, dang dang, thod thod, khal khal) may preserve performance elements of oral recitation.

Translated from Old Tibetan by Tanken (探検), Expeditionary Tulku of the New Tianmu Anglican Church, April 2026. This is the first English translation. No existing English translation was consulted — none exists. The Old Tibetan transliteration was obtained from the Old Tibetan Documents Online (OTDO) corpus. Proper names are rendered in Wylie transliteration with initial capitals. Several passages contain uncertain vocabulary, particularly: line 2 (the meaning of "lo tus gi bro la"), lines 9-12 (some dowry items whose exact identification is unclear), line 42 ("ma ma bsnyal cig" — the second prohibition), and lines 95-97 (the cosmological aftermath of the monkey-skin burning). These uncertainties are inherent to Old Tibetan administrative and ritual vocabulary and are noted honestly.

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

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Source Text: གསང་བའི་བོན་གིས་སུལ། (Gsang ba'i bon gis sul)

Old Tibetan source text from the Old Tibetan Documents Online (OTDO) corpus, Research Institute for Languages and Cultures of Asia and Africa (ILCAA), Tokyo University of Foreign Studies. Pelliot tibétain 1040. Transcription by the OTDO editorial team. Presented here for reference, study, and verification alongside the English translation above. Line numbers correspond to the OTDO transcription.

(1) $ /:/ bon 'di gsang ba'i bon gis sul
(2) yang bslag pa lo tus gi bro la /
(3) $ /:/ rgyal byin gi rabs / pha yab gi mtshan na rgyal de
(4) 'I ched po ma sngom te'i ngas mo bu tha nga pung mo tang
(5) pung sham bra ma zhal bzang sla re 'od dbu bzang /
(6) ljang lo 'khril / su'i khab du bzhud na dmu yul /
(7) steng brang na pha gthangs gyi dmu dang rje ma ba nga nu mo /
(8) tang bu thang 'bring 'ol la cung gi khab dang dbyal du
(9) / rdzangs dang gser gi sga mo g.yu bse
(10) dung gi sga mo snyan ca khes lum mgur cu bya bal
(11) sku thur g.yag thur sbyang ngam sgon cig dang dmu
(12) dang ding gser gi bya ma ngon dngul gi bye ma ron /
(13) gser gi steng brang dngul gi steng brang zhig bon /
(14) de myi bshos / shing bzhugs na / / ma btub ma /
(15) bcad de / / che tsam che tsam na mtho mkhar gi rtse la
(16) sgyes pho pying cen du rdzus te 'bod thong thong / nub
(17) gyi 'on la dma' mkhar gi lhun na myi btsun btsun
(18) mor rdzus te / / dud lhong lhong / nang gi thon la bya gag
(19) se bor rdzus te zer dang dang nub gi 'on la g.yang
(20) pyug khar bar rdzus te rgal thod thod nub gi 'on
(21) la khyi dom dmar du rdzus de zugs dang khal khal
(22) nyi ma pye gsum gi sgang la rta thod rmang thod /
(23) btsag smar gi thig le cen du rdzus te rgyal
(24) no ne rdzu cho ne 'phrul / dmu thang 'bring 'o la cung
(25) ni grongs gyis myed na / / da re shig na dmu thang 'bring
(26) gi mdad shid ni cher bgyis / cha gar ni mthor /
(27) brtsigs / rte'u gnag ni mang du bkum / gthangs /
(28) gyi dmu dang rje'i zhal nas / tha nga pung mo tang las
(29) byin nga rgyang sdig myed gis / pha rgyal de ched po'i
(30) gam du bzhud cIg / ma sngom ngas mo'i gam du bzhud
(31) cig / / myi snying chags gi snying chags gi snying lan
(32) dang lha dang dang chags dang lan / g.yu'i sga mo dang
(33) gser gi sga mo dang da ci 'i rdzangs snga ma dang kun
(34) bon de btang nas / / pha rgyal de'i gam du byon nas /
(35) $ /:/ gnam gi pha mtha dgung gi pha 'brum las /
(36) pyug myi / khab dang gdar myi mang na gseng
(37) lde ri lde mang las khab dang gdar du btang te /
(38) rdzangs dang gtshos gi bra nga dang chas te byon nas /
(39) myi bshos mching / / gseng lde ri
(40) 'i zhal nas / nga 'i yul byang 'bro brgyad gong du sha shor
(41) dgo 'drim du gshegs gis / dbyar sla gsum la tha nga
(42) pung mo tang lag pa thab / ma ma bsnyal cig
(43) zangs mo kha thab du ma spub cig / ces bgyis de
(44) / / zhag bsdad na slar ma byon lo bsdad na
(45) snying du ma byon nas / thang nga pung mo tang gi zhal nas / /
(46) ma la lag pa thabs bsnyal na ji 'dra zhes lag pa /
(47) bsnyal zangs mo kha thab du / gseng lde ri
(48) ni glad pa zugs te nongs gyis myed na / thang /
(49) pung mo tang brag dkar gi steng du byon de du myi du na
(50) mchi ma khrag du ngu zhing mchis na / da ri shig na spra
(51) zhal thang ba zhig rgyab ni brag la bsten pyag ni
(52) tshom zhIng bzhugs nas / tha nga [*pung] mo tang gis zhal gi
(53) mo la mthing cung gis gzar de bor na spra zhal
(54) thang ba'i zhal la phog te / 'byor ra rmu zhal nas /
(55) 'di gnam sngo na ga la ji char zhig 'bab cig ces
(56) bgyis de 'byor ra rmu tsug dmu khar byon de
(57) za myed ma de las bzang pa zhal bzang ni sla re /
(58) 'od pa zhig de na mchis na / / 'byor ra rmu tsug
(59) gI zhal nas khyod su bu su tsha zhes dris na myi ngan bu'i
(60) pha ni rgyal de ched po ma ni sngom te'i ngas mo bu tha nga /
(61) pung mo tang zhes bgyi ba lags te / / myi ngan bu'i jo /
(62) bo gseng lde ri ni byang 'brog du sha shor du bzhud na /
(63) da zhag bsdad na slar ma byon de ngu myi du na mchi ma
(64) khrag du ngu zhing mchis / / shes bgyis nas / pha'i khol
(65) po rigs gi rta po grongs gi spur 'tshal de mchis /
(66) gis / myi'u bu cag gnyis / khyim gchig du 'du'o /
(67) khyod gi jo bo nongs gis myed na da zhag drug na pha'i
(68) khol po rigs gi rta po grongs gi spur 'tshal /
(69) te mchis gis / / khyod 'u bu cag gnyis / khyim gchig
(70) du 'du'o / ji gdas pung ra cig du / zhes /
(71) myi ngan bu'i jo bo gseng lde ri lde rmang gi grongs
(72) gi spur pha'i khol po rigs rta pos 'tshal de /
(73) mchis na 'u bu cag gnyis 'tsho dang zhes bgyis
(74) de / / tha nga pung mo tang slar du mchis na spra zhal thang
(75) ba 'byor ra rmu tsug gis pha'i khol po rigs gi /
(76) rta pos gi spur 'tshal de mchis nas / / tha nga
(77) pung mo tang gi mdad shid ni cher bgyis cha gar ni /
(78) rIng du brtsigs nas / / bzang se las sar na pub /
(79) bse sran ma myig dang 'brog ce sgyil 'dom gi
(80) rva hva se las sar to / / tha nga pung mo tang ni spra /
(81) zhal thang ba'i khab dang gdar du / / rdzangs /
(82) dang pub bse sran ma myig dang 'brog ce /
(83) sgyil ldom gi rngu dang gtshos gi bra nga dang / /
(84) da re shig na spra zhal thang ba'i yab nongs te shid
(85) dang rmang btsugs te bzang se las sar mgyogs
(86) gang brgyugs na / tha nga pung mo tang gi mchid
(87) nas / myi bzang po pa byi su'i myi zhes bgyis na'i /
(88) spra zhal thang ba'i myi zhes mchi g.yag bzang po
(89) dang rta bzang po pha byi su'i zhes bgyis na spra
(90) zhal thang ba'i rta dang g.yag ces mchi'o / /
(91) thang nga pung mo tang gi mchid nas / / spra zhal thang
(92) ba'i la cang mchis ji yang mchis na gdang la /
(93) gdang la rgod pa spra lpags 'di lta dung yang /
(94) ji du dung zhes gsung ste / thab gi nang du bor nas /
(95) dud pa 'al 'ol gnam du song na yab la bdag /
(96) drug bgyon / / mdag gram grum sa du song /
(97) sa bla mgon 'bum bgyon / de / / spra zhal thang ba'i
(98) 'phrul ni rgas de gum gis ma mchis / nas / / myi kho
(99) mo byed de myi sug btags myi bzang zhes mchi ste /
(100) 'geg te nongs so / / spra zhal thang ba'i dkor /
(101) pub bse sran ma myig sbya ngam sgon cig dang dmu /
(102) dang di du gser gi bye ma ron g.yu'i ma du zham /
(103) bre du zham / gser dang dngul gi bye ma ron gser gi
(104) steng brang dngul gi steng brang / gser gi sga mo gtshos
(105) gi bra nga snyan ca khes sum mgun bya bal 'brong ne
(106) sgyil ldom gi rba dang /:/ yul bal yul lang tang du /
(107) bal mkhar dngul phrom gi nang na bal rje la nam /
(108) gi zhal nas / na ning gzhe ning snga na' / / gseng lde
(109) dang spra zhal thang ba'i dkor dang dad du dung na di ring
(110) sang lta na myi kho bo'i nor dang dad du rung grang zhes /
(111) myi brgyas ni bsu rta brgyas ni rta brgyas ni bkur de /
(112) bal mkhar dngul phrom gi nang du bcug te jo bo'i
(113) dkor du bgyis / khol po po bal khol gdis bcu'i
(114) nor dang dad du bgyis / te bzhag na rgyal pung ba'i
(115) byin zhig / / rgyal byin no no rdzu gcho byin cho /
(116) no 'phrul nas / / che tsam che tsam nang gi tho la /
(117) mtho mkhar gi rtse la sgyes pho pying dkar cen
(118) 'bod thong thong da ci snga ma bzhin bgyi'o / /
(119) nyi ma pye gsum gi sgang la rta thod rmang thod btsag
(120) smar gi theg le cen du rdzus de / rgyal pung ba'i byin /
(121) mkhar ral mo'i bcud zhing tha ba rnal chab rol ba'i
(122) gzar g.yag bam ba'i sha zhig du ma btub ma /
(123) rje bgres te gdung chad na bal rje la nam bgres te gdung
(124) / / khab lha za bal ma ni myi gzhon du drir nongs
(125) nas bal mkhar dngul phrom gi sgo rtsig gis
(126) bzhag pa la /::/ yul glo 'i spu drung gi spu mkhar /
(127) gi drung na glo rje rmang zhal nas na ning gzhe ning
(128) sngun bal rje la nam gi dkor dang dad du rung na
(129) di ring sang lta na myi kho bo'i nor dang dad du rung
(130) grang zhes gsung te myi brgyas bkun rta brgyas bsu
(131) nas glo drung gi khu drung spu mkhar gi rtse du bcug na
(132) rgyal byin no ne rdzu gcho byin cho ne 'phrul de /
(133) ma btub ma bcad nas / / che tsam che tsam
(134) pho phying dkar cen du rdzus te 'bod thong thong snga ma
(135) bzhin du bsla'o /:/ glo rje rmang kug gis ma bthub /
(136) ma myi brgyas ni bkur rta brgyas ni bsgyal te /
(137) nan 'khor ro /::/ mkhar khy[u]ng lung

Source Colophon

Old Tibetan source text from the Old Tibetan Documents Online (OTDO) corpus. OTDO is maintained by the Research Institute for Languages and Cultures of Asia and Africa (ILCAA), Tokyo University of Foreign Studies. The OTDO corpus comprises transcriptions of Old Tibetan documents from the seventh to twelfth centuries CE, drawn primarily from the Pelliot tibétain and India Office Library collections recovered from the sealed cave library at Dunhuang (Cave 17, Mogao Grottoes, Gansu Province, China).

Pelliot tibétain 1040. Original manuscript held by the Bibliothèque nationale de France. The transcription preserves OTDO editorial conventions: $ /:/ marks section beginnings, / marks phrase boundaries, [*pung] indicates an editorial emendation, and /::/ marks major section endings. Line numbers follow the OTDO transcription.

OTDO URL: archives?p=Pt_1040

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