Pelliot tibétain 239
This ninth-century manuscript from Dunhuang preserves one of the earliest Tibetan Buddhist funerary liturgies in existence. Written in Old Tibetan on a concertina of nineteen folios, it contains two complementary texts: the Bsngo ba, a series of merit-dedication rites for the dead, and the Lha yul du lam bstan pa, a guided path for the deceased soul through the Buddhist realms to Maitreya's heaven.
The Bsngo ba is remarkable for what it preserves: the old Tibetan funeral customs of dedicating animals — sheep, horse, and yak — reinterpreted through Buddhist merit transfer. The text explicitly rejects the pre-Buddhist practice of animal sacrifice while keeping the animals themselves, alive and intact, as vessels of dedication. The sheep section contains an extraordinary passage arguing that a sheep cannot guide the dead, and therefore the "white way of the divine Dharma" replaces the "black customs" of the old religion.
The Lha yul du lam bstan pa is a prototype of the later Tibetan funerary guide tradition — the genre that would eventually produce the famous Bardo Thodol. It addresses the dead directly, warning them away from the three evil realms (hells, hungry ghosts, animals) and providing specific bodhisattva protectors and mantras for each danger, before guiding them up through Mount Meru to Tuṣita heaven where Maitreya waits.
The manuscript was discovered in the Dunhuang caves (Mogao, Gansu) and is held by the Bibliothèque nationale de France. Pelliot tibétain 239 and 733 were originally catalogued as separate manuscripts; they are now merged. The critically edited transliteration used for this translation is from 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.
Part One: The Merit Dedications
Bsngo ba — Substitution of Buddhist Funeral Rites for Indigenous Ones
Dedication of the Funeral Tent
The Dedication of the Great Tent. To cleanse the grief for our beloved dead, narratives have been composed, and taking the pattern from the Chinese hall and the silk-hung dwelling, this has been set as a model — the ornament of the corpse's raising, the ornament of every sentient being.
This great tent, fine and noble, adorned with ornaments of color — relying upon the Three Jewels, supreme among the gods, may the precious silks, treasures, and offerings be given without reserve as generous donations. Purified with divine incense, blessed with the merit of sacred mantras recited by a holy priest — for the deceased named thus-and-so, one hundred times:
May they obtain the miraculous immeasurable palace of complete liberation. For the one named thus-and-so, one hundred times — if born in the hells, may the wrathful guardians of hell not seize them, and may all sentient beings who walk the painful paths of hell be established in the great immeasurable palace of miraculous power. May they have the power to shelter all sentient beings of hell!
May it be so!
For the deceased named thus-and-so — if born among the hungry ghosts, may they not be seized by the cries of the hungry ghosts, and may they have the power to shelter all sentient beings who hunger and thirst among the hungry ghosts!
May it be so!
For the one named thus-and-so — if born in the animal realm of stupidity and dullness, may they not be seized by the enemies of all animals, and may they have the power to shelter all beings!
May it be so!
For the deceased named thus-and-so — if born as a human, may they not be seized by any human enemies, and may they have the power to shelter from all human terrors!
For the one named thus-and-so — if born as a god, may they not be seized by the enemies of the asuras, and may they have the power to shelter from all divine terrors!
May it be so!
May all sentient beings of the three realms not be seized by the enemies of suffering, and may they reach the great immeasurable palace of complete liberation! And may the relatives and descendants who follow be blessed and auspicious!
The Nephew's Dedication
Through the cause of karma from previous lives, born together in one place, connected by flesh and blood, they became relatives — arranged like summer gardens, one after another. But as the consequence of taking life in a former existence, the frost of a short life fell, and the worm of impermanence carried them away, separating them from their beloved relatives.
The tokens of the beloved dead — ice-crystal and milk-offering offerings — were brought from the wealth of treasures. Cattle were led from the herds; ice-crystals and milk-offerings were arranged; livestock from the herds were arranged, and given as gifts for the funeral feast.
Relying on the Three Jewels, with good aspiration prayers and the merit of fine sacred mantras — for the one who has passed, named thus-and-so, may they obtain the beloved's compassionate companion and the armor of miraculous power. For the one who has passed, named thus-and-so — wherever born, wherever born, may they not be seized by the demons of iron punishment and the various sounds of affliction, and may they conquer all enemies of the three realms, including the Lord of Death!
Dedication of the General Offering
The joy-feast of beloved and dear relatives, the feast of loving brothers and sisters — pure food has been arranged. Blessed by a holy priest with sacred mantras, given to the starving hungry ghosts and all destitute sentient beings — through the merit of this generosity, for the deceased named thus-and-so: may they obtain divine food and the power of drinking ambrosia. May they fill all of space with generosity to sentient beings.
For the deceased named thus-and-so, and for all sentient beings — may they enjoy various pleasures, from the food of meditative absorption to all divine food and beyond!
May it be so!
Through this excellent dedication, may we, our relatives and descendants, and all infinite sentient beings be endowed with the complete fullness of happiness and goodness!
Dedication of the Ransom Sheep
According to the black way of black men, the black customs of the dead, the Bon narratives of desire, the traditions of demons desiring burnt offerings — men relied on sheep, and men believed sheep had great power.
But since all sentient beings are led by their own karma: a sheep cannot straighten the path. A sheep cannot bridge the cliff. A sheep cannot serve as a guide. A sheep cannot serve as a counselor. A severed hand cannot shoot an arrow.
Therefore, believing in the manifest truth, we follow the white way of the divine Dharma, the white customs of white men, the white teachings of the dead. Relying on the white divine Dharma:
Cold iron has not been thrust inside. Warm heart-blood has not been drawn out. The five vital organs below have not been cut with a knife. The four vital forces have not been emptied onto the shoulders. White bones have not been beaten on a platform. Red flesh has not been boiled in a pot.
According to proper human custom, the sheep has not been made to walk the demons' path, nor has the work of demons been done. Its eyes still seeing — bright! Its ears still hearing — sharp! Its bones still whole — strong! Set to graze on the green meadow, eating the tips of the highland grass — purified with divine incense, blessed with the merit of sacred mantras recited by a holy priest:
For the deceased named thus-and-so — wherever born, wherever born — may they be freed from the sufferings of weapons and all other pains, and may they obtain the eternal body free from the suffering of aging!
Having properly explained the ransom sheep, may the following relatives and descendants be blessed and auspicious!
Dedication of the Horse
In times past, a wonder occurred. From the land of Simhala, in the midst of the ocean, a merchant captain and his retinue sat within a ship. They were seized by a female demon, a terrifying yakshini, and imprisoned in a burning iron fortress. She planned to devour them.
But Avalokiteshvara, the Lord of Great Compassion beyond compare, saw the captain helpless and terrified. To protect him from fear and to liberate him from suffering, the Lord manifested as the king of horses — the steed of compassion, the knowing horse called Balaha.
Like a bird in the sky, like a waterfowl upon the water — fearless, powerful, endowed with all virtues. Through the nine layers of the iron fortress, shaking its golden mane and filling all with sound, it cried:
"Whoever wishes to escape from this fearless, helpless place — ride me with a fearless, steady mind!"
The captain and his retinue heard the sound, greatly rejoiced, and rode the knowing horse. They crossed the ocean and escaped the terror. Having generated the supreme mind of awakening — like that eternal bliss and liberation:
Just so, today and now, a son of man has perished. Seized by the demon Mara, the young son died. The tree withered before bearing fruit. Left without refuge —
Thinking to carry him through the long destitution, these remains and name, and this horse too — like the supreme horse Balaha — are dedicated to the fortune of cattle for all time.
Through the compassion of the Three Jewels and the power of all great and small virtues practiced, O supreme horse — may these be your qualities: May wishes be fulfilled and all fears overcome! Like the countless hairs upon the body, may you possess the joyful wealth of cattle and treasure! Rescued from the battlefield of fear by the force of swiftness! By the miraculous power of four legs, liberated from all bad migrations — may you reach the buddha-fields in all ten directions as you wish! With the unerring, unobscured miraculous eye, may you see the countless miraculous displays of the Noble Ones! With the Buddha's miraculous ear of unimpeded hearing, may you hear all the virtuous teachings without exception! May the clear, beautiful sound of your voice reunite you with all deceased relatives and friends! By the excellence of your beauty, strength, and power, may you reach the eternal abode of bliss!
Through the blessings of these vast aspiration prayers, may the one who has passed obtain the high realm of liberation! And may the following donors be blessed and auspicious!
Dedication of the Yak for Relatives
Sharp of horn, noble of body — a great wild yak bull like this!
The black customs of the demons of the dead, the evil dharma of demons — evil dharma has been abandoned like evil dharma. The impurities of the body have been washed and cleansed.
Relying on the white way of the divine Dharma, trusting in the fine footprint of auspiciousness: no evil has been intended. No arrow has been shot. No spear has struck. No warm heart-blood has been drawn to the mouth. The five vital organs below have not been cut with a knife. The red tongue has not been pulled to the kidneys.
Set to graze on the highland pastures and placed in pleasant joy — because no evil has been done to the animal:
For the deceased named thus-and-so — wherever born, wherever born — may they obtain the sharp, skillful horns, the fearless heart of the yak, the armor of great merit, beauty, and a body like the noble yak!
May it be so!
The recto concludes with a line drawing of a flower and a line drawing of a dragon.
Part Two: The Guide to the Divine Realm
Lha yul du lam bstan pa — Account of the Way to the Country of the Gods
Now, the Guide for the Dead.
The Buddhas, Blessed Ones, endowed with unsurpassed wisdom beyond comprehension, possessing the pure divine eye — may all the Buddhas take heed!
The bodhisattvas, the great beings, who protect all sentient beings equally as their own child — may they take heed!
The noble arhats, who have attained the great state of liberation by perfectly destroying all the afflictions of the three realms through perfect wisdom — may they take heed!
O you who have passed — listen!
For you, the time of the sudden impermanence that is the nature of all the world has come. The five aggregates of conditioned existence have disintegrated, and the time has come for you to cry out the great cry of departure from this world to the other side. Alone, without a second, going to a place with no foothold — your refuge and protector is none greater than the Buddha, the Blessed One, and the bodhisattvas, the great beings, and the noble arhats.
Therefore, O you who have passed, do not lose heart. Do not turn your mind away. At all times, bring to mind the Three Jewels. Incline toward the Three Jewels, and do not let your mind travel to any other thing. Do not let the balance of your mind waver.
Furthermore, O you who have passed — listen!
In this prison of the three realms, you took an illusory body. Of all who are born, not one is free from dying in the end. Such is the terrifying road of birth and death, from one life to the next — keep this in mind!
Beneath this Jambudvipa, at a depth of eighty thousand leagues, lies the great hell, with iron foundations ablaze. In the burning iron chambers, many powerful hell-guardians boil and burn beings without number. With crushing torment and unbearable suffering, all cry out great cries and utter lamentations — such places of hell exist!
Therefore, O you who have passed, be very careful not to fall on that path. If you fear falling there, the one who saves from the great hell is the bodhisattva called the Noble Avalokiteshvara, Lord of Power.
Bring his name to mind! Recite these words of supplication and this mantra, take refuge, and you shall be freed from that terrible place:
Out of compassion, through supreme enlightenment,
The great Brahma's voice proclaiming the supreme, faultless Dharma —
Hearing whose name removes suffering,
The sole protector of the destitute:
Lord Avalokiteshvara, I take refuge in you!
OM HRI HUNG PADMA PRIYA SVAHA
O you who have passed — listen!
Furthermore, beneath this Jambudvipa, at a depth of five hundred leagues, lies the world called the Hungry Ghosts — sentient beings tormented especially by hunger and cold. For hundreds of thousands of years they do not find even a mouthful of saliva to eat. They have no clothing for their bodies. From the sky, a fierce iron hail falls upon them, and for ten billion years they utter cries of anguish — such a realm exists.
Therefore do not go there, O you who have passed — be careful! If you fear falling there, the one who saves from the path of the hungry ghosts is the great bodhisattva called Akashagarbha, Treasury of Space.
Bring that spiritual friend to mind! Recite these words of supplication and the essence of the mantra, take refuge, and you shall be freed from that place of suffering:
From the accumulation of merit and wisdom, the glorious body arose.
Whose activity is the treasury of space in meditative concentration,
Who liberates the hungry ghosts from hunger, cold, and destitution:
Lord Akashagarbha, I take refuge in you!
OM GAGANA SAMBHAVA VAJRA HOH DAHA SA
O you who have passed — listen!
In the great ocean and the four great continents, between the great iron mountains, and in other such places — especially due to stupidity and dullness — there exist the realms of stupid, mute animals.
Be careful not to fall onto that evil path either! If you fear falling there, the bodhisattva who saves from the path of animals is called Sarva-durgatiparisodhana, the Purifier of All Bad Migrations.
Always keep that spiritual friend in mind! Recite these words of supplication and the mantra, take refuge, and you shall be freed:
From suchness and perfection,
A lamp of wisdom illuminating all worlds,
Who liberates beings from the karma of animal stupidity:
Lord Sarva-durgatiparisodhana, I take refuge in you!
NAMAS SARVA-DURGATE BARISHODHANI RAJAYA TATHAGATAYA ARHATE SAMYAKSAMBUDDHAYA TADYATHA OM SHODHANI SARVA-PAPA VISHODHANI SHUDDHE VISHUDDHE SARVA-KARMA AVARANA VISHUDDHE SVAHA
Having thus definitively blocked the gates of the three evil migrations, through the great compassion of all the Noble Ones — the Buddhas, bodhisattvas, and others — and through the blessings of their truthful word:
May the following relatives, relying on the Three Jewels, through these unerring, perfect accumulations of merit, trusting and relying on them, proceed on the path to the blessed divine realm, the fullness of happiness!
From this Jambudvipa, to the north, stands the one called Mount Meru, king of mountains, made of four kinds of precious jewels. At its summit, in the divine assembly of the Good Dharma, dwells Shakra, Lord of the Gods, with his thirty-two ministers — he who distinguishes and shows the way between gods, humans, and worldly beings.
There the divine king shall tell you: "Child of good family, I shall teach you the instructions of the Dharma, and your power of merit shall become vast."
Then, child of good family, at the northern peak of Mount Meru, in the palace called Lchanglocan, the Blessed Glorious Vajrapani dwells with his retinue of wrathful ones. All your desires shall be fulfilled as you wish. Child of good family, he shall empower you.
Then, child of good family, through the blessings of Vajrapani — go! In the divine realm of Tushita, the Buddha's Dharma-regent, the Noble Maitreya, dwells with his retinue — the bodhisattvas Vasudeva, Simhavikridita, and the other nine hundred and ninety-six bodhisattvas of the Fortunate Aeon, and countless divine beings — in a palace made of precious jewels, with divine garments, silken raiments, and various musical pleasures beyond imagination.
In that blessed divine realm, endowed with the fullness of all conditions for happiness — practice with mindfulness!
Child of good family, do not be content with only the joys and pleasures of the divine realm! Strive for the liberation beyond sorrow for yourself and all sentient beings, and set your mind insatiably on the accumulation of merit and wisdom! May you also attain freedom from desire!
Then, for the deceased: may you also realize omniscient wisdom! With the clairvoyances, manifest miraculous displays! Abide in the dharmadhatu without wavering! Generate the mind of awakening without ceasing! Trust completely in the miraculous displays and blessings of the Tathagatas!
The Guide to the Path of the Divine Realm is complete.
OM.
Colophon
Translated from Old Tibetan by the New Tianmu Anglican Church, 2026. This is the first freely available English translation of both texts contained in Pelliot tibetain 239.
The Bsngo ba (Merit Dedication) and the Lha yul du lam bstan pa (Guide to the Divine Realm) are presented together as a single funerary manual, as they appear on the recto and verso of the same concertina manuscript.
The Old Tibetan source text was critically edited by the Old Tibetan Documents Online (OTDO) project. The translation was produced independently from the Old Tibetan. The scholarly translations of Stein (1970), Yamaguchi (1985), Ishikawa (2010), and Dotson (2016) were not consulted. Any convergences with those works reflect shared access to the same source text.
The archaic Old Tibetan orthography has been normalized for translation: myI > mi, gyIs > gis, pa'I > pa'i, etc. Sanskrit names and mantras have been transliterated from the Tibetan phonetic renderings in the manuscript.
Good Works Translation. Translated from Old Tibetan (Pelliot tibetain 239, 9th century CE) by the New Tianmu Anglican Church. Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.
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Source Text: Pelliot tibétain 239
Old Tibetan source text from the Old Tibetan Documents Online (OTDO) critical edition, maintained by the Research Institute for Languages and Cultures of Asia and Africa (ILCAA) at Tokyo University of Foreign Studies. The OTDO transliteration follows the manuscript readings with editorial corrections noted in the original apparatus. Presented here for reference, study, and verification alongside the English translation above.
Recto: Bsngo ba
(r1-1) $ / / rIng gur bso ba' / / gnyen yId la gcags pa'I mye ngan / / bsang ba'I phyIr / smrang dar bzos
(r1-2) rgya khang dar khyIm las dpe blangs nas / / dmyIg bzhag du byas pa' / / shId yo lang gI rgyen / / sem shen re nag
(r1-3) gyI rgyan / / / / rIng gur bzang zhugs dog gyI rgyen dang bcas pa 'dI lta zhIg / / lha 'I yang dkon mchog gsum la
(r1-4) brten de / / bzang rgya dar nor gyi dmyIg chud myI gsan sbyIn gdong don stsal du 'gyIs / / lha spos gtsang mas
(r1-5) bsang / / lha sngags gnyen pos bsngags pa'I yon gyIs / / gshIn myIng 'dI zhes bgyI ba / / brgya /
(r2-1) rnam par grol ba 'phrul gI gzhal yas khang thob ste / / myIng 'dI bzhes 'gyI ba / / brgya la / dmyal bar skyes
(r2-2) na nI / / zhe stang dmyal srungs gyI srin pos myI zung gcIng / / dmyal gdub gsheg pa'I sems can thams cad
(r2-3) 'phrul gyI gzhal myed khang chen por btsug cIng / / dmyal ba'I sems can thams can la / / skyabs byed nus par
(r2-4) shog shIg / / gshIn myIng 'dI zhes bya ba / / yI dags su skyes na nI / / yI dag[s] thams cad gyI sgras myI zung gcIng / /
(r2-5) yI dag[s] bkres skom gyi sems can thams cad la skyebs byed nus par shog shIg / / gshin mying 'dI zhes bya ba /
(r3-1) / yI dags su skyes na nI / / yI dag thams cad gyI sgra / / / / myIng 'da zhes bya ba / / dud 'gro glen rgugs gyI
(r3-2) gnas su skyes na nI / / dud 'gro 'i dgra tha[ms] [ca]d kyIs myI bzung cIng / / 'gro ba thams cad gyI skyebs byed nus
(r3-3) par shog shIg / / gshIn myIng 'dI zhes bya ba / / myIr skyes na nI / / myI 'I dgra thams cad kyIs myI zug cIng / /
(r3-4) myI 'I 'jIg pa' thams cad las skyebs byed nus par shog shIg / / myIng 'dI zhes bya ba / / lhar skyes na nI / /
(r3-5) lha ma yIn gI dgra thams cad kyIs myI zung cIng / / lha 'I 'jIgs pa' thams cad las skyebs byed nus
(r4-1) par shog shIg / / khams gsum gyI sems can thams cad sdug sngal gyI dgra thams cad kyIs myI zug cIng / /
(r4-2) rnam par grol ba 'I gzhal myed khang chen por phyI par shog shIg / / gnyen khor slad ma rnams kyang bkra shIs shIng rjes
(r4-3) bzang bar gyur cIg / / dbon lob sngo ba' / / sngun gyI las mthun ba'I rgyu / / yul cIg du skyes ste / / shas bdags / snag
(r4-4) gyIs 'brel de / / gnyen du gyur nas / / dbyar gyI ldum bu dang 'dra bar bkod bkod pa las / / tshe snga ma la srog gcod pa'I
(r4-5) las byed pa'I lan gIs / / tshe thung ba'I sad pa bab ste / / myI rtag pa'I srIn gyis khyer nas gnyen sdug pa' rnams dang
(r5-1) nI bral / de / gnyen yId la gcags pa'I mtshan ma / / chu gang dang khrel ltas gyIs nas mtshan ma / / nor gyi dbyIg las phyung /
(r5-2) phyugs du kyu nas drangs ste / / chu gang khrel ltas su bsrId pa' / / nor phugs nas bkod / / phyugs khyu nas bkod ste / /
(r5-3) sbyIn ba gnyen srIs su bdang pa' / / lha dkon mchog gsum la brten de / / smon lam bzang po dang / lha sngags
(r5-4) bzang pos bdab pa'I yon gyIs / / 'tshI 'das pa myIng 'dI zhes bgyI ba / / gnyen byams pa'I ya lad dang / /
(r5-5) 'phrul gyI go ca thob ste / / tshI 'das pa myIng 'dI zhes bya ba / / gar skyes gar skyes gyang / / lcag gshed gyI 'dre
(r6-1) srIn dang / / nyon mos pa'I sgra cha sna tsogs gyIs myI zug cIng / / 'chI bdag gyI bdud las rtsogs pa / / khams
(r6-2) gsum gI dgra thams cad las rgyal bar shog shIg / / / / 'phru sangs bsnga pa' / / gnye sdug cI byams pa 'I dga'
(r6-3) srIs dang / / bu srIng brtse ba 'I sris dang / / kha bzas gtsang mar bshams nas / / lha sngags gnyan pos bdab ste / /
(r6-4) yI dag ltogs pa' rnams dang / sems can brel phongs thams cad la / / sbyIn ba 'gyIs pa'I yon dan gyIs / /
(r6-5) myIng 'dI zhes bya ba / / lha 'I zhal bzas dang / / bdud rtsI btung ba 'I dbang thob cIng / / sems can la / / sbyIn ba nam ka
(r7-1) gang bar gdong zhIng / / gshIn [mying] 'dI zhes bya ba dang / / sems can thams cad deng nge 'dzan gyI bzas dang / / lha 'I zhal
(r7-2) bzas thams cad la stsogs pa las / / long spyod sna tsogs dang ltan bar shog shIg / / phru sangs las stsogs pas
(r7-3) legs par sngo pas / / bdag cag gnyen khor slad ma mchIs pa rnams dang / / mtha' yas pa'i sems can thams cad / /
(r7-4) bde legs phun gsum tshogs par ldan bar gyur cIg / / / / skyibs lug snga pa' / / myI nag po 'i gzhung / /
(r7-5) shId nag po 'i lugs / / bon yas 'dod smrang / / 'dre gsur 'dod gyI rabs las / / myI bas
(r8-1) nI lug 'dzangs la / / myI bas kyang lug mthu che bar 'byung ba yang / / sems can thams gyang sa
(r8-2) so 'I las kyIs khrId pas / / lug gyIs lam drang yang myI dgos / / lug gyIs brag dral yang myI dgos /
(r8-3) lug gyIs lam mkhan byed kyang myI nus / / lug gyIs blo byed kyang myI nus / lag dum gyIs mda' 'phen yang
(r8-4) myI nus par / / ngon don la yid ches pas / / lha chos dkar po 'i gzhung / / myI dkar po 'i lugs shId dkar
(r8-5) po 'i ches / / lha chos dkar po la rden nas / / lcags lag grang mo ni khong du ma bcug / / khong khrag dron po
(r9-1) nI phyir ma phyung / / don snyIng smad lnga nI spar gyIs ma bdab / / g.yang bzhI nI phrag la ma gzar / / rus pa
(r9-2) dkar po nI gdun la ma rdungs / / sha dmar po ni bzangs su ma btsos / / mtho res myI 'I lug kyIs 'dre
(r9-3) 'I lam ma byad / / srIn gI las nI ma byas ste / / dmIg gson myIg nI rIg rIg / / rna gson rna nI dab dab / /
(r9-4) rus gson ru nI kyIl kyIl / / zhIng spang snar po la nI spang rtsI yan du za zhIng bzhag pa ste / / lha spos gtsang
(r9-5) mas nI bsangs / / lha sngags gnyen pos pos bdab pa'I yon gyIs / / myIng 'dI zhes bya ba / / gar skyes gar
(r10-1) skyes gyang / / mtshon cha las bstsogs pa'I sdug sngal thams cad las thar ba dang / / skye rgan ba'I sdug
(r10-2) sngal myed pa'I g.yung drung gyI lus thob par shog shIg / / skyib lug legs par stad pas / / gnyen dun
(r10-3) slad ma rnams la / / rjes bzang zhIng bkra shIs par gyur cIg / / / rta sngos ba / / 'dI lta ste / 'das pa'I
(r10-4) dus na / / ngom mtshar rmad du byung / / sIng ka glIng gyI g.yul las / / rgyam mtsho dbus su nI / / ded pon 'khor dang
(r10-5) bcas pa gru gyI nang du bzhugs pa las / / srIn gyI bo mo gnod spyIn 'jIg pas bzung / / lcags mkhar
(r11-1) 'bar ma nang du bcug nas / / bza' bar bsham pa las / / spyan ras gzIgs gyI dbang phyug thugs rje chen po
(r11-2) dpe myed pas / / bded pon 'jIgs pa skyabs myed de mthong nas / / 'jIgs pa las skyeb cIng / / sdug sngal
(r11-3) las bsgrol ba'I phyIr / / thabs gyI rta 'I rgyal por sprul pa nI / / snyIng rje ltan ba cang shes pa la ho / / mkha'
(r11-4) la bya bzhIn chu bya dang 'dra / / 'jIgs myed mthur ltan / yon dan phun sum tshogs / / lcags mkhar dgu
(r11-5) rIm du / / gser gI byI ma la 'gre zhIng sprug ste / / kun du sgra skad bkang pas / / skyabs myed 'jIgs pa
(r12-1) las thar par su 'dod pa / / myI sngars brtan ba'I sems kyIs nga zhon na / / ded pon 'khor bcas
(r12-2) sgra skad de thos nas / / rab du dga' zhIng cang shes rta zhon de / / rgya mtsho las rgal de 'jIgs pa de
(r12-3) las thar / / bla na myed pa'I byang cub sems bskyed nas / / de skyId g.yung rtang thar pa de bzhIn du / /
(r12-4) dI rIng sang ltar myI bu las zad cing / / bdag bdud kyis bzung nas / / myI bu gzhon nas shI / / rtsI dog snga
(r12-5) na skams ste / / / / skyabs myed par gyur nas / / / /
(r13-1) yun du phongs pa la zhon bar / don du bsam nas / / do ma rus dang myIng / rnam rta 'dI yang / / rta mchog
(r13-2) cang shes pa la ho bzhIn du / / nam nam zha zha yun kyI phyugs gyI skal bar du bsngo 'o / / dkon mchog
(r13-3) gsum gyI thugs rje dang / / dge ba che chung cI spyad pa'I mthus gyIs / / rta mchog khyod gyI yon dan 'dI
(r13-4) rnam ste / / dgongs pa don grub 'jIgs pa kun las bsgral / / cI ltar lus la spu nI grangs myed zhin /
(r13-5) phyugs dang nor gyI skyId spyod ltan bar shog / / 'jIgs pa 'i g.yul las mgyogs pa 'I shugs
(r14-1) kyIs bsgral / / rdzum 'phrul rkang bzhI ngan tsong kun bsgra de / / phyogs bcu sangs rgyas yul na yId
(r14-2) bzhIn phyIn / / ma nor sgrib myed 'phrul gyI myIg gIs nI / / 'phags pa'I rdzu 'phrul mthong ba grangs
(r14-3) myed shog / / sangs rgyas 'phrul gyI rna ba thos myed pas / / dge ba'I chos rnams ma lus thos shog / /
(r14-4) khyed kyi sang sang gsal ba'I sgra snyan de / / 'das pa'I gnyen sa bshes kun dang phrad par shog / /
(r14-5) mdzes sdug mthul rtsal phun sum tshogs pa des / / bde skyid g.yung drung gnas su phyIn par shog / /
(r15-1) de ltar smon lam rgya cher bdab pa'I byIn kyI rlabs kyIs / / tshe 'das pa yang mtho ris thar pa'I gnas /
(r15-2) thob par shog / / yon bdag slad ma rnams kyang / / bkra shIs zhIng rjes bzang par gyur cIg / / gnyen srIs
(r15-3) g.yag sngos pa' / / thab nI ru rno / lus nI brjId bzang / 'brong stings chen 'dI lta zhIg / / gshId
(r15-4) nag po 'i 'dre 'i sna 'dren / / srIn gyI chos ngan pa rnams nI / / chos ngan pa bzhIn du spangs / /
(r15-5) lus kyI drI ma bzhIn du bkrus dbyangs nas / /
(r16-1) lha chos dkar po 'i gzhung la / / bkra shIs gyI rjes bzang po la brten nas / / ngan par ma bsam / / mda'
(r16-2) nI ma 'phangs / / mdung gyIs nI ma bdab / / snyIng khrag dron mo ni khar ma phyung / / don snyIng smad lnga nI spar
(r16-3) gyIs ma brabs / / lce dmar po ni mkhal du ma phyung ste / / mkha' lung g.yang par rtsI dog bza' zhIng / /
(r16-4) gnyams dngar du bzhag pa dang / / phyugs las ngan pa ma byas pa 'I lan gyIs / / gshIn myIng 'dI zhes
(r17-1) bya ba la / / gar skyes gar skyes kyang / / thabs la mkhas pa'I ru rnon po dang / / 'jIgs pa myed
(r17-2) pa'I yag snyIng dpa' dang / / bsod rnam chen pa yag lus sdug pa dang 'dra ba 'I go ca thob par
(r17-3) shog shIg / / (line drawing of a flower) / / (line drawing of a dragon)
Verso: Lha yul du lam bstan pa
(v1-1) $ / / / de nas gshIn lam bstan ba' / / bla na myed pa'I ye shes bsam gyIs myI khyab
(v1-2) pa / / lha 'I spyan rnam par dag pa dang ltan ba / / sangs rgyas bcom ltan 'das thams
(v1-3) cad dgongs su gsol / / sems can thams cad la / / bu cIg bzhIn du snyoms par
(v2-1) skyob pa'I byang cub sems pa / / sems pa chen po rnams gongs su gsol / / yang dag
(v2-2) pa'I shes rab dang khams gsum gI nyon mongs pa thams cad / / rtsa nas bcom ste / cha gnyIs las
(v2-3) rnams par grol ba'I gong 'phang chen po rnyes pas / / 'phags pa sgra bcom ba rnams dgongs
(v2-4) su gsol / / tshe 'das pa khyod nyon cIg / / tshe 'das pa khyod la 'jIg rten thams cad
(v3-1) gyI / / chos nyId glo bur myI rtag pa'I dus la bab ste / / 'dus byas kyI lnga phung rgyu ma zhIg ste / /
(v3-2) 'jIg rten 'dI nas / / pha rol du 'gro ba'I pho skyab chen po 'debs pa'I dus la bab ste / /
(v3-3) gcIg pu gnyIs su myed par / / sa tsugs myed pa'i gnas su 'gro ba'I mgon dang skyabs su nI / /
(v3-4) sangs rgyas bcom ltan 'das dang / / byang cub sems dpa' sems pa chen po dang / / 'phags
(v4-1) dpa' dgra bcom ba las che ba' zhan myed pas / / de las tshe 'das pa khyod yId ma gol / /
(v4-2) sems nI ma log par / / dus thams cad du dkon mchog gsum kyI yId la sbyos la / / dkon
(v4-3) mchog la rjes su phyogs la / / gzhan du rngos po ci la yang yId kyI lam ma byed cIg / / sems
(v4-4) kyI srang ma dod cig / / gzhan yang tshe 'das pa khyod nyon cig / / khams gsum gI btson ra 'dIr
(v5-1) sgyu ma 'I lus blangs ste / / skyes so cog thams cad nI / / mthar shI ba las thar pa cIg kyang
(v5-2) myed de / / de ltar skyes pa gcIg nas cIg du 'gro ba 'I skye shI lam nyam nga pa / / de lta bu dag
(v5-3) yod kyIs yId la dran bar byol shIg / / 'dzam bu glIng 'dir dpag tsad brgyad khrI 'I 'og na /
(v5-4) na rag chen po 'i gnas yod lcags gyIs gzhIng 'bar ba'I ste na / / lcags kyi khang pa 'bar
(v6-1) ba'I nang du / rag sha mthu bo che mang pos / / 'bum grangs myed par / / btso zhIng bsrag pa dang / /
(v6-2) gdub cIng dmyal ba las stsogs de / / stug sngal myI bzad bar / / kun du 'o dod chen po 'bod cing / /
(v6-3) smre sngags 'don pa'I na rag 'dI lta bu dag gi gnas yod kyis / / tshe 'das pa khyod lam der myI
(v6-4) ltung pa'I bag cher byos la / / brgya la der ltung bar dogs na / / na rag chen po de la chang kyur skyob pa / /
(v7-1) byang cub sems dpa' 'phags pa spyan ras zIgs kyI dbang po zhes bya ba yod kyIs / /
(v7-2) de 'i mtshan dran bar byas la / / gsol ba bdab pa'I tshig 'dI dang / / sngags 'dI smros la
(v7-3) skyabs su gsol cIg dang / / gnas ngan pa de las thar par 'gyur ro / / rnam par thugs rje sgo
(v7-4) nas / / byang cub mchog brnyas pa / / / chos mchog skyon bral tshangs pa chen po 'i dbyangs gsungs
(v8-1) bas / / mtshan thos stug sngal zhe mdzad phongs pa'I mgan gcIg pa' / / spyan ras gzIgs
(v8-2) dbang de 'Is skyab du gsol / / / ^'oM hrI hung pad ma prI ya sva h'a / / / tshe 'das pa khyod nyon cIg / /
(v8-3) gzhan yang 'dzam bu glIng 'dI nas / / dpag tshad lnga brgya 'I 'og na / / yI dags kyI 'jIg rten zhes bya
(v8-4) ba / / lhag par bkres grang gIs nyon mongs pa'I / / sems can lo brgya stong du mar yang / / mchIl
(v9-1) ma dab pa gcIg tsam yang bza' ba'I skal ba myed la / / lus kyI gos dang myI ltan zhIng / / nam
(v9-2) ka la lcags gyI ser ba drag po 'bab pas / / lo khri 'bum du cho nge sgra 'byIn ba 'dI lta bu 'I na rag
(v9-3) kyI gnas yod kyis / / der myI 'gro par tshe 'das pa khyod bag cher byas la / / der ltung bar dogs na / /
(v9-4) yI dags kyI lam de la chang kyur skyob par byad pa / / byang cub sems dpa' chen po nam ka mdzod
(v10-1) ces bya ba yod kyIs / / dge ba'I bshes nyen de dran bar byas la / / gsol ba dab pa'I tshig dang /
(v10-2) sngags gyI snyIng po 'dI smros la skyabs su gsol cIng / / stug sngal gyI gnas de las thar par 'gyur
(v10-3) ro / / bsod nams ye shes tshogs las / dpal gI sku 'khrungs ste / / dIng nge 'dzIn nam ka mdzod la
(v10-4) spyod pa'I mnga' rnye pa / / bkres grang ba dang phongs pa'I yI dags sgrol mdzad pa / / mgon po nam
(v11-1) ka mdzod kyIs skyab du gsol / / ^'oM ga ga na sam ba ba dzra ho da ha sa / / / tshe 'das pa khyod nyon
(v11-2) cIg / / rgyam mtsho chen po dang / glIng chen po bzhI dang / lcags kyI rI chen po 'I bar gyI gnas la
(v11-3) stsogs pa de dag na / / lhag par blun zheng rmugs pas / / legs nyes gyI dud 'gro byol tsong gI
(v11-4) gnas yod kyIs / / lam ngan pa der yang myI ltung skyeb bar bag cher gyIs shIg / / brgya la der ltung
(v12-1) bar dogs na / / byol tsong dud 'gro 'i lam der chang kyur skyob pa'I byang cub sems pa ngan tsong spyong
(v12-2) ba zhes bya ba yod kyis / / de la dge ba'I bshes nyen la rtag par dran bar gyIs la / / gsol ba bdab
(v12-3) pa 'I sngags kyI tshIg 'dI smros la / / skyabs su gsol / / de las thar par 'gyur ro / / de bzhIn nyId
(v12-4) dang mthar phyIn ba / / 'jIg rten kun du gsal pa'I ye shes sgron ma yIs / / dud 'gro rmongs pa'I
(v13-1) las skye bo sgrol mdzad pa' / / mgon po ngan tsong spyong gyIs skyab du gsol de / / / na ma sa rba dur ga
(v13-2) de / / ba rI sho danI / / ra dza ya da tha ga da ya ^a rI ha dI / / sam yag sam bu da ya / / dad ya tha / / ^'oM sho da nI
(v13-3) sa rba pa pa byI sho dha nI / / shud de byI shud de / / sa rba kar rma ^a ba ra na byI shud de sva h'a / / / de ltar ngan tsong gsuM
(v13-4) gI sgo nges par bkag nas / / sangs rgyas dang byang cub sems dpa' las stsogs pa / / 'phags
(v14-1) pa thams cad gyI thugs rje chen po dang / / bka' bden ba'I byin kyi rlabs kyis / / gnyen 'dun phyI
(v14-2) ma rnams kyIs / / dkon mchog gsum la brten de / / yang dag pa'I chu gang ma nor pa'I sod nams
(v14-3) gyI tshogs 'dI dag la / / brten cIng bdeg nas / / bde skyId phun gsum tshogs pa'I lha yul dam par
(v14-4) 'gro ba'I lam nI / / 'dzam bu glIng 'dI nas / / byang phyogs na rI rab lhun po zhes bya ba / / rI 'i rgyal po
(v15-1) rIn po che sna bzhI las grub pa zhIg yod de / / de 'I steng na chos bzang lha 'I 'dun sa na / /
(v15-2) lha 'I dpang po brgya' byIn dang / / blon po gsum cu rtsa gnyIs dang / / lha dang myI dang srId pa'I ltang
(v15-3) phye zhIng lam ston pa yod de / / der lha 'I rgyal po des / / rIgs kyi bu khyod la / / chos kyI man
(v15-4) ngag ston cIng / / bsod nams gyI mthu stongs par gyur ro / / rIgs kyI bu de nas / / rI rab gyi
(v16-1) byang phyogs gyI rtse na / / phob brang lcang lo can zhes bya ba' / / bcom ltan 'das dpal phyag na
(v16-2) rto rje khro bo mang po khor dang / / bcas pa bzhugs ste / / 'dod pa thams cad yId bzhIn du grub par / /
(v16-3) rIgs gyI bu khyod la dbang bskur bar 'gyur ro / / de nas rIgs gyI bu khyod la / / phyag na rto rje byIn
(v16-4) gyI rlabs gyIs / / song la dga' ltan lha 'I gnas na / / sangs rgyas shag kyI thub pa / / chos gyI
(v17-1) rgyal tsab / / 'pags pa byams pa zhes bya ba / / 'khor byang cub sems dpa' ba su myI dra dang / /
(v17-2) seng 'ge bar snang la stsogs pa / / bskal bzang po 'I byang cub sems dpa' / dgu brgya dgu bcu
(v17-3) rtsa drug la stsogs pa dang / / lha 'I bu grangs myed pa dang / / rIn po che 'I gzhal myed khang gyI nang na / /
(v17-4) lha rdzas kyI lhab lhub dang / / rol mo sna tshogs gyI long spyod dang ltan ba / / bsam gyIs myI khyab pa las
(v18-1) stsogs pa / / skyId pa'I rgyu rkyen phun gsum tshogs pa / / lha yul dam pa der / / bde dgu la bag
(v18-2) yod par spyod cig / / rIgs kyI bu lha 'I long spyod / / dga' ba 'ba' shIg gIs chog par ma 'dzIn / /
(v18-3) bdag dang sems can kun yongs su mye ngan las 'da' par byol la / / bsod nams dang ye shes gyI
(v18-4) tshogs btsal ba la / / myI ngoms pa'I sems zhog shIg / / 'dod chags dang bral bar yang thob
(v18-5) par gyur shIg / /
(v19-1) $ / / de nas gshIn $ / / thams cad mkhyen pa 'I ye shes kyang / / mngon bar shes pa'I [---]
(v19-2) la yang rnam par sbrul bar gyIs shIg / / chos gyI dbyIngs la yang ma g.yos shIg / / byang cub gyI
(v19-3) sems bskyed pa la yang ma gdang shIg / / de bzhIn gshegs pa 'I rnam par 'phrul ba dang / / byIn
(v19-4) gyI rlabs kyIng yongs su rton cIg / / / lha yul du lam bstan ba rdzogs so / / ^'oM / / / /
Source Colophon
Manuscript: Pelliot tibétain 239, Bibliothèque nationale de France. Concertina format, 19 folios, 3-5 lines per side. Originally catalogued as Pelliot tibétain 239 (18 folios) and Pelliot tibétain 733 (1 folio); now merged.
Provenance: Dunhuang cave library (Mogao Caves, Gansu Province, China). Sealed c. 1000 CE. Discovered by Aurel Stein and Paul Pelliot, 1907-1908.
Date: Approximately 9th century CE (Tubo Empire period, 618-842 CE).
Critical Edition: Old Tibetan Documents Online (OTDO), otdo.aa-ken.jp, accessed April 2026. The OTDO project is directed by Yoshiro Imaeda, Tsuguhito Takeuchi, and others at ILCAA, Tokyo University of Foreign Studies.
Digital Facsimile: Available via Gallica, Bibliothèque nationale de France: gallica.bnf.fr/ark:/12148/btv1b8307868b
Scholarly References: Lalou (1939-1961: I, 66), Lalou (1949), Stein (1970), Macdonald (1971: 373-376), Imaeda (1981: 75-79), Yamaguchi (1985: 549-551), Chu (1990), Samosyuk (2002: 70-73), Cuevas (2003: 33), Imaeda (2006: 109-110), Ishikawa (2010), Dotson (2016: 92-94).
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