Pelliot tibétain 1047

This is the longest continuous divination text to survive from the Tibetan Empire. Written in Old Tibetan on a scroll now in the Bibliothèque nationale de France, it is a complete oracle — a manual for reading the fall of divination sticks (mo shing) across every domain of life: the fate of kings, the fortunes of commoners, the health of livestock, the outcome of battle against demons, the consolation of the grieving, and the prospects of women. The text predates the classical Tibetan Buddhist period; its religious vocabulary is pre-Buddhist, invoking phyva (fate-deities), mu sman (celestial goddesses), ya bdud (sky-demons), btsan (territorial spirits), and the bon (priestly rites) of the old religion. Buried in lines 327–336 is a creation myth: the Nine Mu Sman sisters descend from the sky to revive a dead diviner, restore him and his wife to youth, and send down springs of yogurt and beer from heaven — the charter myth of the oracle itself. The scroll was sealed in Cave 17 at Dunhuang around 1000 CE and recovered by Paul Pelliot in 1908.

Part One — Royal Divination

skang par

The above pertains to the skang par divination — it is for the great soul-deity, the great minister, and the great king. It does not apply to commoners.

[1] [...]

[2] [...] from [...] three [...]

[3] [...] the king, father and sons, three [...]

[4–9] The soul-deity rejoices — the aspect is favorable. The king's dynastic line shall endure three generations without decline — the aspect is likewise favorable. The king, father and sons, make libation offerings to the celestial divination deity, and their hearts are gladdened. The soul-deity, in its fullness, accepts and is pleased. When doubled tsol ryags falls upon this: set right and left. The king makes libation offerings to the celestial divination deity, together with the ministers and the chamberlains and all of high rank, clad in fine garments and celebrating with drink. The king's lineage shall endure three generations without fail. This belongs to "the divination stick stands upright" — whatever is cast, it is good.

When tsol ryags falls on the skang par: The soul-deity and the mu sman — the celestial goddess — rejoice. The king and queen are gladdened, yet there is some hesitation. When doubled: set right and left. The skang par, pung par, and skyer par become "three directions of water" — the king's political power shall endure without fail. When ling ryags also falls: adjust and combine the pairs; the skang par is three, the pung par three, the skyer par three — phyva, the divination deity, and Li sa rya, and the queen of the royal mu sman deliberate. The king's political power shall be firm, and his reign shall endure forever. The divination stick stands upright — this is supremely good. It is to be sealed with butter and must not be cast again.

When doubled sni chi falls on the skang par: Set right and left. When phya bun also falls, adjust and set. This is the divination of the reign at the sbung sad zu tse. Cast upon the rtsal mo bag ryog stang, and when twenty diviners examine it, "good" is the pronouncement. By the pronouncement of the ryog stang: "For three generations, the king shall reign in equal measure to his forebears. After that, the reign shall perish." In sum: the great soul-deity is displeased, and so ya bdud — sky-demons — and btsan dri — territorial spirits — and pestilence-spirits and death-spirits and others of their kind have been summoned. For the king's and the ministers' life-force divination, it is supremely bad. When cast upon the matter of an enemy not yet subdued: if it falls to earth as ru mo, the enemy shall prevail once, and that is the sign. When two "signless" fall to earth, there shall also be a small quarrel from the other side.

When wing kug falls on the skang par: The king shall suffer no harm for the span of one year. When cast for a sick person, the soul-deity protects, and for one year there shall be no death. When doubled: the king shall suffer no harm for a hundred years. When tsol ryags also falls: adjust and set right and left. It falls to earth as doubled phya bun, and the divination stick stands upright — the king attains the eternal, and a minister shall arise from among the lowest commoners. When cast for a petition: it shall not be cut off soon but shall be granted in the long term. "Will they come or not come?": they shall not come quickly, and there shall be no resentment. For the divination of reign and life-force: supremely good. For the enemy divination: invincible. The soul-deity does not forsake, and divine prosperity is obtained.

When sni chi and rmud ryags fall on the skang par: The king is sovereign over all beneath the sun. Whatever he does, from the mouth of heaven's child, phyva and the gods and lha myi lang ryung and the rest gaze upon him with wonder. When cast for life-force and reign: heaven's vision opens wide, and from one homeland two shall arise. The water-realm shall not decline. For life-force: also good. When cast for the enemy: there are some allies, but there shall be delay.

When li byin falls on the skang par: This is the sign of btshan pho, a fierce spirit, and of phying ba, lig myi rya, and kyung lung. The king makes libation offerings in his fortress. When doubled: set right and left. Adjust lgyog ryags and combine. Li byin becomes eight — btshan pho at the head of the court, the sbung sad zu tse, and stang rye mun glo ba draw near. When political power is exercised over lig myi rya, and the casting asks "shall the king prevail or not?": hereafter, from one homeland two shall arise, and having set forth on the road, he shall meet with a great ally. The divination is supremely good. For life-force, reign, and enemy: good. For petitions: great delay.

When rdud ryags falls on the skang par: The king dwells in his small palace and his outer residence. The soul-deity is consulted and gives counsel. When doubled: the king's outer and inner palaces both increase, the homeland increases twofold. The soul-deity shall be with the father's clan, and two siblings shall go right and left. Petitions shall not be cut off. From the homestead, nothing shall be driven out.

When gre gre falls on the skang par: This is the sign of ga ring sangs and the rdzong rong ti tse. Before the king, a single vassal makes obeisance. A vulture and a raven feed upon a single morsel. When tsol ryags and li byin also fall: the rdzong rong ti tse — lord and lady were stored away, but from the cliff's ledge they were revealed. From the sand-cave, the emanation body was hidden in concealment, and the rje gol encountered it. By the rdzong rong, the li byin ke ke gar shel shag was taken into the lap and a thanksgiving was sent up to heaven. When pung par is present: this is the sign of the ge shel shag of the lower realm. When sni chi falls: the rje gol rejoices and drinks beer. The gre gre is the sign of the rdzong rong ti tse — whatever is cast, it is good.

When lgyog ryags falls on the skang par: The king weakens and departs. The soul-deity is forsaken. The king's fortune declines. When li byin also falls: the elder brother surpasses and the younger brother bends his knee. When the pairs of lgyog ryags are combined and treated as li byin: the king sets forth on the path of political power, possesses authority over his own person, and returns. The soul-deity is not forsaken. After this, whatever good arises, it is good. Beyond that, whatever evil arises, it shall not harm.

When phya bun falls on the skang par: In between, wing kug is also present. The king's countenance is bright, and for one year he shall suffer no harm. When doubled, with doubled wing kug also present: everything else is also good. But when cast for the king's illness: his countenance is exceedingly bright, and yet this is not good.

When ling ryags falls on the skang par: Before the king, a beautiful woman wearing a conch-shell bracelet, an auspicious one, makes obeisance. The soul-deity, from the small homestead — an auspicious woman makes ceremonial offerings, and the aspect is pleased. Divine prosperity is obtained, and the gods are not forsaken. When doubled: set right and left. The soul-deity rejoices, and two female siblings — whether great or small — from one homestead, two shall arise. Whatever is cast, the divination is good. When cast for a traveler: delay, but no harm — he shall return. When cast for a sick person: the homeland divided — not good. For the ally: not great. For the enemy: invincible.

When phya purd falls on the skang par: The king is struck by dmu dag, a sky-rope affliction. The soul-deity is not forsaken. When doubled: the king is struck by piercing weapons and arrows. When tripled: the king is attacked by violent force and harmed — whatever is cast, it is bad. But when single phya purd falls and afterward li byin, wing kug, tsol ryags, sni chi, or rdud ryags — whichever falls: for reign, life-force, ally, and enemy divination, it is good. After phya purd, if phya rald or any of the five lower signs of ill omen fall — apart from those five, whatever else arises, it is bad. When death-spirits and demon-affliction have struck as pur pa, they enter deeply, and Bon ritual cannot expel them.

When chi smyid falls on the skang par: To the great soul-deity, a full bowl of butter is offered. The king receives a small glance of favor. The king sleeps a single deep sleep. A small girl makes obeisance. A slightly pleasant rumor comes. When doubled: demon-people, evil ones, mouth-curses and the like are sent as affliction. Because of an impure offering, the gods are displeased, and a single girl dies. Beyond doubled: whatever is cast, it is bad. When cast for an ally: demon-spirits and gods have entered in possession. It is the sign of being struck by sorcery and curse.

When phya rald falls on the skang par: The king is afflicted by death-spirits. When doubled: indolence arises and the king is harmed. Beyond doubled: whatever arises, it is bad. Whatever is cast, it is bad. The king shall be separated from his homeland. The soul-deity is forsaken.

When pa chi falls on the skang par: Before the king, a single child plays. A single queen longs for the king from afar. The king's countenance is sweet. A human spirit offends the soul-deity. When doubled: set right and left. A single woman enters into the king's governance, and the king does not hold the reign firmly. The king's face becomes like a raven's, his person is made womanish, and the reign is diminished. After this, whatever good arises, it is good. Beyond that, whatever evil arises, it shall not harm. After this, when doubled li byin, doubled wing kug, or doubled tsol ryags arises: some small relief. When phya rald, phya myed, or gram rungs arises: the king's reign is destroyed. Whatever is cast, it is bad. When doubled rdud ryags falls: what falls before the king is descent. When cast for a sick person: the divine aspect is diminished. The spirit-affliction is great.

When phya myed falls on the skang par: The king is greatly afflicted by mother-demons, death-spirits, and the like. When doubled: the king is pleased — yet whatever is cast, it is bad. Beyond doubled: even if li byin or phya purd arises, the wound is easy but cannot be healed. The spirit-affliction lingers as pur pa divination.

When gram rungs falls on the skang par: Before the king, a boy who was present disappears from sight. The soul-deity protects a single child not yet seen. A human spirit afflicts the soul-deity. When doubled: no matter what, the king's heart is uneasy. When tripled: it is the sign of pouring water upon wool — the king's reign is destroyed. Whatever is cast, it is bad. After single gram rungs, when rdud ryags and wing kug arise: a child not yet seen is born by divine grace, and in the end there is happiness and the homeland flourishes.

This divination falls according to the ryu par tun, and one looks to it for the divination of reign, life-force, enemy, and spirit-affliction.

Part Two — Commoner Divination

ryu phar thun

The above pertains to the skang par — it is for the great soul-deity, the great minister, and the great king's divination. It does not apply to commoners.

When sni chi falls on the ryu phar thun: It is as one skang par upon the earth — last year upon the earth, if one sat, this year one is seated upon a throne-cushion. Last year if one drank from a wooden cup, this year one drinks from a silver cup. For commoners, it is the sign of one rank gained. The sick one will recover. When doubled: one man has gone to a place of death. "Will they come or not come?": after days have passed, they will come. Spirit-afflictions are purified. The inner sanctuary of the god and the homestead are clean.

When tsol ryags falls on the ryu phar thun: One ordinary person's heart is glad. Wearing a robe and a new turban, in the pasture enclosure the sun shines pleasantly. When doubled: set right and left. It is as the se slod fell upon the earth — a man returns from a long road. The people of the household gather and their hearts are glad. If cast for an ally: the ally exists. If cast for the sick one: recovery. Whatever is cast, it is altogether favorable.

When li byin falls on the ryu phar thun: One person is encircled by a lake, held firm. If cast for the sick one: the root of the illness is great. If cast for an ally: the ally will not be lost. For life-force: the sign of not dying. "Will they come or not come?": great delay. When doubled: arranging in three — one person's water-power and prosperity will not decline. The ally will not be lost. One commoner has the celestial rope descending in fullness. If cast for enemy divination: the sign of not finding the path in thick fog and a great snowfall — the sign of not escaping. It is the sign of a great ally. For a petition: great delay.

When wing kug falls on the ryu phar thun: The sign of not dying for one year. For life-force: very good. The ally will not be lost. For a petition: great delay. Whatever is cast, the delay is great, yet in the end it is good. When doubled: one person shall not die for a hundred years. The ally will not be lost. As for petitions, great delay.

When gre gre falls on the ryu phar thun: One person with two reversed joints and one lame person — three are companions. One person rides a young piebald horse, dwelling by the homestead. "Will they come or not come?": watch for two bad persons traveling together. If cast for spirit-affliction: stench-demons, te'u rang trickster-spirits, se dri and se brtsan demons, scorpion-spirits. When doubled: those afflictions are intensified. Legal judgments and lawsuits are contested. Quarrels erupt. Whatever is cast, it is unfavorable. One person with a rice-grain mark, approximately six or seven in confinement — that is the favorable outcome.

When phya bun falls on the ryu phar thun: One person's face is recognized, their voice known. One person grows old. One person stands at the edge of a cliff and becomes greatly negligent. "Will they come?": they will come. "Should one go?": go. Spirit-affliction is not great. When doubled: one person goes on a long road. For the gravely sick: the divination has fled. The face is fierce — unfavorable. Growing old. Frightened.

When pya purd falls on the ryu phar thun: One person's celestial rope — one horse's girth-strap. "Should one go?": the sign of not going. One person has spirit-affliction. For the sick one: the sickness is driven in like a stake. For an ally: the ally will not slip from one's hand. When doubled: one person struck by a nail-method attack. Hit by a fierce arrow. The spirit-afflictions are great, having entered deep into the sanctuary, and cannot be extracted. When tripled: the basin of the throat cracks; the basin of the back is shattered — whatever is cast, it is unfavorable.

When rdud ryags falls on the ryu phar thun: One person has a small homestead and an outlying settlement, yet is free of any fault. For life-force: great delay, but good. "Will Bon ritual help?": it will not help — the root of illness is great. "Should one go?": do not go. "Will they come?": they will not come. For a petition: the petition will not be cut off. When doubled: whatever it is, there is delay — the person's household will neither go anywhere nor stir. It is the sign of building a corral, a horse-pen, and a sheep-and-goat enclosure — remaining settled on one foundation for a long time.

When pha chi falls on the ryu phar thun: One man is chosen. A woman with a troubled heart will be encountered. If cast for a bad person: a demon-affliction from one woman. If the outer signs are mostly good: a person is established in upper, middle, and lower positions. When doubled: two female demons afflict one man. Two women with long-distant hearts act perversely toward the man. One ordinary person's water-power is chosen.

When gram rungs falls on the ryu phar thun: A person — three siblings established together. When tsol ryags falls with it: one person multiplying from few to many — very good. One man is ill. One man has sickness and evil-mouth affliction. Great difficulty. When doubled: one person bound in flesh-chains is carried off by water. Sickness and evil curses arise, and one person dies — whatever is cast, it is very unfavorable.

When chi smyed falls on the ryu phar thun: A mouthful of friend, an eyeful of sleep — one person has an ally only for the duration of one meal, or sleeps only one brief sleep. One person is harmed by a human-spirit and a parasite-spirit. Struck by a small sorcery-curse. When doubled: one person has drunk poison. Or: human-spirit, demon, and all three together with the rgya lha and such being greatly harmful.

Part Three — Ally Divination

te skyam

When tsol ryags falls on the te skyam: A golden bowl filled with butter. Look to a great ally or to the celestial rope. When doubled: inside the pasture enclosure the sun rises, and a golden bowl filled with butter — the ally placed in safety will not be lost. The celestial rope has descended. Summer prosperity gained. Whatever is cast, it is very good.

When rdud ryags falls on the te skyam: "The ally's rampart is raised." When two fall: "The ally's fortress is built." For life-force and prosperity: very good. For petitions: great delay. For affliction: impurity and evil. For enemy: outward they strike, inward they do not approach. Outward the ally is cut off, inward they do not submit — that is good.

When li byin falls on the te skyam: Look upward — one is not called "diminished." "The te skyam ally face-to-face meeting" — the great ally will not be lost. The ally from two directions will come. For life-force, prosperity, homeland, and field-water: good. When doubled: like a divination tree standing upright — very good.

When wing kug falls on the te skyam: From the good land of sleep and rest, the sun rises and the cuckoo is heard. In the pasture enclosure, the sun shines pleasantly, and a pleasant report is heard. For life-force and prosperity: very good. For all else: great delay.

When gre gre falls on the te skyam: A bad person encounters one ally. A piebald horse grazes on good grass while the sun rises. For life-force and affliction: a stench-demon afflicts one ally. Many bad people gaze upon one ally. Most birds feed on one nest.

When ling ryags falls on the te skyam: In the pasture enclosure the sun rises, and a young wife adorned with a conch ornament has spread the seat, lit the fire, and sits stirring fine tea-leaves — livestock prosperity gained, the god not diminished, the ally not lost. For affliction: an unruly child is not present among the allies, so there is nothing to fear. When doubled: it turns unfavorable — prosperity lost. Two women carry off the ally and gaze upon them. A spirit enters the ally's midst. In the spring, a woman gazes upon the water. The Pleiades are entered by a planetary spirit.

When pya bun falls on the te skyam: "Will the ally be gained?": the face is recognized, and the ally is gained. "Should one go?": go. "Will they come?": they will come. In between, three trees stand — three deceitful persons gaze upon one ally. A lawsuit. When doubled: the ally is lured to a place of slaughter. A thief obtains the livestock and departs. A wolf finds a nest, drags it away, and goes.

When pya purd falls on the te skyam: The ally will not be lost. The ally's stake has been driven in. The three trees standing in between are three deceitful persons watching for an opportunity against one ally. At the edge of the spring, a growing tree has grown. An auspicious woman offers the celestial rope and makes prostrations. When doubled: it turns bad — the ally is deeply staked and bound.

When sni chi falls on the te skyam: The ally comes hither. The spring and the homestead are clean. When the ally is with the god in the inner sanctuary, there is no affliction. The enemy will not approach. When doubled: the ally is purified. Impurity and evil cleansed. Joy has gone to its homeland. The traveler on the long road has returned.

When pha chi falls on the te skyam: A small boy in the pasture enclosure drinks butter-milk in the sun. At one spring, a boy is playing. A sickness-demon of the myi ga type enters among the allies. When doubled with sni chi: the spring's waters are muddied by children. Human-spirit demons greatly afflict the allies. Among garments and yak-hair cloth — in the dye-vat, demons enter and afflict. Among wild animals that have escaped, human-spirits and four-eyed demons afflict.

When chi smyed falls on the te skyam: Two allies, great and small, see each other with clear eyes. A small girl in the pasture enclosure — the sun rises, she meets one ally and is glad. A poisoner has prepared poison and left it smeared in the sun. Human-spirit demons transform into women among the allies. When doubled: poison is drunk. Human-spirit demons transform into women, enter among the allies, and greatly afflict them. One small girl falls gravely ill and dies.

When gram rungs falls on the te skyam: A boy is ill. Sickness-demons and evil spirits enter among the allies. The Pleiades are entered by a planetary spirit. Sorcery is hidden inside the spring. When doubled: the allies are scattered by sickness-demons — whatever is cast, it is very unfavorable.

When pya rald falls on the te skyam: Parting from the ally and going separate ways. A death-demon has entered among the allies. When doubled: the affliction is great — whatever is cast, it is very unfavorable.

When lgyog ryags falls on the te skyam: A person and an ally are coming from the long road together. "Should one go?": it is as if one has already set foot on the road. For the sick one: the divination-power has declined. If Bon ritual is performed: the affliction turns back to look, and it does not help. When doubled: the sick one's divination-power is completely lost. The ally will never return. In the land of the cu dmu spirits, they are gathered in the heights. When tripled: they have gone to the place of slaughter and will not return. "Should Bon ritual be performed?": that is good. One delights in going — if a petition is made, it is good. For all else: unfavorable.

When pya myed falls on the te skyam: A female 'bre demon has entered among the allies. When doubled: even if killed by pya pur and li byin, it cannot be healed — the spirit-affliction has entered deep into the sanctuary, and the ground is filled with afterbirth and placenta — whatever is cast, it is very unfavorable.

Part Four — Animal Divination

rdi phurd

From here downward pertains to the animal divination, concerning nāga-serpent spirits, young bulls, and deer — the face of the god of livestock. If it falls on a human, it is the face of a bad human, and of the gods of the south, and of the Man and Mon peoples.

When li byin falls on the rdi phurd: Within the Crystal Lake — if distant, there is fortune. Livestock prosperity is obtained, strength of allies gained, and worldly standing does not decline. Whatever is cast, the fortune is good. When doubled: correct as three li byin. The Crystal Lake also does not dry up. If distant, the eternal knot of strength is also gained. Whatever is cast, the fortune is good. For life-force and prosperity: also good.

When tsol ryags falls on the rdi phurd: In the copper enclosure, the sun has risen. A great male deer grazes upon the pasture, and the sun having risen, it rests. The hearth-mother rejoices. One young bull or one male dzo is led along by the pasture, and at midday churns the horn. When doubled: whatever face it falls upon, whatever is cast, the fortune is good.

When sni chi falls on the rdi phurd: One young bull is carrying a load. The copper god is separated. The hearth is contested. When doubled: the hearth-god, the copper one, the nāga-serpent, and the local deity have not been struck by pollution. Spirit-afflictions are purified. Joy upon the road.

When wing kug falls on the rdi phurd: One young bull, for the span of one year, suffers no harm. Deer are not killed. The nāga-serpents commit no sin, the hearth-god is not cast down. When doubled: one young bull is in the care of its sire, and the eternal knot of strength is gained. One person does not die for a hundred years. For life-force, enemy, and prosperity: supremely good. For allies and petitions: great delay.

When pya bun falls on the rdi phurd: Deer are startled, and the water-spirit has come forth from the upper lake. The hearth-god or a gnyan spirit afflicts slightly. When doubled: the nāga-serpent, water-spirit, and hearth-god afflict greatly. Deer are startled. Delay is slight. The enemy does not attack.

When rdud ryags falls on the rdi phurd: In the interior of the enclosure, one young bull sits. Deer are not killed. The nāga-serpent and the hearth are not afflicted; the delay is great. When doubled: the delay is great — these do not afflict.

When ling ryags falls on the rdi phurd: A beautiful woman wearing a conch bracelet grasps one young bull by the nose, and livestock prosperity is obtained. The delay is great. Allies are not numerous. When rdud ryags also falls: the divination stick cannot speak — neither great good nor great evil. It is merely the ground of divination.

When gram rungs falls on the rdi phurd, with rdud ryags following: "Protect! Shelter!" The triple bird-divination is to be performed emphatically: the nine-bird divination is also to be corrected. Beyond that there is nothing better — humans and livestock multiplying, house and home and the land flourishing. One divination stick standing upright: beyond that there is nothing better. But when gram rungs is followed by tsol ryags, wing kug, pya bun, or the like, and it is a good result: do not kill — set it aside. Whatever is cast, the fortune is good. But if gram rungs, or phya med, or phya ral, or lum sus, or many chi smyed fall — whichever falls, it is the face of sickness and death. Whatever is cast, the fortune is bad.

When pya pur falls on the rdi phurd: One young bull has been struck on the forehead. It rises like the dmu spirits — however it rises, it is also good. When doubled: one deer has been struck by a fierce arrow. One young bull is afflicted at the hearth, and the piercing dance is performed with pounding steps. The hearth-god, the water-spirit, and the nāga-serpent are afflicted.

When lum sus falls on the rdi phurd: A deer, or a young bull, or a dzo has been led away by the pasture. The nāga-serpent or the hearth has been struck by pollution. When doubled: many deer — epidemic among them. Black cattle and dzo — calamity. The nāga-serpent or the hearth — pollution exceedingly great.

When pha chi falls on the rdi phurd: In the husband's lap, husband and wife lie together, and the omen is seen in reverse. When lum sus comes: having come forth from the husband's lap, one lies with a rat, and pollution has been committed. When pha chi falls with a klu mgon: the nāga-spirit is grasped. The hearth is harmed and makes a crackling sound. When doubled: the hearth is harmed, and one boy-child dies. A klu mgon strikes, and one boy-child dies. One male deer and one fawn — both die.

When chi smyed falls on the rdi phurd: The hearth-god-mother, or the nāga-serpent — approximately a finger's breadth of transgression. The hearth or the nāga-serpent — one unpleasant woman afflicting them. A young bull or a male dzo, on the meadow, finds a blue-green one of its own kind — slight attachment. A crocodile-adorned water-spirit at the lakeside warms slightly at the spring. When doubled: a sorcerer has cast a spell, and the thigh is cut. Inside the hearth, a crackling sound — the hearth and the human-god join together and afflict greatly. One deer is harmed or seized by illness. One young bull — a limb is broken.

Part Five — Warrior Divination

ru sod

From here downward pertains to the warrior divination, concerning sky-demons, btsan spirits, se spirits, se-btsan, and the enemy-yak.

When pha chi falls on the ru sod: One with a mottled hide — knowing the sky-handed one who is crouched — cast the lot. The exorcism is performed: if the person is not killed and is set aside, the sky-demon and the human-god are joined as companions. Look to the btsan mountain and the provisions.

When chi smyed falls on the ru sod: A man is killed by a yak, and the corpse sits upon the yak's horn. The sister takes the flesh, and the yak is slaughtered. Correct as dried meat and set aside. If the exorcism is performed: the sky-demon and the btsan spirit — the human-god and the provisions, or the crackling sound, afflict. Do not kill — cast the lot, do not correct, cast the seal.

When li byin falls on the ru sod: An enemy — a soldier — is killed. Kill and cast the lot.

When pya phur falls on the ru sod: The arrow — adorned with garuda wings, with tiger sinew — the enemy is destroyed by force. Kill with the arrow and cast the lot. If cast for exorcism: the sky-demon and the btsan spirit are greatly afflicted — look to it as an omen. For the enemy: look to the enemy and the arrow's effectiveness, and also look to it as an omen.

When wing kug falls on the ru sod: The sky-demon afflicts, and the human-god prepares for battle — a beast is made of it. For one year, ease prevails. A wild yak charges to strike a man, but midway a great ally blocks it. When doubled: a sky-demon or btsan spirit comes to afflict, but it passes by fruitlessly — it does not afflict. A yak charges to strike, but the ally blocks it, and it flees over the pass. An enemy comes to make war but is driven to the fruitless land and goes away.

When tsol ryags falls on the ru sod: The sky-demon — the exorcism rite is performed as Bon ritual, and it is pleased by sky-offerings. A wild yak charges, but the armor deflects it at the horn, and it does not strike. Whatever is cast, the fortune is good. When doubled: turning back inside, not striking. An enemy comes but remains among the allies.

When rdud ryags falls on the ru sod: A sky-demon and a btsan spirit come to afflict, but in the fruitless land, a son of the house thinks "shall I turn my mouth this way?" and afflicts himself. A yak charges to strike, but midway an enclosure blocks it. The ease is cut by a water-measure. When doubled: sky-demon and btsan spirit and the like come to afflict but afflict fruitlessly. An enemy appears but passes by. A small household ease blocks it, and the enemy does not come.

When ling ryags falls on the ru sod: A yak charges to strike, but a beautiful woman grasps the yak by the horns, and the yak does not strike. The sky-demon comes to attack the human, but a beautiful woman pays homage to the gods, and the sky-demon is driven back. When doubled: ease prevails gradually, and two fierce ritual women perform the Bon rite upon the btsan spirit and the sky-demon, and it is beneficial. Two beautiful women grasp one yak by both the right and left horns and drive it to the side. It is good.

When pya bun falls on the ru sod: It is the sign of two warrior-divinations. When doubled: three warrior-divinations. Set right and left — perform the triple mountain-ridge warrior-divination emphatically. For the enemy: the majority of enemies. For affliction: the sky-demon, the btsan spirit, and the majority of exorcism responses. Within the divination, whatever is cast, there is nothing worse.

When gram rungs falls on the ru sod: Two enemy armies. When doubled: three enemy armies. In the affliction reading: btsan spirit, sky-demon, and human gossip-mouth. In the enemy reading: the majority of enemies. These two are alike — both are bad. One yak dies and the corpse is carried away by water.

When lum sus falls on the ru sod: The sky-demon and the btsan spirit are roused by pollution. One yak that was charging grazes upon the pasture. When doubled: the majority is epidemic. Btsan spirit and sky-demon are roused by pollution — cast out, afflicting. The majority of yaks brought down.

When lgyog ryags falls on the ru sod: One yak or one enemy has set out and gone. The sky-demon afflicts all in one place. When doubled: the enemy or yaks all go to one place, and epidemic arises. The sky-demon afflicts all in one place. As for casting this divination: do not look at it.

When pya rald falls on the ru sod: For enemy: the enemy does not come straight on — know it as an omen. For affliction: sky-demon, btsan spirit, and death-demon joined as companions — whatever is cast, it is bad.

When sni chi falls on the ru sod: A sky-demon and a btsan spirit come to afflict, but a fierce Bon priest overpowers them. A yak charges to strike, but only dares about the measure of a servant — good. When doubled: set right and left — two fierce Bon priests overpower the sky-demon and btsan spirit. Two bad men drive one yak to either side.

When gre gre falls on the ru sod: Sky-demon, btsan spirit, stench-demon, and te'u rang trickster joined as companions. When doubled: likewise, cast out and afflicting. For enemy: meeting the enemy and the te'u rang. Meeting the yak and the catapult.

The warrior divination stick is a horn: when it falls with the tip upward, it is a momentary vision — take it up again and cast the lot.

Part Six — Grief Divination

sbi nyon

From here downward pertains to the grief divination — the sign of great regret, of the death-bringing demon, and of the hearth. For the life-bird: when it falls on seven or six, it is the sign of separation from the hostile one.

The grief divination stick is the heart-stick. If it falls at first, it is heard, and having been heard, it is taken back again, and only then shall it be cast. If li byin falls: it shall be set aside as a lamp-offering. If li byin has not fallen on the outer one, then it shall be killed and only then cast. If li byin falls, it shall be treated in three ways and set aside. The divination stick stands upright, and so it is.

The Origin of the Divination Sticks

In the beginning, an old man and an old woman, the two of them, were sitting together. The old man died in the middle of casting divination. The divination sticks were not gathered up but left there on the ground. The old woman sat there weeping.

Then the Nine Mu Sman sisters came riding through the sky and arrived at that moment. "If it is done in this way, then this shall come to pass," they said. One of the Mu Sman reported to the Great Mu Sman, and the Great Mu Sman spoke thus:

"The three li byi are the face of destiny. As for the grief divination: the old man has died and the old woman weeps — this is its sign. It is not fitting to leave a person unrestored."

Then the old man was revived, and the two of them were made young again. A spring of yogurt and a spring of beer flowed down from the sky. An arm-span of dry yak-cow hide — whatever length is cut, that length grows back. Whatever fathom is cut, a fathom grows back. It is bound and set aside, offered with a bowlful of melted butter.

Hereafter, it is not fitting for the master to lament, for nothing is better than this.

That which is called "the divination stick stands upright" — this is that very day. The first two are the horns of the divination stick. The next four are the legs. The middle ones are the wing-shoulder, the waist, and the breast.

When wing kug falls on the sbi nyon: In a dark and wretched land, a fine sturdy tree. In a dry, waterless land, a new spring appearing. A person sits in regret, yet for one year nothing whatsoever goes wrong. When doubled: a cuckoo calling from an eternal tree — long life, not dying until old age. The sign of the pure Dmu spirits, and it too is good.

When sni chi falls on the sbi nyon: One who was performing sorcery casts the sorcery aside and smears vermillion upon it. One who sits in darkness — dawn breaks. One who sits unhappily — sorrow dispelled. When doubled: escaping from prison. Slipping through between the ears. Spirit-afflictions and unhappiness purified.

When tsol ryags falls on the sbi nyon: A vulture meets a great carrion heap. A wild man, or a thief, or an outlaw meets a great companion. One who wanders unhappily meets a great companion. When doubled: the sick person is healed. One who sits in torment finally finds happiness. A person on a long journey returns at last.

When pya bun falls on the sbi nyon: It is said there is a prophetic mouse at the end. A vulture circles and soars atop a white glacier. While one sits in torment, one looks toward setting out on a long journey — one sees a long road ahead. Whatever is seen, whatever is perceived. When doubled: a vulture soars from the very peak of the sky, and whatever is seen, whatever is perceived — what has not been seen shall not fail to come. For the gravely ill: carried upward to the peak of the sky. Setting out on a long journey. News arriving from afar. Sent to a distant land.

When lgyog ryags falls on the sbi nyon: The divination stick speaks to one who is adorned and tormented. If one seeks a spirit-divination: an omen appears from a bed of weeping. One goes along the road unhappy and weeping. When doubled: a thief driving livestock to distant pastures. A live wild goose or a wolf seized by the herd and led away to be slaughtered.

When gre gre falls on the sbi nyon: Two thieves quarreling over plunder. A deceitful person speaks death-words at the side of an honest person. A person of servant rank is unhappy and filled with bitter regret. When doubled: many thieves stealing one thing after another — the hidden wealth discovered. Many wicked people unhappy and regretful. The four spirits — the dri bi, the bse regs, the te'u rang, and the den pho — joining together to afflict.

When pya rald falls on the sbi nyon: The death-demon greatly afflicts the sick person. The heart unhappy and filled with regret. When doubled: one already unhappy and tormented, now crushed by evil tidings on top of it. The great universal death-demon arises, yet the person does not die. A child seized by the death-demon does not recover.

When pya myed falls on the sbi nyon: A woman bearing blood-pollution sits and weeps. A female demon. A field spirit. When doubled: husbands die and the blood-polluted women weep. In the enclosure of decaying corpses: field spirits, plague spirits, and death-demons fill the place.

When gram rungs falls on the sbi nyon: A person whose illness is very severe. A vulture with broken wing-feathers. A howling wolf. If a spirit-divination is performed: some evil or another afflicts. When doubled: the sick person, the broken-winged bird, and the wolves of the high plateau all die.

When ling ryags falls on the sbi nyon: A beautiful woman sits unhappily in some land. For spirit-affliction: a female-demon counterpart afflicts. When doubled: somewhere in some corner of a land, many women sit unhappy and filled with regret. A spirit afflicts because one woman has a counterpart and is unhappy on account of that.

When lum sus falls on the sbi nyon: A vulture or wolf finds a small amount of food. The vulture and the wolf, the two of them, have a small amount of blood upon them. When doubled: a woman kills a child of her own womb. The water of a warm spring dries up, and the small fish and water plants die.

When rdung ryags falls on the sbi nyon: A bird-dragon from the enclosure of the lord of the plain — the one called "the knowing herdsman, the knowing shepherd" — suddenly flies away. Sick and unhappy, reaching the limit of torment. Sorrow is dispelled from unhappiness. When doubled: the sick person is healed. The bird-dragon [...] one, having been separated into two enclosures — a bad sign.

Part Seven — Women's Divination

sbe slod

From here downward pertains to the women's divination — the sign of a woman and a wild mare, and the sign of the death-demon.

When tsol ryags falls on the sbe slod: A woman sits, and her husband returns from afar, meeting servants and attendants — the heart is glad. When doubled: one wicked woman upon an auspicious road makes a hand-offering, meets her household companions — the heart is glad. It is good.

When sni chi falls on the sbe slod: One wicked woman and a ritually pure household. A female demon requires that Bon ritual be performed, and has gone somewhere for that purpose. When doubled: the spirit-affliction is purified. The Bon ritual is effective. The wicked woman's household is pure, free of affliction and pollution.

When wing kug falls on the sbe slod: One wicked woman is auspicious and prosperous — nothing whatsoever goes wrong. When doubled: the divination-master and the divination assembly [...] auspicious, and for one hundred years nothing whatsoever goes wrong.

When pya bun falls on the sbe slod: [...] A female demon afflicts. When doubled: [...] a certain one is spirit-afflicted. A woman has gone to a distant land [...] carried off by a thief.

When ling ryags falls on the sbe slod: A woman's [...] Two women are afflicted [...] greatly afflicted. Servants [...] gathered together in one [...] the dri demon [...] bse regs demon [...]

[The text breaks off here — the scroll is damaged beyond this point.]

Colophon

Good Works Translation from Old Tibetan. Pelliot tibétain 1047 is an anonymous divination manual from the Tibetan Empire period (c. 9th–10th century CE), sealed in Cave 17 at the Mogao Caves, Dunhuang, around 1000 CE, and recovered by Paul Pelliot in 1908. The manuscript is now held in the Bibliothèque nationale de France, Paris.

Translated by the New Tianmu Anglican Church, 2026, from the Wylie transliteration prepared by the Old Tibetan Documents Online project (OTDO: Takeuchi Tsuguhito, Iwao Kazushi, et al.), available at otdo.aa-ken.jp. The translation is independently derived from the OTDO transcription. No existing English translation was consulted because none exists — this is the first complete English rendering of PT 1047.

Key scholarship: Ariane Macdonald, "Une lecture des Pelliot tibétain 1286, 1287, 1038, 1047 et 1290: Essai sur la formation et l'emploi des mythes politiques dans la religion royale de Sroṅ-bcan Sgam-po" (1971); Brandon Dotson, "Divination and Law in the Tibetan Empire: The Role of Dice in the Legislation of Loans, Interest, Marital Law and Troop Conscription" (2007).

Notes on the Text

This is the longest Old Tibetan divination text known. The scroll is damaged at both the beginning (lines 1–3 heavily lacunose) and the end (lines 397–405 fragmentary), but the vast middle survives intact. The text divides into seven sections by divination context:

1. Royal Divination (skang par) — lines 1–109. Divination for kings: succession, political power, the soul-deity, warfare, allies.
2. Commoner Divination (ryu phar thun) — lines 110–163. The same signs applied to ordinary people: illness, journeys, petitions, enemies.
3. Ally Divination (te skyam) — lines 164–219. Divination for friendship and alliance: loyalty, betrayal, sorcery hidden in springs.
4. Animal Divination (rdi phurd) — lines 219–267. Livestock, deer, yaks: hearth-gods, nāga-serpents, pastoral spirits.
5. Warrior Divination (ru sod) — lines 267–323. Battle against sky-demons and btsan spirits: arrows, armor, fierce ritual women.
6. Grief Divination (sbi nyon) — lines 323–387. Sorrow, imprisonment, death omens. Contains the origin myth of the divination sticks (lines 327–336).
7. Women's Divination (sbe slod) — lines 387–405. Women's fortune, marriage, female demons. Fragmentary at end.

The religious world of PT 1047 is pre-Buddhist. The text invokes phyva (divination deities), mu sman (celestial goddesses), ya bdud (sky-demons), btsan (territorial spirits), sri (death-demons), bon (priestly ritual of the old religion), and g.yung drung (the eternal, the Bon swastika). No Buddhist terminology appears. The diviners use mo shing (divination sticks) cast upon a board, with each configuration of signs interpreted through an elaborate symbolic system. The "divination stick stands upright" (mo shing 'greng) is the supreme favorable outcome.

The origin myth embedded at lines 327–336 is remarkable: the Nine Mu Sman sisters — pre-Buddhist celestial goddesses — descend from the sky to find an old diviner dead at his board and his wife weeping. The Great Mu Sman revives him, restores both to youth, and sends down springs of yogurt and beer from heaven. This mythological charter legitimizes the divination practice and is one of the few surviving narratives of the Mu Sman cycle.

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

Scribal QC by Musubi (結び, WIP Finisher), March 2026.

Companion text: The Jesus Divination Scroll (Pelliot tibétain 351) — a Buddhist oracle from the same Dunhuang cave cache. Where PT 1047 invokes the pre-Buddhist phyva and mu sman, PT 351 integrates Buddhist refuge deities alongside Silk Road visitors including Jesus Messiah.

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Source Text: Pelliot tibétain 1047

Old Tibetan source text (Wylie transliteration) from the Old Tibetan Documents Online (OTDO), archives?p=Pt_1047. Wylie romanization by the OTDO Project (Takeuchi Tsuguhito, Iwao Kazushi, et al.). Presented here for reference, study, and verification alongside the English translation above.

(1) [---]
(2) [---] nas [---] gsuM [---]
(3) [---] rgyal po yab sras gsum gyi [---]
(4) sku bla dgyes pha'i zhal du 'ang lta' / rgyal pho gdung rabs gsum du srid myi nongs pha'i /
(5) zhal du 'ang'+ng lta / rgyal pho yab sras stangs pya la skyems gsol zhing thugs dgyes pha'i /
(6) zhal sku bla phal pho che rjed de zhal bzhed pha'i zhal / / de la tso [ryags] gnyis bab na' /
(7) g.yas g.yos su bzhag na' / rgyal pho stangs byal dang blon pho dang zham ring pha yan chad /
(8) na bza' bzang pho bnabs shing dgyel skyems gsol ba'i zhal / / rgyal pho myi rabs /
(9) gsuM du srid myi gyurd pha'I 'ang'+ng zhal / mo shing 'greng chIg la gtogs te ji la btab gyang bzang /
(10) ::/ / skang pard la tsol ryags gchig bab na' sku bla dang mu sman thugs dgyes pha'i ngo /
(11) rgyal pho rgyal mo thugs dgyes shing gdan tsom ba'i / ngo / / tsol rgyags gnyis bab na' /
(12) g.yas g.yos su bzhag na' / skang par pung par skyer par sum phar chu zhes bgyI ste /
(13) rgyal pho chab srid myi gyurd pha'I ngo / de la lIng ryags gchig bab na' / lIng ryags gcIg /
(14) bcos te g.yas g.yos su bzhags / la tsol ryags gyI gnyis dang lIng ryags gyi /
(15) gnyis bsdus te bzhag na' skang par yang gsum pung par yang gsum / skyer phar yangy+ng /
(16) gsum ste phyva dang lI sa rya dang rgyal pu [wer (/'ber)] mu sman gyi rgyal mo gdan tshom ba'i zhal /
(17) rgyal pho chab srid 'to zhing nam du 'ang srid myi gyurd pha'i yang zhal / mo shing 'greng chig /
(18) lags te bzang rab mar kus gcord la gdab du myi rung /::/ skang pard la bag snI chI /
(19) bab na' g.yasy+s g.yos su bzhag la / phya bun gchig bab na' / bcos te g.yas g.yos su /
(20) bzhag na' / sbung sad zu tse'I srid pya' / rtsal mo bag ryog stang la btab ste mo ba nyi shus /
(21) dpyad na' bzang zhes mchi ryog stang gyi mchid nas myI rabs gsum du ni rgyal pho dangd+ng /
(22) mtshungs phar srid 'to' / de nas ni srid brlag pha ngo zhes mchI / yong ni sku bla chen pho myi /
(23) dgyes phas / ya bdud dang btsan dri dang ma yams dang srI las stsogs pha drangs pha'I ngo /
(24) ste rgyal pho dangd+ng zhang lon gyi srog phyar ngand rab / dra ma drang pa la btab na' / sa la ru mod /
(25) bab pha dgra bla ngo ste / dra ma lan chig nI legs pha'I ngo / sa la pya myed gnyis bab / /
(26) pha nI tsur yang chung zhig snad pa'I ngo /::/ skang par la [wing (/'bing)] kug gchig bab na' / /
(27) rgyal pho lo chIg gI bar du cang myi nongs pha'I ngo / / nad pha la btab na sku blas bca' /
(28) ste lo chig du myi gum ba'i ngo / de la bag [wIng (/'bIng)] kug bab na rgyal pho lo brgyar myi nongs /
(29) pha'I ngo / de la tsol ryags gchig bab na' / tsol ryags bcos te g.yas g.yosug.yos su bzhag /
(30) na' / sa la bag phya bun du bab ste mo shing 'greng chig lags te rgyal pho g.yung drung /
(31) tob pha dang dmangs tha ma las zhang lon du byung ba'I ngo / gsol ba la btab na 'prald /
(32) du myi chad yund du gnang pa'i ngo / 'ong ngam myi 'ong zhes btab na myur du ni myi 'ong ste /
(33) zhe zho myed pha'I ngo / srid phya dang srog pyar ni bzang rab dgra' phyar ni myi zus pha'I ngo /
(34) sku bla myi pang zhing lha g.yang lon ba'I ngo /::/ skang par la sni chi bab la rmud /
(35) ryags bab na' / rgyal pho nyI 'og gI 'bangs / ji bgyid pha gnam gyI pru'u kha nas /
(36) phyva dangd+ng lha myI lang ryung las stsogs phas gzIgs mo gzIgs pha'i ngo ste / srog pya /
(37) dang srid phyar btab na' / gnam mthongs bye zhing yul sa gchig las gnyis su /
(38) skye ba'I ngo chu srid myI nyams pha'i ngo / srog phyar gyang bzang / dgra' pyar btab na' /
(39) 'grog cung zhIg ni yod de phyI dald gyI ngo /::/ skang pard la lI byin gchig bab na /
(40) btshan pho dangd+ng phyIng ba dang [*lig] myI rya dang kyung lung gyi ngo ste / rgyal pho mkhar na skyems /
(41) gsol ba'I ngo / bag lI byin bab na' / [g.]yas g.yos su bzhag la lgyog ryags /
(42) gchIg bcos te bzhag la / lgyog ryags gyi gnyis bsdus te bzhag na' / lI byin /
(43) brgyad de / btshan pho zha sngar spung sad zu tse dang / stang rye mun glo ba nye ste mchis nas /
(44) lIg myi rya la chab srid mdzad na' / rgyal lam myi rgyal zhes bthab na' 'dI byung ste /
(45) slad gyis yul sa gchIg las gnyis su skyes shing / lam du zhugs shing grog chen pho /
(46) dang prad pha ngo ste mo bzang rab / srog phya dang srid pya dang dgra pyar bzang gsol ba la /
(47) phyi dal che /::/ skang pard la rdud ryags bab na' / rgyal pho pho brang cu ngu dang byes brang na' /
(48) / bzhugs pha'I ngo / sku bla gta' bcug ching 'tas pha'i ngo / bag rdud ryags bab na rgyal pho byes /
(49) / brang cu ngu gnyIs su skyes pha'i ngo / yul sa cu ngu gnyis su skyes pha'i ngo / sku bla myI pha tshand daM /
(50) / spun gnyIs sla g.yas g.yosug.yos su 'gro ba'I ngo / gsol ba myi 'chad pha'I ngo / khyIm sa nas gu /
(51) / du myi 'phag pha'i ngo /::/ skang pard la gre gre gchig bab na' / / ga ring sangs dang / rdzong rong /
(52) / tI tse'I ngo / rgyal pho zha sngar 'bangs chig phyag 'tsald pha'i / bya rgod dang bya rog gnyis gzas /
(53) / gchig la za ba'I ngo / de la tsol ryags gchig bab la / lI byin gchig bab na' / rdzong rong ti tshe /
(54) / jo bo jo mo stord pha las ngam lend gyIs bstand te / bye ma ron gyi ge shel shag gi /
(55) / 'prul skugsuskugs su sbas pha las rje gol prad de / rdzong rong gyIs / lI byin ke ke gar shel shag /
(56) / pang du blangs te gnam du gtang rag bthang ba'I ngo / pung pard gchig mchis pha ni /
(57) / ge shel shag smad nyIs gyI ngo / / bar na' / pang myi tIng mu gald mchIs pha nI rje gol /
(58) / kund / gnam mtongs bye ba'I ngo / sni chi gchig bab pha ni rje gol dga' zhIng chang 'thung /
(59) / pa'I ngo / gre gre ni rdzong rong ti tse'I ngo ste ji la btab gyang bzang /::/ skang pard la / /
(60) / lgyog ryags gchIg bab na' / rgyal pho gzhig shugs te gshegs pha'i ngo / sku bla phang /
(61) / ba'I ngo / rgyal pho phya nyams pha'I ngo / de la li byin gchig bab na' / pu bo byond gyis nu bo /
(62) / rkang pha khum zhes [byas (/byes)] la / lyog ryags gyI gnyis gnyis pho bsdus te lI byin ltar bgyis na /
(63) / rgyal pho chab srid la gshegs na' sku don mnga' ste slar gshegs pha'I / / sku bla myi 'phang ba /
(64) / 'I ngo / de'i 'og du bzang pho gang byung yang bzang / de phan chad ngan pha ji byung myi songs+ng /::/
(65) / skang pard la pya bun bab na' / bar na [wing (/'bing)] kug chig gyang mchis te / rgyal pho zhal 'tho zhing /
(66) / lo chig gI bar du cang myI nongs pha'I ngo / bag pya bun bab na bar na' bag [wing (/'bing)] kug gyang /
(67) / mchis / gzhan ji langla 'ang bzang / rgyal pho snyung ba la btab na nI ha chang zhal 'tho ches te myi bzang /
(68) /::/ skang pard la ling ryags bab na' / rgyal pho zha sngar bud myed snar mo dung gdub chan bkra' /
(69) / shis ma gchIg pyag 'tsald / pha'I / / sku bla khyim sa cu ngu nas bud myed bkra' shis mas / /
(70) / tso tso gsold te zhal bzhend pha'i 'ang'+ng ngo / lha g.yang lon zhIng lha myi 'phang ba'I 'ang'+ng ngo /
(71) / bag ling ryags bab na g.yas g.yosug.yos su bzhag ste / sku bla dgyes te bud myed spun gnyis /
(72) / gyang rung chen chung zhIg gyang rung ste kyim sa gchig las gnyis su skye ba'i ngo / / ste ji la /
(73) / bthab gyang mo bzang / 'dron pho lam rIngs la btab na pyi dal ni mchis te cang myi nongs /
(74) / phar 'kord pha'I ngo / nad pha la btab na yul bgos pha'I ngo ste myi bzang / grog phyar btab /
(75) / na grog myi che / dgra' phyar btab na dgra' myi 'dzu /::/ skang pard la phya purd bab na / rgyal /
(76) / pho dmu dag togs pha'i ngo / sku bla myi 'pang ba'i ngo / bag pya purd bab na' / rgyal pho gzer /
(77) / thabs dangdeng mda's phog pha'I ngo / / sum phya purd bab na' / rgyal pho thabs drag phos btab ste /
(78) / nongs pha'I ngo / ji la btab gyang ngand / skang par la pya phurd gchIg bab pha'i 'og du lI byin dang /
(79) / [wing (/'bing)] kug dang tsol ryags dang / snI chi dang / rdud ryags gang bab gyang rung srid pya dang srog pya dang /
(80) / grog pya dang dgra' phyar bzang / / pya purd gyI 'og du pya rald las stsogs pha mo ya bi ltag /
(81) / ma lnga' ma gtogs phar gzhan ji byung yang ngand / sri dang gdon pur pa btab ste pugs su /
(82) / zhugs nas bon gyIs / shang myi pyin pa ngo / / /::/ skang pard la chi smyId bab na' / sku bla chen /
(83) / pho la mar khu phor bu gang gyis gtord pa'I ngo / rgyal pho gchig gis spyan zIgs cung zhig /
(84) / gsold pha'I / rgyal pho thum chig gzims pa'I 'ang'+ng ngo / / bu mo cu ngu zhig phyag 'tsald pha'i /
(85) / ngo / gtam snyan pha cung zhig mchi ba'i ngo / / bag chi smyid bab na' / 'dre myi ga ngan kha las stsogs /
(86) / pa gdond pha'I 'ang'+ng ngo / 'gon zan zhig gis lha myi dga' ste bu mo gchig shI ba'I ngo / / bag /
(87) / cI smyid phan chad jI la btab gyang ngand / / grog la btab na 'dre myI lha zhugs pha'I 'ang'+ng ngo / /
(88) / byad dang stem gyIs phog pa'I 'ang ngo /::/ skang pard la pya rald bab na' / rgyal pho la /
(89) / sri gdond pa'I ngo / bag pya rald bab na' / slo byung ste rgyal pho nongs pha'i ngo / bag pya ral /
(90) / phan chad ji byung yang ngand / / jI la btab gyang ngand / / rgyal pho yul sa dang bral ba'i 'ang'+ng ngo / /
(91) / sku bla phang ba'i ngo /::/ skang pard la pa chI bab na' / rgyal pho spyan snga na' / bus ba chig /
(92) / rtse ba'I 'ang'+ng ngo / / rgyal pho la rgyal mo gchIg snying ring du sem ba'i 'ang'+ng ngo / / rgyal pho zhal [dmas (/dams)] /
(93) / pha'I 'ang'+ng ngo / / sku bla la myi lha zhig sdig pha'i 'ang'+ng ngo / / bag pha ci bab na' / g.yas g.yos su /
(94) / bzhag na' / bud myed gchig rgyal pho chab srid gyi nang du zhugs ste / rgyal phos srid ma /
(95) / zund te / rgyal pho gdong nI bya rog / bzhin nI bud myed du byas te srid dma's pha'i 'ang'+ng ngo / /
(96) / de'I 'og du bzang pho gang byung yang bzang / de phan chad ngan pha ji byung myi songs+ng / de'I 'og du bag li byin dang / bag [wing (/'bing)] kug / bag tsol ryags byung na' cung zhig tha gi /
(97) / pya rald dang pya myed dang gram rungs byung na' rgyal pho srid rlag pha ngo ste ji la bthab gyang /
(98) / ngand / / bag rdud ryags bab na' rgyal pho zha sngar babs pha'i ngo / / nad pha la btab na lha ngo /
(99) / dma's pha'I ngo / gdon land che ba'I ngo / /::/ skang pard la bya myed bab na' / rgyal pho /
(100) / la ma gdond sri las stsogs pa che ba'I ngo / / bag pya myed bab na' / rgyal pho dgyes /
(101) / pha'I ngo ste ji la btab gyang ngand / / bag pya myed pan chad / li byin dang pya purd byung yangy+ng /
(102) / kum sla myi smand / gdon pyi dald pur pa btab pa'I ngo /::/ skang par la gram rungs / /
(103) / bab na' / rgyal pho spya nga' na' / kye'u pa yod pa gchig snang ma ltom ba'I ngo / / sku blas /
(104) / bus ba ma lto ma gchIg bca' pha'i ngo / / sku bla la myI lha gdond pha'i 'ang ngo / / bag gram rungs /
(105) / bab na' / rgyal pho thugs myi bde ba langla 'ang lta' / / gram rungs gsum bab na' / bal pho la /
(106) / chu skur ba'I 'ang'+ng ngo / / rgyal pho srid brlag pa'i 'ang ngo ste ji la bthab gyang ngand / / gram /
(107) / rungs gchIg gi 'og du / rdud ryags dangd+ng [wing (/'bing)] kug byung na' bu ma lco ma zhig / lhas btsa' /
(108) / ste tha mar skyid ching yul sa skye ba'I ngo / mo 'di ryu par tun la bab ste myi lha ma la /
(109) / pha'i srid phya dang srog pya dang dgra pya dang gdon lan la lta'o / / /
(110) / $ / / 'di yan chad skang pard la bab ste sku bla chen pho dang blon po chen pho dang rgyal pho chen pho mo
(111) / ste dmangs la myi lta'o / / / ryu phar thun la sni chi bab na' / sa la skang pard gchig ste na ning sa la' /
(112) / 'dug na do chIg stan tog du bzhag / na nIng shIng por du 'tung na' na do chig dngul phor du 'tung ba'i ngo ste /
(113) / myI dmangs la go 'pang gchIg skyes pha'I ngo / / nad pha sos pha'I ngo / de la bag snI chi bab na' / myi skyes pha gchigch+g /
(114) / gshed song ba'i ngo / / 'ong ngam myongmyi 'ong zhe na zhag zad de 'ong ba'I ngo / / gdond land byang ba'i ngo lha phugs dang khyIm /
(115) / phugs gtsang ba'I ngo /::/ ryu phar thun la tsol ryags bab na' / / myi tha mal pha gcIg snying dga' ba'I ngo /
(116) / gos dang thod sar pha gyond chIng dag ra na nyi ma 'de ba'i ngo / de la bag tsol ryags bab na' / g.yas g.yos su /
(117) / bzhag na' / sa la se slod gyang bab ste skyes pha lam rIng pho nas phyir 'khord pha'i ngo / khyIm gang gyI myI tsogs te /
(118) / snyIng dga' ba'I ngo / / grog dangd+ng dond la bthab na yod pa'i ngo / / nad pha la bthab na' sos pha'i ngo / / ji la bthab / /
(119) / gyang bzang /::/ ryu phard thun la li byin gchig bab na' / / myI chig mtshos bskord ris brtand pha /
(120) / ngo / / nad pha la bthab na' nad gzhi che / / grog la btab na grog myi stord / / srog phya la btab na myi shi ba'i ngo / /
(121) / 'ong ngam myongmyi 'ong zhes bthab na' / phyi dal che / / de la bag li byIn bab na' / gsum du bcos te bzhag na' myi /
(122) / chig chu srid yong myI nyams pha'i ngo / / grog yong myI stord pha'i ngo / / myi dmangs myi chig la dmu yad lhum /
(123) / ba'i ngo / / dgra' phya la btab na' / / na bun gyi nang na lam myi rnyed pha dang kha mo che bab ste myi thard pha'i ngo / /
(124) / grog chen pho'I ngo / / gsol ba la btab na phyi dald che / /::/ ryu phar thun la [wing (/'bing)] kug gcIg bab na' /:/
(125) / lo chig gyI bar du myI shI ba'I ngo / / srog phya la bzang rab / / grog la btab na myi stord pha'I ngo / / gsol ba /
(126) / la bthab na phyI dal che / / ji la bthab gyang phyI dal ni che ste yong mo bzang /::/ ryu phar tun la bag [wing (/'bing)] /
(127) / kug chig bab na' / myI chIg lo brgya'I bar du myI shI ba'I ngo / / grog myi shord pha'i ngo / / gsol ba la ni phyi /
(128) dal che / /::/ ryu phar thun la gre gre gchIg bab na' / myI rje gol gnyis dang myi pha yod pha gcig dang gsuM /
(129) / 'grogs pha'i ngo / / myI chIig rta glo tsa gchig khyIm drung du rtod pha'i ngo / / 'ong ngam myongmyi 'ong zhes btab na' / myi /
(130) / ngand pha gnyIs 'grogs te 'ong ba la lta' / / gdond la bthab na' / drI bo'I 'ang ngo / te'u rang gyI 'ang ngo /
(131) / se drI se brtsan gyI ngo / bse regs gyI ngo / / bag gre gre bab na' / gdond de rnams che ba'i ngo / / zhal che dangd+ng /
(132) / kham chu rtshod pha'I ngo / / sar sur bo ba'I ngo / / bag gre gre byung na' ji la btab gyang myI bzang / / myi 'dzind /
(133) / 'bras / chIg la btson drug bdun tsham zund pha'i ngo ste bzangobzang ngo / /::/ ryu par thun la phya bun bab /
(134) / myi chig ngo 'to skad gsang ba'I ngo / / myi chig zard pha'i ngo / / myi chig ri 'ton pho'I khar byung ste /
(135) / snang g.yel che ba'i ngo / 'ong ngam myi 'ong zhes btab na 'ong / / 'gro 'am myi 'gro zhes byas /
(136) / 'gro / / gdon land myi che ba'i ngo / /::/ / bag phya bun la bab na' / myi chig lam ring por 'gro /
(137) / ba'I ngo / / nad pha tsabs pho che la bthab na phya bros pha'i ngo / / nad pha tsabs pho che la ngo drag ste /
(138) / ngand / / / zard pha'i ngo / / 'drogs pha'i ngo / /::/ ryu phar thun la / / pya purd gchig bab na' / / myi chig /
(139) / gI dmu gdas / rta chIg gI srab mda' / 'gro 'am [*myi 'gro] zhes btab na myi 'gro ba'i ngo / / myi chig la /
(140) / gdon land / nad pha la phur par 'dzugs pha'I ngo / / grog la bthab na lag nas grog myi shor /
(141) / ba'I ngo / / de la bag phya phur byung na' / myi chig gzer thabs gyis bthab pha'I 'ang ngo / /
(142) / mda' drag phos phog pha'i ngo / / myi chig gdon 'dI rnams te phor che la phugsuphugs su zhugs ste /
(143) / myi phyind pha'I ngo / / / de la pya pur gsum byung na' / mching gi gzhong pha ni chag / spug gi /
(144) / gzhong pha ni grugs shes bya ste / ji la bthab gyang ngand / /::/ / ryu phar thun la / rdud ryags gchig /
(145) / bab na' / myI chig khyIm sa cu ngu dang byes brang na cang myi nyes pha'I ngo / / srog la ni pyi dal che ste bzang /
(146) / bon byas te phan naM myi phan zhes byas na myi phan nad gzhi che / / 'gro ['am] myi 'gro zhes byas na myi 'gro /
(147) / 'ong [*ngam] myi 'ong zhes byas na myi 'ong / / gsol ba la bthab na gsol ba myi chad / / de las bag /
(148) / rdud ryags byung na' ji langla 'ang phyi dal te myi khyim gang gar gyang myi 'gro myi g.yo ba'i ngo / / ra ba /
(149) / dadang rta bres dang ra lug gyi ra ba rtsIgs pha'i ngo ste gzhI chIg na yund ring du 'khod pha'i ngo / /
(150) /::/ ryu phar thun la pha chI gchIg bab na' / skyes pha gcig ngo [dmas (/dams)] pha'i ngo / / bud myed snying /
(151) / ngand pha dang prad pha'I ngo / / myi ngand pha la btab na' bud med gchig gi 'dre gdond pha'i ngo /
(152) / phyi mang bzang na ni myi spad smad gsum 'khod 'kod pha'i ngo / / / de la bag pa chi bab na' /
(153) / myi skyes pha gchig la 'dre bud med gnyis gdond pha'i ngo / / bud med snying rings mo gnyisny+s /
(154) / skyes pha la log par byed pha'i ngo / / / myi tha mal pha gchig chu srid [dmas (/dams)] pha'i ngo /::/ / /
(155) / ryu par tun la gram rhungs gchIg bab na' / myi sphad spun gsuM 'khod pha'i ngo / / / de la tshol ryagsg+s /
(156) / gchig bab na' / myi gchig las mang por 'phel ba'I ngo / / ste bzang rab / / myi skyes pha gchig /
(157) / na ba'i ngo / / skyes pha gchig la myi ga dang ngan kha gdon pha'I ngo / / byurd che ba'i ngo / / / de las /
(158) / bag gram rungs bab na' / myi sha chings chan gchig chus kyer ba'i ngo / / myi ga ngan ka langs /
(159) / te myi chIg shi ba'I ngo ste ji la btab gyang ngand rab /::/ / ryu phar thun la ci smyed gchig /
(160) / bab na' / kha gang gyi grog / dmyig gang gyi gnyid de myi chig zan chig tsam gyi grog gam /
(161) / gnyid thum chig tsam log pha'i ngo / / myi chig la myi lha dangd+ng 'gon zan sdig pha'i ngo / / byad cung /
(162) / zad chig gis phog pha'i ngo /::/ de las bag chI smyed bab na myi chig la dug 'tungsng+s /
(163) / pha ngo / / / yang na / myi / lha / 'dre gsuM dang rgya lha las stsogs pha rab du sdig pha'i ngo / /::/
(164) / te skyaM la / tsol ryags gchig bab na' gser gyi gzhong pha mar kus gang ba'I ngo /
(165) / grog chen pho lta 'am dmu yad la lta / / / de la bag tsol ryags bab na' / dag ra'i nang /
(166) / na nyi ma shard de gser gyi gzhong pa mar kus gang ba'i ngo ste grog gzhag gsang du myi /
(167) / stord te dmu yad lhung ba'i ngo / / dbya g.yang lon ba'i ngo ji la btab gyang bzang rab /
(168) /::/ te skyam la rdud rgyags gchig bab na' / / grog gi dphung btsugs shes bya ste {te} /
(169) / te skyam gnyis bab na g.yas g.yos su bzhag na grog gi mkhar brtsigs zhes bya /
(170) / ste srog pya dang srid phya la bzang rab / / gsol ba la ni phyi dald che / / / gdon land la /
(171) / ni brtsog ngand gyi ngo / / / dgra phya la par ni tebs tsur ni myi 'dzu / / / phar ni grog chod tsur /
(172) / ni myi rji ste bzang /::/ te skyam la li byin chig bab na yar lta bang / se nyon zhes myi /
(173) / bgyi ste te skyam grog kha sprod ches bya ste grog chen pho myi shord pha'i ngo / / / grog kha gnyis su /
(174) / 'ong ba'I ngo / / / srog phya dang srid phya dang yul sa dang zhing chu'I mo ste bzang / / / de la bag lI byin bab na' mo shing /
(175) / 'greng ba' dang 'dra' ste bzang rab / / / te skyam la [wing (/'bing)] kug chig bab na' / gnyid logs gyi yul bzang pho /
(176) / nas nyi ma shard te khu byig tos pha'I ngo / / / dags ra na nyi ma 'de zhing mchis pha las gtam snyan /
(177) / pha thos pha'I ngo / / / srog phya dang srid pya la bzang rab / / / gzhan ni ji langla 'ang phyi dald che / / / te skyam la gre gre /
(178) / zhig bab na' / myi ngand pha zhig gis grog chig dangd+ng prad pha'i ngo / / / rta glo tsha gchig rtsva bzang pho la za zhing nyi ma /
(179) / shard pha'i ngo / / / srog pya dang gdon land la btab na' / grog chig la dri bo zhig gdon pha'i ngo / / / myI ngan pha /
(180) / mang pho grog chIg la ltod pha'I ngo / / / bya phal pho che god chig la za ba'I ngo / / / te skyam la lIng ryags chig bab na' /
(181) / dag ra na nyi ma shard de chung ma dung dub chan gchig gis stan bting mye bus de tshal ma bzang pho g.yo zhing 'dug /
(182) / pha'I ngo ste pyugs g.yang lon ba dang lha myi phang ba dangd+ng grog myi shord pha'I ngo / / / gdond la bthab na' / bu ma mtshun /
(183) / zhig grog chig las myi gda' ste pad mad bgyid pha'I ngo / / / te skyam la bag ling ryags bab na' / slar myi bzang /
(184) / ste g.yang yams pha'i ngo / / / bud myed gnyis gyis grog khyer te bltod pha'i ngo / grog gi nang du gdon zhugs pha'I /
(185) / ngo / / / chu myIg khron pha'i nang na' / bud med gyis chu bltod pha'I ngo / / smyin drug /
(186) / la gza' zhugs pha'i ngo / / / te skyam la pya bun gchig bab na' / grog thob 'am myi tob ches btab na' ngo 'to /
(187) / ste grog tob 'gro 'am myi 'gro zhes bthab na' 'gro / / 'ong ngam myongmyi 'ong zhes bthab na 'ong / / / bar na shing bu /
(188) gsuM 'dug pha ni myi g.yon chan gsum gyis grog chig la bltod pha'I ngo / / / kham chu zer ba'i ngo /:/
(189) / de la bag phya bun bab na' / grog ga shed du gyer te song ba'i ngo / / / rkun phos phyugs tob ste zard te song /
(190) / ba'I ngo / / / spyang kyis god rnyed de 'drangs te song ba'i ngo / / / te skyam la pya purd bab na grog myi stord /
(191) / pha'i ngo / / / grog gi pur pha btab pha'i ngo / / bar gyi shing bu gsum 'dug pha ni myi g.yon chan gsum /
(192) / gyis grog chig la glags blta ba ni ling ryags ma lags te 'di lags / / chu myig gyi drung na' /
(193) / skyed shing skyes pha'I ngo / / / bud med bkra' shis ma gchig dmu dag 'dogs shing pyag 'tsal ba'i /
(194) / ngo / / / bag pya pur bab na phyir ngand te grog dang pugsupugs su pur par bthab pha'I ngo / / / te skyam la sni ci /
(195) / gchig bab na grog tsur 'ong ba'i ngo / / cu myig dang khyim sa gtsang ba'i ngo / / grog dangd+ng lha pugs na' /
(196) / gdon lan ma mchis pha ngo / / dgra' myi 'dzu beba'i ngo / / / de la bag sni chi bab na' grog sangs pha'i ngo / / brtsog /
(197) / ngand byang ba'i ngo / / dga' ba yul du song ba'I ngo / / lam rings gyi 'dron pho pyir 'kord pa'i ngo / / / /
(198) / te skyam la pha chi gchig bab na' / khye'u cu ngu zhig dag ra na' nyi ma la mar ku 'thung ba'i ngo / / /
(199) / chu myig chig na khye'u zhig rtse ba'i ngo / / grog gi nang na myi ga 'dre zhig 'jug pha'i ngo / / / de la bag sni chi bab /
(200) / {bab} na' chu myig gi nang bus bas brnyog pha'I ngo / / / grog gi nang nang na myi lha 'dre cher gdond pha'i ngo / /
(201) / gos rma g.yag las stsogs pha / btsod pha'i nang du myi lha 'dre zhugs te gdond pha'I ngo / / ri dags shor /
(202) / pha'I nang du myI lha dangd+ng myig bzhi gdond pha'i ngo / / / te skyam [*la] chi smyed gchig bab na grog che chung gnyis /
(203) / shig dmyig [snga (/sang)] na' snang ba'I ngo / / / bu mo chu ngu zhig dag ra na nyi ma shard te grog chIg dang prad de dga' /
(204) / pa'I ngo / / dug ma zhig gIs dug sbyos te nyi ma la dug phyis bzhag pha ngo / / / grog gi nang na myi lha 'dre' /
(205) / mor 'pruld pha'i ngo / / 'di la bag cI smyed gchig bab na' / dug 'thungs pha'i ngo / / myi lha 'dre bur mor /
(206) / 'pruld pha grog gi nang du zhugs te rab du gdond pha'i ngo / / bu mo cu ngu gchig nad tshabs che ste shi ba ngo / / /
(207) / te skyam la gram rungs gchig bab na' / khye'u na ba'I ngo / / grog gI nang na myi ga ngan ga zhugs pha'i ngo / / smyin /
(208) / drug la gza' zhugs pha'I ngo / / cu myIg gI nang na byad sbas pha'i ngo / / / de la bag gram rungs bab na' grog /
(209) / myi gas blags pha ngo ste ji la btab gyang ngand rab / / / te skyam la pya rald gchig bab na' / grog dang /
(210) / tha dad du song ba'i ngo / / grog gI nang du sri zhug spa'Izhugs pa'I ngo ste de la bag pya ral bab na' gdon che ba'i /
(211) / ngo ste ji la btab gyang ngand rab / / / te skyam la lgyog ryags bab na' / lam rIngs myi grog dang /
(212) / 'ong ba'i ngo / / 'gro 'am myI 'gro zhes byas na' / lam du zhugs pha dangd+ng 'dra'o / / nad pha la btab na phya /
(213) / nyams pha'I ngo / / bon byas na' gdon lan pyir ltas te myi phan no / / / te skyam la bag lgyog ryagsg+s /
(214) / bab na / nad pha pya te phor nyams pha'I ngo / / grog slar myi lend pha'I / ngo / / cu dmu yul du teng sling du /
(215) / 'dus pha'i ngo / / / bag lgyog rgyags bab na' ga shed song ste pyir myi 'khor / bon bya zhes bthab na' /
(216) / bzang / / / 'gror dga' ste gsol ba byas na' bzang / / / gzhan ni ji langla 'ang myi bzang / / / te skyam la pya myed /
(217) / bab na' / grog gi nang na 'bre bud med zhugs pha'i ngo de la bag pya myed bab na' / / pya pur dang li /
(218) / byin gyis bkum yang myi smand te / gdon phugsuphugs su zhugs te yug sa mo dangd+ng si mos sa gang ba'i /
(219) / ngo ste ji la btab gyang ngand rab / / 'dI man chad rdI phurd la bab ste gnyan klu dang glang bu sha ba'I /
(220) / ngo lha pyugs lha'I ngo myI la bab na myI ngand pa dang lha lho dang man mon gyI ngo / /
(221) / / / ti pur la lI byin gchig bab na shel mtsho'i nang na' / ring na rkyel /
(222) / pha'i ngo / / / ste pyugs g.yang lon ba ba dang grog tob pha dang srid myi nyams pha'i ngo ste ji la /
(223) / btab gyagyang bzang / / / de la bag lI byin bab na / li byin gsum du bcos te shel mtso yangy+ng myi skam /
(224) / rIng na yangy+ng g.yung drung tob pha'i ngo ste ji la bthab gyang bzang / / / nang na 'ang srid pya dangd+ng srog pya la /
(225) / bzang / / / te pur la tsol ryags shig bab na' / mur zangs gyI rva [wa (/'ba)] la nyi ma shard pha'i ngo / / / sha pho /
(226) / chen pho snor la za za ste nyanyi ma shard te nyal ba'i ngo / / / thab la yu mo dga' ba'i ngo / / glang bu gchig /
(227) / gam mdzo pho gchig snor gyis 'drang ste / nyi ma la ru nyog bgyid pha'i ngo / / / de la bag tsol ryagsg+s /
(228) / gchig bab na' / ji la bab na ji la bthab gyang bzang / / / rdi phurd la sni chi gchig bab na glang bu /
(229) / gchig khlur yod pha'I ngo / / / mur zangs lha dang stong ba'i ngo / / tab la 'ches pha'I ngo / bag sni ci bab /
(230) / na' / thab lha dang ngur zangs dang gnyan khlu dang yul lha 'di rnams stsang shab gyis ma phog pha'i ngo / / /
(231) / gdon land byang ba'i ngo / / / lam dga' bar song ba'i ngo / / / rdi purd la [wing (/'bing)] kug gchig bab na' / /
(232) / glang bu gchig lo chig gi bar du cang myi nyes pha'i ngo / / / sha ba myi sod pha'i ngo / / gnyan klu myi sdig thab /
(233) / lha myi 'phang / / / bag [wing (/'bing)] kug bab na' / glang bu gchig yab bar lags ste g.yung drung tob pha'i ngo / /
(234) / myi chig lo brgyar myi shi ba'i ngo / / / srog phya dgra' phya srid phya la ni bzang rab / / grog dang gsol ba /
(235) / la pyi dald che / / / rdi purd la pya bun bab na' sha ba 'drogs pha dangd+ng rgyal ba ro stod mtso lasl+s byung /
(236) / ba' / thab lha 'am gnyan zhig chung zad gdond pha'i ngo / / / de la bag pya bun byung na' gnyan klu /
(237) / dang rgyal ba dang thab lha rab du gdon pha'I ngo / / / sha ba 'drogs pha'i ngo / / pyi dald chung / / dgra' /
(238) / myi zus pha'i ngo / / / rdi phur la rdud ryags bab na' / ra ba'i nang na glang bu gchig 'dug pha'i ngo /
(239) / ste sha {ba} ba myi sod pha'i ngo / / / gnyan khlu dangd+ng tab myi gdond phyi dal che / / / bag rdud / /
(240) / ryags bab gyang pyi dal che ste 'di rnams myi gdon pha'i ngo / / rdi purd [*la] ling ryags gchig /
(241) / bab na' / bud med snar mo dung gdub chan gchig gyi glang bu gchig sna nas bzung ste /
(242) / pyugs g.yang lon pa'I ngo / / pyI dal ni che / / grog ni myi che / / bag rdud ryags bab na' /
(243) / mo shing smrar myi bthub ste bzang pho 'ang ma mchis ngan pangpa 'ang ma mchis te mo /
(244) / gzhi tsam / / / rdi pur la gram rungs gchig bab na' / de'i 'og du rdud ryags bab na' / /
(245) / skyobsky+b skyabsky+b chi sum pya bag ches bya ste / gu pya bag / du 'ang bcos te de las bzang yang ma /
(246) / mchis te myi dang phyugs 'phel ba'I ngo / / khang khyIm dangd+ng yul sa skyes ba'i ngo / / / mo shing 'greng gchig /
(247) / ste de las bzang ma mchis / / / gram rungs gyi 'og du tsol ryags dang / [wing (/'bing)] kug dang pya bun las /
(248) / stsogs te bzang pho bab na myi gsad phar gzhag ste ji la btab gyang bzang / / / de la gram rungs sam /
(249) / phya med dam pya ral lam lum sus sam / chi smyed mang du bab na' gang bab gyang / na ba dang shi ba'I ngo ste /
(250) / ji la btab gyang ngand / / / rdi pur dang pya pur gchig bab na' glang bu gchig rtod la thogspathogs pa ngo / / / ste dmu /
(251) / dag lang lta ste ji langla 'ang bzang / / / de la bag pya pur gchig bab na' / / sha ba gchig mda' drag pho chig /
(252) / gis phog pha'i ngo / / glang bu gchig la thab chig gdon te gzer thabsuthabs su bro 'tsald pha'i ngo / / / thab lha /
(253) / dang rgyal ba dang gnyan khlu gdond pha'i ngo / / / rdi phur la lum sus gchig bab na' / sha ba 'am glang /
(254) / bu 'am mdzo chig snor gyIs 'drangs pha'i ngo / / / gnyan khlu 'am thab chig brtsog ngan gyis phog /
(255) / pha'I ngo / / de las bag lum sus shig bab na' sha ba mang mo zhig slo byung ba'i ngo / / / gnag gaM /
(256) / mdzo la gor byung ba'i ngo / / gnyan khlu 'am thab la brtsog ngan rab du che ba'i ngo / / / rdi pur la pha chi /
(257) / zhig bab na' / khyo'I rum na khyo mo nyal te ngo pyir ltas pha'i ngo / / / de la lum sus shig byung na /
(258) / khyo 'i rum nas byung ste byi pho dang nyald te brtsog ngan byas pha'i ngo / / / rdi purd la pha chi gchig khlu mgong+n /
(259) / gchig [dmas (/dams)] pa'i ngo / / thab chig nyes te sar sur bo ba'i ngo / / / bag pa chi bab na thab chig nyes te /
(260) / bu gye'u gchig gum pa'i ngo / / glu'I mgon gchig snad de bu gye'u gchig shi ba'i ngo / / sha pho gchig /
(261) / dang she'u gchig gnyis shi ba'i ngo / / / rdi pur la chi smyed gchig bab na' / thab lha yo mo 'am / /
(262) / gnyan khlu la cung zad mdzub thord tsham gyi ngo / / thab bam gnyan klu la myi ga mo chig gdon pa'i /
(263) / ngo / glang bu 'am mdzo pho zhig sding bu la rand sngon pho zhig rnyed de cung zad chags pha'i ngo / / / cu srin /
(264) / rgyan rgyal ba zhig mtso'I drung chu myig la cung zan chig dro ba'i ngo / / / rdi phur la bag ci smyed chig /
(265) / bab na' byad ma zhig gis byad bgyis brla' brus pha'i ngo / / thab gyi nang na sar sur bo ste thab dangd+ng /
(266) / myi lha mor sdongs te rab du gdon pha'i ngo / / / sha gchig gdos sam kog tses zun pha'i ngo / / / glang bu /
(267) / gchig rka lag chag pha'I ngo / / / 'dI man chad ru sod la bab ste ya bdud tang btshan drI dang btshun drI dang se /
(268) / drI se brtshan dang dgra g.yag gI ngo / /
(269) / / / ru sod la pha chi bab na' / ra slag chan gyis / / ya lad chan kums shes / gzod gdab / / gdon lan /
(270) / 'tsal te myi bsad de bzhag na' ya bdud dang myi lha phor sdong ba'i ngo / / btsan ri dang 'gon zan gyi /
(271) / ror lta / / ru sod la ci smyed bab na' / myi pho g.yag gis bsad de / ro g.yag gi ru gong na' 'dug /
(272) / pha la / sring mos sha blan te g.yag bsads+d pha ngo / / ste te skyam du bcos te gzhag / / gdon lan /
(273) / 'tsal na ya bdud dang / btsan dri la myi lha dang 'gon zan nam sar sur gdon pha'i ngo ste /
(274) / myi gsad par yang gdab myi bcos / par gya gdab / / / ru sod la li byin gchig bab na /
(275) / dgra' zhig dmag myin phos / bsad pha'I ngo ste / bsad de gzod gdab / / / ru sod la pya phur /
(276) / gchig bab na' / mda' kyung gyi sgros ni bsgron / stag gi rgyus / phas ni gshul bgyistebgyis ste /
(277) / dgra' bsad pha'I ngo / / mda' bsad de gzod gdab / / gdon lan la btab na ya bdud dang /
(278) / btshan dri rab du gdond pha'i ngo ste ltas su blta / dgra pya la btab na' / dgra mda' phan la /
(279) / blta ste ltas su yang blta' / / / ru sod la [wing (/'bing)] kug gchig bab na' / ya bdud gdon te myi /
(280) / lha zar chas / pha la byol pho zhig byas / lo chig gi bar du pyi dal ba'I ngo ste g.yag /
(281) / rgod gchig gis myi chig la rdung du chas pha la bar du ngam / grog chen pho zhig gis chod /
(282) / pha'i ngo / / / 'di la bag [wIng (/'bIng)] kug gchig bab na' / ya bdud chig gam / btshan dri zhig /
(283) / phas gdon du chas pha la gu du yol ba'i ngo ste myi gdond / / g.yag chig rdung du chas pha' /
(284) / las / ngam grog gis chod pha la gud du bros te la 'das pha'i ngo / / dgra zhig phas dgra byed /
(285) / du chas pha la / gud gyi yul du dgra byas te song ba'I ngo / / / ru sod la tsol ryags bab na' /
(286) / ya bdud myi las gdon lam bon byas te ya stags gyis mgu ba'I ngo / / g.yag rgod /
(287) / rdung ba las go byam gIs ru gong du phog ste myi rdung ba'i ngo / ste ji la btab gyang bzang / / / bag /
(288) / byung nang pyIr log pha'I ngo / myi rdung ba'i ngo / / dgra zhig byung nas grog du yod pha'i ngo / / / ru sod /
(289) / la rdud ryags shig bab na' ya bdud dang btsan dri zhig gdon du cha ba la / gud gyi khyim / bu zhig /
(290) / du kha 'dIr 'am zhes snyam ste bdag pho nyid la gdon pha'i ngo / / g.yag chig rdung du cha ba las /
(291) / bar du ra ba gchig gis chod pha'i ngo / / phyI dald chu ngus chod pha'I ngo / / / bag ngudrdud ryags /
(292) / bab na' / ya bdud dang btshan dri las stsogs pha gdon du cha ba las gu du gdond pha'i ngo / /
(293) / dgra zhig ngo snang ba las gu du yol ba'I ngo / / khyim sa cu ngu pyi dal zhig gIs chod de dgra myi /
(294) / 'ong ba'I ngo / / / / ru sod la lIng ryags bab na' g.yag chig rdung du cas pha las / bud med snar mo /
(295) / gchig gis / g.yag gi rva las bzung ste g.yag myi rdung ba'i ngo / / ya bdud myi la zar chas pha /
(296) / las bud myed snar mo gchig gis / lha la phyag 'tsald nas / ya bdud slar shol ba'i ngo / /
(297) / de la bag ling ryags bab gyang slad dal gyis cod de bud med gsas drag mo gnyis gyis btshantsh+n /
(298) / drI dang ya bdud la bon byas te phan ba'i ngo / bud med snar mo gnyis gyIs g.yag chig rva' /
(299) / g.yas g.yos gnyis las bzung ste pogs su nond pha'i ngo / ste bzang / / / ru sod la pya bun /
(300) / gchig bab na' ru sod gnyis gyi ngo / / bag phya bun bab na' / ru sod gsum ste / g.yas g.yos su /
(301) / bzhag ste ste ri be chi sum ru sod ches byas dgra' na dgra phal pho che'i ngo / gdon na ya bdud /
(302) / btshan dri dang / gdon lan phal pho che'i ngo / ste mo'I nang na' ji la bthab gyang de las ngan ma mchis /
(303) / / / ru sod la gram rungs gchig bab na' / dgra' spad nyis gyi ngo / / bag gram rungs bab /
(304) / na' dgra spad gsum gyI ngo / gdond nang btshan dri dang ya bdud dang myi 'a bra mchu'i ngo /
(305) / dgra pya nang dgra phal mo che'i ngo / mo 'di gnyis 'dra ste gnyi ga' ngand / / g.yag chig shi ste /
(306) / ro chus kyer ba'I ngo / / / ru sod la lum sus shig bab na' / / ya bdud dang btshan dri /
(307) / brtsog ngan gyis bslang ba'i ngo / / g.yag rdung kus pha gchig snor la za ba'i ngo / / / bag luM /
(308) / sus bab na' slo phal mo che'i ngo / / btsan dri dang ya bdud brtsog gis bslang ste te bor /
(309) / gdond pha'i ngo / / g.yag phal mo che ngog pha'i ngo / / / ru sod la lgyog ryags gchig bab na' /
(310) / g.yag chig gam dgra' zhig chas te song ba'i ngo / / ya bdud kund gchig du gdond pha'i /
(311) / ngo / / / de la bag lgyog ryags bab na' dgra' 'am g.yag kun gchig du song ba las slo /
(312) / byung ba'i ngo / / ya bdud gud chig du gdond pha'i ngo / / mo 'debs pha la ni myi lta' / / / ru sod /
(313) / la pya rald gchig bab na' / dgra pya la ni dgra myi thad du ltas shes bya ste dgra myi 'ong ba'i /
(314) / ngo / / gdon la btab na ya bdud dang btsan dri dang sri dang sdong ba'i ngo ste ji la bthab gyang /
(315) / ngand / / / ru sod la sni chi zhig bab na' / ya bdud dang btsan dri zhig gdon du chas pha /
(316) / las bon pho gsas drag pha zhig gyis thub pha'i ngo / / g.yag chig rdung du chas pha las /
(317) / myI bran tsam tsod la rdung ma phod pa tsham gyi tsod de bzang / / / de la bag snI chi bab na' g.yas /
(318) / g.yos su bzhag na' bon pho gsas drag pho gnyis gyis ya bdud dang btshan drI thub pha ngo /
(319) / myi ngand pha gnyis gyis g.yag chig phogsuphogs su non pha'i ngo / / / ru sod la gre gre zhig bab na /
(320) / ya bdud dang btshan dri dang dri bo dang te'u rang dang sdong ba'i ngo / / / bag gre gre bab na'ang de lta bo /
(321) / te bor gdond pha'I ngo / / dgra pyar btab na' dgra dang de'u re prad pha'I ngo / / g.yag dangd+ng 'phan kar /
(322) / phrad pha'i ngo / / / ru sod mo shing rva ste tog mar bab na ni mthong ba'I tad chig ste slar blangs /
(323) / te gzod gdab / / $ / 'dI man chad sesbi nyon la bab ste gyod chen pho dang tab srI dang thab gyI ngo / srog pya la /
(324) / bdun dang drug la bab na sdang bral ba'I [*ngo] / / / sbi nyo mo shing snying ste / / tog mar bab na' / mthostemthos te slar blangs te /
(325) / gdod gdab / / / sbi nyon la li byin bab na' / / gnya' bsgron te gzhag / / pyI ma la lI byin ma bab /
(326) / na' bsad la gdod gdab / / lI byin bab na' gsum du bcos te / bzhag la / mo shing 'greng /
(327) / lagstelags te / / / tog ma rgan pho rgan mo gnyis shig / 'khod 'khod pha las / rgan pho mo 'debs pa'i /
(328) / 'brang du gum / nas / / mo shing yang ma bsdus phar sa la bzhag / / rgan mo ngu zhing 'dug pha /
(329) / las / / / mu sman mched dgu rold du gshegs pha khar bab phas / / 'di ltar byasnabyas na 'di ltar /
(330) / 'ong zhes / / mu sman gchig gis mu sman chen mo snyan du gsold na / mu sman chen /
(331) / mo zhal nas / / lI byi gsum ni skold gyi zhal / / / sbi nyon ni / / rgan pho ni gum rgan mo ngu /
(332) / ba'i ngo / / myi gsor gyang myi rung zhes byung nas / rgan pho yang gsos / gnyis kha gzhon nur /
(333) / bgyis te / / zho'i chu myig dang / cang gyi cu myig gnam las 'bri skam / gyi po mul mtho /
(334) / gang bchad na' / to gang skye / / mdom gang bchad na mdom gang skye ba'I ngo ste mar khu phor /
(335) / gang gyIs gtord la bcings te bzhag / / slad nas bdag ngur myi rung de las bzang ma /
(336) / mchis / / / mo shing 'greng zhes bya ba ni nyin 'di yin no / / tog ma gnyis ni mo shing gyi /
(337) / rva' / / ma khi na bzhi ni mo shing gyi rkang pha' / / bar ma ni / mo shing gyi bya la dangd+ng rked pha dang /
(338) / mching pa / / / sbi nyon la [wing (/'bing)] kug gchig bab na' / srib mo yul ngan pha la shing sdong pho /
(339) / bzang pho ngo / / yul ro skam chu myed pha 'i yul [na' (/nas)] chu myig gsar du byung ba'i ngo / / myi /
(340) / chig 'gyod ching 'dug pha las / lo chIg gi bar du cang myI nyes pha'i ngo / / de las bag /
(341) / [wing (/'bing)] kug bab na' / g.yung drung gyi shing sding pho la / bya khu byug zer ba'i ngo ste myi tse ring /
(342) / zhing rgas gyI bar du myi shi ba'i ngo / dmu dag gi ngo ste 'ang bzang / / / sbi nyon {nyon} la sni chi /
(343) / zhig bab na' / / mdun byad byed pha las mdun bor te btsag mtshal nyugs pa'i ngo /
(344) / mun pha'I nang na 'dug 'dug pha pa las nam nangs pha'i ngo / / myi dga' zhing 'dug pha' /
(345) / las mya ngand sangs pa'I ngo / / / de las bag sni chi bab na btson dong nas shord pa'i ngo /
(346) / rna ba snyi las shord pha'i ngo / gdon lan dang myi dga' ba rnams byang ba'i ngo / / / sbi nyon la /
(347) / tsol ryags shig bab na bya rgod chig god chen pho dang prad pha'i ngo / / myi rgod dam rkun /
(348) / pho 'am myi 'dzind grog chen pho dang prad pa'I ngo / / myi dga' zhing 'khyam ba la grog chen /
(349) / pho dang prad pha'i ngo / / / de la bag tsol ryags gchig bab na nad pha sos pha'i ngo / / nyon /
(350) / mongs shing 'dug pa las mtar skyid pha'i ngo / / lam rings gyi myi slar mchi ba'i ngo / /
(351) / / / sbi nyon la pya bun gchig bab na' / pho byi zhi mtar yod ches bgyi ste gangs dkar /
(352) /pho'I steng na bya rgod 'gor zhing 'ding ba'i ngo / / ste nyon mongs shing 'dug pha las laM /
(353) / ring phor 'gro ba langla 'ang lta / lam rings mthong ba'i 'ang ngo ste cang mthong cang tshor / / / /
(354) / bag pya bun bab na' bya rgod gnam gyi pru'u ka nas ldings te cang mthong cang tshor {ba} /
(355) / ba'I ngo / ma mthong ba bag gyang ma mchis / nad pha tshabs pho che la ni brla' gnam gyi /
(356) / pru 'u khar yard pa'I ngo / / lam ring por 'gro ba'I ngo / / lam ring mo nas gtam 'ong ba'i /
(357) / ngo / / gud gyi yul du pyind pha'i ngo / / / sbi nyon la lgyog ryags shig bab na' / ^a khad /
(358) / du bchos te nyon mongs pha la mo shing smra ba'i ngo / / gdon lan btsal na' ngu ngu ba'i /
(359) / mal nas pya nyams pha'i ngo / / myi dga' zhing ngu zhing lam du song ba'i ngo / / / de la /
(360) / bag lgyog ryags bab na' / rkun pho spyugs yul du btang ba'i ngo / / bya gag gson ma /
(361) / 'am spyang ki ltong gyis btagstebtags te ga shed khrid pa'i ngo / / / sbi nyon la gre gre zhig bab na' /
(362) / rkun pho gnyis shig ga shed rkur 'tham ba'i ngo / / myi g.yo' 'chan g.yo pyi 'chi /
(363) / logs su 'tam ba'I ngo / / myi bran tsam gyI tshod myi dga' zhing kha 'gyod pa'i ngo / / / de /
(364) / la bag gre gre bab na' rkun pho mang mo zhig gyis chig chig brkus pa las / gsang /
(365) / pheld pha'I ngo / / myi ngand pha mang mo zhig myi dga' 'gyod pa'I ngo / / gdon dri bi dang /
(366) / bse regs dang te'u rang dang den pho bzhi la kha chig te bo gdond pha'I ngo / / / sbi nyon /
(367) / la pya rald gchig bab na' / nad pha la sri cher gdond pha'i ngo / / snying myi dga' zhing 'gyod pha'i ngo / /
(368) / de las bag phya rald bab na' / snga nas myi dga' zhing nyon mongs pa'i tog du gtam ngand phas /
(369) / brnand pha'I ngo / / sri gchan phal mo che langs te myi 'chi ba'i ngo / / byis ba sri 'chan myi sos pa'i /
(370) / ngo / / sbi nyon la pya myed gchig bab na' / bud med dme 'chan ma gchig ngu zhing 'dug pepa'i ngo / / 'dre bud /
(371) / med gyi ngo / thang rgyal gyi ngo / / / de la bag pya myed bab na khyo rnams shi dme ma rnams ngu ba'i ngo / /
(372) / myi phung ba'i ra ba na' / thang rgyal dang / ma yams dang / sris gang ba'i ngo / / / sbi nyon la gram rungs /
(373) / bab na nad pha tshabs che ba'i ngo / / bya rgod mdab ma cag pha'i ngo / / spyang kyi thong po'i ngo / / gdon /
(374) / land la bthab na myi ga ngan ga ga gdond pa'i ngo / / / bag gram rungs bab na' / myi nad pa /
(375) / dang bya 'dab ma chag pa dang spyang teng rnams shi ba'I ngo / / / sbi nyon la lIng ryags gchig /
(376) / bab na' / bud med / snar mo gchig yul zhig myi dga' zhing 'dug pha'i ngo / ste gdon lan la /
(377) / ni bud myed gyI mtshun chig gdond pha'i ngo / / / bag lIng ryags shig bab na' / ga shed yul /
(378) / gru gchig na' / bud med mang mo zhig myi dga' zhing 'gyod pha'i ngo / / bud med gchig la /
(379) / mtshun te phor myi dga' ste gdond pha'i ngo / / / sbi nyon la lum sus shig bab na bya /
(380) / rgod dam spyang ki gchig gIs slo cung zad chig rnyed pha'i ngo / / bya rgod dang spyang ki gnyis /
(381) / la khrag cung zad byung ba'i ngo / / / sbi nyon la bag lum sus bab na bud memed gchig gis /
(382) / nald gyi bu sod pha'i ngo / / cu nal khongs gyi chu skams te nya se ma dang lchong kel ma /
(383) / gum ba'I ngo / / / sbi nyon la rdung ryags shig bab na [kha?] rje thang po'i ra ba nas bya brug /
(384) / sang rdzis gnangs rdzis shes byas pa las car te song ba'i ngo / / nad pha dang myi dga' /
(385) / ste nyon mongs pa la [tha?] gi ba'i ngo / / myi dga' ba la mya ngan sangs pha'i ngo / / de la /
(386) / bag rdung ryags bab na' nad pha sos pha'i ngo / / bya [brug?] [---] chig /
(387) / ra ba gnyis su lon ba'I ngo ste myi [ngand] / / $ / 'dI man chad sesbe slod la bab ste bud myed tang /
(388) / rta rgod ma'I ngo mo sri'i ngo / / / / sbe slod la tsol ryags chig bab na' / bud med /
(389) / gchig 'dug pa las / khyo phyir 'gord gza' bran prad de snying dga' ba'i ngo / / / sbe slod /
(390) / la tsol ryags bab na' / bud med ngan pa mo gchig lam bkra' shis mar lag ste myi kyim g[-] /
(391) / grog dang prad 'par du yod de snying dga' ba'i ngo ste bzang / / / sbe slod la sni ci bab na /
(392) / bud med ngan pa mo gchig khyim sa gtsang ba'i ngo / / gdon bud memed gchig gis bon bya ste /
(393) / ga shed song ba'I ngo / / / de la bag sni ci bab na gdon byang ba'i ngo / / bon phan ba'I ngo / / / bud med /
(394) / ngand pa 'I khyim sa gtsang gdon lan myed pa dang brtsog ngan myed pa'I ngo / / / sbe slod /
(395) / la [wing (/'bing)] khug gchig bab na' / bud med ngan pa mo gchig bkra' shis te rdzo [mor?] lags /
(396) / [te?] cang myi nyes pa'i ngo / / / bag [wing (/'bing)] kug byung na mo bdag dang mo gral [---] [bkra'] /
(397) / shis la lo brgya'I bar du cang myi nyes pa'I ngo / / / sbe slod la pya bun gcig bab [---] /
(398) [---] ba'i ngo / / 'dre pud med {med} gchig gdond pha'i ngo / / / bag pya bun bab na' /
(399) [---] mod pa zhig ta [pho (/pha)] gdon pa'I ngo / / bud med gchig gud gyi yul du song [---] /
(400) [---] rkun phos khyer ba'I ngo / / / sbe slod la ling ryags zhig bab na' / / bud med /
(401) [-]'I ngo / / [---] bud med gnyis shig gdond pa'i ngo / / /
(402) [---] rab du gdon pa'i ngo / / bran [---] /
(403) [-]n chig du 'dus pa'i ngo / / 'de dri /
(404) [---] bse regs /
(405) [---] [-]d /

Source Colophon

Pelliot tibétain 1047, Bibliothèque nationale de France. Wylie transliteration from the Old Tibetan Documents Online (OTDO), archives?p=Pt_1047, maintained by the Research Institute for Languages and Cultures of Asia and Africa (ILCAA), Tokyo University of Foreign Studies. The manuscript was discovered by Paul Pelliot in 1908 in Cave 17 of the Mogao Caves, Dunhuang, Gansu Province, China. The OTDO transcription is based on the manuscript facsimile in A. Spanien and Y. Imaeda, Choix de documents tibétains conservés à la Bibliothèque nationale, Tome II (Paris, 1979).

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