Pelliot tibétain 37, folios 8v4–20v6
This ninth-century text from Dunhuang is one of the earliest Tibetan Buddhist guides for the dead — a prototype of the tradition that would later produce the famous Bardo Thodol (Tibetan Book of the Dead). It addresses the deceased directly, warning them away from the three evil realms of rebirth (hell, hungry ghosts, animals) and providing specific bodhisattva protectors and mantras for each danger, before guiding the soul upward through Mount Meru to Tuṣita heaven, where Maitreya waits.
This is a variant version of the guided path found in Pelliot tibétain 239 (also translated in this archive as "The Dunhuang Funeral Manual"). Both texts share the same basic structure — invocation of the Three Jewels, three evil realm warnings with protector bodhisattvas, and ascent through Meru to Tuṣita — but PT 37 contains significant additions absent from PT 239. Most notably, PT 37 introduces Amitābha's western pure land as a destination alongside Maitreya's Tuṣita, adds a second invocation cycle with a family merit-dedication, and concludes with a unique passage in which the ten pāramitās serve as specific protectors against ten obstacles on the path to Amitābha's realm. The synthesis of Maitreya funerary tradition with Amitābha Pure Land devotion in a single liturgy is a significant marker of doctrinal development in Tibetan Buddhism during the Imperial period.
The mantras also differ between the two manuscripts. PT 239's mantra for Ākāśagarbha is the Sanskrit "OṂ GAGANA SAMBHAVA VAJRA HOḤ DAHA SA"; PT 37 substitutes "OṂ NAMO PADMA TSO HI DA SVĀHĀ" — a Padma-family mantra that shifts the devotional emphasis. These variants suggest the two manuscripts belonged to different liturgical lineages within the same funerary tradition.
The manuscript was discovered in the Dunhuang cave library (Mogao, Gansu Province) and is held by the Bibliothèque nationale de France. 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.
The Guided Path
Now, the Guide for the Dead to the Pure Country of the Gods.
The path-showing of the inconceivable pure divine eye. Possessing the inconceivable pure divine eye —
May all the Buddhas, Blessed Ones, take heed!
The great bodhisattvas who protect all sentient beings equally as their own child — may they take heed!
The noble arhats, who have attained the great state of twofold 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 nature of all the world has manifested — sudden, like an illusion, like a cloud that cannot be fathomed. The five aggregates of conditioned existence are an illusion that has disintegrated. The time has come for 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, the bodhisattvas, and the noble arhats.
Therefore, O you who possess life, do not lose heart. Do not turn your mind away. At all times, bring the Three Jewels to mind. Incline toward the Three Jewels, and do not let your mind dwell on any other thing. Do not let the balance of your mind waver.
Furthermore, O you who possess life — listen!
In this prison of the three realms, you took an illusory body. Of all who are born, not one is free from dying. Such is the terrifying road of birth and death, from one life to the next — keep this in mind!
The Three Evil Realms
The Hell Realm
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 for ten thousand years without measure — crushing, tormenting, with unbearable suffering. All cry out and call in anguish — such places of hell exist!
Therefore, O you who possess life, be very careful not to fall there! 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:
Through the gate of compassionate liberation, having attained supreme awakening,
The faultless sage who proclaims the pure, supreme Dharma —
Hearing whose name pacifies suffering, the sole protector of the destitute:
Lord Avalokiteshvara, I take refuge in you!
OṂ HRI PADMA PRIYA SVĀHĀ
The Hungry Ghost Realm
O you who possess life — listen!
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. For ten thousand years they utter cries of anguish — such a realm exists.
Therefore do not go there, O you who possess life — be careful! If you fear falling there, the great bodhisattva who saves from the hungry ghost path is called Ākāśagarbha, Treasury of Space.
Always keep that spiritual friend in mind! Recite these words of supplication and the mantra, take refuge, and you shall be freed from that place of suffering:
From the expanse of space, the glorious body arose.
Through the power of the treasury of space in meditative concentration,
Liberating the hungry ghosts from hunger, cold, and destitution:
Lord Ākāśagarbha, I take refuge in you!
OṂ NAMO PADMA TSO HI DA SVĀHĀ
The Animal Realm
O you who possess life — listen!
In the great ocean and the four continents, between the great iron mountains — in dark places and beyond — there exist the realms of stupid, bewildered animals.
Be careful not to be born on that evil path! If you fear falling there, the great bodhisattva who saves from the animal path is called Ngan-tsong-spong-ba, the Remover of Evil Destinies.
Always keep that spiritual friend in mind! Recite these words of supplication and the mantra, take refuge, and you shall be freed from the animal path:
With the lamp of wisdom that illuminates the darkness,
Who liberates beings from the path of animal stupidity:
Lord Purifier of Evil Destinies, I take refuge in you!
NAMAS SARVA-DURGATE PARISHODHANI RĀJĀYA TATHĀGATĀYA ARHATE SAMYAKSAMBUDDHĀYA TADYATHĀ OṂ SHODHANI SARVA-PĀPA VISHODHANI VISHUDDHE SARVA-KARMA ĀVARAṆA VISHUDDHE SVĀHĀ
The Ascent to Tuṣita
Having thus definitively blocked the gates of the three evil migrations, through the great compassion of all the Noble Ones — the Buddhas, the great bodhisattvas, and others — through the blessings of their truthful word, and through the relatives and companions relying on the Three Jewels, with these unerring accumulations of merit:
Trusting and relying on them, 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 shows the way between gods, humans, and worldly beings.
And 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 manifest."
Then, child of good family, at the northern peak of Mount Meru, in the palace called Lchanglocan, the Palace of Turquoise Leaves, the Blessed Glorious Vajrapani dwells with his great retinue. 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 the Glorious Vajrapani — go! In the divine realm, the Buddha Shakyamuni's Dharma-regent, the Noble One called Maitreya, dwells with his retinue — the bodhisattvas Sumitra and Simhavikridita, and the other nine hundred and ninety-six bodhisattvas of the Fortunate Aeon, and countless divine beings — in a palace of precious jewels, with divine garments of shimmering silk, and musical instruments of every kind, and inconceivable Dharma-enjoyments — in that supreme divine realm endowed with the fullness of all conditions for happiness:
Practice with mindfulness!
Child of good family, do not be content merely with the gathered pleasures of the divine realm. Strive for the complete liberation beyond sorrow for yourself and all sentient beings, and seek insatiably the accumulations of merit and wisdom! May you also attain freedom from desire! Seek with omniscient wisdom! Display miraculous powers with clairvoyance! Abide in the Dharma-melody without wavering! Generate the mind of awakening without ceasing! Display completely the miraculous powers and blessings of the Tathagatas!
The Merit Dedication of the Family
For the sake of the departed: may the father, mother, brothers, relatives, friends, and descendants, relying on the Three Jewels, filling their store with unerring, perfect merit — aspiring to the utterly pure buddha-field of Amitabha, Infinite Light, in the west — may they be reborn there in a single instant!
The Second Invocation
The path-showing. Possessing the inconceivable supreme wisdom and the pure divine eye —
May all the Buddhas, Blessed Ones, take heed!
The noble bodhisattvas who regard all sentient beings equally as their own child — may they take heed!
The pratyekabuddhas — may they take heed!
All the noble arhats who have completely destroyed all the afflictions of the three realms through perfect wisdom and attained the great state of twofold liberation — may they take heed!
O you who possess life — listen to the Dharma of all the worlds!
The time of sudden conditioned phenomena has arrived, like a cloud that cannot be fathomed. The five aggregates of conditioned existence, an illusion, have disintegrated. The time has come for the great, true migration 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, the bodhisattvas, and the noble arhats.
Apart from this, O you who possess life — do not lose heart. Do not turn your mind away. Bring the Three Jewels to mind and incline toward them. Beyond this, do not let your mind dwell on any other thing. Do not let the balance of your mind waver.
The Ten Perfections
Even when this human body, born in this world, has passed from the living — take threefold refuge in the Three Jewels! Generate the mind of awakening! Aspire to the Land of Truth!
Contemplate the name of Amitabha, Infinite Light, with patience. Then, when life has passed and the five aggregates are cast off — may we, the relatives, friends, and descendants, aspiring in harmony with the departed, convey them to that true world. Offering homage to Amitabha. Dedicating to Avalokiteshvara. Accepting the work of taming sentient beings.
The conveyance relies on no other power — the ten perfections shall carry them forward!
Through the perfection of generosity — delivered from the hungry ghost path of miserliness!
Through the perfection of morality — freed from all wrong conduct!
Through the perfection of patience — freed from the afflictions of self-grasping!
Through the perfection of diligence — freed from the path of laziness and wrong-headedness!
Through the perfection of meditation — freed from the path of confusion and distraction!
Through the perfection of wisdom — freed from the path of attachment and clinging!
Through the perfection of skillful means — freed from the path of all who hear alone!
Through the perfection of great strength — conveyed to the stage of great power!
Through the perfection of aspiration — freed from falling into aimless indifference!
Through the perfection of knowledge — freed from all conceptual cognition!
With divine and human wealth and faith, not conveyed to any other realm of wandering — conveyed to that true world, conveyed to the essence, to supreme awakening!
Through the speech of Amitabha, Infinite Light, through the blessings of great compassion — advance without obstruction! Victorious over all suffering and darkness — may they be conveyed to the abode of Infinite Light in a single instant!
The Way to the Country of the Gods is complete.
Colophon
Translated from Old Tibetan by the New Tianmu Anglican Church, 2026. This is the first freely available English translation of the guided path text (Lha yul du lam bstan pa) from Pelliot tibetain 37.
This is a variant version of the guided path found in Pelliot tibetain 239 (translated separately in this archive as Part Two of "The Dunhuang Funeral Manual"). Both texts share the same structure — invocation, three-realm warnings, Meru ascent — but PT 37 adds significant material: Amitabha's western pure land as a destination alongside Maitreya's Tushita, a second invocation cycle with family merit-dedication, and a ten-paramita protection schema for the final passage. These additions suggest a more developed liturgical tradition that synthesizes Maitreya funerary practice with Pure Land devotion. The mantra for Akashagarbha also differs between manuscripts (PT 37 uses a Padma-family mantra; PT 239 uses a Gagana Sambhava mantra), indicating separate liturgical lineages.
The Old Tibetan source text was critically edited by the Old Tibetan Documents Online (OTDO) project, Research Institute for Languages and Cultures of Asia and Africa (ILCAA), Tokyo University of Foreign Studies. The translation was produced independently from the Old Tibetan. 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.
The PT 239 translation was completed prior to this work and was not consulted during translation. Both versions were translated independently from their respective OTDO critical editions. Any convergences reflect shared source material, not editorial dependence.
Good Works Translation. Translated from Old Tibetan (Pelliot tibetain 37, 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: Lha yul du lam bstan pa (ལྷ་ཡུལ་དུ་ལམ་བསྟན་པ)
Old Tibetan source text from Pelliot tibetain 37, folios 8v4–20v6. Critically edited transliteration from the Old Tibetan Documents Online (OTDO), Research Institute for Languages and Cultures of Asia and Africa (ILCAA), Tokyo University of Foreign Studies. Presented for reference, study, and verification alongside the English translation above.
(8v4) $ / // / de nas gshin 'lha yul gtshang sar lam bston
(8v5) / / bsam gyis myi khyabs pa'i lha 'i spyan rnams par dag
(8v6) pa lam bstan pa'i / / bsam gyi myi khyabs pa'i lha 'i spyan rnams
(8v7) par pa dang ldal ba / / sangs rgyas bcom ldas 'das thams
(9r1) shad dgongs su gsol / sems thams shad la bu cig zhin du skyab ba
(9r2) 'i byang cub sems pa chen po rnams dgong su gsol / / yang dag
(9r3) pa'i shes rab khams sum gyis nyon mongs pa thams shad rtsa nas
(9r4) bcom ste / / cha nyis lam rnams par grol ba gom phang chen po
(9r5) bsnyes pa / / dgra bcom ba rnams dgongs su gsol / / tshe 'das
(9r6) pa'i 'khyod nyon cig tshe dang ldan ba khyod la / / 'rjigs rten thams
(9r7) shad kyi chos nyid glo bur gyi sgyu ma sprin ldar myi rtags pa dus
(9v1) byas nas / / 'dus byas kyi lnga phung sgyu ma zhig sti / / 'rdzigs
(9v2) rten 'di nas pha rol du 'gro ba'i pho skyes chen po 'denbs ba'i
(9v3) dus la bab ste / / gchigs nas gnyis su myed par sa tshugs
(9v4) myed par 'gro ba'i mgon dang skyab pa ni / / sangs rgyas
(9v5) bcom ldan 'das dang / / byang cub sems pa dang / / 'phags
(9v6) pa dgra bcom ba las che ba gzhan yang myed bas / / tshe dang ldan
(9v7) ba khyod / / yid ma 'grol sems ma ldogs par / /
(10r1) dus thams shad du / / dkon mchogs gsum yid byos
(10r2) ste / / dkon mchogs gsum la rjes su phyags pa la sa / /
(10r3) gzhan / / dngos po ci yang yid la ma byed cig / / sem
(10r4) kyis srang ma gdod cig / / gzhan yang tshe dang ldan ba khyod nyon
(10r5) cig / / khams gsum gyis btson ra 'dis sgyu nga ma'i lus
(10r6) byang ste / / skyes so chogs thams shad ni / / 'chi bas las
(10v1) bthar pa cigs myed / / de ldar skye ba gcigs nas gcigs tu
(10v2) 'gro ba ba'i skye shi lam ngan pa nyam nga ba 'di yid la dran bar byos
(10v3) shig / / 'rdzam bu gling gyi nas 'phags tshad khi 'og na / / na rag
(10v4) chen po'i gnas lcags kyi sa gzhi bdar ba'i sgring / / / /
(10v5) $ / // // / lcags kyi khang pa 'bar ba'i na du rag sha
(10v6) mthu bo che / / lo khri phrags myed par bco zhin srags pa dang /
(10v7) btubs cen dbyang ba las bstsogs ba'i stugs bsngal gyi
(11r1) myi bzad bas / / kun du 'od 'od 'bod pa'i na rag 'di
(11r2) lta bu gnas yod kyis / / tshe dang ldan ba khyod der myi ltung
(11r3) bar bag byos la / / brgya la der ltung du dogs na / / na rag gyi
(11r4) gnas chen po de las / / chang kyur skyobs pa'i / byang cub
(11r5) sems ba 'phags pa spyan ra gzigs kyi dbang phyugs
(11r6) ces bya ba / / yod kyis / / de mtshan drang bar byos la / /
(11r7) gsol ba gtab pa'i tshigs / / 'di dang sngags kyis
(11v1) snying po smras ste / / sbyabs su gsol cig dang / / gnas /
(11v2) ngan pa de las thar par 'gyur 'o / / rnams thar thugs rje
(11v3) can gyi sgo nas byang cub mchogs bsnyes pas / / thub chogs
(11v4) skyon bral tshangs pa'i byang cub gsungs pa / / mtshan thos
(11v5) sdugs sngal zhi mdzad 'phongs ba'i mgon thigs pa / /
(11v6) spyan ra gzigs gyi dbang des bskyabs du bsol / / OṂ
(11v7) hi pad ma pri ya sva hva // // // $ / // / tshe dang
(12r1) ldan ba khyod nyon cig / / 'zab bu gli 'di dphags tsan brgya 'i 'og
(12r2) na / / yi dag kyi 'jigs rtan zhis bya ba lhag par / / bkris sheng
(12r3) grang bas nyon mongs pa'i sems shan / / lo brgya stong du
(12r4) mar mchil ma'i thal ba tsam ba yang bza ba'i skal ba dang
(12r5) myi ldan la / / lus kyi gos kyang bgos myed do / / lo khri
(12r6) phrags du mchong nge sgra 'byin pa / / 'di lta bu na rag gi gnas yid
(12r7) kyi sa der yang myi 'gro bar tshe dang ldan ba 'khyod bag byos la /
(12v1) brgya la der lhung du dogs na / / yi dags lam de la cang
(12v2) khrur skyobs ba'i byang cub sems pa / / sems pa chen po
(12v3) nam ka mdzod ces bya ba yor kyis / / dge ba'i bshes nyen
(12v4) du dran bar byos la / / gsol ba 'den ba'i tshigs 'di dang
(12v5) sngags kyi snying po 'di smras te / / skyab su gsol cig dang /
(12v6) sdugs sngal gyi gnas ngan pa de las thar par 'gyur ro / /
(12v7) nam ka dbyings nas dpal gyi sku 'khrungs ste / / ting 'dzin
(13r1) nam ka' mdzod las spyod pa'i mnga brnyes pas / / bkres grang
(13r2) phyongs pa'i yi dags sgrol ba 'dzad pa / / nam ka mdzod kyis
(13r3) bdan sa la bskyab du bsol / / OṂ na ma pad ma tso hi da /
(13r4) sva hva // /// // $ /:/ tshe dang ltan ba 'khyod nyon
(13r5) cig // rgya mtsho chen po dang bzhi dang / lcags kyi re chen po pa'i
(13r6) bar bar / na / / mun nag gyi gnas las bspogs pa / / sems
(13r7) shan dud 'gro dang byol tsong gyi gnas yod kyis / / lam ngan pa
(13v1) der mye skye bar bag byos la / / brgya la der ltung du dogs na / /
(13v2) byol tsong dud 'go 'i lam ngan pa de las chang khyur skyobs ba'i /
(13v3) / byang cub sems pa sems pa chen po / / ngan tsong spong ba zhes
(13v4) bya yod kyis dge ba bshes nyen du rtags tu dran bar byos la / /
(13v5) gsol ba gdab pa'i tshig 'di dang / sngags kyi snying po 'di bjod skyabs su
(13v6) gsol cigs dang / / byol tsong dud 'gro 'i lam de las thar par
(13v7) 'gyur do / / mun nag gsal ba'i byed pa'i ye shes sgron
(14r1) ma yis / / dud 'gro rmongs pa'i lam las skye bo sgrol
(14r2) mdzad pa / / mgon po ngan tsong sbyong ba gyis bskyabs du
(14r3) gsol // na ma sa rba dur bur te / / pa re sho dan / / tyad ya tha
(14r4) / OṂ sho de ne / se rba pa phyi sho da ne / byi sho da ni / / sa rba ka rma
(14r5) ra a ba ra na byi shod de sva hva / / / $ $ / /
(14r6) $ / / / de ldar ngan tsong gsum gyi sgo nges par bkags
(14r7) nas / / sangs rgyas dang byang cub sems pa pa'i sems
(14v1) ba chen po las bstsogs pa / / 'phags pa thugs rce chen
(14v2) po bka bden ba byin labs dang / / nyen 'dun phyim rnams
(14v3) kying / / kon mchogs gsum la bten ste / / yang dag pa'I
(14v4) bsod nams kyis chung / / gang kyi tshogs 'di dag gyis / /
(14v5) brten bzhing bten nas bde skyed phun sum tshogs pa'i lha yul
(14v6) pad par 'gro ba'i lam ni / / 'dzam bu gling 'di nas byang
(14v7) phyogs kyi ri rab lhun po zhis bya ba' / / ri 'i brgyal po rin
(15r1) po che sna bzhi las 'grubs ba zhigs yod ste / / de 'i stong
(15r2) chos bzang po lha 'i 'dun sa na / / lha 'i dbang po brgya byin blon
(15r3) po sum bcu rtsa gnyis dang / / lha dang myi srid kyis lam ston
(15r4) pa yod ste / / de yang lha 'i rgyal po des / / rigs kyi bu khyod
(15r5) la / / chos kyi man ngag ston cigs ga / / bsod nams kyis
(15r6) mthu ston par 'gyur / / rigs kyi bu de nas ri rabs byang
(15r7) phyogs rtsa na / / phro brang lcang lo can zhes bya ba / / bcom ldan
(15v1) 'das phyag na rto dze / kho bo mang po'i 'khor dang bcas pa'i
(15v2) bzhugs pa / / 'dod pa thams shad yid bzhin du grub pa
(15v3) / / rigs kyi bu khyog da la dbang skur bar 'gyur ro / / de nas
(15v4) rigs kyi bu khyod la / / dpal phyags na rto dze byin kyi labs
(15v5) kyi gsol ba dag lha 'i gnas na / / sangs rgyas shag kya thubs
(15v6) pa'i chos kyi rgyal tshab / / 'phags pa byams pa'i zhis bya ba
(15v7) / / 'khor byang cub sems pa su myi tra dang / / ser nge rab sgal
(16r1) las bstsogs pa / / bskal pa bzang po'i byang cub sems pa / /
(16r2) dgu brgya dgu bcu rtsa drugs la bstsogs pa / / lha 'i bu grangs myed
(16r3) pa dang / / rin po che gzhal myed khang na lha rdzas kyi lhab lhab dang /
(16r4) rol mo sna tshogs / / chos kyi long spyod bsam kyi myi khyab pa las
(16r5) bstsogs pa skyid rgyu rkyen phun sum tshogs pa'i lha'i yul dams
(16r6) der / / bde dgu la bag yod par spyad cigs / / rigs kyis bu
(16r7) longs spyod dga / / ba shigs kyis tshogs par ma 'dzin bar / /
(16v1) bdag dang sems shan kun kyang yongs su rmyi ngan las 'das
(16v2) bar bgyis la / / bsod nams dang ye shes gyi tshogs
(16v3) btsal ba la / / myi myangs pa'i pa sems shan bzhogs
(16v4) cog rna / / 'dod chags dang bral ba la yang thobs par gyis
(16v5) shig / / thams shan mkhyen pa'i ye shes kyis btsal
(16v6) bar bgyis shig / / mngon bar shes pa'i ye shes la yang
(16v7) rnams par 'phrul bar gyis shig / / chos kyis dbyangs
(17r1) la ma yos shig / / byang cub kyi sems bskyed pa yang
(17r2) ma gtang shig / / de bzhin gshegs pa'i rnams par phyal
(17r3) ba dang / / byin kyi labs kyang yongs su ston cig / /
(17r4) // /// // $ // / / tshe 'das pa'i don du / / pha ma phu
(17r5) nu bnyen shes slad ma rnams kyis dkon mchogs gsum
(17r6) la rten ste / / yang dag pa'i chu gang ma nor ba'i
(17r7) bsod nams kyi mtshogs kyis bskang nas / / nub phyogs
(17v1) snang ba mtha yas kyis zhing 'khams yong su dag der / / yud tsam gcigs
(17v2) gyis skye bar dmyigs sa pas te lam stan pa / / bla na myed pa'i ye shes
(17v3) bsam gyi myi khyab pa / / lha 'i spyan rnams par dag pa dang ldan ba / / sangs rgyas
(17v4) bcoms ldan 'das thams shad dgong su gsol / / 'phags pa sems shan
(17v5) thams shad la bu cigs bzhin du snyoms pa'i byang cub sems pa rnams
(17v6) dgongs su bsol / / rang sangs rgyas rnams dgongs su bsol /
(17v7) yang dag pa'i shes rab kyis 'khams gsum gyis nyon mongs
(18r1) pa'i thams shad bcoms ste / / cha gnyis las rnams par grol
(18r2) ba'i gom phang ched po brnyes pa / / 'phags pa dgra bcoms ba thams
(18r3) shad dgongs su gsol / / tshe dang ldan ba khyod la 'dzigs rten thams
(18r4) shad kyis chos nyon cig / / glo bur gyis sprin ltar myi rtogs pa'i
(18r5) dus byas nas / / dus byas kyi lnga phung sgyu ma zhigs ste / / 'dzigs
(18r6) rten 'di nas pha rol du 'gro ba'i 'pho skyas ched po bden ba'i dus
(18r7) la bab rnas / / gcigs pu gnyis su myed pa tshugs myed par
(18v1) 'gro ba'i mgon dang skyab su ni / / sangs rgyas bcoms ldan 'das
(18v2) dang / / byang cub sems pa dang / / 'phags pa gra bcom ba las
(18v3) che ba gzhan myed do / / de las gzhan du tshe dang ldan ba 'khyod / /
(18v4) yid ma khrul sems ni ma ldogs par / / dgon mchogs gsum
(18v5) yid la bya ste / / rjes su phyogs pa la gzhan du dngos
(18v6) po ci la yang yid kyis lam ma phyed cigs / / sems kyis
(18v7) srang ma dog cigs / / myi lus 'dzigs rten 'dir skye
(19r1) ba 'di tshe gson po 'i das na yang / / dkon mchogs gsum
(19r2) la skyab gsum mchis nas / / byang cub du sems skyed bden ba
(19r3) can gyi yul du dmyigs / / snang ba mtha yas mtshan nas bdzod / /
(19r4) de nas tshe phos lnga phung bor / / bdag cag gnyen bshes phyi mas
(19r5) kyang / / 'das dang mthun bar der myigs ste / / bden ba'i 'dzigs
(19r6) rten de du skyol / / snang ba tha yas phyags du phul / / 'dzigs
(19r7) pa spyan ras gzigs la sngo / / sems shan 'dul ba'i skal
(19v1) du bzhes / / bskyal ba gzhan mthu ma lags ste / / pha rol
(19v2) phyin bcus slad du bskyol / / sbyin ba'i pha rol phyin na pa yin / /
(19v3) ser sna yi dags lam las bskyol / / tshul khrims pha rol phyin
(19v4) pa 'is / / logs pa'i tshul khrims kun las bsgrol / /
(19v5) bzod pa'i pha rol phyin pa yis / / bdag mthong nyon mongs lam
(19v6) las bsgrol / / btson grus pha rol phyin pas yis / / li log zhan
(19v7) ba'i lam las bsgrol / / bsam rtan pha rol phyin pa yis /
(20r1) khrug long / / rnams rtogs lam las bsgrol / shes rab pha rol
(20r2) phyin pa chags bar / / bldan ba'i lam las bsgrol / / thabs
(20r3) mkhas pha rol phyin pa yis / lha nyan thos kun las bsgrol / /
(20r4) stobs chen pha rol phyin pa yis / / stobs chen thu chen sa du bsgyol
(20r5) / / smon lam pha rol phyin pa yis / / smon myed sno mor chud
(20r6) par bsgrol / / yi shes pha rol phyin pa yis 'du shes rnams
(20r7) rtogs yongs las bsgrol / / lha myi long spyod dad pa / /
(20v1) 'khor ba gzhan du myi bskyol ste / / bden ba'i 'dzigs rten
(20v2) der bskyol nas / / snying pa byang cub mchogs du bskyol / /
(20v3) gsung snang ba tha yas pa / / thugs je chen po 'i byin kyis labs
(20v4) / / thob pa myed par mdun du gshegs / / myi ngan 'od pa kun las
(20v5) rgyal ste / / snang ba mtha yas gnas par du / / yud tsam gcigs
(20v6) skyol bar gyur cigs // / /
(20v7) $ // za ma togs bdzogs so //
Source Colophon
Old Tibetan source text from Pelliot tibetain 37, folios 8v4–20v6. Critically edited transliteration from the Old Tibetan Documents Online (OTDO), url: archives?p=Pt_0037. Maintained by the Research Institute for Languages and Cultures of Asia and Africa (ILCAA), Tokyo University of Foreign Studies. The OTDO transliteration follows the manuscript readings with editorial corrections noted in the original apparatus. OTDO editorial conventions (ampersand corrections, alternative readings in parentheses) have been preserved in the source text above.
The manuscript (Pelliot tibetain 37) is a booklet of 28 leaves, 6–8 lines per side, beginning and end missing. It contains six texts: (1) Dug gsum 'dul ba (Overcoming the Three Poisons, 1r1–3v6), (2) Ngan tsong rnams par sbyong ba'i dkyil 'khor (Mandala for Purifying Evil Destinies, 3v6–8v3), (3) Lha yul du lam bstan pa (The Way to the Country of the Gods, 8v4–20v6), (4) Bsngo ba (Merit Dedication, 21r1–22v7), (5) 'Phrul gyi byig bshus (The Teaching on Impermanence, 23r1–23v3), and (6) Illustration pages with mantra diagrams (24r1–28v1). This translation covers text (3) only.
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