The Age of Decline

IOL Tib J 734

This scroll from the sealed cave library at Dunhuang preserves the largest eschatological text in the Old Tibetan Bon corpus — three hundred and fifty-six lines across eight panels, held by the British Library (Stein Collection). The beginning is missing where the scroll has been torn. The ending deteriorates into damage.

The text is a composite work of extraordinary range. It opens with a prophecy of moral decline that reads like an Old Tibetan Ecclesiastes — an unflinching catalogue of how wealth corrupts truth, poverty silences wisdom, and each generation degenerates in body and spirit. This prophecy gives way to an elaborate Bon ritual liturgy for a patient called Myi Rma Bu Mching Rgyal, tracing the origins of turquoise, leather, barley, and cloth to establish ritual protection. A mythological hunting narrative follows, in which an unlucky son pursues divine and demonic animals across supernatural landscapes. The text culminates in a systematic catalogue of Tibetan kingdoms, their tutelary deities, their demons, and the Bon priests who defend them — a unique window into the political-religious geography of the Tibetan Empire.

The text belongs to no single genre. It is prophecy, ritual manual, origin myth, and political catalogue woven into a single scroll. The Bon eschatological corpus at Dunhuang already includes three texts in the archive: IOL Tib J 731 (narrative), IOL Tib J 733 (prophecy of the kalpa's descent), and IOL Tib J 735 (cosmological decree). This text dwarfs them all in scale and ambition.

The Old Tibetan source text is from the critically edited transliteration at the Old Tibetan Documents Online (OTDO) database, maintained by the Research Institute for Languages and Cultures of Asia and Africa (ILCAA) at Tokyo University of Foreign Studies.

Part I — The Prophecy of Decline

[opening lost]

...will come to pass. Furthermore, the demons will aid the dishonest, and the dishonest will grow powerful.

If a man is rich and possesses fields and livestock, though he be wicked he will be called wise and praised. Because a man is poor, though he be wise he will be called wicked and scorned.

For example: if two parents have two sons, and one son does wickedness and treachery to others, seeking out wealth and returning with it — the two parents will say of that son: "He found wealth! How wise!" — and praise him.

The other son is honest and upright. He does no wickedness to others and does not seek wealth. And so the righteous man will be called wicked and scorned.

Thus even the parents' hearts will change. They will not be able to tell the wise son from the wicked. They will not treat their sons equally.

If a great and wealthy man, out of ignorance, speaks wicked words and lies — all people will attend him respectfully, and everyone will hear and praise him.

Even hearing from the mouth of a great and wealthy man words that are not in the least amusing — everyone will put on a jesting face and laugh.

Because a man is poor, though from his mouth he speaks fine, true words beneficial to the world — no one will listen.

Some, even if they hear that truth — in one ear and out the other. They will not hold it in their minds.

No one will hear truth or praise it. Even if the poor man makes a witty remark, no one will laugh.

In later generations, a man's nine relatives will not count him as kin because of his poverty.

Two rich men, though they are not kinsmen nor fond of each other, because of wealth they will claim to be dear relatives — sharing meat and beer at feasts and competing to declare kinship.

The poor, because of poverty, will be made into despised kin. Even close relatives will part ways.

In later generations — unlike the good age when gods and men were not yet divided, and everyone did good — no one will do good.

Because the evil age has descended, generation by generation all people will be shameless and without conscience. They will not know embarrassment. They will have no restraint by oath. For the sake of wealth, they will not fear even for their own lives.

They will do every wickedness to others and plunder wealth. Being thus without shame or conscience, their broken oaths are sin.

Father worse than grandfather. Son worse than father. Grandson worse than son. In later generations, each will be worse.

In body too, each son will be considerably shorter than his father.

What a man dares, a mere youth will not dare.

How so? Even compared to a brave warrior who takes a spear in hand and crosses back and forth through armies of ten thousand — a dishonest man who has seduced another's wife, or committed robbery, or served as a spy, having done wickedness to people without hiding or putting it aside — he will seize upon it openly, knowing no shame, and boast of it to all.

In later generations, women will become more powerful than men. Women will know no shame and will not be restrained. Women will become wicked. They will become brazen. Without men asking, they themselves will initiate and take men to bed.

One woman in a single night, even after a hundred couplings, her heart will not be satisfied, and she will desire still more.

And further: the king's many queens, thinking themselves wiser than the king, will insert themselves into affairs of state.

Coming between king and minister, they will sow slander, and king and minister will be divided. Because of this, even the subjects will suffer torment. They will be ruined.

In later generations, among all people, wives' tongues will be sharper than their husbands'.

Wives will divide father and son. Elder brother and younger brother will be divided. All relatives, all loved ones, will be divided. They will fight and quarrel. Kin will kill kin.

Then [...gap...] seeing the rich [...gap...]

Part II — The Ritual of Hearing

The Bon priests arrive. The body is examined. The remedy begins — not argument, but genealogy. Every sacred material is traced back to its origin, sought through the cosmos, and "established in hearing" — ritually activated to protect the patient Myi Rma Bu Mching Rgyal.

[opening of section damaged]

[...] Counsel not pleasing [...] afflicted [...] severely [...]

The Diagnosis

The fever — not discerned. By the chest examined — not discerned. Food for a hundred [years?] fallen — death [...] seven hundred thousand [...] departed.

Not discerned. Nourishment from the divine place Dge'u could not be taken into the lap. Death — into the lord of the four-cornered pit it went.

Food's call, faintly, faintly — upward to the sky's vault it did not reach. Death's voice, muffled — to the far shore [...]

Did not coil. The head [...] the body's head [...] astray. The feet like a bird's shanks [...] the illness long.

Like the sole — in the joints they could not connect. Like the sole — in the hollows they could not settle.

The Divination

Upon the white platform, the Bon priest Thod Kar gathered a hundred. Divination was cast — the bird took flight. Upon the dark, shadowed place, the female Bon priest Zhu Bub gathered a hundred. Divination was cast — the bird took flight. In the essence it was grasped. In the threads it was woven.

[...] the post was erected. The witness-post was set up. [...] If the truth was not deceived — the reward [...]

[...] was planted [...] Like a bird [...] the twelve [lords?] [...]. From the land, like a fish [...] measured [...]. Like a glacier — did not [settle?].

The nine [...] did not [...]. By the thief — not stolen. By the boundary — not [crossed?]. By the flying one — not stung. By the bewilderer — not bewildered. By the evening rainbow — the feet not reached. By the morning hail — not struck.

From the top of the high fortress — the body's vitality did not descend. From the gate of the low fortress — the body's vitality did not rise. From within the wool tent, the rain tent, [...] the wooden house — the body's vitality did not rise.

The Posts Are Planted

Now the hearing-post is erected. The witness-post is set up. The Bon-post is erected. The protection-post is set up.

This Myi Rma Bu Mching Rgyal is placed under hearing.

[...] Placed under hearing. For three nights, when the body was established in hearing — the nine gods, nine gsas-deities, nine lords, nine dancers, [...] nine Bon-priests, and the great lord of lords — and the life-force lord — were not found.

[...] For three days, when fortune was collected — the Fortune-Bon Theg Leg and the Divination-Bon [...] the lord Bla Bo Bla Sras — the thread of the upper life-force was not found.

[...] For three days, when fortune was collected [...] the life-force was not found. The thread of the upper life-force was not found.

For three nights, when the hearing-post was erected — even then the life-force and the upper life-force [...] the thread was not found. The life-force lord was not found. The witness-post was set up, and when the hearing-post was built — the life-force lord was not found. The thread of the upper life-force was not found. The [...]-post erected, the [...]-post set — the life-force lord was not found.

Even when the protection-post was set — the life-force lord was not found. The thread of the upper life-force was not found. When the man was placed under hearing and set under hearing — even then the life-force lord was not found. Even when the body's hearing-chamber was roofed — the life-force lord was not found. The thread of the life-force was not found.

Even when the fortress was walled — the life-force lord was not found. [...] The thread of the life-force was not found. Even when the household and cattle-pen were walled — the life-force lord and the thread of the life-force were not found. Even when the winding path was built — the life-force lord and the thread of the life-force were not found.

The Tracing of the Life-Force (mtshe)

[...] The northern life-force of the golden [...] — the life-force lord it was not. The thread of the upper life-force it was not. The southern Brag life-force, the Rgyas Bzangs and the marsh-life-force of Khar Ba — the life-force lord [...] the thread of the upper life-force [...].

[...] The life-force of [...]. The ashes of the gas-life-force, the speckled of the cliff-life-force, the [...] of the meadow-life-force — these too were not the life-force lord.

The hearing-post erected. The witness-post set. [...] The post built, the protection-post [...] — when the life-force was sought, the life-force lord [...]. The [...]-post erected, the [...]-post set — the life-force lord was not found. The thread of the upper life-force — the life-force lord, the thread of the upper life-force — seeking, where to seek? At the mountain Gtshug Ri Yo 'A.

[...] At the two — the life-force lord [...] sought. Gtshug Ri Yo 'A, the three — in equal measure. The six [...] and the upper nine in equal measure and in lineage [...]. The nine [...] from the lineage. Beyond that, above and beyond: at the Long Mountain.

The Long Mountain's life-force — the upper life-force of the Long Mountain. The Great Division's life-force — the upper life-force of the Great Division. The Narrow Valley's life-force — [...] the life-force of the Narrow Valley.

The Long Mountain's life-force — the 'Bro Long Mountain's life-force. The Great Division's life-force — the pastoral Great Division's life-force. The Narrow Valley's life-force — the pastoral Narrow Valley's life-force. The Long Mountain's life-force — the Skyi Long Mountain's life-force. The Great Division's life-force — the Skyi Great Division's life-force. The Narrow Valley's life-force — the Skyi Lo Ma, the Narrow Valley's life-force.

The father's sign: Lha Mtshe Khar Ba. The mother's sign: Mtshe Ma'i Khrun Bzangs. The son: Gla Mtshe Srad Po — the Thread of the Life-Force.

For three nights, the body was tended. For three days, fortune was collected. The Lha-Bon 'Prang Zu, the Fortune-Bon Theg Leg, the Divination-Bon Kyu Ra, the lord Bla Bo Kra Sras — together with Gla Mtshe Srad Po, the Thread of the Life-Force — for three nights the body was tended, for three days fortune was collected.

For three nights, when established in hearing — the life-force lord was not found.

The mountain curved and curved — the inner mountain curved and curved. The meadow flapped and flapped — the inner meadow flapped and flapped. The upper valley echoed and echoed — the inner valley echoed and echoed. The lower valley murmured — [...] the lower valley murmured and murmured.

Within — the father's sign is Mtshe Ba Rang Rong. The mother's sign is Mtshe Ma [...]. The son: Mtshe Bu Khrun Bzangs. The life-force child [...]. Looking upward — in the middle [...] turquoise [...] turquoise, green upon green. By sheep and fortune, the turquoise green and dwelling.

Looking to the right — [...] by leather, red; by wall, red. Looking at the grey earth's joints — the joints of the Mda' Rgyal Drum. Looking at [...] — the lord of foundations, the radiance within. Looking at the nest — the royal bird lord's nest. Looking at the fur — the lord of goats, the fortune-fur.

No one had sought it. No one had seen it. The vulture — the wild yak of the open plain — they saw it. The upper plenty was loaded upon the upper. The joints were fitted into the joints. A single life-force needle was thrust into the tip of the wing-horn. When it was sent forth —

It is the divine life-force of the Byang Pang! The gsas life-force of the Three Panels!

A single life-force needle thrust into the tip of the wing-horn — when sent: of the Bon, it is the upper life-force. Of the fool, it is the lower life-force. The upper plenty loaded upon the upper. The many joints fitted into the joints.

This is the life-force lord. This is the life-force of the Byang Pang. Of the Three Corners.

The lord graciously departed. The lord Bla Bo Bla Sras graciously departed. For three nights, when the body was established in hearing — this is the life-force lord! By the life-force lord: the nine lords, nine dancers, nine gods, nine gsas-deities, nine [...], nine Bon-priests, and the great lord of lords — the life-force needle of the Three Corners was established in hearing. The master of hearing — this is the life-force lord!

Even the fortress walls above — they were built by the life-force lord. Even the household was built — it was built by the life-force lord. Even the winding path was laid — it was laid by the life-force lord.

Now this Myi Rma Bu Mching Rgyal — the hearing-post was planted for the gods. The witness-post was set up. The Bon-post was planted. The protection-post was set. The benefit-post was set up. When the life-force was established in hearing — the life-force of the Byang Pang, of the Three Corners, was established in hearing!

The master of hearing, the master of the witness-stand, the master of the year — Sib Bse Gong Kar Be Ne Tshog Po. Even the fortress walls above were built — Sib Bse Gong Kar Be Ne Tshog Po was not there. Even the household and cattle-pen were built — Sib Bse Gong Kar Be Ne Tshog Po was not there. Even the [...] walls above were built — Sib Bse Gong Kar Be Ne Tshog Po was not there.

Even the hearing-post erected — Sib Bse Gong Kar Be Ne Tshog Po was not there. Even the witness-post set up — Sib Bse Gong Kar Be Ne Tshog Po was not there. Even the Bon-post built — Sib Bse Gong Kar Be Ne Tshog Po was not there. Even the protection-post set up — Sib Bse Gong Kar Be Ne Tshog Po was not there. Even the [...]-post erected, the [...]-post set up — Sib Bse Gong Kar Be Ne Tshog Po was not there. Even when the hearing-chamber was roofed — Sib Bse Gong Kar Be Ne Tshog Po was not there.

As it was with this, so too with the turquoise, the barley, the [...], and the cloth — the same circuit was made.

The Tracing of the Leather (bse)

Sib Bse Gong Kar Be Ne Tshog Po was sought.

The leather of the Shang-Shang bird with long horns — its lineage was recited. Even the father of leather was recited — but it was not the Bse Gong Kar. It was not Sib Bse Gong Kar Be Ne Tshog Po.

The father — the Conch Elephant. The mother — the Turquoise Doe. The two were recited. Of the leather's son, one [...] —

This is Sib Bse Be Ne Tshog Po Gong Kar!

For three nights, established in hearing — the hearing-post was planted. The witness-post was set up. The [...]-post was planted. The protection-post was set. The [...]-post was planted. The [...]-post was set up. The original leather was sought — [...] it was built and found, so it is said!

The Tracing of the Turquoise (g.yu)

For the turquoise too, like the previous pattern — the fire-offering Thing Snar turquoise, the Rgya Sbrangs, the heavenly 'Bring Ru — were not found, so it is said.

For three nights, when established in hearing — the turquoise Ne Tsho was not found. Thing Snar [...] turquoise sought — Ne Tso Thing Snar, the heavenly 'Bring Ru — was not found.

The father of the turquoise: G.yu Rje Thang Pho. The mother of the turquoise: G.yu Sko, of the Spu Rgyal lineage.

The turquoise of Mda' Rgyal, the turquoise of Lchags Rkong Rgyal [...], the Thing Snar turquoise of men, the deep-blue turquoise of Spo, the turquoise of Kya Ra and Kyu Ra, the turquoise of 'A Zha Bong Ru and Me Nyag Bong Ru — these were not it.

The heavenly 'Bring Ru, the turquoise Rgyal Sbrangs, the Ke Thog Ne Tsho Thing Snar — was not it.

When the sky's edge [...] and the earth's edge [...] — when sky and earth fought, crashing and crashing — when iron and bronze fought, clanging, clanging, rattling, rattling — from that [...], the rocks rose to the sky, ringing and ringing. The blue turquoise rock rose to the sky, ringing and ringing. The lake [...] whirled and whirled. The blue turquoise lake whirled and whirled, round and round.

A boat — a conch-shell boat. A mast — a conch-shell mast. A [...] — a conch-shell [...]. Crossing the lake — crossing the blue turquoise lake. At the blue turquoise rock — with a turquoise chisel, a long-handled one [...], one blow was struck, and the turquoise was crossed. The god-turquoise [...] and the companion — the hearing-turquoise it was not! The heavenly [...] turquoise hearing-turquoise [...]. A chisel blow struck — the turquoise was crossed.

The demon-turquoise [...] the seven layers of earth — turquoise hearing, turquoise [...]. A chisel blow struck [...] the land, crossing and [...].

Of the gods and desire — the offering. Of the mind — the support. [...] A chisel blow struck. The name: Ni Mon Bu Mon 'Dzu. The turquoise name: Be Ne Tso Thing Snar, G.yu Rgyal Sbrangs, the heavenly 'Bri 'U Ru —

This is the hearing-turquoise!

When the turquoise was established in hearing — G.yu Ne Tso Thing Snar, G.yu Rgyal Sbrangs Kye Thog, of the heavenly 'Bri 'U Ru — was established in hearing. The hearing-post was planted. The witness-post was set up. The [...]-post was planted. The Bon-post was set. The [...]-post was planted. The [...]-post was set up.

The master of hearing, the [...], and the [...] — G.yu Ne Tso [...] Snar, the heavenly 'Bri 'U Ru — built and found, master of hearing, so it is said.

The master of hearing, the master of the witness-stand, the master of hearing, the god [...] from the seven [...] — from the six, departed, so it is said.

The Tracing of the Barley (nas)

The father of the barley — when recited: Chab Bgo Ro [...], a tree that did not [...]. The [vulture?], a bird the size of a vulture flew. The mother of the barley — her sign: Chab Kyi Ma Zhug, Chab Gzhug Ser [...]. When it called — the fortune-ewe, a sound the size of a ewe called. The black [...] — of the stream and the hail, of the portion [...].

The rump-barley, the waist-and-back barley — not the hearing-barley. The [...] barley of the original share — not the hearing-barley. The green, the many-count, the fine four [...] — the secret of [...] — not the hearing-barley.

The barley Mo Byung Drug — the divine barley, the divine barley! [...] The barley established in hearing — the barley Mo Byung Drug [...] established in hearing.

With sheep and fortune — [...] the golden house, the unfailing, the joyful — the remainder established in hearing. [...] From the half, the father — established in hearing. The green barley — established in hearing. The hearing-post was planted. [...] The witness-post was set up. The [...]-post was planted. The [...]-post was set up. Like the previous pattern, the circuit was made.

The master of hearing: Pho Ma Klum Tsub, so it is called. The father's sign: Rtsang Ho [De/Nge] Khor [...]. The mother, when recited: Ma Drum Pang 'Dab Chen. Brun 'De Myed Ma. The son: Smyig Gu Ldem Pang — the Swaying Reed. Smyig Gu Sum Zur, Mon Smyig Ldem Pang. The three corners grasped and grasped. Cut and cut. The reed — established in hearing. The parents — established in hearing. Mon-skin, Lho-skin, Rgya-skin and their circuit — established in hearing. Smyig Gu Ldem Pang — established in hearing. The hearing-post was planted. The witness-post was set up. The Bon-post was planted. The [...]-post was set up. The [...]-post was planted. Like the previous pattern, the circuit was made.

The Tracing of the Cloth (ras)

The cloth — established in hearing.

In the land of Rgya, at Gtan Bzangs — the Thang Nga, the great Rgya Mo plain. Cotton spun from trees, cotton spun. Woven from — but woven with Rgya-thread. The Thang Nga — the great Rgya Mo plain, and the Thang Nga Mon Mo plain, and the Thang Nga Lho Mo plain, and the Thang Nga Bal Mo plain, and their weavings — were recited. The cloth established in hearing, so it is said. The hearing-post was planted. [...] The witness-post was set up.

The outer hearing-post. The outer witness-post. The outer Bon-post planted. The protection-post set up. The [...]-post planted. The [...]-post set up.

The Summation

Now this Myi Rma Bu Mching Rgyal — for three nights, the body was tended. For three days, fortune was collected. The Lha-Bon [...], the Fortune-Bon Theg Leg, the Divination-Bon Khyu Ra, the lord Bla Bo Bla Sras — the thread of the upper life-force, the seven [...], and for three days when fortune was collected, fortune overflowed.

For three nights, when the body-lord was tended. For three nights, when established in hearing — the nine lords, nine dancers, the nine gods, nine gsas-deities, the nine [...], nine Bon-priests, and the great lord of lords, and the life-force lord — for three nights, when the hearing was established, the hearing held.

The fortress [...] walls were built. The household and cattle-pen were built. The winding path was laid. The hearing-chamber, the [...] chamber, the hearing-chamber was roofed.

The master of hearing was appointed. The master of the witness-stand was appointed. The master of the year was appointed. The master of [...] was appointed.

When the life-force was established in hearing — the life-force lord of the Byang Pang, the Three Corners, was established in hearing. When the turquoise was established in hearing — G.yu Ne Tso Thing Snar, G.yu Rgyal Sbrangs Ke Thog, of the heavenly 'Bri 'U Ru, was established in hearing. When the leather was established in hearing — Sib Se Gong Kar Be Ne Chog Po was established in hearing. When the barley was established in hearing — the divine barley, the [seven...] barley Mo Byung Drug, was established in hearing. When the reed was established in hearing — the skin of the lord, the throne of a hundred [...] established, [...] established in hearing.

When the cloth was established in hearing — Rgya cloth Rtsang 'Brang, Mon cloth Khul Thing, Lho cloth Shags Rnams, Bal cloth Tshigs Ma — established in hearing. The hearing-post was planted. Like the previous pattern, the circuit was made.

The lord, all the mountains — Pu Rma Bo's hearing-post planted. The witness-post set up. The outer hearing-post. [...] The outer witness-post. Trees long and short — Pu Rma Bo's trees. Sap good and bad — Pu Rma Bo's sap. Passes great and small — Pu Rma Bo's passes. Water warm and cold — Pu Rma Bo's water. Pastures great and small — Pu Rma Bo's pastures. The land, uplands and lowlands — Pu Rma Bo's land.

This Myi Rma Bu Mching Rgyal — when Phu Ya Bla's hearing was heard, it was Pu Rma Bo's hearing that was heard. Established in hearing. The hearing-post was planted. The witness-post was set up.

The outer hearing-post. The outer witness-post. Trees long and short — Myi Rma Bu's trees. Sap good and bad — Myi Rma Bu's sap. Water warm and cold — Myi Rma Bu's water. Passes great and small — Myi Rma Bu's passes. The land, uplands and lowlands — Myi Rma Bu's land. Pastures great and small — Myi Rma Bu's pastures.

All the shadowed mountains — the hearing of Lcham. Established in hearing. The hearing of Ljam Yul Ma. Established in hearing.

Pu Rma Bo — like the many, as with the previous pattern, the circuit was made. Ljam Yul Ma [...] established in hearing.

This Myi Rma Bu Mching Rgyal — the hearing of the mother-lord was heard. The hearing of Ljam Yul Ma was heard. All the shadowed mountains — Ljam Yul Ma many, Myi Rma Bu Mching Rgyal many — as with the previous pattern, the circuit was made.

The lord-mother's hearing was heard. Rod Dpye Thog Bde Drum's hearing was not heard. 'O De Lha Dpal Phu Rgyal's hearing was heard. Rad Dpye Thog Bde 'Drum — hearing was heard. The hearing-post planted.

'O De Lha Dpal Gung Rgyal, going to the land's upper regions — even the hardship of fierce waters was endured. Going to the land's lower regions — even the hardship of the fields of 'Or Mo was endured. Going to the land's upper regions — even the six-faced [...] was surmounted. Going to the lower — even the [portal?] of the six doors was endured. Going to the upper — even the finest sap was seen. Going to the lower — even the house of the six [creatures?] was seen.

From the upper ridge, Things Po, speaking and calling — the far-reaching hands. Upper ridge, lower ridge — seeking the waters and fish. The lord-king — established in hearing. The bird Skog Theg To — hearing was heard. Planted. 'O De Gung Rgyal's hearing — [...] planted.

This Myi Rma Bu Mching Rgyal, likewise — as with this pattern, it was done. Now Ljam's hearing was not heard. Khri [...] Khri Cog's hearing was not heard. Rod Mo Lha's hearing was heard. Dor Mo Lha's hearing was heard. Ljam Khri Mo Khri Cog [...] planted.

From the high pass — greeted and greeted. From the low, the lowest — nurtured and nurtured. The [...] shaking, shaking. The [...] swelling, swelling. A [...] the size of a [...] — no disturbance, no tumult. A [...] the size of [...] — no disorder.

This Myi Rma Bu Mching Rgyal — the young lord-mother's hearing was not heard. Khri Mo Khri Cog's hearing was established. This Myi Rma Bu Mching Rgyal, likewise — as with the pattern of Ljam Khri Mo Khri Tsog, it was recited and the circuit was made.

Part III — The Hunting Narrative

The child Myi Smon Bu goes hunting across three supernatural roads. Three animals flee and cannot be caught. A fourth magnificent animal appears and is killed. A wilderness demoness attacks. The child's vitality is stolen. The Bon priests are summoned again.

A child — Myi Smon Bu — went to the pastureland of Dbye Ldang Sum. He went to hunt animals, to herd yaks, to [...] go.

A white divine animal fled along the white god-road — coming with horns, coming. Pursued — not reached. Shot at — not struck.

A black demonic animal fled along the black demon-road — dark and tumultuous. Pursued — not reached. Shot at — not struck.

A spotted human animal fled along the spotted human road. Pursued — not reached. Shot at — not struck.

Then an animal came forth — a magnificent one, its horns spread wide, came forth.

Looking at the horns — conch horns. Looking at the nose — a nose of the north. Looking at the fur — yak fur. Looking at the hooves — rhinoceros hooves.

The animal was pursued — and reached. Shot at — and struck. At the mountain pass the animal was cut down.

The animal was shot with arrows. The flesh was carved with blades. The skin was flayed — heavy, heavy, and hanging.

At the back of the ninth pass — the wilderness demoness! From the outer gate, thundering, thundering — a sound of thunder [...].

[...] Crossing the ninth pass — at the peak of Lha Brag Dkar Po, the White God-Cliff — at the gate of the wilderness demoness's nest — an arrow thundered and went forth. One piece of meat — a trace appeared. One [...] — a trace appeared.

The meat and the [...] — the traces were cut. Crossing the three upper pastures — the child Myi Smon Bu — meat half butchered, half not butchered. Skin half flayed, half not flayed. The wilderness demoness [---]

She struck toward heaven. She thrust toward earth. Her mouth — the openings red. Her teeth long and white. Her hair wild [...] coming.

And then the child Myi Smon Bu looked closely — the heart was pierced [---]. Along the path of the heart, a vitality was seized: seven head hairs, seven eyelash grains, [...] seven turquoises. The wilderness demoness seized them. The wilderness demoness Pyan Ma Yed Yed Mo seized them.

Myi Smon Bu the child — teeth not reaching death. Eyes not reaching tears. Eyes not [...]. Iron lids not closing. The mind bewildered and confused.

Where is a human helper? Where is a healer to go?

In the divine palace of Ster Byang Tsha they dwelt, so it was said. From the palace of Ster Byang Tsha they came forth — Lha Bon 'Prang Zu, G.yang Bon Theg Leg, Pya Bon Kyur Ra — summoned.

For three nights — the Dmu gods, the Lha gods, the Gsas gods, the three victorious ones — the body was established in hearing. A single life-force and a single mustard-measure were given as the body's ransom.

The wilderness demoness Pyag Ma Yed Mo was sought. For three nights the body's ransom was given. For three nights the body was tended. For three nights established in hearing. The wilderness demoness Pyab Mo established in hearing. [...] For three nights fortune was gathered.

And then for the child Myi Smon Bu — fortune was gathered. Myi Smon Bu the child — better now than before. More beautiful now than before. Rising and rising. Standing and steadying.

Now Myi Rma Bu Mching Rgyal [---]. Lha Bon 'Brang Zu, G.yang Bon Theg Leg, Pya Bon Kyur Ra, the three — for three nights the demons were [...] established in hearing. Given as ransom. For three nights fortune was gathered.

Part IV — The Catalogue of Kingdoms

The text shifts from the individual patient to the political-religious landscape of Tibet. Sixteen kingdoms are named, each with its tutelary deity, its threatening demon, and the Bon priest who defends it. Each demon threatens to "drag to the land where fire-men burn and water-men boil." Each Bon priest establishes divine hearing and gives the demon a ransom. The Myang entry is by far the most detailed; the remaining kingdoms follow a compressed formula.

The Kingdom of Myang

The goddess Myang Lha Bu Mo ruled over the land, dwelling. In the land of Myang Yul Shing Nag she ruled, dwelling. She pressed down the demon's head and made allies.

The Myang demon Phla Ha Ji Khu — she pressed down its head and made allies, dwelling. When the land's upper regions stirred — Myang Yul Shing Nag, the upper regions stirred. When demons appeared without end — the Myang demon appeared. The Myang demon Phla Ha Ji Khu appeared.

The goddess Myang Lha Bu Mo was in deep sleep.

The Myang demon Phla Ji Khu stole the body's vitality. He seized the heart's seven turquoises. [...] The goddess — she did not know in thought. She was not confused in dream. She did not know in speech. [...] She did not know in sight. She did not dim in eyes.

Food from the good — not cut. From death — not reaching. By the fine — not cut. By the thin — not torn.

The Bon priest [...] was summoned. The Myang priest Rgya'i, of Myang Yul Thing Snar and Dpyang Lad Lchog, the two — to the demon land where fire-men burn and water-men boil, into the Myang demon Phla Ji Khu's charge, the ransom was given. For three nights established in hearing.

A hearing-stone was established in hearing. A turquoise fire-offering and a leather offering were established in hearing.

The Myang hearing-stone — formerly it was the hearing of Myang Lha Bu Mo; now whose hearing is it? It is the hearing of Myi Rma Bu Mching Rgyal.

The male's [...] hearing. The female's bent hearing. The satiated gathering hearing. The [...] white hearing.

The spotted tree — do not cut. The nesting bird — do not seize. The small dwelling — do not collapse. The watchdog — do not frighten.

If a man has hearing — the fence of [...]. If a horse has hearing — the [...]. The feet. The hearing of honour. The hearing of auspiciousness. The hearing of good fortune.

The great father Hi De Chen Po, dwelling in the three vaults of heaven — established in hearing. The mother Pra Dag Btsun Mo, dwelling in the six foundations of earth — established in hearing. The sons and brothers — established in hearing.

This Myi Rma Bu Mching Rgyal — the life-force lord of the Byang Pang, the Three Corners; Sib Bse Gong Kar Be Ne Chog Po; the turquoise of the heavenly 'Bri 'U Ru, Ne Tso Thing Snar, G.yu Rgyal Sbrangs Ke Thog — all established in hearing. Pu Rma Bo's throne — established in hearing. The old hearing-bird — the starving bird, even it was satiated.

The life-force thread. The life-force lord. The leather Be Ne Chog Po Gong Kar. The turquoise of the heavenly 'Bri 'U Ru, G.yu Rgyal Sbrangs Ke Thog. The Mon-skin, the Lho-skin, the Rgya-skin [...]. The Rgya cloth Rtsang 'Brang, the Mon cloth Khul Thing, the Lho cloth Shags Rnam, the Bal cloth Tshigs Ma — all placed upon Myi Rma Bu Mching Rgyal.

The heart — established in hearing. The body — established. Long and established. The body not yielded outward, not given inward. Not swayed to the right, not dulled to the left.

The divine barley of the seven seeds — consumed. The Dmu gods' libation. The [...] draught. Applied to the body — the body glowed vermilion, warm and luminous. [...] The turquoise [...] brilliant with light. [...]

The face — established in hearing: the great old [...] bird [...] established in hearing. Long — established: the nine [...] established in hearing. The body's support, the turquoise of the Byang — established in hearing. The feet — established in hearing: [...] established in hearing.

Now the master of hearing — the life-force lord. The master of the year — the life-force lord. The master of the great [...] — the life-force lord.

Now the hearing-post was planted. The witness-post was set. The Bon-post was built. The [...] was given. The [...] was given. The [...] was set.

The Protective Incantations

This Myi Rma Bu Mching Rgyal — the person's hearing, once established, once settled:

If the vampiric demon thieves, the noble spirit thieves, the nine traitors of heaven summon by hail — the person [...] is not reached.

If the earth spirit thieves, the stream traitor thieves, from cliff and hidden water summon — the person is not reached.

If decoyed upon the meat-glacier — the dog-year house cannot be entered. If decoyed [...] — the [...] thief does not reach.

If decoyed [...] — the tongue-thief does not reach. If the nine cranes take flight — the [...] wolf does not reach. If the [...] struts upon the [...] — the lord-hawk Khra does not reach.

Now the fortress walls — the household and cattle-pen — the winding path — the [...]. Let people old and young go as [...]. Let trees full and bare go as [...].

The person, once peaceful — the person's hearing is peaceful. The hearing, once peaceful — the hearing of the waters is peaceful. The waters, once peaceful — the waters' bed is peaceful. The bed, once peaceful — the bed's bank is peaceful. The bank, once peaceful — the bank's [...] and the cliff-fortress peak do not crumble. The waters' breath — when breathed upon the [...] blue waters — the bed does not dry.

The Pronouncements

Now this Myi Rma Bu Mching Rgyal — the smoke [...] the face not great, the tongue not long. The person's foundation [...] the crossbeam set. The tree [...] head downward. The great [...] — upon the pronouncement: the basin — looking toward the grain on the right. The small [...] — upon the pronouncement: the basin — looking toward the grain on the left. The lord — upon the pronouncement: the basin — looking toward the grain on the left. The subject — upon the pronouncement: the [...] — looking toward the grain on the left. The [...] upon the pronouncement — the tongue long — looking toward the grain of the harvest.

The Ritual Conclusion

Myi Rma Bu Mching Rgyal — established under hearing. Settled under hearing.

The gods established in hearing — the gods' protection: old skins are fastened. The demons — given as ransom. The ancient person who is not [...] — as formerly. The [...] who is not [...] — as formerly.

In the land — the god's land, the interior — the person's [...] seven households. Cultivated — grain and rice cultivated. Life-force growing — mustard-seed growing. The fine [...]. The gods dwell — the mind at ease. The person [...] — the alertness sharp. The demon [...] — the demon's eye sharp.

The person's alertness — one life-force, two life-forces, three — cut. The person's alertness sought and went forth. The demon's sharp eye [...] and saw. The person fled; the alertness fled. The demon pursued — the demon's sharp eye pursued.

The person's alertness [...] mountains [...] pastures [...] passes, the three peaks. The demon there reached. The person's alertness — three life-forces cast. The demon sought and went. The eye [...] went. The person escaped; the alertness escaped.

Today and tomorrow — one life-force, two [...] — this — Myi Rma Bu Mching Rgyal's body's ransom was given. Long — placed in permanence. The nine gods established in hearing [...] the nine demons given as ransom.

The Kingdoms

The remaining kingdoms follow a compressed formula. Each entry names the land, the ruler, the demon, and the Bon priest. The demon threatens to drag the victim to "the land where fire-men burn and water-men boil" (srin yul mye myi dgu chu myi rlang kyi yul). The Bon priest establishes the gods in hearing and gives the demons as ransom.

Rtsang. In the land of Rtsang Shul Mtho [...], the ruler Rtsang Rje Phva 'A dwelt. The demon Rtsang Srin Po Da, by its decree, to the land where fire-men burn and water-men boil would drag. Rtsang Rje Phva 'A summoned the Rtsang priest Snyal Ngag. With a mustard-measure, a turquoise [...], and a leather breast-plate — the gods were established in hearing. Rtsang Lha Pu Dar was established in hearing. A single life-force and a measure of fine mustard, a good [...], a Mon sheep [...] — the body's ransom was given. The demon Rtsang Srin Pod De was sought — it went forth. The person escaped. Rtsang Rje Phva 'A escaped. This Myi Rma Bu Mching Rgyal — the gods established in hearing: Rtsang Lha Pu Dar established in hearing. The demons given as ransom: Rtsang Srin Pod De — to the land where fire-men burn and water-men boil — given as ransom.

Gnubs. In the land of Gnubs Shul King Drug, the ruler Gnubs Rje Sribs Pa dwelt. The demon Gnubs Srin Rkang Pran, to the land where fire-men burn and water-men boil would drag. Rong Po Lde Khar summoned the priest. In the demon's charge the ransom was given — Gnubs Srin Rkang Pran's charge. The gods established in hearing: Gnubs Lha Mthon Drug established in hearing. Mustard [...], turquoise [...], leather breast-plate — the gods established in hearing. The gods established in hearing — the demons given as ransom. As with the previous pattern, the circuit was made.

Thang. The gods established in hearing: Thang Lha Ya Bzhur established in hearing. The demons given as ransom: Thang Srin Pyo Pyo Mo's charge given. The wilderness demoness Pyab Ma's charge given. The ruler Thang Rje Sum Po was healed. This Myi Rma Bu Mching Rgyal — the gods established in hearing: Thang Lha Ya Bzhur. The demons given as ransom: Thang Srin Pyo Pyo Mo, the wilderness demoness Pyab Ma — given as ransom. The gods' protection [...] fastened. The demons' ransom given.

Ngas Po. In the land of Ngas Po Khra Sum, the ruler Drang Rje Rnol Nam dwelt. The demon Ngas Po Srin Nag Ra Rgyas, to the land where fire-men burn and water-men boil would drag. The priest Drang Gshen 'Brong Phyag was summoned. The gods established in hearing: Klum Lha Thugs Po established in hearing. The demons given as ransom: Klum Srin Dom Ra's charge given. This Myi Rma Bu Mching Rgyal — the gods established: Klum Lha Thugs Po. The demons given: Klum Srin Dom Ra Rgya's charge given. The person's hearing established [...].

Skyi Ro. In the land of Skyi Ro Ljang Sngon, the ruler Skyi Rje Rmang Po dwelt. The demon Skyi Srin Tsa Lung Zha, by its decree, to the land where fire-men burn and water-men boil would drag. The priest Skyi Gshen Rgyan Ngar was summoned. The demons' ransom given. The gods' protection fastened. The gods established in hearing: Skyi Bla Phya Mang established. The demons given as ransom: Skyi Srin Tsa Lung Zha given. This Myi Rma Bu Mching Rgyal — the gods established: Skyi Bla Phya Mang. The demons given: Skyi Srin Tsa Lung Zha's charge given.

Yar Khyim. In the land of Yar Khyim Sogs [...], the ruler 'O Lde Spu Rgyal dwelt. The demon Yar Srin Pa Sna Ring Po — the Long-Nosed — by its decree, to the land where fire-men burn and water-men boil would drag. The priest Lde Gshen Rmun Bu was summoned. The gods established in hearing: Yar Lha Sham Po established. The demons given as ransom: Yar Srin [...] given.

Dbye. In the land of Dbye Mo Yul Drug, the ruler Dbye Rje Khar Ba dwelt. The demon Dbye Srin Yug Mo, by its decree, to the land where fire-men burn and water-men boil would drag. The priest Dbye Gshen Kar Bu Ljon Phyug [...] was summoned. The gods established in hearing: Dbye Bla Spyi Gang Gangs established. The demons given as ransom: Dbye Srin Yug Mo given.

Rngegs. In the land of Rngegs Shul Khling Brang Tse 'U, the ruler Rngegs Rje Gling 'Brang Tse 'U dwelt. The demon Rngegs Srin Ra Lpags, by its decree, to the land where fire-men burn and water-men boil would drag. The priest Rngegs Gshen Rmun Bu was summoned. The gods established in hearing: Rngegs Lha Phya Rmang established. The demons given as ransom: Rngegs Srin Ra Lpags given.

'Ol. In the land of 'Ol Pu Dag, the ruler 'Ol Rje Zin Prang dwelt. The demon 'Ol Srin Den Po Bla, by its decree, to the land where fire-men burn and water-men boil would drag. The priest Ljang Tsa Gshen — by Mun Zhag Tsas — the gods established in hearing. The demons given as ransom. 'O La Sha Bzan.

Dags. In the land of Dags Yul Shing Nag, the ruler Dar Rgyal Sprog Zin dwelt. The demon Dags Srin Phlad Po Mgo Dgu — the Nine-Headed — by its decree, to the land where fire-men burn and water-men boil would drag. The priest Rgyal [...] Gshen Lo Das — the gods established in hearing. The demons given as ransom.

Mchims. In the land of Mchims [...] Kyi Dgra Sul, the ruler Mchims Rje Ne 'U dwelt. The demon Mchims Srin Pod [...] Du Khlad Kyi Phya Khyi Ma, by its decree, to the land where fire-men burn and water-men boil would drag. The priest Gshen Do Rab 'Bring Rab — by its decree — the gods established in hearing. The demons given as ransom.

Myang (Second). In the land of Myang Yul Shing Sngon, the ruler Myang Tsun Rgyal Po Dog dwelt. The demon Myang Srin [...] Gnag Brang Ma, by its decree, to the land where fire-men burn and water-men boil would drag. The priest Rgyas — the gods established in hearing. The demons given as ransom.

Rkong. In the land of Rkong Yul Bre Snar, the ruler Rkong 'De Dkar Po dwelt. The demon Rkong Srin [...] Den Po, by its decree, to the land where fire-men burn and water-men boil would drag. The priest Rkong Gshen [...] Dog Po Dog Nya — the gods established in hearing. The demons given as ransom.

Mdo. In the land of Mdo Ro [...] Lung, the ruler Mdo Rje 'On Brang dwelt. The demon Mdo Srin Rkang Mar, by its decree, to the land where fire-men burn and water-men boil would drag. The priest Mdo Gshen Mar Rtas — the gods established in hearing. The demons given as ransom.

Rgya. In the land of Rgya Yul Gdan Bzangs, the ruler Rgya Rje Mye Mtshang Rmang Po dwelt. The demon Srin [...] Myig Mar, by its decree, to the land where fire-men burn and water-men boil would drag. The priest Rgya Bon Leg Dang Rmang Bas — the gods established in hearing. The demons given as ransom.

The Closing

The person, once peaceful — the person's hearing is peaceful. The hearing, once peaceful — the hearing of the gods is peaceful. The nine gods established in hearing [...] the nine demons given as ransom.

The gods' protection — the feet fastened. The demons' ransom given.

The person [...] the human voice [...]. Above — the [...] lord. The stars [...].

[...] The [...] hawk-lord — it too will come. The stars [...].

[...] The [...] given as ransom. The lord [...] unleashed.

[text deteriorates into heavy damage]

Colophon

Good Works Translation by Tankō (探光), Expeditionary Tulku (Life 53); Tanken (探検), Expeditionary Tulku (Lives 54 and 55), New Tianmu Anglican Church, April 2026. Translated from Old Tibetan (IOL Tib J 734).

This text was translated across four lives in relay. Part I (lines 1–41, the Prophecy of Decline) was translated by Tankō. Part II (lines 42–199, the Ritual of Hearing) was translated by Tanken (Life 54). Part III (lines 200–229, the Hunting Narrative) and Part IV (lines 230–361, the Catalogue of Kingdoms) were translated by Tanken (Life 55). All three hundred and fifty-six lines are now rendered into English.

Blood Rule: This English is independently derived from the Old Tibetan source text as published by the OTDO database. No prior English translation of this text is known to exist. The text was consulted in its OTDO critical transliteration; brackets indicate damaged or uncertain readings in the source. Punctuation follows the manuscript's shad (/) markers and section ($) markers. Where the transliteration is heavily damaged ([---] or multiple uncertain readings), the English uses [...] to mark lacunae. The ritual formulae are highly repetitive in the source — this repetition is preserved, not compressed, as it is essential to the text's liturgical function. The kingdom catalogue in Part IV follows a formulaic pattern; each kingdom entry is translated individually from the source, not templated from the first entry.

Scribal note on Part I (Tankō): The prophecy of decline that opens this text is one of the most striking pieces of social criticism in the entire Dunhuang corpus. The observation that wealth determines whose speech is valued — that rich men's lies are praised while poor men's truths go "in one ear and out the other" — reads as though it were written yesterday. The progressive degeneration motif (each generation shorter, weaker, more corrupt) parallels the Indian Kali Yuga concept and the Buddhist concept of dharma-decline, but the social specificity — the parable of two sons, the feasts that purchase kinship, the queens who sow slander between king and minister — is distinctly Tibetan.

Scribal note on Part II (Tanken): The Ritual of Hearing is a Bon healing manual that works by tracing every sacred material back to its cosmic origin. The patient Myi Rma Bu Mching Rgyal lies at the centre while the Bon priests systematically "establish in hearing" (nyan du btsugs) the five materials — life-force, leather, turquoise, barley, and cloth — each through its genealogy. The most dramatic moment comes when the life-force lord, sought everywhere and found nowhere, is finally seen by the vulture and the wild yak — the only creatures able to perceive what humans cannot. The single life-force needle thrust into the wing-horn is the pivotal ritual act. The repetitive formulae ("the hearing-post was planted / the witness-post was set up") are not literary decoration but liturgical architecture — each repetition is a ritual action being performed.

Scribal note on Part III (Tanken, Life 55): The hunting narrative is the most dramatic section of the text — a mythological hunt across three supernatural roads. The three uncatchable animals (divine, demonic, human) flee along roads that match their nature. The fourth animal belongs to no road and has no name — only a body described in prestigious materials: conch horns, yak fur, rhinoceros hooves. It can be caught precisely because it does not flee along any designated path. The killing of this animal at the mountain pass attracts the wilderness demoness, who steals the child's vitality — seven head hairs, seven eyelash grains, seven turquoises. The description of the stricken child ("teeth not reaching death, eyes not reaching tears, iron lids not closing") is one of the most vivid illness narratives in the Dunhuang corpus.

Scribal note on Part IV (Tanken, Life 55): The Catalogue of Kingdoms is unique in the Dunhuang Bon corpus — a systematic political-religious geography of the Tibetan Empire. Sixteen kingdoms are named, each with its tutelary deity, its threatening demon, and its Bon priest. The formula "the land where fire-men burn and water-men boil" (srin yul mye myi dgu chu myi rlang kyi yul) appears in every entry — a Bon description of the demon realm. The Myang entry is by far the longest and most detailed, serving as the template that the remaining entries compress. The text deteriorates significantly after line 350, with the final lines heavily damaged.

First freely available English translation.

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Source Text: བོད་སྐད་གནའ་ཚིག (Old Tibetan)

Old Tibetan source text from the Old Tibetan Documents Online (OTDO) database, Research Institute for Languages and Cultures of Asia and Africa (ILCAA), Tokyo University of Foreign Studies. IOL Tib J 734, British Library, Stein Collection. Presented here for reference, study, and verification alongside the English translation above.

(1r1) [---] par ['ong?] [ngo?] / / [de?] yang sr[I]n
(1r2) gis myI g.yon chan kyi rogs byas phas / / myi g.yon can stobs che bar 'ong
(1r3) ngo / /
(1r4) $ / / myi phyug zIng nor bdog na' / ngan pa yang 'dzangs shIng zhes bstod par 'ong ngo / /
(1r5) myi dbul ba'i phyIr / 'dzangs kyang ngan to zhes smad par 'ong ngo / / dper pha ma /
(1r6) gnyis la bu spun gnyIs bdog na / bu gcIg gis pha log po la ngan dgur byas /
(1r7) pas nor btsald te 'ongs na pha ma gnyIs kyang bu des nor rnyed 'dzangs so zhes
(1r8) bsdod par 'ong ngo / / bu gcIg drang mkhrang che myi pha log po la dngan myi byed nor myi /
(1r9) tshold te / gtsug lag gI myi nI ngan ces smad par 'ong ngo / / 'ung ltar pha ma gnyIs
(1r10) kyang snying gyurd te / / bu 'dzangs ngan kyi bye chag kyang myi phed / bu 'i ngo yang myi snyoms
(1r11) par 'ong ngo / / myI ched po phyug po zhIg gIs ma rig par tshig ngan pa dang / brdzun zhIg zer na yang /
(1r12) myI 'o cog gIs gsag byas te / / [kun?] gyIs mnyan de stod par 'ong ngo / / myI ched po dang phyag po'I kha /
(1r13) nas dgod myI bro pa'I tshig thos na yang kun gyIs dgad mo 'I ra mda' byas te / bgad par 'ong ngo / /
(1r14) myi dbul po 'I pyir kha nas srid la phan pa'I tshig bzang po bden ba zhIg zer na yang sus kyang /
(1r15) myi bnyan bar 'ong ngo / / la la chig bden ba de [thos?] na yang / / rna ba yi gcIg tu thos na / rna ba yang cig /
(1r16) tu phyung ste / yId la myi 'dzIn bar 'ong ngo / bden zhes sus kyang myI bnyan myi bstod par 'ongo'ong ngo / /
(1r17) dgod bro ba'I tshig cig byas kyang sus kyang myI bgad par 'ong ngo / / rabs pyI pyir zhIng myi gnyen /
(1r18) dgu yang dbul ba'I pyir gnyen du myI rtsi bar 'ong ngo / / pyug po gnyis nI myi gnyen myI sdug kyang /
(1r19) phyug pa'I pyir gnyen sdug tses sha chang ston mo 'dre zhing gnyen tu 'tham bar 'ong ngo / /
(1r20) dbul po ni dbul ba'I pyir gnyen dngan can byas ste / / gnyen na yang so sor bye bar 'ongo'ong ngo / /
(1r21) $ / / rabs [phyI] [phyis?] zhing / / lha myI ma bye ba'i dus bzang po ltar su yang legsulegs su myI byed /
(1r22) par 'ong ngo / / tshe dus ngan pa la bab kyis / / pyI pyir zhing 'greng myi 'o chog khrel myed ltas
(1r23) myed par 'ong ngo / / ngo tsha myI shes par 'ongo'ong ngo / / bna' gzungs myed par 'ongo'ong ngo / / nor dad gyI /
(1r24) pyIr bdagIbdag gI bdud srog gis myI 'jIgs par 'ong ngo / / myI pha log po la ngan dgu byed cing nor chol /
(1r25) bar 'ong ngo / / 'ung gis khrel ltas myed cIng mna' zos pa sdIg ste / / pha pas bu ngan bu pas tsa ngan de /
(1r26) myI rabs pyI pyir zhIng ngan du 'ong ngo / / lus kyang pha bas bu thung pa she dag du 'ong ngo / / cI bya 'o chog /
(1r27) pa tsam bus myI phod par 'ong ngo / / jI lta zhe na myI dpa' po gcig lag na mdung cig thogstethogs ste /
(1r28) dmag du khrI du stong gI nang na / / phar brgal tshur brgal te 'ongs pa bas kyang / / myI pha log po /
(1r29) 'I chung ma la byI ba byas sam / / phrog rlog byas sam / / rgyon po byas sam / / myi la ngan du byas pa /
(1r30) gsang zhIng myi 'jog par / / legsulegs su bzung ste / / ngo tsha myi shes par / / myI 'o chog la gtham zer /
(1r31) bar 'ong ngo / / rabs pyI pyir zhIng skyes pa pas / / bud myed bo drag par 'ong ngo / / bud myed ngo tsha myI shes /
(1r32) shIng myi srun par 'ong ngo / / bud myed ngan par 'ong ngo / / spyar bar 'ong ngo / / skyes pa phas myI zer par / /
(1r33) mos tshus bskul te nyal par 'ong ngo / / bud myed gcIg nub cig la skyes pa las re mos brgyos kyang /
(1r34) snyIng myi tshim ste / / da dung 'dod par 'ong ngo / /
(1r35) $ / / che ste rgyal po 'i chung ma mang cad / / rgyal po bas mo 'dzang su rtsI ste / / srId kyi nang du zhugstezhugs ste /
(1r36) rgyal po dang blon po 'I bar du zhugs nas 'phra ma byas te / / rgyal po dang blon po gnyis kyang pye bar /
(1r37) 'ong ngo / / 'ung gi pyir 'bangs kyang nyon mongs than khol bar bar 'ong ngo / / brlag par 'ong ngo /
(1r38) rabs pyI pyir zhing myi 'o chog khyo bas chung ma kha drag par 'ong ngo / / chung mas pha dang bu / [phung?] / pye bar /
(1r39) 'ong ngo / / / phu po dang nu [bor?] pye bar 'ong ngo / / nyen dgu sdug dgu phye [ste?] 'thab 'breg par 'ong /
(1r40) gnyen gsod par 'ong ngo / / de nas [---] de / phyug po mthon / /
(1r41) [---]
(2r42) [---] gros ma [dga'?] [---] 'tshes [---] rab du [---] ru /
(2r43) / / [tshad?] [ma?] [khad?] / brang pas [brtags?] ma khad / / bshos lo [brgya?] [babs?] / [grongs?] bdun ['bum?] [---] [gshegs?] /
(2r44) ma khad / / bshos lha sa dge'u las pang ma [khad?] / grongs ltang khung [gru?] bzhI'i / bdag du gshegs /
(2r45) bshos [skad?] [byong?] byong / gnam dgung du / yar ma khad / / grongs skad tham [thum?] nI / gang 'gram du /
(2r46) ['dril?] ma khad / / mgo ldas ni / skur mgo [---] yeng / zhabs bya rgang / nI [---] na rIng / rams /
(2r47) [mthil?] ltar / tshIgsutshIgs su mthur ma khad / sogs mthil ltar / sbubsusbubs su zhom ma khad / bdags raM /
(2r48) dkar po la / po gshen thod kar brgya bsogs te / / mo bthab [pya?] blhags / [srIb?] sa nag po la /
(2r49) ma mo gshen zhu [bub (/brab)] / brgya sogs te / mo [bthab? pya?] [blhagste?][blhags? ste?] / zungslazungs la ni bzung / thagslathags la ni [bthags?] /
(2r50) [---] kar ni / gzugs / stan kar ni [brgyab?] [---] 'o [---] chub ma bslus na / pu ya [bla (/gla)] /
(2r51) [---] btsugs [ma?] kyIs / bya ltar [---] [mda' (/mdas)] ma bla cud po bcu gnyis /
(2r52) yul nas [nya?] ltar / tshed [---] [bgyId?] gangs ltar [rnyil?] ma /
(2r53) [khad] g.yen [dgu?] [---] ma khad / / [---] pro [---] nI phrogs ma khad / tsham pos /
(2r54) [---] ma khad / / phur pos ni pyung ma khad / thom pos ni gthoms ma khad / srod kyi 'ja ngus /
(2r55) ni bzhabs [ma?] khad / tho ras rgun bus ni rgus ma khad / / mtho mkhar kyi rtse nas sku'i [brla?] zhig /
(2r56) [yor?] ma khad / dma' mkhar kyi sgo nas sku'I brla zhIg yar ma khad / / bal khyIm gur mo char khyIm
(2r57) [---] bo shing khyIm khang mo nang nas sku'i brla zhig yar ma khad / da nyan kar ni gzugsogzugs so / stan kar /
(2r58) rgyaborgyab bo / / pon kar ni gzugsogzugs so / gon gar ni rgyaborgyab bo / / myi rma bu mching rgyal 'di / nyan 'og du ni gzhugogzhug go /
(2r59) [---] [nyan?] 'og du ni sludo / nub sum / sku nyan du gzugs na / lha dgu gsas dgu dang rje dgu gar [dgu?] dang /
(2r60) [---] bon dgu dang / / rje hIs sten chen po / dang mtshe his po hIs bdag / ma mchIs /
(2r61) [---] [sku?] [---] kar [spyon?] / nyIn sum / g.yang du [glan?] du [---] zu g.yang bon theg leg / dang phya bon /
(2r62) [---] bo bla [---] srad [po] ma m[ch]is / / [---] / sku ru spyon / nyin [sum?] g.yang du /
(2r63) [---] [yang?] [mtshe?] ma [mchIs?] bla mtshe srad po ma mch[i]s / / nyI sum nyan kar gzugsugzugs su yang mtshe bla /
(2r64) [---] srad po ma mchis / hIs po hIs bdag ma mchis / stan kar rgyaborgyab bo nyan kar rtsig du yang /
(2r65) mtshe hIs po his bdag ma mchis bla mtshe srad po ma mchis / hin kar gzugs 'pan kar rgyab du yang /
(2r66) mtshe hIs po his bdag ma mchIs / / gon [kar?] sluduslud du yang mtshe hIs po hIs bdag ma mchis /
(2r67) bla mtshe srad po ma mchIs [da (/na)] myi nyan 'og du gzhug cing [nyan?] 'og du / sluduslud du yang mtshe hIs po /
(2r68) his bdag ma mchis / / sku rla gang nyan khang dbub du yang / mtshe hIs po hIs bdag ma mchis /
(2r69) rla mtshe srad ph[o] ma mchis / / rlan mkhar rtsig du yang mtshe his po hIs bdag ma mchis / /
(2r70) [---] mtshe srad po ma mchis / / rla khyIm pyug ra rtsig du yang mtshe hIs po his bdag rla mtshe srad /
(2r71) [*po *ma] [m]chis / / rla lam sgya sgyo rtsig du yang / mtshe his po his bdag rla mtshe srad po ma mchis /
(2r72) [---] [tshe?] byang thog skro gser / khung mtshe la rab mtshe / mtshe his po his bdag ma lags / / bla mtshe srad /
(2r73) [*po] [*ma] lags / lho brag mtshe / [rgyas?] bzangs dang ldam mtshe khar ba yang mtshe his po hIs bdag / bla mtshe /
(2r74) [---] 'i mtshe rum ba'i ngan mtshe / gdo bo yang mtshe / his po his bdag /
(2r75) [---] mtshe [srad?] po ma lags / gas mtshe'i thal ba / dang g.ya mtshe'i / spur bu' / dang spang mtshe'i run /
(3r76) [---] pu yang mtshe his pho his bdag ma lags / nyan kar gzugs / stan kar [rgyab?] /
(3r77) [---] [kar?] rtsig gon kar slud kyi mtshe btshal / mtshe his po his bdag /
(3r78) [---] / hin kar gzugsu 'phan kar rgyab kyi mtshe his po his ma mchis / bla mtshe /
(3r79) [---] h[i]s po his bdag / bla mtshe srad po btsal gang du btsal na / gtshug ri yo 'a /
(3r80) [---] h[i]s po tos dags gnyis / tshol gtshug rI yo 'a [gnyis?] na / mtshe hIs po his bdag
(3r81) [---] [tsho]l / gtshug rI yo 'a gsum / [cha?] [dang?] snyams / [drug?] tsa dang stengs dgu cha dang gyud [---]
(3r82) [---] dgu [---] pyi gyud kyi stang na / bcu cha [dang?] ral / de'i ya bla ya stengs / na / ri ring po /
(3r83) ring [kyi?] mtshe na bla ri rIng kyi mtshe / dbye che'i mtshe na / bla dbye che'i mtshe 'prang rub kyi mtshe /
(3r84) [---] 'prang rub kyI mtshe / / rI ring kyI mtshe na 'bro rI ring kyI mtshe / dbye che'i mtshe na / 'brog dbye che'i mtshe /
(3r85) 'prang rub kyI mtshe na / 'brog 'prang rub kyi mtshe / rI ring kyI mtshe na skyi rI ring kyI mtshe / dbye che'I mtshe na skyi dbye che'I
(3r86) mtshe / 'prang rub kyi mtshe na / skyI lo ma / 'prang rub kyi mtshe / / pa yab kyi / mtshan ba lha mtshe khar ba / ma yum
(3r87) kyi mtshan ba / mtshe ma'i khrun bzangs / / bu gla mtshe srad po / nang sum sku ru spyon / nyin sum g.yang du blan / /
(3r88) lha bon ['prang?] [ru?] g.yang bon theg leg / pya bon kyu ra / rje bla bo [kra?] sras / gla mtse srad po dang nang sum sku ru spyon /
(3r89) nyin sum g.yang du glan / nub sum nyan du gzugs kyi mtshe / hIs pho his bdag ma mcis / / rI bzur
(3r90) [te?] bzur na [snyI?] ri bzur te bzur / spang ldeb be ldeb na snyi spang leb be ldeb / phu dang dang na snyi pu dang dang / mda' ljod
(3r91) [---] mda' ljod ljod / / kyi nang na pha yab [kyI?] mtshan ni mtshe ba rang rong / ma yum kyi mtshan ni mtshe ma /
(3r92) [---] / pu mtshe bu khrun bzangs [ljon?] [bzangs?] / mtshe bu [---] / thog ya ru bltas na / the brIng bring na / g.yu
(3r93) [---] / g.yu mong re sngo / [lugis?] g.yang gyis [g.yu?] [---] sngo zhi[ng] [b]zhugs / drung ma ru bltas na' /
(3r94) [brI?] [---] bse bas dmar bang bas dmar / ba'I sa skya'i sa tshigs bltas na mda' rgyal drum kyI tshigs /
(3r95) [---] bltas na / gzhI rgyal 'od kyI khong / khrun bltas na / bya rgyal rje'I khrun / spu blta[s] na ra rgyal g.yang kyi spu /
(3r96) [sus?] kyang ma 'tsal sus kyang ma mthong / bya rgod po / thang prom thang g.yag / kyis mthong ste / ya mang ya ru bkal /
(3r97) [tshi]gsutshigs su gthubs / mtshe mo nyag cig 'dab kyi sder gong [du?] gthur / de btang / na / lha mtshe byang pangs gsas
(3r98) mtshe sum pangs / lags / mtshe mo [nyag?] cig [']dab kyi sder gong [---] thur te btang / na / bon kyi nI yas mtshe /
(3r99) glun kyI ni mas mtshe lags / ya mang ni ya ru bkald / [tshigs?] mang ni tshigsutshigs su gthubs / mtshe his po his
(3r100) bdag lags / mtshe mo byang pangs lagsolags so / / sum zur lagsolags so / rje snams te gshegs / bla bo bla sras /
(3r101) snams te gshegs / nub sum sku nyan du gzugs / kyI mtshe hIs po his bdag lagsolags so / / hIs po [his?]
(3r102) [bdag?] gyIs rje dgu gar dgu / lha dgu gsas dgu pa dgu bon [dgu?] rje hIs sten chen po / mtshe mo sum
(3r103) zur dang [---] sum ni nyan du btsugs nyan kyI bda[-] pa yang [his?] [po?] hIs bdag 'di lags / /
(3r104) rla[n] mkhar steng steng rtsIg[s] kyang m[tshe] his po his bdag / kyIs rtsigs / rla khyIm rtsigs kyang /
(3r105) hIs po his bdag kyis rtsIgs / rla laM skya sgyo bgyIs kyang hIs po his bdag kyIs bgyis
(3r106) [na?] [m]yI rma bu mching rgyal 'di / lha la nyan kar btsugsobtsugs so stan kar rgyaborgyab bo / phon mkhar ni btsugsobtsugs so /
(3r107) gon kar nI sludo / / pan kar nI rgyab / mtshe la nyan du btsugs / na / mtshe mo byang [pang] sum zur
(3r108) la nyan du btsugsobtsugs so / / / nyan kyI bdag kyang sib bse gong kar be ne [tshog?] po la[gs?] / / stan kyi
(3r109) drung po yang sib bse gong kar be [ne?] tshog po lags / / lo de bdag kyang sIb bse gong kar /
(3r110) be ne tshog po lags / / rlan mkhar stang steng [rtsig?] du yang sib bse gong kar be ne tshog po /
(3r111) [na?] [mch]Is / [rla?] khyIm pyug ra rtsig du yang sib bse gong kar be ne tshog po ma mchis / rla laM stang steng
(3r112) rtsIg du yang sIb bse gong kar be ne tshog po ma mchis / / nyan kar gzugsugzugs su sib bse gong [kar?]
(3r113) [be?] [ne?] tshog po ma mchis / stan kar rgyab [du?] / yang / sib bse [gong?] kar / be ne tshog po ma mchis
(3r114) pon kar rtsig du yang sIb bse gong [kar?] / be ne tshog po ma mchis / / gon kar sluduslud du yang
(3r115) sib bse gong kar [be?] [ne?] tshog [po?] ma mchis / [-]n kar gzugs pan kar rgyab du sib bse
(3r116) gong kar be ne tshog po ma mchis / khang sku gang nyan khang rla gang dbub du yang sIb bse gong gar be ne tshog po ma mchis /
(3r117) na[g?] 'di bzhIn du g.yu dang nas dang po ma dang ras la nan 'di bzhIn bskor ro / / sIb bse gong kar / be ne [tshog?] [po?] /
(3r118) btsal / na bse shang shang ru rings / kyI rabs smos te / bse'i pha smos / kyang bse gong kar ma lags / sIb bse gong kar /
(3r119) be ne tshog po ma lagsolags so / pha dung gyI glang po dang / ma g.yu'i 'pra mo gnyIs smos ste / bse'i pu ru cIg gyi [---] / na /
(3r120) sIb bse be ne tshog po gong kar lags so / / nub sum nyan du btsugs [na?] nyan khar [ni?] / btsugsobtsugs so / [stan?] [kar?] [ni?] rgyaborgyab bo /
(3r121) [hi?]n kar ni btsugsobtsugs so / / gon kar nI sludoslud do / / hyIn kar ni [btsugso?][btsugs? so?] / dpan kar ni rgyaborgyab bo / bse thog ma btsal [---]
(3r122) de brtsigs shing rnyed ces bgyi 'o /:/ / g.yu la yang nan ltag ma bzhIn du mye cho thing snar g.yu / rgya sbrangs [the?] [thog?]
(3r123) nam po 'bring ru ma mchis shes bgyi 'o / / nub sum nyan du gzugs kyi / g.yu ne tsho ma mchis / thing snar [---]
(4r124) g.yu btsal ne [tso thing] snar nam po 'bring ru ma mchis / / g.yu'i pha ni g.yu rje thang pho / g.yu'i ma nI g.yu
(4r125) sko / spu rgyal mnyam las gshegs / kyi g.yu bya sgong nu sgong / / da rgyal kyi g.yu rma lchags rkong rgyal kyI [---]
(4r126) thi[ng] [sna]r [nar?] myi'i g.yu / [spo (/spi)] mthing pyagi g.yu / kya ra kyu ra'i g.yu / 'a zha bong ru me nyag bong ru nyan kyi g.yu ma
(4r127) lags / / g.yu'i [gnam?] po 'bring ru g.yu rgyal sbrangs / kyi khe thog ne tsho [thing?] snar ma lagsolags so / / gnam kyi
(4r128) pa mtha / [-]ng kyi pa [-]m na / / gnam dang sa 'thab yeng yeng daM daM / lchags dang zangs 'thab khrol khrol
(4r129) sIl sil / / de'i pa [---] [na?] / brag gnam du zang zang g.yu brag sngon [mo?] gnam du [zang?] zang mtsho [---]
(4r130) khyil khyIl g.yu [mtsho?] [sngon?] [mo?] thaduthad du khyil khyil / gru yang dung gyi gru / gdos kyang kyang dung kyi gdos / skya [---]
(4r131) dung kyI skya / / mtsho pa ru rgal na / g.yu mtsho sngon mo pa ru rgal / g.yu brag sngon mo la / g.yu sta gzang rings kyis [---]
(4r132) phud cig bthab pa la / g.yu rgal te mchis / lha g.yu gam dang rogs shig nyan gyi g.yu ma lags / gnam [---]
(4r133) [---] [g.]yu mnyan g.yu gthod / / sta re pud cig bthab na / g.yu rgal te mchis srin g.yu na [---]
(4r134) [---] lags sa rim bdun du / g.yu mnyan g.yu gthod / / sta re thabs shig bthab na' /
(4r135) [---] zhing ldag pa rgal te mchis / / lha dang chags kyi / bsod / myi thugs bud kyi rtan
(4r136) [---] [la]gs / / sta re thabs shig btab na' / / myIng ni ni mon bu mon 'dzu / g.yu'i mying ba ne tso
(4r137) [thing (/thang)] snar / g.yu [rgyal?] sbrangs / gnam po bri 'u ru nyan kyi g.yu lagsolags so / / g.yu la nyan du btsugs na /
(4r138) g.yu ne tso thing snar / g.yu rgyal sbrangs kye thog / nam po bri 'u ru la nyan du btsugs / nyan [kar?]
(4r139) ni btsugsobtsugs so / stan [kar?] [ni?] rgyab bo / pan kar ni btsugsobtsugs so / bon kar ni slud do / / hIn kar ni btsu[gso?][btsugs? so?]
(4r140) phan kar ni rgyab bo / / nyan kyi bdag ches mchi ba dang rlan kar [las?] stsogs pa 'ang g.yu ne tso [---]
(4r141) snar gnam po brI 'u rus rtsigs shing nyan kyi bdag ces smos te / nyan kyi bdag kyang su [zhe?] [---]
(4r142) smos pha gun dang rlan kar stsogs pa / gun smos te / nyan kyi bdag stan kyi drum / nyan kyI bdag lha [---]
(4r143) kyI bru bdun nas mo byung drug las gshegs shes bgyI'o / / / / nas kyI pa yab smos na chab bgo ro [---]
(4r144) na l[d?]Ing myi [-]ng na / po bya rgod tsam ldIng / nas kyI ma yum kyi mtshan chab kyI ma zhug chab gzhug ser
(4r145) [---] skad na g.yang mo dbog tsam skad / gnag pal che na / chud dang / g.yer kyis skal kyis /
(4r146) [---] [lagso?][lags? so?] / / [bu (/ba)] brgo rpyi nas nI dku dang dring kyi nas / kyIs nyan kyi nas ma lags / gro kha
(4r147) [---] gdod kyi skal kyis / nyan kyI nas ma lagsolags so / sngo mo grangs mangs dang rab mo bzhi /
(4r148) [---] kyI gsang kyIs nyan kyi nas ma lags / nas mo byung drug lha nas lha nas /
(4r149) [---] gso / / nas la nyan du btsugs na' / nas mo byung drug /
(4r150) [---] / du nyan du btsugs / / lug dang g.yang kyis bgyis na' / [---]
(4r151) [---] gyis na' gser khang ser mo myI lud dga' zha zha lhag ma la nyan du [btsugs?] / /
(4r152) [---] dum pha las nyan du btsugs / / [nas?] sngo mo la nyan du btsugso / / nyan kar [ni?] btsugs
(4r153) [---] kar ni rgyab / hIn kar ni btsugs / pan kar ni rgyab /:/ nan thog ma bzhin du skor
(4r154) [---] / /:/ nyan kyi bdag kyang pho ma klum tsub ces bgyi ste / pha yab kyI mtshan ni rtsang
(4r155) ho [de (/nge)] [khor?] [---] / ma yum du smos na / ma drum pang 'dab chen / / brun 'de myed ma / bu smyIg gu ldem pang / /
(4r156) smyI [g?]u sum zur / mon smyIg ldem pang / / sum zur bzung par bzung / bcad par bcad / dpe 'u la /
(4r157) nyan du btsugs / / [pa (/po)] ma la nyan du btsugs / / mon skur lho skur rgya skur khor ba la nyan du btsugs /
(4r158) smyI gu ldem pang la nyan du btsugs / / nyan kar ni btsugsobtsugs so / stan kar nI rgyaborgyab bo / bon kar ni btsugso'btsugs so' /
(4r159) hin kar ni rgyaborgyab bo / rlan kar btsugsobtsugs so / / nan snga ma bzhin du [bskor?] ro / / / ras la nyan du btsugs
(4r160) yul [rgya?] yul gtan bzangs na thang nga rgya mo thang 'bal kyang shing la 'bal / / 'bral kyang ni [---] bral / 'bral
(4r161) 'dzud kyang ni rgya gard 'dzud / thang nga ni rgya mo thang / dang tha nga mon mo thang dang tha nga lho mo thang dang thang nga bal
(4r162) mo [thang?] [kyi?] [---] [bthags?] [pa?] smos te / / ras la nyan du btsugs shes bgyI 'o / / nyan kar ni /
(4r163) 'dzugs / / [---] kar ni rgyab / / sku ra pyi nyan / ra pyI stan / ra pyI bon kar btsugs / gon kar ni rgyab /
(4r164) hIn kar ni [btsugs?] / pan kar ni rgyab / da myI rma bu mching rgyal 'di nang sum sku ru sbyon / nyIn suM g.yang du blan /
(4r165) na lha bon [---] zu [g.yang?] bon theg leg / pya bon khyu ra / rje bla bo bla sras / bla mtshe srad po bru bdun dang nyIn suM g.yang
(4r166) du blan na g.yang yang yon / / nub suM sku bla ru spyon / nub sum nyan du 'dzugs na / rje dgu gar dgu dang lha dgu gsas
(4r167) dgu dang pha dgu bon dgu dang / rje his sten chen po dang / mtshe hIs po his bdag dang / nub suM nyan 'dzugs na nyan [kyang?]
(4r168) tshugs / rlan [---] steng ni rtsIgs / rla khyim sgyugs ra nI rtsigs / rla lam sgya sgyo ni [bgyIs?] / khang sku khang
(4r169) rla khang nyan khang [ni?] pub / / nyan kyI bdag bgyis / stan kyI drum bgyis / lo de bdag bgyIs / si sI drum bgyis /
(4r170) mtshe la nyan du btsugs [na?] / hIs po hI[s] [b]dag byang pang sum zur la nyan du btsugs / g.yu la nyan du btsugs
(5r171) na / g.yu ne tso thing snar g.yu rgyal sbrangs ke thog nam po 'bri 'u la nyan btsugs / bse la nyan du btsugs
(5r172) na / sib se gong kar be ne chog po la nyan du btsugs / nas la nyan du btsugs na' / lha na[s] [br?]u bdun [---]
(5r173) nas mo byung drung la nyan du btsugs / spe 'u la nyan du btsugs / / skur bu khri btsugslabtsugs la [---] du btsugs / /
(5r174) ras la nyan du btsugs na / rgya ras rtsang 'brang / mon ras khul thing lho ras shag[s]
(5r175) rnam bal ras tshigs ma la nyan du btsugs / nyan kar ni btsugs /:/ nan ni snga ma bzhin du 'gor /
(5r176) $ /:/ bdag rI tham shad la pu rma bo'i nyan kar btsugs / stan kar rgyab / sgo ra pyI nyan / [---] ra [pyi (/pyI)] stan /
(5r177) shing rIng thung yang pu rma bo'i shIng / rtsI bzang ngan yang pu rma bu'i rtsI' / gor che chung [---]
(5r178) gor / chab drang dro yang pu rma bu'I chab / 'brog che chung yang pu rma bu'i 'brog / yul phus mda's kyang
(5r179) bu rma bu'i yul / / myi rma bu'i mching rgyal yang phu ya bla'i nyan mnyan / na / phu rma bu'i nyan du m[nyan]
(5r180) nyan du ['dzugs?] / nyan kar nI btsugs / stan kar ni brgyab / sku ra pyI nyan / ra pyi stand shing rIng thung [yang?]
(5r181) myI rma bu'i shing / rtsI bzang ngan yang myi rma bu'i rtsI / chab drang dro yang myi rma bu'I chab / gor che chung
(5r182) yang myI rma bu'i gor / yul pus mda's kyang rmyi rma bu'I yul / 'brog che chung yang myi rma bu'I
(5r183) 'brog / sribs ri tham shad / lcham kyi nyan du mnyan / nyan du 'dzugs ljam yul ma'i nyan du mnyan /
(5r184) du btsugs / pu rma bo / la mang ba bzhin du nan snga ma bzhin du bskor te ltsam yul ma [---] [mnyan?] du /
(5r185) 'dzug shes bgyI'o / / myI rma bu'i mchIng rgyal kyis / ma bla'i nyan du mnyan ljam yul ma'i nyan du /
(5r186) mnyan / srib rI thams shad la / ljam yul ma mang ba myI rma bu mching rgyal mang zhes lan [ltag?] [ma?]
(5r187) bzhin du bskor ro / / po bla la nyan du mnyan rod dpye thog bde drum la nyan du myi mnyan / 'o [de?] lha [dpal?] [phu?]
(5r188) rgyal kyi [nyan?] du mnyan / / rad dpye thog bde 'drum nyan du mnyan / nyan thu 'dzugs / 'o de lha dpal gung [rgyal?]
(5r189) bas / yul kyI pu ru bzhud / na chab dragidrag gi dka' yang byul / / yul kyi mda ru bzhud na / rje zhing 'or mo'i /
(5r190) dka' yang byul yul gyI phu ru bzhud na / drug dang zhal yang tsom / / mda' ru bzhud na / khab drugidrug gi [sgo (/sgyo)] /
(5r191) yang byul / pu ru bzhud na rtsi drugi mchog kyang gzigs / mda' ru bzhud na / phang drugidrug gi khyim yang gzigs /
(5r192) yar ru sked sken things [so (/po)] smra smya bo lag rings / ya ru sken / ma ru sken chab so nya tshol / [pho?] [rgyal?] [nyan?] du /
(5r193) 'dzugs / bya skog theg to nyan du mnyan / / tsugsutsugs su 'dzugs / 'o de gung rgyal kyi nyan du [---]
(5r194) 'dzugs / myi rma bu mching rgyal kyang 'di bzhIn nan [skord? de?] bgyi' / da ljam kyI nyan du myI mnyan [khri?] [---]
(5r195) khrI cog kyi nyan du myI mnyan / rod mo lha la nyan du mnyan / dor mo lha la nyan du mnyan / ljam khri mo khri cog [---]
(5r196) 'dzugs / pa la pyI ldang nas bsu yang bsu / dma' rab kyI tshoms nas bskyang yang bskyang / [na?] [bang?] [---] /
(5r197) g.yo g.yo / 'brum du yang thu thu / sne 'u khyud pyir lhang tsher tsam zhig / myI 'dur myi khrug / dphyi zhal tsam /
(5r198) zhig myI 'thur / myi rma bu mching rgyal chung mo bla la nyan du ma mnyan / khrI mo khri cog [gyI?] nyan du 'dzugs
(5r199) myi rma bu mching rgyal yang ljam khrI mo khri tsog kyI nan bzhin smos te skor ro / / [---] bu /
(5r200) myi smon bu zhig / yul 'brog dbye ldang sum du sha 'chor du gshegs g.yag 'gor du gshegs / [---] du /
(5r201) du gshegs / lha sha kar bu zhig nI lha lam dkar du bros te ru dang 'ongs se 'ongs / snyegs ste ni ma slebs ['phangste?]['phangs? ste?] ni
(5r202) ma phog / srin sha nag po zhig ni srIn lam gnag du bros te / gshug dang tshub tshub / snyegs te nI ma slebs ['pangste?]['pangs? ste?] /
(5r203) nI ma phog / myi sha spur bu zhIg ni myI lam spur du bros te snyegs te nI ma slebs 'pangste'pangs ste nI / ma pog
(5r204) sha phas se byung dnga's po 'pral gda's shig phas se byung / ru bltas nI dung gyi ru / sna bltas ni byang kyi sna spu
(5r205) bltas nI g.yagi spu / rmyIg bltas ni bse'i rmyIg / sha snyegs te ni slebs / 'pangs te nI bzhigs sha bragi mdo
(5r206) ru chegs / sha la mda' yIs 'pangs / smral la drum kyIs rlad / sha la mda'is pog ston ma pog drum kyis bzhigs
(5r207) gs ston na ma bzhIgs / mda' mtho ste mchIs / lha brag dkar po rtse na / 'brog srIn dre [---] /
(5r208) sgo ru zug / sha bros te mchis / dngas po 'pral gangs bros te mchIs / le 'u 'brog la gong du / ['das?] te mchis [---]
(5r209) 'brog bye ldang sum 'da's te mchIs / / sha [dangs (/dngas)] po 'pral gangs ni snyegs te ni slebs / 'pangs te nI bzhigs / /
(5r210) sha [dangs (/dngas)] po 'pral gangs de ru bkum / sha 'ca ni rhal te rhald / pags bshu nI lji be ljIng cing bzhugs /
(5r211) na' la dgu ba la'I rgyab na' / 'brog srin dre da zhIg pyi rgo nI lhogselhogs se lhogs sgra 'brug re nI ['dir?] [zhIng?] [mchis?]
(5r212) pyI 'u thong pa zhig bkum / la dgu ba zhig sladuslad du 'da'ste'da's ste / mchIs na / lha brag dgar po'i rtse na' /
(5r213) 'brog srIn dre da'i tshang kyI sgo na / mda' cIg ni brug / cing mchis / sha cIg ni rjes shig [byung?] [rgya?] cIg ni /
(5r214) rjes shig byung / / sha dang ni rgya rjes bcad / 'brog la gong sum 'das te mchis / kha [---] [bu?] [myi?] [smon?] bu
(5r215) pu zhig / sha pyed bshas pyed ma bshas / pags pyed bshus pyed ma bshus / 'brog srin [---]
(6r216) mo nI gnam du brdabs / thig rid nI sa ru rdungs / kha 'o de ni dmar so 'o rIng ni dgar / skra yeng [---] zhIng pa
(6r217) se mchis / / kha yang de'i bu myi smon bu cung zhig / spyan cher zhes gzigs / na / thugs 'ul zhes [---]
(6r218) snyeng kyI lam du / brla zhig 'tsald / dbu skra nyag bdun dang / spyan kyI rdzi ma 'bru bdun dang / [---] mtsho /
(6r219) ro g.yu bdun / 'brog srin dre das 'tsald / / 'brog srIn pyan ma yed yed mos / 'tsald / myI {smon} /
(6r220) smon bu cung zhig / so ya dag las nI chad ma khad / 'chI ma dag las ni 'cel ma khad / spyan rlang ma [---] lchags /
(6r221) ldab ma ldib / thugs rmang ma rmong zhing bzhugs bzhugs / na / myI me 'u gnyen ba ga la [---] /
(6r222) se ba bshan ba ga la mchis / lha'I pyag tsang ster byang tsha zhig la bzhugs shes bgyis [---]
(6r223) pyag tshang ster byang tsha zhig pas se byon / lha bon 'prang zu g.yang bon theg leg / pya bon kyur ra / / zhig [gnyar?]
(6r224) te / nang sum ni dmu dag lha dag gsas dag / rgyal ba gsum la / sku nyan du btsugs / mtshe nyag cig [dang?] [yungs?] /
(6r225) dgang cIg ni sku glud du bor / / na 'brog srin pyag ma yed mos 'tsalde'tsald de mchis / / nub sum ni sku glud du
(6r226) bor / nang sum ni sku ru spyon / nub sum nI nyan du btsugs / 'brog srin pyab mo la nyan du btsugs [---] nang
(6r227) sum nI g.yang du blan na / kha yang de'I pu myi smon bu la g.yang du / blan / / myi smon bu chung ni / [sngar?] bas
(6r228) ni da bzang / gzhe bas ni da [sgyan?] / gog gog ni bzhengs zor zor ni sprags / da myi rma bu [mching?] [rgyal?] [---]
(6r229) lha bon 'brang zu g.yang bon theg [leg?] / pya bon kyur ra gsum kyis / nub sum srIn pyin [---]
(6r230) nyan du btsugs / gluduglud du bor / nang sum ni g.yang du blan / / / / / / / lha myang lha bu mo zhig yul kyi /
(6r231) bdag mdzad cing / bzhugs / yul myang yul shing nagI bdag mdzad cing / bzhugs srIn kyi [mgo?] [gnon?]
(6r232) cing rnyen mdzad na / myang srIn phla / / ha ji khu'i mgo gnon rnyen mdzad cing bzhugs / yul pu ru
(6r233) g.yos na / myang yul shing nag / pu ru g.yos / gyIs myed srin phase pyung na' / myang srin phase
(6r234) [byung?] / myang srin pla ha ji khu phase byung / myang lha bu mo zhig / thum thum mnal jin [bzhugs?] / /
(6r235) na / myang srin pla ji khus sku'I brla zhig brkus / / thugs kyI mtsho [ro?] g.yu bdun 'tsal / / [---]
(6r236) bu mo zhIg thugs bsam ma mkhyen / kyIs rmang ma rmong / zhal gsung ma mkhyen kyIs [---]
(6r237) spyan gzigs ma mkhyen kyIs rlang ma rling / bshos ya dag las ni 'cad [---] khad [---] ma dag /
(6r238) las ni / 'jel ma khad / phra'Is ni chad ma khad / srab kyIs ni rdol ma khad / gshen [---] mchis
(6r239) shig / myang shen rgya'i myang yul thing snar dang dpyang lad lchog gnyis shig / srin yul mye [myi?] [rlang?]
(6r240) chu myi rgum kyi yul du / myang sring phla ji khu'i [gan?] du gludu bor / / nub sum nyan du [btsugs (/bcugs)] na /
(6r241) mang la bo zhig nyan du btsugs / g.yu mye co [dang (/ngang)] bse be co zhig nyan du btsugs / myang la bo mo /
(6r242) zhig / gna' bas da bzang gnye bas da rgyan / gna' myang lha bo mo'i nyan / da su'I nyan na myi rma bu
(6r243) mching rgyal kyI nyan to / / pho gag gI nyan / mo gug gi nyan / sIm ba'i 'odu nyan / [mi (/sI)] ra'i dkar du
(6r244) nyan / shing khra mo ma bcag bya 'par ba ni ma bzung shIg / mchig khang mo ni ma 'bub shIg / khyi sbag
(6r245) pa nI ma bskang shig / / myI po nyan na [rba (/rva)] rtsi pyI / rta bo nyan na / be co / rkang bu / btsun sho nyan / bkra shis /
(6r246) kyi nyan no / bshur legs kyi nyan no / / pha hi de chen po gnam ka long sum na bzhugs / pha la nyan /
(6r247) du btsugsobtsugs so / ma pra dag btsun mo sa ga gding drug na bzhugs la nyan du btsugsobtsugs so / bu hIs
(6r248) bu spun la nyan du btsugsobtsugs so / myI rma bu mching rgyal 'di la / mtshe hIs po [his?] [---] mtshe mo
(6r249) byang pang sum zur / dang / sIb bse gong kar be ne chog po dang g.yu gnam po bri 'u ru dang ne tso thing
(6r250) snar g.yu rgyal sprang ke thog / 'dI [---] la nyan du btsugs / pu rma bo'i kha cug then du nyan /
(6r251) snyan kar ba bya bkres pas kyang gsang / rla mche srad po dang / mtshe his po hIs bdags dang bse be ne
(6r252) chog po gong kar dang / myi rma [bo?] mching rgyal kyi dbu la gsol / na / bya dkyi bas sngo / bse be ne cog
(6r253) po dang bse gong kar dang / g.yu gnam po brI 'u ru dang g.yu rgyal sprangs ke thog dang dbu la nyan
(6r254) du btshugs / / phu rma bo'i kha tsug then du nyan / / snyan kar ba bya bgres bas [---] mtshe srad
(6r255) po dang hIs po his bdag / dang bse be ne cog po gong kar dang g.yu [---]
(6r256) nam po bri 'u ru / g.yu rgyal sbrangs ke thog dang / mon skur lho sgur / rgya [skur?] [---] /
(6r257) ras rgya ras rtsang [grang?] dang / mon ras khul thing bal ras shags rnams / dang myI rma bu mching /
(6r258) rgyal thugs la [nyan?] / / sku la rtan / ring la rtan na / sku nang du myi pul / pyI ru myi 'gyed /
(6r259) g.yasu myi yo / / g.yosu myi rtul / lha nas kyI bru bdun / mnyan skyems / dmu dag skyems
(6r260) kyi pyang byang ku / sku ru gsol / na / sku na mtshal pyo 'or 'or / khab bya rmang [tsham (/tsam)] [---] / g.yu
(7r261) rla g.yu thing po tsam 'od dang lam / / lam / / zhal la nyan na / sten po bya bgres then [---] / ring la nyan na
(7r262) khrang mo dgu rnam then du nyan / sku rtan byang g.yu then du nyan / zhabs la nyan na / [---] bye 'u [---] la
(7r263) ldong khab zhal bzangs then du / nyan / da nyan kyI bdag kyang mtshe his po hIs bdag lagsolags so / lo de
(7r264) bdag kyang mtshe his po his bdag / lagsolags so / sI si drum po che yang mtshe hIs po his bdag
(7r265) lagsolags so / da nyan gar ni gzugsogzugs so / stan kar ni rgyaborgyab bo / bon kar ni rtsigsortsigs so / gon kar nI slud do /
(7r266) hIn kar ni slud do / phan kar nI rgyaborgyab bo / myI rma bu mching rgyal 'di myI nyan rang then / de slud na' /
(7r267) btsan bdud rkun ma / btsun rmu rkun ma / gnam la g.yen dgu rgun mas / gnyar na / myi [---] sa
(7r268) la sri rkun ma / chud rgun / rkun mas brag hvod de chab gsang bdag / ma mos gnyar na [myi?] [slebs?]
(7r269) sha gangs gong du slud na / khyI lo tsha khang kyi myi zugs / prum slang bra slud na / myi rkun kyis myI slebs
(7r270) na bong zan slud na / myI lce than kyis myI slebs / khrung khrung dgu la / 'phar na / byan lhag gchan gyis
(7r271) myI slebs / lco ga bong rum du 'khras na / pya rje khra'is myI slebs / / da rlan mkhar sdang stang /
(7r272) rla lam sgya sgyo / rla khyIm skyug ra / rla lam stang stengsustengs su / myI rab bgres lob du gshegs shig [shIng (/shId)] rab /
(7r273) lo [chib?] du gshegs shig / myI ji rang then na / / myi nyan rang / then / nyan ji ra [---] nyan cab
(7r274) rang then / chab ji rang then na chab gzhung rang then / gzhung ji rang then / na gzhung rngo [rang?] [then?] / rngo ji
(7r275) rang then na / rngo ['ga (/'ag)] tsam dang na' brag mkhar rtse myi rnyil / dbugs chab tsam shur na [---] [chab?]
(7r276) sngon mo rngo myi skams / da myI rma bu mching rgyal 'di / dri sog rol la zhal ma che ljags ma ring /
(7r277) myi rmang shI ro tha la khram ten / shing sgong chagi mgo thur du yu / ten ka chen la / zhal ches na / yur ba /
(7r278) ya rol kyi nas la lhos / gchung la zhal ches na / yur ba ma rol kyi nas la lhos / rje la zhal chIs
(7r279) na yur ba ma rol kyI nas la lhos / 'bangsla'bangs la zhal ches / na / shul kyI ma rol kyi nas la lhos / / [sI?] le
(7r280) dron la zhal ches ljags rings / nam pyod kyi nas la lhos / myI rma pu mching [---] nyan 'og du /
(7r281) btsugso / / nyan 'og du slud / do / lha la nyan du btsugs na / lha 'og ni rgad spags / srIn 'og ni /
(7r282) glud 'dor / gna' myI lud ni jI ltar / zan dags nI ji ltar pan / yul lha yul ni nang na / myi snyI myi
(7r283) khyIm bdun zhIg / rmos nas dang brasubras su rmos na khrungs mtshe dang yungsuyungs su / 'khrungs / mtshe ['khrung?] kyi /
(7r284) gzhon bzangs / mtshe 'khrungs kyi gnya rings / lha bzhugs na yid non / bzhugs / myi [mchi?] [---] na /
(7r285) bag rnon mchis / srin mchis na / srin myIg rnon / mchis / myI bag rnon kyis / mtshe / gcig nyag
(7r286) nyis nyag gsum zhig / bcade / myI bag rnon 'tsal te mchis / srIn myig rnon [kyis?] [mthong?] ste /
(7r287) myi bros te mchis bag rnon bros te mchis / srIn kyis bsnyags na srin myIg rnon kyis bsnyags /
(7r288) na myI bag rnon / ma rma then ri then spangs / then tsigs gsum kyI thog du byon / [sris?] de [ru?] [slebs?]
(7r289) / myI bag rnon kyis / mtshe mo nyag gsum zhig bor na / srin 'tsal te mchis [myig?] [---]
(7r290) mchis / myI thar te mchis bag rnon thar te mchis / di rIng sang lta na / mtshe nyag cig nyag nyis [---]
(7r291) po 'dI / myi rma bu mching rgyal kyi sku'i gluduglud du bor ro / ring kyI khabsukhabs su bor / ro / lha dgu ni nyan du [---] /
(7r292) [myi?] jI rang then na myI nyan rang then / nyan jI rang then na nyan lha rang thend / yul rtsang shul mtho [---] rje rtsang
(7r293) rje pva 'a zhig / srin rtsang srin po da 'i mchId / nas / mye myI dgu chu myi rlang kyI yul du [bkri? zhes?] bgyIs / na /
(7r294) rtsang rje phva 'as / rtsang shen snyal ngag bgug ste / yungs mo dgang cig dang / g.yu slag [---] dang / bse
(7r295) byang pang pa myig dang / lha la nyan du btsugs na / rtsang lha pu dar la nyan du btsugs / [---] tshe mo /
(7r296) nyag cig dang yungs mo dgang bzangs / dang / zer mo 'pan bzangs / dang mon lug ['bras?] [---]
(7r297) bre ba cung / dang sku'i gluduglud du bor / na / srIn rtsang srin pod de 'tsal te mchis / myi thar te [mchis?] / na /
(7r298) rtsang rje pva 'a thar te mchis / myI rma bu mching rgyal 'di lha la nyan du btsugs na / rtsang lha pu dar la nyan /
(7r299) du btsugsobtsugs so / / srin la khlud bor na / rtsang srIn pod de mye myi dgu chu myi rlang ba'i yul du gluduglud du bor /
(7r300) ro / / yul gnubs shul king drug na / rje gnubs rje sribs pa bzhugs / srin gnubs / ni /
(7r301) rkang pran / / kyis srin yul mye myi dgu chu myi rlang kyi yul du bkri zhes bgyis na' /
(7r302) rong po lde khar gyIs / srIn gan du glud bor na gnubs srin rkang pran gyi gan du [glud?] bor / lha la
(7r303) nyan du btsugs na / gnubs na / gnubs lha mthon drug la nyan du btsugs / yungs kar ni [---]
(7r304) dang g.yu slag cen dang bse byang pang pa myig dang / lha la ni nyan du btsugsobtsugs so / lha la nyan btsugs
(7r305) pa dang srin la glud bor ba'i rtan btsal ba / ni nan snga ma bzhin du bskor ro / / lha la nyan du btsugs na
(7r306) thang [lha (/la)] ya bzhur la / nyan du btsugs srin kan du glud bor / na / thang srIn pyo pyo mo'i gan du /
(7r307) glud bor ro / 'brog srIn pyab ma'i gan du glud bor / rje thang rje sum po ni bshos so / / myi rma bu mching
(7r308) rgyal yang lha la nyan du btsugs / na / thang lha ya bzhur la nyan du btsugs srin la / glud du [---] /
(7r309) bor na / thang sin pyo pyo mo ''brog'brog srin pyab ma la gluduglud du bor [---] [lha?] 'og du [---] [gda'?] /
(8r310) spags / srin 'og du ni glud bor / / yul ngas po khra sum na / rje drang rje rnol nam zhig / [ngas?] po /
(8r311) srIn nag ra rgyas / srin yul mye myi dgu chu myi rlang kyI yul du bgrI zhis mchI na / drang gshen /
(8r312) 'brong pyag gyIs / lha la ni nyan du btsugs / khlum lha thugs po / la nyan du btsugs /
(8r313) srin gan du glud du bor na / klum srin / dom ra'i gan du glud du bor / myI rma bu mching rgyal / gyang /
(8r314) lha la nyan du btsugsnabtsugs na / klum lha thugs po la nyan / du btsugs / srIn gan du [gludu?][glud? du?] [bor?] nal /
(8r315) klum srIn dom ra rgya'i gan du gluduglud du bor / / myi rma bu mchIng rgyal yang myi lha rang then [---] /
(8r316) yul skyi ro ljang sngon na / rje skyi rje rmang po zhig / srin skyi srin tsa lung zha'i mchid nas [---] /
(8r317) mye myi dgu chu myi rlang gyi yul du bgri zhis mchi' / skyi gshen rgyan ngar zhig gnyar [te?] / srin /
(8r318) 'og du ni glud bor / lha 'og du ni gda' spags / lha la nyan / btsugs / na skyi bla [pya (/phya)]
(8r319) mang la / nyan btsugs / srin la glud bor na / skyi srin tsha lung [zhal?] glud bo [---] myi rma
(8r320) bu mching rgyal yang lha la nyan du btsugs na skyI bla pya mangs la / nyan du tsugs [---] glud
(8r321) du bor na / skyi srin / tsa lung zha'i gan du glud du bor / / yul yar khyim sogs [yar (/kar)] [na'?] / /
(8r322) yul rje 'o lde spu rgyal bzugs / na / srIn yar srin pa sna rIng po'i mchid nas / srin [---] yul /
(8r323) mye myi dgu chu myi rlang kyi yul du bgri zhes mchi' / lde gshen rmun bu bkug ste / lha la nyan du /
(8r324) btsugs na / yar lha sham po la nyan du btsugs / srin la gluduglud du bor na / yar srin [dra? la?] la glud du
(8r325) bor / / yul dbye mo yul drug / na / dbye rje khar ba zhig srin dbye srin yug mo'i mchid nas srin
(8r326) yul mye myi dku chu myi rlang kyI yul du bkri zhes na / dbye gshen kar bu ljon pyug / [---] nyar /
(8r327) te / la nyan du btsugs na / dbye bla spyi gang gangslagangs la nyan du btsugs / srin la glud [---] na /
(8r328) dbye srin yug mo la glud du bor / / yul rngegs shul khling brang ce 'u na / rje rngeg rje [gling?]
(8r329) 'brang tse 'u bzhugs / srin rngegs srin ra lpags kyi mchid nas srin yul mye myi [dgu?] [chu?] myi /
(8r330) rlang kyi yul du bkri zhes mchi / rngegs shen / rmun bus lha la nyan du btsugs na / [rngegs?] lha /
(8r331) pya rmang la nyan du btsugs / srin la glud du bor na / rngegs srin ra lpagslalpags la / gluduglud du bor / [---]
(8r332) yul 'ol pu dag dang na / rje 'ol rje zin prang bzhugs / 'ol srin den po bla'i mchid [nas?] /
(8r333) srin yul mye myi dgu chu myi rlang kyi yul du bkri zhes mchi' / ljang tsa gshen kyi mun zhag
(8r334) tsas lha la nyan du btsugs / srin la gluduglud du bor / / 'o la sha bzan / / / yul dags yul /
(8r335) shing nag na / rje dar rgyal sprog zin / srin dags srin phlad po mgo dgu'i mchid nas /
(8r336) srin yul mye myi dgu chu myi rlang kyI yul du bkri zhes bgyIs na / rgyal [---] [shen?] [lo?] das nas /
(8r337) nya la ni nyan btsugs / srin la glud bor / / / yul mchims [---] / kyi dgra sul / na /
(8r338) rje mchims rje ne 'u / bzhugs / srin mchims srin / pod [---] du khlad
(8r339) kyi pya khyI ma'i mchid nas / / srin yul mye myi dgu chu myi [rlang?] kyi yul du bkri [---]
(8r340) shen do rab 'bring rab kyIs mchid nas / lha la ni nyan du btsugs / srin la [ni?] [---] bor /
(8r341) myang yul shing sngon na / rje myang tsun rgyal po dog / cig bzhugs / myang [sri (/srin)] [---] gnag brang
(8r342) ma'i mchid nas / srin yul mye myi dku chu myi rlang kyi yul du bkri zhe [---] /
(8r343) rgyas lha la nyan du btsugs / srin la gludu bor / / /
(8r344) yul rkong yul bre snar na / rje rkong 'de dkar po bzhugs / rkong [srin?] [---] den [po?] 'i [mchid?] /
(8r345) nas / srin yul mye myI dku chu myi rlang kyI yul bkri zhe na / rkong shen [---] dog po [dog?] nya /
(8r346) yIs lha la nyan du btsugs / srin la gludu bor / / yu [mdo?] ro / [---] lung [---] / rje
(8r347) mdo rje 'on brang bzhugs / srin mdo srin rkang mar kyi mchid nas / srin [yul? mye? myi? dku?] /
(8r348) chu myi rlang kyi yul du bkri zhe na / mdo gshen mar rtas nya la ni nyan tsugs [srin?] [la?] [ni?] [gludu?] [bor?]
(8r349) / yul rgya yul gdan bzangs na / rje rgya rje mye mtshang rmang po bzhugs / srin [---] [myig] [mar]
(8r350) kyi mchid / nas / srin yul mye myi dgu chu myi rlang kyi yul du bkri zhe na / / rgya bon leg dang rmang
(8r351) bas lha la ni nyan btsugs srin la ni kluduklud du bor / / myi ji rang [te?] [---] [na?] / myi nyan rang rten /
(8r352) nyan ji rang then na nyan lha rang then / lha dgu nyan du btsugs [---] srin dgu gluduglud du bor / /
(8r353) lha 'og du rkad spags srin 'og du glud kyis slud na / myi lud [---]
(8r354) myi skad ma mchis na / ya bla bdung po yod gzas ma / [---]
(8v1) mchis / gya lung pya skord ma mchis /
(8v2) na pya rje khra 'ang yong gzas ma mchis / myi 'ong du klu du bor [rje?] [---] spar to

Source Colophon

IOL Tib J 734. British Library, Stein Collection. Pelliot tibetain / India Office Library Tibetan collection, from the sealed cave library at Dunhuang (Cave 17, Mogao Caves). Transliteration from the Old Tibetan Documents Online (OTDO) database (otdo.aa-ken.jp), fetched 2026-04-05. OTDO is maintained by ILCAA, Tokyo University of Foreign Studies, with support from JSPS KAKENHI. The OTDO transliteration uses critical editing conventions: square brackets indicate damaged or uncertain readings; parentheses indicate folio and line numbers; $ marks section divisions in the manuscript; (/) marks alternative readings.

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