A Narrative of Healing and Dominion
A pre-Buddhist Tibetan narrative preserved in the Dunhuang caves, Pelliot tibétain 1285 (Bibliothèque nationale de France). The scroll tells the story of how Bon and Gshen healers proved their power across the kingdoms of the Tibetan world — each episode follows the same sacred pattern: a noble falls ill, diviners cast their lots and fail, and only the local Bon practitioner can diagnose and cure the disease. The text is both a medical mythology and a political charter, mapping healing authority onto territorial sovereignty. It preserves the names of kingdoms, clans, healers, and curing rituals from the pre-Buddhist Tibetan world in a formulaic structure that was likely recited as a ritual charter of the Bon healing lineage.
The scroll's beginning is lost. What survives opens mid-narrative and proceeds through at least eight regional episodes — the lands of Smra, Dmu, Lde, 'Ol, Rgya, Bal, and Ltam — before concluding with a summary catalogue of healers across all the principalities. Each episode deploys the same diagnostic formula: the male diviners (pho gshen) of White Rock Mountain and the female diviners (mo gshen) of Dark Rock Mountain are summoned, yet cannot find "the key to the illness" (snyun gyi zo) or "the lock of the tumor" (skran gyi lde). Only the named Bon healer of each region succeeds.
First English translation. Translated from Old Tibetan by the New Tianmu Anglican Church, 2026.
The Bird-Healing Rite
The great waters fell ill in 'Or. The summer-woman fell ill in Gnyi. The foundation-woman fell ill in Lde. The minister Klu [...]
He commanded, and by his knowing he commanded the command. He healed, and by his knowing he rubbed the rub [...]
Three mountain-meats were not hunted — the highland mountain, the pasture mountain, the northern mountain, the three peaks. One meat was not hunted [...] Three northern lakes — one fish was not hunted.
The spirit-caller went up to the summit. The water-lord went up to the white summit [...] The Gshen spoke: "What shall be laid out? Lay out a fine cushion-seat for the child. What shall be held in the hand? Silk [...]"
[...] the good daughter reared them, and the peaceful one nurtured — the spirit-caller was good but would not be installed [...]
Joyful mother! My six-bird upward-gazer, joyful mother! The bride's own garment — put it on! The chick warm-warm look! The feast-offering of the father [...]
The chick sweet-sweet look! The birds, the birds — in drinking there is command. In the bronze vessel — in drinking there is command. Into the bird's hollow it was poured. Many eggs were [...]
Many — an opening. The daughter of the north, the daughter of the middle, the daughter of Rkong — a daughter spoke: "What shall be laid out? A sash and ornament [...]"
[...] she held four beauties of blue and red. The good daughter [...] reared, and the peaceful one nurtured. The good chick [...]
[...] nurtured! Chick, joyful mother! My six-bird upward-gazer, joyful mother! In illness, to seek is fierce. In affliction, to seek is fierce. The nine clans of the ailing — the nine clans of the ill — the bird was offered in exchange. To the bird there is command. To the bird there is dwelling. To the bird there are goods. From the person, like a thorn, it was drawn out [...]
[...] it was made to look. From the person, like a nobleman, it was extracted, and the five birds' portion was obtained. Then the human flesh was counted, and the mouse-flesh too was like human flesh [...]
The nine rites of human illness were transferred to the bird — so it is said. Tomorrow at dawn, when the sky brightens, when the vermillion is laid upon the mountain summit, let the four meats come black [...] Let the four come blue. Let the four come yellow. Let the four come dark. The rest of the ornament is like this.
The Tale of Smra — Thang ba G.yu thang and the Bon Healer Zing ba
In the land of Smra, eight stages distant — the father's name was Smra Ding Ding Dings kyi Rje. The mother's name was Dbyal Gun Gun Ma Btsun.
From their union a daughter was born, a sister-child. Her given name was Thang Nga Brla Mar. Thang Nga Brla Ma — she sought a worthy lord above, and there was rank. Smra Gol Skyi Ma — she sought a lord of standing, but there was no lord.
In the land of Rkong, at Bre Snar, many were present. Rkong De Dkar Po — he was not the worthy lord of Thang Nga Brla Ma's rank, not the standing of Smra Gol Skyi Ma's lord. In Myang and Thags —
Myang Chun Rgyal Po — he was not the worthy lord of Thang Nga Brla Ma's rank, not the standing of Smra Gol Skyi Ma's lord. In the middle, at Dam —
Rje Drum Po — he was not the worthy lord of Thang Nga Brla Ma's rank, not the standing of Smra Gol Skyi Ma's lord. In Mchims, at the nine-valley land of Dgu Sul —
Mchims Rje Gnyi Zla Tshe'u — he was not the worthy lord of Thang Nga Brla Ma's rank, not the standing of Smra Gol Skyi Ma's lord.
In Dags, at the black forest of Shul Shing — Dags Rgyal Sprogs Zhin — he was not the worthy lord of Thang Nga Brla Ma's rank, not the standing of Smra Gol Skyi Ma's lord.
In Rngegs, at the four-cornered land of Gru Bzhi — Rngegs Rje Gling Brang Tshe'u — he was not the worthy lord of Thang Nga Brla Ma's rank, not the standing of Smra Gol Skyi Ma's lord.
In Phu 'Ol, at Phu Gda' — 'Ol Rje Zin Brang — he was not the worthy lord of Thang Nga Brla Ma's rank, not the standing of Smra Gol Skyi Ma's lord.
In Dbye Mo, the land of six districts — Dbye Rje Mkhar Pa — he was not the worthy lord of Thang Nga Brla Ma's rank, not the standing of Smra Gol Skyi Ma's lord.
In Yar Lung, at Sogs Dkar — 'O Lde Spu Rgyal — he was not the worthy lord of Thang Nga Brla Ma's rank.
In Skyi Ro, at Lchang Sngon — Skyi Rje Rmang Po — he was not the worthy lord of Thang Nga Brla Ma's rank, not the standing of Smra Gol Skyi Ma's lord.
But then, at last — in G.yu Ro Lung Sum — Thang Ba G.yu Thang. He was the worthy lord of Thang Nga Brla Ma's rank, and he was found. He was the lord of Smra Gol Skyi Ma's standing, and he was found.
Thang Nga Brla and Thang Ba G.yu Thang, the two — they were joined as husband and wife, and they dwelt together.
Then, after a time, Thang Ba G.yu Thang went north to the high pastures of Snam Stod to hunt wild yak. Smra Gol Skyi Ma went to the wool-gathering at Thu Ru. Thang Ba G.yu Thang and Smra Gol Skyi Ma, the two — the meat-hunt yielded no meat, the felt-gathering yielded no felt. When the mouth fell silent and the north grew still, when the valley-grass burned at its edges, they lay down together, exhausted.
As they lay there, in G.yu Ro Lung Sum, Thang Nga Brla Ma felt it in her heart. Thang Nga Brla Ma's heart grew ill and her breath grew heavy.
The nine rites of heaven's illness, the eight locks of the stars — from the sun came rays; from the moon came light; from the stars came dew; from the clouds came rumbling; from the rainbow came radiance — all were sent.
In the northern pasture of Snam Stod, Thang Ba G.yu Thang — the nine rites of illness, the eight locks of the stars — from the sun came rays, from the moon light, from the stars dew, from the clouds rumbling, from the rainbow radiance — all came upon him. Thang Ba was struck by illness. G.yu Thang was struck by illness.
Through the night, dawn would not come. Through autumn, the first fruit would not ripen. Through the day, the sun would not set. In spring the sun blazed and the wind howled. The fat offering of yak-meat dried on the shelf but did not run out. Below, the pig-fodder rotted but did not run out.
From White Rock Mountain, a hundred male diviners were gathered. They cast their lots, they read the signs — but they could not find the key to the illness, could not discover the lock of the tumor.
From Dark Rock Mountain, nine hundred female diviners were gathered. They raised their tongues and spoke — they cast their lots, they read the signs — but they could not find the key to the illness, could not discover the lock of the tumor.
Then they went to the Bon. They went to Smra Bon Lam Ba. They went to Smra Bon Zing Ba.
Lam Ba came. Smra Bon Zing Ba came. Zing Ba washed his face in the snows of the mountain pass. He bathed his hands in the lake. He lay down, he cast his lots, he read the signs — and he found the key to the illness. He discovered the lock of the tumor.
Smra Bon Zing Ba spoke: "Thang Ba G.yu Thang — his mouth fell silent, the north grew still. With Smra Gol Skyi Ma, the valley-grass burned at its edges. They lay down together, exhausted.
"In G.yu Ro Lung Sum, Thang Nga Brla Ma felt it in her heart. Thang Nga Brla Ma's heart grew ill and her breath grew heavy. The nine rites of heaven's illness, the eight locks of the stars — from the sun came rays, from the moon light, from the stars dew, from the clouds rumbling, from the rainbow radiance — all were sent.
"Thang Ba G.yu Thang — the nine rites of illness, the eight locks of the stars — from the sun came rays, and they came upon him. Thang Ba was struck by illness. G.yu Thang was struck by illness."
And Thang Ba G.yu Thang — through the keen eye of Ro Gu, through the swift messenger of Than Tang — sent word: "Smra Gol Skyi Ma — heart, do not be long. Edges, do not be far. The mouth has fallen silent, the north has grown still. The valley-grass has burned at its edges. They have lain down exhausted. The nine rites of illness, the eight locks of the stars — gather them back, delay them."
And Smra Gol — the wool she gathered, the felt she sought, all of it — she came to G.yu Ro Lung Sum and delivered it to the ear of Thang Nga Brla Ma.
Thang Nga Brla Ma — the nine rites of illness, the eight locks of the stars — from the sun the rays, from the moon the light, from the stars the dew, from the clouds the rumbling, from the rainbow the radiance — all were gathered back, sealed in the dark pouch.
In the northern pasture of Snam Stod, Thang Ba G.yu Thang's illness was opened, his illness lifted.
Thang Ba G.yu Thang and Smra Gol Skyi Mthing, the two — the wool they gathered, the felt they sought — they came to G.yu Ro Lung Sum. The gathered wool and felt were placed in the hands of Thang Nga Brla Ma.
Smra Bon Zing Ba tended him — the illness-remnant, the affliction-remnant — the meadow-worm of the outer wool — the cure was skilled and so it cured, the healing was skilled and so it healed.
Thang Ba G.yu Thang's illness was healed. Better than before — now even better. More abundant than before — now even whiter.
And now, today, if we look — the people of Rma Bu Mching Rgyal: this one too is not commanded by force or by wind. It is not commanded by wealth or by power. It is commanded by illness. It is commanded by fever.
The rest is as the one above.
The vermillion commands. And so it is done.
Below that, the command of Ro is done. Below that, the command of Sten is done. Below that, the command of Dmu is done — and the lineage of this is as follows:
The Tale of Dmu — Thang ba Dmu thang and the Bon Healer Ye'u than
In the land of Dmu, in the hidden chambers of Brang Gsang Brang — Rga Rga, Dgyi Dgyi, Stang Stang, Steng Steng — the Dmu fortress, sovereign over Rgya, in the chambers within:
The father's name was Gtangs Brag Cha Dang Dang. The mother's name was Dbyal Drum Cha'i Ngur Ngur.
From their union came children: the eldest son was Thang Ba Dmu Thang, the middle was Dmu 'Bring, the elder sister was Tha Nga Dmu Mo Thang, the middle sister was Dmu Mo 'Bring, and Dmu Lcham Gong Nga Gong Chung, the youngest — she dwelt among them.
Now, Thang Ba Dmu Thang — above, he would not cross the gods; at the three heights of Dmu, he would not cross. Below, he would not descend to the depths; at the churning lake of Dmu, he would not descend.
But then, after a time, Thang Ba Dmu Thang — he placed a spirit-weapon in his heart, he drew a blade into his hand, he mounted his horse and rode forth. Upon the Dmu horse Shu Bzhur he rode, and he went up to the three heights of Dmu.
Above, a Gnyan arose — at the three heights of Dmu, a Gnyan arose. He came to the shore of the churning lake of Dmu. Below, a Klu arose.
Thang Ba Dmu Thang — through the night, dawn would not come; through autumn, the first fruit would not ripen; through the day, the sun would not set. In spring the sun blazed and the wind howled. The fat offering would not cease in a day.
Above, an umbrella was cast — illness upon illness to see. Below, a mat was spread — pity upon pity to see.
From White Rock Mountain, a hundred male diviners were gathered. They spoke their speech — they cast their lots, they read the signs — but they could not find the key to the illness, could not discover the lock of the tumor.
From Dark Rock Mountain, a hundred female diviners in hooded robes were gathered. They raised their tongues and spoke — they cast their lots, they read the signs — but they could not find the key to the illness, could not discover the lock of the tumor.
Then they went to the Bon. They went to Dmu Bon Ye'u Than Rmang Ba.
He washed his face in the snows of the mountain pass. He bathed his hands in the lake. He performed the healing rite and examined — he probed and investigated — and he found the key to the illness. He discovered the lock of the tumor.
Dmu Bon Ye'u Than Btsan Ba spoke: "Thang Ba Dmu Thang — he placed a spirit-weapon in his heart, he drew a blade — and above, at the three heights of Dmu, he crossed. Below, at the churning lake of Dmu, he descended.
"Above, a Gnyan arose — at the three heights of Dmu, a Gnyan arose. Below, a Klu arose — at the churning lake of Dmu, a Klu arose."
And Thang Ba Dmu Thang spoke: "Can it be commanded or not? Can it be headed or not?"
And Dmu Bon Ye'u Than spoke: "It can be commanded, indeed. It can be headed, indeed. It can be offered in exchange, indeed."
The cure was skilled, and so it cured. The healing was skilled, and so it healed. Upon the Dmu horse Shu Bzhur — the golden saddle Dmyig was fastened, the conch-shell strap was bound — for three nights the cure was applied; for three mornings the healing was done.
The cure was skilled and so it cured. The healing was skilled and so it healed. The offering was skilled and so it was offered. The ransom was skilled and so it was ransomed.
Thang Ba's illness was healed. Dmu Thang was healed. Better than before — now even better. More abundant than before — now even whiter.
And now, today, if we look — the people of Rma Bu Mching Rgyal: they are not commanded by force or by wind. They are not commanded by wealth or by power. It is commanded by illness. It is commanded by fever.
The horse is commanded — upon Shu Bzhur it is commanded. The saddle is commanded — upon the golden saddle Dmyig it is commanded. The strap is commanded — upon the conch-shell strap it is commanded.
The rest is as the one above.
The Tale of Lde — Ga gar Ltangs and the Gshen Healer Rmun bu
In the land of Yar Lung, at Sogs Dkar, within the fortress of Bar Po Zo Brang — Ga Gar Ltangs kyi Rje dwelt.
Ga Gar Ltangs kyi Rje — above, he would not cross; at the cliff of Lham Po, he would not cross. Below, he would not descend to the depths; at the blue waters of Yar Chab Sngon Mo, he would not descend.
But then, after a time, Ga Gar Ltangs kyi Rje — he placed a spirit-weapon in his heart, he drew a blade, and above, he crossed. At the cliff of Lham Po Myig, he crossed.
Below, he descended to the depths. At the blue waters of Yar Chab Sngon Mo, he descended.
Above, a Gnyan arose — at the cliff of Lham Po Myig, a Gnyan arose. Below, a Klu arose — at the blue waters of Yar Chab Sngon Mo, a Klu arose.
Ga Gar Ltangs kyi Rje — his hands trembled on his seat, his feet curled in hiding. Through the night, dawn would not come. Through autumn, the elder brother's wandering — dawn would not come. Through the day, the sun would not set. In spring the sun blazed and the wind howled. The fat offering would not cease in a day.
The fat offering of yak-meat dried on the shelf but did not run out. Below, the pig-fodder rotted but did not run out.
From White Rock Mountain, a hundred male diviners were gathered — they cast their lots, they read the signs — but they could not find the key to the illness, could not discover the lock of the tumor.
From Dark Rock Mountain, a hundred female diviners were gathered — they cast their lots, they read the signs — but they could not find the key to the illness, could not discover the lock of the tumor.
Then they went to the Bon. They went to Lde Gshen Rmun Bu.
Lde Gshen Rmun Bu washed his face in the snows of the mountain pass. He bathed his hands in the lake.
Ga Gar Ltangs kyi Rje — above, from the crown of his head to the sash around his waist, and below, from the soles of his feet to his calves — the cure was skilled and so it cured; the healing was skilled and so it healed; the offering was skilled and so it was offered.
The Healers of the Principalities
In Rngegs, at the four-cornered land of Gru Bzhi — for Rngegs Rje Glum Brang Tshe'u, the healer was Rngegs Gshen Sto Bo So Ngan. He cured with the Ye Zu Ha Ra Chung.
In Dags, at the black forest of Shul Shing — for Dags Rgyal Spro Zin, the healer was Dags kyi Rgyal Gshen Ho Da. He cured with the Rna Po Mching Tang De.
In Mchims, at the nine-valley land of Dgu Sul — for Mchims Rje Gnyi Zla Tshe'u, the healer was Mchims Gshen Lo Rab 'Bring Snar Skyol. He cured with the Gla Po 'Gab Na.
In Zhong, at the middle land of Dam Drug — for Zhong Rje Drum Po, the healer was Zhong Gshen Lon Shin Thang Po. He cured with the Bra Ba Rtsing Kar.
In Rkong, at Bre Snar — Rkong Rje Dkar Po — neither his head fell ill, nor his eyes fell ill, nor his heart fell ill in excess. They went to the Bon. Rkong Gshen Dog Po Dog Rnying — he cured with the Sre Bo Ru 'Jong.
The sovereign command: he who knows commands, and so he commands. The sovereign command: he who knows cures, and so he cures.
If by coming it can be subdued, by force take hold. If by appearing take hold. If by form take hold. If by coming it cannot be subdued, cannot be seized, cannot be taken, cannot be formed — then the command of 'Ol. He who knows commands, and so he commands. He who knows cures, and so he cures.
The Tale of 'Ol — 'Ol Rje Zin Brang and the Poisoning
In 'Ol, at Phu Dga' — the father's name was 'Ol Rje Zin Brang Lo. The mother's name was Brag Za Slebs Sma.
From their union a daughter was born, a sister-child. Her given name was 'Ol Za Lham Bur. Beautiful face like a crescent moon. Fine teeth like white stars. Fine head with twisting hair. Tall and slender like a swaying reed — she dwelt.
In Skyi Ro, at Lchang Sngon — Skyi Rje Rmang spoke: "Let the bond of marriage be made. Let wool be twisted like yak-hair. Let the compact be set as custom. Let needle and sword be exchanged."
The message went — shu ru ru! The tidings went — se ra ra!
In Nya Lung, at Brag 'Or — Brag Rgyal Thang Po spoke: "Let the bond of marriage be made. Let wool be twisted like yak-hair. Let the compact be set as custom. Let needle and sword be exchanged."
The message went — shu ru ru! The tidings went — se ra ra!
'Ol Rje Zin Brang — he thought for three days, he dreamed for three nights. The long road had its kin, the short road had its household. Brag Rgyal Thang Po was chosen for the bride.
'Ol Za Lcham Bu and Brag Rgyal Thang Po, the two — they were joined as husband and wife, and they dwelt together.
But 'Ol Za Lcham Bu looked and saw — Brag Rgyal Thang Po's land was poor and fearful. She thought: "My father's homeland will be stolen. My family's homeland will be stolen."
From the bones of the Kham Len Mo, from the flesh of the Smang Ma, from the lineage of Bya Rigs Spa — down beneath the bridge, beneath the 'Ol bridge, she brewed a poison. The raven — kha la la! — the poison was brewed. The raven — kha la la! The dog — khyi li li — the poison was brewed. The dog — khyi li li!
When the needle-eye was large, the great upright spirit entered. When the needle-eye was small, the small upright spirit entered.
'Ol's poison, Khu Ser Ma — from the hundred sharing-portions of Nya Lung Lhen Mong, it was smeared. Into the father's container it went. To the hands of Nya Lung Lhen Mong's hundred — into the father's hands it was delivered.
'Ol Rje Zin Brang — he consumed it, he consumed it into his body. It arose as poison.
'Ol's poison, Khu Ser — from body it would not cleanse, it arose. Through the night, dawn would not come. Through the day, the sun would not set.
A hundred male diviners and a hundred female diviners were gathered — but they could not find the key to the illness.
'Ol Bon Ljang Tsa Gshen Gyi Mon Yug — he found the key to the illness, he discovered the lock of the tumor.
Ljang Tsa spoke, and Mon Yug spoke: "'Ol Za Lcham Bu — she smeared 'Ol's poison, Khu Ser, upon the hundred sharing-portions of Nya Lung Lhan Mo. 'Ol Rje Zin Brang consumed it into his body. It arose as poison."
And 'Ol Rje Zin Brang spoke: "Can it be commanded or not? Can it be headed or not?"
And 'Ol Bon spoke: "It can be commanded, indeed. It can be headed, indeed. It can be headed, indeed."
The cure was skilled and so it cured. The healing was skilled and so it healed. He seized a young rooster. He seized a six-bird upward-gazer. For three nights the command was commanded. For three mornings the heading was headed.
'Ol Rje Zin Brang's illness was healed. Better than before — now even better. More abundant than before — now even whiter.
And now, today, if we look — the people of Myi Rma Bu Mching Rgyal: to this one there is benefit and merit.
If by coming it can be subdued, by force take hold. If by coming it cannot be taken, cannot be formed — then the sovereign command. He who knows commands, and so he commands.
The Tale of Rgya — Rgya Rje Mying Mtshan and the Srin Poison
In the land of Rgya, at Yul Gtan Bzangs — the father's name was Rgya Rje Mying Mtshan. The mother's name was Rgya Bdag Btsun Mo.
From their union a daughter was born. Her given name was Tha Nga Rgya Mo Thang. Beautiful face like a crescent moon. Tall and slender like a swaying reed. Fine head with twisting hair — she dwelt.
From the land of the gods on high — Lha Brtsan Ba Stang Rje spoke: "Let her come as bride and wife."
The message went, the tidings went: "Let the bond of marriage be made. Let wool be twisted like yak-hair." And so it was said.
But Rgya Rje Mying Mtshan spoke: "A son of Rmang — I would not raise him to the dignity of my person. A sheep of the poor — I would not graze it at the wealthy man's lake. I will not make the bond of marriage. I will not twist the wool like yak-hair."
And likewise — from the land of the Klu, at Dra Gsing Sngon: Klu Brtsan Rnga Stang Ra spoke: "Let her come as bride." From the human land of Skyi Mthing: Myi Btsan Chom Po Ba Ti spoke: "Let her come as bride." From the land of the Srin, at the nine-valley land of Nag Pa Dgu Sul: Srin Tsan Dgu Bo Kha spoke: "Let her come as bride."
Rgya Rje spoke again: "A son of Rmang — I would not raise him to my dignity. A sheep of the poor — I would not graze it at the wealthy one's lake. I will not make the bond. I will not twist the wool."
But then — the Srin were cunning and came first, came before the dawn. Srin Tsan Dgu Bo Kha — upon the Srin horse Phyo Sangs, by day casting three ropes of sunlight, by night casting three ropes of moonlight — the horse was mounted, the foal was sired.
Srin Tsan Dgu Bo Kha placed the foal's body under the arm of Tha Nga Rgya Mo Thang and left it there.
At tomorrow's dawn, when the sky brightened — Srin Tsan Dgu Bo Kha spoke: "Tha Nga Rgya Mo Thang — does she play with the horse? She has a foal's body under her arm."
The word was told to the father's ear, told to the mother's ear. But the word was: "Do not tell the father's ear. Let the maiden herself go to the house of Srin Tsan Dgu Bo Kha."
And so she went to the house of Srin Tsan Dgu Bo Kha. She was joined as wife. She was bound as kin. She dwelt.
From their union came a child — Sdig Tang Ru [...] a great-handed one. The three daughters of Sbar Pa — down beneath the bridge, beneath the Srin bridge, the Srin poison Mar Ba was set. It was brewed — the raven, kha la la! The poison was brewed — the raven, kha la la! It was brewed — the dog, khyi khyi! The poison was brewed — the dog, khyi khyi!
Srin poison Mar Ba and skin-poison Reg Chod — on the father's side, drawn with the design of Za Bog's mind. On the mother's side, drawn with the design of Go Shon Sto Lo.
The Srin poison Mar Ba, the skin-poison Reg Chod — all was smeared. On the father's side it was held, on the family's side it was held.
From the land of the Srin, at Nag Pa Dgu Sul — she came to the land of Rgya, to Gtan Bzangs. She came before Rgya Rje Mying Mtshan. She did not bow her head. She arrived — her light seized him. Into the father's hands it was delivered. Into the family's hands it was delivered.
Rgya Rje Mying Mtshan — he consumed it. He consumed it into his body. It arose as poison. Srin poison Mar Ba and skin-poison Reg Chod — from the garment's fold it arose.
Through the night, dawn would not come. Through the day, the sun would not set.
A hundred male diviners were gathered. A hundred female diviners were gathered — but they could not find the key to the illness, could not discover the lock of the tumor.
Then they went to the Bon. They went to Leg Tang Rmang Ba. He cast his lots, he read the signs — he found the key to the illness. He discovered the lock of the tumor.
Rgya Bon Leg Tang Rmang Ba spoke: "Tha Nga Rgya Mo Thang — the Srin poison Mar Ba and the skin-poison Reg Chod — wrapped in a hundred lengths of white silk and colored silk — on the father's side it was delivered, on the family's side it was delivered.
"Rgya Rje consumed it long. It arose as skin-poison. The skin-poison Reg Chod — from the garment's fold it arose."
And Rgya Rje spoke: "Can it be commanded or not? Can it be headed or not?"
And the Bon spoke: "It can be headed, indeed. It can be commanded, indeed. The cure is skilled and so it cures."
He seized a wild goat, a female goat. He seized a six-bird upward-gazer. For three nights the command was commanded. For three mornings the cure was cured.
Rgya Rje's illness was healed. And now, today, if we look — the people of Myi Rma Bu Mching Rgyal: the sovereign command — he who knows commands, and so he commands. He who knows cures, and so he cures.
The Tale of Bal — Bal Rje La Nam and the Toad Poison
In the land of Bal, at Leng Tang — the father's name was Bal Rje La Nam. The mother's name was Bal Bdag Btsun Mo.
From their union a daughter was born. Her given name was Tha Nga Bal Mo Thang. Tall and slender like a swaying reed. Beautiful face like a crescent moon — she dwelt.
In the forest-land of Deng Ba — Nags Rje Khri Ba spoke: "Let her come as bride."
And Bal Rje La Nam gave Tha Nga Bal Mo Thang to Nags Rje Khri Ba as bride. After a time, Tha Nga Bal Mo Thang — in the forest-land of Deng Ba, the land was poor and fearful.
She grieved for her father. She grieved for her family. The toad-poison Glang Mchin Ma — for three days she simmered it in the day-pot. For three nights she boiled it in the night-pot. She boiled and she simmered.
When the needle-eye was large, the great upright spirit entered. When the needle-eye was small, the small upright spirit entered.
She smeared it upon the Bal offering. Into the father's body she delivered it. Into the family's body she delivered it.
Bal Rje La Nam — he consumed it. He consumed it into his body. It arose as poison. The toad-poison Glang Mchin Ma — from body it would not cleanse, it arose.
Through the night, dawn would not come. Through the day, the sun would not set.
The fat offering of yak-meat dried on the shelf but did not run out. Below, the pig-fodder rotted but did not run out.
From White Rock Mountain, a hundred male diviners were gathered — but they could not find the key to the illness, could not discover the lock of the tumor.
From Dark Rock Mountain, a hundred female diviners were gathered — but they could not find the key to the illness, could not discover the lock of the tumor.
Then they went to the Bon. They went to Bal Bon Rom Po.
Bal Bon Rom Po — he performed the healing rite and examined, he probed and investigated — he found the key to the illness. He discovered the lock of the tumor.
Bal Bon Rom Po spoke: "Bal Rje La Nam — Tha Nga Bal Mo Thang smeared the toad-poison Glang Mchin Ma upon the Bal offering. Bal Rje La Nam consumed it into his body. The toad-poison Glang Mchin Ma — from body it would not cleanse, it arose."
And Bal Rje La Nam spoke: "[...] can it be commanded or not? Can it be headed or not?"
And the Bon spoke: "It can be commanded, indeed. It can be headed, indeed. The cure is skilled and so it cures."
At the three heights of Bal, the Bal's sheep — a hundred were gathered. A curing-ram appeared. A small billy-goat appeared. At the red cliff of Bal Brag Dmar — the Bal's birds, a hundred were gathered. A curing-bird appeared. A six-bird upward-gazer appeared.
The curing-ram and the small billy-goat, the curing-bird and the six-bird upward-gazer — for three nights the command was commanded. For three mornings the cure was cured.
Bal Rje La Nam's illness was healed.
And now, today, if we look — the people of Myi Rma Bu Mching Rgyal: the Bal command — he who knows commands, and so he commands. He who knows cures, and so he cures.
The rest below is as the one above.
The Tale of Ltam — Ltam Rje Ya Bo and the Sun-Poison
In the land of Ltam, at Shul Gung — [...] he dwelt.
Then, after a time, Ltam Za Yas Smo Btsun made a cheese from Ltam Ba Dgo Mo's milk and placed it on the roof of the house [...]
The sun's poison, Mthing Sil Ma — it fell into the milk of Ltam Ba Dgo Mo.
Ltam Za Yas Smo Btsun — the milk of Ltam Ba Dgo Mo [...]
He consumed it. He consumed it as cheese. It arose as poison. The sun-poison Mthing Sil Ma — from body it would not cleanse, it arose.
Through the night, dawn would not come. Through the day, the sun would not set.
Above, an umbrella was cast — illness upon illness to see. Below, a mat was spread — pity upon pity to see.
From White Rock Mountain, a hundred male diviners were gathered — but they could not find the key to the illness, could not discover the lock of the tumor.
From Dark Rock Mountain, a hundred female diviners in hooded robes were gathered — but they could not find the key to the illness, could not discover the lock of the tumor.
Then they went to the Bon. They went to Ltam Bon Dmus Long.
Ltam Bon Dmus Long — he performed the healing rite and examined, he probed and investigated — he found the key to the illness. He discovered the lock of the tumor.
Ltam Bon Dmus Long spoke: "Ltam Rje Ya Bo — Ltam Za Yas Smo Btsun made a cheese from Ltam Ba Dgo Mo's milk and placed it on the roof. The sun's rays fell, and the sun-poison Mthing Sil Ma fell into the milk of Dgo Mo. Ltam Rje Ya Bo consumed it into his body. It arose as poison."
The Ltam command — he who knows commands, and so he commands.
The Catalogue of Healers
In Rtsang Ro Dbye Kar — Rtsang Rje Po Bla fell ill. His head fell ill. Rtsang Gshen Snyen Snya Ngag cured with the Gtshos Bu Byang Ka Chung — for three nights the command was commanded, for three mornings the cure was cured. Rtsang was laid in healing, and Rtsang Rje Phva's illness was healed.
In Skyi Ro Ljang Sngon — Skyi Rje Rmang Po fell ill. His head would not come right. His eyes would not clear. His heart would not ease. Skyi Gshen Rgyan Ngar cured with the Sha Po Ru Bchu — for three nights the command was commanded, for three mornings the cure was cured. Skyi Rje Rmang Po's illness was healed.
From here below, up to the land of Rkong — all is done in this same manner.
In Yar Lung Sogs Dkar — 'O Lde Spu Rgyal fell ill. His head would not come right. His eyes would not clear. His heart would not ease. Lde Gshen Rmun Bu cured with the Dge'u Phongs Dkar — for three nights the command was commanded, for three mornings the cure was cured.
In Dbye Mo, the land of six districts — Dbye Rje Khar Pa fell ill. Dbye Gshen Khar Bu Ljon Phyug cured with the Dge'u Phongs Dkar.
In 'Ol, at Phu Dga' — 'Ol Rje Zin Brang fell ill. 'Ol Bon 'Jang Tsa Mon Yug cured with the Mon Skya Mo — for three nights the cure was cured, for three mornings the command was commanded.
The command of the gods: he who knows cures, and so he cures.
And now, today, if we look — the people of Myi Rma Bu Mching Rgyal: he who knows commands, and so he commands. The command of the gods: he who knows cures, and so he cures.
The rest is as the one above. If by appearing there is hold, if by form there is hold — then the sovereign command. He who knows commands, and so he commands.
Colophon
Translated from Old Tibetan by the New Tianmu Anglican Church, 2026. First English translation.
Source: Pelliot tibetain 1285. Recto, lines 1-191, plus continuation lines v1'-v2'. Dunhuang manuscript, Bibliotheque nationale de France. Transliteration from OTDO (Old Tibetan Documents Online), Osaka University, accessed April 2026.
Translation note: This translation covers the recto of PT 1285. The verso (lines v1-v149) contains related but distinct material: healing incantations, bird-lore, insect-lore, disease catalogues for animals, a birth-narrative (rlad), and spell-texts (sngags). These are companion texts to the main narrative and await future translation. The recto narrative is self-contained — a complete charter of the Bon healing lineage across the kingdoms of the Tibetan world.
Language: Old Tibetan (pre-classical). The text preserves archaic vocabulary and formulaic structures characteristic of the pre-Buddhist Tibetan literary tradition. Significant terms:
- cho — rite, formal declaration
- mngad — command, dominion, ritual authority
- rbu — cure, healing application
- bshan — exchange-offering, substitution
- bslen — ransom, retrieval
- snyun gyi zo — "the key to the illness" (lit. the taste/nature of the illness)
- skran gyi lde — "the lock of the tumor" (lit. the key/mechanism of the tumor)
- pho gshen — male diviner
- mo gshen — female diviner
- Bon — the Bon healer/priest of the pre-Buddhist tradition
Damage: The manuscript's beginning is lost; lines r1-r15 are fragmentary. Occasional gaps marked with [...] throughout. The formulaic structure allows confident restoration of many damaged passages.
Reference: Lalou (1939-1961), Dotson (2008). No previous English translation exists.
Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.
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Source Text: བོན་དང་གཤེན་གྱི་སྨན་པའི་གཏམ་རགས
Old Tibetan source text from OTDO (Old Tibetan Documents Online), Osaka University. Pelliot tibetain 1285 recto, lines 1-191, plus continuation lines v1'-v2'. Presented here for reference, study, and verification alongside the English translation above.
(r1) chab che 'or du snyung / dbyal mo gnyi ru snyung / skan mo lde ru snyung / blon po klu [---]
(r2) mngad cIng ses kyis mngad du mngad / / rma mngad cIng ses kyis rbu ru rbu [---]
(r3) rI sum sha ma bshor / thang rI / 'brog ri / byang rI rbum pa gsum / zhIg sha ma bshor / [---]
(r4) byang mtsho gsum zhIg nya ma bshor / / pha bo tho ru gshegs / chab gor kar tho ru gshegs [---]
(r5) gshen / zhal na / / ji mnabs na / bu dam gdan ngar zhIg mnabs / / phyag na jI bsnams na / dar [---]
(r6) zhI byi stsan / bu mo bzang byI bsgon zhIng zhi ma stsan gyi pha bo ba / myi sgon zhim myi stsan / pha bo bzang myi bsk[o]n [---]
(r7) skyid de ma / ngad bya drug mo gyen zhig skyid de ma / mna'bas kyi na' bza' / gyon gyis / bye'u dro dro lta' / bshos kyi pham pha [b-] [---]
(r8) bye'u zhIm zhim lta' / / bya' bya' / 'thung la mngad / thang te zangs / 'thung le mngad / / bya gsang du bslugs / sgon ka mang du [glu-] [---]
(r9) mang du / glags / bu mo byang shin / bu mo zhong bu mo / rkong shin bu mo zhig zhal na ji mnabs na ska dang g.yer zhig [---]
(r10) [---] [bsnams?] na' sngon mar mjes bzhi bsnams / bu mo bzang byis / bskon cing bu mo zhi byI stsan / bye'u bzang byI bso [---]
(r11) zh[a?]n by[i?] stsan no / / bye'u skyId de ma / ngad bya drug mo gyen cig skyid de ma / nad la tshol ni khro / rId la tshol ni khro / myi snyung tsho dgu [---]
(r12) snyung tsho dgu rbu bya la bshan / bya la mngad / bya la gnas mchIs te / bya la dkos mchis gyis / myI la tsher ltar phyung zhIng / [---]
(r13) lta bzug / myI la phags ltar bzhus shIng bya lnga lhan ltar thob / / de nas myI sha' bgrang zhIng / byI sha yang myI sha dang 'dr[a] [---]
(r14) myI nad cho dgu bya la dbu zhes bgyI 'o / / sang gi nam nangs dgung sangs na' / rI spo mtshal mnabs na' / sha bzhI gnag [d]u [---]
(r15) bzhI sngo ru shog / sha bzhI ser du shog / sha bzhI smug du shog / gzhug rgyan gzhan nI 'dI dang 'dra 'o / / ###
(r16) $ / / yul smra yul thag brgyad na / pha dang yab gyi mtshan / smra' dIng ding dIngs kyi rje / ma dang yum gyI mtshan dbyal gun gun ma btsun
(r17) bshos tang nams kyI sras na' / bu mo rung byung sras lcham du / bltam myIng dang mtshan btags pa' / thang nga brla mar btags / tha nga
(r18) brla ma zhIg / gong la sdangs btsal / stangs mchIs / smra gol skyi ma zhig / than gyi rje btsal rje ma mchis / rkong yul bre snar mang du mchis
(r19) rkong de dkar po zhig tha nga brla ma'I gong stangs btsal stangs ma lags / smra gol skyi ma rje ston rje ma lags / myang dang thags [sum (/tum)] na
(r20) myang chun rgyal po zhig / tha nga brla ma'I / gong la ltangs ston stangsltangs ma lags / smra gol skyI ma than gyI rje ston zhong du dam [rcun (/rtsun)] [zhing (/zhig)]
(r21) rje drum po zhig tha nga brla ma'I / gong la / ltangs ston ltangs ma lags / smra gol skyi ma'i / than gyi rje ston na rje ma lags / mchims
(r22) yul dgu sul na mchismchims rje / gnyi sla tshe'u zhig / tha nga brla ma'I / gong la / ltangs ston / ltangs ma lags / smra gogol skyi ma'i / than gyI rje ston
(r23) rje ma lags / / dags shul shing nag na' / dags rgyal sprogs zhIn zhig / tha nga brla ma'I / gong la / ltangs ma lags / smra gol skyi ma'i / than
(r24) kyI rje thon rje ma lags / / rngegs yul gru bzhI na rngegs rje gling brang tshe'u zhIg tha nga brla'i gong la ltangs ston ltangs ma lags / /
(r25) smra gol skyi ma'I than gyI rje ston rje ma lags / / phu 'ol phu gda' dang na' / 'ol rje zin 'brang zhIg / tha nga brla ma'i gong la / ltangs
(r26) ston ltangs ma lags / smra gol skyi ma'I / than gyi rje ston rje ma lags / / dbye mo yul drug na' / dbyes rje mkhar pa zhIg / tha nga brla
(r27) ma'I gong la / ltangs ston ltangs ma lags / smra gol skyi ma'i / rje ston rje ma lags / / yar lung sogs dkar na 'o lde spu rgyal zhig
(r28) thang thang brla ma'I gong la ltangs / ston ltangs ma lags / / skyI ro lchang sngon na skyi rje rmang po zhig / thang thang brla ma'I gong la / ltangs
(r29) ston ltangs / smra gol skyi ma'i / than gyi rje ston rje ma lags / / da' re shig re shig na' / g.yu ro lung sum na' / thang ba g.yu thang zhig /
(r30) thang thang brla ma'I gong la / ltangs kyang ltangs / smra gol skyI ma'i than gyi rje btsal rje yang rnyed / thang thang brla dang thang ba g.yu thang gnyis
(r31) myI bshos mching rnams zhIng bzhugs / na' re shig re shIg na thang ba g.yu thang byang 'brog snam stod du / sha shor 'brong 'gor bzhud / sma gol /
(r32) skyI ma ni / sha bal gtshogs bal / thu ru mchis / thang ba g.yu thang dang / smra gol skyi ma gnyis shig / sha bshor sha ma khums / dgo brims dgo ma
(r33) khums / kha bab byang 'thul nas / dbyam bu mtha' bsregs nas / thum thum brnal gyIs log cing bzhugs / / bzhugs na' g.yu bo lung
(r34) sum na' tha nga thugs gyis / tshor brla ma thugs kyis tshor / thang thang brla ma zhIg / thugs snyung 'brang gam nas / gnam gyI nad ka cho dgu / skin ka
(r35) lde brgyad gnyI byung zer las gtang / zla byung 'od las gtang / skar byung zil las gtang / sprin byung gnur la gtang / gzha' byung 'od las
(r36) mangs ste gtang na' / byang 'brog snam stod na' / thang ba g.yu thang zhIg nad ka' cho dgu / skin ka lde brgyad cig / gnyi byung zer / zla byung /
(r37) 'od skar byung zil / sprin byung gnur / 'ja'ja' byung 'od las mchI ste / thang ba snyun gyis btab / g.yu thang snyun gyis btab / nu nu nam myI nangs /
(r38) ston nam phru bo nam myi nangs / tsu tsu nyin myi nub / dpyid nyI dung yug / khu grags / g.yang bshos nyin myi nub / brla phag sha bre skams / ma khad /
(r39) 'og phag smya lo rul ma khad / dags rI dkar po las / pho gshen thod / dkar brgya' bsdus te / smrigs tang sha ra ra / mo btab phya klags gyang
(r40) snyun gyI zo ma 'tshal / skran gyI lde ma rIg / sribsrisribs ri nag mo la mo gshen dgu brgya bsdus te / mtho dang ljags se ljags / mo btab phya klags /
(r41) kyang snyun gyI zo ma 'tshal / nad kyI lde ma rig / / bon po lam ba' mchIs / smra bon lam ba mchis / smra bon zing ba mchis / lam ba mchis smra /
(r42) bon zing ba yis / kha smye gangs la bgrus / lag smye mtsho las bkrus / bsnyal / mo btab phya klags sna / snyun gyi jo yang 'tshal / skran gyi
(r43) lde yang rig / / smra bon zing ba mchid na re / thang ba g.yu thang 'dI / / kha bab / byang 'thul nas / / smra gol ni skyi ma dang / dbyam bu ni mtha' / /
(r44) bsregs te / / thum thum nI brnal cing bzhugs bzhugs na' / g.yu ro ni lung sum na' / thang thang nI brla ma thugs kyIs chor / thang
(r45) thang brla ma thugs snyung nI 'brang gam ste / / gnam gyi nad ka cho dgu / skar ka lde brgyad / cIg / / gnyI byung zer / zla byung 'od / skar byung
(r46) [---] la / sprin byung gnur / 'ja'ja' byung 'od la mngags ste btang / / thang ba' g.yu thang zhig nad ka' / co dgu skar ka lde brgyad cig gnyI
(r47) byung zer la mchIs ste / / thang ba snyun gyis btab / g.yu thang snyun gyis btab / ces bgyis na' / / thang ba g.yu thang gis / / ro gu
(r48) ni spyan rnon las / than tang ni phrin btang ste / / smra gol nI skyi ma 'is / / snying yang nI ma rings so / mtha yang ni ma' grangs / kha bab ni byang /
(r49) 'thul nas / dbyam bu nI mtha' bsregs nas / / thum thum ni brnal bas nas nad ka ni cho dgu dang skrar ni lde brgyad kyang / slad du ni sdus shig
(r50) dang smra gol nI lde ma yang / sha bal nI gtshos bal 'tshal te mchis shes bgyis / / ro gu ni spyan rnon gyis / g.yu ro ni lung sum du /
(r51) thang thang brla ma'i snyan du gsol / / thang thang brla ma zhIg / nad ka cho dgu skar ka lde brgyad / gnyI byung nI zer / zla byung 'od / skar byung zil / sprIn
(r52) byung nI gnur / 'ja' byung nI 'od / slar ru bsdus / se smog rub du bcug na' / / byang 'brog snam stod na' / thang ba g.yu thang snyun kyang gdangs
(r53) thang ba g.yu thang dang / smra gol skyi mthing gnyis / sha bal gtshos bal 'tshal te g.yu ro lung sum du mchIs / na' sha bal gtshos bal ni / thang
(r54) thang brla ma'I phyag du phul / / smra bon zing ba zhIg / gnyer te nad lhag rId lhag / nad phur rid phur nI / spang srin phyi bal / rbu skyen de la rbu / gshan /
(r55) skyen de la bshan / / thang ba g.yu thang snyun kyang bshos / gna' bas da' bzang / phrum bas lod dkar / / da' de ring sang lta' na / myI rma bu /
(r56) mching rgyal / 'dI yang btsan dang nI slungs kyis nI myi mngad do / / yod tang phyug gis myi mngad do / / na 'is mngad do / tsha 'is mngad do / /
(r57) nan gzhan nI gong ma dang 'dra'o / / mtshal mngad do / bgyi / / de'i 'og tu ro mngad bgyI / de'i 'og tu sten mngad bgyI / de'i 'og tu dmu mngad
(r58) bgyI ba'I rabs la' /:/:/ dmu yul dang brang gsang brang / rga rga dgyI dgyi / stang stang / steng steng / dmu mkhar / rgya la rgyal / 'jong
(r59) gi nang na' / dmu'I pha yab gyI mtshan na' / gtangs brag cha dang dang / ma yum gyI mtshan / dbyal drum cha'i ngur ngur / bshos tang nams kyI
(r60) sras / mying po dral po thang ba dmu thang / 'brIng ba dmu 'bring / / srIng mo lcham / tha nga dmu mo thang / 'brIng nga dmu mo 'bring / dmu lcham gong nga gong chung zhIg
(r61) bzhugs / / da' thang ba dmu thang zhIg / mtho ste lha myi 'da' / dmu la gong sum la myI 'da' / / dma' ste rab myI 'bog / dmu mtsho thor ba' /
(r62) rab myi 'bog cIng bzhugs bzhugs na' / / da' re shig re shig na' / thang ba dmu thang zhIg / thugs su gdon bchug / phyag du mtshon dar te / rta'
(r63) la bchibs ste gshegs / dmu rta shu bzhur la bchIbs ste / dmu la gong sum du gshegs / mtho ste gnyan zhIg langs / dmu la gong sum /
(r64) gnyan zhIg langs / dmu mtsho thor ba'i / 'gram du byon / dmadma' ste klu zhIg langs / thang ba dmu thang / hu nu nam myI nangs / ston nam phru bo nam /
(r65) myI nangs / / ^u tshu nyIn myi nub / dpyId nyi dung yug / khug grags g.yang bshos nyin myi nub / / bla ru gdugs bor snyung snyung lta / 'og du gdan
(r66) btIng brtse brtse lta / dags rI dkar po la' las / pho gshen thod / dkar brgya bsogs te smrigs dang shar te shar / mo btab phya klags kyang /
(r67) snyun gyi zo ma rnyed / skran gyi lde ma rIg / / srIbs rI nag mo la' / mo gshen zhu bub / brgya bsdus / mtho dang ljags se ljags / mo btab phya klags
(r68) kyang snyun gyI zo ma 'tshal / skran gyI lde ma rIg / / bon po lha mchi shIg / dmu bon ye'u than rmang ba la mchI shig / / kha' sme gangs la'
(r69) bkrus / lag smye mtsho la bsnyal / gto zhing dpyad / dpyad na' / bram zhIng byul byul na' / snyun gyi zo yang 'tshal / skan gyI lde yang rig / /
(r70) dmu bon / dmu bon ye'u than btsan ba mchid na re / thang ba dmu thang 'dI / thugs su gdon bchug / phyag du sa phyar te / mtho ste la 'das na'
(r71) dmu la gong sum la zhIg 'das / dma' ste rab 'bogs na' / dmu mcho thor ba rab cIg 'bogs / mtho ste gnyan langs na' / dmu la gong suM
(r72) gnyan zhIg langs / / dmadma' ste klu langs na' / dmu mtsho thor ba klu zhIg langs / shes bgyIs na' / thang ba dmu thang mchid na re / mngad du /
(r73) chog myI cog / dbu ru chog myI cog ces bgyis na' / dmu bon ye'u than mchid na re / mngad du do yang chog / dbu ru do yang chog / bshan du do /
(r74) yang chog ces bgyis na' / mngad skyen jI la mngad / rbu skyen jI la rbu / dmu rta shu bzhur la' / / gser sga bang pa dmyIg gis bstad / dung /
(r75) srab tshIg pas bsrabs ste / nub sum rbu ru rbu / nang sum shan du bshan / / mngad skyen de la mngad / rbu skyen de la rbu / bshan skyen de la bshan
(r76) bslen skyen de la bslen / thang ba snyun kyang bshos / dmu thang bshos / gna' bas da' yang bzang phrom bas lod kyang dkar / / de ring sang
(r77) lta na' / myI rma bu mching rgyal yang / btsan dang rlungs kyis myi mngad do / yod dang phyag gIs myI mngad do / / na yis mngad do tsha 'is mngad do /
(r78) rta la mngad na / shu bo shu bzhur la mngad do / sga la mngad na / gser sga bang pa dmyig la mngad / srab la mngad na / dung srab tshig pa la mngadomngad do /
(r79) 'jug / gzhan nI / nan gong ma dang 'dra 'o / /:/:/ lde mngad kyi rabs la / / yul yar lung sogs dkar na' / mkhar bar po
(r80) zo brang gI nang na' / ga gar ltangs kyI rje / zhig bzhugs / ga gar ltangs gyI rje zhig mtho ste la myI 'da' / brag la lham po la myi 'da' dma' ste
(r81) rab myI 'bog / yar chab sngon mo rab myI 'bog / cIng bzhugs / bzhugs na / / re shig re shIg na' / ga gar ltang gyi rje zhig thugs su gdon
(r82) [---] [phyag du sa] phyar nas / mtho ste la zhig 'das / brag la lham po myig gi la zhig 'das / dma' ste rab 'bogs na
(r83) yar chab sngon mo rab cIg 'bogs / mtho ste gnyan langs na / brag la lham po myig gi gnyan zhig langs / dma' ste klu langs na' / yar
(r84) chab sngon mo klu zhig langs / ga gar ltangs kyI rje zhig phyag zha brang la zha' / zhabs zhas 'gab du bskums / ha na na 'Is nam myI nangs / ston
(r85) phu bo 'khyeg chom / nam myI nangs / ^u tsu tsu nyin myI nub / dpyid nyi dung yug khug grags g.yang bshos / nyin myi nub / bla phag sha bre skams ma'
(r86) khad 'og phag smya lo rul ma khad / / dags rI dkar po la / pho gshen thod dkar brgya bsdus ste / mo btab phya klags kyang snyun gyI zo ma 'tshald
(r87) skran gyI lde ma rIg / / srIbs rI nag mo la / mo gshen brgya bsdus ste / mo btab phyagphya klags na' / snyun gyI zo ma 'tshal / skran gyi lde ma rig /
(r88) bon po la mchI shig / lde gshen rmun bu la mchi shIg / lde gshen rmun bu'Is / kha sme gangs gangs la bkrus / / lag sme mtsho la bsnyal
(r89) ga gar ltangs kyI rje / zhig mtho ste / dbu ska phyar phyur man chad du / gma'dma' ste zhabs kyi rjes mchIl yan chad du / rgyang bu slan mar la'
(r90) rbu skyen de la rbu / mngad skyen de la mngad / bslen skyen de la bslen / / rngegs smo gru bzhI na' / rngegs rje glum 'brang tshe'u la / rngegs /
(r91) shen sto bo so ngan 'Is / ye zu ha ra chung la rbu / / dags shul shIng nad / na' / dags rgyal spro zin la / dags gyI rgyal gshen ho da 'is
(r92) rna po mching tang de la rbu / / mchIms shul dgu sul na / mchims rje gnyI zla tshe'u la / mchIms / gshen lo rab 'brIng snar skyol gyis /
(r93) gla po 'gab na la rbu / / zhong du dam dru na' / zhong rje drum po la / zhong shIn lon shin / thang po 'Is / bra' ba rtsing kar la rbu / rkong yul bre snar
(r94) rkong rje dkar po zhIg / dbu snyung yang ma yong / spyan snyung blang ma bleng / thugs snyung mang ma mong / bon po la mchI shig / rkong shen dog po
(r95) dog rnying gis / sre bo ru 'jong la rbu / rgyal mngad cIng ses kyis mngad du / mngad / rgyal mngad / mngad cIng ses kyis rbu ru rbu / 'ong zug gis
(r96) thub gyI cha len gyIs cha' / snang gIs cha' / zug gIs cha' / 'ong gI ma bthub / ma bsnar / ma len ma zug na / 'ol mngad / mngad cing /
(r97) ses kyI mngad du mngad / 'ol mngad cIng ses kyis rbu ru rbu / /:/:/ 'ol phu dga' dang na' / / pha dang yab gyI mtshan / 'ol rje zin brang lo /
(r98) ma' dang yum gyI mtshan brag za slebs sma gnyIs / bshos tang nams gyi sras / / bu mo ru byung sras lcham du bltam / / mying dang mtshan btags
(r99) pa' 'ol za lham bur btags / zhal bzang zla re 'od / tshems bzang 'gron re dkar / dbu bzang ljang re 'khril / ring bzang smyug re ldem zhing
(r100) bzhugs / / skyi ro lchang sngon yI ba na' / / skyI rje rmang zhal na re / myI mtha' gnyen du bgyi bal lta g.yag du rmal / / sol dang rgyus su bcha'
(r101) khab tang gdar du bzhed ches gsung / than mchis shu ru ru / phrin mchis se ra ra / nya lung brag 'or na / brag rgyal thang po zhal na re / myi mtha' gnyen
(r102) du bgyi / bal dang g.yag du rmal / sol dang rgyus su bca' / khab tang gdar du bzhed ces gsung / than mchis shu ru ru / phrin mchIs se ra ra / /
(r103) 'ol rje zin brang zhIg / nyIn sum bsams / mtshan sum / mnos / / lam rIngs nye du bas / lam thung khyIm tshes bla' / brag rgyal thang po khab du
(r104) bon / 'ol za lcham bu dang brag rgyal thang po / gnyis / myi bshos su bshos / mching rnams su brnams / shIng bzhugs / / 'ol za' lcham bus bltas
(r105) shing gzigs na' / brag rgyal thang po'i / yul ngan sa dogs ste / 'ol bu dga' dang na / pha yul phrog snyam ste / yab yul phrog snyam ste / kham len
(r106) mo'i tshigs / nya' / smang ma'I sku / bya' rIgs spa'I lhu las / zam zam rma 'og du / 'ol zam rma 'og tu jI btso / khva la la / dug btso / khva la la ji
(r107) btso / khyI khyi li li dug btso / khyI li li khab myIg che gang na / 'greng ma che'i bdud / khab myig chung gang na 'greng ma chung gi bdud / / 'ol dug khu
(r108) ser ma / nya lung lhen mong brgya' / las / bskus pa'I gan du mchis / yab kyI gan du mchIs / nya lung lhen mong brgya zhig pha'i phyag du phul /
(r109) 'ol rje zin brang gis / gsol ba / sku ru gsol / langs pa dug du langs / 'ol dug khu ser sku ma gdings su langs / ha na na yis nam /
(r110) myi nangs / hu tshu tshu 'is nyin myi nub / pho gshen / mo gshen brgya bsdus kyang / snyun kyI zo ma 'tshal / 'ol bo ljang tsa gshen gyi mon yug gIs
(r111) snyun gyI zo yang 'tshal / skran gyI lde yang rIg / ljang tsha mchid na re mon yug mchid na re / / 'ol za lcham bu yIs / 'ol dug khu ser / nya'
(r112) lung lhan mo brgya la / bskus / 'ol rje zin brang sku ru gsol / rlangs pa dug tu langs / shes bgyis / / 'ol rje zin brang zhal na re / mngad
(r113) du chog myi chog / dbu ru chog myi chog / / 'ol bon mchid na re mngad du do yang chog / dbu ru do yang chog dbu ru do yang chog / mngad skyen
(r114) jI la mngad / rbu skyen ji la rbu / mngad zung re lo / / lta nga pho chung zhIg bzung je lo / mngad bya bzung drug mo gyen zhIg bzung / ste nub sum
(r115) mngad du mngad / nang sum dbu ru dbu / 'ol rje zin brang snyun kyang bshos / gna' bas da' yang bzang phrum bas lod gyang dkar / / de ring
(r116) sang lta na myi rma bu mchIng rgyal / 'dI la phan te bsod /:/:/ / 'ong gis thub kyIs cha / chod kyis cha' / 'ong gis ma len ma zug / ma
(r117) len na' / / rgya mngad cIng ses gyis mngad du mngad / / rgya yul gtan bzangs na / pha dang yab gyI mtshan / rgya rje mying mtshan zhig
(r118) ma dang yum gyi mtshan / rgya bdag btsun mo gnyis bshos dang nams kyI sras / tha nga rgya mo thang zhIg zhal bzang zla re 'od / rIng bzang /
(r119) smyug re ldem / dbu bzang lchang lo 'khril / zhIng bzhugs / / lha yul gung na lha brtsan ba stang rje'i / khab dang dbyal du bzhed ces /
(r120) gsung / than mchis phrin mchIs te / myI mtha' gnyen du bgyi / bal lta g.yag du rmal lo / zhes bgyis snana / / rgya rje mying mtshan zhal
(r121) na' re / rmang gi bu cIg ma 'phan gyI myi ngo snyam / / dbul gyi ra cIg ma phyug gi mtsho po snyam / / myI ma' gnyen du myi bgyi bal ma g.yag du
(r122) [myi? rmal?] / ches gsung / gzhan yang 'dI dang 'dra bar bgyi'o / / klu yul na dra gsing sngon gyi nang na' / klu brtsan rnga stang ra'I / zhal nas / khab du
(r123) bzhed ches gsung / / myI yul skyI mthing nas / myI btsan chom po ba tI'I zhal nas / khab du bzhed ces gsung / / srin yul nag pa dgu sul
(r124) na srin tsan dgu bo kha'i mchid nas / khab du bzhed ches gsung / / rgya rje zhal na re rmang gI bu cig ma / 'phan gyi myi ngo snyam / / dbul gyi ra cig
(r125) ma phyug gi mdzo mo snyam / myI ma gnyen myI bgyi bal ma g.yag myI rmal zhes gsung / / re shig re shig na srin las rku byang ste / srin las snga byung /
(r126) srin tsan dgu bo khas / / srIn rta' phyo sangs / nyIn sum gchud la bor / mtshan gsum lhags zla bor / rta' zhIg rte'u smyas / srin rta phyo sangs
(r127) rte'u smyas / srin tsan dgu bo khas / / thang nga rgya mo thang gi / mchan du / rte'u ro bchug ste / bzhag / sang gi nam nangs dgung sangs na' / srin
(r128) [tsha]n dgu bo kha'I mchid nas / thang rgya mo thang / rta dang rol rol tam / rta sras mchan na mnga' / pha yab gyi snyan du gsol lo / ma' yum
(r129) gyi snyan du gsol lo / skad gsung / pha yab gyI snyan du ma gsol cig / myI ma kho mo srin tsan dgu bo kha'i / khab du mchi zhes gsung / nas /
(r130) srin tsan dgu bo kha'i / khab du mchis / myi bshos shing mchIs / mchIng rnams shing / bzhugs / bshos tang nams kyi sras / sdig tang ru
(r131) [---] lag po che / sbar pa'I bu mo bong gsum / zam zam / rmang 'og du srIn zam / rmang 'og du srI zangs mar ba btsugs / ji btso
(r132) khva la la' / dug btso khva la la / jI btso khyi khyI / dug btso khyil khyI / / srin dug mar ba dang spu dug reg chod / pha'i rangs su / za bog yid kyi /
(r133) rIs / / ma'I rangs su go shon sto lo ris / srin dug mar ba' spu dug reg chod / bskus ste / pha'i rangs su bsnams / yab gyi rangs
(r134) su bsnams / srin yul nag pa dgu sul nas / / rgya yul gtang bzangs kyi nang du byon / rgya rje mying mtshan la phyag ma dud kyIs 'tshald /
(r135) sleb ma 'od kyis / bzung / pha'I phyag du phuld / yab kyI phyag du phul / rgya rje mying mtshan gyis / gsol ba su ru gsold / langs pa dug du langs
(r136) srIn dug mar ba dang spu dug reg chod / na bza'I skyer nas langs / nu nu nam myI nangs / tsu tsu nyIn myi nub / pho gshen brgya bsdus te / mo gshen
(r137) [brgya?] bsdus kyang snyun kyi zo ma 'tshald / skran gyI lde ma rIg / bon po la mchi shig leg tang rmang ba la mchi shig / mo btab phya klags na' / snyun
(r138) [kyi zo] yang 'tshal / skran gyi lde yang rIg / / bon po rgya bon leg tang rmang ba'I mchid na re / tha nga rgya mo thang gis / srin yul nag pa dgu sul /
(r139) srin dug mar ba dang spu dug reg chod / dar kar la yug brgya' / dar sna / sna chogs la bskus te / pha'I rangs su phul / yab gyi rangs su phul
(r140) na na rgya rjes / gsol pa ring la gsol / langs spaspu dug du langs / spu dug reg chod ma' / / na bza'I skyer nas langs / shes bgyis na' / na na
(r141) rgya rje mchid na re / mngad du chog myI chog / dbu ru chog myi chog / bon po mchid na re / dbu ru do yang chog / mngad du do yang chog / mngan skyen ji / /
(r142) la mngad / dbu skyen jI la rbu / g.ya' bya gong mo dang / ngad ra lhang po chung dang / ngad bya drug mo gyen la nub sum mngad du mngad / nang sum rbu ru
(r143) rbu / na na rgya rje snyun gyang bshos / / da' de rIng sang lta na' / myI rma bu mching rgyal 'di / rgya mngad ses kyIs mngad du mngad / rgya mngad ses kyis rbu ru rbu /
(r144) $ / / / bal mngad cIng ses kyis mngad du mngad / / bal yul leng tang na' / pha dang yab kyi mtshan bal rje la nam zhig / / ma' dang yum
(r145) gyI mtshan bal bdag btsun mo gnyis / bshos tang nams kyi sras / tha nga bal mo thang rIng bzang smyug re ldem / zhal bzang zla re 'od cing bzhugsbzhu & gs
(r146) na' / nags yul deng ba na / nags rje khri ba zhig / khab du bzhed ces gsung / bal rje la nam gyis / nags rje khri ba'i khab du bon / re shig
(r147) re shIg na' / tha nga bal mo thang zhIg / nags yul / deng ba' / yul ngan sa dog ste / / pha la thugs chad yab la thugs chad de / sbal dug glang mchin
(r148) ma nyIn sum byib du byib / nub sum / thab du bam / bam zhIng byib byib ste / khab myI che gang na 'greng ma che'i / bdud / khab myig chung gang na
(r149) 'greng ma chung gI bdud / / bal gyI phyas la bskus ste / / pha'I sku ru gsol / yab gyi sku ru gsol / / bal rje la nam zhig / gsol pa sku ru
(r150) langs pa dug du langs / / bal du glang mchin ma / sku ma sbyangs nas langs / ha na na yis nas myi nangs / / hu tsu tsu 'is / nyin myi nub / bla
(r151) phag sha bre sgams / sma khad / 'og phag smya lo rul ma khad / / dags rI dkar po la / pho gshen / thod kar brgya bsdus kyang snyun kyi zo moma /
(r152) 'tshald / skran kyi lde ma rig / / sribs rI nag mo la' / / mo gshen brgya bsdus kyang / snyun gyI zo ma 'tshal / skran gyi lde ma rIg / / bon po la
(r153) mchI shig / bal bon rum la mchis shig / / bal bon rom po'is / gto zhing dpyad / dpyad na' / bram zhing bchag / bchag na' / snyun gyi zo yang /
(r154) skran gyI lde yang rig / bal bon rom po mchid na re / bal rje la nam 'dI / tha nga bal mo thang gyIs / bal du glang mchIn ma / bal gyI / nya phyIs la / /
(r155) bskus te / / bal rje la nam sku ru gsold / / bal dug glang mchIn ma sku ma sbyangs nas / langs / shes bgyIs na' / bal rje la nam zhal na' re
(r156) [---] chog myI chog / dbu ru chog myI cog / ches bgyis na' / bon po mchid na re / mngad du do yang chog / dbu ru do yang chog / mngad skyen jI la / /
(r157) [---] na jI la rbu / / bal la gong sum na' / / bal gyI ra' / brgya bsdus / / mngad ra cIg byung na' / lhang po chung cIg byung / / bal brag dmar
(r158) [---] / bal gyI bya' / brgya' bsdus / ngad bya / cIg cig byung / drug mo gyen cig byung / / ngad ra lhang po chung dang / ngad bya drug mo gyen la / nub sum / /
(r159) [mngad] du mngad / / nang sum rbu ru rbu / / bal rje lang tang snyun kyang bshos / / de ring sang lta na' / myi rma bu mching rgyal / 'dI / bal mngad [---]
(r160) kyIs mngad du / mngad / / mngad ma cig ses kyis / rbu ru rbu / 'dI man chad kyang nan ltag ma dang 'dra' 'o / / ###
(r161) $ / / ltam mngad mngad cIg ses kyis mngad du mngad / / ltam mngad cIg ses kyis / rbu ru rbu / / ltam shul gung dang na' / / [---]
(r162) bzhugs / da re shig re shig na' / / ltam za yas smo btsun gyis / ltam ba dgo mo zhig / bzhos ste / khang pa'i mthong su [---]
(r163) [---] / nyi dug mthing sil ma / ltam ba dgo mo'i / zho'I nang du bab / / ltam za yas smo btsun gyis / ltam ba dgo mo'i zho / / [---]
(r164) [---] / gsol pa zho ru gsol / / lang pa dug [du] langs / gnyI dug mthing sil ma' / sku ma gdIngs nas langs / ha na na [---]
(r165) myi nangs / hu tsu tsus nyin myi nub / / bla ru / gdugs [bor? stang? stang?] lta' / 'og du gdan btIng brtse brtse lta' / / dags rI dkar po / / pho / /
(r166) gshen thod kar brgya bsdus kyang / snyun gyI zo ma ['tshal?] / / [skran? gyi? lde?] ma rIg / srIbs ri nag mo / mo gshen zhu bub / brgya bsdus kyang / snyun kyi
(r167) zo ma 'tshal / skran gyi lde ma rIg / / bon po la mchi shig / ltam bon dmus long / / la mchI shig / ltam bon dmus long gis / gtho zhing dphyad
(r168) dpyad na' / / bram zhing byul byul na' / / snyun gyI zo yang 'tshald / / skran gyI lde yang rIg / / ltam bon dmus long mchId na re / ltam rje ya bo
(r169) [---] ltam za yas smo btsun gyis / ltam ba' / dgo mo'i / zho bzhos nas / khang pa'I mthongs su / bzhag / nyI ma'i zer bab ste / gnyI dug mthing
(r170) [---] ba / dgo mo zho / yI nang du bab na' ltam rje ya bo [sku?] ru gsold / / langs pa dug du langs / / ltam mngad [---]
(r171) [---] [yul] rtsang ro dbyes kar na' / rtsang la bye'u zhig / dbu snyung spyan du snyung / gnya' na ltag du tsa na' / / rtsang shen snya [lngag] gI [---]
(r172) rkang dmar la / nub sum / mngad du mngad / / nang sum rbu ru rbu / rtsang brang rub du bor / / dbu snyung / spyan snyung / gnya' na ltag [---]
(r173) $ / / skyI ro ljang sngon na skyI bla / bya rmang dbu snyung / spyan snyung ste / skyi gshen rgyan ngar gyIs / chu bya gnya' rIngs la / nub sum / rbu ru rbu
(r174) nang sum bshan du bshan / skyI 'phrang rub du bo / skyi bla bya rmangs / dbu snyung / spyan snyung yang bshos /:/:/ rkong yul bre snar gyi bar du /
(r175) [---] gI bar du 'dI dang 'dra bar bgyI 'o /:/:/ yar lung scogs gar na' / / yar la sham po la / lde gshen rmun bu yis / khrung khrung
(r176) [---] la rbu / / dbye mo yul drug na' / / dbye bla spyil / gangs zhIg snyung ba la' / / dbye' / gshen / / khar bu ljon phyug gis gis
(r177) [---] ron phang la rbu / / 'ol phu dga' da[ng?] 'ol lha sha bzan / snyung 'ol gshen 'jang tsa mon yug gis / shug bya thi ba la rbu / /
(r178) rngegs shul gru bzhI na' / / rngegs lha bya rmang srung / rngegs gshen so ngan sto bo'is / bya' sreg pa la rbu' / / dags shul shing
(r179) nag na dags lha sgam po snyung / dags shengshen rbam dang chas / bye'u ne tsho / 'phong dur ma la rbu' / / mchIms shul dgu sul na' mchims
(r180) [---] [than?] 'tsho snyung / mchIms gshen lo rab ['brIng? rab?] snar skyol gyIs / zer mo 'phan bzangs de la rbu' / / zhong yul dam drug na zhong
(r181) [---] / zhong gshen lon shin thang po'is / bya bon bang reg de la rbu / / rkong yul bre snar na' / rkong lha des legs snyung / rkong shengshen /
(r182) [---] gdang g[su]ng snyan de la rbu / / rkong lha des legs snyun kyang bshos / / de ring sang lta na' / myI rma bu mchIng rgyal /
(r183) [---] kyis mngad du mngad / lha mngad cIng ses kyis rbu ru rbu / / gzhan nI gong ma bzhIn bgyI 'o / / de 'is snang gi cha / zug gis cha
(r184) [---] zug na' / rgyal mngad du mngad cIng ses kyis mngad du mngad / / / rtsang pho phyed kar / rtsang rje po bla snyung dbu snyung yang /
(r185) [---] yong / spyan snyung blang ma bleng / thugs snyung mang ma / mong zhIng bzhugs / rtsang gshen snyen snya ngagisngag gis / gtshos bu byang ka' chung la / / nub sum
(r186) [---] du mngad / nang sum rbu ru rbu / ste rtsang brang rub du bor na' / rtsang rje phva snyun kyang bshos / / skyI ro ljang sngon na' / skyi rje rmang po snyung / dbu snyung yang
(r187) ma yong / spyan snyung blang ma bleng / thugs snyung mang ma mong / skyi gshen / rgyan ngar gyis / sha po ru bchu las / nub sum / mngad du mngad / nang sum
(r188) rbu ru rbu / / skyi 'phrang rub mor bor / / skyI rje rmang po snyun kyang bshos / / 'dI man chad rkong yul yan chad 'di bzhin bskor ro / / yar lung
(r189) sogs dkar na 'ol lde spu rgyal snyung dbu snyung yang ma yong spyan snyung blang ma glengbleng / thugs snyung mang ma mong / lde gshen rmun bu 'is dge'u phongs
(r190) dkar la nub suM / mngad du mngad du mngad / nang suM / rbu ru rbu / / / dbye mo yul drug na' / dbye rje khar pa zhig snyung / dbye gshen khar bu ljon
(r191) phyug gis / dge'u phongs dkar la rbu / / 'ol phu dga' dang na' / 'ol rje zing brang snyung / 'ol bon 'jang tsa mon yug gis / /
(v1') mon / skya mo la nub sum rbu ru rbu / nang sum mngad du mngad / lha mngad ses kyis rbu ru rbu / / de ring sang lta na' myi rma bu mching rgyal
(v2') 'dI [la?] mngad cing ses gyis mngad du mngad / lha mngad cing ses kyis rbu ru rbu / /
Source Colophon
Pelliot tibetain 1285. Bibliotheque nationale de France, Paris. Dunhuang cave manuscript, scroll format. Recto: 191 lines. Verso: 151 lines (not included in this edition). Transliteration by OTDO (Old Tibetan Documents Online), Research Institute for Humanity and Nature / Osaka University. Accessed April 2026 at https://otdo.aa-ken.jp/archives?p=Pt_1285.
References: Lalou, Marcelle. Inventaire des manuscrits tibetains de Touen-houang (1939-1961). Dotson, Brandon. "Complementarity and Conflict" (2008). Stein, R.A. Les tribus anciennes des marches sino-tibetaines (1961).
This text is in the public domain. The Dunhuang manuscripts are held by the Bibliotheque nationale de France and the British Library. Digital access provided through the International Dunhuang Project (IDP) and OTDO.
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