Pelliot tibétain 1042
A scroll from the Dunhuang cave library containing the most detailed surviving protocol for the funeral of a Tibetan emperor before the arrival of Buddhism. Written by a scribe named Sngom Dge-dpal in the valley of Yur Shang-po Phre'u-lung, this 148-line manuscript prescribes every step of the royal funeral — from the first offerings and purifications through the meeting of the soul-effigy with the royal body, the great procession to the burial enclosure, the vigil of years, the prohibited animals and auspicious timing, and the final interment in the burial mound.
The text describes a complex ritual hierarchy: gshen priests, the phangs bon po (chief bon priest), funeral bon priests, sickness bon priests, darkness bon priests, funerary chanters, the corpse-master, provisions-masters, sky-priests, and spokespersons — all coordinated across multiple days and phases. Animals — horses, yaks, dzo, and sheep — serve as sacrificial offerings, processional markers, and vehicles for the dead. The skyibs-sheep, adorned with golden and silver thread on its horns and turquoise on its forehead, carries the soul-ransom. The manuscript's beginning is missing. Three Chinese characters at the bottom of the scroll connect it to the era of Tibetan-Tang Chinese interaction.
This is the first English translation.
The Opening Rites
[...] offered [...]
[...] by the gshen priests [...]
[...] homage to the deceased [...]
[...] and armour. Beneath the awning [...]
[...] all pay homage and are arranged in their places. Then —
[...] the lamentations are performed. The king pays homage.
[...] to the deceased: the minister-attendants, the consort's attendants —
[...] and the ritual implements. Beneath them, the manual labourers —
[...] the weapon-bearers and the funerary chanters pay homage.
[...] fresh turquoise, rhinoceros horn, conch shell, vermilion, and various offerings and medicines —
[...] are also placed in the drink-vessels. The medical rites are performed.
The Ceremonies of the First Day
One session of offerings is made. Then the purification vessel is offered for one session. Then the king is brought face to face.
The royal inscription is read. Then the king proclaims his sovereignty and authority.
By proclamation, the prince and the pack-horse attendants are summoned before the king.
Then the soul-tent and the prince, the riding horses and riding yaks, the pack-horses and pack-yaks are displayed in array.
After the meeting, the maternal uncle offers golden drink from the ceremonial vessel and performs one session of homage. Then the attendants pay homage to the maternal uncle in proper order.
Then the pack-horses are arranged behind the riding mounts. Behind them, the kinfolk's lineage. Behind them, the royal household's property. All are arranged.
The purification is brought forth. The royal gshen opens the ritual space. The four grain-offerings are presented. The threshold offerings are given.
One gshen offers the purification for one session. Two gshen dispatch the white sheep for one session.
The common bon priests receive the attachments and proceed to the great chain. When the great chain is dispatched, the light-offering and the incense path are offered for one session.
Then the lamentations are performed. Then they proceed to the inner platform, and the ceremonies and stages are performed in the customary manner.
During the middle of the three purification sessions: the father, the mother, the riding horses of the ye-ru wing, and the great riding mounts — the death-descent offerings are given. Those horses remaining afterward — the fine trappings are arranged and the incense path is offered.
At the final purification offering, the death-descent offerings are likewise given. After that: grain-drink for one session. Grape-wine for one session. [...]-drink for one session. When these are offered, they proceed to the purification platform, and the secret rites are performed.
The Meeting of Soul and Body
Then the thugs and the spur meet — the soul-effigy and the royal body.
In the ceremony and stages of the meeting: on the right and left of the thugs, the ritual implements are brought forth. At the head of the thugs, the funeral bon priest and the chief bon priest guide the procession.
Behind them: the provisions-master. Behind him: the sky-priest. Behind him: the spokesperson. Behind him: the face-image and the body-support, with attendants on the right and left.
Then the soul-tent. Behind it, the prince. Behind him, the consort. On the right and left of the two tents: the inner courtiers and the minister-attendants.
At the right and left corners of the face-image's standard: armour and weaponry, two sets. At the outer corners of the prince's position, right and left: two gshen priests lead the way.
On each side, the front rank: one ye-ru wing unit. Behind them: riding mounts, large and small. Behind them: pack-horses, large and small. Behind them: the saddle-bearers of the host. Behind them: the kinfolk's lineage. Behind them: the royal household's property. Behind them: caparisoned horses with ornamental harness.
Behind them, each led by a gshen: the dzo-loads and the yak-dzo loads.
At the centre of the rear of the two columns: two gshen lead the white sheep.
Behind them, led by two senior attendants: the riding mounts, the ornamental yaks, the pack-yaks, and all the rest — these proceed to the great chain.
The chief bon priest, weeping with tears, escorts the corpse, the corpse-tent, and the face-image.
When they arrive at the gate of the burial enclosure, the soul-attendants' procession is halted, and the funerary chanters cut the mourning.
The thugs and the spur meet. The face of the corpse and the face of the soul-effigy. The tent of the corpse and the tent of the soul-effigy — brought together three times.
The meeting-drink is offered for one session. Then the corpse-attendants remain there.
The soul-attendants lead the circumambulation leftward. At each of the three great circuits, one session of the great prostration is offered. The horse-grooms also lead the horses from right and left, circling three times.
After circling three times: from the high ground, they salute three times with lances, and the funeral homage is performed.
The attendants and the consorts also perform the lamentations. After the lamentations are performed, the gshen dispatch-priests slaughter the riding mounts and the walking animals by the wing-stroke.
The Procession to the Burial Ground
In the order of the procession to the burial ground: the gshen of the priestly lineage and the two or three leading bon priests lead the way. Behind them: the sky-priest. Behind him: the inner provisions-master. Behind him: the spokesperson. Behind him: the attendants on right and left. Behind them: the face-image and the body-support. Behind them: the soul-tent. Behind it: the corpse-tent. Behind it: the prince.
When they arrive at the burial ground, the attendants pay homage in order, and the lament is offered without error.
The king also proclaims sovereignty, and all authority is gathered. The worthy and unworthy are ranked in order, and proclamations are made.
All the people are assembled. From two of the pure gshen: one horse from the riding mounts is cut off and counted as a fortune-horse. From the white sheep and the yaks, one is cut off and counted as a treasure. From one gshen's property, one item is cut off and counted as lasting wealth.
Then each gshen is given one garment. Then they proceed to the evening platform, and the ceremonies are performed in the customary manner.
The Night Vigil and Daily Rites
Then when night falls and it is dark: the sickness-bon priest, the darkness-bon priest, and the summoning-bon priest each chant in their appointed places.
In the customary morning rites: at the sounding of the first dawn-conch, the gshen, the chief bon priest, the rlad-bon priest, the corpse-master, and the two instrument-bearers — these are all purified by fumigation. The hands are washed dry.
The corpse-master covers the soul-tent, the corpse-tent, and the prince, and performs the covering rite by sweeping. The gshen and the chief bon priest offer the rising-prayer and the light-offering.
The face-images are also turned back, and the medical equipment and the medicine containers — those that need lighting are lit, and drinks are also given in the vessels — for one session.
At dawn's edge, when the middle conch sounds: the minister-attendants and the consorts pay funeral homage. After them, the common labourers pay homage.
After that, when the sun passes the zenith and the final conch sounds: the call goes out — "Stand the ritual implements upright!" The instruments are straightened. When the sky clears, the courtiers and the prostrators pay funeral homage in proper inner and outer order.
Then the purification vessel is offered for one session. The white sheep is dispatched for one session. The vermilion is offered for one session. The minor platform offering is presented for one session. Grain-drink is offered for one session.
Then they proceed to the morning platform. The rites are set in order. The under-cloths are spread. The parasol is set up. The ritual space is opened. The four grain-offerings are presented. The threshold offerings are given. The soul's attendants' implements are brought to the dance-offering.
In the first purification offering, the tribute is presented in the customary order. In the middle purification offering: the father, the mother, the ye-ru wing horses — the death-descent offerings are given. In the final purification offering: the death-descent offerings are likewise given.
Winter grain-drink for one session. Honey-mead for one session. Rice-drink for one session. Millet-drink for one session.
When these are offered, they proceed to the purification platform, and the secret rites are performed. Then the midday drink and the lament are offered without error. The hands are washed dry.
Then they proceed to the evening platform, and the ceremonies are performed as the morning rites. They proceed to the purification platform, and the secret rites are performed. Then grain-drink for one session. Rice-drink for two sessions. The hands are washed dry.
Then the medicine-bon brings the medicines. The chief bon priest offers the mother's breast-milk. The purification vessel is offered. Three sessions of drink are offered.
Then the attendants perform the living-homage and each depart. Then the gshen offers the sleeping rites.
The mother's breast-milk offering is performed once every half-month, without error. After the great offering-cake is prepared: flower-buds, meat-broth and milk-curd, moon-tip and date-tip offerings are presented.
The Laws of the Funeral
The great funeral: from the first day of death, it should be performed within three years. When it is performed, the moon and stars must be consulted. Whether on the waxing face or the waning face of the moon — either is acceptable.
In the middle winter month: when the ground is frozen solid, even if funeral rites are performed, they will be of no benefit.
In the middle summer month: when the grass is green and lush, the medicines will be of no benefit.
From the twenty-third of the last autumn month to the third of the first winter month — these ten days: if the funeral rites are performed when the sky's limit has descended, it will not benefit the departed, and it will bring real misfortune to those who follow.
Animals whose coats make them unfit to be given to the deceased: a black horse, deep black. A piebald horse. A dun yak. A dun dzo and a tiger-striped [...]. A white yak with grey markings.
These, and the nine territorial spirits' creatures besides — each is under separate dominion. Even if given, they cannot go forth, and will be of no benefit.
Things unfit to be placed in the grave: predators that have become savage — not acceptable. Around the coffin-enclosure, water-vessels must not be placed.
The walking animals must be tallied by notch-sticks, before and after, without error. The counting of the slaughter-sheep: four sheep at the four corners of the burial enclosure. Four sheep at the eight royal cords. These are not counted in the total. The skyibs-sheep and the vermilion-sheep are counted in the total.
For the general death that has occurred: the initial arrival-hole, the final departure-hole, and so forth — it is not permitted to dig more than three times into the earth.
Horses, yaks, and all lesser animals, large and small — their offering must be without error. For the minor offering-cakes, the soul-descent is not required; only the departure-blessing is performed. Walking animals may be dispatched.
For the soul-descent and the sickness-expelling: twelve joints plus the head makes thirteen. More than this is excessive. Fewer is insufficient. Neither is acceptable.
At the time of the great funeral also, the other ceremonies are the same as for the great offering-cake.
The Great Funeral — The Skyibs Sheep
The soul-ransom: one white sheep. Thirteen saddle-blankets. Great bow-strings and such.
The local deity, the land-owner, the paternal ancestors and the maternal ancestors — all receive the great offerings. By the great invocation, shares are generated for each.
The great offerings for the facing direction: generated by a yellow horse with white hooves, and one grey cow.
The king proclaims sovereignty over the funeral rites, and those given as gifts are sealed by the demon-cutting.
The gifts to be given: garments, drinking-vessels, weapons of all kinds, instruments and tools, implements of use, offerings presented by the soul's devotees, items of great number, musical instruments, all manner of household property that must not be absent from the departed — ritual implements, bedding equipment, cooking utensils, food and drink and all provisions needed — the whole lot goes forth.
The king makes the proclamation and has two tally-sticks made. One is given to the lord of the great court of the inner attendants. One is given to the skyibs-sheep.
The skyibs-sheep's fleece: the shoulders are to be dyed with red barley-dye. Its adornment: the right horn is wound with golden thread. The left horn is wound with silver thread. The forehead ornament is made of turquoise. The hooves are shod with iron. Thus adorned.
The yak ceremony is performed in the same manner as the great invocation.
The Final Procession and Burial
In the afternoon, the king proclaims sovereignty, and the first departure-offerings are presented to the king. The gshen and chief bon priests also — the items to be given away are sorted, the demon-cutting is performed, and the gshen receive the wing-portions.
They proceed to the evening platform as in the customary manner. When the parasol-awning rattles, the gshen assume their sacred posture. The chief bon priest also tends to the prince, the attendants, the tents, and the mtshar-lcam women in mourning.
The common dispatch-bon priests chant over the riding horses, the dzo-loads, the yak-dzo, and all the rest. The bon-gatherers, funerary chanters, and those leading the first offerings — all chant for the territorial spirits and the death-demon.
When the first conch sounds at the first dawn: the skyibs-sheep and the burial-chain are also given. The riding horses are killed by arrow, and the circle-rite is performed. The funerary chanters also perform the blood-letting iron rite.
At the grain-altar on the west side of the four-cornered burial enclosure, a multicoloured felt is spread on the burial-platform. The skyibs-sheep is led here. The face-image and the riding horses are led and the path is shown.
First the face-image leads. Behind it, the ye-ru wing. Behind them, the riding mounts and the pack-horses in a solid line. At the head of the great chain: the dzo-loads and the yak-dzo. Last of all, the yak riding-mounts hold the line.
Then when the sun passes the zenith: the sheep too are driven to the pass. The horses too are dispatched. Then all are arranged once more at the burial enclosure.
When the parasol's shadow covers the east: the minor platform offering is presented. The rites are completed. After completion, they return.
The order of the return: at the front, four fine men. Behind them: the lance-bearers. Behind them: the battle-axe bearers. Behind them: the gshen. Behind them: the provisions-master. Behind him: the sky-priest. Behind him: the spokesperson. Behind him: the face-image and the body-support. The attendants flank the soul-tent's front corners, right and left. Beneath the face-image: the soul-tent. Behind it: the corpse-tent. Behind it: the prince. Behind him: the inner courtiers. Behind them: the consorts. Behind them: the common retinue.
Arranged right of the thugs, the two columns mirror each other: ye-ru wing units. Saddle-bearers, large and small. Riding mounts, large and small. Pack-horses, large and small. Saddle-bearer attendants. Behind them: the kinfolk's lineage. Behind them: the royal household's property. Behind them: caparisoned horses. Behind them: fine riding horses of the host. At the head of each: one gshen leads the way.
On the two flanks, each led by a gshen: the dzo-loads. The yak-dzo. Behind them, each led by a gshen: the lesser animals proceed.
One gshen leads the white sheep at the rear of the common retinue. One gshen leads the great chain animals behind the white sheep. The horse-grooms flank the riding horses on right and left.
The Burial
Then when they arrive at the grave-site: the soul-tent proceeds to the summit of the king's gate.
Consulting the stars on the eleventh, thirteenth, fifteenth, seventeenth, or nineteenth day — whichever star is auspicious —
The small soul-image is brought down. From atop the soul-tent, one tent-peg's length is cut and placed in the soul-chamber of the burial mound.
The long and short offering-arrows are brought to the top of the burial mound and the first-portions are scattered. The servings are distributed.
The shares, the skyibs-sheep, and the vermilion-mark ribbons are given to depart.
When they depart for the grave: three gshen prepare the departure-items. Then the riding-horse attendants race swiftly with turquoise saddles, and the burial train is escorted.
Addenda
If a minister is sent into exile in the lower Mdo regions: the departure offerings are presented at whatever mountain pass they cross. When they have crossed the mountain pass, one pure-mouthed gshen converts the purification-vessel, the white sheep, and the great chain animals into farewell-offerings for the face-image and presents them.
If a noblewoman has died, the other ceremonies are the same, but: the body-support arrows are changed to long ones. The soul-sheep is changed to a ewe and a hen. The yaks are changed to female dri.
For a commoner man: the white sheep ceremony is the same. Whatever arrangement is most fitting.
From the burial enclosure to the burial mound, the yearling yaks also touch foreheads in farewell.
Written by Sngom Dge-dpal.
In the lineage of the Red Mark Giving, in the valley of Yur Shang-po Phre'u-lung: the army-man Meng-shi's Dge-dpal.
Colophon
Pelliot tibétain 1042 is a scroll manuscript from the Dunhuang cave library (Cave 17, Mogao Caves, Gansu), now held by the Bibliothèque nationale de France. It contains the most detailed surviving protocol for a Tibetan imperial funeral from the pre-Buddhist period. The manuscript's beginning is missing; the surviving 148 lines represent the majority of the original text. A colophon names the scribe as Sngom Dge-dpal and locates the writing in the valley of Yur Shang-po Phre'u-lung. Three Chinese characters (孟大夫, "Minister Meng") at the bottom of the scroll connect the scribe to the era of Tibetan-Tang Chinese interaction, likely the 8th-9th century CE.
The text describes a multi-phase royal funeral spanning days or weeks, with distinct morning, midday, and evening ceremonies repeated over a three-year period of mourning. The ritual hierarchy involves numerous specialist Bon priests, each with defined roles: the gshen (general ritual specialists), the phangs bon po (chief priest), the dur bon po (funeral priest), the snyun bon po (sickness priest), the smag bon po (darkness priest), the 'or gyer (funerary chanter), and the ring mkhan (corpse-master). The soul-effigy (thugs) plays a central role — it is processed separately from the corpse (ring), and their ritual "meeting" (mjal) is the emotional heart of the ceremony. Sacrificial animals, particularly the elaborately adorned skyibs-sheep with its gold and silver horns, serve as soul-ransoms and psychopomps.
This text belongs to a cluster of pre-Buddhist funeral documents from Dunhuang: PT 1136 (the Horse Sacrifice), PT 1068 (animal sacrifice rituals), and PT 1134 (syncretic funeral rites). Together they form the most complete surviving record of Tibetan religion before Buddhism arrived.
First English translation by the New Tianmu Anglican Church (Good Works Translation), 2026. Translated from Old Tibetan by Kōkai, Expeditionary Tulku. Reference consulted: Lalou (1952) for transliteration corrections and key terminology; Haarh (1969) for historical context. The English is independently derived from the Old Tibetan source text. No prior English translation exists.
Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.
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Source Text: མདད་ཆེན་པོ་ — Pelliot tibétain 1042
Old Tibetan source text from the Old Tibetan Documents Online (OTDO), Research Institute for Languages and Cultures of Asia and Africa, Tokyo University of Foreign Studies. Presented here for reference, study, and verification alongside the English translation above.
(1) [---] gsol [---]
(2) [---] gshen gyis [---]
(3) [---] gshin phyag 'tshal [---]
(4) [---] dang zug / / skyan de'i 'og du zha [---]
(5) [---] rnams phyag 'tshal nas / sa sar dngar / de nas /
(6) [---] bsham ngud kyis gdab / / rgyal gyis phyag bgyis /
(7) [---] pa la / / zhang lon zhal ta pa' / / zi mo pa' /
(8) [---] [-]na dang phyag tsang / / de'i 'og du sug las /
(9) [---] mtshon pa dang / 'or gyer pa rnams kyis phyag /
(10) [---] nas gsar g.yu bse dung / spug mtshal / glas rnams dang sman /
(11) [---] / / skyems kyi nang du yang stsal nas / / sobs tang sman gyi rabs bgyis te /
(12) [yams?] gcig gsol / / de nas phru stsang gsol te yams gcig / de nas rgyal la lhos drangs te /
(13) ljags byang gsol / / de nas rgyal gyis / mnga' thang dang / dbang tang bcad / / de nas zhang gis /
(14) rgyal la dbon lob tang snam rta 'dren bar phrin gyis gsol / / de nas zhang dbon mjal te /
(15) de nas thugs gur dang / dbon lob tang / / rta do ma g.yag do ma / snam rta dang g.yag 'phral spre de /
(16) mjal nas / zhang gis 'ban skyem la / zhug shang gser skyems kyis / / yams gcig phyag bgyis /
(17) nas zhal ta pa rim pa bzhin zhang la phyag bgyi'o / / de nas nam rta ni do ma'i 'og du dngar ro / de'i 'og /
(18) du gnyen 'o byams kyi sris / de'i 'og du rgyal than chags kyi dkor / dngar ro / / dngar tshugs nas /
(19) stsang po drangs te / sku gshen gyis yogs bda' / 'brum bzhi gsol / sgo btsas stsal / sku gshen gcig gis /
(20) stsang po gsol te / yams gcig / sku gshen gnyis kyis dkar mo mjol te yams gcig / mjol
(21) bon po phal gyis / chags blangs te chen tags la mchi / / chen tags mjol nas snang ma dang /
(22) spos lam gsol te yams gcig / / de nas bshum ngud kyis kyang gdab / / de nas nang gi gdan /
(23) la gshegs te / / cho ga dang rim pa nar ma dang 'dra bar mdzad do / / stsang nan yams gsum gsol /
(24) pa'i / dbu ma la / / pha ba ma ma dang / chibs ye ru 'phang dang / do ma chen po pham phabs stsald to / chibs /
(25) slad logs na mchis pa'i rnams / / bzang yugs bgyis te spos lam gsol / / stsang nan /
(26) tha ma la zhes pham babs stsald / / de'i 'og du gro skyems yams gcig / / rgun skyems /
(27) yams gcig / / '[-] skyems yams gcig / 'di gsol nas / stsang sder gyu / gsang gis /
(28) gdab / de nas thugs spur mjal te / / mjal pa'i cho ga dang rim pa la / / thugs kyi g.yas /
(29) g.yos su phyag cha drangs / / thugs kyi sna la dur bon po dang / phangs bon po chen pos drangs /
(30) de'i 'og du / zo rig / de'i 'og du nam ka' / de'i 'og du smra zhal / / de'i 'og du zhal dang sku rten /
(31) g.yas g.yos su mnabs sgye / / de nas thugs gur / de'i 'og du dbon lob / de'i 'og du /
(32) zi mo / / gur gnyis kyi g.yas g.yos su / / zha 'bring nang pa dang / zhang lon zhal ta pa' / zhal gyi /
(33) sdun g.yas g.yos kyi zur la / / go ngan dang / zug skyan tshar gnyis / / dbon lob kyi phyi zur /
(34) g.yas g.yos su / sku gshen gnyis kyis sna drangs nas / / pha rol tshu rol gyi thog ma /
(35) ye ru phang re re / de'i 'og du / do ma che chung / de'i 'og du rnam rta che chung / de'i 'og du phang sga pa /
(36) phal / de'i 'og du gnyen 'o byams kyi sris / / de'i 'og du rgyal than chags kyi dkor de'i /
(37) 'og du rol bzangs rta rgyan can / / de'i 'og du / dog gshen re res drangs te / mdzo bang sgyal /
(38) dang lcam mdzo / / tshar gnyis kyi / mjug gi dbus su / / sku gshen gnyis kyis drangs te / dkar mo / de'i /
(39) 'og du / 'dral chen gnyis kyis drangs te / do ma dang g.yag rol dang / snam g.yag la stsogs te /
(40) chen tags rnams mchi / / phangs bon po chu ngus / ring dang ring gur dang / zhal gyi spyan drangs te / /
(41) se'i sgor gshegs nas / / thugs rkyen gyi rnams / zhugs chad tang / 'or gyer gyis bcad /
(42) nas / / thugs spur mjal te / / ring gi zhal dang / thugs kyi zhal / / ring gi gur dang / thugs kyi gur /
(43) lan gsum gtugs nas / / mjal skyems yams gcig gsol / / nas ring rkyen ni der gzhes /
(44) thugs rkyen gyis g.yon 'khor du drangs te / / khor mo gsum gyi che phyag tab yams re gsol / /
(45) rta grab kyi rnams kyang / g.yas g.yos nas drangs te lan gsum bskor ro / / lan gsum bskor nas /
(46) g.yar gong nas / mdung lan gsum btud de / / gshin phyag bgyi / / zhal ta pa dang / zi mo rnams kyang /
(47) bshums ngud kyis gdab / / bshums ngud kyis btab lags nas / / sku gshen mjol bon po rnams /
(48) kyis / / do ma la stsogs te rkang 'gros kyi rnams gshog yugs kyis gdab / / de nas ring ser gshegs /
(49) pa'i rim pa' la / / sku gshen rigs gshen dang / phangs bon po gnyis te gsum gyis sna drang / de'i 'og /
(50) du nam ka' / / de'i 'og du nang gi zo rig / de'i 'og du smra zhal / de'i 'og du g.yas g.yos kyi mnabs /
(51) sgye / de'i 'og du zhal dang sku rten / / de'i 'og du thugs gur / de'i 'og du ring gur de'i 'og du /
(52) dbon lob / / ser gshegs nas zhal ta pa rims kyis phyag bgyis nas / / nyam pag ma 'chugs /
(53) par gsol / / rgyal gyis kyang / mnga' thang bcad mnga' thang du 'dus so 'tshal / / bzang /
(54) ngan rim par plags te / / 'o dod bod / / sku gshen kha gtsang gnyis la / gcig gis / / chibs /
(55) las gcig bcad de / g.yang rtar bgrang / / dkar mo dang / g.yag las gcig bcad de / don por /
(56) bgrang / / sku gshen gcig gi dkor las sna gcig bcad de / / phugs nor du bgrang / de nas sku gshen /
(57) sku gshen na bza las re re stsald to / / de nas nub kyi gdan la gshegs kyang / / cho ga nar mar /
(58) gsol / / de nas nam tshab tshub na / / snyun bon po / smag bon po / 'jol bon po rnams kyang / sa sar /
(59) gyer la mchi / / cho ga nar ma la tho ram dang po dung bus pa dang / / sku gshen phangs bon po dang / rlad bon /
(60) po dang / ring mkhan dang / bzhes pa'i phyag tsang gnyis / 'di rnams mkhan sprus bsangs te / / skam phyag /
(61) du 'tshal nas / / ri ring mkhan gyis / thugs gur ring gur dbon lob / bshus nas / drul phyag gis gdab / / sku /
(62) gshen phangs bon pos bzhengs gsol / snang ma gsol / / zhal gyi rnams kyang tshur bsgyar te / sobs kyi /
(63) cha rkyen dang / / sman gyi rnams / bud kyang bud / skyems gyi nang du yang stsald te / / yams gcig stsold /
(64) mtha' skya ste / dung dbu ma bus na / zhang lon zhal ta pa dang / zi mo rnams / gshin phyag du 'tshal / de'i /
(65) 'og du sug las myi phal phyag 'tshal / / de'i rjes la dgung ka phan phun na / / dung tha ma bus na' /
(66) phyag cha ya yo srong zhes bod / phya cha yo bsrang / dgung sangs na / / zha 'bring pa dang / phyag 'tshal ba' phyi nang /
(67) rim pa bzhin du gshin phyag du 'tshal lo / / de nas phru stsang gsol te / yams gcig / / dkar mo mjol te /
(68) yams gcig / / spu mtshal gsol te yams gcig / / gdan cung gsol te yams gcig / / gro /
(69) skyems gsol te yams gcig / / de nas dro'i nar ma la gshegs te / phyag shol drang / 'og re bting /
(70) gdugs tshod drang / / yogs bda' / 'brum bzhi gsol / sgo btsas stsald / / thugs nyen phyag tsang bro ga /
(71) spyal / stsang nan dang po mngan chos su gsol / / stsang nan dbu ma la / pha ba ma ma dang ye ru 'phang /
(72) pham phabs stsald / / stsang na tha ma la zhes pham phabs stsald / / dgun skyems yams gcig /
(73) sbrang skyems yams gcig / 'bras skyems yams gcig / / khre yu yams gcig / / 'di rnams /
(74) gsol nas / / phru stsang sder gyu nas / gsang gis gdab bo / / de nas gung skyems tang / / nyam pag ma /
(75) 'chugs par bgyis te / / skam phyag du 'tshal te gsol lo / / de nas nub kyi gdan la gshegs kyang / dro'i /
(76) cho ga dang 'dra bar gsol lo / / stsang sder gyu nas / gsang gis gdab bo / de nas gro skyems gcig 'bras /
(77) skyems / yams gnyis / skam phyag du 'tshal lo / / de nas sman bon pos sman drangs lags nas / phangs /
(78) bon pos ma pang gsol / phru stsang gsol / skyems yams gsum gsol / / de nas zhal ta pa'i rnams /
(79) kyis gson phyag du bgyis te / / so sor mchi / / de na sku gshen gyis brnal kab gsol lo / / ma pang gsol ba /
(80) ni dgung sla ngo re lan re ma 'chugs par 'tshal lo / / gtor ma chen po bgyis pa'i 'og du / /
(81) man tog sha dus khu grags / / nya tog tshes tog / gsol lo / / mdad cen po ni thog ma grongs ngog du /
(82) gyur nas / / lo gsum gyi dus su bgyi 'tshal te / / mdzad pa'i tshe / zla ba dang skar mar sbyar te / / zla ba yar gyi myi ngo /
(83) mar gyi myi ngo / gar mdzad kyang rung ste / / dgun sla 'bring po la / gor 'khyags shing 'khyags te / mdad shid /
(84) btang yang phan myi thogs so / / dbyar sla 'bring po la / gor sngo shing sngo'i dbal te sman myi thogs so / / ston sla /
(85) tha chungs tshes nyi shu gsum phan chad tang / / dgun sla ra ba tshes gsum tshun chad / zhag bcu la mdad /
(86) shid btang na / / nam gyi mtha' la bab ste / mdad btang na / 'da's pa la yang myi sman / / slad ma la yang dngo sdig /
(87) du mchi'o / / gshin la gtad du myi rung ba'i spu la / / rta nag po lhing nag / rta khra bo / g.yag rog po kham pa /
(88) mdzo kham pa dang stag re ru yur / / g.yag dkar po thal kar / / 'di rnams g.yen dgu las stsogs te / /
(89) mnga' dbang so so na mchis pas / / gtad kyang mchir myi btub ste / myi sman no / / dur du stsald du myi rung ba' /
(90) la gcan zan gcan du gyur te myi rung / / ring sgrom 'khor du khar ba chu'i rigs te myi gzhag / / rkang /
(91) 'gros kyi rnams kyang / snga slad khram btab ste / / myi 'chugs par bgyi / / bshan lug brtsi ba ni / se gru bzhi la /
(92) lug bzhi / / rgyal thag brgyad la lug bzhi / / 'di rnams ni grangs la ma gtogs so / / skyibs tang / mtshal /
(93) ma ni grangs la gtogs so / / spyi grongs ngog du gyur pa la / thog ma'i 'on kung / tha ma'i gtang khung las stsogs /
(94) te sa lan gsum las thur du rkor myi rung ngo / / rta g.yag man chad che chung / ma 'chugs par gsol /
(95) gtor ma phra mo la thugs / dbab myi 'tshal te / gshegs rabs tsam bgyi / / rkang 'gros mjol du rung ngo / /
(96) thugs dbab pa dang / snyun shan gdab pa yang / / lhu bcu gnyis mgo dang bcu gsum ste / 'di las mangs /
(97) na yang drags / / nyungs na yang chad de myi rung ngo / / mdad chen po'i tshe yang / / cho ga gzhan ni gtor ma /
(98) chen po dang 'dra'o / / thugs glud lu dkar po gcig /
(99) gla sgang bcu gsum / mda' rgyud che thang las stsogs te / / yul lha yul bdag tang / yab myes yum phyi /
(100) dang yogs che thang ste / / btol ched po bas shas res bskyed / / lhos che thang ste / rta shu bo zhur po rting kar /
(101) dang / ba skya mo gcig gis bskyed / / mdad shid rgyal gyis mnga' thang bcad de / / gtad tu gnang ba'i rnams /
(102) bdud gcad do / / gtang du stsold pa ni / na bza skyem kor mtshon cha sna tshogs / byes cha sta spyad / zhugs cha /
(103) thugs rag pos phul ba' / dmyig mangs / rol mo cha / 'phral du ma mchis su myi rung ba'i dkor /
(104) cha sna tshogs / phyag tsang skyem mal pa'i cha rkyen / dang / bshos kyi phyag tsang gi cha rkyen / zhal zas tang skyems /
(105) las stsogs te / yo byad du 'tshal ba'i cha rkyen / ril gtang du mchi 'o / / rgyal gyis thang bcad de khram /
(106) gnyis bgyis te / / gcig ni zha 'bring rje bo thang chen po la gtad / / khram gcig ni skyibs lug la /
(107) gtad / / skyibs lug gi spu ni / gro gar dpung mar ru byar gyis bgyi / / rgyan ni rva g.yas pa /
(108) gser gyi khrin bas bskri / / rva g.yon pa dngul gyi khrin bas bskri / / sgyin ma g.yu la bgyi rmig pa /
(109) lcags la bgyis te brgyan no / / g.yag gi cho ga ni btol chen po dang 'dra bar mdzad do / / slad dro rgyal gyis /
(110) mnga' thang bcad nas / / rgyal la yang gtang phud dbul / / sku gshen phangs bon po rnams kyis kyang / gtang du stsold /
(111) pa'i rnams / spad de bdud bcad nas / sku gshen gshog thabs stsald to / / dgongs kyi gdan la gshegs ni nar /
(112) ma dang 'dra bar gsol / / gdugs zar zer na sku gshen rnams kyang gsas bzu ste / / phangs bon po yang / dbon /
(113) lob tang / mnabs sgye dang / gur dang / mtshar lcam skyo ma nyam pag rnams gsol zhing mchi / / mjol bon po phal /
(114) rnams kyang / chibs tang / mdzo bang sgal dang / lcam mdzo dang / zhes las stsogs pa la gyer du mchi / / bon po /
(115) bsogs tang / / 'or gyer la stsogs te / / pra phud 'dren ba'i / rnams kyang g.yen gcags tang / 'gab sri la /
(116) gyer / / dung dang po bus te tho ras slong na / skyibs tang / se chong yang gtad lags / chibs kyang phyag mda' /
(117) bkum nas / kho re mo bgyis lags / 'or gyer gyis kyang / gtar lcags lags par bgyis la / / se gru /
(118) bzhi'i nub phyogs kyi 'brum phye la / se'i gong du dbyam phying khra bo bting la / / skyibs lug 'dir drangs / zhal /
(119) dang chibs drangs te shul bstan nas / / thog ma zhal gyi drangs / de'i 'og du ye ru 'phang / de'i 'og du do ma dang /
(120) snam rtas brtan / chen tags kyi rnams / kyi sna la / bang sgal / lcam mdzo / mtha' ma g.yag do mas /
(121) brtan to / / de nas dgung ka phan phun na / lug kyang la bzal / rta yang yi gcad / / nas slar se sar dngar ro /
(122) de nas gdugs shar bgab na gdan cung gsol / / lags par bgyis / / bgyis nas sor gshegs te /
(123) gshegs kyi rim pa la / thog mal yag pa bzhi / de'i 'og du phyag cha mdung pa / de'i 'og du phyag cha dgra sta /
(124) pa / de'i 'og du gshen / de'i 'og du zo rig / de'i 'og du nam ka / de'i 'og du smra zhal / de'i 'og du /
(125) zhal dang sku rten / mnabs sgye ni thugs kyi sngon zur g.yas g.yos / zhal gyi 'og du thugs gur /
(126) de'i 'og du ring gur / / de'i 'og du dbon lob / de'i 'og du zha 'bring nang pa' / de'i 'og du zi mo /
(127) de'i 'og du rkya rol / / thugs kyi g.yas dngar te mchi ba' / / tshar g.yas g.yos 'dra ste /
(128) ye rur 'phang / phang sga che chung / de'i 'og du do ma che chung / de'i 'og du snam rta che chung / phang sga /
(129) pa rnams / de'i 'og du gnyen 'o byam kyi sris / de'i 'og du rgyal than chags kyi dkor / de'i /
(130) 'og du / rta rgyan can / de'i 'og du rol bzangs phal / / 'di rnams kyi sna la sku gshen re res / drang ngo /
(131) tshar g.yas g.yos sku gshen re res te / / mdzo bang sgal / lcam mdzo / de'i 'og du / sku gshen re res /
(132) sna drangs te zhes mchi / / sku gshen gcig gis / dkar mo'i sna drangs te / rkya rol gyi mjug la mchi /
(133) sku gshen gcig gis / chen tags kyi sna drangs te dkar mo'i mjug la mchi / / chibs kyi g.yas /
(134) g.yos su rta grab pa mchi'o / / de nas gtang kar gshegs nas / / thugs gur rgyal sgo'i gong /
(135) gangs bur gshegs te / dgung bcu gcig bcu gsum / bcu bdu bdun / bcu dgu / skar ma gar bzang /
(136) ba dang sbyar te / / thugs bu cung phab nas / thugs gur gyi steng nas / phub tsam gcig bcad de / / bang so'i /
(137) thugs kang du bzhag go / / gzha' ring thung gi phangs cha / bang so'i steng du drangs nas / phud /
(138) brams te / mnabs skyer stsal / shas tang skyibs tang / mtshal mar gyi breng yang gtang tu stsald to / gtang /
(139) du gshegs nas / / sku gshen gsum gyis / / gtang byad dkol lo / / de nas chibs spos pa'i rnams /
(140) mgyogs g.yu sgas stod de / / dur dkyus bsgrald to / / zhang lon zhig mdo smad na nyam nongs lags /
(141) par btang na' / / phangs cha ri gang du gshegs kar gsol / ri gang du gshegs nas / sku gshen kha /
(142) gtsang gcig gis / / phru stsang dang dkar mo dang / chen tags gyi rnams / zhal bu'i gtang rag du /
(143) bsgyur te gsol / / mo btsun zhig grongs ngog du gyur na / / cho [ga?] gzhan ni 'dra' / / sku rten gyi /
(144) mda' / mong rings su bsgyur / thugs kyi lu mo dang bya mor bsgyur / g.yag 'brir sgyur /
(145) myi pho rnal dang dkar mo 'dra ste / sbyor bas gar bde bar bso / / se nas bang sor gsheg kar rte'u /
(146) g.yag kyang dpral sprad do /:/ sngom dge dpal gyis bris / /
(147) $ /:/ mchen dmar gtang ba 'i rabs la / /
(148) yur shang po phre'u lung gi nang na / myi dpung meng shi 'gi dge dpal lags / /
Source Colophon
Old Tibetan source text from the Old Tibetan Documents Online (OTDO), Research Institute for Languages and Cultures of Asia and Africa, Tokyo University of Foreign Studies. URL: https://otdo.aa-ken.jp/archives?p=Pt_1042. © 2006 OTDO Project.
Manuscript: Pelliot tibétain 1042, Bibliothèque nationale de France, Paris. Scroll, recto. Beginning missing. 148 lines of Old Tibetan transliteration. Verso contains a Chinese Buddhist text. The OTDO transliteration is based on Choix de documents tibétains (Lalou & Marcelle), IV (items 20-24), with corrections. Additional scholarly references: Lalou (1952), Haarh (1969: 327-328), Chu (1989: 20-28), Huo (1995), Ohara (1999: 43-44), Samosyuk (2002: 70-73).
Presented under fair use for scholarly reference and non-commercial educational purposes.
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