A Bon Divination Manual from the Dunhuang Caves
Pelliot tibétain 1051 is a Mo divination scroll preserved in the sealed library cave at Dunhuang, dating to the ninth or tenth century CE. Twelve oracle entries survive, each introduced by a verse section painting a cosmic landscape, then a named deity or spirit who delivers the oracle in prose. The verdicts range from excellent to the single worst omen in the known Tibetan Mo corpus — the Earth Demon who says: “No matter what I eat, I am not satisfied. Now that I have met you, do not think things will be even.”
Where Pelliot tibétain 1046 preserves the Dunhuang Mo tradition in its briefest form — dice throws and curt verdicts — this scroll preserves it at its most elaborate. The spirits speak at length. They describe their mountains, their turquoise birds, their fortresses. They give specific advice for different queries: enemies, illness, marriage, petitions, travelers. The Mu-Sman mountain spirits dominate, but the cast also includes an earth demon, an astronomical oracle reading the Pleiades, and a spirit whose oracle references Khyung-lung, the ancient capital of the Zhangzhung civilization. The scroll is damaged at both ends — we enter mid-oracle and leave mid-sentence.
Oracle I — Fragment
[Beginning of scroll lost. The oracle opens mid-verdict.]
If cast for an enemy divination — no enemies come.
If cast for a purpose divination — whatever is sought shall be accomplished.
A traveler — joyful news will come.
If cast for a sick person — swift recovery. If cast for a petition — swiftly granted. No demon-response has come.
Good oracle.
Oracle II — Je’u Gnam-Sman Who Does Not Dream
Mu-Sman speaks thus:
The god-mountain and the northern mountain — two.
Both are mountains of the basin.
The sman-mountain is the crown-summit.
The narrow throat plays at the peak.
The basin-keeper stands at the thousand-gate.
Mu-Sman has departed to the waters.
The primordial one, in supplication:
“If one yak-cow is granted,
the sman-spirits — whence do they grant?”
Still, no reply is obtained.
To the upper clan’s god-offering —
downward, suppress the sri-demons!
This oracle has fallen upon Je’u Gnam-Sman Who Does Not Dream.
Previously, a great sman-spirit was protecting and guarding you, but I have placed a great evil obstruction upon you. The sman-spirits and gods are displeased. You have entered a demon-land or some region where the spirits have not gone. Still, the remedy has not been achieved.
Perform divination-offerings and Bon rituals. Seek out the obstructions. If the sman-spirits and divine glory are worshipped, it will be good. If this is not done, the oracle is bad.
This oracle is bad for other matters. But if cast for recovering escaped wild game, or for marriage-seeking — it is accomplished.
Bad oracle. Very good for marriage.
Oracle III — The Turquoise Land
In the turquoise land, the lake-shore.
Fine turquoise in the willow-top.
The turquoise bird plays with the command.
The command given is good, melodious in nine ways.
Today’s hearing is a sign of joy.
For those in suffering and poverty, and those struck by illness or enemies — they shall escape into goodness. Illness too shall recover. Henceforth, even if enemies strike, illness shall not come.
This is the god of rising to high rank, or entering the service of a lord or teacher. If seeking relief from demons, it is accomplished. If cast for a petition, it is granted exactly as desired in the heart. If cast for a traveler, look for one coming as an attendant or a great wealth-companion, bringing pleasant news.
A god, a land-spirit, and a sman-spirit are performing and teaching — make god-offerings! A livestock blessing will come. Invoke the livestock-god and the oracle-speakers. At the proper times, protect and summon. Give lustral water and clear the obstructions.
Good oracle.
Oracle IV — The Earth Demon
In the god-realm’s fearsome battlefield,
going forth, delighted —
the earth-demon with hostile sway
has cut the junction by its track.
Nine sins into nine before-times,
having led the body’s wool away,
fortune flees, blessing is levelled,
diminished — each breath is thin.
This oracle has fallen upon the Earth Demon, ’Dre Ma Ha.
The demon speaks:
“No matter what I eat, I am not satisfied. Whatever I drink, I am not sated. Now that I have met you — do not think things will be even. For you too, the years in the sky are exhausted. The days upon the earth are exhausted. You, person — eat until your belly is full. Wear clothes until your back is covered.”
So saying — a great demon has calculated and tricked.
Not good. If delayed even a moment, if obstructed for as long as a year — great harm. Even there, no stopping it.
Worst oracle. For fortune and destiny forever, there is none worse than this. If cast for a sick person — also bad. For petitions, travelers, purpose-divination, and so forth — there is none worse than this. If this oracle arises, perform rites and rituals.
Oracle V — Theb La Nyen
Gold spreads upon a fair face.
Turquoise flesh fills the lower.
The miraculous is finer than cloth.
Choice is sought from below,
swiftly disseminating, scattering and flowing.
If borrowed, one seeks life.
The body-protector is formidable, unfailing.
This oracle has fallen upon Theb La Nyen.
Your oracle is like meeting an excellent attendant and feeling heart-joy. Whatever this is cast for — supremely good. If seeking a purpose, you will meet fine wealth. What you desire will be accomplished and obtained. If seeking marriage, you will find good kinfolk and a fine beneficial bride. Prosperity will come. No illness. A sman-spirit, a god, a land-spirit, and a dgra-lha are guarding you. Make offerings!
Excellent oracle.
Oracle VI — ’Das La Yan
In the most excellent birth, in fine gold —
the water-nomads, golden,
the water-dragons, difficult in nine ways.
The nine commands being loose,
though dogs go in thousands, they scatter.
Yet now — a sign of threefold joy.
This oracle has fallen upon ’Das La Yan.
Whatever your heart’s highest thought — it is accomplished. All deeds are fitting. Marriage-seeking is also beneficial. Status is high. If seeking work, you will reach a high position. You will swiftly meet one who is joyful and dear — heart-joy. If pursuing a purpose, it is accomplished as thought.
Excellent oracle.
Oracle VII — The Mon of Sman Be Kog
On the northern mountain, at the bee-meadow —
if the interior is stirred by need,
gold is measured alongside the grain.
The fat one, in the enclosure —
if a tether is placed on the round pen,
the soft breast finds a small thing.
At the new, adorned with garlands,
the good end is the southern treasure.
What is not used is sent to the field.
This oracle has fallen upon the Mon divination of Sman Be Kog.
For you, person, it shall come as thought in the heart. If seeking a purpose — finding fine wealth, but seeking it, a little difficult. Generally, it is accomplished. If seeking marriage, at first obstructed and difficult, but later it comes as wished — good. Seeking good work and making petitions — also very good. Even if previously of low status, you will find something high and good. Whatever else this is cast for — good.
Good oracle.
Oracle VIII — The Field of ’Bog A Pa Gnam
In Khyung-lung’s lofty fortress,
the dust-bird, white and loose,
the sneaking bird, each wing clean.
The blue sky — departed to the heights.
In the trace of the departure,
six fruits ripening and joining.
In the offering, the body’s life —
the hope-arising, the miraculous bird.
This oracle has fallen upon the Field of ’Bog A Pa Gnam.
Your oracle: divine glory grows like summer’s womb. Demons and adversity melt like the spring snow. Divine glory is the refuge. The dgra-lha is formidable. Greatly blessed with glory.
Good. If cast for life-divination and enemy-divination — excellent. On a long road, a person with joyful news and wealth will swiftly come. Neither fear nor anxiety will come at all. A very great divine glory-blessing exists. Perform the rituals and ceremonies without error.
Excellent oracle.
Oracle IX — The Darkness of Sman Yung Mo Che
The dru-gu in the throne-room —
unsought, a vermillion child.
The inner cannot be borrowed.
Visible-bright, a mere lad.
At the waters, in the house’s shelter,
the beam balances you cannot level.
The skull-spirit, above the fearsome —
if horse and wild ass are mixed,
many days, upon what to place?
At the meadow’s edge, above the blessing,
the ewe, white and fierce —
the fine goods, upon what to choose?
This oracle has fallen upon the Darkness of Sman Yung Mo Che.
You, person, are of two minds and consumed by doubt. Wherever you go, there is no portion of good. There is no purposeful talk and nothing is accomplished. There are delays — accept that purposes will not be accomplished. Whatever this oracle is cast for, there are delays.
Not good. But if cast for enemy-divination, life-divination, destiny-divination, or a sick person — good.
Bad oracle for most matters. Good for enemy, life, destiny, and illness.
Oracle X — Sman Rgod Da Chen, the Great Wild Sman
At the ridge-top, upon the upper side,
in the tenth, born in Phan-po.
The mountain’s shelter, encircled by seven —
not escaping, like a sacred oath-circle.
The sman-spirits, a single doe.
The hunter, one who accompanies.
Encircling and going — where?
This oracle has fallen upon Sman Rgod Da Chen, the Great Wild Sman.
Upon you, person — a land-demon. It devours male fortune, or evil and death will come. Since this demon devours thus, the mind’s swiftness and fortune flee and sit paralyzed.
Beware! If cast for a sick person — worst oracle. Death comes. But if going forth to make enemies and oppose — good. For enemy-divination in general — bad. Beware! Strike the enemy’s war-drum. Forget the soul-protector.
Oracle XI — Lha Ba Stang Ma
In the star-traces, upon the Pleiades,
the seven planets gathering from above.
Stars: the Kṛttikā and their traces.
The seven planets, destroyed upward.
The Pleiades, swaying loose.
This oracle has fallen upon Lha Ba Stang Ma.
From previous afflictions and poverty — later, meeting goodness and excellence. Good. If cast for enemy-divination, there is danger, but supremely good. If cast for a traveler — supremely good, they come swiftly.
Good oracle.
Oracle XII — Dgros Spangs [...]e’u Chung
The god, upon the northern mountain.
Mu-Sman is fearsome indeed.
When difficulty is heard, wrapped with gold.
The mountain-hermit, turquoise-lined.
At the turquoise mountain’s three corners,
Mu-Sman dwells fearsomely —
joyful, with upper power.
The born one’s years pass.
The provider does not mark with khus.
This oracle has fallen upon Dgros Spangs [...]e’u Chung.
Joyful purposes are accomplished. Desired wealth is found. A traveler too will swiftly come. If cast for a sick person, swiftly...
[End of scroll lost. Text breaks off mid-oracle.]
Colophon
Pelliot tibétain 1051. Old Tibetan divination manual (Mo text) from the sealed library cave at Dunhuang (Cave 17, Mogao Grottoes, Gansu Province). Written during the late Tibetan Empire or early post-Empire period (9th–10th century CE). Twelve oracle entries survive on the recto of a damaged scroll; four lines of writing exercises on the verso are not translated. The scroll is missing its beginning and end.
First English translation. Translated from Old Tibetan by NTAC (New Tianmu Anglican Church), April 2026. The English is independently derived from the Old Tibetan source text as published by the Old Tibetan Documents Online (OTDO) project, University of Tsukuba.
Where Pelliot tibétain 1046 (The Dice Oracles) preserves the Dunhuang Mo tradition in its briefest form, this scroll preserves it at its most elaborate. Each oracle is introduced by a verse section painting a cosmic landscape, followed by a named deity or spirit who delivers the oracle in prose and gives specific advice for different divination queries: enemies (dgra phya), illness (nad pa), marriage-seeking (gnyen bya), petitions (gsol ba), travelers (’dron po), and purposes (don phya). The system appears to use dice or a similar lot-casting method, though the mechanics are not specified in the surviving text.
The deity names are largely unique to this text and have no standard English renderings. Most are sman-spirits (mountain or healing spirits in the Bon tradition). Key speakers include: Mu-Sman (a mountain sman who appears in multiple oracles), ’Dre Ma Ha (an earth demon whose oracle is the worst omen in the known Tibetan Mo corpus), Theb La Nyen (possibly “the Nyen of the Thumb”), ’Das La Yan, Sman Be Kog (whose oracle is identified as Mon divination), ’Bog A Pa Gnam (whose verse references Khyung-lung, the ancient Zhangzhung capital), and Lha Ba Stang Ma (whose oracle uses the Pleiades and the seven planets — the only astrological oracle in the text).
Translation notes: Several passages contain archaic Old Tibetan vocabulary with uncertain readings. “Je’u gnam sman myi dmyis pa” (Oracle II) — “dmyis” may be related to “dmigs” (to visualize, to perceive); the name may mean “the Celestial Sman Who Is Not Perceived” or “Who Does Not Dream.” “Mon” (Oracle VII) may refer to the Mon people or to a specific divination tradition. “Dru-gu” (Oracle IX) may refer to the Turkic peoples or to foreigners generally. “The’u shan” (Oracle IX) may refer to a skull-wearing spirit class. Damaged readings are indicated in the source text by square brackets.
Oracle IV, the Earth Demon, contains the only direct quoted speech in the text — the demon addressing the divination client in first person. Its verdict (“for fortune and destiny forever, there is none worse than this”) is the most absolute negative judgment in any known Dunhuang Mo text. Oracle V (Theb La Nyen) and Oracle VI (’Das La Yan) are the text’s most auspicious entries, with unconditional verdicts of “excellent” for all queries.
Oracle VIII references Khyung-lung’s fortress, connecting this divination text to the political mythology of the Zhangzhung civilization, which also appears in Pelliot tibétain 1040 (The Traces of the Secret Bon) in this archive.
No previous English translation of PT 1051 exists. The Macdonald (1971: 295–297) reference provides a French summary. No existing English was consulted. The Old Tibetan vocabulary was checked against the existing Bon corpus in the Good Work Library and standard Old Tibetan reference works.
Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026. Scribed by Hakken, Expeditionary Tulku.
🌲
Source Text: Pelliot tibétain 1051
Old Tibetan source text from the Old Tibetan Documents Online (OTDO) project, University of Tsukuba. Diplomatic transcription of the Dunhuang manuscript held at the Bibliothèque nationale de France, Paris. Presented here for reference, study, and verification alongside the English translation above.
(1) dgra phya la btab na dgra ma mchis / / don phya la btan na ci gnyer ba grubs par mchi / / ’dron po zhig dga’ ba’i gtam ’ong ngo / /
(2) nad pa la btab na myur sos / gsol ba la btab na myur gnang / / gdon lan ma mchis te mo bzang ngo / / :/:/ /
(3) $ / /:/:/ / mu sman nI zhal na re / / lha rI ni byang ri gnyis / / gnyI ga nI gzed gi ri / / sman ri nI gtsug sdings / / las / / mgrin phran
(4) nI rtse ’jos shing / / gzed po nI stong sgo ru / / mu sman nI chab la gshegs / / gzod po nI gsol pa la / / sha ’bri nI gcig gnang na / / sman
(5) dag nI gang las gnang / / da dung nI lan ma thob / / ya rus nI lha mchod la / / mar du ni sri gnon cig / / ’di nI je’u gnam sman myI dmyis pa’I
(6) mo la bab ste / / snga na sman chen po zhig gis srung srung ba las / myi khyod la bdag gis ngan pa’I bgegs ched po zhig byas te / /
(7) sman dang lha myI dgyes ste / / ’dri yul gdon nam yul gang yang ma shegs pa cig du zhugs te / / da dung khyer te thob pa nI
(8) ma yin / / mo phya dag gdam cing bon byas ni [bgegs (/bgregs)] brtsal te / sman dang lha dpal mchod na bzang ngo / / de ltar ma byas
(9) na mo ngan no / / mo ’dI gzhan la ngan / / ri dags shor nab dang dor gnyer ba dang / gnyen bya ba la btab na grub ste bzang rab
(10) bo / /
(11) $ / /:/:/ / mtsho ro nI g.yu yul na / / g.yu bzang nI lcang tog na / g.yu bye’u nI bka’ rtses pa / bka’ stsal nI bzang dgur
(12) snyan / / deng thos dag skyid pa’I ltas / mo ’di sdug cing phong pa dang / / nad dang dgras thebs pa / legs pa’i nang du thar to / /
(13) nad kyang sos / slan cad dgras btab na yang nad du myi ’gyur ro / / de ste ma yin na / / sngan cad phongs shing dba’ ba la
(14) ’dug ’dug pa las / / las thabs mthon por phyin pa ’am / / dpon po ’am bla mar chud pa’I lha ste / / gdon gnyer na
(15) grub bo / / gsol ba la btab na yid las sam ba bzhin du gnang / / ’dron po la btab na nye drung ’am zhig nor grogs ched po
(16) zhig dang gtam bsnyan pa ’ong par lta / lha yul sa dang sman zhig ’chos shing ston gis / lha mchod cig / phyugs kyi
(17) g.yang zhig ’ong gis / / phyugs lha dang kha rje dag gsol te dus dus bskyab cing bos shIg / / gtsang chab dang bgegs stsol
(18) cig mo bzang ngo / /
(19) $ / /:/:/ / kye lha yul [*ni] gnyan g.yul du / / gshegs su nI dgyes pa ste / / sa srin nI dun ’phyam gIs / shul gis nI mdo bcad
(20) pas / / sdig dgu nI sngon dgu ru / / sku ’I ni bal khrId pas / / phyva bros nI g.yang mnyam te / nyams chung nI dbugs re phra / / ’di ni ’dre ma ha
(21) ’i mo la bab ste / / nga cis kyang ma ’drangs / / ci thung kyang ma ngoms kyis / / da nI khyod dang phrad pas / / shor snyoms ma bsems shig / / khyod
(22) kyang gnam la ni lo zad / / sa la nI zhag zad / / myi khyod bdag lto gang gi zo / / rgyab gang gI gyon cig / / ces zer nas / / gdon
(23) ched pos bcal khyar ba dang ’dra ste / / myI bzang / / do cig tsam la ring na lo dus tsam thogs na / gnang ba che ste / / der yang myi
(24) thogs te / / ngan rab bo / / gtan gI srid phyva la yang ’di las ngan ba myed / / nad pa la btab na yang ngan no / / gsol ba dang ’dror
(25) po dang don phya la bstsogs pa la yang ’dI las ngan pa myed / / mo ’di byung na cho ga dang rim gro byos shig / / / / /
(26) $ / /:/:/ / kye gser yangs [*ni] ngo bzang la / / g.yu ’I ni sha smad ’brim / ’phrul kyi nI ling las bzang / bdam ni ’og du bstsal / /
(27) dgye mgyogs nI phrar zhing ’phyo / / g.yar na nI tshe ’tshal ba / sku bla nI gnyan myi bkyon / / ’di nI theb la nyen gi mo la bab ste / /
(28) khyod kyis mo ’dI gnye drung bzang dang phrad nas snying dga’ ba dang ’dra ste / / ’di ji la btab kyang mchog du bzang / / don
(29) gnyer na nor bzang po dang phrad de / / bdag ’dod pa’I rnams grub shing thob pa lta / / gnyan bya na yang gnyen dang byan mo bzang
(30) mo phan thogs pa rnyad cing / / srid thob bar ’ong ’o / / nad myed / sman dang lha yul sa dang dgra bla ’ches pa zhig yod gyis /
(31) mchod cig / mo bzang rab bo / /
(32) $ / /:/:/ / kye ba rab dag gser bzang na / / [gser?] gyI ni chab ’brog ste / / chab ’brug dag dka’ te dgu / /
(33) bka’ dgu dag yan pa la / / khyi gshegs nI stong yang ’phyo / / da yang nI skyid gsuM ltas / / ’dI ni ’das la
(34) yan gI mo la bab ste / / myi khyod kyis snying la bsam mchog kyang grubs / / bya dgu kyang rung / /
(35) gnyen bya yang phan thogs / / srid mtho / / las zhig btsal na gong ’phang mthon po zhig du phyin / /
(36) dga’ zhing sdug pa zhIg dang ’myur du phrad de / / snying dga’ / / don zhig gnyer na bsam ba bzhin grub ste / /
(37) bzang rab bo / /
(38) $ / /:/:/ / byang rI ni phang bung la / / dgos kyIs nI khongs bskyos na / / gser kyis nI sbram dang ’dzal / / / /
(39) rom po ni rja ra na / / gor la nI bcod btab na / / nu myen ni ’phra zhig rnyed / / gsar la ni g.yus spras zhing / /
(40) bzang mtha’ ni lho ’i dkor / / myi spyad nI phang su bgyis / / ’dI ni sman be kog gI mon gI mo la bab ste / /
(41) myi khyod bdag snying kar bsams pa bzhin du ’ong ngo / / don zhig gnyer na nor bzang po / / zhig rnyed pa dang btsal ba dang / tsung zad dka’ ste / / / /
(42) spyir grub par / / gnyen zhig gnyer na thog ma bgegs bcas dka’ ba la / / phyI bsams bzhin ’ong te bzang ngo
(43) las bzang btsal ba dang / / gsol ba bya na yang bzang rab / sngar phyid la che na yang bzang zhing mthon por zhig rnyed de /
(44) gzhan ci la btab na yang bzang ngo / /
(45) $ / /:/:/ / kye kyung lung nI rngung mkhar na / / rdul bye’u nI dkar yan pa / / dzul bye’u [*ni] gshogs re dag / / dgung sngo nI mtho
(46) la gshegs / gshegs gI nI shul yog su / / ’bras drug nI tsho mdams shing / / gsol cing nI sku ’i tshe / / re skyed ni
(47) rdzul gyi bye’u / / ’di nI ’bog ^a pa gnam gyi zhing gi mo la bab ste / / myI khyod kyi mo ’di nI lha dpal nI dbyar gyI lhum
(48) [---] bzhin du skye / / / / ’dre dang byur nI dpyid kyi kha ba ltar zhu te / / / / lha dpal skyabs dgra bla nI gnyan / / dpal byin po ches
(49) [-]bs pas / / bzang ngo / / srog phya dang dgra phya la btab na bzang rab / / lam ring por myi zhig dga’ ba’I gtam
(50) dang nor zhig dang myur du ’ong / / ’dzIgs pa dang bag tsha ba ci yang myi ’ong te / / lha dpal bzang po ches zhig yod
(51) gyis / / rim gro dang cho ga ma nor par gyis dang / / mo bzang rab bo / / / / / / / /
(52) $ / / / / / dru gu nI khrI nang zhig / / / / ma btsal nI mtsid mtshal bu / / / / glo ba nI g.yar myI bzo / / / /
(53) snang tsan nI zha bo zhig / / / / chab la ni khang dbub du / / / / gdung phyam nI khyod myi snyoms / / / / the’u shan nI gnyan gong du / / / /
(54) rta dang nI rkyang ’dres na / / / / mang zhag nI gang la gdab / / / / spang snar nI g.yang gong na / / g.yang mo ni
(55) dkar dkram ba / / / / tshon po ni gang la bdam / / / / ’dI ni sman yung mo che ’i mun gI mo la bab ste / / / /
(56) [my]i khyod snying gnyis dang the tsom za ba zhig ste / / / / gar bya na legs kyi cha myed na / / / / don gtam myed cing ma grub / /
(57) ste / / phyi dal yod gis don myi grub thong shig / / / / mo ’di ji la btab kyang phyi dal yod kyis myi bzang / / / / dgra phya dang
(58) srog phya dang / srid phya dang nad pa la btab na / / / / bzang ngo / / / / / / / / / / /
(59) $ / / / / / / / / sgang ka nI ya bya la / / / / bcu ru nI phan po skyes / / / / ri skyi nI bdun gis bskor / / / / myi shor ni
(60) dam kor ltar / / / / sman dag nI dge’u cig ma / / / / rngon pa ni gcig kyis skyor / / / / bskor cing ni ji ru mchis / /
(61) mo ’di nI sman rgod da chen gi ’i mo la btab ste / / / / myi khyod la yul gdon dang / / / / pho srid za ’am / / / / ma legs pa dang / /
(62) mchi bar ’ong ngo / / / / gdon ’di ltar za bas sems kyang khyugs phyva dang bros shing ’dug ste / / / / bag gyis shig / /
(63) nad pa la btab na ngan rab ste mchi ’o / / / / phar dgra bya zhing rgol na bzang / / chur dgra phya la btab na ngan gyis
(64) bag gyis shig / / / / dgra rngo brugs bla rjed cig / / / / / / / / / / /
(65) $ / / / / / / / / skar rjes nI smyin drug la / / / / gza’ bdun ni yas nas ’dus / / / / skar ni khrun dang rjes / / / /
(66) gza’ bdun nI yar na brlag / / / / smyin drug nI ldem su shor / / / / ’di nI lha ba stang ma’i mo la bab ste / / / /
(67) sngar nyon mongs phongs pa las / / / / slad gis legs shing bzang po dang phrad pa dang ste / / / / bzang / / nad
(68) dam / / / / dgra phya la btab pa zhig na yen ’drog la ste / / / / mchog du bzang / / / / ’dron po la btab
(69) na mchog du bzang ste myur du ’ong te / / / / mo bzang ngo / / / / / /
(70) $ / / / / / / kye lha nI byang ri la / / / / mu sman nI gnyan gnyan ro / / / / dka’ snyan na gser gyis dril / / / / rI ban
(71) nI g.yu ’i rIs / / / / g.yu rI ni sum zur la / / / / mu sman nI gnyan bzhugs pa / / / / skyid pa’i ni ya btsan can / /
(72) skyes pa’i nI lo ’das gis / / / / zed pos nI khus myi gdab / / / / ’di nI dgros spangs [-]e’u chung gi mo la bab ste / /
(73) dga’ ba’i don grubs / / / / mdod pa’i nor rnyed / / / / ’dron po zhig kyang myur du ’ong / / / / nad pa la btab na myur
Source Colophon
Old Tibetan diplomatic transcription from the Old Tibetan Documents Online (OTDO) project, hosted by the University of Tsukuba, Japan. The physical manuscript (Pelliot tibétain 1051) is held at the Bibliothèque nationale de France, Paris, in the collection of Paul Pelliot’s Dunhuang manuscripts.
OTDO transcription conventions: $ marks the beginning of a new section on the manuscript. [---] indicates damaged or illegible text. [-] indicates a single damaged character. [*x] indicates an emendation. [x?] indicates an uncertain reading. ^ indicates a superscript character. / / represents the Tibetan double shad, used to mark the end of a verse or section. :/:/ marks a section boundary.
References: Lalou (1939–1961: II, 45); Macdonald (1971: 295–297); Yamaguchi (1987–1988: vol.1, 177–179).
URL: https://otdo.aa-ken.jp/archives?p=Pt_1051
🌲