India Office Library Tibetan 0742
A complete coin divination manual from the sealed library cave at Dunhuang (Cave 17, Mogao Grottoes), written in Old Tibetan on the verso of a Chinese Buddhist scroll now held by the British Library. The text attributes its origin to Kong-tse — 孔子, Confucius — here called "the magical king Li-bsam-blang," who established this divination "from upon his mount, with far-reaching thought."
The method: twelve coins are cast, and the diviner counts how many fall face-up. Each number from one through twelve, plus all face-down, carries its own cosmic sign and set of prognostications. One coin face-up is "the sun rising in fullness" — excellent. Five coins is "the sign of the corpse" — the hungry dead rise, loving kin are sundered. Twelve coins is "a thousand suns rising at once." All coins face-down is "the sun setting" — the earth quakes, the king’s lineage is cut off, the rhinoceros is blinded, and no rite can reverse it.
This text is a companion to Pelliot tibétain 1055, translated in this archive as The Coin Divination Manual. Both use twelve coins and both feature Kong-tse, but they are distinct: PT 1055 assigns eight element-signs (Water, Gold, Earth, Iron, Confucius, Ghost King) to the outcomes with extensive prognostications across twelve life-categories; ITJ 0742 is briefer, gives thirteen outcomes, and attributes the entire system to Kong-tse as its magical creator. Together they represent the fullest surviving evidence of Sino-Tibetan coin divination practice on the Silk Road.
The instruments required are listed precisely: incense, a turquoise offering, an eagle-feather arrow, a full bre-measure of grain, and a white skull-cup. Without all five, the divination "will not work."
India Office Library Tibetan 0742. 49 lines. Complete text. Transcription from the Old Tibetan Documents Online (OTDO), Research Institute for Languages and Cultures of Asia and Africa (ILCAA), Tokyo University of Foreign Studies. This is the first freely available English translation.
Preamble
In the primordial heaven, Kong-tse, son of magical power, compiled many doctrines in summary and established them. The magical king Li-bsam-blang, from upon his mount, with far-reaching thought, established this divination.
This divination is firm in its depths and sharp in its immediacy. For the implements of casting: one must offer incense, a turquoise offering, an eagle-feather arrow, a full bre-measure of grain, and a white skull-cup. Without these, it will not work. When the implements are complete, the divination is supremely sharp.
One Coin Face-Up
When one coin is face-up, it is the sign of the sun rising in fullness.
If cast for household fortune and life fortune, it is good. If something is lost, it will be found. If cast for a sick person, they will recover. If cast for a traveler, they will come soon.
Whatever this divination is cast for, it is excellent.
Two Coins Face-Up
When two coins are face-up, it falls on the sign of humankind.
The household master, wife, and servants are in harmony. The body has no afflicting spirits. If cast for household fortune and life fortune, it is good. The person’s standing is high. Companionship is great. Build the house firmly. If a sick person is treated, they will recover soon. It is called the sign of heaven — one bright light welcoming another.
Whatever this divination is cast for, it is excellent.
Three Coins Face-Up
When three coins are face-up, it falls on the sign of Earth and Iron.
If cast for household fortune and life fortune, it is good. If cast for a sick person, there is the sign of a local spirit and a polluting demon — they cause harm. If rites are performed, it is good; if not, it is bad. For trade and undertakings, it is good. If cast for a traveler, it is not good — they will not come.
Four Coins Face-Up
When four coins are face-up, it falls on the sign of the Four Corners of Heaven and the Eight Classes.
If cast for household fortune and life fortune, it is good. If cast for spirit divination: harmful food, hearth-trouble, and enmity arise — local spirits and polluting demons combine to cause harm. If cast for a sick person, the illness is serious. Performing rites is good. If cast for enemies, their standing is high. For making a marriage, building a house, or settling disputes, it is good.
Five Coins Face-Up
When five coins are face-up, it falls on the sign of the corpse. It falls on the sign of two households merging into one.
The hungry dead rise, craving food. If cast for household fortune and life fortune, it is bad. It is the sign of the gods alarmed and men terrified. One meets hateful enemies. Loving kin are sundered. If cast for spirit divination: ruinous demons, a red btsan spirit, and one riding a grey horse cause harm. If cast for a sick person, a ransom-offering should be sent.
Whatever this divination is cast for, it is bad.
Six Coins Face-Up
When six coins are face-up, it falls on the sign of Water and Gold.
If cast for household fortune, existence fortune, and life fortune, it is good. If cast for enemies, there are none. If imprisoned, one is freed. If contesting an inheritance, one obtains it. If accused, one is cleared. If a sick person is treated, they recover. If pursuing an undertaking, it succeeds. It is the sign of the Pleiades in the sky — the sign of being surrounded by many stars.
Whatever this divination is cast for, it is excellent.
Seven Coins Face-Up
When seven coins are face-up, it falls on the sign of Fire and Earth. The sign of the dead dragging at the living and the grave-earth rising. The sign of two households merging into one.
If cast for household fortune and life fortune, it is bad. Within, there is disharmony — quarreling and argument abound. It is the sign of a heart pierced with sorrow. If cast for enemies, their standing is high. People speak ill. If cast about whether harm will come, harm will come.
Whatever this divination is cast for, it is bad.
Eight Coins Face-Up
When eight coins are face-up, it falls on the sign of Water and Wood growing. Whatever is cast for, it is good.
The sky does not shake nor tremble. Delays are firmly cut. However: a traveler will not come. Petitions will not be granted. Lost things will not be found.
For everything else, whatever is cast for, it is good.
Nine Coins Face-Up
When nine coins are face-up, it falls on the sign of the King.
One hears joyful and pleasant tidings. The purpose of one’s thoughts is fulfilled. Desired wealth is found.
Whatever this divination is cast for, it is good.
Ten Coins Face-Up
When ten coins are face-up, it is the sign of the sun and moon rising together at once. The king sits upon a golden throne, issuing pleasant decrees to all.
If a sick person is treated, they recover. If pursuing an undertaking, it succeeds. If cast for lost things, they will be found. If cast for a traveler, companionship is great.
Whatever this divination is cast for, it is good.
Eleven Coins Face-Up
When eleven coins are face-up, it falls on the sign of humankind. Now: Kong-tse is displeased.
Whatever is done will not succeed. If cast for household fortune and life fortune, it is bad. There is enmity and hostile threat. The gods are alarmed and men are terrified.
Whatever this divination is cast for, it is bad.
Twelve Coins Face-Up
When twelve coins are face-up, it falls on the sign of a thousand suns rising at once.
Wherever one goes through lifetimes, great heavenly companionship comes — it is good. If a sick person’s condition is severe, it is bad.
For everything else, whatever this divination is cast for, it is good.
All Coins Face-Down
When all coins are face-down, it falls on the sign of the sun setting. The sign of the earth quaking. The sign of the king’s lineage cut off. The sign of the rhinoceros blinded.
Even if rites are performed, it cannot be reversed.
Whatever this divination is cast for, it is bad.
The Twelve Coins Divination made by Kong-tse through magical power is complete.
Colophon
Good Works Translation from Old Tibetan. Translated by the New Tianmu Anglican Church with AI assistance. Source text: Old Tibetan Documents Online (OTDO), Research Institute for Languages and Cultures of Asia and Africa (ILCAA), Tokyo University of Foreign Studies. Manuscript: India Office Library Tibetan 0742, British Library.
A prior academic translation exists in F.W. Thomas, Ancient Folk-Literature from North-Eastern Tibet (Berlin: Akademie-Verlag, 1957), pp. 150–151. Chen Jian (2007) and Nishida (2011) also discuss the text. This is the first freely available English translation, independently derived from the Old Tibetan.
The companion text Pelliot tibétain 1055 is translated in this archive as The Coin Divination Manual.
Scribal note: Line 27 begins with the isolated word dar ma before the section marker — possibly a scribal annotation or stray word from an adjacent text on the scroll.
Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026. Life 50, Expeditionary Tulku, 5 April 2026.
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Source Text: ITJ 0742
(1) (flower shape) / (flower shape) / gnam dang po kong tshe 'phrul kyI bu / / gtsug lag dang / gtsug lag mang po zhig mdor
(2) bstus ste / gtan la phab ba / 'phrul kyI {la} rgyal po li bsam blang gis chib gong nas thugs ring nas mo 'di
(3) gtan la phab pa lags so / mo 'di phugs brtan la 'phral rno / mo 'di 'debs pa'i yo byad la / spos
(4) gIs nI mchod / g.yu mchod 'phrugs gcIg dang / mda' bya drgod ma cIg dang / rme'u bre gang dang /
(5) dpags bu dkar thod gcig myed de myi rung / mo cha tshang na rab du rno 'o / (flower shape) /
(6) $ / / dong tshe gcIg gan na / nyI ma khud par shar pa'I ngo ste / khyIm phya dang srId phyar btab na bzang /
(7) bor rlag byung na rnyed / nad pa la btab na sos / 'dron po la btab na nye bar 'ong / mo 'di ci la btab na
(8) kyang rab bo / $ / / don tshe gnyIs gan na / myI'i ngo la bab ste / khyIm bdag gza' bran nang
(9) mthun te / lus la gdon myed / khyIm phya dang srog phyar btab na bzang / skyes bu ngo mtho / grog che /
(10) khang khIm brtan por gzugs / nad pa gso na nye bar sos / gnam pa 'I ngo zhe bya / snang gsal cIg gIs
(11) cIg bsus te / mo 'dI la btab kyang rab bo / (flower shape) / (flower shape) /
(12) $ / / dong tshe gsum gan na / sa dang lcags kyI ngo la bab ste / khyIm phya dang srog phyar btab na bzang /
(13) nad pa la btab na yul gdon dang / drI mo 'I ngo yod de gnod / cho ga byas na bzang ngo / ma byas na ngan / nyon tsong dang
(14) don gnyer na bzang / 'dron po la btab na myI bzang / myI 'ong // (flower shape) //
(15) $ / / dong tshe bzhI gan na / gnam gru bzhI pa sde brgyad gI ngo la bab ste / khyIm phya dang srog phyar
(16) btab na bzang / gdon phyar btab na zas ngan dang slo thab dang mkhon las byung ste yul don dang / / drI mor
(17) bsdongs ste gnod / nad pa la btab na nad gzhi che / cho ga bya bar bzang / dgra phyar btab na dgradgra ngo mtho / gnyen
(18) byed pa dang khang khyIm byed pa dang / [dur] chad byed par btab na bzang ngo / (two flower shapes) /
(19) $ / (flower shape) / dong thse lnga gan na / bshum ba'I ngo la bab ste / khyIm gnyIs gcig du 'dus pa'I ngo la bab ste /
(20) lho ba bkres la z[i]s gi sri langs te / khyIm phya [srog] phyar btab na ngan / lha nI sngangs myI ni skrag pa'I ngo ste /
(21) dgra sdang ba nI phrad / gnyen byams pa dang nI snol / gdon phyar btab na / phung srIn dang btsan drI[d] mar po dang /
(22) rta shu bo zhon ba [g]cIg gnod / nad pa la btab na / glud btang na rung / mo 'dI ci la btab kyang ngan no / (flower shape) /
(23) $ / / dong tshe drug gan na / chu dang gser gI ngo la bab ste / khyIm phya srId phya srog phyar btab na bzang /
(24) dgra phyar btab na dgra myed / btson du bzung na thar / yus brtsod / na thob / gyod rmas na 'byang / nad
(25) pa gsos na so / don gnyer na 'grub / gnam la skar ma smyIn drug gI ngo ste / skar ma mang pos bskor
(26) ba'I ngo / mo 'di ci la btab kyang rab bo / (flower shape) / (flower shape) / (flower shape) /
(27) dar ma $ / / / dong tshe bdun gan na // mye dang sa 'i ngo la bab ste // gshin ba kren dang // sa dur langs
(28) pa'i ngo la bab ste // khyim gnyis cig du [sus (/sdus)] pa'I ngo la bab ste // khyim phya dang srog phyar btab
(29) na ngan // /// nang myi mthun khal lce mang // skyes bu snying tsher ba'i ngo // dgra phyar btab na dgra'
(30) ngo mtho // myi kha za' // gnod dam myi gnod pa la btab na gnod do // mo 'di ci la btab kyang
(31) ngan // (flower shape) // dong tshe brgyad gan na // chu dang shing skyes pa'i ngo la bab ste // ci la btab kyang bzang //
(32) gnam myi g.yo pa myi ldag // phyi dal ched por bcad // 'dron po myi 'ongs // gsol ba
(33) myi gnang // stor ba myi snyed // gzhan ci la btab kyang bzang //
(34) (flower shape) // dong tshe dgu gan na // rgyal po 'i ngo la bab ste // dga' ba'I rtam snyan pa ni thos //
(35) bsam pa'I don ni grub // 'dod pa'i nor ni snyed // mo 'di ci la btab kyang bzang ngo //
(36) (flower shape) // dong tshe bcu gan na // nyis zla 'phrug cig dus cig du shar pa'I ngo // rgyal po gser gyi
(37) khra'u thog na bzhugs ste // kun la lung snyan pa 'bogs pa'i ngo pa // nad pa gso'
(38) na sos // don nyer na 'grub // bor glag byung ba la btab na snyed // 'dron po la btab na
(39) grog che // mo 'di ci la btab kyang bzang ngo // //
(40) (flower shape) // dong tshe bcu cig gan na myi 'i ngo la bab ste // // da // kong rtse myi dgyes ste //
(41) ci bya 'o chog myi 'grubs // khyim phya dang srog phyar btab na ngan // mkhon dang mgon
(42) gzan yod de // lha ni sngangs myi ni skrag ste // mo 'di ci la btab kyang ngan no //
(43) (flower shape) // dong tshe bcu gnyis gan na // nyi ma stong dus cig du shar pa'i ngo la bab ste //
(44) tshe rabs gar 'gro na yang // gnam grog ched po 'ongs ste bzang //
(45) nad pa tshab che na ngan // mo 'di gzhan ci la btab kyang bzang // (flower shape) // dong tshe kun
(46) bub na // nyi ma nub pa'i ngo la bab ste // sa 'gam ba'i ngo // rgyal ni gdung chad pa'i
(47) ngo // bse' ni dmyig bol ba'I ngo // cho ga byas kyang myi zlogs // mo 'di ci la
(48) btab kyang ngan no / : / dkong tse 'phrul gyis mdzad pa'i dong tse bcu gnyis kyi mo //
(49) brdzogs so // /// //
Source Text: ITJ 0742
Old Tibetan. 49 lines. Verso of a Chinese Buddhist scroll. India Office Library Tibetan collection, British Library. Transcription from the Old Tibetan Documents Online (OTDO), Research Institute for Languages and Cultures of Asia and Africa (ILCAA), Tokyo University of Foreign Studies.
References: Thomas (1957: 150–151); Enoki (1962: C5); Chen Jian (2007); Nishida (2011).
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