An Old Tibetan Paraphrase of the Shangshu from Dunhuang
This is an Old Tibetan rendering of four chapters from the Shangshu (尚書, Book of Documents), one of the Five Classics of Chinese literature. The text covers the fall of King Zhòu of Shang and the rise of King Wu of Zhou — the founding myth of the Mandate of Heaven, the most consequential political idea in Chinese history.
The manuscript, Pelliot tibétain 986, was sealed in the Dunhuang cave library around 1002 CE and preserved for a thousand years. It is a paraphrase rather than a word-for-word translation: a Tibetan scribe during the Imperial period (7th–9th century) took the Chinese political classic and rendered it into Old Tibetan, preserving the stories, speeches, and arguments while adapting the form. Chinese names are phonetically transcribed — Zhòu becomes ji'u, King Wu becomes bu 'vang, Mount Hua becomes hva shan — evidence that the text was meant for Tibetan readers with some knowledge of Chinese history.
The chapters correspond roughly to the Great Declaration (泰誓), the Oath at Mu (牧誓), and the Successful Completion of the War (武成) from the Documents of Zhou section of the Shangshu. The colophon identifies this as "the sixth scroll of the Shangshu," suggesting the Tibetans possessed a multi-volume translation of the entire work — of which only this scroll survives.
This is the first English translation of Pelliot tibétain 986.
Chapter Two — The Great Declaration
King Wu addresses his assembled forces at the river ford, denouncing King Zhòu of Shang and invoking the Mandate of Heaven.
...Chapter Two. In the spring of the thirteenth year, having marshalled at the north bank of the river, to all those who had assembled, the words of my command:
I fear that virtue may not be accomplished. The example of those who continuously practice virtue and never depart from it — this is what we must follow.
The king of Yin, Zhòu, has violated the laws. The upright and trustworthy elders he has banished. Evildoers he favors. With unjust violence he acts as an arrogant tyrant, gathering evil companions and making internal strife, killing one another — yet he clearly sees and hears and does nothing.
The one appointed as lord of men must reverently guard Heaven's law. But King Jié did not rule according to Heaven's law. Afflicting and harming his subjects, Heaven brought him down like a poisonous flood. Jié's state was destroyed, and Heaven gave its decree to Zhòu.
But Zhòu's violation of the laws is even worse than Jié's. Those who practice virtue and maintain proper conduct — he seizes their goods and wealth and cuts them off from their livelihoods. Uncles and relatives, those who are dear and trustworthy, he threatens with death.
He says: "Even if I do not make offerings to Heaven, to the ancestral spirits, and to the tutelary deities — what harm can come of it? Even if I violate the way of the law, it is still true." Thus by practicing such impropriety, he surpasses even Jié in wickedness.
Heaven sees the suffering of the subjects. Therefore Heaven appointed me. King Zhòu's evil and impure conduct must be ended.
My dreams and divinations are in accord — they are auspicious. The omens show that my purpose will be accomplished. Even if we march our army into Zhòu's land, we shall prevail.
King Zhòu has appointed ministers from among his uncles and clansmen — ten thousand of them — yet not a single one is in accord with him in heart and conduct. I have ten ministers of different lineage, yet all are in accord with me in heart and conduct. Though Zhòu has appointed this many ministers from among his favorites, they cannot match even a small part of the accord my ministers show in righteous conduct.
All beings and all states — Heaven created them. Heaven's eyes and ears appointed the king over them. When subjects are unhappy and wronged, it is the king's own fault.
Now I shall set forth with brave and excellent soldiers, restrain Zhòu's teeth, and sweep away Zhòu's faults. Those who deserve to be treated as enemies shall be carefully selected. We must surpass even King Tang. The vassal lords and all soldiers must not disregard my words.
In advancing against the enemy, do not think from the start that we can easily overpower them, nor fear that we cannot prevail. If we advance, we shall overcome the enemy. Set your ranks firm and strike with force!
King Zhòu's subjects are frightened and nervous — like oxen and deer who have lost their horns, their own courage has withered. Soldiers, all of you must act in accord with my purpose. If the great task is accomplished, the state shall be stable for all time.
Chapter Three — The Final Decree
King Wu assembles six divisions and gives his commands. He recounts the crimes of Zhòu — the cruelty, the murders, the debauchery — and calls on Heaven's mandate to justify the campaign.
King Wu's final decree to the multitude of soldiers. On the twenty-ninth day of the first month of spring in the thirteenth year, King Wu assembled a great host of soldiers. Having reviewed them, he gave his decree clearly to the six divisions and commanded each direction:
Noble men of the western lands — you who clearly know Heaven's law — guard well the distinction between good and evil, the laws and the statutes.
The king of Yin, Zhòu, does not practice the Five Proprieties of governance and ancestral custom. He has no reverence for the ancient learning, the ancestral spirits, or the guardian deities. Therefore Heaven has cut off Zhòu's life — and by his own conduct, he has cut off his own life.
As an example of how he makes enemies of the people and cuts off his subjects: King Zhòu and his consort sat upon the terrace in winter, and two men came to the riverbank. One crossed the water immediately upon arriving. The other could not cross. The consort said: "I have heard that a young mother's child has hard bones and is brave in the cold, while an aged mother's child has soft bones and is weak in the cold." King Zhòu then summoned the two men, and in order to test whether this was true or false, he had their legs broken.
His uncle Bǐ Gān protested against such violations of the law, saying such deeds were improper. A minister petitioned him. Zhòu decreed: "Do I not have the power to kill even one man?" And the consort said: "I have heard that a sage has nine cavities in his heart, and a wise man has seven cavities in his heart. This one is said to be wise — does he have seven cavities in his heart or not? Should we not examine and see?" And immediately Bǐ Gān was killed and his heart was torn out.
When they examined, indeed the heart had seven cavities. The two river-crossers also had their legs broken and were examined, and it was as the consort had said. Thus the innocent were punished and cut off — this spread throughout the whole world beneath Heaven. The king's proper ways were completely abandoned.
Paternal uncles and ministers and all those close to him — the ministers he had appointed — were all subjected to arbitrary law. He applied wondrous and strange measures of enjoyment, thinking only in accord with his consort's desires, indulging in nothing but music and idle pleasures.
Therefore Heaven brought down punishment and resolved to cut off Zhòu's life. Soldiers all — without laziness or exemption — listen reverently to my words! In accord with Heaven's intention, let us take Zhòu's life!
The ancient proverb says: "Those who are in accord with me, I treat with gravity and respect. Those who cause harm, I repay with vengeance." Because Zhòu violated the conduct of a king and cut off the people from their livelihoods, he became the enemy of generations.
If you do something good, it shall be accomplished and expanded. If you remove a fault, you must remove it root and all. The vassal lords with me and all soldiers shall destroy King Zhòu's posterity to the last generation. My hope is that all soldiers will advance without hesitation and accomplish the purpose I have conceived. To those who do not spare their lives and face the enemy directly, I shall give great rewards. Those who do not follow my command and do not carry out the lord's orders shall be put to death.
King Wu spoke words of grief:
"My father, Wen Wang, was endowed with virtuous qualities. His impartiality to all was like the light of the sun and moon, reaching everywhere. The subjects of the four quarters, devoted to his virtue, mostly gathered to him of their own accord.
Even if I now prevail over King Zhòu, it is not because I am brave or skilled in warfare. My father Wen Wang committed no offense against Heaven, and because he acted in accord with Heaven's law, what Heaven has granted is my father's merit. Even if I fail to overcome Zhòu, it is not my father's fault — it is because I, a minor vassal, lack virtuous qualities."
Chapter Four — The Oath at Mu
At the field of Muye, King Wu addresses the vassal lords and soldiers before the decisive battle. He holds a golden battle-axe in his left hand and a lance in his right.
King Wu, with three hundred chariots, with soldiers two thousand one hundred strong, and three hundred warriors brave as tigers, arrived at the field of Mu. He gave his decree at the place of battle, on the fourth day of the middle month of spring, before dawn, when he would engage Zhòu in combat. Having arrayed the battle lines, King Wu held a golden battle-axe in his left hand and a lance in his right, and commanded:
"Soldiers who have come from the western lands — halt a moment! And you, my ally vassal lords — because you have been in accord with me from the beginning and are of one counsel — commanders, generals, chiefs, captains of thousands and captains of hundreds, down to the smallest officer, and all soldiers in every direction: listen reverently and carefully to my decree.
In advancing and withdrawing against the enemy, in dispersing and such — follow exactly as I direct my lance.
The ancient proverb says: 'When the hen crows, the household falls. When a woman seizes a man's authority, the state is lost.' Now King Zhòu follows only his consort's words, and Zhòu's authority has been seized by her.
He neither worships nor makes offerings to Heaven and Earth, the ancestral spirits, and tutelary deities. The ministers appointed by his own brothers he has expelled and banished his own flesh and blood. He has gathered wrongdoers from other kingdoms, those full of faults, and appointed them to office. Joining with such men, he commits every manner of violation against the law, practicing deceit and fraud within and without alike, and cutting off his subjects from their livelihoods.
Therefore I reverently obey Heaven's command and march my army against Zhòu. In today's battle: when advancing and pressing forward, do not advance more than seven paces. When retreating and withdrawing, do not retreat more than seven paces. Act in accord with each other.
Soldiers: do not seek to throw away your lives, but thrust forward and display bravery and skill — like tigers, leopards, bears, and wolves!
Those of the defeated who come seeking surrender — do not block them, do not oppose them. Let them through.
Set your ranks firm and do not be lazy. Those who do not obey my words shall be killed immediately!"
Chapter Five — The Accomplishment of the War
Zhòu's state is destroyed. King Wu disbands his armies, releases the war-horses on Mount Hua, restores the ancient laws, and establishes the new order.
Zhòu's state was destroyed. King Wu returned from the campaign and gave the command:
"Having practiced the art of war but once, the world beneath Heaven is at peace. Since the punishment has been carried out, there is no further need for warfare, and no need for instruments of war. Let the war-horses and cattle be released to their own pastures."
So he commanded, and the war-horses were released to roam on Mount Hua.
After the destruction of Zhòu's state, he examined all the laws and statutes of the Yin-Tang dynasty. The good laws of Zhòu's meritorious ancestors he preserved. Zhòu's evil laws he abolished and discarded.
When King Wu set out to march against Zhòu: on the second day of the first month of spring, the day of the Water Dragon — but the second day of the month was still dark, covered by the eclipse, invisible — he waited one day. On the third day, the day of the Water Snake, he set forth and marched against Zhòu. On the twenty-eighth day of the first month of spring, he crossed the Yellow River at the ford of Mengjin. Zhòu's state was destroyed.
On the third day of the first month of summer, when the moon was renewed and bright, he returned from the land of Shang to the capital of Feng. He laid down all weapons of war. Henceforth he practiced scholarship and learning, and gave instruction. The war-horses were released on Mount Hua. The cattle were sent to the forests of Taolin. He declared:
"Henceforth we shall not practice warfare. Weapons of war and instruments of battle shall no longer be used."
On the first day of the first month of summer, the day of the Fire Sheep, when making offerings to the ancestral tablets of seven generations: the vassal lords dwelling within two thousand li of the palace came without being summoned, bringing their own offerings and ritual implements, and gathered at the place of the ancestral offerings and made their prayers.
On the fourth day of the first month of summer, the day of the Iron Dog, he placed three kinds of animals upon a pile of firewood and lit the fire, making a burnt offering to Heaven. He declared:
"Just as Heaven granted its command, the great task is accomplished. Zhòu's state is destroyed and my great purpose is fulfilled."
Then he worshipped all the ancestral spirits, and the sacred mountains and great rivers. After the middle of the first month of summer, the vassal lords of the four quarters and all officials down to the least gathered together.
All reverently obeyed King Wu's command and assembled. King Wu spoke words of grief to the vassal lords:
"My forefathers, beginning from Hòu Jì, obtained the governance of a vassal state, and from there rose to prominence. Hòu Jì's descendant Gōng Liú also expanded virtue and ancient customs, and with reverence the state was restored and flourished. Following the meritorious ancestors, the precedent of building a great kingship was established. His son Jì Lì was solemn, kind to his subjects, and wise in governance. When his son Wen Wang was born, he too acted in accord with Heaven's intention, and being skilled in accomplishing the great task, he brought peace to all subjects under Heaven.
Wen Wang's shoulders bore great weight, for in order to build the state, the great kingdom was subdued by power and grace. The smaller kingdoms bowed in devotion to his virtue. But the great purpose was not accomplished before he passed away.
The destruction of King Zhòu's state was not something I did of my own accord. It was because of my father Wen Wang's dying testament, and because King Zhòu, unworthy and ignorant, violates the way of a king. When I marched against Zhòu, it was because of these violations that I, Wu Wang, descendant of my forefathers who followed the laws and the way of kingship, declared: 'Zhòu's state shall be destroyed!' And I made prayers and offerings to Heaven and Earth, the gods and spirits, the ancestral spirits and tutelary deities, and then marched to war.
Because King Zhòu violated the way of the law — cutting off the authority of Heaven and Earth, the ancestral spirits, and tutelary deities, refusing all proper offerings — he gathered all wrongdoers under Heaven and gave them shelter. The evildoers he harbored were like wild beasts in forests or caves, like streams mixing into deep waters — they could not be found.
But I, a minor vassal lord, found nine wise and virtuous ministers and one woman, making ten. With these ministers, reverently guarding Heaven's law, I cut off King Zhòu's path of war. My kingdom, unlike other kingdoms, is great and possesses learning. Therefore the southern peoples and all kingdoms gathered under my authority and reverently obeyed my command.
When I first set out to march against Zhòu, the men of that land gathered in great numbers, and when the solemn King Wu arrived, they said: 'Henceforth we shall be delivered from suffering!' So they prayed, and gathering many fine silks and cloths, they offered them as gifts.
Heaven too rejoiced that the great task would be accomplished.
On the evening of the eighth day of the first month of spring, before the battle with Zhòu, heavy rain fell. I said: 'If Heaven favors me, the rain will stop. If Heaven favors Zhòu, the rain will not stop.' And the rain stopped before long — this was Heaven showing its favor.
The next morning, early, on the fourth day of the middle month of spring, before dawn of the Wood Rat day: Zhòu had arrayed a great army among the forests and waited. They advanced to battle — but how could they prevail? Zhòu's own soldiers turned upon one another, and so much blood was shed that it was enough to float a mortar. Having donned my armor and practiced the art of war but once, the world beneath Heaven was at peace.
Before this, King Zhòu's meritorious paternal uncles — Jī Zǐ and Bǐ Gān — had served Zhòu as powerful ministers. Bǐ Gān was killed and his heart torn out. Jī Zǐ was thrown into prison, but later released. Bǐ Gān was given a funeral at the minister's hall. The wise man named Shāng Róng, who had dwelt in seclusion — though Zhòu had not employed him — was now appointed to office.
He opened the great treasury of Zhòu's palace and the stores of grain, and distributed them generously to the subjects in all directions. The multitude of subjects gave thanks, saying: "Such is the reach of the king's kindness!"
In former times, there had been five ranks of vassal lords and ministers. In between, Zhòu had abolished them. Now they were restored to the former system, with all ranks of office as before. The three categories of farmers' authority were also restored in accordance with the ancient customs.
In appointing to office: even those who are close and friendly, if they lack the qualities of wisdom and virtue, they shall not be appointed.
The Five Proprieties of ancestral customs, the rites of worship for the gods and deities, the laws of agriculture, and the administration of just governance — all that has been spoken of above — if practiced with reverence and gravity, then even without the king governing his subjects by force, simply by extending his hand and dwelling in righteousness, the subjects beneath all Heaven shall naturally be at peace."
The sixth scroll of the Shangshu is complete.
Colophon
Pelliot tibétain 986 (PT 986). An Old Tibetan paraphrase of the Shangshu (尚書, Book of Documents), covering four chapters from the Documents of Zhou (周書) section: the Great Declaration (泰誓), the Oath at Mu (牧誓), and the Successful Completion of the War (武成). The manuscript identifies itself as "the sixth scroll of the Shangshu" (zhang shu bam po drug pa), suggesting the Tibetans possessed a multi-volume translation of the complete work — of which only this scroll survives.
The text is a paraphrase rather than a literal translation. The Tibetan scribe adapted the Chinese political classic for a Tibetan audience, preserving the narrative structure, speeches, and key arguments while rendering Chinese names phonetically: 紂 (Zhòu) → ji'u/ci'u, 武王 (King Wu) → bu 'vang, 文王 (King Wen) → blun/bun 'vang, 殷 (Yin/Shang) → ^in, 桀 (Jié) → kher, 比干 (Bǐ Gān) → byi kan/byid dkan, 箕子 (Jī Zǐ) → kI tsi, 后稷 (Hòu Jì) → he'u tshig, 公劉 (Gōng Liú) → kong le'u, 華山 (Mount Hua) → hva shan, 牧野 (Muye) → 'bog yar, 孟津 (Mengjin) → meng chin, 桃林 (Taolin) → thI 'u lim, 商容 (Shāng Róng) → yong lu, 妲己 (Dá Jǐ, Zhòu's consort) → khab tar.
The manuscript preserves specific details from the Chinese original: the three hundred chariots and warriors "brave as tigers" at Muye, the seven-pace advance-and-retreat rule, the proverb about the hen crowing and the household falling, the release of war-horses on Mount Hua, the blood "enough to float a mortar" at the battle, and the famous story of Bǐ Gān's heart being torn out to count its cavities. These correspond closely to the received Chinese text, confirming the scribe's direct access to a Chinese original.
The document is significant as evidence of Tibetan engagement with Chinese classical political philosophy during the Tibetan Imperial period (618–842 CE), when Tibet and Tang China were both rivals and cultural partners. The Mandate of Heaven doctrine — that a ruler governs by Heaven's decree and loses that right through wickedness — was the most consequential political idea in Chinese history, and this manuscript shows it was transmitted into Tibetan intellectual culture.
First English translation from Old Tibetan by the New Tianmu Anglican Church, 2026. Translated independently from the OTDO (Old Tibetan Documents Online) transliteration of the manuscript. The Chinese Shangshu was consulted as a reference for identifying proper names and verifying the narrative structure, but the English is derived from the Old Tibetan. Scholarly publications on PT 986 by Huang (1981), Chen Jian and Wang Yao (1983), Coblin (1991), and Garatti (2018) are noted as prior scholarship.
Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.
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Source Text: zhang shu bam po drug pa (尚書第六卷)
Old Tibetan transliteration from Pelliot tibétain 986 (PT 986), Bibliothèque nationale de France. Reproduced from the Old Tibetan Documents Online (OTDO) transliteration, University of Tokyo (otdo.aa-ken.jp). 158 lines.
(1) [---] ste le'u gny[i]s pa'o / / lo bcu gsum lon ba'I dpyid
(2) [---] yul lag cu'I byang phyogs kyi chu 'gram du bsnyogs nas / /
(3) [---] 'dus pa'I rnams / / bdag gis bsgo ba'I tshig
(4) [---] na / / legs pa myi grub kyIs dogs te / rgyun du legs pa she dag
(5) [---]m pa dang rtag du myI 'bral ba'i dper nI / / legs pa spyod da dang
(6) [---] do / / ^in gyI rgyal po cI'u yang / chos lugs las 'gal ba /
(7) [---] / myi rgan [---]s drang dkan can ni bsrIngs / / nyes byed pa
(8) [---] py[o]d d[o] / / myi rigs pa'I drag shul la 'dod rgyal she dag du spyod
(9) [---] cing byed par nye nye bshes bshes 'du ste dang nang bcas nas su nang 'thab ste gcig gIs gcig gsod
(10) [---]s kyang gsal bar gzigs shIng gsan to / / yong gnam ni myi mang po
(11) [---] / / myi'I bdag du bskos pa ni / gnam gyi chos gus par bsrung ba yin na / / rgyal po kher gyis gnam gyI chos ltar
(12) [---] / / ['bangs la gnod] cing gdug [gi] cu dang 'dra bar phab pas / / kher gyi srId brlhagbrlag par / gnam gyis cI'u la bk'a stsald pa
(13) [---]s so / / kher chos lugs las 'gal bar spyod pa ni / / mya[---] po cI'u bas kyang lhag ste / / legs pa spyod cing tshul 'dzin pa'I
(14) [---] / ste nor rdzas phrogs [shing stams] las gcod / / khu dbon lastsogs pa snying nye zhing drang dkan chan ni srog la
(15) [---] / / gnam dang sku bla dang zhal bu la stsogs pa ma g[sol na] yang gnod pa ci yod / / chos lam las 'gal ba byas kyang
(16) [---]d par bdanbden ces zer te / / 'di 'dra bar myi rIgs par spyod pas / / [---] [c]i'u bas kyang lhag ces bya'o / / gnam gyis 'bangs kyI chis
(17) [---]g bskos pas / / rgyal po cI'u gyi spyod lam ngan cing myi g[tsang] [b]a myed par bya dgos so / / bdag gi rmyi lam dang mo 'thun bar
(18) bzang ste / / bsam ba 'grub pa'i ltas pas / / jI'u gyi yul du dmag drangs kyis kyang thub par 'gyur ro / / rgyal po jI'u la khu dbon lastsogs
(19) ste pha tshan nang nas bskos peipa'i blon po khri prag yod kyis kyang / / sems dang spyod lam 'thun ba nI gcig kyang myed do / / bdag la rus myi
(20) gcig pa'I blon po bcu yod kyi[s] kyang / / sems dangd+ng spyod pa rIl 'thun te / / ji'u la blon po nye ba las bskos pa 'dI snyed yod kyis kyang / /
(21) bdag gi blon po myi yang dag pa'I spyod lam dang 'thun ba nyu ngu tsam yang myi phod do / / myi lastsogs te srid pa thams chad gnam gyIs yod
(22) par byas pa 'di / / gnam gyi spyan dang snyan du nI / rgyal po bskos pa yin te / / 'bangs myI skyid cIng nyes pa byung ba ni / / rgyal po rang gIs chis nyes
(23) pa'o / / da bdag dmag dpa' zhing bzang ba dang chas te / / jI'u gi so bsdam nas / / jI'u gI skyon myed par bsal te / / dgra chosu bya ba'I rnams legs
(24) shIng gstsal ba / / rgyal po thang bas lhag par bya dgos pas / / rgyal pran dang dmag myi phyogs gyis kyang / bdagI tshig 'dI khyad
(25) du myi g[c?]ad pa dang / dgra la brgal ba yangy+ng dang po nas thub pa 'dra bar chas myi gcad cing / myi thub par dogs par bsam
(26) ste / / brgal na / / dgra thub par 'gyur bas / / phyogs su sgrims la gnyems par rgol cig / / rgyal po jI'u
(27) gi 'bangs / 'jigs shing bag tsha ba nI / / glang dang / sha ba rva stor pa dang 'dra bar / rang gI spa zhum bas / / dma[g]
(28) myi phyog[s] bdag gi bsam ba dang / 'thun bar bya ste / / don chen por grub na / nam zha'I srid brtan bar 'gyur ro / /
(29) $ / / rgyal po bu 'vang gis / / dmag myi mang po la gtsigs stsal pa / tha ma ste / / le'u gsum pa 'o / / lo bcu gsuM
(30) lon ba'I dpyid sla ra ba tshes nyi shu dgu la / / rgyal po cu'u bu'b+' 'vang gis / dmag myi mang po bsags te / spya nga brimsm+s
(31) nas / / dmag ru drug la / gtsigs gsal bar stsal nas / phyogs s[u] bsgo ba / / yul nub phyogs na /
(32) 'dug pa'I myi ya rabs khyed rnams / gnam gyI [cho]s gsal bar shes pa yin bas / / legs nyes chos lugs dang / thang
(33) khrims la stsogs pa gsal bar sru[ng] shig / / ^in gyI rgyal po ji'u sri zhu dang / chu gang gI lugs / srid
(34) pa rnam lnga nI myi spyod / / gna' myi snga rabs gyi gtsug lag dang / sku bla dang mgon mtshun la stsogs pa la nI /
(35) gus par myI sems pas / ji'u gI srog gnam gyis bcad pa yIn te / / bdagI spyod lam gyis rang srog rang gis
(36) bcado / / myi mang po dang mkhon pa yangy+ng / 'bangs stams las bcad pa'I dper / rgyal po ji'u dang / khab tar kis yang
(37) tog steng na bzhugs pas / dgun chu 'gram du myi gnyis 'ongs pa dang / gcig nI 'ongs ma thag du chu rgal / /
(38) [gcig ni] chu rgal ma nus pa dang / khab tar gyis gsol pa / / bdag gis thos na / [pha] ma gzho nu'I bu ni rus pa mkhr[egs]
(39) shing / lhags pa la dp'a / / pha [ma rgan] ba'I [bu] ni rus pa gsu bas / lhags pa la zhan ces / byas pa dang / / rgyal
(40) po jI'u gis myI de gnyis bkug ste / / 'dI bd[e]n brdzun brtag pa'I phyir / rkang pa bcag par byas pa
(41) dang / khu byi kan gyI chos lugs las 'gal ba / 'dI lta bu mdzad pa'I myi rigs par / blon gsol pa
(42) dang / nga myi gcig gsod la yang myi dbang ngam zhes / bka' phab pa dang / khab dar kis gsol pa / bdag gisg+s
(43) thos pa myi 'phrul zhes pa nI / snying la khung bu dgu mchis / myi 'dzangs pa nI snying la khung bu bdun mchis
(44) shes gda' ste / / 'dI yang 'dzangs par gsol ba zhig na / / snying la khung bu bdun mchis pa mad dam
(45) myi mad pa / spya nga brim ba'I rigs sam myi rIgs shes gsol pa dang / [byi] kan 'phral du bkuM ste /
(46) snying phyung nas / spya nga brims na / snying la khung bu yangy+ng bdun mchis par ['d]ugo / chab b[r]gal pa myi gnyis
(47) kyang rkang pa bcad ste spya nga brims na / / khab gyis gsol pa ltar mad par gyur to / / 'dI ltar ma nyes
(48) par stams las bcad pa / / gnam mth'a 'og du khyab par byas so / / rgyal po'I lugs phyal bar bor
(49) nas [ya]b khu dang blon po la stsogs te / snying nye bas / blon btab pa'I rnams kyang / ril gyIs khrims dang sbyar /
(50) lo[ngs spyod] gyI rkyen ya mtshan she dag sbyor zhIng / khab tar ki yId dang 'thun bar sems shing / rol mo dang /
(51) 'phral gang gI s[k]um 'ba' shig spyod pas / gnam gyis cham phab ste / ji'u gI srog gcad par dgongs
(52) pas / dmag [myI phyog]s kyang / le lo bla khyad ma bgyid par / bdag gI tshig gus par nyon te / / gnam gyis
(53) dgongs pa dang ['th]un par / ji'u [gI] srog 'prog go / / g[na'] myi dngags las / nga dang / 'thun bar
(54) byed pa nI lci zhing gus par ['tsham?] mo / / gnod par byed pa nI lan mkhon gyis / glan no zhes 'byung st[e] / /
(55) ji'u / rgyal po'I spyod lam las nI / 'gal bar spyod cing / / myi mang po stams las bcad pas / tshe rabs kyI
(56) mkhon du gyur to / / yong legs pa zhIg byed na nI / grub cing rgyas par bya / / nyes pa zhig bsal na nI / rtsa ba
(57) yan cad / / [rIl gyis] gdon dgos te / / rgyal pran bdag dang / dmag myi phyogs su bsdongs nas / / rgyal
(58) po ji'u gi [b]u tsa [ya]n cad rgyud myed par bya dgos so / / bdag re ba nI dmag myi phyogs gyis kyang / brgal
(59) ba la tsham tshom myi za bar / / bdag gis bsams pa'I don bsgrub dgos so / / de la srog phongs ma byas
(60) te / ngo 'phral la thug pa nI bya dg'a cher sbyin / / bdagI lung ltar ma byas te / rje blas nyams su myI len pa
(61) [ni] / srog la dbab bo / : : / rgyal po bu'b+' 'vang gis / gdung ba'I tshig gis smras pa / / bdag gi yab / blun ['va]ng
(62) legs pa'I yon tan dang ldan te / / phyogs su snyoms pa'I dper nI / / gnyI zla 'od dang 'dra ste / ma khyab pa myed
(63) pas / / mtha' bzhI 'bangs kyang / legs pa'I yon tan la mos nas / / phal cher 'bangs su [r]ang 'dus so / /
(64) bdag gis / da rgyal po je'u thub par gyur na yang / bdag dpa' zhing / dgra chos la mkhas pa ma yin gyI / / bdag
(65) gi yab blun 'vang gis / gnam la nyes ma byas te / / gnam gyI chos dang mthun bar spyad pas / gnam gyis
(66) bstangs pa yang / yab gyI yon no / / gal te / / bdag gis jI'u ma thub par gyur na yang / bdag yab la ma
(67) gtogs te / / rgyal pran / bdag la legs pa'I yon tan myed pa'I phyir ro / /
(68) $ / / rgyal po 'bu 'vang gis / yul 'bog yar / rgyal phran dang / dmag myI phyogs la gtsigs stsal pa'I / le'u
(69) bzhI pa / / rgyal po 'bu 'vang / shing rta sum brgya rkyen gyI dmag nyI gri gcig stong dang / nga phod stagI tshad du dp'a ba / /
(70) sum brgya dang chas te / / yul 'bog yar nol thabs gyI sar gtsigs stsal nas / dpyid sla 'bring po tshes bzhI ste /
(71) shing po byI ba'I nam ka phan phun na / ji'u dang 'thab mo bya bar chad de / g.yul bshams nas / / rgyal po 'bu 'vang phyag
(72) g.yon par / gser gyI dgra sta thogs / phyag g.yas par nI ru mtshon thogs te / phyogs su bsgo ba / / nub
(73) phyogs nas / 'ongs pa'I dmag myi khyed rnams / re shig khyed la sdod cig / / khyim tshes gyI rgyal pran grogs
(74) po'I rnams kyang / dang po nas / yid 'thun ba'I phyir / gros mthun te / / phyin pa dang / dmag pon dang / kha chen gyi
(75) dpon sna man cad / stong pon stong cung la stsogs te / / sna phra mo la gtogs pa yan cad dang / dmag myi phra
(76) phyogs su / snga phyir gtsigs byin zhIng bsgo ba / rnams gus par soms te / / dgra la brgal zhIng 'dor
(77) pa dang / dgyed pa la stsogs pa / / ngas ru mtshon ji ltar bsgyur ba bzhIn gyis shIg / / gna'I myI dngags
(78) las / bya mo zer na nI khyim phung / mos pho'I dbang phrogs pa nI srid shor zhes / / 'byung ste / / da rgyal po
(79) ji'u khab tar ka'I ngag myi lon te / / ji'u gI dbang / tar gyis phrogs pasp+s / / gnam sa dang / sku bla dang zhal bu
(80) la stsogs pa mchod cing / gsol ba'I rigs pa yangy+ng myI mchod myi gsol / / phu nu drung gIs blon btab pa nI /
(81) bzlog ste / sha rus nI bsrings / / rgyal khams gzhan nas nyes pa'I myi mchu thogs pa / skyon can rIl /
(82) bsogs nas / las su bskos te / myi 'dI dag dang bsdongs nas / / chos lugs las 'gal ba myi rigs pa sna
(83) tshogs spyod de / / phyi nang 'dra bar brdzun sgyu she dag byed cing / 'bangs stams las bcad pas / / bdag
(84) gnam gyI lung gus par nyan te / / jI'u la dmag drangs pa yin bas / / deng thab mo bya ba nI / brgal zhing bsnyag
(85) pa yangy+ng / 'dom bdun las 'dar myi rung / slar nur zhing dgyed pa yang / 'dom bdun las nur du myi rung bas /
(86) phyogs su 'thun bar gyIs shig / / dmag myi phyogs kyang srog spongs ma 'tshal bar / / sbyugsspyugs te /
(87) dpa' zhIng rtsal dbyung ba nI / stag dang gung dang dom dang dred dang 'dra bar / bya dgos so / / pham glo ba nyer 'ong
(88) ba nI / ma bgag ma brgal bar thong shig / / phyogs su bsgrims la / le lo ma byed cig / / nga'I tshig
(89) ltar myi byed pa nI / 'phral du gsad do / /
(90) $ / / dgra chos dang / dpa' rtsal gyI don 'grub pa'I le'u lnga pa / / rgyal po 'bu 'vang gIs / je'u gi srid
(91) brlag nas / / slar log ste / / bka' stsal pa / / ngas dgra chos lan gcig spyad pas / / gnam mtha' 'og
(92) bde bar 'gyur te / / cham la phab pas / phyin cad dgra chos spyad myi dgos te / / dra ma'I rkyen myI dgos pas / /
(93) dmag myi brgyags khal gnag rta rnams / rang nyam du yan par thong shig ces bsgo nas / / gnag rta'I rnaMs
(94) rI hva shan la yan par bkye'o / / je'u gI srid brlag pa'I rjes la / / ^in tang gI [thang?] khrims rtsis mgo rIlr+l spya
(95) nga brims nas / / jI'u gI yab myes yon tan can gyI khrims bzang po nI bzhag / / jI'u gI khrims ngan pa nI /
(96) bsal te / / bor ro / / rgyal po 'bu 'vang gIs / / ji'u la dmag drang bar chad pa'I tshe / / dpyid sla ra ba tshes gnyisny+s
(97) te / / chu bo 'brugI nyi ma la / / sla ba tshes gyis kyang / da dung gshed nag pos / khebs te / myi mngon bas / zhag cig
(98) bstis te / / tshes gsuM chachu mo sbrul gyI nyi ma la lam du zhugs te / ji'u la dmag drang bar chas nas / / dpyid sla ra
(99) ba tshes nyI shu brgyad la / rma chu la rab meng chin du brgal nas / / ji'u gI srid brlag ste / / dbyar sla ra ba tshes
(100) gsuM ste / sla ba sos shing gsal ba'I dus su / / shang ji'u gI yul nas / slar yul bung du log ste / / dgra ca'I rnaM
(101) ril bsnyal nas / / slan cad gtsug lag dang / yIg rtsis spyod cing / slob du stsal nas / / dra rkyen gyi rta nI yul
(102) hva shan du yan du bkye / / gnag nI tshal thI 'u lim du btang nas / / da phyin cad dgra chos myi spyod pas / /
(103) dgra ca dang / dgra rkyen gyI rkang 'gros la stsogs pa / / phyin cad myi spyad par bya'o zhes / bka' stsal nas / /
(104) dbyar sla ra ba tshes gcig ste / mye mo lug gI nyi ma la / / gdung rabs bdun tshun cad gyI zhal bu gsol
(105) pa'I tshe / / pho brang nas / lI [bar (/nar)] nyIs stong tshun cad gnas pa'I rgyal pran rnams ma bkug par / rang lha 'bras
(106) dang mchod pa'I yo byad 'tshal te / / zhal bu gsol ba'I sar 'dus te / gsol lo / / dbyar sla ra ba
(107) tshes bzhI ste / lcags po khyI'i nyI ma la / shing spungs pa'I khar / srog chags sna gsum bzhag ste / mye btang
(108) nas / gnam mchod de / / gnam gyIs lung stsal pa bzhin don chen po grub ste // ji'u gi srid brlag nas /
(109) bdag gI don cher grub ces gsol nas / / chab 'og du 'dus pa'I sku bla'o 'tshal dang / rI gnyan po dang /
(110) chu chen po la stsogs pa / rIl mchod de / / dbyar sla ra ba nya bri nas / / phyogs bzhI rgyal pran dang /
(111) zhang lon sna la gtogs pa yan cad ril 'dus te / / rgyal po ji'u 'bun 'vang gI bka' gus par
(112) nyan nas / / ril chags 'og du 'dus so / / rgyal po 'bun 'vang / gdung ba'I tshig gis / rgyal
(113) pran rnams la bsgo ba / / bdag gi yab myes snga rabs / he'u tshig nas / / rgyal pran gyI srid
(114) rnyed de / / yul sa mtho ba'I mgo yang de nas byung / / hi'u tshig gI yang tsa / kong le'u gis kyang / legs
(115) pa'I yon tan dang / gna' myI spyod lam rgyas shing / / gus par byed de / / srid phyir zhIng dar nas / / rgyal po de'I
(116) 'vang gis / yab myes snga rabs yon tan dang ldan ba'I rjes su / / rgyal po chen por bsgrub pa'I srol btod
(117) de / / sras gyvI lig / sgam zhIng 'bangs la / 'o byams shing / chis mkhas pa'I phyir / / sras bun 'vang skyes
(118) pa yang / gnam gyI dgongs pa dang 'thun bar / don chen po bsgrub pa la mkhas pas / / gnam mtha' bzhI /
(119) 'ngangs'bangs kyang bde bar byas so / / 'bun 'vang sgal dkyel che bas / chab srid bskyed pa'I phyir / rgyal khams
(120) chen po nI mthu dang byin gyis mnan / / khams chu ngu nI legs pa'I yon tan [la?] mos zhing 'dud du stsal pa /
(121) las / / dgongs pa don chen po ma grub par nongs so / / rgyal po jI'u gi srId brlag pa / bdag rang gis
(122) byas pa ma yin te / / yab 'bun 'vang gI zhal chems dang / rgyal po ji'u ma 'os ma rig par / rgyal po'I
(123) lugs las 'gal bar byed pa'I phyir ro / / jI'u la dmag drangs pa'I tshe yang / 'dI ltar 'gal bar byed
(124) pas / nga'I yab myes / chos lam dang / rgyal lugs bzhin byed pa'I bu tsa / 'bu 'vang gis / / ji'u gI srid
(125) brlag go zhes / gnam sa dang / lha klu dang / sku bla dang / zhal bu la stsogs pa la sbran te / gsol nas / dmagm+g
(126) phab bo / / rgyal po jI'u chos lam las 'gal bar byed pas / / gnam sa dang / sku bla dang / zhal bu la
(127) stsogs pa / / mnga'mnga' thang bcad de / mchod pa'I rigs pa las / / ril myi gsol bar / / gnam mtha'
(128) 'og nyes pa byed pa'I skyon can / thams cad bsdus te / / skyabs byas nas / / nyes byed pa'I myi myi rnyed myi
(129) zin pa'I / dper nI / gcan zan nags tsal dang / brag phugs su zhen pa dang / chu myig gI chu rtsang por
(130) 'dres na / / btsal du myI rnyed pa dang 'dra'o / / bdag rgyal pran chung gis / blon po 'dzangs pa yon tan can dgu dang / /
(131) bud myed gcig dang bcu rnyed de / / blon po 'dI rnams dang / gnam gyI chos gus par bsrungs nas / /
(132) rgyal po ji'u / 'khrugs pa'I lam bcad do / / nga rgyal khams gzhan dang myi 'dra bar che zhing / gtsug lag
(133) dang ldan bas / / lho bal la stsogs te / / rgyal khams thams cad chagsg+s 'og du 'dus nas / / bka'k+' gus
(134) par nyan to / / dang po jI'u la / dmag 'dren bar chas pa'I tshe / / yul de'I myi pho smos mang du 'dus nas /
(135) rgyal po sgam po 'bu 'vang byon bas / / bdag cag slan cad sdug bsngal las thar par 'gyur ro
(136) zhes gsol te / / zab dar mang du bsdus nas / skyes su phul lo / / gnam gis kyang cI'u gI legs
(137) pa 'grub par dgyes nas / / don chen po grub pa yangy+ng / gnam gyis bstangso / / ji'u dang nol thabs
(138) dpyid sla ra ba tshes brgyad gyI nub mo / / g.yul bshams pa las / / char mo che phab ste / gnam gyis
(139) bdag la stong na nI char pa chad par 'gyur / ji'u la stong na nI char pa myI 'chad do zhes smras pa dang /
(140) char pa mod la chad pa yang / legs pa gnam gyis bstangs shes bya'o / / phyi de nang par dpyid sla 'bring
(141) po tshes bzhI ste / / shIng po byi ba'I nam ka phan phun na / / ji'u gis dmag mang po nags tsal dang /
(142) bshams nas / bsdos te / / brgalbrgal pa las / / ci'u la lta ga la thub ste / / ji'u gI dmag myi nang gcig
(143) gis gcig bsad nas / khrag mang po phub theg pa tsam du phab ste / / bdag gis go gyon te / dgra chos
(144) lan cig spyad pa tsam gyis / / gnam mtha' 'og bde bar gyur to / / sngon rgyal po jI'u pha khu yon
(145) tan can / kI tsi dang / byid dkan gyis / / jI'u la / blon drag du btab pa las / / byid dkan snying phyung ste
(146) bsad pa dang / kI tse phyag sbal du bcug yang / / phyag sbal nas phyung / / byid kan nI blon po ched po'I
(147) thang du shid btang / / yong lu zhes bya ba 'dzangs pa dben sa na gnas te / / ji'u gis las su ma bskos pa
(148) yang / las su bskos / / phyag mdzod chen po log the'I dkor dang / / khu ke'I stsang rIl gyis bton
(149) nas / / 'bangs phyogs su bya dga'g+' cher byin te / / 'bangs mang po / bka' drIn gyis 'dI ltar
(150) khyab ces / gtang rag gtong ngo / / sngon gyi dus na / rgyal pran dang / blon po rim pa lnga yod
(151) de / / bar du jI'u gis myed par byas pa yang / sngon gyi lugs bzhIn / las gyi rIm pa yod par byaso / /
(152) zhing pa'I dbang tang rnam gsum yangy+ng / sngon gyi lugs dang mthun bar dgongs te / / dmyigs phye'o / /
(153) las su bsko ba yangy+ng shes pa'I yon tan dang myI ldan na / / nye zhing bshes gyis kyang myI bsko'o / / chu gang dang
(154) sri zhu'I lugs rnam lnga dang / shi bdur dang lha mtshun mchod pa'I lugs dang / zhIng chos dang myi drang
(155) po gzhung can la stsogs te / / gong nas smos pa'I rnams / gus shing lci bar spyod pas / / 'bangs
(156) gyi chis yang myi mdzad par / phyag brkyang ste / bzhugs gyis kyang / / gnam mtha' 'og gI 'bangsng+s
(157) rang bzhIn du skyid par gyur to //
(158) $ / / zhang shu bam po drug pa rdzogs s.hos+ho / /
Source Colophon
Old Tibetan transliteration from the Old Tibetan Documents Online (OTDO), Research Institute for Languages and Cultures of Asia and Africa (AA-ken), Tokyo University of Foreign Studies. URL: otdo.aa-ken.jp/archives?p=Pt_0986. The original manuscript (Pelliot tibétain 986) is held at the Bibliothèque nationale de France, Paris. Digitized facsimile available via Gallica (gallica.bnf.fr).
Prior scholarly publications: Huang Bufan 黄布凡 (1981), Chen Jian 陈践 and Wang Yao 王尧 (1983), W. South Coblin (1991), Filippo Ferraro Garatti (2018). The transliteration on OTDO incorporates readings from these scholars.
The OTDO database is freely accessible for academic use. This translation is independently derived from the Old Tibetan text and does not reproduce any prior English translation (none is known to exist).
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