Bön Bibliography
New Combined Version
compiled by DAN MARTIN
Version: June 1, 2013
(Note: The numbers of the individual entries are impermanent and should not be used for reference purposes. There are a total of 1,410 entries at this point. I recommend downloading from the links just given, since there were problems with the formatting here, and the linked versions may be more up-to-date.)
It might seem mildly ironic
to speak of Bön as a ‘little-known’ religion when you have right here before
your eyes a ca. 175-page listing of ca. 1,500 items that have been written
about it. The fact is that, although the situation is changing these days,
there is not all that much of substance and a lot of repetition in a great many
of these writings. The true irony is that most of Bön practice, history and
literature is still unknown, breathtakingly so. At the same time you may see in
some of these writings that there has been a good deal of polemic that sheds
much heat and but little light, polemic still today repeated by people who
ought to know better. In the interest of contemporary critical explorations of
the ever-transforming public ‘image’ of Bön, everything I could find has been
included here: the good, the bad and the ugly. Please take offense, where
offense is warranted, at the authors and not at their bibliographer. For those
in search of the most offensive, I would recommend Madame Blavatsky (of
Theosophic fame) and the novels of Talbot Mundy. To find their statements about
Bön all you need to do is perform an internet search for the word “Bhon”
(combine it with a word like ‘Tibet’ in order to get better results). Or see
the work by Harrison Forman listed below.
Herein is a list of works
on Bön created by combining three sets of bibliographic entries: [1] those
included in the general bibliography published as Part Two of Dan Martin, Unearthing Bon Treasures, Brill (Leiden
2001), pp. 287-442; [2] ‘Bön Bibliography: An Annotated List of Recent
Publications,’ Revue d’Etudes Tibétaines,
no. 4 (October 2003), pp. 61-77; and [3] new items that were not included in
either of the two earlier works. The introduction you are reading right now is
just a revised version of the introduction to no. 2. My own annotations to the
items that were included in no. 1 have not been included here due to copyright
restrictions. (The good news is that no. 1 has been reprinted as a more
affordable paperback in Kathmandu. Not only that, but it has now been placed on
Googlebooks, and is in large part accessible that way.)
The same general format, and
the same principles of inclusion that were used in the earlier bibliographies
equally apply here. The main focus is on works in English, French, German and
Italian, although other languages are not excluded. I include conference papers
I know about in cases where it is likely they will eventually be published, and
when they are published I generally try to remove references to the conference
paper. There was no intention to include Tibetan-language monographs (some
exceptions are made in the cases of some very recent original compositions) for
which there are, or soon will be, excellent bibliographical resources.
Tibetan-language journal articles are supposed to be included, but there are
only a few magazine and newspaper stories. Hardly any internet publications are
listed here (in case of serious essays in internet-published journals, the most
important for our purposes being Revue
d’Etudes Tibétaines [Paris] and Journal
of the International Association for Tibetan Studies, I more often give
only the general website addresses, and not the specific URLs, having little
faith that these will remain stable in coming years), although I did consult a
number of web resources for bibliographical purposes.
There are problems in
ascertaining the identities of some of the authors. It sometimes seems as if
Tibetan authors are hesitant to publish twice under the exact same name,
although this is a slight exaggeration. In particular, many of the literary
pieces are written under ‘literary’ names. Often, since I haven’t the time or
inclination to do the necessary detective work, these names are simply given as
they are found in the publications.
Meanwhile, a new Bön
journal has appeared: Bgres-po’i
’Bel-gtam, published by the Triten Norbutse Monastery in Kathmandu, Nepal.
The articles and literary pieces are mostly by monks from the same monastery.
Only issues 1 and 2 have been entered so far. An Anglicized version of the
Tibetan journal title appears on the cover: “Dreypoi Beltam, a magazine of
Triten Norbutse.”
This is a work perpetually
in progress, and I hope that users of this bibliography will inform me of items
that have mistakes or that have been overlooked and ought to be added. Thanks
to Erwan Temple and others who offered further material that went into the most
recent stages of revision. And thanks to Choekhortsang for kindly sending some
needed issues of Bon-sgo, although
some issues are still not available to me, so it is not possible to say that
this periodical has been completely indexed here.
For another bibliography of Bon, although one with a little different standards for inclusion than this one and not nearly as long, see this webpage.* This bibliography may better suit some purposes since it is divided up subject-wise. What you see below is entirely arranged according to author's names. *I am not completely sure if you can get there from here, but here is the URL: https://collab.itc.virginia.edu/wiki/bibliographies/Bon%20Bibliography.html.
«» «» «»
A-BLON
BSTAN-’PHEL
1. & Dri-med-’od-zer, eds., Mdo-smad Shar-phyogs-su Thog-ma’i G.yung-drung Bon-gyi Lo-rgyus
Mdor-bsdus, n.p. (1995). Cited by Toni Huber in Toni Huber, ed., Amdo Tibetans in Transition: Society and
Culture in the Post-Mao Era, Brill (Leiden 2002), p. 145. Evidently on the
early history of Bön in Amdo. Not seen.A-LCAGS
G.YUNG-DRUNG-BSTAN-’DZIN 2. Bya-btang ’Gru-sgom Rin-po-che’i Rnam-thar Dad-pa’i
Pad-dkar. Bgres-po’i ’Bel-gtam, issue
2 (2002), pp. 13-24. Account of the life of ’Gru-sgom Tshul-khrims-rgyal-mtshan
(aka Tshul-khrims-ye-shes-dbang-gi-rgyal-mtshan), who was born in 1898 and died
in 1961. He founded Mkhar-spungs Monastery, and attempted to make a new
woodblock edition of the Bön scriptures, but only a few volumes were completed.
The author says that he used information obtained from two personal disciples
of ’Gru-sgom during his recent visit to Tibet.A-RI’I
BON-PO TSHOGS-PA (Regional Bonpo Foundation in America) 3. A-ri’i Sa-gnas Ni’u Yog-tu Bon-po Tshogs-pa Gsar-du
Btsugs-pa. Bon-sgo, vol. 13 (2000),
pp. 155-156. On the founding by local Bönpos of a Bön society in New York
during a visit by Ven. Tenzin Namdak. A list of officers is appended.A-sngags
Tshe-ring-bkra-shis and Gnyan-mo-grub 4. G.yung-drung Bon-gyi
Rab-’byams Dkyil-’khor Rgya-mtsho’i Zhal-thang Kun-’dus [Thangka Paintings
of Yungdrung Bon], Si-khron Dpe-skrun Tshogs-pa (Lanzhou 2010), in 341
pages. Seen in a catalog, this book is
full of color reproductions of Bon thangkas, with each figure identified in the
Tibetan text.Ācarya Gzi-g.yang (Sarnath)
5. Drang-srong-ma’i Sdom-pa Gnang Chog-tshul dang ’Brel-ba’i
Dpyad-rtsom Drung-mu’i Me-long. Bon-sgo,
vol. 21 (2008), pp. 31-50. On the Drang-srong-ma vows of Bon nuns.ACHARD,
JEAN-LUC 6. A New Traditional
Chronology of the Bönpo Tradition. Newsletter
of the International Bönpo Translation Committee, no. 7 (November 2009),
pp. 1-11. Chronological information from a modern work by
Bstan-’dzin-’brug-grags, Theg-chen Sangs-rgyas
G.yung-drung Bon-gyi Ngo-sprod Blo-gsar Sgo-’byed. 7. Bon po Hidden
Treasures, Brill (Leiden 2004). 8. Bon-zhig Khyung-nag and the Rigpa Cherthong (Rig-pa
Gcer-mthong) Tradition of Rdzogs-chen. Tibet
Journal (Dharamsala), vol. 23, no. 4 (Winter 1998), pp. 28-57. A
12-th-century cycle of Dzogchen (Rdzogs-chen) meditation. 9. bsTan gnyis gling pa (1480-1535) et la révélation du Yang
tig ye shes mthong grol. Revue d’Etudes
Tibétaines, no. 5 (April 2004), pp. 57-96. On the gter-ston Bstan-gnyis-gling-pa and his Yang-tig Ye-shes Mthong-grol. 10. Contribution aux nombrables de la tradition Bon po:
L’Appendice de bsTan ’dzin Rin chen rgyal mtshan à la Sphère de Cristal des
Dieux et des Démons de Shar rdza rin po che. Revue d’Etudes Tibétaines, no. 4 (October 2003), pp. 78-146.
Bstan-’dzin-rin-chen-rgyal-mtshan. 11. Edition critique des instructions de Bru rGyal ba g.yung
drung sur la pratique de la Claire-Lumière (’od
gsal) selon le cycle du Phyag khrid
du Zhang zhung snyan rgyud. Revue d’Etudes Tibétaines, vol. 23
(April 2012), pp. 203-234. On the Phyag-khrid
of Bru Rgyal-ba-g.yung-drung, with a critical text edition of the text Lam Nyams-su Len-pa ’Od-gsal Sgom-pa’i
Khrid-rim. 12. Enlightened Rainbows:
The Life and Works of Shardza Tashi Gyeltsen, Brill (Leiden 2008). Brill’s
Tibetan Studies Librry, vol. 18. Shar-rdza Bkra-shis-rgyal-mtshan. 13. Kun grol grags pa and the Revelation of
the Secret Treasury of the Sky Dancers on
Channels and Winds: An Inquiry into the Development of the New Bon
Tradition in Eighteenth-Century Tibet. Tibet
Journal, vol. 30, no. 3 (2005), pp. 3-32. Kun-grol-grags-pa. 14. L’Essence perlée du secret. Recherches
philologiques et historiques sur l’origine de la Grande Perfection dans la
tradition rNying ma pa, École Pratique des Hautes Études, Brepols
(Paris/Turnhout 1999). 15. L’Or Raffiné
de la Grande Perfection: I,
Editions Khyung-Lung (Sumène 2006), 137 pages. The earlier 1990 publication by
the same title contained only the translation, but this new one does include
introduction and notes. 16. La Pratique de Sherab Mawai Senge d’après
les Révélations de Tertön Loden Nyingpo, Khyung-mkhar (1997). 17. La Pratique des Six Points Essentiels de
l’Esprit de Parfaite Pureté, Khyung-lung (Sumène forthcoming in 2007?),
volume 1. 18. La
première retraite dans l’obscurité de Shardza Rinpoche. Dzogchen Bulletin, no. 22 (2003), pp. 4-5. 19. La
Structure du Zhangzhung Nyengyü, Editions
Khyung-Lung (Sumène 2006), 91 pages. 20. La Transmission Orale de la Grande
Perfection au Zhangzhung: Les Quatre Cycles de la Transmission Orale, tr.
by J. Achard, Khyung-mkhar (1991, 1997), in 129 pages. Not seen. 21. Le Chant
d’Expérience du Protecteur des Êtres,
Editions Khyung-Lung (Sumène 2006), 94 pages. 22. Le
Corpse d’Arc-en-ciel (’ja’ lus) de
Shardza Rinpoche illustrant la perfection de la Voie rDzogs-chen. Revue d’Etudes Tibétaines, vol. 15
(November 2008) [Tibetan Studies in Honor of Samten Karmay], pp. 503-532. The
Rainbow Body of Shar-rdza Bkra-shis-rgyal-mtshan. 23. Le Pic des Visions: Etude sur deux
techniques contemplatives des traditions rNying-ma-pa et Bon-po de la Grande
Perfection, Mémoire de l’École Pratique des Hautes Études (Paris 1992) in
284 pages. 24. Le Tantra des Vingt-Deux Perles de
l’Esprit de Parfaite Pureté: un exemple d’intertextualité entre les traditions
Bon po et rNying ma pa. Cahiers
d’Extrême-Asie, sous la direction de Fabienne Jagou (Winter 2006), pp.
57-104. Contains edition of a Bön text, Byang-chub-sems-kyi
Thigs-pa Nyi-shu-rtsa-gnyis-pa Rtsa-ba’i Rgyud Phyi-ma, quite close in
wording and content to a Rnying-ma-pa work found in the Rnying-ma Rgyud-’bum and Bai-ro
Rgyud-’bum. This is an Uttaratantra (‘Subsequent Tantra’), of which the
root tantra is the Golden Tortoise (Gser-gyi Rus-sbal). 25. Les Instructions du Vainqueur Eternel, II, Khyung-mkhar (1997), in 129 pp.
Includes indices. A detailed reading of the Phyag-khrid
cycle of Rgyal-ba-g.yung-drung. This is equivalent to vol. 29 of the series
entitled Zhangzhung Nyengyü. — Les Instructions du Vainqueur Eternel: II, Editions Khyung-Lung (Sumène 2006), 204 pages. A
new version of the earlier work by the same title, published in a smaller sized
format. 26. Les
Prophéties du Seigneur Tapihritsa, Editions
Khyung-Lung (Sumène 2005), 124 pages. 27. Mesmerizing with the Useless? A Book-Review Inquiry into the
Ability to Properly Reprint Older Worthy Material. Revue d’Etudes Tibétaines, no. 19 (October 2010), pp. 133-143. The
author’s point, that in our times Bon books are often reprinted hastily and
without care is certainly true. 28. Nyamme Sherab Gyeltsen (1356-1415), fondateur du monastère
bönpo de Menri. Dzogchen Bulletin,
no. 1 (1995), pp. 4-8. Mnyam-med Shes-rab-rgyal-mtshan, founder of Sman-ri
Monastery. 29. Shardza Miscellanea —
Instructions tantriques et instructions Dzog-chen de Shardza Tashi Gyeltsen
Rinpoche, Khyung-mkhar (1997). 30. The Dawn of Awareness: The Practice Manual
for the Special Preliminaries of Dzogchen, Zhangzhung Nyengyü Studies,
volume 2, Naldjor Institute (2006), 127 pages. 31. The Eight Precepts from the Oral Transmission of the Great
Perfection in Zhangzhung, tr. of root text and two commentaries by Jean-Luc Achard,
Zhangzhung Nyengyü Studies, volume 4, Naldjor Institute (forthcoming); volume 5
(2010). 32. The Four Lamps from the Oral Transmission of the Great
Perfection in Zhangzhung, Zhangzhung Nyengyü Studies, volume 3, Naldjor Institute
(2007), in 110 pages. 33. The Instructions on the
Primordial A, Vajra Publications (Kathmandu 2012), in 87 pages. Instructions
for the Fifteen Sessions of A-khrid. Prefaced
by four biographical sketches on Dam-pa Ri-khrod-pa, G.yor-po Me-dpal,
Kun-grol-grags-pa, and Shar-rdza Bkra-shis-rgyal-mtshan. Not seen. 34. The Precepts in Eight
Chapters from the Oral Transmission of the Great Perfection in Zhangzhung,
Naldjor Institute for Movement and Tibetan Yoga (2010), in 147 pages.
Translation of the Man-ngag Le’u
Brgyad-pa from the Zhang-zhung
Snyan-rgyud cycle of Dzogchen teachings. Included is a translation of the
commentary entitled Man-ngag Le’u
Brgyad-pa’i Spyi-don-gyi ’Grel-pa. 35. The Six Essential
Points from the Oral Transmission of the Great Perfection in Zhangzhung,
Zhangzhung Nyengyü Studies, volume 6, Naldjor Institute (forthcoming). 36. The Six Lamps from the
Oral Transmission of the Great Perfection in Zhangzhung, Zhangzhung Nyengyü
Studies, volume 6, Naldjor Institute (forthcoming). 37. The Tibetan Tradition of the Great Perfection. Contained in:
Shanker Thapa, ed., Northern Buddhism in
History, Vajra Publications (Kathmandu 2008), pp. 40-81. This provides a
very fine summary of the historical dimension of Dzogchen, especially of
Nyingma Dzogchen, but including Bon as well. 38. The Three Precepts:
From the Oral Transmission of the Great Perfection in Zhangzhung, with a
transcription of Lopön Tenzin Namdak Rinpoche’s teachings; translation of the
root-text and commentary by Jean-Luc Achard, Zhangzhung Nyengyü Studies series
no. 1, Naldjor: Institute for Movement and Tibetan Yoga (n.p. 2005), in 46
pages. Translation of the Man-ngag Gsum
from the Zhang-zhung Snyan-brgyud. 39. Une louange de Kong sprul Rinpoche (1813-1899) à Shar rdza
bKra shis rgyal mtshan (1859-1934). Contained in: Jean-Luc Achard, ed., Études tibétaines en l’honneur d’Anne Chayet,
Librairie Droz (Geneva 2010), pp. 365-399. On verses of praise to Shar-rdza
Bkra-shis-rgyal-mtshan written by Kong-sprul Blo-gros-mtha’-yas.ALAY,
JOSEP LLUÍS 40. The Early Years of Khyung sprul rin po che: Hor (1897-1919). Revue d’Etudes Tibétaines, no. 20 (April
2011), pp. 205-230. Khyung-sprul Rin-po-che’s (1897-1955) biography. This is
evidently meant to be part of a continuing series of articles about him, since
it is limited to his early years. 41. The Forty Magical Letters: A 19th c. AD Manuscript from Hor
on Bon po Scripts. Revue d’Etudes
Tibétaines, no. 19 (October 2010), pp. 119-132. A study of an abecedarium text entitled ’Phrul-gyi Yi-ge Bzhi-bcu Rgyal-bstan
Gsal-ba’i Sgron-me, composed in 1887 CE. A reproduction of the text is
included.ALDENDERFER,
MARK 42. & Holley Moyes, In the Valley of the Eagle: Zhang-zhung,
Kyunglung and the Pre-Buddhist Sites of Far Western Tibet. Expedition [The Magazine of the University of Pennsylvania Museum
of Archaeology and Anthropology], vol. 47, no. 2 (Summer 2005), pp. 28-34. On
Khyung-lung and Bön archaeology in Mnga’-ris. 43. The Material Correlates of Religious Practice in Far Western
Tibet: 500 BCE-500 CE. Contained in: Henk Blezer, ed., Emerging Bon: The Formation of Bon Traditions in Tibet at the Turn of
the First Millennium AD, International Institute for Tibetan and Buddhist
Studies (Bonn 2011), pp. 13-33.ALEXANDER,
ANDRÉ 44. & Christine Jürgens with Nyima Tsering & Uli Ulbrich,
Yungdrungling Monastery: Conservation
Project Report, Tibet Heritage Fund International (2005). Made available in
the form of a PDF at this webpage: http://www.tibetheritagefund.org. This
concerns G.yung-drung-gling, a Bön monastery now located in Ganze area of
western Sichuan Province. Unfortunately the authors have hardly anything to
tell us about the history of the monastery that they hoped to preserve.ALLEN, CHARLES 45. The Search for Shangri-La, Little Brown
(London 1999). ALLEY,
REWI 46. The Sungpan Valley Awakens. Asia (January 1940), pp. 17-21. On Sungpan, an area that has long
possessed a considerable Bönpo population.ALLYON,
FRANSICO 47. Lha: Assessing Discontinuity in Paradigms of the Divine. A
paper given at the conference, “Bon, the Indigenous Source of Tibetan Religion
and Culture,” held at Shenten Dargye Ling, Blou, France, on June 22-25, 2008.ANONYMOUS
& CORPORATE PUBLICATIONS 48. 1998 zla 1 tshes 29 nas zla 2 tshes 13 ’byung ldan 301 me
glang lo’i hor zla 12 tshes 1 nas 3 chad pa’i 17 bar 7Khri-brtan-nor-bu-rtse-ru
Spyi-spungs Zhi-khro’i Sgrub-sman Bdud-rtsi-’od-zer-’khyil-ba’i Sgrub-chen
Btsugs-pa’i Nyin-re’i Byung-’gros Gsal-ba’i Me-long. Bgres-po’i ’Bel-gtam, issue 1 (2001), pp. 92-94. The daily schedule
for a performance of a sacramental medicine making ritual held from January 29
through February 13, 1998. 49. 7Dpal-ldan Khri-brtan-nor-bu-brtse’i Dge-bshes Thengs
Dang-po’i Mdzad-rim Gnas-tshul. Bgres-po’i
’Bel-gtam, issue 2 (2002), pp. 114-116. A news item about the first
graduates of the Dge-bshes degree program at Khri-brtan-nor-bu-brtse Monastery.
See the photograph on the inside back cover of the same issue (the second of
the two photos). 50. Ancient Shang
Shung Settlement Found. Tibetan Bulletin,
vol. 2, no. 1 (January/February 1998). 51. Bkra-shis-dge-rgyas-mtha’-brtan-gling-gi Gso-rig ’Bum-bzhi
Slob-grwa’i Sgrigs-gzhi. Bgres-po’i
’Bel-gtam, issue 1 (2001), pp. 95-96. Daily schedule for students in
medical studies. 52. Black Bon po Rites Rampant in Tibet. New York Times, Wednesday, August 22, 1928, p. 10. This is a quite
sensationalistic press report on supposed findings of the Roerich Museum
Expedition to Tibet, as reported from Darjeeling in an AP story dated August
21. I have not seen the entire article (and generally newspaper articles have
not been included in this bibliography). The complete title reads as “Black
Bonpo Rites Rampant in Tibet; Roerich Expeditions Finds Anti-Buddhism Riding on
Wave of National Degradation. Druidic Influence Traced. Evidence of Gothic
Origin also Discovered in Tombs and Stone Monuments. Demon Worship Spreading.
Swastika Deities Revived.” If you are willing to pay for the privilege, you can
download all 826 words at the New York Times website (nytimes.com). Why bother? 53. Bod-du Bon Dgon
Skor. Bon-sgo (Dolanji, H.P.), vol. 1
(1987, also reprinted in 1994), pp. 34-35. 54. Bod-kyi Bka’ Brten-’gyur Pho-brang Po-ta-lar ’Bul-ba’i
Mdzad-sgo Tshugs-pa. Bod-ljongs
Nang-bstan, 2nd issue of 2001 (30th in the general series), p. 126. A news
story about the presentation of copies of the new publication of the Bön
scriptures to the Potala Palace in Lhasa. 55. Bön. Contained
in: John Bowker, ed., The Oxford
Dictionary of World Religions, Oxford University Press (Oxford 1997), p.
158. 56. Bon-gyi
Gnad-don ’Ga’-zhig Dri-ba Dris-lan Skor. Spang-rgyan
Me-tog, 2nd and 3rd issues of the year 1998. Not seen. 57. Bon-gyi
Rgyal-rabs. Bon-sgo (Dolanji, H.P.),
vol. 1 (1987, also reprinted in 1994), pp. 26-34. 58. Bon Gzhis
Thob-rgyal Gsar-pa. Bon-sgo (Dolanji,
H.P.), vol. 1 (1987, also reprinted in 1994), pp. 3-5. 59. Bon Kangyur
& Tengyur. Rig-gter: Rgyal-yongs
Dpe-mdzod (National Library of Bhutan, A Biannual Newsletter, vol. 1, no. 1
(13 April 2000), p. 3 [Tibetan] and p. 9 [English]. 60. Creation of a
Convent for Bon-po Nuns. Snow Lion
(newsletter and catalog supplement), vol. 14, no. 2 (Summer 1999), p. 20. 61. Dpal
Gshen-bstan Sman-ri Dgon-gyi Dus-chen Khag. Bon-sgo,
vol. 6 (1993), pp. 79-82. On holy days. A shortened title, Dus-chen Skor, is
given in the reprint version of this issue, pp. 59-61. 62. Dus-chen Khag. Bon-sgo (Dolanji, H.P.), vol. 1 (1987,
also reprinted in 1994), pp. 9-11. 63. G.yas-ru’i
’Chad-rtsod-kyi Skor. Bon-sgo, vol.
10 (1997), p. 121. 64. G.yung-drung
Bon-gyi Bka’-’gyur. Bon-sgo (Dolanji,
H.P.), vol. 1 (1987, also reprinted in 1994), pp. 24-25, with accompanying
photographs on p. 23. 65. G.yung-drung Bon-gyi Skor Bgro-gleng Thengs Dang-po. Bon-sgo, vol. 13 (2000), pp. 157-160. A
report on the first seminar about G.yung-drung Bon, held on June 23-27, 2000.
This was meant to be an educational seminar, with prominent scholars giving
presentations and answering questions, mainly on the subjects of Bön history,
Zhang-zhung script and cosmology. A number of young students, both men and
women, attended (see the black-and-white photo facing p. 1 of the same issue).
It was suggested that this should be an annual event. Composed by a committee. 66. Khri-brtan-nor-bu-rtse’i Dge-bshes Mdzad-sgo Thog-ma dang
Dmigs-bsal-gyis Bka’-dbang Rgyas-gnang Btsal-rgyu’i Skor-gyi Gnas-bsdus. Bgres-po’i ’Bel-gtam, issue 1 (2001),
pp. 106-7. On the Dge-bshes program and the teachings and initiations that are
to be given. Appended, on pp. 108-113 are various daily and annual schedules of
events, as well as a chart of the subjects to be studied during the nine-year
study program. 67. Khri-brtan-nor-bu-rtse’i Sgrub-grwa’i Dus-mtshams Zin-pa’i
Rten-’brel-gyi Mdzad-sgo’i Skor. Bgres-po’i
’Bel-gtam, issue 1 (2001), pp. 102. List of students with highest marks at
the Bön monastery outside Kathmandu, Nepal. 68. Nyoppdagede
skrifter utforskes’ [Research into Newly-Discovered Texts]. Senter for høyere studier, Informasjonsblad,
no. 1 (February 1996), pp. 1-3. 69. Rdzogs-pa
Chen-po Zhang-zhung Snyan-rgyud-kyi Bon Ma Nub-pa’i Gtan-tshigs. Bon-sgo, vol. 6 (1993), pp. 10-18. An
extract from the historical text of the Zhang-zhung Snyan-rgyud. In the reprint
of this issue, the page nos. are 1-4. 70. Slob-dpon Bstan-pa-g.yung-drung Rin-po-che
Khri-brtan-nor-bu-brtse’i Mkhan Rin-po-che’i Gser-khrir Mnga’-gsol Mdzad-pa. Bgres-po’i ’Bel-gtam, issue 2 (2002), p.
118. A news item on the enthronement of Slob-dpon Bstan-pa-g.yung-drung as the
new abbot of Khri-brtan-nor-bu-brtse Monastery in Nepal. The ceremony was held
on the 645th birthday observance for Mnyam-med Shes-rab-rgyal-mtshan. See the
photograph on the inside front cover (the first of the two photos). 71. Sman-rams-pa’i Mtshan-rtags dang Phyag-’khyer Bstsal-ba. Bgres-po’i ’Bel-gtam, issue 2 (2002), p.
121. A news story about the awarding of Sman-rams-pa degree certificates for
successful graduates of the program at a training clinic in Dorpatan, Nepal.
See the photograph in the inside back cover (the first of the two photos). 72. Sman-ri Dgon. Bon-sgo (Dolanji, H.P.), vol. 1 (1987,
also reprinted in 1994), pp. 6-8. 73. Sman-ri
Dgon-pa’i Lo-rgyus Mdor-bsdus. Bod-ljongs
Nang-bstan, 1st issue of 1986, pp. 52-53. 74. Smra-seng
Sgrub-pa’i Skor (Skabs Bcu-gcig-pa’i Bshad-sgrub ’Dus-sde’i Yig-tshang-nas). Bon-sgo, vol. 5 [3rd reprint] (1991),
pp. 75-81. 75. Ston-pa
Gshen-rab-kyi Mdzad-rnam Skor. Bon-sgo
(Dolanji, H.P.), vol. 1 (1987, reprinted in 1994), pp. 19-22. 76. Zhang Bod Skad-dod Nyung-bsdus. Zhang-zhung Rig-gnas, inaugural issue (n.d.), pp. 49-57, 84. A
Zhang-zhung—Tibetan glossary compiled by the editors from various sources (some
listed). The entries are sorted under ‘root letters,’ but not otherwise
alphabetized. 77. Zhwa-dkar Bstan-pa’i Gtsug-rgyan Rgyal-ba Sman-ri-ba’i
7Khri-’dzin So-gsum-pa Chen-po Mchog Bal-yul Khri-brtan-nor-bu-brtser Dge-bshes
Mdzad-sgo’i Thog Gdan-zhus Zhabs-’khod Bka’-drin Bstsal-ba’i Skor-gyi
Gnas-bsdus. Bgres-po’i ’Bel-gtam,
issue 2 (2002), pp. 116-117. A news item about the visit of the Thirty-third
Abbot of Sman-ri to Nepal on the occasion of the presentation of the Dge-bshes
degrees at Khri-brtan Nor-bu-brtse Monastery.ARGUILLÈRE,
STEPHANE 78. mNyam med Shes rab rgyal mtshan et la scolastique bon au
tournant du XIVe et du XVe siècles: présentation de la Prodigieuse lampe des terres et des voies. Acta Orientalia, vol. 67 (2006), pp. 243-323. Includes texts and
translations of the verse biography of Mnyam-med Shes-rab-rgyal-mtshan by
Dpal-tshul and of Mnyam-med’s work Sa-lam
’Phrul-gyi Sgron-me’i Rang-’grel. 79. mNyam med Shes rab rgyal mtshan on the Special Features of
the Bon Monastic Discipline. Contained in: Donatella Rossi & Samten G.
Karmay, eds., Bon, the Everlasting
Relligion of Tibet: Tibetan Studies
in Honour of Professor David L. Snellgrove, special issue of East and West, vol. 59, nos. 1-4 (December
2009), pp. 87-106. 80. Some Reflections on the Bon Monastic Discipline: Mes-ston
Shes-rab-’od-zer and mNyam-med Shes-rab-rgyal-mtshan on ’Dul-ba. A paper given
at the conference, “Bon, the Indigenous Source of Tibetan Religion and
Culture,” held at Shenten Dargye Ling, Blou, France, on June 22-25, 2008.ARIS, MICHAEL VAILLANCOURT (1946-1999) 81. Bon-po.
Contained in: Michael Aris, Bhutan: The
Early History of a Himalayan Kingdom, Vikas Publishing House (Ghaziabad
1980), pp. 150-151. 82. Lamas, Princes, and
Brigands: Joseph Rock’s Photographs of the Tibetan Borderlands of China,
China House Gallery (New York 1992).ARIZAGA,
MARA 83. An Introduction to the Study of Bon in Modern China.
Contained in: Donatella Rossi & Samten G. Karmay, eds., Bon, the Everlasting Relligion of Tibet:
Tibetan Studies in Honour of Professor
David L. Snellgrove, special issue of East
and West, vol. 59, nos. 1-4 (December 2009), pp. 327-336. 84. The Great Perfection of Bon. A paper given at the conference,
“Bon, the Indigenous Source of Tibetan Religion and Culture,” held at Shenten
Dargye Ling, Blou, France, on June 22-25, 2008.AWANG
JIACUO (Ngag-dbang-rgya-mtsho) 85. Brief Research on Bon Religion. A paper given at the Beijing Seminar on Tibetan
Society, China Tibetology Research Center (Beijing, October 13-17, 2008).AYLLÓN, FRANCISCO 86. Lha: Towards
Assessing Discontinuity in Paradigms of the Sacred. Contained in: Donatella Rossi & Samten G. Karmay, eds., Bon, the Everlasting Relligion of Tibet:
Tibetan Studies in Honour of Professor
David L. Snellgrove, special issue of East
and West, vol. 59, nos. 1-4 (December 2009), pp. 31-54.BACOT,
JACQUES 87. Les Mo-So :
ethnographie des Mo-So, leurs religions, leur langue et leur écriture, avec les
documents historiques et géographiques relatifs à Li-Kiang, E.J. Brill
(Leiden 1913).BAILEY, HAROLD W. (1899-1996) 88. Report.
Contained in: John R. Hinnells, ed., Mithraic
Studies: Proceedings of the International Conference on Mithraic Studies,
Manchester University Press (Totowa 1975), p. 134. On ’Ol-mo-lung-ring. 89. Śrī Viśa Śūra and the Ta-uang. Asia Major, vol. 11, no. 1 (1964), pp. 1-26. This contains, on pp.
20-21, the classic explanation for the toponym Tazig, including the Tibetan
form Stag-gzig (“Stags-gzigs,” sic!) used by Bönpo writers.BAN-SHUL
DPAL-MKHAR-RGYAL (Lha-sa) 90. Gna’-bo’i Yig-tshang Kha-shas Go-bsdur-nas Bon-gyi ’Phel-rim
Khag Gsum-la Yang-bskyar Dbye Zhib Byas-pa. Bon-sgo,
vol. 21 (2008), pp. 19-30. A reconsideration of the idea that Bon history ought
to be divided into three phases.BANERJEE, ANUKUL CHANDRA 91. Bon: The
Primitive Religion of Tibet. Bulletin of
Tibetology (Gangtok, Sikkim), new series no. 4 (November 1981), pp. 1-18.
BANSAL, B. L. 92. Bon: Its Encounter with Buddhism in Tibet,
Eastern Book Linkers (Delhi 1994). BANZAROV, DORJI 93. The Black
Faith, or Shamanism among the Mongols. Mongolian
Studies (Bloomington), vol. 7 (1981-2), pp. 53-91. Translated by Jan
Nattier and John Krueger. BAR-SLE-BA NYI-MA-KUN-KHYAB 94. Gtsug-lag
Rtsis-kyi Skor. Bon-sgo, vol. 5 [3rd
reprint] (1991), pp. 49-54.BAROETTO, GIUSEPPE 95. Il libro tibetano dei sei lumi. L’insegnamento
zogchen di Tapi Hritsa, Astrolabio Ubaldino (2002), in 136 pages. On
Dzogchen, I suppose this has some translation of the Sgron-ma Drug.BATCHELOR, STEPHEN 96. The Tibet Guide, Wisdom Publications
(London 1987). BAUMANN,
BRUNO 97. Der Silberpalast des
Garuda. Die Entdeckung von Tibets letztem Geheimnis. Mit Postkartenbuch,
Piper (2008). The Silver Palace of the Garuda: The Last Secret of Tibet
Discovered, with a Book of Postcards. Not yet seen. 98. Investigating the Ancient Kingdom of Shang Shung. Phonya [newsletter of the Shang Shung
Institute of Austria], 1st international issue (December 2005), pp. 13-17.
Record of an interview by Bruno Baumann with Namkhai Norbu Rinpoche. Available
on the internet in PDF format.BAUMER,
CHRISTOPH 99. Bön. Die lebendige Ur-Religion Tibets,
Akademische Druck- und Verlagsanstalt (Graz 1999), in 200 pages. Preface and
introduction by Sagye Tenzin Jongdong and Hugh E. Richardson. 100. Pa-lha-phug
Gompa: The Oldest Extant Bonpo Murals of Tibet Discovered. Oriental Art, vol. 44, no. 4 (1998), pp. 46-51. 101. The Hidden Valley of Aba: A Refuge of the Jonangpa and the
Bonpo. Oriental Art, vol. 47, no. 3
(2001), pp. xx-xx. Not seen. 102. Tibet’s Ancient Religion
Bön, Orchid Press (Bangkok 2002). English translation by Michael Kohn, from
a revised version of the German-language book already listed, Bön. Die lebendige Ur-Religion Tibets.
Reviewed by Dan Martin in Circle of Inner Asian Art Newsletter (SOAS, London), vol. 17 (2003), pp. 91-94.
Reviewed by Todd Gibson in Tibet Journal,
vol. 28, no. 3 (Autumn 2003) , pp. 109-113.BE-RI
’JIGS-MED-DBANG-RGYAL (Dharamsala) 103. Bod Mnga’-mdzad Bcu’i Dus-rabs-kyi Ngo-sprod Mdo-tsam
Gleng-pa. Bon-sgo, vol. 21 (2008),
pp. 51-77. On ten phases in the primordial history of Tibet according to
traditional historical sources, which contain interesting ideas about
socio-cultural evolution on the Tibet plateau. Only the first five of them are
covered here since the article is going to be continued.BECKWITH, CHRISTOPHER I. 104. On Bon. A
six-page draft for a paper, privately circulated by the author in about 1987,
on the origin and meaning of the word bon.
Thoroughly revised, it has now appeared
as part of his paper “On Zhangzhung and Bon.” 105. On Zhangzhung and
Bon. Contained in: Henk Blezer, ed., Emerging
Bon: The Formation of Bon Traditions in Tibet at the Turn of the First
Millennium AD, International Institute for Tibetan and Buddhist Studies
(Bonn 2011), pp. 164-184. 106. Two
Pyu-Tibetan Isoglosses. Contained in: Christopher I. Beckwith, ed., Medieval Tibeto-Burman Languages,
Brill’s Tibetan Studies Library series no. 2.6, Brill (Leiden 2002), pp. 27-38.
Many Tibeto-Burman (and Sino-Tibetan) language have words for ‘water’ that
would seem to go back to a reconstructed proto form that closely resembles the
Zhang-zhung word ti (although the
Zhang-zhung is sometimes spelled ting).
The common Tibetan word for ‘water’ is chu.BELL, Sir CHARLES (1870-1945) 107. The Old Faith.
Chapter contained in: The Religion of
Tibet, Clarendon Press (Oxford 1931), pp. 8-20.BELLEZZA,
JOHN VINCENT 108. A Preliminary
Archaeological Survey of Da Rog mTsho. Tibet
Journal (Dharamsala), vol. 24, no. 1 (Spring 1999), pp. 55-91, with
illustrations and map. 109. A Preliminary
Archaeological Study of gNam mtsho and Dang ra g.yu mtsho. Tibet Journal (Dharamsala), vol. 21, no. 1 (Spring 1996), pp.
58-78. 110. A Preliminary Archaeological Survey of gNam-mtsho and Dang-ra
g.yu-mtsho. Contained in: Alex McKay, ed., History
of Tibet, Routledge Curzon (London 2003), vol. 1, pp. 99-117. 111. Antiquities of Northern Tibet: Pre-Buddhist
Archaeological Discoveries on the High Plateau. 112. Bon Rock
Paintings at gNam mtsho: Glimpses of the Ancient Religion of Northern Tibet. On
Gnam-mtsho (‘Heaven Lake’). Said to be forthcoming in Rock Art Research (Melbourne). 113. Calling Down the Gods:
Spirit-Mediums, Sacred Mountains and Related Bon Traditions in Upper Tibet,
a forthcoming book. Now published by Brill. Reviewed by Frederick M. Smith in Religious Studies Review, vol. 32, no. 3
(July 2006), p. 212. 114. Divine Dyads: Ancient Civilisation in Tibet,
Library of Tibetan Works & Archives (Dharamsala 1997). 115. Gods, Hunting and
Society Animals in the Ancient Cave Paintings of Celestial Lake in Northern
Tibet. East and West, vol. 52, nos.
1-4 (December 2002), pp. 347-396. On rock art at Gnam-mtsho, including some
mention of Bonpo figures and Bon mantras. 116. gShen-rab Myi-bo:
His Life and Times according to Tibet’s Earliest Literary Sources. Revue d’Etudes Tibétaines, vol. 19
(October 2010), pp. 31-118. Available on internet. 117. New
Archaeological Discoveries in Tibet. Asian
Arts, vol. xx (December 1998). Seen on the internet. 118. Notes on Three
Series of Unusual Symbols Discovered on the Byang-thang, East and West, vol. 47 (1997), pp. 395-405. Sets of letters that
may actually be pseudo-letters inscribed by illiterates were found in cave art
near Gnam-mtsho and Dang-ra G.yu-mtsho. The idea is raised but then doubted
that these might have to do with an ancient Zhang-zhung script. Mention is made
of the seal of the Zhang-zhung king that was kept by the Menri abbots (see p.
399). The reading given here is: kha tsan
pa shang li shi ra’ tsa’, interpreted to mean "King Lig-mi-rgya,
Conqueror of the World." 119. Pre-Buddhist
Archaeaological Sites in Northern Tibet: An Introductory Report on the Types of
Monuments and Related Literary and Oral Historical Sources (Findings of the
Changthang Circuit Expedition, 1999). Kailash,
vol. 19, nos. 1-2 (2000), pp. 1-142. 120. Territorial
Characteristics of the Pre-Buddhist Zhang-zhung Paleocultural Entity: A
Comparative Analysis of Archaeological Evidence and Popular Bon literary
Sources. Contained in: Henk Blezer, ed., Emerging
Bon: The Formation of Bon Traditions in Tibet at the Turn of the First
Millennium AD, International Institute for Tibetan and Buddhist Studies
(Bonn 2011), pp. 53-116. Includes maps and photos. 121. Zhang Zhung — Foundations
of Civilization in Tibet: A Historical and Ethnoarchaeological Study of the
Monuments, Rock Art, Texts, and Oral Tradition of the Ancient Tibetan Upland,
Denkschriften der phil.-hist. Klasse nr. 368; Beiträge zur Kultur- und
Geistesgeschichte Asiens nr. 61, Verlag der Österreichischen Akademie der
Wissenschaften (Vienna 2008), in 841 pages. The first part of this major work
largely develops upon the author’s previous books, with main attention paid to
the surface archaeology of Western Tibet. Discussions of rock art, rock
inscriptions, and the metallic objects called thogcha (thog-lcags) are
included in this part. Part Two covers Tibetan textual sources that concern
Western Tibet, and particularly Zhang-zhung. Part Three is what I believe is
the most interesting and innovative part of the book, attempting to correlate
Bon and Dunhuang textual sources on early Tibetan funerary practices with the
material remains of Western Tibet. Of course, the author approaches and selects
from those texts the most interesting parts from an archaeological perspective,
particularly choosing those that deal in some way with material objects. It is
precisely the unusualness of this focus on archaeological evidence that makes
it so interesting.BELT,
JOKE van de 122. Ani-la: The Nuns from Redna Menling,
Sidestone Press (Leiden 2010), in 125 pages. A new book, not yet seen, except
on Googlebooks.BERGLIE, PER-ARNE 123. Mount Targo and
Lake Dangra: A Contribution to the Religious Geography of Tibet. Contained in:
Michael Aris & Aung San Suu Kyi, eds., Tibetan
Studies in Honour of Hugh Richardson, Vikas Publishing House (Sahibabad
1980), pp. 39-44. BEROUNSKÝ,
DANIEL 124. Iconography and Texts of the Tibetan Five Protecting Deities.
Contained in: S.V. Pahomov, ed., Filosofiya,
religiya i kul’tura stran vostok: Materialy nauchnoi konferencii chetvertye
torchinovskie chteniya, St. Petersburg University (St. Petersburg 2007),
pp. 331-340. This concerns the ‘five sticking deities’ or ‘five enveloping
deities’ (’go-ba’i lha lnga) of
Tibetan folk religion. Textual sources are given, both Bön and Buddhist. The
author concludes that this folk concept entered Buddhist rituals during the
rule of the 5th Dalai Lama. 125. Lapsed Buddhists, Evil Tobacco and the Opening of the Bon
Pilgrimage Place of Dmu-ri in the Thewo Region of Amdo. Contained in: Pandanus ’07: Nature in Literature, Art,
Myth and Ritual, Volume 1, Charles University (Prague 2007), pp. 165-234.
The area in Amdo called Thewo is variously spelled The’u, The’u-bo, ’The’u-bo,
’The-bo, Mthe-bo. The main subject is the territory of the holy mountain called
Dmu-ri, which was opened in 1941 by a Bön monk. The The River runs through it
(Yes, you read that right!). There is a map on the last page. 126. Nepolapený obřad. Pohřební rituál Učitele Šenraba Miwo v
tibetském bönu [Ritual Escaping: The Funeral Rite to the Teacher Shenrab Miwo
of the Tibetan Bön]. Contained in: M. Kováč, A. Kovácz, and T. Podolinská,
eds., Cesty na druhý svet; Smrť a
posmrtný život v náboženstvách sveta. 2. vyd. 2005, CERES (Bratislava
2005), pp. 54-68. This concerns the funeral rite of Lord Shenrab according to
the Zermig (Gzer mig). Thanks to the
author for bringing this article to my attention. 127. Notes on Holy Place “White Vulture Rock” (Brag dkar bya rgod)
in Thewo and 12th Century Bonpo Sage Skyang ’phags. Paper given at the Second
International Seminar of Young Tibetologists (Paris, September 7-11, 2009). Skyang-’phags,
Brag-dkar Bya-rgod. 128. The Tibetan Version of
the Scripture on the Ten Kings, and the Quest for Chinese Influence on the
Tibetan Perception of the Afterlife, Faculty of Arts, Charles University,
Triton (Prague 2012). On pp. 122-115 contains a summary of the content of the
Bon scripture called Lha-bu Padma ’Phrul-gyi
Mdo.BERZIN,
ALEXANDER 129. Bon and Tibetan Buddhism. A lecture given in Amsterdam on
December 23, 2001. A lightly edited transcribed was placed on the author’s
website (go to http://www.berzinarchives.com/ and use its native search
function to find this and other sections about Bon). Due to its exceptional
value, I include this even though websites are not supposed to be included
here.BICKEL, B. 130. Spatial
Conceptualization and a Stupa in Eastern Nepal: Remarks on a Himalayan Cultural
Pattern. Contained in: S.G. Karmay & Y. Nagano, eds., New Horizons in Bon Studies (Senri Ethnological Reports no. 15),
National Museum of Ethnology (Osaka 2000), pp. 685-702. BJERKEN,
ZEFF 131. Cracking the
Mirror: A Critical Genealogy of Scholarship on Tibetan Bon and the “Canonical”
Status of The Crystal Mirror of Doctrinal
Systems. Tibet Journal
(Dharamsala), vol. 23, no. 4 (Winter 1998), pp. 92-107. 132. Exorcising the Illusion of Bon ‘Shamans’: A Critical Genealogy
of Shamanism in Tibetan Religions. Revue
d’Etudes Tibétaines, no. 6 (October 2004), pp. 4-59. Available in PDF
format as a web publication (www.digitalhimalaya.com). 133. Hall of Mirrors: Tibetan Religious Histories as Mimetic
Narratives. Acta Orientalia, vol. 64
(2003), pp. 177-223. Bön and Chos are forever divided by the narrative tropes
they share, even while using them in different and often opposite ways, locked
in an eternal dance of distanciation. No positive history here (although making
use of the results of the same), only a cynical literary reading of the
historical text (for example, Khri-srong-lde-btsan is but a placeholder in
culturally sustained and socio-politically motivated arguments, while his
significance as a historical influence in his own times is probably not
knowable, in any case not part of the interest of this article...). 134. Stylized Symmetries in Tibetan Historical Narratives. A paper
given at the American Academy of Religions, Buddhism section, 1999. Compares Chos-’byung and Bstan-’byung literature. Not seen. 135. The Mirrorwork of
Tibetan Religious Historians: A Comparison of Buddhist and Bon Historiography,
doctoral dissertation, University of Michigan (Ann Arbor 2001), in 260 pp.
University Microfilms International no. 3000921. Narrative analysis, performed
in imitation of the style of Hayden White, of Bön-Chö (bon chos) historical accounts reveals that, over the centuries,
they have been locked in a ‘dialog,’ or even, what is something much less,
empty echoes without any substantial meanings to call their own. Both sides
disappear in a puff of smoke, cancel each other out, and the [post-?]modern
historian finally comes clear (in the Scientological sense). No one else would
seem to be the better for it. Hayden White does acknowledge that the Shoah took
place, and that its history is knowable. He says, “The idea that the Holocaust
never happened is simply absurd.” See Hayden White, The Public Relevance of
Historical Studies: A Reply to Dirk Moses, History
and Theory, vol. 44 (October 2005), pp. 333-338. The same would apply to
other events in human history, I would maintain. 136. Tibetan Nativism
and the Quest for Indigenous Bon. A paper given at the Annual Meeting of the
American Academy of Religion, Orlando, Florida, November 21-24, 1998. Abstract
published in Himalayan Research Bulletin,
vol. 19, no. 1 (1999), p. 79.BLA-BRANG SKAL-BZANG 137. Bod-kyi Ris-med Dgon-sde Khag-gi Lo-rgyus
Mes-po’i Gces-nor, published by the author (Delhi 1995), vol. 1, in 438
pages, to be completed in two volumes. An encyclopedia of Tibetan monasteriesBLA-KHRI DGE-BSHES NYI-MA-GRAGS-PA (aka Bla-khri Mkhan-po) 138. Gdan-sa Sman-ri’i Snga-phyi’i Lo-rgyus Snying-bsdus. Bon-sgo, vol. 13 (2000), pp. 58-63. A
very brief discussion about the earliest and most recent periods in the history
of Sman-ri Monastery. 139. Sman-ri’i
Sgrub-chen Thengs So-gsum-pa Tshogs-pa’i Skor Mdo-tsam Brjod-pa. Bon-sgo, vol. 2 (1988), pp. 11-12.
Co-authored with Mkhas-grub-rgya-mtsho. 140. Rgyal-ba
Sman-ri-ba Mchog ’Khrungs-yul-du Zhabs-sor ’Khod-gnas Snying-bsdus. Bon-sgo, vol. 7 (1994), pp. 173-187. On
a journey by the Sman-ri Abbot to Tibet. 141. Rtsom-sgrig-pa’i
Gleng-gtam. Bon-sgo, vol. 6 (1993),
pp. 1-4. Editorial introduction. It is missing from my reprint version of this
volume. 142. [Latitsang Nyima
Dakpa] Sman-ri’i Snga Phyi Bar Gsum-gyi Lo-rgyus Snying-bsdus. A paper given at
the Ninth Seminar of the International Association for Tibetan Studies, Leiden,
June 24-30, 2000. 143. Zhwa-dkar
Bstan-pa’i Mnga’-bdag A-rir Zhabs-sor ’Khod-gnas. Bon-sgo, vol. 11 (1998), pp. 105-116. BLEICHSTEINER, ROBERT 144. La religion du
Thibet avant le Bouddhisme. Contained in his book L’Église jaune, translated from the original German (Wien 1937) by
Jacques Marty, Payot (Paris 1950), pp. 19-31. BLEZER,
HENK 145. A Brief
Bibliographical Key to Zhang zhung snyan
rgyud editions with Special Attention for Sources on the Early Lineage. Revue
d’Etudes Tibétaines, vol. 20
(April 2011), pp. 135-203. Available in PDF format as a free internet download. 146. A Preliminary Report on Investigations into (Bon nyid) ’Od gsal and Zhi khro bar do in Earlier Zhang zhung sNyan rgyud and sNyan rgyud Literature. Revue d’Etudes Tibétaines, vol. 17
(October 2009), pp. 21-50. Available in PDF format as a free internet download.
This paper was originally given at the 8th PIATS in Bloomington in 1998. 147. A Structural Analysis
of the Bon ma nub pa’i gtan tshigs:
Emerging Bon at the Crossroads of Oral and Written Modes of Transmission. A
paper given in Paris in 2008. 148. Breaking the Paradigm:
Tibetan Bon pos and Their Origin Narratives. A chapter or two in the
forthcoming title Emerging Religions:
Breaking the [Religious] Historical Paradigm. 149. Creation of a Myth:
The Zhang zhung Empire of the Bon pos: Khyung lung dngul mkhar. Forthcoming in
the proceedings of the IATS conference held in Königswinter in 2006. 150. Greatly Perfected, in
Space and Time: Historicities of the Bon Aural Transmission from Zhang zhung. Tibet Journal [Special issue ed. by
Roberto Vitali, The Earth Ox Papers],
vol. 34, no. 3 (Autumn 2009) and vol. 35, no. 2 (Summer 2010) in a combined
issue, pp. 71-160. 151. Heaven
My Blanket, Earth My Pillow -- Wherever Rin po che Lays His Head Down to Rest
Is the Original Place of Bon. Acta
Orientalia, vol. 68 (2007), pp. 75-112. 152. Imagining
the Beyond, Beyond Imagination. Contained
in: Samten G. Karmay & Jeff Watt, eds., Bon,
the Magic Word: The Indigenous Religion of Tibet, Rubin Museum of Art (New
York 2007), pp. 180-207. On a very remarkable Bön painting meant to illustrate
a Bar-do text of Kun-grol-grags-pa (b. 1700). 153. In Search of the Heartland of Bon: Khyung-lung Dngul-mkhar,
the Silver Castle in Garuḍa Valley. Contained in: Henk Blezer, ed., Emerging Bon: The Formation of Bon Traditions in Tibet at the Turn of
the First Millennium AD, International Institute for Tibetan and Buddhist
Studies (Bonn 2011), pp. 117-163. 154. Introduction. Contained
in: Henk Blezer, ed., Emerging Bon: The Formation of Bon
Traditions in Tibet at the Turn of the First Millennium AD, International
Institute for Tibetan and Buddhist Studies (Bonn 2011), pp. 7-12. 155. It All Happened in
Myi yul skyi mthing: A Crucial Nexus of Narratives — The Proto-Heartland of
Bon? Forthcoming in Namgyal Institute of
Tibetology Jubilee Conference Volume. 156. Kar gliṅ Zi khro: A
Tibetan Buddhist Concept, Research School CNWS (Leiden 1997). A review by
Dan Martin appeared in Tibet Journal,
vol. 23, no. 3 (Autumn 1998), pp. 106-114, with a response by the author in
vol. 23, no. 4 (Winter 1998), pp. 134-143. A review by Rob Mayer has also
appeared in Journal of Buddhist Ethics,
available on the internet. 157. ‘Light’ on the Human Body: The Coarse Physical Body and Its
Functions in the Aural Transmission from Zhang zhung on the Six Lamps. Revue d’Etudes Tibétaines, vol. 23
(April 2012), pp. 117-168. Sgron-ma Drug. Zhang-zhung Snyan-rgyud. Cosmology,
medicine. 158. Narrating the Center of Bon: Narrating Bon Out of the Center.
A lecture delivered on March 7, 2008, at the Oriental Institute, Oxford University,
as part of the Numata Distinguished Guest Speaker Series, “The Advent of
Buddhism in Tibet.” 159. Preliminary Explorations of Zhang zhung Related Scripts. A
forthcoming work in about 100 pages. Not seen. 160. Some Paradoxes of Subaltern Identity Discourse: The Case of
Emerging Bon, Practical Guidelines for Sustaining a Discourse of Otherness. A
paper given at the symposium, “Nativism in Buddhist Environments,” held at
Ekô-Haus der Japanischen Kultur, Düsseldorf, Germany, September 12-14, 2008. 161. sTon pa gShen rab: Six Marriages and Many More Funerals. Revue d’Etudes Tibétaines, vol. 15
(November 2008)
[Tibetan Studies in Honor of Samten Karmay], pp. 421-480. Ston-pa Gshen-rab. 162. The “Bon” dBal-mo
Nyer-bdun (/brgyad) and the Buddhist dBang-phyug-ma Nyer-brgyad: A Brief
Comparison. Contained in: S.G. Karmay & Y. Nagano, eds., New Horizons in Bon Studies (Senri
Ethnological Reports no. 15), National Museum of Ethnology (Osaka 2000), pp.
117-178. 163. The Bon
of Bon: Forever Old. Contained in: Henk
Blezer, ed., Emerging Bon: The Formation
of Bon Traditions in Tibet at the Turn of the First Millennium AD,
International Institute for Tibetan and Buddhist Studies (Bonn 2011), pp.
207-245. On the Zhang-zhung Snyan-rgyud lineage of Rdzogs-chen. 164. The
Discourse on the Origins of the Awakened Ones of Past, Present and Future: Dus gsum sangs rgyas ’byung khungs kyi mdo.
Contained in: Roberto Vitali, ed., Studies
on the History and Literature of Tibet and the Himalaya, Vajra Publications
(Kathmandu 2012), pp. 1-29. 165. The Paradox of Bon Identity Discourse: Some Thoughts on the
rMa Clan and on the Manner of bsGrags pa bon, ‘Eternal’ Bon, New Treasures, and
New Bon. Apparently these are names of separate chapters in a forthcoming book
with the preliminary title Framing
Identity Discoure in Buddhist Environments. 166. The Silver Castle Revisited: A Few Notes. Acta Orientalia, vol. 70 (2009), pp. 217-223. 167. The Three Pillars of
Bon: Doctrine, ‘Location’ and Founder, Volume 1: Doctrine, Part I: Antecedents
of Bon Religion in Tibet an Part 2: Tibetan Texts. A forthcoming work in
about 900 pages. This is only volume one of a series of three. Not seen. 168. The Three Pillars of Bon:
Doctrine, ‘Location’ and Founder, Volume II: Part 1: Location of Origin and
Part 2: Apparatus, a forthcoming book in over 400 pages. Not seen. 169. The Two Conquests of Zhang zhung and the Many Lig-Kings
of Bon: A Structural Analysis of the Bon
ma nub pa’i gtan tshigs. Contained in: Jean-Luc Achard, Anne Chayet,
Christina Scherrer-Schaub, Françoise Robin, et
al., eds., Édition, éditions: l’écrit
au Tibet, évolution et devenir, Indus Verlag (Munich 2010), pp. 19-63. 170. Wie zijn de Tibetaanse Bönpos? [Who Are the Tibetan Bönpos?]. Vorm & Leegte [Form &
Emptiness], vol. 12, no. 1 (2006), p. 9. Published in the author’s regular
column called Berichten uit de Academie [News from the Academy], in a Buddhist
quarterly. 171. William of Ockham, Jan van Gorp and Tibetan Studies:
Methodological Reflections on Dating the mDo
’dus. Contained in: Jean-Luc Achard, ed., Études tibétaines en l’honneur d’Anne Chayet, Librairie Droz
(Geneva 2010), pp. 1-50.BLO-GROS-RAB-GSAL See Khyung-po Blo-gros-rab-gsal. 172. Zhwa-dkar G.yung-drung Bon-gyi Rgyan-chas Skor Rags-tsam
Gleng-ba. Nor-mdzod (Nordzeu; publication of the Norbu Lingka
Institute, Dharamsala), 1st issue for the year 2001 (8th in the general
series), pp. 137-149. Also published in Bon-sgo,
vol. 13 (2000), pp. 25-37.BLONDEAU, ANNE-MARIE 173. Données
biographiques concernant les “découvreurs de textes-trésors” (gter-ston) bon-po. Annuaire de l’École Pratique des Hautes Études, Véme
section—Sciences religieuses, vol. 93 (1984-1985), pp. 107-112. 174. Further Research about the Masters of the Rma Lineage: The
Visionary Autobiography of Khyung-rgod-rtsal. A paper that was supposed to be
given at the conference, “Bon, the Indigenous Source of Tibetan Religion and
Culture,” held at Shenten Dargye Ling, Blou, France, on June 22-25, 2008,
although the author was unable to attend. 175. Identification de
la tradition appelée bsGrags-pa Bon-lugs.
Contained in: T. Skorupski, ed., Indo‑Tibetan Studies: Papers in
Honour and Appreciation of Professor David L. Snellgrove’s Contribution to
Indo-Tibetan Studies, The Institute of Buddhist
Studies (Tring 1990), pp. 37-54. This work originally appeared, unauthorized,
in Acta Orientalia Hungarica, vol.
43, nos. 2-3 (1989), pp. 185-204. 176. La controverse
soulevée par l’inclusion de rituels bon-po dans le rin-chen gter-mjod. Note
préliminaire. Contained in: Helga Uebach & J. L. Panglung, eds., Tibetan Studies: Proceedings of the 4th
Seminar of the International Association for Tibetan Studies Schloss
Hohenkammer—Munich 1985, Kommission für Zentralasiatische Studien,
Bayerische Akademie der Wissenschaften (Munich 1988), pp. 55-67. 177. Le “découvreur”
du Maṇi bka’-’bum était-il bon-po?
Contained in: Louis Ligeti, ed., Tibetan
and Buddhist Studies, Akadémiai Kiadó (Budapest 1984), vol. 1, pp. 77-123. 178. Le Lha-’dre
bka’-thaṅ. Contained in: Études
tibétaines dédiées à la mémoire de Marcelle Lalou, Adrien Maisonneuve
(Paris 1971), pp. 29-126. Includes an index of proper names and spirit
categories. 179. Le cerf à la
vaste ramure: en guise d’introduction. Contained in: A.-M. Blondeau &
Kristofer Schipper, eds., Essais sur le
rituel, I (Colloque du centenaire de la section des sciences religieuses de
l’École Pratique des Hautes Études), Peeters (Louvain-Paris 1988), pp. 119-146.
Co-authored with Samten Karmay. 180. L’interdiction du
Bon par Khri-srong-lde-btsan: Legende ou histoire? Paper delivered at the 8th
meeting of the International Association for Tibetan Studies (Bloomington
1998), abstract. 181. Mkhyen-brce’i
dbaṅ-po: la biographie de Padmasambhava selon la tradition du bsgrags-pa bon,
et ses sources. Contained in: G. Gnoli & L. Lanciotti, Orientalia Iosephi Tucci Memoriae Dicata, Istituto Italiano per il
Medio ed Estremo Oriente (Rome 1988), vol. 1, pp. 111-158. 182. Questions
préliminaires sur les rituels mdos. Contained
in: F. Meyer, ed., Tibet civilization et société,
Éditions de la fondation Singer-Polignac (Paris 1990), pp. 91-107. 183. Religions
tibétaines. Annuaire de l’École Pratique
des Hautes Études, vol. 85 (1976-1977), pp. 89-96. “Essai de définition des
liens unisant le Bon et l’école Rnying-ma-pa.” 184. Religions
tibétaines. Annuaire de l’École Pratique
des Hautes Études, vol. 90 (1981-1982), pp. 111-113. 185. Religions
tibétaines. Annuaire de l’École Pratique
des Hautes Études, vol. 93 (1984-1985), pp. 107-113. 186. Religions
tibétaines. Annuaire de l’École Pratique
des Hautes Études, vol. 96 (1987-1988), pp. 74-81. 187. Religions
tibétaines. Annuaire de l’École Pratique
des Hautes Études, vol. 100 (1991-1992), pp. 85-89. 188. Religions
tibétaines. Annuaire de l’École Pratique
des Hautes Études, vol. 105 (1996-1997), pp. 105-112. 189. The mKha’ klong gsang mdos: Some Questions
on Ritual Structure and Cosmology. Contained in: S.G. Karmay & Y. Nagano,
eds., New Horizons in Bon Studies
(Senri Ethnological Reports no. 15), National Museum of Ethnology (Osaka 2000),
pp. 249-287.BON-BRGYA
DGE-LEGS-LHUN-GRUB-RGYA-MTSHO 190. Bka’-drin
Bsam-gzhig Bung-ba’i Sgra-dbyangs. Bon-sgo,
vol. 8 (1995), p. 153. A literary composition. 191. Bon dang
’Brel-ba’i Lo-rgyus-kyi Dus-tshigs dang Don Dngos ’Gar Zhib-mor Dpyad-pa
zhes-pa’i Dpyad-rtsom-gyi Nang-don Gnad-bsdus. A paper given at the 9th seminar
of the International Association for Tibetan Studies held at Leiden in June
2000. 192. Bon
dang ’Brel-bar Bod-kyi Lo-rgyus-kyi Dus-tshigs dang Don Dngos ’Gar Zhib-mor
Dpyad-pa. Contained in: Henk Blezer, ed., Tibet,
Past and Present (Tibetan Studies I), Brill (Leiden 2002), pp. 1-25. Also
published in Bon-sgo, vol. 13 (2000),
pp. 38-57. On differences between the various Tibetan chronologies of important
events, including those found in Bön sources. The author is abbot of the
Bon-brgya Monastery in Amdo. 193. Mkhas-dbang Bon-brgya Rin-po-che’i
Bstan-rtsis dang Dpyad-rtsom Phyogs-bsgrigs, Kan-su’u Mi-rigs
Dpe-skrun-khang (Lanzhou 2008?). I saw this on the internet only.BON-GZHIS SLOB-DGE O-YO 194. Bon-gzhis-las
Tshor-snang. Bon-sgo, vol. 11 (1998),
pp. 98-99. A literary composition.BON MONASTIC CENTRE (Dolanji) 195. A Brief History
of the Bon Tradition. Contained in: Graham Coleman, A Handbook of Tibetan Culture, Shambhala (Boston 1994), pp. 13-16.
On pp. 208-210 are also brief biographical sketches of His Holiness the 33rd
Menri Trizin (Sangs-rgyas-bstan-’dzin), Lobpon Tenzin Namdak (Slob-dpon
Bstan-’dzin-rnam-dag), and Samten Gyaltsen Karmay (Mkhar-rme’u
Bsam-gtan-rgyal-mtshan).BONPO BULLETIN 196. The Bonpo Bulletin (Copenhagen), vol. 1
(1988) and vol. 2 (1990). Edited by Benny Friis Gunnø, Yungdrung Gyurme (Ken
Rivad) and Vajranatha (John Reynolds). Evidently these are the only two issues
that have appeared.BRAUEN, MARTIN See under P. Kværne. 197. Volksglauben.
Contained in: Claudius C. Müller & Walter Raunig, eds., Der Weg zum Dach der Welt, Pinguin-Verlag
(Innsbruck 1998?), pp. 244-74. ’BRI-GUNG
DKON-MCHOG-RGYA-MTSHO (b. 1968) 198. Dam-chos Dgongs-pa Gcig-par Dpyad-pa’i
Lan-’debs Zlog-med Rdo-rje’i Me-char. Contained in: Dam-chos Dgongs-gcig-gi Dgongs-rgyan, Bod-ljongs Mi-dmangs
Dpe-skrun-khang (Lhasa 2003), pp. 273-301 (and for more on Bön, see the same
volume, pp. 23-28). Composed in 1996, this is a very interesting modern
response to the recent Bön critics (as well as the Rnying-ma-pa teacher Namkhai
Norbu) of the anti-Bön polemic contained in the Dgongs-gcig Yig-cha. The author is also sometimes called Ra-se
Dkon-mchog-rgya-mtsho, and among his other names: Zla-ba-don-grub, Dwags-po
Spyan-snga, and ’Bri-smyon.’BRU-SGOM RGYAL-BA-G.YUNG-DRUNG (1242-1290) — See under P. Kværne & T. Rikey. 199. ’Bru
Rgyal-ba-g.yung-drung, Nyams-rgyud
Rgyal-ba’i Phyag-khrid, Sangs-rgyas G.yung-drung Bon-gyi Dpe-tshogs,
Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2008), in 140 pages. Editors are
listed as A-sngags Tshe-ring-bkra-shis & Gnyan-mo-’grub. Have copy. 200. ’Bru-chen
Rgyal-ba-g.yung-drung, Nyams-rgyud
Rgyal-ba’i Phyag-khrid, Rasta Geshe Tenzin Dargyey [Dbra-tsa
Bstan-’dzin-dar-rgyas] (Kathmandu 2002), in 280 pages.BSAM-GLING-PA
G.YUNG-DRUNG-DAR-RGYAS (Dol-po) 201. Dge-sbyor Dran-pa’i Glu-chung. Bon-sgo, vol. 13 (2000), pp. 133-134. A literary piece.BSAM-GLING-PA
PHUN-TSHOGS-NYI-MA 202. Rje Mnyam-med Shes-rab-rgyal-mtshan dang Rong-ston Gnyis-kyi
Bar ’Brel-ba Byung-tshul-la Dpyad-pa.
Bon-sgo, vol. 10 (1997), pp. 51-56.BSAM-’GRUB-NYI-MA 203. Bod-kyi Yi-ge’i
Dpyad-gtam Dpyid-kyi Rgyal-mo’i Mgrin-dbyangs. Bon-sgo, vol. 3 (1989), pp. 16-22. Co-authored with
Bstan-’dzin-’brug-grags. BSHAD-SGRUB-RGYAL-MTSHAN See also Zhang-ngu-ba
Bshad-sgrub-rgyal-mtshan. 204. Rin-chen Rnam-gsum. Bon-sgo,
vol. 13 (2000), p. 126. A literary piece, devoted to teaching, debating, and
composition (the ‘three jewels’ of the title).BSNGO-TSHANG-PA SGROL-MA-DON-GRUB 205. Gna’-bo’i Bod-kyi
Shes-rig-gi ’Byung-khungs Bon-gyi Bstan-pa. Bod-ljongs
Zhib-’jug, 4th issue for the year 1989 (32nd in general series), pp.
124-136. “The Teachings of Bon, the Origins of Ancient Tibetan Culture.” BSOD-NAMS-DON-GRUB 206. Stag-gzig dang
Gna’-rabs Bod-kyi ’Brel-ba’i Skor la Dpyad-pa [‘Investigation into the Ancient
Historical Connections between Persia and Tibet’]. Bod-ljongs Zhib-’jug, 3rd issue for the year 1992, pp. 25-34. BSOD-NAMS-G.YUNG-DRUNG 207. Bon-gyi Tha-snyad
dang Sgra ’Jug-tshul Skor Ngo-sprod Mdo-tsam Zhu-ba. Bod-ljongs Zhib-’jug, 1st issue for the year 1997 (61st in general
series), pp. 114-121. — See
Mang-sprul Dge-bshes Bsod-nams-g.yung-drung. See Sde-dge-ba
Bsod-nams-g.yung-drung. BSOD-NAMS-RGYAL 208. Zhang Bod
Gna’-rabs Shes-rig Skor-gyi Lta-tshul Rags-tsam Gleng-ba. Bod-ljongs Zhib-’jug, 2nd issue of 1995 (54th in the general
series), pp. 141-154. BSOD-NAMS-RGYAL-MTSHAN, DGE-BSHES 209. Bod dang Bon-gyi
Bstan-la Mdzad Drin Che-ba’i Gnas-tshul G.yas-’khyil Dung-sgra. Bon-sgo, vol. 11 (1998), p. 117-124. A
news item about the new publications of the Bon Kanjur in 175 volumes and of
the Bon Tanjur in 380 volumes.BSTAN-’DZIN-’BRUG-GRAGS See ’Go-ba Bstan-’dzin-’brug-grags. BSTAN-’DZIN-DBANG-GRAGS,
DGE-SLONG 210. et al., eds., Bod-ljongs Stod Mnga’-ris Skor Gsum Nye-rabs Chab-srid-kyi Lo-rgyus
dang Dgon-sde Khag Zhig-gsos Grub-pa’i Gnas-tshul / Spyi-tshogs Gsar-pa’i
’Phel-shugs sogs Rgyas-par Brjod-pa’i ’Bel-gtam Rin-chen Gter-gyi Phreng-ba
(= Stod Mnga’-ris Skor Gsum-gyi Lo-rgyus),
Bod-ljongs Mi-dmangs Dpe-skrun-khang (Lhasa 1996), in 636 pp. This book,
composed by a committee, although generally about Western Tibet (Mnga’-ris Skor
Gsum), contains two chapters relevant to Bon. The first of these, on pp.
474-523, is a history of western Tibetan Bon monasteries, with no author
clearly specified. On pp. 524-562 is a Bon-po chronology (bstan-rtsis) text entitled G.yung-drung
Bon-gyi Bstan-rtsis Ngo-mtshar Nor-bu’i Phreng-ba, which is the title of
the 1842 chronology (bstan-rtsis) by
Nyi-ma-bstan-’dzin. 211. Kun-mkhyen Bla-ma’i Bstan-la ’Jug-par Bskul-ba’i Legs-bshad
Ngo-mtshar Dga’-ston. Zhang-zhung
Rig-gnas [“Shang Shung Culture”], Gsar-spel Deb [inaugural issue] (n.d.),
pp. 1-7. Zhang-zhung Rig-gnas is a
publication of a medical school located in Western Tibet near Mt. Ti-se called
the Gangs-dkar Ti-se’i Bod-kyi Sman-rtsis Slob-grwa. The general editor is
Dge-slong Bstan-’dzin-dbang-grags. A lengthy poem composed in homage to
Shar-rdza as an encouragement to engage with his teachings.BSTAN-’DZIN-DBANG-GRAGS, GSHEN-GYI BTSUN-PA 212. Zhang-zhung
Khyung-lung Dngul-mkhar dang / G.yung-drung-rin-chen-’bar-ba’i Brag-phug-gi
Lo-rgyus Dkar-chag Mthong-ba Don-ldan. (= Zhang-zhung Khyung-lung Dngul-mkhar
Rgyal-ba Mnyes-pa’i Yul dang G.yung-drung-rin-chen-’bar-ba’i Brag-phug ces-pa
Bod-ljongs Mnga’-ris Sa-khul Sgar Rdzong Mon-’tsher Chus Mon-’tsher Shang-grong
Tsho Bzhi-pa’i Khongs [Mkhar-gdong/gGur-gyam Sgrub-phug]-gi Lo-rgyus Dkar-chag
Mthong-ba Don-ldan.) Bod-ljongs
Nang-bstan, 1st issue of 1994 (15th in general series), pp. 54-63. BSTAN-’DZIN-DGE-LEGS, DGE-BSHES 213. Drung-mu’i
Gdung-dbyangs. Bon-sgo, vol. 11
(1998), pp. 85-93. A literary composition. 214. ’Dul-byed
Sangs-rgyas-kyi ’Phrin-las Shar-tshul. Bon-sgo,
vol. 10 (1997), pp. 51-65. On chronology. 215. Srid-pa Snod-kyi
’Jig-rten. Bon-sgo, vol. 9 (1996),
pp. 57-75. BSTAN-’DZIN-KUN-KHYAB 216. Dad-pa’i ’Phreng-ba. Bon-sgo,
vol. 13 (2000), p. 135. A literary piece.BSTAN-’DZIN-MCHOG-LDAN, DGE-BSHES 217. Gshen-rab-mi-bo
Gangs-can Zhing-du Zhabs Bcags Mdzad-pa’i Skor Mdo-tsam Brjod-pa. Bon-sgo, vol. 2 (1988), pp. 49-52. BSTAN-’DZIN-MKHAS-GRUB 218. Bon-brgya’i Lo-rgyus
Lugs-gnyis Gsal-ba’i Me-long, n.p. 2003?), in 149 pages. Evidently a
history of Bon-brgya Monastery in Amdo. Not seen.BSTAN-’DZIN-PHUN-TSHOGS
(Tenzin Phuntsok) 219. Rdzogs-chen Sems Klong Man-ngag-gi Sde-yi ’Dod-tshul Skor [On
the Tenets of the Three Classes of Dzogchen, the Mind Class (sems-sde), the Space Class (klong-sde), and Precepts Class (man-ngag-gi sde)]. A paper given at the
conference, “Bon, the Indigenous Source of Tibetan Religion and Culture,” held
at Shenten Dargye Ling, Blou, France, on June 22-25, 2008. The author came from
Nangzhig (Snang-zhig) Monastery in Amdo.BSTAN-’DZIN-RGYAL-PO (Tenzin Gyal-Po) 220. Bön. Contained
in: Paul Poupard, et al., eds., Dictionnaire des religions, Presses
Universitaires de France (Paris 1984), pp. 193-194. BSTAN-’DZIN-RNAM-DAG,
YONGS-’DZIN DPON-SLOB 221. Brtse-ba’i ’Phrin-yig Bdud-rtsi’i Gter. Bon-sgo, vol. 12 (1999), pp. 1-4. Verses with words of
encouragement for practicing Bön. 222. Gso-rig ’Bum-bzhi’i Rgyud Khungs-kyi Dpyad-gzhi. Bgres-po’i ’Bel-gtam, issue 1 (2001),
pp. 62-68. On the origins and transmission of the main Bön medical scripture,
the ’Bum-bzhi. 223. Khri-brtan-nor-bu-rtse’i Sgom-grwa’i Bca’-gzhi-la. Bgres-po’i ’Bel-gtam, issue 1 (2001),
pp. 103-105. Rules for the course of studies in Rdzogs-chen meditation, composed
in 1994. 224. Mchog Gsum Dbyings Bskul-gyi Bde-smon. Bon-sgo, vol. 13 (2000), pp. 1-5. An aspiration prayer, written in
1968 on the occasion of a visit to Dachau. A brief but nonetheless very
significant addition to Tibetan literature on the European holocaust.BSTAN-’DZIN-RNAM-RGYAL 225. Bon-gyi Dpe
Rnying-las Bsdus-pa’i Skung-yig Grub-cha’i Skor-la Dpyad-pa. Bod-ljongs Sgyu-rtsal Zhib-’jug, 1st
issue of 1996, pp. 118-128. Not seen. 226. Dpal-ldan Bla-ma
Mkhas-grub Skyabs-rje ’Jigs-med-nam-mkha’-g.yung-drung-rgyal-mtshan-gyi
Rnam-thar Mdor-bsdus. Bod-ljongs
Zhib-’jug, 2nd issue for the year 1993 (46th in the general series), pp.
134-140. Biography of Khyung-sprul
’Jigs-med-nam-mkha’-g.yung-drung-rgyal-mtshan (1897-1955). 227. Mnyam-med
Shes-rab-rgyal-mtshan-gyi Rnam-thar Mdor-bsdus. Bod-ljongs Zhib-’jug, 4th issue of 1989 (32nd in general series),
pp. 154-157. On the founding of Sman-ri Monastery. Not seen.BSTAN-’DZIN-YE-SHES — See Snang-zhig Yongs-’dzin Bstan-’dzin-ye-shes. BSTAN-RNAM (Bstan-’dzin-rnam-rgyal?) 228. Bon-gyi Cho-ga
dang ’Brel-ba’i Bod-kyi Phung-po Gtong-rim Skor Gleng-ba. Bod-ljongs Rig-gnas, 3rd issue for the year 1993 (19th in the
general series), pp. 73-78. 229. Bon-gyi Rtsis
Dpe-las ’Phros-pa’i Bod-mi’i Skag-gi Skor Gleng-ba. Bod-ljongs Zhib-’jug, 3rd issue for the year 1997, pp. 134-143. 230. Dpal
Gshen-bstan-g.yung-drung-bde-chen-gling-gi Lo-rgyus Mdo-tsam Gleng-ba. Spang-rgyan Me-tog, 1st issue of 1998.
See under G.yung-drung-rgyal-ba. Not seen.BTSAN-LHA NGAG-DBANG-TSHUL-KHRIMS 231. Rgyal-rong
Bod-mi’i Rus Rgyud Skor Bshad-pa zhes-pa’i Dpyad-rtsom-gyi Gnad-bsdus. Paper
given at the 8th meeting of the International Association for Tibetan Studies
(Bloomington 1998), abstract. On Bon in Rgyal-rong history. This very same
author has published a dictionary entitled Brda-dkrol
Gser-gyi Me-long (Mi-rigs Dpe-skrun-khang, Beijing, 1997), including
vocabulary items used in Bon literature.BUFFETRILLE,
KATIA 232. A Bon-po
Pilgrimage Guide to Amnye Machen Mountain. Lungta
(publication of the Amnye Machen Institute, Dharamsala), vol. 8 (1994), pp.
20-24. 233. Khyung-mo Monastery (A-mdo) and Its ‘Map’ of ’Ol-mo-lung-ring.
Contained in: Donatella Rossi & Samten G. Karmay, eds., Bon, the Everlasting Relligion of Tibet:
Tibetan Studies in Honour of Professor
David L. Snellgrove, special issue of East
and West, vol. 59, nos. 1-4 (December 2009), pp. 313-326. On an important
’Ol-mo-lung-ring painting.BURAYEV,
DMITRY I. 234. K istorii
izucenija religii bon [‘On the History of the Study of the Bon Religion’].
Contained in: Istocnikovedenie i
istoriografija istorii budizma: Strany Central’noj Azii (Novosibirsk 1986),
pp. 45-59. Not seen. 235. Nekotorye problemy
proishozhdnija religii bon. Contained in: Metodologiceskie
aspekty izucenija istorii duhovnoj kul’tury Vostoka (Ulan Ude 1988), pp.
144-160. Not seen. 236. Religija Bon i problemy
sakralizatsii vlasti v Tibetskom gosudarstve VII-IX vekov, doctoral
dissertation (Ulan Ude 2001). I guess the title means ‘Bon Religion and the
Problems of Sacralization of Authority in the Tibetan State in the 7th-9th
Centuries.’BYA-’PHUR
LHUN-GRUB-RGYA-MTSHO (b. 1978) 237. Bden Gtam
Rkang-drug Myos-pa’i Glu-dbyangs. Bon-sgo,
vol. 10 (1997), pp. 109-111. 238. Bon-gyi Lo-rgyus-las ’Phros-pa’i Gtam Thor-bu. Bon-sgo, vol. 13 (2000), pp. 64-71. Some
thoughts on the earliest history of Bön. 239. ’Ol-gling-nas ’Phros-pa’i
Drung-mu’i Zhabs-rjes, Part Two, Mu-khri-btsad-po Zhang Bod Rig-gzhung
Zhib-’jug-khang (Solan 2008), edited by Nyima Woser Choekhortshang. A
collection of essays on history, literature and science. I haven’t seen Part
One. 240. Rjes-lus-kyi
Mig-chu. Bon-sgo, vol. 11 (1998), pp.
97-98. 241. Zhang Bod
Rtsis-rig-gi Byung-khungs dang ’Phel-rim. Bon-sgo,
vol. 20 (2007), pp. 61-70. Origins and developments in astro-calculations in
Zhangzhung and Tibet.BYA-’PHUR
NAM-MKHA’-RGYAL-MTSHAN (1969-1995) 242. Bod-kyi Yi-ge Byung-khungs-la
Zhib-mor Dpyad-pa. Bon-sgo, vol. 8
(1995), pp. 96-113. 243. Bon Chos-kyi
Tha-snyad-las ’Phros-te Dpyad-pa Phran-tsam Gleng-ba. Krung-go’i Bod-kyi Shes-rig, 1st issue of 1992 (17th in general
series), pp. 155-160. 244. Bon-gyi Gong-sa Chen-po Skyabs-rje
Lung-rtogs-bstan-pa’i-nyi-ma dpal-bzang-po’i Rnam-par Thar-pa Kun-bzang
Dgyes-pa’i Mchod-sprin. Tibetan Bonpo Monastic Centre (Solan 1994). 245. Dpal Sangs-rgyas G.yung-drung Bon-gyi Bstan-pa’i Sgor
’Jug-tshul Bshad-pa. Bod-ljongs
Nang-bstan, 2nd issue for 1998 (24th in the general series), pp. 107-110.
This is a corrected entry. An explanation on how one enters into the teachings
of Bön. 246. Gces-su ’Os-pa’i
Pha-yul Gangs-can Ljongs. Bon-sgo,
vol. 6 (1993), pp. 74-78. A literary composition. In my reprint edition of this
volume, it actually appears on pp. 56-58. 247. G.yung-drung
Bon-gyi Bka’-’gyur Chen-mo Ngo-sprod Che-long-tsam Zhu-ba. Bod-ljongs Zhib-’jug, 2nd issue of the year 1994 (general series no.
50), pp. 15-24, 32; 3rd issue of the year 1994 (general series no. 51), p.
151-159. 248. G.yung-drung
Bon-gyi Bstan-pa’i Sgor ’Jug-tshul Bshad-pa. Bod-ljongs Nang-bstan, 2nd issue of 1998. 249. Snang-zhig Bkra-shis-g.yung-drung-gling-gi
Gdan-rabs Rdzogs-ldan Ngag-gi Rgyal Rnga, Mu-khri-btsad-po Zhang Bod
Rig-gzhung Zhib-’jug-khang (Oachghat 1994). 250. Yig-gzugs-kyi Ma-phyi (= Zhang Bod Yig-gzugs Du-ma’i Ma-phyi Gzhon-nu
Mdzes-pa’i Lang-tsho), Mutri Tsedpo Zhang-Bod Research Institute (Bon
Monastery, Ochghat 1991). BYAMS-PA-’PHRIN-LAS 251. Sa Mtho’i Steng
Sman-dpyad-kyi Bya-ba Gnang-mkhan Drang-srong Dpyad-bu-khri-she-kyi Lo-rgyus-la
Rags-tsam Dpyad-pa. Bod-ljongs Zhib-’jug,
issue 4 of 1986 (19th in the general series), pp. 65-68.BZOD-PA-’GYUR-MED 252. Thugs-sprul
Bon-ri’i Lo-rgyus. Bon-sgo, vol. 5
[3rd reprint] (1991), pp. 1-11. A history of the holy mountain Bon-ri.CANTWELL, CATHY 253. & Robert
Mayer, Neither the Same nor Different: The Bon Ka ba Nag po in Relation to Rnying-ma Phur-pa Texts. Contained in:
Brandon Dotson,
Kazushi Iwao & Sam van Schaik, eds., Scribes,
Texts & Rituals in Early Tibet & Dunhuang, Reichert (Wiesbaden 2013),
pp. 87-100. On the Bon scripture entitled Ka-ba Nag-po Man-ngag Rtsa-ba’i Rgyud,
revealed by Khu-tsha Zla-’od.CANZIO,
RICARDO 254. Aspects of
Ceremonial Behavior in Bon-po Monastic Life. Contained in: B. Aziz & M.
Kapstein, eds., Soundings in Tibetan
Civilization, Manohar Publications (New Delhi 1985), pp. 42-53. 255. Étude d’une
ceremonie de propitiation Bonpo: Le Nag-zhig
bskang-ba: structure et exécution. Contained in: A.-M. Blondeau &
Kristofer Schipper, eds., Essais sur le
rituel, I (Colloque du centenaire de la section des sciences religieuses de
l’École Pratique des Hautes Études), Peeters (Louvain-Paris 1988), pp. 159-172. 256. Extending to All
Beings the Far-Reaching Arm of Liberation: Bonpo Texts on the Manner of
Commencing the Practice of the Outer, Inner and Secret Teachings. Contained in:
T. Skorupski, ed., Indo‑Tibetan Studies:
Papers in Honour and Appreciation of Professor David L. Snellgrove’s
Contribution to Indo-Tibetan Studies, The Institute of Buddhist Studies
(Tring 1990), pp. 55-66. 257. ‘Soiled with the Dust of Faulty Renderings’: Change in
Performative Aspects of Bonpo Liturgy. Paper given at the 10th IATS conference
(Oxford 2003). 258. The Bonpo
Tradition: Ritual Practices, Ceremonials, Protocol and Monastic Behaviour: An
Ethnomusicological Description. Contained in: Jamyang Norbu, ed., Zlos-gar: Performing Traditions of Tibet,
Library of Tibetan Works and Archives (Dharamsala 1986), pp. 45-57.CARELLI, M. 259. La religione dei
tibetani prima del Lamaismo. Chapter 2 of Lamaismo:
La Religione del Tibet e della Mongolia, Società Editrice Internazionale
(Torino 1955), pp. 44-55. CARROLL, CLAIRE 260. Bon (Boa Ho).
Contained in: Paul Kevin Meagher, et al.,
eds., Encyclopedic Dictionary of Religion,
Corpus Publications (Washington D.C. 1979), vol. A-E, p. 487. CARSTENS,
CAROLA S. 261. Yogācāra in Autochthonous Tibetan Doxography: The Thugs rje sems dpa’i theg pa of the Bon
Tradition. A paper to be delivered at the International Association of Buddhist
Studies conference (London 2005). This is based, according to the abstract, on
Shar-rdza’s Lung-rigs Rin-po-che’i Mdzod. 262. Yogācāra in autochthoner
tibetischer Doxographie unter besonderer Berücksichtigung des Thugs rje sems
dpa’i theg pa der Bon-Tradition, doctoral dissertation, Universität Hamburg
(Hamburg 2005), in 277 pages. This dissertation has been placed on the internet
for free download in PDF format.CECH, KRYSTYNA 263. A Bonpo bca’-yig: the Rules of Sman-ri
Monastery. Contained in: H. Uebach & J. L. Panglung, eds., Tibetan Studies: Proceedings of the 4th
Seminar of the International Association for Tibetan Studies Schloss
Hohenkammer—Munich 1985, Kommission für Zentralasiatische Studien
Bayerische Akademie der Wissenschaften (Munich 1988), pp. 69-85. 264. A Religious
Geography of Tibet according to the Bon Tradition. Contained in: Tibetan Studies: Proceedings of the 5th
Seminar of the International Association for Tibetan Studies, Narita 1989,
Naritasan Shinshoji (Narita 1992), vol. 2, pp. 387-392. 265. The Bonpo Monks’
Tour of Europe. Tibetan Review
(February 1984), pp. 6-7, 15. 266. The History,
Teaching and Practice of Dialectics according to the Bon Tradition. Tibet Journal (Dharamsala), vol. 11, no.
2 (Summer 1986), pp. 3-28. 267. The Social and
Religious Identity of the Tibetan Bonpos in Exile. Contained in: Charles Ramble
& Martin Brauen, eds., Anthropology
of Tibet and the Himalaya, Volkerkundemuseum (Zürich 1993), pp. 39-48. 268. The Social and
Religious Identity of the Tibetan Bonpos with Special Reference to a North-West
Himalayan Settlement. Unpublished dissertation. Linacre College, University of
Oxford (1987 or 1988). 269. Who the Bonpos
Are: Anthropological Perspectives. An unpublished paper.CHAB-SPEL TSHE-BRTAN-PHUN-TSHOGS 270. Bod-rigs-kyi Lha-gsol
Bsang Gtong-gi Yul-goms Skor Cung-zad Gleng-ba. Krung-go’i Bod-kyi Shes-rig, issue 4 of the year 1988, pp. 99-117. 271. The Deity
Invocation Ritual and the Purification Rite of Incense Burning in Tibet. Tibet Journal, vol. 16, no. 3 (1991),
pp. 3-27. Tr. by Thubten K. Rikey. 272. Tibetan Incense
Offerings and Sacrificial Ceremonies. Contained in: Liao Zugui & Zhang
Zuji, eds., Theses on Tibetology in China,
China Tibetology Publishing House (Beijing 1996), pp. 236-260.CHABKA TENZIN 273. Discussion on
Ancient Bon Text Srib-bsal. A paper given at the Beijing Seminar on Tibetan
Society, China Tibetology Research Center (Beijing, October 13-17, 2008).CHAN, VICTOR 274. The Holy Places
of Pre-Buddhist Bön. A section contained in: Tibet Handbook: A Pilgrimage Guide, Moon Publications (Chico 1994),
pp. 741-786. CHANG, KUN 275. On Zhang
Zhung. Bulletin of the Institute of
History and Philology Academia Sinica, extra volume no. 4 (= Studies Presented to Tung Tso Pin on His
Sixty-fifth Birthday), pt. 1 (1960), pp. 137-154. The author’s name is
mispelled on the title page as Kung Chang. 276. Krang-khon
(i.e., Chang Kun), Zhang-zhung Gleng-ba. Bod-ljongs
Zhib-’jug, 2nd issue of 1982 (10th in the general series), pp. 117-145.
Translated by Yu Wanhua and Sang Kuan Jianbi. This is the Tibetan-language
version of the article “On Zhang Zhung.”CHANGNGOBA,
TSEYANG (Byang-ngo-ba Tshe-dbyangs) 277. & Namgyal Nyima Dagkar, Per Kvaerne, Dondrup Lhagyal, Dan
Martin, Donatella Rossi, Tsering Thar, A
Catalogue of the Bon Kanjur, ed. by Dan Martin, Per Kvaerne and Yasuhiko
Nagano, Bon Studies no. 8, Senri Ethnological Reports no. 40, National Museum
of Ethnology (Osaka 2003). This is a catalogue of the second edition of the Bön
scriptures, done by a committee at the Institute for Advanced Studies, Oslo,
Norway. 278. On
Cataloguing the Gzi-brjid.
Unpublished paper given at the Bonpo Kanjur Seminar in June 1996, Lake Atna
(Atnsjøen), Norway.CHAOUL,
MARCO ALEJANDRO 279. Bon
Religion’ and ‘Bon Monasticism. Forthcoming in Encyclopedia of Monasticism: Christianity and Buddhism,
Fitzroy-Dearborn Publishers. Not seen. 280. Chöd Practice in the Bön
Tradition: Tracing the Origins of
Chöd (gcod) in the Bön Tradition, a Dialogic Approach Cutting through Sectarian
Boundaries, Snow Lion (Ithaca 2009). Includes an annotated bibliography of
Tibetan texts on the subject of Gcod. Includes a translation of the text
entitled Yang-zab Nam-mkha’
Mdzod-chen-las Lus-sbyin Mkha’-’gro’i Gad-rgyang. 281. From Caves to the Clinic and Research: Bon Magical Movement
(rtsa rlung ’phrul ’khor) Can Help People with Cancer. Contained in: Donatella
Rossi & Samten G. Karmay, eds., Bon,
the Everlasting Relligion of Tibet: Tibetan
Studies in Honour of Professor David L. Snellgrove, special issue of East and West, vol. 59, nos. 1-4
(December 2009), pp. 167-190. 282. Magical Movement (’Phrul ’Khor): Ancient Tibetan Yogic
Practices from the Bön Religion and their Migration into Contemporary Medical
Settings. Asian Medicine, vol. 3
(2007), pp. 130-155. 283. Magical Movements: Ancient Yogic Practice in the Bon Religion
and Contemporary Medical Perspectives. A paper scheduled to be given at
International Congress on Traditional Asian Medicine VI: Sense and Substance in
Traditional Asian Medicine, held at the University of Texas at Austin (April
27-30, 2006). 284. Magical Movements
(’Phrul-’khor): Ancient Yogic Practices in the Bon Religion and Contemporary
Medical Perspectives, doctoral dissertation, Rice University (Houston
2006), in 292 pages. UMI dissertations order no. AAT 3216682. 285. Magical Movement (’Phrul-’khor): Ancient Yogic Practices from
the Bön Religion and Their Migration into Contemporary Medical Settings. Asian Medicine, vol. 3, no. 1 (2007),
pp. 130-155. Not seen. 286. Magical Movements (’Phrul-’khor) in the Bon Tradition and
Possible Applications as a CIM Therapy. Contained in: Mona Schrempf, ed., Soundings in Tibetan Medicine: Anthropological
and Historical Perspectives, Brill (Leiden 2007), pp. 285-304. On Bön yogic
exercises, based on Zhang-zhung
Snyan-rgyud. 287. Psychological Adjustment and Sleep Quality in a Randomized
Trial of the Effects of a Tibetan Yoga Intervention in Patients with Lymphoma. Cancer, vol. 100, no. 10 (May 15, 2004),
pp. 2253-2260. Co-authored with Lorenzo Cohen, Carla Warneke, Rachel T.
Fouladi, & M. Alma Rodriguez. 288. Research and Clinical Applications of Bon Mind-Body Practices.
A paper given at the conference, “Bon, the Indigenous Source of Tibetan
Religion and Culture,” held at Shenten Dargye Ling, Blou, France, on June
22-25, 2008. 289. Spinning the Magical Wheel. Snow
Lion Newsletter (Winter 2001), p. 1. 290. The Cho
(gcod) in the Bon Tradition. A paper
given at a meeting of the American Academy of Religion, Irving, Texas, March
1998. Not seen. 291. The
Experiential Transmission of Zhang Zhung. A paper given at a meeting of the
American Academy of Religion, Irving, Texas, March 4, 2000. Not seen. 292. Tibetan Yoga from the Bon Tradition. Snow Lion Newsletter (Summer 2002), p. 5. 293. Tracing the Origins of Chö (gcod) in the Bön
Tradition: A Dialogic Approach Cutting through Sectarian Boundaries,
Masters thesis, University of Virginia (Charlottesville 1999), in 85 pp. 294. Yogic Practices in the Bon Tradition. Wellcome History, issue no. 24 (October 2003), pp. 7-8. 295. Yogic Practices (rtsa
rlung ’phrul ’khor) in the Bon Tradition and Possible Applications as a CIM
(Complementary and Integrative Medicine) Therapy. Paper given at 10th IATS
conference (Oxford 2003).CHATTOPADHYAYA,
ALAKA 296. The Bon Religion. Chapter 19 as contained in: Alaka
Chattopadhyaya, Atīśa and Tibet, Indian Studies Past and
Present (Calcutta 1967), pp. 165-172. Makes use of earlier works by Waddell,
Das, Hodgson, Laufer, Francke and so on.CHAYET,
ANNE 297. A propos d’un premier inventaire des monastères bon po du Tibet
et de l’Himalaya: Notes de lecture. Revue
d’Etudes Tibétaines, no. 5 (April 2004), pp. 35-56.CHOBTAN 298. The Essence of Qianlong’s Two Campaigns on Jinchuan. Tibet Studies: Journal of the Tibetan
Academy of Social Sciences, vol. 1, no. 2 (1990), pp. 32-57. There is little
said about religion here, let alone Bön, and the historical evidence is
martialed to suit certain contemporary political considerations. Still there is
much of interest. Compare the works of Dai, Karmay, Mansier, Martin, etc. on
the same general subject.CHOGYAL, SONAM
(Bsod-nams-chos-rgyal) 299. A Study of the Bonpo Monastery of Gur-gyam,
master’s thesis, University of Oslo (Oslo 2001), in 62 pp. Not seen.CHOS-’KHOR-BA
G.YUNG-DRUNG-RGYA-MTSHO 300. Lo-rgyus-la Phyi Mig Bltas Rjes. Bgres-po’i ’Bel-gtam, issue 2 (2002), p. 102. A literary piece. 301. ’Bel-gtam Nyan-pa’i Bskul-ma. Bgres-po’i ’Bel-gtam, issue 1 (2001), pp. 73-74. Poetry.CHOS-’KHOR-TSHANG See Nyi-ma-’od-zer
Chos-’khor-tshang. CHOS-NGAG 302. Stod Mnga’-ris-kyi Dgon-sde’i Lo-rgyus
Dag-gsal Mthong-ba’i Me-long, Bod-ljongs Mi-dmangs Dpe-skrun-khang (Lhasa
1999). This book is about monasteries in Western Tibet in general. It does have
a substantial chapter about Khyung-lung Dngul-mkhar and Bön monasteries on pp.
117-161.CHOS-’PHEL-RDO-RJE 303. Bod-du
Bon-chos Dar-tshul Rob-tsam Gleng-ba. Bod-kyi
Rtsom-rig Sgyu-rtsal, 1st issue of the year 1982, p. 50 ff. Not seen.CHU JUNJIE 304. A Study
of Bonpo Funeral Ritual in Ancient Tibet: Deciphering the Pelliot Tibetan Mss
1042. Contained in: Hu Tan, ed., Theses
on Tibetology in China, China Tibetology Publishing House (Beijing 1991),
pp. 91-157.CHUNG-BDAG TSHE-RING 305. Kong-po
Brag-gsum Mtsho. Spang-rgyan Me-tog,
2nd issue of 1995 (no. 81 in the general series), pp. 44-45. CLEMENTE,
ADRIANO 306. La dottrina rdzogs chen nel ciclo di
insegnamenti visionari “Dran pa gser gdams,” Istituto Universitario Orientale (Napoli 1982-1983). 307. The
sGra bla, Gods of the Ancestors of gShen rab mi bo according to the sGra bla go bsang from gZi brjid. Contained in: Per Kværne,
ed., Tibetan Studies: Proceedings of the
6th Seminar of the International Association for Tibetan Studies, Fagernes 1992,
The Institute for Comparative Research in Human Culture (Oslo 1994), pp.
127-136. This was also published separately by Shang-Shung Editions (Arcidosso
1995). 308. Visionary Encounters and Dzogchen Teachings
from the Golden Advice, revealed by Shense Lhaje (Gshen-sras Lha-rje),
Shang Shung Edizione (Arcidosso 1995). This is from the Golden Advice of Dran-pa (Dran-pa
Gser Gdams), which was also the subject of his Italian-language
dissertation in about 1982.CORDIER, HENRI 309. Les
Mo-sos: Mo sié. T’oung Pao, vol. 9
(1908), pp. 663-688. On the Moso of Yunnan (’Jang).CORNU, PHILIPPE 310. A
Comparative Study of the Bar do Views in the Bon Religion and the rNying ma pa
School. Contained in: Donatella Rossi & Samten G. Karmay, eds., Bon, the Everlasting Relligion of Tibet:
Tibetan Studies in Honour of Professor
David L. Snellgrove, special issue of East
and West, vol. 59, nos. 1-4 (December 2009), pp. 191-204. 311. Youngdroung
bön (g.yung drung bon). Contained in: Dictionnaire
encyclopédique du Bouddhisme, Éditions du Seuil (Paris 2001), pp. 697-699. This
dictionary also exists in Italian and Spanish. Thanks to Erwan Temple for
supplying this entry.CUTLER, NATHAN
STORER 312. Mt. Kailāsa: Source for the Sacred in Early
Indian and Tibetan Tradition, doctoral dissertation, California Institute
of Integral Studies (1996). A study of Mt. Ti-se, often identified as Mt.
Kailash. This dissertation is based in large part on the Ti-se’i Dkar-chag by Dkar-ru Grub-dbang (the Tibetan text published
by Namkhai Norbu and Ramon Prats). A more general discussion of Bön religion is
included here, in chapter 5, “The Bön Tradition.” University Microfilms
International, no. 9721863. 313. The
Ge-khod Cycle and Mt. Kailash. A paper given at the annual meeting of the
American Academy of Religion (San Francisco, November 1997). This information
is from Himalayan Research Bulletin. Includes
discussion about the three protectors of Mt. Ti-se: A-ti-mu-wer, Ku-byi-mang-ke
and Dbal-chen Ge-khod. What is the connection between Ge-khod and Zhang-zhung
Me-ri?DAGKAR NAMGYAL
NYIMA (Brag-dkar Rnam-rgyal-nyi-ma) 314. Bod Rgyal
Gri-gum-btsan-po’i Skor. Bon-sgo,
vol. 3 (1989), pp. 40-45. 315. Concise
Analysis of Zhang-zhung Terms in the Documents of Dunhuang. Contained in: Henk
Blezer, ed., Tibet, Past and Present
(Tibetan Studies I), Brill (Leiden 2002), pp. 429-439. 316. Dus-rabs Bcu-pa
Yan-gyi Bon-bstan Snga-dar-gyi Skor. Bon-sgo,
vol. 8 (1995), pp. 1-23; vol. 9 (1996), pp. 1-19. The two halves of this paper
have been published separately in English translation in 1998 (‘Early Spread of
Bon...’) and 1997 (‘Stag-gzig and Zhang-zhung in Bon Sources’). 317. gShen: The
Ancestral Clan of Rin chen bzang po. Tibet
Journal, vol. 24, no. 2 (Summer 1999), pp. 45-59. Paper originally read at
the International Rin-chen-bzang-po Conference held at Tabo (Lahul-Spiti,
India) in 1996. 318. Stag-gzig and
Zhang-zhung in Bon Sources. Contained in: Helmut Krasser, et al., eds., Tibetan Studies
I and II: Proceedings of the 7th Seminar of the International Association for
Tibetan Studies, Graz 1995, Verlag der Österreichischen Akademie der
Wissenschaften (Wien 1997), vol. 2, pp. 687-700. 319. The Early Spread
of Bon. Tibet Journal, vol. 23, no. 4
(Winter 1998), pp. 4-27. 320. The Myth of Bon
Cosmogony. Rocznik Orientalistyczny (Annual
of Oriental Studies), vol. 63, no. 1 (2010), pp. 162-168. Not seen. It is
supposed to be based on the Srid-pa’i
Mdzod-phug. 321. The Origins of
Tibetan Letters according to Bon History. A paper delivered at the Second
International Conference on Tibetan Language, held at Arcidosso, Italy, 1992. 322. The Presentation
of the Word of Lord Gshen-rab according to the Rnam bshad nyung thus rab gsal nyi ’od by the Abbot Nyi-ma bstan-’dzin
(b. 1813). Unpublished paper given at the Bonpo Kanjur Seminar held during June
1996 at Lake Atna (Atnsjøen), Norway. 323. The System of
Education in Bonpo Monasteries from the Tenth Century Onwards. Contained in:
Per Kværne, ed., Tibetan Studies:
Proceedings of the 6th Seminar of the International Association for Tibetan
Studies, Fagernes 1992, The Institute for Comparative Research in Human
Culture (Oslo 1994), pp. 137-143. 324. Tun-hong
Yig-rnying Nang-gi Zhang Tshig-la Mdor-tsam Dpyad-pa [Concise Analysis of the
Zhang-zhung Terms in Documents from Tun-huang]. A paper given at the Ninth
Seminar of the International Association for Tibetan Studies, Leiden, June
24-30, 2000. 325. Zhang-zhung, a
Forgotten Kingdom in the Tibetan Area. A lecture, jointly organized by Het
Oosters Genootschap and IIAS, at Leiden in 1998. 326. Zhang-zhung - Tibetan - English Contextual
Dictionary, published by the author (Bonn 2003), in 491 pages. The most
important, and in fact the only, publication with a viable claim to offer
extensive coverage of the Bön source materials for Zhang-zhung language words
and phrases. It is arranged in Tibetan alphabetic order.DAI,
YINGCONG 327. The Qing State, Merchants, and the Military Labor Force in the
Jinchuan Campaigns. Late Imperial China,
vol. 22, no. 2 (2001), pp. 35-90. This paper concerns the wartime logistics
that involved the mobilization of more than 129,500 military personnel and an
additional military labor force of 462,000. The same author’s dissertation was
entitled, The Rise of the Southwestern
Frontier under the Qing, 1640-1800, University of Washington (Seattle
1996), in 553 pages.DALAI
LAMA XIII NGAG-DBANG-BLO-BZANG-THUB-BSTAN-RGYA-MTSHO 328. [Tā-la’i Bla-ma Sku-phreng Bcu-gsum-pas] Bar-khams Hor Ye-tha
Bon G.yung-drung-rab-brtan-gling-la Btsal-ba’i Bca’-yig Pad-dkar Chun Phreng.
Contained in: Bca’-yig Phyogs-bsgrigs
[Bod Sa-gnas-kyi Lo-rgyus Dpe-tshogs
Bca’-yig Phyogs-bsgrigs], Bod-ljongs Mi-dmangs Dpe-skrun-khang (Lhasa
2001), pp. 504-507. Issued in 1926, this is a ‘charter’ for the Bön monastery
called Ye-tha, in Nag-chu-kha area. In effect, it is a set of monastic
ordinances, describing the annual cycle of rituals that ought to be performed,
among other such matters.DANGGEN,
BANI 329. A Comparative Study of
Bon Religion of Ancient Tibet with Doni Polo Faith of the Adis of Arunachal
Pradesh, Preety Publishers (Itanagar 2007), in 97 pages. The suggestion is
that the Adi tribe of present-day Arunachal Pradesh might descend from Bönpos
banished from Tibet in imperial times. This would mean that Adi religion of
Donyi-Polo may preserve an ancient form of Tibetan Bön.DAS, SARAT CHANDRA (1849-1917) 330. A Brief Sketch of
the Bon Religion of Tibet: Gyur Bon or the Modified Bon (Translated from Mdo
Ser-mig and Hdus-pa Rin-po-che). Journal
of the Buddhist Text Society of India, vol. 1, pt. 1 (1893), appendix, pp.
1-7, with plates at the very end of the volume. 331. Contribution on
the Religion, History, etc. of Tibet: I. The Bon (Pon) Religion. Journal of the Asiatic Society of Bengal,
vol. 50, no. 3 (1881), pp. 187-205. Tibetan script and English versions of the
anti-Bon polemic by Thu’u-bkwan. See the comments on the 1984 reprint version
below. 332. Dispute between a
Buddhist and a Bonpo Priest for the Possession of Mount Kailasa and the Lake
Manasa. Journal of the Asiatic Society of
Bengal, vol. 50, no. 3 (1881), pp. 206-211. Na-ro Bon-chung and
Mi-la-ras-pa hold a magical contest to determine control over Mount Ti-se. 333. Gyal rab bon ke jūṅ neh [rGyal Rab Bon kyi Jung-Nas; i.e., Rgyal-rabs Bon-gyi ’Byung-gnas], Bengal
Secretariat Book Depot (Calcutta 1915), 61 pp. 334. The Bon (Pon)
Religion. Contained in: Sarat Chandra Das, Tibetan
Studies, ed. by Alaka Chattopadhyaya, K. P. Bagchi & Company (Calcutta
1984), pp. 1-17. Extracted from Das’ article in Journal of the Asiatic Society of Bengal (1881), pp. 187-205
(listed above). 335. The Bon Religion
(Translated). Journal and Text of the
Buddhist Society of India, vol. 1, pt. 2 (May 1893), appendix 2, pp. 11-14.
A continuation of Das’ article listed above entitled, ‘A Brief Sketch of the
Bon Religion of Tibet.’ 336. The Principal
Deities of the Bon Pantheon. Journal and
Text of the Buddhist Text Society of India (i.e., Journal of the Buddhist Text Society, Calcutta), vol. 1, pt. 3
(November 1893), appendix 1, pp. 1-3. Plate IV (located following p. 6 of
appendix 2) is labelled “Pon Pantheon.” DAVID-NEEL, ALEXANDRA (1868-1969) 337. Tibetan Tale of Love and Magic, Rupa
& Co. (New Delhi 1988). Translated from French by Vidar L’Estrange. The
original French publication: Magie
d’amour et magie noire: Scenes du Tibet inconnu, Plon (Paris 1938), not
seen. U.S. edition: Neville Spearman (Jersey 1983).DAWA 338. A Research into Primitive Gyurbon. A paper given at the Seminar
on Tibetan Studies (Beijing 2001). Evidently on ’Gyur-bon, ‘transforming Bön.’DAWE, D. G. 339. Bön.
Contained in: Keith Crim, et al.,
eds., Abingdon Dictionary of Living
Religions (The Perennial Dictionary
of World Religions), Harper & Row (San Francisco 1981/1989), p. 114.DBANG-GRAGS 340. & Yar-’gro.
Lde’u dang Khed Gnyis-kyi Khyad-par Rags-tsam Brjod-pa. Bod-ljongs Zhib-’jug, issue 4 of the year 1995 (56th in the general
series), pp. 40-49. On riddles & enigmas.DBANG-PO-BSHAD-SGRUB-RGYA-MTSHO 341. Bstod-tshig Bung-ba’i Dgyes-glu. Bgres-po’i ’Bel-gtam, issue 1 (2001), pp. 80-81. Poetry.DBRA-KHYUNG-BA 342. ’Byung-ldan-las
’Phros-pa’i Lo-tshigs. Bon-sgo, vol.
11 (1998), pp. 60-63. On ancient chronology.DBRA-KHYUNG
DGE-BSHES SKAL-BZANG-NOR-BU [Khrun-smar-pu-rad,
the same in Zhang-zhung language] 343. Bod-kyi Snyan-ngag-gi Byung-ba Brjod-pa Gzur-gnas Skyes-bu’i
Snying Nor. Bon-sgo, vol. 12 (1999),
pp. 49-59. On Tibetan poetry and poetics in the snyan-dngags (kāvya)
vein, their justification and significance for Bön. This was also published in Zhang-zhung Shes-rig, inaugural issue
(n.d.), pp. 62-66. 344. Bstod-tshig
Me-tog Tshom-bu. Bon-sgo, vol. 8
(1995), pp. 149-150. 345. G.yas-ru
Mkhar-sna Dgon-gyi Lo-rgyus Rags-tsam Bkod-pa. Bon-sgo, vol. 7 (1994), pp. 74-80. On the history of Mkhar-sna
Monastery. 346. Nga ni Sang-nyin-la Dung. Bon-sgo,
vol. 12 (1999), pp. 95-97. A literary piece. 347. ’Ol-gling Bkod-pa
Rgyud Don Snying-po. Bon-sgo, vol. 11
(1998), pp. 25-32. On the subject of ’Ol-mo-lung-ring geography 348. Rig-gnas Lnga’i
Dpyad-gtam Skya-rengs Gsar-pa’i Lang-tsho. Bon-sgo,
vol. 8 (1995), pp. 87-95. On the five traditional branches of knowledge in Bon. 349. Shes-med
Glen-pa’i Smre-sngags. Bon-sgo, vol.
9 (1996), pp. 158-159. A literary composition. Not seen. 350. Smon-gshen-gyi Gdung-rabs Ji-ltar Byung-ba
Brjod-pa ’Bel-gtam Ku-hu’i Mgrin-glu, Bod-ljongs Mi-dmangs Dpe-skrun-khang
(Lhasa 2005), in 98 pages (excluding the Chinese, which has its own pagination
in 28 pages). Another name of the author, found in the colophon (p. 98)
is Phya-sras-dgyes-pa’i-blo-gros. A history of
the Gshen lineage, including works of different authorship. 351. Zhang Bod-kyi Gso-ba Rig-pa’i Grol-phugs ’Bum-bzhi dang
Rgyud-bzhi’i Skor-la Dpyad-pa [The
Tibetan Medical Texts ’Bum Bzhi and Rgyud Bzhi, Sources for the Medical
Sciences of Zhang-zhung and Tibet].
Contained in: Henk Blezer, ed., Religion
and Secular Culture in Tibet (Tibetan Studies II), Brill (Leiden 2002), pp.
419-430. Same title published in Bon-sgo,
vol. 13 (2000), pp. 85-97. A comparison of the main medical text of Chos, the Rgyud-bzhi, and the similar one of Bön,
the ’Bum-bzhi. 352. Zhang Bod
Rtsis-kyi Byung-ba Brjod-pa’i Gtam. Bon-sgo,
vol. 9 (1997), pp. 89-96. A chronological discussion. Not seen. 353. Zhang-zhung-gi
Rgyal-rabs-las ’Phros-pa’i Dpyad-gtam. Bon-sgo,
vol. 9 (1996), pp. 76-85.DBU-RI BLA-MA SBYIN-PA-BSTAN-’DZIN-RGYAL-MTSHAN 354. ’Chad-nyan-gyi
Tshul-la Rags-tsam Brjod-pa. Bon-sgo,
vol. 11 (1998), pp. 8-12. On education.DELL’ANGELO, ENRICO 355. Considerations of
an Ancient Bonpo Manuscript. Chö Yang
(Chos-dbyangs), vol. 1, no. 1 (1986), pp. 107-110. The journal Chö Yang is published in Dharamsala,
India. This article is on the same subject as the thesis, listed below. 356. Notes on the
History of Tibetan Medicine. Tibetan
Medicine (Dharamsala), vol. 8 (1984), pp. 3-14. 357. Srid pa’i spyi mdos: Contributo allo studio
dell’insegnamento di gShen rab mi bo che, thesis (Napoli 1982).
Contributions to the study of the teachings of Teacher Shenrab; on the Bon
scripture Srid-pa’i Spyi-mdos. Not
seen.DENWOOD, PHILLIP 358. Notes on Some
Tibetan Bonpo Rituals. Contained in: P. Denwood & A. Piatigorsky, eds., Buddhist Studies Ancient and Modern,
Curzon Press (London 1983), pp. 12-19. 359. Stūpas of the
Tibetan Bonpos. Contained in: A. Dallapiccola, ed., The Stūpa: Its Religious, Historical and Architectural Significance
(Wiesbaden 1980), pp. 175-181.DESJARDINS,
J.F. MARC 360. A Preliminary Field-Report on the Bon
Community of the Songpan Area of North Sichuan (China), unpublished Masters
thesis, McGill University (1994). University Microfilms no. AAT MM94329. Not
seen. 361. Bon Institutions in Contemporary Tibetan Territories and the
Dynamics of Religious Authority. Contained in: Donatella Rossi & Samten G.
Karmay, eds., Bon, the Everlasting
Relligion of Tibet: Tibetan Studies
in Honour of Professor David L. Snellgrove, special issue of East and West, vol. 59, nos. 1-4
(December 2009), pp. 233-244. 362. Practice and Lineages of the Magyud Cycle in Contemporary Amdo
and Kham. A paper given at the conference, “Bon, the Indigenous Source of
Tibetan Religion and Culture,” held at Shenten Dargye Ling, Blou, France, on
June 22-25, 2008. On the Mother Tantras, or Ma-rgyud. 363. Tamdrin (Rta mgrin)
Rituals in the Bon Tradition: Transforming Poison and Eliminating Noxious
Spirits with Burning Stones. Contained in: José Ignacio Cabezón, ed., Tibetan Rituals, forthcoming. Bön ritual
focussed on a form of Hayagrīva, ‘Horse Neck.’ 364. The Records of Tshul khrims mchog rgyal on the Black Phur pa
Cycle of the Tibetan Bonpos. Revue
d’Etudes Tibétaines, vol. 23 (April 2012), pp. 169-202. 365. The ‘Reopening’ of the White Cliffs Mountains in Nyag-rong
(Eastern Tibet) or New Bön Reinventing Tradition: The Case of Sang Nga Ling Pa.
Paper given at the American Academy of Religion (Montreal 2009).
Gsang-sngags-gling-pa.DEVENDRA, D. T. 366. Bon (1).
Contained in: G. P. Malalasekera, ed., Encyclopaedia
of Buddhism, The Government of Ceylon (Colombo 1972), vol. 3, p. 274.DGE-BSHES
TSHANGS-PA-BSTAN-’DZIN 367. Sems dang Sems-byung-gi
Rnam-bshad Gces-btus, Triten Norbutse Bonpo Monastery (Kathmandu 2001), in
177 pages. Selections from Bön scriptures and other writings on the subject of
mind and mental products.DGE-’DUN-CHOS-’PHEL — See under
Gedun Choephel. DGE-LEGS 368. Bod-kyi
Srol-rgyun Spyi-tshogs Nang-gi Bon Chos Dad-mos Skor Gleng-ba. Gangs-ljongs Rig-gnas, issue no. 3 of
1995 (27th in general series), pp. 89-100. Translated from Chinese by
Nor-bu-bsam-’phel.DGE-LEGS-LHUN-GRUB-RGYA-MTSHO See Bon-brgya
Dge-legs-lhun-grub-rgya-mtsho. DHUNDUP,
TSERING (Tshe-ring-don-grub) 369. A Beginner’s Guide to the Bon Religion of Tibet. Tibet Foundation Newsletter, no. 29 (May
2000), pp. 6-9.DI NOLA, A. 370. Bon. Enciclopedia delle Religioni, Vallecchi
(Firenze 1970), vol. 1, columns 1173-1186.DIAMOND,
NORMA 371. The Miao and Poison: Interactions on China’s Southwest Frontier.
Ethnology, vol. 27 (1988), p. 1-25.DIEMBERGER,
HILDEGARD 372. The Buddhist Princess and the Woolly Turban: Non-Buddhist
Others in a 15th-Century Biography. Revue
d’Etudes Tibétaines, vol. 15 (November 2008) [Tibetan Studies in Honor of Samten Karmay], pp. 337-356. Among other
matters, the author suggests that the A-ya, still active in early 20th century
Porong, might descend from the royal Bön priests of early Tibetan history. On
the A-ya, see also the 2007 article by Charles Ramble.DINKELAAR,
JAN (b. 1945) 373. De wegen en cirkels van Bön. Kwartaalblad Boeddhisme, vol. 9, no. 3 (2004), pp. 20-24.DKON-MCHOG-SKYABS 374. Gshen-rab
Mi-bo-che-las ’Phros-pa’i Gtam Phye-ma-leb-kyi Gshog Rlabs. Bod-ljongs Zhib-’jug, 3rd issue of 1997
(63rd in general series), pp. 11-26, 78. DOL-PHRUG
SDIG-PA-RĀ-DZĀ 375. Lhag-pa’i Lha-la Phul-ba. Bon-sgo,
vol. 13 (2000), p. 127. Here the author conceals his true (?) identity under a
name meaning Dol-po Kid Scorpion.DOMBROSKI, K. 376. The
Whole Nine Villages: Local Level Development through Mass Tourism in Tibetan
China. Contained in: J. Connel & B. Rugendyke, eds., Tourism at the Grassroots: Villagers and Visitors in the Asia-Pacific
(New York, forthcoming). Gzi-rtsa-sde-dgu in Shar-khog, Jiuzhaigou.DON-GRUB-RGYAL 377. Ban-bon Grub-mtha’ Gcig-tu
Sgrub-pa Shāk Gshen Dgyes-pa’i Mchod-sprin, Zang-kang Then-ma Dpe-skrun
Kung-si (Xining 2003), in 130 pp. Evidently on the identity of Buddhism and
Bön. Not seen.DON-GRUB-LHA-RGYAL
(Thondup Lhagyal, Dondrup Lhagyal) 378. A Biography of
Padma-’byung-gnas in the Bonpo Kanjur. Unpublished paper given at the Bonpo
Kanjur Seminar in June 1996, Lake Atna (Atnsjøen), Norway. 379. A Discussion on
the mDo ’dus, the Short Version of
gShen rab Mi bo che’s Deeds. A paper given [in Tibetan, with English summaries]
at the Ninth Seminar of the International Association for Tibetan Studies,
Leiden, June 24-30, 2000. 380. Bonpo Family
Lineages of Bon in Central Tibet. Contained in: S.G. Karmay & Y. Nagano,
eds., New Horizons in Bon Studies (Senri
Ethnological Reports no. 15), National Museum of Ethnology (Osaka 2000), pp.
429-508. 381. Bonpo Monasteries and Temples in Central Tibet. Contained in:
Samten G. Karmay & Yasuhiko Nagano, eds., A Survey of Bonpo Monasteries and Temples in Tibet and the Himalaya,
Senri Ethnological Reports no. 38, Bon Studies no. 7, National Museum of
Ethnology (Osaka 2003), pp. 27-66. 382. Gangs-can
Ljongs-su Dar-ba’i Ri-lha Gsol-ba’i Cho-ga’i Skor Che-long Tsam Brjod-pa.
Contained in: Bod-kyi Shes-rig Zhib-’jug
Ched-rtsom Bdam-bsgrigs, Mi-rigs Dpe-skrun-khang (Beijing 1991), vol. 2,
pp. 212-234. 383. Gshen-rab Mi-bo-che’i Mdzad-rnam Bsdus-ma’i Skor Gleng-ba.
Contained in: Henk Blezer, ed., Religion
and Secular Culture in Tibet (Tibetan Studies II), Brill (Leiden 2002), pp.
379-401. On the shorter, one-volume biography of Lord Shenrab, entitled Lha-yi Bon Mdo ’Dus-pa Rin-po-che’i Rgyud
(better known by its abbreviated title Mdo-’dus),
in 108 fols. The author determines that it must have been discovered at
Bsam-yas in 1021 ce. He was able
to obtain two different versions of the Mdo-’dus,
one of them from the 1st edition of the Bön Kanjur, the other borrowed from a
doctor in Nag-chu-kha named A-rgya (he argues that this ms. must be about 800
years old or older). He also announces the existence of a fourth biography of
Lord Shenrab beyond the three generally known. Published (together with the Mdo-’dus) in the first edition of the
Bön Kanjur, vol. 29 (sa), it has
the title ’Dus-pa Rin-po-che’i Rgyud Dri-ma-med-pa
Rtsa-ba’i Mdo Sangs-rgyas-kyi Rnam-thar Rin-chen ’Phreng-ba, with 15
chapters and 187 folios. 384. Kong-po Bon-ri
dang ’Brel-ba’i Lo-rgyus Skor Gleng-ba. Krung-go’i
Bod-kyi Shes-rig, the 4th issue for the year 1989 (8th in the general
series), pp. 61-70. 385. Lo-rgyus Yig-cha dang
Deng-dus Gna’-rdzas Rig-dngos Zhib-’jug Gnyis Go-bsdur-gyis Zhang-zhung dang
De’i Rig-gzhung Skor Dpyad-pa. Paper given at 10th IATS conference (Oxford
2003). A study of Zhang-zhung employing both literary historical and results of
some recent archaeological investigations. 386. On the Term Gshen rab myi bo in the Old Bonpo Texts. A
paper given at the Beijing Seminar on Tibetan Society, China Tibetology
Research Center (Beijing, October 13-17, 2008). The author’s name is listed as
“Dun-grub-rnam-rgyal” in the program. 387. The Family Lineages of Bon in Central Tibet, master’s thesis,
University of Oslo (Oslo 2001), in 89 pages. Not seen.DORJE, GYURME 388. Bon. A brief
entry contained in: Tibet Handbook with
Bhutan, Passport Books (Chicago 1996), pp. 69-70. DORJEE, TSERING (see also Gar-zhwa-ba
Tshe-ring-rdo-rje) 389. Zhangzhung
Language Still Lives [letter]. Tibetan
Review, vol. 16, no. 2 (1981), p. 24.DOTSON,
BRANDON 390. Complementarity and Opposition in Early Tibetan Ritual. Journal of the American Oriental Society,
vol. 128, no. 1 (January 2008), pp. 41-67. On the opposition of the Bon-po and
the Gshen priests in Old Tibetan documents. 391. Divination and Law in the Tibetan Empire: The Role of Dice in
the Legislation of Loans, Interest, Marital Law and Troop Conscription.
Contained in: Matthew T. Kapstein & Brandon Dotson, eds., Contributions to the Cultural History of
Early Tibet, Brill (Leiden 2007), pp. 3-77. Although not making much use of
Bön sources, there are significant related issues that are dealt with here. On
pp. 5-6 is a translation of victory songs by Srong-btsan Sgam-po and his
minister after the defeat of Zhang-zhung. There is much about divination (mo), royal cults and other matters of
relevance to early Bön history. 392. Brandon Dotson, The Princess and the Yak:
The Hunt as Narrative Trope and Historical Reality in Early Tibet. Contained
in: Brandon Dotson, Kazushi Iwao and Tsuguhito Takeuchi, eds., Scribes,
Texts, and Rituals in Early Tibet and Dunhuang, Reichert Verlag (Wiesbaden
2012), pp. 61-85. On the song of
Sad-mar-kar and its description of a royal hunt. 393. Brandon Dotson, The Unhappy Bride and Her
Lament. Contained in: Nathan Hill, ed., Bon, Shang shung and Early Tibet,
Hansjörg Mayer (London 2013?), forthcoming.DOUGLAS, NIK 394. Tibetan Tantric Charms and Amulets: 230
Examples Reproduced from Original Woodblocks, Dover Publications (New York
1978).DOWMAN, KEITH 395. The Sacred Life of Tibet, Thorsons
(London 1997). Contains brief relevant chapters: “Bon: The Indigenous Tibetan
Tradition,” pp. 58-64; “Bonri: The Great Bon Mountain,” pp. 195-200.DPYAD-BU
KHRI-SHES 396. et al., compilers, Gso-rig
’Bum Bzhi, Si-khron Mi-rigs
Dpe-skrun-khang (Chengdu 2001), in two volumes. This medical scripture is the
famous Bön alternative to the Rgyud Bzhi.
Published again with the same title in one volume: Nor-bu Dpe-tshogs series
(sponsored by A.S.I.A.), Mi-rigs Dpe-skrun-khang (Beijing 2005), in 689 pages,
edited with an introduction by Thub-bstan-phun-tshogs, in which he argues that
the ’Bum Bzhi is the original text
from which the Rgyud Bzhi was largely
copied.DRAGHI, PAUL A. 397. Tibet: Sacred and Secular, The Tibet
Society (Bloomington 1975).DRANG-SRONG-RNAM-RGYAL
(Drangsong Namgyal, Dangsong Namgyal, b. 1970); see Spu-bla Drang-srong-rnam-rgyal. 398. Bod Rig-pa’i Zhib-’jug
Mkha’-lding Gshog Zung (The Garuda
Wings: Collected Works in Tibetan Studies), Vajra Publications (Kathmandu
2009), in 278 pages. Contains essays on the history of anti-Bon polemics, the
origins of Tibetan people, Bde-chen-gling-pa and the ritual called Mkha’-klong
Gsang-mdos, with a brief biographical sketch about the author. 399. Bon-la Dwogs-pa Bkod-pa’i Dpyad-gzhi Khag-cig Ngos-bzung-ste
Drang-phyogs Zhib-’jug Bya-rgyur Bskul-ba’i Zin-tho [Memorandum on the Urgent
Necessity for Honest Investigation into Some Writings that Cast Doubt on Bon].
A paper given at the conference, “Bon, the Indigenous Source of Tibetan
Religion and Culture,” held at Shenten Dargye Ling, Blou, France, on June
22-25, 2008.400. Lo-chen Bai-ro’i
Yang-srid Gter-chen Bde-chen-gling-pa’am Mtshan Gzhan Mi-’gyur-tshe-dbang-gsang-sngags-grags-pa’i
Rnam-thar Mdzad Brgya’i Yang-snying. Contained in: Jo sras Bkra shis tshe ring, ed., Hi-ma-la-ya’i Nang-pa Sangs-rgyas-pa’i Chos
dang / Rgyal-rabs / Rig-gzhung-gi Zhib-’jug, Rnam-rgyal Bod-kyi Shes-rig
Nyams-zhib-khang (Gangtok 2011), pp. 101-116. 401. Mkha’-klong-gi Rtsom-rig Skor-gyi ’Phros-don Gzhan. Bgres-po’i ’Bel-gtam, issue 2 (2002),
pp. 31-41. An extract of pages 156 through 179 of the publication Bod-kyi Mdos Glud-la Dpyad-pa’i Gtam
Skya-rengs Gsar-pa. A literary study of poetic figures in the Bön scripture
entitled Mkha’-klong. 402. Rin-bral-gyi ’Tsho-ba zhig [An Invaluable Source of
Nourishment]. Bon-sgo, vol. 13
(2000), pp. 129-131. A literary piece, in prose, in honour of the Tibetan
staple food Rtsam-pa (roasted barley flour). 403. The History of Bon Tantra. Contained in: A. Loseries, ed., Tantrik
Literature and Culture: Hermeneutics & Expositions, Buddhist World
Press (Delhi 2013), pp. 103-110.DRI-MED-’OD-ZER See Skyong-sprul Dri-med-’od-zer. DRIEM,
GEORGE van 404. Zhangzhung and Its Next of Kin in the Himalayas. Contained in:
Yasuhiko Nagano & Randy J. LaPolla, eds., New Research on Zhangzhung and Related Himalayan Languages (Bon Studies
3), Senri Ethnological Reports 19, National Museum of Ethnology (Osaka
2001), pp. 31-44. [Jo-je Dban Drem],
Zhang-zhung-gi Rig-gnas Skad-rigs dang De dang ’Brel-ba’i Hi-ma-la-ya’i
Ri-rgyud-kyi Mi-rigs Khag-gi Rig-gnas dang Skad-la Dpyad-pa. Bod-ljongs Zhib-’jug, 4th issue for the
year 2000 (76th in the general series), pp. 45-61. A translation, by
Bsod-nams-chos-rgyal, of the Osaka 2001 paper. 405. Zhangzhung, the Sacred Language of Bon. Contained in: George
van Driem, Languages of the Himalayas: An
Ethnolinguistic Handbook of the Great Himalayan Region, Brill (Leiden
2001), pp. 946-957. Also of interest for Zhang-zhung studies are the
discussions of certain languages of the areas neighboring Western Tibet:
languages of Lahul, Kinnaur and Almora which are perhaps the main places to
look for survivals of older Zhang-zhung vocabulary.DROLMA THAR See Sgrol-ma-thar. DRUMOJI 406. The Origin of the Civilization of Shangshung and Tubo. A paper
delivered at the Seminar on Tibetan Studies (Beijing 2001). To judge from the
conference abstract, this was primarily about the 4 causal Vehicles of Bon. The
author is an associate professor in the Nationalities Institute of Qinghai.DUDJOM RINPOCHE (Bdud-’joms Rin-po-che
’Jigs-bral-ye-shes-rdo-rje) 407. On the
Relationship between the Nyingmapa and Pönpo Traditions. Contained in: Dudjom
Rinpoche, The Nyingma School of Tibetan
Buddhism, translated by Gyurme Dorje, with the collaboration of Matthew
Kapstein, Wisdom (Boston 1991), vol. 1, pp. 936-937.EDGAR, JOHN HUSTON (1872-1936) 408. A Note on the
Bons or Black Lama Sect. Journal of the
West China Border Research Society, vol. 3 (1926-9), pp. 152-3. 409. Notes on the
Black Lama Religion of Tibet. Journal of
the West China Border Research Society, vol. 7 (1935), p. 127. On p. 128 is
a reproduction of the Ma-tri mantra. 410. Om Ma Dre Mu Ye
Sa Le Dug (A Ballad of the Kin Ch’wan). Journal
of the West China Border Research Society, vol. 5 (1932), pp. 41-2. A poem. 411. Om Ma Dre Mu Ye
Sa Le N’Dug: and Bön Worship. Journal of
the West China Border Research Society, vol. 5 (1932), pp. 39-40, 2
figures. EHRHARD, FRANZ-KARL 412. Bon. Contained
in: The Encyclopedia of Eastern
Philosophy and Religion, Shambhala (Boston 1994), pp. 41-42. The original
1986 version of this encyclopedia is in German, with the title, Lexikon der östlichen Weisheitslehren.EKVALL, ROBERT B. 413. Religious
Background: Pre-Buddhist Belief and Practice. Chapter two of Religious Observances in Tibet: Patterns and
Function, University of Chicago Press (Chicago 1964), pp. 14-39. ELIAS,
JAFFA 414. Bön and Benedictine: A Relationship Buds. Mandala (Buddhism in Our Time)
(September-November 2002), pp. 34-36. On an exchange of visits between Bönpo
monks of Menri Monastery, Dolanji, H.P., and the Benedictine monks of Christ in
the Desert, New Mexico, U.S.A.ELLINGSON,
TER 415. Musical Flight in
Tibet. Asian Music, vol. 5, no. 2
(1974), pp. 3-43. On the role of drumming and dancing in the ecstatic flight of
shamans. 416. Nepalese Shamans and the Tibetan Bon Religion. Paper presented
at the Association for Asian Studies (New York, March 1972). Not seen. 417. The Mandala of Sound: Concepts and Sound
Structures in Tibetan Ritual Music, doctoral dissertation, University of Wisconsin
(Madison 1979). The first chapter contains a significant section on Bon at pp.
82-108. ENTENMANN,
ROBERT 418. Andreas
Ly on the First Jinchuan War in Western Sichuan (1747-1749). Sino-Western Cultural Relations Journal,
vol. 19 (1997), pp. 6-21. Translates portions of the Latin journal kept by the
Chinese priest Li Ande (1692/3-1770). 419. The
Myth of Sonom, the Hmong King. Hmong
Studies Journal, vol. 6 (2005), pp. 1-14. Available on the internet. This
article uncovers the reasons for the myth, propagated in some popular books (by
Anne Fadiman and by Keith Quincy), that there was an 18th-century Hmong king
named Sonom. In fact, this ‘Sonom’ is Bsod-nams, and he was a prince of
Rgyal-mo-rong, not a king of the Hmong. He was king of Rab-brtan at the close
of the second Jinchuan expedition. He was then taken to Peking and publicly
executed in the most gruesome fashion.ERMAKOV, DMITRY
(b. 1967) 420. Bo and Bon: Ancient Shamanic Traditions of
Siberia and Tibet in Relation to the Teachings of a Central Asian Buddha,
Vajra Publications (Kathmandu 2008), in 828 pages. The author has his own
official website: http://www.boandbon.com. Not yet seen.ERMAKOVA, CAROL 421. & Dmitry
Ermakov, Masters of the Zhang zhung
Nyengyud: Pith Instructions from the Experiential Transmission of Bönpo
Dzogchen, teachings by Yongdzin Lopön Tenzin Namdak, Heritage Publishers
(New Delhi 2011). The teachings are based on the Rdzogs-pa Chen-po Zhang-zhung Snyan-rgyud-kyi Nyams-rgyud Skya-ru.EPSTEIN, LAWRENCE 422. & Peng
Wenbin, Ganja and Murdo: The Social Construction of Space at Two Pilgrimage
Sites in Eastern Tibet. Contained in: Toni Huber, ed., Sacred Spaces and Powerful Places in Tibetan Culture, Library of
Tibetan Works & Archives (Dharamsala 1999), pp. 322-342. An earlier version
of this article appeared in Tibet Journal,
vol. 19, no. 3 (Autumn 1994), pp. 21-45. ESLER, DYLAN 423. The Origins and
Early History of rDzogs chen. Tibet Journal, vol. 30, no. 3 (2005),
pp. 33-62. An attempt to summarize part of the research that has been done on
the history of Dzogchen, both of the Nyingma and the Bön schools, along with
the problem of Ch’an influence on the same.ESPLUND, LANCE 424. Bon’s the Word. The New York Sun, issue for December 20,
2007. Seen on the internet. A review of the exhibition at the Rubin Museum of
Art entitled Bon: The Magic Word.EVERDING,
KARL-HEINZ 425. Die Bön-Religion, Tibet:
Lamaistische Klosterkulturen, nomadische Lebensformen und bäuerlicher Alltag
auf dem “Dach der Welt,” DuMont Buchverlag (Köln 1993), pp. 75-77. 426. Title and Location Lists for Dieter Schuh’s
Microfilm Collection of Bon po Texts. Compiled on the Basis of the Microfilm
Copy in 85 Volumes, Archiv
für Zentralasiatische Geschichtsforschung series no. 15, VGH
Wissenschaftsverlag (Bonn 2001). See the review by Per Kværne contained in Acta Orientalia, vol. 64 (2003), pp.
296-298.FORMAN,
HARRISON (1904-1978) 427. I
See the King of Hell, Harper’s Magazine
(December 1934), pp. 14-25. This apparently also forms a chapter in his book, Through Forbidden Tibet: An Adventure into
the Unknown, Jarrolds (London 1936), the first edition in 288 pages. It
seems this article was reprinted in the Reader’s
Digest of December 1937, although I have not checked this. More recently it
has been reprinted as Chapter 12 of a book by Doug Allen entitled Gamblers with Fate that I located via Googlebooks on the internet; the book
was published under the label of of fiction in 2008. This piece tells the story
of the author’s alleged participation in a “Bonist” ritual. His works were
panned at the time by much more reliable Tibetanists like Li An-che and by B.
Miller, as having “an overdeveloped sense of the dramatic and an underdeveloped
devotion to facts.” This holds true of this piece, which certainly doesn’t
convey any authentic knowledge about Bön rituals (ridiculously enough, he has
these Bön priests chanting “Yamantaka, Yamantaka”). Here is a quote: “He and
his fellows were followers of Bonism, a form of paganism which predates
Buddhism in Tibet. The lamas of Buddhism intercede between the laymen and the
benignant deities; the Nukhwas of Bonism propitiate the evil ones. It was the
materializing of these evil spirits that I had come to see.” This article is still cited by Evangelical Christian polemicists
to prove the ‘evil demonic’ nature of Tibetan religion in general. By the way,
the word Nukhwa is probably a deformation of Ngakpa (Sngags-pa, Sanskrit
Mantrin), a word often used for specialists in popular magic, like
weathermaking. A quote from page 151 of Forman’s book confirms this at least on
a superficial level based on hair styles: “There were only about fifty Nukhwas
in residence. They wore the layman sheepskin cloaks in contrast to the red
homespun robes of the Buddhist lamas. But their long hair, twisted and coiled
atop their heads like snakes, distinguished them from the laity.” This is not
to ignore Forman’s basic categorical mistake in confusing Bön and Ngakpas (the
latter are most likely to be Nyingmapas, not Bönpos).FRANCKE, AUGUST HERMANN (1870-1930) 428. A Ladakhi Bon-po
Hymnal. India Antiqua, vol. 30
(1901), pp. 359-364. 429. Das Christentum
und die tibetische Bon Religion. Deutsche
Forschung (Deutsche Forschungsgemeinschaft, Berlin), vol. 5 (1928), pp.
100-111. 430. Die Frage der
Bon-Religion. Allgemeine
Missionszeitschrift, vol. 49, no. 11 (November 1922), pp. 321-331. 431. Die
vorbuddhistische Religion Tibets. Allgemeine
Missions-Zeitschrift (Berlin), vol. 28 (1901), pp. 579-584. This is a
revised entry. Francke, as elsewhere, here identifies the pre-Buddhist religion
of Tibet with a kind of nature cult for which he finds evidence in the Ge-sar
Epic. 432. Die
Zufluchtsformel der Bon Religion der Tibeter. Neue Allgemeine Missionszeitschrift, vol. 4 (1927), pp. 150-158.
‘The Refuge Formula of the Bon Religion of the Tibetans.’ 433. Ein Dokument aus
Turfan in tibetischer Schrift, aber unbekannter Sprache. Sitzungsberichte der Preussischen Akademie der Wissenschaften zu Berlin
(1927), pp. 124-130, plus photographic reproduction (bound later in the volume)
of the text. The unknown language here written in Tibetan script may or may not
have something to do with Zhang-zhung. The author gives some examples of
Zhang-zhung book titles at the end of the article. The use of several words
that, in Tibetan, are of a medicinal character, argues for the idea that the
text is about medicine. 434. Etwas von der
Bonreligion, a chapter contained in: A. Hermann Francke, Geistesleben in Tibet, Algemeine Missionsstudien no. 2, Verlag von
C. Bertelsmann (Gütersloh 1925), pp. 38-46. Contains a German-language summary
of the Gzer-mig, with a brief
addendum entitled “Die Josephsgeschichte aus dem gZer-myig,” recounting an
episode that bears comparison with the Joseph and Potiphar’s wife story. 435. gZer-myig, A Book
of the Tibetan Bon-pos. Asia Major,
vol. 1 (1924), pp. 243-346; vol. 3 (1926), pp. 321-339; vol. 4 (1927), pp.
161-239, 481-540; vol. 5 (1928), pp. 7-40; vol. 6 (1930), pp. 299-314; new
series vol. 7 (1949), pp. 163-188. FUNKE, FRIEDRICH WILHELM 436. Die Vorstellungswelt der Primitiven als
Element der lamaistischen Volksreligion, Inaugural-Dissertation,
Universität Köln (Köln 1947), in 120 pages. Not seen, and apparently quite
rare. An internet search revealed that there may be a copy in Frankfurt, at the
German National Library (Die Deutsche Nationalbibliothek).GA-GZI-BA
NYI-MA-DON-’GRUB 437. Bka’-drin G.yul-du Bsus-pa’i Gad-rgyang. Bon-sgo, vol. 12 (1999), pp. 90-92. A literary piece. 438. Drang-brjod
Gtam-gyi ’Dzum-bag. Bon-sgo, vol. 11
(1998), pp. 102-103.439. [Dge-bshes
Nyi-ma-don-’grub], Gsang-chen Ma-rgyud Thugs-rje-nyi-ma’i Khrid-chen Brgyad-kyi
Rnam-bzhag Thor-bu. Bon-sgo, vol. 21
(2008), pp. 9-18. 440. [Dge-bshes
Nyi-ma-don-’grub], Thugs-rje-sems-dpa’i Rnam-bshad. Bon-sgo, vol. 20 (2007), pp. 17-28.GA-GZI-BA SKAL-BZANG-SMON-LAM 441. Ngang-mo’i
Mgrin-glu. Bon-sgo, vol. 11 (1998),
pp. 96-97. A literary composition, ‘Song of the Goose,’ or perhaps, ‘Swan
Song.’GA-TSHA
DGE-BSHES BLO-GROS-RAB-GSAL (b. 1970) 442. Gna’-bo’i Lo-rgyus-las
’Phros-pa’i Dpyad-rtsom Dus-rabs Gsar-pa’i Gzhon-nu-rnams-la Bskul-ba’i Cong
Brda, Mu-khri-btsad-po Zhang Bod Rig-gzhung Zhib-’jug-khang [Mutri Tsedpo
Tibeto Zhang-zhung Research Centre] (Khotla-Panjola 2002), in 175 pages.
Several essays on aspects of ancient history, in particular the kingdom of
Zhang-zhung, its history, customs, kings, languages and scripts. 443. Srid-pa’i Mdzod-phug
dang Chos Mngon-pa Mdzod-kyi Bar Dpyad-zhib Byas-pa’i Zin-tho. Paper
delivered at the 10th IATS conference (Oxford 2003). A comparison of the Bön
and Chos Abhidharma texts.GA
ZANGJIA 444. Tibetan Religions,
China Intercontinental Press (2003). This has a chapter on the Bon religion, as
it does on all the Tibetan Buddhist sects. Seen on Googlebooks.GANGS-LHA-DKAR-PO 445. Rmi-lam-gyi Mjal-’phrad. Bgres-po’i
’Bel-gtam, issue 2 (2002), pp. 104-105. A literary piece. 446. Skyo-gdung-gi Mig-chu. Bgres-po’i
’Bel-gtam, issue 1 (2001), pp. 81-82. Poetry.GANGS-RI-BA CHOS-DBYINGS-RDO-RJE 447. Bzhi-pa /
G.yung-drung Bon-gyi Gnas-bshad. Bod-ljongs
Nang Bstan, 1st issue of 1990 (7th in the general series), pp. 89-94. On
Mount Kailash.GANGS-THIG 448. Grwa-pa De-tsho Sha-mdog Mi-’dug Dzor-ba-la Zer Gda’. Bgres-po’i ’Bel-gtam, issue 2 (2002),
pp. 96-97. A literary piece.GAR-ZHWA-BA TSHE-RING-RDO-RJE 449. Zhang-zhung-gi
Sa-skor Cung-zhig Gleng-ba. Bon-sgo,
vol. 6 (1993), pp. 62-67. On Zhang-zhung geography. In my reprint edition of
this issue, it actually appears on pp. 45-48.GEDUN CHOEPHEL (Dge-’dun-chos-’phel, 1903-1951) 450. The White Annals (Deb-ther dkar-po), tr. by Samten Norboo [Bsam-gtan-nor-bu],
Library of Tibetan Works and Archives (Dharamsala 1978). The Tibetan-language
work was originally written in 1946. GERGAN, S.S. (Dge-rgan Bsod-nams-skyabs-ldan) 451. The Lo-sar of
Ladakh, Spiti, Lahul, Khunnu and Western Tibet. Tibet Journal, vol. 3, no. 3 (Autumn 1978), pp. 41-43. On the
Zhang-zhung origins of Tibetan New Year (Lo-gsar).GIBSON,
TODD ALLEN 452. Bon-Buddhist
Relations in the Biography of Shar.dza Bkra.shis Rgyal.mtsan. A paper given at
the 8th meeting of the International Association for Tibetan Studies
(Bloomington 1998), abstract. 453. Dgra-lha: A Re-examination. Journal of the Tibet Society, vol. 5
(1985), pp. 67-72. 454. From Btsanpo to Btsan:
The Demonization of the Tibetan Sacral Kingship, doctoral dissertation,
Indiana University (Bloomington 1991). UMI order no. 9212817. Includes very
significant discussions about Bön and its relation to primal or ‘native’
religious phenomena in Tibet. 455. Two Figures in
the Early Great Perfection. The Tibet
Journal, vol. 23, no. 4 (Winter 1998), pp. 72-91. The two figures alluded
to in the title are Myang Ting-nge-’dzin and Dran-pa-nam-mkha’.GIULI,
DANIELA TOZZI 456. Alcuni considerazioni sul Ta e Hsiao Chin-ch’uan. Contained in: Paolo Daffinà, Indo-Sino-Tibetica: Studi in onore di Luciano Petech, Bardi Editore
(Rome 1990), pp. 379-391. General discussion about Rgyal-mo-rong, with some
mention of Bön.GLING-TSHA PADMA-DBANG-CHEN 457. G.yung-drung
Bon-gyi Bstan-pa dang Bod Brgyud Nang-bstan Grub-mtha’i Bar-gyi ’Brel-ba’i
Skor-la Rob-tsam Dpyad-pa. Bod-ljongs
Zhib-’jug, 4th issue of the year 2000 (76th in the general series), pp.
62-71. ’GO-BA BSTAN-’DZIN-’BRUG-GRAGS (b. 1962)
[Shel-bzhin-un-kra] 458. Bod-kyi
Gso-rig Byung-khungs Gsal-bar Ston-pa’i Dpyad-gtam Byad-kyi Me-long. Bon-sgo, vol. 3 (1989), pp. 23-33.
Medical history 459. Bod
Rgyal Gnya’-khri-btsan-po’i Skor-gyi Dpyad-gtam Bhra-ma-ra’i Glu-dbyangs. Bon-sgo, vol. 2 (1988), pp. 37-48. On
the first Tibetan Emperor. 460. Bon
dang Chos-kyi Go-don Mun-sel ’Od Snang. Bon-sgo,
vol. 10 (1997), pp. 11-36. Reprinted in Spang-rgyan
Me-tog, 4th issue of 1998. A contemplation on the meanings of the Tibetan
words Bon and Chos. 461. Bon dang G.yung-drung Bon-gyi Go-don Ngo-sprod. Bod-ljongs Nang-bstan, issue 2 for the
year 1999 (26th in the general series), pp. 102-111. On distinguishing between
Bön and G.yung-drung Bon. 462. Bon-gyi
Lo-rgyus-las Byung-ba’i ’Byung-ldan dang Bod Rgyal Lo’i Skor. Bon-sgo, vol. 8 (1995), p. i (preface).
On chronology. 463. Bon-gyi
Skor Cung-zhig Gleng-ba. Gangs Rgyun
(‘Glacial Stream,’ a literary journal published from the Central Institute of
Higher Tibetan Studies, Sarnath), the 1st (December) issue of 1990 (Tibetan
regal year 2117), pp. 15-23. On various subjects connected with Bon. The same
title appears in Bon-sgo, vol. 5 [3rd
reprint] (1991), pp. 27-40. 464. Bon-spyod ’Phags-pa’i Nor-bdun. Bon-sgo, vol. 13 (2000), pp. 6-24. On a seven-part religious
practice and recitation. 465. G.yung-drung
Bon-gyi Mdo Sngags Sems Gsum Skor. Bon-sgo,
vol. 7 (1994), pp. 5-31. Reprinted in Bod-ljongs
Nang-bstan, 2nd issue of 1996 (20th in general series), pp. 52-70. On Bon scriptures. 466. Rig-pa’i
Gnas Lnga’i Skor Mdo-tsam Brjod-pa’i ’Bel-gtam Lung-gi Gzhon-nu. Bon-sgo, vol. 2 (1988), pp. 18-27. On
the traditional sciences. 467. Rje-yi
Dgung-snying Khyad-par Sprel Lo-la Bsngags-pa. Bon-sgo, vol. 6 (1993), pp. 83-99. On significant events in the
year 1992. In my reprint edition of this issue, it appears on pp. 62-74. 468. Spu-rgyal-las
’Phros-pa’i ’Od-lde-spu-rgyal-gyi Skor. Bon-sgo,
vol. 6 (1993), pp. 24-49. It appears on pp. 17-36 in my reprint edition of this
issue. 469. Spyi-nor
7Gong-sa 7Skyabs-mgon Rin-po-che Mchog Bon Gzhis Thob-rgyal Gsar-pa’i
Bsti-gnas-su 7Zhabs-sor ’Khod-pa’i Gnas-tshul Snying-bsdus. Bon-sgo, vol. 2 (1988), pp. 5-10. On the
April 1988 visit of His Holiness the Fourteenth Dalai Lama to Dolanji. 470. Theg-chen Sangs-rgyas G.yung-drung Bon-gyi
Ngo-sprod Blo Gsar Sgo-’byed, Mi-rigs Dpe-skrun-khang (Beijing 1999). 471. Zhang
Bod Rtsis-kyi Lo-rgyus Gshen-gyi Zhal-lung. Bon-sgo,
vol. 8 (1995), pp. 129-143. 472. Zhang-zhung
Rgad-po’i Skyid-sdug Mthong Thos. Bon-sgo,
vol. 5 [3rd reprint] (1991), pp. 55-74.— See
also under Bsam-’grub-nyi-ma. GORVINE,
WILLIAM M. 473. The Life of a Bonpo
Luminary: Sainthood, Partisanship and Literary Representation in a 20th Century
Tibetan Biography, doctoral dissertation, University of Virginia (2006), in
473 pages. UMI dissertation order no. AAT 3214340. Based on two biographies of
Shar-rdza Bkra-shis-rgyal-mtshan by his disciple
Skal-bzang-bstan-pa’i-rgyal-mtshan.GRAGS-SENG-SKYABS 474. Ru-lag
G.yung-drung-gling Dgon Ngo-sprod Rags-bsdus. Bod-ljongs Zhib-’jug (Tibetan Studies), 1st issue of 1991 (37th in
series), pp. xx-xx. Not seen.GREATREX, ROGER 475. A Brief
Introduction to the First Jinchuan War (1747-1749). Contained in: Per Kværne,
ed., Tibetan Studies: Proceedings of the
6th Seminar of the International Association for Tibetan Studies, Fagernes 1992,
The Institute for Comparative Research in Human Culture (Oslo 1994), pp.
247-263. 476. Bonpo Tribute
Missions to the Imperial Court (1400-1665). Contained in: Helmut Krasser, et al., eds., Tibetan Studies: Proceedings of the 7th Seminar of the International
Association for Tibetan Studies, Graz 1995, Verlag der Österreichischen
Akademie der Wissenschaften (Wien 1997), vol. 1, pp. 327-335. 477. Religious
Conflict in the Sungpan Region. Unpublished paper given at the Bonpo Kanjur
Seminar in June 1996, Lake Atna (Atnsjøen), Norway. 478. Tribute Missions
from the Sichuan Borderlands to the Imperial Court (1400-1665). Acta Orientalia, vol. 58 (1997), pp.
75-151.GRIEBENOW,
MARION G. 479. Journey
to Sungpan. The Regions Beyond:
Newsletter of the Kansu-Tibetan Border Mission, vol. 2, no. 2 (1941), pp.
10-13. Not seen.GROHOFSKY, MATTHEW 480. Modern
Tibetan Buddhism and Bon Folk Religion: Did One Influence the Other? Alpha Chi Recorder, Undergraduate Issue,
vol. 55, no. 1 (Spring 2012), pp. 19-25.GRÜSCHKE, ANDREAS (b. 1960) 481. Die Heiligen Stätten der Tibeter. Mythen und
Legenden von Kailash bis Shambhala, Eugen Diederichs Verlag (Munich 1997),
in 252 pages. Thanks to Erwan Temple for kindly sending information that filled
out this entry. 482. Mythen und Legenden der Tibeter. Von
Kriegern, Mönchen, Dämonen und dem Ursprung der Welt, Eugen Diederichs
Verlag (Munich 1996). Chapters 1 & 3 are relevant to Bon.GTSANG-TSHA
DGE-BSHES G.YUNG-DRUNG-GTSUG-PHUD (b. 1969) 483. Bla-chen
Dran-pa-nam-mkha’i Mdzad-rnam Rags-bsdus. Bon-sgo,
vol. 8 (1995), pp. 30-36. 484. Bod Rgyal
Btsan-po’i Skabs dang ’Brel-ba’i Dmu-gshen Dran-pa’i Skor Rob-tsam Gleng-ba. Bon-sgo, vol. 9 (1996), pp. 101-115. 485. Bskal-srid Snod-bcud-kyi Skor Rags-tsam Gleng-ba. Bon-sgo, vol. 13 (2000), pp. 98-109. On
traditional Bön cosmology. 486. Dpal Gshen-btsan Klu-phug
Dgon G.yung-drung-bde-chen-gling-gi Lo-rgyus, Mi-rigs Dpe-skrun-khang
(Beijing 2007), in 252 pages. 487. Kun-mkhyen
’Ja’-lus-pa Shar-rdza-ba’i Bstod-tshig Rkang-drug Myos-pa’i Rgyang-glu. Bon-sgo, vol. 8 (1995), pp. 144-146. 488. Mdo Sngags Sems Gsum-gyi Lta-ba’i Bsdus-don Dpon-gsas Bla-ma’i
Zhal-lung. Bgres-po’i ’Bel-gtam,
issue 1 (2001), pp. 1-4. A summary of the philosophical views associated with
sûtras, tantras and Rdzogs-chen. 489. Rdzogs-chen Don-gyi Rnal-’byor Rag-shi Rtogs-ldan
Dri-med-g.yung-drung Rin-po-che Mchog Gzugs-sku’i Bkod-pa Bon-dbyings-su
Bsdus-pa’i Gnas-tshul Rags-bshad. Bgres-po’i
’Bel-gtam, issue 1 (2001), pp. 98-101. Obituary for the Rdzogs-chen teacher
Rag-shi Rtogs-ldan Dri-med-g.yung-drung, who was born in 1908 and passed away
on January 3, 2001. 490. [G.yung-drung-gtsug-phud],
Rgyal-ba Sman-ri-ba’i Bstod-tshig Drang Brjod Udpal Dkar-po. Bon-sgo, vol. 10 (1997), pp. 112-113. 491. Zhang Bod-kyi
Nang-bstan Byung-rim Skor-la Dpyad-gtam ’Char-kha’i ’Od Rnon. Bon-sgo, vol. 11 (1998), pp. 33-50. GUGLIOTTA,
GUY 492. Clues to Legendary Tibetan Culture Emerge. Washington Post (February 17, 2003), p. A13. Mainly concerned with
John Bellezza’s ideas about Zhang-zhung, but including interviews on the
subject with David Germano and Leonard W.J. van der Kuijp.GURUNG,
BINAY CHANDRA 493. Bon in the Himalaya,
Uma Gurung (Kathmandu 2003), in 348 pages. This was originally the author’s
dissertation at Tribhuvan University in Nepal. Or was it done at University of
Virginia? Not seen.GURUNG,
KALSANG NORBU 494. A Comparison of the Hagiography of Shenrab Miwo and the Legend
of Buddha. A paper given at the conference, “Bon, the Indigenous Source of
Tibetan Religion and Culture,” held at Shenten Dargye Ling, Blou, France, on
June 22-25, 2008. 495. Bon Monastic Discipline and the Great Master
dGongs-pa-rab-gsal. Contained in: Henk Blezer, ed., Emerging Bon: The Formation of Bon Traditions in Tibet at the Turn of
the First Millennium AD, International Institute for Tibetan and Buddhist
Studies (Bonn 2011), pp. 273-305. Dgongs-pa-rab-gsal is a pivotal historical
figure shared by both Bön and Chos, although they have different accounts of
his historic role. 496. History and Antiquity of the mDo ’dus in Relation to mDo
chen po bzhi. Contained in: Henk Blezer, ed., Emerging Bon: The Formation of Bon Traditions in Tibet at the Turn of
the First Millennium AD, International Institute for Tibetan and Buddhist
Studies (Bonn 2011), pp. 247-272. 497. Shenrab’s Ancestors and Family Members. Revue
d’Etudes Tibétaines, vol. 22
(November 2011), pp. 1-23. This paper formed a part of the author’s doctoral
dissertation, and was originally given, under the title, "Some Episodes of gShen rab mi bo’s Family
Life," at the Second
International Seminar of Young Tibetologists (Paris, September 7-11, 2009). He
traces the origins of the names of Lord Shenrab’s family members, thereby
attempting to determine the sources of the narratives. 498. The Role of Confucius in Bon Sources: Kong tse and His
Attribution in the Ritual of Three-Headed Black Man. Contained in B. Dotson, et
al., eds., Contemporary Visions in
Tibetan Studies (Proceedings of the First International Seminar of Young
Tibetologists, London, 9–13 August 2007), Serindia Publications (Chicago 2009),
pp. 257–79. Kong-tse.GYAL-PO, TENZIN See under Bstan-’dzin-rgyal-po. GYATSO, JANET B. 499. Guru Chos-dbang’s
Gter ’byung chen mo. An Early Survey
of the Treasure Tradition and Its Strategies in Discussing Bon Treasure.
Contained in: Per Kværne, ed., Tibetan
Studies: Proceedings of the 6th Seminar of the International Association for
Tibetan Studies, Fagernes 1992, The Institute for Comparative Research in
Human Culture (Oslo 1994), pp. 275-287.G.YUNG-DRUNG-BSAM-GTAN — See Rnga-ba
G.yung-drung-bsam-gtan. G.YUNG-DRUNG-’GYUR-MED,
DGE-BSHES. See Sde-dge
G.yung-drung-’gyur-med. 500. Bod-kyi Rgyal-rabs-las ’Phros Dpyad-gtam Skra-rtse’i
Chu-thigs. Bon-sgo, vol. 12 (1999),
pp. 23-38. On Tibetan imperial period history.G.YUNG-DRUNG-RGYAL-BA 501. Klu-dgon
G.yung-drung-bde-chen-gling-gi Lo-rgyus. Bod-ljongs
Nang-bstan, vol. 3, no. 1 (1988), pp. 69-76. On a Bon monastery in Khams. G.YUNG-DRUNG-RGYAL-MTSHAN — See under Khyung-dkar Phag-mgon
G.yung-drung-rgyal-mtshan and under Spu-rgyal-ba G.yung-drung-rgyal-mtshan. G.YUNG-DRUNG-SKYABS
(Yungdrung Kyab) 502. Mdo-smad Rtse-dbus
Grong-sdes Bon-gyi Grub-mtha’ Rgyud-’dzin Byung-ba’i Rgyu-rkyen-la Dpyad-pa
[Research into the Reasons the Rtse-dbus Set of Villages of Amdo Held the
Lineages of the Bön School]. A paper given at the conference, “Bon, the
Indigenous Source of Tibetan Religion and Culture,” held at Shenten Dargye
Ling, Blou, France, on June 22-25, 2008.G.YUNG-DRUNG-TSHUL-KHRIMS-DBANG-DRAG 503. Rgyal-ba’i Bka’ dang Bka’-rten Rmad-’byung
Dgos-’dod Bzhin Gter-gyi Bang-mdzod-la Dkar-chags Blo’i Tha-ram ’Grol-byed
’Phrul-gyi Lde-mig, Palace of National Minorities (Beijing 1995), in 1391
pages. This is a catalogue of the Bon scriptures compiled between the years
1876 and 1880.GZE-MA-RA-MGO 504. Kun-dga’-don-’grub. Bgres-po’i
’Bel-gtam, issue 2 (2002), pp. 105-107. A literary piece.GZHAN-PHAN-NYI-MA 505. Khrel dang Ngo-tsha’i Dri Dben Dben. Bgres-po’i ’Bel-gtam, issue 2 (2002), pp. 85-87. A literary piece.HAARH, ERIK 506. The Yar-luṅ Dynasty, G.E.C. Gad’s Forlag
(Copenhagen 1969). 507. The Zhang-zhung
Language: A Grammar and Dictionary of the Unexplored Language of the Tibetan
Bonpos. Acta Jutlandica, vol. 40, no.
1 (1968), pp. 7-43. This might be considered the first Zhang-zhung dictionary,
or in any case the first one to be put in alphabetic order for ease of
reference.HACKIN, JOSEPH 508. Les influences
bouddhiques dans la constitution de l’iconographie des Bon-po du Tibet. Actes du Congrès International d’Histoire
des Religions (held in Paris in October 1923), vol. 2 (1925), pp. 93-95.
‘The Buddhist Influences in the Constitution of Bonpo Iconography.’ 509. Tibet.
Collections Bon-po et Bouddhique. Rapportées du Tibet par M. Bacot. Annales du Musée Guimet, Bibliotheque de
Vulgarisation, vol. 28 (1908), pp. 33-71, with 5 plates. There doesn’t
appear to be anything in the content directly related to Bon.HAENISCH, ERICH 510. Das Goldstromland
im chinesisch-tibetischen Grenzgebiete. Contained in: Sven Hedin, Southern Tibet, Lithographic Institute
of the General Staff of the Swedish Army (Stockholm 1922), vol. 9, pt. 4, pp.
67-130, plus plates, maps. 511. Die Eroberung des
Goldstromlandes in Ost Tibet. Asia Major,
vol. 10 (1935), pp. 262-313. HAR-EL, MENASHE 512. Jews and the
Great Silk Road. Ariel: A Review of Arts
and Letters in Israel (Jerusalem), no. 84 (1991), pp. 2-18. HATCHELL, CHRISTOPHER P. 513. Naked Seeing: The Great Perfection, the
Wheel of Time and Visionary Philosophy in Renaissance Tibet, doctoral
dissertation directed by David Germano, Department of Religious Studies,
University of Virginia (2009). Practically one third of this dissertation is
devoted to Bon. It includes a study and translation of a Dzogchen work by ’Bru
Rgyal-ba-g.yung-drung entitled Sgron-ma
Drug-gi Dgongs-don ’Grel-pa.HAYES, JACK PATRICK See under Mona Schrempf. 514. Environmental Change, Economic Growth and
Local Societies: A ‘Change in Worlds’ in the Songpan Region, 1800-2005, PhD
dissertation University of British Columbia (Vancouver 2008). Not seen. 515. Tourism and
Tradition in Jiuzhaiguo and Songpan Counties in the 20th Century. Trin-gyi-pho-nya [Sprin-gyi Pho-nya; Tibetan Environment and Development Digest],
vol. 4, no. 2 (2006).HE
LIMIN 516. & He Shicheng, The Dtô-mbà Ceremony to Propitiate the
Demons of Suicide. Contained in: Michael Oppitz & Elisabeth Hsu, eds., Naxi and Moso Ethnography: Kin, Rites,
Pictographs, Völkerkundemuseum (Zürich 1998), pp. 139-172.HEISSIG,
W. 517. Review of Helmut Hoffmann, Quellen
zur Geschichte der tibetischen Bon-Religion. Contained in: Folklore Studies, vol. 10, no. 1 (1951),
pp. 190-194.HELFFER, MIREILLE 518. Les instruments
de musique liés à la pratique des Tantra, d’aprés un texte de Kun grol grags pa
’Ja’ mtshon snying po. Contained in: Proceedings
of the Csoma de Körös Memorial Symposium Held at Velm-Vienna, Austria, 13-19
Sept 1981, Arbeitskreis für Tibetische und Buddhistische Studien,
Universität Wien (Vienna 1983), vol. 1 (Contributions
on Tibetan Language and Culture), pp. 83-107. 519. L’origine des
instruments de musique d’après un texte bon-po du XIXème siècle. Contained in:
S. Karmay & P. Sagant, eds., Les
Habitants du toit du monde, Sociéte d’ethnologie (Nanterre 1997), pp.
343-363. 520. Notes à propos
d’une clochette gshang. Objets et mondes, vol. 21, no. 3 (Autumn
1981), pp. 129-134. 521. Observations
concernant le tambour tibetan rnga et
son usage. Contained in: N. Marzac-Holland & N. A. Jairazbhoy, eds., Essays in Honor of Peter Crossley-Holland on
his 65th Birthday (= Selected Reports
in Ethnomusicology, vol. 4), University of California (Los Angeles 1983),
pp. 62-97. On drums. 522. Traditions
tibétaines relatives à l’origine du tambour. Contained in: Per Kværne, ed., Tibetan Studies: Proceedings of the 6th
Seminar of the International Association for Tibetan Studies, Fagernes 1992,
The Institute for Comparative Research in Human Culture (Oslo 1994), pp.
318-334. On the origins of the drum.HENSS,
MICHAEL 523. Notes on Khyung-lung in Ancient Zhang-zhung. IN: Xie Jisheng,
Shen Weirong & Liao Yang, eds., Studies
in Sino-Tibetan Buddhist Art: Proceedings of the Second International
Conference on Tibetan Archaeology and Art, Beijing, September 3-6, 2004,
China Tibetology Publishing House (Beijing 2007?), pp. 1-26. Not seen.HERMANNS,
P. MATTHIAS 524. Heilbringer und
Erlöser der Tibeter. Kairos, vol. 6,
no. 3-4 (1964), pp. 180-194. 525. Schamanen-
Pseudoschamanen, Erlöser und Heilbringer, Steiner (Weisbaden 1970).
Published in three volumes, there are some chapters relevant to Bön. 526. Schöpfungs- und
Abstammungsmythen der Tibeter. Anthropos,
vol. 41 (1946), pp. 275-298; vol. 44 (1949), pp. 817-847. 527. Tibetan Lamaism up to the Time of the Reform by Tzoṅ
kha pa. The Journal of the Anthropological
Society of Bombay, new series vol. 5, no. 2 (1951), pp. 7-36. Includes a
brief section entitled ‘The Pre-Lamaistic Religion.’ 528. Überlieferungen
der Tibeter nach einem Manuskript aus dem Anfang des 13. Jahrhunderts n. Chr. Monumenta Serica, vol. 13 (1948), pp.
161-208. HETENYI, ERNEST 529. Jerusalem in an
Old Tibetan Map? Tibetan Review, vol.
8 (January/February, 1973), p. 14. This brief article was also published in
Hungarian, German and English versions in A
Körösi Csoma Sàndor Intézet Közleményei (publication of the Arya Maitreya
Mandala in Budapest) in the 1972 issue (general series no. 4?), pp. 11-16. HODGSON, BRIAN HOUGHTON (1800-1894) 530. Notice on
Buddhist Symbols. Journal of the Royal
Asiatic Society, vol. 18 (1861), pp. 393-399, plus plates. This article
contains, between pp. 396 and 398, 4 plates (pl. VII-X) with drawings of Bon
sacred beings, probably the first such ever made available to a European
audience.HÖFER, ANDRAS 531. Notes on the Nepalese
Drum dhyāngro as Used by the Tamang
Shaman (jhākri / bombo). Contained
in: S. Karmay & P. Sagant, eds., Les
Habitants du toit du monde, Sociéte d’ethnologie (Nanterre 1997), pp.
689-700.HOFFMANN, HELMUT (1912-1992) 532. An
Account of the Bon Religion in Gilgit. Central
Asiatic Journal, vol. 13 (1969), pp. 137-145. 533. Bon-Religion.
Die Religion in Geschichte und Gegenwart:
Handwörterbuch für Theologie und
Religionswissenschaft, J.C.B. Mohr [Paul Siebeck] (Tübingen 1957/1986), 3rd
edition, vol. 1 [A-C], pp. 1362-1363. 534. Buddhism
and Its Influence on the Tibetan Bon Religion. Contained in: Symposium on Buddhism’s Contribution to Art,
Letters and Philosophy, Arranged from Nov. 26th to 29th, 1956, in New Delhi,
The Government of India and unesco
(New Delhi 1956). Not seen. 535. Gśen. Eine
lexikographisch-religionswissenschaftliche Untersuchung. Zeitschrift der Deutschen Morgenländischen Gesellschaft, vol. 98
(1944), pp. 340-358. 536. La Religione Bon tibetana, Istituto
Italiano per il Medio ed Estremo Oriente (Roma 1943). This is a 23-page
publication of a lecture delivered at the same institute in Rome on May 4,
1941. 537. Probleme und
Aufgaben der tibetischen Philologie. Mit einem Anhang: Zur Geschichte der
Bon-Religion. Zeitschrift der Deutschen
Morgenländischen Gesellschaft, vol. 92 (1938), pp. 345-68. 538. Quellen zur Geschichte der tibetischen
Bon-Religion, Akademie der Wissenschaften und der Literatur in Mainz
(Abhandlungen der geistes- und sozialwissenschaftlichen Klasse, Nr. 4), Franz
Steiner Verlag (Wiesbaden 1950). This is the author’s doctoral
dissertation. 539. Religione Bon
(Tibet, Swat, Gilgit). Contained in: Giuseppe Tucci, ed., Le Civiltà dell’Oriente, Gherardo Casini Editore (Rome 1958), vol.
3, pp. 872-881. 540. Review of Luciano
Petech’s book, A Study on the Chronicles
of Ladakh (Indian Tibet) (Calcutta 1939), contained in: Zeitschrift der Morgenländischen
Gesellschaft, vol. 95 (1941), pp. 321-325. This review mostly discusses
matters connected with Bon, including odd and unusual spellings of the deity
name Ge-khod, as for instance Gi-khod, Dge-god, Gye-gong, etc. 541. Several
Žaṅ-žuṅ Etymologies. Oriens Extremus,
vol. 19, nos. 1-2 (December 1972), pp. 193-201. 542. Symbolik der tibetischen Religionen und des
Schamanismus, Anton Hiersemann (Stuttgart 1967). Symbolism of Tibetan
religion and of shamanism, including a section on symbolism in the Bon
religion, entitled ‘Symbolik der Bon-Religion,’ on pp. 67-97. 543. The Ancient
Tibetan Cosmology. Tibet Journal,
vol. 2, no. 4 (Winter 1977), pp. 13-16. Translated by Gary Houston. 544. The Religions of Tibet, George Allen
& Unwin Ltd. (London 1961). This general work includes two chapters on Bon:
Chapter 1, “The Old Bon Religion,” pp. 13-27; Chapter 5, “The Systematized Bon
Religion,” pp. 84-110. 545. Tibet: A Handbook, Asian Studies
Research Institute, Indiana University (Bloomington 1973/1975). 546. Žaṅ-žuṅ
the Holy Language of the Tibetan Bonpo. Zeitschrift
der Deutschen Morgenländischen Gesellschaft, vol. 117, no. 2 (1967), pp.
376-381. 547. Zhang-zhung: The
Holy Language of the Tibetan Bon-po. International
Orientalist Congress, vol. XXVII, Ann Arbor, Michigan 1967 (Wiesbaden
1971), p. 580, abstract only. 548. Zur Literatur der
Bon-po. Zeitschrift der Deutschen
Morgenländischen Gesellschaft, vol. 94 (1940), pp. 169-188.HONDA, ISAO 549. Some Notes on
‘Gold’ and ‘Road’ in Zhangzhung and Tamangic. Contained in: Yasuhiko Nagano,
ed., Issues in Tibeto-Burman Historical
Linguistics, Senri Ethnological Studies series no. 75, National Museum of
Ethnology (Osaka 2009), pp. 99-120.HOONG TEIK TOH 550. Ch. Qiong ~ Tib.
Khyung; Taoism ~ Bonpo — Some Questions Related to Early Ethno-Religious
History in Sichuan. Sino-Platonic Papers, no. 147 (March 2005). The
equivalence apparently made between Daoism and Bön is of interest. Not seen.HOR-TSHANG
BSAM-GTAN-GTSUG-PHUD 551. Rgyal-ba Sman-ri’i Slob-dpon Chen-mo 7Yongs-’dzin
Bstan-’dzin-rnam-dag Rin-po-che Mchog-gi Mdzad-rnam Rags-bsdus. Bgres-po’i ’Bel-gtam, issue 1 (2001),
pp. 8-22. A brief biography of Tenzin Namdak.HSU,
ELISABETH 552. Moso and Naxi: The House. Contained in: Michael Oppitz &
Elisabeth Hsu, eds., Naxi and Moso
Ethnography: Kin, Rites, Pictographs, Völkerkundemuseum (Zürich 1998), pp.
67-99.HUAMAOJI (Dpal-mo-skyid) 553. My Faith (dad-pa) is Growing Inside of Me: The
Chos-thog chen-mo Ritual Dance in a Tibetan Bon Community in Amdo mTsho-sngon
(Qinghai) Province, masters thesis, University of Oslo (Oslo 2012), in 93
pages plus end matter (bibliography, illustrations).HUBER,
TONI 554. Contributions on
the Bon Religion in A-mdo (1): The Monastic Tradition of Bya-dur Dga’-mal in
Shar-khog. Acta Orientalia, vol. 59
(1998), pp. 179-227. 555. Revival of Bon
Mountain Pilgrimage in Southeast A-mdo: Observations at Gnas-ri Byang Bya-dur.
A paper given at the Ninth Seminar of the International Association for Tibetan
Studies, Leiden, in June 2000. 556. Ritual Revival and Innovation at Bird Cemetery Mountain.
Contained in: Toni Huber, ed., Amdo
Tibetans in Transition: Society and Culture in the Post-Mao Era, Brill
(Leiden 2002), pp. 113-145. On Bya-dur. 557. The Burden of Territory, the Freedom of the Sky: Speculations
on Cultural Transfer and Priestly ‘Bon’ Worship of the Srid-pa’i lha in the
Eastern Himalayas. Paper given at the
conference Sacred Topography and Cultural
Transfers in the Himalayas (Vienna May 25, 2013). 558. The Skor lam and the Long March: Notes on the Transformation of
Tibetan Ritual Territory in Southern A mdo in the Context of Chinese
Developments. Journal of the
International Association of Tibetan Studies, vol. 2 (2006), pp. 1-42.
Available online.HUMMEL, SIEGBERT (b. 1908) 559. Bon-Ikonographisches
im Linden Museum, Stuttgart. Anthropos,
vol. 63/64 (1968/9), pp. 858-68, illus. 560. Das
heilige Land der Bon-po und das mythologische K’un-lun der Chinesen [‘The Holy
Land of the Bonpo and the Mythological K’un-lun of the Chinese’]. A Körösi Csoma Sàndor Intézet Közleményei
(publication of the Arya Maitreya Mandala in Budapest) in the issue no. 3-4 of
the year 1975 (general series no. 9-10), pp. 28-29. 561. Der
Ursprung der Sprache von Zhang-zhung. Journal
of the Tibet Society, vol. 6 (1986), pp. 3-16. ‘On the origins of the
Zhang-zhung language.’ This article has been revised and translated into
English as chapter 2 in Hummel’s book On
Zhang-zhung, pp. 69-85. 562. Die
Bedeutung der Na-khi für die Erforschung der tibetischen Kultur. Monumenta Serica, vol. 19 (1960), pp.
307-334. 563. Die
Bedeutung der Na-khi-Ikonographie für ein Bon-Pantheon. Zentralasiatische Studien, vol. 13 (1979), pp. 431-441. About
Na-khi (Naxi) iconography. 564. Die Lieder der
unglücklichen Königin Sad-mar-kar. Acta
Orientalia, vol. 55 (1994), pp. 161-173. An English translation has been
published as chapter 6 in Hummel’s book On
Zhang-zhung, pp. 109-123, with the title ‘The Songs of the Unhappy Queen
Sad-mar-kar.’ 565. Die Nāgas in der
Ikonographie der Na-khi und in der Überlieferung der tibetischen Bon-Religion. Monumenta Serica, vol. 40 (1992), pp.
235-243. 566. Eine
Bon-po-Foundation. Kairos, vol. 10,
no. 4 (1968), pp. 288-289. 567. Einige
Bemerkungen zu Jerusalem auf einer alten
tibetischen Weltkarte? A Körösi Csoma
Sàndor Intézet Közleményei (publication of the Arya Maitreya Mandala in
Budapest) in the issue no. 1 of the year 1973, pp. 47-48. “Some remarks on
Kuznetsov’s article ‘Jerusalem in an Old Tibetan Map?’” 568. Eurasiatische
Traditionen in der tibetischen Bon-Religion. Contained in: Opuscula Ethnologica Memoriae Ludovici Bíró Sacra, ed. by T.
Bodrogi, Akadédemiai Kiadó (Budapest 1959), pp. 165-212. ‘Eurasian Traditions
in Tibetan Bon Religion.’ 569. Fünf seltene
tibetische Kultgefässe im Linden-Museum Stuttgart. Eine Beitrag zur
Bon-Religion. Monumenta Serica, vol.
44 (1996), pp. 383-391. ‘Five Unusual Tibetan Cult Vessels in the Linden
Museum, Stuttgart: A Contribution on Bon Religion.’ 570. Gschen-rab(s)
mi-bo, Einige Bemerkungen zu einer seltsamen tibetischen Kultschale. Contained
in the same author’s book: Lamaistiche
Studien, geheimnise tibetischer Malereien (Leipzig 1950), vol. 2, pp.
30-43. 571. gShen. Ural-Altaischer Jahrbücher, vol. 9
(1990), pp. 236-238. An English translation appeared as: ‘gShen,’ Bulletin of Tibetology, new series, no.
3 (November 1992), pp. 5-8, although more recently incorporated as chapter 4
into Hummel’s book On Zhang-zhung,
pp. 97-101. 572. Khri und Legs in
den mythologischen Königslisten der Tibeter. Ural-Altaische Jahrbücher, vol. 12 (1994), pp. 240-244. An English
translation appears as chapter 5 in Hummel’s book On Zhang-zhung, pp. 103-108. 573. Manichäisches in
der tibetischen Bon-Religion. Manichaean
Studies Newsletter (1990), pp. 21-32. ‘Manichaeism in the Tibetan Bon
Religion.’ Not seen. 574. Materialen
zu einem Wörterbuch der Žaṅ-žuṅ Sprache. Monumenta
Serica, vol. 31 (1974-5), pp. 488-520; vol. 32 (1976), pp. 320-336; vol. 35
(1983), pp. 305-308. ‘Materials for a Dictionary of the Zhang-zhung Language.’
These have all been combined and published in English in Hummel’s book On Zhang-zhung, at pp. 1-67. 575. Neues Material
zur Sprache von Zhang-zhung. Acta
Orientalia, vol. 59 (1995), pp. 162-168. ‘New materials on the language of
Zhang-zhung.’ This has now been translated into English as chapter 3 of
Hummel’s book On Zhang-zhung, pp.
87-95. 576. On Zhang-zhung, Library of Tibetan Works
& Archives (Dharamsala 2000), edited and translated by Guido Vogliotti. 577. Transmigrations-
und Inkarnationsreihen in Tibet unter besonderer Berücksichtigung der
Bon-Religion. Acta Orientalia, vol.
36 (1974), pp. 181-190. HUO
WEI 578. Archaeological Survey of the Khyung lung Site in the Glang chen
gtsang po Valley in Western Tibet. Contained in: Deborah Klimburg-Salter, Liang
Junyan, Helmut Tauscher & Zhou Yuan, eds., The Cultural History of Western Tibet: Recent Research from the China
Tibetology Research Center and the University of Vienna, China Tibetology
Publishing House (Vienna 2008), pp. 211-230. On the location of Khyung-lung
Dngul-mkhar and archaeological finds in the Upper Sutlej River area. The
now-famous bronze statue (with faces on the front and on the back) and
millstones are among other finds illustrated here.IIDA,
HIROYA 579. The Study of Zhang Zhung: Attempts at Establishing a New
Discipline. A paper given at the 10th seminar of the International Association
of Tibetan Studies (Oxford 2003), and published in an internet journal called Quest Himalayan Journal at http://www.questhimalaya.com/journal/zhang-zhung-01.htm
(accessed on Nov. 16, 2009). A manifesto for the establishment of an
interdisciplinary field of Zhangzhung Studies with a strong archaeological
component.ISHII, HIROSHI 580. Bon,
Buddhist and Hindu Life Cycle Rituals: A Comparison. Contained in: S.G. Karmay
& Y. Nagano, eds., New Horizons in
Bon Studies (Senri Ethnological Reports no. 15), National Museum of
Ethnology (Osaka 2000), pp 359-382. JACKSON,
ANTHONY 581. & Pan Anshi, The Authors of Naxi Ritual Books, Index Books
and Books of Divination. Contained in: Michael Oppitz & Elisabeth Hsu,
eds., Naxi and Moso Ethnography: Kin,
Rites, Pictographs, Völkerkundemuseum (Zürich 1998), pp. 237-273. Anthony
Jackson has written many things about the religions
of the Mo-so and Na-khi (Naxi) not listed in this bibliography. 582. Floods, Fertility and Feasting. Ethnos, vol. 40, nos. 1-4 (1975), pp. 212-243. 583. Kinship, Suicide and Pictographs among the Na-khi (S.W. China).
Ethnos, vol. 36 (1971), pp. 52-93. 584. Mo-so Magical
Texts. Bulletin of the John Rylands
Library, vol. 48 (1965), pp. 141-74. 585. Na-khi
Religion: An Analytical Appraisal of Na-khi Ritual Texts, Mouton Publishers (The Hague 1979), based on a 1970
doctoral dissertation. 586. Naxi Studies: Past, Present and Future. Contained in: Chien
Chiao and Nicolas Tapp, eds., Ethnicity
and Ethnic Groups in China, New Asia Academic Bulletin no. 8 (Hong Kong
1989), pp. 133-148. 587. The Descent of
Man, Incest, and the Naming of Sons: Manifest and Latent Meanings in a Na-khi Text.
Contained in: Roy Willis, ed., The
Interpretation of Symbolism, ASA Studies series no. 3 (London 1975), pp.
23-42. Not seen. 588. Tibetan Bon Rites
in China: A Case of Cultural Diffusion. Contained in: James F. Fisher, ed., Himalayan Anthropology: The Indo-Tibetan
Interface, Mouton (The Hague 1978), pp. 309-326.JACQUES, GUILLAUME 589. Zhangzhung and
Qiangic Languages. Contained in: Yasuhiko Nagano, ed., Issues in Tibeto-Burman Historical Linguistics, Senri Ethnological
Studies series no. 75, National Museum of Ethnology (Osaka 2009), pp. 121-149.’JAM-BU MKHA’-’GRO-TSHE-RING 590. Bod Btsan-po’i
Dus-skabs-kyi Sgrung Lde’u Bon Gsum dang ’Brel-ba’i Gtam Rna-ba’i Bdud-rtsi. Bod-ljongs Zhib-’jug, 4th issue of 1996
(60th in general series), pp. 28-37.’JAM-ME — See under Rnga-ba ’Jam-me. JARDINS,
J.F. MARC des — See under Marc Desjardins. JAY,
JENNIFER W. 591. Imagining Matriarchy: ‘Kingdoms of Women’ in T’ang China. Journal of the American Oriental Society,
vol. 116, no. 2 (1996), pp. 220-229. At pp. 223-224, among a number of areas
claimed in Chinese sources to be ‘Kingdoms of Women’ (nüguo), is the Tibetan
area known in T’ang chronicles as Su-p’i, identified with Tibetan Sum-pa.
Sum-pa, while located in northeastern Tibet, was contemporary with the
Zhang-zhung empire, and is sometimes included within it (or as a vassal state).
It was known to the Chinese primarily because it sent tribute missions to China
between the years 587 and 742. In general, Jay seems to be saying that (with
possible exception of the Sum-pa case, which could have been genuinely
matriarchal), the Kingdom of Women was essentially an imaginative projection of
patriarchal fear of female power (and not really a feminist utopia after all).’JIGS-MED-BSAM-GRUB 592. Bon-gyi
Grub-mthar Dpyad-pa. Bod-ljongs Zhib-’jug
(‘Tibetan Studies’), 3rd vol. of 1993, pp. 30-36, 47. JINPA,
GESHE GELEK (Dge-bshes Dge-legs-sbyin-pa) 593. Bon and Bonpo. A paper given at the conference, “Bon, the
Indigenous Source of Tibetan Religion and Culture,” held at Shenten Dargye
Ling, Blou, France, on June 22-25, 2008. 594. Sacred Landscape and
Pilgrimage in Tibet: In Search of the Lost Kingdom of Bön, with large
contributions by Charles Ramble and Carroll Dunham, photographs by Thomas L.
Kelly, Abbeville Press (New York 2005). 595. Teachings on Tummo, Shenten Dargye Ling (Blou 2005), 39 + 54 pages. About
gtum-mo, or ‘psychic heat.’ 596. Geshe
Gelek Jimpa Rinpoche, Insegnamenti sul
Tummo Bön e sulla Fissazione del Cielo, Bracchio di Mergozzo (March 17/19,
2007), in 18 pages.JONES, L. ANNETTE 597. The Transgressive
as Catalyst for Ultimate Transformation: Terror, Disease and the Threat of
Death in Bön Chöd. Paper given at 8th meeting of the International Association
for Tibetan Studies (Bloomington 1998), abstract. 598. Transgressive Compassion: The Role of Fear,
Horror and the Threat of Death in Ultimate Transformation, Ph.D.
dissertation, Rice University (Houston 1998), in 308 pages. This doctoral
dissertation, done under the direction of Anne C. Klein, includes a study and
translation of a text entitled Gcod Gdams
Rin-chen Phreng-ba’i Gzhung, here translated, Precious Garland of Severance Instructions. Its author,
Drung-mu-ha-ra (14th century), is placed in dialogue with Georges Battaile
(1897-1962). The Zhang-zhung name Drung-mu-ha-ra ought to translate as the
Tibetan name G.yung-drung-ye-shes. His disciple was Tsu-ra
’Od-zer-rgyal-mtshan, and the latter’s disciple was the wellknown
Blo-ldan-snying-po (b. 1360). It therefore seems likely that the author is none
other than Go-lde ’Phags-pa G.yung-drung-ye-shes (b. 1215), so it may belong to
th 13th rather than the 14th century.JURKOVIC, RATKA 599. Prayer
to Ta pi hri tsa: A Short Exposition of the Base, the Path and the Fruit in Bon
Dzogchen Teachings. Revue
d’Etudes Tibétaines, vol. 16 (April 2008), pp. 5-41, freely
available online. Exploration of the meaning of six verses from a work by the
eighth-century disciple of Ta-pi-hri-tsa named Gyer-spungs Chen-po
Snang-bzher-lod-po entitled Ta-pi-hri-tsa’i
Gsol-’debs. Included is commentary by Tenzin Namdak, with a brief biography
of Tenzin Namdak on pp. 34-35. There is a succinct and general explanation of
the three or four main lineages of Dzogchen of the Bön tradition on pp. 11-13.KALOYANOV, STANIMIR 600. Irano-Tibetica:
Some Observations on the Tibetan Bon. Tibet
Journal, vol. 15, no. 1 (Spring 1990), pp. 77-82. KALSANG NAMGYAL See under Tadasu Mitsushima. KANG, XIAOFEI 601. Two
Temples, Three Religions, and a Tourist Attraction: Contesting Sacred Space on
China’s Ethnic Frontier. Modern China,
vol. 35, no. 3 (May 2009), pp. 227-255. Toni Huber has also written on this
same general area. This paper is concerned with the various interests that
converge on a ‘Tibetan’ and traditionally Bön holy place. These interests
include tourism, business, governmental, global, local, Daoist, Buddhist, Bön,
Chinese, Tibetan and still others. Shar Dung-ri (Eastern Conch Mountain) and
Gser-mtsho (Golden Lakes, here spelled Sertsuo) are in the place known in
Chinese as Huanglong (Yellow Dragon). One nearby Bön monastery called
Rin-spungs (the full name is Rin-spungs-bkra-shis-smin-grol-gling) has recently
begun to gain more influence. In 2003, in a secret deal, a new official
contracted two of the temples out to a business from Chengdu. The business
controlled the sales agents who run the temples, sell incense, collect
donations, run photo booths etc. Also interesting is how UNESCO contributes to
alienating the site from traditional religious practices by forbidding many of
them on ecological grounds. Of course, what actually most threatens the
environment is just the sheer number of tourists who have started visiting in
recent years, in large part precisely because it has been declared a UNESCO
natural heritage site. Clearly, heritage preservation efforts and eco-tourism
may be destructive of religious traditions as well as the natural beauty they
would seem to aim to protect.KAPLANIAN, PATRICK 602. &
Gloria Raad, Ladakh: de la transe à
l’extase. Paris, Éditions Peuples du Monde (Paris 2006), with color
photographs by J.B. Rabouan. Thanks to Erwan Temple for supplying this entry.KAPSTEIN, MATTHEW 603. Considerations on
Early Bonpo Scholasticism. Unpublished paper given at the Bonpo Kanjur Seminar
in June 1996, Lake Atna (Atnsjøen), Norway. On the logic and debate terminology
used in the Byang-sems Gab-pa Dgu Skor,
a Dzogchen text of Bon. 604. Preliminary Remarks
on the Grub mtha’ chen mo of Bya
’Chad kha ba Ye shes rdo rje. Contained in: Ernst Steinkellner, ed., with Duan
Qing & Helmut Krasser, Sanskrit
Manuscripts in China: Proceedings of a Panel at the 2008 Beijing Seminar on
Tibetan Studies, October 13 to 17, China Tibetology Publishing House
(Beijing 2009), pp. 137-152. This 12th-century philosophical history has the
idea that Bon egg cosmogonies were an influence from the Indian non-Buddhist
school of the Vaiśeṣika. 605. The
Commentaries of the Four Clever Men: A Doctrinal and Philosophical Corpus in
the Bon-po Rdzogs-chen Tradition.
Contained in: Donatella Rossi & Samten G. Karmay, eds., Bon, the Everlasting Relligion of Tibet:
Tibetan Studies in Honour of Professor
David L. Snellgrove, special issue of East
and West, vol. 59, nos. 1-4 (December 2009), pp. 107-130. This paper is
about a commentary by the Mkhas-pa Mi Bzhi, here translated as ‘Four Clever
Men.’ There is also a brief but significant discussion about Bön in this
author’s book The Tibetan Assimilation of
Buddhism, Oxford University Press (Oxford 2000), pp. 12-17. 606. The
Formation of a Bon-po Scriptural Corpus: The Secrets of the Enlightened Mind. Paper
given at the 16th Congress of the International Association of Buddhist Studies
(Taiwan 2011).KARMA-LHA-’BRUG-RGYAL 607. Phywa dang
G.yang-gi Ming-la Rags-tsam Dpyad-pa. Krung-go’i
Bod-kyi Shes-rig, 2nd issue of the year 1996, pp. 48-63. KARMAY,
SAMTEN G. (Mkhar-rme’u Bsam-gtan-rgyal-mtshan) 608. & Yasuhiko Nagano, eds., A Catalogue of the New Collection of Bonpo Katen Texts, Bon Studies
nos. 4-5, Senri Ethnological Reports series nos. 24-25, National Museum of
Ethnology (Osaka 2001). A monumental catalogue of the Katen (Bka’-brten)
collection of Bön commentarial and other works — more popularly known as the
“Bönpo Tanjur” — published in about 300 volumes. An index volume, as well as a
CD containing PDF versions of the entire work, are included. 609. & Jeff Watt, eds., Bon,
the Magic Word: The Indigenous Religion of Tibet, Rubin Museum of Art (New
York 2007). 610. A Historical Overview of the Bon Religion. Contained in:
Samten G. Karmay & Jeff Watt, eds., Bon,
the Magic Word: The Indigenous Religion of Tibet, Rubin Museum of Art (New
York 2007), pp. 54-81. 611. A Catalogue of Bonpo Publications, The
Toyo Bunko (Tokyo 1977), in 191 pages. A very important bibliographical
reference for Bon studies. A sequel is expected. See the following. 612. A Catalogue of the New Bonpo Publications.
A forthcoming publication in the series Bon Studies (Osaka), no. 3. Co-edited
with Y. Nagano. Announced as a supplement to A Catalogue of Bonpo Publications, covering Tibetan-language Bon
works published from 1974 to 1985. 613. A
Comparative Study of the Yul-lha Cult and Its Cosmological Aspects. Contained
in: S.G. Karmay & Y. Nagano, eds., New
Horizons in Bon Studies (Senri Ethnological Reports no. 15), National
Museum of Ethnology (Osaka 2000), pp. 383-413. 614. A
General Introduction to the History and Doctrines of Bon. Memoirs of the Research Department of the Tōyō Bunko, vol. 33
(1975), pp. 171-218. Reprinted in 1998 in The
Arrow and the Spindle, pp. 104-156. French translation by Yvan Comolli,
entitled ‘Introduction générale à l’histoire et aux doctrines du Bon. La nouvelle revue tibétaine, no. 11 (May
1985), pp. 39-52; no. 12 (October 1985), pp. 47-72; no. 13 (March 1986), pp.
51-81. 615. A Gzer-mig Version of the Interview
between Confucius and Phyva Keṅ-tse Lan-med. Bulletin of the School of Oriental and African Studies, vol. 38
(1975), pp. 562-580. Republished under a new title, ‘The Interview between
Phyva Keng-tse Lan-med and Confucius’ in The
Arrow and the Spindle, pp. 169-189. 616. A New
Discovery of Ancient Bon Manuscripts from a Buddhist StŪpa in Southern Tibet. Contained in: Donatella Rossi & Samten G.
Karmay, eds., Bon, the Everlasting
Relligion of Tibet: Tibetan Studies
in Honour of Professor David L. Snellgrove, special issue of East and West, vol. 59, nos. 1-4
(December 2009), pp. 55-86. 617. A
Pilgrimage to Kongpo Bon-ri. Contained in: S. Ihara, ed., Tibetan Studies: Proceedings of the 5th Seminar of the International
Association for Tibetan Studies, Narita 1989, Naritasan Shinshoji (Narita
1992), pp. 527-539. Reprinted in The
Arrow and the Spindle, pp. 211-227. 618. Cataloguing Canonical Texts of the Tibetan Bon Religion
(Tibetological Collections and Archives Series, Part One). IIAS Newsletter (International Institute for Asian Studies,
Leiden), no. 28 (August 2002), p. 17. 619. Early
Evidence for the Existence of Bon as a Religion in the Royal Period. English
translation of the article ‘Un témiognage sur le Bon face au Buddhisme á
l’époque des rois tibétains’ contained in the author’s 1998 book The Arrow and the Spindle, pp. 157-168. 620. L’âme et la
turquoise: un rituel tibétain. L’Ethnographie,
new series vol. 100-101 (1987), pp. 97-130. Translated into English under the
title ‘The Soul and the Turquoise: A Ritual for Recalling the Bla,’ listed
below. 621. L’Apparition du petit homme tête-noire (Création et procréation
des Tibétains selon un mythe indigène). Journal
Asiatique, vol. 274, nos. 1-2 (1986), pp. 79-138. For the English
translation, see the title ‘The Appearance of the Little Black-headed Man.’ On
the same subject as H. Hoffmann’s 1977 publication. The Tibetan text, entitled Dbu Nag Mi’u ’Dra Chags, has now been
published in S. Karmay’s book The Call of
the Blue Cuckoo, pp. 91-149. Helmut Hoffmann gave a photocopy of the
cursive text to R.A. Stein, and S. Karmay’s photocopy of that photocopy is
reproduced here, together with a Tibetan block-letter edition. 622. Les dieux des
terroirs et les genévriers: un rituel tibétain de purification. Journal Asiatique, vol. 283, no. 1
(1995), pp. 161-207. Translated into English under the title ‘The Local Deities
and the Juniper Tree: A Ritual for Purification (bsang),’ contained in: Samten G. Karmay, The Arrow and the Spindle (Kathmandu 1998), pp. 380-412. 623. Les Neuf Forces de l’Homme, Société
d’ethnologie (Nanterre 1998). Co-authored with Philippe Sagant. 624. L’homme
et le boeuf: Le rituel de glud (“Rançon”). Journal
Asiatique, vol. 279, no. 3/4 (1991), pp. 327-381. Translated into English
under the title ‘The Man and the Ox: A Ritual for Offering Glud,’ listed below.
625. L’identité
bönpo aujourd’hui. Contained in: K. Buffetrille & C. Ramble, eds., Tibétains 1950-1999, quarante ans de
colonisation (Paris 1998), pp. 74-95. 626. Light, Ray, Frost and Dew: Formation of the World. Lungta
[an annual publication of the Amnye Machen Institute, McLeod Ganj, India], vol.
16 (Spring 2003), pp. 7-10. This is contained in a special issue edited by
Roberto Vitali and entitled “Cosmogony and the Origins.” The article contains
Tibetan text and English translation of part of a text called Skyung-mo Mda’ Khyer-gyi Lo-rgyus
[“Story of the Chough Bird Carrying Away the Arrow”], which was transcribed and
reproduced in Samten G. Karmay, The Call
of the Blue Cuckoo, pp. 203-216. It also translates a brief cosmogony from
the aforementioned Dbu Nag Mi’u ’Dra
Chags. 627. Mda’ dang ’Phang-las ’Phros-pa’i Gsal-bshad. Bon-sgo, vol. 21 (2008), pp. 1-8. 628. Mount Bon-ri and
its Association with Early Myths. Contained in: Samten G. Karmay, The Arrow and the Spindle (Kathmandu
1998), pp. 211-227. A reprinting of the article entitled ‘A Pilgrimage to
Kongpo Bon-ri,’ listed above. 629. Myths
and Rituals. Contained in: Samten G.
Karmay & Jeff Watt, eds., Bon, the
Magic Word: The Indigenous Religion of Tibet, Rubin Museum of Art (New York
2007), pp. 146-163. 630. New Horizons in Bon Studies: Bon Studies 2,
National Museum of Ethnology (Osaka 2000). Co-edited with Y. Nagano. A
collection of articles based on papers given at the Bon Symposium which was
held at the National Museum of Ethnology, Osaka, Japan, during August 23-27,
1999. The individual papers are listed separately in this bibliography. 631. Religion: A Major
Cause of Disunity. Tibetan Review (May
1977), pp. 25-6. 632. Sangs-rgyas
Gling-pa (b. 1705) and His Activities in Rgyal-rong. Unpublished paper given at
the Bonpo Kanjur Seminar in June 1996, Lake Atna (Atnsjøen), Norway. 633. The
Appearance of the Little Black-headed Man (Creation and Procreation of the
Tibetan People according to an Indigenous Myth). Contained in: Samten G.
Karmay, The Arrow and the Spindle
(Kathmandu 1998), pp. 245-281. This is an English translation of the article
entitled, ‘L’Apparition du petit homme tête-noire (Création et procréation des
Tibétains selon un mythe indigène),’ listed above. 634. The Arrow and the Spindle: Studies in
History, Myths, Rituals and Beliefs in Tibet, Mandala Book Point (Kathmandu
1998). Some of the studies originally issued in French are here, for the first
time, translated into English by Vèronique Martin. 635. The Bonpo Katen Cataloguing Project (Tibetological Collections
and Archives, Part Two), IIAS Newsletter
(International Institute for Asian Studies, Leiden), no. 28 (August 2002), p.
18. 636. The Call of the Blue
Cuckoo: An Anthology of Nine Bonpo Texts on Myths and Rituals, edited by
Samten G. Karmay and Yasuhiko Nagano, Senri Ethnological Reports no. 32 (Bon
Studies no. 6), National Museum of Ethnology (Osaka 2002). A collection of nine
previously unpublished Bön texts in Tibetan language (brief English discussions
and summaries only are supplied, no translations). These texts were selected
because they seem to reflect an ancient form of Bön, with close connections to
certain Dunhuang manuscripts. 637. The
Cult of Mount dMu-rdo in rGyal-rong. Contained in: Samten G. Karmay, The Arrow and the Spindle (Kathmandu
1998), pp. 451-462. Also published as ‘The Cult of Mount Murdo in Gyalrong. Kailash (Kathmandu), vol. 18 (1996), pp.
1-16. 638. The
Decree of the Khro-chen King. Acta
Orientalia, vol. 51 (1990), pp. 141-159. On Bon kings in eastern Tibet
(Rgyal-rong). Reprinted in 1998 in The
Arrow and the Spindle, pp. 41-54. 639. The Exiled
Government and the Bonpo Community in India. Contained in: Samten G. Karmay, The Arrow and the Spindle (Kathmandu
1998), pp. 532-536. Originally published in Lungta,
no. 7 (1993), pp. 21-23. 640. The
Four Tibetan Medical Treatises and Their Critics. Contained in: Samten G.
Karmay, The Arrow and the Spindle
(Kathmandu 1998), pp. 228-237. A retitled version of the earlier article
‘Vairocana and the Rgyud-bzhi.’ 641. The Great Perfection (Rdzogs chen): A
Philosophical and Meditative Teaching in Tibetan Buddhism, E. J. Brill
(Leiden 1988). 642. The
Interview between Phyva Keṅ-tse Lan-med and Confucius. Contained in The Arrow and the Spindle, pp. 169-189.
Originally titled, ‘A Gzer-mig
Version of the Interview between Confucius and Phyva Keng-tse Lan-med.’ 643. The Little Luminous Boy: The Oral Tradition
from the Land of Zhang-zhung Depicted in Two Tibetan Paintings, White
Orchid Press (Bangkok 1998). 644. The
Local Deities and the Juniper Tree: A Ritual for Purification (bsang). Contained in: Samten G. Karmay, The Arrow and the Spindle (Kathmandu
1998), pp. 380-412. English translation of the article entitled, ‘Les dieux des
terroirs et les genévriers: un rituel tibétain de purification,’ listed above. 645. The Man
and the Ox: A Ritual for Offering the Glud. Contained in: Samten G. Karmay, The Arrow and the Spindle (Kathmandu
1998) 339-379. English translation of the article, ‘L’homme et le boeuf: Le
rituel de glud (“Rançon”),’ listed above. 646. The
Organization of Domestic Space. Contained in: P. Vergara and G. Béguin, eds., Demeure des hommes, sanctuaires des dieux,
Musée Guimet (Paris 1987), pp. 92-98. Reprinted in 1998 in The Arrow and the Spindle, pp. 200-205. 647. The Recent Discovery of Ancient Bonpo Manuscripts and Their
Publication in Tibet. A paper given at the international seminar, “Editions,
éditions: l’écrit au Tibet, évolution et devenir” (Paris, May 29-31, 2008). A
similar paper was given earlier in the year in Oxford. A large and quite old
chorten was being restored in 2007, and books were found inside. The person in
charge of the restoration who actually found the manuscripts was Glang-ru
Nor-bu-tshe-ring, who co-authored a book with Pa-tshab Pa-sangs-dbang-’dus, Gtam-shul Dga’-thang ’Bum-pa-che-nas Gsar-du
Rnyed-pa’i Bon-gyi Gna’-dpe Bdams-bsgrigs, Bod-ljongs Bod-yig Dpe-rnying
Dpe-skrun-khang (Lhasa 2008). Unfortunately no record was kept of precisely
where inside the chorten these Bön texts were found (their location would shed
light on why they were placed there). This bundle of manuscripts contains three
ritual texts and one medical. Evidently the chorten is associated with the
death of Nyang-ral Nyi-ma-’od-zer and dates from that time. That means the
texts are likely to be 12th century or so. “Basang Wangdui” [i.e.
Pa-sang-dbang-’dus], On the Scientific Method of Ancient Tibetan Manuscripts
and the Newly Discovered Ancient Bon Manuscripts, A paper given at the
Beijing Seminar on Tibetan Society, China Tibetology Research Center (Beijing,
October 13-17, 2008). 648. The Soul
and the Turquoise: A Ritual for Recalling the Bla. Contained in: Samten G.
Karmay, The Arrow and the Spindle
(Kathmandu 1998), pp. 310-338. An English translation of the article entitled,
‘L’ame et la turquoise: un rituel tibétain,’ listed above. 649. The Treasury of Good Sayings: A Tibetan
History of Bon, London Oriental Series volume 26, Oxford University Press
(London 1972). This is a translation of the greater part of Shar-rdza
Bkra-shis-rgyal-mtshan’s history entitled Legs-bshad
Rin-po-che’i Gter Mdzod. It was reviewed by J.W. de Jong in Bulletin of the School of Oriental and
African Studies, vol. 36, no. 2 (1973), pp. 488-489. Review by Per Kvaerne
in Acta Orientalia, vol. 35 (1973),
pp. 273-79. 650. Three Sacred Bon
Dances (‘Cham’). Contained in: Jamyang Norbu, ed., Zlos-gar: Performing Traditions of Tibet, Library of Tibetan Works
and Archives (Dharamsala 1986), pp. 58-68. Also published as a separate
pamphlet by the Yungdrung Bon Monastic Centre (Ochghat 1983). Also contained in
The Arrow and the Spindle, pp.
190-199. 651. Tibetan Indigenous Myths and Rituals with Reference to the
Ancient Bon Text: The Gnyan ’bum.
Contained in: José Ignacio Cabezón, ed., Tibetan
Ritual, forthcoming. 652. Two
Eighteenth Century Xylographic Editions of the gZi-brjid. Contained in: T.
Skorupski, ed., Indo‑Tibetan Studies:
Papers in Honour and Appreciation of Professor David L. Snellgrove’s
Contribution to Indo-Tibetan Studies, The Institute of Buddhist Studies
(Tring 1990), pp. 147-150. Reprinted in 1998 in The Arrow and the Spindle, pp. 206-210. 653. Un
témiognage sur le Bon face au Buddhisme á l’époque des rois tibétains.
Contained in: Ernst Steinkellner & Helmut Tauscher, eds., Contributions on Tibetan and Buddhist
Religion and Philosophy, Arbeitskreis für Tibetische und Buddhistische
Studien, Universität Wien (Vienna 1983), vol. 2, pp. 89-106. An English
translation appeared in 1998 in The Arrow
and the Spindle, pp. 157-168. 654. Vairocana and the
Rgyud-bzhi. Tibetan Medicine, series
no. 12 (1989), pp. 19-31. Reprinted in 1998 under the title ‘The Four Tibetan
Medical Treatises and Their Critics,’ listed above. See also under Mimaki and
Blondeau. 655. Wood Engravings from Gyalrong (Jinchuan). Minpaku Anthropology Newsletter (National Museum of Ethnology,
Osaka), no. 17 (December 2003), pp. 11-13. On a set of 48 woodblock-printed
images, on cotton, illustrating the life of Lord Shenrab. The woodblocks were
carved in the 18th century. These particular prints were made in the 1940’s,
the original woodblocks being no longer extant.KEOWN,
DAMIEN 656. Bön. Contained in: Damien Keown, ed., A Dictionary of Buddhism, Oxford University Press (Oxford 2003),
pp. 39-40. On p. 259, there is a very brief entry for “Shen-rap Mi-wo.” Still
in the 21st century it appears to be possible to use the anti-Bön polemic
categories as if they belonged to history: There were “three historical
phases,” while Bön is divided into black (negative) and white (positive) types.
The entries in this dictionary might be accessible on the internet
(oxfordreference.com).KEUTZER,
KURT 657. & Kevin O’Neill, A Handlist of the Bonpo Kangyur and
Tengyur. Revue d’Etudes Tibétaines,
vol. 17 (October 2009), pp. 63-128. This contains a basic listing of the
general contents of each volume of both [1] the 3rd edition of the Bon Kanjur
in 178 numbered volumes, plus one unnumbered volume and [2] two variant
published editions of the Bon Tanjur. There are problems comparing the
different systems of volume numbers of the two Tanjur publications that seem to
be solved here. 658. The Nine Cycles of the
Hidden, The Nine Mirrors, and Nine
Minor Texts on Mind: Early Mind Section Literature in Bon. Revue d’Etudes Tibétaines, vol. 24
(October 2012), pp. 165-201. Gab-pa Dgu
Skor.’KHOR-LDAN
LHUN-GRUB-RGYAL-MTSHAN 659. ’Gro-mgon Blo-gros-rgyal-mtshan-gyi Gsang-rnam Mdor-bsdus
Dad-ldan Yid-kyi Dga’-ston. Bon-sgo,
vol. 13 (2000), pp. 72-76. A brief biography of ’A-zha Blo-gros-rgyal-mtshan
(1198-1264). 660. Grub-thob Spa-yi Gdung-rabs Byung-tshul Rags-tsam Gleng-ba. Bon-sgo, vol. 12 (1999), pp. 42-48. An
account of the genealogy of the Spa family.KHRI-GTSUG-RNAM-DAG,
DGE-BSHES 661. Bon-gyi Rno-mthong Mo-yi Lam-lugs Skor. Paper delivered (in Tibetan)
at the 10th IATS conference (Oxford 2003). On divination practices. 662. Bshes-gnyen Mchod-pa’i Me-tog. Bgres-po’i ’Bel-gtam, issue 2 (2002), pp. 87-89. A literary piece.KHRI-GTSUG-RNAM-RGYAL-NYI-MA,
DGE-BSHES 663. ’Ol-gling-la Dpyad-pa Bka’-lung Rig-pa’i Tshad-mas Log-smra’i
Rmongs-tshogs ’Joms-pa’i Legs-bshad Gser-gyi Nyi-ma. This is a lengthy book
placed on the internet in Unicode Tibetan script at the website called Reb-gong
Bon-mang Dra-tshigs — http://www.rgbm123.com/book.237/
(accessed July 13, 2010). An effort to demonstrate on the basis of scripture
and reasoning that certain ideas some people have about ’Ol-mo-lung-ring are
mistaken. In particular, it is wrong to think of it as a place that can be
found on the ground of this world... The author is a teacher (dge-rgan) at Snang-zhig Dgon-chen. Internet
publications are not part of the plan for this bibliography, but for this one I
make an exception.KHRI
G.YUNG-DRUNG 664. Bod-kyi Snyan-ngag Rig-pa dang De’i Gzhung-lugs Byung-khungs. Bon-sgo, vol. 20 (2007), pp. 84-104. On
Tibetan kāvya-style poetics, along with the origins of its main texts. A note
indicates that the author belongs to Sman-ri’i Gling. 665. Khyung-mong Dgon-pa’i Mtshan Don dang De’i Khyad-par ’Ga’-zhig-la
Zhib-mor Dpyad-pa. Bon-sgo, vol. 21
(2008), pp. 78-90, plus a photo on p. 50. The author believes that Khyung-mong
is the original spelling for the name of Khyung-mo
G.yung-drung-phun-tshogs-gling (on this monastery see Tsering Thar’s
contribution to S. Karmay & Y. Nagano, eds., A Survey of Bonpo Monasteries and Temples in Tibet and the Himalaya,
National Museum of Ethnology [Osaka 2003], pp. 329-334).KHRUN-SMAR-PU-RAD 666. This is the
Zhang-zhung version of the Tibetan name Skal-bzang-nor-bu, q.v.KHU-’PHANGS 667. “Drung-mu’i Gdung-dbyangs” dang De-las ’Phros-pa’i Rang-mos
Snyan-ngag Skor-la Cung-zhig Gleng-ba. Bgres-po’i
’Bel-gtam, issue 2 (2002), pp. 59-67. Poetic criticism, based primarily on
a reading of a work by Bstan-’dzin-dge-legs, a teacher of Bön at the Central
Institute of Higher Tibetan Studies in Sarnath, but with observations about the
state of modern Tibetan poetry in general.KHYUNG-BTSUN
BSAM-GTAN-GTSUG-PHUD 668. Rtsod-ldan Tshe Lo Brgya-pa’i Mgon-po Ston-pa Gshen-rab Mi-bo’i
Mdzad-rnam Snying-bsdus. Bon-sgo,
vol. 12 (1999), pp. 18-22. On the life of Lord Shenrab.KHYUNG-BTSUN
BSTAN-’DZIN-SBYIN-PA (Nepal) 669. Thos Grogs Dran-pa’i Gdung-dbyangs. Bon-sgo, vol. 13 (2000), pp. 124-125. A literary piece.KHYUNG-BTSUN
SMON-LAM-MTHAR-PHYIN 670. Snyan-rgyud ’Pho-ba ’Ja’-gur-ma’i Slob-tshogs. Bon-sgo, vol. 13 (2000), pp. 153-154
(and see the black-and-white group photo of participants facing p. 81). A news
report about special esoteric teachings on the transference of consciousness (’pho-ba) called Snyan-rgyud ’Pho-ba ’Ja’-gur-ma (‘Aural Transmission Consciousness
Transference Rainbow Tent’), given in the late winter of 2000. As a test and
sign of success at the end of the practice, a blade of grass is made to stand
and remain erect in an opening that appears at the crown of the head (skeptics
ought to closely examine the photograph in C. Baumer’s 2002 book, at p. 48).KHYUNG-DKAR-BA
SMON-LAM-MTHAR-PHYIN 671. Dpa’-bo ’Bru
Lnga’i Yin-tshul-la Zur-tsam Dpyad-pa. Bon-sgo,
vol. 9 (1996), pp. 143-150. 672. Dpal-ldan Bla-ma’i Mdzad-rnam Rags-bsdus Skal-bzang Dad-pa’i
’Jug-ngogs. Bgres-po’i ’Bel-gtam,
issue 2 (2002), pp. 20-24. Biography of Lung-dkar Slob-dpon
Tshul-khrims-rnam-dag (1931-1998), aka Drang-srong-g.yung-drung,
G.yung-drung-rgyal-mtshan.KHYUNG-DKAR PHAG-MGON G.YUNG-DRUNG-RGYAL-MTSHAN 673. Dam-pa Khyung-gi
Gdung-rabs Bsdus-don Me-long. Bon-sgo,
vol. 7 (1994), pp. 81-94. Not seen. Evidently this author is the same as the next
one.KHYUNG-DKAR
RAB-’BYAMS G.YUNG-DRUNG-RGYAL-MTSHAN 674. G.yung-drung Bon-gyi Sa-dpyad Mdo Rgyud Rgya-mtsho’i Dgongs
Bcud. Paper given at 10th IATS conference (Oxford 2003). On geomancy.KHYUNG-NAG-PA
GSHEN-BTSUN DGE-LEGS-SBYIN-PA (b. 1968) 675. G.yung-drung Bon-gyi
Bka’-’gyur Chen-mo’i Byung-rim Gzur-gnas Dgyes-pa’i ’Bel-gtam,
Khri-brtan-nor-bu-rtse (Kathmandu 2000), in 94 pages. Written by the author
while engaged in cataloging the Bön Tanjur (Bka’-brten). A history of Bön
scriptures, but in effect a history of Bön in general.KHYUNG-NAG-PA MDO-SNGAGS-BSHAD-SGRUB-NYI-MA 676. Bstod-tshig
Rkang-drug Dgyes-pa’i Glu-dbyangs. Bon-sgo,
vol. 10 (1997), pp. 116-117. A literary composition.KHYUNG-PO BLO-GROS-RAB-GSAL 677. Gangs-dkar
Ti-se’i Gnas-bshad dang ’Brel-ba’i Dpyad-rtsom. Bon-sgo, vol. 9 (1996), pp. 116-129. 678. Gna’-bo’i Zhang Bod Tshig-mdzod, Gansu
People’s Publishing House (Lanzhou 2010). I haven’t seen this “Dictionary of
Ancient Zhangzhung and Tibetan” yet, but thanks to Josep Alay for the
information that it is 511 pages long, with about 25% of it devoted to
Zhangzhung words. A page about it may be found on the internet at
himalayanbon.com. 679. Ston-pa’i
Skyes-rabs-la Bsngags-pa’i ’Bel-gtam. Bon-sgo,
vol. 8 (1995), pp. 24-29. KHYUNG-PO BLO-GROS-RGYAL-MTSHAN 680. G.yung-drung
Bon-gyi Bstan-pa Bod Kha-ba-can-du Dar-tshul Skor. Bon-sgo, vol. 6 (1993), pp. 10-18. An extract only. It appears on
pp. 5-11 in my reprint edition. 681. G.yung-drung
Bon-gyi Bstan-pa Bod-la Nub-tshul Skor. Bon-sgo,
vol. 7 (1994), pp. 32-48. Another extract.KHYUNG-PO SHES-RAB-LHUN-GRUB 682. Thon-mis Bod-yig
Gsar-du Bzos-min-gyi Gtam. Bon-sgo,
vol. 11 (1998), pp. 74-84. KHYUNG-PO
TSHANGS-PA-BSTAN-’DZIN 683. Lha-bon
Sgo Bzhi’i Nang-tshan Bsang-gi Skor Cung-zad Gleng-ba. Bgres-po’i ’Bel-gtam, issue 1 (2001), pp. 23-29. On juniper burning
rites (bsang). 684. Rgyang-ring-gi
Bshes-gnyen Dran-glu. Bon-sgo, vol. 9
(1996), pp. 151-153. Not seen.KHYUNG-SER-BA ’OD-ZER-RGYAL-MTSHAN 685. Ngas Nam-yang
Brjed Dka’-ba’i Dam-bca’-zhig. Bon-sgo,
vol. 9 (1996), pp. 156-157. Not seen.KHYUNG-SPRUL
’JIGS-MED-NAM-MKHA’I-RDO-RJE (1897-1955) 686. Gangs-can Bod-kyi Brda-skad Ming-gzhi Gsal-bar
Ston-pa’i Bstan-bcos Dgos-’byung Nor-bu’i Gter-chen, G.yung-drung Bon-gyi
Bshad-sgrub ’Dus-sde [Bon Dialectic School] (Khotla-Panjola 2004), in 247
pages. A kind of dictionary combined with grammar, but like most traditional
lexicons, the emphasis on learning correct spellings, not meanings, although
some brief definitions (or clues to meaning) are given for the more obscure
items. This was previously published at least three times, for example in Gangs-can Bod-kyi Brda
Yang-dag-par Sbyor-ba Ming-gi Bstan-bcos Legs-par Bshad-pa Blo-gsal ’Jug-ngogs
Rin-po-che’i Gter Khyim [Five Bonpo Texts for the Study of Grammar, Poetics,
and Lexicography] (Dolanji 1985), pp. 1-360.
However, this new edition is attractively produced in a format that makes it
easier to use. 687. Grub-mtha’i
Rgyal-po G.yung-drung Bon-gyi Bstan-pa Phyogs-las Rnam-par Rgyal-ba’i Smon-lam
Gz-brjid ’Bum-brdal Nyi-ma’i Dkyil-’khor, Zhang-zhung
Shes-rig, inaugural issue (n.d.), pp. 104-107. An aspiration prayer for the
advancement of the Bön religion. It was composed in 1933 near Khyung-lung
Dngul-mkhar.KHYUNG-SPRUL
SHES-RAB-LHUN-GRUB 688. Zhang
Bod-yul-du Rtsis-rig Thog-mar Dar-ba’i Dpyad-pa. Bon-sgo, vol. 12, pp. 60-66. On the origins of astrological
sciences in Zhang-zhung and in Tibet.KHYUNG-THAR-RGYAL 689. Ngsom (?)
Sdong-gi Gshis-ka Bon-brgya Zhang Cha-tshang Slob-grwa’i Dge-rgan Stag-lha
Tshe-ring Zin-bris-su Bkod-pa. Mtsho-sngon
Slob-gso, 3rd issue of 1993 (87th in general series), pp. 23-36. Not seen.KIND, MARIETTA — See
also under Charles Ramble. 690. Emergence
and Establishment of Yungdrung Bon in Dolpo, Nepal. A paper given at the
conference, “Bon, the Indigenous Source of Tibetan Religion and Culture,” held
at Shenten Dargye Ling, Blou, France, on June 22-25, 2008. 691. Mendrub: A Bonpo Ritual for the Benefit of
All Living Beings and for the Empowerment of Medicine Performed in Tsho, Dolpo
1996. Master’s thesis under Michael Oppitz (Zurich 1999). Copy seen in
Nepal Research Center. See the following. 692. Mendrub: A Bonpo Ritual for the Benefit of
All Living Beings and for the Empowerment of Medicine Performed in Tsho, Dolpo,
WWF [World Wildlife Fund] Nepal Program (Kathmandu 2002), in 89 pages, with
maps, charts, bibliography and illustrations (black & white and color). A
published version of the just-listed thesis. On the medicine empowerment (sman-grub) ritual as performed in the
Dolpo district in Nepal. 693. Reflektionen
zur kulturellen Identität der tibetischen Bönpo (Arbeit vorgelegt zur Tagung
der Deutschsprachigen Ethnologinnen und Ethnologen 1995 mit dem Thema
Ethnien-Kulturen-Identität). Located on internet (in PDF format). On Tibetan
Bönpo ethnic identity. 694. Reflections on
Territory and Identity of the Bonpo Community in Phoksumdo, Dolpo. A paper
given at the Ninth Seminar of the International Association for Tibetan
Studies, Leiden, June 24-30, 2000. 695. The
Abduction of the Divine Bride: Territory and Identity among the Bonpo Community
of Phoksumdo, Dolpo. Contained in: Katia Buffetrille & Hildegard
Diemberger, eds., Territory and Identity
in Tibet and the Himalayas, Brill (Leiden 2002), pp. 271-288. 696. The Bon Landscape of Dolpo: Pilgrimages,
Monasteries, Biographies and the Emergence of Bon, Peter Lang (Bern 2012),
in 568 pages. Not yet seen. 697. The Tapriza School: A School for Bonpo
Children in Dolpo, Nepal, Zentralbibliothek, M. Dalvit (Zurich 1997), a
pamphlet in 9 pages.KLEIN,
ANNE CAROLYN 698. & Geshe Tenzin Wangyal Rinpoche, Unbounded Wholeness: Dzogchen, Bon, and the Logic of the Nonconceptual,
Oxford University Press (Oxford 2006). On the Gtan tshigs gal mdo rig pa’i tshad ma, a Rdzogs-chen text traditionally attributed to
Li-shu Stag-ring. 699. Authenticity,
Effortlessness, Delusion and Spontaneity in The
Authenticity of Open Awareness and Related Texts. Contained in: S.G. Karmay
& Y. Nagano, eds., New Horizons in
Bon Studies (Senri Ethnological Reports no. 15), National Museum of
Ethnology (Osaka 2000), pp. 193-223. On the Gal
Mdo. 700. Bon rDzogs-chen on Authenticity (pramāna, tshad ma): Prose and Poetry on the Path.’ Contained in:
Guy Newland, ed., Changing Minds:
Contributions to the Study of Buddhism and Tibet in Honor of Jeffrey Hopkins,
Snow Lion Press (Ithaca 2001), pp. 133-153. On the Gal Mdo. 701. Preliminary
Reflections on The Authenticity of Innate
Awareness (Gtan tshigs gal mdo rig
pa’i tshad ma). Asiatische Studien,
vol. 49, no. 4 (1995), pp. 769-792. Co-authored with Geshe Tenzin Wangyal. 702. Sources of
Knowing in Early Bon Dzogchen: A Speculative Chronology. Forthcoming in the
proceedings of the 8th International Association for Tibetan Studies seminar
held at Bloomington, Indiana in 1998. 703. Spontaneity (lhun grub) and Dependent Arising (rten-’brel) in the Narratives and
Philosophy of Authenticity of Open Awareness (gTan tshig gal mdo rig pa’i tshad
ma). A paper given at the 9th seminar of the International Association for
Tibetan Studies, held at Leiden in June 2000. On the Gal Mdo. 704. Unbounded Functionality: A Modest Rdzogs-chen Rejection of the
Classic Don-byed Nus-pa Criterion. Contained in: Henk Blezer, ed., Religion and Secular Culture in Tibet
(Tibetan Studies II), Brill (Leiden 2002), pp. 345-363. On authenticity and
validation according to the Indian Buddhists Dignāga and Dharmakīrti, and the Bön text called Gal-mdo.KLIMBURG-SALTER,
DEBORAH 705. & Linda Lojda, Charles Ramble, Bön Geister aus Butter. Kunst & Ritual des alten Tibet, Katalog
zur Austellung im Museum für Völkerkunde, Wien, 1.2 bis 1.3.2013. Made
available as a PDF over the internet. The very short essays have been
translated into English at the end. Moke Mokotoff’s remarkable millennium-old
illustrated book of ritual (here identified as ritual for women’s funerals) is
here published for what is probably the very first time, although it will be
subject of a forthcoming study by John Bellezza.KNÖDEL,
SUSANNE 706. Yongning Moso Kinship and Chinese State Power. Contained in:
Michael Oppitz & Elisabeth Hsu, eds., Naxi
and Moso Ethnography: Kin, Rites, Pictographs, Völkerkundemuseum (Zürich
1998), pp. 47-65.KONISHI
KENGO 707. Reconstruction of the Educational System in a Bon Monastery: A
Case Study of sKyang-tshang Monastery in Amdo Shar-khog Today. Contained in:
Donatella Rossi & Samten G. Karmay, eds., Bon, the Everlasting Relligion of Tibet: Tibetan Studies in Honour of Professor David L. Snellgrove, special
issue of East and West, vol. 59, nos.
1-4 (December 2009), pp. 265-272.KÖRÖS,
CSOMA de 708. Geographical Notice of Tibet. Journal of the Royal Asiatic Society of Bengal, vol. 1 (1832), pp.
121-127. This article contains a brief passage that may be significant, if only
for its relative age, for studying the history of western knowledge about Bön.
The passage, on p. 124, reads: “In K’ham-yul,
those called Pon or Bon, holding still the ancient religion
of Tibet, are very numerous. They have also their literature, religious order,
several monasteries, and kill several animals, great and small cattle, for
sacrifice : they have many superstitious rites.” The same author included an
entry for Bon in his 1834 dictionary of the Tibetan language (p. 94): “the Pon
religion : this was the ancient religion of Tibet, and was predominant till the
ninth century of our aera, when Buddhism took its place. There are still many
of this sect in Lower Tibet, and they also have many books containing their
doctrine.” There is also an extremely brief entry for “Gshen-rabs” (p. 36).KRANG-KHON — See under Chang Kun. KUMAGAI,
SEIJI 709. Bonpo Interpretation of the Two Truths of Buddhist Philosophy
Seen in an Anonymous Bonpo Treatise Theg
’grel (13th or 14th cent.). Acta
Tibetica et Buddhica, vol. 3 (2010), pp. 155-172. Not seen. 710. Development of the Theory of the ‘Two Truths’ in the Bon
Religion. Contained in: Donatella Rossi & Samten G. Karmay, eds., Bon, the Everlasting Relligion of Tibet:
Tibetan Studies in Honour of Professor
David L. Snellgrove, special issue of East
and West, vol. 59, nos. 1-4 (December 2009), pp. 131-146. 711. The Two Truths in Bon,
Vajra Books (Kathmandu 2011?). 712. The Two Truths in the Bon Religion. A paper given at the
conference, “Bon, the Indigenous Source of Tibetan Religion and Culture,” held
at Shenten Dargye Ling, Blou, France, on June 22-25, 2008. 713. The Two Truths in the bDen
gnyis ’grel ba of mNyam med. Acta
Tibetica et Buddhica, vol. 4 (2011), pp. 41-60. Not seen. 714. The Two Truths of the Sa
lam rang ’grel by mNyam med. Acta
Tibetica et Buddhica, vol. 4 (2011), pp. 23-40. Not seen.KUMAR, BIMALENDRA 715. A
Study of Rituals of Tibetan Bonpos at Solan, Himachal Pradesh, Indian Journal of Buddhist Studies, vol.
9, nos. 1-2 (1997), pp. 29-37.KUN-BZANG-BLO-GROS
(b. 1928) 716. Zhang Bod-kyi Bstan-’byung Lo-rgyus
Lha-rgyud Rin-chen Phreng-ba Ma-bcos Gser-gyi Yang-zhun, Mi-rigs
Dpe-skrun-khang (Beijing 2003), in 642 pages. Included in the series called
Nor-bu Dpe-tshogs, under the general editorship of Tshe-ring-thar (also the
author of the biographical sketch of the author on pp. 1-4), with the support
of the A.S.I.A. foundation. A general history of Tibet (including a sketch of
universal history) followed by a history of Bön religion. KUN-BZANG-RGYAL-MTSHAN 717. 7Drin-chen
7Mkhan-slob Rnam-gnyis Brtan-bzhugs-kyi Gsol-’debs Zhus Skor. Bgres-po’i ’Bel-gtam, issue 2 (2002),
pp. 124-125. A news item about prayers held in 2001 for the continuing presence
of both the Abbot of Sman-ri Monastery Lung-rtogs-bstan-pa’i-nyi-ma (age 73)
and Slob-dpon Bstan-’dzin-rnam-dag (age 76). 718. Bshad-sgrub
’Dus-sde’i Gshis-brjod Ka-li’i Rim-pa. Bon-sgo,
vol. 7 (1994), pp. 168-169. A literary composition. Not seen.KUN-GROL-GRAGS-PA (b. 1700) 719. G.yung-drung Bon-gyi Bka’-’gyur Dkar-chag,
Krung-go’i Bod-kyi Shes-rig Dpe-skrun-khang (Beijing 1993), edited by
Tshe-ring-thar. Original title: Zab dang
Rgya-che G.yung-drung Bon-gyi Bka’-’gyur-gyi Dkar-chag Nyi-ma ’Bum-gyi ’Od-zer.KUN-GSAL-SNYING-PO 720. Gnas-mchog
Me-mo Brag-dkar-gyi Dkar-chag Mthong-ba Dwangs-’dren. Bod-ljongs Nang-bstan, 1st issue of 1998 (no. 23 in the general
series), pp. 80-83. A verse account of a Bön holy place known as Me-mo
Brag-dkar. Not seen.KUN-GSAL-SNYING-PO, RAG-BTSUN See under ’Go-ba
Bstan-’dzin-’brug-grags. KUZNETSOV,
BRONESLAV IVANOVIC (1931-1985) 721. A Letter
from Leningrad. Tibetan Review (New
Delhi), vol. 8 (December 1973), p. 20. On ’Ol-mo-lung-ring. 722. Bon i mazdaizm [‘Bon and Mazdaism’] (St.
Petersburg 2001). The author’s collected papers, including some on Bon, have
been published as Tibetika (St.
Petersburg 2001). 723. Drevnij Iran i Tibet. Istoriya religii Bon
[‘Ancient Iran and Tibet: The History of Bon Religion’] Evraziya (St.
Petersburg 1998), in 352 pp. A posthumous publication. 724. Influence
of the Pamirs on Tibetan Culture. Tibet
Journal (Dharamsala), vol. 3, no. 3 (Autumn 1978), pp. 35-37. 725. The
Article Jerusalem in an Old Tibetan Map? A
Körösi Csoma Sàndor Intézet Közleményei (publication of the Arya Maitreya
Mandala in Budapest, Hungary) in the issue no. 3-4 of the year 1974 (general
series nos. 5-6), pp. 53-54. On ’Ol-mo-lung-ring. 726. The
Highest Deities of the Tibetan Bon Religion. Tibet Journal (Dharamsala), vol. 6, no. 2 (1981), pp. 47-52.
Translated by Stanley Frye. 727. Two
Traditions of Ancient Tibetan Cartography. Soviet
Geography: Review and Translation, vol. 11, no. 7 (September 1970), pp.
565-579. With L. N. Gumilev as co-author. The original Russian-language version
was published in 1969 in the series entitled Geologiya i geografiya. On the map of ’Ol-mo-lung-ring. 728. Who Was the Founder of the “Bon” Religion? Tibet Journal, vol. 1, no. 1 (July/September 1975), pp. 113-114.
Translated by Stanley Frye.
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