Bon Bibliography

compiled and authored by DAN MARTIN

Wednesday, May 27, 2020

This work is created to be 100% freely available and free of cost, it may not be sold in any form (it may not be placed on internet sites with commercials, subscription charges or “pay walls,” such as Scribd). If you make a bibliographical citation, include the date May 27, 2020.

It might seem somewhat ironic to speak of Bon as a ‘little-known’ religion when you have right here before your eyes a listing of around two thousand writings on the subject. The fact is that, although the situation is changing these days, there is overall not all that much of substance and a lot of repetition in these writings. The true and painful irony is that most of Bon practice, history and literature is still unknown to the world at large, 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 scant light, polemic still in our 21st century repeated by people who ought to know better. In the interest of contemporary critical explorations of the ever-transforming public ‘image’ of Bon, 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 Theosophical Society fame and the novels of Talbot Mundy written under her influence. To find their statements about Bon 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 Bon 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, vol. 4 (October 2003), pp. 61-77; and [3] newly added items not included in nos. 1 and 2. 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 because the publisher, when asked, said no. (The good news is that no. 1 has been reprinted as a more affordable paperback by Vajra Books in Kathmandu. It has also 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 necessarily excluded. It was not part of the remit of this bibliographical project to include works in East Asian languages. I still know of no survey of Japanese-language writings on Bon. There is a new survey of Chinese-language works by Mara Arizaga entitled “An Introduction to the Study of Bon in Modern China” that is useful and recommended (see below). 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 for a select number of very recently composed works) for which there are, or soon will be, excellent bibliographical resources. Tibetan-language journal articles and conference volume contributions are supposed to be included, but there are but few magazine and newspaper stories. Even fewer internet publications are listed here, 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. This has the unfortunate effect that some individuals could have more than one entry, and when this does happen I must apologize although I doubt that it will cause trouble very often to very many.

Recently a new Bon 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.” More recently, in 2013, the first issue of an annual journal devoted to Bon was published under the title Rgyal-gyi Them-skas (G.yung-drung Bon-dang ’Brel-ba’i Dpyad-gleng Lo-deb) with a poetic title that apparently means “Royal Stairway.” Yet another journal has been published since 2007, entitled Mu-khri-btsan-po. Although there is a listing of the author-title content of each issue up to 2014, as I have never actually seen this journal, the articles as listed have not yet been included here.

As of 2017, I have received scattered issues of several new Bon journals. These include issue 4 (2009) of Sbra-gur-gyi ’Od-ldan, an annual of Dpal Gshen-bstan-g.yung-drung-rab-brtan-gling. Issue 1 (2008) of Zhang-zhung Rig-gnas (Shang Shung Culture), a periodical of the Krung-go’i Zhang-zhung Rig-gnas Sna-’dus, and I could make use of a listing of contents of its issues 1 through 9 as contained in its issue no. 10 (out of 25 issues overall?). Issue 1 (2006) of Zhang-bod Shes-rig (Culture of Tibet Shang Shong), a publication of Zhang-bod Shes-rig Dpe-tshogs. Issue 5 (2008) of Dpyod-ldan Mchod-pa’i Me-tog, a publication of Mdo-smad Byang-brgyud-kyi Bon-bstan Dpyad-brjod.

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 [Dolanji, Himachal Pradesh], although certain issues are still not available to me, so it is not possible to say that this periodical has been completely indexed here.

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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 Bon in Amdo. Not seen. Also cited in Konishi’s 2013 paper.

A-KRONG RIN-CHEN-RGYAL-MTSHAN (Atong Ringyal, of Menri Monastery)

2. Blon-chen Ga-rgya ’Gram-nag-gi Sku-tshe’i Lo-rgyus Gleng-ba, Sman-ri’i G.yung-drung Bon-gyi Dpe-mdzod-khang (Dolanji 2018?), in 3 volumes. Ga-rgya is one of the 39 Hor groups of Nag-chu region north of Lhasa, and Ga-rgya ’Gram-nag refers to Dkon-mchog-rgyal-mtshan (1907-1944). I have not seen the publication, so this is all based on a blog locatable at the “G.yung-drung Bon” website (http://theyungdrungbon.com/2019/01/bbb-18/), posted on January 24, 2019.

3. Gnam-gyi Khri Bdun-las ’Phros-pa’i Bden-gtam Rig-pa’i Gad-rgyangs. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 395-411. On the earliest Tibetan emperors, the set known as the ‘Seven Thrones.’

4. Preliminary Study on the Seven Objects of the Dead Soul according to the Mu cho’i khro ’dur chen mo. Paper to be given at the 5th International Seminar of Young Tibetologists (St. Petersburg, September 3-7, 2018), abstract only. A list of 7 objects named in the text Mu-cho Khrom-’dur are compared to artifacts found in a western Tibetan tomb.

A-LCAGS G.YUNG-DRUNG-BSTAN-’DZIN

5. 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 Bon 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-RGYA

6. Gso-dpyad ’Bum Bzhi-las Gso-rig Dpal-ldan Rgyud-bzhi’i ’Byung-khungs dang Bsgyur-tshul Gleng-ba Rgya-mtsho’i Chu-thigs [“Discussing how the Four Tantras Originated from the Four Collections of Bön”]. Gangs-ljongs Bod-lugs Gso-rig, vol. 2 (2005), pp. 9-17. Not seen.

A-RI’I BON-PO TSHOGS-PA (Regional Bonpo Foundation in America)

7. 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 Bon pos of a Bon society in New York (Ni’u Yog_ during a visit by Ven. Tenzin Namdak (Bstan-’dzin-rnam-dag). A list of officers is appended.

A-SNGAGS TSHE-RING-BKRA-SHIS and GNYAN-MO-GRUB

8. 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. This book is full of color reproductions of Bon thangkas, with each figure identified in the Tibetan text. There is not much Chinese or English language content, just the names of the main deities depicted.

’A-ZHA BLO-GROS-RGYAL-MTSHAN (1198-1263)

9. ’Gro-mgon Sa-lam (’A-zha ’Gro-mgon Blo-gros-rgyal-mtshan, Theg-pa Chen-po Sa dang Lam-gyi Rim-pa Rin-po-che ’Phrul-gyi Lde-mig), ed. by Dol-po Dge-bshes Phun-tshogs-nyi-ma, Yungdrung Bon Students’ Committee, Central University of Tibetan Studies (Sarnath 2017), in 293 numbered pages. A classic Bon work on the stages of the Path to Awakening. There are footnotes identifying scriptural citations, supplying page and line numbers, which is quite remarkable.

ABBOT, JESSE

10. Review of Tenzin Wangyal, Wonders of the Natural Mind, and Shardza Tashi Gyaltsen, Heart Drops of Dharmakaya. Contained in: Tricycle (Winter 1994). Seen on the internet.

ABRUDAN, FELIX E.

11. Die tibetische Bön Tradition. Mysterien vom “Dach der Welt.” PDF from internet (Vienna, June 28, 2010). A brief survey on the three phases of Bon’s historical development, Shambhala and modern research in Bon studies.

ĀCARYA GZI-G.YANG (Sarnath)

12. 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

We should note that this author has contributed a number of entries on Bon to the Treasury of Lives website, at http://www.treasuryoflives.org/, including “The Three Kinds of Bon,” as well as a few dozen entries with individual biographies. There are also quite a large number of booklets for private circulation that I have not included.

13. A Fourfold Set of Emanations, Variegated Currents and Alien Elements: Contribution to the Origins and Early Development of New Bön and Its Revelations. Contained in: Henk Blezer & Mark Teeuwen, eds., Challenging Paradigms: Buddhism and Nativism — Framing Identity Discourse in Buddhist Environments, Brill (Leiden 2013), pp. 77-122.

14. 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.

15. À propos du Canon Bönpo de l’Institut d’études tibétaines du Collège de France. La lettre du Collège de France, no. 39 (March 2015), pp. 52-53. A brief history of the Bon scriptural collections, the Ka and Katen (Bka’ and Bka’-brten).

16. Bon po Hidden Treasures, Brill (Leiden 2004).

17. 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 12th-century cycle of Dzogchen (Rdzogs-chen) meditation.

18. bsTan gnyis gling pa (1480-1535) et la révélation du Yang tig ye shes mthong grol. Revue d’Etudes Tibétaines, vol. 5 (April 2004), pp. 57-96. On the gter-ston Bstan-gnyis-gling-pa and his Yang-tig Ye-shes Mthong-grol.

19. 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, vol. 4 (October 2003), pp. 78-146. Bstan-’dzin-rin-chen-rgyal-mtshan. On numeric categories.

20. 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.

21. Enlightened Rainbows: The Life and Works of Shardza Tashi Gyeltsen, Brill (Leiden 2008). Brill’s Tibetan Studies Library, vol. 18. Shar-rdza Bkra-shis-rgyal-mtshan.

22. 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.

23. Les enseignements de l’A khrid selon G.yor po Me dpal (1134-1169) et leurs développements ultérieurs. Contained in: Charles Ramble & Hanna Havnevik, From Bhakti to Bon: Festschrift for Per Kvaerne, The Institute for Comparative Human Culture, Novus Forlag (Oslo 2015), pp. 21-38. G.yor-po Me-dpal, A-khrid teachings. PDF.

24. 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).

25. 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.

26. La Pratique de Sherab Mawai Senge d’après les Révélations de Tertön Loden Nyingpo, Khyung-mkhar (1997).

27. La Pratique des Six Points Essentiels de l’Esprit de Parfaite Pureté, Khyung-lung (Sumène forthcoming in 2007?), volume 1.

28. La première retraite dans l’obscurité de Shardza Rinpoche. Dzogchen Bulletin, no. 22 (2003), pp. 4-5.

29. La Structure du Zhangzhung Nyengyü, Editions Khyung-Lung (Sumène 2006), 91 pages.

30. 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.

31. Le Chant d’Expérience du Protecteur des Êtres, Editions Khyung-Lung (Sumène 2006), 94 pages.

32. 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.

33. 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.

34. 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 Bon 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).

35. Les ensignements de l’A khrid selon G.yor po Me dpal (1134-1169) et leurs développements ultérieurs. Contained in: Hanna Havnevik & Charles Ramble, eds., From Bhakti to Bon: Festschrift for Per Kværne, Institute for Comparative Research in Human Culture, Novus Press (Oslo 2015), pp. 21-38. G.yor-po Me-dpal, A-khrid.

36. 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.

37. Les Prophéties du Seigneur Tapihritsa, Editions Khyung-Lung (Sumène 2005), 124 pages.

38. Mesmerizing with the Useless? A Book-Review Inquiry into the Ability to Properly Reprint Older Worthy Material. Revue d’Etudes Tibétaines, vol. 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. It is also true that there are a lot of unnecessary new printings of already available texts, texts already available in a much better form.

39. 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.

40. On the Canon Bönpo of the Collège de France Institute of Tibetan Studies. Collège de France Newsletter, no. 9 (2015), pp. 108-109. This contains a useful sketch of the history of both the Bka’ and Bka’-brten collections of Bon scriptures and scripture-based compositions. The most interesting new information is this: “According to Lopon Tenzin Namdak Rinpoche, over ten versions of the Bonpo Kangyur have since resurfaced. One of them (in 178 volumes) was recently scanned and digitized at the Menri monastery in exile; this digital version should be available in coming years.” I have only seen this article online (http://lettre-cdf.revues.org/2225).

41. Shardza Miscellanea — Instructions tantriques et instructions Dzog-chen de Shardza Tashi Gyeltsen Rinpoche, Khyung-mkhar (1997).

42. The Dawn of Awareness: The Practice Manual for the Special Preliminaries of Dzogchen, Zhangzhung Nyengyü Studies, volume 2, Naldjor Institute (2006), 127 pages.

43. 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).

44. The Four Lamps from the Oral Transmission of the Great Perfection in Zhangzhung, Zhangzhung Nyengyü Studies, volume 3, Naldjor Institute (2007), in 110 pages.

45. 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.

46. 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.

47. The Six Essential Points from the Oral Transmission of the Great Perfection in Zhangzhung, Zhangzhung Nyengyü Studies, volume 6, Naldjor Institute (forthcoming).

48. The Six Lamps from the Oral Transmission of the Great Perfection in Zhangzhung, Zhangzhung Nyengyü Studies, volume 6, Naldjor Institute (forthcoming).

49. The Six Lamps: Secret Dzogchen Instructions of the Bön Tradition, Wisdom Publications (2017), in 240 pages. Not yet seen.

50. 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.

51. 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.

52. Une dhāraṇī Bon po de longue vie associée au cycle du Tshe dbang bya ri ma, selon la tradition de Khod spungs Blo gros thogs med (1280-1337). Contained in: Charles Ramble & Ulrike Roesler, eds., Tibetan and Himalayan Healing: An Anthology for Anthony Aris, Vajra Books (Kathmandu 2015), pp. 7-18. Khod-spungs Blo-gros-thogs-med, Tshe-dbang Bya-ri-ma.

53. 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.

AGUILAR, A. MARIN

54. Tibetan Bon and the Qabalistic Tree of Life. An essay downloaded from the internet, dated April 2010. Remarkable for being one of the very few attempts to link Bon with Judaism.

ALAY, JOSEP LLUÍS

55. The Early Years of Khyung sprul rin po che: Hor (1897-1919). Revue d’Etudes Tibétaines, vol. 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.

56. The Forty Magical Letters: A 19th c. AD Manuscript from Hor on Bon po Scripts. Revue d’Etudes Tibétaines, vol. 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.

57. Khyung Sprul Rin Po Che, a Tibetan Mendicant, His Life and Trips to Kinnaur and Western Tibet, PhD dissertation, University of Barcelona (2010). On Khyung-sprul ’Jigs-med-nam-mkha’i-rdo-rje (1897 1956).

ALDENDERFER, MARK

58. & 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 Bon archaeology in Mnga’-ris.

59. Archaeological Evidence and the Definition of Zhangzhung. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 1, pp. 123-145.

60. Archaeological Evidence for the Bon Mdos rgyab Ritual at Samdzong, Upper Mustang, Nepal. Journal of Tibetology, vol. 21 (2019), pp. 1-12. Not seen.

61. Defining Zhang-zhung Ethnicity: An Archaeological Perspective from Far Western Tibet. Contained in: Amy Heller & Giacomella Orofino, eds., Discoveries in Western Tibet and the Western Himalayas, Brill (Leiden 2007), pp. 1-22.

62. 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.

63. Variation in Mortuary Practice on the Early Tibetan Plateau and the High Himalayas. Journal of the International Association for Bon Research, vol. 1, no. 1 (2013), pp. 293-318. There may be evidence of spirit guide conceptions that could connect with Bon religion.

ALEXANDER, ANDRÉ

64. & 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 Bon 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

65. The Search for Shangri-La, Little Brown (London 1999).

ALLEY, REWI

66. The Sungpan Valley Awakens. Asia (January 1940), pp. 17-21. On Sungpan, an area that has long possessed a considerable Bon po population.

ALLYON, FRANSICO

67. 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

68. 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.

69. 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).

70. Ancient Shang Shung Settlement Found. Tibetan Bulletin, vol. 2, no. 1 (January/February 1998).

71. 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.

72. 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?

73. Bod-du Bon Dgon Skor. Bon-sgo (Dolanji, H.P.), vol. 1 (1987, also reprinted in 1994), pp. 34-35.

74. 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 Bon scriptures to the Potala Palace in Lhasa.

75. Bön. Contained in: John Bowker, ed., The Oxford Dictionary of World Religions, Oxford University Press (Oxford 1997), p. 158.

76. 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.

77. Bon-gyi Rgyal-rabs. Bon-sgo (Dolanji, H.P.), vol. 1 (1987, also reprinted in 1994), pp. 26-34.

78. Bon Gzhis Thob-rgyal Gsar-pa. Bon-sgo (Dolanji, H.P.), vol. 1 (1987, also reprinted in 1994), pp. 3-5.

79. 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].

80. Creation of a Convent for Bon-po Nuns. Snow Lion (newsletter and catalog supplement), vol. 14, no. 2 (Summer 1999), p. 20.

81. 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.

82. Dus-chen Khag. Bon-sgo (Dolanji, H.P.), vol. 1 (1987, also reprinted in 1994), pp. 9-11.

83. G.yas-ru’i ’Chad-rtsod-kyi Skor. Bon-sgo, vol. 10 (1997), p. 121.

84. 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.

85. 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 Bon 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.

86. 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.

87. 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 Bon monastery outside Kathmandu, Nepal.

88. Nyoppdagede skrifter utforskes’ [Research into Newly-Discovered Texts]. Senter for høyere studier, Informasjonsblad, no. 1 (February 1996), pp. 1-3.

89. 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.

90. 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).

91. 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).

92. Sman-ri Dgon. Bon-sgo (Dolanji, H.P.), vol. 1 (1987, also reprinted in 1994), pp. 6-8.

93. Sman-ri Dgon-pa’i Lo-rgyus Mdor-bsdus. Bod-ljongs Nang-bstan, 1st issue of 1986, pp. 52-53.

94. 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.

95. Ston-pa Gshen-rab-kyi Mdzad-rnam Skor. Bon-sgo (Dolanji, H.P.), vol. 1 (1987, reprinted in 1994), pp. 19-22.

96. 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.

97. 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.

ARCONES, PEDRO CEINOS

98. Sons of Heaven, Brothers of Nature: The Naxi of Southwest China. Apparently only available as an e-book, it has a chapter on the connections between Tibetan Bon and Naxi religion.

ARGUILLÈRE, STEPHANE

99. 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.

100. 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 Religion 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.

101. 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)

102. Bon-po. Contained in: Michael Aris, Bhutan: The Early History of a Himalayan Kingdom, Vikas Publishing House (Ghaziabad 1980), pp. 150-151.

103. Lamas, Princes, and Brigands: Joseph Rock’s Photographs of the Tibetan Borderlands of China, China House Gallery (New York 1992).

ARIZAGA, MARA

104. An Introduction to the Study of Bon in Modern China. Contained in: Donatella Rossi & Samten G. Karmay, eds., Bon, the Everlasting Religion 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. A historical sketch of modern Chinese-language works about Bon.

105. 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.

ARYA, TSEWANG GYALPO (Tshe-dbang-rgyal-po)

106. Japanese Shinto and Tibetan Bon Religions. A brief essay downloaded from the internet. More is said about Shinto than about Bon. Have digital document.

107. Yungdrung-bon; the Religion of Eternal Truth in the Land of Snow: A Note to Dispel the Misunderstanding and Misinterpretation of the Religion. The Tibet Journal, vol. 41, no. 2 (Autumn 2016), pp. 63-71.

AWANG JIACUO (Ngag-dbang-rgya-mtsho), aka Ngondzin Ngawang Gyatso

108. A Comparison and Preliminary Study of Le’u Manuscripts from Phan-chu, The-bo and Ldom-khrom. A paper given in absentia at the workshop “Bonpo Manuscript Culture” (Hamburg, March 2016). Paper listed in the program of the 6th Beijing International Seminar on Tibetan Studies (2016), where author’s name is given as Ngawang Gyatso.

109. Bon-po-la Le’u (Le-gu) zhes-pa’i Ming-gi ’Byung-khungs dang De’i Go-don Mtha’-dpyod. Krung-go’i Bod- Rig-pa, 3rd issue for the year 2011. Not seen. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 184-196. Note that in the 2015 publication the author’s name is given as Sngon-’dzin Ngag-dbang-rgya-mtsho, and the title differs slightly.

110. Brief Research on Bon Religion. A paper given at the Beijing Seminar on Tibetan Society, China Tibetology Research Center (Beijing, October 13-17, 2008).

111. Mdo-smad Klu-chu Rgyud-kyi G.yung-drung Sde Bdag Bdun-gyi Lo-rgyus dang Da-lta’i Gnas-bab. A paper to be given at the 15th IATS (Paris 2019). Author’s name given in the program also as “A Wangjiacuo.”

112. Mdo-smad Lho-gyud-du Dar-ba’i Chab-nag Srid-pa’i Bon-gyi Cho-ga Spel-mkhan Lha-bdag Le’u-la Cung-tsam Dpyad-pa. Bon Sgo, vol. 19 (2016), pp. 22-35. English version translated by Charles Ramble published in 2016.

113. The Lhadag Leu (lha bdag le’u), Ritual Specialists of the Black Water Bon of the Phenomenal World in Southern Amdo: A Brief Introduction. Archiv Orientální, vol. 84 (2016), pp. 561-575. Xerox.

114. Tun-hong Yig-rnying-las Bon dang Bon-po zhes-pa’i Tha-snyad-kyi Go-don Mtha’-dpyod. Dpyod-ldan Mchod-pa’i Me-tog, general series vol. 9 (2012). Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 318-331. I saw this posted at the internet site theyungdrungbon.com (uploaded November 2014), where the form Tun-hong (for Dunhuang) is misspelled “Tung-hon.”

115. Tun-hong Yig-rnying-las Byung-ba’i Bon Gshen-gyi Las Mdzad-la Cung-zad Dpyad-pa. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 1, pp. 281-304. On the social roles of Bon gshen Based on Dunhuang Manuscripts.

116. Zhang-zhung-gi Lo-rgyus Dpyad-yig ’Dems-sgrig Sgyur-yig [in Chinese]. Contained in: Bsod-nams-mtsho, ed., Skabs Dang-po’i Zhang-zhung Rig-gnas Rig-gzhung Dpyad-gleng Tshogs-’du’i Dpyad-rtsom Phyogs-bsgrigs, Mi-rigs Dpe-skrun-khang (Beijing 2016), pp. 24-60.

AYLLÓN, FRANCISCO

117. Lha: Towards Assessing Discontinuity in Paradigms of the Sacred. Contained in: Donatella Rossi & Samten G. Karmay, eds., Bon, the Everlasting Religion 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.

’BA’ DON-GRUB-RGYAL

118. Shāk Gshen Dgyes-pa’i Mchod-sprin [Clouds of Offerings to Please Shakyamuni and Lord Shenrab], Zhang-kang Then-mā Dpe-skrun-khang (Hong Kong 2003), in 130 pages. Deals with a number of difficulties in Bon and Chos (Ban-bon) sectarian relations, in favor of mutual respect and appreciation.

BACOT, JACQUES

119. 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, CAMERON

120. A Tibetan Protector Deity Theogony: Buddhist and Bon Syncretism in The History of A Bse. A paper to be given at the Fourth International Seminar of Young Tibetologists (Leipzig 2015), abstract.

BAILEY, HAROLD W. (1899-1996)

121. 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.

122. 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 Bon po writers.

BAN-SHUL DPAL-MKHAR-RGYAL (Lha-sa)

123. Ban Bon-gyi Gzhung So-sor Bkod-pa’i Ston-pa Gshen-rab-kyi Skor Gleng-ba. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 136-139. On accounts of Lord Shenrab to be found in Chos sources, and how different these are from the accounts of Bon scripture.

124. Bon-gyi Sgong-skyes Lta-ba-las Sgo-nga’i Go-don-la Dpyad-pa. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 367-375. The significance of eggs in Bon cosmology.

125. 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.

126. Gna’-bo’i Zhang-zhung zhes-pa’i Tha-snyad-kyi ’Jug-yul-la Dpyad-pa. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 112-125. On Zhang-zhung.

127. Zhang-zhung Sgra-bla Mu-tsa-med-kyi Skor-la Dpyad-pa. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 1, pp. 320-337. On Mu-tsa-med, the protective spirit of Zhangzhung.

BANERJEE, ANUKUL CHANDRA

128. Bon: The Primitive Religion of Tibet. Bulletin of Tibetology (Gangtok, Sikkim), new series no. 4 (November 1981), pp. 1-18.

BANSAL, B. L.

129. Bon: Its Encounter with Buddhism in Tibet, Eastern Book Linkers (Delhi 1994).

BANZAROV, DORJI

130. 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

131. Gtsug-lag Rtsis-kyi Skor. Bon-sgo, vol. 5 [3rd reprint] (1991), pp. 49-54.

BAREJA-STARZYNSKA, AGATA

132. A Bonpo Text on the Propitiation of Serpent Deities (Klu ’bum dkar po) in Mongolian. Contained in: Charles Ramble & Hanna Havnevik, From Bhakti to Bon: Festschrift for Per Kvaerne, The Institute for Comparative Human Culture, Novus Forlag (Oslo 2015), pp. 39-52. The Klu-’bum Dkar-po is the sole Bon text known to have been translated into Mongolian.

BAROETTO, GIUSEPPE

133. 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.

BASU, SOMRAJ

134. A Preliminary Note on Bon-Buddhism Interaction in the Light of the Early Medical History of Tibet. Journal of the Asiatic Society, vol. 54, no. 2 (2012), pp. 39-50.

BATCHELOR, STEPHEN

135. The Tibet Guide, Wisdom Publications (London 1987).

BAUMANN, BRUNO

136. 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.

137. 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

138. 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.

139. Pa-lha-phug Gompa: The Oldest Extant Bonpo Murals of Tibet Discovered. Oriental Art, vol. 44, no. 4 (1998), pp. 46-51.

140. The Hidden Valley of Aba: A Refuge of the Jonangpa and the Bonpo. Oriental Art, vol. 47, no. 3 (2001), pp. 41-54. Not seen.

141. 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.

BAZHEN ZEREN (Dpal-sgron-tshe-ring), aka Paldrun (Dpal-sgron)

142. The Life of the Dākiṇī Co za bon mo according to Bonpo Sources. Paper given at 15th seminar of the IATS (Paris 2019). Mkha’-’gro Co-za Bon-mo.

143. Toward a Classification of Texts in the Lubum (Klu ’bum) Corpus. Paper given at “Current Research on Bon and non-Buddhist Religions of Tibet” (Paris, March 28, 2019).

BAZIN, NATALIE

144. Art bonpo de l’ancien Tibet, RMN (Paris 2015). Not yet seen.

BE-RI ’JIGS-MED-DBANG-RGYAL (Dharamsala)

145. 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.

146. 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.”

147. 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.

148. 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)

149. The Old Faith. Chapter contained in: The Religion of Tibet, Clarendon Press (Oxford 1931), pp. 8-20.

BELLEZZA, JOHN VINCENT

150. A Better Definition of Bon in 508 Words. Flight of the Khyung, internet blog (October 2015). http://www.tibetarchaeology.com/october-2015.

151. A Preliminary Archaeological Survey of Da Rog mTsho. Tibet Journal (Dharamsala), vol. 24, no. 1 (Spring 1999), pp. 55-91, with illustrations and map.

152. 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.

153. 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.

154. Ancient Tibet: Bringing to Light the Forgotten [Pre-Buddhist Sites of Upper Tibet]. Athena Review, vol. 3, no. 4 (2003), pp. 16-26. This article includes a special section, “Box 2: Ancient Bön Religion.”

155. Antiquities of Northern Tibet: Pre-Buddhist Archaeological Discoveries on the High Plateau (Findings of the Changthang Circuit Expedition, 1999), Adroit Publishers (Delhi 2001).

156. Antiquities of Upper Tibet: Pre-Buddhist Archaeological Sites on the High Plateau (Findings of the Upper Tibet Circumnavigation Expeditio, 2000), Adroit Publishers (Delhi 2002).

157. Antiquities of Zhang Zhung: A Comprehensive Inventory of Pre-Buddhist Sites on the Tibetan Upland, Residential Monuments, vol. 1; Miscellaneous Series no. 28, Sarnath: Central University of Tibetan Studies (Sarnath 2014). This and the other volume have been posted at www.thlib.org/bellezza.

158. Antiquities of Zhang Zhung: A Comprehensive Inventory of Pre-Buddhist Sites on the Tibetan Upland, Ceremonial Monuments, vol. 2; Miscellaneous Series no. 29, Central University of Tibetan Studies (Sarnath 2014).

159. Bon Rock Paintings at gNam mtsho: Glimpses of the Ancient Religion of Northern Tibet. Rock Art Research (Melbourne), vol. 17, no. 1 (May 2000), pp. 35-55. PDF. On Gnam-mtsho (‘Heaven Lake’).

160. Death and Beyond in Ancient Tibet: Archaic Concepts and Practices in a Thousand-Year-Old Illuminated Funerary Manuscript and Old Tibetan Funerary Documents of Gathang Bumpa and Dunhuang, Beiträge zur Kultur- und Geistesgeschichte Asiens series no. 77, Österreichische Akademie der Wissenschaften (Vienna 2013). Reviewed by Per Kvaerne in Études mongoles et sibériennes, centralasiatiques et tibétaines, vol. 46 (2015), in 3 pages. Review by Alex McKay in Tibet Journal, vol. 38, nos. 3-4 (Autumn 2013), 170-171.

161. Discerning Bon and Zhang Zhung on the Western Tibetan Plateau: Designing an Archaeological Nomenclature for Upper Tibet, Ladakh and Spiti Based on a Study of Cognate Rock Art. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 1, pp. 49-112.

162. Divine Dyads: Ancient Civilisation in Tibet, Library of Tibetan Works & Archives (Dharamsala 1997).

163. Facsimiles of the Earliest Ritual Architecture in Tibet: A Comprehensive Survey of Stepped Shrines in the Rock Art of Upper Tibet. Paper given at the 14th seminar of the International Association of Tibetan Studies (Bergen, June 2016). “Stepped shrine” depictions may have to do with ancient cultic structures such as the gsas-mkhar known to Bon sources (as also the Tower of Milarepa).

164. 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.

165. 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.

166. New Archaeological Discoveries in Tibet. Asian Arts (December 1998). Seen on the internet at “asianart.com.”

167. 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.”

168. On the Roof of the World: Discovering the Forgotten Civilization of Zhang Zhung. Popular Archaeology, vol. 21 (Winter 2015-2016). Available for a fee over the internet. On Zhangzhung.

169. 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.

170. Spirit-Mediums, Sacred Mountains and Related Bon Traditions in Upper Tibet: Calling Down the Gods, Brill (Leiden 2005). Reviewed by Frederick M. Smith in Religious Studies Review, vol. 32, no. 3 (July 2006), p. 212.

171. Spirit-Mediumship in Upper Tibet: The Vocation of One Expert Practitioner. Bulletin of Tibetology (2013), evidently a forthcoming paper.

172. Straddling the Millennial Divide: A Case Study of Persistence and Change in the Tibetan Ritual Tradition Based on the Gnag rabs of Gathang Bumpa and Eternal Bon Documents circa 900-1100 CE. Revue d’Etudes Tibétaines, vol. 29 (April 2014), pp. 155-243. Study and translation of one of the ritual texts taken from the Dga’-thang Bum-pa chorten, this one devoted to the destruction of enemies by invoking the nine Zi-ma (Gze-ma) and so on.

173. 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.

174. The Dawn of Tibet: The Ancient Civilization on the Roof of the World, Rowman & Littlefield (Lanham 2014). Reviewed by Sam van Schaik in The Silk Road, vol. 13 (2015), pp. 169-171. The greater part of this book, starting at chapter 4, is on Zhang-zhung. This book is especially significant for its general descriptions of Tibetan farming and pastoral culture by someone with a great deal of experience, making an effort to make it accessible to non-specialist readers.

175. 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.

BELLINI, CHIARA

176. Bönpo and Buddhist Art in 20th-Century Lo. Contained in: Erberto Lo Bue, ed., Wonders of Lo: The Artistic Heritage of Mustang, special issue of Marg, vol. 62, no. 2 (December 2010), pp. 134-147.

BELT, JOKE van de

177. Ani-la: The Nuns from Redna Menling, tr. by Evert van Tijn, Sidestone Press (Leiden 2010), in 125 pages. PDF.

BERGLIE, PER-ARNE

178. 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

179. A Dialogue between the Priest and the Deer. Contained in: Charles Ramble & Hanna Havnevik, From Bhakti to Bon: Festschrift for Per Kvaerne, The Institute for Comparative Human Culture, Novus Forlag (Oslo 2015), pp. 97-112.

180. An Enigmatic Ritual of Smoke Purification by Fox (wa bsang) in the Tibetan Tradition of Bon. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 2, pp. 279-329. On an ‘incense burning’ ritual that entails the sacrifice of the fox.

181. Bon Religion in 11th-12th Century Amdo: A Case of Kyangphag Mula Drungmu (Skyang-’phags Mu-la-drung-mu). Asiatische Studien, vol. 67, no. 3 (2013), pp. 783-808. PDF.

182. Demonic Tobacco in Tibet. Contained in: Mongolo-Tibetica Pragensia ’13, vol. 6, no. 2; Special Commemorative Issue in Honour of Prof. Jaroslav Vacek on His 70th Birthday (2013), pp. 7-34. Includes a study of a Bon text of the nyes-dmigs genre against the use of tobacco products by Nam-mkha’-rgyal-mtshan (b. 1770).

183. 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 Bon and Buddhist. The author concludes that this folk concept entered Buddhist rituals during the rule of the 5th Dalai Lama.

184. 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 The River runs through it (Yes, you read that right!). The main subject is the territory of the holy mountain called Dmu-ri, which was opened in 1941 by a Bon monk. There is a map on the last page.

185. Nepolapený obřad. Pohřební rituál Učitele Šenraba Miwo v tibetském bönu [Ritual Escaping: The Funeral Rite to the Teacher Shenrab Miwo of the Tibetan Bon ]. 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.

186. 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.

187. ‘Sadak Collection’ (Sa bdag ’bum): A Bonpo Compendiun on the ‘Lords of Earth.’ Paper given at Amdo Research Network’s 2nd International Workshop (Prague 2017).

188. The Murdered King Protecting Fields: A Tibetan Deity-Medium from the Bonpo Village in Amdo. Mongolo-Tibetica Pragensia ’12: Ethnolinguistics, Sociolinguistics, Religion & Culture, vol. 5, no. 2 (Prague 2012), pp. 21-50. Mediumistic ritual in a town Thar-ra in Rnga-ba area affiliated with the Bon monastery of Snang-zhig.

189. The Nyen Collection (Gnyan ’bum): Three Versions of an Anthology of Tibetan Myths on Nyen. A paper given at the workshop “Bonpo Manuscript Culture” (Hamburg, March 2016).

190. 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. 102-115 contains a summary of the content of the Bon scripture called Lha-bu Padma ’Phrul-gyi Mdo.

191. The Tradition of the Fourfold Collections (’Bum bzhi) and the Process of Formation of Bon. Paper given at 15th seminar of the IATS (Paris 2019).

BERZIN, ALEXANDER

192. 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 still other sections about Bon). Due to its exceptional value, I include this even though websites are not supposed to be found here.

BICKEL, B.

193. 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

194. 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.

195. Exorcising the Illusion of Bon ‘Shamans’: A Critical Genealogy of Shamanism in Tibetan Religions. Revue d’Etudes Tibétaines, vol. 6 (October 2004), pp. 4-59. Available in PDF format as a web publication (www.digitalhimalaya.com).

196. Hall of Mirrors: Tibetan Religious Histories as Mimetic Narratives. Acta Orientalia, vol. 64 (2003), pp. 177-223. Bon 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; well, in any case not part of the interest of this article...).

197. 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.

198. 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, I suppose (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 ought to apply to other events in human history, I would maintain.

199. 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

200. 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 monasteries

BLA-KHRI DGE-BSHES NYI-MA-GRAGS-PA (AKA Bla-khri Mkhan-po)

201. 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.

202. 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.

203. 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.

204. 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.

205. [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.

206. [Latri Nyima Dakpa Rinpoche,] The Inner Mirror: A-Tri Dzochen, Dream Abbey (2019). Not seen yet.

207. Zhwa-dkar Bstan-pa’i Mnga’-bdag A-rir Zhabs-sor ’Khod-gnas. Bon-sgo, vol. 11 (1998), pp. 105-116.

BLANCKE, KRISTIN

208. The Collected Songs of Milarepa: The Bönpo Episode in Tsangnyön Heruka’s Chapter 54 Narrated in The Golden Rosary, in The Twelve Great Disciples and in The Black Treasury. PDF posted at academia.edu in May 2020. A chapter from the biographies of Milarepa about how a Bönpo requested Milarepa do perform memorial rites for his deceased parents.

BLEICHSTEINER, ROBERT

209. 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

210. & Kalsang Norbu Gurung, Saraju Rath, Where to Look for the Origins of Zhang-zhung-Related Scripts? Journal of the International Association for Bon Research, vol. 1, no. 1 (2013), pp. 99-174.

211. 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.

212. 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, on the intermediate state (bar-do) was originally given at the 8th PIATS in Bloomington in 1998.

213. 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.

214. 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.

215. 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.

216. ’Dus pa’i nad, Ba kan smug po and Melancholia in the Teachings of the Six Lamps (Sgron ma drug gi gdams pa), the Fourfold Collection (’Bum bzhi), and the Four Fold Tantra (Rgyud bzhi). Contained in: Charles Ramble & Ulrike Roesler, eds., Tibetan and Himalayan Healing: An Anthology for Anthony Aris, Vajra Books (Kathmandu 2015) 43-63.

217. 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.

218. 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.

219. How Zhang zhung Emerges in Emic and Etic Discourse and is Ever at Peril of Disappearing again in the Same. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 1, pp. 185-211.

220. 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 Bon painting meant to illustrate a Bar-do text of Kun-grol-grags-pa (b. 1700).

221. 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.

222. 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.

223. It All Happened in Myi yul skyi mthing: A Crucial Nexus of Narratives Pointing at the Proto-Heartland of Bon? — The Proto-Heartland of Bon? Contained in: Buddhist Himalaya: Studies in Religion, History and Culture, Volume 1: Tibet and the Himalaya, Namgyal Institute of Tibetology (Gangtok 2011), pp. 157-178. Myi-yul Skyi-mthing, may be spelled Mi-yul Skyi-’thing, etc.

224. 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.

225. ‘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.

226. 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.”

227. Preliminary Explorations of Zhang zhung Related Scripts. A forthcoming work in about 100 pages. Not seen.

228. 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.

229. 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.

230. 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.

231. 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.

232. 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.

233. The Paradox of Bön Identity Discourse: Some Thoughts on the rMa Clan and on the Manner of bsGrags pa bon, ‘Eternal’ Bön, New Treasures, and New Bön. Contained in: Henk Blezer & Mark Teeuwen, eds., Challenging Paradigms: Buddhism and Nativism, Framing Identity Discourse in Buddhist Environments, Brill (Leiden 2013), pp. 123-159.

234. The Silver Castle Revisited: A Few Notes. Acta Orientalia, vol. 70 (2009), pp. 217-223.

235. The Three Pillars of Bon: Doctrine, ‘Location’ and Founder, Volume 1: Doctrine, Part I: Antecedents of Bon Religion in Tibet and Part 2: Tibetan Texts. This is a forthcoming work in about 900 pages, and only volume one of a series of three. Not seen.

236. 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.

237. 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.

238. 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.

239. 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.

240. Srid-pa’i Mdzod-phugs dang Chos Mngon-pa Mdzod Bar Dpyad-pa’i Zin-tho. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 265-292. This article is cited with a slightly different title in the same 2015 publication (p. 71, note 2) as being published in Dpyod-ldan Mchod-pa’i Me-tog, no. 6 (2009). Some version of it has also been placed on the internet in installments (himalayabon.com).

241. 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

242. 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.

243. 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.

244. 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.

245. 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.

246. 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.

247. 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.

248. 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.

249. L’épopée tibétaine de Gesar. Manuscrit bon-po Fonds A. David-Néel du Musée National des Arts Asiatiques-Guimet, co-authored with Anne Chayet, Editions Findakly (Suilly-la-Tour 2014), in 254 pages. Contains translations of the 3 chapters that make up a Bonpo manuscript version of the epic. Its colophon seems to name as its author a person known as both Dbang chen nyi ma of the Gdong tribe and Rma clan, and as Lung rig nyi ma grags pa. All this information is based on Per Kvaerne’s review in RET, vol. 32 (April 2015), pp. 185-188.

250. 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.

251. 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. A resumé of the life of Padmasambhava from a purportedly Bon perspective written by Mkhyen-brtse’i-dbang-po.

252. 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.

253. 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.”

254. Religions tibétaines. Annuaire de l’École Pratique des Hautes Études, vol. 90 (1981-1982), pp. 111-113.

255. Religions tibétaines. Annuaire de l’École Pratique des Hautes Études, vol. 93 (1984-1985), pp. 107-113.

256. Religions tibétaines. Annuaire de l’École Pratique des Hautes Études, vol. 96 (1987-1988), pp. 74-81.

257. Religions tibétaines. Annuaire de l’École Pratique des Hautes Études, vol. 100 (1991-1992), pp. 85-89.

258. Religions tibétaines. Annuaire de l’École Pratique des Hautes Études, vol. 105 (1996-1997), pp. 105-112.

259. 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

260. Bka’-drin Bsam-gzhig Bung-ba’i Sgra-dbyangs. Bon-sgo, vol. 8 (1995), p. 153. A literary composition.

261. Bod-kyi Yi-ge Byung-khungs-la Zhib-mor Dpyad-pa. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 1-19. On the origins of Tibetan letters.

262. 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 Bon sources. The author is abbot of the Bon-brgya Monastery in Amdo.

263. Bon-lugs dang ’Brel-nas Bod-kyi Rig-gnas-kyi Khungs-la Dpyad-pa. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 69-79. Same title in general series issue no. 3 of Zhang-zhung Rig-gnas, p. 5 ff. On sources of the traditional sciences in relation to Bon.

264. Bonpo Thangkas from Rebkong, Vajra Books (Kathmandu 2017), in 438 pages. Not seen.

265. 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

266. Bon-gzhis-las Tshor-snang. Bon-sgo, vol. 11 (1998), pp. 98-99. A literary composition.

BON MONASTIC CENTRE (Dolanji)

267. 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

268. 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.

BOUZAS, ANTIA MATO

269. Territorialisation, Ambivalence, and Representational Spaces in Gilgit-Baltistan. Transcultural Studies, vol. 1 (2017), pp. 197-223. PDF. From this article it appears that some Muslims of Gilgit, besides reviving Tibetan language, are also appealing to their pre-Buddhist “Bon” past, doing so on the basis of archaeological finds of small metal objects (resembling Tibetan thog-lcags).

BRAG-MGO TSHE-DBANG-RGYAL-MTSHAN

270. Bon-lugs dang ’Brel-te ’Phreng-ba’i Skor-la Gsar-du Dpyad-pa. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 396-405. On the Bon construction and use of the rosary.

BRAG-MGO TSHE-RING-NOR-BU

271. Bod ces-pa’i Tha-snyad-la Dpyad-pa Rags-bsdus-tsam Brjod-pa. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 147-160. Account for the name of Tibet, Bod.

272. Lha-bon Sgo Bzhi dang ’Brel-ba’i Rig-gnas ’Ga’-zhig Ngo-sprod. Zhang-zhung Rig-gnas [Shang Shung Culture], issue for the Earth Dog year of 2018, 10th in the general series, pp. 28-37. Author’s name here given as Brag-’go Mkhan-po Tshe-ring-nor-bu.

273. Ya-thog-gi Chos dang ’Brel-ba’i Shes-rig-la Do-snang Byed Dgos Tshul. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 231-234. Here author’s name given as Mkhan-po Tshe-ring-nor-bu, although a biographical note says he is abbot of Khams Brag-’go Gzhi-ring Dgon-pa.

BRAUEN, MARTIN — See under P. Kværne.

274. Volksglauben. Contained in: Claudius C. Müller & Walter Raunig, eds., Der Weg zum Dach der Welt, Pinguin-Verlag (Innsbruck 1998?), pp. 244-74.

BRETFELD, SVEN

275. The Later Spread of Buddhism in Tibet. Contained in: A. Heirman & S. Bumbacher, eds., The Spread of Buddhism, Brill (Leiden 2007) 341-378. At pp. 369-370 is an overview of contemporary academic views about Bon history.

’BRI-GUNG DKON-MCHOG-RGYA-MTSHO (b. 1968)

276. 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 Bon , see the same volume, pp. 23-28). Composed in 1996, this is a very interesting modern response to the recent Bon critics (as well as the Rnying-ma-pa teacher Namkhai Norbu) of the anti-Bon 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.

’BRI-RU TSHUL-KHRIMS-RGYAL-MTSHAN

277. Gnam-skar Skor-gyi Shes-bya Nyung-bsdus Blo-gsar Yid-kyi Mdzes-rgyan. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 307-310. On the stars and planets.

’BRONG-BU TSHE-RING-RDO-RJE

278. “Bon” zhes-pa’i Go-don Des Yang Snying Ci-zhig Mtshon-bzhin Yod-dam. Contained in: Krung-go’i Bod Rig-pa Lo-’khor 20 Dpyad-rtsom Bdams-bsgrigs, Krung-go’i Bod Rig-pa Dpe-skrun-khang (Beijing 2008), pp. 306-313. On the meaning of the term Bon.

BROWN, DANIEL P.

279. ’Bru Rgyal-ba-g.yung-drung (1242-1290), Pith Instructions for A khrid Rdzogs chen, tr. by Daniel P. Brown & Geshe Sonam Gurung, Bright Alliance (San Francisco 2017). Not seen.

280. Shar rdza bKra shis rGyal mtshan, Heart Drops of Kun tu bZang po, Bright Alliance (San Francisco 2019). Not seen.

281. Shar Rdza Bkra Shis Rgyal Mtshan, Self-Arising Three-Fold Embodiment of Enlightenment of Bon Great Completion, Bright Alliance (San Francisco 2019), in 694 pages. Not seen.

282. Tapihritsa and Gye spungs sNang bzher lod po, The Six Lamps: According to the Zhang Zhung Oral Transmission Lineage of Bon Great Completion, tr. by Daniel P. Brown & Geshe Sonam Gurung, Bright Alliance (San Francisco 2019), in 298 pages. Not seen.

283. Tapihritsa and Gye spungs sNang bzher lod po, The Twenty-One Nails: According to the Zhang Zhung Oral Transmission Lineage of Bon Great Completion, tr. by Daniel P. Brown & Geshe Sonam Gurung, Bright Alliance (San Francisco 2019), in 134 pages. Not seen.

BROWN, KATHRYN H. SELIG

284. “Great Magicians” in Bon Art. Orientations, vol. 37, no. 2 (March 2006), pp. 106-110.

’BRU-SGOM RGYAL-BA-G.YUNG-DRUNG (1242-1290)

— See under P. Kværne & T. Rikey.

285. ’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.

286. ’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.

’BRUG-MO-SKYID

287. Bon-gyi Rig-gnas-kyi ’Cham-mthun Bsam-blos Bod-kyi Spyi-tshogs ’Tsho-bar Thon-pa’i Nus-pa Gleng-ba. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 350-360.

288. Gna’-rabs Zhang-zhung-nas Dar-ba’i Bon-gyi Gto’i Rig-gnas Skor Rags-tsam Gleng-ba. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 2, pp. 146-163. Discussion about the gto ritual culture of Bon spread from Zhangzhung in ancient times (some believe it was of Chinese origins).

289. G.yung-drung Bon-gyi Rig-gnas Khrod-kyi ’Cham-mthun Bsam-blo dang Des Bod-kyi Spyi-tshogs-la Thebs-pa’i Nus-pa’i Skor Rags-tsam Gleng-ba. Krung-go’i Bod Rig-pa, 3rd issue of the year 2010. Not seen.

’BRUG-THAR

290. Bod-kyi Ya-thog Shes-rig-gi ’Byung-khungs Gleng-ba. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 108-118. Mda’-tshang in presentday Gansu, and the ca. 31 volumes of ancient Bon texts discovered there in possession of various families. These texts are of the ‘shamanic’ types found in the first four Vehicles of Bon.

BSAM-GLING-PA G.YUNG-DRUNG-DAR-RGYAS (Dol-po)

291. 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

Aka Sman-ri’i Dge-bshes Dol-po Phun-tshogs-nyi-ma (I assume).

292. Bon dang ’Brel-lam Byung-ba’i Bod-kyi Chos-brgyud Khag-gi Skyes-chen Gleng-ba, Nor-bu Ghar-phig-si Dpe-skrun-khang (Sarnath 2016), in 191 pages. This book is subject of a blog page dated to April 2016 (http://theyungdrungbon.com/2016/04/ttt-3/), including a long table of contents, my only source of knowledge since I haven’t seen the book itself. A survey of statements about Bon made by Chos teachers of the past. Author’s name here given as Sman-ri’i Dge-bshes Dol-po Phun-tshogs-nyi-ma.

293. Gangs-can Dol-po’i Chos-rig [Religion and Culture of the Dolpo Himalaya]. Includes an English summary by Markus Viehbeck. Name of author given as Dolpo Geshe Phuntshog Nyima (Dol-po Dge-bshes Phun-tshogs-nyi-ma). PDF from internet.

294. 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

295. 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.

296. 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

297. 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-BKRA-SHIS (of Reb-gong)

298. Bod Brgyud Nang-bstan Rig-gnas-kyi Go-ba Len-stangs Thad-nas Cung-zad Gleng-ba. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 30-34.

BSOD-NAMS-DON-GRUB

299. Bon-gyi Yig-rnying Dbu-nag Mi’u ’Dra-chags zhes-par Dpyad-pa. Krung-go’i Bod Rig-pa, 3rd issue of the year 2010. Not seen.

300. Bon-po’i Shes-rig-gi ’Phel-rim Khag Gsum zhes-pa’i Lta-ba De Thog-mar ’Don-mkhan-gyi Skor-la Gsar-du Dpyad-pa. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 1, pp. 380-414. Reconsiders the question who first came out with the idea that Bon culture developed in three historical stages, concluding that its originator was not ’Jig-rten-mgon-po as is so often said, but rather the disciples of his who wrote versions of the Dgongs-gcig Yig-cha.

301. 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 (Sman-ri Abbot)

302. Legs-bshad Lam-rim Drug-cu-ba (Elegant Saying on the Gradual Stages), tr. by Chaphur Rinpoche and Anna Tara, Rgyal-gshen Bon-gyi Gsung-rab Dpe-tshogs [Gyalshen Publication], n.d. A PDF in 58 pages downloaded from the internet. This work is mentioned in the Kun-gling catalog, as well as in Katen, vol. 95, where the behester is named as (his disciple) Sman-ri Abbot Nam-mkha’-rgyal-mtshan. In Jean-Luc Achard’s book Enlightened Rainbows, pp. 170-171 it is catalogued with a much longer title: Legs-bshad Lam-gyi Rim-pa zhes bya-ba Tshig-bar Bdun-la Shad-par-du Bgyis-pa Shlo-ka Drug-cu-rtsa-brgyad-pa.

BSOD-NAMS-G.YUNG-DRUNG

303. 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.

304. Pha-dam-pa Sangs-rgyas dang Bon-gyi Mkhas-grub ’Ga’-zhig-gi ’Brel-ba’i Skor. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 23-29.

— See Mang-sprul Dge-bshes Bsod-nams-g.yung-drung. See Sde-dge-ba Bsod-nams-g.yung-drung.

BSOD-NAMS-MTSHO

305. ed., Skabs Dang-po’i Zhang-zhung Rig-gnas Rig-gzhung Dpyad-gleng Tshogs-’du’i Dpyad-rtsom Phyogs-bsgrigs, Mi-rigs Dpe-skrun-khang (Beijing 2016). A conference volume on the subject of Zhang-zhung, the individual papers have been listed separately here.

BSOD-NAMS-RGYAL

306. 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

307. 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-CHOS-DBANG-GSAL (aka Tanchoe Wangsel)

308. Zhang-zhung Phug-pa’i Mkhar Rdzong ’Ga’i Ngos-’dzin dang Mtshams-sbyor. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 2, pp. 3-20. Identifying some fortifications of Innermost Zhangzhung.

BSTAN-’DZIN-’BRUG-GRAGS — See ’Go-ba Bstan-’dzin-’brug-grags.

BSTAN-’DZIN-DBANG-GRAGS, DGE-SLONG (d. 2007)

309. 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.

310. Dge-slong Bstan-’dzin-dbang-grags-kyi Gsung-’bum (Pod Gsum-pa Lo-rgyus dang Snyan-rtsom sogs-kyi Skor), ed. by Zhang-zhung Rig-gnas Las-shag, Bod-ljongs Bod-yig Dpe-rnying Dpe-skrun-khang (Lhasa 2017). Historical, literary and astrological works by the disciple of Khyung-sprul ’Jigs-med-nam-mkha’i-rdo-rje. Have copy.

311. 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

312. 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

313. Drung-mu’i Gdung-dbyangs. Bon-sgo, vol. 11 (1998), pp. 85-93. A literary composition.

314. ’Dul-byed Sangs-rgyas-kyi ’Phrin-las Shar-tshul. Bon-sgo, vol. 10 (1997), pp. 51-65. On chronology.

315. Srid-pa Snod-kyi ’Jig-rten. Bon-sgo, vol. 9 (1996), pp. 57-75. On cosmology of the vessel world.

BSTAN-’DZIN-KUN-KHYAB

316. Dad-pa’i ’Phreng-ba. Bon-sgo, vol. 13 (2000), p. 135. A literary piece.

BSTAN-’DZIN-MCHOG-LDAN, DGE-BSHES

317. 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

318. 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)

319. Bod-ljongs-kyi Bod-ljongs {Zhang-zhung} [in Chinese]. Contained in: Bsod-nams-mtsho, ed., Skabs Dang-po’i Zhang-zhung Rig-gnas Rig-gzhung Dpyad-gleng Tshogs-’du’i Dpyad-rtsom Phyogs-bsgrigs, Mi-rigs Dpe-skrun-khang (Beijing 2016), pp. 163-164.

320. 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-RDO-RJE (Tenzin Dorji)

321. Lha Bon / Lha ’Bod, Invoking the Yul btsan: An Ancient Ritual Offering and Cultural Belief of Central Bhutan. A paper to be given at the 15th seminar of the IATS (Paris 2019).

BSTAN-’DZIN-RGYAL-PO (Tenzin Gyal-Po)

322. 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

323. Brtse-ba’i ’Phrin-yig Bdud-rtsi’i Gter. Bon-sgo, vol. 12 (1999), pp. 1-4. Verses with words of encouragement for practicing Bon .

324. 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 Bon medical scripture, the ’Bum-bzhi.

325. 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.

326. 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

327. 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. PDF.

328. Dpal Gshen-bstan Chab-mdo Dgon-pa’i Gshen-gyi Gar-’cham Chen-mo’i Ngo-sprod Bsdus-brjod. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 262-268. On the monastic dances of the Gshen family tradition. The author, Dge-bshes Bstan-’dzin-rnam-rgyal is described as a Dge-bshes of Gtsang Sman-ri’i Dgon-pa.

329. 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).

330. 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-RNAM-ROL, SLOB-DPON

331. Zhung ngam Khyung-gi Tha-snyad dang De’i Go-don Skor Gleng-ba. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 121-128. On the terms Zhung and Khyung.

BSTAN-’DZIN-SMON-LAM, DGE-BSHES

332. Gnya’-khri’i Skabs Bod-yig dang ’Brel-te Mdo Sngags Sems Gsum-byi Bstan-pa Dar-tshul Gleng-ba. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 240-246. On Bon teachings of various kinds in the time of Gnya’-khri, the first member of the Tibetan imperial dynasty.

BSTAN-’DZIN-YE-SHES

— See Snang-zhig Yongs-’dzin Bstan-’dzin-ye-shes.

BSTAN-PA-’BRUG-GRAGS

333. Zhang-zhung Me-long Skor Rags-tsham Dpyad-pa. Zhang-zhung-gi Gna’-yig ’Ga’ Thog-mar Gleng-ba. Contained in: Bsod-nams-mtsho, ed., Skabs Dang-po’i Zhang-zhung Rig-gnas Rig-gzhung Dpyad-gleng Tshogs-’du’i Dpyad-rtsom Phyogs-bsgrigs, Mi-rigs Dpe-skrun-khang (Beijing 2016), pp. 128-140.

BSTAN-RNAM (Bstan-’dzin-rnam-rgyal?)

334. 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.

335. 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.

336. 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.

337. Kong-po Bon-ri’i Nye-’khor-gyi Dgon-pa Khag-gi Ngo-sprod Mdo-tsam. Bod-ljongs Nang-bstan, 1st issue of the year 2007. Not seen.

BTSAN-LHA NGAG-DBANG-TSHUL-KHRIMS

338. 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

339. A Bon-po Pilgrimage Guide to Amnye Machen Mountain. Lungta (publication of the Amnye Machen Institute, Dharamsala), vol. 8 (1994), pp. 20-24.

340. Khyung-mo Monastery (A-mdo) and Its ‘Map’ of ’Ol-mo-lung-ring. Contained in: Donatella Rossi & Samten G. Karmay, eds., Bon, the Everlasting Religion 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.

341. 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.

342. Nekotorye problemy proishozhdnija religii bon. Contained in: Metodologiceskie aspekty izucenija istorii duhovnoj kul’tury Vostoka (Ulan Ude 1988), pp. 144-160. Not seen.

343. 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 to 9th Centuries.’

BURNETT, DAVID

344. Rgyalrong, Conservation and Change: Social Change on the Margins of Tibet, Lulu Publishing (2014). Lulu is a self-publishing internet service. There is much in it relevant to Bon , the Goldstream Expeditions, the towers and so on. Seen at Googlebooks.

BYA-DUR BSOD-NAMS-BZANG-PO (b. 1931)

345. Bod-kyi Gna’-bo’i Zhing-’brog Lam-lugs, Phyi-dril Par-bskrun-khang [Department of International Relations] (Dharamsala 1994). On the history of Tibetan agriculture, it has much reference to Bon in it. The author served as a representative in the Dharamsala government. In addition to this book, his memoires were published by Amnye Machen Institute (Dharamsala 2013), in 2 vols. (here his name is Anglicized as Jadur Sangpo). These memoires also recount his experiences as a Bonpo.

BYA-’PHUR LHUN-GRUB-RGYA-MTSHO (b. 1978)

346. Bden Gtam Rkang-drug Myos-pa’i Glu-dbyangs. Bon-sgo, vol. 10 (1997), pp. 109-111.

347. 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 Bon .

348. Ma-bcos Sems-kyi Rlabs-zhags, Menri Monastery (2001). A collection of poetry.

349. Mdzod-phugs dang Tshan-rig-las ’Phros-pa’i Dpyad-gtam. Bon-sgo, vol. 18 (2005). Not seen. Science and Abhidharma compared.

350. ’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.

351. Rjes-lus-kyi Mig-chu. Bon-sgo, vol. 11 (1998), pp. 97-98.

352. Zhang Bod Rtsis-rig-gi Byung-khungs dang ’Phel-rim. Bon-sgo, vol. 20 (2007), pp. 61-70. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 420-429. Origins and developments in astro-calculations in Zhangzhung and Tibet.

BYA-’PHUR NAM-MKHA’-RGYAL-MTSHAN (1969-1995)

353. Bod-kyi Yi-ge Byung-khungs-la Zhib-mor Dpyad-pa. Bon-sgo, vol. 8 (1995), pp. 96-113.

354. 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.

355. 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).

356. 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 Bon .

357. 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.

358. 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.

359. G.yung-drung Bon-gyi Bstan-pa’i Sgor ’Jug-tshul Bshad-pa. Bod-ljongs Nang-bstan, 2nd issue of 1998.

360. 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).

361. 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

362. 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.

BZHAD-GZHUNG BSOD-NAMS

363. Bon-gyi Rol-dbyangs Skor-gyi Zhib-’jug Dpyad-gleng. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 287-307. On Bon ritual music.

364. Bon-gyi Rol-dbyangs Zhib-’jug-gi Gnas-bab Rags-tsam Gleng-ba [in Chinese]. Contained in: Bsod-nams-mtsho, ed., Skabs Dang-po’i Zhang-zhung Rig-gnas Rig-gzhung Dpyad-gleng Tshogs-’du’i Dpyad-rtsom Phyogs-bsgrigs, Mi-rigs Dpe-skrun-khang (Beijing 2016), pp. 61-70. On Bon music.

BZOD-PA-’GYUR-MED

365. Bon-ri’i Lo-rgyus-kyi Skor Cung-zad Gleng-ba. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 288-295.

366. 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 in Kong-po.

CANTWELL, CATHY

367. & Rob Mayer, Longevity Rituals in the Bon Phur-pa Tradition: Chapter 25 of the Black Pillar. Contained in: Charles Ramble & Ulrike Roesler, eds., Tibetan and Himalayan Healing: An Anthology for Anthony Aris, Vajra Books (Kathmandu 2015), pp. 105-119. Ka-ba Nag-po.

368. & 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.

369. & Rob Mayer, The Bon Ka-ba nag-po and the Rnying-ma phur-pa Tradition. Journal of the International Association for Bon Research, vol. 1, no. 1 (2013), pp. 37-53.

370. & Rob Mayer, The Winged and the Fanged. Contained in: Charles Ramble & Hanna Havnevik, From Bhakti to Bon: Festschrift for Per Kvaerne, The Institute for Comparative Human Culture, Novus Forlag (Oslo 2015), pp. 153-170. On the hawk and jackal (khra spyang) deities of the Bon Phur pa cycle.

CANZIO, RICARDO

371. 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.

372. 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.

373. 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.

374. ‘Soiled with the Dust of Faulty Renderings’: Change in Performative Aspects of Bonpo Liturgy. Paper given at the 10th IATS conference (Oxford 2003).

375. 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.

CAPRILES, ELIAS

376. Hegel’s Inversion of the Tantric Buddhist, Bönpo and Stoic View of History. A paper downloaded from the internet in document format. History heads toward degeneration and disintegration.

377. Una tesis sobre el origen y los desarrollos del daoísmo a la luz de antiquos textos del Bön tibetano [A Thesis about the Origin and the Developments of Daoism in the Light of Ancient Texts of Tibetan Bön]. Humania del Sur, vol. 4, no. 7 (July 2009), pp. 113-136. The idea is that the Bon religion of Lord Shenrab may underlie Daoism in China.

CARELLI, M.

378. 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

379. 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.

380. 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.

381. 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

382. 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.

383. 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.

384. The Bonpo Monks’ Tour of Europe. Tibetan Review (February 1984), pp. 6-7, 15.

385. The History, Teaching and Practice of Dialectics according to the Bon Tradition. Tibet Journal (Dharamsala), vol. 11, no. 2 (Summer 1986), pp. 3-28.

386. 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.

387. 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).

388. Who the Bonpos Are: Anthropological Perspectives. An unpublished paper.

CHAB-SPEL TSHE-BRTAN-PHUN-TSHOGS

389. 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.

390. 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 [i.e., Thupten K. Rikey].

391. 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

392. 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

393. 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

394. 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.

395. 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)

396. & 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 Bon scriptures, done by a committee at the Institute for Advanced Studies, Oslo, Norway.

397. On Cataloguing the Gzi-brjid. Unpublished paper given at the Bonpo Kanjur Seminar in June 1996, Lake Atna (Atnsjøen), Norway.

CHAOUL, MARCO ALEJANDRO

398. Bon Religion’ and ‘Bon Monasticism. Forthcoming in Encyclopedia of Monasticism: Christianity and Buddhism, Fitzroy-Dearborn Publishers. Not seen.

399. 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.

400. 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 Religion 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.

401. 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.

402. 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).

403. 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.

404. 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.

405. 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 Bon yogic exercises, based on Zhang-zhung Snyan-rgyud.

406. Open Channels, Healing Breath: Research on Ancient Tibetan Yogic Practices for People with Cancer. Contained in: Geoffrey Samuel & Jay Johnston, eds., Religion and the Subtle Body in Asia and the West: Between Mind and Body, Routledge (London 2013), pp. 100-113.

407. 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.

408. 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.

409. Spinning the Magical Wheel. Snow Lion Newsletter (Winter 2001), p. 1.

410. 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.

411. 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.

412. Tibetan Yoga from the Bon Tradition. Snow Lion Newsletter (Summer 2002), p. 5.

413. 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.

414. Yogic Practices in the Bon Tradition. Wellcome History, issue no. 24 (October 2003), pp. 7-8.

415. 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

416. 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

417. A propos d’un premier inventaire des monastères bon po du Tibet et de l’Himalaya: Notes de lecture. Revue d’Etudes Tibétaines, vol. 5 (April 2004), pp. 35-56.

CHEN LIHUA

418. The Panchen Lamas of the Bru Family. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 1, pp. 149-160. In Chinese.

CHEN LIN (in Tibetan transcription, Khrin Lin)

419. The Influence of Ancient Zhangzhung Culture in Tibet on the Origin of Buddhist Culture. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 2, pp. 61-86. In Chinese.

CHEONG, JOHNNY

420. & Hakan Aydemir, Turco-Afghanica: On East Iranian *amarnā and Turkic alma, alïmla, almïla, ‘apple.’ PDF from a Russian publication. Some think the name of ’Ol-mo[-lung-ring] has something to do with Turkic words for the apple (see below under Rémy Dor).

CHOBTAN

421. 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 Bon, 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.

CHODEN, TASHI (Bkra-shis-chos-ldan)

422. Ha: The Bon Festival of Gortshom Village. Contained in: Wayo, Wayo: Voices from the Past, Monograph 11, The Centre for Bhutan Studies (Thimphu 2004), pp. 1-23.

CHOGYAL, SONAM (Bsod-nams-chos-rgyal)

423. A Study of the Bonpo Monastery of Gur-gyam, master’s thesis, University of Oslo (Oslo 2001), in 62 pp. Not seen.

424. Sonam Chogyal Dekhang, Published an article in Chinese in 2002 about the life of Khyung-sprul ’Jigs-med-nam-mkha’i-rdo-rje. Information taken from Arizaga’s survey article, p. 332.

CHOS-BZANG-BLA-MA (Choesang Lama)

425. Mdo-smad ’Phags-pa Rnam-gsum-gyi Ya-gyal Snang-zhig Do-’phags Chen-po’i Sku-tshe-la Dpyad-pa. Paper given at 15th seminar of the IATS (Paris 2019).

CHOS-’KHOR-BA G.YUNG-DRUNG-RGYA-MTSHO

426. Lo-rgyus-la Phyi Mig Bltas Rjes. Bgres-po’i ’Bel-gtam, issue 2 (2002), p. 102. A literary piece.

427. ’Bel-gtam Nyan-pa’i Bskul-ma. Bgres-po’i ’Bel-gtam, issue 1 (2001), pp. 73-74. Poetry.

428. Gna’ Sngon Zhang Bod Ljongs-kyi Bon Srid Gnyis ’Brel-gyi Byung-ba Zur-tsam Gleng-ba. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 169-183. On connections between Bon and politics in ancient history.

CHOS-’KHOR-TSHANG — See Nyi-ma-’od-zer Chos-’khor-tshang.

CHOS-NGAG

429. 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 Bon monasteries on pp. 117-161.

CHOS-’PHEL-RDO-RJE

430. 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

431. 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.

CHU-MDO PADMA-BKRA-SHIS

432. Bon dang G.yung-drung Bon-skor Cung-tsam Gleng-ba. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 199-207.

CHUNG-BDAG TSHE-RING

433. Kong-po Brag-gsum Mtsho. Spang-rgyan Me-tog, 2nd issue of 1995 (no. 81 in the general series), pp. 44-45.

CLEMENTE, ADRIANO

434. La dottrina rdzogs chen nel ciclo di insegnamenti visionari “Dran pa gser gdams,” Istituto Universitario Orientale (Napoli 1982-1983).

435. 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).

436. 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. A new version of this book is now published as Visionary Encounters: The Dzogchen Teachings of Bönpo Treasure-Revealer Shense Lhaje, Snow Lion (Boulder 2016). It contains translations of four texts from the cycle known as Dran-pa Gser-gdams: [1] Man-ngag Rgyal-po-las Rig-’dzin Mkha’-’gro’i Mjal-snang, [2] Lhag-mthong Ye-shes Gcer-bur Bstan-pa’i Man-ngag Don-gyi Ga-dar, [3] Rig-’dzin Brgyad-bcu’i Zhu-len Snyan-rgyud Zhal-gdams Bdud-rtsi’i Phreng-ba, and [4] Mkha’-’gro Brgyad-bcu’i Zal-gdams Rin-chen Gser-gyi Sgron-ma.

CO-NE YUM TSHE-RING

437. The Comparison of Fable Stories in Tibetan Buddhism and Bön. A paper that was supposed to be given at the 4th International Seminar of Young Tibetologists (Leipzig 2015).

CORDIER, HENRI

438. Les Mo-sos: Mo sié. T’oung Pao, vol. 9 (1908), pp. 663-688. On the Moso of Yunnan (’Jang).

CORNU, PHILIPPE

439. 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 Religion 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.

440. 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.

COURA, GABRIELE

441. Kong sprul Blo gros mtha’ yas and the Bon Tradition. Paper given at 15th seminar of the IATS (Paris 2019). Kong-sprul Blo-gros-mtha’-yas.

CUTLER, NATHAN STORER

442. 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 first part of 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 Bon religion is included here, in chapter 5, “The Bön Tradition.” University Microfilms International, no. 9721863.

443. 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)

444. Bod Rgyal Gri-gum-btsan-po’i Skor. Bon-sgo, vol. 3 (1989), pp. 40-45.

445. Bstan-rtsis Nyung-bsdus. Description attached to the Tibetan Calender of the Iron Horse year.

446. 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.

447. 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’).

448. Further Attempt at the Analysis of the Origin of the Terms Skyin-’dang, Gsas, ’Bom and Ting etc. Paper delivered at the 11th Seminar of the International Association for Tibetan Studies (Königswinter 2006).

449. Gangs Ti-se’i Skor. Contained in: Ernst Steinkellner, ed., Map of the Holiest Mountain in the World, Arbeitskreis für Tibetische und Buddhistische Studien, Universität Wien (Vienna 2002), pp. 14-15.

450. 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.

451. 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.

452. The Early Spread of Bon. Tibet Journal, vol. 23, no. 4 (Winter 1998), pp. 4-27.

453. 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.

454. 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.

455. 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.

456. 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.

457. 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. It was published in Bon-sgo, vol. 14 (2001), pp. 74-85.

458. Zhang-zhung, a Forgotten Kingdom in the Tibetan Area. A lecture, jointly organized by Het Oosters Genootschap and IIAS, at Leiden in 1998.

459. 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 Bon source materials for Zhang-zhung language words and phrases. It is arranged in Tibetan alphabetic order.

DAI, YINGCONG

460. 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.

461. The Sichuan Frontier and Tibet: Imperial Strategy in the Early Qing, University of Washington Press (Seattle 2009). There isn’t much mention of Bon here, but the events were quite important for Bon history.

DALAI LAMA XIII NGAG-DBANG-BLO-BZANG-THUB-BSTAN-RGYA-MTSHO

462. [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 Bon 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

463. 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 Bon pos banished from Tibet in imperial times. This would mean that Adi religion of Donyi-Polo may preserve an ancient form of Tibetan Bon .

DAS, SARAT CHANDRA (1849-1917)

464. 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.

465. 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.

466. 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.

467. 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.

468. 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).

469. 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.’

470. 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)

471. “A Bönpo Monastery,” being chapter 6 in her book Tibetan Journey, John Lane, The Bodly Head (London 1936), pp. 105-125, but see also pp. 176-186. On her visits to two Bon monasteries: Tagyu Monastery (p. 106), and yet another called Tesmon Monastery.

472. 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

473. A Research into Primitive Gyurbon. A paper given at the Seminar on Tibetan Studies (Beijing 2001). Evidently on ’Gyur-bon, ‘transforming Bon.’

DAWE, D. G.

474. 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

475. & 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

476. Bstod-tshig Bung-ba’i Dgyes-glu. Bgres-po’i ’Bel-gtam, issue 1 (2001), pp. 80-81. Poetry.

DBRA-KHYUNG-BA

477. ’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 name in Zhang-zhung language]

478. 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.

479. Bstod-tshig Me-tog Tshom-bu. Bon-sgo, vol. 8 (1995), pp. 149-150.

480. Btsan-po’i Bang-so Mu-yul Skyid-thang Skor-la Dpyad-pa. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 225-232. On what Bon sources have to say about the first tomb of a Tibetan Emperor, the tumulus (bang-so) for Dri-gum.

481. 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.

482. Nga ni Sang-nyin-la Dung. Bon-sgo, vol. 12 (1999), pp. 95-97. A literary piece.

483. ’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.

484. 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.

485. Shes-med Glen-pa’i Smre-sngags. Bon-sgo, vol. 9 (1996), pp. 158-159. A literary composition. Not seen.

486. 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.

487. Zhang Bod Gso-ba Rig-pa’i Skor-gyi Dpyad-gtam. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 246-254.

488. 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 Bon , the ’Bum-bzhi.

489. Zhang Bod Rtsis-kyi Byung-ba Brjod-pa’i Gtam. Bon-sgo, vol. 9 (1997), pp. 89-96. A chronological discussion. Not seen.

490. 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

491. ’Chad-nyan-gyi Tshul-la Rags-tsam Brjod-pa. Bon-sgo, vol. 11 (1998), pp. 8-12. On education.

DBYI-TA

492. Zhang-zhung Rig-gnas Zhib-’jug-gi Skor Rig-gzhung Tshan-khag Gsar-pa Zhig Gsar-du Gtod Thabs Byed-rgyu, tr. by ’Phan-po Rgyal-mtshan. 492. “Shang Shung Culture”], 3rd issue in the general series (n.d.), p. 58 ff. Not seen.

DELL’ANGELO, ENRICO

493. 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.

494. Notes on the History of Tibetan Medicine. Tibetan Medicine (Dharamsala), vol. 8 (1984), pp. 3-14.

495. 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

496. 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.

497. 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

498. 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.

499. About the Zhangzhung Master Stag la me ’bar, Was He a Tâjik? Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 1, pp. 161-184. Stag-la-me-’bar.

500. Bon Institutions in Contemporary Tibetan Territories and the Dynamics of Religious Authority. Contained in: Donatella Rossi & Samten G. Karmay, eds., Bon, the Everlasting Religion 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.

501. Grimoires and Ritual Texts in Bon: Two Examples of ‘Personal Use Only’ Texts. A paper given at the workshop “Bonpo Manuscript Culture” (Hamburg, March 2016). Two magical texts are studied. One is the Man-ngag Spu-gri ’Bar-ba Bka’-rgya-ma Rdzongs-’phrang, and the other Spyi-spungs Skor Gsum-gyi Yang-bcud Rtosd-pa Bzlog-pa’i ’Khor-lo Dbal-gsas Rngam-pa’i Las-rim.

502. Notes on the History of Bon and the Ye-shes Monastery in Nyag-rong, Sichuan. Journal of the International Association for Bon Research, vol. 1, no. 1 (2013), pp. 55-75.

503. 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.

504. Rites of the Deity Tamdrin (Rta mgrin) in Contemporary Bön: Transforming Poison and Eliminating Noxious Spirits with Burning Stones. Contained in: José Ignacio Cabezón, ed., Tibetan Rituals, Oxford University Press (Oxford 2010), pp. 187-206. Bon ritual focussed on a form of Hayagrīva (Rta-mgrin), ‘Horse Neck.’ PDF.

505. Tantric Ritual Standardisation in g.Yung drung Bon: Common Ritual Template Underlying the Tantric Cycles of Phur Nag and Ma rgyud. Paper given at 15th seminar of the IATS (Paris 2019).

506. 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. Tshul-khrims-mchog-rgyal, on the Phur-pa cycle.

507. The ‘Reopening’ of the White Cliffs Mountains in Nyag-rong (Eastern Tibet) or New Bön Reinventing Tradition: The Case of Sang Nga Ling Pa. Forthcoming in Journal of the International Association for Bon Research, vol. 2 (2014), pp. 1-40. Paper given at the American Academy of Religion (Montreal 2009). Gsang-sngags-gling-pa.

DEVENDRA, D. T.

508. Bon (1). Contained in: G. P. Malalasekera, ed., Encyclopaedia of Buddhism, The Government of Ceylon (Colombo 1972), vol. 3, p. 274.

DEVKOTA, FIDEL

509. Bon Manuscripts in Ludakphu, Dhe Village (Sha-ri Lo). A conference presentation, abstract only (Hamburg 2019). On a cave found at Klu-dag, east of Dhe village, where pages of hundreds of manuscripts were found scattered.

DGE-BSHES TSHANGS-PA-BSTAN-’DZIN

510. Sems dang Sems-byung-gi Rnam-bshad Gces-btus, Triten Norbutse Bonpo Monastery (Kathmandu 2001), in 177 pages. Selections from Bon scriptures and other writings on the subject of mind and mental products.

DGE-’DUN-CHOS-’PHEL

— See under Gedun Choephel.

DGE-LEGS

511. 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. For more on this author, name given as Gele and Gelek, and his Chinese-language writings on Bon, see Arizaga’s survey article, p. 330.

DGE-LEGS-LHUN-GRUB-RGYA-MTSHO — See Bon-brgya Dge-legs-lhun-grub-rgya-mtsho.

DHUNDUP, TSERING (Tshe-ring-don-grub)

512. A Beginner’s Guide to the Bon Religion of Tibet. Tibet Foundation Newsletter, no. 29 (May 2000), pp. 6-9.

DI NOLA, A.

513. Bon. Enciclopedia delle Religioni, Vallecchi (Firenze 1970), vol. 1, columns 1173-1186.

DIAMOND, NORMA

514. The Miao and Poison: Interactions on China’s Southwest Frontier. Ethnology, vol. 27 (1988), pp. 1-25.

DIEMBERGER, HILDEGARD

515. 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 Bon priests of early Tibetan history. On the A-ya, see also the 2007 article by Charles Ramble.

DINKELAAR, JAN (b. 1945)

516. De wegen en cirkels van Bön. Kwartaalblad Boeddhisme, vol. 9, no. 3 (2004), pp. 20-24.

DKON-MCHOG-SKYABS

517. 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.

DMU-RA’I DGE-BSHES BSTAN-’DZIN-YE-SHES

518. G.yung-drung Bon dang ’Brel-ba’i Bod-kyi Ri-mo’i Byung-ba Mdo-tsam Brjod-pa. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 311-315. On painting history in relation to Bon.

DOL-PHRUG SDIG-PA-RĀ-DZĀ

519. 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.

520. 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

521. 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 Bon . Not seen.

DON-GRUB-LHA-RGYAL (Thondup Lhagyal, Dondrup Lhagyal)

522. 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.

523. 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.

524. 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.

525. 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.

526. Bsgrags-pa Gling-grags-kyi Ma-dpe Khag Bzhir Dpyad-bsdur Zhib-’jug Byas-pa. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 12-22. Also published in Mu-khri-btsan-po, issue no. 2 (2008), pp. 52-59. Also contained in: Bon Sgo, issue for the year 2006, pp. 63–74. On what is here described as one of the most important Bon historical works, the Bsgrags-pa Gling-grags.

527. Dang-ra G.yu-mtsho’i Ngogs-kyi Zhang-zhung Rig-gnas-kyi Gna’-shul dang De-dag-gi Lo-rgyus Gnas-bab Skor Gleng-ba. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 1, pp. 38-48. In Chinese.

528. 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.

529. 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 Bon 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 Bon 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.

530. G.yung-drung Bon-gyi Grub-mtha’ Spyi-bshad, Bod-ljongs Bod-yig Dpe-rnying Dpe-skrun-khang (Lhasa 2013), in 287 pages. Not seen.

531. 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.

532. 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-la Dpyad-pa. Paper given at 10th IATS conference (Oxford 2003). Evidently this was published in Bod-ljongs Zhib-’jug, 3rd issue of the year 2004, pp. 89-99. A study of Zhang-zhung employing both literary-historical texts and results of some recent archaeological investigations.

533. On the Historical Position of Khyung-lung Mkhar-gdong, Mnga’-ris, Based on Bon Literary Sources. Journal of Tibetology, vol. 9 (2014), pp. 133-144. Not seen.

534. On the Historical Status of the Site of Kyunglung Kardung according to the Bon Texts. Paper given at the International Conference on Tibetan history & Archaeology, Religion and Art [7th-17th C.] (Chengdu, July 2013). Khyung-lung Dkar-dung (Khyunglung Mkhar-gdong).

535. 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.

536. The Family Lineages of Bon in Central Tibet, master’s thesis, University of Oslo (Oslo 2001), in 89 pages. Not seen.

537. Zhang-zhung Zhib-’jug-las ’Phros-pa’i Bsam-gzhig. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 132-146. On Khyung-lung, on a stone image of Dran-pa-nam-mkha’ called Zhang-zhung Kha-rag Rdo-sku.

DOR, RÉMY

538. Une pomme turke dans un jardin tibétain? Revue d’Etudes Tibétaines, vol. 30 (October 2014), pp. 31-46. The author proposes that the ’Ol-mo of ’Ol-mo-lung-ring is early Turkish word alma for apple (but note that alma means apple in modern Azeri as well as Hungarian!), suggesting this “apple orchard” is in Kazakhstan where there are many wild apples (what we might know as ‘crab apples’) growing, or specifically the city of Almaliq in Xinjiang. It seems plausible. However, I would add that three different cities by this name exist in Xinjiang, Uzbekistan (Olmaliq, Almalyk) and Azerbaijan. Someone had already suggested the connection to the town of Olmaliq in Uzbekistan in a Wikipedia entry “Tagzig Olmo Lung Ring” (created by one calling himself “Dr. Blofeld” in 2007; this bit seems to have meanwhile disappeared from the Wiki entry). This town is, due to mining waste, regarded as one of the most polluted places on the planet, making it a very sad, poor candidate for a Bonpo holy land so often described as a transcendent Pure Land.

DORJE, GYURME

539. 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)

540. Zhangzhung Language Still Lives [letter]. Tibetan Review, vol. 16, no. 2 (1981), p. 24.

DOTSON, BRANDON

541. 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.

542. 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 Bon sources, there are significant related issues 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 Bon history.

543. The Tibetan Bon Religion and the “Nameless Religion” of Tibet. A presentation that formed a part of the Arts of Asia Lecture Series, Seeking the Divine: The Lesser-Known Religious Traditions of Asia (November 22, 2019).

544. 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.

545. The Unhappy Bride and Her Lament, contained in: The Journal of the International Association for Bon Research, vol. 1, no. 1 (December 2013), pp. 199-225. Sad-mar-kar.

DORJI, LHAM (Lha-mo-rdo-rje?)

546. Golong Roop: A Cult of Feast Offering. Contained in: Wayo, Wayo: Voices from the Past, Monograph 11, The Centre for Bhutan Studies (Thimphu 2004), pp. 24-48.

DOUGLAS, NIK

547. Tibetan Tantric Charms and Amulets: 230 Examples Reproduced from Original Woodblocks, Dover Publications (New York 1978).

DOWMAN, KEITH

548. 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.

DPA’-MO-SKYID

549. The “Descent of Blessings,” Ecstasy and Revival among the Tibetan Bon Communities of Reb-gong, Asian Highland Perspectives, vol. 28 (2013), pp. 25-79. Interviews with people, primarily women, who experience an ecstatic state called “descent of blessings” (byin-’bebs) that involves identification with Sgra-bla’i-rgyal-mo. Includes color photos of cham dances, with identifications of the deities represented in the Chos-thog Chen-mo ritual dances.

DPYAD-BU KHRI-SHES

550. 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 Bon 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.

551. Tibet: Sacred and Secular, The Tibet Society (Bloomington 1975).

DRAHORÁDOVÁ, ZUZANA

552. Náboženství bönu v Tibetu a tradice Znovu nalezených pokladu terma, thesis, Univerzita Pardubice (2010), made available online as a PDF. Although I do not know Czech, I believe the title means “The Bon Religion of Tibet and the Tradition of Finding Terma.” A lot of attention is paid to Gshen-chen Klu-dga’ and to the geography of ’Ol-mo-lung-ring.

DRANG-SRONG-RNAM-RGYAL (Drangsong Namgyal, Dangsong Namgyal, b. 1970); see Spu-bla Drang-srong-rnam-rgyal.

553. 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.

554. Bon-gyi Lta-spyod-las ’Phros-pa’i Dogs-slong Skor Gleng-ba. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 343-349.

555. 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.

556. 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.

557. 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 Bon scripture entitled Mkha’-klong.

558. 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).

559. 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

560. 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.

561. 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

562. 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)

563. 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)

564. A Note on the Bons or Black Lama Sect. Journal of the West China Border Research Society, vol. 3 (1926-9), pp. 152-3.

565. 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.

566. 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.

567. 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

568. 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.

569. 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

570. Bön and Benedictine: A Relationship Buds. Mandala (Buddhism in Our Time) (September-November 2002), pp. 34-36. On an exchange of visits between Bon po monks, particularly Chongtul Rinpoche (b. 1967) of Menri Monastery, Dolanji, H.P., and the Benedictine monks of Christ in the Desert, New Mexico, U.S.A., their abbot being Philip Lawrence. Available online.

ELLINGSON, TER

571. 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.

572. Nepalese Shamans and the Tibetan Bon Religion. Paper presented at the Association for Asian Studies (New York, March 1972). Not seen.

573. 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

574. 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).

575. 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)

576. 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. This is a major work covering a great deal of territory.

577. Women Lineage Holders in the Bonpo Tradition. A lecture given at the School of Oriental and African Studies (London October 16, 2012). On Co-bza’ Bon-mo, evidently.

ERMAKOVA, CAROL

578. & 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

579. & 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

580. 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 Bon schools, along with the problem of Ch’an influence on the same.

ESPLUND, LANCE

581. 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

582. Die Bön-Religion, Tibet: Lamaistische Klosterkulturen, nomadische Lebensformen und bäuerlicher Alltag auf dem “Dach der Welt,” DuMont Buchverlag (Köln 1993), pp. 75-77.

583. 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)

584. 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 Bon rituals (ridiculously enough, he has these Bon 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 Bon and Ngakpas (the latter are most likely to be Nyingmapas, not Bon pos).

FRANCKE, AUGUST HERMANN (1870-1930)

585. A Ladakhi Bon-po Hymnal. India Antiqua, vol. 30 (1901), pp. 359-364.

586. Das Christentum und die tibetische Bon Religion. Deutsche Forschung (Deutsche Forschungsgemeinschaft, Berlin), vol. 5 (1928), pp. 100-111.

587. Die Frage der Bon-Religion. Allgemeine Missionszeitschrift, vol. 49, no. 11 (November 1922), pp. 321-331. This was the title of his inaugural lecture when he gained a teaching contract at the University of Berlin (in 1922, evidently).

588. 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.

589. 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.’

590. 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.

591. 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.

592. 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.

FRIEDRICH, MICHAEL

593. Naxi Manuscripts in the West: A Survey of Collections and Scholarship. A paper given at the workshop “Bonpo Manuscript Culture” (Hamburg, March 2016).

FUNKE, FRIEDRICH WILHELM

594. 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

595. Bka’-drin G.yul-du Bsus-pa’i Gad-rgyang. Bon-sgo, vol. 12 (1999), pp. 90-92. A literary piece.

596. Drang-brjod Gtam-gyi ’Dzum-bag. Bon-sgo, vol. 11 (1998), pp. 102-103.

597. [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.

598. [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

599. 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)

600. 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.

601. 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 Bon and Chos Abhidharma texts.

GA ZANGJIA

602. 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.

GALAY, KARMA (Karma-dga’-legs?)

603. Kharam: The Cattle Festival. Contained in: Wayo, Wayo: Voices from the Past, Monograph 11, The Centre for Bhutan Studies (Thimphu 2004), pp. 117-124.

GANGS-LHA-DKAR-PO

604. Rmi-lam-gyi Mjal-’phrad. Bgres-po’i ’Bel-gtam, issue 2 (2002), pp. 104-105. A literary piece.

605. Skyo-gdung-gi Mig-chu. Bgres-po’i ’Bel-gtam, issue 1 (2001), pp. 81-82. Poetry.

GANGS-RI-BA CHOS-DBYINGS-RDO-RJE

606. 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

607. 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

608. 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.

GDONG-BTSUN RGYA-THAR

609. Bod-kyi Dgon-sde’i Slob-gso Gal-che-ba’i Rang-bzhin Skor Mdo-tsam Gleng-ba. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 255-261. On the past present and future of monastic education. The author is abbot of Khams Nyag-rong Rgya-zhig Dgon-pa.

GEDUN CHOEPHEL (Dge-’dun-chos-’phel, 1903-1951)

610. 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)

611. 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).

GHULAM HASSAN LOBSANG

612. History of Bon Philosophy [in Urdu, evidently] (Skardu 1997). This book is mentioned in the Wikipedia entry for “Bon.” but is otherwise unknown to me. Are some traces of Tibetan Bon believed to survive in Baltistan?

GIBSON, TODD ALLEN

613. 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. Shar-rdza Bkra-shis-rgyal-mtshan.

614. Dgra-lha: A Re-examination. Journal of the Tibet Society, vol. 5 (1985), pp. 67-72.

615. From Btsanpo to Btsan: The Demonization of the Tibetan Sacral Kingship, doctoral dissertation, Indiana University (Bloomington 1991). UMI order no. 9212817. Includes important discussions about Bon and its relation to primal or ‘native’ religious phenomena in Tibet.

616. 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

617. 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 Bon .

GLING-SMAD G.YUNG-DRUNG-BKRA-SHIS

618. Gso-rig ’Bum Bzhi-las Gdon Bcos-thabs Skor. Zhang-zhung Rig-gnas [Shang Shung Culture], issue for the Earth Dog year of 2018, 10th in the general series, pp. 44-49. Ways of remedying gdon spirits, likely to cause psychological disturbances especially in children. Author’s name here given as Dge-bshes G.yung-drung-bkra-shis.

619. Rgyud-bzhi Bka’ Bstan-gyi ’Dod-tshul-las ’Phros-te Bod-kyi Gso-rig Byung-khungs Gleng-ba. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 430-443. On the Bon medical scriptures. Is the author perhaps the same as Sman-gling G.yung-drung-bkra-shis (q.v.)?

620. Rgyud-bzhi’i Bka’ Bstan-gyi ’Dod-tshul-las ’Phros-te Byung-khungs Gleng-ba. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 277-287. It seems likely this is identical to the just-listed title, but notice that here the author’s name is given as Gling-sman G.yung-drung-bkra-shis.

GLING-TSHA PADMA-DBANG-CHEN

621. 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]

622. 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

623. 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.

624. 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.

625. 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 Bon and G.yung-drung Bon.

626. 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.

627. 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.

628. Bon-spyod ’Phags-pa’i Nor-bdun. Bon-sgo, vol. 13 (2000), pp. 6-24. On a seven-part religious practice and recitation.

629. Gnya’-khri-btsan-po’i Skor-gyi Dpyad-gtam Bhra-ma-ra-yi Glu-dbyangs. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 175-185. On the varying narratives about the first Tibetan king Gnya’-khri. Notice the author’s use of the Sanskrit word for ‘bee’ in his title.

630. 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. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 59-81. On Bon scriptures.

631. 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.

632. 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.

633. 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.

634. 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.

635. Theg-chen Sangs-rgyas G.yung-drung Bon-gyi Ngo-sprod Blo Gsar Sgo-’byed, Mi-rigs Dpe-skrun-khang (Beijing 1999).

636. Ti Pom Thang Gsum-gyi Byung-ba Rags-tsam Brjod-pa. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 203-216. On Gangs Ti-se, Pom-ra, Gnyan-chen Thang-lha, Ma-pang Mtsho, Gnam-mtsho, Khri-gshog Rgyal-mo.

637. Zhang Bod Rtsis-kyi Lo-rgyus Gshen-gyi Zhal-lung. Bon-sgo, vol. 8 (1995), pp. 129-143.

638. 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.

GORDON, ROSE

639. The Gatekeeper, Createspace Independent Publishing Platform (2016), in 112 pages. Evidently aimed at juvenile readers, based on conversations with a Bon lama.

GORVINE, WILLIAM M.

640. Envisioning a Tibetan Luminary: The Life of a Modern Bönpo Saint, Oxford University Press (Oxford 2019). Life of Shar-rdza Bkra-shis-rgyal-mtshan.

641. 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

642. 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. 152-159. On a Bon monastery named Rulag Yungdrungling.

GREATREX, ROGER

643. 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.

644. 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.

645. Religious Conflict in the Sungpan Region. Unpublished paper given at the Bonpo Kanjur Seminar in June 1996, Lake Atna (Atnsjøen), Norway.

646. Tribute Missions from the Sichuan Borderlands to the Imperial Court (1400-1665). Acta Orientalia, vol. 58 (1997), pp. 75-151.

GRIEBENOW, MARION G.

647. 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

648. 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)

649. 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.

650. 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.

GRYPA, ELMAR

651. & Dr. S.S. Pangtey, Hot Pursuit of Kazakh Bandits by a Johari Trader 1941, Smt. Jaiwanti (Jaya) & Dr. Narayan Singh Pangtey (Haldwani 2009). There is information here on the Kazakh sacking of Gurugyam (Gu ru rgyam) Monastery. PDF.

GSANG-BDAG-RGYAL

652. Mda’-tshang Gna’-yig Bla-bslu Chen-mo’i dbu lags-so zhes-pa’i Yig-cha’i Khyad-chos dang Byung-dus-la Dpyad-pa. Zhang-zhung Rig-gnas [Shang Shung Culture], issue for the Earth Dog year of 2018, 10th in the general series, pp. 61-75. On a Bla cheating rite from the ancient documents of Mda’-tshang in Mdo-smad.

GSHEN-MKHAS TSHUL-KHRIMS-RGYAL-MTSHAN

653. Gshen-gyi Rtsis-gsar Rnam-dag-las Bstan-rtsis Skal-ldan Dwangs ’Dren. Krung-go’i Bod-kyi Shes-rig, issue 2 of the year 1992. Not seen. On calender calculation and dates in Bon history.

GSHEN SMYUG

654. Lo-ngam-gyis Bskrun-pa’i Zin-tho’i Skor-la Gsar-du Dpyad-pa’i Gtam. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 221-225. On Lo-ngam, the one who battled Emperor Dri-gum.

GTSANG-TSHA DGE-BSHES G.YUNG-DRUNG-GTSUG-PHUD (b. 1969)

655. Bla-chen Dran-pa-nam-mkha’i Mdzad-rnam Rags-bsdus. Bon-sgo, vol. 8 (1995), pp. 30-36.

656. 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.

657. Bskal-srid Snod-bcud-kyi Skor Rags-tsam Gleng-ba. Bon-sgo, vol. 13 (2000), pp. 98-109. On traditional Bon cosmology.

658. Dmu-gshen Dran-pa’i Skor Rags-tsam Gleng-ba. Bon-sgo, vol. 9 (1996). Not seen.

659. 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.

660. Gyer dang Bon zhes-pa’i Go-don-la Dpyad-pa. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 203-216. On the various terms used for Bon, including Gyer, Hos, Chos, etc.

661. 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.

662. Mdo Sngags Sems Gsum-gyi Gzhung-chen Brgyad dang Rig-gnas Che Lnga’i Spyi-don Mdor Bstan-pa. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 271-286.

663. 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. Also contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 236-239. A summary of the philosophical views associated with sûtras, tantras and Rdzogs-chen.

664. 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.

665. [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.

666. Zhang Bod-kyi Nang-bstan Byung-rim Skor-la Dpyad-gtam ’Char-kha’i ’Od Rnon. Bon-sgo, vol. 11 (1998), pp. 33-50.

GU-RUNG SHES-RAB-NYI-MA (Sherab Nima Gurung)

667. Gso-rig ’Bum-bzhi’i Rtsa-ba Thugs-’bum dang Rgyud-bzhi’i Rtsa-ba’i Rgyud-kyi Bstan-don-la Rags-tsam Dpyad-pa. A paper for the 15th IATS (Paris 2019). A comparison of medical scriptures.

GUGLIOTTA, GUY

668. 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.

GUR-GYAM-PA

669. Zhang-zhung-gi Gnas Khyad-’phags-rnams-la Cung-zad Bsngags-pa. Zhang-zhung Rig-gnas [“Shang Shung Culture”], 3rd issue in the general series (n.d.), p. 1 ff. Praise of the sublime qualities of Zhang-zhung. Not seen.

GURUNG, BINAY CHANDRA

670. 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, GESHE SONAM (Dge-bshes Bsod-nams)

671. Pith Instructions for A Khrid rDzogs Chen, Bright Alliance (2017), in 226 pages. Not seen. Coauthored with Daniel P. Brown. Includes a translation of the A-khrid text by ’Bru Rgyal-ba-g.yung-drung.

GURUNG, KALSANG NORBU

672. 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.

673. 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 Bon and Chos, although they have different accounts of his historic role.

674. 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. This paper, on the shorter of the three wellknown versions of the life of Lord Shenrab, was first given in 2006 in Königsberg.

675. 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.

676. 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. 257–279. Kong-tse. See also the thesis of Xiaoqing He.

677. Unsolved ‘bon’ Puzzle: The Classical Definitions of Bon. Contained in: T. Takeuchi, et al., Current Issues and Progress in Tibetan Studies: Proceedings of the Third International Seminar of Young Tibetologists, Kobe 2012, Research Institute of Foreign Studies (Kobe 2013), pp. 125-136.

GYAL-PO, TENZIN — See under Bstan-’dzin-rgyal-po.

’GYAN SANGS-RGYAS-DON-GRUB

678. Srid-pa’i Bon-gyi Rig-gnas Dbyibs-rnam dang Btsan-po’i Skabs-kyi Bod-pa’i Mi-gshis. Krung-go’i Bod Rig-pa, 4th issue of the year 2007. Not seen.

G.YANG-SKYABS-’BUM

679. Mdo-smad ’Phan-chu Dgu-ba’i Skyag-tshang Dgon dang Bu-dgon ’A-zha Na-ko Dgon-gyi Dmag-bskul-gyi Cho-ga’i Ngo-sprod. Zhang-zhung Rig-gnas [Shang Shung Culture], issue for the Earth Dog year of 2018, 10th in the general series, pp. 109-118

GYATSO, JANET B.

680. 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.YU-BUN SPRUL-MING BSTAN-’DZIN-TSHUL-KHRIMS

681. Bod-kyi Gso-rig-gi ’Byung-khungs ’Bum-bzhi’i Lo-rgyus Dngos Gsal Lam-sgron. Contained in: Bsod-nams-mtsho, ed., Skabs Dang-po’i Zhang-zhung Rig-gnas Rig-gzhung Dpyad-gleng Tshogs-’du’i Dpyad-rtsom Phyogs-bsgrigs, Mi-rigs Dpe-skrun-khang (Beijing 2016), pp. 149-162.

G.YUNG-DRUNG-BSAM-GTAN — See Rnga-ba G.yung-drung-bsam-gtan.

G.YUNG-DRUNG-BSTAN-RGYAL, DGE-BSHES

682. Bod-kyi ’Phrul-yig Bzhi-bcu’i Byung-khungs-la Dpyad-pa. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 159-168. On the origins of the 40 ‘magic letters’ of Tibet. The author is a Dge-bshes of Sman-ri Monastery in Gtsang.

G.YUNG-DRUNG-’GYUR-MED, DGE-BSHES — See Sde-dge G.yung-drung-’gyur-med.

683. 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

684. 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-RNAM-DAG

685. Dpal-ldan Sman-ri Dgon-gyi Lo-rgyus Snang-gsal Me-long. Coauthored with Drang-srong-tshul-’od. Zhang-zhung Rig-gnas [“Shang Shung Culture”], 3rd issue in the general series (n.d.), p. 44 ff. A history of Menri Monastery. Not seen.

G.YUNG-DRUNG-SKYABS (Yungdrung Kyab)

686. Bod-kyi Spu-rgyal Rim-byung-la Zhang-skad-kyis Ming Btags Yod-pa’i Skor-la Phran-tsam Dpyad-pa. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 43-52. I believe the author is the same, although the name is here given as Rgan-gya’i G.yung-drung-skyabs. On the fact that Zhang-zhung language elements are to be found in the names of Tibetan emperors.

687. 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 Bon 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.

688. Zhang-zhung Rgyal-po Lig-myi-rhya’i Skor-la Dpyad-pa. Krung-go’i Bod Rig-pa, vol. 4 (2008). Not seen. Also contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 164-174. About the Zhang-zhung king by the name (or title?) of Lig-mi-rgya (or more correctly Lig-mi-rkya), his name, his era, his queens, his capital, the cause of his death and so on.

G.YUNG-DRUNG-TSHUL-KHRIMS-DBANG-DRAG

689. 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

690. Kun-dga’-don-’grub. Bgres-po’i ’Bel-gtam, issue 2 (2002), pp. 105-107. A literary piece.

GZHAN-PHAN-NYI-MA

691. Khrel dang Ngo-tsha’i Dri Dben Dben. Bgres-po’i ’Bel-gtam, issue 2 (2002), pp. 85-87. A literary piece.

GZI-G.YANG

692. Gri-gum-btsan-po-las ’Phros-pa’i Gtam Skya-rengs Gsar-pa. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 186-201. On the 8th king in the Tibetan imperial dynasty, Dri-gum-btsan-po.

693. Mdzod Sgra-’grel-gyi Mdzad-pa-po Dran-pa-nam-mkha’i Skor-la Dpyad-pa. Bon-sgo, vols. 22-23 (2009-2010). Not seen. On Dran-pa-nam-mkha’ as author of the Sound Commentary on the Innermost Treasury of Existence.

GZI-RTSA SANGS-RGYAS-DON-GRUB

694. Ya-thog Bon-gyi Rig-gnas dang ’Brel-te Mda’-dar zhes-pa’i Skor-la Rags-tsam Gleng-ba. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 308-319. On the ritual use of the arrow. The author is described as living in Sman-ri’i Gling.

HAARH, ERIK

695. The Yar-luṅ Dynasty, G.E.C. Gad’s Forlag (Copenhagen 1969).

696. 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

697. 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.’

698. 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

699. 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.

700. Die Eroberung des Goldstromlandes in Ost Tibet. Asia Major, vol. 10 (1935), pp. 262-313.

HAR-EL, MENASHE

701. Jews and the Great Silk Road. Ariel: A Review of Arts and Letters in Israel (Jerusalem), no. 84 (1991), pp. 2-18.

HARRELL, STEVAN

702. & Yang Qingxia, Sara Jo Viraldo, R. Keala Hagmann, Thomas Hinckley, Amanda H. Schmidt, “Forest is Forest and Meadows are Meadows: Cultural Landscapes and Bureacratic Landscapes in Jiuzhaigou County, Sichuan,” Archiv Orientální, vol. 84 (2016), pp. 595-623. PDF. This includes some reference to local Bön rituals and customs, including circumambulation. Gzhis-rtsa-sde-dgu.

HARRIS, ELIZABETH

703. “Trove of Questions: Understanding Tibetan Religions through Artistic Conventions.” PDF in 17 pages, from internet, dated 3/22/2017. Compares Nyingma & Bon refuge trees (tshogs shing), and concludes that Bon is “the newest sect of Tibetan Buddhism.” This does open a trove of questions.

HATCHELL, CHRISTOPHER P.

704. “Circles and Straight Lines: Reflections on Influence and Adaptation in the Bön Great Perfection.” Paper given at the annual meeting of the American Academy of Religion (Chicago 2012).

705. Naked Seeing: The Great Perfection, the Wheel of Time, and Visionary Philosophy in Renaissance Tibet, Oxford University Press (Oxford 2014). This shares the same title with the 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.

706. 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.

707. 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

708. & 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.

HE XIAOQING

709. A Preliminary Study of the Ritual of Three-Headed Black One (Mi nag mgo gsum), with Particular Reference to Two Manuscripts from Mustang and One bKa’-rten Text, MPhil thesis, University of Oxford (2012). Not seen.

HEISSIG, W.

710. 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

711. 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.

712. 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.

713. Notes à propos d’une clochette gshang. Objets et mondes, vol. 21, no. 3 (Autumn 1981), pp. 129-134.

714. 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.

715. 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.

HELLER, AMY

716. A Bon po Ritual Card of a Deity Holding a gshang Bell. Contained in: Katia Buffetrille & Isabelle Henrion-Dourcy, eds., Musique et épopée en Haute-Asie: Mélanges offerts à Mireille Helffer à l’occasion de son 90e anniversaire, L’Asiathèque (Le Pré-Saint-Gervais 2017), pp. 385-392. On a tsag-li or tsa ka li, ritual flash card.

717. Preliminary Remarks on Birds and Deer in Shang shung and Early Tibet. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 1, pp. 3-37. In English.

718. Tibetan Inscriptions on Ancient Silver and Gold Vessels and Artefacts. Journal of the International Association for Bon Research, vol. 1, no. 1 (2013), pp. 259-292.

719. Three Early Bonpo Thangka and Their Consecration Inscriptions. Contained in: Charles Ramble & Hanna Havnevik, From Bhakti to Bon: Festschrift for Per Kvaerne, The Institute for Comparative Human Culture, Novus Forlag (Oslo 2015), pp. 225-240. Khro-bo Gtso-mchog Mkha’-’gying, Mkha’-la Gdug-mo.

HELMAN-WAZNY, AGNIESZKA

720. Science, Technology and Local Knowledge: Potential Approaches to the Material Analysis of Bon Manuscripts. A paper given at the workshop “Bonpo Manuscript Culture” (Hamburg, March 2016).

HENSS, MICHAEL

721. Notes on Khyung-lung in Ancient Zhang-zhung. Contained 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. For a Tibetan-language translation, see under ’Phan-po Rgyal-mtshan.

HERMANNS, P. MATTHIAS

722. Heilbringer und Erlöser der Tibeter. Kairos, vol. 6, no. 3-4 (1964), pp. 180-194.

723. Schamanen- Pseudoschamanen, Erlöser und Heilbringer, Steiner (Weisbaden 1970). Published in three volumes, there are some chapters relevant to Bon .

724. Schöpfungs- und Abstammungsmythen der Tibeter. Anthropos, vol. 41 (1946), pp. 275-298; vol. 44 (1949), pp. 817-847.

725. 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.’

726. Überlieferungen der Tibeter nach einem Manuskript aus dem Anfang des 13. Jahrhunderts n. Chr. Monumenta Serica, vol. 13 (1948), pp. 161-208.

HETENYI, ERNEST

727. 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)

728. 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

729. 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)

730. An Account of the Bon Religion in Gilgit. Central Asiatic Journal, vol. 13 (1969), pp. 137-145.

731. 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.

732. 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.

733. Gśen. Eine lexikographisch-religionswissenschaftliche Untersuchung. Zeitschrift der Deutschen Morgenländischen Gesellschaft, vol. 98 (1944), pp. 340-358.

734. 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.

735. 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.

736. 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.

737. Religione Bon (Tibet, Swat, Gilgit). Contained in: Giuseppe Tucci, ed., Le Civiltà dell’Oriente, Gherardo Casini Editore (Rome 1958), vol. 3, pp. 872-881.

738. 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.

739. Several Žaṅ-žuṅ Etymologies. Oriens Extremus, vol. 19, nos. 1-2 (December 1972), pp. 193-201.

740. 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.

741. The Ancient Tibetan Cosmology. Tibet Journal, vol. 2, no. 4 (Winter 1977), pp. 13-16. Translated by Gary Houston.

742. 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.

743. Tibet: A Handbook, Asian Studies Research Institute, Indiana University (Bloomington 1973/1975). Notice especially two sections entitled “The Bon Religion,” on pp. 101-115, and “The Literature of the Bon-po,” on pp. 219-222, both with bibliographies included.

744. Žaṅ-žuṅ the Holy Language of the Tibetan Bonpo. Zeitschrift der Deutschen Morgenländischen Gesellschaft, vol. 117, no. 2 (1967), pp. 376-381.

745. 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.

746. Zur Literatur der Bon-po. Zeitschrift der Deutschen Morgenländischen Gesellschaft, vol. 94 (1940), pp. 169-188.

HONDA, ISAO

747. 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

748. Hoong Teik Toh, Ch. Qiong ~ Tib. Khyung; Taoism ~ Bonpo — Some Questions Related to Early Ethno-Religious History in Sichuan. Sino-Platonic Papers, no. 147 (March 2005), in 18 pages. The equivalence apparently made between Daoism and Bon is interesting.

HOR-BA DKON-MCHOG-TSHE-RING

749. Brag G.yung-drung Dgon-gyi Lo-rgyus Mdor-bsdus. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 338-344. A brief account of the history of Brag G.yung-drung Monastery.

HOR-BA RIN-CHEN-LHA-MO

750. A Brief Discussion on mNyam med Shes rab rGyal mtshan’s Discipline Reform of Bon Monastery. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 1, pp. 351-363. In Chinese. On Mnyam-med Shes-rab-rgyal-mtshan.

751. Bon-gyi Skyes-chen Dam-pa Mnyam-med Shes-rab-rgyal-mtshan-gyi Sku-tshe’i Brgyud-rim Khag dang Khong-gi Gsung-rtsom Skor-gyi Thog-ma’i Dpyad-gleng. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 412-428. On the life of Mnyam-med Shes-rab-rgyal-mtshan (1356-1415).

HOR-TSHANG BSAM-GTAN-GTSUG-PHUD

752. 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.

HRE-SHUL BSTAN-PA-’BRUG-GRAGS

753. Gshen-chen Klu-dga’i ’Khrungs-lor Gsar-du Dpyad-pa. Zhang-zhung Rig-gnas [Shang Shung Culture], issue for the Earth Dog year of 2018, 10th in the general series, pp. 76-85. A new investigation into the birthdate of Shenchen Luga.

HSU, ELISABETH

754. 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.

HU WENTIAN

755. Authenticity of Ethnic Tourism: Ethnic Villages in Sichuan, Master’s thesis in International Tourism Management at Auckland University of Technology (2019). Here Bon is called Ben and Benzenism, evidently formed on the basis of some Chinese characters (I haven’t encountered these forms before, and anyway benzenism, aka benzolism, is a medical term for benzine poisoning). There is much here about staged authenticity as part of tourism commodification in such places as Jiuzhaigou, Lugu Lake and Taoping.

HUAMAOJI (Dpal-mo-skyid, Dpal-mo-rgyal?)

756. 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, master’s thesis, University of Oslo (Oslo 2012), in 93 pages plus end matter (bibliography, illustrations). Gtor-mas, dance, trance. PDF.

HUBER, TONI

757. 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.

758. Descent, Tutelaries and Ancestors: Transmission among Autonomous, Bon Ritual Specialists in Eastern Bhutan and the Mon-yul Corridor. Contained in: Charles Ramble & Hanna Havnevik, From Bhakti to Bon: Festschrift for Per Kvaerne, The Institute for Comparative Human Culture, Novus Forlag (Oslo 2015), pp. 271-289. The word ‘Bon’ holds distinctive meanings for worshippers of the Srid-pa’i Lha in eastern Bhutan and Mon-yul.

759. Hunting for the Cure: A Bon Healing Narrative from Eastern Bhutan. Contained in: Charles Ramble & Ulrike Roesler, eds., Tibetan and Himalayan Healing: An Anthology for Anthony Aris, Vajra Books (Kathmandu 2015), pp. 371-382.

760. Legless and Eyeless (and Tongueless) in Search of Incense: Oral and Written Versions of a Bon sPos rabs from Northeastern Bhutan. Contained in: Martin Gaenszle, ed., Ritual Speech in the Himalayas: Oral Texts and Their Contexts, Harvard Oriental Series, Harvard University (Cambridge forthcoming).

761. 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.

762. 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.

763. Source of Life: Bon Religion in East Bhutan and the Mon-yul Corridor, a forthcoming book.

764. 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).

765. The Iconography of gShen Priests in the Ethnographic Context of the Extended Eastern Himalayas, and Reflections on the Development of Bon Religion. Contained in: Franz-Karl Ehrhard & Petra Maurer, eds., Nepalica-Tibetica: Festgabe for Christoph Cüppers, International Institute for Tibetan and Buddhist Studies (Andiast 2013), vol. 1, pp. 263-294. With interesting comments on the bya-ru, among many other matters, this is meant to summarize some part of his forthcoming book or books.

766. 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)

767. Bon-Ikonographisches im Linden Museum, Stuttgart. Anthropos, vol. 63/64 (1968/9), pp. 858-868, illus.

768. 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.

769. 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.

770. Die Bedeutung der Na-khi für die Erforschung der tibetischen Kultur. Monumenta Serica, vol. 19 (1960), pp. 307-334.

771. Die Bedeutung der Na-khi-Ikonographie für ein Bon-Pantheon. Zentralasiatische Studien, vol. 13 (1979), pp. 431-441. About Na-khi (Naxi) iconography.

772. 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.’

773. Die Nāgas in der Ikonographie der Na-khi und in der Überlieferung der tibetischen Bon-Religion. Monumenta Serica, vol. 40 (1992), pp. 235-243.

774. Eine Bon-po-Foundation. Kairos, vol. 10, no. 4 (1968), pp. 288-289.

775. 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?’”

776. 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.’

777. 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.’

778. 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.

779. 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.

780. 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.

781. Manichäisches in der tibetischen Bon-Religion. Manichaean Studies Newsletter (1990), pp. 21-32. ‘Manichaeism in the Tibetan Bon Religion.’ Not seen.

782. 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.

783. 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.

784. On Zhang-zhung, Library of Tibetan Works & Archives (Dharamsala 2000), edited and translated by Guido Vogliotti.

785. Transmigrations- und Inkarnationsreihen in Tibet unter besonderer Berücksichtigung der Bon-Religion. Acta Orientalia, vol. 36 (1974), pp. 181-190.

HUO WEI

786. 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.

787. Discussion of the Ancient Zhang-zhung Civilization [in Chinese]. For details, see Arizaga’s survey article, p. 330.

788. On the Origin of Tibetan Bon Funerary Rituals from Newly Discovered Archaeological Materials [in Chinese]. Journal of Tibetology, vol. 9 (2014), pp. 1-17. Not seen.

789. The Custom of “Using Skulls to Suppress Evil Spirits” in Primitive Witchcraft of the Tubo Kingdom. China Tibetology, 1st issue of the year 2009 (March), pp. 37-47. The author tries to explain skulls, mainly of animals, excavated from a thousand-year-old site. Some of the skulls have Tibetan inscriptions (their readings are not published about in this article, or anywhere else to the best of my present knowledge). The conclusion is that the skulls have to do with the suppression of sri spirits. The author is of the opinion that the skulls and other bones must necessarily be the remains of animal sacrifices done on the spot.

IIDA, HIROYA

790. 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.

IRONS, EDWARD A.

791. Bon Religion. Contained in: Edward Irons, Encyclopedia of Buddhism, Facts on File (New York 2007), pp. 54-55.

ISHII, HIROSHI

792. 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

793. & 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. That these religions have had some sort of relation with Tibetan Bon in the past is beyond any doubt (just what sort of contact, when and for how long, are the difficult questions).

794. Floods, Fertility and Feasting. Ethnos, vol. 40, nos. 1-4 (1975), pp. 212-243.

795. Kinship, Suicide and Pictographs among the Na-khi (S.W. China). Ethnos, vol. 36 (1971), pp. 52-93.

796. Mo-so Magical Texts. Bulletin of the John Rylands Library, vol. 48 (1965), pp. 141-74.

797. Na-khi Religion: An Analytical Appraisal of Na-khi Ritual Texts, Mouton Publishers (The Hague 1979), based on a 1970 doctoral dissertation.

798. 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.

799. 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.

800. 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

801. 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.

’JAD-MI SHAR-RGAN DBANG-’DUS

802. Khyung-lung Mkhar-gdong dang De’i Nye-’khor-du Gna’-rdzas Brtag-dpyad Byas-pa-las ’Phros-pa’i Gleng-gtam Thor-bu. Zhang-zhung Rig-gnas [“Shang Shung Culture”], 3rd issue in the general series (n.d.), p. 34 ff. Not seen.

’JAD-PA DPAL-LDAN-TSHE-RING

803. Gsar-du Rnyed-pa’i Bzhad-kyi Lung-bshad ces-pa’i Dpe Rnying Zhig dang De-las ’Phros-pa’i Mgar Stong-btsan Yul-srung-gi Khyim-rgyud-la Bskyar-du Dpyad-pa. Contained in: Bsod-nams-mtsho, ed., Skabs Dang-po’i Zhang-zhung Rig-gnas Rig-gzhung Dpyad-gleng Tshogs-’du’i Dpyad-rtsom Phyogs-bsgrigs, Mi-rigs Dpe-skrun-khang (Beijing 2016), pp. 198-210. On a newly discovered ancient text entitled Bzhad-kyi Lung-bshad, on the history of the Bzhad valley in Gtsang Province. Bon is included in its supra-denominational survey.

’JAM-BU MKHA’-’GRO-TSHE-RING

804. 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-DBYANGS-PHUN-TSHOGS

805. Tho-gar dang Zhang Bod Rgyal-rabs Dbar G.yung-drung Bon-gyi Rig-gnas Spel-res Byung-ba’i skor-la Dpyad-pa. Krung-go’i Bod Rig-pa, 1st issue for the year 2011. Not seen. Evidently on relations between the Tokharians and Tibet as well as Zhang-zhung.

’JAM-DPAL-RGYA-MTSHO

806. The Significance of Zhangzhung Culture in the History of Tibetan Cultural Development Based on the Origin and Change of King Gesar Epic. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 2, pp. 107. In Chinese.

’JAM-ME — See under Rnga-ba ’Jam-me.

JARDINS, J.F. MARC des — See under Marc Desjardins.

JAY, JENNIFER W.

807. 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 as such not really a feminist utopia after all.

’JIGS-MED-BSAM-GRUB

808. 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)

809. 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.

810. Bön in Nepal: Traces of the Great Zhang Zhung Ancestors in the Himalayas — The Light of the History of Existence, with foreword by Charles Ramble, ed. by Carol Ermakova & Dmitry Ermakov, Heritage Publishers (New Delhi 2013), in 254 pages.

811. 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).

812. Teachings on Tummo, Shenten Dargye Ling (Blou 2005), 39 + 54 pages. About gtum-mo, or ‘psychic heat.’

813. 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

814. 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.

815. 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 the 13th rather than the 14th century.

JUN, GAO

816. & Yanhui Li, Jing fu, Yaru Zhu, Peiyi Ding, Environmental Impact of Sustainable Environment Policy: A Case Study from Jiuzhaigou Nature Reserve, China. International Journal of Research in Environmental Studies, vol. 2 (2015), pp. 21-32.

JURKOVIC, RATKA

817. 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 Bon tradition on pp. 11-13.

KALANTAROVA, O.

818. “Civilization and Ideological Transformations in Central Asia, Attempt of the Cultural Analysis of the Works of B.I. Kuznetsoff.” Co-authored with D. Korol. A Russian-language article, published with English abstract, posted on the internet as a PDF. A map of ’Ol-mo-lung-ring, and a manuscript miniature of Lord Shenrab are included.

KALOYANOV, STANIMIR

819. Irano-Tibetica: Some Observations on the Tibetan Bon. Tibet Journal, vol. 15, no. 1 (Spring 1990), pp. 77-82.

KA-SHUL BSOD-RIN

820. Bon-gyi Chos-lugs Rig-gnas Khrod-du Snang-ba’i Dbal zhes pa’i Tha-snyad Skor Cung Gleng-ba. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 320-325.

821. Srid-pa’i Rabs Bshad. This has been placed on the internet in the form of an eBook (“tibetanebook.com”). It defends Bon ideas about the origins of the world from an egg.

KALSANG NAMGYAL — See under Tadasu Mitsushima.

KANG, XIAOFEI

822. 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 Bon holy place. These interests include tourism, business, governmental, global, local, Daoist, Buddhist, Bon , 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 Bon 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 might seem to aim to protect.

KAPLANIAN, PATRICK

823. & 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

824. 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.

825. 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.

826. 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 Religion 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 Bon in this author’s book The Tibetan Assimilation of Buddhism, Oxford University Press (Oxford 2000), pp. 12-17.

827. The Emergence of the Bön Religion. Contained in: Matthew T. Kapstein, Tibetan Buddhism: A Very Short Introduction, Oxford University Press (Oxford 2014), pp. 23-25.

828. 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

829. 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)

830. & 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 Bon commentarial and other works — more popularly known as the “Bon po Tanjur” — published in about 300 volumes. An index volume, as well as a CD containing PDF versions of the entire work, are included.

831. & Jeff Watt, eds., Bon, the Magic Word: The Indigenous Religion of Tibet, Rubin Museum of Art (New York 2007).

832. A Bonpo Painting of Protector Deities, Vajra Books (Kathmandu 2015). The painting is of protector deities for a funeral rite that forms a part of the cycle known as Mu-cho Khrom-’dur. A related publication, see the author’s contribution to the Kvaerne Festschrift (listed below).

833. 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.

834. 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.

835. 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.

836. 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.

837. A Decree of lHa Bla ma Ye shes ’od. Contained in: Patrick McAllister et al., eds., Cultural Flows across the Western Himalaya (Vienna 2012), pp. 477-485. In the newly emerging documents from the Fifth Dalai Lama’s library in Drepung that are studied here (as well in a forthcoming essay from the Vancouver IATS of 2010), Lha Bla-ma Ye-shes-’od’s regnal name is given as Khri-lde-srong-gtsug (perhaps for the still fuller name Khri-lde-srong-gtsug-btsan). There are parallels to these documents in some of the biographical material on Ye-shes-’od, and in these there is much that has a bearing on Bon in western Tibet in the 10th-early 11th centuries. The first publication of these documents, see Ra-se Dkon-mchog-rgya-mtsho’s article.

838. 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.

839. 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.

840. 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 Religion 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. On texts found in Dga’-thang ’Bum-pa-che. Byol-rabs. Gnag-rabs. Smra Then-pa.

841. 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.

842. Bon Institutions Referred to in the Newly Discovered Decrees of lHa Bla ma Ye shes ’od. Forthcoming in the Proceedings of the 12th Seminar of the IATS (Vancouver 2010).

843. Bon-lugs-kyi ’Cham Gsum Skor Rags-tsam Gleng-ba. By [Hpha-ran-si] Mkhar-rme’u Bsam-gtan, tr. by Bsod-rgyal. Bod-ljongs Zhib-’jug, 4th issue of 2001, pp. 77-82. A translation of the author’s essay, “Three Sacred Bon Dances (‘Cham’),” listed below.

844. 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.

845. 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.

846. Gold-Lettered and Other Bon Manuscripts in the Potala Palace, Lhasa. A paper given at the workshop “Bonpo Manuscript Culture” (Hamburg, March 2016).

847. 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.

848. 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. It appears that the original ms. is still kept in Bayerische Staatsbibliothek, Cod.tibet 526. The text has now been the subject of a 2011 Chinese-language dissertation at the Central University for Nationalities in Beijing by Kim Dongju, “The Chinese Translation and Its Study on the Bonpo’s Manuscript dBu Nag Mi’u ’Dra Chags.” I found this title on the internet so, to interpret this “Google translation,” it must mean rather “A Chinese Translation and Study of the Bon Manuscript Dbu nag mi’u ’dra chags.”

849. 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.

850. Les Neuf Forces de l’Homme, Société d’ethnologie (Nanterre 1998). Co-authored with Philippe Sagant.

851. 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.

852. L’identité bönpo aujourd’hui, Entretien avec Samten G. Karmay. Contained in: K. Buffetrille & C. Ramble, eds., Tibétains 1950-1999, quarante ans de colonisation (Paris 1998), pp. 74-95. Bon po identity today. This is a record of an interview conducted by Katia Buffetrille.

853. 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.

854. Mda’ dang ’Phang-las ’Phros-pa’i Gsal-bshad. Bon-sgo, vol. 21 (2008), pp. 1-8.

855. 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.

856. 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.

857. 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.

858. Queen of the World and Her Twenty-seven Daughters. Journal of the International Association for Bon Research, vol. 1, no. 1 (2013), pp. 19-36.

859. Religion: A Major Cause of Disunity. Tibetan Review (May 1977), pp. 25-26.

860. Rgyal-dbang Lnga-pa Mchog-gis Bon-gyi Lha-sde-la Gzigs-phyogs Gnang-tshul. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 361-366. The Fifth Dalai Lama’s attitude toward the spirits of Bon (he did make use of Bon rituals for state purposes).

861. 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.

862. 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.

863. 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.

864. 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.

865. 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 Bon 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 Bon , with close connections to certain Dunhuang manuscripts.

866. 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.

867. 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.

868. 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.

869. 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.’

870. The Gold Masks Found in Shang shung and the “Five Supports of the Soul (rten lnga)” of the Bon Funerary Tradition. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 2, pp. 330-344.

871. The Great Perfection (Rdzogs chen): A Philosophical and Meditative Teaching in Tibetan Buddhism, E. J. Brill (Leiden 1988).

872. 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.’

873. The Little Luminous Boy: The Oral Tradition from the Land of Zhang-zhung Depicted in Two Tibetan Paintings, White Orchid Press (Bangkok 1998).

874. 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.

875. 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.

876. 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.

877. The Protector Deities of a Bonpo Funeral Rite. Contained in: Charles Ramble & Hanna Havnevik, From Bhakti to Bon: Festschrift for Per Kvaerne, The Institute for Comparative Human Culture, Novus Forlag (Oslo 2015), pp. 303-323. The same painting is now the subject of a separate publication: A Bonpo Painting of Protector Deities (listed above).

878. 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 Bon 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).

879. 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.

880. 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.

881. 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.

882. Tibetan Indigenous Myths and Rituals with Reference to the Ancient Bon Text: The Gnyan ’bum. Contained in: José Ignacio Cabezón, ed., Tibetan Ritual, forthcoming.

883. 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.

884. 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.

885. 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.

886. 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.

KE-THO

887. Bod-du Ban Bon-gyi Grub-mtha' Byung-tshul dang Bod ces-pa'i Ming-gi Thogs-tshul-la Cung-tsam Dpyad-pa. Bod-ljongs Zhib-'jug, 2nd issue for the year 1992, pp. 19-25 (?).

KEOWN, DAMIEN

888. 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-Bon polemic categories as if they belonged to history: There were “three historical phases,” while Bon is divided into black (negative) and white (positive) types. The entries in this dictionary might be accessible on the internet (oxfordreference.com).

KEUTZER, KURT

889. & 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.

890. 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.

— The Twenty-one Nails, tr. with Tenzin Wangyal. Privately circulated (2005-2013). A different translation, by Jean-Luc Achard, was privately circulated in 1992.

KHAMS-SKYID-SGROL-MA

891. Zhang-zhung ’Ol-mo-lung-ring dang Nub-phyogs Bde-chen Zhing-bkod-kyi Skor-la Dpyad-pa. Contained in: Bsod-nams-mtsho, ed., Skabs Dang-po’i Zhang-zhung Rig-gnas Rig-gzhung Dpyad-gleng Tshogs-’du’i Dpyad-rtsom Phyogs-bsgrigs, Mi-rigs Dpe-skrun-khang (Beijing 2016), pp. 223-237. On Sukhavati and ’Ol-mo-lung-ring.

’KHOR-LDAN LHUN-GRUB-RGYAL-MTSHAN

892. ’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).

893. 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.

KHREN LID-CAN

894. Si-khron dang Kan-su’u ’Dres-mtshams-kyi Bod-rigs Sa-khul-du Bon-gyi Khyab-stangs dang Shugs-rkyen Skor Gleng-ba [in Chinese]. Contained in: Bsod-nams-mtsho, ed., Skabs Dang-po’i Zhang-zhung Rig-gnas Rig-gzhung Dpyad-gleng Tshogs-’du’i Dpyad-rtsom Phyogs-bsgrigs, Mi-rigs Dpe-skrun-khang (Beijing 2016), pp. 211-212.

KHRI BDE-MCHOG

895. Zhang-zhung Sgo Phugs Bar Gsum-la Dpyad-pa. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 119-131. There are three Zhang-zhung geographical entities: 1. Innermost [meant to be a Pure Land for rebirth]. 2. Intermediate (identified with the royal fort Ba-chod of Mi-lus-bsam-legs). 3. Doorway. The third is itself divided into Innermost (identified with Kailash area), Intermediate (general region of Dwang-ra) and Doorway (region of Six Peaks, She-le Rgya-skar and Sum-pa Glang-gi Gyim-shod.

KHRI BSOD-BSTAN

896. Bon-lugs dang ’Brel-te Gna-’rabs Bod-kyi Mnga’-mdzad Bcu’i Skor-la Dpyad-pa. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 233-256. The ‘ten power holders’ in primordial Tibetan history.

KHRI-GTSUG-RNAM-DAG, DGE-BSHES

897. Bon-gyi Rno-mthong Mo-yi Lam-lugs Skor. Paper delivered (in Tibetan) at the 10th IATS conference (Oxford 2003). On divination practices.

898. 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

899. ’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 (Tri Yungdrung)

Also known as Yungdrung Tenzin Gyamtso (G.yung-drung-bstan-’dzin-rgya-mtsho), aka Mar-nang-tshang Bka’-rams-pa Khri G.yung-drung, aka Mar-nang Dge-bshes. TBRC gives his birthdate as 1985.

900. 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.

901. Bon-gyi Dpe-rnying Mdzod Sgra-’grel-la Dpyad-pa Thog-ma’i Snyan-zhu. Paper delivered at the 14th IATS seminar in Bergen, Norway (2016). Abstract. An initial investigation into the Sgra-’grel commentary on the Bon Abhidharma text, the Mdzod-phugs. This paper was published in his 2018 book.

902. Bon-skyong Be-ri Rgyal-po’i Skor-gyi Dpyad-gleng Gnad-bsdus. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 202-220. On the King of Be-ri Don-yod-rdo-rje (d. ca. 1640), regarded as an adherent, and not just a protector of Bon religion. This could be because he was opposed to the political dominance of the emerging Gelugpa school and so gave his support to every other school, not that he had a special fondness for Bon.

903. Gna’-bo’i Bon-lugs ltar Sman-ri’i Khri-rtags Sgril-skor-gyi Thog-ma’i Snyan-zhu [First Account of the Election Practice by Lot of the Abbots of sMan ri Monastery with Reference to Bonpo Sources]. Paper given at 15th seminar of the IATS (Paris 2019).

904. Gna’-bo’i Zhang-zhung-gi Yul-gru Rgyal-rong Rgyal-khag Bco-brgyad-kyi Skor Gleng-ba. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 81-107. The kings of the 18 principalities of Rgyal-mo-lung-ring had their origins in the Zhang-zhung royal line. 1. Chu-chen Rab-brtan Rgyal-po. 2. Rgyal-rong Khro-chen Rgyal-po. 3. Btsan-lha Bdag-chen Rgyal-po. 4. Cog-tse Rgyal-po. 5. Gzi-’gag Rgyal-po. 6. Mdo-li Rgyal-po. 7. So-mo Rgyal-po. 8. Dam-bha Rgyal-po. 9. Rgyal-kha Rgyal-po. 10. ’Og-gzhi Rgyal-po. 11. Dge-bshes-tsa Rgyal-po. 12. Mu-phyi Rgyal-po. 13. Brag-steng Rgyal-po. 14. Po-wam Rgyal-po. 15. Lcags-la Rgyal-po. 16. Mda’-mdo Rgyal-po. 17. ’Gag-stod Rgyal-po. 18. ’Gag-smad Rgyal-po.

905. G.yung-drung Bon-lugs dang ’Brel-ba’i Bod-kyi Snyan-ngag Rig-pa dang De’i Gzhung-lugs Byung-khungs-la Dpyad-pa. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 95-111. On poetics and literary theory.

906. Khyung-mo Dgon-pa’i Sngar-byung-gi Lo-rgyus dang Da-lta’i Gnas-bab [History of Khyungmo Monastery and its Present Conditions], a book said to have ben published in New Delhi in 2014. Not seen.

907. 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).

908. Rgyal-spyi’i Bod Rig-pa’i Zhib-’jug Gros-tshogs-la Bskyod-pa’i Reg-zig. A report on the Bergen seminar of the IATS in 2016, mainly covering the contributions relative to Bon religion, posted on July 30, 2016 at http://theyungdrungbon.com/2016/07/triyungdrung.

909. 7Skyabs-rje 7Rgyal-ba Sman-ri’i Khri-’dzin So-gsum-pa Lung-rtogs-bstan-pa’i-nyi-ma Rin-po-che Mchog-gi Rnam-thar Nyung-bsdus (A Short Biography of His Holiness the 33rd Abbot of Menri, Lungtok Tenpei Nyima Rinpoche), G.yung-drung Bon-gyi Drwa-rgya Las-khungs (Dolanji 2017). Includes Hindi translation by ’Bum-rams-pa Nor-bu-rgyal-mtshan and English by ’Bum-rams-pa Skal-bzang-nor-bu. A pamphlet published shortly before the cremation of the 33rd Abbot of Menri Monastery.

910. Snya-chen Li-shu-stag-ring-gi Sku-tshe Lo-rgyus Skor-la Dpyad-pa. Bon-sgo, vol. 23 (2010). Not seen.

911. Srid-pa Smrang-rgyud-kyi Mdzod: Srid-pa’i Mdzod-phugs-las ’Phros-te Mdzod Gnas Bcu-bdun-gyi Spyi-don dang Mdzod Gnas Re-re-las Byung-ba’i Zhang-zhung-gi Tha-snyad Brda-chad Khag-gi Gsed-bkrol, G.yung-drung Bon-gyi Dpe-mdzod-khang (Dolanji 2018). Author’s name given on the title page as Mar-nang-tshang Khri G.yung-drung.

912. Srid-pa’i Mdzod-phugs Skor-gyi Sngon-’gro’i Dpyad-gtam. Bon-sgo, vol. 24 (2011). Not seen.

KHRUN-SMAR-PU-RAD

913. This is the Zhang-zhung version of the Tibetan name Skal-bzang-nor-bu, q.v.

KHU-’PHANGS

914. “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 Bon 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

915. 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)

916. Thos Grogs Dran-pa’i Gdung-dbyangs. Bon-sgo, vol. 13 (2000), pp. 124-125. A literary piece.

KHYUNG-BTSUN SMON-LAM-MTHAR-PHYIN

917. 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

918. Dpa’-bo ’Bru Lnga’i Yin-tshul-la Zur-tsam Dpyad-pa. Bon-sgo, vol. 9 (1996), pp. 143-150.

919. 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 KHRI-LDE-TSHUL-KHRIMS

920. Mdzod-gnas Bcu-bdun-gyi ’Grel-pa Mkhas Bzhis Mdzad-pa zhes-pa’i Dpe-cha-la Dpyad-pa’i Gtam. Bgres-po’i ’Bel-gtam, vol. 11 (2011). Not seen.

KHYUNG-DKAR PHAG-MGON G.YUNG-DRUNG-RGYAL-MTSHAN

921. 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

922. 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)

923. 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 Bon Tanjur (Bka’-brten). A history of Bon scriptures, but in effect a history of Bon in general.

KHYUNG-NAG-PA MDO-SNGAGS-BSHAD-SGRUB-NYI-MA

924. 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

925. Gangs-dkar Ti-se’i Gnas-bshad dang ’Brel-ba’i Dpyad-rtsom. Bon-sgo, vol. 9 (1996), pp. 116-129.

926. Gdon dang De’i Nang Ngos Skor-la Cung-zad Dpyad-pa. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 382-394. On gdon spirits and their exorcism.

927. 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.

928. 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

929. Gshen-chen Klu-dga’i Rnam-thar Lh[o]-gter Bon-gyi Lo-rgyus. Byang ’Brog Shes-rig Dpe-tshogs, vol. 3 (2014), pp. 25-38.

930. 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.

931. G.yung-drung Bon-gyi Bstan-pa Bod-la Nub-tshul Skor. Bon-sgo, vol. 7 (1994), pp. 32-48. Another extract.

KHYUNG-PO DPAL-RGYAL

932. Zhang Bod Bu-yi Bgro-gleng, Kan-su’u Mi-rigs Dpe-skrun-khang (Lanzhou 2013), in 410 pages. Seen in a book catalog.

KHYUNG-PO SHES-RAB-LHUN-GRUB

933. Thon-mis Bod-yig Gsar-du Bzos-min-gyi Gtam. Bon-sgo, vol. 11 (1998), pp. 74-84.

KHYUNG-PO TSHANGS-PA-BSTAN-’DZIN

934. 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).

935. Rgyang-ring-gi Bshes-gnyen Dran-glu. Bon-sgo, vol. 9 (1996), pp. 151-153. Not seen.

KHYUNG-PO TSHE-RING-DPAL RGYAL

936. Zhang Bod-kyi Bzo-rig-pa-las Lha-ris-kyi Byung-ba Brjod-pa’i Dpyad-gleng. Contained in: Bsod-nams-mtsho, ed., Skabs Dang-po’i Zhang-zhung Rig-gnas Rig-gzhung Dpyad-gleng Tshogs-’du’i Dpyad-rtsom Phyogs-bsgrigs, Mi-rigs Dpe-skrun-khang (Beijing 2016), pp. 111-127. On the art of painting.

KHYUNG-SER-BA ’OD-ZER-RGYAL-MTSHAN

937. Ngas Nam-yang Brjed Dka’-ba’i Dam-bca’-zhig. Bon-sgo, vol. 9 (1996), pp. 156-157. Not seen.

KHYUNG SMYUG-MDZES

938. Srong-btsan Sngon-du Bod-yig Yod-par ’Dod-pa’i Skor Cung Gleng-ba. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 129-135. On whether there were, prior to the early 7th-century reign of Emperor Srong-btsan, any Tibetan letters.

KHYUNG-SPRUL ’JIGS-MED-NAM-MKHA’I-RDO-RJE (1897-1955)

939. 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.

940. 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 Bon religion. It was composed in 1933 near Khyung-lung Dngul-mkhar.

941. Khyung-sprul ’Jigs-med-nam-mkha’i Rnam-mgur, ed. by Zhang-zhung Rig-gnas Las-shag, Bod-ljongs Bod-yig Dpe-rnying Dpe-skrun-khang (Lhasa 2017), in 567 pages. It contains a 13-chapter biography, plus addenda. It contains a collection of his brief and largely poetic works. Have scan. It has a useful table of contents.

942. Khyung-sprul Sman Gzhung, ed. by Zhang-zhung Rig-gnas Las-shag, Bod-ljongs Bod-yig Dpe-rnying Dpe-skrun-khang (Lhasa 2018). This contains several lengthy works on medicine. Have scan.

KHYUNG-SPRUL SHES-RAB-LHUN-GRUB

943. 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

944. 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

— She now uses the name Marietta Kind Furger. See also under the entry for Charles Ramble.

945. Abducting the Divine Bride: Reflections on Territory and Identity among the Bonpo Community in Phoksumdo, Dolpo. Contained in: Katia Buffetrille & Hildegard Diemberger, eds., Territory & Identity in Tibet and the Himalayas, Brill (Leiden 2002), pp. 271-288.

946. Kristallberg im Drachengebrüll. Pilgerreise um einen heiligen Berg in Nepal. Die Alpen (February 2015), pp. 35-43. Beautifully illustrated article about a pilgrimage (to Dol-po Shel-ri, in Dolpo, Nepal) in some ways shared by ’Bri-gung Bka’-brgyud and Bon schools.

947. 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.

948. ’Jag-’dul, a Bon Mountain Pilgrimage in Dolpo, Nepal. Contained in: Amy Heller & Giacomella Orofino, eds., Discoveries in Western Tibet and the Western Himalayas, Brill (Leiden 2007), pp. 199-215. PDF.

949. 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.

950. 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.

951. 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 Bon po ethnic identity.

952. 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.

953. 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.

954. The Bon Landscape of Dolpo: Pilgrimages, Monasteries, Biographies and the Emergence of Bon, Peter Lang (Bern 2012), in 568 pages. Reviewed by Alex McKay in Asian Ethnology, vol. 72, no. 1 (2013), p. 181-183.

955. The Tapriza School: A School for Bonpo Children in Dolpo, Nepal, Zentralbibliothek, M. Dalvit (Zurich 1997), a pamphlet in 9 pages.

KINGA, SONAM (Bsod-nams-kun-dga’)

956. A Brief History of Chendebji Village and Lhabon Celebration. Contained in: Wayo, Wayo: Voices from the Past, Monograph 11, The Centre for Bhutan Studies (Thimphu 2004), pp. 105-116.

KLEIN, ANNE CAROLYN

957. & 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.

958. 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.

959. 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.

960. 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.

961. 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.

962. 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.

963. 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 Bon text called Gal-mdo.

KLIMBURG-SALTER, DEBORAH

964. & 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 was due to be studied by John Bellezza, and has since been published by him.

KNÖDEL, SUSANNE

965. 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

966. Between Indigenous Religion and Religious Minorities: Bonpos’ Attempts to Continue Tradition in Contemporary China. Contained in: Tsuguhito Takeuchi, et al., eds., Current Issues and Progress in Tibetan Studies: Proceedings of the Third International Seminar of Young Tibetologists, Kobe 2012, Research Institute of Foreign Studies (Kobe 2013), pp. 219-236. PDF. Mainly about Skyang-tshang Monastery, in Shar-khog, founded by Bsod-nams-bzang-po in 1268, and reconstructed in its present location in 1916 by its 15th abbot Bstan-pa-tshul-khrims. Makes use of a historical work by Tshul-khrims-dpal-’byor (2006), qv.

967. 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 Religion 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

968. 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 Bon . 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.

KRA’U ’UN-BYANG

969. Zhang-zhung dang Nub-phyogs-kyi Bud-med Rgyal-khab [in Chinese]. Contained in: Bsod-nams-mtsho, ed., Skabs Dang-po’i Zhang-zhung Rig-gnas Rig-gzhung Dpyad-gleng Tshogs-’du’i Dpyad-rtsom Phyogs-bsgrigs, Mi-rigs Dpe-skrun-khang (Beijing 2016), pp. 91-112. On Zhang-zhung and the western ‘Kingdom of Women.’

KULLSVEEN, PER ERIK

970. Relational Destiny in the Beyond: A Transmigration Ritual among the Gurungs of Nepal, Master’s thesis, University of Oslo (Oslo 1999). Not seen, apart from the abstract.

KUMAGAI, SEIJI

971. Bonpo Abhidharma Theory of Five Aggregates. Journal of Indian and Buddhist Studies, vol. 64, no. 3 (March 2016), pp. 1192-1199. PDF. Mdzod-phug.

972. Bonpo Abhidharma Theory of the Aggregate of Form (rūpaskandha). Memoirs of the Toyo Bunko, vol. 76 (2018), pp. 101-137. PDF. Mdzod-phug.

973. 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.

974. Bonpo’s Absorption and Development of the Buddhist Theory: From Abhidharma to Mādhyamika Thoughts. Paper given at the 17th Congress of the International Association of Buddhist Studies in Vienna (August 22, 2014). On the Mdzod-phugs.

975. Development of the Theory of the ‘Two Truths’ in the Bon Religion. Contained in: Donatella Rossi & Samten G. Karmay, eds., Bon, the Everlasting Religion 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.

976. Influence of Buddhist Philosophy on the Theory of the Two Truths Seen in an Anonymous Bonpo Treatise Theg ’grel (13th or 14th Century). Acta Tibetica et Buddhica, vol. 3 (2010), pp. 155-171.

977. La classification indo-tibétaine de l’école Mādhyamika : selon le Shes bya kun khyab de ’Jam-mgon Kong-sprul Blo-gros mtha’-yas (1813-1899). JIBS, vol. 57, no. 3 (2009), pp. 1273-1277.

978. The Bonpo Abhidharma Theory of Perception (saṃjñā). Journal of Indian and Buddhist Studies, vol. 65, no. 3 (March 2017), pp. 1185-1192. PDF. Mdzod-phug.

979. The Two Truths in Bon, Vajra Publicatios (Kathmandu 2011), in 341 pages.

980. 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.

981. The Two Truths in the bDen gnyis ’grel ba of mNyam med. Acta Tibetica et Buddhica, vol. 4 (2011), pp. 41-60. Not seen.

982. The Two Truths of the Sa lam rang ’grel by mNyam med. Acta Tibetica et Buddhica, vol. 4 (2011), pp. 23-40. Not seen.

983. The Two Truths (Satyadvaya) in the dBu ma bden gnyis (Satyadvayavibhaṅga) of the Bon Religion. Journal of Indian Buddhist Studies, vol. 56, no. 3 (2008), pp. 1164-1167. PDF.

984. The Two Truths Theory of the Bonpo Me ston Shes rab ’od zer (1058-1132 or 1118-1192), a Comparative Study. Report of the Japanese Association for Tibetan Studies, vol. 56 (2010), pp. 87-100. Me-ston Shes-rab-’od-zer. PDF.

KUMAR, BIMALENDRA

985. 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)

986. 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 Bon religion.

KUN-BZANG-RGYAL-MTSHAN

987. 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).

988. 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-DGA’-YE-SHES (Kunga Yeshe)

989. Bon-gyi Shes-rig-las Byung-ba’i Snga-rabs Gto Gzhung dang De’i Rig-gzhung Rin-thang-gi Thog-ma’i Dpyad-gleng. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 345-358. On Gto rituals.

990. Khyung-gi Rigs-rus Byung-rabs dang De’i Mtshon-don-gyi Dpyad-pa. Paper given at 15th seminar of the IATS (Paris 2019).

991. Snga-rabs Bon-gyi Yig-rnying Dbu-nag Mi’u ’Dra-chags zhes-pa’i ’Brel-yod Gnad-don Khag-cig-la Slar Dpyad-pa. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 332-342.

KUN-DPAL-TSHE-RING

992. Rgyal-po Khri-srong-lde-btsan Skabs Byung-ba’i Zhang-zhung-gi Rje-bo’i Skor Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 1, pp. 212-265. On the Zhang-zhung ruler during the time of Emperor Khri-srong-lde-btsan.

KUN-GROL-GRAGS-PA (b. 1700)

993. 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

994. 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 Bon holy place known as Me-mo Brag-dkar. Not seen.

KUN-GSAL-SNYING-PO, RAG-BTSUN — See under ’Go-ba Bstan-’dzin-’brug-grags.

KUN-MKHYEN NYI-MA-BSTAN-’DZIN

995. Gdan-sa Sman-ri’i Lugs-kyi Rab-’byams Dge-ba’i-bshes-gnyen-gyi Mtshan-rtags Bzhes Phyogs dang ’Brel-ba’i Yig-sna Khag, G.yung-drung Bon-gyi Bshad-sgrub ’Dus-sde (Solan 2012), in 169 pages. On the awarding of Geshe degrees in the tradition of Menri Monastery.

KUN-RIG-’TSHO

996. Zhang Bod Chos-lugs Rig-gnas-las ’Phros-te Srid-pa’i ’Khor-lo-yi Byung-khungs dang Mtshon-don-la Dpyad-pa. Contained in: Bsod-nams-mtsho, ed., Skabs Dang-po’i Zhang-zhung Rig-gnas Rig-gzhung Dpyad-gleng Tshogs-’du’i Dpyad-rtsom Phyogs-bsgrigs, Mi-rigs Dpe-skrun-khang (Beijing 2016), pp. 223-237.

KUZNETSOV, BRONESLAV IVANOVIC (1931-1985)

997. A Letter from Leningrad. Tibetan Review (New Delhi), vol. 8 (December 1973), p. 20. On ’Ol-mo-lung-ring.

998. 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).

999. 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.

1000. Influence of the Pamirs on Tibetan Culture. Tibet Journal (Dharamsala), vol. 3, no. 3 (Autumn 1978), pp. 35-37.

1001. 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.

1002. The Highest Deities of the Tibetan Bon Religion. Tibet Journal (Dharamsala), vol. 6, no. 2 (1981), pp. 47-52. Translated by Stanley Frye.

1003. 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.

1004. Who Was the Founder of the “Bon” Religion? Tibet Journal, vol. 1, no. 1 (July/September 1975), pp. 113-114. Translated by Stanley Frye.

KVÆRNE, PER

1005. A Bon Historiographic Text: The Grags pa gling grags. Questions Arising from the Textual Variants. A paper given at the workshop “Bonpo Manuscript Culture” (Hamburg, March 2016).

1006. A Bonpo Bstan-rtsis from 1804. 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. 151-169. A Tibetan-language version of this article has also appeared in Krung-go’i Bod-kyi Shes-rig, 2nd issue of 1993 (22nd in general series), translated by Nor-bu-dbang-ldan under the title: Pher Khu-wer Nor-we-nas Yin-pa’i Mkhas-pa, 1804 Lor Thon-pa’i Bon-po’i Bstan-rtsis Shig.

1007. A Bonpo Version of the Wheel of Existence. Contained in: Michel Strickmann, ed., Tantric and Taoist Studies in Honour of R. A. Stein, Institut Belge des Hautes Etudes Chinoises (Bruxelles 1981), vol. 1, pp. 274-289. On the same subject, see the author’s recent book, The Bon Religion of Tibet, that is listed below.

1008. A Case of Prophecy in Post-Imperial Tibet. Contained in: Petra Maurer, et al., eds., Glimpses of Tibetan Divination Past and Present, Brill (Leiden 2020), pp. 1-10.

1009. A Chronological Table of the Bon po: The Bstan rcis of Ñi ma bstan ’jin. Acta Orientalia, vol. 33 (1971), pp. 205-282. Includes Tibetan text, translation, introduction and indices. This is still regarded as the prime resource for Bon chronology.

1010. A g.yung drung bon Description of Mount Kailāśa (Gangs Ti se). Revue d’Etudes Tibetaines, vol. 51 (July 2019), pp. 171-188. Special issue edited by Michela Clemente, Oscar Nalesini, and Federica Venturi, and entitled Perspectives on Tibetan Culture: A Small Garland of Forget-me-nots Offered to Elena De Rossi Filibeck. Mount Ti-se, Kailash. Translates a passage from the Grags pa gling grags history.

1011. A New Chronological Table of the Bon Religion: The Bstan rcis of Hor-bcun bsTan-’jin-blo-gros (1888-1975). 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. 241-244. Work authored by Hor-btsun Bstan-’dzin-blo-gros.

1012. A Preliminary Study of Chapter VI of the Gzer-mig. Contained in: Michael Aris & Aung San Suu Kyi, eds., Tibetan Studies in Honour of Hugh Richardson Aris & Phillips (Warminister 1979), pp. 185-191.

1013. A Preliminary Study of the Bonpo Deity Khro-bo Gtso-mchog Mkha’-’gying. Contained in: Lawrence Epstein & R. F. Sherburne, eds., Reflections on Tibetan Culture: Essays in Memory of Turrell V. Wylie, Edwin Mellen Press (Lewiston 1990), pp. 117-125.

1014. An Alternative Narrative of Tibetan History: Text and Context of the Grags pa gling grags. Contained in: Katia Buffetrille & Isabelle Henrion-Dourcy, eds., Musique et épopée en Haute-Asie: Mélanges offerts à Mireille Helffer à l’occasion de son 90e anniversaire, L’Asiathèque (Le Pré-Saint-Gervais 2017), pp. 393-408.

1015. An Invocation of the Bonpo Deity Ñi-paṅ-sad. Contained in: Antwerps Tibet-Symposium, Liber Amicorum voor Betty en Carlos Troch, Pia en Louis van der Wee, Lieve en Leo Verleye (Antwerp 1986) [copy seen in Kern Institute, Leiden], pp. 38-46. Tibetan text and translation of a brief invocation for Nyi-pang-sad, a guardian of the teachings of the Zhang-zhung Snyan-rgyud. He is invoked together with his consort Gnam-sman Gnam-phyi-gung-rgyal. The Tibetan language work was written by Mnyam-med Shes-rab-rgyal-mtshan at Sman-ri Monastery.

1016. Anthropogonic Myths of Tibet. Contained in: Yves Bonnefoy, ed., Mythologies (Chicago 1991), vol. 2, pp. 1082-1086. Also in Yves Bonnefoy, ed., Asian Mythologies (Chicago 1993), pp. 308-312.

1017. Art Bon-po. Contained in: Dieux et démons de l’Himalaya: Art du bouddhisme lamaïque (Paris 1977). An exhibition catalog.

1018. Aspects of the Origin of the Buddhist Tradition in Tibet. Numen, vol. 19 (1972), no. 1, pp. 22-40. This appeared later under the title ‘The Genesis of the Tibetan Buddhist Tradition’ in Tibetan Review, vol. 11, no. 3 (March 1976).

1019. Bibliographic Essay. Contained in: Shardza Tashi Gyaltsen, Heart Drops of Dharmakaya: Dzogchen Practice of the Bön Tradition, Snow Lion (Ithaca 1993), pp. 161-163.

1020. Bon. Contained in: Mircea Eliade, et al., eds., The Encyclopedia of Religion, Macmillan (New York 1987), vol. 2, pp. 277-281. Note also the same author’s Tibetan Religion, an Overview, in vol. 14, pp. 497-504.

1021. Bön. Contained in: Paul Poupard, et al., eds., Dictionnaire des religions, Presses Universitaires de France (Paris 1993), vol. 1, pp. 231-3.

1022. Bon. Contained in: Joseph M. Kitagawa, ed., The Religious Traditions of Asia: Religion, History and Culture, Routledge (Abingdon 2002), pp. 217-222.

1023. Bon and Buddhism: Two Sides of the Same Coin? Tibet Foundation Newsletter, no. 72 (Summer 2018), pp. 14-21; no. 73 (Winter 2018), pp. 45-49.

1024. Bon and Chos: The Other Story. Rocznik Orientalistyczny (Annual of Oriental Studies), vol. 63, no. 1 (2010), pp. 116-124. Based on the Grags-pa Gling-grags.

1025. Bon and Shamanism. Contained in: Donatella Rossi & Samten G. Karmay, eds., Bon, the Everlasting Religion 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. 19-24. PDF.

1026. Bön-religionen. Tidskriften Tibet, issue for 1989, nos. 1-2, pp. 7-12. In Swedish.

1027. Bön Rescues Dharma. Contained in: Donald Lopez Jr., ed., Religions of Tibet in Practice, Princeton University Press (Princeton 1997), pp. 98-102.

1028. Bonpo Studies: The A Khrid System of Meditation. Kailash, vol. 1 (1973), no. 1, pp. 19-50; vol. 1, no. 4, pp. 247-332. Part two was issued as a separate publication in 1996 with the title The Stages of A-khrid Meditation (listed below). It was originally accepted as a master’s thesis at Oslo University in 1970.

1029. Bonpo Tantric Deities. 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. 164-179.

1030. Cards for the Dead. Contained in: Donald Lopez Jr., ed., Religions of Tibet in Practice, Princeton University Press (Princeton 1997), pp. 494-498. See also the work, also on Tsa-ka-li, by W. Steen, listed below.

1031. Chronological Tables (bstan-rcis) of the Bon Religion. Contained in: A. Wezler, et al., eds., Proceedings of the 32nd International Congress for Asian and North African Studies [ZDMG Supplement 9], Franz Steiner (Stuttgart 1992), pp. 212-213.

1032. Continuity and Change in Tibetan Monasticism. Contained in: Chai-shin Yu, ed., Korean and Asian Religion Tradition (Toronto 1977), pp. 83-98. English translation of the article ‘Remarques sur l’administration d’un monastère Bon-po,’ listed below. Not seen.

1033. Cosmogonic Myths of Tibet. Contained in: Yves Bonnefoy, ed., Mythologies (Chicago 1991), vol. 2, pp. 1079-1082.

1034. Croyances populaires et folklores au Tibet. Contained in: Myths et croyances du monde entier, Editions Lidis (Paris 1985), vol. 4, pp. 157-169.

1035. Die Bon-Religion. Ein bibliographischer Führer. Contained in: Susanne Knödel & Ulla Johansen, eds., Symbolik der tibetischen Religionen und des Schamanismus. Tafelband, Anton Hiersemann (Stuttgart 2000), pp. 187-189.

1036. Die Bon-Religion. Ein Überblick. Contained in: Susanne Knödel, et al., eds., Die Welt des tibetischen Buddhismus, Museum für Völkerkunde (Hamburg 2005), pp. 133-145.

1037. Die Mythologie der Bon-Religion und der tibetischen Volksreligion. Contained in: Egidius Schmalzriedt & Hans Wilhelm Haussig, eds., Wörterbuch der Mythologie, Klett-Cotta (1999 or 2000?), pp. 830-875.

1038. Divine Sovereignty in Tibet. Contained in: Yves Bonnefoy, ed., Mythologies (Chicago 1991), vol. 2, pp. 1086-1088. Also in Yves Bonnefoy, ed., Asian Mythologies (Chicago 1993), pp. 312-314.

1039. Dualism in Tibetan Cosmogonic Myths and the Question of Iranian Influence. Contained in: C. Beckwith, ed., Silver on Lapis: Tibetan Literary Culture and History, The Tibet Society (Bloomington, Indiana 1987), pp. 163-174. A Norwegian translation has been published in L. Bäckman, et al, eds., Studier i religionshistoria tillāgnade Åke Hultkrantz, Löberöd (1991), pp. 229-239.

1040. Early Bön Literature. Contained in: Marit Cranmer, ed., Tibetan Literary Arts (2007), pp. 17-19.

1041. Gshen-rab Mi-bo-che [Ston-pa Gshen-rab, ‘The Teacher, Supreme Priest’]. Contained in: John R. Hinnells, ed., Who’s Who of World Religions, Macmillan (London 1991), p. 136.

1042. Hor btsun bstan ’dzin blo gros rgya mtsho (1889-1975): A Little-Known Bön Scholar from Amdo. Contained in: Ute Wallenböck, et al., eds., Mapping Amdo: Dynamics of Power, Archiv Orientální, supplement 11 (2019), pp. 57-63. Paper given at Amdo Research Network’s 2nd International Workshop (Prague 2017). Hor-btsun Bstan-’dzin-blo-gors-rgya-mtsho.

1043. Introduction. Contained in: Shardza Tashi Gyaltsen, Heart Drops of Dharmakaya: Dzogchen Practice of the Bön Tradition, ed. by Richard Dixey, Snow Lion (Ithaca 1993), pp. 13-15.

1044. Introduction to the Bonpo Kanjur. A presentation given at the Ninth Seminar of the International Association for Tibetan Studies, Leiden, June 24-30, 2000.

1045. Introduction to Tibetan Mythology. Contained in: Yves Bonnefoy, ed., Mythologies (Chicago 1991), vol. 2, pp. 1075-1077.

1046. Invocations to Two Bön Deities. Contained in: Donald Lopez Jr., ed., Religions of Tibet in Practice, Princeton University Press (Princeton 1997), pp. 395-400.

1047. Khyung-sprul ’Jigs-med nam-mkha’i rdo-rje (1897-1955): An Early Twentieth-Century Tibetan Pilgrim in India. Contained in: Alex McKay, ed., Pilgrimage in Tibet, Curzon (Surrey 1998), pp. 71-84.

1048. Le Bön, l’autre religion. Contained in: Katia Buffetrille & Charles Ramble, eds., Tibétains 1959-1999: 40 ans de colonisation, Éditions Autrement (Paris 1998), pp. 58-73.

1049. Le rituel tibétain, illustré par l’évocation, dans la religion Bon-po, du Lion de la Parole. 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. 147-158.

1050. L’iconographie religieuse bonpo et ses sources écrites. Annuaire de l’École Pratique des Hautes Études, vol. 99 (1990-1991), pp. 75-77. PDF. On Bon iconography and religious art, the Gzer-mig, etc.

1051. Local Literatures: Bön. Contained in: Jonathan A. Silk, ed., Brill’s Encyclopedia of Buddhism, Volume I, Literature and Languages, Brill (Leiden 2015), pp. 831-836.

1052. Méditation de la Grande Perfection. Contained in: Paul Poupard, et al., eds., Dictionnaire des religions, Presses Universitaires de France (Paris 1993), vol. 2, pp. 1287-1288.

1053. Mongols and Khitans in a 14th-Century Tibetan Bonpo Text. Acta Orientalia Hungarica, vol. 34 (1980), pp. 85-104. On peoples known as Hor and Khyi-tan in Tibetan literature. A Chinese translation is said to exist.

1054. On the Relationship betwen the Tibetan Imperial sKu bla and the ’Gur lha of the Grags pa gling grags. Paper given at “Current Research on Bon and non-Buddhist Religions of Tibet” (Paris, March 28, 2019).

1055. Peintures tibétaines de la vie de Ston-pa-gçen-rab. Arts Asiatiques, vol. 41 (1986), pp. 36-81. An English translation of the introduction was published in 1987 (listed below).

1056. Preliminary Study of an Inscription from Rgyal-rong. Acta Orientalia, vol. 54 (1993), pp. 113-125. Co-authored with Elliot Sperling.

1057. Religious Change and Syncretism: The Case of the Bon Religion of Tibet. Contained in: Per Kværne & Rinzin Thargyal, Bon, Buddhism and Democracy: The Building of a Tibetan National Identity, NIAS Report no. 12 (Copenhagen 1993), pp. 7-26.

1058. Remarques sur l’administration d’un monastère Bon-po. Journal Asiatique, vol. 258 (1970), pp. 187-192. An English translation has been published under the title ‘Continuity and Change in Tibetan Monasticism,’ listed above. ‘Remarks on the administration of a Bon monastery.’

1059. Śākyamuni in the Bon Religion. Temenos, vol. 25 (1989), pp. 33-40.

1060. Set of Thangkas Illustrating the Life of Ston-pa Gshen-rab in the Musée Guimet, Paris. Tibet Journal, vol. 12, no. 3 (1987), pp. 62-67. This is an English translation of the introduction of his 1986 article in French, listed above.

1061. Shar-rdza Bkra-shis rgyal-mtshan (1859-1935). Contained in: John R. Hinnells, ed., Who’s Who of World Religions, Macmillan (London 1991), pp. 371-372.

1062. Shes-rab rgyal-mtshan (1356-1415). Contained in: John R. Hinnells, ed., Who’s Who of World Religions, Macmillan (London 1991), pp. 373-4.

1063. The Autobiography of Hor-btsun bsTan-’dzin Blo-gros rGya-mtsho (1889-1975): A Bönpo Scholar from Amdo Sharkhog. Paper given at a conference in Oxford entitled “Global Lives and Local Perspectives: New Approaches to Tibetan Life Writing.” Hor-btsun Bstan-’dzin-blo-gros-rgya-mtsho was maternal uncle of Samten G. Karmay. His collected works were published in 3 vols. in Chengdu in 2013.

1064. The Bön of Tibet: The Historical Enigma of a Monastic Tradition. Contained in: Christopher von Fürer-Haimendorf, The Renaissance of Tibetan Civilization, Synergetic Press (Oracle, Arizona 1990), pp. 114-119.

1065. The Bon Religion of Tibet: A Historical Enigma. Contained in: Alfredo Cadonna and Ester Bianchi, eds., Facets of Tibetan Religious Tradition, and Contacts with Neighbouring Cultural Areas, Leo S. Olschki Editore (Florence 2002), pp. 17-30.

1066. The Bon Religion of Tibet: A Survey of Research. NIAS Report 1990, Nordic Institute of Asian Studies (1990), pp. 143-153. Also published in T. Skorupski & U. Pagel, eds., The Buddhist Forum, Volume III, School of Oriental & African Studies (London 1994), pp. 131-141.

1067. The Bon Religion of Tibet: The Iconography of a Living Tradition, Serindia Publications (London 1995). Among the many reviews is one by Deborah Klimburg-Salter in Orientations, vol. 29, no. 9 (October 1998), p. 110. Also reviewed by Anne Chayet in Revue Bibliographique de Sinologie (1996), pp. 174-175 and in Arts Asiatiques, vol. 51 (1996), p. 164. Reviewed by Ramón Prats in East and West, vol. 46, nos. 3-4 (1996), pp. 518-520, and in Boletín de la Sociedad Española de Ciencias de las Religiones, vol. 6 (1996), pp. 57-59. Reviewed by Donatella Rossi in Himalayan Research Bulletin, vol. 30, no. 1 (1999), pp. 63-64. Part of this book was reprinted as “The Bön Religion of Tibet,” contained in: Gray Tuttle et al., eds., The Tibetan History Reader, Columbia University Press (New York 2013), pp. 183-195.

1068. The Bonpos of Tibet: An Historical Enigma. Contained in: M. Pye & P. McKenzie, eds., History of Religions: Proceedings of the 13th International Congress of the International Association for the History of Religions (Lancaster 15-22 August 1975), pp. 45-46. Abstract only.

1069. The Canon of the Tibetan Bonpos. Indo-Iranian Journal, vol. 16 (1974), pp. 18-56, 96-144.

1070. The Date of Śākyamuni According to Bonpo Sources. Contained in: Heinz Bechert, ed., The Dating of the Historical Buddha, Part 1, Vandenhoeck & Ruprecht (Göttingen 1991), pp. 415-420.

1071. The God of Medicine, King of Aquamarine Light. Contained in: Charles Ramble & Ulrike Roesler, eds., Tibetan and Himalayan Healing: An Anthology for Anthony Aris, Vajra Books (Kathmandu 2015), pp. 423-417.

1072. The Great Perfection in the Tradition of the Bonpos. Contained in: Whalen Lai & Lewis Lancaster, eds., Early Ch’an in China and Tibet, Berkeley Buddhist Studies Series (Berkeley 1983), pp. 367-392.

1073. The Importance of Origins in Tibetan Mythology. Contained in: Yves Bonnefoy, ed., Mythologies (Chicago 1993), vol. 2, pp. 1077-1079.

1074. The Literature of Bon. Contained in: José Cabezón & Roger Jackson, eds., Tibetan Literature: Studies in Genre, Snow Lion (Ithaca 1996), pp. 139-146.

1075. The Monastery of Snang-zhig of the Bon Religion in the Rnga-ba district of Amdo. Contained in: P. Daffiná, ed., Indo-Sino-Tibetica: Studi in onore di Luciano Petech, Bardi Editore (Rome 1990), pp. 207-222.

1076. The sku-bla, ‘Soul’ of Tibetan Emperors (7th-9th Century CE) and Its Subsequent Metamorphosis. A paper given at the conference “Deities, Spirits and Demons in Vernacular Beliefs and Rituals in Asia” (Tartu 2017), abstract only. Mgur-lha of the Gling-grags is equated to sku-bla.

1077. The Stages of A-khrid Meditation: Dzogchen Practice of the Bon Tradition (by Bru-sgom Rgyal-ba-g.yung-drung), Library of Tibetan Works and Archives (Dharamsala 1996), in 108 pages. Co-authored with Thupten K. Rikey.

1078. The Study of Bon in the West: Past, Present and Future. 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. 7-20. Also contained in: Paul Williams, ed., Buddhism, Critical Concepts in Buddhist Studies Volume VI: Tantric Buddhism (including China and Japan); Buddhism in Nepal and Tibet, Routledge (London 2005), pp. 209-221.

1079. The Succession of Lamas at the Monastery of sNang-zhig in the rNga-ba District of Amdo. Contained in: S. Karmay & P. Sagant, eds., Les Habitants du toit du monde, Société d’ethnologie (Nanterre 1997), pp. 155-157.

1080. The Textual Edition and Translation of a 12th-Century Historical Text of the Bon Religion: The Present Status of an Ongoing Project. Paper given at “Current Research on Bon and non-Buddhist Religions of Tibet” (Paris, March 28, 2019). On the Grags pa gling grags history.

1081. The Water-Miracle in Tibet. Contained in: Eivind Kahrs, ed., Kalyāṇamitrārāgaṇam: Essays in Honour of Nils Simonsson, Norwegian University Press, Institute for Comparative Research in Human Culture (Oslo 1986), pp. 159-164.

1082. Tibet Bon Religion: A Death Ritual of the Tibetan Bonpos, E. J. Brill (Leiden 1985). The many reviews include Dan Martin in The Journal of the Tibet Society, vol. 5 (1985), pp. 103-104; Leonard van der Kuijp in Acta Orientalia, vol. 47 (1986), pp. 202-208; Michael Aris in The Journal of the International Association of Buddhist Studies, vol. 10, no. 2 (1987), pp. 175-177; and Per Sørensen in Tibet Journal, vol. 13, no. 2 (1988), pp. 45-46.

1083. Tibet, la mythologie, introduction au problème. Dictionnaire des mythologies (Flammarion). An English translation is also available in Yves Bonnefoy, Asian Mythologies, University of Chicago Press (Chicago 1993), pp. 301-303, including a detailed bibliography.

1084. Tibet’s Original Religion: The Nine Ways of Bon, Edited & Translated by David L. Snellgrove [book review]. Tibetan Review, vol. 16, no. 3 (March 1981), pp. 17-18. PDF. Here the reviewer says that although he had previously stressed the ‘Buddhist’ nature of Bon, he felt “that the Bonpo claim to represent an independent tradition must be accepted and should provide the point of departure for future studies.”

1085. Tonpa Shenrab Miwo, Founder 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. 82-97.

1086. Who are the Bonpos? Tibetan Review (New Delhi), vol. 11, no. 9 (September 1976), pp. 30-33. Also contained in: Communications of the Alexander Csoma de Körös Institute for Buddhology (Budapest), vol. 6, nos. 1-2 (1977), pp. 41-47.

1087. Zhangzhung, Bön and China: The Construction of an Alternative Tibetan Historical Narrative. Contained in: Shelly Bhoil & Enrique Galvan-Alvarez, eds., Tibetan Subjectivities on the Global Stage, Lexington Books (Lanham 2018), pp. 3-21. PDF of galley proofs. About contemporary political strategies that make use of the idea of Zhang-zhung as ancient origins of Tibetan culture (since beginningless time a part of China, as they like to say). There is brief mention of Zhangzhung as a ‘branding’ name in tourism promotion.

LALOU, MARCELLE (1890-1967)

1088. Le culte des naga et la thérapeutique. Journal Asiatique (1938), pp. 1-19.

1089. Les Cent mille nāga. Contained in: Festschrift Moriz Winternitz, Harrasowitz (Leipzig 1933), pp. 79-81. This, like the one before it, is about the Klu-’bum scripture.

1090. Les religions du Tibet, Presses Universitaires de France (Paris 1957). Has a substantial section about Bon.

1091. Rituel Bon-po des funérailles royales. Journal Asiatique, vol. 240 (1952), pp. 339-361. On funerary rituals, based on Old Tibetan texts.

1092. Tibétain ancien Bod / Bon. Journal Asiatique (1953), pp. 275-276.

LAMAOJI

Sme Ba’i ’Khor Lo in Bonpa Literature. Paper listed in the program of the 6th Beijing International Seminar on Tibetan Studies (2016). Sme-ba’i ’Khor-lo, the ‘magic square’ used in calculation.

LAUF, DETLEF INGO

1093. Bon-Religion. Contained in: Detlef I. Lauf, Eine Ikonographie des tibetischen Buddhismus, Akademische Druck-u. Verlagsanstalt (Graz 1979), pp. 186-201. For its times, an important publication on the subject of Bon art.

1094. Der Weltgott Sangs-po ’Bum-khri, eine Bon-Gottheit. Contained in: Tibetica 3 (“Verkaufsausstellung Herbst 1969 im Einrichtungshaus George Schoettle GmbH., 7000 Stuttgart, Eberhardstrasse 65: Tibet. Lamaistische Kunst aus fünf Jahrhunderten”), pp. 22-24.

1095. Geheimlehren tibetischer Totenbücher, Jenseitswelten und Wandlung nach dem Tode, Ein west-östlicher Vergleich mit psychologischen Kommentar (Frieburg im Breisgau 1975). An English translation is available: Secret Doctrines of the Tibetan Books of the Dead, Shambhala (Boulder 1977). This book considers whether Bon might have made its own contributions to the ‘Tibetan Books of the Dead,’ a theme recently taken up again by H. Blezer.

1096. Randnotizen zu Jerusalem auf einer alten tibetischen Weltkarte? A Körösi Csoma Sàndor Intézet Közleményei (publication of the Arya Maitreya Mandala in Budapest), the issue no. 1 of the year 1973, pp. 49-50. On ’Ol-mo-lung-ring.

1097. Thangkas und Bronzen der Bon Religion. Tibetica, vol. 39 (February 1981). Not seen.

1098. Zur Ikonographie einiger Gottheiten der tibetischen Bon-Religion. Ethnologische Zeitschrift Zürich (1971), Heft 1, pp. 27-39. On iconography.

LAUFER, BERTHOLD (1874-1934)

1099. Die Bru-śa Sprache und die historische Stellung des Padmasambhava. T’oung Pao, vol. 9 (1908), pp. 1-46.

1100. Ein Sühngedicht der Bonpo, aus einer Handschrift der Oxforder Bodleiana. Denkschriften der Kaiserlichen Akademie der Wissenschaften, Philosop.-hist. Klasse (Vienna), Band 46, Abhandlung 7 (1900), pp. 1-60. This was reviewed by C.M. Ridding in Journal of the Royal Asiatic Society of Great Britain and Ireland (April 1902), pp. 462-466.

1101. Klu ˚Bum Bsdus Pa’i Sñiṅ Po. Eine verkürzte Version des Werkes von den Hunderttausend Naga’s. Ein Beitrag zur Kenntnis der tibetischen Volksreligion. Mémoires de la Société Finno-Ougrienne, vol. 11 (1898), in 120 pp. Klu-’bum Bsdus-pa’i Snying-po is the Wylie version of the title. PDF.

1102. Studien zur Sprachwissenschaft der Tibeter. Zamatog. Sitzungsberichte der Bayerischen Akademie der Wissenschaft, Philosophisch-historische Klass (1898), pp. 519-594. Study of the grammatical work by Zha-lu-pa Rin-chen-chos-skyong (1441-1527 or 1538) entitled Bod-kyi Brda’i Bstan-bcos Legs-par Bshad-pa Rin-po-che’i Za-ma-tog Bkod-pa. An appendix on pp. 590-594 is separately titled “Ueber einige bisher unbekannte Sprachen aus tibetischen Quellen” [On Some Hitherto Unknown Languages Found in Tibetan Sources], where there is a little bit about Zhang-zhung language book titles. Although not mentioned here, Laufer had in his collection a closely related 18th-century Bon work by Kun-grol-grags-pa, now preserved in the Chicago Field Museum. G. Schlegel wrote a review of the 1898 publication in T’oung Pao, 2nd series vo. 1, no. 4 (1900), pp. 357-359, with outstandingly hostile and insulting statements against the study of Tibet and its language.

1103. The Nichols Mo-so Manuscript. Geographical Review, vol. 1, p. 4 (April 1916), pp. 274-285. Contains brief discussion of the Mo-so priests called Tong-pa, and of Tumbashera (who is obviously Ston-pa Gshen-rab).

1104. Über ein tibetisches Geschichtswerk der Bonpo. T’oung Pao, series 2, vol. 2 (1901), pp. 24-44. On a Tibetan-language historical work of the Bon-po, the Rgyal-rabs Bon-gyi ’Byung-gnas, of Khyung-po Blo-gros-rgyal-mtshan.

1105. Verzeichnis der tibetischen Handschriften der Königlichen Bibliothek zu Dresden, Zeitschrift der Deutschen Morgenländischen Gesellschaft, vol. 55 (1901), pp. 99-128. This catalogue of manuscripts (and some woodblock prints) that once belonged to the Royal Library at Dresden is only listed here because it contains an early reference to the Zhang-zhung language. On pp. 100-101, the Tibetan text Klu’i spang bskong is described. It is supplied with alternative titles in Zhang-zhung (Ta la pa ta ya na ha), Sum-pa language (A ra na pa li ya), and Indian language (Nāgarājadhaya). For the moment I have no good explanation for the Zhang-zhung title, although the segment “pa ta ya” is likely to be the usual Zhang-zhung word represented in Tibetan by phyag ’tshal (meaning ‘to prostrate’).

LCAGS-MO-MTSHO

1106. Bon-gyi Yig-rnying Gnag-rabs zhes bya-ba’i Brda-sprod-kyi Khyad-chos-la Dpyad-pa. Krung-go’i Bod Rig-pa, 2nd issue of the year 2010. Not seen.

1107. Dga’-thang ’Bum-pa-che-mas Rnyed-pa’i Bon-gyi Yig-rnying-gi Lo-tshigs-la Dpyad-pa. Contained in: Bsod-nams-mtsho, ed., Skabs Dang-po’i Zhang-zhung Rig-gnas Rig-gzhung Dpyad-gleng Tshogs-’du’i Dpyad-rtsom Phyogs-bsgrigs, Mi-rigs Dpe-skrun-khang (Beijing 2016), pp. 238-234.

1108. Hpha-ran-sir Nyar-ba’i Tun-hong Yig-rnying P.T. 1040-la Dpyad-pa. Zhang-zhung Rig-gnas [Shang Shung Culture], issue for the Earth Dog year of 2018, 10th in the general series, pp. 50-60. On the Dunhuang Tibetan document PT 1040 kept in France, on funerary rites.

LCAGS-THAR-RGYAL

1109. Dpa’-bo ’Bru Lnga-las ’Phrul-yig Bzhi-bcu Byung-tshul dang Snar-thang Lo-tsā-ba’i Sngags-kyi Bklag-thabs Gnyis Bsdur-te Zhang-zhung Yi-ge’i Skor-la Cung-zad Dpyad-pa. Contained in: ’Tshol-zhib dang Mtha’-dpyod: Deng-rabs Bod Rig-pa’i Skor-gyi Dpyad-rtsom Gces-btus, ed. by Rdo-sbis Tshe-ring-rdo-rje, Bod-ljongs Mi-dmangs Dpe-skrun-khang (Lhasa 2011). Not seen. On the origins of Tibetan and Zhang-zhung letters.

LEEMING, DAVID ADAMS

1110. Bon, Bonpo. Contained in: David Adams Leeming, Creation Myths of the World: An Encyclopedia, ABC-Clio (Oxford 2009), vol. 1, pp. 69-71. Since this was seen at Googlebooks. This reference work as a whole was intended for high school students ages nine through twelve. This is the 2nd edition, published in two volumes, an expansion of the original edition in one volume.

LEONIDOVICH, MITRUEV BEMBYA

1111. The Innermost Treasure as a Lexicographic Source for Studying the Zhangzhung Language, Doctoral dissertation, St. Petersburg (2016). In Russian language: “Glubochaishaya Sokrovischnitsa” kak leksikograficheskij istochnik dlya izucheniya shangshungskogo yazyka. May be available on the internet: https://dspace.spbu.ru/bitstream/11701/5266/1/st043060.pdf.

LHA-BU BLO-BZANG

1112. Kun-mkhyen Nyi-ma-bstan-’dzin-gyi Mdzad-rnam-las ’Das Lo’i Skor Gleng-ba. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 156-163. On the date of death of Nyi-ma-bstan-’dzin, the 23rd abbot of Sman-ri Monastery, whose dates are ordinarily given as 1813 1875 (or 1874). I think the author’s conclusion is that 1870 is the correct date (I should go back and read this more carefully).

LHAG-PA-BKRA-SHIS

1113. Bon dang G.yung-drung Bon-gyi Byung-ba Brjod-pa, Bod-ljongs Mi-dmangs Dpe-skrun-khang (Lhasa 2016), in 268 pages. A survey history of Bon, with a special emphasize in the last half of the book on the comparison of the Nine Vehicles concepts of both Nyingma and Bon.

LHAG-PA-TSHE-RING

1114. Bon-lugs-kyi ’Jig-rten Chags-tshul. Contained in: Idem., Bon-lugs dang ’Jang-rigs Gto-pa’i Chos-lugs-kyi Khyad-chos Dpyad-bsdur, Mi-rigs Dpe-skrun-khang (Beijing 2003), pp. 116-151. Not seen.

LHAGYAL, THONDUP — See Don-grub-lha-rgyal.

LHUN-GRUB-RGYA-MTSHO — See Bya-’phur Lhun-grub-rgya-mtsho.

LI AN-CHE

1115. Bon: The Magico-Religious Belief of the Tibetan-Speaking Peoples. Southwestern Journal of Anthropology, vol. 4 (1948), pp. 31-42.

1116. Bon: The Native Faith. Contained in: Li An-che, History of Tibetan Religion: A Study in the Field, New World Press (Beijing 1994), pp. 31-45. This is little more than a reprint of the preceding entry.

LI, BRENDA W.L.

1117. A Phyogs med Pilgrimage by a Ris med Bonpo Monk, 1924-1925: As Illustrated in the Biography of Khyung sprul ’Jigs med nam mkha’i rdo rje, based on her M. Phil Dissertation done at Oxford in 2008, dated September 2016. A PDF from academia.edu.

LI CHEN-CH’ING

1118. & Li Chin-ch’üan Pien. Lin Yün ta shih che ko jen, Chiu ta wen hua ku fen yu hsien kung ssu (T’ai-pei 1987), in 226 pages. Is supposed to be about Buddhism and Bon in Tibet. Not seen.

LI HENG

1119. & Yu Cao, The Body in Religion: The Spatial Mapping of Valence in Tibetan Practitioners of Bön. Cognitive Science, vol. 43 (2019), pp. 1-10. PDF. Evidently sinistral circumambulation has no effect on Bon moral evaluations of left and right.

LI XIUJIA

1120. The Interpretation of Bonismo Cham Dance Posture in the Ancient Books. Advances in Social Science, Education and Humanities Research, vol. 341 (2019), pp. 353-356. Although clearly about Tibetan monastic dance, this article tries to advance the idea that Google Translate versions of Chinese in English are somehow worthwhile or intelligible. It may be that a fine Tibetan text by one “Yundan Jiacuo” (Yon-tan-rgya-mtsho) underlies it. Sentences like this, “Among them, the time wheel and air travel in Large Sea Golden rigid Curtain Yoga Family and King Kong Buddha beads and so on are discussed in books...” prevent us from reading further. I assume Bonismo means Bon. PDF.

LI YONGXIAN

1121. Archaeological Observation of Two Prehistoric Residential Sites in Western Tibet. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 1, pp. 113-122. In Chinese.

1122. Archaeological Survey of “Khyung-lung Silver Castle” in Western Tibet. 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. 35-52. About Khyung-lung Dngul-mkhar. Includes maps and photographs.

LIENHARD, SIEGFRIED

1123. Bon. Contained in: Theologische Realenzyklopädie (Berlin 1980), vol. 7, pt. 2, pp. 42-48.

LIN, SHEN-YU

1124. The Tibetan Image of Confucius. Revue d’Etudes Tibétaines, vol. 12 (March 2007), pp. 105-129. Kong-rtse ’Phrul-gyi-rgyal-po often appears in Bon sources, both as a figure who plays a part in the life of Lord Shenrab and as a teacher associated with astrological texts and gto rituals. He may bear little more than nominal resemblance to the Chinese Confucius, but the connections are surely interesting. This author concludes that the Chinese Confucius has been appropriated and adapted for Tibetan religious purposes.

LIPSON, ELAINE

1125. Into the Mystic. Yoga Journal (May-June 2000), pp. 102-109, 179-180. On physical exercises called trungkhor (’khrul-’khor), sometimes called by the ‘restored’ Sanskrit version of the name as yantra yoga, which would seem to mean ‘union with the mechanism,’ if you ask me. This issue of Yoga Journal has been archived on the internet by Googlebooks.

LIU JIE

1126. Some Remarks on the Territorial Changes and Historical Names of Ancient Kong po. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 1, pp. 266-280. In Chinese. On names of Kong-po.

LIU YU-SHAN

1127. A Minority within a Minority: Being Bonpo in the Tibetan Community in Exile, PhD dissertation, University of Edinburgh (2012), unpublished. PDF.

1128. Annual Commemorations and Celebrations: Negotiations of Identities in the Bonpo Settlement in Dolanji. Contained in: Shelly Bhoil & Enrique Galvan-Alvarez, Tibetan Subjectivities on the Global Stage: Negotiating Dispossession, Lexington Books (2018). Not yet seen.

1129. Dialogical Construction of Identities: Annual Commemorations and Celebrations in the Bonpo Settlement in India. A paper to be given at the Fourth International Seminar of Young Tibetologists (Leipzig 2015), abstract.

1130. Education and Everyday Practices: Negotiating Being Bonpo in the Tibetan Community in Exile. 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.

1131. Rethinking the Recently ‘Discovered’ Bon/Zhangzhung Traditions: The Case of Yung drung Shon Dance (g.yung drung shon rtsed). Contained in: T. Takeuchi, et al., Current Issues and Progress in Tibetan Studies: Proceedings of the Third International Seminar of Young Tibetologists, Kobe 2012, Research Institute of Foreign Studies (Kobe 2013), pp. 271-290. Not seen.

LO BUE, ERBERTO F.

1132. Review of Per K. Sørensen, Tibetan Buddhist Historiography (Wiesbaden 1994), Studies in Central and East Asian Religions, vol. 8 (1995), pp. 135-139. It also appeared in Acta Orientalia, vol. 59 (1998), pp. 308-313.

LORENZETTI, TIZIANA

1133. Religione e identità. La tradizione ‘Bon’ in Tibet e nella comunità tibetana in esilio. Studi e materiali di storia delle religione, vol. 68, no. 1 (2002), pp. 163-176. Religions and National Identity: The Bon tradition in Tibet and in the Tibetan Diaspora. Not seen.

LOSERIES-LEICK, ANDREA

1134. Die Bedeutung des heiligen Berges Kailasa für die tibetische Bon-religion. Ein Beitrag zur kulturgeschichte Tibets nach den Forschungsmethoden der Wiener Ethnohistorie. Contained in: M. Kremser, et al., eds., Wiener Beiträge für Ethnologie und Anthropologie: Festgabe Karl R. Werhart zum 50. Geburtstag, Universitätsverlag (Vienna 1994).

1135. On the Sacredness of Mount Kailasa in the Indian and Tibetan Sources. Contained in: Alex McKay, ed., Pilgrimage in Tibet, Curzon (Surrey 1998), pp. 143-164, at pp. 158-162.

1136. Psychic Sports: A Living Tradition in Contemporary Tibet? 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. 2, pp. 583-593.

1137. Symbolism in the Bon Mother Tantra. 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. 501-506.

LUBOTSKY, ALEXANDER

1138. The Original Paradigm of the Tocharian Word for ‘King.’ Contained in: B. Schlerath, ed., Tocharisch. Akten der Fachtagung der Indogermanischen Gesellschaft, Berlin September 1990, Tocharian and Indo-European Studies, Supplementary Series no. 4 (Reykjavik 1994), pp. 66-72. A PDF version of this paper has also been placed on the internet. No mention is made here of Zhang-zhung, although I believe it would be worthy of the attention of comparative linguists to consider whether the Indo-European Tokharian language might have some connections, through word borrowings, with Zhang-zhung. The Zhang-zhung words with initial ‘w’ are especially problematic (given their still greater rarity in Tibetan), and some of these might be explained through some sort of vocabulary exchange with Tokharian. The Tokharian word for ‘king’ is, in Tokharian A, wäl and in Tokharian B, walo (nominative singular forms). The Zhang-zhung words for ‘king’ are wer, wer-zhi or wer-ro (in Tibetan, rgyal-po).

LUNG-RIG-NYI-MA, DGE-BSHES

1139. Bon dang G.yung-drung Bon-gyi Rnam-’byed Mthong-ba Don-gsal. Bon-sgo, vol. 12 (1999), pp. 5-17. An attempt to delineate the boundaries between Bon and ‘Eternal’ (g.yung-drung) Bon , with a brief appendix on the terms ban-dhe and Bon-po.

1140. Gter-ston Gshen-chen Klu-dga’i Skor. Bon-sgo, vol. 4 (1990). Not seen.

1141. Ka-bshad Sbrang-char Zegs-ma. Bon-sgo, vol. 6 (1993), pp. 71-73. Poetry. This appears on pp. 54-55 in my reprint edition with a slightly different title.

LUNG-RTOGS-BSTAN-PA’I-NYI-MA (b. 1927)

1142. Kyabje Menri Tridzin Lungtog Tenpai Nyima Rinpoche, Approaching Dzogchen according to the Athri Cycle, tr. & ed. by Khenpo Tenpa Yungdrung, Carol Ermakova & Dmitry Ermakov, Foundation for the Preservation of Yungdrung Bön (2016).

LUNG-RTOGS-RGYA-MTSHO, DGE-BSHES

1143. Bon-gyi Bstan-bcos Khag-gcig-la Dpyad-pa zhes-pa’i Lta-bar Dpyad-pa Mdor-bsdus. Bon-sgo, vol. 8 (1995), pp. 73-86, 143. A response to ’Jigs-med-bsam-grub, q.v.

1144. Bon-gyi Skyabs-’gro’i Skor Rags-tsam Gleng-ba. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 308-317. On refuge taking.

LUO WENHUA

1145. Finds and Preliminary Reports on Bon Wallpaintings in rNga-ba, Sichuan Province. A paper given at the Beijing Seminar on Tibetan Society, China Tibetology Research Center (Beijing, October 13-17, 2008).

LUVSANDORJI, J.

1146. The Origin of the Geser and Jangar Epics (Concerning the Meaning of the Word ‘Bumba’). Archiv Orientalní, vol. 48 (1980), pp. 122-128.

MA CHANG

1147. Author in 1943 of an article, the first of its kind, called Origin and Development of Bon [in Chinese]. See Arizaga’s survey, p. 329, for details.

MACDONALD, ARIANE

1148. La Naissance du Monde au Tibet. Contained in: La Naissance du Monde: Sources Orientales I (Paris 1959), pp. 419-452. On cosmogony.

1149. Une lecture des P.T. 1286, 1287, 1038, 1047 et 1290. Essai sur la formation et l’emploi des mythes politiques dans la religion royale de Sroṅ-bcan sgam-po. Études tibétaines dédiées à la mémoire de Marcelle Lalou, Librairie d’America et d’Orient (Paris 1971), pp. 190-391.

MacDONALD, DAVID

1150. Twenty Years in Tibet, Vintage Books (Gurgaon, Haryana 1991), reprint of 1932 edition.

McKAY, ALEX

1151. In Search of Zhang zhung: The ‘Grey and Empty’ Land. 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. 185-206.

McMAHAN, JEREMY RONALD

1152. From a Land in the West: An Examination of the Possibility of Persian Influence on the Tibetan Bon Religion, BA thesis, Religious Studies, College of William and Mary (Williamsburg 2010), in 58 pages. A copy was placed on the internet in PDF format at this website: http://dspace.swem.wm.edu.

MANG-SPRUL DGE-BSHES BSOD-NAMS-G.YUNG-DRUNG

1153. Bod-kyi Nang-pa’i Skor-la Rags-tsam Dpyad-pa. Bon-sgo, vol. 9 (1996), pp. 20-25.

1154. Stod-kyi Bla-ma Che Drug Skor Rags-tsam Gleng-ba. Bon-sgo, vol. 5 [3rd reprint] (1991), pp. 41-48.

1155. Tshad-ma Rig-pa’i Phugs-thag Mngon-par Ring-ba. Bon-sgo, vol. 10 (1997), pp. 97-107.

MANGANIELLO, JAMES

1156. His Holiness Lungtok Tenpai Nyima: A Life of Courage, Compassion & Wisdom. Snow Lion (Catalog Supplement), vol. 15, no. 1 (Winter 2000), pp. 1, 8.

MANISCALCO, FRANCESCO

1157. Il Bon. Contained in: Donatella Rossi, ed., Fili di seta. Introduzione al pensiero filosofico e religioso dell’Asia, Ubaldini (Rome 2018). I haven’t actually see the original, only the critique by Per Kvaerne in Revue d’Etudes Tibétaines, vol. 52 (October 2019), pp. 336-340.

1158. Soteriologia dei Tantra Madre della tradizion Bon. Un quadro analitico attraverso le opere di Lopen Tenzin Namdak. A paper given at the first meeting of the Associazione Italiana di Studi Tibetani e Himalayani (Procida 2017).

1159. The Mother Tantra (Ma rgyud) in the Bon Tradition: Introduction to the Ye shes Thig le’i mchan ’grel (Commentary and Notes on the Essence of Primordial Wisdom). Contained in: Donatella Rossi, ed., Dialectics of Buddhist Metaphysics in East Asia: Tibet and Japan, an Inedited Comparison, supplement to Rivista degli Studi Orientali, n.s. vol. 91 (2018), pp. 71-90. Based on Tenzin Namdak’s work, Ma-rgyud Ye-shes Thig-le’i Mchan-’grel.

MANSIER, PATRICK

1160. La guerre du Jinchuan (Rgyal-rong): Son contexte politico-religieux. Contained in: Fernand Meyer, ed., Tibet civilization et société, Éditions de la fondation Singer-Polignac (Paris 1990), pp. 125-142.

MANUSCH, GERD

1161. Dzogchen Zhangzhing Nyengyü Trulkhor: Yogic Dzogchen Practices if the Oral Transmission of Zhangzhimg Nyengyü according to the Root Text, the Practice Manual of Dru Gyakwa Yungdring and the Tradition of the Jalüpa Chatral Shardza Tashi Gyaltsen Rinpoche, tr, by Gerd Manisch with the kind help of Lopön Tenzin Namdak Rinpoche & Khyungnag Geshe Gelek Jinpa, Naldjor (Aham 2001-2012), in 38 pages. PDF from internet.

1162. Naldjorpa, Dzogpachenpo Zhang Zhung Nyen Gyü: The Twenty-One Seals, Zerbu Nyishu (gzer bu nyi shu), oral commentary by Tenzin Wangyal Rinpoche, Naldjor (Aham 1991-2005), in 164 unnumbered pages. PDF from internet.

MANUSH, GERT — I.e., Gerd Manusch. See under Tenzin Wangyal.

MARAZZI, ANTONIO

1163. Il Potere latante, Franco Angeli (Milan 1979).

MARTIN, DAN

1164. Beyond Acceptance and Rejection? The Anti-Bon Polemic Included in the Thirteenth-Century Single Intention (Dgongs-gcig Yig-cha) and Its Background in Tibetan Religious History. Journal of Indian Philosophy, vol. 25, no. 3 (June 1997), pp. 263-305. This was revised and incorporated into the book Unearthing Bon Treasures (2001).

1165. Beyond Nine Black Mountains: Geographical Outlook of Bon in Tibet of the pre-Mongol Era. Paper given at “Current Research on Bon and non-Buddhist Religions of Tibet” (Paris, March 28, 2019). On the Grags pa gling grags history, and particularly its first section on geography.

1166. Bon Bibliography: An Annotated List of Recent Publications. Revue d’Etudes Tibétaines, vol. 4 (October 2003), pp. 61-77. This is an earlier version of the present bibliography. It was meant to supplement the bibliography that forms Part Two of the book, Unearthing Bon Treasures: Life and Contested Legacy of a Tibetan Scripture Revealer, with a General Bibliography of Bon, E.J. Brill (Leiden 2001), pp. 297-442.

1167. Bonpo Canons and Jesuit Cannons: On Sectarian Factors Involved in the Ch’ien Lung Emperor’s Second Gold Stream Expedition of 1771 to 1776 Based Primarily on Some Tibetan Sources. Tibet Journal (Dharamsala), vol. 15, no. 2 (Summer 1990), pp. 3-28.

1168. Comparing Treasuries: Mental States and Other Mdzod-phug Lists and Passages with Parallels in Abhidharma Works by Vasubandhu and Asaṅga, or in Prajñāpāramitā Sūtras: A Progress Report. 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. 21-88.

1169. Creator God or Creator Figure? Lungta [an annual publication of the Amnye Machen Institute, McLeod Ganj, India], vol. 16 (Spring 2003), pp. 15-20. This is contained in a special issue edited by Roberto Vitali and entitled “Cosmogony and the Origins.” Includes discussion of the Mdzod-phug cosmogony of Bon .

1170. Knowing Zhang-zhung: The Very Idea. Journal of the International Association for Bon Research, vol. 1, no. 1 (2013), pp. 175-198.

1171. Mandala Cosmogony: Human Body Good Thought and the Revelation of the Secret Mother Tantras of Bon, Harrassowitz Verlag (Wiesbaden 1994).

1172. Manuscripts of the Works of an Important Bonpo Author Sga-ston Tshul-khrims-rgyal-mtshan (ca. 14th Century). A paper given at the workshop “Bonpo Manuscript Culture” (Hamburg, March 2016).

1173. Mdzod-phug Nang-gi Sems-byung la-sogs-kyi Rnam-grangs dang Dum-mtshams ’Ga’-zhig Dbyig-gnyen dang Thogs-med-kyis Mdzad-pa’i Chos Mngon-pa dang Gshib-bsdur Byas-pa’i Thog-ma’i Zhib-’jug Snyan-zhu. Contained in: Phyi-ling-pas Bon-la Zhib-’jug Byas-pa’i Dpyad-rtsom Bsdams-bsgyur, Krung-go’i Bod Rig-pa’i Dpe-skrun-khang (Beijing 2005). This translation of the article “Comparing Treasuries” was done by Don-grub-lha-rgyal.

1174. ’Ol-mo-lung-ring, the Original Holy Place. Tibet Journal (Dharamsala), vol. 20, no. 1 (Spring 1995), pp. 48-82. For a revised and expanded version see Toni Huber, entitled Sacred Spaces and Powerful Places in Tibetan Culture, Library of Tibetan Works and Archives (Dharamsala 1999), pp. 258-301.

1175. Olmo Lungring: A Holy Place Here and Beyond. 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. 98-123. On ’Ol-mo-lung-ring. An attempt at etymologizing and locating the Bon holy land.

1176. Poisoned Dialogue: A Study of Tibetan Sources on the Last Year in the Life of Gshen-chen Klu-dga’ (996-1035 C.E.). Central Asiatic Journal, vol. 40, no. 2 (1996), pp. 221-233.

1177. Review article on Namkhai Norbu’s Drung, De’u and Bön. Tibet Journal (Dharamsala), vol. 23, no. 4 (Winter 1998), pp. 108-119.

1178. Ritual Indigenization as a Debated Issue in Tibetan Buddhism (11th to the Early 13th Centuries). Contained in: Henk Blezer & Mark Teeuwen, eds., Challenging Paradigms: Buddhism and Nativism, Framing Identity Discourse in Buddhist Environments, Brill (Leiden 2013), pp. 159-194. This is about Bon only in part, being mainly about a ritual food offering (one called ’brang-rgyas) used by everyone in Tibet, apparently, at least until Sa-skya Paṇḍi-ta criticized it for being of Tibetan origin.

1179. The Early Education of Milarepa. The Journal of the Tibet Society, vol. 2 (1982), pp. 52-76. At least one Bonpo was included among Milarepa’s early teachers.

1180. The Emergence of Bon and the Tibetan Polemical Tradition, doctoral dissertation, Indiana University (Bloomington 1991). Some of the main parts of this dissertation were revised and published as articles in 1996-1997, and then these articles were mostly integrated into Unearthing Bon Treasures (2001). Some small parts have never been published, like the discussion on Bya-ru or ‘Bird-horn’ crowns, and the part about the thirty-two signs that distinguish the physical form of Lord Shenrab.

1181. Tibet at the Center: A Historical Study of Some Tibetan Geographical Conceptions Based on Two Types of Country-Lists Found in Bon Histories. 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. 517-532. On early Tibetan world geographical conceptions.

1182. Unearthing Bon Treasures: A Study of Tibetan Sources on the Earlier Years in the Life of Gshen-chen Klu-dga’. Journal of the American Oriental Society, vol. 116, pt. 4 (1996), pp. 619-644. This article developed out of the dissertation and subsequently went into the book, Unearthing Bon Treasures.

1183. Unearthing Bon Treasures: Life and Contested Legacy of a Tibetan Scripture Revealer, with a General Bibliography of Bon, E.J. Brill (Leiden 2001). Reprinted by Vajra Publications (Kathmandu 2009).

1184. Zhangzhung Dictionary. Revue d’Etudes Tibétaines, vol. 18 (April 2010), pp. 5-253. Although earlier versions were circulated in electronic form and over the internet for nearly 15 years, this is the first version of this Zhang-zhung lexicon that may be described as published.

MARTIN du GARD, IRENE

1185. Génies et démons du Tibet. Contained in: Génies et démons, Collection Sources Orientales 8, Éditions du Seuil (Paris 1971), pp. 385-402. With thanks to Erwan Temple for supplying this entry.

MARTINI, GIULIANA (Bhikkhuni Dhammadinna)

1186. Il Gser ’od nor bu ’od ’bar. Studio preliminare di un esto del canone bon po. A thesis done under the direction of Giacomella Orofino (Naples 2004-2005). On the sūtra text of Bon called Gser-’od Nor-bu ’Od-’bar, also studied by Michael Walter, q.v. Interesting to note that there is a manuscript of this text in Bayerische Staatsbibliothek, Cod.tibet 523.

MATHIEU, CHRISTINE

1187. A History and Anthropological Study of the Ancient Kingdoms of the Sino-Tibetan Borderland: Naxi and Mosuo, Edwin Mellon (Lewiston 2003). Not seen.

1188. Lost Kingdoms and Forgotten Tribes: Myths, Mystery and Mother-Right in the History of the Naxi Nationality and the Mosuo People of Southwest China, PhD dissertation, Murdoch University (Perth 1997). Not seen.

1189. The Dongba Religion. Contained in: C. Mathieu & C. Ho, eds., Quentin Roosevelt’s China: Ancestral Realms of the Naxi, Rubin Museum of Arts (New York 2011).

1190. The Moso Ddaba Religious Specialists. Contained in: Michael Oppitz & Elisabeth Hsu, eds., Naxi and Moso Ethnography: Kin, Rites, Pictographs, Völkerkundemuseum (Zürich 1998), pp. 209-234.

1191. The Story of Bon in the Naxi Dongba Religion. Contained in: A. A. Di Castro & David Templeman, eds., Asian Horizons: Tucci’s Buddhist, Indian, Himalayan and Central Asian Studies, Monash University (Melbourne 2015), pp. 354-414. A paper originally given given at “A Symposium in Honour of Giuseppe Tucci,” Monash University (September 29-30, 2010) with the title “The Naxi Dongba: An Ethno-Historical Perspective.” This paper concludes : “that the Dongba religion is not a survival of an early Bon, nor a folk survival of a demised Bon, but an indigenised tradition that supplanted the Tibetan Bon.”

MATISOFF, JAMES A.

1192. The Interest of Zhangzhung for Comparative Tibeto-Burman. 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. 155-180. Very interesting for its listing of a large number of Zhang-zhung words together with their cognates in a wide range of Tibeto-Burman languages.

MATTA, MARA

1193. Il Kong-po Bon-ri: contributo allo studio della geografia visionaria del Tibet [Kong-po Bon-ri: A Contribution to the Study of the Visionary Geography of Tibet]. Thesis done under the direction of Giacomella Orofino, Rome, 1998-1999. Not seen.

MAXWELL, ROBERT

1194. Lo Sciamanesimo Pre-Buddhista del Tibet, independently published (2019). Not seen.

MAYER, ROBERT

1195. A Bon Tantric Approach to the Senses: The Evidence from Khu tsha zla ’od’s Black Pillar (Ka ba nag po man ngag rtsa ba’i rgyud). Revue d’Etudes Tibetaines, vol. 50 (June 2019), pp. 40-55. On a Phur-pa text excavated of Khu-tsha Zla-’od.

1196. Bonpos. Contained in: Ian Harris, et al., eds., Longman Guide to Living Religions, Longman Current (Essex 1994), pp. 40-44. Written jointly with Catherine Cantwell.

1197. History as a Challenge to Buddhism and Bön: Social Silences and Cultural Shame in the Historiographies of Tibetan Religions. Contained in: Elizabeth J. Harris and John O’Grady, eds., History as a Challenge to Buddhism and Christianity, EOS (Sankt Ottilien 2016), pp. 169-189.

1198. 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 and Tsuguhito Takeuchi, eds., Scribes, Texts, and Rituals in Early Tibet and Dunhuang, Reichert Verlag (Wiesbaden 2012), pp. 87-100. Written conjointly with Cathy Cantwell. On the Bon tantra entitled Ka-ba Nag-po, or Black Pillar.

MAZAR, B[inyamin]

1199. Yerushalayim b’mapah tibetit kedumah’ [Jerusalem in an Ancient Tibetan Map]. Ma’ariv (a daily Tel Aviv newspaper), April 4, 1972, holiday supplement, p. 23.

McKHANN, CHARLES F.

1200. Fleshing out the Bones, PhD dissertation, University of Chicago (Chicago 1992). On the Dongba Sacrifice to Heaven. Not seen.

1201. Naxi, Rerkua, Moso, Meng: Kinship, Politics and Ritual on the Yunnan-Sichuan Frontier. Contained in: Michael Oppitz & Elisabeth Hsu, eds., Naxi and Moso Ethnography: Kin, Rites, Pictographs, Völkerkundemuseum (Zürich 1998), pp. 23-45.

MDO-SMAD-PA RNGA-BA KHRI-RNAM

1202. 7Yongs-’dzin Smra-dbang Dgyes-pa’i Mchod-sprin. Bgres-po’i ’Bel-gtam, issue 1 (2001), pp. 82-83. Poetry, evidently in praise of Tenzin Namdak.

1203. Ka-rtsom Rgyud-mang Stong-gi Sgra-dbyangs. Bon-sgo, vol. 13 (2000), p. 128. An alphabetic poem.

MDO-SNGAGS-BSHAD-SGRUB-NYI-MA — See Khyung-nag-pa Mdo-sngags-bshad-sgrub-nyi-ma.

MDO-SNGAGS-BSTAN-PA-BKRA-SHIS — See Rma-rong Mdo-sngags-bstan-pa-bkra-shis.

ME-NYAG BSAM-GTAN-YE-SHES

1204. Rgyang-ring-gi Dran-’char. Bon-sgo, vol. 13 (2000), p. 134. A literary piece.

ME-STON SHES-RAB-’OD-ZER (1058-1132), aka Yar-’brog Me-ston, Yar-me

1205. Me-ston Chen-po’i Bka’-brten Sde Lnga, Gangs Ti-se Bon-gzhung Rig-mdzod series, Kan-su’u Mi-rigs Dpe-skrun-khang (Lanzhou 2012), in 2 vols.

MESSERSCHMIDT, DONALD A.

1206. The Thakali of Nepal: Historical Continuity and Socio-Cultural Change. Ethnohistory, vol. 29, no. 4 (Autumn 1982), pp. 265-280. The Thakali have certainly been visited and influenced by Bon pos, but they have their own old spirit-based religion called Dhom. More information on Dhom may be found in the bibliography that accompanies this paper.

MGAR-RTSE RTA-MGRIN-RGYAL

1207. Bod-kyi Chos-lugs Grub-mtha’ So-so’i Ming Byung-tshul Rags-tsam Gleng-ba. Bod-ljongs Zhib-’jug, issue no. 2 of the year 1987, pp. 130-137.

MGON-PO-SKYID

1208. Mkhas-dbang Nam-mkha’i-nor-bu dang Khong-gi Phyag-rtsom Sgrung Lde’u Bon Gsum Mtshams-sbyor Mdor-bsdus. Mtsho-sngon Slob-gso, 2nd issue of 1990 (68th in general series), pp. 60-62. Not seen.

MIG-RGYAL

1209. Gling Sgrung-las ’Phros-pa’i Ban-bon ’Thab-rtsod-kyi Skor-la Rags-tsam Dpyad-pa. Bod-ljongs Slob-grwa Chen-mo’i Rig-deb, issue 2 of the year 2007. Not seen.

MILLARD, COLIN

1210. Bon Medical Practitioners in Contemporary Tibet: The Continuity of a Tradition. East Asian Science, Technology and Society, an International Journal, vol. 7, no. 3 (2013), pp. 335-351. Not seen.

1211. Bon Religion in Reb kong. Contained in: Yangdon Dhondup, Ulrich Pagel & Geoffrey Samuel, eds., Monastic and Lay Traditions in North-Eastern Tibet, Brill (Leiden 2013), pp. 141-164.

1212. Learning Processes in a Tibetan Medical School, Ph.D. dissertation, University of Edinburgh (Edinburgh 2002). This is a revised entry.

1213. Sman and Glud: Standard Tibetan Medicine and Ritual Medicine in a Bon Medical School and Clinic in Nepal. Tibet Journal, vols. 30, no. 4 and 31 no. 1 (Winter & Spring 2005-2006), pp. 3-30.

1214. The Life and Medical Legacy of Khyung sprul ’Jigs med nam mkha’i rdo rje (1897-1955). Contained in: Donatella Rossi & Samten G. Karmay, eds., Bon, the Everlasting Religion 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. 147-166.

1215. Tibetan Medicine and the Classification and Treatment of Mental Illness. Contained in: Mona Schrempf, ed., Soundings in Tibetan Medicine: Anthropological and Historical Perspectives, Brill (Leiden 2007), pp. 247-283. Research was done at the medical college at Dhorpatan, Nepal, where the basic textbook is the ’Bum-bzhi medical scripture of Bon. However, the author comments, “the ’Bum bzhi and the main Buddhist medical text, the Rgyud bzhi are, with the exception of material on history and lineage, almost identical.” The main physician there was Amchi Gege, aka Tsultrim Sangye (Tshul-khrims-sangs-rgyas), 60 years of age, who founded the college in 1990.

1216. Two Bon Nagpa Healing Rituals in Mustang. Contained in: Charles Ramble & Ulrike Roesler, eds., Tibetan and Himalayan Healing: An Anthology for Anthony Aris, Vajra Books (Kathmandu 2015), pp. 463-484. “Nagpa” in the title is sngags-pa. Rgyal-po Bkar-ba’i Mdos is title of the ritual text used, the sngags-pa being one Yuthog Tsewang (G.yu-thog Tshe-dbang). There are many illustrations.

MIMAKI KATSUMI

1217. A Fourteenth Century Bon-po Doxography, the Bon sgo gsal byed by Tre ston rGyal mtshan dpal: A Preliminary Report toward a Critical Edition. 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), vol. 2, pp. 570-579.

1218. A Preliminary Comparison of Bonpo and Buddhist 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. 89-115.

1219. A Study of the Grub mtha’ of Tibetan Buddhism, Volume 10: The Chapter on Bon in Thu’u-bkwan’s Grub mtha’ śel gyi me loṅ [in Japanese], Studia Tibetica no. 47, The Toyo Bunko (Tokyo 2014), in 227 pages. Tibetan text in facsimile and transcription with Japanese translation on facing pages. The sources utilized by Thu’u-bkwan are also studied here.

1220. Blo gsal grub mtha’: Chapitres IX (Vaibhāṣika) et XI (Yogācāra) édités et Chapitre XII (Mādhyamika) édité et traduit, Zinbun Kagaku Kenkyusyo, University of Kyoto (Kyoto 1982).

1221. Bon sgo gsal byed: Two Tibetan Manuscripts in Facsimile Edition of a Fourteenth Century Encyclopedia of Bon po Doxography, The Centre for East Asian Cultural Studies for Unesco, The Toyo Bunko (Tokyo 1997). Co-edited with Samten Karmay.

1222. Bon sgo gsal byed (Clarification of the Gates of Bon): A Fourteenth Century Bon po Doxographical Treatise, ed. by Katsumi Mimaki and Samten Karmay, Graduate School of Letters, Kyoto University (Kyoto 2007). Includes an English language introduction, a critical text edition done in Romanized transcription and an index of Tibetan terms. For a review by Helmut Eimer, see Central Asiatic Journal, vol. 53, no. 1 (2009), pp. 160-162.

1223. Bukkyō no butsuda to Bonkyō no shi—gShen rab mi bo—no 32 no shintaiteki tokuchō [Thirty-two Physical Marks of the Buddha and Those of gShen rab mi bo, the Master of Bon]. Contained in: Y. Nagano, ed., Chibetto Bunkaiki ni okeru Ponkyō bunka no kenkyū [Research on Bon Culture in Tibet], National Museum of Ethnology (Osaka 1999), pp. 1-10. Not seen.

1224. Doctrines bouddhique et bon po exposées par un auteur bon po du 14e siècle. Annuaire (École Pratique des Hautes Études, Section des sciences religieuses), vol. 105 (1996-7), pp. 117-121.

1225. Doxographie tibétaine et classifications indiennes. Contained in: Fukui Fumimasa & Férard Fussman, eds., Bouddhisme et cultures locales, École Française d’Extrême-Orient (Paris 1994), pp. 115-136.

1226. Nine Vehicles of the Southern Treasury (lho gter gyi theg pa dgu) as Presented in the Bon sgo gsal byed of Tre ston rGyal mtshan dpal, Part One: First Four Vehicles - Annotated Translation. Memoirs of the Faculty of Letters, Kyoto University, vol. 48 (2009), pp. 33-172. Co-authored with Samten Karmay. This has been made available freely in PDF format over the internet. Bon-sgo Gsal-byed of Tre-ston Rgyal-mtshan-dpal. The authors have already published facsimile and edited editions of this text. Now an English translation of a significant part of this text is offered for the first time.

1227. Nine Vehicles of the Southern Treasury (lho gter gyi theg pa dgu) as Presented in the Bon sgo gsal byed of Tre ston rGyal mtshan dpal, Part Two: Last Five Vehicles - Annotated Translation. Memoirs of the Faculty of Letters, Kyoto University, vol. 49 (2009), pp. 141-345. Co-authored with Samten Karmay. This has been made available freely in PDF format over the internet. Bon-sgo Gsal-byed of Tre-ston Rgyal-mtshan-dpal.

1228. Rma bya Kha ’bab (The River Flowing from the Mouth of a Peacock): Traditions, Indian and Tibetan, Buddhist and Bon, concerning the Four Great Rivers. Contained in: Charles Ramble & Hanna Havnevik, From Bhakti to Bon: Festschrift for Per Kvaerne, The Institute for Comparative Human Culture, Novus Forlag (Oslo 2015), pp. 351-366.

1229. The Nine Vehicles of the Central Treasury in the Bon Religion (1) [in Japanese], Hokkaido Journal of Indological and Buddhist Studies, vol. 25 (2010), pp. 334-347.

1230. Thirty-two Physical Marks of sTon pa gShen rab mi bo, the Master of Bon. Paper given at 8th meeting of the International Association for Tibetan Studies (Bloomington 1998), abstract. A paper on the same subject has been published in Japanese (see above).

MITRUEV, BEMBYA

1231. Modern Zhangzhung-Tibetan Language Dictionaries. Abstract only (paper presented in St. Petersburg, 2014).

MITSUSHIMA TADASU (b. 1924)

1232. A Study of the Tradition of Bonism (Bonist Traditions in the Byang District of Tibet during the Twelfth and Thirteenth Centuries). A photocopy distributed at a conference.

1233. On the Rediscovered Old Texts of Bonism [in Japanese], Kyoyo-Ronshu (Liberal Arts Review), vol. 10, no. 1 (September 1984), pp. 1-22.

1234. Sources for a History of Bonism (Legends of Ancient Sages of Bonism no. 2), n.p. (Tokyo 1997). I haven’t seen this publication, but it is supposed to contain the G.yung drung bon gyi brgyud ’bum (citation in an article by Guntram Hazod). There are more publications of this author that ought to be included here not accessible to me.

1235. The Bright Light of Bon (IV). Kyoyo-Ronshu (Liberal Arts Review), vol. 10, no. 1 (September 1984), pp. 41-65. Coauthored with Kalsang Namgyal. Part of a series of publications of the Tibetan text, with some kind of English translation, of Spa-ston Bstan-rgyal-bzang-po’s history of Bon. Have offprint.

MIYAKE SHINICHIRO (G.yung-drung-phun-tshogs)

1236. Diplomatic Edition of Two Biographies of sKyang sprul Nam mkha’ rgyal mtshan (1770-1833) by Nyag sgom Rin chen lhun grub. The Annual Report of Researches of Otani University, nos. 5-6 (2014), pp. 51-129. PDF. Biographies of Skyang-sprul Nam-mkha’-rgyal-mtshan by Nyag-sgom Rin-chen-lhun-grub. The author gives his own Tibetan name as G.yung-drung-phun-tshogs.

Discuss the View ‘Therre is no difference between Tibetan Buddhism and Tibetan Bonism’ by the Great Benist Yogi Nankha Gyaltsen. Paper listed in the program of the 6th Beijing International Seminar on Tibetan Studies (2016).

1237. Dus-rabs Bcu-dgu-pa’i Bon-po’i Bla-ma Rtshe-dbus Chos-rje Rgyal-ba-tshul-khrims (1795-1874)-kyi Mdzad-rjes-la Dpyad-pa. Paper given at 15th seminar of the IATS (Paris 2019).

1238. g.Yung-drung-gling, sMan-ri and Other Monasteries in Central Tibet. Paper given at the ‘New Horizons in Bon Studies,’ held at the National Museum of Ethnology, Osaka, August 23-27, 1999, although not published in the proceedings.

1239. Nyi-hong-gi Bon-po Zhib-’jug Thog-ma-nas ’Phros-pa’i Gtam. The Origin of Bon Studies in Japan. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 1, pp. 364-379. Discussion about Bon research in Japan from its beginnings.

1240. Sherab Gyaltsen no denki: Mukashi no Oshie ni Tsuite [Biography of Shes-rab-rgyal-mtshan]. Otani Gakuho, vo. 81, no. 4 (2002), pp. 1-15.

MIZUNO KAZUHARU

1241. & Lobsang Tenpa, Tibetan Buddhism, Bon & Animism. Contained in: Himalayan Nature and Tibetan Buddhist Culture in Arunachal Pradesh, India, =International Perspectives in Geography, vol. 6 (2015), pp. 57-111. On religion in Monyul corridor area. Not seen.

MKHAN-PO ’DAN-MA RGYAL-MTSHAN

1242. Gling-tshang Bon-dgon Rdza Smon-rgyal G.yung-drung-gling-gi Mnga’-dbul Rab-gnas dang Sgo-’byed Mdzad-sgo Legs-grub Byung-gnas. Bon-sgo, vol. 13 (2000), pp. 144-152, with reproduction of a letter, appended on pp. 153-154. News item on the consecration rituals and ribbon-cutting ceremonies for a new Bon monastery in Manduwala, near Dehra Dun. There are accompanying color photos on the inside and outside of the front cover, as well as on the outside of the back cover.

MKHAR-DPA’ TSHUL-KHRIMS-RGYAL-MTSHAN

1243. ’Ol-mo-lung-ring-gi Gnas-yul Mdo-tsam Gleng-ba. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 301-306. On the country of birth of Lord Shenrab, its geography and its various names, including discussion about Stag-gzig. The colophon says it was written at Smon-rgyal Bla-brang by Mkhar-btsun Tshul-rgyan-pa.

MKHAR-NAG SKAL-BZANG-RGYA-MTSHO

1244. Brgal-lan Snang-byed Nyi-ma’i Dkyil-’khor: Shes-rab-bstan-dar-la ’Khrul-sel-du Phul. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 82-94. Arguments with one named Shes-rab-bstan-dar about the historical origins of Tibetan script.

1245. Chos-’byung Mkhas-pa’i Dgongs-rgyan Nang-gi Don-tshan ’Ga’-la Dpyad-pa’i Zin-tho. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 293-307. Points out a confusion in a modern history of Bon between Mgar Stong-btsan and a later spread period Bonpo named Mgar-nag ’Bum-chung.

1246. Rgya’i Lo-rgyus Nang ’Khod-pa’i ’Brel-yod Zhang-zhung Skor Cung-zad Gleng-ba [in Chinese]. Contained in: Bsod-nams-mtsho, ed., Skabs Dang-po’i Zhang-zhung Rig-gnas Rig-gzhung Dpyad-gleng Tshogs-’du’i Dpyad-rtsom Phyogs-bsgrigs, Mi-rigs Dpe-skrun-khang (Beijing 2016), pp. 83-90.

1247. Tshangs-chen Gnas-kyi Bar-chad Gleng-ba. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 296-300. On the destruction at the end of the kalpa.

1248. Zhang Bod Gcig-gyur-gyi Skor-la Rags-tsam Dpyad-pa. Krung-go’i Bod Rig-pa, 2nd issue of the year 2010. Not seen.

MKHAS-GRUB-RGYA-MTSHO

1249. Bla-ma Bstan-’dzin-dbang-rgyal Rin-po-che’i Mdzad-rnam Rags-bsdus. Bon-sgo, vol. 8 (1995), pp. 157-160. This is a brief biography of Bstan-’dzin-dbang-rgyal (Tenzin Wangyal)

1250. See also under Bla-khri Dge-bshes Nyi-ma-grags-pa.

MKHAS-MCHOG-RDO-RJE

1251. Khyung-sprul ’Jigs-med-nam-mkha’i-rdo-rje’i Mdzad-rnam Rags-bsdus. Bon-sgo, vol. 10 (1997), 66-75. This is a biography of Khyung-sprul ’Jigs-med-nam-mkha’i-rdo-rje (1897-1955).

MNGA’-RIS-PA MKHAN-CHEN TSHE-DBANG-RIG-’DZIN (modern)

1252. Mnga’-ris-pa Mkhan-chen Tshe-dbang-rig-’dzin (modern), G.yung-drung Bon-gyi ’Byung-ba Brjod-pa Legs-bshad Rgya-mtsho’i Gleng-gzhi, Smin-gling Mtho-slob-khang (Clement Town 2011).

MNYAM-MED SHES-RAB-RGYAL-MTSHAN (1356-1415)

1253. Srid-pa’i Mdzod-phugs-kyi Gzhung dang ’Grel-ba ’Phrul-gyi Sgron-me, G.yung-drung Bon-gyi Bshad-sgrub ’Dus-sde [Bon Dialectic School] (Khotla-Panjola 2004), in 369 pages. A commentary on the Mdzod-phugs (this spelling with the final ‘s’ I believe to be more correct, even if less used), one of the two most important Bon texts on Abhidharma-type scientific theories. Although previously published more than once, this new edition is inexpensive and attractively done.

MODI, JIVANJI JAMSHEDJI

1254. The Tāziks of the Nirang-I Sraosa Yast. Contained in: Sir Asutosh Mookerjee Silver Jubilee Volumes, Calcutta University (Calcutta 1925), vol. II, Pt. 2, pp. 111-117, at pp. 187-195. There is nothing in this article specifically about Bon , but I have justified including it here because it shows quite clearly that, in Persian sources, the Tāziks are persons of Arab origin who have assimilated at least to the extent of adopting local Persian customs. This is a quite important point, since it may help bring some understanding to the historical-geographical problems associated with the Tibetan-language toponym Tazig (Ta-zhig, Ta-zig, Stag-gzig), and hence (according to some accounts) the place of origins of the Tibetan Bon religion. On this same point, see W. Sundermann, An Early Attestation of the Name of the Tajiks, contained in: W. Skalmowski & A. van Tongerloo, eds., Medioiranica, Peeters (Leuven 1993), pp. 163-171.

MOORE, CHRIS

1255. Bonpo Mandala. A PDF posted at Huntington Archive on the internet.

MORI, MASAHIDE

1256. Seikaisho Dojinken no Ponkyo Jiin (The Bon Monasteries in Tongren Prefecture, Qinghai Province), Koyasandaigaku Mikkyo Bunka Kenkyusho Kiyo (Bulletin of the Institute for Esoteric Buddhist Studies, Koyasan University), vol. 13 (Feb. 2000), pp. 1-86. This is basically the Japanese version of the English article that was published in New Horizons in Bon Studies. However, it has many more illustrations, including color plates of monastery murals.

1257. The Bon Deities Depicted in the Wall Paintings in Bon-brgya Monastery. 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. 509-549. Includes 54 black-and-white photographs taken by the author.

MUMFORD, STAN ROYAL

1258. Himalayan Dialogue: Tibetan Lamas and Gurung Shamans in Nepal, Tiwari’s Pilgrims Book House (Kathmandu 1990).

NAG-RI DGE-LEGS-SBYIN-PA

1259. Zhang-zhung Srid-pa’i Bla-mkhar ’Om-po Sgo-bzhi-las ’Phros-pa’i Srid-pa Spyi-rje’i ’Od-snang. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 20-33. On Khyung-lung Dngul-mkhar, its identity to Mkhar-gdong of the present day, and the ruler Lig-mi-rkya.

NAGANO, SADAKO

1260. A Note on the Tibetan Kinship Terms Khu and Zhang. Linguistics of the Tibeto-Burman Area, vol. 17 no. 2 (Fall 1994), pp. 103-115. Has an interesting argument explaining why written Classical Tibetan has the term zhang for ‘maternal uncle’, when in other Tibeto-Burman languages its cognate means ‘paternal uncle.’ This is explained by the fact that women from Zhang-zhung married into the Tibetan imperial family. Contains some discussions about Zhang-zhung and the Sbrang clan of imperial times which originated in Zhang-zhung, and later had some importance in Rgyal-mo-rong. Mention, too, is made of Z. Yamaguchi’s ideas about the Phywa and Dmu clans.

1261. Sacrifice and Lha-pa in the Glu-rol Festival of Reb-skong. 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. 567-649.

NAGANO, YASUHIKO

1262. See also under Tenzin Namdak, Y. Nishi, & Samten Karmay. This author has published much about the language of Rgyal-mo-rong, an area in the far eastern borderlands of Tibet with a very significant Bonpo population. See his doctoral dissertation published under the title A Historical Study of the rGyarong Verb System, Seishido (Tokyo 1984). This author was convener of the Bon Symposium, and was co-editor together with Samten G. Karmay, of New Horizons in Bon Studies (Senri Ethnological Reports no. 15), National Museum of Ethnology (Osaka 2000).

1263. & 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).

1264. & Takeuchi Tsuguhito, Status Quo of the Zhangzhung Linguistics Studies in Japan. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 2, pp. 347-355. In Chinese. On studies of Zhangzhung language in Japan.

1265. Zhangzhung and Gyarong. Contained in: Y. Nagano, ed., Issues in Tibeto-Burman Historical Linguistics, Senri Ehtnological Studies series no. 75, National Museum of Ethnology (Osaka 2009), pp. 131-149.

NALJOR TSERING (Rnal-’byor-tshe-ring)

1266. The Cult of Gekhö (Ge khod) with Particular Reference to a Recently-Discovered Manuscript from Amdo. Paper given at the workshop “Current Research on Bon and non-Buddhist Religions of Tibet” (Paris, March 28, 2019). Ge-khod has their origins as a group of mountain deities resting on Gangs Ti-se. The author is writing a doctoral dissertation on the same subject.

NAM-MKHA’-G.YUNG-DRUNG, DGE-BSHES

1267. Ka-rtsom. Bon-sgo, vol. 7 (1994), pp. 170-172. Poetry.

NAM-MKHA’-TSHUL-KHRIMS

1268. Snang Dgon Phyogs-las-rnam-rgyal-bkra-shis-g.yung-drung-gling-gi Lo-rgyus Mdo-tsam Bkod-pa. Bod-ljongs Nang-bstan, 2nd issue of 1989, pp. 54-60.

1269. Snang-zhig Dgon-pa’i Dkar-chag Gsal-ba’i Me-long. Bod-ljongs Nang-bstan, 3rd issue of 1990, pp. 39-50. Edited by Rdo-rje-tshe-ring.

NAM-MKHA’I-NOR-BU — See also Namkhai Norbu.

1270. Ancient Wisdom: The History of Bön, Buddhism and Dzogchen in Tibet. The Mirror (Newspaper of the International Dzogchen Community), no. 44 (April-May 1998), pp. 2-3. Not seen.

NAMDAK, LOPON TENZIN (Slob-dpon Bstan-’dzin-rnam-dag, b. 1927) — See also under John Reynolds, Jean-Luc Achard, and Shar-rdza.

1271. A Guide to Swayambhu, Translated from the Nepali Version of Purna Harsha Bajracharya. Kailash, vol. 5, no. 1 (1977), pp. 5-12. This is actually in Tibetan language, with the Tibetan title, Rang-byung Mchod-rten Ne-pal Gsal-ba’i ’Od.

1272. Belehrungen zur Praxis des Dzog-chen in der Tradition des Shang-Shung Nyangud, Tsaparang (1998), in 110 pages. On the Zhang-zhung Snyan-rgyud. Not seen.

1273. Chöd: Teachings by Lopon Tenzin Namdak Rinpoche, Shenten Dargye Ling (Blou 2005), 49 pages.

1274. Der heilende Garuda. Ein Stück Bön-Tradition, Garuda-Verlag (Dietikon, Switzerland, 1998). Co-authored with Karin Gungal (b. 1955).

1275. Dwogs-sel ’Ga’-zhig Gleng-ba’i Le’u Rin-chen Gtsag-bu, photocopy of an unpublished manuscript in 32 pages. Cited by Jean-Luc Achard in Revue d’Etudes Tibétaines, vol. 7 (April 2005), p. 96.

1276. Heart Essence of the Khandro: Experiential Instructions on Bonpo Dzogchen Recorded by Drenpa Namkha, Thirty Signs and Meanings from Women Lineage-Holders, with Root Text and Hagiography of Chöza Bönmo, tr. by Nagru Geshe Gelek Jinpa, Carol Ermakova and Dmitry Ermakov, Heritage Publishers (New Delhi 2012), in 182 pages. Teachings from the Ye-khri Mtha’-sel, with emphasis on the women’s lineage (mo rgyud), and especially Mkha’-’gro Co-za Bon-mo.

1277. Kusum Rangshar, Oral Teachings by Lopön Tenzin Namdak, Paris, April 1999, Shenten Dargye Ling (Blou 2005), 76 pages. Sku-gsum Rang-shar.

1278. [Lopon Tenzin Namdak] Les Instructions du Vainqueur Eternel (vol. 1), transcribed and edited by Jean-Luc Achard, Khyung-mkhar (1997), in 69 pages.

1279. Mandalas of the Bon Religion, National Museum of Ethnology (Osaka 2000), Bon Studies, no. 1 (Senri Ethnological Reports no. 12). Co-authored with Yasuhiko Nagano & Musashi Tachikawa.

1280. Namkha Truldzö: The Commentary on the Precious Oral Transmission of the Great Perfection which is called The Treasure of Space, Teachings by Lopön Tenzin Namdak Rinpoche, Shenten Dargye Ling (Blou August 2005), 67 + 50 + 61 pages. Nam-mkha’ ’Phrul-mdzod.

1281. Nyam-zhag Gom-pai Lag-len: Teachings by Lopön Tenzin Namdak Rinpoche, Shenten Dargye Ling (Blou 2005), 66 pages. Mnyam-bzhag Sgom-pa’i Lag-len.

1282. Pith Instructions on Integration: Teachings by Lopön Tenzin Namdak, Shenten Dargye Ling (Blou 2005), 13 pages.

1283. Rang-byung Mchod-rten Ne-pal Gsal-ba’i ’Od. Bon-sgo, vol. 11 (1998), pp. 20-24. On Swayambhu Stūpa in Nepal.

1284. Retreat in Blanc: Gyalwa Chagtri, Afternoon, volume I, Shenten Dargye Ling (Blou 2005), 87 + 69 pages. Rgyal-ba’i Phyag-khrid.

1285. Retreat in Blanc: Nyamgyud, Chyaru. Afternoon, volume II, June 2001, Shente Dargye Ling, 52 + 55 pages.

1286. Rgyal-gshen Rnam-thar (= The Life of Lord Gshen-rab Excerpted from Original Texts), Tibetan Bonpo Monastic Centre (Dolanji 1971), in two volumes (pagination continuous, with a total of 904 numbered pages). In Tibetan language. An anthology of scriptural sources on the life of Lord Shenrab.

1287. Rtag-gzigs ’Ol-mo-lung-ring Skor Gleng-ba. Bon-sgo, vol 7 (1994), pp. 55-61. Not seen.

1288. Sku Glud Gtong-ba’i Rnam-bshad ’Dod-dgu ’Byung-ba’i Mdzod. Bon-sgo, vol. 11 (1998), pp. 1-4.

1289. Teachings in Blanc: Nyamgyud, Morning, volume I, June 2001, Shenten Dargye Ling (Blou 2006) 60 + 68 pages.

1290. Teachings in Blanc: Nyamgyud, Morning, volume II, June 2001, Shenten Dargye Ling (Blou 2006) 77 + 69 pages.

1291. Teachings on Correcting Faults in Meditation, from Ma rgyud thugs rje nyi ma las grol lam rin chen phur rkyen gyi grel pa (sic !), as taught by Yondzin Lopön Tenzin Namdak Rinpoche, Shenten Dargye Ling (Blou 2005), 14 pages. (There exists another version in 15 pages.) Ma-rgyud Thugs-rje-nyi-ma-las Grol-lam Rin-chen Phur-rkyen-gyi ’Grel-pa.

1292. Teachings on Dringpo Sorzhag: Chapter II, The Clothes, Pith Instructions of the Zhang zhung Nyam Gyud Masters, Shenten Dargye Ling (Blou 2002), 51 + 88 pages. ’Bring-po Sor-bzhag.

1293. Teachings on Zhang zhung nyam gyud and Namkha Truldzö, Shenten Dargye Ling (Blou 2005), 85 + 103 pages. Zhang-zhung Nyams-rgyud and Nam-mkha’ ’Phrul-mdzod.

1294. The Condensed Meaning of an Explanation of the Teachings of Yungdrung Bon, Bonpo Foundation (Kathmandu n.d.). A small booklet in 35 pages, with translations by John Reynolds (Vajranātha). Included is a prayer to Tapihritsa, a general treatment of the teachings of Yungdrung Bon , a biography of Lopon Tenzin Namdak and translations of Tibetan texts on the eight-syllable mantra.

1295. The Four Wheels of Bon: Teachings by Lopön Tenzin Namdak, Shenten Dargye Ling (Blou July 2005), 13 pages. This title appears to be coming out as a longer 90-page book in 2016, under the title The Four Wheels of Bon, with contributions by Dmitry Ermakov and Carol Ermakova.

1296. The Healing Practice of Sipe Gyalmo: Teachings by Lopon Tenzin Namdak Rinpoche, Shenten Dargye Ling (Blou 2005), 14 pages. Srid-pa’i Rgyal-mo.

1297. The Main Dzogchen Practices: From the Oral Transmission of the Great Perfection in Zhang zhung, Gerd Manusch, ed., Zhang Zhung Nyeng Gyü Manual, volume 3, Naljor Institute (2005). Zhang-zhung Snyan-rgyud.

1298. The Meditation on the Clear Light: From the Oral Transmission of the Great Perfection in Zhang zhung, Gerd Manusch, ed., Zhang Zhung Nyeng Gyü Manual, volume 4, Naljor Institute (2005). Zhang-zhung Snyan-rgyud.

1299. The Nine Ways of Bon: A Compilation of Teachings in France, Volume I, Shenten Dargye Ling (Blou 2006), 50 + 153 + iv pages.

1300. The Practice of The Tigle of the Elements: Inner Fire Practices in the Mother Tantra, by Lopon Tendzin Namdhak Rinpoche, Vajra Books (Kathmandu 2019), in 167 pages. On gtum-mo practices of Ma-rgyud.

1301. The Seven Mirrors of Dzogchen, Commentary by Lopon Tenzin Namdak Rinpoche and Khenpo Tenpa Yungdrung, Shenten Dargye Ling (Blou 2005), 61 pages. (There exists a first version in 29 pages.)

1302. Tri Yeshe Lama, Teachings from the Early Siddhas as taught by Yongdzin Lopon Tenzin Namdak, Shenten Dargye Ling (Blou 2006), 15 pages. Khrid Ye-shes Bla-ma.

1303. Zhang-zhung-gi Rgyal-rabs Lo-rgyus Skor. Bon-sgo, vol. 8 (1995), pp. 50-59. About the kings of Zhang-zhung. This is nothing more than an extract from the author’s book: Snga-rabs Bod-kyi Byung-ba Brjod-pa’i ’Bel-gtam Lung-gi Snying-po, Tibetan Bonpo Monastic Centre (Dolanji 1983).

NAMGYAL, KALSANG — See under Tadasu Mitsushima.

NARKYID, NGAWANG THONDUP (Ngag-dbang-don-grub)

1304. In Defence of Amdo Gendun Chomphel’s Theory of the Origin of the Tibetan Script. Tibet Journal, vol. 7, no. 3 (Autumn 1982), pp. 23-34. This was also published in E. Steinkellner & H. Tauscher, eds., Contributions on Tibetan Language, History and Culture, Motilal Banarsidass (Delhi 1995, first published in 1983), vol. 1, pp. 207-220.

NAUMAN, Jr., St. ELMO

1305. Bonpo. Contained in: St. Elmo Nauman, Jr., Dictionary of Asian Philosophies, Routledge & Kegan Paul (London 1979), p. 20. Typical of a lot of other dictionary entries, this one employs all the old buzzwords of shamanism, mediums, spirits, and animism, one immediately after the other. Alexandra David-Neel’s account of zombie (ro-langs) rites, which after all has nothing specifically Bon about it, is all we are told about the specific content of the Bon religion; as if we were being asked to rest content that there is nothing else to tell.

NEBESKY-WOJKOWITZ, RENÉ de (1923-1959)

1306. Bon—The Pre-Buddhist Religion of Tibet, Part 1: Tibetan Buddhism and Bon Origins. The Aryan Path (Bombay), vol. 23, no. 11 (November 1952), pp. 509-513.

1307. Bon—The Pre-Buddhist Religion of Tibet, Part 2: Bon Beliefs and Practices. The Aryan Path (Bombay), vol. 23, no. 12 (December 1952), pp. 553-557.

1308. Dances of the Bon. Contained in: René de Nebesky-Wojkowitz, Tibetan Religious Dances: Tibetan Text and Annotated Translation of the ’Chams Yig, ed. by Christoph von Fürer-Haimendorf, with appendix by Walter Graf, Mouton (The Hague 1976), reprinted by Paljor Publications (New Delhi 1997), pp. 9-11.

1309. Die tibetische Bon Religion. Archiv für Völkerkunde (Vienna), vol. 2 (1947), pp. 26-68.

1310. Oracles and Demons of Tibet: The Cult and Iconography of the Tibetan Protective Deities, ’s-Gravenhage (Mouton 1956). Some few parts are about Bon.

1311. Tibetan Drum Divination. Ethos, vol. 1, no. 4 (1952), pp. 149-157.

NICOLAZZI, MICHAEL ALBRECHT

1312. Mönche, Geister und Schamanen. Die Bön-Religion Tibets, Walter-Verlag (Solothurn 1995), in 207 pages. ‘Monks, Spirits and Shamans: The Bon Religion of Tibet.’

NICOLETTI, MARTINO

1313. Nomadi dell’invisibile. L’autosacrificio rituale del Chöd nel Bön Tibetano, Exòrma (Rome 2010), in 192 pages.

1314. The Nomadic Sacrifice: The Chöd Pilgrimage among the Bönpo of Dolpo (Western Nepal), Vajra Publications (Kathmandu 2013), in 142 pages plus a DVD containing a very brief video and an audio track with “The Song of Chöd.” The centerpiece of both the text and the audio-visual is formed by the ritual enactment of a cycle of Chöd teachings revealed by Kun-grol-grags-pa (b. 1700) entitled Mkha’-’gro Gsang-ba Ye-shes. It is of special interest how the ritual masters deliberately provoke the spirits, performing actions that are generally avoided for just that reason, in order to get their attention and invite them to attend the ritual.

1315. The Path of Light: Ritual Music of the Tibetan Bon: Texts of the Homonymous Musical CD (Seeds of Sound Book 1), a Kindle publication, Albaris Publications (Paris 2016), in 64 pages. Said to include English translations of Gcod songs.

NISHI, YOSHIO

1316. & Yasuhiko Nagano, A General Review of the Zhangzhung Studies. 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. 1-30.

NISHIDA, AI

1317. Two Tibetan Dice Divination Texts from Dunhuang: Pelliot tibétain 1046B and IOL Tib J 740. Central Asiatic Journal, vol. 61, no. 1 (2018), pp. 133-150. PDF. Not only the names of spirit or divine beings, but also the terms for divination cloth, the cards and dice are believed to be Zhang-zhung.

NOR-BU-BSAM-’PHEL

1318. Bod-kyi Srol-rgyun Spyi-tshogs Nang-gi Bon-chos Dad-mos Skor Gleng-ba. Gangs-ljongs Rig-gnas, 3rd issue of 1995 (no. 27 in the general series).

NOR-BU-TSHE-RING

1319. Bod dang Bon-po-las ’Phros-pa’i Gtam. Mtsho-sngon Slob-gso, 3rd issue of 1992 (81st in general series), pp. 53-59. Not seen.

1320. Bon-gyi ’Byung-gnas ’Ol-mo-lung-ring-las ’Phros-te Zhang-zhung Srid-pa’i Chags-rabs Smra-bas Bod-la Shan-zhugs Tshul Skor Gleng-ba. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 53-80. On ’Ol-mo-lung-ring, Abhidharma and Mdzod-phugs.

1321. Bon-gyi Theg-pa Rim Dgu-las Rgyu’i Theg Bzhi’i Shan Shugs Mdo-tsam Gleng-ba. Rtser Snyeg, 4th issue of 1998. Not seen.

1322. ’Byung-ba Lnga ni G.yung-drung Bon-gyi Lta-grub Chags-pa’i Gzhi-rtsa’i Lta-ba Yin. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 2, pp. 108-145. The five elements are a foundational concept for the theory and practice of Bon.

1323. Gna’-bo’i Zhang Bod dang Rgya-gar Bar-gyi ’Gro-lam-las ’Phros-te Zhang-zhung Shes-rig Phyi-phyogs-su Khyab-pa’i Rgyu-lam-la Rags-tsam Dpyad-pa. Contained in: Bsod-nams-mtsho, ed., Skabs Dang-po’i Zhang-zhung Rig-gnas Rig-gzhung Dpyad-gleng Tshogs-’du’i Dpyad-rtsom Phyogs-bsgrigs, Mi-rigs Dpe-skrun-khang (Beijing 2016), pp. 71-82.

1324. Gna’-dpe zhig-las ’Phros-pa’i Tshan-rig-gi ’Od-snang Srid-pa’i Mdzod-phugs-las ’Phros pa’i Gtam Thor-bu. Krung-go’i Bod Rig-pa, issue 3 of the year 2011. Not seen.

1325. G.yung-drung Bon-gyi Srid-pa’i Lta-tshul Skor Gleng-ba. Krung-go’i Bod Rig-pa, issue 2 of the year 2007. Not seen.

1326. G.yung-drung-gi Bon Rob-tsam Gleng-ba. Mtsho-sngon Slob-gso, the 6th issue for the year 1989, pp. 67-75. Not seen.

1327. Zhang-zhung Shes-rig Byung-ba’i Rig-gnas Bsam-blo’i Rmang-gzhi Bshad-pa. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 208-225. Ancient Zhangzhung culture from archaeological perspective.

NORBU, NAMKHAI (Nam-mkha’i-nor-bu, b. 1938)

1328. Bod-kyi Lo-rgyus-las ’Phros-pa’i Gtam Nor-bu’i Do-shal, Library of Tibetan Works and Archives (Dharamsala 1981). Also contained in: Nam-mkha’i-nor-bu’i Gsung Rtsom Phyogs-bsgrigs, Krung-go’i Bod-kyi Shes-rig Dpe-skrun-khang (Beijing 1994), pp. 1-97.

1329. Bon and Bonpos. Tibetan Review, vol. 15, no. 12 (December 1980), pp. 8-10. On popular Tibetan anti-Bon prejudices.

1330. Drung, Deu and Bön: Narrations, Symbolic Languages and the Bön Tradition in Ancient Tibet, Library of Tibetan Works and Archives (Dharamsala 1995). Translated from Tibetan into Italian, edited and annotated by Adriano Clemente. Translated into English from Italian by Andrew Lukianowicz. The original Tibetan-language publication was entitled: Nam-mkha’i-nor-bu, Sgrung Lde’u Bon Gsum-gyi Gtam E-ma-ho, Library of Tibetan Works and Archives (Dharamsala 1989). The Italian version: sGrung lde’u bon: Tradizioni magico-religiose dell’antico Tibet (Arcidosso 1990).

1331. Gangs-can Ri’i Rgyal-po Ti-se-la Cung-zad Bsngags-pa Sna-tshogs Nor-bu’i Phreng-zhags. Contained in: Ti-se’i ’Od-zer, Mnga’-ris Rig-gzhung Gces-skyong Khang (Dharamsala 1994). Not seen. Also published in Gangs-ri-ba Don-brgyud-bstan-’dzin, Gnas-chen Ti-se dang Mtsho Ma-pham Bcas-kyi Gnas-yig Skal-ldan Thar-lam ’Dren-pa’i Lcags-kyu, Organizing Committee for the Commemoration of 1000 Years of Tholing Temple (Dharamsala 1996), pp. 77-87.

1332. Gaṅs Ti se’i Dkar c’ag: A Bon-po Story of the Sacred Mountain Ti-se and the Blue Lake Ma-paṃ, Serie Orientale Roma volume 61, Istituto Italiano per il Medio ed Estremo Oriente (Rome 1989). Co-authored with Ramon Prats. This book is largely taken up by a Romanization of the Tibetan text Gangs Ti-se’i Dkar-chag authored by Dkar-ru Grub-dbang Bstan-’dzin-rin-chen-rgyal-mtshan-bde-chen-snying-po (b. 1801).

1333. [Namkai Norbu Rimpoché] Les origines de la culture et de la civilisation tibétaines. Contained in: Tibet, l’envers du décor, Editions Olizane (Geneva 1993), pp. 53-64.

1334. Some Observations on the Race and Language of Tibet. Tibet Journal, vol. 7, no. 3 (Autumn 1982), pp. 63-68. Translated by K. Dhondup.

1335. The Importance of Pre-Buddhist Tibetan History. Tibetan Review, vol. 13, no. 4 (1978), pp. 5-6.

1336. The Necklace of Gzi: A Cultural History of Tibet, Information Office of His Holiness the Dalai Lama (Dharamsala 1981). Translation of a Tibetan-language original, entitled: Gzi-yi Phreng-ba, which was published in Dharamsala in 1982. Also contained in: Nam-mkha’i-nor-bu’i Gsung Rtsom Phyogs-bsgrigs, Krung-go’i Bod-kyi Shes-rig Dpe-skrun-khang (Beijing 1994), pp. 484-546.

1337. The Origins of Tibetan Culture and Thought, Shang Shung Edizione (Arcidosso 1995). Not seen.

1338. Tibetan Culture. Tibet Journal (Dharamsala), vol. 3, no. 3 (Autumn 1978), pp. 38-40. Translated from Tibetan by K. Dhondup.

1339. Zhang Bod Gna’-rabs-kyi Lo-rgyus Nor-bu’i Me-long, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 1990); Dkar-mdzes Bod-rigs Rang-skyong-khul Rtsom Sgyur Cus (Kanze 1990).

1340. Zhang Bod-kyi Lo-rgyus Ti-se’i ’Od, Krung-go’i Bod-kyi Shes-rig Dpe-skrun-khang (Beijing 1996). An English translation in three volumes, provisionally entitled The Light of Kailash: The Ancient History of Shang-shung and Tibet, is being done by Donatella Rossi.

Nyangchakja (Bon-skor Snying-lcags-rgyal)

1341. The Last Dragon Banquet (Mjug-mtha’i Dgyes-ston)? Chanting Wedding Traditions in an Amdo Tibetan Community, Asian Highlands Perspectives series no. 41 (2016?). On the region of Bon-skor in A-mdo in general, not only on its wedding rites.

NYI-MA — See Bon-gzhis Slob-dge Nyi-ma.

NYI-MA-BSTAN-’DZIN (b. 1813)

1342. Bka’-’gyur Brten-’gyur-gyi Sde-tshan Sgrig-tshul Bstan-pa’i Me-ro Spar-ba’i Rlung G.yab Bon-gyi Pad-mo Rgyas-byed Nyi-’od. This was published under the following authors and title: Lokesh Chandra & Lopon Tenzin Namdak, “Catalogue of the Bon-po Kanjur and Tanjur.” Contained in: Śata-piṭaka series, Indo-Asian Literatures Volume 37 (New Delhi 1965), part two, pp. 1-31. This text then served as the the basis for Per Kvaerne’s article entitled ‘The Canon of the Tibetan Bonpos.’

1343. G.yung-drung Bon-gyi Bstan-rtsis Ngo-mtshar Nor-bu’i Phreng-ba. Mtsho-sngon Slob-gso, issue no. 5 for the year 1988, pp. 51-64. This same Bon work of historical chronology was studied and translated by Per Kværne (1971).

NYI-MA-BSTAN-’DZIN-RNAM-RGYAL

1344. Khri-brtan-nor-bu-brtse dang Bon-po’i Lo-rgyus, published by the Triten Norbutse Bon Education Centre (Kathmandu, n.d.). Not seen.

NYI-MA-DBANG-LDAN, DGE-BSHES (Dol-po Ldong-rigs)

1345. Rgyal-gshen Ya-ngal Bde-ldan Bsam-gtan-gling-gi Lo-rgyus Mdor-bsdus. Bon-sgo, vol. 15 (2002). Not seen.

NYI-MA-DBANG-RGYAL, MKHAN-PO — See under Wangyal, Khenpo Nyima.

NYI-MA-DON-’GRUB — See Ga-gzi-ba Nyi-ma-don-’grub.

NYI-MA-GRAGS-PA — See Bla-khri Dge-bshes Nyi-ma-grags-pa.

NYI-MA-’OD-ZER CHOS-’KHOR-TSHANG (Nyima Woeser Choekhortsang)

1346. A Chinese Imperial Decree and the Yangton Lama of Dolpo. Contained in: T. Takeuchi, et al., Current Issues and Progress in Tibetan Studies: Proceedings of the Third International Seminar of Young Tibetologists, Kobe 2012, Research Institute of Foreign Studies (Kobe 2013), pp. 53-62.

1347. Abbreviations and Pictographs in Dolpo Manuscripts. A paper to be given at the Fourth International Seminar of Young Tibetologists (Leipzig 2015), abstract.

1348. Bod-mi’i Byung-rabs Lo-ngo Sum-stong-las Mi Snga-bar Cal-sgrog Byung-ba’i Ra-sprod. Bon-sgo, vol. 19 (2006), pp. 75-95. Apparently written to prove that Tibetan history is older than the 3,000 years that someone had suggested. Not seen.

1349. Bon-gzhis Thob-rgyal Gsar-pa’i Gnas Bsdus. Bon-sgo, vol. 12 (1999), pp. 98-102. A calendar for religious events that took place in the Tibetan refugee camp at Dolanji during the entire year 1999.

1350. Bsam-yas Rtsod-pa dang ’Brel-ba’i Bon-gyi Skor. A paper given at the workshop, “Sahajayana and the Samye Debate: A Reappraisal,” held at Visva-Bharati, Santineketan, on December 3, 2008. About the Bon connections with the Debate of Samye. Not seen.

1351. Byung-ba’i Ming-las ’Phros-pa’i Zhang-tshig Skor. Bgres-po’i ’Bel-gtam, vol. 3 (2003), pp. ?? Apparently this is about Zhangzhung terms that have to do with the names of the elements. Not seen.

1352. Chos-pa’i Smad-’dul Bon-la Thug-tshul Lung-gi Nying-bcud. Bon-sgo, vol. 15 (2002), pp. 22-27; vol. 16 (2003), pp. 37-44. On the Lowland Vinaya transmission of the followers of Chos, and how it goes back to Bon. Evidently about Dgongs-pa-rab-gsal. Not seen.

1353. Dbyangs-yig Bzhi-po’i Ming-gi Lo-rgyus. Bon-sgo, vol. 17 (2004), pp. 62-68. On the names of the four vowels. Not seen.

1354. Dmu-rigs Gshen-gyi Dmu-las ’Phros-te Dmu-yi Rigs-rus-rnams-kyi Skor-la Sngon-’gro’i Rags-dpyad. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 138-158. On the Dmu clan. A version of this has been placed on the internet (himalayabon.com).

1355. Dmu-rigs-las ’Phros-pa’i Dmu-yi Rigs-rus-rnams-la Dpyad-pa [Investigation into the Dmu Clans that Branched out from the Dmu Caste]. 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.

1356. Gna’-srol. Bgres-po’i ’Bel-gtam, issue 2 (2002), p. 101. A literary piece.

1357. Gshen-rab dang Shāk-thub Gnyis-kyi ’Brel-ba ’Dod-tshul Mi-’dra-ba’i Khag. Bon-sgo, vol. 14 (2001), pp. 23-27. On different ideas people have about the connections between Lord Shenrab and Śākyamuni. Not seen.

1358. G.yung-drung Shon-rtse. Bon-sgo, vol. 18 (2005), pp. 70-80. I believe that shon-rtse here must be the name of a type of dance. Not seen.

1359. Lo-rgyus Ga-dar Byed-pa’i Phyags-ma. Bon-sgo, vol. 13 (2000), pp. 110-122. ‘A Broom for Historical Housecleaning.’ Arguments in favor of the historical precedence of Zhang-zhung script, and against the common idea that Tibetan script originated in India.

1360. Ra-tsa Ghi-dhi-seng-ha-las ’Phros-pa’i Gtam. Bon-sgo, vol. 11 (1998), pp. 64-66. This article concerns a king named Ra-tsa Ghi-dhi-seng-ha (Tibetan version: Rgyal-po Grags-pa-seng-ge), who is identified by the author with Raja Kirti Singh.

1361. Re-zhig ’Khrungs-gzhis-su ’Gro-ba ’Dul-ba. Bon-sgo, vol. 13 (2000), pp. 136-143. News item about a visit by the Dpon-slob of Sman-ri Monastery, ’Phrin-las-nyi-ma Rin-po-che, to his home area Dol-po in Nepal. There are two accompanying color photos on the inside of the back cover.

1362. Rgyal-spyi’i Bod Rig-pa’i Zhib-’jug Tshogs-pa’i Tshogs-chen-las ’Phros-pa’i Rgyal-spyi’i Bon Rig-pa’i Zhib-’jug-gi ’Du-tshogs Skor Gleng-ba. Bon-sgo, vol. 19 (2006), pp. 147-152. This appears to be a report on the Bon Studies sessions at an International Association of Tibetan Studies meeting, which must mean the IATS meeting in Winterthur, Germany in 2006. Not seen.

1363. Struggle for Power and Authority between the Main and a Branch Family of the Ya-ngal Family. Paper to be given at the 5th International Seminar of Young Tibetologists (St. Petersburg, September 3-7, 2018), abstract only. On the Ya-ngal Gdung-rabs, composed by Mi-’gyur-rgyal-mtshan (1894-1862) in 1833.

1364. Thabs-shig Mi-’dug. Bon-sgo, vol. 11 (1998), p. 104.

1365. The Genealogy of Ya-ngal Family of Dolpo: Critical Edition of the Text, Translation into English, Analyses of Abbreviations and Introduction to the Dolpo Dialect, doctoral dissertation, Charles University (Prague 2017). PDF. The author here gives his name as “Nima Hojer Lama (Nyima Woser Choekhortshang).” Done under supervision of Daniel Berounsky.

1366. The Origin and Transmission of the Buddhist Lower Vinaya Tradition (by “Choekhortshang Geshe Nyima Woser”). 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. 307-319. According to the first footnote, this is a revised version of an article originally published under the penname Btsun-ma G.yung-drung-bzang-mo in the journal Bon-sgo, vols. 15-16, with the title Chos-pa’i Smad-’dul Bon-la Thug-tshul Lung-gi Nying-bcud (it is listed above).

1367. The Ya-ngal Family of Tibetan Royal Priests in Dolpo, Part I. Mongolo-Tibetica Pragensia ’11: Ethnolinguistics, Sociolinguistics, Religion & Culture [Charles University in Prague], vol. 4, no. 2 (Prague 2011), pp. 31-56. On the Ya-ngal Gdung-rabs, written by Mi-’gyur-rgyal-mtshan, which this author dates to 1833. For an English translation see Parts II and III.

1368. The Ya-ngal Family of Tibetan Royal Priests in Dolpo, Part II. Mongolo-Tibetica Pragensia ’12: Ethnolinguistics, Sociolinguistics, Religion & Culture [Charles University in Prague], vol. 5, no. 2 (Prague 2012), pp. 51-71. PDF. An English translation of the Ya-ngal Gdung-rabs, written by Mi-’gyur-rgyal-mtshan, which this author dates to 1833. It appears to be the subject also of the author’s dissertation of 2017, listed above.

1369. The Ya-ngal Family of Tibetan Royal Priests in Dolpo, Part III. Mongolo-Tibetica Pragensia ’13: Ethnolinguistics, Sociolinguistics, Religion & Culture [Charles University in Prague], vol. 6, no. 2 (Prague 2013), pp. 35-62.

1370. Tun-hong Yig-rnying-las Gsal-ba’i Sad-mar-kar-gyi Skor Gleng-ba. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 116-120.

1371. Tun-hong Yig-rnying Nang-gi Sad-mar-kar-las ’Phros-te Dpyad-pa. Dpyod-ldan Mchod-pa’i Me-tog, vol. 5 (2008), pp. 8-13. About the story of Sad-mar-kar as found in the Old Tibetan Dunhuang documents. Not seen.

1372. Yar-lung Rgyal-po’i Mtshan Gnas dang ’Brel-ba’i Zhang-tshig. Bon-sgo, vol. 15 (2002), pp. 71-88; vol. 16 (2003), pp. 100-119; vol. 17 (2004), pp. 74-89. Zhangzhung words used in the names and titles of the Yarlung Kings. Not seen.

1373. Zhang Bod Ri-klung-las Rnyed-pa’i Zhang-tshig. Bon-sgo, vol. 14 (2001), pp. 92-104. Zhangzhung words found in the mountain valleys of Zhangzhung and Tibet. Not seen.

1374. Zhang-zhung dang ’Brel-ba’i Khu-nu’i Skad-rig. Bon-sgo, vol. 20 (2007), pp. 113-125. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 34-42. On linguistic connections between Zhangzhung and Kinnaur, including a list of vocabulary items that are quite similar in both languages.

1375. Zhang-zhung-gi Rus-rgyud Skor. Mu-khri-btsan-po, vol. 3 (2009), pp. 49-59. On the clans of Zhangzhung. Not seen.

1376. “Zhang-zhung Skad Yig-gi Grub-cha’i Rang-bzhin Skor” zhes-par Dpyad-pa. Bon-sgo, vol. 12 (1999), pp. 67-86. A response to a number of issues raised in an article authored by Rab-gsal, one that includes a section on Zhang-zhung language and script, that had recently appeared in the journal Nor-mdzod [Dharamsala]. Rab-gsal had concluded, on the basis of an inspection of the well-known Zhang-zhung-Tibetan glossary by Nyi-ma-grags-pa, that Zhang-zhung was in large degree an artificially created language.

NYI-MA-’OD-ZER-RGYAL-MTSHAN

1377. Rdo Dkar-gyi Lab-rtse. Bon-sgo, vol. 12 (1999), pp. 87-88. A literary piece.

NYI-MA-RGYAL-MTSHAN

1378. Ḍor-pa-ṭan Bkra-shis-dge-rgyas-mtha’-brtan-gling Sngar-srol Gso-rig ’Bum-bzhi’i Slob-grwa’i Sman-khang Skor-gyi Gnas-bsdus. Bgres-po’i ’Bel-gtam, issue 2 (2002), pp. 119-120. A news report about a training clinic in Dorpatan, Nepal, which practices the healing methods found in the traditional Bon medical scripture, the ’Bum-bzhi. The head of the clinic is Rag-shi Sman-dge Tshul-khrims-sangs-rgyas.

NYI-MA-RGYAL-MTSHAN — See Spu-rgyal-ba Nyi-ma-rgyal-mtshan.

NYI-MA-TSHE-RING

1379. & Phur-bu. Kong-po Bon-ri’i Gnas-bshad Bsdus-pa. Spang-rgyan Me-tog, 4th issue of 1998. Not seen.

NYI-ZLA-’OD-ZER-RGYAL-MTSHAN

1380. Bon-sgo Bzhi Mdzod Lnga’i Yang-bcud Snying-po Rnam Gsum-la ’Jug-tshul. Bon-sgo, vol. 10 (1997), pp. 37-44. On Bon mantras.

1381. Rgyun-spyod Phyag-gi Rnam-bzhag Don-bsdus Sgron-me. Bon-sgo, vol. 11 (1998), pp. 13-19. About prostrations.

O’DONOVAN, SIOFRA

1382. The Great Perfection of Non-Sectarianism: rDzogs chen in the Bon and Buddhist Traditions of Tibet. Tibet Journal [Dharamsala], vol. 29, no. 1 (Spring 2004), pp. 56-84.

O-RGYAN-GLING-PA

1383. The Abolition of the Bon Rites by the King of Tibet. Contained in: Terchen Urgyan Lingpa, The Life and Liberation of Padmasambhava, translated from French into English by Kenneth Douglas & Gwendolyn Bays, Dharma Publishing (Berkeley 1978), vol. 2, pp. 488-491.

O-RGYAN-RGYAL-MTSHAN

1384. Mnga’-ris Pu-hrang-gi Srol-rgyun Bud-med-kyi Gyon-chas dang Rgyan-cha’i ’Byung-khungs dang Zhang-zhung Rig-gnas-kyi ’Brel-ba Rags-tsam Gleng-ba. Contained in: Bsod-nams-mtsho, ed., Skabs Dang-po’i Zhang-zhung Rig-gnas Rig-gzhung Dpyad-gleng Tshogs-’du’i Dpyad-rtsom Phyogs-bsgrigs, Mi-rigs Dpe-skrun-khang (Beijing 2016), pp. 117-186. Clothing and ornaments of Purang women.

1385. Stod Mnga’-ris Pu-hreng zhes-pa’i Yul Ming Skor Rags-tsam Gleng-ba. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 1, pp. 305-319. A brief discussion on the Name of Pu-hreng (Purang) in Mnga’-ris, Western Tibet.

O-YO — See Bon-gzhis Slob-dge O-yo.

’OD-ZER-RGYAL-MTSHAN

1386. G.yung-drung Lha-yi Dmu-thag. Nor-mdzod (Nordzeu; publication of the Norbu Lingka Institute, Dharamsala), 1st issue for the year 2001 (8th in the general series), pp. 150-165.

’OD-ZER-RGYAL-MTSHAN — See Khyung-ser-ba ’Od-zer-rgyal-mtshan.

OLSSON, INGER

1387. A Key to a Treasury: The History of Two Bonpo Lamas. A paper that was to be given at Schloss Seggau, Austria (1995); abstract only.

ONODA SHUNZO

1388. On the Structure of World of Bon [in Japanese], Buddhism and Nature: Supplement to the Bulletin of the Research Institute of Bukkyo University (2005), pp. 115-124. PDF.

OPPITZ, MICHAEL

1389. Drum Fabrication Myths. Asiatische Studien, vol. 52, no. 2 (1998), pp. 531-573. Some Northern Magar shamans of Nepal have stories about the origins of the drum similar to those of Bon. Compare Helffer 1994, Höfer 1997.

1390. Le tambour r˜e et son pouvoir. Cahiers de musiques traditionnelles, vol. 3 (1990), pp. 79-95. Drum manufacture, shamanism and divination in Nepal.

1391. Ritual Drums of the Naxi in the Light of Their Origin Stories. Contained in: Michael Oppitz & Elisabeth Hsu, eds., Naxi and Moso Ethnography: Kin, Rites, Pictographs, Völkerkundemuseum (Zürich 1998), pp. 310-342. On the ‘Tale of the Drum’ (Rnga-rabs) genre.

1392. The Propitiation of Heaven: Photographs by Joseph Rock. Contained in: Michael Oppitz & Elisabeth Hsu, eds., Naxi and Moso Ethnography: Kin, Rites, Pictographs, Völkerkundemuseum (Zürich 1998), pp. 173-188.

OROFINO, GIACOMELLA

1393. A Note on Two Theogonic Myths Found in a Bon Magic Ritual. Contained in: Charles Ramble & Hanna Havnevik, From Bhakti to Bon: Festschrift for Per Kvaerne, The Institute for Comparative Human Culture, Novus Forlag (Oslo 2015), pp. 381-393. On the dbal-chu rite according to Bon-zhig Blo-gros-rgyal-mtshan, Rtog-’joms Dbal-chen Wer-spungs-kyi Gzhung. Egg cosmogony.

1394. Sacred Tibetan Teachings on Death and Liberation, Prism Press (Dorset 1990). The original Italian version was published under the title Insegnamenti tibetani su morte e liberazione, Ed. Mediterranee (Roma 1985). Includes texts and translations from the Zhang-zhung Snyan-rgyud tradition of Dzogchen, as well as the yantra yoga text of Vairocana used by Namkhai Norbu.

1395. The Blazing Water Rite of Protection and Prosperity of the Tibetan Bon Tradition. Paper given at the 16th Congress of the International Association of Buddhist Studies (Taiwan 2011).

1396. The Diagnosis of the Signs of Death in the Tibetan Traditional Medicine. Tibetan Medicine (Dharamsala), vol. 8 (1984), pp. 15-23.

1397. The Myth of Rudra’s Subjugation according to the bsGrags pa gling grags: Some Observations on the Beginning of a Bon Historiographical Tradition. Contained in: E. de Rossi Filibeck, et al., eds., Studies in Honour of Luciano Petech, Fabrizio Serra Editore (Pisa 2016), pp. 147-154. Bsgrags-pa Rin-chen Gling-grags.

1398. The State of the Art in the Study on the Zhang-zhung Language. Annali, Istituto Universitario Orientale, vol. 50, fasc. 1 (1990), pp. 83-85. A history of studies about the Zhang-zhung language.

OROSZ, GERGELY

1399. Folk Religion in the Ritual Manuscripts of Ancient Tibet. Contained in: Béla Kelényi ed., Demons and Protectors: Folk Religion in Tibetan and Mongolian Buddhism, Ferenc Hopp Museum of Eastern Asiatic Art (Budapest 2003), pp. 19-26. The main subjects are Bon and funerary rites.

Pa-sangs (Basang)

1400. Bon-gyi Gdan-sa Rab-legs G.yung-drung-gling-gi Skor-la Dpyad-pa. Paper given at 15th seminar of the IATS (Paris 2019).

PABONGKA RINPOCHE JAMPA TENZIN TRINLEY GYATSO (1874-1941)

1401. Liberation in Our Hands: Part Two, The Fundamentals, transcribed & edited by Yongzin Trijang Rinpoche Losang Yeshe Tenzin Gyatso, translated by Sera Mey Geshe Lobsang Tharchin & Artemus B. Engle, Mahayana Sutra and Tantra Press (Howell, New Jersey 1994), pp. 209-211.

PADMA

1402. The Mutual Infiltration and Influences of Buddhism and Bonism Viewed from a Comparison between Them. Tibetan Studies (Lhasa), issue no. 2 of 1989, pp. 91-103. The author, aged 25 in 1989, graduated from Central Institute for Nationalities in Beijing in 1980 and is ‘now’ (in 1989) a teacher there.

PAL, PRATAPADITYA

1403. Himalayas, an Aesthetic Adventure, Art Institute of Chicago (Chicago 2003), with contributions by Amy Heller, Oskar von Hinüber & Gautama V. Vajracharya. On pages 208-211 are two remarkable early Bon paintings on cloth. One is of an unidentified Bon po master, with dark blue colored skin and a third eye, holding a skullcup in his left hand. The patron for this painting was an otherwise unidentifiable monk. The other painting depicts Gtso-mchog-mkha’-’gying and Mkha’-la-gdug-mo. These are dated to the 13th century and circa 1300 respectively.

PAN, ANSHI

1404. Reading between Cultures: Social Anthropology and the Interpretation of Naxi (Na-khi) Religious Texts, doctoral dissertation, University of Edinburgh (Edinburgh 1996). PDF. This has some discussion of the Dto-mba Shi-lo = Ston-pa Gshen-rab equation, which he finds to have merit while noting differences. He finds the Naxi have a word bpô’-mbò’, a clear cognate of bon-po.

1405. The Translation of Naxi Religious Texts. Contained in: Michael Oppitz & Elisabeth Hsu, eds., Naxi and Moso Ethnography: Kin, Rites, Pictographs, Völkerkundemuseum (Zürich 1998), pp. 275-309.

PARKER, E.H.

1406. Petty Independent Tribes of China. China Review, vol. 16, no. 6 (May 1888), pp. 340-348. On some of the Qianlong Emperor’s campaigns, including the Gold Stream Expedition.

PANGTEY, SURENDRA SINGH (see under Elmar Grypa)

1407. Vamachar Tantra & Ponism: Left-Hand Way Tantra and India and Pon (Bon) Faith of Shang sung (West Tibet), Bishen Singh Mahendra Pai Singh (Dehra Dun 2018), in 234 pages. Not seen.

PARRINDER, GEOFFREY

1408. Bon, P’ön-Po. Contained in: Geoffrey Parrinder, A Dictionary of Non-Christian Religions, The Westminster Press (Philadelphia 1971), p. 48.

PASAR TSULTRIM TENZIN, et al.

1409. Pasar Tsultrim Tenzin (Spa-sar Tshul-khrims-bstan-’dzin), Changru Tritsuk Namdak Nyima (Dge-bshes Spyang-ru Khri-gtsug-rnam-dag-nyi-ma) & Gatsa Lodroe Rabsal (Ga-tsha Blo-gros-rab-gsal), A Lexicon of Zhangzhung and Bonpo Terms, ed. by Yasuhiko Nagano & Samten G. Karmay, with English translations by Heather Stoddard, Senri Ethnological Reports no. 76, National Museum of Ethnology (Osaka 2008). This is a glossary of terms used by Bon pos, whether in Zhang-zhung or Tibetan languages (the Zhang-zhung terms are marked as such), with English-language translations. It is quite simply and nicely arranged for ease of use by those who are familiar with Tibetan alphabetic order. There are three separate indices for proper names (deities, persons and places) at the end of the book. This will be an essential reference work for anyone, whether Tibetan or non-Tibetan, who reads Bon texts in Tibetan language. This book has been reviewed by Helmut Eimer in Central Asiatic Journal, vol. 54, no. 1 (2010), pp. 126-128.

PELGEN, UGYEN (U-rgyan-dpal-rgyan)

1410. Khar Phud: A Non-Buddhist Lha Sol Festival of Eastern Bhutan. Contained in: Wayo, Wayo: Voices from the Past, Monograph 11, The Centre for Bhutan Studies (Thimphu 2004), pp. 125-147.

1411. Kharamshing: An Antidote Against Evil. 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. 671-683.

PELLIOT, PAUL

1412. Femeles (Island of Women), Notes on Marco Polo, Librarie Adrien-Maisonneuve (Paris 1963), vol. 2, pp. 671-725. Apart from the fascinating question of the location[s] of the Kingdom[s] of Women, which is the main subject, there are brief but very important discussions about the place known in Chinese sources as Yang-t’ung, sometimes distinguishing between a Greater and a Lesser Yang-t’ung. Although it was not so identified by Pelliot himself, Yang-t’ung is surely none other than Zhang-zhung, borrowed into Chinese via Persian (this equivalence is mentioned in Christopher I. Beckwith, The Tibetan Empire in Central Asia, Princeton University Press, Princeton, 1987, p. 25; Helmut Hoffmann, et al., Tibet: A Handbook, Research Center for the Language Sciences, Bloomington, 1973, pp. 22, 39). The Chinese traveller Hui-chao, in the early 8th century, noted the location of Yang-t’ung east of the Great Po-lû (Baltistan), and distinguished it from Suvarṇagotra (p. 699). There are records of Yang-t’ung envoys to the Chinese court. The main discussion on Yang-t’ung is found at pp. 707-710.

PENG WENBIN

1413. Tibetan Pilgrimage in the Process of Social Change: The Case of Jiuzhaigou. Contained in: Alex McKay, ed., Pilgrimage in Tibet, Curzon (Richmond 1998), pp. 184-201. On Jiuzhaiguo (Gzhis-rtsa-sde-dgu), a Tibetan Bonpo village community now in northern Szechuan (Sichuan) Province, in the same area traditionally known as Rgyal-mo-rong.

PENJORE, DORJI (Rdo-rje-dpal-’byor)

1414. Wamling Kharpu: A Vibrant Ancient Festival. Contained in: Wayo, Wayo: Voices from the Past, Monograph 11, The Centre for Bhutan Studies (Thimphu 2004), pp. 49-71.

’PHAGS-MCHOG-SEMS-DPA’

1415. Rgyang-ring-gi A-ma-la Phul-ba’i Tshig-phreng. Bgres-po’i ’Bel-gtam, issue 1 (2001), pp. 74-75. Poetry.

’PHAN-PO RGYAL-MTSHAN

1416. Bod Nub-khul-gyi Gna’-bo’i Zhang-zhung Rgyal-po’i Khab-kyi Khyung-lung-dngul-mkhar Skor-gyi Zin-tho Thor-bu bzhugs-so. Contained in: Bsod-nams-mtsho, ed., Skabs Dang-po’i Zhang-zhung Rig-gnas Rig-gzhung Dpyad-gleng Tshogs-’du’i Dpyad-rtsom Phyogs-bsgrigs, Mi-rigs Dpe-skrun-khang (Beijing 2016), pp. 165-176. This is, in fact, a translation of a piece by Michael Henss (Me-khāl Hān-se), q.v.

’PHRIN-LAS-NYI-MA, DGE-BSHES

1417. Bon zhes-pa’i Go-don-la Dpyad-tsam Byas-pa. Bon-sgo, vol. 6 (1993), pp. 19-23. Appears on pp. 12-16 in the reprint edition.

1418. [Sman-ri’i Dpon-slob ’Phrin-las-nyi-ma Rin-po-che], Brtan-bzhugs Maṇḍal-gyi Bshad-pa. Bon-sgo, vol. 3 (1989), pp. 1-16.

1419. Mu-khri-btsan-po’i Skor Rags-tsam Gleng-ba. Bon-sgo, vol. 20 (2007), pp. 34-39.

1420. [Sman-ri’i Slob-dpon ’Phrin-las-nyi-ma Rin-po-che], Thugs-dam Phreng-ba’i Rnam-bshad. Bon-sgo, vol. 10 (1997), pp. 1-10. On rosaries.

1421. Zhang-zhung-gi Shes-rig Skor Rags-tsam Gleng-ba. Bon-sgo, vol. 2 (1988), pp. 28-36. Also contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 61-68. On Zhang-zhung geography.

PHUN-TSHOGS

1422. G.yung-drung Bon-gyi Sman-gzhung Lo-rgyus. Contained in: Krung-go’i Mtho-rim Bod-sman Zhib-’jug Bgro-gleng ’Dzin-grwa’i Rtsom-yig Gces-bsdus, Bod Rang-skyong-ljongs Sman-rtsis-khang (Lhasa 1998). Not seen. A history of Bon medicine.

1423. Rtse-drug Dgon-gyi Lo-rgyus. Bod-ljongs Nang-bstan, 1st issue of the year 2000 (27th in the general series), pp. 58-65. On a Bon monastery named Rtse-drug, recently reconstructed, in Steng-chen Rdzong, founded by Sprul-sku Blo-ldan-snying-po in the year 1383.

PHUN-TSHOGS-DON-GRUB (Phuntsok Dhondup)

1424. Ston-pa Shākya-thub-pa dang Ston-pa Gshen-rab Gnyis-kyi Byung-ba dang / De Gnyis-kyi Lugs-las Bden Gnyis ’Dod-tshul-gyi Khyad-par-la Dpyad-pa, Wā-ṇa Dbus Bod-kyi Ches-mtho’i Gtsug-lag Slob-gnyer-khang [Central Institute of Higher Tibetan Studies], Miscellaneous series no. 11 (Sarnath 2000), in 561 pages. Contains a comparative study of the biographies of Teacher Śākyamuni and Teacher Shenrab, although the greater part of the book is on the Two Truths as taught by them.

PHUN-TSHOGS-NYI-MA — See Bsam-gling-ba Phun-tshogs-nyi-ma.

PHUN-TSHOGS-TSHE-RING — See Phuntso Tsering Sharyul.

PHUN-TSHOGS-TSHE-RING (Phuntsok Tsering)

1425. Bod-kyi Bon Dgon Khag-gi Lo-rgyus dang Da-lta’i Gnas-bab, Mi-rigs Dpe-skrun-khang (Beijing 2002), in 320 pages. A survey of Tibetan Bon monasteries in various regions and their present condition. Author’s name given as Shar-yul Phun-tshogs-tshe-ring. Have copy.

1426. Bod-yig-gi ’Byung-tshul Skor Rags-tsam Gleng-ba. Contained in: Helmut Krasser, et al., eds., Tibetan Studies, Verlag der Österreichischen Akademie der Wissenschaften (Wien 1997), vol. 2, pp. 761-768.

1427. Bon-gyi Bstan-pa Dar Rgud Ji-ltar Byung-ba’i Skor Mdo-tsam Brjod-pa. Contained in: Bod Rig-pa’i Ched-rtsom Gces-bsdus, Bod-ljongs Mi-dmangs Dpe-skrun-khang (Lhasa 1987), pp. 119-145.

1428. Bon zhes-pa’i Tha-snyad De’i Go-don Skor Mdor-tsam Gleng-ba. A paper delivered at the 8th meeting of the International Association for Tibetan Studies (Bloomington 1998), abstract.

1429. Stags-gzig ces-pa’i Yul De’i Sa-khongs dang Go-don Skor (‘The Location and the Meaning of Stag Gzig’). Paper given, in Tibetan, at the ‘New Horizons in Bon Studies,’ held at the National Museum of Ethnology, Osaka, August 23-27, 1999, although not published in the proceedings.

1430. Zhang-zhung zhes-pa’i Tha-snyad De’i Go-don dang / Zhang-zhung Sgo Phug Bar Gsum-gyi Khyab Khongs Skor. Bon-sgo, vol. 13 (2000), pp. 77-80. On how the proper name Zhang-zhung ought to be understood, and on the divisions between the three Zhang-zhungs known as Doorway, Innermost, and Intermediate.

PHUNTSOG, THUBTEN (Thub-bstan-phun-tshogs)

1431. Bod-kyi Gso-rig dang Nye-’khor Mi-rigs Gzhan-gyi Gso-rig Bar-gyi ’Brel-ba-la Dpyad-pa. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 2, pp. 359-376. On Tibetan medicine and its connections with foreign systems of medicine, especially Greek medicine of Hippocrates. What is the Shar-gyi Ja-la’i ’Grul-gyi Gser-zam discussed here? It would seem to be a term for the route of tea and silk trade with China.

1432. Bod-kyi Lo-tho Byung-’phel-gyi Lo-rgyus Gnad-bsdus. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 237-245. On calendars and almanacs.

1433. Gna’-bo’i Zhang-zhung Rig-gnas dang ’Brel-ba’i Bod-kyi Rtsis-rig-la Dpyad-pa. Contained in: Bsod-nams-mtsho, ed., Skabs Dang-po’i Zhang-zhung Rig-gnas Rig-gzhung Dpyad-gleng Tshogs-’du’i Dpyad-rtsom Phyogs-bsgrigs, Mi-rigs Dpe-skrun-khang (Beijing 2016), pp. 9-20. On astro-sciences.

1434. The Relationship between the First Treatise of Tibetan Medicine and the Four Medical Tantras. A paper given at the Ninth Seminar of the International Association for Tibetan Studies, Leiden, June 24-30, 2000.

PHUR-BU-PHAN-THOGS

1435. ’Ol-mo-lung-ring-gi Skor Mdo-tsam Gleng-ba. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 35-41.

PHUR-BU-RGYAL-MTSHAN

1436. Zhang-zhung-gi Rgyal-po Lig-mi-rhya’i Mtshan Don dang De ’Brel-gyi Lo-rgyus-la Dpyad-pa. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 1, pp. 338-350. On the meaning of the name of Zhangzhung and relevant historical accounts.

PHYWA-SRAS NGAG-ZLA

1437. Zab-snying Bswo-yi Mtshon-don Rnam-dag Lung-gi Dgongs-rgyan. Bgres-po’i ’Bel-gtam, issue 2 (2002), pp. 25-30. On the meanings of the Bon mantric syllable ‘Swo’. He demonstrates that it is used not only as a seed syllable for the divine form of high aspiration, the yi-dam, but also as an interjection, as a call for urging (animals and so forth), and as a exclamation expressing ferocity (used by soldiers in battle, etc.). He also discusses the various spellings of the word, including the reason for the subscript letter wa (or wa-zur).

PLESCANU, CARMEN COCHIOR

1438. Discuss the Historical, Geographical and Mythological Coordinates which would Authenticate the Existence of Zhang Zhung and of Its Linguistic Identity. A paper done for a SOAS course (London 2015), in 11 pages. It probably wouldn’t appear here except that it was posted at “academia.edu,” and it has an interesting discussion.

POMMARET, FRANÇOISE

1439. Bon and Chos, Community Rituals in Bhutan. Contained in: Antonio Terrone & Sarah Jacoby, eds., Buddhism Beyond the Monastery, Brill (Leiden 2009), pp. 111-144. PDF of prepublished version.

1440. Holding the Name High. Revue d’Etudes Tibétaines, vol. 14 (October 2008), pp. i-iii. A brief biography of Samten G. Karmay.

1441. Les fêtes aux divinités-montagnes Phyva au Bhoutan de l’est. 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. 660-669.

POUX, MARION

1442. In the Demonic Land of Kharak (Kha rag) Located in Upper Mustang (Nepal)? Recent Archaeological Investigations in the Light of Literary Sources. Paper given at “Current Research on Bon and non-Buddhist Religions of Tibet” (Paris, March 28, 2019). On Kha-rag, in early history texts usually one of the pre-human groups that once dominated Tibet, deep in pre-historic times. Other places besides the one in Mustang exist, and there are various spellings of the name, including Mkha’-reg (‘Touching Sky’).

PRANAVANANDA, SWAMI

1443. Kailās-Mānasarōvar, S.P. League, Ltd. (Calcutta 1949).

PRATS, RAMON

1444. Bon. Contained in: Giovanni Filoramo, et al., eds., Dizionario delle religioni, Giulio Einaudi (Torino 1993), pp. 94-95.

1445. Le religioni del Tibet. Contained in: Giovanni Filoramo, ed., Religioni dell’India e dell’Estremo Oriente (Storia delle religioni, vol. 4), Editori Laterza (Roma-Bari 1996), pp. 573-612. Includes a section entitled ‘La religione prebuddhista e il bonismo’ on pp. 573-582.

1446. On ‘Contracted Words’ and a List of Them Collected from a Bon-po Work. East and West (Italy), vol. 41 (1991), pp. 231-238. About the abbreviation practices used in Bon manuscripts.

— See also under Namkhai Norbu, above.

PRECIADO, IÑAKI

1447. Svástika. Religión y magia del Tíbet, Oberón (Madrid 2003). To judge from an excerpt found on the internet, this appears to be quite a serious book about Bon and perhaps the only one to be composed in Spanish. Thanks to Mara Arizaga for supplying this reference via electronic mail.

PRINS, MARIELLE

1448. The Rgyalrong New Year: A Case History of Changing Identity. Zentralasiatische Studien, vol. 36 (2007), pp. 189-216. Although Rgyal-rong is one of the main population centers of the Bon religion, the two New Year hearth speeches featured here (from the places known as Dam-pa and Mkho-no) are told by followers of Chö (“Tibetan Buddhism”). But they do have Khyab-pa Lag-ring as the main demonic opponent of their hero named A-mye Sgo-ldong, just as in the story of Lord Shenrab in Bon.

RA-MA KUN-BZANG-RGYAL-MTSHAN

1449. Gangs-can Rtsom-rig-gi Shes-bya Myong-tshod Rjen-bur Smra-ba’i Gtam-thung. Bgres-po’i ’Bel-gtam, issue 1 (2001), pp. 49-61; issue 2 (2002), pp. 42-55. On literary composition.

RA-SE DKON-MCHOG-RGYA-MTSHO

1450. Bon-gyi Mdo Gzer-mig dang Btsun-mo Bka’-thang dang Lha-’dre Bka’-thang bar-gyi Bsdu-dpyad ’Cha-snang. Chapter in his Bod Rig-pa’i Dpyad-rtsom Brgya dang Brgyad-cu-ma, Bod Rang-skyong Ljongs Dpe-skrun Do-dam Khru’u (Lhasa 2016), pp. 822-827. The subject reminds us of the article by Anne-Marie Blondeau.

1451. Bod-yul-du Gna’-bo’i Bon-gyi Rig-gnas Ma-nub-pa’i Gtan-tshigs Gleng-ba. Chapter in his Bod Rig-pa’i Dpyad-rtsom Brgya dang Brgyad-cu-ma, Bod Rang-skyong Ljongs Dpe-skrun Do-dam Khru’u (Lhasa 2016), pp. 1053-1059.

1452. Btsan-po Khri-lde-srong-btsan-gyi Bka’-gtsigs-kyi Yi-ge Thor-bu. Contained in: Bod-ljongs Zhib-’jug, 2nd issue for the year 2004, pp. 117-125. The documents associated with the reign of Lha Bla-ma Ye-shes-’od that were first published here (with hardly any commentary) are important for the history of the suppression of Bon in western Tibet near the beginning of the 11th century. Samten Karmay has initiated their study.

1453. Gna’-bo’i Bon-gyi Chos-lugs Byung-khungs-la Bskyar-du Dpyad-pa. Chapter in his Bod Rig-pa’i Dpyad-rtsom Brgya dang Brgyad-cu-ma, Bod Rang-skyong Ljongs Dpe-skrun Do-dam Khru’u (Lhasa 2016), pp. 31-40.

van RAAB van CANSTEIN, FLORENS

1454. Travelling with the Master: Pilgrimage into the Heartland of the Yungdrung Bön Tradition, Vajra Publications (Kathmandu 2012). In 2007, the author traveled to Tibet with Tenzin Namdak. Includes color photos and some sketch maps. It is written by a serious practitioner and contains information on some of the most significant holy places in the history of Bon. Have copy.

RAG-SHI SKAL-BZANG-NYI-MA

1455. Bon-gyi Gter-ma’i Lo-rgyus Dwogs-bsal Snang-ba’i Dga’-ston. Bon-sgo, vol. 3 (1989), pp. 10-15. On the history of scriptural revelations in Bon.

1456. Sman-ri-ba’i Mdzad-rnam Mdor-bsdus. Bon-sgo, vol. 2 (1988), pp. 13-17. A short biography of the founder of Sman-ri Monastery.

RAI, RATAN KUMAR

1457. The Thakālis, Bon dKar and Lāmāist Monasteries along the Kāli Gandaki, the Ancient Salt Route in Western Nepal, Book Faith India (Delhi 1994).

RAHMANN, RUDOLPH

1458. Remarks on the Sacrifice to Heaven of the Na-khi and Other Tribes in South-West China. Monumenta Serica, vol. 13 (1948), pp. 395-408.

RAJESH, M.N.

1459. Extinct Languages and the Reconstruction of Ancient Indian History with Special Reference to the Bon Religion. Language in India, vol. 19, no. 6 (June 2019), pp. 274-281 (seen online). The author, a professor of history at University of Hyderabad, has surveyed much of the recent literature on Bon and Zhangzhung from perspective of borderland studies.

RAMBLE, CHARLES (b. 1957)

1460. & Marietta Kind, Bonpo Monasteries and Temples of the Himalayan Region. 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. 669-752.

1461. A Nineteenth-Century Bonpo Pilgrim in Western Tibet and Nepal: Episodes from the life of dKar ru grub dbang bsTan ’dzin rin chen. Revue d’Etudes Tibétaines, vol. 15 (November 2008) [Tibetan Studies in Honor of Samten Karmay], pp. 481-502. Dkar-ru Grub-dbang Bstan-’dzin-rin-chen (1801-1861), author of the longest Bon guide to Mt. Tisé (Kailash). His autobiography is especially fascinating because of his encounters with a very wide range of persons of all social classes across the entire Himalayan region, but particularly in Nepal. He provides “ethnographic cameos” of “exotic Himalayan communities.”

1462. Bönpo and Naxi Ritual Texts: Some More Common Features. A paper given at the workshop “Bonpo Manuscript Culture” (Hamburg, March 2016).

1463. Bya rdang Rituals of the Le’u Tradition. Paper given at Amdo Research Network’s 2nd International Workshop (Prague 2017).

1464. Fearless Dawn, Bloodless Demon: Literary and Iconographic Manifestations of a Little-Known Bonpo Protector. Contained in: Charles Ramble & Hanna Havnevik, From Bhakti to Bon: Festschrift for Per Kvaerne, The Institute for Comparative Human Culture, Novus Forlag (Oslo 2015), pp. 409-430. On Skya-reng-khrag-med (Skya-ring-khrag-med), opponent of G.ya’-spang-skyes in the ancestral account of the ’Khon family.

1465. Gaining Ground: Representations of Territory in Bon and Tibetan Popular Tradition. Tibet Journal, vol. 20, no. 1 (Spring 1995), pp. 83-124.

1466. Images, Diagrams and Doodles: The Function of Visual Imagery in a Recently-Discovered Collection of Bonpo Manuscripts in Mustang, Nepal. Paper presented in Paris in 2018. Abstract on internet page of SEECHAC. Report about a collection of Bon ritual manuscripts, about three thousand folios altogether, belonging to a private home of an old priestly family in Monthang in Lo (Mustang). Not seen.

1467. Playing Dice with the Devil: Two Bonpo Soul-Retrieval Texts and Their Interpretation in Mustang, Nepal. Contained in: Donatella Rossi & Samten G. Karmay, eds., Bon, the Everlasting Religion 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. 205-232. Hooking the bla (bla-’gug) ritual.

1468. Ritual Manuscripts of the Drangsong (Drang srong) Lineage, the Royal Chaplains of Mustang (Nepal). Paper given at “Current Research on Bon and non-Buddhist Religions of Tibet” (Paris, March 28, 2019). Royal priests called Drang-srong in Mustang, with some history, as there was an encounter with them in the autobiography of Dkar-ru Grub-dbang in ca. 1840. There is a program to preserve the books that belonged to them, as at one point in recent time they were about to be burned.

1469. Sacral Kings and Divine Sovereigns: Principles of Tibetan Monarchy in Theory and Practice, contained in: David Sneath, ed., States of Mind: Power, Place and the Subject in Inner Asia, Studies on East Asia series no. 27, Center for East Asian Studies (Bellingham 2006), pp. 129-149. A study of a chapter of the Gzi-brjid that includes theories of statecraft, the Rgyal-bus Bka’-khrims Bstsal-ba’i Mdo, in which the young prince informs his court and his subjects on his political philosophy. PDF.

1470. The Assimilation of Astrology in the Tibetan Bon Religion. Extrême-Orient, Extrême-Occident, vol. 35 (2013), pp. 199-232. Bonpos believe that the Kālacakra is originally a teaching of Lord Shenrab, and that both Indian and Chinese styles of astronomy continue this teaching in their own ways. PDF.

1471. The Aya: Fragments of an Unknown Tibetan Priesthood. Contained in: B. Kellner, et al., eds., Pramāṇakīrtiḥ: Papers Dedicated to Ernst Steinkellner on the Occasion of His 70th Birthday, Arbeitskreis für Tibetische und Buddhistische Studien, Universität Wien (Vienna 2007), pp. 683-720. The historical relationship between the A-ya priests, householders who perform rites for local divinities, and Bon is difficult to determine exactly, especially since the A-ya surface in the literature only rarely (mostly attached to some personal names). See also the 2008 article by Hildegard Diemberger.

1472. The Creation of the Bon Mountain of Kongpo. Contained in: A.W. Macdonald, ed., Mandala and Landscape, D.K. Printworld (New Delhi 1997), pp. 133-232.

1473. The Deer as a Structuring Principle in Certain Bonpo Rituals: A Comparison of Three Texts for Summoning Good Fortune (G.yang). Chapter 18 as contained in: Patrick McAllister, et al., eds., Cultural Flows across the Western Himalaya, Verlag der Österreichischen Akademie der Wissenschaften (Vienna 2012), pp. 509–539. I have only seen a PDF downloaded from the internet. Three different Bon ritual texts for recovering lost phya or g.yang make use of a dismembered magical deer, its body parts corresponding to the items on the altar used in the ritual (the hide with the felt altar-cover, etc.).

1474. The Founding of a Tibetan Village: The Popular Transformation of History. Kailash (Kathmandu), vols. 3-4 (1983), pp. 268-290.

1475. The Muktinath Yartung: A Tibetan Harvest Festival in its Social and Historical Context. L’Ethnographie, new series vol. 100-101 (1987), pp. 221-246.

1476. The Politics of Sacred Space in Bon and Tibetan Popular Tradition. Contained in: Toni Huber, ed., Sacred Spaces and Powerful Places in Tibetan Culture, Library of Tibetan Works & Archives (Dharamsala 1999), pp. 3-33. A rewritten version of the paper entitled ‘Gaining Ground’ listed above.

1477. The Lamas of Lubra: Tibetan Bonpo Householder Priests in Western Nepal, D. Phil. thesis, Oxford University (1984). 426 pp. Not seen. A thoroughly revised version has been published.

1478. The Secular Surroundings of a Bonpo Ceremony: Games, Popular Rituals and Economic Structures in the Mdos-rgyab of Klu-brag Monastery (Nepal). 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. 289-316.

1479. Tibetan Priests as Mediators, Tibetan Religion as Law: Rituals of the Sacerdotal Class of the aya, the lhabön, the le’u and the barci. Paper presented at the seminar “Buddhism and the Spirit Cults Revisited” (Paris, December 5, 2014).

1480. Tibet’s Other Epic: A Tentative Investigation of Common Features in the Gesar Cycle and the Bonpo gZi brjid. A paper given at the conference “The Many Faces of Ling Gesar: Homage to Rolf A. Stein,” held at the Collège de France (October 27-28, 2014).

1481. Tsewang Rigdzin: The Bon Tradition of Sacred Geography. 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. 124-145.

RAPTEN, PHUNTSHO (Phun-tshogs-rab-brtan)

1482. Goshing Chodpa. Contained in: Wayo, Wayo: Voices from the Past, Monograph 11, The Centre for Bhutan Studies (Thimphu 2004), pp. 72-104. Go-shing Mchod-pa.

RDO-RJE-TSHE-RING

1483. Zhang-zhung-gi Gna’-yig ’Ga’ Thog-mar Gleng-ba. Contained in: Bsod-nams-mtsho, ed., Skabs Dang-po’i Zhang-zhung Rig-gnas Rig-gzhung Dpyad-gleng Tshogs-’du’i Dpyad-rtsom Phyogs-bsgrigs, Mi-rigs Dpe-skrun-khang (Beijing 2016), pp. 141-148. On ancient alphabets of Zhang-zhung.

RDZA TSHE-RING-BKRA-SHIS

1484. Mkhas-dbang Nam-mkha’i-nor-bu-la Bon Dris-pa. Blog entry at khabdha.org, dated May 18, 2020. On the late Namkhai Norbu’s views about Bon.

REB-GONG-BA SHA-BO-RTA-MGRIN

1485. Bon dang Sangs-rgyas Chos-lugs-kyi Mdzod Gzhung-las Lho ’Dzam-bu-gling-gi Skor-la Dpyad-bsdur Rags-tsam Byas-pa. Contained in: T. Takeuchi, et al., Current Issues and Progress in Tibetan Studies: Proceedings of the Third International Seminar of Young Tibetologists, Kobe 2012, Research Institute of Foreign Studies (Kobe 2013), pp. 435-464. About Abhidharma geographical conceptions. Not seen.

1486. The First Chapter of Srid pa’i mdzod phug and the Debate on the Theory of the Universe Creator. Paper to be given at the Fourth International Seminar of Young Tibetologists (Leipzig 2015).

REB-GONG MKHAR-RTSE-RGYAL

1487. Mdo-smad Reb-gong Drug-pa’i Klu-rol-gyi Cho-ga Bstar-mkhan Lha-pa’i Skor-la Dpyad-pa. Contained in: Krung-go’i Bod Rig-pa Lo-’khor 20 Dpyad-rtsom Bdams-bsgrigs, Krung-go’i Bod rig-pa Rtsom-sgrig-khang, Krung-go’i Bod Rig-pa Dpe-skrun-khang (Beijing 2008), pp. 912-930. On the Klu-rol festival, not usually attended by Bonpos.

REB-GONG RDO-RJE-MKHAR

1488. G.yung-drung Bon-gyi Chos-lugs-la Dpyad-pa. Bod-ljongs Zhib-’jug (Tibetan Studies), 4th issue of 1993 (48th in general series), pp. 1-23.

1489. Nang-pa dang Bon-po’i Mthun-phyogs Nyung-ngur Rnam-gsal. Bod-ljongs Zhib-’jug, 4th issue of 1992 (44th in general series), pp. 71-84. About certain similarities between Tibetan Buddhism and Bon.

REEDY, CHANDRA L.

1490. Preserving Intangible Aspects of Cultural Materials: Bonpo Ritual Crafts of Amdo, Eastern Tibet. Contained in: Pamela B. Vandiver, et al., eds., Materials Issues in Art & Archaeology VIII: Volume 1047 (MRS Proceedings), Cambridge University Press (Cambridge 2014), pp. 331-352. According to the abstract, this is mainly about gtor-ma and tsha-tsha. Available for purchase over the internet, and therefore not seen.

REYNOLDS, JOHN MYRDHIN (aka VAJRANATHA, b. 1942)

1491. A Survey and Explanation of the Bonpo Tantra System. 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.

1492. Bon: Yungdrung Bon, the Eternal Tradition, the Ancient Pre-Buddhist Religion of Central Asia and Tibet, its History, Teachings and Literature, Bonpo Translation Project (n.p. 1991). Includes general discussion of the deeds in the life of Lord Shenrab.

1493. Bonpo Dzogchen Teachings according to Lopon Tenzin Namdak, Vajra Publications (Kathmandu 2006). Earlier self-published editions of this title exist.

1494. Philosophical Systems and the Debate over Ideas in the Bonpo Mother Tantra. Contained in: Ramon N. Prats, ed., The Pandita and the Siddha: Tibetan Studies in Honour of E. Gene Smith, Amnye Machen Institute (Dharamshala 2007), pp. 218-233. On Mother Tantras (Ma-rgyud).

1495. Practice from the Zhang-zhung Nyan-gyud, as transmitted orally by Lopon Tenzin Namdak, transcribed and edited by J.M. Reynolds, Bonpo Translation Project (Freehold & Amsterdam 1992), in 61 pp. Not seen.

1496. Samaya Commitments for the Mother Tantra, Being Chapter Eleven from the Ma-rgyud Thugs-rje nyi-ma, Bonpo Translation Project (1995), in 9 pages. Extracted from a work entitled, Yeshe Thigley: The Essence of Wisdom, forthcoming from Snow Lion (Ithaca). Not seen.

1497. Selections from the Bonpo Book of the Dead, Bonpo Translation Project (San Diego 1997), in 94 pages. A PDF was placed on the internet at holybooks.com.

1498. The Concepts of Kun-gzhi rig-pa and Rtsal in the Bonpo Dzogchen Teachings of the Zhang-zhung Snyan-rgyud. Paper delivered at the 6th Seminar of the International Association for Tibetan Studies, held at Fagernes, Norway, in 1992.

1499. The Cult and Practice of Zhang-zhung Meri: Translation of the Sadhana Practice for Meri from the Meri Sgrub skor, together with the Original Myth of the Walchen Gekhod, Bon-po Translation Project (Berkeley 1989). Not seen.

1500. The Healing Practice for Sidpa Gyalmo, from the Bonpo Terma Tradition, with translation, introduction and notes by John Myrdhin Reynolds, Bonpo Translation Project (San Diego 1996), in 32 pp.

1501. The Instructions of Shardza Rinpoche for the Practice of Vision and the Dark Retreat, as presented by Lopon Tenzin Namdak, transcribed and edited by J.M. Reynolds, Bonpo Translation Project (Freehold & Amsterdam 1992), in 61 pp. Not seen.

1502. The Mandala of the Sun, Bonpo Translation Project (San Diego 1996), a work in progress. This would seem to be a translation of some part of the Mother Tantras (Ma-rgyud). Not seen.

1503. The Mother Tantra from the Bon Tradition, Bonpo Translation Project (San Diego 1993), a work in progress.

1504. The Nine Ways of Bon. Bönpo Bulletin, vol. 1 (1988), pp. 1-3. Other works by the same author are included in this issue, some under his pen name Vajranatha (see above, under “Bönpo Bulletin”).

1505. The Oral Tradition from Zhang-zhung: An Introduction to the Bonpo Dzogchen Teachings of the Oral Tradition from Zhang-zhung Known as the Zhang-zhung Snyan-rgyud, with foreword by Lopon Tenzin Namdak, Vajra Publications (Kathmandu 2005).

1506. The Practice of Chod in the Bon Tradition: “The Laughter of the Dakini” by Shardza Rinpoche, Bonpo Translation Project, Vidyadhara Publications (San Diego 1996).

1507. The Precepts of the Dharmakaya, translation of The Twenty-One Little Nails, the Root Text and Its Commentary from the Zhang-zhung Nyan-gyud, Advanced Instructions on the Practice of Bonpo Dzogchen according to the Zhang-zhung Tradition of Tibet, Vajra Books (Kathmandu 2014), in 312 pages. Not seen.

1508. The Threefold Practice of the Primordial State of the Mother Tantra, Vidyadhara Publications (San Diego 1996). In 56 pages.

1509. Yundrung Bon, the Eternal Tradition, Bonpo Translation Project (Freehold & Amsterdam 1991), in 61 pp. Not seen.

RGYA-SHOD G.YUNG-DRUNG-BKAR-SHIS

1510. ’Byung Lnga’i Las dang Rnam-’gyur/ Mtshan Grangs sogs Gleng-ba. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 106-115. On the work and transformation of the five elements of traditional physics.

RGYA-SHOD SHES-RAB-RGYA-MTSHO

1511. Mdzangs Yon Shes-ldan-gyi Bon-blon Chen-po Ngam Stag-ra Klu-gong-gi Dngos-yod Lo-rgyus Rags-tsam Bkod-pa. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 177-184.

RICHMOND, J. KEITH

1512. Bon (Tibet). Contained in: Bron R. Taylor, ed., The Encyclopedia of Religion and Nature, Thoemmes Continuum (London 2005), vo. 1, pp. 209-210. I used what appears to be a prepublished galley, so the page numbers may be incorrect.

1513. Diaspora Scholarship and Self-Image: Reshaping our Images of Bon. A paper listed in the program but not actually delivered at the Tibetological conference in Schloss Seggau, Austria (1995), abstract.

1514. Rediscovering ‘Good Attitude’ — The Tibetan Diaspora and the Rapprochement between Bon and Buddhism. Master’s thesis (Melbourne 1992).

1515. Preserving Everlasting Bon: The Positions of the Bon-pos in Tibetan Refugee Society, 1959-1989. Master of Arts thesis, University of Melbourne (1992). Not seen.

RIG-’BYUNG-BDE-CHEN-SGROL-MA

1516. Bon Ban Mdzod-gzhung Gnyis-las Lho ’Dzam-gling-gi Skor-la Dpyad-bsdur Byas-pa. Dpyod-ldan Mchod-pa’i Me-tog, vol. 10 (2013). Not seen. Bon and Chos ideas about the southern Jambu Island.

1517. Bon-gyi Dpe-rnying Srid-pa’i Mdzod-phugs Cung-zad Gleng-ba. Dpyod-ldan Mchod-pa’i Me-tog, vol. 9 (2012). Not seen.

RIKEY, THUPTEN K. — See under Kværne, above.

1518. Life Story of Lama Yungdrung Tsultrim of Zhu Rishing Yungdrung Kundrak Ling Monastery, translated by Thubten K. Rikey [i.e., Thupten K. Rikey]. “Composed on behest of Nawang Jigme and completed on 30th of the 8th month of Tibetan Calendar (1993) by Lama Yungdrung Tsultrim at his residence in Rinag Beting, Gangtok, Sikkim with a transcriber’s note (Nawang Jigme) and with an appendix on the three heart mantras.” I saw this notice on the internet, but haven’t yet been able to learn any more about it. Zhu Ri-zhing G.yung-drung-kun-grags-gling is said to be the only Bon monastery in Sikkim. This is interesting, since there is precious little information on Bon in Sikkim.

1519. Snga-rabs Bon Rig-pa’i Nyams-zhib, an internet publication at theyungdrungbon.com (April 15, 2014). Said to be forthcoming in Bon Sgo. This is a survey of western-language writings about Tibet between the dates 1880 and 1947.

1520. The Nature-deities of Tibet: A Discussion on the Tale ‘The Subduing and Putting under Oath of Tibet’s Malignant lha ’dre’ in Padma bka’ thang. Contained in: Erika Sandman & Riika Virtanen, eds., Himalayan Nature: Representations and Reality (Studia Orientalia, vol. 109), Finnish Oriental Society (Helsinki 2011), pp. 119-140.

1521. Thobgyal Sarpa: The Only Tibetan Bonpo Settlement in India. A paper read at the Seminar organized by the SYLFF association of Helsinki University, September 25, 2008. On Thob-rgyal Gsar-pa, or the Tibetan Bön community at Dolanji, Himachal Pradesh. A copy was placed on the internet in PDF format at this website: http://www.sylff.org. I’m told it has been published in the following volume: Tuija Veintie & Pirjo Kristiina Virtanen, eds., Local and Global Encounters: Norms, Identities and Representations in Formation, Renval Publications no. 25, The Renval Institute for Area and Cultural Studies (Helsinki 2009), pp. 61-75.

RIN-SPUNGS TSHUL-BSTAN

1522. G.yung-drung Bon Dar Nub Skor Cung-tsam Gleng-ba. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 85-87.

1523. Gzi-rtsa-sde-dgu Rdzong-gi Lo-rgyus dang ’Brel-ba’i Skor Bshad-pa. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 2, pp. 87-99. On the place known as Jiuzhaigou, in Shar-khog area enclosed within modern Sichuan Province. As it has become a major tourism area, much has been written about it in recent years.

1524. Mdo-smad Zing-chu’i Byang Bya-dur dang ’Brel-ba’i Skor-la Dpyad-pa. Paper to be given at the 15th IATS seminar (Paris 2019).

1525. Zhang-zhung Smar-gyi Yig-gzugs-las ’Phros-te Zhang-zhung Skor-la Cung-zad Dpyad-pa. Contained in: Bsod-nams-mtsho, ed., Skabs Dang-po’i Zhang-zhung Rig-gnas Rig-gzhung Dpyad-gleng Tshogs-’du’i Dpyad-rtsom Phyogs-bsgrigs, Mi-rigs Dpe-skrun-khang (Beijing 2016), pp. 187-197. On Zhang-zhung scripts, including the news report of 1994 that ancient scripts had just been discovered.

RINGU TULKU (Ri-mgul Sprul-sku)

1526. Pre-Buddhistic Rites in Buddhism. Contained in: Tanka B. Subba & Karubaki Datta, eds., Religion and Society in the Himalayas, Gian Publishing House (New Delhi 1991), pp. 32-38.

RMA-RONG DGE-BSHES NYI-MA-DBANG-RGYAL, GSHEN GYI RNAL ’BYOR

1527. Bod-kyi Thun-mong-ma-yin-pa’i Theg-pa Chen-po Sngags Sems Zung-’brel-gyi Sgo-nas Pho-mo Thob-thang ’Dra-mnyam Zung-’brel Bden-pa’i Lam-la Bskyod Dgos-pa’i Ngo-sprod Mdor-bsdus, Nyima Wangyal Marong (Kathmandu 2002), in 90 pages. On the problem of equal rights for women and men, with reference to the mantric and Rdzogs-chen teachings of Bon.

1528. Bon-gyi Skyabs-’gro dang Sngon-’gro ’Bum Dgu. Bon-sgo (Dolanji), vol. 1 (1987, also reprinted in 1994), pp. 13-17.

RMA-RONG LUNG-RIG-RNAM-RGYAL

1529. Rgyal-rigs Bru-yi Ring-lugs ’Dzin-pa’i G.yas-ru’i Ston-pa Bco-brgyad Skor Mdo-tsam Brjod-pa. Bon-sgo, vol. 3 (1989), pp. 3-9. Also, with slightly different author and title: Rma-rong Lung-rig-rgyal, Rgyal-rigs Bru-yi Ring-lugs ’Dzin-pa G.yas-ru’i Ston-pa Bco-brgyad-kyi Skor Gleng-ba, contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 150-155. About the Bru family and its Bon lineages.

RMA-RONG MDO-SNGAGS-BSTAN-PA-BKRA-SHIS

1530. Phar-phyin Bcu’i Nang-tshan Sbyin-pa’i Skor Mdor-tsam Gleng-ba. Bon-sgo, vol. 9 (1996), pp. 36-41. On giving as one of the ten perfections.

RME’U-TSHA BSTAN-’DZIN-RNAM-RGYAL (b. 1964)

1531. Bon-gyi Gdung-rgyud Chen-po Drug-gi Byung-ba Brjod-pa, Bod-ljongs Mi-dmangs Dpe-bskrun-khang (Lhasa 2014), in 336 pages. A history of the six most important hereditary clans for Bon history.

1532. Bon-gyi Shin-tu Don-ldan Kun-rdzogs-kyi Theg-pa’i Dkyil-’khor Rnam-grangs dang Thig-rtsa’i Skor Dbye-zhib Mdo-tsam Byas-pa. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 361-372. On Bon mandala construction.

1533. Gna’-bo’i Bon Grong zhig-gi Shes-rig: Snye-mo Bzang-ri’i Lo-rgyus dang Rig-gnas [The Ancient Civilisation of a Bon Village], Bod-ljongs Mi-dmangs Dpe-skrun-khang (Lhasa 2016). Have copy. History of Zangs-ri Rme’u-tshang, located in Snye-mo of Gtsang Province. It includes accounts of local life-cycle rites and customs as well as Bon teachings. Special attention is paid to the monastery Bzang-ri Rme’u Lhun-grub-mthong-smon-gling, founded by Rme’u-ston Lha-ri-gnyen-po (1024-1091).

RME’U YON-TAN-MTHONG-GROL, RNGA-BA

1534. Gces-su ’Os-pa’i Dgon-sde. Bon-sgo, vol. 12 (1999), pp. 92-95.

RNGA-BA ’BRUG-GRAGS

1535. Tshad-ma’i Rig-pa’i Rlabs ’Phreng. Bgres-po’i ’Bel-gtam, issue 1 (2001), pp. 86-91, continued in issue 2 (2002), pp. 108-113. On logic and debate.

RNGA-BA G.YUNG-DRUNG-BSAM-GTAN

1536. Bshad-sgrub ’Dus-sder Bsngags-pa’i G.yas-’khyil Dung-gi Sgra-dbyangs. Bon-sgo, vol. 13 (2000), pp. 123-124. A literary piece.

1537. ’Jig-rten-gyi Rang-bzhin Brjod-pa’i Bden-gtam Dbyar-gyi Rnga-sgra. Bon-sgo, vol. 11 (1998), pp. 99-102. A literary piece.

RNGA-BA ’JAM-ME

1538. Bod ces-pa’i Tha-snyad-la Dpyad-pa. Bon-sgo, vol. 8 (1995), pp. 60-72. About ‘Bod,’ the Tibetan-language name for ‘Tibet.’

1539. G.yung-drung Bon. Bon-sgo, vol. 10 (1997), p. 108. A literary piece.

1540. Lo-chen Bai-ro-tsa-na’i Skor-la Cung-tsam Dpyad-pa. Bon-sgo, vol. 9 (1996), pp. 130-142. On Vairocana, the Tibetan translator of the imperial period.

1541. Smad-kyi Mkhas-pa Mi Bzhi’i Skor Rags-tsam Gleng-ba. Bon-sgo, vol. 7 (1994), pp. 62-73. On the Four Wise Men (Mkhas-pa Mi Bzhi): Zhang-zhung Stong-rgyung Mthu-chen, Se-bon Sha-ru Dbu-chen, Lde-bon Gyim-tsha Rma-chung, & Me-nyag Lce-tsha Mkhar-bu.

1542. Yid Skyo-ba’i Gnas-tshul Rags-bsdus. Bon-sgo, vol. 8 (1995), p. 161. An obituary for Bya-’phur Nam-mkha’-rgyal-mtshan (1969-1995).

1543. Zhwa-dkar G.yung-drung Bon zhes-pa’i Tha-snyad-la Dpyad-pa. Bon-sgo, vol. 11 (1998), pp. 5-7. About the white hats of the Bonpos.

RNGA-BA KHRI-RGYAL

1544. Bu-chung-zhig-gi Snying-nor-gyi A-ma. Bgres-po’i ’Bel-gtam, issue 2 (2002), pp. 98-101. A literary piece.

RNGA-BA MTSHO-LDAN-SNYEMS-BLO

1545. Las-dbang-gi Ngang-pa Ser-po. Bgres-po’i ’Bel-gtam, issue 2 (2002), pp. 102-104. A literary piece.

1546. Snang-dgon Bon-bstan-slob-gling-gi Dge-mtshan Brjod-pa Tshangs-sras Dgyes-pa’i Dbyangs-kyi Rdul-phran. Bgres-po’i ’Bel-gtam, issue 1 (2001), pp. 75-80. Poetry.

RNGA-BA PHUN-TSHOGS-RNAM-RGYAL

1547. Rab-legs-g.yung-drung-gling-gi Skor. Bon-sgo, vol. 5 [3rd reprint] (1991), pp. 12-21.

RNGA-BA SHES-RAB-DGE-LEGS

1548. Bod-kyi Lo-rgyus-la God-chags Byung-ba’i Skor. Bon-sgo, vol. 11 (1998), pp. 57-59. On historic competition between Bon and Chos.

1549. Chu-’dzin-gyi Mngal Khul-du Gnas-pa’i Gru-char. Bon-sgo, vol. 10 (1997), p. 118. A literary piece.

RNGA-BA SHES-RAB-GRAGS-PA

1550. Dge-ba-la ’Jug-pa’i Sgo Skyabs-su ’Gro-tshul Skor Cung-tsam Gleng-ba. Bon-sgo, vol. 7 (1994), pp. 49-52. On taking of Refuge.

1551. Lho Gter Lugs-kyi Theg Dgu’i Rnam-bzhag Rags-tsam Brjod-pa. Bon-sgo, vol. 9 (1996), pp. 26-35. On the Nine Vehicles.

RNGA-BA SHES-RAB-KUN-GSAL

1552. Dpal-ldan Yongs-’dzin Bla-ma’i Bstod-tshig Ngag-gi Rol-mo. Bgres-po’i ’Bel-gtam, issue 2 (2002), pp. 89-90. A literary piece.

RNGA-BA SHES-RAB-RGYA-MTSHO

1553. Rgyal-gshen Rjes-dran. Bgres-po’i ’Bel-gtam, issue 1 (2001), pp. 71-72. Poetry.

RNGA-BA SHES-RAB-TSHUL-KHRIMS

1554. Bon-sgo-la Bcing-ba’i Brtse-dung. Bon-sgo, vol. 8 (1995), pp. 151-152. A literary piece.

1555. Dpal-ldan Sman-ri Dgon-la Bstod-pa Dri-za’i Bu-mo’i Glu-dbyangs. Bon-sgo, vol. 7 (1994), pp. 158-167. A literary piece in praise of Menri Monastery.

1556. Rmi-lam-gyi A-ma. Bon-sgo, vol. 9 (1996), p. 160. A literary piece. Not seen.

RNGA-BA SKAL-KHO

1557. Phar-phyin Drug-la Bsngags-pa Gtam-gyi Me-tog. Bon-sgo, vol. 7 (1994), pp. 53-54.

ROCK, JOSEPH F. (1882-1964)

1558. Contributions to the Shamanism of the Tibetan-Chinese Borderland. Anthropos, vol. 54, fasc. 5-6 (1959), pp. 796-818. Note: not all of Rock’s works on the Naxi and neighboring peoples are listed here, only some of them with more explicit mention of Tibetan Bon religion.

1559. The Birth and Origin of Dto-mba Shi-lo, the Founder of the Mo-so Shamanism, according to Mo-so Manuscripts. Artibus Asiae, vol. 7 (1937), pp. 5-83.

1560. The Na-khi Nāga Cult and Related Ceremonies, Istituto Italiano per il Medio ed Estremo Oriente (Rome 1952).

1561. The Nichols Mo-so Manuscript of the American Geographical Society, Geographical Review, vol. 27, no. 2 (April 1937), pp. 229-239. On the founder of Naxi religion, Dto-mba Shi-lo, with a sketch of his life, and a translation of the Nichols manuscript, containing an exorcistic rite. Berthold Laufer had earlier written about the same manuscript.

1562. The Romance of Ka-ma-gyu-mi-gkyi. Bulletin de l’Ecole Française d’Extrême-Orient, vol. 39 (1939).

ROCKHILL, W. WOODVILLE

1563. The Life of the Buddha and the Early History of His Order, Pilgrims (Varanasi 2004, reprint of edition of 1901), pp. 206-208. Although this violates my principles of inclusion, I list this passage here for its repetition of the interesting early idea that the Tibetan word bon is related to the Burmese term for ‘merit’ (in Sanskrit, puṇya). It also gives a good impression of just how little was known about Bon at the time.

ROERICH, GEORGE N. (1902-1960)

1564. Trails to Inmost Asia, Yale University Press (New Haven 1931), p. 357 ff.

ROESLER, ULRIKE

1565. The Vinaya of the Bon Tradition. Contained in: Charles Ramble and Hanna Havnevik, From Bhakti to Bon: Festschrift for Per Kvaerne, Novus Forlag (Oslo 2015), pp. 431-448. Bon ’Dul-ba texts are listed and summarized, with some conclusions about the connections with the by far better known Chos texts.

RONG ZHONGTA

1566. Dpal-ldan Khri-brtan-nor-bu-rtse’i Byung-’phel Gzhir Byas-nas Bal-yul-du G.yung-drung Bon-gyi Bstan-pa Dar-ba’i Lo-rgyus dang Da-lta’i Gnas-tshul Dpyad-pa. Paper given at 15th seminar of the IATS (Paris 2019).

ROSSETTI, CLARA

1567. Il sGrags pa rin chen gling grags. Il mito dell’impero tibetano secondo la tradizione Bon. Le ragioni della grandezza e del declino, an academic thesis under the direction of Giacomella Orofino (Naples 2004-2005). On the historical work known as the Sgrags-pa Rin-chen Gling-grags.

ROSSI, DONATELLA

1568. A Brief Note on the Bonpo Texts of the Giuseppe Tucci Fund Preserved at the Library of IsIAO. Contained in: Donatella Rossi & Samten G. Karmay, eds., Bon, the Everlasting Religion 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. 337-346. PDF.

1569. A Brief Survey of the Lung-rigs Rin-po-che’i Mdzod Blo-gsal Snying-gi Nor by Shar-rdza Bkra-shis-rgyal-mtshan (1859-1934). Contained in: Henk Blezer, ed., Religion and Secular Culture in Tibet (Tibetan Studies II), Brill (Leiden 2002), pp. 365-378.

1570. A Preliminary Note on the Maṇḍalas of the Bon Tradition. Tibetan Art between Past and Present [=Rivista degli Studi Orientali, supplement 1 for vol. 84] (Rome 2012), pp. 83-91.

1571. A Translation of Pelliot Tibétain 1047: Presentation and Hermeneutical Remarks. Paper given at 15th seminar of the IATS (Paris 2019).

1572. An Introduction to the mKha’ ’gro gsang gcod Teachings of Bon. A paper delivered at the 11th Seminar of the International Association for Tibetan Studies held at Königswinter in 2006. It has now been published in East and West, vol. 58, nos. 1-4 (2008), pp. 213-233.

1573. Alcune Riflessioni sull’interrelazione fra la semantica e la divinazione. Contained in: Charles Ramble and Hanna Havnevik, From Bhakti to Bon: Festschrift for Per Kvaerne, Novus Forlag (Oslo 2015), pp. 449-462. On Bon divination, in particular the string divination known as ju-thig.

1574. Holy Mountains and Saint Immortals in the Bon Tradition: A Preliminary Survey of the History of Chang-cha-dur. Rivista degli Studi Orientali, n.s. 78 (2005), pp. 413-420. The author studied Chö (gcod) rituals of Bon as practiced by nuns of Brag G.yung-drung. This hermitage for nuns is associated with the holy mountain of Byang Bya-dur in Amdo as well as the monastery of Dga’-mal. The main part of this short article summarizes a lengthy guidebook to Byang Bya-dur entitled Gnas ri byang bya dur dkar chag lung don gsal sgron, a kind of mimeographed publication that appeared under the editorsyip of Ma Delong of the Office of the Archives of Songpan County in 1993.

1575. Khandro Sangchöd: An Introduction to the Liturgies and Principles of Chöd in the Bon Tradition. A documentary video on DVD made in 1985. I haven’t generally included audio or video items in this bibliography, although I make an exception with this one, since I believe it is of particular significance and that it ought to be better known.

1576. Mkha’-’gro-dbang-mo’i Rnam-thar: The Biography of the Gter-ston-ma Bde-chen-chos-kyi-dbang-mo. Paper given at the 10th International Association of Tibetan Studies seminar (Oxford 2003). It has now been published as mKha’ ’gro dbang mo’i rnam thar: The Biography of the gTer ston ma bDe chen chos kyi dbang mo (1868-1927?). Revue d’Etudes Tibétaines, vol. 15 (November 2008) [Tibetan Studies in Honor of Samten Karmay], pp. 371-378. Bde-chen-chos-kyi-dbang-mo (b. 1868) was an important holy personage and leader in the late 19th century, especially known for her texts on Gcod (‘Cutting’) teachings. See the same author’s 2008 article that draws on this same text.

1577. Riflessioni ermeneutiche su un testo bonpo di oniromanzia. A paper given at the first meeting of the Associazione Italiana di Studi Tibetani e Himalayani (Procida 2017).

1578. Sacred Female Biographies in the Bon Religion: A 20th Century gTer-ma. Rivista di Studi Sudorientali, vol. 3 (2008), pp. 127-143. This may be available online. Study of a text with biographies of famous Bon women, revealed to Bde-chen-chos-kyi-dbang-mo (b. 1868).

1579. Some Considerations about the Bonpo Prajñāpāramitā. Unpublished paper given at the Bonpo Kanjur Seminar in June 1996, Lake Atna (Atnsjøen), Norway. On scriptures in the category of Khams-brgyad.

1580. The Bonpo Texts of the Tucci Collection Preserved at the Italian Institute for Africa and East Asia in Rome. 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.

1581. The Don gsum (Three Teachings) of Lady Co za Bon mo. A Bon po gter ma from the G. Tucci Tibetan Fund. Revue d’Etudes Tibetaines, vol. 51 (July 2019), pp. 301-322. Co-za Bon-mo. Part two of this was published in M. Clemente, et al., eds., Perspectives on Tibetan Culture: A Small Garland of Forget-Me-Nots Offered to Elena de Rossi Filibeck, Vajra (Kathmandu 2018), perhaps not published yet.

1582. The Lo rgyus chen mo in the Collection of the Ye khri mtha’ sel Attributed to Dran-pa Nam-mkha’. 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. 181-191. Ye-khri Mtha’-sel.

1583. The Monastic Lineage of Snang-zhig Dgon-pa in Amdo. The Tibet Journal (Dharamsala), vol. 23, no. 4 (Winter 1998), pp. 58-71.

1584. The Nine Ways of the Bonpo Tradition: An Oral Presentation by a Contemporary Bonpo Lama. 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. 676-681. Contemporary explanations of the nine Vehicles by A-lags Bon-brgya (or, Bon-brgya Dge-legs-lhun-grub-rgya-mtsho).

1585. The Philosophical View of the Great Perfection in the Tibetan Bon Religion. Paper delivered at the American Academy of Religion, Pacific Northwest Regional Branch Meeting (Tacoma, Washington, May 8-10, 1998).

1586. The Philosophical View of the Great Perfection in the Tibetan Bon Religion, Snow Lion Publications (Ithaca 1999). Tibetan text editions and English translations of the Rgyud Bu-chung Bcu-gnyis and Lta-ba Seng-ge Sgra-bsgrags.

1587. The Three Teachings (Don gsum) of Lady Co za Bon mo: A Bon po gter ma from the Giuseppe Tucci Tibetan Fund. Contained in: Elena de Rossi Filibeck, et al., eds., Studies in Honour of Luciano Petech, a Commemoration Volume, 1914-2014, Fabrizio Serra Editore (Pisa 2016), pp. 155-164. Co-za Bon-mo. PDF.

1588. The Yid ches lung gi sgron ma [The Lamp of the Truthful Transmission], a Bonpo Rediscovered Text from the rDzogs pa Chen po Yang rtse klong chen Cycle. Contained in: D. Rossi & C.J. Oliphant of Rossie, eds., Sharro: Festschrift for Chögyal Namkhai Norbu, Garuda (Switzerland 2016), pp. 200-212.

1589. Traditions and Persecutions of Bon at the Time of the Ancient Tibetan Monarchy. Masters thesis done under the direction of Luciano Petech (Rome). No other information available. Not seen.

1590. Transcendence and Immanence: A Brief Exposition of the View (lTa ba’i stong thun) from the rDzogs pa chen po Yang rtse klong chen Cycle. Contained in: Donatella Rossi, ed., Dialectics of Buddhist Metaphysics in East Asia: Tibet and Japan, an Inedited Comparison, supplement to Rivista degli Studi Orientali, n.s. vol. 91 (2018), pp. 91-110. Not yet seen.

ROSSI-FILIBECK, ELENA DE

1591. Catalogue of the Tucci Tibetan Fund in the Library of IsIAO, Istituto Italiano per l’Africa e l’Oriente (Rome 2003), volume 1, in 577 pages. The section of the catalogue devoted to Bon texts is located at pp. 260-309. Quite a few important Rdzogs-chen texts are listed, along with a 12-volume manuscript of the Gzi-brjid, and still other works of considerable interest. Giuseppe Tucci collected these texts in the early decades of the 20th century. Given his close association with Khyung-sprul ’Jigs-med-nam-mkha’i-rdo-rje (1897-1955), the latter may have been source of a number of these books. See Tucci’s book Sadhus et brigands du Kailash, p. 187: “Ma visite est des plus profitables: il possède encore dans sa riche bibliothèque une considérable collection de manuscrits bön po et, après de nombreuses demands et grâce à de généreuses offrands en argent, je réussis à acquérir de précieux ouvrages concernant cette religion dont on sait si peu de choses.”

RTA-MGRIN-RGYAL — See Mgar-rtse Rta-mgrin-rgyal.

RTSE-DRUG SLOB-DPON BSTAN-PA’I-RGYAL-MTSHAN

1592. Bon-lugs-kyi Bla-ma Ngos-’dzin Stangs Skor-tsam Gleng-ba. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 129-137. On the ways Bon lamas are recognized.

RTSE-ZHIG-TSHANG SHES-RAB-BSTAN-PA’I-ZLA-BA

1593. Rtse-zhig Dgon-pa dang Mdo-smad Byang-shar Bon-dgon Khag-gi ’Brel-ba. A paper supplied as a handout at the 2006 IATS conference in Königswinter, Germany. PDF.

1594. Ya-thog Srid-pa’i Bon-gyi Lha-’dre’i Skor Gleng-ba. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 162-176.

RUTE, IEVA

1595. Yungdrung Bön in the West: Reception and Transformations. An internet publication on the website “Buddhism & Nordland: International Conference on Buddhism.” Given the length and detail of this paper, I make an exception and list it, despite the fact it is an internet publication that may disappear at any moment. Very little has been written about the shapes Bon takes when it enters countries where there had been no tradition of practicing it.

RYAVEC, KARL E.

1596. Regional Perspectives on the Origin and Early Spread of the Bon Religion based on Core Areas of Monastery Construction across the Tibetan Plateau. Revue d’Etudes Tibétaines, vol. 54 (April 2020), pp. 5-27.

SA-DMAR TSHE-RING-DON-GRUB

1597. Mdo-smad Co-ne’i Yul-du Bon-bstan Dar-nub Skor-gyi Thog-ma’i Dpyad-gleng. Zhang-zhung Rig-gnas [Shang Shung Culture], issue for the Earth Dog year of 2018, 10th in the general series, pp. 94-104. On the rising and falling fortunes of Bon religion in Co-ne region of Amdo.

SAGASTER, KLAUS

1598. Bon. Contained in: Hans D. Betz, et al., eds., Religion Past and Present: Encyclopedia of Theology and Religion, Brill (Leiden 2007), vol. 2 (Bia-Chr), pp. 169-170. May be available online at the Brill website.

SAMUEL, GEOFFREY

1599. Revisiting the Problem of Bon Identity: Bon Priests and Ritual Practitioners in the Himalayas. Journal of the International Association for Bon Research, vol. 1, no. 1 (2013), pp. 77-98.

1600. Shamanism, Bon and Tibetan Religion. Contained in: C. Ramble & M. Brauen, eds., Anthropology of Tibet and the Himalaya, Volkerkundemuseum (Zürich 1993), pp. 318-330.

1601. The Indus Valley Civilization and Early 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. 651-670.

SANDERS, FABIAN

1602. Ancient Rituals in a Twilight World. Journal of the International Association for Bon Research, vol. 1, no. 1 (2013), pp. 333-343. Some ritualists in Assam do call themselves Bonpos, and are called so by others locally, although there are also ritualists called Phrami (I wonder if it might be a version of the word Brahmin?).

1603. Tibetan Oracles and Himalayan Shaman. A paper given at the School of Oriental and African Studies, London University (London, January 21, 2011). The author teaches at Venice University.

SARKÖZI, ALICE

1604. A Bon Funeral Rite in Lamaist Mongolia. Contained in: W. Heissig & H.-J. Klimkeit, eds., Synkretismus in den Religionen Zentralasiens, Harrassowitz (Weisbaden 1987), pp. 119-135.

SBA-SAR KUN-BZANG-BSTAN-PA’I-RGYAL-MTSHAN

1605. Skyabs-’gro’i Tshogs-zhing-gi Sgom-rim Gsal-’debs-kyi Skor. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 254-260. On how to clearly contemplate the ‘field of accumulation’ of the refuge taking practice.

SBYIN-PA-BSTAN-’DZIN-RGYAL-MTSHAN — See Dbu-ri Bla-ma Sbyin-pa-bstan-’dzin-rgyal-mtshan.

SCHAEFFER, KURTIS R.

1606. The Bön Tradition. Contained in: Kurtis R. Schaeffer, Matthew T. Kapstein & Gray Tuttle, eds., Sources of Tibetan Tradition, Columbia University Press (New York 2013), chapter 8, pp. 250-277. An anthology of various already published passages, what is new here are introductions written mostly by Kurtis Schaeffer.

SCHAIK, SAM van

1607. The Main Collections and Types of Bon Manuscripts from Dunhuang and Other Central Asian Collections. A paper given in absentia at the workshop “Bonpo Manuscript Culture” (Hamburg, March 2016). The types of non-Buddhist texts covered are funeral texts, divination, deity supplication, narratives and Buddhist polemics and appropriation. A valuable survey of Dunhuang literature connected with Bon (including modern studies of the same).

1608. The Naming of Tibetan Religion: Bon and Chos in the Tibetan Imperial Period. Journal of the International Association for Bon Research, vol. 1 (2013), pp. 227-257. The religious scene in early or imperial Tibet was one of disparate rites lacking a metanarrative, and probably not bearing any overarching name, let alone the name Bon. These rites were largely funerary and propitiatory.

SCHIEFNER, ANTON (1817-1879)

1609. Über das Bonpo-Sūtra: Das weisse Nāga-Hunderttausend. Mémoires de l’Académie Impériale des Sciences de St.-Pétersbourg, 7th series, vol. 28, no. 1 (1880), pp. 1-86. On the Klu-’bum scripture, published posthumously.

SCHLAGINTWEIT, EMIL (1835-1904)

1610. Über die Bon-pa Sekte in Tibet. Sitzungsberichte der königl. bayer. Akademie der Wissenschaften. Philosophisch-philologische Klasse (München), Jahrgang 1866, Band 1, pp. 1-12.

SCHLAGINTWEIT, HERMANN (b. 1826)

1611. Das Auftreten von Bor-Verbindungen in Tibet. Globus: Illustrirte Zeitschrift für Länder- und Völkerkunde, vol. 34, no. 19 (1878), pp. 363-366. This is my mistake, although I believe based on someone else’s earlier mistake (an error of copying that turned Bor into Bon), this article is not about Bon at all, but about borax. I was finally able to locate a copy in the University Library in Leiden in 2005. This is a correction of a previous entry.

SCHMID, TONI

1612. Shamanistic Practice in Northern Nepal. Contained in: Carl-Martin Edsman, ed., Studies in Shamanism, Almquist & Wiksell (Stockholm 1967), pp. 82-89. This primarily consists in a portrayal of the ritual specialists of the Sherpas known locally as Bömbo.

SCHNEIDERMAN, SARA

1613. Living Practical Dharma: Chomo Khadru and the Himalayan Bon Tradition. Contained in: Todd Lewis, ed., Buddhists: Understanding Buddhism through the Lives of Practitioners, Wiley-Blackwell (2014), pp. 246-256. Not yet seen.

SCHREMPF, MONA

1614. & Frances Garrett, What is Bon Medicine? Analysing Narratives of Illness and Healing, IIAS Newsletter, no. 30 (March 2003), p. 29.

1615. & Jack Patrick Hayes, From Temple to Commodity? Tourism in Songpan and the Bon Monaseries of A-mdo Shar-khog. Contained in: Donatella Rossi & Samten G. Karmay, eds., Bon, the Everlasting Religion 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. 285-312.

1616. Bon Lineage Doctors and the Local Transmission of Knowing Medical Practice in Nagchu. Contained in: Mona Schrempf, ed., Soundings in Tibetan Medicine: Anthropological and Historical Perspectives, Brill (Leiden 2007), pp. 91-126. These doctors of Nag-chu region may be Bon pos, but this has hardly any impact on their medical training or practice. They use the Rgyud-bzhi rather than the ’Bum-bzhi.

1617. Ethnisch-religiöse Revitalisierung und rituelle Praxis einer osttibetischen Glaubensgemeinschaft im heutigen China: Am Beispiel ritueller Maskentanzaufführungen der Bönpo-Klosterföderation von Gamel Gingka in Amdo Sharkhog in der Zeit von 1947 bis 1996, doctoral dissertation, Fachbereich Politik- und Sozialwissenschaften der Freien Universität Berlin (Berlin 2001), in 462 pages. ‘Contemporary Religious Revival and Ritual Practice in a Bon Community in Eastern Tibet: An Analytical Case Study of Ritual Masked Dance Performances of the Monastic Bonpo Federation of Gamel Gingka in Amdo Sharkhog (1947-1996).’

1618. From “Devil Dance” to “World Healing”: Some Representations, Perspectives and Innovations of Contemporary Tibetan Ritual Dances. Contained in: Frank J. Korom, ed., Tibetan Culture in the Diaspora: Papers Presented at a Panel of the 7th Seminar of the International Association for Tibetan Studies, Graz 1995, Verlag der Österreichischen Akademie der Wissenschaften (Wien 1997), pp. 91-102. On a 1983 tour of a monastic troop performing Bon dances.

1619. Hwa-shang at the Border: Transformations of History and Identity in Modern Amdo. Journal of the International Association for Tibetan Studies, vol. 2 (2006). Available online at www. thdl. org.

1620. Taming the Earth, Controlling the Cosmos: Transformation of Tibetan Buddhist and Bon-po Ritual Dance. Contained in: Toni Huber, ed., Sacred Spaces and Powerful Places in Tibetan Culture, Library of Tibetan Works & Archives (Dharamsala 1999), pp. 198-224.

1621. The Earth-Ox and the Snowlion. Contained in: Toni Huber, ed., Amdo Tibetans in Transition: Society and Culture in the Post-Mao Era, Brill (Leiden 2002), pp. 147-171. On Bon sacred dances (’cham) in Shar-khog.

1622. Victory Banners, Social Prestige and Religious Identity: Ritualized Sponsorship and the Revival of Bon Monasticism in Amdo Shar-khog. 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. 317-357.

SCHUBERT, JOHANNES (1896-1976)

1623. Das Ritual für rTa Thugsºdkarºpo, eine Beschwörung der Bonºpo. Mitteilungen der Institut für Orientalforschung, vol. 8, pt. 1 (1961), pp. 51-63. The text here translated into German has the title Gong-sa Lnga-pa’i ’Jags-sgrigs Snang-ba’i Rta-thugs Dkar-po. It was composed by the Great Fifth Dalai Lama although the author was not aware of this. It isn’t specificlly about Bon.

SCHUH, DIETER

1624. Tibetische Handschriften und Blockdrucke: Teil 8 (Sammlung Waddell der Staatsbibliothek Preussischer Kulturbesitz Berlin), Franz Steiner Verlag (Wiesbaden 1981), Tafel 5 and pp. 89-90 (nos. 35-36).

SCHWARTZBERG, JOSEPH E.

1625. Cartography in Greater Tibet. Contained in: J.B. Harley & David Woodward, eds., The History of Cartography, Volume Two, Book Two: Cartography in the Traditional East and Southeast Asian Societies, The University of Chicago Press (Chicago 1994), pp. 607-681. On pp. 638-642 are discussions about ’Ol-mo-lung-ring.

SCHWIEGER, PETER

1626. Towards a Biography of Don-yod rdo-rje, King of Be-ri. Contained in Studia Tibetica et Mongolica (Festschrift Manfred Taube), Indica et Tibetica series, vol. 34, Indica et Tibetica Verlag (Swisttal-Odendorf 1999), pp. 247-260. The King of Be-ri named Don-yod-rdo-rje was a supporter of Bon, it is said...

SDE-DGE-BA BSOD-NAMS-G.YUNG-DRUNG

1627. G.yung-drung Bon-gyi Bshad-sgrub ’Dus-sde-la Bsngags-pa’i Snyan-tshig Pi-wang-gi Sgra-dbyangs. Bon-sgo, vol. 10 (1997), pp. 114-115.

SDE-DGE-BA BSOD-NAMS-’GYUR-MED

1628. ’O Chu ’Dres-ma’i Tshor-snang. Bon-sgo, vol. 12 (1999), pp. 89-90. A literary piece.

SDE-DGE-BA SBYIN-PA-TSHE-BRTAN

1629. Phywa-gshen Theg-pa’i Bon-sgo’i Skor Rags-tsam Gleng-ba. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 261-270. On the first of the causal Vehicles of Bon, concerned with gto rituals, medicine and divination. The author’s name is here given as Sde-dge Dge-bshes Sbyin-pa-tshe-brtan.

1630. Rgyal-ba Sman-ri-bar Bstod-pa. Bon-sgo, vol. 13 (2000), p. 132. A literary piece.

SDE-DGE G.YUNG-DRUNG-’GYUR-MED

1631. Bod-kyi Thun-mong-ma-yin-pa’i Rig-gzhung Dar-lcog-gi Skor Cung-tsam Gleng-ba. Bon-sgo, vol. 10 (1997), pp. 76-88. On religious flags and banners.

1632. Bod Rgyal Gnya’-khri-btsan-po’i Byung-khungs dang Yin-tshul Skor-la Cung-zad Gleng-ba. Bon-sgo, vol. 9 (1996), pp. 86-100. About Emperor Gnya’-khri-btsan-po, the first in the dynastic line.

SEELE, CLAUDIA

1633. Traditionen kosmogonischer Mythen in den Urzeitlegenden der Bönpos, M.A. thesis (Magisterarbeit), Rheinischen Friedrich-Wilhelms-Universität zu Bonn (1995), in 178 pages. ‘Traditional cosmogonic myths in the primordial legends of the Bonpos.’

SEHNALOVA, ANNA

1634. The Bonpo Mendrup (sMan sgrub) Ritual: Its Medicine, Texts, Traceable History, and Current Practice, PhD dissertation, Charles University (Prague 2018). PDF.

1635. The Bonpo sMan sgrub Ritual: Medicinal Materiality of a Universal Healing Ceremony. Revue d’Etudes Tibetaines, vol. 52 (October 2019), pp. 5-45.

1636. Inviting Medicine: Mendrup (sman sgrub) Healing for Everyone and Everything. Contained in: Charles Ramble & Ulrike Roesler, eds., Tibetan and Himalayan Healing: An Anthology for Anthony Aris, Vajra Books (Kathmandu 2015), pp. 632-649.

1637. Medicinal Mandala: Potency in Spatiality. Himalaya, vol. 39, no. 1, article 15 (Spring 2019), pp. 164-188.

1638. Tibetan Bonpo Mendrup: The Precious Formula’s Transmission. Contained in: Dagmar Wujastyk, et al., eds., Transmutations: Rejuvenation, Longevity, and Immortality Practices in South and Inner Asia, special issue of History of Science in South Asia, vol. 5, no. 2 (2017), pp. 143-180. PDF.

1639. Tibetan Bonpo Mendrub: The Bonpo Precious Formulae’s Transmission and Practice. Paper to be given at the University of Vienna, at the conference “Medicine and Yoga in South and Inner Asia,” on August 3, 2017.

1640. Unicorns, Myrobalans, & Eyes: Senses in Ritual Structure and Matter in g.Yung drung Bon, a Tibetan Tantric Tradition. Revue d’Etudes Tibétaines, vol. 50 (June 2019), pp. 166-211. PDF. On Sman-sgrub ritual.

SENG-SPRUL RIG-’DZIN-NYI-MA

1641. Zhang-zhung-gi Shes-rig Skor-la Dpyad-pa. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 80-84.

SER-SMAD SPOM-RA DGE-BSHES YE-SHES-DBANG-PHYUG

1642. Bod-du Bon-po’i Chos-lugs Byung-tshul. Contained in: Grub-mtha’ Khag-gi Chos-’byung, as contained in: Dge-bshes Ye-shes-dbang-phyug-gi Gsung-’bum, Kan-su’u Mi-rigs Dpe-skrun-khang (Lanzhou 1999), vol. 3, pp. 20-26. A brief treatment of Bon by a modern Gelugpa writer of Sera Monastery.

SGA ZLA-BA-TSHE-RING

1643. Mnga’-ris dang Zhang-zhung-gi Ming Byung-tshul Skor Rags-tsam Dpyad-pa. Krung-go’i Bod-kyi Shes-rig, 3rd issue of 1993 (23rd in general series), pp. 31-33. A general investigation into the reasons Mnga’-ris and Zhang-zhung have their names.

SGER-LUNG TSHE-RING-SKAL-BZANG

1644. Zhang-zhung-gi Skor dang Btsun-mo Sad-ma-kar-gyi Mgur-glu. Bon-sgo, vol. 20 (2007), pp. 37-60. About Zhang-zhung and the song of Queen Sad-ma-kar.

SGO-RIGS SHES-RAB-GRAGS-PA

1645. Zhang Bod Gdan-rabs: The History of Bonpo Monasteries and Pilgrimage Places in Zhangzhung Tibet, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), in 2 vols. Not seen.

SGOM-PA-RGYAL

1646. Bon-gyi Gsas-khang Rig-gnas-kyi Byung-rim-la Dpyad-pa. Zhang-zhung Rig-gnas [Shang Shung Culture], issue for the Earth Dog year of 2018, 10th in the general series, pp. 86-93. On Bon temples, apparently.

SGROL-MA-THAR

1647. A Comparison of Klu-’bum dkar-po and Klu-’bum nag-po. Paper given at the ‘New Horizons in Bon Studies,’ held at the National Museum of Ethnology, Osaka, August 23-27, 1999, but not published in the proceedings.

SGRUB-MKHAN TSHUL-KHRIMS-BSTAN-’DZIN (b. 1968)

1648. Gter-ston Chen-po Gshen-chen Klu-dga’i Lo-rgyus-las ’Phros-pa’i Dpyad-gtam. Contained in: Zhang Bod Shes-rig Gnang Deng Gsal-ba’i Me-long (2017). Not seen.

1649. Magyu, Tsalung & Tummo: Clear Explanations on the Daily Practice of Tsalung and Tummo from the Mother Tantra, which is Both an Excellent Medicine for the Hundreds of Diseases and the Essential Elixir of Immortality, Teachings by Drugdra Khen po Tsultrim Tenzin, transcribed and edited by Carol Ermakova and Dmitry Ermakov, with illustrations by Yungdrung Rabten (G.yung-drung-rab-brtan), Foundation for the Preservation of Yungdrung Bon (London? 2018). Seen at Googlebooks. It is a translation of Nyin-re’i ’Tsho-ba’i Nang-du Nye-bar Mkho-ba’i Gsang-sngags Ma-rgyud-kyi Rtsa Rlung Gtum-mo’i Lag-len Gsal-bar Bshad-pa Nad Brgya Sel-ba’i Sman-mchog ’Chi-med Tshe-yi Bdud-rtsi.

1650. Sangs-rgyas Gshen-rab-mi-bo’i ’Khrungs-’das-kyi Lo-tshigs Mi-’dra-ba Khag Gsham-gsal. Contained in: Zhang Bod Shes-rig Gnang Deng Gsal-ba’i Me-long (2017). Not seen. Evidently on the dates of Lord Shenrab.

1651. Srong-btsan Gong-du Bod-yig Yod Med-la Rob-tsam Dpyad-pa. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 326-337. On the question of the existence of Tibetan letters prior to the 7th century. The abbot is said to be abbot of the Sgrub-grwa at Khri-brtan-nor-bu’i-rtse.

SHAFER, ROBERT

1652. Jangjung. Contained in: Sino-Tibetan Linguistics, vol. 3 (West Himalayish), pp. 289-296. Unpublished typescript (of 1937) kept at Berkeley. Reference taken from Matisoff (2001). Evidently about Zhang-zhung. Not seen.

SHAPIRA, DAN

1653. Irano-Slavono-Tibetica: Some Notes on Śaxaiśa, Mithra, Lord Gshen-rab, Bon and a Modern Myth. Xristianskij Vostok, n.s. vol. 3, no. 9, (2002), pp. 308-317. PDF of pre-published draft. A study of certain connections that have been made between Tibet and the Iranian worlds, in particular the Kuznetsov hypothesis. The same author has written a number of papers on Iranian geographical conceptions, including, Was There Geographical Science in Sasanian Iran? Acta Orientalia Hungarica, vol. 54, nos. 2-3 (2001), pp. 319-338 (with an important bibiography on the subject).

SHAR-BA THOGS-MED

1654. A-mdo Shar-khog Skyang-tshang Dgon-pa’i Brten-pa Rnam-rgyal Sku-’khor dang De’i Khyad-chos Brjod-pa. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 226-230.

1655. Ya-thog Bod-kyi Rig-gnas ’Phel-shugs-kyi Gsang-mthil Rtol-byed-kyi Bstan-bcos Shig: “Srid-pa’i Cang-rgan Bstan-bcos” dang De’i Khyad-chos Brjod-pa. A paper delivered at the 2006 IATS conference in Königswinter, Germany. Have PDF. I haven’t been able to see it, it appears it as published in a journal called Mang-tshogs Sgrung-rtsal [Folk Art & Literature], issue 1 of the year 2006.

SHAR-YUL PHUN-TSHOGS

1656. Shar-yul Phun-tshogs-tshe-ring, “Bon-gyi Bstan-pa’i ’Byung-gnas Zhang-zhung-gi Skor.” Contained in: ’Tshol-zhib dang Mtha’-dpyod: Deng-rabs Bod Rig-pa’i Skor-gyi Dpyad-rtsom Gces-btus, ed. by Rdo-sbis Tshe-ring-rdo-rje, Bod-ljongs Mi-dmangs Dpe-skrun-khang (Lhasa 2011). Not seen.

1657. G.yung-drung Bon-gyi Gdan-sa Thob-rgyal Sman-ri Dgon-gyi Bla-brgyud. Bod-ljongs Nang-bstan, 2nd issue for the year 2001 (30th in the general series), pp. 44-50. On the successive abbots of Sman-ri Monastery.

SHARDZA TASHI GYALTSEN (Shar-rdza Bkra-shis-rgyal-mtshan, 1859-1934)

1658. Heart Drops of Dharmakaya: Dzogchen Practice of the Bön Tradition, with commentary by Lopon Tenzin Namdak, introduction and bibliographical essay by Per Kværne, ed. by Richard Dixey, Snow Lion Publications (Ithaca 1993). With translation, commentary and Tibetan text of the Kun-tu bzang-po’i snying-thig, a text on Dzogchen.

1659. Kaloung Gyatso. La Voie du Plein Éveil, by Shardza Tashi Gyaltsen, tr. by Jean-François Buliard, Éditions Yogi Ling (2017?), in 552 pages. Bka’-lung Rgya-mtsho. Evidently this is the work entitled Sngon-’gro’i Khrid-yig Bka’-lung Rgya-mtsho, with the full title Man-ngag Rin-po-che A-khrid Thun-mtshams Bco-lnga-pa’i Sngon-’gro’i Khrid-rim Bka’-lung Rgya-mtsho (the Tibetan was published in a bound book format in 2000). Not seen.

1660. Les sphères du cœur, Éditions Les Deux Océans (Paris 1998), translated from the English by Bilal Hondo. Thanks to Erwan Temple for suppying this entry.

1661. Self-Arising Three-Fold Embodiment of Enlightenment of Bon Great Completion Meditation, Bright Alliance (2019), in 694 pages. Not yet seen. Translation by Daniel P. Brown and Geshe Sonam Gurung. Evidently a translation of one section from the Sku-gsum Rang-shar.

SHARYUL, PHUNTSO TSERING (Shar-yul Phun-tshogs-tshe-ring)

1662. Bonpo Monasteries and Temples in Nagchu, Chamdo and Ngari Regions. 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. 67-246.

SHEL-BZHIN-UN-KRA The Tibetan-language form of this Zhang-zhung name is, Bstan-’dzin-’brug-grags, q.v.

SHES-RAB-BSTAN-DAR

1663. Sgrung Lde'u Bon Gsum-gyis Chab-srid Ji-lta Bskyangs-tshul-la Gsar-du Dpyad-pa. Bod-ljongs Zhib-'jug, 2nd issue of 1999, pp. 13-22.

SHES-RAB-DGE-LEGS — See also Rnga-ba Shes-rab-dge-legs, as well as Snang-rgyal Shes-rab-dge-legs.

1664. Snyan-ngag Me-long-ma’i Sngon-gyi Bod-rang-gi Snyan-ngag-gi Gzhung-lugs Gleng-ba. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 97-105. On the question of Tibetan poetic traditions prior to the introduction of Daṇḍin’s Mirror treatise on Indian poetics.

SHES-RAB-GO-CHA

1665. Bod-yul-du Gser ’Tshol-bar ’Byor-ba’i Atsāra’i Skor Gleng ba. On the idea that Indian Atsaras (A tsarya, A tsa ra, from Skt. Ācārya) travelling in Tibet are only hunting for gold. Posted at http://theyungdrungbon.com/2015/11/bon-books-2/#more-2415

SHES-RAB-GRAGS-PA — See Rnga-ba Shes-rab-grags-pa.

SHES-RAB-G.YUNG-DRUNG-GTSUG-PHUD — See Gtsang-tshwa Shes-rab-g.yung-drung-gtsug-phud.

SHES-RAB-LHUN-GRUB — See Khyung-po Shes-rab-lhun-grub.

SHES-RAB-MTHAR-PHYIN

1666. Dpal-ldan Bla-mar Bstod-pa’i Ngag-gi Sgra-dbyangs. Bon-sgo, vol. 8 (1995), pp. 147-148. A literary composition.

SHES-RAB-THABS-MKHAS

1667. Nga’i Mthong Thos Myong Gsum-gyi ’Char-yan. Bgres-po’i ’Bel-gtam, issue 2 (2002), pp. 94-95. A literary piece.

SHES-RAB-THOGS-MED

1668. 'Khyar-bon dang Ma-ni'i Chos-lugs Skor-las 'Phros-pa'i Gtam. Bod-ljongs Zhib-'jug, 3rd issue of 2001, pp. 31-43. On the remarkable idea that Bon may have to do with Manichaeism. The sources for Manichaeism seem to be primarily in Chinese language.

SHES-RAB-TSHUL-KHRIMS — — See Rnga-ba Shes-rab-tshul-khrims.

SHIH, CHUAN-KANG

1669. Mortuary Rituals and Symbols among the Moso. Contained in: Michael Oppitz & Elisabeth Hsu, eds., Naxi and Moso Ethnography: Kin, Rites, Pictographs, Völkerkundemuseum (Zürich 1998), pp. 103-125. Although basically the funeral rites appear to be similar to those generally known to Tibetan Buddhism, the figure called Ddaba (or, in Naxi, Dtô-mbà, both related to the Tibetan word Ston-pa, ‘Teacher’) also plays a role as psychopomp.

SHING-BZA’ SKAL-BZANG-CHOS-KYI-RGYAL-MTSHAN

1670. Bod Sog Chos-’byung (= ’Phags-pa’i Yul-nas Bod dang Hor-gyi Yul-du Bstan-pa Dar-tshul-gyi Rnam-gzhag Mdo-tsam Brjod-pa Bod Sog Chos-’byung Pad-dkar Phreng Mdzes, Gangs-can Rig-brgya’i Sgo-’byed Lde-mig series vol. 18), Mi-rigs Dpe-skrun-khang (Beijing 1992). Includes a chapter on Bon (pp. 832-867), with a survey of Bon monasteries.

SHNIEDERMAN, SARA

1671. Living Practical Dharma: A Tribute to Chomo Khandru and the Bonpo Women of Lubra Village, Mustang, Nepal. Contained in: Meena Khandelwal, Sondra L. Hausner & Ann Grodzins Gold, eds., Women’s Renunciation in South Asia: Nuns, Yoginis, Saints & Singers, Palgrave Macmillan (New York 2006), pp. 69-93. Not seen.

1672. Living Practical Dharma: Chomo Khandru and the Himalayan Bon Tradition. Contained in: Todd Lewis, ed., Buddhists: Understanding Buddhism though the Lives of Practitioners, Wiley Blackwell (Chichester 2014), pp. 246-256.

SHUTTLEWORTH, H. LEE

1673. Review of George N. Roerich, Trails to Inmost Asia, Yale University Press (London 1931). Contained in: Bulletin of the School of Oriental Studies, vol. 6, no. 4 (1932), pp. 1074-79. This review takes special notice of the chapter on Bon, particularly Roerich’s ‘discovery’ that Bon pos have some 300 large volumes of scriptural and commentarial texts.

SIHLÉ, NICOLAS

1674. Rituels de fumigation (bsangs-gsol) à Choglamsar, village de refugies tibétains au Ladakh, an unpublished master’s thesis, Université de Paris (Paris).

SIMON, WALTER

1675. A Note on Tibetan Bon. Asia Major, new series vol. 5 (1955-1956), pp. 5-8. Compare the work by G. Uray, on the same subject.

SKAL-BZANG-BDE-CHEN

1676. Gna’-bo’i Thu-lu-hun dang Zhang Bod Rgyal-rabs Dbar-gyi ’Brel-ba’i Skor-la Rags-tsam Dpyad-pa. Contained in: Bsod-nams-mtsho, ed., Skabs Dang-po’i Zhang-zhung Rig-gnas Rig-gzhung Dpyad-gleng Tshogs-’du’i Dpyad-rtsom Phyogs-bsgrigs, Mi-rigs Dpe-skrun-khang (Beijing 2016), pp. 256-261.

SKAL-BZANG-BKRA-SHIS

1677. G.yung-drung Bon Phyi Nang Gang-gi Grub-mtha’ Yin-par Cung-zad Dpyad-pa. Bod-ljongs Zhib-’jug, 2nd issue of 1996 (general series no. 58), pp. 65-72.

Inquire into Kun-Btus Rigs-Gter Written by Sherab Gyeltsen and His Contribution to Combination of Buddhism and Bon. Paper listed in the program of the 6th Beijing International Seminar on Tibetan Studies (2016). Author’s name given as “Kalsang Tashi.”

1678. Lo-ngo Sum-cu’i Zhang-zhung Zhib-’jug-gi Phyogs-bsdoms Gleng-ba [in Chinese]. Contained in: Bsod-nams-mtsho, ed., Skabs Dang-po’i Zhang-zhung Rig-gnas Rig-gzhung Dpyad-gleng Tshogs-’du’i Dpyad-rtsom Phyogs-bsgrigs, Mi-rigs Dpe-skrun-khang (Beijing 2016), pp. 213-222.

SKAL-BZANG-BZOD-PA

1679. Bon Zhang Mthun-lam-gyi Lo-rgyus Dpang-rtags Shig: Gro-ma ’Bras-kyi Byung-ba Brjod-pa. Mtsho-sngon Mang-tshogs Sgyu-rtsal, 3rd issue of the year 1998. Not seen.

SKAL-BZANG-DON-GRUB

1680. Bon-gyi Rig-gnas-kyi Khyad-chos Skor Rags-tsam Gleng-ba. Contained in: Bod-kyi Shes-rig Zhib-’jug (Tibetan Cultural Research), series vol. 9, Mi-rigs Dpe-skrun-khang (Beijing 1998), pp. 1-7. On some characteristics of Bon religious culture. A short but widely ranging discussion about the names of the Tibetan emperors, the Dbal-chu practice using a small bird fashioned out of butter, The’u-rang spirits, riding on drums, svāstikas, and the religious practice of circumambulation.

1681. Gna’-rabs Bod-kyi Btsan-por Zhang-zhung Skad-kyi Mtshan Gsol-tshul Skor Bshad-pa. Krung-go’i Bod-kyi Shes-rig, 2nd issue of the year 1998, pp. 16-21.

SKAL-BZANG-G.YUNG-DRUNG

1682. Ancient Tower History of Gyal Mo Rong (Rgyal-mo-rong-gi Gna’ Mkhar-gyi Byung-ba Brjod-pa). Paper to be given at the 5th International Seminar of Young Tibetologists (St. Petersburg, September 3-7, 2018), abstract only.

1683. Rgyal-rong Chu-chen Rgyal-po’i Brang-las Shor-ba’i Gsang-’phrin-gyi Skor-la Thog-mar Dpyad-pa. Paper to be given at the 15th seminar of the IATS (Paris 2019). Here the author’s name is given as Kalsang Yungdrung Lama (Skal-bzang-g.yung-drung-bla-ma). He may also be called Bka’-rams-pa Rgyal-rong Skal-bzang-g.yung-drung.

SKAL-BZANG-’JIGS-BRAL, BLA-MA (Lama Kalsang Jigdel)

1684. Rong-ston-gyi Sku-tshe dang Gsung-rtsom-la Gsar-du Dpyad-pa. Paper given at 15th seminar of the IATS (Paris 2019).

SKAL-BZANG-NOR-BU — See under Dbra-khyung Skal-bzang-nor-bu.

SKAL-BZANG-NYI-MA, SMAN-RI’I DGE-BSHES

1685. G.yung-drung Bon-gyi Khams-brgyad Mtshon-byed Zhe-lnga’i Rnam-bshad Mdor-bsdus. Bod-ljongs Nang Bstan, 1st issue of 1993 (13th in the general series), pp. 37-50.

1686. Presentation on Archaic Ritual Objects, Nam mkha’ and Rgyang bu, as Reflected in the Tibetan and Zhangzhung Science [in Tibetan]. Paper to be given at the 5th International Seminar of Young Tibetologists (St. Petersburg, September 3-7, 2018), abstract only. Author’s name is given as “Kalsang Nyima (Bon Dialectic School).”

SKAL-BZANG-RNAM-RGYAL — See under Tadasu Mitsushima.

SKAL-BZANG-PHUN-TSHOGS

1687. G.yung-drung Bon-gyi Bstan-[Brten-]’gyur Dkar-chag Sgrig-tshul-gyi Ngo-sprod Rags-bsdus-tsam Bkod-pa. Bod-ljongs Zhib-’jug, 1st issue of 1996 (57th in the general series), pp. 126-132; Bod-ljongs Nang-bstan, 1st issue of 1997 (21st in general series), pp. 72-80. On the arrangement of texts within the Bon Tanjur.

SKAL-BZANG-RGYA-MTSHO

1688. Bod ces-pa’i Ming De Gang-nas Byung-ba Red-dam. Contained in: Ljang-gzhon [Dharamsala], general series no. 1 (12th month of 1990), pp. 12-21. A discussion about the origins of the Tibetan word for Tibet, which is Bod. Among the ideas mentioned here is the one that Bod and Bon might, in ancient times, have been the same word Bond (based on the studies of Nam-mkha’i-nor-bu and Dge-’dun-chos-’phel [and M. Lalou] before him).

SKAL-BZANG-RGYAL

1689. Btsan-po Khri Bdun Dus-kyi Chos-lugs Skor Gleng-ba. Bod-ljongs Zhib-’jug, 1st issue of 1994 (general series no. 49), pp. 110-116.

SKAL-BZANG-SMON-LAM — See Ga-gzi-ba Skal-bzang-smon-lam.

SKAL-KHO — See under Rnga-ba Skal-kho.

SKORUPSKI, TADEUSZ

1690. Review of Per Kvaerne’s book, Tibetan Bon Religion: A Death Ritual of the Tibetan Bonpos. Bulletin of the School of Oriental and African Studies, vol. 51, no. 1 (1988), pp. 160-161.

1691. The Bon Religion. Contained in: Friedhelm Hardy, ed., The Worlds’ Religions: The Religions of Asia, Routledge (London 1988), pp. 275-278.

1692. Tibetan G.yung-drung Bon Monastery. Kailash, vol. 8, nos. 1-2 (1981), pp. 25-43. Republished as: ‘Tibetan G-yung-drung Bon Monastery in India. Tibet Journal, vol. 11, no. 2 (Summer 1986), pp. 36-49. Also published separately in a 20-page pamphlet form: Tibetan G.yung-drung Bon Monastery in India, Yungdrung Bon Monastic Centre (Solan 1983).

SKYANG-SPRUL DRI-MED-’OD-ZER

1693. Bon-gyi Grub-mtha’i Rnam-gzhag Nyung-’dus. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 3-11. A brief treatment of Bon philosophical views.

1694. Stong-rgyung Mthu-chen-gyi Mdzad-rnam Lo-rgyus. Mu-khri-btsan-po, vol. 3 (2009). Not seen.

1695. Zhang-zhung-gi Lo-rgyus dang Rig-gnas dang Bon-gzhung Skor-la Dpyad-pa. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 2, pp. 164-276. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 1-60. Considerations on Bon texts as well as the history and culture of Zhangzhung.

SKYANG-SPRUL NAM-MKHA’-BSTAN-’DZIN

1696. Gter-ston-pa Gshen-chen Klu-dga’i Skor Gleng-ba. Dpyod-ldan Mchod-pa’i Me-tog, vol. 10 (2013). Not seen.

ཥSKYANG-SPRUL NAM-MKHA’-RGYAL-MTSHAN (1770-1833)

1697. Skyang-sprul Nam-mkha’-rgyal-mtshan-gyi Gsung-btus, a multi-volume set of his selected works published by Kan-su’u Mi-rigs Dpe-skrun-khang (Lanzhou 2015), in 2 vols. PDF. Popular devotional practices and associated objects, musical instruments and so on are particularly well represented here.

1698. Ye-srid ’Phrul-gyi ’Ju-thig Zhang-zhung Bon-gyi Mo-yig Lag-len Nyer-mkho, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2017), in 503 pages. String divination.

SKYID-SRAS DGE-LEGS-NYI-MA

1699. A Study on the Depiction of Left and Right Direction of Men and Women and Its Terminology in the Old Text of Bon Tradition, a paper to be given at the 5th International Seminar of Young Tibetologists (St. Petersburg, September 3-7, 2018), abstract only. Author’s name given as “Lama Geleknyima (Menri Monastery).”

1700. Mun-pa’i Gar (Dance in Darkness), Rgyal-gshen Dpe-skrun-khang [Gyalshen Publication] (El Cerrito 2017). Skyid-sras is the author’s poetic pen name. A volume of poetry by a Bonpo monk. Not seen. From a review on the internet, at theyungdrungbon.com (November 2017).

SKYONG-SPRUL DRI-MED-’OD-ZER (b. 1935)

1701. Bod-kyi Gso-rig Byung-tshul Ngo-sprod Rags-bsdus. Bon-sgo, vol. 7 (1994), pp. 95-120. Tibetan medicine. Although I haven’t seen it yet, this author’s six-volume collected works was published in 2015.

1702. ’Bum-bzhi dang Rgyud-bzhi Gnyis-las Gto-bcos dang Sman-bcos Zung-’brel-gyi Phan-nus Gleng-ba. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 456-462.

1703. Gna’ Sngon Bod-kyi Gso-rig Byung-tshul dang Rig-gzhung Ngo-sprod Rags-bsdus. Bon-sgo, vol. 8 (1995), pp. 114-128 (continuation on p. 36). On Bon medical scriptures.

SMAN-DGE RAG-SHI TSHUL-KHRIMS-SANGS-RGYAS

1704. Bkra-shis-dge-rgyas-mtha’-brtan-gling-gi Sngar-srol Gso-rig ’Bum-bzhi’i Slob-grwa dang ’Brel-ba’i Gnas-bsdus. Bgres-po’i ’Bel-gtam, issue 1 (2001), pp. 97. On traditions upheld by the medical school at Triten Norbutse.

1705. Rang-byung Chu-tshan-gyi Rnam-bzhag Zur-tsam Gleng-ba. Bon-sgo, vol. 20 (2007), pp. 105-112. A note indicates that the author is affiliated with the ’Bum-bzhi’i Slob-grwa, a medical college. On natural hot springs.

SMAN-GLING G.YUNG-DRUNG-BKRA-SHIS

I believe this author is identical to Gling-sman G.yung-drung-bkra-shis, and Gling-smad G.yung-drung-bkra-shis.

1706. Introducing the Newly Discovered Tibetan Medical Text Man ngag nyams kyi yig chung. Paper to be given at the 5th International Seminar of Young Tibetologists (St. Petersburg, September 3-7, 2018), abstract only. Here the author’s name is given as Gyesho Yungdrung Tashi (of the Medical College of Sorig Bumzhi Menri Ling). The text is a discovery of Shel-zhig G.yung-drung-rgyal-po in the 19th century at “cave Yerpa in Samye.”

1707. Khyung-yul Ral-pa’i Sgyu-rtsal-gyi Byung-tshul Mdo-tsam Gleng-ba. Contained in: Bsod-nams-mtsho, ed., Skabs Dang-po’i Zhang-zhung Rig-gnas Rig-gzhung Dpyad-gleng Tshogs-’du’i Dpyad-rtsom Phyogs-bsgrigs, Mi-rigs Dpe-skrun-khang (Beijing 2016), pp. 113-116. On the dance known as ral-pa.

1708. Rgyud-bzhi Bka’-bstan-gyi ’Dod-tshul-las ’Phros-te De’i ’Byung-khungs Dngos-kyi Skor Cung-zad Dpyad-pa. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 42-55. Here the author’s name given as Gling-sman G.yung-drung-bkra-shis.

SMIRNOFF, ALEXEY

1709. The Life of Shardza Tashi-gyaltsen, a Bon-po Luminary on the Borders of Contexted Identities: Tensions between Ecumenism and Tradition in 19th Century Tibet Reflected in the Life Narrative and Works of an Individual. A paper given at the Oxford Centre for Buddhist Studies, April 2007. Reference from internet. On Shar-rdza Bkra-shis-rgyal-mtshan.

SMRA-DBANG-RIG-PA’I-GO-CHA

1710. A-glu Byin-rlabs Char-’bebs. Bgres-po’i ’Bel-gtam, issue 1 (2001), pp. 72-73. Poetry.

1711. Bstod Phreng. Bgres-po’i ’Bel-gtam, issue 2 (2002), pp. 91-94. A literary piece.

SNANG-MTHA’-BSTAN-’DZIN-NYI-MA

1712. ed., Zhang Bod Lo-rgyus Phyogs-bsgrigs, Si-khron Dus-deb Tshogs-pa, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2016), in 2 volumes.

SNANG-ZHIG YONGS-’DZIN BSTAN-’DZIN-YE-SHES

1713. Dkar Nag Rtsis-kyi Byung-khungs. Bon-sgo, vol. 13 (2000), pp. 81-84. On the origins of ‘black’ and ‘white’ astrology.

SMAN-LHA-PHUN-TSHOGS, DGE-BSHES

1714. Gangs-can Ljongs-su Nang-pa’i Chos-lugs Chen-po Lnga Dar-tshul Mdor-bsdus-tsam Brjod-pa. Bon-sgo, vol. 6 (1993), pp. 50-61. On Tibetan sectarian history. Appears on pp. 37-44 in the reprint edition.

1715. Yang-ngal-gyi Gdung-rabs Byung-tshul. Bon-sgo, vol. 5 [3rd reprint] (1991), pp. 22-26. Ya-ngal is another spelling for the name of the family.

SMITH, ALEXANDER K.

1716. Assailing the Demon’s Fortress: Hierarchy and Opposition in Bon Rope Divination A paper given at the conference “Deities, Spirits and Demons in Vernacular Beliefs and Rituals in Asia” (Tartu 2017), abstract only.

1717. lDe’u ’phrul, the Manifestation of Knowledge: Ethnophilological Studies in Tibetan Divination with Particular Emphasis upon a Common Form of Bon Lithomancy, doctoral thesis, École Pratique des Hautes Études (December 2016). PDF.

1718. May the Curd of g.yang Mature: A 14th-Century Allegory for the Domestication of Sheep, Revue d’Etudes Tibétaines, vol. 49 (May 2019), pp. 258-270. On ju-thig divination. The wool string and felt mat used in this divination are products of the sheep, so an origin story for the sheep is told in the Gzi-brjid scripture, chapter 4, that is studied here.

1719. No More Bad Dreams: Divination and Client Therapy. Contained in: Charles Ramble & Ulrike Roesler, eds., Tibetan and Himalayan Healing: An Anthology for Anthony Aris, Vajra Books (Kathmandu 2015), pp. 651-660. Pebble divination.

1720. Prognostic Structure & the Use of Trumps in Tibetan Pebble Divination. Magic, Ritual & Witchcraft, vol. 10, no. 1 (Summer 2015), pp. 1-21. PDF.

1721. Remarks concerning the Methodology and Symbolism of Bon Pebble Divination. Études mongoles et sibériennes, centrasiatiques et tibétaines, vol. 42 (2011), pp. 2-15. PDF available for free download on the internet. A study of the divination practice known as rdel drug, lde’u ’phrul, etc.

SMITH, E. GENE

1722. Author of a large number of brief English-language prefaces to reproductions of Tibetan-language Bon works published in India from the late 1960’s through 1985. Most of these have no statement of authorship, and they have not been listed here despite their clear significance for the progress of Bon studies.

SMON-LAM-DBANG-RGYAL — See Spu-rgyal-ba Smon-lam-dbang-rgyal.

SMON-LAM-MTHAR-PHYIN — See Khyung-dkar-ba Smon-lam-mthar-phyin.

SMON-RGYAL RANG-GROL-NYI-MA-RGYAL-MTSHAN

1723. Bod Rgyal Gnyis-pa Mu-khri-btsan-po’i Skor-gyi Dpyad-gleng. Contained in: Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs (=G.yung-drung Bon dang ’Brel-ba’i Dpyad-gleng Lo-deb Mu-khri-btsan-po’i Dpyad-rtsom Bdams-bsgrigs), Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2015), pp. 373-381. On the second Tibetan Emperor Mu-khri-btsan-po.

SNANG-RGYAL SHES-RAB-DGE-LEGS (Nang-gyal Sherab Gelek)

1724. Rmu-thag-gis Sbrel-ba’i Gnam-sa, Bon Dialectic School, Menri Monastery (Dolanji 2006?). A set of essays on mainly historical subjects, available at TBRC website.

1725. Sdom-pa Gsum-gyi Smon-lam ’Jig-rten Ngal-gso zhes bya-ba’i Tshig Don Zung-’brel-gyi ’Grel-pa, Bon Dialectic School, Menri Monastery (Solan 2010), in 136 pages. Available at TBRC website.

1726. Zhang-zhung Ju-thig Dpyad Gleng-gi Sa-bon. Bon-sgo, vol. 20 (2007), pp. 71-83. About string divination (ju-thig).

1727. Zhang-zhung Ju-thig Gleng-ba. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 444-455.

SNELLGROVE, DAVID LLEWELLYN (b. 1920)

1728. Bon and Tibetan Pre-Buddh[ist] Relig[ion]. Contained in: S.G.F. Brandon, ed., A Dictionary of Comparative Religion, Weidenfeld & Nicolson (London 1970), pp. 146-148.

1729. Bon as a Developing Religion. Contained in: David Snellgrove & Hugh Richardson, A Cultural History of Tibet, Prajñā Press (Boulder 1980), pp. 99-105.

1730. Buddhist Himālaya, Bruno Cassirer (Oxford 1957).

1731. Four Lamas of Dolpo: Tibetan Biographies, Himalayan Bookseller (Kathmandu 1992). Reprint of an original 1967 edition, only without the Tibetan texts.

1732. Himalayan Pilgrimage, Bruno Cassirer (Oxford 1961). Has been reprinted recently by Shambhala (Boston 1989).

1733. Indo-Tibetan Buddhism: Indian Buddhists and Their Tibetan Successors, Shambhala Press (Boston 1987), two volumes.

1734. Review of Giuseppe Tucci’s book, Preliminary Report on Two Scientific Expeditions in Nepal. Bulletin of the School of Oriental and African Studies, vol. 22, nos. 1-3 (1959), pp. 377-378. A nice discussion about F.W. Thomas’ so-called Zhang-zhung texts is included: “The land of Zhang-zhung, its location and alternative names are discussed; in this Professor Tucci resumes consideration of a problem, which he began long ago in Indo-Tibetica, II. I would only question whether written documents in the language of Zhang-zhung have in fact been found in Central Asia (p. 107). This was just an idea of F.W. Thomas, which to my knowledge has not yet been substantiated. He gave no valid reason for naming as Zhang-zhung the fragments of some early Tibetan dialect, which he edited in JRAS, 1933, 405-10. He has also named Zhang-zhung yet another MS (Stein MS fragment no. 43) of the India Office Library.”

1735. The Nine Ways of Bon: Excerpts from Gzi-brjid Edited and Translated, Prajñā Press (Boulder 1980). First published by Oxford University Press (London 1967). Review by Hugh Richardson in Bulletin of the School of Oriental and African Studies, vol. 31, no. 3 (1968), pp. 632-634; by Giuseppe Tucci in East and West, vol. 20, no. 4 (December 1970), pp. 505-506. It was also reviewed by Turrell V. Wylie in Journal of the American Oriental Society, vol. 89, no. 2 (April 1969), pp. 433-434; by Gary W. Houston in Journal of Asian Studies, vol. 41, no. 4 (August 1982), pp. 824-825; by Alex Wayman in Harvard Journal of Asiatic Studies, vol. 29 (1969), pp. 327-331.

SNYAN-BZANG-BA KUN-BZANG-RGYAL

1736. G.yung-drung Bon-gyi Bstan-pa Phyi Nang-gi Grub-mtha’ Gang Yin-par Dpyad-pa. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 247-253. About discussions on the various philosophical systems and how they might be divided into outer and inner types.

SNYAN-BZANG G.YUNG-DRUNG-TSHE-RING

1737. Bon-gyi Ston-pa Gshen-rab-mi-bo-che Gnas-mchog Gang-du ’Khrungs Yod-med Skor-la Bskyar-zhib. Paper given at the 10th IATS conference (Oxford 2003). On the location of the land of Lord Shenrab’s birth. Anglicized spelling of the author’s name is Nyenzang Yungdrung Tsering.

SNYEL-STON G.YUNG-DRUNG-DAR-RGYAS

1738. Bla-ma Yang-ston Chen-po’i Rnam-thar Phyogs-bsdus. Bon-sgo, vol. 20 (2007), pp. 29-36. The author is from Dol-po.

SPA-SAR TSHUL-KHRIMS-BSTAN-’DZIN

1739. Gson Gshin Rim-gro’i Skor-gyi Gtam-gleng Bgres-po’i Zhal-brda. Bgres-po’i ’Bel-gtam, issue 2 (2002), pp. 1-7. On ritual services used both before and after death. The author says he based himself on notes (zin-tho) by the scholar Dpal-ldan-tshul-khrims (1902-1972).

1740. G.yung-drung Bon-gyi ’Jug-sgo Skyabs-’gro’i Rnam-bshad. Bgres-po’i ’Bel-gtam, issue 1 (2001), pp. 5-7. On taking refuge.

SPA-ZLA SHES-RAB-SBYIN-PA

1741. ’Gyur-ldog. Bgres-po’i ’Bel-gtam, issue 1 (2001), pp. 85. A literary piece.

SPENGEN, WIM VAN

1742. Gyarong Frontier Society in the Light of Older European Travel Literature. Zentralasiatische Studien, vol. 36 (2007), pp. 81-104. A history of European travel in Rgyal-mo-rong, including a map. Not specifically about Bon, there are some interesting details, like the mention on p. 90 of “thousands of printed wood-blocks in the Bon temple attached to Tsaopo castle near Lianghokou in Wassu” seen there by W. Stötzner in 1914. See also pp. 93, 99-100. Wassu is in the eastern side of Rgyal-mo-rong, in other maps (like the one by Haenisch) spelled Wase.

SPERLING, ELLIOT — See also under Per Kværne, for a co-authored work.

1743. The Zhang-pa Clan in Zung-chu-kha during the Ming Period. A paper given at the Seminar on Tibetan Studies (Beijing 2001). This has to do with the Ming Dynasty’s court ties with the Zhang-pa clan, an important influence in the area of Songpan (Zung-chu-kha), and the role of Bon pos in Sino-Tibetan international relations of the period.

1744. Tibetan Buddhism, Perceived and Imagined, along the Ming-Era Sino-Tibetan Frontier. Contained in: Matthew T. Kapstein, ed., Buddhism between Tibet & China, Wisdom (Boston 2009), pp. 115-180. Part of this article is about the role prominent Bon po figures played in Sino-Tibetan international relations during the Ming period. For an article on a related subject, see R. Greatrex’s.

SPRE’U-BTSUN KUN-BZANG-LHUN-GRUB

1745. Brgya-pa’i Rnam-’dren Gshen-rab-mi-bo Mchog-gi Lo-tshigs-la Dpyad-pa Log-bshad Sun-’byin-pa’i Gtam ’Jigs-med Lung-rigs Dbal-me. Bgres-po’i ’Bel-gtam, issue 2 (2002), pp. 68-84. An attempt to recalculate the dates of Lord Shenrab based on the traditional scriptural authorities. The conclusion seems to be that in the Iron Snake year of the 17th rab-byung cycle (i.e., 2001 CE), 13,457 years had passed since His birth. The well-known chronology of Nyi-ma-bstan-’dzin (b. 1813), with additions by Ven. Bstan-’dzin-rnam-dag, places this event 17,977 years prior to 1961 CE. Go ahead and do the math, but at the same time one ought to be aware that there are still other systems of chronological calculation than these two.

1746. Gtsug-lag Rtsis-kyi Gzhung-las ’Phros-pa’i Legs-bshad Lung-gi Snye-ma. Bgres-po’i ’Bel-gtam, issue 1 (2001), pp. 39-48. On calendrical calculations.

SPU-BLA-BA DRANG-SRONG-BLO-GROS

1747. Zhang Bod G.yung-drung Bon-lugs-kyi Skyabs-’gro’i Rnam-gzhag Mdo-tsam Brjod-pa. Bod-ljongs Nang-bstan, issue 2 of the year 2007. Not seen.

SPU-BLA DRANG-SRONG-RNAM-RGYAL

1748. Bod-yig-gi Gnas-tshul-la Dpyad-pa. Bon-sgo, vol. 7 (1994), pp. 121-138. about the Tibetan writing system.

1749. G.yung-drung Bon-sgor ’Jug-tshul Dpal-ldan Bla-ma’i Dgongs Rgyan. Bon-sgo, vol. 8 (1995), pp. 37-49; vol. 9 (1996), pp. 42-55.

SPU-BLA G.YUNG-DRUNG-SKAL-BZANG

1750. Bla-chen dang Khong-gi Mkha-slob sogs-las ’Phros-te Thub-bstan Smad-’dul-gyi Gsang-ba ’Tshol-ba. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 376-395. On the ordination lineage from Bla-chen Dgongs-pa-rab-gsal.

1751. Gshen-gyi Gar-’cham-las ’Phros-pa’i Dpyad-gtam Gnad-bsdus. Bon-sgo, vol. 21 (2008), pp. 91-112. On sacred dances of the Gshen lineage.

SPU-RGYAL-BA G.YUNG-DRUNG-RGYAL-MTSHAN

1752. Ka-rtsom Bon-gzhis Gsar-pa’i Gshis-brjod. Bon-sgo, vol. 9 (1996), pp. 154-155. A poetic piece. Not seen.

SPU-RGYAL-BA NYI-MA-RGYAL-MTSHAN

1753. Bgres-po’i ’Bel-gtam Rtsom-sgrig Tshogs-pa’i Las-rtags dang Dus-deb Mdun-shog-gi Mtshon-don. Bgres-po’i ’Bel-gtam, issue 2 (2002), pp. 126-127. An explanation of the cover design for the journal.

1754. ’Byung Lnga’i Rim-gro’i Gnad Mig Zur-tsam Brjod-pa. Bgres-po’i ’Bel-gtam, issue 1 (2001), pp. 30-38. On various popular practices and rituals associated with the five elements, earth, water, fire, air and ether.

1755. Gshin-por Dge-sdong ’Debs-tshul-gyi Gtam Thung. Bgres-po’i ’Bel-gtam, issue 2 (2002), pp. 8-12. On funerary practices. The author says he based himself on the Yang-rtse Klong-chen and other sources.

1756. Rgyal-ba Mnyam-med Chen-po’i Rtogs-brjod Gang-gā’i Rol-dbyangs. Bon-sgo, vol. 7 (1994), pp. 151-157. On the founder of Sman-ri Monastery.

1757. Gter-ston Brgya-rtsa’i Skor Cung-zad Gleng-ba. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 145-149. On the listing of around one hundred treasure revealers, or gter-ston, in Bon history.

SPU-RGYAL-BA SMON-LAM-DBANG-RGYAL

1758. Snyan-rtsom ’Jor-mo’i Mgrin-glu. Bon-sgo, vol. 8 (1995), pp. 154-156. A literary piece.

STEEN, WILLIAM

1759. Tsakli: Tibetan Ritual Paintings (Exhibition Guide, The Menil Collection, Houston, Texas, September 8 to October 8, 1995).

STEFIK, BARBARA S.

1760. An Exploratory Study of the Effects of Practicing Tibetan Dream Yoga Four Foundations on Waking Life Awareness and Dreams, doctoral dissertation in Transpersonal Psychology, Institute of Transpersonal Psychology (Palo Alto 2000). An experiment involving practice of dream yoga according to Bon teachings of Tenzin Wangyal.

STEIN, ROLF ALFRED (1911-1999)

1761. Du récit au rituel dans les manuscrits tibétains de Touen-houang. Contained in: Études tibétaines dédiées à la mémoire de Marcelle Lalou, Adrien Maisonneuve (Paris 1971), pp. 479-547.

1762. Éléments constitutifs de la littérature bonpo. Annuaire du Collège de France, vol. 70 (1970), pp. 443-449. Not seen.

1763. La langue Žaṅ-žuṅ du Bon organisé. Bulletin de l’École Française d’Extrême Orient, vol. 58 (1971), pp. 231-254. On the Zhang-zhung language.

1764. Les cosmogonies bonpo au Tibet et chez les Mosso. Annuaire du Collège de France, vol. 67 (1966-1967), pp. 415-421. Not seen.

1765. Les récits bonpo sur les débuts de la culture. Annuaire du Collège de France, vol. 67 (1967-1968), pp. 453-459. Not seen.

1766. On the Word gcug-lag and the Indigenous Religion. Contained in: Alex McKay, ed., History of Tibet, Routledge-Curzon (Richmond 2003), vol. 1, pp. 530-583. Translation by Peter Richardus of the already listed French-language article.

1767. Récits bonpo sur les premiers hommes. Annuaire du Collège de France, vol. 69 (1969), pp. 461-466.

1768. Religions de la Chine et de la Haute Asie. École Pratique des Hautes Études, Section des sciences religieuses: Annuair 1952-1953, vol. 64 (1951), pp. 22-24. On a seminar reading of the Gtsang-ma Klu-’bum scripture.

1769. The Indigenous Religion and the Bon-po in the Dunhuang Manuscripts. Contained in: Alex McKay, ed., History of Tibet, Routledge-Curzon (Richmond 2003), vol. 1, pp. 584-614. Translation by Peter Richardus of the already listed French-language article.

1770. Tibet [Textes bonpo de leurs modèles indiens probables]. Annuaire de l’École Pratique des Hautes Études, Section des sciences religieuses, vol. 75 (1967-1968), pp. 77-79. Bon texts and their probable Indian models.

1771. Tibetan Civilization, Stanford University Press (Stanford 1972), tr. by J.E. Stapleton Driver. Originally published in French in 1962.

1772. Tibetica Antiqua I: Les deux vocabulaires des traductions indo-tibétaine et sino-tibétaine dans les manuscrits de Touen-houang. Bulletin de l’École Française d’Extrême Orient, vol. 72 (1983), pp. 149-223.

1773. Tibetica Antiqua II: L’usage de métaphores pour des distinctions honorifiques à l’époque des rois tibétains. Bulletin de l’Ecole Française d’Extrême Orient, vol. 73 (1984), pp. 257-272.

1774. Tibetica Antiqua III: A propos du mot gcug-lag et de la religion indigéne. Bulletin de l’École Française d’Extrême Orient, vol. 74 (1985), pp. 83-133.

1775. Tibetica Antiqua IV: La tradition relative au début du bouddhisme au Tibet. Bulletin de l’École Française d’Extrême Orient, vol. 75 (1986), pp. 169-196.

1776. Tibetica Antiqua V: La religion indigène et les bon-po dans les manuscrits de Touen-houang. Bulletin de l’École Française d’Extrême Orient, vol. 77 (1988), pp. 27-56.

1777. Un document ancien relatif aux rites funéraires des bon-po tibétaines. Journal Asiatique, vol. 258 (1970), pp. 155-185.

STEINMANN, BRIGITTE

1778. De la polysémie du terme ‘Bon’: Une perspective anthropologique. Contained in: Charles Ramble & Hanna Havnevik, From Bhakti to Bon: Festschrift for Per Kvaerne, The Institute for Comparative Human Culture, Novus Forlag (Oslo 2015), pp. 513-523. Tamba priests of the Tamang in Nepal.

1779. The Lost Paradise of the Tamang Shaman: Origins and Fall. Revue d’Etudes Tibétaines, vol. 5 (April 2004), pp. 4-34.

STODDARD, HEATHER

1780. The Lexicon of Zhangzhung and Bonpo Terms: Some Aspects of Vocabulary in Relation to Material Culture and the Persian World. Contained in: Donatella Rossi & Samten G. Karmay, eds., Bon, the Everlasting Religion 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. 245-265. PDF. Birdhorns, royal robes, turbans.

STONG-SKOR TSHE-RING-THAR

See under Tshe-ring-thar.

STOTT, DAVID

1781. Bon. Contained in: John R. Hinnells, ed., A New Dictionary of Religions, Blackwell Reference (Oxford 1984, revised in 1995), pp. 78-79.

STRICKLAND, SIMON

1782. Materials for the Study of Gurung Pe, Harvard University Press (Cambridge 2019), vol. 1 in 760 pages, vol. 2 in 915 pages, with a DVD. On Gurung oral narratives employed in ritual called pe (evidently Tibetan dpe).

STRONACH, DAVID

1783. Cyrus’s Capital in Old Tibetan Map. Tibetan Review, vol. 12, no. 1 (January 1977), pp. 14-15. About ’Ol-mo-lung-ring. The author is a well-known Scottish archaeology, for some time director of excavations at Pasargadae, the location of the tomb of Cyrus the Great.

SUM-BHA DON-GRUB-TSHE-RING

1784. Bon-gyi Dpe-rnying Srid-pa Spyi-skong Snang-srid Spyi-mdos zhes-par Rob-tsam Dpyad-pa. Krung-go’i Bod- Rig-pa, 3rd issue for the year 2011. Not seen.

SUN ER KANG

1785. Author of a Chinese language article “A Preliminary Study on Bon,” published in 1981. For details, see Arizaga’s survey, p. 329.

SUO NAN DONG ZHU

1786. Reconsideration on ’Bri gung skyob pa ’Jig rten mgon po and the Tripartite Periodization of Bonpo. A paper given at the Young Tibetologist meeting in Kyoto (2012). According to the abstract the idea of three phases of Bon comes from Spyan-snga Rdo-rje-shes-rab, and not from ’Jig-rten-mgon-po himself.

SUTTON, DONALD S.

1787. Contexting through Narrative: Pilgrimage, Tourism, Martyrdom and Ethnicity in the Tibetan Borderland. A paper given at the annual meetinf of the Association of Asian Studies held in Chicago from March 31 through April 3, 2005. Evidently this paper was on Shar Dung-ri, the same area and general subject as the article by Xiaofei Kang, q.v.

SUZUKI HIROYUKI

1788. Tibetan Dialects Spoken in Shar-khog and Khod-po-khog. . Contained in: Donatella Rossi & Samten G. Karmay, eds., Bon, the Everlasting Religion 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. 273-284.

TACHIKAWA, M. — See also under Tenzin Namdak.

1789. Mandala Visualization and Possession. 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. 227-247.

TADASU MITSUSHIMA (b 1924) & KALSANG NAMGYAL (Skal-bzang-rnam-rgyal)

1790. Bonkyō gakutō no kenkyū [= A Study of the Traditions of Bonism], Fūkyōsha (Tokyo 1992).

1791. Bonkyō Ramakyō shiryō ni yoru Toban no kenkyū, Seibundō (Kyoto 1985), in 484 pages. ‘A Study of Tibet Based on the Historical Sources of Bonism and Lamaism.’ Originally presented as a doctoral thesis in Tokyo in 1981. Not seen.

1792. The Bright Light of Bon (IV). Kyoyo-Ronshu (Kokushikan University), vol. 10, no. 1 (September 1984), pp. 41-65.

TAFEL, ALBERT

1793. Meine Tibetreise, Union Deutsche Verlags-Gesellschaft (Stuttgart 1914), in two volumes.

TAKAHASHI, YOSHIHARU

1794. A Descriptive Study of Kinnauri (Pangi Dialect): A Preliminary Report. Paper given at the ‘New Horizons in Bon Studies,’ held at the National Museum of Ethnology, Osaka, August 23-27, 1999.

TAKAHIKO HAKODERA (b. 1969)

1795. My Dzogchen Experiences: Secret Experiences to Realize Rainbow Body of Tibet (Sky Gazing, Dark Retreat, Chuod, Tsalung, 100 Days Retreat), Kindle Edition, Bön Project in Japan (October 2017), in 117 pages.

TAKEUCHI TSUGUHITO

1796. & Ai Nishida, The Present Stage of Deciphering Old Zhangzhung. Contained in: Yasuhiko Nagano, ed., Issues in Tibeto-Burman Historical Linguistics, Senri Ethnological Studies series no. 75, National Museum of Ethnology (Osaka 2009), pp. 151-165. A report on the latest decipherment efforts, continued from the 2001 and 2002 articles.

1797. & Yasuhiko Nagano, Sumie Ueda, Preliminary Analysis of the Old Zhangzhung Language and Manuscripts. 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. 45-96.

1798. Further Remarks on the Old Zhang-zhung Language. A paper given at the Ninth Seminar of the International Association for Tibetan Studies, Leiden, June 24-30, 2000.

1799. The Old Zhangzhung Manuscript Stein Or 8212/188. Contained in: Christopher I. Beckwith, ed., Medieval Tibeto-Burman Languages, Brill (Leiden 2002), pp. 1-11. Further information on some not-yet deciphered manuscripts in an unnamed language that may or may not be identifiable as the Zhang-zhung language known to Bon tradition. It may not be Zhang-zhung at all, but some other language of the Tibetan group of languages.

TAMDING, SHAHO

— See under Reb-gong Sha-bo-rta-mgrin.

TANDAR, SANGYE (Sangs-rgyas-bstan-dar)

1800. The Twelve Deeds of Lord Shenrab. Tibet Journal, vol. 17, no. 2 (Summer 1992), pp. 28-44. Republished separately as: The Twelve Deeds: A Brief Life Story of Tonpa Shenrab, the Founder of the Bon Religion. Library of Tibetan Works & Archives (Dharamsala 1995), in 35 pages. Edited by Richard Guard. This small book contains a translation of Ston-pa Yang-dag Rdzogs-pa’i Sangs-rgyas Rgyal-ba Gshen-rab-mi-bo’i Mdzad-pa Bcu-gnyis-kyi Rim-pa, by Menri Lobpon Sangye Tenzin (Sman-ri Slob-dpon Sangs-rgyas-bstan-’dzin).

TEMPLEMAN, DAVID

1801. Cosmogony: Iranian and Tibetan. Lungta [an annual publication of the Amnye Machen Institute, McLeod Ganj, India], vol. 16 (Spring 2003), pp. 11-14. This is contained in a special issue edited by Roberto Vitali and entitled “Cosmogony and the Origins.” A reconsideration of Per Kvaerne’s critical questionings of the Iranian origins of Tibetan cosmogonies. Here Templeman largely makes use of Bon cosmogonies.

THAKUR, LAXMAN S.

1802. Archaeology of the Bon-pos: The Study of Some Petroglyphs from Tabo and Lari in the Spiti Region. A paper that was to be given at the 8th meeting of the International Association for Tibetan Studies (Bloomington 1998).

1803. Bonpos of the Western Himalayas. Journal of the British Association for South Asian Studies, vol. 24, no. 1 (2008), pp. 27-36. Not seen, although I believe it is on Spiti petroglyphs.

1804. Petrographic Study of Pre-Buddhist Religion: Bonpos of the Western Himalaya. Paper given at the conference on South Asian Archaeology [EASAA] (London 2005).

1805. The Earliest Tibetan Inscriptions from Tabo and Their Historical Significance. The Tibet Journal, vol. 25, no. 2 (Summer 2000), pp. 42-51.

THAR, DROLMA — See under Sgrol-ma-thar.

THAR, TSERING (Tshe-ring-thar) — See under Tshe-ring-thar.

THARGYAL, RINZIN (Rig-’dzin-thar-rgyal)

1806. Forming the Nation: The Process of Polyarchic Laterality among the Tibetan Diaspora. Contained in: Per Kværne & Rinzin Thargyal, Bon, Buddhism and Democracy: The Building of a Tibetan National Identity, NIAS Report no. 12 (Copenhagen 1993), pp. 27-51.

THOG-NAG-’BAR-BA

1807. Lung-rigs-kyi Dwangs-shel-las ’Khrungs-pa’i Bon. Bgres-po’i ’Bel-gtam, issue 2 (2002), pp. 56-58. On the Nine Vehicles of Bon, and on polemical statements about Bon made in the past.

THOGS-MED

1808. An Investigation on Tibetan Culture in the Bonpo Holy Landscape Huanglong in Aba Tibetan and Qiant Autonomous Prefecture. A paper given at the Beijing Seminar on Tibetan Society, China Tibetology Research Center (Beijing, October 13-17, 2008).

1809. Zhang-zhung Lo-rgyus Rig-gnas-kyi Khyad-chos dang De’i Deng-rabs-kyi Rin-thang-la Dpyad-pa [in Chinese]. Contained in: Bsod-nams-mtsho, ed., Skabs Dang-po’i Zhang-zhung Rig-gnas Rig-gzhung Dpyad-gleng Tshogs-’du’i Dpyad-rtsom Phyogs-bsgrigs, Mi-rigs Dpe-skrun-khang (Beijing 2016), pp. 21-23.

THOGS-MED-RTSAL

1810. Legs-bshad Rin-po-che’i Mdzod-las Byung-ba’i Bod Zhang Shes-rig Skor-gyi Zin-tho. Krung-go’i Bod-kyi Shes-rig, the 4th issue for the year 1989, pp. 32-41. It was also published in Krung-go’i Bod Rig-pa Lo-’khor 20 Dpyad-rtsom Bdams-bsgrigs, Krung-go’i Bod Rig-pa Dpe-skrun-khang (Beijing 2008), pp. 272-279.

THOGS-MED-SHES-RAB

1811. Zhang-zhung Sgo-pa Gyim-shod Shel-le Rgya-skar-gyi Lo-rgyus. Bon-sgo, vol. 11 (1998), pp. 51-56.

THOMAS, DANA

1812. Towers to the Heavens: A Documentary Recounts the History of Mysterious Ancient Structures in Tibet. Who Built Them, and Why? Newsweek — International Edition (November 24, 2003), p. 63. A report on Frederique Darragon’s investigations of the towers in Rgyal-mo-rong. Only remotely connected to Bon, so I’m not sure why it’s listed here.

THOMAS, F. W. (1867-1956)

1813. Ancient Folk-literature from Northeastern Tibet, Deutsche Akademie der Wissenschaften (Berlin 1957).

1814. The Zhang-zhung Language. Journal of the Royal Asiatic Society (1933), pp. 405-410.

1815. The Zhang-zhung Language. Asia Major, vol. 13 (1967), pp. 211-217. Edited by A.F. Thomas and published posthumously. See also under T. Takeuchi.

1816. Two Languages from Central Asia. Journal of the Royal Asiatic Society (1926), pp. 505-507.

THONDUP RINPOCHE, TULKU (Sprul-sku Don-grub Rin-po-che)

1817. Bon Rituals in Ter Teachings. Contained in: Tulku Thondup Rinpoche, Hidden Teachings of Tibet: An Explanation of the Terma Tradition of the Nyingma School of Buddhism, edited by Harold Talbott, Wisdom (London 1986), pp. 173-176.

THORESEN, ULLA

1818. A Brief Introduction to the History and Doctrines of Bon. Chö Yang (Year of Tibet Edition, Dharamsala, 1991), pp. 18-23.

THUB-BSTAN-PHUN-TSHOGS

1819. Bod-la Dngos-gnas Rtsis-rig Yod. Zhang-zhung Rig-gnas [Shang Shung Culture], issue for the Earth Dog year of 2018, 10th in the general series, pp. 41-43.

1820. Bon dang Rgya-gar Rig-gnas Bar-gyi ’Brel-ba Gleng-ba. Contained in: Bod-kyi Shes-rig Zhib-’jug (Tibetan Cultural Research), series vol. 9, Mi-rigs Dpe-skrun-khang (Beijing 1998), pp. 8-18. On Indo-Tibetan historical relations, Mt. Kailash (Mt. Ti-se), Aryan origin theories of the Indian scholar Dayānanda, the etymology of the word ‘Tibet’ (Thri-be-thri), origins of Tibetan script, and the many commonalities between the various religions of Tibet and India.

1821. Gso-rig ’Bum-bzhi dang Rgyud-bzhi’i Skor. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 271-276. Comparison between the medical scriptures of Bon and Chos.

1822. Rgyud-bzhi’i Rtsom-pa-po’i Skor-gyi Mtha’-dpyod. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 463-480. On the authorship of the medical scripture, the Rgyud-bzhi.

THUBDEN GYALCEN LAMA (Thub-bstan-rgyal-mtshan-bla-ma)

1823. Tamang jātibāre sangkshipta śabda citra: Traité sur l’origine de la caste tamang, tr. by Brigitte Steinmann. Contained in: Revue d’Etudes Tibétaines, vol. 12 (March 2007), pp. 71-102. There is very much information here on traditional Tamang ideas about Bon.

THU’U-BKWAN BLO-BZANG-CHOS-KYI-NYI-MA

1824. The Bön Tradition. Contained in: Thuken Losang Chökyi Nyima, The Crystal Mirror of Philosophical Systems: A Tibetan Study of Asian Religious Thought, tr. by Geshé Lhundub Sopa, ed. by Roger R. Jackson, Wisdom Publications (Boston 2009), pp. 321-330. This chapter was first translated into English by Sarat Chandra Das and published in 1881, just eighty years after the completion of the original work. It has been very widely influential in forming modern ideas about Bon among both Tibetans and Tibetanists.

TOLSTYAKOVA, SIMA PETROVNA

The Relationship of Tibetan Bon, Tengrirsm and Mithraism. Copresented with Lena Fedorova. Paper listed in the program of the 6th Beijing International Seminar on Tibetan Studies (2016).

TONG MEI

1825. A Discussion on the Eighteen Kingdoms of Ancient Zhang Zhung and Their Destruction. Journal of Ethnology [Chengdu], vol. 6, no. 1 (2015), pp. 54-61. A Chinese-language article on the kings of Zhang-zhung such as Khri-wer-la-rje, the patron of Lord Shenrab, and Ligmincha (Lig-mi-rgya).

1826. Review of the History and Present Situation of the Bonpo Canon. 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 the South-West Minority University, Chengdu. One might hope that this speaker was able to give information about the fate of a copy of the Bon canon, a complete 300-volume set of the Bon Kanjur and Tanjur, seen in circa 1950 at the University of Chengdu by René de Nebesky-Wojkowitz (q.v.).

1827. The End of Zhang Zhung Kingdom in the Northwestern Area of the Qinghai-Tibet High Plateau and Its Continuation in the Southeastern Area. A Chinese article published in 2015, abstract only. On the eighteen kingdoms of Zhang-zhung, and their ‘continuation’ in the divisions of Rgyal-mo-rong.

TONG TAO

1828. & Linhui Li, Trinley Tsering, & Ya Yao, Gurugyam and Chuvthag Cemeteries in Ngari Prefecture, Tibet. Chinese Archaeology, vol. 16, no. 1 (Nov. 2016), pp. 27-48. PDF. About excavations of two gravesites of Gu-ru-gyams and Chu-’thag in what is believed to be the heartland of the Zhangzhung empire. Includes illustrations of pottery, gzi beads and gold mask.

1829. The Silk Roads of the Northern Tibetan Plateau during the Early Middle Ages (from the Han to Tang Dynasty) as Reconstructed from Archaeological and Written Sources, Archeopress / British Archaeological Reports (Oxford 2013). Pays particular attention to the excavated cemeteries.

TORRI, DAVIDE

1830. Il Lama e il Bombo: Sciamanismo e Buddhismo tra gli Hyolmo del Nepal, Edizioni Nuova Cultura (Rome 2014). On Yol-mo (Helambu) in Nepal.

TOSCANO, JOSEPH M.

1831. Contribution of Father Andrade (1580-1634) to the Knowledge of Bon. Tibet Journal, vol. 6, no. 2 (Summer 1981), pp. 67-73.

1832. Contributo dei missionari gesuiti del ’600 alla conoscenza della geografica del Tibet dell’antica religione tibetana detta Bon e del Buddhismo tibetano. Annali dell’Istituto Universitario Orientale, vol. 4, fasc. 4 (1984), pp. 583-606.

TRIPATHY, B.

1833. & S. Dutta, Bon among the Monpas of Arunachal Pradesh. Indian International Journal of Buddhist Studies, vol. 7 (2006), pp. 99-114. Not yet seen.

TRUNGPA, CHÖGYAM (Chos-rgyam Drung-pa, 1939-1987)

1834. Some Aspects of Pön. Contained in: James Fisher, ed., Himalayan Anthropology (The Hague 1978), pp. 299-308.

1835. The Pon Way of Life. Vajradhatu Sun (Dec 1984-Jan 1985), pp. 10, 28.

TSERING ÖSER (Tshe-ring-’od-zer)

1836. Ein Bönpo-Priester erzählt. Tr. by Alice Grünfelder. Hefte für ostasiatische Literatur, vol. 47 (November 2009). Not seen.

TSETAN (reporting from Kathmandu)

1837. Bön Tibetans Hold Their Holiest Ceremony. Tibetan Review (March 1998), p. 7.

TSEWANG YUNGDRUNG (Tshe-dbang-g.yung-drung)

1838. Hi-ma-la-yi Ri-rgyud Dol-po dang Zhung-zhung-gi Kha-skad Brda-rnying Skor. Apparently about archaic vocabulary found in Dolpo and Zhangzhung. A paper to be delivered at the 15th IATS seminar (Paris 2019)

TSHANGS-DBANG-DGE-’DUN-BSTAN-PA

1839. Kong-tse ’Phrul-gyi Rgyal-po zhes-pa De Yang-snying Su Yin-pa’i Skor Dpyad-pa. Bod-ljongs Zhib-’jug, 4th issue of the year 2003. I found this reproduced in the website “theyungdrungbon.com” (January 8, 2016). On the identity behind the name Kong-tse ’Phrul-gyi Rgyal-po.

TSHANGS-PA-BSTAN-’DZIN — See also Khyung-po Tshangs-pa-bstan-’dzin.

1840. Gsang-sngags Theg-pa Chen-po’i Bka’-dbang Zab-mo’i Bstan-pa Rjes-bzhag Mdzad-pa’i Gnas-tshul. Bgres-po’i ’Bel-gtam, issue 2 (2002), pp. 122-124. A news item about a long series of initiations and associated teachings given by Bstan-’dzin-rnam-dag during the second and third Tibetan-calendar months of the Earth Snake year (2001?) at Khri-brtan-nor-bu-brtse Monastery in Nepal.

TSHE-DBANG-LHA-MO

1841. Bod-kyi Shes-rig-las ’Byung-ba Bzhi’i Skor Rags-tsam Dpyad-pa. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 257-264.

1842. Bod-kyi Shes-rig-las ’Byung-ba’i Skor Rags-tsam Gleng-ba. Contained in: Henk Blezer, ed., Religion and Secular Culture in Tibet (Tibetan Studies II), Brill (Leiden 2002), pp. 413-418. A discussion of earth, water, fire and air, the four elements of traditional physics and particularly medicine, with particular reference to Bon medical scripture, the ’Bum Bzhi.

TSHE-DBANG-RGYAL-MTSHAN

1843. Sangs-rgyas G.yung-drung Bon-gyi Dgon-sde Chen-mo Snang-dgon Bkra-shis-g.yung-drung-gling-gi Lo-rgyus Mdo-bsdus. Bod-ljongs Gtsug-lag, issue for August, 1995, pp. 1-8. Not seen.

1844. Zhang Bod Shes-rig Dar-tshul Skor-la Mdo-tsam Dpyad-pa. Bod-ljongs Zhib-’jug, 3rd issue of 1994 (51st in the general series), pp. 109-116.

TSHE-RGYAL

1845. Thog-lcags-kyi Rigs dag De’i Mtshon-don Skor-gyi Dpyad-pa. Zhang-zhung Rig-gnas [Shang Shung Culture], issue for the Earth Dog year of 2018, 10th in the general series, pp. 38-40. On ‘Thunder Metal’ objects, their types and significance.

TSHE-RING-DBANG-’DUS

1846. Gsang-sngags Theg-chen G.yung-drung Bon-gyi Lha-sde’i Gnas-bshad G.yung-drung Dga’-’khyil. Zhang-zhung Rig-gnas [Shang Shung Culture], issue for the Earth Dog year of 2018, 10th in the general series, pp. 105-108.

TSHE-RING-DON-GRUB — See under Tsering Dhondup (above).

1847. Bon Sgrung Lde’u Gsum-las Lde’us Chab-srid Bskyangs-tshul dang De’i ’Phel-rim Bshad-pa. Bod-ljongs Slob-grwa Chen-mo’i Rig-deb, issue 3 of the year 2007. Not seen.

TSHE RING ’OD ZER — See under Tsering Öser.

TSHE-RING-THAR (Stong-skor Tshe-ring-thar), b. 1958.

1848. See Anonymous, Tsering Thar: A Bon Scholar. China’s Tibet, 2nd issue of 1997, pp. 42-43, with a brief sketch of Bon religion on p. 44. Not seen.

1849. A Conference on Bonpo Studies in Japan. Chinese Tibetology, vol. 4 (1996). Not seen.

1850. Ancient Civilization of Zhang-zhung [in Tibetan]. Bod-ljongs Zhib-’jug, 3rd issue of 1985, pp. 107-124. This has also been published in the Chinese and English versions of the same journal. The English version is in Tibetan Studies, 1st issue of 1989.

1851. Bod-kyi Rig-gnas Nang-gi Bya-ru (Bya ru in Tibetan Culture), paper given at the Paris IATS (2019). On birdhorns, with comparative studies of Persian motifs.

1852. Bod Rgyal Gnam-gyi Khri Bdun Skabs Thub-pa’i Bstan-pa Bod-du Phebs Myong-ba’i Skor-gyi Dpyad-pa. 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. 906-912. ‘The early spreading in Tibet of the teachings of the Sage in the time of the seven Sky Throne Emperors.’

1853. Bod-yig-gi ’Byung-gzhir Gsar-du Dpyad-pa. Krung-go’i Bod-kyi Shes-rig, 1st issue of the year 1988, pp. 110-121.

1854. Bon Bstan Rig-gnas Skor-gyi Dpyad-brjod Khyung-ru’i ’Od-snang, by Stong-skor Tshe-ring-thar, with translations by Bla-ma-bkra-shis, Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018). A collection of essays on Bon and Bon scriptures, treatises etc. One is on the rock carvings that were found at Li-wer in Chu-chen area of Rgyal-mo-rong.

1855. Bon-gyi Bstan-bcos dang De Phyogs-sgrig-gi Skor. Bod-ljongs Zhib-’jug, 4th issue of 1990 (36th in the general series), pp. 1-17. Reprinted with same title in: Krung-go’i Bod-kyi Shes-rig Zhib-’jug Lte-gnas-kyi Dpyad-rtsom ’Dems-bsgrigs, Krung-go’i Bod-kyi Shes-rig Dpe-skrun-khang (Beijing 1996), pp. 353-380. For English translations, see below under ‘The Bonpo Documents and Their Assembling.’

1856. Bon Religion in Tibet in the Period of Gnam-gyi Khri Bdun’ [in Chinese]. China Tibetology, 1st issue for the year 1995, pp. 68-74. Not seen.

1857. Bon Tantric Practitioners in Kokonor Area. Paper given at the 8th meeting of the International Association for Tibetan Studies (Bloomington 1998), abstract.

1858. Bonpo Monasteries and Temples in Tibetan Regions in Qinghai, Gansu and Sichuan. 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. 247-668.

1859. Bonpo Tantrics in Kokonor Area, Revue d’Etudes Tibétaines, vol. 15 (November 2008) [Tibetan Studies in Honor of Samten Karmay], pp. 533-552. PDF. This paper was originally given at the 8th seminar of the International Association of Tibetan Studies (Bloomington Indiana 1998). In the northern parts of Amdo are groups of lay tantric practitioners (the are often called Dpon, which is in Amdo pronounced ‘hon’ while Bon is pronounced ‘won’) that are these days called Bon-mang (pronounced ‘wonmang’). They meet for regularly scheduled practice events at their own temples called Gsas-mkhar or (more used nowadays) Gsas-khang.

1860. Bonpo Tantrics in the Kokonor Area of Tibet. Contained in: Donatella Rossi & Charles Jamyang Oliphant of Rossie, eds., Sharro: Festschrift for Chögyal Namkhai Norbu, Garuda Books (Zurich 2016), pp. 292-309.

1861. Bonpo Texts and Their Various Collections’ [in Tibetan]. Bod-ljongs Zhib-’jug, 4th issue of 1990, pp. 1-17. Also published in Chinese in the Chinese version of Krung-go’i Bod-kyi Shes-rig, 2nd issue of 1990, pp. 87-100. Not seen.

1862. Bon-po Zhib-’jug Skor-gyi Gnad Don ’Gar Rags-tsam Dpyad-pa. Krung-go’i Bod-kyi Shes-rig, issue no. 3 of the year 1988, pp. 70-87. Reprint: Krung-go’i Bod-kyi Shes-rig Zhib-’jug Lte-gnas-kyi Dpyad-rtsom ’Dems-bsgrigs, Krung-go’i Bod-kyi Shes-rig Dpe-skrun-khang (Beijing 1996), pp. 322-352. Begins with basics like the identity of Teacher Shenrab and ’Ol-mo-lung-ring, the meanings of the words Bon-po and G.yung-drung, and the three phases of Bon history as advanced by Chos writers. Ends with a careful discussion of the ways in which Bon, and indeed Tibetan culture as a whole, might be compared with shamanism (sa-man), in particular Mongolian shamanism, specifically considering the worship of sky, fire and light, as well as the la-btsas.

1863. Gna’-rabs Zhang-zhung-gi Shes-rig-la Bskyar-du Dpyad-pa. Zhang-zhung Rig-gnas [Shang Shung Culture], issue for the Earth Dog year of 2018, 10th in the general series, pp. 1-27.

1864. Gna’-rabs Zhang-zhung-gi Yul-khams-la Gsar-du Dpyad-pa [in Chinese]. Contained in: Bsod-nams-mtsho, ed., Skabs Dang-po’i Zhang-zhung Rig-gnas Rig-gzhung Dpyad-gleng Tshogs-’du’i Dpyad-rtsom Phyogs-bsgrigs, Mi-rigs Dpe-skrun-khang (Beijing 2016), pp. 1-9. The title may be translated, ‘A Fresh Investigation into the Territories of Ancient Zhang-zhung.’

1865. G.yung-drung Bon-gyi Bka’-brten-gyi Byung-ba. An essay that I noticed was posted on the internet on December 25, 2013: http://www.rgbm123.com/dissertation/2183.html.

1866. G.yung-drung Bon-gyi Bka’ dang Bka’-brten-la Dpyad-pa. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 226-235. In the printing history of Bon scriptural and commentarial collections in recent decades.

1867. G.yung-drung Bon-gyi Bstan-’byung “Legs-bshad Mdzod” Ngo-sprod Bsdus-pa. Mtsho-sngon Slob-gso (Qinghai Education), the 6th issue of 1982, pp. 74-78.

1868. La religione Bon e i suoi rapporti con il Buddhismo in Tibet. Contained in: Monachesimo tibetano in dialogo, Istituto Studi Asiatici (Rome 1995), pp. 95-100. Not seen.

1869. More Studies on the gSas-khang Culture [in Chinese]. China Tibetology, no. 3 (2001). Not seen.

1870. Mount Ti se (Kailash) Area: The Center of Himalayan Civilization. Contained in: Donatella Rossi & Samten G. Karmay, eds., Bon, the Everlasting Religion 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. 25-30. PDF. Khyung and Garuḍa birds. Quotes from a text entitled Dbra-dkar Khyung-po’i Gdung-rabs Byon-tshul Rnam-dag Shel-’phreng.

1871. Nangshig: A Tibetan Bonpo Monastery and Its Family in Amdo, Vajra Books (Kathmandu 2016), in 147 pages. On Snang-zhig Monastery. Reviewed by J.F. Marc des Jardins in Études mongoles et sibériennes, centrasiatiques et tibétaines [Online], vol. 48 (2017), in 3 pages.

1872. Re-studying the Civilization of Zhang-zhung. China Tibetology, vol. 1 (2005). Not seen.

1873. Recent History of the Bonpo Kanjur and Its Editions. Unpublished paper given at the Bonpo Kanjur Seminar in June 1996, Lake Atna (Atnsjøen), Norway.

1874. Relationship between Bon and Buddhism and Formation of the New Bon School in the Eighth Century. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 2, pp. 21-41. In Chinese.

1875. Research on Bon in China. Unpublished paper given at the Bonpo Kanjur Seminar in June 1996, Lake Atna (Atnsjøen), Norway.

1876. Rgyal-mo-rong Chu-chen Rdzong-gi Li-wer Ri-khrod-kyi Brag-brkos Ri-mo-la Rtog-dpyod-du Phyin-pa’i Snyan-zhu. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 406-419.

1877. Sangs rgyas bstan pa Means which Religion? Paper given at 15th seminar of the IATS (Paris 2019).

1878. Shar-rdza Hermitage: A New Bonpo Center in Khams. Contained in: Lawrence Epstein, ed., Khams pa Histories: Visions of People, Place and Authority, Brill (Leiden 2002), pp. 155-172.

1879. Shar-rdza Hermitage: A New Bonpo Center in Khams. Paper given at the 9th Seminar of the International Association for Tibetan Studies, Leiden, June 2000.

1880. The Ancient Zhang Zhung Civilization. Tibetan Studies (Lhasa), 1st issue of 1989, pp. 90-104. The Tibetan and Chinese versions have also been published.

1881. The Bla-ma of Bon Religion in Amdo and Khams. 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. 417-427.

1882. The Bonpo Documents and Their Assembling. Contained in: Liao Zugui & Zhang Zuji, eds. Theses on Tibetology in China, China Tibetology Publishing House (Beijing 1996), pp. 325-365. In English.

1883. The History of the Educational System of Snang-zhig Monastery. Paper given at the 10th IATS conference (Oxford 2003).

1884. The Holy Mountain Worship in Kailash and Its Surrounding Ancient Cultures. China Tibetology, vol. 1 (1996). Not seen.

1885. The Kailash Area: The Center of Himalayan Civilizations. 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.

1886. The Transformation and Social Functions of the sNang-zhig Family and Its Monastery: An Ethnographic Description of the Bon Tradition in Amdo, an unpublished doctoral dissertation. Not seen.

1887. Zhang Zhung and Its Cultural Relationship with Other Nations. A paper given at the conference “Inner Asia & China: Cultural and Historical Connections,” held at Harvard University (April 24-25, 2010).

1888. Zhang-zhung-gi Shes-rig [Zhangzhung Culture]. Mtsho-sngon Slob-gso, 6th issue for the year 1981. Also published in: Bod-kyi Shes-rig Zhib-’jug Ched-rtsom Bdam-sgrigs, Mi-rigs Dpe-skrun-khang (Beijing 1990), vol. 1, pp. 284-310. Also published in Bod-jongs Zhib-’jug, 3rd issue of 1985 (14th in general series), pp. 107-124. Also published in English translation as, ‘The Ancient Zhang-zhung Civilization,’ in: Tibet Studies (Journal of the Tibetan Academy of Social Sciences, Lhasa), 1st issue of the year 1989, pp. 90-104.

1889. Zhang-zhung Shes-rig Skor-gyi Dpyad-brjod Bya-ru’i Gzi-byin, Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018). A collection of essays by Stong-skor Tshe-ring-thar, with translations by Bla-ma-bkra-shis (b. 1984). These are mainly on Zhang-zhung, Mt. Ti-se, and Bon in Tibet’s imperial period. One essay is devoted to the Bon shrines known as gsas-khang.

TSHE-TAN ZHABS-DRUNG (Tseten Zhabdrung, 1910-1985)

1890. Research on the Nomenclature of the Buddhist Schools in Tibet. Tibet Journal (Dharamsala), vol. 11, no. 3 (Autumn 1986), pp. 48-56, translated by Tenzin Dorjee (Bstan-’dzin-rdo-rje). The original Tibetan-language article, entitled Bod-du Dar-ba’i Nang-pa Sangs-rgyas-pa’i Chos-kyi Grub-mtha’ So-so’i Ming ’Dogs-kyi Dpyad-pa ’Khrul-sel Ngag-gi Phyag-ma, has been reprinted a number of times, and there is a Chinese translation..

TSETEN ZHABDRUNG — See under Tshe-tan Zhabs-drung, above.

TSUMAGARI SHIN’ICHI

1891. Bashey with Supplement: A Critical Edition of the Tibetan Text and an Annotated Translation (4). Annual Review of Religious Studies, vol. 25 (2013), pp. 193-210. This includes the account of the Bon-Chos debate.

1892. Sketches of Hagiography: From the Deeds of the Guiding Beings to the Final Realization [in Japanese with English abstract]. Bulletin of the National Museum of Ethnology [Osaka], vol. 34, no. 2 (2009), pp. 271-449.

1893. Sketches of Hagiography: From the Descent of Shenrab Mibo to the Birth of His Sons [in Japanese]. Bulletin of the National Museum of Ethnology [Osaka], vol. 33, no. 4 (2009), pp. 661-739. Includes color illustrations of thangka depictions of Lord Shenrab (Gshen-rab).

TSHUL-CHEN THEG-MCHOG-BSTAN-PA’I-NYI-MA

1894. Rtogs-ldan Smin-grol Bkra-shis-’khyil-gyi Lo-rgyus Mdor-bsdus. Krung-go’i Bod-kyi Shes-rig, the 4th issue for the year 1989, pp. 54-60.

TSHUL-GO

1895. G.yung-drung-lha-lding-gling-gi ’Du-khang Bskyar-du Bzhengs-nas ’Grub-ston Rgya-chen-po Spel-ba. Rnga-ba’i Gsar-’gyur, issue no. 1355, cated December 1, 1991. Not seen.

TSHUL-KHRIMS-BSTAN-’DZIN, MKHAN-PO

1896. Gshen-chen Klu-dga’i Gter Lo’i Skor Cung-zad Gleng-ba. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 140-144. A consideration of the date of Shenchen Luga’s treasure excavation, generally dated at 1017 CE.

TSHUL-KHRIMS-BSTAN-PA-’BRUG-GRAGS

1897. Rma Ri De’u Gsum Brag-phug dang ’Brel-te Gnas Ming ’Ga’ Rags-tsam Gleng-ba. Contained in: Khri Bsod-bstan, ed., Bon-dpyad Spyi-rgya Rlabs-gcod, Kan-su’i Mi-rigs Dpe-skrun-khang (Lanzhou 2015), pp. 185-202. On Mu-zi Gsal-bzang, Sprel-slag-can, Gnyan-lung Brag-dkar.

TSHUL-KHRIMS-’CHI-MED-RNAM-RGYAL

1898. Bla Yid Sems Gsum-gyi Skor-la Ngo-sprod. Contained in: Zhang-zhung Shes-rig Zhib-’jug, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2018), pp. 88-96. On distinctions in Bon sources between three Tibetan words. Although this is not the author’s subect, these arer words that may be relative to Graeco-Judaean-Christian mind, psyche and spirit.

TSHUL-KHRIMS-DPAL-’BYOR

1899. Dpal Gshen-bstan Skyang-tshang Dgon Phun-tshogs-dar-rgyas-gling-gi Byung-ba Cung-zad Brjod-pa Ko-ki-la’i Sgra-dbyangs, contained in: A-sngags Tshe-ring-bkra-shis, ed., Gnas-chen Shar-phyogs Dung-ri dang Dgon-sde Du-ma’i Dkar-chag Mthong-ba-don-ldan, Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2006), pp. 131-162.

TSHUL-KHRIMS-DRI-MED

1900. & A-yong Sangs-rgyas. Yung-chung Pên-chiao kan-chu-êrh ta-tsang-ching mu-lu [The Catalogue of Bon Religious Scriptures], tr. by Liu Li-ch’ien, in the Chinese-language version of Bod-ljong Zhib-’jug, issue no. 2 for the year 1993, pp. 112-124. I believe this is little or nothing more than a Chinese translation of the table of contents that accompanied the 1st edition of the Bon Kanjur. Not seen.

TSHUL-KHRIMS-PHUN-TSHOGS, BLA-MA

1901. Historical Annals Show Gna’-shul Palace and Khyung-lung Dngul-mkhar (Silver Palace of Garuda Valley) in Central Zhang-zhung to be One and the Same. Author’s name given as Lama Tsultrim Phuntsok of Gurjam Monastery. Tr. by Pötsang Phuntsok Namgyal and Dmitry Ermakov, ed. by Carol Ermakova. PDF placed on internet in 2020. On Khyung-lung Dngul-mkhar and other palaces and fortresses of Zhang-zhung, as well as on ’Om-po Sgo Bzhi and the stone statue of Dran-pa-nam-mkha’.

TSHUL-KHRIMS-RNAM-RGYAL (b. 1966)

1902. Lus-sbyin Dpa’-bo’i Gad-rgyangs-kyi ’Grel-ba, Vajra Publications (Kathmandu 2008). Included besides the cover title on a Gcod practice, are writings of various sorts, including a treatise on ‘Black Calculations’ (Nag-rtsis), poetry and so on. The author has taught in Russia, and the publication was funded by his Russian disciples.

TSUMIGARI SHIN’ICHI

1903. Sketches of Hagiography: From the Descent of Shenrab Mibo to the Birth of His Sons [in Japanese]. Bulletin of the National Museum of Ethnology [Osaka], vol. 33, issue no. 4 (2009). According to the English abstract, this is about biographical paintings of Lord Shenrab’s life from Bon-brgya Monastery, which are here explained on the basis of the Gzer-mig biographical scripture.

TUCCI, GIUSEPPE (1894/5-1984)

1904. Iran e Tibet. Atti del convegno internazionale sul tema: La Persia nel Medioevo [Accademia Nationale dei Lincei anno 1968], Accademia Nazionale dei Lincei (Roma 1971), pp. 355-360.

1905. Iran et Tibet. Acta Iranica, series 1, vol. 1 (1974), pp. 299-306 [in French].

1906. Preliminary Report on Two Scientific Expeditions in Nepal, Serie Orientale Roma, vol. 10 (Rome 1956).

1907. Sadhus et brigands du Kailash: Mon voyage au Tibet occidental, Domaine Tibétain, Editions R. Chabaud (Paris 1989). The original 1937 work had the title Santi e briganti nel Tibet ignoto [‘Saints and Brigands in Unknown Tibet’].

1908. The Religions of Tibet, translated from the German and Italian versions by Geoffrey Samuel, Allied Publishers Private Ltd. (Bombay 1980). The original 1976 Italian version is La religioni del Tibet, and of course there is also a French translation. Chapter Seven is entitled “The Bon Religion.”

1909. Tibetan Painted Scrolls, La Libreria dello Stato (Rome 1949). Reprinted by SDI Publications (Bangkok 1999).

UEBACH, HELGA

1910. On the Thirty-seven Holy Places of the Bon-pos in the Tibetan Empire. Contained in: Helmut Eimer, Michael Hahn, Maria Schetelich & Peter Wyzlic, eds., Studia Tibetica et Mongolica (Festschrift Manfred Taube), Indica et Tibetica Verlag (Swisttal-Odendorf 1999), pp. 261-277, plus map.

UEDA, S. — See under T. Takeuchi.

UGYEN PELGEN (U-rgyan-dpal-rgyan)

1911. Mkhar-phud: A Non-Buddhist Festival of Eastern Bhutan. Contained in: Katia Buffetrille & Hildegard Diemberger, eds., Territory and Identity in Tibet and the Himalayas, Brill (Leiden 2002), pp. 195-210. On a Bhutanese rite involving a cut tree decorated with phalluses, only tenuously associated with Bon, even if it is locally known as such. The author belongs to the faculty of Sherubtse College in Bhutan.

UJIKE, A.

1912. Report of the Survey of Bon Religion — near the Lake Phokusumdo [in Japanese]. The Mikkyo Bunka (Quarterly Reports on Esoteric Buddhism), vol. 116 (November 1976), pp. 95-65.

URAY GÉZA (1921-1991)

1913. Notes on a Chronological Problem in the Old Tibetan Chronicle. Acta Orientalia Hungarica, vol. 21 (1968), pp. 289-299. In this article Uray discusses the problem of the date of the overthrow of the Zhang-zhung kingdom by the central Tibetans, the identity of Lig-mi-rgya and so on. He concludes that the overthrow occured in the first half of the 7th century under the reign of Srong-btsan-sgam-po.

1914. Queen Sad-mar-kar’s Songs in the Old Tibetan Chronicle. Acta Orientalia Hungarica, vol. 25 (1972), pp. 5-38. See also the article by Hummel (1994), on a similar subject, listed above.

1915. The Old Tibetan Verb Bon. Acta Orientalia Hungarica, vol. 17 (1964), pp. 323-334.

VAJRANATHA — See under J. Reynolds.

VAN DER KUIJP, LEONARD W. J.

1916. Notes on the Tshad-ma Contributions of the Tibetan Bon-po Tradition. Berliner Indologische Studien, vol. 4 (1988)? I believe this was not actually published. Not seen.

1917. Review of Per Kværne, Tibet Bon Religion. Acta Orientalia, vol. 47 (1986), pp. 202-208.

VAN MANEN, JOHAN (1877-1943[?])

1918. Concerning a Bon Image. Journal and Proceedings of the Asiatic Society of Bengal, new series vol. 18 (1922), pp. 195-211 and plate VI. PDF. The image is one of Gsang-ba, and said to represent three manifestations of Lord Shenrab: Rta Phyag Khyung gsum. The two bodies the image is stepping on are said to be a male and a female mâra (or ru-tra); however, both appear to be Buddha-like figures, with long earlobes, topknot, etc. Note that the identical image is illustrated in BM Magazine: The Journal of the British Museum Society (Summer 1990), p. 44. Here it is labeled as a “Standing bronze figure of Vajrapani holding Garuda, Tibet 16th or 17th century AD. Purchased through the Brooke Sewell Fund for the Department of Oriental Antiquities.” There is clearly confusion here that requires clarification. I now find that “Rta Phyag Khyung gsum” is testified in the visionary cycle of Khyung-khra received by a (to myself) unidentified person Se-tshang G.yung-drung-grags-pa (it is listed in a dkar-chag). A search of TBRC database reveals that a work connected to “Rta Phyag Khyung gsum” is found in the works of Tshe-dbang-nor-bu (etc.), which suggests some kind of sectarian border crossing took place. On the Nyingma side at least, it seems the image in question ought to be Vajrapāṇi in his Guhyapati form in which he combines three deities in one, and examples may be seen at Himalayan Art website, but the one that most resembles the supposedly Bon one is the one at https://www.himalayanart.org/items/80625, even if it shows him stepping on multiple snakes.

VERITY, JONATHAN

1919. The Tidiness of Chaos: Tradition and Innovation in the Sadak Nyelam De Zhi Ritual at Triten Norbutse Monastery, doctoral dissertation, Department of Religious Studies, University of Virginia (Charlottesville 2014). Not yet made available. A study of the Sa-bdag Nye-lam Sde Bzhi.

VERNI, PIERO

1920. Tibet. Le danze rituali dei Lama, Nardini (Firenze 1990), co-authored with Vicky Savegnani. Not seen.

VIGNON, LUCIE

1921. A Bonpo Funerary Ritual for Repelling the Demons of Death (gshed zlog). Paper given at the workshop “Current Research on Bon and non-Buddhist Religions of Tibet” (Paris, March 28, 2019). On death rites performed in Mustang.

VITALI, ROBERTO

1922. A Tentative Classification of the Bya ru can Kings of Zhang zhung. Revue d’Etudes Tibétaines, vol. 15 (November 2008) [Tibetan Studies in Honor of Samten Karmay], pp. 379-420. The Bya-ru-can kings of Zhang-zhung, were they a (diachronic) dynasty or a (synchronic) confederacy? The question is asked, but it leads to more questions... The same author announces a forthcoming work with this title: Fragments of Zhang zhung’s Secular History: The Lig myi rhya Dynasty and Its ‘Destruction’.

1923. Accounts of the Journey to the Western Regions with Particular Reference to Khyung-rgod-rtsal and His ’Das-log Experience: An Historical View. Paper given at the 8th meeting of the International Association for Tibetan Studies (Bloomington 1998).

1924. Populations and Rivers of Stag-gzig (from an Account of the Late G.yung-drung Bon Literature). Contained in: Charles Ramble & Hanna Havnevik, From Bhakti to Bon: Festschrift for Per Kvaerne, The Institute for Comparative Human Culture, Novus Forlag (Oslo 2015), pp. 551-564. The geography studied here is on the basis of a passage from Dpal-tshul’s history.

1925. Review of Dongrup Lhagyal, Phuntso Tsering Sharyul, Tsering Thar, Charles Ramble & Marietta Kind, A Survey of Bonpo Monuments and Temples in Tibet and the Himalaya. Arts Asiatiques, vol. 59 (2004), pp. 178-179. PDF.

1926. The Kingdoms of Gu.ge Pu.hrang: According to mNga’.ris rgyal.rabs by Gu.ge mkhan.chen Ngag.dbang grags.pa, Tho-ling Dpal-dpe-med-lhun-gyis-grub-pa’i Gtsug-lag-khang Lo 1000 ’Khor-ba’i Rjes-dran Mdzad-sgo’i Go-sgrig Tshogs-chung (Dharamsala 1996).

VORNDRAN, EIKA

1927. Coming into Existence: Bon Notions of Embryological Development. Contained in: Henk Blezer, ed., Religion and Secular Culture in Tibet (Tibetan Studies II), Brill (Leiden 2002), pp. 403-412.

WADDELL, L. AUSTIN (1854-1938)

1928. Tibet (Bon or pre-Buddhist Religion). James Hastings, ed., Encyclopaedia of Religion and Ethics, Charles Scribner’s Sons (New York 1908-1926), vol. 12, pp. 333-334.

WALEY-COHEN, JOANNA

1929. God and Guns in Eighteenth-Century China: Jesuit Missionaries and the Military Campaigns of the Qianlong Emperor (1736-1795). Contained in: Bernard Hung-Kay Luk, ed., Contacts between Cultures: Eastern Asia: History and Social Sciences Volume 4, Edwin Mellon Press (Lewiston 1992), pp. 94-99.

1930. Religion, War, and Empire-Building in Eighteenth-Century China. International History Review, vol. 20, no. 2 (June 1998), pp. 336-352. On the Goldstream Expeditions of the Qianlong Emperor, and the magic of the local resistance, including weather magic. Primarily based on Chinese sources.

WALTER, MICHAEL (b. 1949)

1931. Areal Religious Phenomena in Tibet and Central Eurasia. Contained in: M. Gervers & W. Schlepp, eds., Historical Themes and Current Change in Central and Inner Asia (Toronto 1998), pp. 122-133. On scapula, shoulder-bone, divination.

1932. Buddhism and Empire: The Political and Religious Culture of Early Tibet, Brill (Leiden 2009). Includes much discussion about the often problematic connections of Bon religion with imperial period Tibet.

1933. Prolegomenon to a Study of the Gser-’od Nor-bu ’Od-’bar-gyi Mdo. 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. 930-938.

1934. Scapula Cosmography and Divination in Tibet. Kailash, vol. 18, nos. 3-4 (1996), pp. 107-114. Available online. On sheep’s shoulder-bone divinations, geomancy, etc., with reference to the Mdzod-phug.

1935. The Tantra A Vessel of Bdud-rtsi, a Bon Text. The Journal of the Tibet Society, vol. 6 (1986), pp. 25-72. This includes translation of a Mother Tantra (Ma-rgyud) scripture entitled Bdud-rtsi Bum-pa’i Rgyud. It may be available online.

1936. Tibetan Religions: History of Study. Contained in: Encyclopedia of Religion, Thomson Gale (2005), pp. 504-507. Includes a bibliographical survey on Bon.

WANG YUEWEI

1937. Bonpo Sources for the Study of the Mountain God Nyenchen Thanglha (gNyan chen thang lha). Paper given at the workshop “Current Research on Bon and non-Buddhist Religions of Tibet” (Paris, March 28, 2019). On Srid pa chags pa’i lha dgu.

WANGYAL, GESHE

1938. Remarks on the Foundation and History of Bsam-gling dgon-pa. Contained in: Amy Heller & Giacomella Orofino, eds., Discoveries in Western Tibet and the Western Himalayas, Brill (Leiden 2007), pp. 197-198.

WANGYAL, KHENPO NYIMA (Mkhan-po Nyi-ma-dbang-rgyal)

1939. The Health Mind Interview: Kenpo Nyima Wangyal, interviewed by Henry M. Vyner. At present I have no more information on this book, which is advertised for sale by Mandala Book Point, Kathmandu.

1940. Triten Norbutse and Bon History (Khri-brtan Nor-bu-rtse dang Bon-po’i Lo-rgyus), a bilingual English-Tibetan edition. Unseen.

WANGYAL, TENZIN (Bstan-’dzin-dbang-rgyal) — See also under Anne Klein for co-authored works.

1941. Die 21 Siegel: 1. Teil der Belehrungen, Tsaparang (Österreich 1991 / 1993), in 48 pages Not seen.

1942. Die Traumpraxis: Aus den Belehrungen des Shang-Shung Nying gyud, Tsaparang (1991), in 24 pages. Evidently about dream practices associated with the Zhang-zhung Snyan-rgyud. Not seen.

1943. Der kurze Weg zur Erleuchtung. Dzogchen-Meditation nach den Bön-Lehren, Spirit Fischer (Frankfurt 1997), in 254 pages. Translation by Theo Kierdorf & Hildegard Höhr. Not seen.

1944. [O-thog Bstan-’dzin-dbang-rgyal] Gzi-brjid dang Gzer-mig Gnyis-kyi Dkar-chag, Tshultrim Tashi, Tibetan Bonpo Monastic Centre (Dolanji 1985). Useful outlines of the long and medium sized scriptures on the life of Lord Shenrab.

1945. Healing with Form, Energy and Light: The Five Elements in Tibetan Shamanism, Tantra, and Dzogchen, New Age Books (New Delhi 2003). The original publication: Snow Lion (Ithaca 2002). Traditionally esoteric practices for the new age.

1946. [Othog Tenzin Wangyal, i.e., O-thog Bstan-’dzin-dbang-rgyal] Introduction to the Index of gZi brjid and gZer mig. Tibet Journal, vol. 11, no. 2 (1986), pp. 29-35. This is an English translation to the preface of his 1985 book.

1947. [O-thog Bstan-’dzin-dbang-rgyal] Smin-rgyas-g.yung-drung-gling-gi Sgrub-grwa’i Skor. Bon-sgo, vol. 1 (1987, also reprinted in 1994), pp. 12-13.

1948. [Tenzin Wangyel] The Experiential Transmission of Drugyalwa Yundrung (vol. 1), Preliminary Dzogchen Practices. Edited by Gert Manush for the Naldjor Institute for Movement and Tibetan Yoga (Landshut, Germany 1997), in 133 pp. The Experiential Transmission of Drugyalwa Yundrung (vol. 2). Edited by Gert Manush for the Naldjor Institute for Movement and Tibetan Yoga (Landshut, Germany 1996), in 89 pp. Teachings of ’Bru Rgyal-ba-g.yung-drung (1242-1290?). I have also seen reference to the same title, Part One, tr. by David Germano, and published by the Ligmincha Institute (Charlottesville 1994).

1949. [Tenzin Wangyal Rinpoche] The Tibetan Yogas of Dream and Sleep, ed. by Mark Dahlby, Snow Lion (Ithaca 1998).

1950. Tibetan Sound Healing, ed. by Marcy Vaughn, Sounds True (Boulder 2006). Contemplations on the Five Heroic Letters, accompanied by an audio CD (in a pocket in the back cover of the book).

1951. Wonders of the Natural Mind: The Essence of Dzogchen in the Native Bon Tradition of Tibet, foreword by H. H. the Dalai Lama, Station Hill Press (Barrytown 1993). The Italian version done by G. Fiorentini: I miracoli della mente naturale. L’essenza dello dzogchen nella tradizione bon del Tibet, Casa Editrice Astrolabio-Ubaldini Editore (Roma 1997), in 176 pages (with thanks to Erwan Temple for the reference).

WATT, JEFF

1952. An Introduction to Bon Art. 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. 18-53.

1953. Art and Iconic Symbolism of 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.

1954. Bon Painting and Iconography: An Overview of Subjects with an Introduction to Special Symbols and Characteristics. Contained in: The Richard R. & Magdalena Ernst Collection of Himalayan Art, Sotheby’s Auction catalogue (March 22, 2018), pp. 124-125.

WAWRZYNSKA, ANNIKA

1955. Rapport nom läget für Bonreligionen 2008: Traditionens förmedlingslinjer och utbilningssystem frān mystika Wölmo Lungring till Wilga i Polen, master’s thesis, University of Lunds (2009), in 91 pages, in Swedish. A center called Chamma Ling is located in Wilga, Poland.

WAYMAN, ALEX

1956. Review of The Nine Ways of Bon: Excerpts from gZi-brjid, by David Snellgrove, Harvard Journal of Asiatic Studies, vol. 29 (1969), pp. 327-331. The expressions “wholesale borrowing” but “bon po character... obvious throughout” fairly sum up this author’s, among others’, attitude about the [non-]originality and character of Bon. Most of this review turns around a philological point, the translation of the Tibetan syllable ye. Correct the Tibetan passage on p. 331 to read de yang nges-pa’i don-du gcig-tu bsdu, since the typesetter’s mistakes render it unintelligible otherwise.

WEDEMEYER, CHRISTIAN K.

1957. Bon. Contained in: Robert E. Buswell Jr., ed., Encyclopedia of Buddhism, Thomson Gale (New York 2004), pp. 66-68.

WEINITZ, FRANZ

1958. Die lappische Zaubertrommel in Meiningen. Zeitschrift für Ethnologie (Bonn), vol. 42 (1910), pp. 1-14.

WHITE, J.M.

1959. The Self-Dawning Play of Primordial Wisdom. Janus Head [Amherst], vol. 11, no. 1 (2009), pp. 188-194. A review of Anne C. Klein & Geshe Tenzin Wangyal Rinpoche, Unbounded Wholeness: Dzogchen, Bon & the Logic of the Nonconceptual. It was downloaded as a PDF from the internet, and I have not seen the print publication.

WIDMER, MANUEL

1960. “Bunan and West Himalayish.” This is a draft of one chapter from an upcoming dissertation tentatively entitled A Grammar of Bunan. A PDF was placed on the internet at academia.edu in July 2014. It seriously considers the evidence for a West Himalayish subgroup that would include Zhang-zhung. He tends to locate Zhang-zhung closer to the eastern, or Uttarakhand, languages. Bunan, although located in the western area, linguistically speaking belongs more closely to the eastern language area.

1961. A Descriptive Grammar of Bunan, PhD dissertation, University of Berne (2014), in 886 pages. Included is a section entitled “The Relationship between West Himalayish and Zhangzhung,” on pp. 47-56, accompanied by a chart of nineteen “Robustly attested cognates between Zhangzhung and West Himalayish.” PDF from internet.

WIEBENGA, MARIETTE

1962. Buddhist, Bonpo or ‘Nameless’? Healing in Humla (NW Nepal) and the Kailash-Khyunglung Connection. Paper given at 10th IATS conference (Oxford 2003).

WOOD, RAVEN CYPRESS

1963. Indestructible: The Longevity Practice of Lama Tsewang Rikdzin, Sacred Sky Press, LuLu.com (2018), in 106 pages. Not seen. Long life practice connected with Tshe-dbang-rig-’dzin.

WOZNICKI, ANDREW N.

1964. Tibetan Bon and Buddhism. A chapter contained in Andrew N. Woznicki, Transcendent Mystery in Man, Academica Press (2006), pp. 54-99. Seen only on “Goggle Books.” This chapter contains the author’s interviews with Ven. Tenzin Namdak and H.H. The Dalai Lama.

WÜRTHNER, ISABELLA

1965. Are the ’Bum bzhi Secondary? A Comparison of the rLung-Disease Classification in the Rgyud bzhi with Its Bon Pendant in the ’Bum bzhi. A paper to be given at the 4th International Seminar of Young Tibetologists (Leipzig 2015). A discrepancy is found between the two medical scriptures in their descriptions of the main locations of wind disorders, with the Bon version seen as a probable result of scribal miscopying.

WYLIE, TURRELL V. (1927-1984)

1966. ’O-lde-spu-rgyal and the Introduction of Bon to Tibet. Central Asiatic Journal, vol. 8, no. 2 (June 1963), pp. 93-103. Despite the title, this is not about Bon.

1967. Review of David Snellgrove, The Nine Ways of Bon, Journal of the American Oriental Society, vol. 89, no. 2 (April 1969), pp. 433-434.

XIE JISHENG

1968. The Universe Structure of Three Realms and the Development of Tibetan Shamanism’s Concept about the Soul. Contained in: Liao Zugui & Zhang Zuji, eds., Theses on Tibetology in China, China Tibetology Publishing House (Beijing 1996), pp. 366-395. In English.

XU XINGUO

1969. An Investigation of Tubo Sacrificial Burial Practices. China Archaeology and Art Digest, vol. 1, no. 3 (December 1996 [Dulan Issue]), pp. 13-21. On Old Tibetan funerary ritual.

XU XINJIAN

1970. Expressed Space and Acting Body: The Tibetan Tradition Revealing in the Pilgrimage to MORDUO Holy Mountain. Journal of Cambridge Studies, vol. 8, no. 1 (2018?), pp. 21-35. PDF. Dmu-rdo Mountain in Rgyal-rong.

XU, ZHANG

1971. A Naxi Cremation Ceremony. Contained in: Michael Oppitz & Elisabeth Hsu, eds., Naxi and Moso Ethnography: Kin, Rites, Pictographs, Völkerkundemuseum (Zürich 1998), pp. 127-138.

YA-BRANG G.YU-’BRUG

1972. Zhang-zhung-gi Skad-las Byung-ba’i Gsas-kyi Go-don-la Gsar-du Dpyad-pa. Contained in: Bsod-nams-mtsho, ed., Skabs Dang-po’i Zhang-zhung Rig-gnas Rig-gzhung Dpyad-gleng Tshogs-’du’i Dpyad-rtsom Phyogs-bsgrigs, Mi-rigs Dpe-skrun-khang (Beijing 2016), pp. 262-265.

YAMAGUCHI, SHINOBU

1973. Khri-brtan Nor-bu-rtse Bon Monastery in Kathmandu. 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. 551-564, with nine black-and-white photographs.

YAMAGUCHI, ZUIHO

1974. Bonkyō no seiritsu to hensen. Kikan Minzokugaku, vol. 58 (1991), pp. 149-169. Not seen.

1975. The Name T’u-fan and the Location of the Yang-t’ung: A Study of Fu-kuo-chuan and the Greater and Lesser Yang-t’ung. Tôyô Gakuhô, vol. 58, nos. 3-4 (March 1977), pp. 313-353. The article is in Japanese, but is accompanied by an English summary on pp. ii-iii. Greater Yang-t’ung is identified with Zhang-zhung, and Lesser Yang-t’ung with Zhang-zhung Smad (’lower Zhangzhung’). The word Phywa (as in the first Vehicle of Bon) is detected in the Chinese terms T’u-fan, Fu-kuo and Po-yüan.

1976. The Eastern Kingdom of Women and the Pai-lan [in Japanese]. Tôyô Gakuhô, vol. 53, no. 3 (1971), pp. 1-56.

YAN CHUNYUAN

1977. Tibetan Areas of Gyarong are the Birthplace of the Bonpo Religion. Tibetan Studies, issue no. 3 of the year 1989. It would seem the article is actually in Tibetan language. Not seen.

YANG CHIA-MING

1978. A Discussion on the Recent Situation of Bon Religion in the Tibetan Region of China. An abstract of a paper placed on an internet site, where it was accessed in 2009.

YANG ENHONG

1979. The Forms of Chanting Gesar and the Bon Religion in Tibet. Contained in: Charles Ramble & Martin Brauen, eds., Anthropology of Tibet and the Himalaya, Volkerkundemuseum (Zurich 1993), pp. 433-441.

YANG FUQUAN

1980. The Ssú Life Gods and Their Cults. Contained in: Michael Oppitz & Elisabeth Hsu, eds., Naxi and Moso Ethnography: Kin, Rites, Pictographs, Völkerkundemuseum (Zürich 1998), pp. 189-208. Translated from Chinese by Penny A. Herbert.

YANG MAO-SEN

1981. Pên-chiao yen-chiu tz≈-liao so-yin [An Index of ‘Bon’ Religious References], in the Chinese-language version of Bod-ljong Zhib-’jug, issue no. 3 for the year 1994, pp. 158-162. Entirely in Chinese, it also contains bibliographical references to western publications on Bon (Pên). Not seen.

YAR-’GRO — See under Dbang-grags.

YE-SHES-DBANG-PHYUG — See Ser-smad Spom-ra Dge-bshes Ye-shes-dbang-phyug.

YING NAN

1982. Modernity, Tourism and the Geographies of Religious Change in a Bon Region of Tibet, PhD dissertation, the University of Leeds (2015). Research based in the Bon holy place known as Jiuzhaiguo (Gzhis-rtsa-sde-dgu). Not seen.

YONGS-’DZIN SMRA-BA’I-SENG-GE

1983. Rje Mnyam-med-pa’i Yon-tan-gyi Cha-shas-tsam Mthong-ba-la Bsngags Bstod-kyi Tshig Phreng. Bgres-po’i ’Bel-gtam, issue 1 (2001), pp. 69-71. Verses of praise to the founder of Sman-ri Monastery. This is evidently by Tenzin Namdak, for whom the above-given name would be an epithet.

YULE, HENRY (1820-1889)

1984. The Book of Ser Marco Polo the Venetian, John Murray (London 1875). There is a useful survey of previous orientalistic ideas about Bon in vol. 1, pp. 315-319. Also published in The Travels of Marco Polo: The Complete Yule-Cordier Edition, Dover Publications (New York 1993), vol. 1, pp. 323-327.

YUNGDRUNG, LOPON TENPA (Slob-dpon Bstan-pa-g.yung-drung)

1985. & Per Kvaerne, Musashi Tachikawa, Yasuhiko Nagano, Bonpo Thangkas from Khyungpo, Senri Ethnological Reports, Bon Studies no. 10, National Museum of Ethnology (Osaka 2006). This book was reviewed by Helmut Eimer in Zentralasiatische Studien, vol. 36 (2007), pp. 295-297.

1986. L’Insegnamento dell’A-khrid in Quindici Sessioni (Milan August 23-28, 2002), in 80 pages.

1987. L’insegnamento dell’A-khrid in Quindici Sessioni, Part II (Milan December 11-15, 2003), in 47 pages.

ZEISLER, BETINNA

1988. “East of the Moon and West of the Sun? Approaches to a Land with Many Names, North of Ancient India and South of Khotan.” Tibet Journal, vols. 34-35 (Autumn 2009-Summer 2010), pp. 371-463. PDF.

1989. Review of Henk Blezer, ed., Emerging Bon, Brill (Leiden 2006), Asian Highland Perspectives, vol. 28 (2013), pp. 423-449.

ZERING, GONQUE (?)

1990. A-mdo Shar-khog-tu Yod-pa’i Brag G.yung-drung-kha’i Bon-gyi Jo-mo Dgon-pa’i Mi-tshe-la Rags-tsam Dpyad-pa (A General Investigation of Life in a Bon Nunnery at Brag G.yung-drung-kha in Shar-khog, A-mdo). 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 the University for National Minorities in Beijing.

ZHAN DUI

Peero Tsana and His Idea of ‘No difference between Buddhism and Bon.’ Paper listed in the program of the 6th Beijing International Seminar on Tibetan Studies (2016). Peero Tsana is of course Vairocana.

ZHANG-NGU-BA BSHAD-SGRUB-RGYAL-MTSHAN

1991. Dpal-ldan Bla-mar Bstod-tshig Ge-sar Tshom-bu. Bon-sgo, vol. 10 (1997), pp. 119-120. A literary piece.

1992. Mchod-tshig Skye-ba Lnga-ba’i Dbyangs. Bon-sgo, vol. 11 (1998), pp. 94-96. A literary piece.

ZHANG YASHA

1993. Rākṣasī — Women Country — Zhangzhung Reflections on the Khyung Images in 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. 399-413. On the Tibetan khyung or garuḍa as totem animal for the Zhang-zhung Country of Women. The Brag Srin-mo is believed to represent an ancient matrilineal clan system equated with the ancient Bon religion. Ancient Tibetans had a monkey totem... The author is associated with the Central University of Nationalities in Beijing. Illustrated here is an interesting monkey-faced ornament found near Lhasa at the Cho-khong site (dated around 4,000 years before present).

ZHANG YUN (in Tibetan transcription Krang Yun)

1994. An article written in the 1980’s argues for a relationship between ancient Persian culture and Bon. He believes both Chinese hsien and Tibetan gshen were borrowed from some form of the Farsi word sanavee. This information is taken from Arizaga’s survey article, p. 331.

1995. On the Location of Khyung lung dNgul mkhar, the Capital of Zhangzhung Kingdom. Contained in: Tsering Thar Tongkor and Tsering Dawa Sharshon, eds., Ancient Civilization of Tibetan Plateau (=Mdo-dbus Mtho-sgang-gi Gna’-bo’i Shes-rig), Mtsho-sngon Mi-rigs Dpe-skrun-khang (Xining 2018), vol. 2, pp. 42-58. In Chinese. On Khyung-lung Dngul-mkhar in the Sutlej River valley.

1996. Several Questions Concerning Yang Tong (Zhang Zhung). Contained in: Erika Forte, Liang Junyan, Deborah Klimburg-Salter, Zhang Yun & Helmut Tauscher, eds., Tibet in Dialogue with Its Neighbours: History, Culture and Art of Central and Western Tibet, 8th to 15th Century, China Tibetology Research Center & Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien (Vienna 2015), pp. 310-317, with large-sized color illustration on p. 261. Makes use of the official T’ang records in particular, illustrating a recently discovered seal inscribed in Chinese with words meaning “Seal of the messenger to pacify Yang Tong and the Tubo Kingdom.” This seal is correlated with a discovered silk with woven Chinese characters (found in 2005 in Mnga’-ris) reading “Wanghou Yang Wang” (“Yang Wang” the author understands to be short for Yang-tong King) dating both seal and silk to around 634 CE, when there were Chinese diplomatic relations with both Tibet and Zhang-zhung mediated by one Feng Dexia.

ZHENG DUE (Dramdul, Dgra-’dul)

1997. A Study on the Relationship between Bon Religion and Folk Religion in Tibet. Paper given at the ‘New Horizons in Bon Studies,’ held at the National Museum of Ethnology, Osaka, August 23-27, 1999, although not published in the proceedings.

ZHONG ZHONG

1998. An Investigation and Studies on the Musical Culture of Gyarong: Tibetan Area in the Northwestern Sichuan. Contained in: Liao Zugui & Zhang Zuji, eds., Theses on Tibetology in China, China Tibetology Publishing House (Beijing 1996), pp. 212-235.

ZHOU XIYIN

1999. & Wang Chao, The Primitive Religion of the Tibetan Ethnic Group, Sichuan People’s Publishing House (Chengdu 1999), in 454 pages. Thanks to Erwan Temple for the reference. Not seen.

ZHOUTA

2000. Mdo-smad Mda’-tshang Yul-gyi Gna’-dpe Phyogs-bsdus Mthong-ba Don-ldan, Gansu Printing Press (Lanzhou 2011), in 30 vols. Several author/compiler names are given. These are Tibetan manuscripts primarily about Bon rituals found in private family homes in Mda’-tshang in Gannon Prefecture of Gansu Province. Some believe they date back more than 700 years. I have seen some samples of the texts in xerox form, but haven’t yet seen the publication. Copies exist at Columbia University (New York City), at the University of Wisconsin (Madison), and in Paris.

ZHU-G.YAS NYI-ZLA-TSHE-DBANG

2001. Rgyas-shod Gsal-mda’ Bon Dgon Mi-g.yo-bsam-gtan-gling-gi Lo-rgyus. Bod-ljongs Nang Bstan, 1st issue of 1989 (5th in the general series), pp. 46-58. About Gsal-mda’ Bon Dgon (also called Sa-mda’ Bon Dgon) and its history.

ZING-CHU-BA SHES-RAB-MTHAR-PHYIN

2002. Zing-chu Bya-dur Gnas-ri’i ’Grel Brjod Tshom-bu. Bon-sgo, vol. 12 (1999), pp. 39-41. On a holy place in Amdo called Bya-dur (see also the articles by Toni Huber about this same place).

ZOU XICHENG

2003. Explorations of Old Bonpo Seals. Journal of Tibetology [Bod Rig-pa’i Dus-deb], 1st issue of 2011, 7th in the general series (2011), pp. 55-68. Not seen other than the abstract.

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