Bön Bibliography

New Combined Version
compiled by DAN MARTIN Version: June 1, 2013

It might seem mildly ironic to speak of Bön as a ‘little-known’ religion when you have right here before your eyes a ca. 175-page listing of ca. 1,500 items that have been written about it. The fact is that, although the situation is changing these days, there is not all that much of substance and a lot of repetition in a great many of these writings. The true irony is that most of Bön practice, history and literature is still unknown, breathtakingly so. At the same time you may see in some of these writings that there has been a good deal of polemic that sheds much heat and but little light, polemic still today repeated by people who ought to know better. In the interest of contemporary critical explorations of the ever-transforming public ‘image’ of Bön, everything I could find has been included here: the good, the bad and the ugly. Please take offense, where offense is warranted, at the authors and not at their bibliographer. For those in search of the most offensive, I would recommend Madame Blavatsky (of Theosophic fame) and the novels of Talbot Mundy. To find their statements about Bön all you need to do is perform an internet search for the word “Bhon” (combine it with a word like ‘Tibet’ in order to get better results). Or see the work by Harrison Forman listed below. Herein is a list of works on Bön created by combining three sets of bibliographic entries: [1] those included in the general bibliography published as Part Two of Dan Martin, Unearthing Bon Treasures, Brill (Leiden 2001), pp. 287-442; [2] ‘Bön Bibliography: An Annotated List of Recent Publications,’ Revue d’Etudes Tibétaines, no. 4 (October 2003), pp. 61-77; and [3] new items that were not included in either of the two earlier works. The introduction you are reading right now is just a revised version of the introduction to no. 2. My own annotations to the items that were included in no. 1 have not been included here due to copyright restrictions. (The good news is that no. 1 has been reprinted as a more affordable paperback in Kathmandu. Not only that, but it has now been placed on Googlebooks, and is in large part accessible that way.)

The same general format, and the same principles of inclusion that were used in the earlier bibliographies equally apply here. The main focus is on works in English, French, German and Italian, although other languages are not excluded. I include conference papers I know about in cases where it is likely they will eventually be published, and when they are published I generally try to remove references to the conference paper. There was no intention to include Tibetan-language monographs (some exceptions are made in the cases of some very recent original compositions) for which there are, or soon will be, excellent bibliographical resources. Tibetan-language journal articles are supposed to be included, but there are only a few magazine and newspaper stories. Hardly any internet publications are listed here (in case of serious essays in internetpublished journals, the most important for our purposes being Revue d’Etudes Tibétaines [Paris] and Journal of the International Association for Tibetan Studies, I more often give only the general website addresses, and not the specific URLs, having little faith that these will remain stable in coming years), although I did consult a number of web resources for bibliographical purposes. There are problems in ascertaining the identities of some of the authors. It sometimes seems as if Tibetan authors are hesitant to publish twice under the exact same name, although this is a slight exaggeration. In particular, many of the literary pieces are written under ‘literary’ names. Often, since I haven’t the time or inclination to do the necessary detective work, these names are simply given as they are found in the publications. Meanwhile, a new Bön journal has appeared: Bgres-po’i ’Bel-gtam, published by the Triten Norbutse Monastery in Kathmandu, Nepal. The articles and literary pieces are mostly by monks from the same monastery. Only issues 1 and 2 have been entered so far. An Anglicized version of the Tibetan journal title appears on the cover: “Dreypoi Beltam, a magazine of Triten Norbutse.” This is a work perpetually in progress, and I hope that users of this bibliography will inform me of items that have mistakes or that have been overlooked and ought to be added. Thanks to Erwan Temple and others who offered further material that went into the most recent stages of revision. And thanks to Choekhortsang for kindly sending some needed issues of Bon-sgo, although some issues are still not available to me, so it is not possible to say that this periodical has been completely indexed here.
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«» «» «» A-BLON BSTAN-’PHEL
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& Dri-med-’od-zer, eds., Mdo-smad Shar-phyogs-su Thog-ma’i G.yungdrung Bon-gyi Lo-rgyus Mdor-bsdus, n.p. (1995). Cited by Toni Huber in Toni Huber, ed., Amdo Tibetans in Transition: Society and Culture in the Post-Mao Era, Brill (Leiden 2002), p. 145. Evidently on the early history of Bön in Amdo. Not seen. Bya-btang ’Gru-sgom Rin-po-che’i Rnam-thar Dad-pa’i Pad-dkar. Bgrespo’i ’Bel-gtam, issue 2 (2002), pp. 13-24. Account of the life of ’Grusgom Tshul-khrims-rgyal-mtshan (aka Tshul-khrims-ye-shes-dbang-girgyal-mtshan), who was born in 1898 and died in 1961. He founded Mkhar-spungs Monastery, and attempted to make a new woodblock edition of the Bön scriptures, but only a few volumes were completed. The author says that he used information obtained from two personal disciples of ’Gru-sgom during his recent visit to Tibet. A-ri’i Sa-gnas Ni’u Yog-tu Bon-po Tshogs-pa Gsar-du Btsugs-pa. Bonsgo, vol. 13 (2000), pp. 155-156. On the founding by local Bönpos of a Bön society in New York during a visit by Ven. Tenzin Namdak. A list of officers is appended. G.yung-drung Bon-gyi Rab-’byams Dkyil-’khor Rgya-mtsho’i Zhal-thang Kun-’dus [Thangka Paintings of Yungdrung Bon], Si-khron Dpe-skrun Tshogs-pa (Lanzhou 2010), in 341 pages. Seen in a catalog, this book is full of color reproductions of Bon thangkas, with each figure identified in the Tibetan text. Drang-srong-ma’i Sdom-pa Gnang Chog-tshul dang ’Brel-ba’i Dpyadrtsom Drung-mu’i Me-long. Bon-sgo, vol. 21 (2008), pp. 31-50. On the Drang-srong-ma vows of Bon nuns.

A-LCAGS G.YUNG-DRUNG-BSTAN-’DZIN
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A-RI’I BON-PO TSHOGS-PA (Regional Bonpo Foundation in America)
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A-sngags Tshe-ring-bkra-shis and Gnyan-mo-grub
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Ācarya Gzi-g.yang (Sarnath)
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. 18. vol. 203-234. 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.ACHARD. vol. Brepols (Paris/Turnhout 1999). Theg-chen Sangs-rgyas G. pp. bsTan gnyis gling pa (1480-1535) et la révélation du Yang tig ye shes mthong grol. Revue d’Etudes Tibétaines. 7 (November 2009). 3-32. Brill (Leiden 2004). 11. Tibet Journal. 57-96. The earlier 1990 publication by the same title 4 7. A New Traditional Chronology of the Bönpo Tradition. no. Editions Khyung-Lung (Sumène 2006). A 12-th-century cycle of Dzogchen (Rdzogschen) meditation. Bon po Hidden Treasures. Tibet Journal (Dharamsala). On the Phyag-khrid of Bru Rgyal-ba-g. Recherches philologiques et historiques sur l’origine de la Grande Perfection dans la tradition rNying ma pa. 23 (April 2012). pp. Enlightened Rainbows: The Life and Works of Shardza Tashi Gyeltsen. 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.yung-drung Bon-gyi Ngo-sprod Blo-gsar Sgo-’byed. with a critical text edition of the text Lam Nyams-su Len-pa ’Od-gsal Sgom-pa’i Khrid-rim. 4 (October 2003). 12. JEAN-LUC 6. vol. vol. pp. 4 (Winter 1998). 3 (2005).yung-drung. 1-11. Newsletter of the International Bönpo Translation Committee. L’Essence perlée du secret. Bstan-’dzin-rin-chen-rgyal-mtshan. 14.yung drung sur la pratique de la Claire-Lumière (’od gsal) selon le cycle du Phyag khrid du Zhang zhung snyan rgyud. Brill (Leiden 2008). 23. no. 78-146. 5 (April 2004). Shar-rdza Bkra-shis-rgyal-mtshan. École Pratique des Hautes Études. 13. Edition critique des instructions de Bru rGyal ba g. Brill’s Tibetan Studies Librry. L’Or Raffiné de la Grande Perfection: I. Revue d’Etudes Tibétaines. 137 pages. 10. On the gter-ston Bstan-gnyis-gling-pa and his Yang-tig Ye-shes Mthonggrol. pp. 30. 8. 15. pp. pp. Kun-grol-grags-pa. no. 9. Chronological information from a modern work by Bstan-’dzin’brug-grags. Bon-zhig Khyung-nag and the Rigpa Cherthong (Rig-pa Gcer-mthong) Tradition of Rdzogs-chen. no. 28-57. Revue d’Etudes Tibétaines. no.

Khyung-mkhar (1991. 4-5. in 129 pp. 16. quite close in wording and content to a Rnying-ma-pa work found in the Rnying-ma Rgyud-’bum and Bai-ro Rgyud-’bum. 24. pp. of which the root tantra is the Golden Tortoise (Gser-gyi Rus-sbal).contained only the translation. La Structure du Zhangzhung Nyengyü. II. vol. no. 503-532. 94 pages. Cahiers d’Extrême-Asie. 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. Khyung-mkhar (1997). 23. 22. Editions Khyung-Lung (Sumène 2006). pp. volume 1. 19. — Les Instructions du Vainqueur Eternel: II. Achard. Byang-chub-sems-kyi Thigs-pa Nyi-shu-rtsa-gnyis-pa Rtsa-ba’i Rgyud Phyi-ma. Editions Khyung-Lung (Sumène 2006).yung-drung. 18. La première retraite dans l’obscurité de Shardza Rinpoche. 22 (2003). Le Corpse d’Arc-en-ciel (’ja’ lus) de Shardza Rinpoche illustrant la perfection de la Voie rDzogs-chen. 20. 57-104. This is an Uttaratantra (‘Subsequent Tantra’). 15 (November 2008) [Tibetan Studies in Honor of Samten Karmay]. Le Pic des Visions: Etude sur deux techniques contemplatives des traditions rNying-ma-pa et Bon-po de la Grande Perfection. Includes indices. in 129 pages. Le Chant d’Expérience du Protecteur des Êtres. 29 of the series entitled Zhangzhung Nyengyü. by J. Contains edition of a Bön text. 91 pages. but this new one does include introduction and notes. Les Instructions du Vainqueur Eternel. Mémoire de l’École Pratique des Hautes Études (Paris 1992) in 284 pages. A new version of the earlier work by the same title. Revue d’Etudes Tibétaines. La Pratique de Sherab Mawai Senge d’après les Révélations de Tertön Loden Nyingpo. 21. published in a smaller sized format. Not seen. 204 pages. 5 17. Khyung-mkhar (1997). 25. Editions Khyung-Lung (Sumène 2006). A detailed reading of the Phyag-khrid cycle of Rgyal-ba-g. The Rainbow Body of Shar-rdza Bkra-shis-rgyal-mtshan. 1997). Dzogchen Bulletin. sous la direction de Fabienne Jagou (Winter 2006). tr. La Pratique des Six Points Essentiels de l’Esprit de Parfaite Pureté. . Khyung-lung (Sumène forthcoming in 2007?). This is equivalent to vol. pp. La Transmission Orale de la Grande Perfection au Zhangzhung: Les Quatre Cycles de la Transmission Orale.

that in our times Bon books are often reprinted hastily and without care is certainly true. tr. The author’s point. 33. 124 pages. volume 2. Naldjor Institute (forthcoming). Kun-grol-grags-pa. Les Prophéties du Seigneur Tapihritsa. G. volume 4. Zhangzhung Nyengyü Studies. in 147 pages. The Eight Precepts from the Oral Transmission of the Great Perfection in Zhangzhung. 1 (1995). Zhangzhung Nyengyü Studies. 19 (October 2010). The Precepts in Eight Chapters from the Oral Transmission of the Great Perfection in Zhangzhung. volume 3. and Shar-rdza Bkra-shis-rgyal-mtshan. 34. Editions Khyung-Lung (Sumène 2005). Vajra Publications (Kathmandu 2012). Khyung-mkhar (1997). Prefaced by four biographical sketches on Dam-pa Ri-khrod-pa. volume 6. Shardza Miscellanea — Instructions tantriques et instructions Dzog-chen de Shardza Tashi Gyeltsen Rinpoche. 28. Zhangzhung Nyengyü Studies. Naldjor Institute (forthcoming). Zhangzhung Nyengyü Studies. 30. Mnyam-med Shesrab-rgyal-mtshan. 4-8. Naldjor Institute for Movement and Tibetan Yoga (2010).yor-po Me-dpal. Naldjor Institute (2007). 6 . in 110 pages. Nyamme Sherab Gyeltsen (1356-1415). of root text and two commentaries by Jean-Luc Achard. 133-143. Mesmerizing with the Useless? A Book-Review Inquiry into the Ability to Properly Reprint Older Worthy Material. Not seen. The Dawn of Awareness: The Practice Manual for the Special Preliminaries of Dzogchen. pp. The Six Essential Points from the Oral Transmission of the Great Perfection in Zhangzhung. founder of Sman-ri Monastery. Translation of the Man-ngag Le’u Brgyad-pa from the Zhang-zhung Snyan-rgyud cycle of Dzogchen teachings. in 87 pages. Dzogchen Bulletin. no. The Instructions on the Primordial A. Included is a translation of the commentary entitled Man-ngag Le’u Brgyad-pa’i Spyi-don-gyi ’Grel-pa. fondateur du monastère bönpo de Menri. 35. no.26. 127 pages. volume 5 (2010). 32. Naldjor Institute (2006). The Four Lamps from the Oral Transmission of the Great Perfection in Zhangzhung. pp. 27. 31. 29. Instructions for the Fifteen Sessions of A-khrid. Revue d’Etudes Tibétaines.

36.

The Six Lamps from the Oral Transmission of the Great Perfection in Zhangzhung, Zhangzhung Nyengyü Studies, volume 6, Naldjor Institute (forthcoming). 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. 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. 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. The Early Years of Khyung sprul rin po che: Hor (1897-1919). Revue d’Etudes Tibétaines, no. 20 (April 2011), pp. 205-230. Khyung-sprul Rin-po-che’s (1897-1955) biography. This is evidently meant to be part of a continuing series of articles about him, since it is limited to his early years. The Forty Magical Letters: A 19th c. AD Manuscript from Hor on Bon po Scripts. Revue d’Etudes Tibétaines, no. 19 (October 2010), pp. 119132. 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. & 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 Khyunglung and Bön archaeology in Mnga’-ris.

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ALAY, JOSEP LLUÍS
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ALDENDERFER, MARK
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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. & 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-drunggling, a Bön monastery now located in Ganze area of western Sichuan Province. Unfortunately the authors have hardly anything to tell us about the history of the monastery that they hoped to preserve. The Search for Shangri-La, Little Brown (London 1999). The Sungpan Valley Awakens. Asia (January 1940), pp. 17-21. On Sungpan, an area that has long possessed a considerable Bönpo population. 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. 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 Spyispungs 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 ’Belgtam, 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. 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. 114116. A news item about the first graduates of the Dge-bshes degree

ALEXANDER, ANDRÉ
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ALLEN, CHARLES
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ALLEY, REWI
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ALLYON, FRANSICO
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ANONYMOUS & CORPORATE PUBLICATIONS
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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).
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Ancient Shang Shung Settlement Found. Tibetan Bulletin, vol. 2, no. 1 (January/February 1998). 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. 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? Bod-du Bon Dgon Skor. Bon-sgo (Dolanji, H.P.), vol. 1 (1987, also reprinted in 1994), pp. 34-35. Bod-kyi Bka’ Brten-’gyur Pho-brang Po-ta-lar ’Bul-ba’i Mdzad-sgo Tshugs-pa. Bod-ljongs Nang-bstan, 2nd issue of 2001 (30th in the general series), p. 126. A news story about the presentation of copies of the new publication of the Bön scriptures to the Potala Palace in Lhasa. Bön. Contained in: John Bowker, ed., The Oxford Dictionary of World Religions, Oxford University Press (Oxford 1997), p. 158. 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. Bon-gyi Rgyal-rabs. Bon-sgo (Dolanji, H.P.), vol. 1 (1987, also reprinted in 1994), pp. 26-34. Bon Gzhis Thob-rgyal Gsar-pa. Bon-sgo (Dolanji, H.P.), vol. 1 (1987, also reprinted in 1994), pp. 3-5. 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].
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pp. Composed by a committee.). 64. 63. Bon-sgo. 106-7. List of students with highest marks at the Bön monastery outside Kathmandu. Rdzogs-pa Chen-po Zhang-zhung Snyan-rgyud-kyi Bon Ma Nub-pa’i Gtan-tshigs. with accompanying photographs on p. 1-3. no.P. as well as a chart of the subjects to be studied during the nine-year study program. issue 1 (2001). It was suggested that this should be an annual event. 59-61. Bon-sgo (Dolanji. also reprinted in 1994). Bon-sgo.P. 79-82. Snow Lion (newsletter and catalog supplement). On the Dge-bshes program and the teachings and initiations that are to be given. H. vol. 68. with prominent scholars giving presentations and answering questions.). This was meant to be an educational seminar. vol. 10-18. 9-11.60. 1 of the same issue). 67. An extract from the 61. vol. on pp. pp. 6 (1993). Appended. G. 6 (1993). Dus-chen Khag. A number of young students. no. vol. 65. 2 (Summer 1999). vol. Zhang-zhung script and cosmology. pp. p. 62. 69. 10 . Bgres-po’i ’Bel-gtam. 14. Nepal. 66. pp. 121. 1 (February 1996). Bgres-po’i ’Bel-gtam. vol. also reprinted in 1994). attended (see the black-and-white photo facing p. issue 1 (2001). 24-25. On holy days. Khri-brtan-nor-bu-rtse’i Sgrub-grwa’i Dus-mtshams Zin-pa’i Rten-’brelgyi Mdzad-sgo’i Skor. G. 23. 1 (1987. held on June 23-27. mainly on the subjects of Bön history. H. Dus-chen Skor. pp. 10 (1997). 1 (1987. G. Creation of a Convent for Bon-po Nuns.yung-drung Bon-gyi Bka’-’gyur. Bon-sgo (Dolanji. pp. Nyoppdagede skrifter utforskes’ [Research into Newly-Discovered Texts]. Senter for høyere studier. 102. pp. 2000. 157-160. p. A report on the first seminar about G. 20. A shortened title. 13 (2000). Bon-sgo. both men and women.yung-drung Bon.yung-drung Bon-gyi Skor Bgro-gleng Thengs Dang-po. Dpal Gshen-bstan Sman-ri Dgon-gyi Dus-chen Khag.yas-ru’i ’Chad-rtsod-kyi Skor. 108-113 are various daily and annual schedules of events. pp. Khri-brtan-nor-bu-rtse’i Dge-bshes Mdzad-sgo Thog-ma dang Dmigsbsal-gyis Bka’-dbang Rgyas-gnang Btsal-rgyu’i Skor-gyi Gnas-bsdus. Informasjonsblad. Bon-sgo. is given in the reprint version of this issue. pp. vol.

Bgres-po’i ’Belgtam. 49-57. vol.yung-drung Rin-po-che Khri-brtan-nor-bu-brtse’i Mkhan Rin-po-che’i Gser-khrir Mnga’-gsol Mdzad-pa. pp. The ceremony was held on the 645th birthday observance for Mnyam-med Shes-rab-rgyal-mtshan. Bod-ljongs Nang-bstan. 6-8. pp. vol. 121. Ston-pa Gshen-rab-kyi Mdzad-rnam Skor.P. pp. In the reprint of this issue. Bon-sgo (Dolanji. 75. H. Bon-sgo.yung-drung as the new abbot of Khri-brtan-nor-bu-brtse Monastery in Nepal. issue 2 (2002).). Nepal. 118. p. ARGUILLÈRE. . 1 (1987. Bgres-po’i ’Bel-gtam. issue 2 (2002). 70. See the photograph in the inside back cover (the first of the two photos). 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 11 71. Bgres-po’i ’Bel-gtam.). 1st issue of 1986.’ but not otherwise alphabetized. issue 2 (2002). Sman-ri Dgon. Smra-seng Sgrub-pa’i Skor (Skabs Bcu-gcig-pa’i Bshad-sgrub ’Dus-sde’i Yig-tshang-nas).). Zhang Bod Skad-dod Nyung-bsdus. 1 (1987. 19-22. A news story about the awarding of Sman-rams-pa degree certificates for successful graduates of the program at a training clinic in Dorpatan. 5 [3rd reprint] (1991). Slob-dpon Bstan-pa-g. 116-117. 72. H. also reprinted in 1994). pp. See the photograph on the inside front cover (the first of the two photos). vol. A Zhang-zhung—Tibetan glossary compiled by the editors from various sources (some listed). the page nos. inaugural issue (n. The entries are sorted under ‘root letters. Bon-sgo (Dolanji. 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 Khribrtan Nor-bu-brtse Monastery. pp. reprinted in 1994). 52-53. STEPHANE 78. 76.d. Sman-ri Dgon-pa’i Lo-rgyus Mdor-bsdus. p. A news item on the enthronement of Slobdpon Bstan-pa-g.P. 73. pp. Zhang-zhung Rig-gnas. 77. 74.historical text of the Zhang-zhung Snyan-rgyud. Sman-rams-pa’i Mtshan-rtags dang Phyag-’khyer Bstsal-ba. 75-81. are 1-4. 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 Skorgyi Gnas-bsdus. 84.

Princes. Contained in: Donatella Rossi & Samten G. 2008). A paper given at the conference. special issue of East and West. Blou. France. special issue of East and West. Contained in: Donatella Rossi & Samten G. “Bon. ARIS. Vikas Publishing House (Ghaziabad 1980). Bon. Snellgrove. 67 (2006). on June 22-25. Contained in: Donatella Rossi & Samten G. AWANG JIACUO (Ngag-dbang-rgya-mtsho) 85. Lamas. A paper given at the conference. pp. AYLLÓN. vol. 59. Contained in: Michael Aris. Karmay. 82.” held at Shenten Dargye Ling. FRANCISCO 86. the Indigenous Source of Tibetan Religion and Culture. the Everlasting Relligion of Tibet: Tibetan Studies in Honour of Professor David L. eds. China House Gallery (New York 1992). Brief Research on Bon Religion. the Indigenous Source of Tibetan Religion and Culture. MARA 83. the Everlasting Relligion of Tibet: Tibetan Studies in Honour of Professor David L.” held at Shenten Dargye Ling.. eds. . Karmay. Bhutan: The Early History of a Himalayan Kingdom. 327-336. Karmay. 2008.. Blou. Snellgrove. 84. Acta Orientalia. pp. nos. mNyam med Shes rab rgyal mtshan on the Special Features of the Bon Monastic Discipline. 2008. A paper given at the Beijing Seminar on Tibetan Society. Includes texts and translations of the verse biography of Mnyam-med Shes-rab-rgyalmtshan by Dpal-tshul and of Mnyam-med’s work Sa-lam ’Phrul-gyi Sgron-me’i Rang-’grel. Lha: Towards Assessing Discontinuity in Paradigms of the Sacred. October 1317. pp. “Bon. nos. Some Reflections on the Bon Monastic Discipline: Mes-ston Shes-rab’od-zer and mNyam-med Shes-rab-rgyal-mtshan on ’Dul-ba. vol. 1-4 (December 2009). 59. China Tibetology Research Center (Beijing. and Brigands: Joseph Rock’s Photographs of the Tibetan Borderlands of China. Bon. eds. France. 79.. The Great Perfection of Bon. 1-4 (December 2009). MICHAEL VAILLANCOURT (1946-1999) 81. An Introduction to the Study of Bon in Modern China. on June 22-25. 150-151. the 12 80. Bon-po. pp. Bon. 243-323. 87-106.et des voies. ARIZAGA. vol.

Everlasting Relligion of Tibet: Tibetan Studies in Honour of Professor David L. Snellgrove, special issue of East and West, vol. 59, nos. 1-4 (December 2009), pp. 31-54. BACOT, JACQUES
87.

Les Mo-So : ethnographie des Mo-So, leurs religions, leur langue et leur écriture, avec les documents historiques et géographiques relatifs à LiKiang, E.J. Brill (Leiden 1913). 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-lungring. Śrī Viśa Śūra and the Ta-uang. Asia Major, vol. 11, no. 1 (1964), pp. 126. This contains, on pp. 20-21, the classic explanation for the toponym Tazig, including the Tibetan form Stag-gzig (“Stags-gzigs,” sic!) used by Bönpo writers. 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. Bon: The Primitive Religion of Tibet. Bulletin of Tibetology (Gangtok, Sikkim), new series no. 4 (November 1981), pp. 1-18. BANSAL, B. L. Bon: Its Encounter with Buddhism in Tibet, Eastern Book Linkers (Delhi 1994).

BAILEY, HAROLD W. (1899-1996)
88.

89.

BAN-SHUL DPAL-MKHAR-RGYAL (Lha-sa)
90.

BANERJEE, ANUKUL CHANDRA
91.

92.

BANZAROV, DORJI
93.

The Black Faith, or Shamanism among the Mongols. Mongolian Studies (Bloomington), vol. 7 (1981-2), pp. 53-91. Translated by Jan Nattier and John Krueger. Gtsug-lag Rtsis-kyi Skor. Bon-sgo, vol. 5 [3rd reprint] (1991), pp. 49-54.

BAR-SLE-BA NYI-MA-KUN-KHYAB
94.

BAROETTO, GIUSEPPE
13

95.

Il libro tibetano dei sei lumi. L’insegnamento zogchen di Tapi Hritsa, Astrolabio Ubaldino (2002), in 136 pages. On Dzogchen, I suppose this has some translation of the Sgron-ma Drug. The Tibet Guide, Wisdom Publications (London 1987). 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. 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. 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. Pa-lha-phug Gompa: The Oldest Extant Bonpo Murals of Tibet Discovered. Oriental Art, vol. 44, no. 4 (1998), pp. 46-51. The Hidden Valley of Aba: A Refuge of the Jonangpa and the Bonpo. Oriental Art, vol. 47, no. 3 (2001), pp. xx-xx. Not seen. Tibet’s Ancient Religion Bön, Orchid Press (Bangkok 2002). English translation by Michael Kohn, from a revised version of the Germanlanguage 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. 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.
14

BATCHELOR, STEPHEN
96.

BAUMANN, BRUNO
97.

98.

BAUMER, CHRISTOPH
99.

100.

101.

102.

BE-RI ’JIGS-MED-DBANG-RGYAL (Dharamsala)
103.

BECKWITH, CHRISTOPHER I.
104.

On Bon. A six-page draft for a paper, privately circulated by the author in about 1987, on the origin and meaning of the word bon. Thoroughly revised, it has now appeared as part of his paper “On Zhangzhung and Bon.” 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. 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 Zhangzhung word ti (although the Zhang-zhung is sometimes spelled ting). The common Tibetan word for ‘water’ is chu. The Old Faith. Chapter contained in: The Religion of Tibet, Clarendon Press (Oxford 1931), pp. 8-20. A Preliminary Archaeological Survey of Da Rog mTsho. Tibet Journal (Dharamsala), vol. 24, no. 1 (Spring 1999), pp. 55-91, with illustrations and map. A Preliminary Archaeological Study of gNam mtsho and Dang ra g.yu mtsho. Tibet Journal (Dharamsala), vol. 21, no. 1 (Spring 1996), pp. 5878. A Preliminary Archaeological Survey of gNam-mtsho and Dang-ra g.yumtsho. Contained in: Alex McKay, ed., History of Tibet, Routledge Curzon (London 2003), vol. 1, pp. 99-117. Antiquities of Northern Tibet: Pre-Buddhist Archaeological Discoveries on the High Plateau. Bon Rock Paintings at gNam mtsho: Glimpses of the Ancient Religion of Northern Tibet. On Gnam-mtsho (‘Heaven Lake’). Said to be forthcoming in Rock Art Research (Melbourne).

105.

106.

BELL, Sir CHARLES (1870-1945)
107.

BELLEZZA, JOHN VINCENT
108.

109.

110.

111.

112.

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vol.113. 399). International Institute for Tibetan and Buddhist Studies (Bonn 2011). no. vol. vol. 212. Sacred Mountains and Related Bon Traditions in Upper Tibet. Zhang Zhung — Foundations of Civilization in Tibet: A Historical and Ethnoarchaeological Study of the Monuments. Available on internet. 117. 31-118.yu-mtsho. 347-396. Seen on the internet. pp. Revue d’Etudes Tibétaines. The reading given here is: kha tsan pa shang li shi ra’ tsa’. Library of Tibetan Works & Archives (Dharamsala 1997). Mention is made of the seal of the Zhang-zhung king that was kept by the Menri abbots (see p. Emerging Bon: The Formation of Bon Traditions in Tibet at the Turn of the First Millennium AD. On rock art at Gnam-mtsho. Texts. Sets of letters that may actually be pseudo-letters inscribed by illiterates were found in cave art near Gnam-mtsho and Dang-ra G. Gods. Includes maps and photos. 1-4 (December 2002). 47 (1997). Reviewed by Frederick M. p. 19. including some mention of Bonpo figures and Bon mantras. Kailash. East and West. 120. Now published by Brill. vol. pp. 395-405. Asian Arts. . vol. 52. interpreted to mean "King Lig-mi-rgya. 53-116. 116. pp. Contained in: Henk Blezer. nos. gShen-rab Myi-bo: His Life and Times according to Tibet’s Earliest Literary Sources. 19 (October 2010). nos. 1-142. a forthcoming book. Conqueror of the World. and Oral 16 114. 119. Notes on Three Series of Unusual Symbols Discovered on the Byangthang.. ed. 118. Territorial Characteristics of the Pre-Buddhist Zhang-zhung Paleocultural Entity: A Comparative Analysis of Archaeological Evidence and Popular Bon literary Sources. 1999). pp. 32. 3 (July 2006). New Archaeological Discoveries in Tibet." 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. Smith in Religious Studies Review. Hunting and Society Animals in the Ancient Cave Paintings of Celestial Lake in Northern Tibet. 115. East and West. The idea is raised but then doubted that these might have to do with an ancient Zhang-zhung script. xx (December 1998). Calling Down the Gods: Spirit-Mediums. 1-2 (2000). Divine Dyads: Ancient Civilisation in Tibet. 121. pp. vol. Rock Art.

331-340. BELT. pp. with main attention paid to the surface archaeology of Western Tibet. St. Part Two covers Tibetan textual sources that concern Western Tibet. Myth and Ritual. DANIEL 124. Part Three is what I believe is the most interesting and innovative part of the book. Ani-la: The Nuns from Redna Menling. and particularly Zhang-zhung. 61. Tibetan Studies in Honour of Hugh Richardson.-hist. Contained in: Pandanus ’07: Nature in Literature. Discussions of rock art. It is precisely the unusualness of this focus on archaeological evidence that makes it so interesting. Verlag der Österreichischen Akademie der Wissenschaften (Vienna 2008). Lapsed Buddhists. Sidestone Press (Leiden 2010). Evil Tobacco and the Opening of the Bon Pilgrimage Place of Dmu-ri in the Thewo Region of Amdo. A new book. Vikas Publishing House (Sahibabad 1980). rock inscriptions. Petersburg University (St. Denkschriften der phil.und Geistesgeschichte Asiens nr. pp. not yet seen. ’The-bo. 165-234. This concerns the ‘five sticking deities’ or ‘five enveloping deities’ (’go-ba’i lha lnga) of Tibetan folk religion.. Mount Targo and Lake Dangra: A Contribution to the Religious Geography of Tibet. and the metallic objects called thogcha (thog-lcags) are included in this part. pp. The author concludes that this folk concept entered Buddhist rituals during the rule of the 5th Dalai Lama. eds. Contained in: Michael Aris & Aung San Suu Kyi. The 17 BERGLIE. Textual sources are given. Mthe-bo. both Bön and Buddhist. The first part of this major work largely develops upon the author’s previous books. 39-44. ed. except on Googlebooks. PER-ARNE 123. Petersburg 2007).V. 368. attempting to correlate Bon and Dunhuang textual sources on early Tibetan funerary practices with the material remains of Western Tibet. Volume 1. Filosofiya. Beiträge zur Kultur. ’The’u-bo. the author approaches and selects from those texts the most interesting parts from an archaeological perspective. Iconography and Texts of the Tibetan Five Protecting Deities.Tradition of the Ancient Tibetan Upland. Klasse nr. 125. in 125 pages. in 841 pages. The area in Amdo called Thewo is variously spelled The’u. JOKE van de 122.. . BEROUNSKÝ. The’u-bo. Contained in: S. particularly choosing those that deal in some way with material objects. Of course. religiya i kul’tura stran vostok: Materialy nauchnoi konferencii chetvertye torchinovskie chteniya. Charles University (Prague 2007). Pahomov. Art.

4 (Winter 1998). you read that right!). 2009). Smrť a posmrtný život v náboženstvách sveta. BICKEL. 127. 23. Contained in: M.G. pp. 2005. Triton (Prague 2012). CERES (Bratislava 2005). Nepolapený obřad. New Horizons in Bon Studies (Senri Ethnological Reports no.com/ and use its native search function to find this and other sections about Bon). A. 128. 2001. Contained in: S. 54-68. The The River runs through it (Yes. Thanks to the author for bringing this article to my attention. B. National Museum of Ethnology (Osaka 2000).. I include this even though websites are not supposed to be included here.. Spatial Conceptualization and a Stupa in Eastern Nepal: Remarks on a Himalayan Cultural Pattern. Kovácz. BJERKEN.berzinarchives. Cesty na druhý svet. vol. Due to its exceptional value. Bon and Tibetan Buddhism. 126. Charles University. eds. and T. 685-702. Cracking the Mirror: A Critical Genealogy of Scholarship on Tibetan Bon and the “Canonical” Status of The Crystal Mirror of Doctrinal Systems. Kováč. Paper given at the Second International Seminar of Young Tibetologists (Paris. There is a map on the last page.main subject is the territory of the holy mountain called Dmu-ri. pp. Skyang-’phags. pp. eds. This concerns the funeral rite of Lord Shenrab according to the Zermig (Gzer mig). Karmay & Y. Nagano. A lightly edited transcribed was placed on the author’s website (go to http://www. vyd. The Tibetan Version of the Scripture on the Ten Kings. Pohřební rituál Učitele Šenraba Miwo v tibetském bönu [Ritual Escaping: The Funeral Rite to the Teacher Shenrab Miwo of the Tibetan Bön]. BERZIN. A lecture given in Amsterdam on December 23. ALEXANDER 129. Tibet Journal (Dharamsala). 130. 2. Podolinská. 18 . and the Quest for Chinese Influence on the Tibetan Perception of the Afterlife. ZEFF 131. 92-107. September 7-11. which was opened in 1941 by a Bön monk. 15). Brag-dkar Bya-rgod. Notes on Holy Place “White Vulture Rock” (Brag dkar bya rgod) in Thewo and 12th Century Bonpo Sage Skyang ’phags. no. Faculty of Arts. 122-115 contains a summary of the content of the Bon scripture called Lha-bu Padma ’Phrul-gyi Mdo. On pp.

132.

Exorcising the Illusion of Bon ‘Shamans’: A Critical Genealogy of Shamanism in Tibetan Religions. Revue d’Etudes Tibétaines, no. 6 (October 2004), pp. 4-59. Available in PDF format as a web publication (www.digitalhimalaya.com). Hall of Mirrors: Tibetan Religious Histories as Mimetic Narratives. Acta Orientalia, vol. 64 (2003), pp. 177-223. Bön and Chos are forever divided by the narrative tropes they share, even while using them in different and often opposite ways, locked in an eternal dance of distanciation. No positive history here (although making use of the results of the same), only a cynical literary reading of the historical text (for example, Khri-srong-lde-btsan is but a placeholder in culturally sustained and socio-politically motivated arguments, while his significance as a historical influence in his own times is probably not knowable, in any case not part of the interest of this article...). 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. The Mirrorwork of Tibetan Religious Historians: A Comparison of Buddhist and Bon Historiography, doctoral dissertation, University of Michigan (Ann Arbor 2001), in 260 pp. University Microfilms International no. 3000921. Narrative analysis, performed in imitation of the style of Hayden White, of Bön-Chö (bon chos) historical accounts reveals that, over the centuries, they have been locked in a ‘dialog,’ or even, what is something much less, empty echoes without any substantial meanings to call their own. Both sides disappear in a puff of smoke, cancel each other out, and the [post-?]modern historian finally comes clear (in the Scientological sense). No one else would seem to be the better for it. Hayden White does acknowledge that the Shoah took place, and that its history is knowable. He says, “The idea that the Holocaust never happened is simply absurd.” See Hayden White, The Public Relevance of Historical Studies: A Reply to Dirk Moses, History and Theory, vol. 44 (October 2005), pp. 333-338. The same would apply to other events in human history, I would maintain. 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.

133.

134.

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136.

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BLA-BRANG SKAL-BZANG
137.

Bod-kyi Ris-med Dgon-sde Khag-gi Lo-rgyus Mes-po’i Gces-nor, published by the author (Delhi 1995), vol. 1, in 438 pages, to be completed in two volumes. An encyclopedia of Tibetan monasteries

BLA-KHRI DGE-BSHES NYI-MA-GRAGS-PA (AKA Bla-khri Mkhan-po)
138.

Gdan-sa Sman-ri’i Snga-phyi’i Lo-rgyus Snying-bsdus. Bon-sgo, vol. 13 (2000), pp. 58-63. A very brief discussion about the earliest and most recent periods in the history of Sman-ri Monastery. 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 Mkhasgrub-rgya-mtsho. 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. 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. [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. Zhwa-dkar Bstan-pa’i Mnga’-bdag A-rir Zhabs-sor ’Khod-gnas. Bon-sgo, vol. 11 (1998), pp. 105-116.

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BLEICHSTEINER, ROBERT
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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. 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. 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.
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BLEZER, HENK
145.

146.

Available in PDF format as a free internet download. This paper was originally given at the 8th PIATS in Bloomington in 1998.
147.

A Structural Analysis of the Bon ma nub pa’i gtan tshigs: Emerging Bon at the Crossroads of Oral and Written Modes of Transmission. A paper given in Paris in 2008. 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. 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. 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. 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. Imagining the Beyond, Beyond Imagination. Contained in: Samten G. Karmay & Jeff Watt, eds., Bon, the Magic Word: The Indigenous Religion of Tibet, Rubin Museum of Art (New York 2007), pp. 180-207. On a very remarkable Bön painting meant to illustrate a Bar-do text of Kun-grol-grags-pa (b. 1700). 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. 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. It All Happened in Myi yul skyi mthing: A Crucial Nexus of Narratives — The Proto-Heartland of Bon? Forthcoming in Namgyal Institute of Tibetology Jubilee Conference Volume. Kar gliṅ Zi khro: A Tibetan Buddhist Concept, Research School CNWS (Leiden 1997). A review by Dan Martin appeared in Tibet Journal, vol.
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155.

156.

pp. A paper given at the symposium. The “Bon” dBal-mo Nyer-bdun (/brgyad) and the Buddhist dBangphyug-ma Nyer-brgyad: A Brief Comparison. 2008. Narrating the Center of Bon: Narrating Bon Out of the Center. Vajra Publications (Kathmandu 2012). Present and Future: Dus gsum sangs rgyas ’byung khungs kyi mdo. The Bon of Bon: Forever Old.” held at Ekô-Haus der Japanischen Kultur. vol. ‘Light’ on the Human Body: The Coarse Physical Body and Its Functions in the Aural Transmission from Zhang zhung on the Six Lamps. Sgron-ma Drug. as part of the Numata Distinguished Guest Speaker Series. A review by Rob Mayer has also appeared in Journal of Buddhist Ethics. Karmay & Y. . 161. 159. and 22 158. 117178. Contained in: Roberto Vitali. eds. no. 163. 2008.. Practical Guidelines for Sustaining a Discourse of Otherness. pp. 23 (April 2012). 162. 15). 1-29. 160. September 12-14.” Preliminary Explorations of Zhang zhung Related Scripts.. 23. Emerging Bon: The Formation of Bon Traditions in Tibet at the Turn of the First Millennium AD. available on the internet. 134-143. Cosmology. New Horizons in Bon Studies (Senri Ethnological Reports no. The Paradox of Bon Identity Discourse: Some Thoughts on the rMa Clan and on the Manner of bsGrags pa bon. Ston-pa Gshen-rab. Oxford University. New Treasures. 421-480. vol. On the Zhang-zhung Snyan-rgyud lineage of Rdzogs-chen. National Museum of Ethnology (Osaka 2000). 4 (Winter 1998). 106-114. Contained in: Henk Blezer. Nagano. International Institute for Tibetan and Buddhist Studies (Bonn 2011). Not seen. 207-245. ed. 15 (November 2008) [Tibetan Studies in Honor of Samten Karmay]. at the Oriental Institute. Revue d’Etudes Tibétaines. pp. Contained in: S. with a response by the author in vol. Germany. Düsseldorf. sTon pa gShen rab: Six Marriages and Many More Funerals. 157. Studies on the History and Literature of Tibet and the Himalaya. “Nativism in Buddhist Environments. A lecture delivered on March 7. pp. “The Advent of Buddhism in Tibet.G. pp. no. A forthcoming work in about 100 pages. Zhang-zhung Snyan-rgyud. medicine. The Discourse on the Origins of the Awakened Ones of Past. 164. 165.23. Revue d’Etudes Tibétaines. 3 (Autumn 1998). 117-168.. Some Paradoxes of Subaltern Identity Discourse: The Case of Emerging Bon. ed. ‘Eternal’ Bon. pp. pp.

pp. 166. 25-37. Véme section—Sciences religieuses. 174. ‘Location’ and Founder. 70 (2009). Librairie Droz (Geneva 2010). vol. éditions: l’écrit au Tibet. Volume 1: Doctrine.New Bon. évolution et devenir. Not seen. 172. Further Research about the Masters of the Rma Lineage: The Visionary Autobiography of Khyung-rgod-rtsal. pp. 168. publication of the Norbu Lingka Institute. A paper that was supposed to be 23 167. The Silver Castle Revisited: A Few Notes. ANNE-MARIE 173. 170. BLONDEAU. eds. Published in the author’s regular column called Berichten uit de Academie [News from the Academy]. 13 (2000). vol. in a Buddhist quarterly. et al.. Contained in: Jean-Luc Achard. Wie zijn de Tibetaanse Bönpos? [Who Are the Tibetan Bönpos?]. pp.yung-drung Bon-gyi Rgyan-chas Skor Rags-tsam Gleng-ba. 107-112. 1st issue for the year 2001 (8th in the general series). The Three Pillars of Bon: Doctrine. ed. pp. Volume II: Part 1: Location of Origin and Part 2: Apparatus. Édition. Vorm & Leegte [Form & Emptiness]. p. Also published in Bon-sgo.. 19-63. Études tibétaines en l’honneur d’Anne Chayet. 9. a forthcoming book in over 400 pages. Apparently these are names of separate chapters in a forthcoming book with the preliminary title Framing Identity Discoure in Buddhist Environments. Christina Scherrer-Schaub. 171. Acta Orientalia.. 1-50. Anne Chayet. Annuaire de l’École Pratique des Hautes Études. Dharamsala). 137-149. ‘Location’ and Founder. vol. Françoise Robin. no. Nor-mdzod (Nordzeu. Zhwa-dkar G. Contained in: Jean-Luc Achard. This is only volume one of a series of three. Jan van Gorp and Tibetan Studies: Methodological Reflections on Dating the mDo ’dus. Données biographiques concernant les “découvreurs de textes-trésors” (gter-ston) bon-po. 1 (2006). William of Ockham. . 169. 217-223. 12. 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. pp. 93 (1984-1985). The Three Pillars of Bon: Doctrine. BLO-GROS-RAB-GSAL See Khyung-po Blo-gros-rab-gsal. Indus Verlag (Munich 2010). Not seen. Part I: Antecedents of Bon Religion in Tibet an Part 2: Tibetan Texts. pp. vol. A forthcoming work in about 900 pages.

Snellgrove’s Contribution to IndoTibetan Studies. ed. 185-204. 2008. Orientalia Iosephi Tucci Memoriae Dicata. Peeters (Louvain-Paris 1988). 182. in Acta Orientalia Hungarica. Essais sur le rituel. 91-107. the Indigenous Source of Tibetan Religion and Culture. 1. pp. The Institute of Buddhist Studies (Tring 1990). Bayerische Akademie der Wissenschaften (Munich 1988). pp. although the author was unable to attend. 24 176.. 55-67. pp. 178. . Akadémiai Kiadó (Budapest 1984). 175. 179. 3754.” held at Shenten Dargye Ling. Contained in: A. vol. Lanciotti. Contained in: F.given at the conference. This work originally appeared. Includes an index of proper names and spirit categories.. pp. Contained in: Helga Uebach & J. Indo-Tibetan Studies: Papers in Honour and Appreciation of Professor David L. ed. Le cerf à la vaste ramure: en guise d’introduction. 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). Kommission für Zentralasiatische Studien. Le “découvreur” du Maṇi bka’-’bum était-il bon-po? Contained in: Louis Ligeti.. on June 22-25. Contained in: T. pp. Gnoli & L. eds. Adrien Maisonneuve (Paris 1971). Éditions de la fondation Singer-Polignac (Paris 1990).-M. 43. 180. Contained in: G. pp. La controverse soulevée par l’inclusion de rituels bon-po dans le rin-chen gter-mjod. Questions préliminaires sur les rituels mdos. 119-146. abstract. Mkhyen-brce’i dbaṅ-po: la biographie de Padmasambhava selon la tradition du bsgrags-pa bon. “Bon. Tibet civilization et société. Panglung.. vol. nos. Blondeau & Kristofer Schipper. 77-123. Identification de la tradition appelée bsGrags-pa Bon-lugs. Tibetan and Buddhist Studies. I (Colloque du centenaire de la section des sciences religieuses de l’École Pratique des Hautes Études). 29126. Contained in: Études tibétaines dédiées à la mémoire de Marcelle Lalou. Tibetan Studies: Proceedings of the 4th Seminar of the International Association for Tibetan Studies Schloss Hohenkammer— Munich 1985. Istituto Italiano per il Medio ed Estremo Oriente (Rome 1988). 1. pp. Skorupski. 181. eds. vol. 2-3 (1989). pp. France. unauthorized. Note préliminaire. Co-authored with Samten Karmay. Le Lha-’dre bka’-thaṅ. Blou. L. Meyer.. et ses sources. 111-158. 177. ed.

185. 93 (1984-1985). Religions tibétaines. Religions tibétaines. 107-113. 188. Annuaire de l’École Pratique des Hautes Études.. “Essai de définition des liens unisant le Bon et l’école Rnying-ma-pa. 100 (1991-1992). ed. I saw this on the internet only. 111-113. vol. 192. Annuaire de l’École Pratique des Hautes Études. pp. Nagano. vol. Karmay & Y. 90 (1981-1982). pp. New Horizons in Bon Studies (Senri Ethnological Reports no. A paper given at the 9th seminar of the International Association for Tibetan Studies held at Leiden in June 2000. Kan-su’u Mi-rigs Dpe-skrun-khang (Lanzhou 2008?). The author is abbot of the Bon-brgya Monastery in Amdo. Bon dang ’Brel-ba’i Lo-rgyus-kyi Dus-tshigs dang Don Dngos ’Gar Zhib-mor Dpyad-pa zhes-pa’i Dpyad-rtsom-gyi Nang-don Gnad-bsdus. 189. vol. Bon dang ’Brel-bar Bod-kyi Lo-rgyus-kyi Dus-tshigs dang Don Dngos ’Gar Zhib-mor Dpyad-pa. 74-81. vol.183. pp. vol. 8 (1995). 1-25. vol. Religions tibétaines. 38-57.G. Religions tibétaines. On differences between the various Tibetan chronologies of important events. Brill (Leiden 2002). pp. Contained in: S.” Religions tibétaines. eds. pp. A literary composition. Annuaire de l’École Pratique des Hautes Études. pp. 96 (1987-1988). pp. Contained in: Henk Blezer. 193. Bon-sgo. 184. 153. 186. Bka’-drin Bsam-gzhig Bung-ba’i Sgra-dbyangs. Annuaire de l’École Pratique des Hautes Études. Annuaire de l’École Pratique des Hautes Études. Annuaire de l’École Pratique des Hautes Études. 187. Past and Present (Tibetan Studies I). 13 (2000). 15). National Museum of Ethnology (Osaka 2000). BON-BRGYA DGE-LEGS-LHUN-GRUB-RGYA-MTSHO 190. Also published in Bon-sgo. pp.. vol. 85 (1976-1977). 89-96. 105-112. pp. including those found in Bön sources. The mKha’ klong gsang mdos: Some Questions on Ritual Structure and Cosmology. 25 . Religions tibétaines. 249-287. 105 (1996-1997). Mkhas-dbang Bon-brgya Rin-po-che’i Bstan-rtsis dang Dpyad-rtsom Phyogs-bsgrigs. p. 191. Tibet. 85-89. vol.

98-99. vol. ’Bru Rgyal-ba-g. 208-210 are also brief biographical sketches of His Holiness the 33rd Menri Trizin (Sangs-rgyas-bstan-’dzin). See under P. Bon-gzhis-las Tshor-snang. 1 (1988) and vol. 23-28). ’BRU-SGOM RGYAL-BA-G. Dwags-po Spyan-snga. A Brief History of the Bon Tradition. Rikey. eds. Lobpon Tenzin Namdak (Slobdpon Bstan-’dzin-rnam-dag).YUNG-DRUNG (1242-1290) — 199. Müller & Walter Raunig. see the same volume. and ’Bri-smyon. Bon-sgo. Si-khron Mi-rigs Dpe- ’BRI-GUNG DKON-MCHOG-RGYA-MTSHO (b. and Samten Gyaltsen Karmay (Mkharrme’u Bsam-gtan-rgyal-mtshan). Sangs-rgyas G. Pinguin-Verlag (Innsbruck 1998?). 13-16. On pp. this is a very interesting modern response to the recent Bön critics (as well as the Rnying-ma-pa teacher Namkhai Norbu) of the anti-Bön polemic contained in the Dgongs-gcig Yig-cha. The Bonpo Bulletin (Copenhagen). Yungdrung Gyurme (Ken Rivad) and Vajranatha (John Reynolds).yung-drung. Contained in: Graham Coleman. Der Weg zum Dach der Welt. BONPO BULLETIN 196. Edited by Benny Friis Gunnø. pp. 11 (1998). vol. 26 . A Handbook of Tibetan Culture. Contained in: Claudius C.yung-drung Bon-gyi Dpe-tshogs. pp. Volksglauben. Dam-chos Dgongs-pa Gcig-par Dpyad-pa’i Lan-’debs Zlog-med Rdorje’i Me-char.. pp. pp. BON MONASTIC CENTRE (Dolanji) 195. Kværne. 197. The author is also sometimes called Ra-se Dkon-mchog-rgya-mtsho. and among his other names: Zla-ba-don-grub. pp. Bod-ljongs Mi-dmangs Dpe-skrun-khang (Lhasa 2003). Composed in 1996. Kværne & T. 244-74.BON-GZHIS SLOB-DGE O-YO 194. Contained in: Dam-chos Dgongs-gcig-gi Dgongs-rgyan. Nyams-rgyud Rgyal-ba’i Phyag-khrid. MARTIN See under P. A literary composition. 2 (1990). BRAUEN. Evidently these are the only two issues that have appeared. Shambhala (Boston 1994). 273-301 (and for more on Bön. 1968) 198.

126.YUNG-DRUNG-DAR-RGYAS (Dol-po) 201.skrun-khang (Chengdu 2008). BSAM-GLING-PA G. Editors are listed as Asngags Tshe-ring-bkra-shis & Gnyan-mo-’grub. 13 (2000). 51-56. Bon-sgo. 10 (1997). 4th issue for the year 1989 (32nd in general series).yung-drung. 3 (1989). Rin-chen Rnam-gsum. “The Teachings of Bon. Bod-kyi Yi-ge’i Dpyad-gtam Dpyid-kyi Rgyal-mo’i Mgrin-dbyangs. 25-34. p. BSAM-’GRUB-NYI-MA 203. 16-22. 133-134. Bodljongs Zhib-’jug. the Origins of Ancient Tibetan Culture. debating. pp. 124-136. BSOD-NAMS-DON-GRUB 206. and composition (the ‘three jewels’ of the title). pp. Bon-sgo. BSOD-NAMS-G. 3rd issue for the year 1992. 204. Bon-sgo. BSAM-GLING-PA PHUN-TSHOGS-NYI-MA 202. ’Bru-chen Rgyal-ba-g. Nyams-rgyud Rgyal-ba’i Phyagkhrid. Bon-gyi Tha-snyad dang Sgra ’Jug-tshul Skor Ngo-sprod Mdo-tsam Zhuba. pp. 200. Co-authored with Bstan-’dzin-’bruggrags. Have copy. pp. pp. Stag-gzig dang Gna’-rabs Bod-kyi ’Brel-ba’i Skor la Dpyad-pa [‘Investigation into the Ancient Historical Connections between Persia and Tibet’]. Gna’-bo’i Bod-kyi Shes-rig-gi ’Byung-khungs Bon-gyi Bstan-pa. BSHAD-SGRUB-RGYAL-MTSHAN See also Zhang-ngu-ba Bshad-sgrubrgyal-mtshan. A literary piece. in 280 pages. vol. 27 . Bod-ljongs Zhib-’jug. vol. A literary piece. 1st issue for the year 1997 (61st in general series). 114-121. Bod-ljongs Zhib-’jug. vol. 13 (2000). in 140 pages. Bon-sgo. Rasta Geshe Tenzin Dargyey [Dbra-tsa Bstan-’dzin-dar-rgyas] (Kathmandu 2002). Dge-sbyor Dran-pa’i Glu-chung. pp.YUNG-DRUNG 207. devoted to teaching. Rje Mnyam-med Shes-rab-rgyal-mtshan dang Rong-ston Gnyis-kyi Bar ’Brel-ba Byung-tshul-la Dpyad-pa.” BSNGO-TSHANG-PA SGROL-MA-DON-GRUB 205. vol.

BSOD-NAMS-RGYAL-MTSHAN. pp. pp. Zhang-zhung Rig-gnas [“Shang Shung Culture”]. Gsar-spel Deb [inaugural issue] (n. contains two chapters relevant to Bon.yung-drung Bon-gyi Bstan-rtsis Ngo-mtshar Nor-bu’i Phreng-ba. On pp. 117-124. with no author clearly specified. Ti-se called the Gangs-dkar Ti-se’i Bod-kyi Sman-rtsis Slob-grwa. Bon-sgo.— See Mang-sprul Dge-bshes Bsod-nams-g. A news item about the new publications of the Bon Kanjur in 175 volumes and of the Bon Tanjur in 380 volumes. BSTAN-’DZIN-DBANG-GRAGS.yung-drung. composed by a committee. Bod-ljongs Zhib-’jug. Bod dang Bon-gyi Bstan-la Mdzad Drin Che-ba’i Gnas-tshul G. 2nd issue of 1995 (54th in the general series). which is the title of the 1842 chronology (bstan-rtsis) by Nyi-ma-bstan-’dzin. p.. The general editor is Dge-slong Bstan-’dzin-dbang-grags. on pp. BSOD-NAMS-RGYAL 208. 474-523. Zhang Bod Gna’-rabs Shes-rig Skor-gyi Lta-tshul Rags-tsam Gleng-ba. The first of these. eds. Kun-mkhyen Bla-ma’i Bstan-la ’Jug-par Bskul-ba’i Legs-bshad Ngomtshar Dga’-ston. Bod-ljongs Mi-dmangs Dpe-skrun-khang (Lhasa 1996). 141-154. Bod-ljongs Stod Mnga’-ris Skor Gsum Nye-rabs Chab-sridkyi 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 Lorgyus). et al. BSTAN-’DZIN-’BRUG-GRAGS See ’Go-ba Bstan-’dzin-’brug-grags..yas’khyil Dung-sgra.). although generally about Western Tibet (Mnga’-ris Skor Gsum). 1-7. is a history of western Tibetan Bon monasteries.d.yung-drung. 211. DGE-BSHES 209. Zhang-zhung Rig-gnas is a publication of a medical school located in Western Tibet near Mt. 28 . This book. 524-562 is a Bon-po chronology (bstan-rtsis) text entitled G. A lengthy poem composed in homage to Shar-rdza as an encouragement to engage with his teachings. in 636 pp. See Sde-dge-ba Bsod-nams-g. vol. 11 (1998). DGE-SLONG 210.

in 149 pages. 2008. 9 (1996). A literary piece. DGE-BSHES 213. pp. 49-52.. and Precepts Class (man-ngag-gi sde)]. Bön. pp. 13 (2000). vol.” held at Shenten Dargye Ling. (= Zhang-zhung Khyung-lung Dngul-mkhar Rgyal-ba Mnyes-pa’i Yul dang G. 2 (1988). BSTAN-’DZIN-MCHOG-LDAN. Dictionnaire des religions. GSHEN-GYI BTSUN-PA 212. A literary composition. vol. The author came from Nangzhig (Snang-zhig) Monastery in Amdo. Bon-sgo. 2003?). the Space Class (klong-sde). Drung-mu’i Gdung-dbyangs. 215. Rdzogs-chen Sems Klong Man-ngag-gi Sde-yi ’Dod-tshul Skor [On the Tenets of the Three Classes of Dzogchen. et al. On chronology. 135. BSTAN-’DZIN-RGYAL-PO (Tenzin Gyal-Po) 220.. Contained in: Paul Poupard. Not seen. Blou. “Bon. pp. Zhang-zhung Khyung-lung Dngul-mkhar 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. 11 (1998). Presses Universitaires de France (Paris 1984). Bon-sgo. pp. 29 214. n. 1st issue of 1994 (15th in general series). vol. BSTAN-’DZIN-KUN-KHYAB 216. Dad-pa’i ’Phreng-ba. 10 (1997).p. 193-194. DGE-BSHES 217. pp. . Srid-pa Snod-kyi ’Jig-rten. 85-93. ’Dul-byed Sangs-rgyas-kyi ’Phrin-las Shar-tshul. the Mind Class (sems-sde). France. Bon-brgya’i Lo-rgyus Lugs-gnyis Gsal-ba’i Me-long. A paper given at the conference. Bon-sgo. BSTAN-’DZIN-PHUN-TSHOGS (Tenzin Phuntsok) 219. vol. vol. BSTAN-’DZIN-MKHAS-GRUB 218. pp. p.) Bod-ljongs Nang-bstan. 51-65.yung-drung-rin-chen’bar-ba’i Brag-phug-gi Lo-rgyus Dkar-chag Mthong-ba Don-ldan. BSTAN-’DZIN-DGE-LEGS. the Indigenous Source of Tibetan Religion and Culture. Gshen-rab-mi-bo Gangs-can Zhing-du Zhabs Bcags Mdzad-pa’i Skor Mdo-tsam Brjod-pa. 54-63.BSTAN-’DZIN-DBANG-GRAGS. Bon-sgo. on June 22-25. 57-75. Evidently a history of Bon-brgya Monastery in Amdo. Bon-sgo. eds.

BSTAN-’DZIN-RNAM-RGYAL 225. Bgres-po’i ’Belgtam. A brief but nonetheless very significant addition to Tibetan literature on the European holocaust. 12 (1999). BSTAN-’DZIN-YE-SHES — BSTAN-RNAM (Bstan-’dzin-rnam-rgyal?) 228. 223. Rules for the course of studies in Rdzogs-chen meditation. 134-140. Gso-rig ’Bum-bzhi’i Rgyud Khungs-kyi Dpyad-gzhi. 154-157. Bodljongs Zhib-’jug. 1st issue of 1996. Dpal-ldan Bla-ma Mkhas-grub Skyabs-rje ’Jigs-med-nam-mkha’-g. 30 . 62-68. 3rd issue for the year 1993 (19th in the general series). 73-78. pp. 103-105. 229. pp. Khri-brtan-nor-bu-rtse’i Sgom-grwa’i Bca’-gzhi-la. Mchog Gsum Dbyings Bskul-gyi Bde-smon. Bon-gyi Rtsis Dpe-las ’Phros-pa’i Bod-mi’i Skag-gi Skor Gleng-ba. YONGS-’DZIN DPON-SLOB 221. pp.BSTAN-’DZIN-RNAM-DAG. pp. Bon-gyi Cho-ga dang ’Brel-ba’i Bod-kyi Phung-po Gtong-rim Skor Gleng-ba. Bod-ljongs Rig-gnas. Biography of Khyung-sprul ’Jigs-med-nam-mkha’-g. 13 (2000). issue 1 (2001). 1-4. 134-143. Mnyam-med Shes-rab-rgyal-mtshan-gyi Rnam-thar Mdor-bsdus. Brtse-ba’i ’Phrin-yig Bdud-rtsi’i Gter. pp. On the founding of Sman-ri Monastery. vol.yung-drung-rgyalmtshan (1897-1955).yungdrung-rgyal-mtshan-gyi Rnam-thar Mdor-bsdus. Bgres-po’i ’Belgtam. composed in 1994. Bod-ljongs Sgyu-rtsal Zhib-’jug. pp. Not seen. Bodljongs Zhib-’jug. See Snang-zhig Yongs-’dzin Bstan-’dzin-ye-shes. Bon-gyi Dpe Rnying-las Bsdus-pa’i Skung-yig Grub-cha’i Skor-la Dpyad-pa. Bod-ljongs Zhib-’jug. Bon-sgo. issue 1 (2001). the ’Bum-bzhi. 2nd issue for the year 1993 (46th in the general series). pp. 222. Bon-sgo. 4th issue of 1989 (32nd in general series). 1-5. pp. An aspiration prayer. written in 1968 on the occasion of a visit to Dachau. pp. vol. Not seen. 3rd issue for the year 1997. 224. 227. Verses with words of encouragement for practicing Bön. 226. 118128. On the origins and transmission of the main Bön medical scripture.

Spang-rgyan Me-tog. pp. Contained in: Metodologiceskie aspekty izucenija istorii duhovnoj kul’tury Vostoka (Ulan Ude 1988). Not seen. See under G. special issue of East and West. 1-4 (December 2009). the Everlasting Relligion of Tibet: Tibetan Studies in Honour of Professor David L.230. 10 (1997). Paper given at the 8th meeting of the International Association for Tibetan Studies (Bloomington 1998). Khyung-mo Monastery (A-mdo) and Its ‘Map’ of ’Ol-mo-lung-ring. pp. Dharamsala). 1978) 237. Bon. eds. 236. Not seen. This very same author has published a dictionary entitled Brda-dkrol Gser-gyi Me-long (Mi-rigs Dpe-skrun-khang. pp.yungdrung-rgyal-ba. 233. K istorii izucenija religii bon [‘On the History of the Study of the Bon Religion’]. . Religija Bon i problemy sakralizatsii vlasti v Tibetskom gosudarstve VIIIX vekov. pp. A Bon-po Pilgrimage Guide to Amnye Machen Mountain. BTSAN-LHA NGAG-DBANG-TSHUL-KHRIMS 231. Nekotorye problemy proishozhdnija religii bon. 313-326. Rgyal-rong Bod-mi’i Rus Rgyud Skor Bshad-pa zhes-pa’i Dpyad-rtsomgyi Gnad-bsdus. 109-111. BURAYEV. KATIA 232.’ Bden Gtam Rkang-drug Myos-pa’i Glu-dbyangs. vol. nos. DMITRY I. BYA-’PHUR LHUN-GRUB-RGYA-MTSHO (b. abstract. 234. vol. doctoral dissertation (Ulan Ude 2001). 45-59.yung-drung-bde-chen-gling-gi Lo-rgyus Mdo-tsam Gleng-ba.. Bon-sgo. including vocabulary items used in Bon literature. vol. Karmay. Beijing. Lungta (publication of the Amnye Machen Institute. On Bon in Rgyal-rong history. On an important ’Ol-mo-lung-ring painting. 59. Not seen. Dpal Gshen-bstan-g. 144-160. I guess the title means ‘Bon Religion and the Problems of Sacralization of Authority in the Tibetan State in the 7th-9th Centuries. pp. 8 (1994). Contained in: Istocnikovedenie i istoriografija istorii budizma: Strany Central’noj Azii (Novosibirsk 1986). 1997). Snellgrove. 20-24. 31 BUFFETRILLE. Contained in: Donatella Rossi & Samten G. 1st issue of 1998. 235.

Bon-sgo. Tibetan Bonpo Monastic Centre (Solan 1994). vol. 56-58. 2nd issue of the year 1994 (general series no. Bod-ljongs Nang-bstan. 32 239. vol. vol.yung-drung Bon-gyi Bka’-’gyur Chen-mo Ngo-sprod Che-long-tsam Zhu-ba.238. Bon-sgo. it actually appears on pp. 1st issue of 1992 (17th in general series). Some thoughts on the earliest history of Bön. Bon Chos-kyi Tha-snyad-las ’Phros-te Dpyad-pa Phran-tsam Gleng-ba. 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. Zhang Bod Rtsis-rig-gi Byung-khungs dang ’Phel-rim. pp. 244. Mu-khri-btsad-po Zhang Bod Rig-gzhung Zhib’jug-khang (Oachghat 1994). A collection of essays on history. pp. 246. G. pp. pp. Bon-sgo. 107-110. pp. 249. G. BYA-’PHUR NAM-MKHA’-RGYAL-MTSHAN (1969-1995) 242. 241. 64-71. In my reprint edition of this volume. 8 (1995). Rjes-lus-kyi Mig-chu. 74-78. 50). Bod-kyi Yi-ge Byung-khungs-la Zhib-mor Dpyad-pa. 32. Krung-go’i Bod-kyi Shes-rig. Bon-gyi Lo-rgyus-las ’Phros-pa’i Gtam Thor-bu. 240. 11 (1998). . Snang-zhig Bkra-shis-g. 2nd issue for 1998 (24th in the general series). 15-24. 2nd issue of 1998. 96-113. 61-70. Bod-ljongs Zhib-’jug. An explanation on how one enters into the teachings of Bön. Bod-ljongs Nang-bstan. 6 (1993). pp. vol. 51). I haven’t seen Part One. p. edited by Nyima Woser Choekhortshang. 3rd issue of the year 1994 (general series no. This is a corrected entry. 245. Gces-su ’Os-pa’i Pha-yul Gangs-can Ljongs.yung-drung Bon-gyi Bstan-pa’i Sgor ’Jug-tshul Bshad-pa. ’Ol-gling-nas ’Phros-pa’i Drung-mu’i Zhabs-rjes. 155-160. vol. 243. pp. literature and science.yung-drung-gling-gi Gdan-rabs Rdzogs-ldan Ngag-gi Rgyal Rnga. Bon-sgo.yung-drung Bon-gyi Bstan-pa’i Sgor ’Jug-tshul Bshad-pa. 151-159. 247. Mu-khribtsad-po Zhang Bod Rig-gzhung Zhib-’jug-khang (Solan 2008). Part Two. 20 (2007). 97-98. Dpal Sangs-rgyas G. 248. A literary composition. Origins and developments in astro-calculations in Zhangzhung and Tibet. pp. 13 (2000). Bon-sgo.

. A history of the holy mountain Bon-ri. Reichert (Wiesbaden 2013). Bon-sgo.250.. Essais sur le rituel. 256. 1-11. pp. 87-100. Thugs-sprul Bon-ri’i Lo-rgyus. 159-172. pp. Snellgrove’s Contribution to Indo-Tibetan Studies. ‘Soiled with the Dust of Faulty Renderings’: Change in Performative Aspects of Bonpo Liturgy. Contained in: Brandon Dotson. Bod-ljongs Zhib-’jug. pp.-M. 55-66. Aziz & M. Aspects of Ceremonial Behavior in Bon-po Monastic Life. Peeters (Louvain-Paris 1988). Skorupski. 5 [3rd reprint] (1991). 33 CANZIO. Inner and Secret Teachings. 65-68. Ochghat 1991). Contained in: T. revealed by Khu-tsha Zla-’od. On the Bon scripture entitled Ka-ba Nag-po Man-ngag Rtsa-ba’i Rgyud. pp. The Institute of Buddhist Studies (Tring 1990). Mutri Tsedpo Zhang-Bod Research Institute (Bon Monastery.. Kapstein. Étude d’une ceremonie de propitiation Bonpo: Le Nag-zhig bskang-ba: structure et exécution. Manohar Publications (New Delhi 1985). BYAMS-PA-’PHRIN-LAS 251. Indo-Tibetan Studies: Papers in Honour and Appreciation of Professor David L. issue 4 of 1986 (19th in the general series). BZOD-PA-’GYUR-MED 252. Contained in: B. I (Colloque du centenaire de la section des sciences religieuses de l’École Pratique des Hautes Études). eds. Soundings in Tibetan Civilization. CANTWELL. & Robert Mayer. vol. 257. . 255. Scribes. CATHY 253. eds. Paper given at the 10th IATS conference (Oxford 2003). pp. Kazushi Iwao & Sam van Schaik. pp. Contained in: A. Yig-gzugs-kyi Ma-phyi (= Zhang Bod Yig-gzugs Du-ma’i Ma-phyi Gzhonnu Mdzes-pa’i Lang-tsho). 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. Texts & Rituals in Early Tibet & Dunhuang. Blondeau & Kristofer Schipper. Extending to All Beings the Far-Reaching Arm of Liberation: Bonpo Texts on the Manner of Commencing the Practice of the Outer.. 42-53. eds. ed. Neither the Same nor Different: The Bon Ka ba Nag po in Relation to Rnying-ma Phur-pa Texts. RICARDO 254.

pp. L. p. 69-85. A-E. Library of Tibetan Works and Archives (Dharamsala 1986).. A paper to be delivered at the International Association of Buddhist Studies conference (London 2005). Contained in: Tibetan Studies: Proceedings of the 5th Seminar of the International Association for Tibetan Studies. Uebach & J. pp. This dissertation has been placed on the internet for free download in PDF format. 44-55. 6-7. pp. CAROLA S. doctoral dissertation. Protocol and Monastic Behaviour: An Ethnomusicological Description..C. Chapter 2 of Lamaismo: La Religione del Tibet e della Mongolia. CARELLI. Encyclopedic Dictionary of Religion. 34 CARSTENS. Yogācāra in Autochthonous Tibetan Doxography: The Thugs rje sems dpa’i theg pa of the Bon Tradition. Universität Hamburg (Hamburg 2005). The Bonpo Tradition: Ritual Practices. vol. 259. according to the abstract. A Religious Geography of Tibet according to the Bon Tradition. 265. Kommission für Zentralasiatische Studien Bayerische Akademie der Wissenschaften (Munich 1988). eds. The Bonpo Monks’ Tour of Europe. Contained in: Paul Kevin Meagher. Zlos-gar: Performing Traditions of Tibet. Bon (Boa Ho).258. M. pp. et al. Contained in: H. Corpus Publications (Washington D. vol. Contained in: Jamyang Norbu. CECH. 487. Ceremonials. Società Editrice Internazionale (Torino 1955). on Shar-rdza’s Lung-rigs Rin-poche’i Mdzod... 45-57. 264. Panglung. 15. ed. Tibetan Review (February 1984). CLAIRE 260. 387-392. KRYSTYNA 263. La religione dei tibetani prima del Lamaismo. Narita 1989. 1979). . A Bonpo bca’-yig: the Rules of Sman-ri Monastery. CARROLL. Tibetan Studies: Proceedings of the 4th Seminar of the International Association for Tibetan Studies Schloss Hohenkammer—Munich 1985. Naritasan Shinshoji (Narita 1992). 2. Yogācāra in autochthoner tibetischer Doxographie unter besonderer Berücksichtigung des Thugs rje sems dpa’i theg pa der Bon-Tradition. 262. in 277 pages. eds. This is based. 261. pp.

KUN 275. The History. Rikey. 16. pt. An unpublished paper. issue 4 of the year 1988. 271. 741-786. 4 (= Studies Presented to Tung Tso Pin on His Sixty-fifth Birthday). 2 (Summer 1986). China Tibetology Research Center (Beijing. Discussion on Ancient Bon Text Srib-bsal. Krung-go’i Bod-kyi Shes-rig. CHABKA TENZIN 273. 2008). Contained in: Liao Zugui & Zhang Zuji.. pp. Theses on Tibetology in China. pp. 3-27. A section contained in: Tibet Handbook: A Pilgrimage Guide. no. 3-28. Unpublished dissertation. CHAN. eds. pp. Teaching and Practice of Dialectics according to the Bon Tradition. 39-48. On Zhang Zhung. China Tibetology Publishing House (Beijing 1996). Tibet Journal. pp. 269. The Social and Religious Identity of the Tibetan Bonpos in Exile.266. pp. 11. 267. Anthropology of Tibet and the Himalaya. 137-154. 35 . The Deity Invocation Ritual and the Purification Rite of Incense Burning in Tibet. CHANG. CHAB-SPEL TSHE-BRTAN-PHUN-TSHOGS 270. 268. A paper given at the Beijing Seminar on Tibetan Society. vol. Tibetan Incense Offerings and Sacrificial Ceremonies. by Thubten K.. 236-260. 3 (1991). 99-117. October 13-17. The author’s name is mispelled on the title page as Kung Chang. Bod-rigs-kyi Lha-gsol Bsang Gtong-gi Yul-goms Skor Cung-zad Glengba. Tr. University of Oxford (1987 or 1988). pp. Who the Bonpos Are: Anthropological Perspectives. no. pp. extra volume no. Volkerkundemuseum (Zürich 1993). VICTOR 274. Bulletin of the Institute of History and Philology Academia Sinica. The Social and Religious Identity of the Tibetan Bonpos with Special Reference to a North-West Himalayan Settlement. Tibet Journal (Dharamsala). eds. 272. The Holy Places of Pre-Buddhist Bön. Moon Publications (Chico 1994). 1 (1960). vol. Contained in: Charles Ramble & Martin Brauen. Linacre College.

Per Kvaerne. On Cataloguing the Gzi-brjid. vol. This is the Tibetanlanguage version of the article “On Zhang Zhung. A paper scheduled to be given at International Congress on Traditional Asian Medicine VI: Sense and Substance in Traditional Asian Medicine. Fitzroy-Dearborn Publishers. Oslo. TSEYANG (Byang-ngo-ba Tshe-dbyangs) 277. 280. Bon Religion’ and ‘Bon Monasticism. pp. ed. a Dialogic Approach Cutting through Sectarian Boundaries. 2006). . Snellgrove. 40.276. Chang Kun). Senri Ethnological Reports no. MARCO ALEJANDRO 279. special issue of East and West.” & Namgyal Nyima Dagkar. 281. From Caves to the Clinic and Research: Bon Magical Movement (rtsa rlung ’phrul ’khor) Can Help People with Cancer. Translated by Yu Wanhua and Sang Kuan Jianbi. 130-155. 167-190. by Dan Martin. 117-145. eds. 278. National Museum of Ethnology (Osaka 2003). Per Kvaerne and Yasuhiko Nagano. Lake Atna (Atnsjøen). Not seen. Karmay.. Zhang-zhung Gleng-ba.e. Forthcoming in Encyclopedia of Monasticism: Christianity and Buddhism. 36 CHANGNGOBA. Norway. Snow Lion (Ithaca 2009). Dan Martin. Krang-khon (i. 282. pp. vol. Tsering Thar. Donatella Rossi. pp. 1-4 (December 2009). 8. 59. 283. Bon. A Catalogue of the Bon Kanjur. Contained in: Donatella Rossi & Samten G. Bod-ljongs Zhib’jug. Unpublished paper given at the Bonpo Kanjur Seminar in June 1996. CHAOUL. Magical Movements: Ancient Yogic Practice in the Bon Religion and Contemporary Medical Perspectives. nos. Norway. Includes a translation of the text entitled Yang-zab Nam-mkha’ Mdzod-chen-las Lussbyin Mkha’-’gro’i Gad-rgyang. Includes an annotated bibliography of Tibetan texts on the subject of Gcod. 2nd issue of 1982 (10th in the general series). Dondrup Lhagyal. Chöd Practice in the Bön Tradition: Tracing the Origins of Chöd (gcod) in the Bön Tradition. the Everlasting Relligion of Tibet: Tibetan Studies in Honour of Professor David L. done by a committee at the Institute for Advanced Studies. Asian Medicine. Bon Studies no. 3 (2007). Magical Movement (’Phrul ’Khor): Ancient Tibetan Yogic Practices from the Bön Religion and their Migration into Contemporary Medical Settings. This is a catalogue of the second edition of the Bön scriptures. held at the University of Texas at Austin (April 27-30..

289. 1 (2007). Spinning the Magical Wheel. A paper given at the conference. Masters thesis. Not seen. doctoral dissertation. 1. Rice University (Houston 2006). 2004).284.” held at Shenten Dargye Ling. Not seen. 3. issue no. Soundings in Tibetan Medicine: Anthropological and Historical Perspectives. 293. 24 (October 2003). Research and Clinical Applications of Bon Mind-Body Practices. Magical Movements (’Phrul-’khor) in the Bon Tradition and Possible Applications as a CIM Therapy. 10 (May 15. vol. in 292 pages. March 1998. 7-8. the Indigenous Source of Tibetan Religion and Culture. 2000. Snow Lion Newsletter (Summer 2002). pp. on June 22-25. Not seen. Psychological Adjustment and Sleep Quality in a Randomized Trial of the Effects of a Tibetan Yoga Intervention in Patients with Lymphoma. Rachel T. Co-authored with Lorenzo Cohen. 291. pp. A paper given at a meeting of the American Academy of Religion. UMI dissertations order no. 37 . AAT 3216682. France. Magical Movements (’Phrul-’khor): Ancient Yogic Practices in the Bon Religion and Contemporary Medical Perspectives. no. Wellcome History.. ed. pp. Texas. Contained in: Mona Schrempf. vol. 287. 285. 2008. p. The Cho (gcod) in the Bon Tradition. Tibetan Yoga from the Bon Tradition. Carla Warneke. 288. 100. Yogic Practices in the Bon Tradition. 2253-2260. 285-304. 5. 294. Texas. University of Virginia (Charlottesville 1999). Irving. 130-155. Blou. Irving. Brill (Leiden 2007). The Experiential Transmission of Zhang Zhung. Fouladi. Snow Lion Newsletter (Winter 2001). Magical Movement (’Phrul-’khor): Ancient Yogic Practices from the Bön Religion and Their Migration into Contemporary Medical Settings. March 4. Cancer. 292. A paper given at a meeting of the American Academy of Religion. no. pp. & M. based on Zhang-zhung Snyan-rgyud. “Bon. 286. Tracing the Origins of Chö (gcod) in the Bön Tradition: A Dialogic Approach Cutting through Sectarian Boundaries. p. in 85 pp. Asian Medicine. 290. On Bön yogic exercises. Alma Rodriguez.

1. no. It does have a substantial chapter about Khyung-lung Dngul-mkhar and Bön monasteries on pp. Yogic Practices (rtsa rlung ’phrul ’khor) in the Bon Tradition and Possible Applications as a CIM (Complementary and Integrative Medicine) Therapy. This book is about monasteries in Western Tibet in general. There is little said about religion here. Atīśa and Tibet. no. on the same general subject. Hodgson. master’s thesis. and the historical evidence is martialed to suit certain contemporary political considerations. Laufer. ’Bel-gtam Nyan-pa’i Bskul-ma. A Study of the Bonpo Monastery of Gur-gyam. Not seen. CHOS-’KHOR-TSHANG See Nyi-ma-’od-zer Chos-’khor-tshang. Lo-rgyus-la Phyi Mig Bltas Rjes. let alone Bön. Poetry. etc. 73-74. Chapter 19 as contained in: Alaka Chattopadhyaya. pp. 32-57. Bgres-po’i ’Bel-gtam. A propos d’un premier inventaire des monastères bon po du Tibet et de l’Himalaya: Notes de lecture. 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). in 62 pp. Paper given at 10th IATS conference (Oxford 2003). pp. CHAYET. The Essence of Qianlong’s Two Campaigns on Jinchuan. Bgres-po’i ’Bel-gtam. 2 (1990). Karmay. 35-56. 38 . pp. Mansier. pp. Still there is much of interest. 165172. Compare the works of Dai. The Bon Religion. issue 2 (2002).YUNG-DRUNG-RGYA-MTSHO 300. p. Revue d’Etudes Tibétaines. vol. Indian Studies Past and Present (Calcutta 1967). CHATTOPADHYAYA. Tibet Studies: Journal of the Tibetan Academy of Social Sciences. Das. 301. ALAKA 296. 117-161. CHOS-’KHOR-BA G. Martin. CHOBTAN 298. SONAM (Bsod-nams-chos-rgyal) 299. University of Oslo (Oslo 2001). CHOGYAL. 5 (April 2004). CHOS-NGAG 302. ANNE 297. 102. issue 1 (2001). A literary piece. Makes use of earlier works by Waddell. Francke and so on.295.

vol. Snellgrove. Fagernes 1992. Contained in: Per Kværne. Kong-po Brag-gsum Mtsho. On the Moso of Yunnan (’Jang). PHILIPPE 310.. CHU JUNJIE 304. 127-136. pp. . A Study of Bonpo Funeral Ritual in Ancient Tibet: Deciphering the Pelliot Tibetan Mss 1042. the Everlasting Relligion of Tibet: Tibetan Studies in Honour of Professor David L. 307. HENRI 309. 9 (1908). revealed by Shense Lhaje (Gshen-sras Lha-rje). Tibetan Studies: Proceedings of the 6th Seminar of the International Association for Tibetan Studies. Bod-kyi Rtsom-rig Sgyurtsal. CORNU. A Comparative Study of the Bar do Views in the Bon Religion and the rNying ma pa School.. vol. 39 CLEMENTE. This was also published separately by Shang-Shung Editions (Arcidosso 1995). pp. 1-4 (December 2009). Contained in: Donatella Rossi & Samten G. 191-204. T’oung Pao. Theses on Tibetology in China. which was also the subject of his Italian-language dissertation in about 1982. ed. The Institute for Comparative Research in Human Culture (Oslo 1994). China Tibetology Publishing House (Beijing 1991). pp.CHOS-’PHEL-RDO-RJE 303. 308. special issue of East and West. Karmay. Visionary Encounters and Dzogchen Teachings from the Golden Advice. La dottrina rdzogs chen nel ciclo di insegnamenti visionari “Dran pa gser gdams. 59. p. This is from the Golden Advice of Dran-pa (Dran-pa Gser Gdams). 44-45. Bon. CHUNG-BDAG TSHE-RING 305. Not seen. ed. Bod-du Bon-chos Dar-tshul Rob-tsam Gleng-ba. 50 ff. Les Mo-sos: Mo sié. nos. pp. Gods of the Ancestors of gShen rab mi bo according to the sGra bla go bsang from gZi brjid. Contained in: Hu Tan. 91-157. eds.” Istituto Universitario Orientale (Napoli 1982-1983). ADRIANO 306. 2nd issue of 1995 (no. 663-688. pp. Shang Shung Edizione (Arcidosso 1995). The sGra bla. 81 in the general series). CORDIER.. Spang-rgyan Me-tog. 1st issue of the year 1982.

The two halves of this paper have been published separately in English translation in 1998 (‘Early Spread of Bon. Concise Analysis of Zhang-zhung Terms in the Documents of Dunhuang. Bon-sgo. 2. 1-23. in chapter 5. Ti-se: A-ti-mu-wer. often identified as Mt. November 1997). Contained in: Dictionnaire encyclopédique du Bouddhisme. 429-439. Mt. Tibet Journal. vol. Éditions du Seuil (Paris 2001). Thanks to Erwan Temple for supplying this entry. 317. India) in 1996. gShen: The Ancestral Clan of Rin chen bzang po. Ku-byimang-ke and Dbal-chen Ge-khod. vol. DAGKAR NAMGYAL NYIMA (Brag-dkar Rnam-rgyal-nyi-ma) 314.311. Past and Present (Tibetan Studies I). 9 (1996). A paper given at the annual meeting of the American Academy of Religion (San Francisco. 2 (Summer 1999). 3 (1989). doctoral dissertation. Contained in: Henk Blezer. pp. Tibet. vol. NATHAN STORER 312. pp. no. 316. . pp. 8 (1995).. This dictionary also exists in Italian and Spanish. 697699. California Institute of Integral Studies (1996). Contained in: Helmut Krasser. Kailash.” University Microfilms International. Paper originally read at the International Rin-chen-bzang-po Conference held at Tabo (Lahul-Spiti. 687-700. A more general discussion of Bön religion is included here. Tibetan Studies I and II: Proceedings of the 7th Seminar of the International Association for Tibetan Studies. Kailāsa: Source for the Sacred in Early Indian and Tibetan Tradition. Graz 1995. vol.. Bon-sgo. This dissertation is based in large part on the Ti-se’i Dkar-chag by Dkar-ru Grub-dbang (the Tibetan text published by Namkhai Norbu and Ramon Prats). 318. pp. 1-19. 24. 40-45. 313. Dus-rabs Bcu-pa Yan-gyi Bon-bstan Snga-dar-gyi Skor. A study of Mt. This information is from Himalayan Research Bulletin. et al. Includes discussion about the three protectors of Mt.’) and 1997 (‘Stag-gzig and Zhang-zhung in Bon Sources’).. no. ed. “The Bön Tradition. 315. Youngdroung bön (g. vol. Verlag der Österreichischen Akademie der Wissenschaften (Wien 1997). Brill (Leiden 2002). pp. 9721863. 45-59. Ti-se. Stag-gzig and Zhang-zhung in Bon Sources. 40 CUTLER. pp. pp...yung drung bon). Kailash. What is the connection between Gekhod and Zhang-zhung Me-ri? Bod Rgyal Gri-gum-btsan-po’i Skor. The Ge-khod Cycle and Mt. eds.

pp. 137-143. Tibetan Studies: Proceedings of the 6th Seminar of the International Association for Tibetan Studies. A paper given at the Ninth Seminar of the International Association for Tibetan Studies. no. 325. and in fact the only. no. vol. The Origins of Tibetan Letters according to Bon History. Italy. It is supposed to be based on the Srid-pa’i Mdzod-phug.500 military personnel and an additional military labor force of 462. 4 (Winter 1998). June 24-30. It is arranged in Tibetan alphabetic order. 1813). pp. DAI. . 35-90.English Contextual Dictionary. YINGCONG 327. publication with a viable claim to offer extensive coverage of the Bön source materials for Zhang-zhung language words and phrases. vol. 23. held at Arcidosso. Unpublished paper given at the Bonpo Kanjur Seminar held during June 1996 at Lake Atna (Atnsjøen). 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. 63. A paper delivered at the Second International Conference on Tibetan Language. pp. vol. in 491 pages. 323. The System of Education in Bonpo Monasteries from the Tenth Century Onwards. and the Military Labor Force in the Jinchuan Campaigns. 1 (2010). The Early Spread of Bon. 1992. The Rise of 41 320. no. a Forgotten Kingdom in the Tibetan Area. Leiden. Zhang-zhung. 22. 2000. Tibet Journal. at Leiden in 1998. Late Imperial China.. pp. The same author’s dissertation was entitled.319. The Institute for Comparative Research in Human Culture (Oslo 1994). Norway. The most important. This paper concerns the wartime logistics that involved the mobilization of more than 129. ed. Fagernes 1992. Contained in: Per Kværne. 322. 321. Rocznik Orientalistyczny (Annual of Oriental Studies). The Qing State.Tibetan . published by the author (Bonn 2003). Merchants.000. Tun-hong Yig-rnying Nang-gi Zhang Tshig-la Mdor-tsam Dpyad-pa [Concise Analysis of the Zhang-zhung Terms in Documents from Tunhuang]. The Myth of Bon Cosmogony. Not seen. 324. 326. 2 (2001). Zhang-zhung . 4-27. 162-168. A lecture. jointly organized by Het Oosters Genootschap and IIAS.

vol. 187-205. 332. among other such matters. Preety Publishers (Itanagar 2007). Gyal rab bon ke jūṅ neh [rGyal Rab Bon kyi Jung-Nas. appendix.yung-drung-rab-brtan-gling-la Btsal-ba’i Bca’-yig Pad-dkar Chun Phreng. 333. 42 . pp. Bengal Secretariat Book Depot (Calcutta 1915). [Tā-la’i Bla-ma Sku-phreng Bcu-gsum-pas] Bar-khams Hor Ye-tha Bon G. pp. 50. 206-211. See the comments on the 1984 reprint version below. Issued in 1926. Contribution on the Religion. Bod-ljongs Mi-dmangs Dpeskrun-khang (Lhasa 2001). Journal of the Buddhist Text Society of India. in Nag-chu-kha area. BANI 329. Contained in: Bca’-yig Phyogs-bsgrigs [Bod Sa-gnas-kyi Lorgyus Dpe-tshogs Bca’-yig Phyogs-bsgrigs]. DALAI LAMA XIII NGAG-DBANG-BLO-BZANG-THUB-BSTAN-RGYAMTSHO 328. Dispute between a Buddhist and a Bonpo Priest for the Possession of Mount Kailasa and the Lake Manasa. A Comparative Study of Bon Religion of Ancient Tibet with Doni Polo Faith of the Adis of Arunachal Pradesh. DAS. 1. This would mean that Adi religion of Donyi-Polo may preserve an ancient form of Tibetan Bön. Journal of the Asiatic Society of Bengal. in 553 pages. 331. Na-ro Bon-chung and Mi-laras-pa hold a magical contest to determine control over Mount Ti-se. vol. University of Washington (Seattle 1996). describing the annual cycle of rituals that ought to be performed. pp. 61 pp. Rgyal-rabs Bon-gyi ’Byung-gnas]. The Bon (Pon) Religion. 50. The suggestion is that the Adi tribe of present-day Arunachal Pradesh might descend from Bönpos banished from Tibet in imperial times. 3 (1881). Tibetan script and English versions of the anti-Bon polemic by Thu’u-bkwan. In effect. with plates at the very end of the volume.. no.the Southwestern Frontier under the Qing. no. History. vol. 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). 3 (1881). 1640-1800. Journal of the Asiatic Society of Bengal. 1-7. pp. pt. of Tibet: I. it is a set of monastic ordinances. 1 (1893). in 97 pages. 504-507.e. SARAT CHANDRA (1849-1917) 330. this is a ‘charter’ for the Bön monastery called Ye-tha. etc. DANGGEN. i.

pp. pt. DAWA 338. 187-205 (listed above). issue 4 of the year 1995 (56th in the general series). 1-17. Extracted from Das’ article in Journal of the Asiatic Society of Bengal (1881).’ The Principal Deities of the Bon Pantheon. & Yar-’gro. 40-49. appendix 2. issue 1 (2001). Bod-ljongs Zhib-’jug. Lde’u dang Khed Gnyis-kyi Khyad-par Rags-tsam Brjod-pa. ‘transforming Bön. 1.. Bstod-tshig Bung-ba’i Dgyes-glu. Journal and Text of the Buddhist Text Society of India (i. Journal of the Buddhist Text Society. 2 (May 1893). 6 of appendix 2) is labelled “Pon Pantheon. p. A continuation of Das’ article listed above entitled. D. 3 (November 1893).S. 1-3.e.. vol. 1. DAWE. Plon (Paris 1938).334. A paper given at the Seminar on Tibetan Studies (Beijing 2001). A Research into Primitive Gyurbon. U. Bagchi & Company (Calcutta 1984). Plate IV (located following p. Translated from French by Vidar L’Estrange. Tibetan Studies. Contained in: Sarat Chandra Das. pp. Calcutta).. et al. (New Delhi 1988). Harper & Row (San Francisco 1981/1989). The Bon Religion (Translated). The original French publication: Magie d’amour et magie noire: Scenes du Tibet inconnu. pt. Rupa & Co. Bgres-po’i ’Bel-gtam. 80-81. Abingdon Dictionary of Living Religions (The Perennial Dictionary of World Religions). vol. pp. appendix 1. ed. pp. Journal and Text of the Buddhist Society of India. by Alaka Chattopadhyaya. 11-14. DAVID-NEEL.” 335. 336. DBANG-PO-BSHAD-SGRUB-RGYA-MTSHO 341. 339. ALEXANDRA (1868-1969) 337. P. The Bon (Pon) Religion. eds. Poetry. DBANG-GRAGS 340. not seen. pp. K. Evidently on ’Gyur-bon.’ Bön. pp. edition: Neville Spearman (Jersey 1983). ‘A Brief Sketch of the Bon Religion of Tibet. 114. On riddles & enigmas. 43 . Contained in: Keith Crim. Tibetan Tale of Love and Magic. G.

346. 347. On ancient chronology. pp. 348. 7 (1994). vol. vol. A literary piece. vol. pp. their justification and significance for Bön. Bon-sgo. Bon-sgo. 95-97. Sources for the Medical Sciences of Zhang-zhung and Tibet]. including works of different authorship. Bstod-tshig Me-tog Tshom-bu.yas-ru Mkhar-sna Dgon-gyi Lo-rgyus Rags-tsam Bkod-pa. ’Byung-ldan-las ’Phros-pa’i Lo-tshigs. Bod-ljongs Mi-dmangs Dpe-skrun-khang (Lhasa 2005). Brill (Leiden 2002). 6063. A literary composition. ed.d. Religion and Secular Culture in Tibet (Tibetan Studies II).DBRA-KHYUNG-BA 342. pp. 62-66. Not seen. Bon-sgo. Bon-sgo. A history of the Gshen lineage. vol.). Smon-gshen-gyi Gdung-rabs Ji-ltar Byung-ba Brjod-pa ’Bel-gtam Kuhu’i Mgrin-glu. 149-150. 25-32. vol. which has its own pagination in 28 pages). DBRA-KHYUNG DGE-BSHES SKAL-BZANG-NOR-BU [Khrun-smar-purad. Nga ni Sang-nyin-la Dung. 8 (1995). vol. pp. Bod-kyi Snyan-ngag-gi Byung-ba Brjod-pa Gzur-gnas Skyes-bu’i Snying Nor. Bon-sgo. ’Ol-gling Bkod-pa Rgyud Don Snying-po. 350.. pp. 85-97. 345. vol. This was also published in Zhang-zhung Shes-rig. 349. 87-95. Bon-sgo. Zhang Bod-kyi Gso-ba Rig-pa’i Grol-phugs ’Bum-bzhi dang Rgyudbzhi’i Skor-la Dpyad-pa [The Tibetan Medical Texts ’Bum Bzhi and Rgyud Bzhi. pp. 11 (1998). 12 (1999). Shes-med Glen-pa’i Smre-sngags. 158-159. 351. found in the colophon (p. A comparison of the 344. pp. Contained in: Henk Blezer. On Tibetan poetry and poetics in the snyan-dngags (kāvya) vein. 13 (2000). pp. the same in Zhang-zhung language] 343. Another name of the author. pp. Bon-sgo. Bon-sgo. inaugural issue (n. 11 (1998). On the five traditional branches of knowledge in Bon. 49-59. vol. On the history of Mkhar-sna Monastery. 44 . On the subject of ’Ol-mo-lung-ring geography Rig-gnas Lnga’i Dpyad-gtam Skya-rengs Gsar-pa’i Lang-tsho. 12 (1999). pp. 98) is Phya-sras-dgyes-pa’i-blo-gros. 74-80. in 98 pages (excluding the Chinese. vol. 9 (1996). G. Same title published in Bon-sgo. 419-430. 8 (1995). pp.

Historical and Architectural Significance (Wiesbaden 1980). DESJARDINS. Tibetan Medicine (Dharamsala). 1 (1986).. J. McGill University (1994). eds. Bon Institutions in Contemporary Tibetan Territories and the Dynamics of Religious Authority. ed. 107-110. 8 (1984). the Rgyud-bzhi. ENRICO 355. Chö Yang (Chosdbyangs). 361. Bon-sgo. vol. Not seen. 1. Zhang Bod Rtsis-kyi Byung-ba Brjod-pa’i Gtam. 175-181. 353. listed below. Zhang-zhung-gi Rgyal-rabs-las ’Phros-pa’i Dpyad-gtam. DELL’ANGELO. 356. Curzon Press (London 1983). Contained in: Donatella Rossi & Samten G. Considerations of an Ancient Bonpo Manuscript. pp. A Preliminary Field-Report on the Bon Community of the Songpan Area of North Sichuan (China). 11 (1998). on the Bon scripture Srid-pa’i Spyi-mdos. pp. 3-14. Stūpas of the Tibetan Bonpos. the ’Bum-bzhi. ’Chad-nyan-gyi Tshul-la Rags-tsam Brjod-pa. The Stūpa: Its Religious. Bon-sgo. pp. Buddhist Studies Ancient and Modern. pp. MARC 360. A chronological discussion. University Microfilms no. Dallapiccola. pp.. 89-96. AAT MM94329. pp. vol. 45 359. Notes on the History of Tibetan Medicine. 357. Bon-sgo. Contained in: P. On education.main medical text of Chos. 76-85. Denwood & A. . 8-12. This article is on the same subject as the thesis. 9 (1997). thesis (Napoli 1982). Not seen. Notes on Some Tibetan Bonpo Rituals. no. Srid pa’i spyi mdos: Contributo allo studio dell’insegnamento di gShen rab mi bo che. 9 (1996). Piatigorsky. vol. 352. DBU-RI BLA-MA SBYIN-PA-BSTAN-’DZIN-RGYAL-MTSHAN 354. DENWOOD. India.F. Not seen. Contributions to the study of the teachings of Teacher Shenrab. The journal Chö Yang is published in Dharamsala. pp. PHILLIP 358. 12-19. Contained in: A. vol. unpublished Masters thesis. vol. and the similar one of Bön.

Gangs-ljongs Rig-gnas. DEVENDRA. Bod-kyi Srol-rgyun Spyi-tshogs Nang-gi Bon Chos Dad-mos Skor Gleng-ba.’ The Records of Tshul khrims mchog rgyal on the Black Phur pa Cycle of the Tibetan Bonpos. 169-202. eds. Snellgrove. forthcoming. the Everlasting Relligion of Tibet: Tibetan Studies in Honour of Professor David L. pp. Tibetan Rituals. nos. 59. On the Mother Tantras. Contained in: G. Bön ritual focussed on a form of Hayagrīva. Paper given at the American Academy of Religion (Montreal 2009). 366. 3. ‘Horse Neck. Encyclopaedia of Buddhism. Blou. 1-4 (December 2009). 274. ed. P. 3 of 1995 (27th in general series). vol. in 177 pages.. pp.. p. Bon (1). the Indigenous Source of Tibetan Religion and Culture. Translated from Chinese by Nor-bu-bsam-’phel. 365. 2008. DGE-BSHES TSHANGS-PA-BSTAN-’DZIN 367. Revue d’Etudes Tibétaines.. See under Gedun Choephel. A paper given at the conference. Sems dang Sems-byung-gi Rnam-bshad Gces-btus. or Ma-rgyud. Selections from Bön scriptures and other writings on the subject of mind and mental products. on June 22-25. 46 . 363. DGE-’DUN-CHOS-’PHEL — DGE-LEGS 368. DGE-LEGS-LHUN-GRUB-RGYA-MTSHO See Bon-brgya Dge-legs-lhungrub-rgya-mtsho. France. 364. 362. Triten Norbutse Bonpo Monastery (Kathmandu 2001). vol.” held at Shenten Dargye Ling. vol. ed. Tamdrin (Rta mgrin) Rituals in the Bon Tradition: Transforming Poison and Eliminating Noxious Spirits with Burning Stones. 89-100. Gsang-sngags-gling-pa. Malalasekera. The ‘Reopening’ of the White Cliffs Mountains in Nyag-rong (Eastern Tibet) or New Bön Reinventing Tradition: The Case of Sang Nga Ling Pa. 233-244. “Bon. D. 23 (April 2012). special issue of East and West. Contained in: José Ignacio Cabezón. Bon. Practice and Lineages of the Magyud Cycle in Contemporary Amdo and Kham. The Government of Ceylon (Colombo 1972). issue no. T.Karmay. pp.

47 DI NOLA. columns 1173-1186. pp. 6-9. still active in early 20th century Porong. 15 (November 2008) [Tibetan Studies in Honor of Samten Karmay]. Rugendyke. Lhag-pa’i Lha-la Phul-ba. NORMA 371. 27 (1988). Jiuzhaigou. Here the author conceals his true (?) identity under a name meaning Dol-po Kid Scorpion. DKON-MCHOG-SKYABS 374. A Beginner’s Guide to the Bon Religion of Tibet. Tourism at the Grassroots: Villagers and Visitors in the AsiaPacific (New York. might descend from the royal Bön priests of early Tibetan history. pp. . 11-26. K. 370. Ethnology. Vallecchi (Firenze 1970). DIAMOND. 1-25. JAN (b. no. 127. 337-356. vol. vol. Kwartaalblad Boeddhisme. 376. DOMBROSKI. forthcoming). 20-24. Among other matters. 3rd issue of 1997 (63rd in general series). Connel & B. 1. DIEMBERGER. Bon-sgo. the author suggests that the A-ya. Bod-ljongs Zhib-’jug. TSERING (Tshe-ring-don-grub) 369. 9. eds. vol. Contained in: J. On the A-ya. The Whole Nine Villages: Local Level Development through Mass Tourism in Tibetan China. Tibet Foundation Newsletter. 29 (May 2000). vol. vol. The Buddhist Princess and the Woolly Turban: Non-Buddhist Others in a 15th-Century Biography. p. pp. Gshen-rab Mi-bo-che-las ’Phros-pa’i Gtam Phye-ma-leb-kyi Gshog Rlabs. 3 (2004).DHUNDUP. pp. 1945) 373. A. Enciclopedia delle Religioni. Gzi-rtsa-sde-dgu in Shar-khog. DOL-PHRUG SDIG-PA-RĀ-DZĀ 375. DINKELAAR. Bon. 13 (2000). HILDEGARD 372. The Miao and Poison: Interactions on China’s Southwest Frontier.. see also the 2007 article by Charles Ramble. Revue d’Etudes Tibétaines. p. De wegen en cirkels van Bön. 78. no.

Ban-bon Grub-mtha’ Gcig-tu Sgrub-pa Shāk Gshen Dgyes-pa’i Mchodsprin. National Museum of Ethnology (Osaka 2003). Senri Ethnological Reports no. 383. New Horizons in Bon Studies (Senri Ethnological Reports no. Evidently on the identity of Buddhism and Bön. Dondrup Lhagyal) 378. 382. 379. 212234. eds. He also announces the existence of a fourth biography of Lord Shenrab beyond the three generally known. the Short Version of gShen rab Mi bo che’s Deeds. 379-401. A Discussion on the mDo ’dus.. Bonpo Family Lineages of Bon in Central Tibet. He was able to obtain two different versions of the Mdo-’dus. Contained in: S. 38. Bon Studies no. Karmay & Y. pp. Leiden. the other borrowed from a doctor in Nag-chu-kha named A-rgya (he argues that this ms. Not seen. must be about 800 years old or older). . The author determines that it must have been discovered at Bsam-yas in 1021 CE. Mi-rigs Dpe-skrun-khang (Beijing 1991). A Biography of Padma-’byung-gnas in the Bonpo Kanjur. June 24-30. Contained in: Bod-kyi Shes-rig Zhib-’jug Ched-rtsom Bdam-bsgrigs. Contained in: Henk Blezer. with English summaries] at the Ninth Seminar of the International Association for Tibetan Studies. pp. entitled Lha-yi Bon Mdo ’Duspa Rin-po-che’i Rgyud (better known by its abbreviated title Mdo-’dus). Brill (Leiden 2002). Gshen-rab Mi-bo-che’i Mdzad-rnam Bsdus-ma’i Skor Gleng-ba. National Museum of Ethnology (Osaka 2000). pp. A Survey of Bonpo Monasteries and Temples in Tibet and the Himalaya. vol. one of them from the 1st edition of the Bön Kanjur. 15). Published (together with the Mdo-’dus) in the first 48 DON-GRUB-LHA-RGYAL (Thondup Lhagyal. Zang-kang Then-ma Dpe-skrun Kung-si (Xining 2003). Nagano. Karmay & Yasuhiko Nagano. pp. eds. Unpublished paper given at the Bonpo Kanjur Seminar in June 1996. Gangs-can Ljongs-su Dar-ba’i Ri-lha Gsol-ba’i Cho-ga’i Skor Che-long Tsam Brjod-pa. A paper given [in Tibetan. Norway. 380.DON-GRUB-RGYAL 377. Contained in: Samten G. in 108 fols. 2000. one-volume biography of Lord Shenrab. 7.. Lake Atna (Atnsjøen). On the shorter. in 130 pp. 429-508. Bonpo Monasteries and Temples in Central Tibet. ed. 27-66. 2.G.. Religion and Secular Culture in Tibet (Tibetan Studies II). 381.

5-6 is a translation of victory songs by Srong-btsan Sgam-po and his minister 49 DOTSON. it has the title ’Dus-pa Rin-poche’i Rgyud Dri-ma-med-pa Rtsa-ba’i Mdo Sangs-rgyas-kyi Rnam-thar Rin-chen ’Phreng-ba.edition of the Bön Kanjur. DORJE. no. Divination and Law in the Tibetan Empire: The Role of Dice in the Legislation of Loans. 24. eds. Contributions to the Cultural History of Early Tibet. Bon. Lo-rgyus Yig-cha dang Deng-dus Gna’-rdzas Rig-dngos Zhib-’jug Gnyis Go-bsdur-gyis Zhang-zhung dang De’i Rig-gzhung Skor Dpyad-pa. On the opposition of the Bon-po and the Gshen priests in Old Tibetan documents. The author’s name is listed as “Dun-grub-rnam-rgyal” in the program. the 4th issue for the year 1989 (8th in the general series). Journal of the American Oriental Society. . 128. 69-70. no. Krung-go’i Bod-kyi Shes-rig. master’s thesis. A brief entry contained in: Tibet Handbook with Bhutan. pp. Complementarity and Opposition in Early Tibetan Ritual. pp. Not seen. Although not making much use of Bön sources. Marital Law and Troop Conscription. 391. Interest. 2008). Zhangzhung Language Still Lives [letter]. 1 (January 2008). DORJEE. 387. The Family Lineages of Bon in Central Tibet. A study of Zhang-zhung employing both literary historical and results of some recent archaeological investigations. pp. 29 (SA). Kong-po Bon-ri dang ’Brel-ba’i Lo-rgyus Skor Gleng-ba. 41-67. vol. BRANDON 390. On pp. Kapstein & Brandon Dotson. 385. 2 (1981). On the Term Gshen rab myi bo in the Old Bonpo Texts. vol. GYURME 388. Contained in: Matthew T. in 89 pages. Tibetan Review. Passport Books (Chicago 1996). University of Oslo (Oslo 2001). pp. there are significant related issues that are dealt with here. Paper given at 10th IATS conference (Oxford 2003). 16. October 13-17. with 15 chapters and 187 folios. China Tibetology Research Center (Beijing. 3-77. vol. A paper given at the Beijing Seminar on Tibetan Society.. TSERING (see also Gar-zhwa-ba Tshe-ring-rdo-rje) 389. 61-70. 386. 384. Brill (Leiden 2007). p.

6185. Si-khron Mi-rigs Dpe-skrun-khang (Chengdu 2001). see Spu-bla Drang-srong-rnam-rgyal. Brandon Dotson. Shang shung and Early Tibet. 397. 392. in which he argues that the ’Bum Bzhi is the original text from which the Rgyud Bzhi was largely copied. Texts. pp. and Rituals in Early Tibet and Dunhuang. Gso-rig ’Bum Bzhi. Kazushi Iwao and Tsuguhito Takeuchi. DRAGHI. Tibet: Sacred and Secular. “Bonri: The Great Bon Mountain. Published again with the same title in one volume: Nor-bu Dpe-tshogs series (sponsored by A. eds. Dangsong Namgyal.. Mi-rigs Dpe-skrun-khang (Beijing 2005). The Unhappy Bride and Her Lament. PAUL A. Contained in: Nathan Hill.. This medical scripture is the famous Bön alternative to the Rgyud Bzhi. Bde-chen-gling-pa and the ritual called 50 . the origins of Tibetan people. On the song of Sad-mar-kar and its description of a royal hunt.. 393.” pp. in two volumes. 1970). The Tibet Society (Bloomington 1975). Thorsons (London 1997). DPYAD-BU KHRI-SHES 396. DRANG-SRONG-RNAM-RGYAL (Drangsong Namgyal. NIK 394. b.I.). in 689 pages. in 278 pages. ed. The Princess and the Yak: The Hunt as Narrative Trope and Historical Reality in Early Tibet. 195-200. DOWMAN. et al. Vajra Publications (Kathmandu 2009).after the defeat of Zhang-zhung. royal cults and other matters of relevance to early Bön history. DOUGLAS.A. Reichert Verlag (Wiesbaden 2012). Contained in: Brandon Dotson. Dover Publications (New York 1978). 58-64. The Sacred Life of Tibet. Brandon Dotson. forthcoming. Bod Rig-pa’i Zhib-’jug Mkha’-lding Gshog Zung (The Garuda Wings: Collected Works in Tibetan Studies).S. 398. KEITH 395. There is much about divination (mo). Contains brief relevant chapters: “Bon: The Indigenous Tibetan Tradition. Hansjörg Mayer (London 2013?). Contains essays on the history of anti-Bon polemics. Scribes.” pp. edited with an introduction by Thub-bstan-phun-tshogs. Tibetan Tantric Charms and Amulets: 230 Examples Reproduced from Original Woodblocks. Bon. compilers.

the Indigenous Source of Tibetan Religion and Culture. 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.” held at Shenten Dargye Ling. 31-41. pp. GEORGE van 404. Contained in: A. DRI-MED-’OD-ZER See Skyong-sprul Dri-med-’od-zer. Contained in: Yasuhiko Nagano & Randy J. Buddhist World Press (Delhi 2013). 4th issue for the year 2000 (76th in the general series). 402. Mkha’-klong-gi Rtsom-rig Skor-gyi ’Phros-don Gzhan.. by Bsod-nams-chosrgyal. “Bon. Bod-ljongs Zhib-’jug. ed. 129-131. in prose. pp. [Jo-je Dban Drem]. of the Osaka 2001 paper. Hima-la-ya’i Nang-pa Sangs-rgyas-pa’i Chos dang / Rgyal-rabs / Riggzhung-gi Zhib-’jug. Bonsgo. 13 (2000). eds. on June 22-25. Senri Ethnological Reports 19. 403. Blou.. New Research on Zhangzhung and Related Himalayan Languages (Bon Studies 3). 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]. 401. Rnam-rgyal Bod-kyi Shes-rig Nyams-zhib-khang (Gangtok 2011). pp. A literary piece. LaPolla. An extract of pages 156 through 179 of the publication Bod-kyi Mdos Glud-la Dpyad-pa’i Gtam Skya-rengs Gsar-pa. issue 2 (2002). A translation.. 101-116. DRIEM. Zhangzhung and Its Next of Kin in the Himalayas. A paper given at the conference. The History of Bon Tantra. 51 . vol. 2008. 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. in honour of the Tibetan staple food Rtsam-pa (roasted barley flour). National Museum of Ethnology (Osaka 2001). 399. 103-110. Rin-bral-gyi ’Tsho-ba zhig [An Invaluable Source of Nourishment]. Bgres-po’i ’Belgtam. A literary study of poetic figures in the Bön scripture entitled Mkha’-klong. 400. with a brief biographical sketch about the author. Contained in: Jo sras Bkra shis tshe ring. 31-44.Mkha’-klong Gsang-mdos. 45-61. Tantrik Literature and Culture: Hermeneutics & Expositions. pp. ed. pp. pp. Loseries. France.

2 figures. this was primarily about the 4 causal Vehicles of Bon. 7 (1935). p. On the Relationship between the Nyingmapa and Pönpo Traditions. vol. DRUMOJI 406. Zhangzhung. DUDJOM RINPOCHE (Bdud-’joms Rin-po-che ’Jigs-bral-ye-shes-rdo-rje) 407. 5 (1932). pp. The author is an associate professor in the Nationalities Institute of Qinghai. pp. vol. 1. 3 (1926-9). Bon. JOHN HUSTON (1872-1936) 408. Journal of the West China Border Research Society. Kinnaur and Almora which are perhaps the main places to look for survivals of older Zhang-zhung vocabulary. Contained in: The Encyclopedia of Eastern Philosophy and Religion. A Note on the Bons or Black Lama Sect. FRANZ-KARL 412. vol. 152-3. Also of interest for Zhang-zhung studies are the discussions of certain languages of the areas neighboring Western Tibet: languages of Lahul. 936-937. Notes on the Black Lama Religion of Tibet. pp. EHRHARD. The Origin of the Civilization of Shangshung and Tubo. 410. Om Ma Dre Mu Ye Sa Le Dug (A Ballad of the Kin Ch’wan). The Nyingma School of Tibetan Buddhism. the Sacred Language of Bon. 39-40. A poem. pp. Contained in: Dudjom Rinpoche. vol. 128 is a reproduction of the Ma-tri mantra. with the collaboration of Matthew Kapstein. Brill (Leiden 2001). To judge from the conference abstract. 409. EDGAR. Journal of the West China Border Research Society. The original 1986 version 52 . Wisdom (Boston 1991). pp. vol. A paper delivered at the Seminar on Tibetan Studies (Beijing 2001). Om Ma Dre Mu Ye Sa Le N’Dug: and Bön Worship. DROLMA THAR See Sgrol-ma-thar. Contained in: George van Driem.405. 41-2. pp. Shambhala (Boston 1994). translated by Gyurme Dorje. 41-42. 946-957. Languages of the Himalayas: An Ethnolinguistic Handbook of the Great Himalayan Region. 5 (1932). 411. On p. 127. Journal of the West China Border Research Society. Journal of the West China Border Research Society.

6-21. that there was an 18th-century Hmong king named Sonom. Bön and Benedictine: A Relationship Buds. no. 19 (1997). 413. University of Chicago Press (Chicago 1964). and the Benedictine monks of Christ in the Desert. Lexikon der östlichen Weisheitslehren. 5. March 1972).S. pp. Hmong Studies Journal. The first chapter contains a significant section on Bon at pp. Mandala (Buddhism in Our Time) (September-November 2002). The Myth of Sonom. Available on the internet. not a king of the Hmong. ERMAKOV. TER 415.P. ENTENMANN. vol. The Mandala of Sound: Concepts and Sound Structures in Tibetan Ritual Music. Not seen. On an exchange of visits between Bönpo monks of Menri Monastery.A. Chapter two of Religious Observances in Tibet: Patterns and Function. Asian Music. Translates portions of the Latin journal kept by the Chinese priest Li Ande (1692/3-1770). 417. and he was a prince of Rgyal-mo-rong. University of Wisconsin (Madison 1979). New Mexico. On the role of drumming and dancing in the ecstatic flight of shamans. Nepalese Shamans and the Tibetan Bon Religion. vol. 34-36. 6 (2005). the Hmong King. Religious Background: Pre-Buddhist Belief and Practice. ROBERT B. EKVALL. 419. Sino-Western Cultural Relations Journal. pp. In fact. vol..of this encyclopedia is in German. He was then taken to Peking and publicly executed in the most gruesome fashion. 14-39. 1-14. pp. propagated in some popular books (by Anne Fadiman and by Keith Quincy). with the title. Paper presented at the Association for Asian Studies (New York. 1967) 420. 416. ELLINGSON. Dolanji. DMITRY (b. ROBERT 418. U. . doctoral dissertation. H. This article uncovers the reasons for the myth. He was king of Rabbrtan at the close of the second Jinchuan expedition. JAFFA 414. Vajra Publications 53 ELIAS. 2 (1974). 3-43. Bo and Bon: Ancient Shamanic Traditions of Siberia and Tibet in Relation to the Teachings of a Central Asian Buddha. Musical Flight in Tibet. 82-108. this ‘Sonom’ is Bsod-nams. pp. pp. Andreas Ly on the First Jinchuan War in Western Sichuan (1747-1749).

ESPLUND.” DuMont Buchverlag (Köln 1993). CAROL 421. issue for December 20. Tibet Journal. Library of Tibetan Works & Archives (Dharamsala 1999). Bon’s the Word. A review of the exhibition at the Rubin Museum of Art entitled Bon: The Magic Word. both of the Nyingma and the Bön schools.. EVERDING. pp. in 828 pages. along with the problem of Ch’an influence on the same. nomadische Lebensformen und bäuerlicher Alltag auf dem “Dach der Welt. DYLAN 423. VGH Wissenschaftsverlag (Bonn 2001). ERMAKOVA. pp.com. EPSTEIN.boandbon. & Peng Wenbin. Not yet seen. Ganja and Murdo: The Social Construction of Space at Two Pilgrimage Sites in Eastern Tibet. no. vol. Seen on the internet. 33-62. An attempt to summarize part of the research that has been done on the history of Dzogchen. Title and Location Lists for Dieter Schuh’s Microfilm Collection of Bon po Texts. 2007. Sacred Spaces and Powerful Places in Tibetan Culture. Compiled on the Basis of the Microfilm Copy in 85 Volumes. Heritage Publishers (New Delhi 2011). pp. ed. KARL-HEINZ 425. vol. pp. LANCE 424. The New York Sun. Masters of the Zhang zhung Nyengyud: Pith Instructions from the Experiential Transmission of Bönpo Dzogchen. Contained in: Toni Huber. 30. The teachings are based on the Rdzogs-pa Chen-po Zhangzhung Snyan-rgyud-kyi Nyams-rgyud Skya-ru. See the review by Per Kværne contained in Acta Orientalia. no. 15. 75-77. 322-342. An earlier version of this article appeared in Tibet Journal. 3 (Autumn 1994). Die Bön-Religion. Archiv für Zentralasiatische Geschichtsforschung series no. The Origins and Early History of rDzogs chen. 296-298. ESLER. 19. vol. & Dmitry Ermakov. Tibet: Lamaistische Klosterkulturen.(Kathmandu 2008). teachings by Yongdzin Lopön Tenzin Namdak. 426. 54 . 21-45. 3 (2005). The author has his own official website: http://www. pp. LAWRENCE 422. 64 (2003).

pp. 321-331. which certainly doesn’t convey any authentic knowledge about Bön rituals (ridiculously enough. AUGUST HERMANN (1870-1930) 428.” This article is still cited by Evangelical Christian polemicists to prove the ‘evil demonic’ nature of Tibetan religion in general. It was the materializing of these evil spirits that I had come to see. 430. It seems this article was reprinted in the Reader’s Digest of December 1937. the Nukhwas of Bonism propitiate the evil ones. This apparently also forms a chapter in his book. By the way. 49. But their long hair. They wore the layman sheepskin cloaks in contrast to the red homespun robes of the Buddhist lamas. 11 (November 1922). pp. 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. Jarrolds (London 1936). Miller. 5 (1928). Deutsche Forschung (Deutsche Forschungsgemeinschaft. His works were panned at the time by much more reliable Tibetanists like Li An-che and by B. Yamantaka”). pp. Sanskrit Mantrin). This piece tells the story of the author’s alleged participation in a “Bonist” ritual.” This is not to ignore Forman’s basic categorical mistake in confusing Bön and Ngakpas (the latter are most likely to be Nyingmapas. 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. 55 FRANCKE. Through Forbidden Tibet: An Adventure into the Unknown.FORMAN. vol. 30 (1901). 100-111. 359-364. the book was published under the label of of fiction in 2008. A Ladakhi Bon-po Hymnal. I See the King of Hell. a form of paganism which predates Buddhism in Tibet. HARRISON (1904-1978) 427. although I have not checked this.” This holds true of this piece. twisted and coiled atop their heads like snakes. no. Allgemeine Missionszeitschrift. 14-25. 429. vol. a word often used for specialists in popular magic. Das Christentum und die tibetische Bon Religion. like weathermaking. as having “an overdeveloped sense of the dramatic and an underdeveloped devotion to facts. India Antiqua. distinguished them from the laity. Here is a quote: “He and his fellows were followers of Bonism. not Bönpos). Die Frage der Bon-Religion. he has these Bön priests chanting “Yamantaka. The lamas of Buddhism intercede between the laymen and the benignant deities. Harper’s Magazine (December 1934). the first edition in 288 pages. the word Nukhwa is probably a deformation of Ngakpa (Sngags-pa. vol. . pp. Berlin).

vol. Bon-sgo. 432. vol. with a brief addendum entitled “Die Josephsgeschichte aus dem gZer-myig. 4 (1927). in 120 pages. pp. 12 (1999). Bertelsmann (Gütersloh 1925). 1 (1924). a chapter contained in: A.yul-du Bsus-pa’i Gad-rgyang. as elsewhere. pp. Algemeine Missionsstudien no. Die vorbuddhistische Religion Tibets. pp. The unknown language here written in Tibetan script may or may not have something to do with Zhang-zhung. Die Vorstellungswelt der Primitiven als Element der lamaistischen Volksreligion. Etwas von der Bonreligion. This is a revised entry. pp. Allgemeine Missions-Zeitschrift (Berlin). Die Zufluchtsformel der Bon Religion der Tibeter. Asia Major. 434. 163-188. in Tibetan. The author gives some examples of Zhang-zhung book titles at the end of the article. Geistesleben in Tibet. An internet search revealed that there may be a copy in Frankfurt. The use of several words that. pp.431. vol. vol. FUNKE. vol. 5 (1928). Verlag von C. Contains a German-language summary of the Gzer-mig. 3 (1926). 11 (1998). 161-239. FRIEDRICH WILHELM 436. 435. Not seen. vol. and apparently quite rare. 56 GA-GZI-BA NYI-MA-DON-’GRUB 437. pp. 438. Neue Allgemeine Missionszeitschrift. 28 (1901). vol. at the German National Library (Die Deutsche Nationalbibliothek). 243-346. 481540. Inaugural-Dissertation. are of a medicinal character. 38-46. pp. 321-339. Francke. new series vol. plus photographic reproduction (bound later in the volume) of the text. 579-584. 124-130. 7-40.’ Ein Dokument aus Turfan in tibetischer Schrift. pp. A Book of the Tibetan Bon-pos. argues for the idea that the text is about medicine. pp. 102-103. 6 (1930). pp. Universität Köln (Köln 1947). pp. vol. Sitzungsberichte der Preussischen Akademie der Wissenschaften zu Berlin (1927). 4 (1927). pp. Bon-sgo. Bka’-drin G. aber unbekannter Sprache. 299-314. Hermann Francke. vol. . 2.” recounting an episode that bears comparison with the Joseph and Potiphar’s wife story. here identifies the pre-Buddhist religion of Tibet with a kind of nature cult for which he finds evidence in the Ge-sar Epic. 150-158. 90-92. Drang-brjod Gtam-gyi ’Dzum-bag. ‘The Refuge Formula of the Bon Religion of the Tibetans. A literary piece. 433. gZer-myig. 7 (1949).

GANGS-THIG 448. Tibetan Religions. Seen on Googlebooks. GANGS-LHA-DKAR-PO 445. ‘Swan Song. 9-18. issue 2 (2002). 96-97. Bgres-po’i ’Bel-gtam. A literary composition. 21 (2008). 81-82. Grwa-pa De-tsho Sha-mdog Mi-’dug Dzor-ba-la Zer Gda’. 17-28. Bonsgo. 446. 20 (2007).’ 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). Poetry.439.yung-drung Bon-gyi Gnas-bshad. 57 GA-TSHA DGE-BSHES BLO-GROS-RAB-GSAL (b. Several essays on aspects of ancient history. Bzhi-pa / G. . Thugs-rje-sems-dpa’i Rnam-bshad. 443. 1970) 442. pp. A literary piece. On Mount Kailash. vol.’ or perhaps. kings. Ngang-mo’i Mgrin-glu. Bon-sgo. 89-94. pp. This has a chapter on the Bon religion. issue 1 (2001). ‘Song of the Goose. 104105. Bon-sgo. GA ZANGJIA 444. pp. GANGS-RI-BA CHOS-DBYINGS-RDO-RJE 447. 96-97. 440. A literary piece. Srid-pa’i Mdzod-phug dang Chos Mngon-pa Mdzod-kyi Bar Dpyad-zhib Byas-pa’i Zin-tho. 11 (1998). Skyo-gdung-gi Mig-chu. Rmi-lam-gyi Mjal-’phrad. vol. issue 2 (2002). vol. China Intercontinental Press (2003). customs. Bgres-po’i ’Bel-gtam. GA-GZI-BA SKAL-BZANG-SMON-LAM 441. pp. languages and scripts. Bgres-po’i ’Bel-gtam. [Dge-bshes Nyi-ma-don-’grub]. pp. pp. Gsang-chen Ma-rgyud Thugs-rje-nyima’i Khrid-chen Brgyad-kyi Rnam-bzhag Thor-bu. Paper delivered at the 10th IATS conference (Oxford 2003). A comparison of the Bön and Chos Abhidharma texts. its history. pp. 1st issue of 1990 (7th in the general series). in particular the kingdom of Zhang-zhung. Bod-ljongs Nang Bstan. in 175 pages. as it does on all the Tibetan Buddhist sects. [Dge-bshes Nyi-ma-don-’grub].

6 (1993). TODD ALLEN 452. UMI order no. The Tibetan-language work was originally written in 1946. it actually appears on pp. From Btsanpo to Btsan: The Demonization of the Tibetan Sacral Kingship. 72-91. The Tibet Journal.mtsan. 454. pp. Indiana University (Bloomington 1991). 45-48. 58 GIBSON. pp. (Dge-rgan Bsod-nams-skyabs-ldan) 451. 62-67. Includes very significant discussions about Bön and its relation to primal or ‘native’ religious phenomena in Tibet. Khunnu and Western Tibet. vol. General discussion about Rgyal-morong. GLING-TSHA PADMA-DBANG-CHEN 457.shis Rgyal. Journal of the Tibet Society. Contained in: Paolo Daffinà. 4th issue of the year 2000 (76th in the general series). vol. no. Alcuni considerazioni sul Ta e Hsiao Chin-ch’uan. abstract. 23. The Lo-sar of Ladakh. . 455. vol. vol. with some mention of Bön. 3 (Autumn 1978). pp. Indo-Sino-Tibetica: Studi in onore di Luciano Petech. In my reprint edition of this issue. A paper given at the 8th meeting of the International Association for Tibetan Studies (Bloomington 1998). pp.GAR-ZHWA-BA TSHE-RING-RDO-RJE 449. 4 (Winter 1998). GEDUN CHOEPHEL (Dge-’dun-chos-’phel. Lahul. Bon-Buddhist Relations in the Biography of Shar. tr. no.S. On Zhang-zhung geography. Bon-sgo. On the Zhang-zhung origins of Tibetan New Year (Lo-gsar). 9212817. 453. G. The two figures alluded to in the title are Myang Ting-nge-’dzin and Dran-pa-nam-mkha’. 1903-1951) 450. pp. 41-43. Dgra-lha: A Re-examination. 5 (1985). GERGAN. The White Annals (Deb-ther dkar-po). Zhang-zhung-gi Sa-skor Cung-zhig Gleng-ba. 67-72. 62-71. Bod-ljongs Zhib’jug. S. Bardi Editore (Rome 1990). DANIELA TOZZI 456. Tibet Journal. GIULI. pp. Spiti.yung-drung Bon-gyi Bstan-pa dang Bod Brgyud Nang-bstan Grubmtha’i Bar-gyi ’Brel-ba’i Skor-la Rob-tsam Dpyad-pa. Library of Tibetan Works and Archives (Dharamsala 1978). doctoral dissertation. 3.dza Bkra. Two Figures in the Early Great Perfection. by Samten Norboo [Bsam-gtannor-bu]. 379-391.

yung-drung Bon-gyi Mdo Sngags Sems Gsum Skor. 465. it appears on pp. 10 (1997). pp. vol. 11-36. G. vol. Spyi-nor 7Gong-sa 7Skyabs-mgon Rin-po-che Mchog Bon Gzhis Thobrgyal Gsar-pa’i Bsti-gnas-su 7Zhabs-sor ’Khod-pa’i Gnas-tshul Snying59 459. vol. On a seven-part religious practice and recitation. p. Bon-gyi Lo-rgyus-las Byung-ba’i ’Byung-ldan dang Bod Rgyal Lo’i Skor. 463. pp. pp. pp. Bon-spyod ’Phags-pa’i Nor-bdun. 52-70. On the traditional sciences. 5-31. Reprinted in Spang-rgyan Me-tog. Bod-ljongs Nangbstan. vol. Bon-gyi Skor Cung-zhig Gleng-ba. . pp. Bon-sgo. 468. 5 [3rd reprint] (1991). Bon-sgo. 462. pp. Bon dang Chos-kyi Go-don Mun-sel ’Od Snang. 4th issue of 1998. On Bon scriptures. pp. 23-33. issue 2 for the year 1999 (26th in the general series). Spu-rgyal-las ’Phros-pa’i ’Od-lde-spu-rgyal-gyi Skor. pp. Bon dang G. vol. 6 (1993). 13 (2000). 7 (1994). 469. Reprinted in Bod-ljongs Nang-bstan. Bon-sgo. vol. vol. 102-111. 464. 3 (1989). Bon-sgo. Sarnath). pp. On chronology. It appears on pp. the 1st (December) issue of 1990 (Tibetan regal year 2117). 6 (1993). 37-48. Bon-sgo. 461. pp. The same title appears in Bon-sgo. On the first Tibetan Emperor. 466. 15-23. i (preface). 1962) [Shel-bzhin-un-kra] 458. vol.’ a literary journal published from the Central Institute of Higher Tibetan Studies. A contemplation on the meanings of the Tibetan words Bon and Chos. 27-40.yung-drung Bon.’GO-BA BSTAN-’DZIN-’BRUG-GRAGS (b. pp. 2nd issue of 1996 (20th in general series).yung-drung Bon-gyi Go-don Ngo-sprod. Gangs Rgyun (‘Glacial Stream. 83-99. Bon-sgo. Bod-kyi Gso-rig Byung-khungs Gsal-bar Ston-pa’i Dpyad-gtam Byad-kyi Me-long. 62-74. 18-27. On significant events in the year 1992. 2 (1988). 467. Bon-sgo. Medical history Bod Rgyal Gnya’-khri-btsan-po’i Skor-gyi Dpyad-gtam Bhra-ma-ra’i Glu-dbyangs. 24-49. vol. 460. Rje-yi Dgung-snying Khyad-par Sprel Lo-la Bsngags-pa. Bon-sgo. pp. Bon-sgo. 6-24. 17-36 in my reprint edition of this issue. Rig-pa’i Gnas Lnga’i Skor Mdo-tsam Brjod-pa’i ’Bel-gtam Lung-gi Gzhon-nu. 2 (1988). On various subjects connected with Bon. vol. 8 (1995). On distinguishing between Bön and G. In my reprint edition of this issue.

327-335. Verlag der Österreichischen Akademie der Wissenschaften (Wien 1997).. Zhang Bod Rtsis-kyi Lo-rgyus Gshen-gyi Zhal-lung. 477.. 8 (1995). The Life of a Bonpo Luminary: Sainthood. pp. Bon-sgo. xx-xx. Fagernes 1992. 1. vol. AAT 3214340. et al. pp. Unpublished paper given at the Bonpo Kanjur Seminar in June 1996. Partisanship and Literary Representation in a 20th Century Tibetan Biography. doctoral dissertation. pp. 2 (1988). Bon-sgo. See also under Bsam-’grub-nyi-ma. WILLIAM M. Bonpo Tribute Missions to the Imperial Court (1400-1665). 471. 470. 55-74. 476. vol. 60 . 129-143. Contained in: Helmut Krasser. Theg-chen Sangs-rgyas G. Mi-rigs Dpe-skrun-khang (Beijing 1999). University of Virginia (2006). vol. ROGER 475. Lake Atna (Atnsjøen). 472. Bon-sgo. 473. vol. Tibetan Studies: Proceedings of the 7th Seminar of the International Association for Tibetan Studies. 5 [3rd reprint] (1991). eds.. UMI dissertation order no. pp. Tibetan Studies: Proceedings of the 6th Seminar of the International Association for Tibetan Studies. ed. Zhang-zhung Rgad-po’i Skyid-sdug Mthong Thos. 1st issue of 1991 (37th in series). Based on two biographies of Sharrdza Bkra-shis-rgyal-mtshan by his disciple Skal-bzang-bstan-pa’i-rgyalmtshan. Contained in: Per Kværne. pp. Bod-ljongs Zhib-’jug (Tibetan Studies). Religious Conflict in the Sungpan Region. Norway.yung-drung Bon-gyi Ngo-sprod Blo Gsar Sgo’byed. Ru-lag G. GRAGS-SENG-SKYABS 474. Graz 1995. 247-263. On the April 1988 visit of His Holiness the Fourteenth Dalai Lama to Dolanji. in 473 pages. 5-10.yung-drung-gling Dgon Ngo-sprod Rags-bsdus. Not seen. pp. GREATREX.bsdus. — GORVINE. A Brief Introduction to the First Jinchuan War (1747-1749). The Institute for Comparative Research in Human Culture (Oslo 1994).

A summary of the philosophical views associated with sûtras. 486. pp. Mythen und Legenden der Tibeter. pp. Not seen. 30-36. in 252 pages. 8 (1995). tantras and Rdzogs-chen. 19-25. 485. GROHOFSKY. MARION G. 9861 GRIEBENOW. pp. Thanks to Erwan Temple for kindly sending information that filled out this entry. Chapters 1 & 3 are relevant to Bon. ANDREAS (b. Bskal-srid Snod-bcud-kyi Skor Rags-tsam Gleng-ba. . vol.478. 9 (1996). 55. GRÜSCHKE. 1969) 483. Mönchen. On traditional Bön cosmology. pp. pp. pp. Acta Orientalia. 488. vol. Bgres-po’i ’Bel-gtam. 144-146. Mdo Sngags Sems Gsum-gyi Lta-ba’i Bsdus-don Dpon-gsas Bla-ma’i Zhal-lung. issue 1 (2001). Modern Tibetan Buddhism and Bon Folk Religion: Did One Influence the Other? Alpha Chi Recorder. 10-13. Die Heiligen Stätten der Tibeter. Bon-sgo. MATTHEW 480. 75-151. no. Bod Rgyal Btsan-po’i Skabs dang ’Brel-ba’i Dmu-gshen Dran-pa’i Skor Rob-tsam Gleng-ba. Eugen Diederichs Verlag (Munich 1997). GTSANG-TSHA DGE-BSHES G. 58 (1997). 1 (Spring 2012). vol. Mythen und Legenden von Kailash bis Shambhala. Tribute Missions from the Sichuan Borderlands to the Imperial Court (1400-1665). Rdzogs-chen Don-gyi Rnal-’byor Rag-shi Rtogs-ldan Dri-med-g. pp. 8 (1995).yung-drung-bde-chen-gling-gi Lorgyus. Bon-sgo. Mi-rigs Dpe-skrun-khang (Beijing 2007). 479. Eugen Diederichs Verlag (Munich 1996). Bgres-po’i ’Bel-gtam.yungdrung Rin-po-che Mchog Gzugs-sku’i Bkod-pa Bon-dbyings-su Bsduspa’i Gnas-tshul Rags-bshad. Dämonen und dem Ursprung der Welt. 2 (1941). issue 1 (2001). Dpal Gshen-btsan Klu-phug Dgon G. 482. Von Kriegern. vol. Kun-mkhyen ’Ja’-lus-pa Shar-rdza-ba’i Bstod-tshig Rkang-drug Myospa’i Rgyang-glu. in 252 pages. 1-4. vol. Bla-chen Dran-pa-nam-mkha’i Mdzad-rnam Rags-bsdus. 101-115. Undergraduate Issue.YUNG-DRUNG-GTSUG-PHUD (b. pp. Journey to Sungpan. pp. 489. 487. no. 1960) 481. vol. 13 (2000). 2. vol. Bon-sgo. 98-109. 484. The Regions Beyond: Newsletter of the KansuTibetan Border Mission. Bon-sgo.

A Comparison of the Hagiography of Shenrab Miwo and the Legend of Buddha. 496. pp. under the title. "Some Episodes of gShen rab mi bo’s Family Life.. Revue d’Etudes Tibétaines. 2003). GUY 492. on June 22-25. 112-113. 247-272. Contained in: Henk Blezer. pp. 1-23. 495. Shenrab’s Ancestors and Family Members. Bon-sgo. Or was it done at University of Virginia? Not seen. Emerging Bon: The Formation of Bon Traditions in Tibet at the Turn of the First Millennium AD. Rgyal-ba Sman-ri-ba’i Bstod-tshig Drang Brjod Udpal Dkar-po. Emerging Bon: The Formation of Bon Traditions in Tibet at the Turn of the First Millennium AD. 273-305. Dgongs-pa-rab-gsal is a pivotal historical figure shared by both Bön and Chos.J.yung-drung-gtsug-phud]. International Institute for Tibetan and Buddhist Studies (Bonn 2011). the Indigenous Source of Tibetan Religion and Culture. pp. Uma Gurung (Kathmandu 2003). Mainly concerned with John Bellezza’s ideas about Zhang-zhung. GUGLIOTTA. Zhang Bod-kyi Nang-bstan Byung-rim Skor-la Dpyad-gtam ’Char-kha’i ’Od Rnon. . Obituary for the Rdzogs-chen teacher Rag-shi Rtogs-ldan Dri-medg.yung-drung. History and Antiquity of the mDo ’dus in Relation to mDo chen po bzhi. pp. 490. A paper given at the conference. but including interviews on the subject with David Germano and Leonard W. A13. “Bon. Blou. KALSANG NORBU 494. GURUNG. Clues to Legendary Tibetan Culture Emerge. Bon Monastic Discipline and the Great Master dGongs-pa-rab-gsal. September 7-11. van der Kuijp. pp. Contained in: Henk Blezer. p. Washington Post (February 17.101. Bon in the Himalaya.. Bon-sgo. 11 (1998). vol. who was born in 1908 and passed away on January 3. [G. in 348 pages. ed. ed. BINAY CHANDRA 493. This was originally the author’s dissertation at Tribhuvan University in Nepal. 62 491. 22 (November 2011). International Institute for Tibetan and Buddhist Studies (Bonn 2011). 497. and was originally given. 10 (1997)." at the Second International Seminar of Young Tibetologists (Paris. 2001. 33-50. GURUNG.” held at Shenten Dargye Ling. France. vol. although they have different accounts of his historic role. 2008. vol. This paper formed a part of the author’s doctoral dissertation.

23-38. vol. thereby attempting to determine the sources of the narratives.yung-drung-bde-chen-gling-gi Lo-rgyus. no. Serindia Publications (Chicago 2009). The Institute for Comparative Research in Human Culture (Oslo 1994).yung-drung-bsam-gtan.yung-drung’gyur-med. Tibetan Studies: Proceedings of the 6th Seminar of the International Association for Tibetan Studies. JANET B.. Mdo-smad Rtse-dbus Grong-sdes Bon-gyi Grub-mtha’ Rgyud-’dzin Byung-ba’i Rgyu-rkyen-la Dpyad-pa [Research into the Reasons the Rtse-dbus Set of Villages of Amdo Held the Lineages of the Bön School].2009). G. 499. Blou. On a Bon monastery in Khams.YUNG-DRUNG-’GYUR-MED. the Indigenous Source of Tibetan Religion and Culture. Kong-tse. eds. On Tibetan imperial period history. ed. Guru Chos-dbang’s Gter ’byung chen mo. GYATSO. He traces the origins of the names of Lord Shenrab’s family members. Contemporary Visions in Tibetan Studies (Proceedings of the First International Seminar of Young Tibetologists. 12 (1999). Bod-ljongs Nangbstan.. Bod-kyi Rgyal-rabs-las ’Phros Dpyad-gtam Skra-rtse’i Chu-thigs. “Bon. See Sde-dge G. pp. 69-76. 257–79. DGE-BSHES. G. Contained in: Per Kværne. G. 63 . et al. Bonsgo.YUNG-DRUNG-RGYAL-MTSHAN — See under Khyung-dkar Phag-mgon G. G. Fagernes 1992. G. 275-287. France. 2008..YUNG-DRUNG-BSAM-GTAN — See Rnga-ba G. 500. pp.YUNG-DRUNG-RGYAL-BA 501. 498. Contained in B.YUNG-DRUNG-SKYABS (Yungdrung Kyab) 502. A paper given at the conference. London. 3. on June 22-25. GYAL-PO. Dotson.” held at Shenten Dargye Ling.yung-drung-rgyalmtshan. TENZIN See under Bstan-’dzin-rgyal-po. pp. 9–13 August 2007). vol. 1 (1988). pp.yung-drung-rgyal-mtshan and under Spu-rgyal-ba G. An Early Survey of the Treasure Tradition and Its Strategies in Discussing Bon Treasure. Klu-dgon G. The Role of Confucius in Bon Sources: Kong tse and His Attribution in the Ritual of Three-Headed Black Man.

507.’ Tibet. 105-107. There doesn’t appear to be anything in the content directly related to Bon. vol. in 1391 pages. This is a catalogue of the Bon scriptures compiled between the years 1876 and 1880.E. pp. 2 (1925). Bgres-po’i ’Bel-gtam. 93-95. pt. 9. Gad’s Forlag (Copenhagen 1969). Acta Jutlandica.YUNG-DRUNG-TSHUL-KHRIMS-DBANG-DRAG 503. A literary piece. Lithographic Institute of the General Staff of the Swedish Army (Stockholm 1922). HAARH. Bacot. vol. with 5 plates. The Zhang-zhung Language: A Grammar and Dictionary of the Unexplored Language of the Tibetan Bonpos. pp. pp. vol. Les influences bouddhiques dans la constitution de l’iconographie des Bon-po du Tibet. Collections Bon-po et Bouddhique. vol. This might be considered the first Zhang-zhung dictionary. Bibliotheque de Vulgarisation. Rapportées du Tibet par M. maps. 33-71. The Yar-luṅ Dynasty. Contained in: Sven Hedin. G. issue 2 (2002).C. JOSEPH 508. Palace of National Minorities (Beijing 1995). Annales du Musée Guimet. 64 . Bgres-po’i ’Bel-gtam. 28 (1908). 509. Khrel dang Ngo-tsha’i Dri Dben Dben. ERICH 510. no. A literary piece. pp. HAENISCH. Kun-dga’-don-’grub. ‘The Buddhist Influences in the Constitution of Bonpo Iconography. GZE-MA-RA-MGO 504. ERIK 506. Southern Tibet. or in any case the first one to be put in alphabetic order for ease of reference. Actes du Congrès International d’Histoire des Religions (held in Paris in October 1923). issue 2 (2002). 1 (1968). 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 Ldemig. pp. GZHAN-PHAN-NYI-MA 505. 40. pp. 85-87. 4. 67-130.G. Das Goldstromland im chinesisch-tibetischen Grenzgebiete. HACKIN. plus plates. 7-43.

517.511. 2 (2006). Environmental Change. CHRISTOPHER P. Ariel: A Review of Arts and Letters in Israel (Jerusalem). vol. HAR-EL. Review of Helmut Hoffmann. Austria. MIREILLE 518. HAYES. d’aprés un texte de Kun grol grags pa ’Ja’ mtshon snying po. 10 (1935).yung-drung entitled Sgron-ma Drug-gi Dgongs-don ’Grel-pa. 1 (1951). Trin-gyi-pho-nya [Sprin-gyi Pho-nya. HELFFER. PhD dissertation University of British Columbia (Vancouver 2008). Naxi and Moso Ethnography: Kin. Economic Growth and Local Societies: A ‘Change in Worlds’ in the Songpan Region. HE LIMIN 516. 13-19 Sept 1981. It includes a study and translation of a Dzogchen work by ’Bru Rgyal-bag. the Wheel of Time and Visionary Philosophy in Renaissance Tibet. eds. Rites. 10. MENASHE 512.. JACK PATRICK 514. University of Virginia (2009). 139-172. Tourism and Tradition in Jiuzhaiguo and Songpan Counties in the 20th Century. Naked Seeing: The Great Perfection. . See under Mona Schrempf. no. Contained in: Michael Oppitz & Elisabeth Hsu. pp. 4. Die Eroberung des Goldstromlandes in Ost Tibet. no. pp. Les instruments de musique liés à la pratique des Tantra. pp. Tibetan Environment and Development Digest]. vol. Contained in: Proceedings of the Csoma de Körös Memorial Symposium Held at Velm-Vienna. doctoral dissertation directed by David Germano. pp. 262-313. Pictographs. Asia Major. HEISSIG. Jews and the Great Silk Road. Practically one third of this dissertation is devoted to Bon. 190-194. W. & He Shicheng. The Dtô-mbà Ceremony to Propitiate the Demons of Suicide. 1800-2005. vol. Quellen zur Geschichte der tibetischen Bon-Religion. Arbeitskreis für Tibetische und Buddhistische 65 515. Not seen. Contained in: Folklore Studies. Völkerkundemuseum (Zürich 1998). no. 2-18. HATCHELL. 84 (1991). Department of Religious Studies. 513.

Steiner (Weisbaden 1970). 2004. pp. pp. 44 (1949). pp. P. there are some chapters relevant to Bön.und Abstammungsmythen der Tibeter. 129-134. vol. 3 (Autumn 1981).. Not seen. Tibetan Lamaism up to the Time of the Reform by Tzoṅ kha pa. Heilbringer und Erlöser der Tibeter. vol. Schöpfungs. pp. 521. 343-363. IN: Xie Jisheng. On drums. 525. Erlöser und Heilbringer. Shen Weirong & Liao Yang. vol. 21. 6. pp. Observations concernant le tambour tibetan rnga et son usage. MICHAEL 523. Les Habitants du toit du monde. Fagernes 1992. L’origine des instruments de musique d’après un texte bon-po du XIXème siècle.. eds. 1 (Contributions on Tibetan Language and Culture). Essays in Honor of Peter Crossley-Holland on his 65th Birthday (= Selected Reports in Ethnomusicology. Sociéte d’ethnologie (Nanterre 1997). The Institute for Comparative Research in Human Culture (Oslo 1994). no. no. 83-107.Pseudoschamanen. Objets et mondes. Studies in Sino-Tibetan Buddhist Art: Proceedings of the Second International Conference on Tibetan Archaeology and Art. new series vol. pp. pp. Jairazbhoy. ed. Tibetan Studies: Proceedings of the 6th Seminar of the International Association for Tibetan Studies. China Tibetology Publishing House (Beijing 2007?). 41 (1946). 318-334. Karmay & P. The Journal of the Anthropological Society of Bombay. vol. 520. Beijing. 522. 1-26. vol. Contained in: S. Notes on Khyung-lung in Ancient Zhang-zhung. eds. no.Studien. 817-847. 526. Schamanen. Universität Wien (Vienna 1983). MATTHIAS 524. HENSS. vol. Contained in: Per Kværne. HERMANNS. Published in three volumes. Anthropos. A. 180-194. 519. 66 . eds. 5. Notes à propos d’une clochette gshang. 275-298. 3-4 (1964). Sagant. 62-97. Marzac-Holland & N. pp. Traditions tibétaines relatives à l’origine du tambour. 527. On the origins of the drum. pp. September 3-6. 4). Contained in: N. University of California (Los Angeles 1983).. Kairos..

Arranged from Nov. Includes a brief section entitled ‘The Pre-Lamaistic Religion. Zeitschrift der Deutschen Morgenländischen Gesellschaft. 4 plates (pl. HELMUT (1912-1992) 532. Monumenta Serica. 161-208. HOFFMANN.B. 3rd edition. pp. Letters and Philosophy. in New Delhi. 8 (January/February. 137-145. eds. Mohr [Paul Siebeck] (Tübingen 1957/1986). Karmay & P. Bon-Religion. BRIAN HOUGHTON (1800-1894) 530. 689-700. 393-399. 13 (1948). plus plates. 11-16. vol. 4?). 7-36. pp. An Account of the Bon Religion in Gilgit. 396 and 398. Jahrhunderts n. probably the first such ever made available to a European audience. pp. 1973). This article contains. 1956. ANDRAS 531. Gśen. Buddhism and Its Influence on the Tibetan Bon Religion. pp. . Notes on the Nepalese Drum dhyāngro as Used by the Tamang Shaman (jhākri / bombo). 26th to 29th. VII-X) with drawings of Bon sacred beings. The Government of India and UNESCO (New Delhi 1956). 18 (1861). Sociéte d’ethnologie (Nanterre 1997). Not seen. 14. Les Habitants du toit du monde. 1 [A-C]. J. between pp. HODGSON. Chr. Journal of the Royal Asiatic Society.C. vol. pp. Notice on Buddhist Symbols. 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. HÖFER. 1362-1363. p. Jerusalem in an Old Tibetan Map? Tibetan Review.’ 528. Contained in: S. Contained in: Symposium on Buddhism’s Contribution to Art. vol. This brief article was also published in Hungarian. vol. Central Asiatic Journal. Sagant. Die Religion in Geschichte und Gegenwart: Handwörterbuch für Theologie und Religionswissenschaft. pp. HETENYI. 98 (1944). vol.2 (1951). 67 533.. Überlieferungen der Tibeter nach einem Manuskript aus dem Anfang des 13. 535. 340-358. pp. 534. pp. vol. ERNEST 529. Eine lexikographisch-religionswissenschaftliche Untersuchung. 13 (1969).

. vol. 67-97.” pp. 872-881. This general work includes two chapters on Bon: Chapter 1. Indiana University (Bloomington 1973/1975). 539. 3. Religione Bon (Tibet. 95 (1941). Nr. Le Civiltà dell’Oriente. Symbolik der tibetischen Religionen und des Schamanismus. 4 (Winter 1977). Several Žaṅ-žuṅ Etymologies. vol. Probleme und Aufgaben der tibetischen Philologie. no. including a section on symbolism in the Bon religion. pp. Swat. 543. 540. Contained in: Giuseppe Tucci. La Religione Bon tibetana. 1941. vol. Gilgit). 1-2 (December 1972). Review of Luciano Petech’s book. George Allen & Unwin Ltd. The Ancient Tibetan Cosmology. 13-16. “The Old Bon Religion. Symbolism of Tibetan religion and of shamanism. ed. vol. 4). pp. Chapter 5. 537. pp. including odd and unusual spellings of the deity name Ge-khod. etc.536. This is the author’s doctoral dissertation. 542. Tibet Journal. Zeitschrift der Deutschen Morgenländischen Gesellschaft. The Religions of Tibet. Oriens Extremus. entitled ‘Symbolik der Bon-Religion. Asian Studies Research Institute. 13-27. vol. This is a 23-page publication of a lecture delivered at the same institute in Rome on May 4. Quellen zur Geschichte der tibetischen Bon-Religion. A Study on the Chronicles of Ladakh (Indian Tibet) (Calcutta 1939). 68 . 545. Franz Steiner Verlag (Wiesbaden 1950). contained in: Zeitschrift der Morgenländischen Gesellschaft. 19. pp.” pp. This review mostly discusses matters connected with Bon. 92 (1938). (London 1961). 2. Mit einem Anhang: Zur Geschichte der Bon-Religion. 321-325.’ on pp. 345-68. nos. pp. Akademie der Wissenschaften und der Literatur in Mainz (Abhandlungen der geistesund sozialwissenschaftlichen Klasse. 84-110. Gye-gong. Dge-god. as for instance Gi-khod. Anton Hiersemann (Stuttgart 1967). 538. Gherardo Casini Editore (Rome 1958). 544. Tibet: A Handbook. Istituto Italiano per il Medio ed Estremo Oriente (Roma 1943). 541. “The Systematized Bon Religion. 193-201. Translated by Gary Houston.

HOONG TEIK TOH 550. 580. Sino-Platonic Papers. 2 (1967). Völkerkundemuseum (Zürich 1998). 547. Contained in: Michael Oppitz & Elisabeth Hsu. vol. vol. 75. Rgyal-ba Sman-ri’i Slob-dpon Chen-mo 7Yongs-’dzin Bstan-’dzin-rnamdag Rin-po-che Mchog-gi Mdzad-rnam Rags-bsdus.. National Museum of Ethnology (Osaka 2009). illustrations). Rites. Ch. 147 (March 2005). 376-381. 169-188. Acta Orientalia. 552. Contained in: Yasuhiko Nagano. XXVII. Bgres-po’i ’Belgtam. 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. pp. 67-99. no. 94 (1940). eds. HONDA. HUAMAOJI (Dpal-mo-skyid) 553. pp. 69 . pp.. The equivalence apparently made between Daoism and Bön is of interest. 117. HOR-TSHANG BSAM-GTAN-GTSUG-PHUD 551. A brief biography of Tenzin Namdak. ed. ISAO 549. 8-22. vol. Contributions on the Bon Religion in A-mdo (1): The Monastic Tradition of Bya-dur Dga’-mal in Shar-khog. Khyung. masters thesis. HSU.546. Some Notes on ‘Gold’ and ‘Road’ in Zhangzhung and Tamangic. in 93 pages plus end matter (bibliography. International Orientalist Congress. Issues in Tibeto-Burman Historical Linguistics. HUBER. pp. TONI 554. Pictographs. p. Zur Literatur der Bon-po. Zeitschrift der Deutschen Morgenländischen Gesellschaft. 99-120. Ann Arbor. pp. ELISABETH Moso and Naxi: The House. 179-227. Zhang-zhung: The Holy Language of the Tibetan Bon-po. Not seen. 59 (1998). University of Oslo (Oslo 2012). vol. no. pp. issue 1 (2001). Taoism ~ Bonpo — Some Questions Related to Early Ethno-Religious History in Sichuan. Naxi and Moso Ethnography: Kin. Qiong ~ Tib. Žaṅ-žuṅ the Holy Language of the Tibetan Bonpo. 548. Zeitschrift der Deutschen Morgenländischen Gesellschaft. Senri Ethnological Studies series no. Michigan 1967 (Wiesbaden 1971). abstract only.

On Bya-dur. 63/64 (1968/9). pp. Bon-Ikonographisches im Linden Museum. illus. Stuttgart. 55 (1994). Paper given at the conference Sacred Topography and Cultural Transfers in the Himalayas (Vienna May 25. Amdo Tibetans in Transition: Society and Culture in the Post-Mao Era. 557. pp. Journal of the Tibet Society. The Burden of Territory. About Na-khi (Naxi) iconography. 562. in June 2000. the Freedom of the Sky: Speculations on Cultural Transfer and Priestly ‘Bon’ Worship of the Srid-pa’i lha in the Eastern Himalayas. pp. 858-68. 560. Anthropos. Journal of the International Association of Tibetan Studies. pp. 19 (1960). 161-173. Acta Orientalia. An English translation has been published as chapter 6 in Hummel’s book On Zhang-zhung. 9-10). 109-123. 6 (1986). Ritual Revival and Innovation at Bird Cemetery Mountain. vol. ed. 564. pp. Der Ursprung der Sprache von Zhang-zhung. 28-29. 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. vol. Brill (Leiden 2002). vol. Zentralasiatische Studien. pp.’ 70 556. 3-4 of the year 1975 (general series no. pp. 2013). Die Lieder der unglücklichen Königin Sad-mar-kar. Monumenta Serica. 13 (1979). A Körösi Csoma Sàndor Intézet Közleményei (publication of the Arya Maitreya Mandala in Budapest) in the issue no. 558. 431-441. Die Bedeutung der Na-khi-Ikonographie für ein Bon-Pantheon. vol. A paper given at the Ninth Seminar of the International Association for Tibetan Studies. . with the title ‘The Songs of the Unhappy Queen Sad-mar-kar. 561. ‘On the origins of the Zhang-zhung language. 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’]. Leiden. Available online. 113-145. 1-42. vol. 307-334. Revival of Bon Mountain Pilgrimage in Southeast A-mdo: Observations at Gnas-ri Byang Bya-dur. pp. 69-85. vol. 3-16. Contained in: Toni Huber.555. pp. 1908) 559. Die Bedeutung der Na-khi für die Erforschung der tibetischen Kultur. HUMMEL.. SIEGBERT (b.’ This article has been revised and translated into English as chapter 2 in Hummel’s book On Zhang-zhung. 563. pp. 2 (2006).

Eine Beitrag zur Bon-Religion.’ Not seen. vol. 31 (1974-5). 103-108. pp. 571. pp. Manichäisches in der tibetischen Bon-Religion. 573.’ Bulletin of Tibetology. 567. pp. 44 (1996). UralAltaische Jahrbücher. vol. . although more recently incorporated as chapter 4 into Hummel’s book On Zhang-zhung. vol. pp. 10. pp. 383391.565. vol. Monumenta Serica. Kairos. 240-244. gShen.’ These have all been combined and published in English in Hummel’s book On Zhang-zhung. vol. no. Contained in: Opuscula Ethnologica Memoriae Ludovici Bíró Sacra. Bodrogi. 4 (1968). pp. new series. An English translation appeared as: ‘gShen. 30-43. 12 (1994). Monumenta Serica. 288-289. 21-32. vol. vol. Akadédemiai Kiadó (Budapest 1959). An English translation appears as chapter 5 in Hummel’s book On Zhang-zhung. Einige Bemerkungen zu einer seltsamen tibetischen Kultschale. pp. Eine Bon-po-Foundation. pp. 236-238. pp. pp. Monumenta Serica. at pp. ‘Five Unusual Tibetan Cult Vessels in the Linden Museum. 1-67. 574. ‘Eurasian Traditions in Tibetan Bon Religion. Contained in the same author’s book: Lamaistiche Studien. 305-308. 5-8. 9 (1990). pp. vol. pp. 97101. Materialen zu einem Wörterbuch der Žaṅ-žuṅ Sprache. ‘Materials for a Dictionary of the Zhang-zhung Language. 165-212. 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. 40 (1992). no. 35 (1983). 570. by T. ed. 568. 2. “Some remarks on Kuznetsov’s article ‘Jerusalem in an Old Tibetan Map?’” Eurasiatische Traditionen in der tibetischen Bon-Religion. geheimnise tibetischer Malereien (Leipzig 1950). 320-336. Die Nāgas in der Ikonographie der Na-khi und in der Überlieferung der tibetischen Bon-Religion. pp. Stuttgart: A Contribution on Bon Religion. 47-48. pp. 235243. 71 566. 572.’ Fünf seltene tibetische Kultgefässe im Linden-Museum Stuttgart. 488-520. 1 of the year 1973. pp. Manichaean Studies Newsletter (1990). vol. Khri und Legs in den mythologischen Königslisten der Tibeter. Ural-Altaischer Jahrbücher. ‘Manichaeism in the Tibetan Bon Religion. 32 (1976).’ Gschen-rab(s) mi-bo. 3 (November 1992). 569.

htm (accessed on Nov. The nowfamous bronze statue (with faces on the front and on the back) and millstones are among other finds illustrated here.com/journal/zhang-zhung-01. HUO WEI 578. National Museum of Ethnology (Osaka 2000). 15). vol. HIROYA 579. 59 (1995). vol.G. Buddhist and Hindu Life Cycle Rituals: A Comparison. edited and translated by Guido Vogliotti. ISHII. Karmay & Y. pp 359-382.und Inkarnationsreihen in Tibet unter besonderer Berücksichtigung der Bon-Religion. Naxi and Moso Ethnography: Kin. A manifesto for the establishment of an interdisciplinary field of Zhangzhung Studies with a strong archaeological component. 2009). ANTHONY 581. Contained in: Deborah Klimburg-Salter. IIDA. . 16. Acta Orientalia. The Cultural History of Western Tibet: Recent Research from the China Tibetology Research Center and the University of Vienna. eds. 162-168. China Tibetology Publishing House (Vienna 2008). On Zhang-zhung. and published in an internet journal called Quest Himalayan Journal at http://www. eds. Helmut Tauscher & Zhou Yuan.575. Index Books and Books of Divination. Acta Orientalia. On the location of Khyung-lung Dngulmkhar and archaeological finds in the Upper Sutlej River area. The Authors of Naxi Ritual Books. Archaeological Survey of the Khyung lung Site in the Glang chen gtsang po Valley in Western Tibet. 87-95. The Study of Zhang Zhung: Attempts at Establishing a New Discipline.questhimalaya. ‘New materials on the language of Zhang-zhung. Nagano. Contained in: S. pp. 181-190.. Rites. New Horizons in Bon Studies (Senri Ethnological Reports no. 36 (1974). 211-230. Völkerkundemuseum 72 576. A paper given at the 10th seminar of the International Association of Tibetan Studies (Oxford 2003). Liang Junyan. HIROSHI 580. Bon. 577. & Pan Anshi. pp. pp.’ This has now been translated into English as chapter 3 of Hummel’s book On Zhang-zhung. JACKSON.. eds. Transmigrations. Contained in: Michael Oppitz & Elisabeth Hsu. Library of Tibetan Works & Archives (Dharamsala 2000).. pp. Pictographs. Neues Material zur Sprache von Zhang-zhung.

pp. 4th issue of 1996 (60th in general series). nos. China). Zhangzhung and Qiangic Languages. Ethnicity and Ethnic Groups in China. Naxi Studies: Past. New Asia Academic Bulletin no. vol. The Descent of Man. Not seen. pp. Fisher. Bod Btsan-po’i Dus-skabs-kyi Sgrung Lde’u Bon Gsum dang ’Brel-ba’i Gtam Rna-ba’i Bdud-rtsi. Ethnos. 1-4 (1975). 36 (1971). Anthony Jackson has written many things about the religions of the Mo-so and Na-khi (Naxi) not listed in this bibliography. 582. Contained in: Yasuhiko Nagano. Suicide and Pictographs among the Na-khi (S. Mouton Publishers (The Hague 1979). 586. and the Naming of Sons: Manifest and Latent Meanings in a Na-khi Text. Contained in: Roy Willis. ed.. Floods. GUILLAUME 589. 73 . pp. vol. 23-42. 48 (1965). JACQUES. Ethnos. vol. The Interpretation of Symbolism. 8 (Hong Kong 1989). Tibetan Bon Rites in China: A Case of Cultural Diffusion. Bod-ljongs Zhib-’jug. 584. National Museum of Ethnology (Osaka 2009). Na-khi Religion: An Analytical Appraisal of Na-khi Ritual Texts. Himalayan Anthropology: The Indo-Tibetan Interface. 583. ed. pp. 121-149. pp. 133-148.W. Issues in Tibeto-Burman Historical Linguistics. ’JAM-ME — See under Rnga-ba ’Jam-me. based on a 1970 doctoral dissertation. pp. ’JAM-BU MKHA’-’GRO-TSHE-RING 590. 52-93. 40. Senri Ethnological Studies series no.. pp.. Contained in: James F. Mouton (The Hague 1978). Present and Future. 585. 237-273. 28-37. Contained in: Chien Chiao and Nicolas Tapp. pp. 75. Fertility and Feasting. 141-74. 588. Kinship. Bulletin of the John Rylands Library. ed.(Zürich 1998). pp. eds. 587. Incest. 3 (London 1975).. ASA Studies series no. 309-326. Mo-so Magical Texts. 212243.

is the Tibetan area known in T’ang chronicles as Su-p’i. 220-229. JONES.JARDINS. . GESHE GELEK (Dge-bshes Dge-legs-sbyin-pa) 593. 596. Paper given at 8th meeting of the International Association for Tibetan Studies (Bloomington 1998). Bon-gyi Grub-mthar Dpyad-pa. Imagining Matriarchy: ‘Kingdoms of Women’ in T’ang China. of 1993. pp. 2007). which could have been genuinely matriarchal). MARC des — See under Marc Desjardins. L. Abbeville Press (New York 2005). In general. The Transgressive as Catalyst for Ultimate Transformation: Terror. was contemporary with the Zhang-zhung empire. 223-224. 47. the Kingdom of Women was essentially an imaginative projection of patriarchal fear of female power (and not really a feminist utopia after all). JAY. abstract. Blou. 2 (1996). Bracchio di Mergozzo (March 17/19. 30-36. Bod-ljongs Zhib-’jug (‘Tibetan Studies’). Teachings on Tummo. 116. 39 + 54 pages.’ Geshe Gelek Jimpa Rinpoche. “Bon. with large contributions by Charles Ramble and Carroll Dunham. 2008. in 18 pages. 594. Sum-pa. JENNIFER W. or ‘psychic heat. Insegnamenti sul Tummo Bön e sulla Fissazione del Cielo. photographs by Thomas L. It was known to the Chinese primarily because it sent tribute missions to China between the years 587 and 742. 591. on June 22-25.” held at Shenten Dargye Ling. Kelly. JINPA. At pp. Bon and Bonpo. Jay seems to be saying that (with possible exception of the Sum-pa case. About gtum-mo. and is sometimes included within it (or as a vassal state). 74 ’JIGS-MED-BSAM-GRUB 592. 595. Shenten Dargye Ling (Blou 2005). vol. no. Journal of the American Oriental Society. France. Sacred Landscape and Pilgrimage in Tibet: In Search of the Lost Kingdom of Bön. 3rd vol. while located in northeastern Tibet. J. pp. Disease and the Threat of Death in Bön Chöd. A paper given at the conference.F. the Indigenous Source of Tibetan Religion and Culture. identified with Tibetan Sum-pa. ANNETTE 597. among a number of areas claimed in Chinese sources to be ‘Kingdoms of Women’ (nüguo).

1360). Tibet Journal. KALOYANOV. 35. Ph. These interests include tourism. here spelled Sertsuo) are in the place known in Chinese as Huanglong (Yellow Dragon). dissertation. 1215). JURKOVIC. Tibetan and still others. Precious Garland of Severance Instructions. with a brief biography of Tenzin Namdak on pp. Toni Huber has also written on this same general area. local. One nearby 75 . Chinese. His disciple was Tsu-ra ’Od-zer-rgyalmtshan. Horror and the Threat of Death in Ultimate Transformation. Shar Dung-ri (Eastern Conch Mountain) and Gser-mtsho (Golden Lakes. is placed in dialogue with Georges Battaile (1897-1962). and a Tourist Attraction: Contesting Sacred Space on China’s Ethnic Frontier. This doctoral dissertation. Three Religions. done under the direction of Anne C. global. This paper is concerned with the various interests that converge on a ‘Tibetan’ and traditionally Bön holy place. and the latter’s disciple was the wellknown Blo-ldan-snying-po (b. vol. Included is commentary by Tenzin Namdak. Exploration of the meaning of six verses from a work by the eighth-century disciple of Tapi-hri-tsa named Gyer-spungs Chen-po Snang-bzher-lod-po entitled Tapi-hri-tsa’i Gsol-’debs. XIAOFEI 601. Buddhist. pp. 16 (April 2008). 15. Two Temples. the Path and the Fruit in Bon Dzogchen Teachings. freely available online. KANG. RATKA 599.yung-drung-ye-shes. vol. no. It therefore seems likely that the author is none other than Golde ’Phags-pa G. Prayer to Ta pi hri tsa: A Short Exposition of the Base. The Zhang-zhung name Drung-mu-ha-ra ought to translate as the Tibetan name G. in 308 pages.yung-drung-ye-shes (b. includes a study and translation of a text entitled Gcod Gdams Rin-chen Phreng-ba’i Gzhung. 3 (May 2009). Modern China. Rice University (Houston 1998). vol. Drung-mu-ha-ra (14th century). Its author. STANIMIR 600. Revue d’Etudes Tibétaines.D. no. 34-35. 227-255. 1 (Spring 1990). pp.598. governmental. 11-13. Klein. KALSANG NAMGYAL See under Tadasu Mitsushima. business. Bön. Irano-Tibetica: Some Observations on the Tibetan Bon. pp. 5-41. Transgressive Compassion: The Role of Fear. Daoist. here translated. 77-82. so it may belong to th 13th rather than the 14th century. There is a succinct and general explanation of the three or four main lineages of Dzogchen of the Bön tradition on pp.

The business controlled the sales agents who run the temples. This 12thcentury philosophical history has the idea that Bon egg cosmogonies were an influence from the Indian non-Buddhist school of the Vaiś eṣika. Rabouan. Thanks to Erwan Temple for supplying this entry. KAPLANIAN. 59. 605. Éditions Peuples du Monde (Paris 2006). ed. The Commentaries of the Four Clever Men: A Doctrinal and Philosophical Corpus in the Bon-po Rdzogs-chen Tradition. eds. Unpublished paper given at the Bonpo Kanjur Seminar in June 1996. in a secret deal. & Gloria Raad. Also interesting is how UNESCO contributes to alienating the site from traditional religious practices by forbidding many of them on ecological grounds. heritage preservation efforts and eco-tourism may be destructive of religious traditions as well as the natural beauty they would seem to aim to protect. 137-152. sell incense. what actually most threatens the environment is just the sheer number of tourists who have started visiting in recent years.B. China Tibetology Publishing House (Beijing 2009). 107-130. Of course. Ladakh: de la transe à l’extase. On the logic and debate terminology used in the Byang-sems Gab-pa Dgu Skor. 604. collect donations.. MATTHEW 603. Clearly. Preliminary Remarks on the Grub mtha’ chen mo of Bya ’Chad kha ba Ye shes rdo rje. a new official contracted two of the temples out to a business from Chengdu. Sanskrit Manuscripts in China: Proceedings of a Panel at the 2008 Beijing Seminar on Tibetan Studies. a Dzogchen text of Bon. in large part precisely because it has been declared a UNESCO natural heritage site. pp. with Duan Qing & Helmut Krasser. Considerations on Early Bonpo Scholasticism. 76 .Bön monastery called Rin-spungs (the full name is Rin-spungs-bkra-shissmin-grol-gling) has recently begun to gain more influence. PATRICK 602. the Everlasting Relligion of Tibet: Tibetan Studies in Honour of Professor David L. Karmay. Bon.’ There is also a brief but significant discussion about Bön in this author’s book The Tibetan KAPSTEIN. Lake Atna (Atnsjøen). here translated as ‘Four Clever Men. special issue of East and West. Paris. 1-4 (December 2009). This paper is about a commentary by the Mkhas-pa Mi Bzhi. with color photographs by J. In 2003. pp. Snellgrove. Contained in: Donatella Rossi & Samten G.. nos. run photo booths etc. vol. Norway. October 13 to 17. Contained in: Ernst Steinkellner.

The Toyo Bunko (Tokyo 1977). 609. A Catalogue of Bonpo Publications. Announced as a supplement to A Catalogue of Bonpo Publications. A Catalogue of the New Collection of Bonpo Katen Texts. 612.G. pp. vol. 24-25. Nagano. 614. Nagano. Bon.. SAMTEN G. 611... A sequel is expected. Contained in: Samten G. no. the Magic Word: The Indigenous Religion of Tibet. KARMA-LHA-’BRUG-RGYAL 607. 3. pp. French 77 KARMAY. are included. A very important bibliographical reference for Bon studies. A Historical Overview of the Bon Religion. Rubin Museum of Art (New York 2007). 613. Krung-go’i Bodkyi Shes-rig. An index volume. Phywa dang G. 104-156. 383-413. A Catalogue of the New Bonpo Publications. (Mkhar-rme’u Bsam-gtan-rgyal-mtshan) 608. Rubin Museum of Art (New York 2007). Oxford University Press (Oxford 2000). & Jeff Watt. pp. in 191 pages. 171-218. Karmay & Y. pp. Contained in: S. A forthcoming publication in the series Bon Studies (Osaka). the Magic Word: The Indigenous Religion of Tibet. eds. New Horizons in Bon Studies (Senri Ethnological Reports no. 606. 12-17. as well as a CD containing PDF versions of the entire work.Assimilation of Buddhism.. eds. See the following. A monumental catalogue of the Katen (Bka’-brten) collection of Bön commentarial and other works — more popularly known as the “Bönpo Tanjur” — published in about 300 volumes. covering Tibetan-language Bon works published from 1974 to 1985. 15). The Formation of a Bon-po Scriptural Corpus: The Secrets of the Enlightened Mind. Bon Studies nos. & Yasuhiko Nagano. 33 (1975). Bon. . pp. 2nd issue of the year 1996. National Museum of Ethnology (Osaka 2000). 54-81. Reprinted in 1998 in The Arrow and the Spindle. Memoirs of the Research Department of the Tōyō Bunko. Co-edited with Y. pp. Karmay & Jeff Watt. Paper given at the 16th Congress of the International Association of Buddhist Studies (Taiwan 2011). 610. 4-5. A Comparative Study of the Yul-lha Cult and Its Cosmological Aspects. 48-63. A General Introduction to the History and Doctrines of Bon. National Museum of Ethnology (Osaka 2001).yang-gi Ming-la Rags-tsam Dpyad-pa. eds. eds. Senri Ethnological Reports series nos.

. pp. pp. 59. L’Apparition du petit homme tête-noire (Création et procréation des Tibétains selon un mythe indigène). Contained in: S. La nouvelle revue tibétaine. no. Early Evidence for the Existence of Bon as a Religion in the Royal Period. Karmay. 13 (March 1986). 79-138. pp. Translated into English under the title ‘The Soul and the Turquoise: A Ritual for Recalling the Bla. The Tibetan text. Ihara. Helmut Hoffmann gave a photocopy of the 78 616. 169-189. 562-580. A New Discovery of Ancient Bon Manuscripts from a Buddhist StŪpa in Southern Tibet. A Gzer-mig Version of the Interview between Confucius and Phyva Keṅtse Lan-med. 39-52. 97-130. 55-86. Bulletin of the School of Oriental and African Studies. no.’ listed below. has now been published in S. 620. 47-72. 1-2 (1986). For the English translation. Snellgrove. Karmay’s book The Call of the Blue Cuckoo. special issue of East and West. 1-4 (December 2009). pp. vol. no. pp.translation by Yvan Comolli. IIAS Newsletter (International Institute for Asian Studies. entitled ‘Introduction générale à l’histoire et aux doctrines du Bon. 17. no. 618. 617. pp. 211-227. 100-101 (1987). see the title ‘The Appearance of the Little Black-headed Man. pp. A Pilgrimage to Kongpo Bon-ri. pp. 28 (August 2002). Republished under a new title. 619. 91-149. pp. 274. Tibetan Studies: Proceedings of the 5th Seminar of the International Association for Tibetan Studies. new series vol. 11 (May 1985).’ On the same subject as H. ed. vol. nos. the Everlasting Relligion of Tibet: Tibetan Studies in Honour of Professor David L. Hoffmann’s 1977 publication. pp. pp. 51-81. 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. Journal Asiatique. 615. Leiden). ‘The Interview between Phyva Keng-tse Lan-med and Confucius’ in The Arrow and the Spindle. Contained in: Donatella Rossi & Samten G. Narita 1989. 12 (October 1985). vol. entitled Dbu Nag Mi’u ’Dra Chags. 157-168... pp. 621. 527-539. Naritasan Shinshoji (Narita 1992). nos. Part One). L’Ethnographie. Reprinted in The Arrow and the Spindle. p. eds. Cataloguing Canonical Texts of the Tibetan Bon Religion (Tibetological Collections and Archives Series. Bon. 38 (1975). L’âme et la turquoise: un rituel tibétain.

’ listed above. Karmay. Bon. pp. 1 (1995). 203-216. McLeod Ganj. Tibétains 1950-1999. A reprinting of the article entitled ‘A Pilgrimage to Kongpo Bon-ri. Nagano. vol. 283. 3/4 (1991). Myths and Rituals. 146-163. Translated into English under the title ‘The Man and the Ox: A Ritual for Offering Glud. 627. .’ listed below. eds. which was transcribed and reproduced in Samten G. Mda’ dang ’Phang-las ’Phros-pa’i Gsal-bshad. the Magic Word: The Indigenous Religion of Tibet. 1-8. Stein. Karmay. 74-95. Société d’ethnologie (Nanterre 1998). Mount Bon-ri and its Association with Early Myths. no. Bon-sgo. and S. 625. Contained in: K. Ray.’ contained in: Samten G. Coauthored with Philippe Sagant. The Arrow and the Spindle (Kathmandu 1998). no. 7-10. 628. 211-227. 16 (Spring 2003). 21 (2008). L’homme et le boeuf: Le rituel de glud (“Rançon”). 380-412. 624. Karmay’s photocopy of that photocopy is reproduced here. pp. Karmay. Translated into English under the title ‘The Local Deities and the Juniper Tree: A Ritual for Purification (bsang). Contained in: Samten G. Rubin Museum of Art (New York 2007). pp. L’identité bönpo aujourd’hui. Ramble. Lungta [an annual publication of the Amnye Machen Institute. vol. 161-207. India]. pp.. It also translates a brief cosmogony from the aforementioned Dbu Nag Mi’u ’Dra Chags. quarante ans de colonisation (Paris 1998). Contained in: Samten G.. Karmay & Jeff Watt. pp. National Museum of Ethnology (Osaka 2000). 630. Buffetrille & C. pp. Light. eds. pp. This is contained in a special issue edited by Roberto Vitali and entitled “Cosmogony and the Origins.cursive text to R. A collection of 79 623. Co-edited with Y. 327-381. Les Neuf Forces de l’Homme. Journal Asiatique. 626. Frost and Dew: Formation of the World. New Horizons in Bon Studies: Bon Studies 2. The Arrow and the Spindle (Kathmandu 1998). Les dieux des terroirs et les genévriers: un rituel tibétain de purification. 629. together with a Tibetan block-letter edition. The Call of the Blue Cuckoo. vol. pp.” 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”]. 279. pp.A. 622. vol. Journal Asiatique.

The Decree of the Khro-chen King. On Bon kings in eastern Tibet (Rgyal-rong). 1705) and His Activities in Rgyal-rong. 6). The Arrow and the Spindle (Kathmandu 1998). Part Two). National Museum of Ethnology (Osaka 2002). Karmay. The Arrow and the Spindle (Kathmandu 1998). 638. Contained in: Samten G. edited by Samten G. Also published as ‘The Cult of Mount Murdo in Gyalrong. Japan. 25-6. Religion: A Major Cause of Disunity. pp. during August 23-27. 635. Senri Ethnological Reports no. Some of the studies originally issued in French are here. 32 (Bon Studies no. The Arrow and the Spindle: Studies in History. Mandala Book Point (Kathmandu 1998). 1999. The Bonpo Katen Cataloguing Project (Tibetological Collections and Archives. no. Sangs-rgyas Gling-pa (b. 636. 141-159. This is an English translation of the article entitled. 51 (1990). Rituals and Beliefs in Tibet. Myths. These texts were selected because they seem to reflect an ancient form of Bön. 631. for the first time. pp. A collection of nine previously unpublished Bön texts in Tibetan language (brief English discussions and summaries only are supplied. 41-54. Lake Atna (Atnsjøen). The Cult of Mount dMu-rdo in rGyal-rong. 637. 28 (August 2002). 80 632. translated into English by Vèronique Martin. IIAS Newsletter (International Institute for Asian Studies. p. pp. pp. pp. 18 (1996).’ listed above. Karmay and Yasuhiko Nagano. 18. Contained in: Samten G.articles based on papers given at the Bon Symposium which was held at the National Museum of Ethnology. Kailash (Kathmandu). Tibetan Review (May 1977). with close connections to certain Dunhuang manuscripts. 451-462. pp. Karmay. no translations). 634. Osaka. 633. vol. Reprinted in 1998 in The Arrow and the Spindle. ‘L’Apparition du petit homme tête-noire (Création et procréation des Tibétains selon un mythe indigène). The individual papers are listed separately in this bibliography. 245-281. Unpublished paper given at the Bonpo Kanjur Seminar in June 1996. Norway. . 1-16. The Appearance of the Little Black-headed Man (Creation and Procreation of the Tibetan People according to an Indigenous Myth). vol. Acta Orientalia. The Call of the Blue Cuckoo: An Anthology of Nine Bonpo Texts on Myths and Rituals. Leiden).

A retitled version of the earlier article ‘Vairocana and the Rgyud-bzhi. Musée Guimet (Paris 1987). Brill (Leiden 1988). A paper given at the international seminar. The Arrow and the Spindle (Kathmandu 1998). 169-189. Contained in: Samten G.. A similar paper was given earlier in the year in Oxford. pp. Originally titled. 228-237. 7 (1993). English translation of the article. 380-412. White Orchid Press (Bangkok 1998). The Organization of Domestic Space. Contained in: Samten G. 532-536. The Local Deities and the Juniper Tree: A Ritual for Purification (bsang). 644. 641. “Editions. ‘Les dieux des terroirs et les genévriers: un rituel tibétain de purification. Karmay.’ The Great Perfection (Rdzogs chen): A Philosophical and Meditative Teaching in Tibetan Buddhism. who co-authored a book 81 640. ‘A Gzer-mig Version of the Interview between Confucius and Phyva Keng-tse Lan-med. pp. Contained in: Samten G. J. eds. 21-23. The Man and the Ox: A Ritual for Offering the Glud. Karmay. sanctuaires des dieux. Karmay. pp. Karmay. pp. Contained in The Arrow and the Spindle. 647. The Arrow and the Spindle (Kathmandu 1998) 339379. Vergara and G. pp. évolution et devenir” (Paris. Contained in: Samten G. The Interview between Phyva Keṅ-tse Lan-med and Confucius. E. The Recent Discovery of Ancient Bonpo Manuscripts and Their Publication in Tibet. 200-205. 92-98. Reprinted in 1998 in The Arrow and the Spindle. The Arrow and the Spindle (Kathmandu 1998).’ listed above.639. The Four Tibetan Medical Treatises and Their Critics. Béguin. A large and quite old chorten was being restored in 2007.’ listed above. Demeure des hommes. Contained in: P. 646. éditions: l’écrit au Tibet. English translation of the article entitled. 642. Originally published in Lungta. pp. 2008). 643. ‘L’homme et le boeuf: Le rituel de glud (“Rançon”). . May 2931. pp.’ The Little Luminous Boy: The Oral Tradition from the Land of Zhangzhung Depicted in Two Tibetan Paintings. The Arrow and the Spindle (Kathmandu 1998). no. The Exiled Government and the Bonpo Community in India. and books were found inside. 645. The person in charge of the restoration who actually found the manuscripts was Glang-ru Nor-bu-tshe-ring.

Snellgrove’s Contribution to Indo-Tibetan Studies. 649. 2008). ‘L’ame et la turquoise: un rituel tibétain. Zlos-gar: Performing Traditions of Tibet. vol. 35 (1973). 206-210. 147-150. Tibetan Ritual. Contained in: Jamyang Norbu. Evidently the chorten is associated with the death of Nyang-ral Nyi-ma-’od-zer and dates from that time. pp. Two Eighteenth Century Xylographic Editions of the gZi-brjid... 58-68. Bod-ljongs Bod-yig Dpe-rnying Dpe-skrun-khang (Lhasa 2008). 652. Tibetan Indigenous Myths and Rituals with Reference to the Ancient Bon Text: The Gnyan ’bum. 650. ed. London Oriental Series volume 26. Contained in: José Ignacio Cabezón. A paper given at the Beijing Seminar on Tibetan Society. 82 . Review by Per Kvaerne in Acta Orientalia. pp.with Pa-tshab Pa-sangs-dbang-’dus. The Institute of Buddhist Studies (Tring 1990).. October 13-17. ed. Also published as a separate pamphlet by the Yungdrung Bon Monastic Centre (Ochghat 1983). 488-489. Three Sacred Bon Dances (‘Cham’). Library of Tibetan Works and Archives (Dharamsala 1986). Gtam-shul Dga’-thang ’Bum-pa-chenas Gsar-du Rnyed-pa’i Bon-gyi Gna’-dpe Bdams-bsgrigs. 648. pp. pp. Indo-Tibetan Studies: Papers in Honour and Appreciation of Professor David L. The Treasury of Good Sayings: A Tibetan History of Bon. This bundle of manuscripts contains three ritual texts and one medical. pp. 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. forthcoming.’ listed above. Skorupski. “Basang Wangdui” [i. 310-338. vol. An English translation of the article entitled. 273-79. 651. pp. Also contained in The Arrow and the Spindle. 2 (1973). 36. Pa-sang-dbang-’dus]. Karmay. On the Scientific Method of Ancient Tibetan Manuscripts and the Newly Discovered Ancient Bon Manuscripts.W. That means the texts are likely to be 12th century or so. China Tibetology Research Center (Beijing. ed. de Jong in Bulletin of the School of Oriental and African Studies. It was reviewed by J. Reprinted in 1998 in The Arrow and the Spindle. The Arrow and the Spindle (Kathmandu 1998). Unfortunately no record was kept of precisely where inside the chorten these Bön texts were found (their location would shed light on why they were placed there). 190-199. Contained in: T. Contained in: Samten G.e. pp. Oxford University Press (London 1972). The Soul and the Turquoise: A Ritual for Recalling the Bla. no.

165-201. 259. and Nine Minor Texts on Mind: Early Mind Section Literature in Bon. On p. 83 . KEUTZER. pp. Bön. These particular prints were made in the 1940’s. 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. there is a very brief entry for “Shen-rap Mi-wo. vol. pp. 655. vol. no..’ listed above. See also under Mimaki and Blondeau. Contributions on Tibetan and Buddhist Religion and Philosophy. KEOWN.” while Bön is divided into black (negative) and white (positive) types. An English translation appeared in 1998 in The Arrow and the Spindle. 11-13. The woodblocks were carved in the 18th century. 157-168. ed. series no. DAMIEN 656. 63-128. Wood Engravings from Gyalrong (Jinchuan). vol. pp. Oxford University Press (Oxford 2003). plus one unnumbered volume and [2] two variant published editions of the Bon Tanjur.com). 2.. Revue d’Etudes Tibétaines. on cotton. pp. 12 (1989). Contained in: Damien Keown. On a set of 48 woodblock-printed images. 19-31. 89-106. 24 (October 2012).653. Revue d’Etudes Tibétaines.” Still in the 21st century it appears to be possible to use the anti-Bön polemic categories as if they belonged to history: There were “three historical phases. There are problems comparing the different systems of volume numbers of the two Tanjur publications that seem to be solved here. Reprinted in 1998 under the title ‘The Four Tibetan Medical Treatises and Their Critics. 17 (October 2009). illustrating the life of Lord Shenrab. 17 (December 2003). A Handlist of the Bonpo Kangyur and Tengyur. Arbeitskreis für Tibetische und Buddhistische Studien. 39-40. KURT 657. Vairocana and the Rgyud-bzhi. The Nine Cycles of the Hidden. The entries in this dictionary might be accessible on the internet (oxfordreference. Minpaku Anthropology Newsletter (National Museum of Ethnology. & Kevin O’Neill. the original woodblocks being no longer extant. pp. A Dictionary of Buddhism. Gab-pa Dgu Skor. Contained in: Ernst Steinkellner & Helmut Tauscher. 654. 658. Tibetan Medicine. The Nine Mirrors. pp. eds. pp. Osaka). Universität Wien (Vienna 1983). Un témiognage sur le Bon face au Buddhisme á l’époque des rois tibétains.

21 (2008). A literary piece. Bonsgo. 84-104. 42-48. .YUNG-DRUNG 664.. Grub-thob Spa-yi Gdung-rabs Byung-tshul Rags-tsam Gleng-ba. A brief biography of ’A-zha Blo-gros-rgyal-mtshan (1198-1264). 13 (2000). In particular. Bon-gyi Rno-mthong Mo-yi Lam-lugs Skor. 12 (1999). A note indicates that the author belongs to Sman-ri’i Gling. ’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. DGE-BSHES 661. but for this one I make an exception.. pp. 78-90. Bon-sgo. Paper delivered (in Tibetan) at the 10th IATS conference (Oxford 2003). KHRI G. pp. pp. ’Gro-mgon Blo-gros-rgyal-mtshan-gyi Gsang-rnam Mdor-bsdus Dadldan Yid-kyi Dga’-ston. National Museum of Ethnology [Osaka 2003]. On Tibetan kāvya-style poetics. An account of the genealogy of the Spa family.rgbm123. Bgres-po’i ’Bel-gtam. pp. Internet publications are not part of the plan for this bibliography. 20 (2007). 72-76. 2010). KHRI-GTSUG-RNAM-RGYAL-NYI-MA. eds. Bonsgo. Karmay & Y. vol. vol.237/ (accessed July 13.. 329-334). vol. 665. 87-89. DGE-BSHES 663. Bshes-gnyen Mchod-pa’i Me-tog. 662. plus a photo on p. A Survey of Bonpo Monasteries and Temples in Tibet and the Himalaya. Bon-sgo. On divination practices. 50. pp. pp.yung-drung-phun-tshogs-gling (on this monastery see Tsering Thar’s contribution to S. along with the origins of its main texts. An effort to demonstrate on the basis of scripture and reasoning that certain ideas some people have about ’Ol-mo-lung-ring are mistaken. 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. The author is a teacher (dge-rgan) at Snang-zhig Dgon-chen. vol. Khyung-mong Dgon-pa’i Mtshan Don dang De’i Khyad-par ’Ga’-zhig-la Zhib-mor Dpyad-pa.com/book. KHRI-GTSUG-RNAM-DAG. Nagano. issue 2 (2002). The author believes that Khyung-mong is the original spelling for the name of Khyung-mo G.’KHOR-LDAN LHUN-GRUB-RGYAL-MTSHAN 659. it is wrong to think of it as a place that can be found on the ground of this world. Bod-kyi Snyan-ngag Rig-pa dang De’i Gzhung-lugs Byung-khungs. 84 660.

KHU-’PHANGS 667. issue 2 (2002). 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. issue 2 (2002). 85 . based primarily on a reading of a work by Bstan-’dzin-dge-legs. 81). KHYUNG-DKAR-BA SMON-LAM-MTHAR-PHYIN 671. Bgres-po’i ’Bel-gtam. pp. Bon-sgo. 13 (2000). 18-22. 672. 143-150. Baumer’s 2002 book. at p. 153-154 (and see the black-and-white group photo of participants facing p. A literary piece. Biography of Lung-dkar Slob-dpon Tshul-khrims-rnam-dag (1931-1998). 124125. 12 (1999). 9 (1996). Snyan-rgyud ’Pho-ba ’Ja’-gur-ma’i Slob-tshogs. 13 (2000). aka Drangsrong-g. KHYUNG-BTSUN BSAM-GTAN-GTSUG-PHUD 668.yung-drung. “Drung-mu’i Gdung-dbyangs” dang De-las ’Phros-pa’i Rang-mos Snyanngag Skor-la Cung-zhig Gleng-ba. Thos Grogs Dran-pa’i Gdung-dbyangs. pp.yung-drung-rgyal-mtshan. KHYUNG-BTSUN SMON-LAM-MTHAR-PHYIN 670. 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’). Bon-sgo. vol. Poetic criticism. On the life of Lord Shenrab. KHYUNG-BTSUN BSTAN-’DZIN-SBYIN-PA (Nepal) 669. Rtsod-ldan Tshe Lo Brgya-pa’i Mgon-po Ston-pa Gshen-rab Mi-bo’i Mdzad-rnam Snying-bsdus. given in the late winter of 2000. Bon-sgo. Dpal-ldan Bla-ma’i Mdzad-rnam Rags-bsdus Skal-bzang Dad-pa’i ’Jugngogs. vol. pp. As a test and sign of success at the end of the practice. 20-24. q. Dpa’-bo ’Bru Lnga’i Yin-tshul-la Zur-tsam Dpyad-pa. a teacher of Bön at the Central Institute of Higher Tibetan Studies in Sarnath.KHRUN-SMAR-PU-RAD 666. vol. 59-67. Bon-sgo. pp. G. 48). but with observations about the state of modern Tibetan poetry in general. vol. pp.v. pp. This is the Zhang-zhung version of the Tibetan name Skal-bzang-nor-bu. Bgres-po’i ’Bel-gtam.

24-29.yung-drung Bon-gyi Sa-dpyad Mdo Rgyud Rgya-mtsho’i Dgongs Bcud. 86 681.YUNG-DRUNG-RGYAL-MTSHAN 673. Bon-sgo. pp. Khri-brtan-nor-bu-rtse (Kathmandu 2000). 116-129. G.yung-drung Bon-gyi Bstan-pa Bod-la Nub-tshul Skor. G. An extract only. Not seen. KHYUNG-PO BLO-GROS-RAB-GSAL 677. Gansu People’s Publishing House (Lanzhou 2010). Bon-sgo. KHYUNG-NAG-PA MDO-SNGAGS-BSHAD-SGRUB-NYI-MA 676. 116-117. pp. 10 (1997). with about 25% of it devoted to Zhangzhung words. Written by the author while engaged in cataloging the Bön Tanjur (Bka’-brten). 7 (1994).com. vol. 8 (1995). but thanks to Josep Alay for the information that it is 511 pages long. vol. Bon-sgo. Another extract. but in effect a history of Bön in general. On geomancy. Bon-sgo. pp. 32-48. Bon-sgo. A literary composition. KHYUNG-PO BLO-GROS-RGYAL-MTSHAN 680. 81-94. 5-11 in my reprint edition. pp. 6 (1993). I haven’t seen this “Dictionary of Ancient Zhangzhung and Tibetan” yet. A history of Bön scriptures. vol. Gna’-bo’i Zhang Bod Tshig-mdzod. 7 (1994). G. Bon-sgo. KHYUNG-DKAR RAB-’BYAMS G. Dam-pa Khyung-gi Gdung-rabs Bsdus-don Me-long. in 94 pages. Evidently this author is the same as the next one. Gangs-dkar Ti-se’i Gnas-bshad dang ’Brel-ba’i Dpyad-rtsom. pp. 678.YUNG-DRUNG-RGYAL-MTSHAN 674.yung-drung Bon-gyi Bstan-pa Bod Kha-ba-can-du Dar-tshul Skor.KHYUNG-DKAR PHAG-MGON G.yung-drung Bon-gyi Bka’-’gyur Chen-mo’i Byung-rim Gzur-gnas Dgyes-pa’i ’Bel-gtam. vol. vol. Paper given at 10th IATS conference (Oxford 2003). 1968) 675. pp. 10-18. It appears on pp. A page about it may be found on the internet at himalayanbon. 679. Bstod-tshig Rkang-drug Dgyes-pa’i Glu-dbyangs. 9 (1996). . vol. Ston-pa’i Skyes-rabs-la Bsngags-pa’i ’Bel-gtam. G. KHYUNG-NAG-PA GSHEN-BTSUN DGE-LEGS-SBYIN-PA (b.

pp. 684. Bon-sgo. inaugural issue (n. 104-107.yung-drung Bon-gyi Bshad-sgrub ’Dus-sde [Bon Dialectic School] (Khotla-Panjola 2004). 1-360.). Bon-sgo. vol.d. 9 (1996). On juniper burning rites (bsang). and Lexicography] (Dolanji 1985). vol. this new edition is attractively produced in a format that makes it easier to use. 9 (1996). vol. pp. Bon-sgo. 74-84. Not seen. pp. pp. KHYUNG-SPRUL ’JIGS-MED-NAM-MKHA’I-RDO-RJE (1897-1955) 686. KHYUNG-PO TSHANGS-PA-BSTAN-’DZIN 683.KHYUNG-PO SHES-RAB-LHUN-GRUB 682. However. Rgyang-ring-gi Bshes-gnyen Dran-glu. Bon-sgo. issue 1 (2001). Ngas Nam-yang Brjed Dka’-ba’i Dam-bca’-zhig. Zhang-zhung Shes-rig. pp. vol. Gangs-can Bod-kyi Brda-skad Ming-gzhi Gsal-bar Ston-pa’i Bstan-bcos Dgos-’byung Nor-bu’i Gter-chen. 23-29. KHYUNG-SPRUL SHES-RAB-LHUN-GRUB 688. This was previously published at least three times. On the origins of astrological sciences in Zhang-zhung and in Tibet. 156-157. Grub-mtha’i Rgyal-po G. pp. KHYUNG-SER-BA ’OD-ZER-RGYAL-MTSHAN 685. 151153. pp. It was composed in 1933 near Khyung-lung Dngul-mkhar. Bgres-po’i ’Bel-gtam. although some brief definitions (or clues to meaning) are given for the more obscure items. but like most traditional lexicons. G. 11 (1998). Poetics.yung-drung Bon-gyi Bstan-pa Phyogs-las Rnam-par Rgyal-ba’i Smon-lam Gz-brjid ’Bum-brdal Nyi-ma’i Dkyil’khor. Thon-mis Bod-yig Gsar-du Bzos-min-gyi Gtam. Lha-bon Sgo Bzhi’i Nang-tshan Bsang-gi Skor Cung-zad Gleng-ba. 687. not meanings. in 247 pages. Not seen. 87 . 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. 60-66. An aspiration prayer for the advancement of the Bön religion. A kind of dictionary combined with grammar. Zhang Bod-yul-du Rtsis-rig Thog-mar Dar-ba’i Dpyad-pa. the emphasis on learning correct spellings. 12.

271-288. 693. June 24-30. a pamphlet in 9 pages. “Bon. . Mendrub: A Bonpo Ritual for the Benefit of All Living Beings and for the Empowerment of Medicine Performed in Tsho. France. See also under Charles Ramble. Dolpo. Peter Lang (Bern 2012). 88 KIND.. Not yet seen. 694. Reflektionen zur kulturellen Identität der tibetischen Bönpo (Arbeit vorgelegt zur Tagung der Deutschsprachigen Ethnologinnen und Ethnologen 1995 mit dem Thema Ethnien-Kulturen-Identität). in 568 pages. pp. Biographies and the Emergence of Bon. 2000. bibliography and illustrations (black & white and color). Territory and Identity in Tibet and the Himalayas. Master’s thesis under Michael Oppitz (Zurich 1999). Monasteries. Reflections on Territory and Identity of the Bonpo Community in Phoksumdo. 695. 696. Zentralbibliothek. On Tibetan Bönpo ethnic identity. On the medicine empowerment (sman-grub) ritual as performed in the Dolpo district in Nepal. charts. Ngsom (?) Sdong-gi Gshis-ka Bon-brgya Zhang Cha-tshang Slob-grwa’i Dge-rgan Stag-lha Tshe-ring Zin-bris-su Bkod-pa. Dalvit (Zurich 1997). Contained in: Katia Buffetrille & Hildegard Diemberger. A published version of the just-listed thesis. with maps. The Tapriza School: A School for Bonpo Children in Dolpo. Brill (Leiden 2002). Copy seen in Nepal Research Center. See the following. Nepal. M. Emergence and Establishment of Yungdrung Bon in Dolpo. A paper given at the conference. Mtsho-sngon Slob-gso.KHYUNG-THAR-RGYAL 689. Nepal. pp. Blou. on June 22-25. A paper given at the Ninth Seminar of the International Association for Tibetan Studies. in 89 pages. 697. Leiden. 2008. eds. The Bon Landscape of Dolpo: Pilgrimages. 23-36. Dolpo. the Indigenous Source of Tibetan Religion and Culture. Dolpo. MARIETTA — 690. The Abduction of the Divine Bride: Territory and Identity among the Bonpo Community of Phoksumdo. 3rd issue of 1993 (87th in general series). Not seen. Mendrub: A Bonpo Ritual for the Benefit of All Living Beings and for the Empowerment of Medicine Performed in Tsho. 691. Dolpo 1996. 692. Located on internet (in PDF format). WWF [World Wildlife Fund] Nepal Program (Kathmandu 2002).” held at Shenten Dargye Ling.

345-363. 700. Katalog zur Austellung im Museum für Völkerkunde. a Rdzogschen text traditionally attributed to Li-shu Stag-ring. National Museum of Ethnology (Osaka 2000). Bon. 4 (1995). New Horizons in Bon Studies (Senri Ethnological Reports no. 193-223. Contained in: Henk Blezer. eds. & Linda Lojda. & Geshe Tenzin Wangyal Rinpoche. Preliminary Reflections on The Authenticity of Innate Awareness (Gtan tshigs gal mdo rig pa’i tshad ma). Forthcoming in the proceedings of the 8th International Association for Tibetan Studies seminar held at Bloomington. KLIMBURG-SALTER. Indiana in 1998. Snow Lion Press (Ithaca 2001). Brill (Leiden 2002). Delusion and Spontaneity in The Authenticity of Open Awareness and Related Texts. ANNE CAROLYN 698. Asiatische Studien. Unbounded Wholeness: Dzogchen. On the Gal Mdo. Unbounded Functionality: A Modest Rdzogs-chen Rejection of the Classic Don-byed Nus-pa Criterion. On the Gal Mdo. The very short essays have been translated into English at the end. Made available as a PDF over the internet. 701. DEBORAH 705. 769-792. vol.KLEIN. Changing Minds: Contributions to the Study of Buddhism and Tibet in Honor of Jeffrey Hopkins. 133-153. and the Bön text called Galmdo. Moke Mokotoff’s remarkable millennium-old illustrated book of ritual (here 89 699. pp. ed. 15). Contained in: S. 703. Nagano. Oxford University Press (Oxford 2006). On authenticity and validation according to the Indian Buddhists Dignāga and Dharmakīrti. 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).’ Contained in: Guy Newland. Wien.2013. Effortlessness. pp.2 bis 1. Authenticity. Kunst & Ritual des alten Tibet. held at Leiden in June 2000. 704. On the Gal Mdo.G. Bön Geister aus Butter. and the Logic of the Nonconceptual. 49. 1. Sources of Knowing in Early Bon Dzogchen: A Speculative Chronology. A paper given at the 9th seminar of the International Association for Tibetan Studies.. Bon rDzogs-chen on Authenticity (pramāna. 702. tshad ma): Prose and Poetry on the Path. pp. no.. Charles Ramble. Karmay & Y.3. . pp.. Co-authored with Geshe Tenzin Wangyal. Religion and Secular Culture in Tibet (Tibetan Studies II). ed. On the Gtan tshigs gal mdo rig pa’i tshad ma.

59. 1 (1832). although it will be subject of a forthcoming study by John Bellezza. if only for its relative age. 124. for studying the history of western knowledge about Bön. Rites. There are still many of this sect in Lower Tibet. vol. eds. SEIJI 709. reads: “In K’ham-yul. Geographical Notice of Tibet. Development of the Theory of the ‘Two Truths’ in the Bon Religion. KONISHI KENGO 707. great and small cattle. on p. those called Pon or Bon. Yongning Moso Kinship and Chinese State Power. Naxi and Moso Ethnography: Kin. 1-4 (December 2009). pp. eds.” The same author included an entry for Bon in his 1834 dictionary of the Tibetan language (p. Völkerkundemuseum (Zürich 1998). 3 (2010). This article contains a brief passage that may be significant. and was predominant till the ninth century of our aera. 47-65. vol. 155-172. pp. pp. Contained in: Donatella Rossi & Samten G. holding still the ancient religion of Tibet. Contained in: Michael Oppitz & Elisabeth Hsu. . KRANG-KHON — See under Chang Kun. the Everlasting Relligion of Tibet: Tibetan Studies in Honour of Professor 90 710. for sacrifice : they have many superstitious rites. Bon. are very numerous. pp. when Buddhism took its place. Not seen. nos. Bonpo Interpretation of the Two Truths of Buddhist Philosophy Seen in an Anonymous Bonpo Treatise Theg ’grel (13th or 14th cent. the Everlasting Relligion of Tibet: Tibetan Studies in Honour of Professor David L. vol. The passage. and kill several animals. 265-272. and they also have many books containing their doctrine.. eds. Karmay. KUMAGAI. CSOMA de 708.. several monasteries.). Pictographs. Bon. Journal of the Royal Asiatic Society of Bengal. 121-127. Acta Tibetica et Buddhica.. 94): “the Pon religion : this was the ancient religion of Tibet. Snellgrove. They have also their literature.” There is also an extremely brief entry for “Gshen-rabs” (p. Karmay.identified as ritual for women’s funerals) is here published for what is probably the very first time. religious order. SUSANNE 706. KÖRÖS. KNÖDEL. 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. 36). special issue of East and West.

1700) 719. Not seen. Bgres-po’i ’Bel-gtam. nos. 7Drin-chen 7Mkhan-slob Rnam-gnyis Brtan-bzhugs-kyi Gsol-’debs Zhus Skor. 91 . pp. 712. KUN-GROL-GRAGS-PA (b. Not seen. 168-169. 711. pp.S. Krung-go’i Bod-kyi Shesrig Dpe-skrun-khang (Beijing 1993). 1-4 (December 2009). foundation. Zhang Bod-kyi Bstan-’byung Lo-rgyus Lha-rgyud Rin-chen Phreng-ba Ma-bcos Gser-gyi Yang-zhun. 29-37. pp. 59. The Two Truths in the Bon Religion. vol. Included in the series called Nor-bu Dpe-tshogs. KUN-BZANG-RGYAL-MTSHAN 717. pp. vol. The Two Truths of the Sa lam rang ’grel by mNyam med.I. with the support of the A. 1-4). 4 (2011). France. 9. issue 2 (2002). Acta Tibetica et Buddhica. Himachal Pradesh. vol. A paper given at the conference. 714. 718. 4 (2011). G. Blou. Vajra Books (Kathmandu 2011?). A general history of Tibet (including a sketch of universal history) followed by a history of Bön religion. special issue of East and West. in 642 pages. Bon-sgo. Indian Journal of Buddhist Studies. 124-125. “Bon. vol. pp. A literary composition.yung-drung Bon-gyi Bka’-’gyur-gyi Dkarchag Nyi-ma ’Bum-gyi ’Od-zer. BIMALENDRA 715. 713. Acta Tibetica et Buddhica. 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 Slobdpon Bstan-’dzin-rnam-dag (age 76).yung-drung Bon-gyi Bka’-’gyur Dkar-chag. 41-60. Mi-rigs Dpe-skrun-khang (Beijing 2003). KUN-BZANG-BLO-GROS (b. 131-146. The Two Truths in the bDen gnyis ’grel ba of mNyam med. 2008. Bshad-sgrub ’Dus-sde’i Gshis-brjod Ka-li’i Rim-pa. A Study of Rituals of Tibetan Bonpos at Solan. Not seen. vol. 23-40. 1928) 716. under the general editorship of Tshe-ring-thar (also the author of the biographical sketch of the author on pp. pp.A. Snellgrove.David L. 1-2 (1997). Original title: Zab dang Rgya-che G. The Two Truths in Bon. nos.” held at Shenten Dargye Ling. edited by Tshe-ring-thar. the Indigenous Source of Tibetan Religion and Culture. on June 22-25. 7 (1994). KUMAR.

PER 729. A posthumous publication. Istoriya religii Bon [‘Ancient Iran and Tibet: The History of Bon Religion’] Evraziya (St. Two Traditions of Ancient Tibetan Cartography. 2 (1981). vol. The Article Jerusalem in an Old Tibetan Map? A Körösi Csoma Sàndor Intézet Közleményei (publication of the Arya Maitreya Mandala in Budapest. no. 7 (September 1970). pp. 3-4 of the year 1974 (general series nos. 53-54. Bon i mazdaizm [‘Bon and Mazdaism’] (St. pp. 725. Who Was the Founder of the “Bon” Religion? Tibet Journal. 3. Not seen. 11. 565-579. A Letter from Leningrad. The author’s collected papers.KUN-GSAL-SNYING-PO 720. 47-52.. pp. in 352 pp. 724. 23 in the general series). pp. 35-37. 113-114. 727. Skorupski. 1st issue of 1998 (no. 5-6). no. Indo-Tibetan Studies: Papers in Honour and Appreciation of Professor David L. KUN-GSAL-SNYING-PO. Petersburg 2001). 80-83. Gnas-mchog Me-mo Brag-dkar-gyi Dkar-chag Mthong-ba Dwangs-’dren. have been published as Tibetika (St. 1. Bod-ljongs Nang-bstan. The original Russian-language version was published in 1969 in the series entitled Geologiya i geografiya. 726. 728. Tibet Journal (Dharamsala). including some on Bon. 6. Drevnij Iran i Tibet. The Highest Deities of the Tibetan Bon Religion. 1 (July/September 1975). p. Tibet Journal (Dharamsala). Influence of the Pamirs on Tibetan Culture. vol. N. Petersburg 2001). Gumilev as co-author. A verse account of a Bön holy place known as Me-mo Bragdkar. KUZNETSOV. On ’Ol-mo-lung-ring. 723. 92 722. With L. On ’Ol-mo-lung-ring. BRONESLAV IVANOVIC (1931-1985) 721. pp. vol. A Bonpo Bstan-rtsis from 1804. Translated by Stanley Frye. no. 8 (December 1973). On the map of ’Ol-mo-lung-ring. ed. Hungary) in the issue no. no. Contained in: T. Soviet Geography: Review and Translation. 20. pp. RAG-BTSUN See under ’Go-ba Bstan-’dzin-’bruggrags. 3 (Autumn 1978). Translated by Stanley Frye. vol. Petersburg 1998). KVÆRNE. Tibetan Review (New Delhi). vol. .

Pia en Louis van der Wee. Tantric and Taoist Studies in Honour of R. Uebach & J. Panglung. 730. pp. A Preliminary Study of Chapter VI of the Gzer-mig. On the same subject. Sherburne. eds. Contained in: Antwerps Tibet-Symposium. 33 (1971). Stein. Tibetan text and translation of a brief invocation for Nyi-pang-sad. 38-46. Contained in: Lawrence Epstein & R.Snellgrove’s Contribution to Indo-Tibetan Studies. The Institute of Buddhist Studies (Tring 1990). translation. see the author’s recent book. 151-169. pp. a guardian of the teachings of the Zhangzhung Snyan-rgyud.. vol. Leiden]. 734.. 2nd issue of 1993 (22nd in general series). 1. Acta Orientalia. Liber Amicorum voor Betty en Carlos Troch. Contained in: Michael Aris & Aung San Suu Kyi. A Chronological Table of the Bon po: The Bstan rcis of Ñi ma bstan ’jin. 241-244. A Preliminary Study of the Bonpo Deity Khro-bo Gtso-mchog Mkha’’gying. pp.. 205-282. ed. He is invoked together with his consort Gnamsman Gnam-phyi-gung-rgyal. introduction and indices. Tibetan Studies: Proceedings of the 4th Seminar of the International Association for Tibetan Studies Schloss Hohenkammer—Munich 1985. Reflections on Tibetan Culture: Essays in Memory of Turrell V.. 117-125. 274-289. The Bon Religion of Tibet. translated by Nor-bu-dbang-ldan under the title: Pher Khu-wer Nor-we-nas Yin-pa’i Mkhas-pa. 732. pp. An Invocation of the Bonpo Deity Ñi-paṅ-sad. A Bonpo Version of the Wheel of Existence. 731. Lieve en Leo Verleye (Antwerp 1986) [Copy seen in Kern Institute. Wylie. pp. 1804 Lor Thon-pa’i Bon-po’i Bstan-rtsis Shig. that is listed below. A Tibetan-language version of this article has also appeared in Krung-go’i Bod-kyi Shes-rig. The Tibetan language work was written by Mnyam-med Shes-rab-rgyal-mtshan at Sman-ri Monastery. F. Edwin Mellen Press (Lewiston 1990). 733. eds. A. 185-191. Institut Belge des Hautes Etudes Chinoises (Bruxelles 1981). Includes Tibetan text. vol. 735. 93 . Kommission für Zentralasiatische Studien Bayerische Akademie der Wissenschaften (Munich 1988). Work authored by Horbtsun Bstan-’dzin-blo-gros. L. Tibetan Studies in Honour of Hugh Richardson Aris & Phillips (Warminister 1979). Contained in: Michel Strickmann. pp. eds. A New Chronological Table of the Bon Religion: The Bstan rcis of Horbcun bsTan-’jin-blo-gros (1888-1975). pp. Contained in: H.

19-24. 231-3. vol. Also in Yves Bonnefoy. Snellgrove. Contained in: Donald Lopez Jr. 741. pp. Contained in: Mircea Eliade.. Based on the Grags-pa Glinggrags. 745. pp.. Dictionnaire des religions. Heart Drops of Dharmakaya: Dzogchen Practice of the Bön Tradition. 1-4 (December 2009). 1. pp. vol. 746. An exhibition catalog. vol. vol. Bon. The Encyclopedia of Religion. Bon. Cards for the Dead. 94 737. 1 (2010). pp. Anthropogonic Myths of Tibet. no. Princeton University Press (Princeton 1997).. 1. Bon and Chos: The Other Story. Karmay & Jeff Watt. 494-498. vol. 98-102. 739. Mythologies (Chicago 1991). Steen. 4. Religions of Tibet in Practice. ed. 308-312. 2. 740..736. Rubin Museum of Art (New York 2007). 1. pp. by W. eds. ed. nos. Aspects of the Origin of the Buddhist Tradition in Tibet. 277-281. 742 . et al. no. Presses Universitaires de France (Paris 1993). pp. Princeton University Press (Princeton 1997). 1082-1086. 744. Asian Mythologies (Chicago 1993). 59. Bonpo Studies: The A Khrid System of Meditation. 19 (1972). 747.. Contained in: Shardza Tashi Gyaltsen... Contained in: Dieux et démons de l’Himalaya: Art du bouddhisme lamaïque (Paris 1977). Kailash. pp. no. 1. Macmillan (New York 1987). 63. listed below.. Contained in: Donald Lopez Jr. ed. vol. 19-50. pp. Contained in: Samten G. . pp. no. Contained in: Yves Bonnefoy. the Magic Word: The Indigenous Religion of Tibet. pp. Bibliographic Essay.. Snow Lion (Ithaca 1993). pp. also on Tsa-ka-li. Contained in: Donatella Rossi & Samten G. See also the work. Religions of Tibet in Practice.. Numen. vol. 1 (1973). ed. Bön. the Everlasting Relligion of Tibet: Tibetan Studies in Honour of Professor David L. 247-332. special issue of East and West. 161-163. no. 738. Bonpo Tantric Deities. Bön Rescues Dharma. vol. Bon and Shamanism. Contained in: Paul Poupard. vol. ed. Rocznik Orientalistyczny (Annual of Oriental Studies). eds. pp. This appeared later under the title ‘The Genesis of the Tibetan Buddhist Tradition’ in Tibetan Review.. 164-179. 116-124. pp. Art Bon-po. 11. Bon. 22-40. 743. Part two was issued as a separate publication in 1996 with the title The Stages of A-khrid Meditation (listed below). 3 (March 1976). eds. 2. Karmay.

Lidis (Paris 1985). . ed. eds. Contained in: Yves Bonnefoy. Contained in: Chai-shin Yu. Wezler. pp. Ed. pp. Chronological Tables (bstan-rcis) of the Bon Religion. Die Mythologie der Bon-Religion und der tibetischen Volksreligion. Löberöd (1991). 752. Bäckman.. Gshen-rab Mi-bo-che [Ston-pa Gshen-rab.. 830-875. 95 749. pp. pp. 1079-1082. 753. Contained in: John R. Silver on Lapis: Tibetan Literary Culture and History.. p. Contained in: Shardza Tashi Gyaltsen. 312-314. Introduction to Tibetan Mythology. Hinnells.’ listed below. Proceedings of the XXXII International Congress for Asian and North African Studies [ZDMG Supplement 9]. Contained in: Egidius Schmalzriedt & Hans Wilhelm Haussig. ‘The Teacher. 83-98.. 751. Contained in: Myths et croyances du monde entier. Studier i religionshistoria tillāgnade Åke Hultkrantz. 754. pp. pp. Heart Drops of Dharmakaya: Dzogchen Practice of the Bön Tradition. 13-15. English translation of the article ‘Remarques sur l’administration d’un monastère Bon-po. eds. vol. Macmillan (London 1991). 750. Asian Mythologies (Chicago 1993). Introduction to the Bonpo Kanjur. pp.. 163-174. Contained in: Yves Bonnefoy. Korean and Asian Religion Tradition (Toronto 1977). Continuity and Change in Tibetan Monasticism. pp. 212-213.. Leiden. ed. Mythologies (Chicago 1991). 2.. Not seen. Klett-Cotta (2000?). pp. Croyances populaires et folklores au Tibet. Contained in: A. vol. 1075-1077. pp. The Tibet Society (Bloomington. Introduction. 4. Dualism in Tibetan Cosmogonic Myths and the Question of Iranian Influence. Wörterbuch der Mythologie. Mythologies (Chicago 1991). ed. ed. A presentation given at the Ninth Seminar of the International Association for Tibetan Studies. Cosmogonic Myths of Tibet. vol. Mythologies (Chicago 1991). eds. 229-239. 2. 758. et al. Snow Lion (Ithaca 1993). 157-169. ed. 1086-1088. Indiana 1987). pp. vol. et al.. Who’s Who of World Religions.. 757. Divine Sovereignty in Tibet. 2000. 756. Contained in: Yves Bonnefoy.. 2. 136. ed. Franz Steiner (Stuttgart 1992). Contained in: C.748. 755. A Norwegian translation has been published in L. Beckwith.. ed. Also in Yves Bonnefoy. June 24-30. Supreme Priest’].

pp. Méditation de la Grande Perfection. vol. 75-77. An English translation of the introduction was published in 1987 (listed below). 36-81. Preliminary Study of an Inscription from Rgyal-rong. Tibétains 1959-1999: 40 ans de colonisation. 762. 12 (Copenhagen 1993). eds.759. Peeters (Louvain-Paris 1988). 85-104. 395-400. pp. vol. Contained in: Donald Lopez Jr. Religions of Tibet in Practice. L’iconographie religieuse bonpo et ses sources écrites. Acta Orientalia Hungarica. l’autre religion. 767. Contained in: Katia Buffetrille & Charles Ramble. ‘Remarks on the administration of a Bon monastery. ed. Remarques sur l’administration d’un monastère Bon-po. 258 (1970). Pilgrimage in Tibet. du Lion de la Parole. Mongols and Khitans in a 14th-Century Tibetan Bonpo Text. 187-192. pp. Invocations to Two Bön Deities. pp. Bon. 58-73. 769. pp. Presses Universitaires de France (Paris 1993). 764.. Le Bön. 71-84. . Blondeau & Kristofer Schipper. 761. eds. Annuaire de l’École Pratique des Hautes Études.’ 96 760. Contained in: Paul Poupard.. Peintures tibétaines de la vie de Ston-pa-gçen-rab. 1287-1288. Khyung-sprul ’Jigs-med nam-mkha’i rdo-rje (1897-1955): An Early Twentieth-Century Tibetan Pilgrim in India. 113-125. 2. pp. Éditions Autrement (Paris 1998). Essais sur le rituel. Contained in: Per Kværne & Rinzin Thargyal. 763. An English translation has been published under the title ‘Continuity and Change in Tibetan Monasticism. I (Colloque du centenaire de la section des sciences religieuses de l’École Pratique des Hautes Études).. ed. 99 (1990-1991). et al. pp. eds. Arts Asiatiques. dans la religion Bon-po. Contained in: Alex McKay. Princeton University Press (Princeton 1997). Journal Asiatique. pp. pp. pp. Dictionnaire des religions. Religious Change and Syncretism: The Case of the Bon Religion of Tibet. NIAS Report no. 41 (1986).. Not seen. Acta Orientalia. Co-authored with Elliot Sperling. vol.-M.. Buddhism and Democracy: The Building of a Tibetan National Identity. illustré par l’évocation. 34 (1980). Contained in: A. pp. 54 (1993). Le rituel tibétain. 7-26. 147-158.’ listed above.. vol. vol. 766. vol.. 768. Curzon (Surrey 1998). 765.

Nordic Institute of Asian Studies (1990). eds. ed. Serindia Publications (London 1995). Hinnells. Pye & P.. Set of Thangkas Illustrating the Life of Ston-pa Gshen-rab in the Musée Guimet. no. Contained in: Alfredo Cadonna and Ester Bianchi. Reviewed by Deborah Klimburg-Salter in Orientations. Pagel. The Bonpos of Tibet: An Historical Enigma. 771. pp. 33-40. ed. History of Religions: Proceedings of the 13th International Congress of the International Association for the History of Religions (Lancaster 15-22 August 1975). and in Boletín de la Sociedad Española de Ciencias de las Religiones. pp. The Buddhist Forum. 518-520. Indo-Iranian Journal. pp. 6 (1996). 776. pp. 373-4. pp. 143-153. Macmillan (London 1991). Shes-rab rgyal-mtshan (1356-1415). 110. Shar-rdza Bkra-shis rgyal-mtshan (1859-1935). School of Oriental & African Studies (London 1994). 779. 131-141. The Canon of the Tibetan Bonpos. Contained in: M. p. Synergetic Press (Oracle. Contained in: John R. pp. 46. pp. 9 (October 1998). listed above. 774. 164. vol. Who’s Who of World Religions. pp. vol. nos. and Contacts with Neighbouring Cultural Areas. eds. The Bon Religion of Tibet: The Iconography of a Living Tradition. Also reviewed by Anne Chayet in Revue Bibliographique de Sinologie (1996). vol. Hinnells. The Bon Religion of Tibet: A Survey of Research. Śākyamuni in the Bon Religion.. 3-4 (1996). Olschki Editore (Florence 2002). 45-46. Reviewed by Ramón Prats in East and West. Volume III. 174-175 and in Arts Asiatiques. Skorupski & U. vol. eds. pp. Tibet Journal. 17-30. Leo S. vol. 51 (1996). Also published in T. 3 (1987). Arizona 1990). 775. 18-56. 773. p.. 777. pp. 772. The Renaissance of Tibetan Civilization. 57-59. vol. Paris. 97 . Who’s Who of World Religions. 62-67. pp. This is an English translation of the introduction of his 1986 article in French. Facets of Tibetan Religious Tradition. 778. Contained in: John R. 12. The Bön of Tibet: The Historical Enigma of a Monastic Tradition. no. 96-144. Temenos. 29..770. NIAS Report 1990. The Bon Religion of Tibet: A Historical Enigma. 25 (1989). 371-372. pp. 114-119. pp.. Macmillan (London 1991). 16 (1974). Abstract only. Contained in: Christopher von Fürer-Haimendorf. vol. McKenzie.

pp. vol. Rikey. Dictionnaire des mythologies (Flammarion). Reviews include Per Sørensen in Tibet Journal. Daffiná. Indo-Sino-Tibetica: Studi in onore di Luciano Petech. pp. 103-104. pp. eds. J. Société d’ethnologie (Nanterre 1997). Contained in: José Cabezón & Roger Jackson. eds. ed. 415-420. 207-222.G. An English translation is also available in 98 781. la mythologie. ed. The Date of Śākyamuni According to Bonpo Sources. Contained in: Heinz Bechert. 788.. vol. Tibet Bon Religion: A Death Ritual of the Tibetan Bonpos. 785. 789. no. ed. Karmay & P. Tibet. Early Ch’an in China and Tibet. Bardi Editore (Rome 1990). Sagant. National Museum of Ethnology (Osaka 2000). pp. Kalyāṇamitrārāgaṇam: Essays in Honour of Nils Simonsson. 7-20. introduction au problème. Present and Future. Nagano. eds. pp. 1077-1079. pp. Institute for Comparative Research in Human Culture (Oslo 1986). The Importance of Origins in Tibetan Mythology. vol.. 47 (1986).yung-drung). 13. 139-146. 45-46. Mythologies (Chicago 1993). The Study of Bon in the West: Past. 2 (1988). Karmay & Y. vol. Tibetan Literature: Studies in Genre. The Great Perfection in the Tradition of the Bonpos. 787. New Horizons in Bon Studies (Senri Ethnological Reports no. 155-157. The Stages of A-khrid Meditation: Dzogchen Practice of the Bon Tradition (by Bru-sgom Rgyal-ba-g. Leonard van der Kuijp in Acta Orientalia. Contained in: Whalen Lai & Lewis Lancaster.. Berkeley Buddhist Studies Series (Berkeley 1983). 790. ed. Vandenhoeck & Ruprecht (Göttingen 1991). 2. The Monastery of Snang-zhig of the Bon Religion in the Rnga-ba district of Amdo.. pp. 5 (1985). Contained in: Yves Bonnefoy. The Dating of the Historical Buddha. Brill (Leiden 1985). The Water-Miracle in Tibet.. Library of Tibetan Works and Archives (Dharamsala 1996). 786. Norwegian University Press. Co-authored with Thupten K. 782. pp. The Literature of Bon. Dan Martin in The Journal of the Tibet Society. in 108 pages. The Succession of Lamas at the Monastery of sNang-zhig in the rNga-ba District of Amdo.780. pp. 783. pp. 367-392.. Contained in: S. 159-164. Contained in: P. E. Les Habitants du toit du monde.. Contained in: Eivind Kahrs. . 202208. Contained in: S. Part 1. Snow Lion (Ithaca 1996).. pp. 784. eds. 15).

Blezer. pp. 6. eine Bon-Gottheit. Akademische Druck-u. pp. Rubin Museum of Art (New York 2007). Contained in: Festschrift Moriz Winternitz.’ a theme recently taken up again by H. This book considers whether Bon might have made its own contributions to the ‘Tibetan Books of the Dead. 796. Has a substantial section about Bon. pp. Contained in: Samten G. 79-81. On funerary rituals. including a detailed bibliography. 9 (September 1976). 794. 240 (1952). Bon-Religion. 11. Presses Universitaires de France (Paris 1957). vol. Ein west-östlicher Vergleich mit psychologischen Kommentar (Frieburg im Breisgau 1975). This. For its times. like the one before it. 301-303. Contained in: Detlef I. pp. Karmay & Jeff Watt. Lauf. Jenseitswelten und Wandlung nach dem Tode. . 99 799.. 1-19. Also contained in: Communications of the Alexander Csoma de Körös Institute for Buddhology (Budapest). Eine Ikonographie des tibetischen Buddhismus. 30-33. 41-47. no. Shambhala (Boulder 1977). pp. Verlagsanstalt (Graz 1979).. Journal Asiatique (1938). pp. 186201. pp. Lamaistische Kunst aus fünf Jahrhunderten”). pp. Harrasowitz (Leipzig 1933). Who are the Bonpos? Tibetan Review (New Delhi). 797. 12 (1977). an important publication on the subject of Bon art. LALOU. Eberhardstrasse 65: Tibet. 82-97. University of Chicago Press (Chicago 1993). Journal Asiatique (1953). Tibétain ancien Bod / Bon. Bon. Journal Asiatique. 275-276. is about the Klu’bum scripture. 792 . Geheimlehren tibetischer Totenbücher. 339-361. the Magic Word: The Indigenous Religion of Tibet. Les Cent mille nāga. vol. 795. LAUF. eds. Der Weltgott Sangs-po ’Bum-khri. Le culte des naga et la thérapeutique. 791. based on Old Tibetan texts. 22-24. Les religions du Tibet. vol. An English translation is available: Secret Doctrines of the Tibetan Books of the Dead. Founder of the Bon Religion. Contained in: Tibetica 3 (“Verkaufsausstellung Herbst 1969 im Einrichtungshaus George Schoettle GmbH. pp. MARCELLE (1890-1967) 793. nos. DETLEF INGO 798 . pp. Rituel Bon-po des funérailles royales.Yves Bonnefoy. 8 00. 7000 Stuttgart. Asian Mythologies. Tonpa Shenrab Miwo.

8 10. pp. of Khyung-po Blo-gros-rgyal-mtshan. in 120 pp. Studien zur Sprachwissenschaft der Tibeter. 8 03. Band 46. On iconography. T’oung Pao. On a Tibetan-language historical work of the Bon-po. Heft 1. Philosop. 49-50. Abhandlung 7 (1900). series 2. pp. vol. vol. 4 (April 1916). and of Tumbashera (who is obviously Ston-pa Gshen-rab).-hist. Denkschriften der Kaiserlichen Akademie der Wissenschaften. Geographical Review. On ’Olmo-lung-ring. the issue no. pp. Sitzungsberichte der Bayerischen Akademie der Wissenschaft. Tibetica. LAUFER. pp. 8 08 . Study of the grammatical work by Zha-lu-pa Rinchen-chos-skyong entitled Bod-kyi Brda’i Bstan-bcos Legs-par Bshad-pa Rinpo-che’i Za-ma-tog Bkod-pa. Thangkas und Bronzen der Bon Religion. . vol. 24-44. pp. pp. 1-60. 519-594. 9 (1908). Zamatog. 2 (1901). Über ein tibetisches Geschichtswerk der Bonpo. 55 100 8 05. 1. Randnotizen zu Jerusalem auf einer alten tibetischen Weltkarte? A Körösi Csoma Sàndor Intézet Közleményei (publication of the Arya Maitreya Mandala in Budapest). 39 (February 1981). 8 07. The Nichols Mo-so Manuscript. Ein Beitrag zur Kenntnis der tibetischen Volksreligion. Ethnologische Zeitschrift Zürich (1971). Zeitschrift der Deutschen Morgenländischen Gesellschaft. aus einer Handschrift der Oxforder Bodleiana. BERTHOLD (1874-1934) 8 04. where there is a little bit about Zhang-zhung language book titles. Mémoires de la Société Finno-Ougrienne. 8 02 . Klasse (Vienna). 1-46. 8 09. 590-594 is separately titled “Ueber einige bisher unbekannte Sprachen aus tibetischen Quellen” [On Some Hitherto Unknown Languages Found in Tibetan Sources]. Zur Ikonographie einiger Gottheiten der tibetischen Bon-Religion. Klu-’bum Bsdus-pa’i Snying-po is the Wylie version of the title. T’oung Pao. Die Bru-śa Sprache und die historische Stellung des Padmasambhava. 8 06. vol. Philosophisch-historische Klass (1898). the Rgyal-rabs Bon-gyi ’Byung-gnas. pp. An appendix on pp. Klu ˚Bum Bsdus Pa’i Sñiṅ Po. Not seen. Verzeichnis der tibetischen Handschriften der Königlichen Bibliothek zu Dresden. Contains brief discussion of the Mo-so priests called Tong-pa.8 01. 27-39. Eine verkürzte Version des Werkes von den Hunderttausend Naga’s. Ein Sühngedicht der Bonpo. p. 1 of the year 1973. vol. vol. 11 (1898). 274-285.

pp. LI YONGXIAN 815. It is supplied with alternative titles in Zhang-zhung (Ta la pa ta ya na ha). On pp. vol. Chiu ta wen hua ku fen yu hsien kung ssu (T’ai-pei 1987). in 226 pages. History of Tibetan Religion: A Study in the Field. Bon: The Magico-Religious Belief of the Tibetan-Speaking Peoples. Is supposed to be about Buddhism and Bon in Tibet. vol. published in two volumes. This is the 2nd edition. LHAGYAL. 31-45. the Tibetan text Klu’i spang bskong is described. 69-71. Contained in: Henk Blezer. 99-128. Bonpo. an expansion of the original edition in one volume. Southwestern Journal of Anthropology. I am not even sure who the author is. International 101 . Since this was found at Googlebooks. ed. Archaeological Survey of "Khyung-lung Silver Castle" in Western Tibet. and because of their limited page view policies.. This is little more than a reprint of the preceding entry. 1. Bon. Creation Myths of the World: An Encyclopedia. Bon: The Native Faith. LI AN-CHE 812. 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. New World Press (Beijing 1994). Sum-pa language (A ra na pa li ya). 31-42. For the moment I have no good explanation for the Zhang-zhung title. and Indian language (Nāgarājadhaya). Emerging Bon: The Formation of Bon Traditions in Tibet at the Turn of the First Millennium AD. DAVID ADAMS 8 11. pp. 4 (1948). LEEMING. & Li Chin-ch’üan Pien. pp. Contained in: Li An-che. Not seen. 100-101. ABC-Clio (Oxford 2009). although the segment “pa ta ya” is likely to be the usual Zhang-zhung word represented in Tibetan by phyag ’tshal (‘prostrate’). This reference work as a whole was intended for high school students ages nine through twelve. Lin Yün ta shih che ko jen. 813.(1901). Contained in: David Adams Leeming. LI CHEN-CH’ING 814. THONDUP See Don-grub-lha-rgyal. 71. LHUN-GRUB-RGYA-MTSHO See Bya-’phur Lhun-grub-rgya-mtsho. I was only able to see p. pp.

This author concludes that the Chinese Confucius has been appropriated and adapted for Tibetan religious purposes. Tibetan Buddhist Historiography (Wiesbaden 1994). Not seen. LIENHARD. vol. It also appeared in Acta Orientalia. pt. Sørensen. 105-129. 179-180. Religions and National Identity: The Bon tradition in Tibet and in the Tibetan Diaspora. 12 (March 2007).’ if you ask me. vol. Blou. 7. France. 68. 59 (1998). SHEN-YU 8 17. pp. pp. 1 (2002). 102-109. 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. Includes maps and photographs.” held at Shenten Dargye Ling. which would seem to mean ‘union with the mechanism. “Bon. Bon. 35-52. sometimes called by the ‘restored’ Sanskrit version of the name as yantra yoga. 2. 820. This issue of Yoga Journal has been archived on the internet by Googlebooks. He may bear little more than nominal resemblance to the Chinese Confucius. Religione e identità. The Tibetan Image of Confucius. Yoga Journal (May-June 2000). 135-139. 42-48. 8 (1995). 163-176. TIZIANA 8 2 1. pp. pp. but the connections are surely interesting. 308-313. on June 22-25. SIEGFRIED 816. pp. pp. 2008. Contained in: Theologische Realenzyklopädie (Berlin 1980). La tradizione ‘Bon’ in Tibet e nella comunità tibetana in esilio. Education and Everyday Practices: Negotiating Being Bonpo in the Tibetan Community in Exile. ELAINE 8 18 . A paper given at the conference. no. Contained in: Revue d’Etudes Tibétaines. LORENZETTI. ERBERTO F. Studies in Central and East Asian Religions. LIPSON.Institute for Tibetan and Buddhist Studies (Bonn 2011). On physical exercises called trungkhor (’khrul-’khor). vol. Into the Mystic. Review of Per K. pp. vol. vol. About Khyung-lung Dngul-mkhar. the Indigenous Source of Tibetan Religion and Culture. LIN. LIU YU-SHAN 8 19. Studi e materiali di storia delle religione. Kong-rtse ’Phrul-gyi-rgyal-po often appears in Bön sources. 102 . LO BUE.

. eds. wer-zhi or wer-ro (in Tibetan. Symbolism in the Bon Mother Tantra. Ein Beitrag zur kulturgeschichte Tibets nach den Forschungsmethoden der Wiener Ethnohistorie. 4 (Reykjavik 1994).LOSERIES-LEICK.. Tibetan Studies: Proceedings of the 6th Seminar of the International Association for Tibetan Studies. Verlag der Österreichischen Akademie der Wissenschaften (Wien 1997). 158-162. ed. pp. 8 2 5. 501-506. On the Sacredness of Mount Kailasa in the Indian and Tibetan Sources. LUBOTSKY. The Zhang-zhung words for ‘king’ are wer. wäl and in Tokharian B. eds. et al. Schlerath. 2. 583-593. rgyal-po).’ Contained in: B. et al. walo (nominative singular forms). although I believe it would be worthy of the attention of comparative linguists to consider whether the IndoEuropean Tokharian language might have some connections. ed. Contained in: Alex McKay. Supplementary Series no. A PDF version of this paper has also been placed on the internet. The Zhang-zhung words with initial ‘w’ are especially problematic (given their still greater rarity in Tibetan). Kremser. The Original Paradigm of the Tocharian Word for ‘King. at pp. pp. The Institute for Comparative Research in Human Culture (Oslo 1994). Tibetan Studies: Proceedings of the 7th Seminar of the International Association for Tibetan Studies. Psychic Sports: A Living Tradition in Contemporary Tibet? Contained in: Helmut Krasser. and some of these might be explained through some sort of vocabulary exchange with Tokharian. 8 2 3. Geburtstag. ANDREA 822. Akten der Fachtagung der Indogermanischen Gesellschaft. pp.. Fagernes 1992. No mention is made here of Zhang-zhung. ALEXANDER 8 2 6. Contained in: Per Kværne. Tocharian and Indo-European Studies. Werhart zum 50. pp... Wiener Beiträge für Ethnologie und Anthropologie: Festgabe Karl R. Tocharisch. ed. Die Bedeutung des heiligen Berges Kailasa für die tibetische Bonreligion. Berlin September 1990. Contained in: M.. Graz 1995. vol. 103 . Pilgrimage in Tibet. The Tokharian word for ‘king’ is. 66-72. 143-164. 8 2 4. Curzon (Surrey 1998). in Tokharian A. with Zhang-zhung. through word borrowings. Universitätsverlag (Vienna 1994)..

8 31. Bon-sgo. 48 (1980). Poetry. vol. 1287. MACDONALD. 122-128.T. 73-86. 5-17. ARIANE 8 32 . An attempt to delineate the boundaries between Bön and ‘Eternal’ (g. 190-391. 8 33. vol. China Tibetology Research Center (Beijing. 71-73. Bonsgo. Contained in: La Naissance du Monde: Sources Orientales I (Paris 1959). 2008). pp. DAVID 8 34. Librairie d’America et d’Orient (Paris 1971). Finds and Preliminary Reports on Bon Wallpaintings in rNga-ba.v. Bon-sgo. 1286. This appears on pp. 828. vol. On cosmogony. October 13-17. Ka-bshad Sbrang-char Zegs-ma. 8 (1995). with a brief appendix on the terms ban-dhe and Bon-po. LUVSANDORJI. Une lecture des P. pp. 143. pp. Archiv Orientalní. J. 1047 et 1290.yung-drung Bon-gyi Rnam-’byed Mthong-ba Don-gsal. 12 (1999). Essai sur la formation et l’emploi des mythes politiques dans la religion royale de Sroṅ-bcan sgam-po. MacDONALD. reprint of 1932 edition. Bon dang G. The Origin of the Geser and Jangar Epics (Concerning the Meaning of the Word ‘Bumba’). 1038. A response to ’Jigsmed-bsam-grub. pp. DGE-BSHES 8 2 9.LUNG-RIG-NYI-MA. LUNG-RTOGS-RGYA-MTSHO. A paper given at the Beijing Seminar on Tibetan Society. pp. Sichuan Province. pp. 6 (1993). La Naissance du Monde au Tibet. Études tibétaines dédiées à la mémoire de Marcelle Lalou.yung-drung) Bön. Haryana 1991). LUO WENHUA 8 30. q. 419-452. Vintage Books (Gurgaon. Bon-gyi Bstan-bcos Khag-gcig-la Dpyad-pa zhes-pa’i Lta-bar Dpyad-pa Mdor-bsdus. 104 . DGE-BSHES 8 2 7. Twenty Years in Tibet. vol. 54-55 in my reprint edition with a slightly different title.

BA thesis. MARAZZI. Bod-kyi Nang-pa’i Skor-la Rags-tsam Dpyad-pa. ANTONIO 8 42 . A copy was placed on the internet in PDF format at this website: http://dspace. Beyond Acceptance and Rejection? The Anti-Bon Polemic Included in the Thirteenth-Century Single Intention (Dgongs-gcig Yig-cha) and Its 105 MARTIN. vol. 8 38 . in 58 pages. JAMES 8 40..McKAY. vol. Bon-sgo. pp. 1. MANSIER. DAN 8 43. Éditions de la fondation Singer-Polignac (Paris 1990). In Search of Zhang zhung: The ‘Grey and Empty’ Land. 97-107. 41-48.wm. Tibet civilization et société. ALEX 8 35. PATRICK 8 41. International Institute for Tibetan and Buddhist Studies (Bonn 2011). Contained in: Henk Blezer. 9 (1996). His Holiness Lungtok Tenpai Nyima: A Life of Courage. MANG-SPRUL DGE-BSHES BSOD-NAMS-G. Compassion & Wisdom.. GERT See under Tenzin Wangyal. 15. vol. Contained in: Fernand Meyer. ed. Emerging Bon: The Formation of Bon Traditions in Tibet at the Turn of the First Millennium AD. 20-25. 8. Stod-kyi Bla-ma Che Drug Skor Rags-tsam Gleng-ba. Il Potere latante. pp. Bon-sgo. 185-206. 5 [3rd reprint] (1991). Tshad-ma Rig-pa’i Phugs-thag Mngon-par Ring-ba. 10 (1997). pp. MANGANIELLO.edu. College of William and Mary (Williamsburg 2010). Franco Angeli (Milan 1979). vol. McMAHAN. La guerre du Jinchuan (Rgyal-rong): Son contexte politico-religieux. no. 1 (Winter 2000). Religious Studies. Snow Lion (Catalog Supplement). . 8 39. ed. From a Land in the West: An Examination of the Possibility of Persian Influence on the Tibetan Bon Religion. Bon-sgo. pp. pp.swem. 125-142. MANUSH. pp. JEREMY RONALD 8 36.YUNG-DRUNG 8 37.

vol. New Horizons in Bon Studies (Senri Ethnological Reports no. 8 49. vol. Brill (Leiden 2001). Mdzod-phug Nang-gi Sems-byung la-sogs-kyi Rnam-grangs dang Dummtshams ’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. Mandala Cosmogony: Human Body Good Thought and the Revelation of the Secret Mother Tantras of Bon. 3-28. Tibet Journal (Dharamsala). 8 50.” Includes discussion of the Mdzodphug cosmogony of Bön. entitled Sacred Spaces and Powerful Places in 106 8 45. 20. eds. no. 15). no. 16 (Spring 2003). pp. Journal of Indian Philosophy. Krung-go’i Bod Rig-pa’i Dpe-skrun-khang (Beijing 2005). 8 46. 8 48 . McLeod Ganj. This translation of the article “Comparing Treasuries” was done by Dongrub-lha-rgyal. . 3 (June 1997). This is contained in a special issue edited by Roberto Vitali and entitled “Cosmogony and the Origins. Contained in: S. 61-77. pp.J. Contained in: Phyi-ling-pas Bon-la Zhib-’jug Byas-pa’i Dpyad-rtsom Bsdamsbsgyur. Tibet Journal (Dharamsala). Unearthing Bon Treasures: Life and Contested Legacy of a Tibetan Scripture Revealer. ’Ol-mo-lung-ring. vol. no. 21-88. 1 (Spring 1995). pp. pp. Bon Bibliography: An Annotated List of Recent Publications. E. 8 47. It was meant to supplement the bibliography that forms Part Two of the book. pp.G. Comparing Treasuries: Mental States and Other Mdzod-phug Lists and Passages with Parallels in Abhidharma Works by Vasubandhu and Asaṅga. For a revised and expanded version see Toni Huber. or in Prajñāpāramitā Sūtras: A Progress Report. with a General Bibliography of Bon. 2 (Summer 1990). no. Nagano. This was revised and incorporated into the book Unearthing Bon Treasures (2001). India]. the Original Holy Place. 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. Revue d’Etudes Tibétaines. pp. This is an earlier version of the present bibliography. National Museum of Ethnology (Osaka 2000). 8 44. 15-20. Karmay & Y. 48-82. 297-442. vol. 15. 25.Background in Tibetan Religious History. Harrassowitz Verlag (Wiesbaden 1994). Creator God or Creator Figure? Lungta [an annual publication of the Amnye Machen Institute. 263-305. 4 (October 2003). pp..

no. Journal of the American Oriental Society. 116. An attempt at etymologizing and locating the Bön holy land. 221-233. On early Tibetan world geographical conceptions. vol. 8 54. Some of the main parts of this dissertation were revised and published as articles in 19961997. Some small parts have never been published. Tibetan Studies: Proceedings of the 6th Seminar of the International Association for Tibetan Studies. pt. pp. At least one Bonpo was included among Milarepa’s early teachers. vol. vol. Library of Tibetan Works and Archives (Dharamsala 1999). Mainly about a ritual food offering (one called ’brangrgyas) used by everyone in Tibet. 8 51. Indiana University (Bloomington 1991). Germany. at least until Sa-skya Paṇḍi-ta criticized it for being of Tibetan origin. pp. On ’Ol-molung-ring. the Magic Word: The Indigenous Religion of Tibet. The Emergence of Bon and the Tibetan Polemical Tradition. 4 (Winter 1998). no. vol. 517-532. 2008. The Journal of the Tibet Society. A paper given at the symposium. About Bön only in part. The Institute for Comparative Research in Human Culture (Oslo 1994). . pp. “Nativism in Buddhist Environments. Düsseldorf. Rubin Museum of Art (New York 2007). Ritual Indigenization as a Debated Issue within Tibetan Buddhism of the 11th to the Early 13th Centuries. The Early Education of Milarepa. 8 56. Contained in: Samten G. like the discussion on Bya-ru or ‘Bird-horn’ crowns. 8 57. 23. 52-76. 98-123. Bon.Tibetan Culture. eds. Unearthing Bon Treasures: A Study of Tibetan Sources on the Earlier Years in the Life of Gshen-chen Klu-dga’. 4 (1996). 8 53. pp. September 12-14. doctoral dissertation.E. 258-301. Review article on Namkhai Norbu’s Drung. 108-119. pp. 619-644. Olmo Lungring: A Holy Place Here and Beyond. and the part about the thirty-two signs that distinguish the physical form of Lord Shenrab. ed. Poisoned Dialogue: A Study of Tibetan Sources on the Last Year in the Life of Gshen-chen Klu-dga’ (996-1035 C.. apparently. De’u and Bön.” held at Ekô-Haus der Japanischen Kultur. This article developed out of 107 8 52 . pp. Karmay & Jeff Watt. Central Asiatic Journal.). 40. Tibet at the Center: A Historical Study of Some Tibetan Geographical Conceptions Based on Two Types of Country-Lists Found in Bon Histories. 8 55. pp. 2 (1996). 8 58 .. Contained in: Per Kværne. Tibet Journal (Dharamsala). Fagernes 1992. 2 (1982).

this is the first version of this Zhang-zhung lexicon that may be described as published. Studio preliminare di un esto del canone bon po.v. Unearthing Bon Treasures. Naxi and Moso Ethnography: Kin. 8 64. also studied by Michael Walter. The Naxi Dongba: An Ethno-Historical Perspective. Brill (Leiden 2001). 2010). with a General Bibliography of Bon. CHRISTINE 8 63. MARTINI. Collection Sources Orientales 8. pp. Contained in: Michael Oppitz & Elisabeth Hsu. JAMES A. MATISOFF. pp. The Interest of Zhangzhung for Comparative Tibeto-Burman.the dissertation and subsequently went into the book. pp. The Moso Ddaba Religious Specialists. eds. E. 8 65. A paper given at “A Symposium in Honour of Giuseppe Tucci. Rites. vol. eds. Although circulated in electronic form and over the internet for nearly 15 years.. On the sūtra text of Bon called Gser-’od Nor-bu ’Od-’bar. Pictographs. . Senri Ethnological Reports 19. 18 (April 2010). With thanks to Erwan Temple for supplying this entry. Contained in: Génies et démons. According to the abstract. pp. LaPolla. MARTIN du GARD.” Monash University (September 29-30. GIULIANA 8 62 . National Museum of Ethnology (Osaka 2001). 8 60. 209-234. IRENE 8 61. Very interesting for its listing of a large number of Zhangzhung words together with their cognates in a wide range of TibetoBurman languages. this paper has much to say about the historical reasons for the connection of the Naxi with Bon. Zhangzhung Dictionary. Il Gser ’od nor bu ’od ’bar. New Research on Zhangzhung and Related Himalayan Languages (Bon Studies 3). 5-253. 385-402. 8 59. Génies et démons du Tibet. Revue d’Etudes Tibétaines. A thesis done under the direction of Giacomella Orofino (Naples 20042005). 155-180.. 108 MATHIEU. q.J. Völkerkundemuseum (Zürich 1998). Contained in: Yasuhiko Nagano & Randy J. Éditions du Seuil (Paris 1971). Reprinted by Vajra Publications (Kathmandu 2009). Unearthing Bon Treasures: Life and Contested Legacy of a Tibetan Scripture Revealer.

Longman Guide to Living Religions. Politics and Ritual on the YunnanSichuan Frontier. The Thakali have 109 MESSERSCHMIDT. Ma’ariv (a daily Tel Aviv newspaper). Rgyang-ring-gi Dran-’char. vol. p. 82-83.MATTA. Yerushalayim b’mapah tibetit kedumah’ [Jerusalem in an Ancient Tibetan Map]. 23. p. Written jointly with Catherine Cantwell. Bon-sgo. pp. MAZAR. 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]. B[inyamin] 8 68 . . et al. 128. The Thakali of Nepal: Historical Continuity and Socio-Cultural Change. McKHANN. MDO-SNGAGS-BSHAD-SGRUB-NYI-MA See Khyung-nag-pa Mdo-sngags-bshadsgrub-nyi-ma. DONALD A. 13 (2000). issue 1 (2001). pp. Völkerkundemuseum (Zürich 1998). 40-4. holiday supplement. no. Ka-rtsom Rgyud-mang Stong-gi Sgra-dbyangs. ROBERT 8 67. eds. Contained in: Ian Harris. Rome. Bgres-po’i ’Bel-gtam. 8 69. 265-280. eds.. MAYER. Not seen. vol. 29. 4 (Autumn 1982).. Meng: Kinship. CHARLES F. Ethnohistory. Poetry. Naxi. Naxi and Moso Ethnography: Kin. Thesis done under the direction of Giacomella Orofino. Rerkua. Bonpos. 8 71. Pictographs. April 4. 7Yongs-’dzin Smra-dbang Dgyes-pa’i Mchod-sprin. Rites. An alphabetic poem. MDO-SNGAGS-BSTAN-PA-BKRA-SHIS See Rma-rong Mdo-sngags-bstan-pabkra-shis. Contained in: Michael Oppitz & Elisabeth Hsu. Longman Current (Essex 1994). 134. p.. evidently in praise of Tenzin Namdak. MDO-SMAD-PA RNGA-BA KHRI-RNAM 8 70. 1972. vol. A literary piece. Moso. Bon-sgo. ME-NYAG BSAM-GTAN-YE-SHES 8 72 . 23-45. pp. pp. 1998-1999. 13 (2000). 8 73. MARA 8 66.

. MIMAKI KATSUMI 8 8 0. University of Edinburgh (Edinburgh 2002). eds. vols. 130-137. Not seen. pp. 2 of the year 1987. 1 (Winter & Spring 2005-2006). Contained in: Per Kværne. nos. aka Tsultrim Sangye (Tshul-khrims-sangs-rgyas). 60 years of age. Bod-ljongs Zhib-’jug. Bod-kyi Chos-lugs Grub-mtha’ So-so’i Ming Byung-tshul Rags-tsam Gleng-ba. Learning Processes in a Tibetan Medical School. 4 and 31 no. COLIN 8 76. 2nd issue of 1990 (68th in general series). with the exception of material on history and lineage. the author comments. Bon. pp. More information on Dhom may be found in the bibliography that accompanies this paper. pp. Tibet Journal.” The main physician there was Amchi Gege. 60-62. almost identical. This is a revised entry.D. Brill (Leiden 2007). Contained in: Mona Schrempf. “the ’Bum bzhi and the main Buddhist medical text. the Rgyud bzhi are. However.. Snellgrove. 3-30. pp. Mtsho-sngon Slob-gso. issue no. Nepal. 8 79. where the basic textbook is the ’Bum-bzhi medical scripture of Bön. Sman and Glud: Standard Tibetan Medicine and Ritual Medicine in a Bon Medical School and Clinic in Nepal. Contained in: Donatella Rossi & Samten G. Tibetan Medicine and the Classification and Treatment of Mental Illness. 247-283. The Life and Medical Legacy of Khyung sprul ’Jigs med nam mkha’i rdo rje (1897-1955). ed. ed. A Fourteenth Century Bon-po Doxography. vol. MGAR-RTSE RTA-MGRIN-RGYAL 8 74. but they have their own old spirit-based religion called Dhom. the Everlasting Relligion of Tibet: Tibetan Studies in Honour of Professor David L. Research was done at the medical college at Dhorpatan. Soundings in Tibetan Medicine: Anthropological and Historical Perspectives. 30. 147-166. the Bon sgo gsal byed by Tre ston rGyal mtshan dpal: A Preliminary Report toward a Critical Edition.. 1-4 (December 2009). 59. MGON-PO-SKYID 8 75. who founded the college in 1990. Tibetan Studies: Proceedings of the 6th 110 MILLARD. . Ph. Karmay. no. pp. dissertation. 8 77. Mkhas-dbang Nam-mkha’i-nor-bu dang Khong-gi Phyag-rtsom Sgrung Lde’u Bon Gsum Mtshams-sbyor Mdor-bsdus. 8 78 .certainly been visited and influenced by Bönpos. special issue of East and West.

Doxographie tibétaine et classifications indiennes. 1-10. Annuaire (École Pratique des Hautes Études. pp. a critical text edition done in Romanized transcription and an index of Tibetan terms. 2. The Centre for East Asian Cultural Studies for Unesco. Section des sciences religieuses). 105 (1996-7). 8 8 6.Annotated Translation. 117-121. Includes an English language introduction. Blo gsal grub mtha’: Chapitres IX (Vaibhāṣika) et XI (Yogācāra) édités et Chapitre XII (Mādhyamika) édité et traduit. University of Kyoto (Kyoto 1982). Bouddhisme et cultures locales. eds. 8 8 1. vol. eds. Co-authored with Samten Karmay.G. pp. ed. the Master of Bon]. Doctrines bouddhique et bon po exposées par un auteur bon po du 14e siècle. Nagano. 115-136.. New Horizons in Bon Studies (Senri Ethnological Reports no. Contained in: Fukui Fumimasa & Férard Fussman. Part One: First Four Vehicles . by Katsumi Mimaki and Samten Karmay. The Toyo Bunko (Tokyo 1997). pp. Chibetto Bunkaiki ni okeru Ponkyō bunka no kenkyū [Research on Bon Culture in Tibet]. Fagernes 1992. Coedited with Samten Karmay. A Preliminary Comparison of Bonpo and Buddhist Cosmology. 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. vol. National Museum of Ethnology (Osaka 2000). École Française d’Extrême-Orient (Paris 1994). Graduate School of Letters. Karmay & Y. Kyoto University. 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. Bon sgo gsal byed: Two Tibetan Manuscripts in Facsimile Edition of a Fourteenth Century Encyclopedia of Bon po Doxography. 8 8 7. The Institute for Comparative Research in Human Culture (Oslo 1994). pp. ed. vol. Contained in: S. 570-579. Not seen. Kyoto University (Kyoto 2007). . 8 8 3. This has been made available freely in PDF format over 111 882.. 8 8 4. pp. pp. 888. 33-172. Memoirs of the Faculty of Letters. 89-115. 15). 8 8 5. National Museum of Ethnology (Osaka 1999). Nagano. 48 (2009).Seminar of the International Association for Tibetan Studies. Contained in: Y. Bon sgo gsal byed (Clarification of the Gates of Bon): A Fourteenth Century Bon po Doxographical Treatise. Zinbun Kagaku Kenkyusyo..

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.
8 8 9.

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. 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. 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. 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). 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. 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. Bonsgo, vol. 13 (2000), pp. 144-152, with reproduction of a letter, appended on pp. 153-154. News item on the consecration rituals and ribboncutting ceremonies for a new Bön 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.

8 90.

8 91.

MITSUSHIMA TADASU (b. 1924)
8 92 .

MIYAKE, SHINICHIRO
8 93.

MKHAN-PO ’DAN-MA RGYAL-MTSHAN
8 94.

112

MKHAS-GRUB-RGYA-MTSHO
8 95.

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) See also under Bla-khri Dge-bshes Nyi-ma-grags-pa.

8 96.

MKHAS-MCHOG-RDO-RJE
8 97.

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 ’Jigsmed-nam-mkha’i-rdo-rje (1897-1955).

MNGA’-RIS-PA MKHAN-CHEN TSHE-DBANG-RIG-’DZIN (modern)
8 98 .

Mnga’-ris-pa Mkhan-chen Tshe-dbang-rig-’dzin (modern), G.yung-drung Bon-gyi ’Byung-ba Brjod-pa Legs-bshad Rgyamtsho’i Gleng-gzhi , Smin-gling Mtho-slob-khang (Clement Town 2011). Srid-pa’i Mdzod-phugs-kyi Gzhung dang ’Grel-ba ’Phrul-gyi Sgron-me, G.yungdrung Bon-gyi Bshad-sgrub ’Dus-sde [Bön Dialectic School] (KhotlaPanjola 2004), in 369 pages. A commentary on the Mdzod-phugs (this spelling with the final ‘s’ I believe to be more correct, although less used), one of the two most important Bön texts on Abhidharma-type scientific theories. Although previously published more than once, this new edition is inexpensive and attractively done. 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 Bön, 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.

MNYAM-MED SHES-RAB-RGYAL-MTSHAN (1356-1415)
8 99.

MODI, JIVANJI JAMSHEDJI
900.

113

MORI, MASAHIDE
901.

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. 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.

902.

MUMFORD, STAN ROYAL
903.

Himalayan Dialogue: Tibetan Lamas and Gurung Shamans in Nepal, Tiwari’s Pilgrims Book House (Kathmandu 1990). 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. 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. 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
114

NAGANO, SADAKO
904.

905.

NAGANO, YASUHIKO
906.

The Mirror (Newspaper of the International Dzogchen Community). & Randy J. 15). and Shar-rdza. 2-3. Contained in: Y. LOPON TENZIN (Slob-dpon Bstan-’dzin-rnam-dag. 75. 115 914. Bod-ljongs Nangbstan. vol. pp. with the Tibetan title. 131-149. National Museum of Ethnology (Osaka 2001). pp. 907. and was co-editor together with Samten G. Buddhism and Dzogchen in Tibet. in 110 pages. 1927) — See also under John Reynolds. of New Horizons in Bon Studies (Senri Ethnological Reports no. Edited by Rdo-rje-tshe-ring. Nagano. ed. Issues in TibetoBurman Historical Linguistics. NAMDAK. 913. Poetry. Belehrungen zur Praxis des Dzog-chen in der Tradition des Shang-Shung Nyangud. National Museum of Ethnology (Osaka 2009). Ka-rtsom. 5-12. Shenten Dargye Ling (Blou 2005). 39-50. DGE-BSHES 909. LaPolla. 911. Rang-byung Mchod-rten Ne-pal Gsal-ba’i ’Od. NAM-MKHA’-G. Bod-ljongs Nang-bstan. Not seen. no. pp.YUNG-DRUNG.. Jean-Luc Achard. no.yung-drung-gling-gi Lorgyus Mdo-tsam Bkod-pa. pp. 2nd issue of 1989. eds. 915.. National Museum of Ethnology (Osaka 2000). Translated from the Nepali Version of Purna Harsha Bajracharya. 49 pages. Karmay. pp. Ancient Wisdom: The History of Bön. Senri Ethnological Reports 19. A Guide to Swayambhu. 54-60. 908. vol. This is actually in Tibetan language. This author was convener of the Bon Symposium. Chöd: Teachings by Lopon Tenzin Namdak Rinpoche. Tsaparang (1998). Snang Dgon Phyogs-las-rnam-rgyal-bkra-shis-g.Historical Study of the rGyarong Verb System. 912 . 5. 44 (April-May 1998). New Research on Zhangzhung and Related Himalayan Languages (Bon Studies 3). b. Kailash. NAM-MKHA’-TSHUL-KHRIMS 910. NAM-MKHA’I-NOR-BU — See also Namkhai Norbu. On the Zhang-zhung Snyanrgyud. Senri Ehtnological Studies series no. 3rd issue of 1990. Snang-zhig Dgon-pa’i Dkar-chag Gsal-ba’i Me-long. 7 (1994). . Zhangzhung and Gyarong. 1 (1977). Not seen. pp. Seishido (Tokyo 1984). Bon-sgo. 170-172.

Garuda-Verlag (Dietikon. 92 1. 96. volume II. vol. 1 (Senri Ethnological Reports no. Rgyal-ba’i Phyag-khrid. Retreat in Blanc: Gyalwa Chagtri. vol. Der heilende Garuda. 12). Co-authored with Yasuhiko Nagano & Musashi Tachikawa. Cited by Jean-Luc Achard in Revue d’Etudes Tibétaines. Namkha Truldzö: The Commentary on the Precious Oral Transmission of the Great Perfection which is called The Treasure of Space. Shenten Dargye Ling (Blou August 2005). Paris. June 2001. Afternoon. Ein Stück Bön-Tradition. Bon-sgo. Heart Essence of the Khandro: Experiential Instructions on Bonpo Dzogchen Recorded by Drenpa Namkha.916. Dwogs-sel ’Ga’-zhig Gleng-ba’i Le’u Rin-chen Gtsag-bu. Heritage Publishers (New Delhi 2012). in 69 pages. no. 13 pages. Carol Ermakova and Dmitry Ermakov. National Museum of Ethnology (Osaka 2000). Nam-mkha’ ’Phrul-mdzod. On Swayambhu Stūpa in Nepal. 7 (April 2005). Thirty Signs and Meanings from Women LineageHolders. Shenten Dargye Ling (Blou 2005). Khyung-mkhar (1997). Shente Dargye Ling. Chyaru. Mandalas of the Bon Religion. tr. and especially Mkha’’gro Co-za Bon-mo. 87 + 69 pages. p. Oral Teachings by Lopön Tenzin Namdak. with Root Text and Hagiography of Chöza Bönmo. 66 pages. 1998). 116 917. Retreat in Blanc: Nyamgyud. 92 0. Bon Studies. 67 + 50 + 61 pages. 92 4. Afternoon. . with emphasis on the women’s lineage (mo rgyud). Co-authored with Karin Gungal (b. 1). 11 (1998). 1955). 52 + 55 pages. Shenten Dargye Ling (Blou 2005). Mnyam-bzhag Sgom-pa’i Laglen. volume I. [Lopon Tenzin Namdak] Les Instructions du Vainqueur Eternel (vol. Rang-byung Mchod-rten Ne-pal Gsal-ba’i ’Od. transcribed and edited by Jean-Luc Achard. 918 . Shenten Dargye Ling (Blou 2005). 92 7. Switzerland. by Nagru Geshe Gelek Jinpa. 76 pages. photocopy of an unpublished manuscript in 32 pages. pp. Shenten Dargye Ling (Blou 2005). 919. Teachings by Lopön Tenzin Namdak Rinpoche. 20-24. Sku-gsum Rang-shar. Kusum Rangshar. Pith Instructions on Integration: Teachings by Lopön Tenzin Namdak. April 1999. 92 3. 92 2 . Teachings from the Ye-khri Mtha’-sel. Nyam-zhag Gom-pai Lag-len: Teachings by Lopön Tenzin Namdak Rinpoche. in 182 pages. 92 5. 92 6.

in two volumes (pagination continuous. The Clothes. 935. vol 7 (1994). June 2001. volume I. An anthology of scriptural sources on the life of Lord Shenrab. 1-4. from Ma rgyud thugs rje nyi ma las grol lam rin chen phur rkyen gyi grel pa (sic !). pp. The Condensed Meaning of an Explanation of the Teachings of Yungdrung Bon.). Teachings on Dringpo Sorzhag: Chapter II. The Four Wheels of Bon: Teachings by Lopön Tenzin Namdak. Morning. Bon-sgo. Pith Instructions of the Zhang zhung Nyam Gyud Masters. 5561.d. 14 pages. 92 9. Bon-sgo. Shenten Dargye Ling (Blou 2005). 117 . 931. In Tibetan language.92 8 . ’Bring-po Sor-bzhag. 936. Teachings in Blanc: Nyamgyud. Teachings on Zhang zhung nyam gyud and Namkha Truldzö. Sku Glud Gtong-ba’i Rnam-bshad ’Dod-dgu ’Byung-ba’i Mdzod. 933. Morning. Shenten Dargye Ling (Blou 2002). Included is a prayer to Tapihritsa. as taught by Yondzin Lopön Tenzin Namdak Rinpoche. Teachings on Correcting Faults in Meditation. Shenten Dargye Ling (Blou 2006) 77 + 69 pages. 930. with translations by John Reynolds (Vajranātha). Shenten Dargye Ling (Blou 2005). June 2001. a biography of Lopon Tenzin Namdak and translations of Tibetan texts on the eight-syllable mantra. Rgyal-gshen Rnam-thar (= The Life of Lord Gshen-rab Excerpted from Original Texts). a general treatment of the teachings of Yungdrung Bön. vol. Srid-pa’i Rgyal-mo. 938 . Shenten Dargye Ling (Blou July 2005). 14 pages. Zhang-zhung Nyams-rgyud and Nammkha’ ’Phrul-mdzod. pp. 934. Rtag-gzigs ’Ol-mo-lung-ring Skor Gleng-ba. Not seen. Bonpo Foundation (Kathmandu n.) Ma-rgyud Thugs-rje-nyi-ma-las Grol-lam Rin-chen Phur-rkyen-gyi ’Grel-pa. Shenten Dargye Ling (Blou 2006) 60 + 68 pages. 937. A small booklet in 35 pages. 85 + 103 pages. 13 pages. (There exists another version in 15 pages. Teachings in Blanc: Nyamgyud. 51 + 88 pages. The Healing Practice of Sipe Gyalmo: Teachings by Lopon Tenzin Namdak Rinpoche. 932 . Tibetan Bonpo Monastic Centre (Dolanji 1971). with a total of 904 numbered pages). volume II. Shenten Dargye Ling (Blou 2005). 11 (1998).

NAMGYAL. as if we were being asked to rest content that there is nothing else to tell. Bon-sgo. vol. (There exists a first version in 29 pages. and animism. Typical of a lot of other dictionary entries. Tibet Journal. 15 pages. Contained in: St. 1. NAUMAN. Shenten Dargye Ling (Blou 2006). 3 (Autumn 1982). The Seven Mirrors of Dzogchen. is all we are told about the specific content of the Bön religion. Jr. 7. this one employs all the old buzzwords of shamanism. 50 + 153 + iv pages. 942 . 941. Contributions on Tibetan Language. Tibetan Bonpo Monastic Centre (Dolanji 1983). Alexandra David-Neel’s account of zombie (ro-langs) rites. no.. mediums. 940. Jr. Motilal Banarsidass (Delhi 1995. volume 4. Shenten Dargye Ling (Blou 2005). Gerd Manusch. pp. Naljor Institute (2005). 23-34. About the kings of Zhang-zhung. The Meditation on the Clear Light: From the Oral Transmission of the Great Perfection in Zhang zhung.. ed.. Teachings from the Early Siddhas as taught by Yongdzin Lopon Tenzin Namdak. The Nine Ways of Bon: A Compilation of Teachings in France. 118 . 207-220. Zhang Zhung Nyeng Gyü Manual. ed. 20. vol. Dictionary of Asian Philosophies. Gerd Manusch. Zhang Zhung Nyeng Gyü Manual. 61 pages. Commentary by Lopon Tenzin Namdak Rinpoche and Khenpo Tenpa Yungdrung. St. 944. Tauscher. which after all has nothing specifically Bön about it. spirits. Volume I.939. This is nothing more than an extract from the author’s book: Snga-rabs Bod-kyi Byung-ba Brjod-pa’i ’Belgtam Lung-gi Snying-po. Shenten Dargye Ling (Blou 2006). History and Culture. In Defence of Amdo Gendun Chomphel’s Theory of the Origin of the Tibetan Script. first published in 1983). NGAWANG THONDUP (Ngag-dbang-don-grub) 945.. Steinkellner & H. Elmo Nauman. pp. Zhang-zhung-gi Rgyal-rabs Lo-rgyus Skor. Khrid Ye-shes Bla-ma. NARKYID. p. 5059. Zhang-zhung Snyan-rgyud. pp. KALSANG See under Tadasu Mitsushima. Naljor Institute (2005).. Bonpo. vol. Worst of all. The Main Dzogchen Practices: From the Oral Transmission of the Great Perfection in Zhang zhung. eds. one immediately after the other.) Tri Yeshe Lama. 8 (1995). 943. Routledge & Kegan Paul (London 1979). Zhang-zhung Snyan-rgyud. This was also published in E. ELMO 946. volume 3.

A General Review of the Zhangzhung Studies. Tibetan Religious Dances: Tibetan Text and Annotated Translation of the ’Chams Yig. New Research on Zhangzhung and Related Himalayan Languages (Bon Studies 3). Bon—The Pre-Buddhist Religion of Tibet. Die Bön-Religion Tibets. Exòrma (Rome 2010). by Christoph von Fürer-Haimendorf. 23. pp. pp. Geister und Schamanen.’ NICOLETTI. with appendix by Walter Graf. L’autosacrificio rituale del Chöd nel Bön Tibetano. 1-30. Part 1: Tibetan Buddhism and Bon Origins. entitled Nomadic Sacrifice: The Chod Pilgrimage among the Bonpo of Dolpo Western Nepal. 12 (December 1952). 950.NEBESKY-WOJKOWITZ. Nomadi dell’invisibile. Contained in: Yasuhiko Nagano & Randy J. 553-557. 509-513. pp. Bon—The Pre-Buddhist Religion of Tibet. Part 2: Bon Beliefs and Practices. 951. 2 (1947). MICHAEL ALBRECHT 952. 23. ’s-Gravenhage (Mouton 1956). no. Mouton (The Hague 1976). MARTINO 953. Mönche. Contained in: René de Nebesky-Wojkowitz. 949. in 207 pages. vol. 11 (November 1952). eds. 26-68. pp.. Some few parts are about Bon. Archiv für Völkerkunde (Vienna). vol. LaPolla. Senri Ethnological Reports 19. The Aryan Path (Bombay). NISHI. YOSHIO 954. no. Spirits and Shamans: The Bon Religion of Tibet. & Yasuhiko Nagano. Dances of the Bon. pp. Die tibetische Bon Religion. vol. Walter-Verlag (Solothurn 1995). reprinted by Paljor Publications (New Delhi 1997). in 192 pages. ‘Monks. ed. Oracles and Demons of Tibet: The Cult and Iconography of the Tibetan Protective Deities. The Aryan Path (Bombay). National Museum of Ethnology (Osaka 2001). I have seen in a book catalog that an English version is available. RENÉ de (1923-1959) 947. NICOLAZZI. 9-11. 119 . Vajra Publications (Kathmandu 2013). 948. in 142 pages plus a DVD containing videos.

15. pp. Not seen.NOR-BU-BSAM-’PHEL 955. Mtsho-sngon Slob-gso. no. 962. 957. Not seen. 67-75. Bon-gyi Theg-pa Rim Dgu-las Rgyu’i Theg Bzhi’i Shan Shugs Mdo-tsam Gleng-ba. Mtsho-sngon Slob-gso. G. 4th issue of 1998. On popular Tibetan anti-Bon prejudices. Krung-go’i Bod-kyi Shes-rig Dpeskrun-khang (Beijing 1994). 53-59. Bon and Bonpos. edited and annotated by Adriano Clemente. 77-87. Also contained in: Nam-mkha’inor-bu’i Gsung Rtsom Phyogs-bsgrigs. 12 (December 1980). the 6th issue for the year 1989. Library of Tibetan Works and Archives (Dharamsala 1981). 961. 3rd issue of 1992 (81st in general series). . Tibetan Review. 963. pp. Gangs-can Ri’i Rgyal-po Ti-se-la Cung-zad Bsngags-pa Sna-tshogs Norbu’i Phreng-zhags. The original Tibetan-language publication was entitled: Nam-mkha’inor-bu. NORBU. Contained in: Ti-se’i ’Od-zer. Bod dang Bon-po-las ’Phros-pa’i Gtam. NAMKHAI (Nam-mkha’i-nor-bu. Bod-kyi Lo-rgyus-las ’Phros-pa’i Gtam Nor-bu’i Do-shal. b. Library of Tibetan Works and Archives (Dharamsala 1995). NOR-BU-TSHE-RING 956. 810. Organizing Committee for the Commemoration of 1000 Years of Tholing Temple (Dharamsala 1996). pp. Deu and Bön: Narrations. pp. Gangs-ljongs Rig-gnas. Symbolic Languages and the Bön Tradition in Ancient Tibet. 958. Mnga’-ris Rig-gzhung Gces-skyong Khang (Dharamsala 1994). pp. Istituto Italiano per il 120 960. Not seen. vol. Drung. Rtser Snyeg. Gnas-chen Ti-se dang Mtsho Mapham Bcas-kyi Gnas-yig Skal-ldan Thar-lam ’Dren-pa’i Lcags-kyu. Serie Orientale Roma volume 61. Also published in Gangs-ri-ba Don-brgyud-bstan-’dzin. Not seen. The Italian version: sGrung lde’u bon: Tradizioni magico-religiose dell’antico Tibet (Arcidosso 1990). Gaṅs Ti se’i Dkar c’ag: A Bon-po Story of the Sacred Mountain Ti-se and the Blue Lake Ma-paµ. Translated from Tibetan into Italian. Translated into English from Italian by Andrew Lukianowicz. Library of Tibetan Works and Archives (Dharamsala 1989). 1938) 959. 1-97.yung-drung-gi Bon Rob-tsam Gleng-ba. Bod-kyi Srol-rgyun Spyi-tshogs Nang-gi Bon-chos Dad-mos Skor Glengba. 3rd issue of 1995 (no. Sgrung Lde’u Bon Gsum-gyi Gtam E-ma-ho. 27 in the general series).

Krung-go’i Bod-kyi Shes-rig Dpe-skrun-khang (Beijing 1994). provisionally entitled The Light of Kailash: The Ancient History of Shangshung and Tibet. NYI-MA See Bon-gzhis Slob-dge Nyi-ma. 970. entitled: Gzi-yi Phreng-ba. vol. 3. Tibet Journal (Dharamsala).yab Bon-gyi Pad-mo Rgyas-byed Nyi-’od. 38-40. is being done by Donatella Rossi. Si-khron Mi-rigs Dpeskrun-khang (Chengdu 1990). 3 (Autumn 1982). 964. no. 63-68. 53-64. Tibetan Culture. Krung-go’i Bod-kyi Shes-rig Dpe-skrunkhang (Beijing 1996). The Importance of Pre-Buddhist Tibetan History. Translated from Tibetan by K. Information Office of His Holiness the Dalai Lama (Dharamsala 1981). An English translation in three volumes. The Origins of Tibetan Culture and Thought. NYI-MA-BSTAN-’DZIN (b. 969. 1801). Catalogue of the Bon-po Kanjur and Tanjur. Shang Shung Edizione (Arcidosso 1995). 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-rinchen-rgyal-mtshan-bde-chen-snying-po (b. 967. 13. Zhang Bod-kyi Lo-rgyus Ti-se’i ’Od. Translation of a Tibetanlanguage original. 5-6. Dhondup. Zhang Bod Gna’-rabs-kyi Lo-rgyus Nor-bu’i Me-long. Co-authored with Ramon Prats. 484-546. Also contained in: Nam-mkha’i-nor-bu’i Gsung Rtsom Phyogs-bsgrigs.Medio ed Estremo Oriente (Rome 1989). Not seen. This was published under the following authors and title: Lokesh Chandra & Lopon Tenzin Namdak. which was published in Dharamsala in 1982. no. [Namkai Norbu Rimpoché] ‘Les origines de la culture et de la civilisation tibétaines. pp. 965. 3 (Autumn 1978). pp. Bka’-’gyur Brten-’gyur-gyi Sde-tshan Sgrig-tshul Bstan-pa’i Me-ro Spar-ba’i Rlung G. 971. pp. Dkar-mdzes Bod-rigs Rang-skyong-khul Rtsom Sgyur Cus (Kanze 1990). Editions Olizane (Geneva 1993). Dhondup. 1813) 972 . pp. 7. 966. 4 (1978). vol. l’envers du décor. Translated by K. Contained in: 121 . pp. vol. Tibet Journal. no. Tibetan Review. Some Observations on the Race and Language of Tibet. The Necklace of Gzi: A Cultural History of Tibet. 968. Contained in: Tibet.

vol.” held at Visva-Bharati. 12 (1999). vol. 978 . Khenpo Nyima. Not seen. on December 3. Dbyangs-yig Bzhi-po’i Ming-gi Lo-rgyus. vol. Evidently about Dgongs-pa-rab-gsal. 17 (2004). 37-44. This same Bon work of historical chronology was studied and translated by Per Kværne (1971). vol.’ 973.000 years that someone had suggested. vol. 122 976. Chos-pa’i Smad-’dul Bon-la Thug-tshul Lung-gi Nying-bcud. MKHAN-PO See under Wangyal. . Bon-sgo. pp. 3 (2003). pp. 6268. and how it goes back to Bon. G. About the Bon connections with the Debate of Samye. 75-95. NYI-MA-DON-’GRUB See Ga-gzi-ba Nyi-ma-don-’grub. A calendar for religious events that took place in the Tibetan refugee camp at Dolanji during the entire year 1999. 16 (2003). 979. Not seen. Not seen. pp. vol. ?? Apparently this is about Zhangzhung terms that have to do with the names of the elements. Indo-Asian Literatures Volume 37 (New Delhi 1965). NYI-MA-GRAGS-PA See Bla-khri Dge-bshes Nyi-ma-grags-pa. 977. 1-31. 19 (2006). Bon-sgo. Bod-mi’i Byung-rabs Lo-ngo Sum-stong-las Mi Snga-bar Cal-sgrog Byung-ba’i Ra-sprod. On the Lowland Vinaya transmission of the followers of Chos. Bon-sgo. Not seen. n. Mtsho-sngon Slob-gso. A paper given at the workshop. pp.). NYI-MA-’OD-ZER CHOS-’KHOR-TSHANG (Nyima Woeser Choekhortsang) 975. This text was the basis for Per Kvaerne’s article entitled ‘The Canon of the Tibetan Bonpos. Not seen. 5 for the year 1988. Khri-brtan-nor-bu-brtse dang Bon-po’i Lo-rgyus. pp. NYI-MA-DBANG-RGYAL. pp. Bsam-yas Rtsod-pa dang ’Brel-ba’i Bon-gyi Skor. NYI-MA-BSTAN-’DZIN-RNAM-RGYAL 974. 51-64. 15 (2002). published by the Triten Norbutse Bon Education Centre (Kathmandu. part two. Bon-gzhis Thob-rgyal Gsar-pa’i Gnas Bsdus.yung-drung Bon-gyi Bstan-rtsis Ngo-mtshar Nor-bu’i Phreng-ba. “Sahajayana and the Samye Debate: A Reappraisal. Byung-ba’i Ming-las ’Phros-pa’i Zhang-tshig Skor. 2008.Śata-piṭaka series. Santineketan. Bgres-po’i ’Bel-gtam. Not seen. 98-102. Apparently written to prove that Tibetan history is older than the 3. issue no. 98 0. Bon-sgo. pp. 22-27. pp. On the names of the four vowels.d.

pp. Not seen. Ra-tsa Ghi-dhi-seng-ha-las ’Phros-pa’i Gtam. this is a revised version of an article originally published under the penname 123 98 2 . 98 4. Contained in: Henk Blezer. 11 (1998). 990. G. 110122. Not seen. p. vol. Gshen-rab dang Shāk-thub Gnyis-kyi ’Brel-ba ’Dod-tshul Mi-’dra-ba’i Khag. 136-143. Bon-sgo. ’Phrin-las-nyi-ma Rin-po-che. Bon-sgo. issue 2 (2002). vol. 147-152.” held at Shenten Dargye Ling. Lo-rgyus Ga-dar Byed-pa’i Phyags-ma. 13 (2000). vol. vol. pp. France.’ Arguments in favor of the historical precedence of Zhang-zhung script. 6466. vol. vol. 23-27. This appears to be a report on the Bon Studies sessions at an International Association of Tibetan Studies meeting. 104. News item about a visit by the Dpon-slob of Sman-ri Monastery. 13 (2000). According to the first footnote.98 1. I believe that shon-rtse here must be the name of a type of dance. Rgyal-spyi’i Bod Rig-pa’i Zhib-’jug Tshogs-pa’i Tshogs-chen-las ’Phrospa’i Rgyal-spyi’i Bon Rig-pa’i Zhib-’jug-gi ’Du-tshogs Skor Gleng-ba. Thabs-shig Mi-’dug. ‘A Broom for Historical Housecleaning. Bonsgo. Emerging Bon: The Formation of Bon Traditions in Tibet at the Turn of the First Millennium AD. pp. On different ideas people have about the connections between Lord Shenrab and Śākyamuni. . 70-80. vol. and against the common idea that Tibetan script originated in India.yung-drung Shon-rtse. 98 5. “Bon. 101. 18 (2005). Blou. 2008. Re-zhig ’Khrungs-gzhis-su ’Gro-ba ’Dul-ba. 989. 98 8 .. This article concerns a king named Ra-tsa Ghi-dhi-seng-ha (Tibetan version: Rgyal-po Grags-pa-seng-ge). International Institute for Tibetan and Buddhist Studies (Bonn 2011). Not seen. 11 (1998). on June 22-25. pp. 986. 19 (2006). 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]. Gna’-srol. A literary piece. Bon-sgo. The Origin and Transmission of the Buddhist Lower Vinaya Tradition (by "Choekhortshang Geshe Nyima Woser"). the Indigenous Source of Tibetan Religion and Culture. which must mean the IATS meeting in Winterthur. 98 7. 307-319. Germany in 2006. 98 3. There are two accompanying color photos on the inside of the back cover. p. ed. A paper given at the conference. who is identified by the author with Raja Kirti Singh. pp. pp. Bon-sgo. Bgres-po’i ’Bel-gtam. Bon-sgo. pp. to his home area Dol-po in Nepal. Bon-sgo. 14 (2001).

Yar-lung Rgyal-po’i Mtshan Gnas dang ’Brel-ba’i Zhang-tshig. 16 (2003). 20 (2007). on the basis of an inspection of the well-known Zhangzhung-Tibetan glossary by Nyi-ma-grags-pa. pp. A literary piece. About the story of Sad-mar-kar as found in the Old Tibetan Dunhuang documents. Bon-sgo. 12 (1999). with the title Chos-pa’i Smad-’dul Bon-la Thug-tshul Lung-gi Nying-bcud (it is listed above). 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. Not seen. 67-86. 100-119. On linguistic connections between Zhangzhung and Kinnaur. Not seen. pp. one that includes a section on Zhang-zhung language and script. The head of the clinic is Rag-shi Sman-dge Tshul-khrims-sangs-rgyas. Zhang-zhung dang ’Brel-ba’i Khu-nu’i Skad-rig. 124 992. vol. pp. NYI-MA-’OD-ZER-RGYAL-MTSHAN 997. Mu-khri-btsan-po. 7489. 995. 17 (2004). NYI-MA-RGYAL-MTSHAN 998 . Dpyod-ldan Mchod-pa’i Me-tog. 15-16. 14 (2001). vol. the ’Bum-bzhi.yung-drung-bzang-mo in the journal Bon-sgo. pp. 5 (2008). Nepal. Bgres-po’i ’Belgtam. Bon-sgo. 92-104. 12 (1999). 3 (2009). vol. that Zhang-zhung was in large degree an artificially created language. pp. Zhangzhung words used in the names and titles of the Yarlung Kings. vol. “Zhang-zhung Skad Yig-gi Grub-cha’i Rang-bzhin Skor” zhes-par Dpyad-pa. vol.Btsun-ma G. A news report about a training clinic in Dorpatan. Zhangzhung words found in the mountain valleys of Zhangzhung and Tibet. On the clans of Zhangzhung. Bon-sgo. vol. 996. Rdo Dkar-gyi Lab-rtse. vol. 994. vol. Zhang Bod Ri-klung-las Rnyed-pa’i Zhang-tshig. vol. pp. 991. 15 (2002). that had recently appeared in the journal Nor-mdzod [Dharamsala]. vols. 4959. Not seen. Tun-hong Yig-rnying Nang-gi Sad-mar-kar-las ’Phros-te Dpyad-pa. Bon-sgo. pp. which practices the healing methods found in the traditional Bön medical scripture. 119-120. A response to a number of issues raised in an article authored by Rab-gsal. 993. . Rab-gsal had concluded. Not seen. issue 2 (2002). pp. Bon-sgo. pp. Zhang-zhung-gi Rus-rgyud Skor. 113-125. pp. 87-88. 8-13. 71-88.

pp. 1 (Spring 2004). 2. publication of the Norbu Lingka Institute. 29. Kong-po Bon-ri’i Gnas-bshad Bsdus-pa. vol. NYI-MA-TSHE-RING 999. translated from French into English by Kenneth Douglas & Gwendolyn Bays. 488-491. 52. NYI-ZLA-’OD-ZER-RGYAL-MTSHAN 1000. vol. Nor-mdzod (Nordzeu. The Great Perfection of Non-Sectarianism: rDzogs chen in the Bon and Buddhist Traditions of Tibet. abstract only. Contained in: Terchen Urgyan Lingpa. 10 (1997). 56-84. O-RGYAN-GLING-PA 1003.NYI-MA-RGYAL-MTSHAN — See Spu-rgyal-ba Nyi-ma-rgyal-mtshan. vol. ’OD-ZER-RGYAL-MTSHAN — See Khyung-ser-ba ’Od-zer-rgyal-mtshan. 1001. pp. no. A Key to a Treasury: The History of Two Bonpo Lamas. Not seen. The Life and Liberation of Padmasambhava. SIOFRA 1002 .yung-drung Lha-yi Dmu-thag. 11 (1998). Bon-sgo. Tibet Journal [Dharamsala]. 1st issue for the year 2001 (8th in the general series). no. 2 (1998). Dharma Publishing (Berkeley 1978). Bon-sgo. On Bon mantras. Höfer 1997. Some Northern Magar shamans of Nepal have stories about the origins of the drum similar to those of Bon. INGER 1005. Bon-sgo Bzhi Mdzod Lnga’i Yang-bcud Snying-po Rnam Gsum-la ’Jugtshul. 4th issue of 1998. & Phur-bu. Asiatische Studien. A paper that was to be given at Schloss Seggau. pp. . Dharamsala). Rgyun-spyod Phyag-gi Rnam-bzhag Don-bsdus Sgron-me. MICHAEL 1006. O’DONOVAN. 150-165. pp. O-YO — See Bon-gzhis Slob-dge O-yo. Spang-rgyan Me-tog. 37-44. Austria (1995). G. pp. 13-19. OLSSON. 125 OPPITZ. Drum Fabrication Myths. About prostrations. vol. vol. ’OD-ZER-RGYAL-MTSHAN 1004. Compare Helffer 1994. The Abolition of the Bon Rites by the King of Tibet. pp. 531573.

50. 173-188. Naxi and Moso Ethnography: Kin. Folk Religion in the Ritual Manuscripts of Ancient Tibet.. Ritual Drums of the Naxi in the Light of Their Origin Stories. GERGELY 1014. shamanism and divination in Nepal. New Jersey 1994). Contained in: Michael Oppitz & Elisabeth Hsu.. The Diagnosis of the Signs of Death in the Tibetan Traditional Medicine. Istituto Universitario Orientale. pp. Contained in: Michael Oppitz & Elisabeth Hsu. vol. pp.. pp. Liberation in Our Hands: Part Two. PABONGKA RINPOCHE JAMPA TENZIN TRINLEY GYATSO (1874-1941) 1015. 3 (1990). Pictographs. 126 . The main subjects are Bon and funerary rites. Naxi and Moso Ethnography: Kin. The State of the Art in the Study on the Zhang-zhung Language. vol. The original Italian version was published under the title Insegnamenti tibetani su morte e liberazione. 310-342. Paper given at the 16th Congress of the International Association of Buddhist Studies (Taiwan 2011). The Fundamentals. The Blazing Water Rite of Protection and Prosperity of the Tibetan Bon Tradition. Drum manufacture. 83-85. A history of studies about the Zhang-zhung language. Völkerkundemuseum (Zürich 1998). Rites. Völkerkundemuseum (Zürich 1998). Engle. Annali. Demons and Protectors: Folk Religion in Tibetan and Mongolian Buddhism. pp. 1012 . 1008 . Mahayana Sutra and Tantra Press (Howell. 209-211.1007. pp. Rites. Prism Press (Dorset 1990). 1 (1990). eds. GIACOMELLA 1010. Sacred Tibetan Teachings on Death and Liberation. 1011. Mediterranee (Roma 1985). Pictographs. 79-95. 8 (1984). Le tambour r˜e et son pouvoir. Ed. 19-26. Contained in: Béla Kelényi ed. 15-23. transcribed & edited by Yongzin Trijang Rinpoche Losang Yeshe Tenzin Gyatso. OROSZ. On the ‘Tale of the Drum’ (Rnga-rabs) genre. 1013. Ferenc Hopp Museum of Eastern Asiatic Art (Budapest 2003). pp. fasc. Cahiers de musiques traditionnelles. vol. pp. translated by Sera Mey Geshe Lobsang Tharchin & Artemus B. eds. OROFINO. 1009. The Propitiation of Heaven: Photographs by Joseph Rock. Tibetan Medicine (Dharamsala).

with English translations by Heather Stoddard. University of Edinburgh (Edinburgh 1996). Naxi and Moso Ethnography: Kin. eds. GEOFFREY 102 1. Contained in: Michael Oppitz & Elisabeth Hsu. 275-309. no. ed. These are dated to the 13th century and circa 1300 respectively.PADMA 1016.. aged 25 in 1989. graduated from Central Institute for Nationalities in Beijing in 1980 and is ‘now’ (in 1989) a teacher there. 6 (May 1888). PARKER. pp. The Mutual Infiltration and Influences of Buddhism and Bonism Viewed from a Comparison between Them. 16. vol. P’ön-Po. A Dictionary of NonChristian Religions. 76. On pages 208-211 are two remarkable early Bön paintings on cloth. Vajracharya. an Aesthetic Adventure. PARRINDER. with contributions by Amy Heller. E. The patron for this painting was an otherwise unidentifiable monk. Reading between Cultures: Social Anthropology and the Interpretation of Naxi (Na-khi) Religious Texts. 91-103. pp. Contained in: Geoffrey Parrinder. The Westminster Press (Philadelphia 1971). Pasar Tsultrim Tenzin (Spa-sar Tshul-khrims-bstan-’dzin). The Translation of Naxi Religious Texts. One is of an unidentified Bönpo master. On some of the Qianlong Emperor’s campaigns.H. ANSHI 1018 . . China Review. Bon. PRATAPADITYA 1017. et al. PASAR TSULTRIM TENZIN. doctoral dissertation. Changru Tritsuk Namdak Nyima (Dge-bshes Spyang-ru Khri-gtsug-rnam-dagnyi-ma) & Gatsa Lodroe Rabsal (Ga-tsha Blo-gros-rab-gsal). holding a skullcup in his left hand. 102 0. 1019. 340-348. PAN. A Lexicon of Zhangzhung and Bonpo Terms. Himalayas. Völkerkundemuseum (Zürich 1998). Senri Ethnological Reports no. pp. Tibetan Studies (Lhasa). p. Oskar von Hinüber & Gautama V. 2 of 1989. Pictographs. Petty Independent Tribes of China. by Yasuhiko Nagano & Samten G. 102 2 . The other painting depicts Gtso-mchog-mkha’-’gying and Mkha’-la-gdug-mo. Rites. Art Institute of Chicago (Chicago 2003). with dark blue colored skin and a third eye. The author. 48. Karmay. including the Gold Stream Expedition. National Museum of Ethnology (Osaka 127 PAL. issue no.

Karmay & Y.. 671-725. borrowed into Chinese via Persian (this equivalence is mentioned in Christopher I. Princeton University Press. Pilgrimage in Tibet. Research Center for the Language Sciences. in the same area traditionally known as Rgyal-mo-rong. 699). 54. persons and places) at the end of the book. Apart from the fascinating question of the location[s] of the Kingdom[s] of Women. 671-683. PAUL 102 4. Although it was not so identified by Pelliot himself. New Horizons in Bon Studies (Senri Ethnological Reports no. 39).. There are records of Yang-t’ung envoys to the Chinese court. and distinguished it from Suvarṇagotra (p. vol. Yang-t’ung is surely none other than Zhang-zhung. 184-201. 126128. 128 PELLIOT. It is quite simply and nicely arranged for ease of use by those who are familiar with Tibetan alphabetic order. which is the main subject. noted the location of Yang-t’ung east of the Great Po-lû (Baltistan). Librarie AdrienMaisonneuve (Paris 1963). 2. 1987. 25.G. The Tibetan Empire in Central Asia. whether in Zhangzhung or Tibetan languages (the Zhang-zhung terms are marked as such). who reads Bon texts in Tibetan language. Nagano. The Chinese traveller Hui-chao. The main discussion on Yang-t’ung is found at pp. Femeles (Island of Women). Notes on Marco Polo. . This is a glossary of terms used by Bönpos. a Tibetan Bonpo village community now in northern Szechuan (Sichuan) Province. UGYEN (U-rgyan-dpal-rgyan) 102 3. This book has been reviewed by Helmut Eimer in Central Asiatic Journal. Tibetan Pilgrimage in the Process of Social Change: The Case of Jiuzhaigou. sometimes distinguishing between a Greater and a Lesser Yang-t’ung.2008). vol.. Princeton. Tibet: A Handbook. pp. On Jiuzhaiguo (Gzhis-rtsa-sde-dgu). whether Tibetan or non-Tibetan. eds. 22. pp. p. There are three separate indices for proper names (deities. Bloomington. with English-language translations. there are brief but very important discussions about the place known in Chinese sources as Yang-t’ung. pp. Contained in: Alex McKay. National Museum of Ethnology (Osaka 2000). Contained in: S. et al. PELGEN. Curzon (Richmond 1998). This will be an essential reference work for anyone. no. Kharamshing: An Antidote Against Evil. ed. PENG WENBIN 102 5. Beckwith. pp. 1 (2010). 707-710. 1973. Helmut Hoffmann. pp. 15). in the early 8th century.

DGE-BSHES 102 7. 102 9. Contains a comparative study of the biographies of Teacher Śākyamuni and Teacher Shenrab. Bon-sgo.’PHAGS-MCHOG-SEMS-DPA’ 102 6. pp. in 561 pages. PHUN-TSHOGS-DON-GRUB (Phuntsok Dhondup) 1033. founded by Sprul-sku Blo-ldan-snying-po in the year 1383. Rtse-drug Dgon-gyi Lo-rgyus. Rgyang-ring-gi A-ma-la Phul-ba’i Tshig-phreng. Wāṇa Dbus Bod-kyi Ches-mtho’i Gtsug-lag Slob-gnyer-khang [Central Institute of Higher Tibetan Studies]. 6 (1993). in 320 pages. Bon-sgo. pp. Poetry. [Sman-ri’i Slob-dpon ’Phrin-las-nyi-ma Rin-po-che]. Bon-sgo. 1030. pp. Thugs-dam Phreng-ba’i Rnam-bshad. Mu-khri-btsan-po’i Skor Rags-tsam Gleng-ba. 28-36. On Zhang-zhung geography. PHUN-TSHOGS-TSHE-RING (Phuntsok Tsering) 1034. Mi-rigs Dpeskrun-khang (Beijing 2002). vol. On a Bon monastery named Rtse-drug. PHUN-TSHOGS 1032 . 12-16 in the reprint edition. a 129 . Bod-kyi Bon Dgon Khag-gi Lo-rgyus dang Da-lta’i Gnas-bab. 1st issue of the year 2000 (27th in the general series). vol. recently reconstructed. pp. 1-16. On rosaries. pp. Bon-sgo. 2 (1988). vol. in Steng-chen Rdzong. PHUN-TSHOGS-NYI-MA — See Bsam-gling-ba Phun-tshogs-nyi-ma. Appears on pp. pp. To judge from the title. 34-39. Bgres-po’i ’Bel-gtam. 10 (1997). 3 (1989). vol. 19-23. ’PHRIN-LAS-NYI-MA. Bod-ljongs Nang-bstan. Bon zhes-pa’i Go-don-la Dpyad-tsam Byas-pa. Bon-sgo. 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. PHUN-TSHOGS-TSHE-RING — See Phuntso Tsering Sharyul. 58-65. 1-10. Zhang-zhung-gi Shes-rig Skor Rags-tsam Gleng-ba. Miscellaneous series no. 1031. pp. 11 (Sarnath 2000). 74-75. issue 1 (2001). 102 8 . [Sman-ri’i Dpon-slob ’Phrin-las-nyi-ma Rin-po-che]. vol. 20 (2007). Brtan-bzhugs Maṇḍal-gyi Bshad-pa. although the greater part of the book is on the Two Truths as taught by them.

13 (2000). A paper delivered at the 8th meeting of the International Association for Tibetan Studies (Bloomington 1998). 25-30. 1039. vol..). the yi-dam. 1035. eds.’ held at the National Museum of Ethnology. A paper given at the Ninth Seminar of the International Association for Tibetan Studies. PHUNTSOG. pp. 119-145. On the meanings of the Bon mantric syllable ‘Swo’. 1037. vol. August 23-27. etc. THUBTEN (Thub-bstan-phun-tshogs) 1040. Zab-snying Bswo-yi Mtshon-don Rnam-dag Lung-gi Dgongs-rgyan. The Relationship between the First Treatise of Tibetan Medicine and the Four Medical Tantras. 761-768. but also as an interjection. Bon zhes-pa’i Tha-snyad De’i Go-don Skor Mdor-tsam Gleng-ba. and as a exclamation expressing ferocity (used by soldiers in battle. although not published in the proceedings. Osaka. 1999. On how the proper name Zhang-zhung ought to be understood. 1036. Contained in: Helmut Krasser. He demonstrates that it is used not only as a seed syllable for the divine form of high aspiration. 2. Stags-gzig ces-pa’i Yul De’i Sa-khongs dang Go-don Skor (‘The Location and the Meaning of Stag Gzig’). 130 . Tibetan Studies. PHYWA-SRAS NGAG-ZLA 1041. 1038 . Contained in: Bod Rig-pa’i Ched-rtsom Gces-bsdus. Bod-yig-gi ’Byung-tshul Skor Rags-tsam Gleng-ba. and on the divisions between the three Zhang-zhungs known as Doorway. 2000. Paper given. He also discusses the various spellings of the word. in Tibetan. Innermost. Leiden.. June 24-30. Bgres-po’i ’Bel-gtam. pp. and Intermediate. at the ‘New Horizons in Bon Studies. Verlag der Österreichischen Akademie der Wissenschaften (Wien 1997).history of some Tibetan Bon monasteries and their present condition. Bon-sgo. pp. abstract. et al. including the reason for the subscript letter wa (or wa-zur). as a call for urging (animals and so forth). Not seen. Zhang-zhung zhes-pa’i Tha-snyad De’i Go-don dang / Zhang-zhung Sgo Phug Bar Gsum-gyi Khyab Khongs Skor. Bod-ljongs Mi-dmangs Dpe-skrun-khang (Lhasa 1987). Bon-gyi Bstan-pa Dar Rgud Ji-ltar Byung-ba’i Skor Mdo-tsam Brjod-pa. issue 2 (2002). pp. 7780.

Although Rgyal-rong is one of the main population centers of the Bön religion.P. But they do have Khyab-pa Lag-ring as the main demonic opponent of their hero named A-mye Sgo-ldong. Bon.POMMARET. Oberón (Madrid 2003).. The Institute for Comparative Research in Human Culture (Oslo 1994).. 4). just as in the story of Lord Shenrab in Bön. 1046. 660-669. Thanks to Mara Arizaga for supplying this reference via electronic mail. Contained in: Giovanni Filoramo. 1045. Religioni dell’India e dell’Estremo Oriente (Storia delle religioni. pp. League. Giulio Einaudi (Torino 1993). et al. — PRECIADO. vol.. pp. 131 . See also under Namkhai Norbu. SWAMI 1043. Fagernes 1992. Svástika. (Calcutta 1949). About the abbreviation practices used in Bon manuscripts. pp. 41 (1991). On ‘Contracted Words’ and a List of Them Collected from a Bon-po Work. IÑAKI 1047. eds. 36 (2007).. Includes a section entitled ‘La religione prebuddhista e il bonismo’ on pp. To judge from an excerpt found on the internet. 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”). Les fêtes aux divinités-montagnes Phyva au Bhoutan de l’est. Dizionario delle religioni. this appears to be quite a serious book about Bon and perhaps the only one to be composed in Spanish. Tibetan Studies: Proceedings of the 6th Seminar of the International Association for Tibetan Studies. ed. above. PRINS. pp. vol. 573-612. Kailās-Mānasarōvar. ed. PRANAVANANDA. PRATS. Le religioni del Tibet. 573-582. Ltd. vol. Religión y magia del Tíbet. Contained in: Per Kværne. East and West (Italy). Editori Laterza (Roma-Bari 1996). MARIELLE 1048 . 189-216. The Rgyalrong New Year: A Case History of Changing Identity. S. pp. Zentralasiatische Studien. 94-95. 231-238. FRANÇOISE 1042 . Contained in: Giovanni Filoramo. RAMON 1044.

Dkar-ru Grub-dbang Bstan-’dzin-rin-chen (1801-1861). Bon-sgo. Bgres-po’i ’Bel-gtam. issue 1 (2001). A short biography of the founder of Sman-ri Monastery. He provides “ethnographic cameos” of “exotic Himalayan communities. but particularly in Nepal. 1957) 1054. & Marietta Kind. vol. author of the longest Bön guide to Mt. Revue d’Etudes Tibétaines. the Ancient Salt Route in Western Nepal. Nepal. Bon-gyi Gter-ma’i Lo-rgyus Dwogs-bsal Snang-ba’i Dga’-ston. 1055. 20. RAMBLE. 395-408. RAI. 1056.” Gaining Ground: Representations of Territory in Bon and Tibetan Popular Tradition. Gangs-can Rtsom-rig-gi Shes-bya Myong-tshod Rjen-bur Smra-ba’i Gtam-thung. vol. 481-502. pp. RAG-SHI SKAL-BZANG-NYI-MA 1050. vol.RA-MA KUN-BZANG-RGYAL-MTSHAN 1049. 10-15. 13 (1948). pp. Senri Ethnological Reports no. Sman-ri-ba’i Mdzad-rnam Mdor-bsdus. RUDOLPH 1053. issue 2 (2002). 669-752. Playing Dice with the Devil: Two Bonpo Soul-Retrieval Texts and Their Interpretation in Mustang. On the history of scriptural revelations in Bon. 49-61. A Nineteenth-Century Bonpo Pilgrim in Western Tibet and Nepal: Episodes from the life of dKar ru grub dbang bsTan ’dzin rin chen. 42-55. Bon dKar and Lāmāist Monasteries along the Kāli Gandaki. pp. Book Faith India (Delhi 1994). Remarks on the Sacrifice to Heaven of the Na-khi and Other Tribes in South-West China. pp. pp. CHARLES (b. 15 (November 2008) [Tibetan Studies in Honor of Samten Karmay]. 13-17. pp. 38. 7. National Museum of Ethnology (Osaka 2003). RATAN KUMAR 1052 . The Thakālis. 2 (1988). 1057. vol. pp. eds. . Contained in: Donatella Rossi & 132 RAHMANN. Bon Studies no. Bon-sgo. Tibet Journal. On literary composition.. 1 (Spring 1995). Contained in: Samten G. 3 (1989). vol. 83-124. 1051. Tisé (Kailash). pp. Bonpo Monasteries and Temples of the Himalayan Region. Monumenta Serica. Karmay & Yasuhiko Nagano. no. A Survey of Bonpo Monasteries and Temples in Tibet and the Himalaya. 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.

yang make use of a dismembered magical deer. pp. D. 205-232. eds. Hooking the bla (bla’gug) ritual.. L’Ethnographie. Arbeitskreis für Tibetische und Buddhistische Studien.. 1063.. householders who perform rites for local divinities. pp. 133 . etc.W. et al. Library of Tibetan Works & Archives (Dharamsala 1999). Sacred Spaces and Powerful Places in Tibetan Culture. The Deer as a Structuring Principle in Certain Bonpo Rituals: A Comparison of Three Texts for Summoning Good Fortune (G. The Founding of a Tibetan Village: The Popular Transformation of History. and Bön is difficult to determine exactly. 133-232. Kailash (Kathmandu). See also the 2008 article by Hildegard Diemberger. pp. nos.). its body parts corresponding to the items on the altar used in the ritual (the hide with the felt altar-cover. 1061. ed. Pramāṇakīrtiḥ: Papers Dedicated to Ernst Steinkellner on the Occasion of His 70th Birthday. The Politics of Sacred Space in Bon and Tibetan Popular Tradition. 333. ed. Three different Bon ritual texts for recovering lost phya or g. vol. 1058 . Contained in: Toni Huber. Mandala and Landscape. The historical relationship between the A-ya priests. Contained in: B. Universität Wien (Vienna 2007) 683-720. Contained in: A. pp. Printworld (New Delhi 1997). the Everlasting Relligion of Tibet: Tibetan Studies in Honour of Professor David L. I have only seen a PDF downloaded from the internet. special issue of East and West. The Creation of the Bon Mountain of Kongpo. new series vol. 1060.. especially since the A-ya surface in the literature only rarely (mostly attached to some personal names). pp. Snellgrove. pp. 268-290. Kellner. 3-4 (1983). Macdonald. 59.K. eds.. The Aya: Fragments of an Unknown Tibetan Priesthood. 1059. Krasser et al.. Karmay. 509–539. vols. Cultural Flows across the Western Himalaya.. A rewritten version of the paper entitled ‘Gaining Ground’ listed above. Verlag der Österreichischen Akademie der Wissenschaften (Vienna 2012). 1062 . eds. The Muktinath Yartung: A Tibetan Harvest Festival in its Social and Historical Context. Bon.Samten G. 100-101 (1987). 221-246. 1-4 (December 2009). Chapter 18 as contained in: H.yang).

Karmay & Y. 1-23. 15). 1942) 1070. Tsewang Rigdzin: The Bon Tradition of Sacred Geography. France. National Museum of Ethnology (Osaka 2000). 4th issue of 1993 (48th in general series). Materials Research Society Symposia Proceedings (2008). pp. G. 124-145. JOHN MYRDHIN (aka VAJRANATHA. Includes general discussion of the deeds in the life of Lord Shenrab. Not seen. A Survey and Explanation of the Bonpo Tantra System. Eastern Tibet. 1072 . REYNOLDS. Not seen. the Magic Word: The Indigenous Religion of Tibet. Bonpo Dzogchen Teachings according to Lopon Tenzin Namdak. the Ancient Pre-Buddhist Religion of Central Asia and Tibet. issue 4 of 1992 (44th in general series). Rubin Museum of Art (New York 2007). REEDY. Nang-pa dang Bon-po’i Mthun-phyogs Nyung-ngur Rnam-gsal. Bonpo Translation Project (n. Oxford University (1984).. A paper given at the conference. 2008.p. “Bon. 1066.L. 85-92 (page numbers uncertain!). 1069. thesis.1064. D. pp. Bon. About certain similarities between Tibetan Buddhism and Bon. pp. 289-316.” held at Shenten Dargye Ling. Preserving Intangible Aspects of Cultural Materials: Bonpo Ritual Crafts of Amdo.G. 426 pp. 331-352. the Indigenous Source of Tibetan Religion and Culture. pp. 1068. eds. 134 . eds.. this is mainly about gtorma and tsha-tsha. Karmay & Jeff Watt. pp. the Eternal Tradition. Bon: Yungdrung Bon. Bodljongs Zhib-’jug. Bod-ljongs Zhib-’jug (Tibetan Studies). 1991). Available for purchase over the internet. Contained in: Samten G. A thoroughly revised version is due to be published soon. Not seen.yung-drung Bon-gyi Chos-lugs-la Dpyad-pa. its History. Nagano. Phil. According to the abstract. Vajra Publications (Kathmandu 2006). Blou. 1071. Teachings and Literature. New Horizons in Bon Studies (Senri Ethnological Reports no. The Secular Surroundings of a Bonpo Ceremony: Games. Contained in: S. b. C. on June 22-25. Earlier self-published editions of this title exist. REB-GONG RDO-RJE-MKHAR 1067. The Lamas of Lubra: Tibetan Bonpo Householder Priests in Western Nepal. 1065. Popular Rituals and Economic Structures in the Mdos-rgyab of Klu-brag Monastery (Nepal).

1073. Other works by the same author are included in this issue. in 61 pp. 1075. in 1992. vol. 1-3. introduction and notes by John Myrdhin Reynolds. On Mother Tantras (Ma-rgyud). 1079. from the Bonpo Terma Tradition. Paper delivered at the 6th Seminar of the International Association for Tibetan Studies. under “Bönpo Bulletin”). held at Fagernes. together with the Original Myth of the Walchen Gekhod. Bonpo Translation Project (1995). Gene Smith. The Healing Practice for Sidpa Gyalmo. Being Chapter Eleven from the Ma-rgyud Thugs-rje nyi-ma. The Instructions of Shardza Rinpoche for the Practice of Vision and the Dark Retreat. transcribed and edited by J.M. Not seen. 108 0. as transmitted orally by Lopon Tenzin Namdak. Not seen. Prats. in 9 pages. Bonpo Translation Project (San Diego 1996). Bonpo Translation Project (San Diego 1996). Extracted from a work entitled. ed. The Concepts of Kun-gzhi rig-pa and Rtsal in the Bonpo Dzogchen Teachings of the Zhang-zhung Snyan-rgyud. Bonpo Translation Project (Freehold & Amsterdam 1992). 135 . Bon-po Translation Project (Berkeley 1989). This would seem to be a translation of some part of the Mother Tantras (Ma-rgyud). Not seen. Bonpo Translation Project (San Diego 1993). Not seen. The Mandala of the Sun.. pp. Norway. Philosophical Systems and the Debate over Ideas in the Bonpo Mother Tantra. Bonpo Translation Project (Freehold & Amsterdam 1992). Reynolds. The Pandita and the Siddha: Tibetan Studies in Honour of E. 108 2 . 218-233. with translation. 1074. 1076.M. Samaya Commitments for the Mother Tantra. pp. 1077. Not seen. Amnye Machen Institute (Dharamshala 2007). 108 1. The Mother Tantra from the Bon Tradition. Bönpo Bulletin. Yeshe Thigley: The Essence of Wisdom. Practice from the Zhang-zhung Nyan-gyud. The Nine Ways of Bon. 1078 . some under his pen name Vajranatha (see above. transcribed and edited by J. forthcoming from Snow Lion (Ithaca). Contained in: Ramon N. Reynolds. as presented by Lopon Tenzin Namdak. a work in progress. in 32 pp. 1 (1988). in 61 pp. a work in progress. The Cult and Practice of Zhang-zhung Meri: Translation of the Sadhana Practice for Meri from the Meri Sgrub skor.

Zhu Rizhing G. 1090. Bonpo Translation Project. Not seen. 108 4. Gangtok. J. above. Bonpo Translation Project (Freehold & Amsterdam 1991). Thobgyal Sarpa: The Only Tibetan Bonpo Settlement in India. Vajra Publications (Kathmandu 2005). Master of Arts thesis. 108 9. 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. in 61 pp. the Eternal Tradition. Rediscovering ‘Good Attitude’ — The Tibetan Diaspora and the Rapprochement between Bon and Buddhism. See under Kværne. The Practice of Chod in the Bon Tradition: “The Laughter of the Dakini” by Shardza Rinpoche.” I saw this notice on the internet. Rikey. This is interesting. In 56 pages. Austria (1995). Yundrung Bon. or the Tibetan Bön 136 . University of Melbourne (1992). The Threefold Practice of the Primordial State of the Mother Tantra. RICHMOND. KEITH 108 7. but haven’t yet been able to learn any more about it. Master’s thesis (Melbourne 1992). On Thob-rgyal Gsar-pa. Diaspora Scholarship and Self-Image: Reshaping our Images of Bon. 1959-1989. 1091. A paper read at the Seminar organized by the SYLFF association of Helsinki University in co-operation with Confucius Institute at the University of Helsinki. with foreword by Lopon Tenzin Namdak. THUBTEN K. 108 8 . translated by Thubten K.yung-drung-kun-grags-gling is said to be the only Bon monastery in Sikkim. RIKEY. Sikkim with a transcriber’s note (Nawang Jigme) and with an appendix on the three heart mantras. 108 6. Vidyadhara Publications (San Diego 1996).108 3. A paper listed in the program but not actually delivered at the Tibetological conference in Schloss Seggau. Preserving Everlasting Bon: The Positions of the Bon-pos in Tibetan Refugee Society. 108 5. Not seen. abstract. Life Story of Lama Yungdrung Tsultrim of Zhu Rishing Yungdrung Kundrak Ling Monastery. September 25. since there is precious little information on Bon in Sikkim. Vidyadhara Publications (San Diego 1996). “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. 2008.

Tshad-ma’i Rig-pa’i Rlabs ’Phreng. 1100.. Bon-sgo. pp. 13-17. Himachal Pradesh. 3-9. 137 . Pre-Buddhistic Rites in Buddhism. 13 (2000). with reference to the mantric and Rdzogs-chen teachings of Bon. pp. RME’U YON-TAN-MTHONG-GROL. pp. Bon-gyi Skyabs-’gro dang Sngon-’gro ’Bum Dgu. RNGA-BA ’BRUG-GRAGS 1098 . Bon-sgo. 99-102. A literary piece. 92-95. Bshad-sgrub ’Dus-sder Bsngags-pa’i G. 3 (1989). 1 (1987. issue 1 (2001). in 90 pages. Contained in: Tanka B. 123-124.yas-ru’i Ston-pa Bco-brgyad Skor Mdo-tsam Brjod-pa. Bonsgo. Bon-sgo (Dolanji). Gces-su ’Os-pa’i Dgon-sde. A literary piece. 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. eds.org.YUNG-DRUNG-BSAM-GTAN 1099. Phar-phyin Bcu’i Nang-tshan Sbyin-pa’i Skor Mdor-tsam Gleng-ba. Nyima Wangyal Marong (Kathmandu 2002). On logic and debate. vol. Bon-sgo. Rgyal-rigs Bru-yi Ring-lugs ’Dzin-pa’i G. pp. RNGA-BA 1097. pp. pp. vol. vol. A copy was placed on the internet in PDF format at this website: http://www. 86-91. 9 (1996).community at Dolanji. 36-41. pp. ’Jig-rten-gyi Rang-bzhin Brjod-pa’i Bden-gtam Dbyar-gyi Rnga-sgra. RMA-RONG MDO-SNGAGS-BSTAN-PA-BKRA-SHIS 1096. pp. RINGU TULKU (Ri-mgul Sprul-sku) 1092 . 1094. vol. 108-113.yas-’khyil Dung-gi Sgra-dbyangs. RNGA-BA G. Religion and Society in the Himalayas. also reprinted in 1994). vol. 11 (1998). 12 (1999). Bgres-po’i ’Bel-gtam. About the Bru family and its Bon lineages. Bon-sgo. continued in issue 2 (2002). vol.sylff. Gian Publishing House (New Delhi 1991). Subba & Karubaki Datta. GSHEN GYI RNAL ’BYOR 1093. pp. On the problem of equal rights for women and men. RMA-RONG DGE-BSHES NYI-MA-DBANG-RGYAL. RMA-RONG LUNG-RIG-RNAM-RGYAL 1095. 32-38.

pp. 1106. 7 (1994). About the white hats of the Bonpos. Se-bon Sha-ru Dbu-chen. 62-73. pp. On Vairocana. vol. pp. 1104. A literary piece. p. A literary piece. Yid Skyo-ba’i Gnas-tshul Rags-bsdus. 12-21. p. the Tibetan translator of the imperial period. 5-7. A literary piece.RNGA-BA ’JAM-ME 1101. 98-101. Bod ces-pa’i Tha-snyad-la Dpyad-pa. Lde-bon Gyim-tsha Rma-chung. pp. Bu-chung-zhig-gi Snying-nor-gyi A-ma. 1105. Snang-dgon Bon-bstan-slob-gling-gi Dge-mtshan Brjod-pa Tshangs-sras Dgyes-pa’i Dbyangs-kyi Rdul-phran.yung-drung Bon. vol. Chu-’dzin-gyi Mngal Khul-du Gnas-pa’i Gru-char. Bon-sgo. Bon-sgo. On historic competition between Bon and Chos. Bon-sgo. Zhwa-dkar G. Rab-legs-g. 11 (1998). issue 1 (2001). vol. Bod-kyi Lo-rgyus-la God-chags Byung-ba’i Skor.’ G. 60-72. 8 (1995). pp. 1109.’ the Tibetan-language name for ‘Tibet. 1112 . 138 1102 . RNGA-BA KHRI-RGYAL 1107. 75-80. pp. Smad-kyi Mkhas-pa Mi Bzhi’i Skor Rags-tsam Gleng-ba. 9 (1996). vol. Bon-sgo.yung-drung-gling-gi Skor. RNGA-BA PHUN-TSHOGS-RNAM-RGYAL 1110. pp. Bgres-po’i ’Bel-gtam. Bon-sgo. About ‘Bod. Bon-sgo. Poetry. 57-59. A literary piece. Bon-sgo. Bgres-po’i ’Bel-gtam. 108. 10 (1997). pp. issue 2 (2002). vol. Lo-chen Bai-ro-tsa-na’i Skor-la Cung-tsam Dpyad-pa. 5 [3rd reprint] (1991). . vol. Bon-sgo. issue 2 (2002). 161. Bon-sgo. 10 (1997). p. 102-104. An obituary for Bya-’phur Nam-mkha’-rgyal-mtshan (1969-1995). RNGA-BA MTSHO-LDAN-SNYEMS-BLO 1108 . vol. vol. vol. pp. Las-dbang-gi Ngang-pa Ser-po. 118. 1103. 11 (1998). 8 (1995). RNGA-BA SHES-RAB-DGE-LEGS 1111.yung-drung Bon zhes-pa’i Tha-snyad-la Dpyad-pa. 130-142. & Me-nyag Lce-tsha Mkhar-bu. Bgres-po’i ’Bel-gtam. On the Four Wise Men (Mkhas-pa Mi Bzhi): Zhangzhung Stong-rgyung Mthu-chen.

Contributions to the Shamanism of the Tibetan-Chinese Borderland. vol. pp. 7 (1994). Rgyal-gshen Rjes-dran. vol. Phar-phyin Drug-la Bsngags-pa Gtam-gyi Me-tog. Dge-ba-la ’Jug-pa’i Sgo Skyabs-su ’Gro-tshul Skor Cung-tsam Gleng-ba. ROCK. vol. pp. The Na-khi Nāga Cult and Related Ceremonies. pp. Istituto Italiano per il Medio ed Estremo Oriente (Rome 1952). vol. 139 . JOSEPH F. 1119. Anthropos. issue 2 (2002). 49-52. Bon-sgo. Bon-sgo. 160. vol. 112 3. 8 (1995). pp. 71-72. Bgres-po’i ’Bel-gtam. pp. RNGA-BA SHES-RAB-TSHUL-KHRIMS 1117. (1882-1964) 112 1. A literary piece. Bgres-po’i ’Bel-gtam. 9 (1996). Bonsgo. 7 (1994). Bon-sgo. 54. A literary piece. 5-6 (1959). RNGA-BA SHES-RAB-KUN-GSAL 1115. 89-90. Lho Gter Lugs-kyi Theg Dgu’i Rnam-bzhag Rags-tsam Brjod-pa. 9 (1996). 112 2 . 5-83. vol. Rmi-lam-gyi A-ma. Not seen. according to Mo-so Manuscripts. pp. RNGA-BA SHES-RAB-RGYA-MTSHO 1116. the Founder of the Mo-so Shamanism. Bon-sgo-la Bcing-ba’i Brtse-dung. A literary piece in praise of Menri Monastery. 158-167. 1114. Dpal-ldan Yongs-’dzin Bla-ma’i Bstod-tshig Ngag-gi Rol-mo. A literary piece. 26-35. Poetry. p.RNGA-BA SHES-RAB-GRAGS-PA 1113. Artibus Asiae. The Birth and Origin of Dto-mba Shi-lo. Bon-sgo. 7 (1937). RNGA-BA SKAL-KHO 112 0. pp. issue 1 (2001). Bon-sgo. On taking of Refuge. fasc. 796-818. pp. 53-54. pp. vol. 7 (1994). 1118 . Dpal-ldan Sman-ri Dgon-la Bstod-pa Dri-za’i Bu-mo’i Glu-dbyangs. vol. On the Nine Vehicles. 151-152.

(1902-1960) 112 5.ROCKHILL. pp. Snellgrove. Contained in: Henk Blezer. ROERICH. An Introduction to the mKha’ ’gro gsang gcod Teachings of Bon. W. pp. Although this violates my principles of inclusion. It also gives a good impression of just how little was known about Bön at the time. It has now been published in East and West. special issue of East and West. This hermitage for nuns is associated with the holy mountain of Byang Bya140 112 8 . 213-233. p. 357 ff. The Life of the Buddha and the Early History of His Order. DONATELLA 1126.s.. eds. Contained in: Donatella Rossi & Samten G. 58. 1130. n. ROSSI. 84] (Rome 2012). supplement 1 for vol. Trails to Inmost Asia. 78 (2005). Karmay. 1131. 413-420. . puṇya). Bon.. pp. GEORGE N. 365-378. reprint of edition of 1901). A Preliminary Note on the Maṇḍalas of the Bon Tradition. pp. The author studied Chö (gcod) rituals of Bön as practiced by nuns of Brag G. A paper delivered at the 11th Seminar of the International Association for Tibetan Studies held at Königswinter in 2006. Pilgrims (Varanasi 2004. 206-208. CLARA Il sGrags pa rin chen gling grags. Yale University Press (New Haven 1931). pp. Brill (Leiden 2002). 59. 83-91. 112 9. 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.yung-drung. 112 7. WOODVILLE 112 4. ed. ROSSETTI. Religion and Secular Culture in Tibet (Tibetan Studies II). Il mito dell'impero tibetano secondo la tradizione Bon. 337-346. Holy Mountains and Saint Immortals in the Bon Tradition: A Preliminary Survey of the History of Chang-cha-dur. 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). 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. nos. Le ragioni della grandezza e del declino. Tibetan Art between Past and Present [=Rivista degli Studi Orientali. nos. pp. vol. the Everlasting Relligion of Tibet: Tibetan Studies in Honour of Professor David L. vol. 1-4 (2008). A Brief Note on the Bonpo Texts of the Giuseppe Tucci Fund Preserved at the Library of IsIAO. Rivista degli Studi Orientali. 1-4 (December 2009).

1868) was an important holy personage and leader in the late 19th century. Nagano. This may be available online. pp. 2008. 58-71. National Museum of Ethnology (Osaka 2000). Sacred Female Biographies in the Bon Religion: A 20th Century gTer-ma.G. 15).dur in Amdo as well as the monastery of Dga’-mal. Blou. 371-378. 4 (Winter 1998). on June 22-25. I haven’t generally included audio or video items in this bibliography. 1137. revealed to Bde-chen-chos-kyi-dbang-mo (b. Lake Atna (Atnsjøen).” held at Shenten Dargye Ling.. Bde-chen-chos-kyi-dbang-mo (b. 1138 . 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. since I believe it is of particular significance and that it ought to be better known. 1868). France. The Monastic Lineage of Snang-zhig Dgon-pa in Amdo. Norway. Some Considerations about the Bonpo Prajñāpāramitā. The Tibet Journal (Dharamsala). 1134. 181-191. 141 1133. the Indigenous Source of Tibetan Religion and Culture. although I make an exception with this one. 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?). 127-143. 1136. Contained in: S. pp. On scriptures in the category of Khams-brgyad. Study of a text with biographies of famous Bon women. Unpublished paper given at the Bonpo Kanjur Seminar in June 1996. “Bon. vol. Karmay & Y. 15 (November 2008) [Tibetan Studies in Honor of Samten Karmay]. . New Horizons in Bon Studies (Senri Ethnological Reports no. 3 (2008). The Lo rgyus chen mo in the Collection of the Ye khri mtha’ sel Attributed to Dran-pa Nam-mkha’. eds. The Bonpo Texts of the Tucci Collection Preserved at the Italian Institute for Africa and East Asia in Rome. 1132 . Revue d’Etudes Tibétaines. pp. Khandro Sangchöd: An Introduction to the Liturgies and Principles of Chöd in the Bon Tradition. a kind of mimeographed publication that appeared under the editorsyip of Ma Delong of the Office of the Archives of Songpan County in 1993. pp. especially known for her texts on Gcod (‘Cutting’) teachings. vol. See the same author’s 2008 article that draws on this same text. Paper given at the 10th International Association of Tibetan Studies seminar (Oxford 2003). 1135. Mkha’-’gro-dbang-mo’i Rnam-thar: The Biography of the Gter-ston-ma Bde-chen-chos-kyi-dbang-mo. A paper given at the conference. Rivista di Studi Sudorientali. no. vol. A documentary video on DVD made in 1985. 23.

Paper delivered at the American Academy of Religion. ed. Traditions and Persecutions of Bon at the Time of the Ancient Tibetan Monarchy. These texts were collected by Giuseppe Tucci in the early decades of the 20th century. Contemporary explanations of the nine Vehicles by A-lags Bon-brgya (or. The Philosophical View of the Great Perfection in the Tibetan Bon Religion. in 577 pages. p. Washington. 1142 . and still other works of considerable interest. along with a 12-volume manuscript of the Gzi-brjid. Not seen.” 1140. See Tucci’s book Sadhus et brigands du Kailash. Quite a few important Rdzogs-chen texts are listed. Given Tucci’s close association with Khyung-sprul ’Jigs-med-nam-mkha’i-rdo-rje (1897-1955). Pacific Northwest Regional Branch Meeting (Tacoma. Snow Lion Publications (Ithaca 1999). Contained in: Per Kværne. The Philosophical View of the Great Perfection in the Tibetan Bon Religion.. May 8-10. je réussis à acquérir de précieux ouvrages concernant cette religion dont on sait si peu de choses.1139. The section of the catalogue devoted to Bon texts is located at pp. The Institute for Comparative Research in Human Culture (Oslo 1994). pp. 260-309. après de nombreuses demands et grâce à de généreuses offrands en argent. Fagernes 1992. Catalogue of the Tucci Tibetan Fund in the Library of IsIAO. 1141. ROSSI-FILIBECK. No other information available. The Nine Ways of the Bonpo Tradition: An Oral Presentation by a Contemporary Bonpo Lama. 187: “Ma visite est des plus profitables: il possède encore dans sa riche bibliothèque une considérable collection de manuscrits bön po et. Tibetan Studies: Proceedings of the 6th Seminar of the International Association for Tibetan Studies. 676-681. the latter may have been source of a number of these books. ELENA DE 1143. Tibetan text editions and English translations of the Rgyud Bu-chung Bcu-gnyis and Lta-ba Seng-ge Sgrabsgrags. volume 1. 142 . Masters thesis done under the direction of Luciano Petech (Rome). Istituto Italiano per l’Africa e l’Oriente (Rome 2003). 1998). RTA-MGRIN-RGYAL See Mgar-rtse Rta-mgrin-rgyal. Bon-brgya Dge-legs-lhungrub-rgya-mtsho).

318-330. SCHIEFNER. Mémoires de l’Académie Impériale des Sciences de St. SBYIN-PA-BSTAN-’DZIN-RGYAL-MTSHAN — See Dbu-ri Bla-ma Sbyin-pabstan-’dzin-rgyal-mtshan. Heissig & H. 28. National Museum of Ethnology (Osaka 2000). 2 (Bia-Chr). Brauen. Harrassowitz (Weisbaden 1987). 1 (1880). 7th series. 363-366. pp. EMIL (1835-1904) 1150.-J. 19 (1878). Contained in: C.. ANTON (1817-1879) 1149. SARKÖZI. Band 1.. Karmay & Y. 1-86. . Contained in: Hans D. Nagano. pp. Contained in: S. Tibetan Oracles and Himalayan Shaman. January 21. Jahrgang 1866. pp. 119-135. pp. 143 SCHLAGINTWEIT. New Horizons in Bon Studies (Senri Ethnological Reports no. Das Auftreten von Bor-Verbindungen in Tibet. pp. published posthumously. A Bon Funeral Rite in Lamaist Mongolia. Shamanism. Synkretismus in den Religionen Zentralasiens. vol. A paper given at the School of Oriental and African Studies. 169-170. Über das Bonpo-Sūtra: Das weisse Nāga-Hunderttausend.. The Indus Valley Civilization and Early Tibet. SCHLAGINTWEIT. eds. KLAUS 1144. 1826) 1151. pp. Globus: Illustrirte Zeitschrift für Länder.. FABIAN 1147. Über die Bon-pa Sekte in Tibet. Brill (Leiden 2007). bayer. eds. ALICE 1148 . London University (London. 651-670. Philosophisch-philologische Klasse (München). 1146. Sitzungsberichte der königl. Religion Past and Present: Encyclopedia of Theology and Religion. eds. Contained in: W. et al. Ramble & M. Betz. vol. Volkerkundemuseum (Zürich 1993). Bon and Tibetan Religion. pp. vol. Klimkeit. 34. SANDER. Akademie der Wissenschaften.-Pétersbourg.SAGASTER. The author teaches at Venice University. Bon.und Völkerkunde. eds. 15). On the Klu-’bum scripture. GEOFFREY 1145. no. SAMUEL. HERMANN (b.G.. 2011). 1-12. Anthropology of Tibet and the Himalaya. no.

91-126.. Tibetan Culture in the Diaspora: Papers Presented at a Panel of the 7th Seminar of the International Association for Tibetan Studies. Contained in: Donatella Rossi & Samten G. On a 1983 tour of a monastic troop performing Bon dances. Contained in: Mona Schrempf. org. 1154. vol. pp. MONA 1152 . pp. Brill (Leiden 2007). What is Bon Medicine? Analysing Narratives of Illness and Healing. Bon. Korom. the Everlasting Relligion of Tibet: Tibetan Studies in Honour of Professor David L. Journal of the International Association for Tibetan Studies. 91-102. Soundings in Tibetan Medicine: Anthropological and Historical Perspectives. SCHREMPF. From Temple to Commodity? Tourism in Songpan and the Bon Monaseries of A-mdo Shar-khog. Graz 1995. doctoral dissertation. IIAS Newsletter. special issue of East and West. but this has hardly any impact on their medical training or practice. 144 1153. pp.This is my mistake. 2 (2006). 285-312... 1157. . 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. This is a correction of a previous entry. but about borax. nos. 30 (March 2003). Snellgrove. & Frances Garrett. this article is not about Bon at all.’ From “Devil Dance” to “World Healing”: Some Representations. vol. & Jack Patrick Hayes. although I believe based on someone else’s earlier mistake (an error of copying that turned Bor into Bon). ed. ‘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). no. 59. Available online at www. They use the Rgyud bzhi rather than the ’Bum bzhi. Karmay. Perspectives and Innovations of Contemporary Tibetan Ritual Dances. thdl. 1155. in 462 pages. Bon Lineage Doctors and the Local Transmission of Knowing Medical Practice in Nagchu. 1-4 (December 2009). 1156. p. Hwa-shang at the Border: Transformations of History and Identity in Modern Amdo. ed. These doctors of Nag-chu region may be Bönpos.und Sozialwissenschaften der Freien Universität Berlin (Berlin 2001). eds. Fachbereich Politik. 29. Verlag der Österreichischen Akademie der Wissenschaften (Wien 1997). I was finally able to locate a copy in the University Library in Leiden in 2005. Contained in: Frank J.

Tibetische Handschriften und Blockdrucke: Teil 8 (Sammlung Waddell der Staatsbibliothek Preuśischer Kulturbesitz Berlin). On Bon sacred dances (’cham) in Shar-khog.. eine Beschwörung der Bonºpo. Das Ritual für rTa Thugsºdkarºpo. Franz Steiner Verlag (Wiesbaden 1981). eds.. 607-681. 1159. JOSEPH E. 1160. Indica et Tibetica Verlag (Swisttal-Odendorf 1999). 1163. Tafel 5 and pp. The Earth-Ox and the Snowlion. pp. ed. 247-260. Contained in: Toni Huber. DIETER 1162 . SCHUBERT. Cartography in Greater Tibet. The King of Be-ri named Don-yod-rdo-rje was a supporter of Bon. On pp. 147-171. 51-63. King of Be-ri. 34.B. pp. vol. Controlling the Cosmos: Transformation of Tibetan Buddhist and Bon-po Ritual Dance. 317-357. Nagano. 8.. ed. pt. 1 (1961). Book Two: Cartography in the Traditional East and Southeast Asian Societies. SCHUH.G. Volume Two. JOHANNES (1896-1976) 1161. Library of Tibetan Works & Archives (Dharamsala 1999). 35-36). Contained in: S. Amdo Tibetans in Transition: Society and Culture in the Post-Mao Era. pp. Karmay & Y. pp. The text here translated into German has the title Gong-sa Lnga-pa’i ’Jagssgrigs Snang-ba’i Rta-thugs Dkar-po. vol. Taming the Earth. Social Prestige and Religious Identity: Ritualized Sponsorship and the Revival of Bon Monasticism in Amdo Shar-khog. 198-224. Brill (Leiden 2002). pp. it is said. 638-642 are discussions about ’Ol-mo-lung-ring. The History of Cartography. Harley & David Woodward.. New Horizons in Bon Studies (Senri Ethnological Reports no. PETER 1164. 15). Contained in Studia Tibetica et Mongolica (Festschrift Manfred Taube). 145 . 89-90 (nos. Mitteilungen der Institut für Orientalforschung. Sacred Spaces and Powerful Places in Tibetan Culture. Towards a Biography of Don-yod rdo-rje.1158 . Indica et Tibetica series. Contained in: J. Victory Banners. It was composed by the Great Fifth Dalai Lama although the author was not aware of this. Contained in: Toni Huber. SCHWIEGER. eds. SCHWARTZBERG.. The University of Chicago Press (Chicago 1994). It isn’t specificlly about Bon.. pp. National Museum of Ethnology (Osaka 2000).

SEELE. Krung-go’i Bod-kyi Shes-rig. pp. G.YUNG-DRUNG-’GYUR-MED 1168 . Contained in: Grub-mtha’ Khag-gi Chos-’byung. SDE-DGE-BA BSOD-NAMS-’GYUR-MED 1166. 13 (2000). vol.SDE-DGE-BA BSOD-NAMS-G. SGA ZLA-BA-TSHE-RING 1172 . 10 (1997). 76-88. 3. Bon-sgo. 31-33. 9 (1996). SER-SMAD SPOM-RA DGE-BSHES YE-SHES-DBANG-PHYUG 1171. A brief treatment of Bon by a modern Gelugpa writer of Sera Monastery. pp. vol. vol. Mnga’-ris dang Zhang-zhung-gi Ming Byung-tshul Skor Rags-tsam Dpyad-pa. Bon-sgo. 89-90. 3rd issue of 1993 (23rd in general series). the first in the dynastic line. pp. A literary piece. 1169. 114-115. as contained in: Dge-bshes Ye-shes-dbang-phyug-gi Gsung-’bum. pp. M. Bod-kyi Thun-mong-ma-yin-pa’i Rig-gzhung Dar-lcog-gi Skor Cungtsam Gleng-ba. A literary piece. CLAUDIA 1170. vol. A general investigation into the reasons Mnga’-ris and Zhang-zhung have their names.YUNG-DRUNG 1165. On religious flags and banners. ’O Chu ’Dres-ma’i Tshor-snang. Kan-su’u Mi-rigs Dpe-skrun-khang (Lanzhou 1999). Bon-sgo.’ Bod-du Bon-po’i Chos-lugs Byung-tshul. Rheinischen Friedrich-Wilhelms-Universität zu Bonn (1995). SDE-DGE-BA SBYIN-PA-TSHE-BRTAN 1167. 86-100. Bon-sgo. Bod Rgyal Gnya’-khri-btsan-po’i Byung-khungs dang Yin-tshul Skor-la Cung-zad Gleng-ba. pp. 146 .yung-drung Bon-gyi Bshad-sgrub ’Dus-sde-la Bsngags-pa’i Snyantshig Pi-wang-gi Sgra-dbyangs.A. Bon-sgo. pp. 132. vol. Traditionen kosmogonischer Mythen in den Urzeitlegenden der Bönpos. in 178 pages. 12 (1999). 20-26. Rgyal-ba Sman-ri-bar Bstod-pa. ‘Traditional cosmogonic myths in the primordial legends of the Bonpos. 10 (1997). p. vol. thesis (Magisterarbeit). About Emperor Gnya’-khri-btsan-po. SDE-DGE G.

20 (2007). 1999. Reference taken from Matisoff (2001). 54. including. vol. August 23-27. 44-50. 147 . 2nd issue for the year 2001 (30th in the general series). in particular the Kuznetsov hypothesis. Evidently about Zhang-zhung. Bod-ljongs Nang-bstan. DAN 1176. pp. SHAR-YUL PHUN-TSHOGS 1177. Lord Gshen-rab. nos. but not published in the proceedings. 3 (West Himalayish). On the successive abbots of Sman-ri Monastery. A Comparison of Klu-’bum dkar-po and Klu-’bum nag-po. 1859-1934) 1178 . With translation. pp. Zhang-zhung-gi Skor dang Btsun-mo Sad-ma-kar-gyi Mgur-glu. pp. Mithra. Not seen. Irano-Slavono-Tibetica: Some Notes on Śaxaiśa. Forthcoming paper. vol. pp.yung-drung Bon-gyi Gdan-sa Thob-rgyal Sman-ri Dgon-gyi Blabrgyud. ed. SGROL-MA-THAR 1174. a text on Dzogchen.’ held at the National Museum of Ethnology. The same author has written a number of papers on Iranian geographical conceptions. SHARDZA TASHI GYALTSEN (Shar-rdza Bkra-shis-rgyal-mtshan. vol. Paper given at the ‘New Horizons in Bon Studies. Bon and a Modern Myth. Snow Lion Publications (Ithaca 1993). by Richard Dixey. G. Jangjung. ROBERT 1175. introduction and bibliographical essay by Per Kværne. Contained in: Sino-Tibetan Linguistics. 37-60. SHAPIRA.SGER-LUNG TSHE-RING-SKAL-BZANG 1173. Was There Geographical Science in Sasanian Iran? Acta Orientalia Hungarica. 2-3 (2001). 289-296. Unpublished typescript (of 1937) kept at Berkeley. About Zhang-zhung and the song of Queen Sadma-kar. Heart Drops of Dharmakaya: Dzogchen Practice of the Bön Tradition. SHAFER. with commentary by Lopon Tenzin Namdak. Osaka. commentary and Tibetan text of the Kun-tu bzang-po’i snying-thig. Bon-sgo. A study of certain connections that have been made between Tibet and the Iranian worlds. 319-338 (with an important bibiography on the subject).

A literary composition. Naxi and Moso Ethnography: Kin. CHUAN-KANG 118 3. vol. ‘Teacher’) also plays a role as psychopomp. Bonpo Monasteries and Temples in Nagchu. 67-246. Bgres-po’i ’Bel-gtam. PHUNTSO TSERING (Shar-yul Phun-tshogs-tshe-ring) 118 0. SHES-RAB-TSHUL-KHRIMS — See Rnga-ba Shes-rab-tshul-khrims.v. 94-95. the figure called Ddaba (or. Although basically the funeral rites appear to be similar to those generally known to Tibetan Buddhism. 7. Bon Studies no. issue 2 (2002). Dtô-mbà. Dpal-ldan Bla-mar Bstod-pa’i Ngag-gi Sgra-dbyangs. Thanks to Erwan Temple for suppying this entry. SHES-RAB-LHUN-GRUB See Khyung-po Shes-rab-lhun-grub. SHEL-BZHIN-UN-KRA The Tibetan-language form of this Zhang-zhung name is. Bstan-’dzin-’brug-grags. Contained in: Samten G. pp. Éditions Les Deux Océans (Paris 1998). 147-148. SHES-RAB-THABS-MKHAS 118 2 .YUNG-DRUNG-GTSUG-PHUD See Gtsang-tshwa Shes-rab-g.. A literary piece. Senri Ethnological Reports no. Pictographs. National Museum of Ethnology (Osaka 2003). SHES-RAB-DGE-LEGS See Rnga-ba Shes-rab-dge-legs. See Snang-rgyal Shesrab-dge-legs. 103-125. SHES-RAB-G. eds. 148 .1179. SHARYUL. pp. in Naxi. pp. translated from the English by Bilal Hondo. 38. Nga’i Mthong Thos Myong Gsum-gyi ’Char-yan. Les sphères du cœur . Karmay & Yasuhiko Nagano. Contained in: Michael Oppitz & Elisabeth Hsu. pp. Chamdo and Ngari Regions.yungdrung-gtsug-phud. Völkerkundemuseum (Zürich 1998). Bon-sgo. q. SHES-RAB-GRAGS-PA See Rnga-ba Shes-rab-grags-pa. SHIH. both related to the Tibetan word Ston-pa. A Survey of Bonpo Monasteries and Temples in Tibet and the Himalaya. 8 (1995). eds. Mortuary Rituals and Symbols among the Moso.. SHES-RAB-MTHAR-PHYIN 118 1. Rites.

SHING-BZA’ SKAL-BZANG-CHOS-KYI-RGYAL-MTSHAN 118 4. Living Practical Dharma: A Tribute to Chomo Khandru and the Bonpo Women of Lubra Village. 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. 1074-79. Mi-rigs Dpe-skrun-khang (Beijing 1992). Not seen. Not seen. H. 65-72. 149 .yung-drung Bon Phyi Nang Gang-gi Grub-mtha’ Yin-par Cung-zad Dpyad-pa. SKAL-BZANG-BZOD-PA 1190. Saints & Singers. Women’s Renunciation in South Asia: Nuns. Mtsho-sngon Mang-tshogs Sgyu-rtsal. with a survey of Bon monasteries. eds. 5 (1955-1956). Gangs-can Rig-brgya’i Sgo-’byed Lde-mig series vol. NICOLAS 118 7. SHNIEDERMAN. Rituels de fumigation (bsangs-gsol) à Choglamsar. on the same subject. Sondra L. pp. 6. village de refugies tibétains au Ladakh. Contained in: Meena Khandelwal. new series vol.. Bon Zhang Mthun-lam-gyi Lo-rgyus Dpang-rtags Shig: Gro-ma ’Bras-kyi Byung-ba Brjod-pa. Nepal. no. SIHLÉ. A Note on Tibetan Bon. 18). Mustang. Yale University Press (London 1931). 69-93. Bod-ljongs Zhib-’jug. This review takes special notice of the chapter on Bön. SHUTTLEWORTH. 832-867). particularly Roerich’s ‘discovery’ that Bönpos have some 300 large volumes of scriptural and commentarial texts. 4 (1932). Contained in: Bulletin of the School of Oriental Studies. SIMON. Trails to Inmost Asia. Includes a chapter on Bon (pp. SKAL-BZANG-BKRA-SHIS 118 9. an unpublished masters thesis. Review of George N. 5-8. Yoginis. Hausner & Ann Grodzins Gold. Palgrave Macmillan (New York 2006). pp. G. vol. 2nd issue of 1996 (general series no. SARA 118 5. pp. Roerich. LEE 118 6. 58). WALTER 118 8 . 3rd issue of the year 1998. Asia Major. Compare the work by G. pp. Uray. Université de Paris (Paris).

12-21. Bod-ljongs Nang-bstan. 1192 . pp. 1-7. 1st issue of 1996 (57th in the general series). the Dbal-chu practice using a small bird fashioned out of butter. which is Bod. Bon-gyi Rig-gnas-kyi Khyad-chos Skor Rags-tsam Gleng-ba. 16-21. 1 (12th month of 1990). Mirigs Dpe-skrun-khang (Beijing 1998). riding on drums. Bod-ljongs Nang Bstan. SKAL-BZANG-RGYA-MTSHO 1195. series vol. pp.yung-drung Bon-gyi Khams-brgyad Mtshon-byed Zhe-lnga’i Rnambshad Mdor-bsdus. 9. general series no. have been the same word Bond (based on the studies of Nam-mkha’i-nor-bu and Dge-’dun-chos-’phel [and M. 1st issue of 1994 (general series no. G. SKAL-BZANG-NYI-MA. Krung-go’i Bod-kyi Shes-rig. 2nd issue of the year 1998. 110-116. G.SKAL-BZANG-DON-GRUB 1191. The’u-rang spirits. A short but widely ranging discussion about the names of the Tibetan emperors. SKAL-BZANG-PHUN-TSHOGS 1194. SKAL-BZANG-NOR-BU See under Dbra-khyung Skal-bzang-nor-bu. Btsan-po Khri Bdun Dus-kyi Chos-lugs Skor Gleng-ba. and the religious practice of circumambulation. SMAN-RI’I DGE-BSHES 1193. 37-50. 126-132. 1st issue of 1997 (21st in general series). 72-80. Among the ideas mentioned here is the one that Bod and Bon might. 150 . svāstikas. On some characteristics of Bon religious culture. Bod-ljongs Zhib-’jug. pp. Lalou] before him). Contained in: Ljanggzhon [Dharamsala]. Bod-ljongs Zhib’jug. SKAL-BZANG-RGYAL 1196. in ancient times. pp. pp. pp.yung-drung Bon-gyi Bstan-[Brten-]’gyur Dkar-chag Sgrig-tshul-gyi Ngo-sprod Rags-bsdus-tsam Bkod-pa. Gna’-rabs Bod-kyi Btsan-por Zhang-zhung Skad-kyi Mtshan Gsol-tshul Skor Bshad-pa. SKAL-BZANG-RNAM-RGYAL See under Tadasu Mitsushima. 1st issue of 1993 (13th in the general series). A discussion about the origins of the Tibetan word for Tibet. Contained in: Bod-kyi Shes-rig Zhib-’jug (Tibetan Cultural Research). SKAL-BZANG-SMON-LAM See Ga-gzi-ba Skal-bzang-smon-lam. Bod ces-pa’i Ming De Gang-nas Byung-ba Red-dam. pp. 49).

20 (2007). On traditions upheld by the medical school at Triten Norbutse. pp. Yungdrung Bon Monastic Centre (Solan 1983). vol. Routledge (London 1988). 25-43. Tibet Journal. The Worlds’ Religions: The Religions of Asia. pp. Gna’ Sngon Bod-kyi Gso-rig Byung-tshul dang Rig-gzhung Ngo-sprod Rags-bsdus. Contained in: Friedhelm Hardy. TADEUSZ 1197. pp. vol. SKYONG-SPRUL DRI-MED-’OD-ZER 1200. Also published separately in a 20-page pamphlet form: Tibetan G. 105-112. SMIRNOFF. no. 2 (Summer 1986). ed. Bon-sgo. SMAN-DGE RAG-SHI TSHUL-KHRIMS-SANGS-RGYAS 12 02 . 1199. vol. SKORUPSKI. Bgres-po’i ’Bel-gtam. pp. Tibetan G.yung-drung Bon Monastery in India. On Bon medical scriptures. 8. Tibetan Bon Religion: A Death Ritual of the Tibetan Bonpos. On natural hot springs. 7 (1994).. issue 1 (2001). 1 (1988). 1198. 36-49. 97. A paper given at the Oxford Centre for Buddhist Studies. Rang-byung Chu-tshan-gyi Rnam-bzhag Zur-tsam Gleng-ba. 8 (1995). 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. Bon-sgo. pp. Bod-kyi Gso-rig Byung-tshul Ngo-sprod Rags-bsdus. pp. The Life of Shardza Tashi-gyaltsen. The Bon Religion. no. Reference from internet. Bkra-shis-dge-rgyas-mtha’-brtan-gling-gi Sngar-srol Gso-rig ’Bumbzhi’i Slob-grwa dang ’Brel-ba’i Gnas-bsdus. April 2007. Review of Per Kvaerne’s book. 12 03. 1201. 51. 36). 11. Bon-sgo. A note indicates that the author is affiliated with the ’Bum-bzhi’i Slob-grwa. nos. vol.SKAL-KHO See under Rnga-ba Skal-kho. 1-2 (1981). a medical college. 151 . vol. vol. Tibetan medicine. Republished as: ‘Tibetan G-yung-drung Bon Monastery in India. 275-278. pp.yung-drung Bon Monastery. ALEXEY 12 04. Bulletin of the School of Oriental and African Studies. 114-128 (continuation on p. pp. Kailash. 160-161. 95-120.

Appears on pp. Bon-sgo. 20 (2007). GENE 1211. On the origins of ‘black’ and ‘white’ astrology. Bgres-po’i ’Bel-gtam. 6 (1993). On Tibetan sectarian history. About string divination. A study of the divination practice known as rdel drug. 71-83. issue 2 (2002). Bstod Phreng. SMON-LAM-MTHAR-PHYIN See Khyung-dkar-ba Smon-lam-mthar-phyin. SNANG-ZHIG YONGS-’DZIN BSTAN-’DZIN-YE-SHES 12 07. SMON-LAM-DBANG-RGYAL See Spu-rgyal-ba Smon-lam-dbang-rgyal. vol. Zhang-zhung Ju-thig Dpyad Gleng-gi Sa-bon. vol. 50-61. PDF available for free download on the internet. centrasiatiques et tibétaines. vol. issue 1 (2001). vol. 91-94. A literary piece. 13 (2000). Ya-ngal is another spelling for the name of the family. Bon-sgo. Poetry. Bon-sgo. 1209. E.SMRA-DBANG-RIG-PA’I-GO-CHA 12 05. 81-84. DGE-BSHES 1208. SNANG-RGYAL SHES-RAB-DGE-LEGS 1212. 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. pp. 42 (2011). 37-44 in the reprint edition. A-glu Byin-rlabs Char-’bebs. 5 [3rd reprint] (1991). 22-26. pp. 2-15. 1210. and they have not been listed here despite their clear significance for the progress of Bon studies. 12 06. SMAN-LHA-PHUN-TSHOGS. Most of these have no statement of authorship. Études mongoles et sibériennes. Remarks concerning the Methodology and Symbolism of Bon Pebble Divination. etc. 152 . pp. vol. Dkar Nag Rtsis-kyi Byung-khungs. lde’u ’phrul. Bgres-po’i ’Bel-gtam. ALEXANDER K. Gangs-can Ljongs-su Nang-pa’i Chos-lugs Chen-po Lnga Dar-tshul Mdorbsdus-tsam Brjod-pa. 72-73. SMITH. pp. pp. pp. Bon-sgo. Yang-ngal-gyi Gdung-rabs Byung-tshul. pp. SMITH.

W. 153 .F.G. in this Professor Tucci resumes consideration of a problem. only without the Tibetan texts. 1-3 (1959). First published by Oxford University Press (London 1967). no. 1933. 377-378. Bruno Cassirer (Oxford 1961). 505-506. II. vol. 1215. Contained in: S. Thomas. pp. 31. Preliminary Report on Two Scientific Expeditions in Nepal. He has also named Zhang-zhung yet another MS (Stein MS fragment no. 1218. 22. It was also reviewed by Turrell V. A nice discussion about F. ed. 3 (1968).W. Brandon. 405-10. vol.SNELLGROVE.” The Nine Ways of Bon: Excerpts from Gzi-brjid Edited and Translated. pp. 632-634. pp. Weidenfeld & Nicolson (London 1970). 1216. Bon as a Developing Religion. no. 12 19. 433-434. no. 99-105. Himalayan Bookseller (Kathmandu 1992). DAVID LLEWELLYN (b. Bruno Cassirer (Oxford 1957). 2 (April 1969). Himalayan Pilgrimage. 146-148. Reprint of an original 1967 edition. its location and alternative names are discussed. A Dictionary of Comparative Religion. Wylie in Journal of the American Oriental Society. Prajñā Press (Boulder 1980). Bulletin of the School of Oriental and African Studies. 20. 107). Bon and Tibetan Pre-Buddh[ist] Relig[ion]. Prajñā Press (Boulder 1980). which he began long ago in IndoTibetica. which to my knowledge has not yet been substantiated. pp. pp. Four Lamas of Dolpo: Tibetan Biographies. 1920) 1213. Buddhist Himālaya. Has been reprinted recently by Shambhala (Boston 1989). nos. which he edited in JRAS. This was just an idea of F. 1217. Thomas’ socalled Zhang-zhung texts is included: “The land of Zhang-zhung. by Gary W. vol. 12 2 0. Houston in 1214. He gave no valid reason for naming as Zhang-zhung the fragments of some early Tibetan dialect. by Giuseppe Tucci in East and West. Review of Giuseppe Tucci’s book.. Shambhala Press (Boston 1987). I would only question whether written documents in the language of Zhang-zhung have in fact been found in Central Asia (p. two volumes. 43) of the India Office Library. Contained in: David Snellgrove & Hugh Richardson. Review by Hugh Richardson in Bulletin of the School of Oriental and African Studies. Indo-Tibetan Buddhism: Indian Buddhists and Their Tibetan Successors. A Cultural History of Tibet. vol. 4 (December 1970). 89. pp.

like the mention on p. Gyarong Frontier Society in the Light of Older European Travel Literature. On the location of the land of Lord Shenrab’s birth. . vol. pp. issue 2 (2002). 29 (1969). SPENGEN. The Zhang-pa Clan in Zung-chu-kha during the Ming Period. Bgres-po’i ’Belgtam. pp. The author says he based himself on notes (zin-tho) by the scholar Dpal-ldan-tshul-khrims (1902-1972). 36 (2007). pp. 85. The author is from Dol-po. pp.yung-drung Bon-gyi ’Jug-sgo Skyabs-’gro’i Rnam-bshad. pp. This has to do with the Ming Dynasty’s court ties with the Zhang-pa clan. G. Anglicized spelling of the author’s name is Nyenzang Yungdrung Tsering. 99-100. 41. there are some interesting details. by Alex Wayman in Harvard Journal of Asiatic Studies. 824-825. 81-104.YUNG-DRUNG-TSHE-RING 12 2 1. Stötzner in 1914. 93. 29-36. On taking refuge.Journal of Asian Studies. A history of European travel in Rgyal-mo-rong. 90 of “thousands of printed wood-blocks in the Bon temple attached to Tsaopo castle near Lianghokou in Wassu” seen there by W. an important influence in the area of Songpan (Zung-chu-kha). vol. Bon-sgo. Wassu is in the eastern side of Rgyal-morong. ELLIOT — See also under Per Kværne. Bgres-po’i ’Bel-gtam. issue 1 (2001). Not specifically about Bon. 12 2 4. See also pp. A paper given at the Seminar on Tibetan Studies (Beijing 2001). 5-7. including a map. WIM VAN 12 2 6. in other maps (like the one by Haenisch) spelled Wase. pp. A literary piece.YUNG-DRUNG-DAR-RGYAS 12 2 2 . 327-331. Bon-gyi Ston-pa Gshen-rab-mi-bo-che Gnas-mchog Gang-du ’Khrungs Yod-med Skor-la Bskyar-zhib. and the role of Bönpos in Sino-Tibetan international relations of the period. ’Gyur-ldog. 20 (2007). SPA-SAR TSHUL-KHRIMS-BSTAN-’DZIN 12 2 3. Bla-ma Yang-ston Chen-po’i Rnam-thar Phyogs-bsdus. vol. Gson Gshin Rim-gro’i Skor-gyi Gtam-gleng Bgres-po’i Zhal-brda. pp. Zentralasiatische Studien. 4 (August 1982). SPA-ZLA SHES-RAB-SBYIN-PA 12 2 5. 1-7. 154 SNYEL-STON G. SNYAN-BZANG G. vol. for a co-authored work. 12 2 7. no. On ritual services used both before and after death. Bgrespo’i ’Bel-gtam. issue 1 (2001). Paper given at the 10th IATS conference (Oxford 2003). SPERLING.

21 (2008). SPU-BLA G.457 years had passed since His birth. about the Tibetan writing system. Bgres-po’i ’Bel-gtam. Part of this article is about the role prominent Bönpo figures played in Sino-Tibetan international relations during the Ming period. Bgres-po’i ’Bel-gtam. pp. For an article on a related subject. Not seen. but at the same time one ought to be aware that there are still other systems of chronological calculation than these two. pp. SPU-RGYAL-BA G. An attempt to recalculate the dates of Lord Shenrab based on the traditional scriptural authorities.yung-drung Bon-sgor ’Jug-tshul Dpal-ldan Bla-ma’i Dgongs Rgyan. Contained in: Matthew T. 126127. Buddhism between Tibet & China. SPU-BLA DRANG-SRONG-RNAM-RGYAL 1231. 9 (1996). 1813). Gtsug-lag Rtsis-kyi Gzhung-las ’Phros-pa’i Legs-bshad Lung-gi Snye-ma. 12 30.12 2 8 . Go ahead and do the math. 42-55. 9 (1996). 13.. On sacred dances of the Gshen lineage. along the Ming-Era SinoTibetan Frontier. issue 1 (2001). pp. 155 SPU-RGYAL-BA NYI-MA-RGYAL-MTSHAN 12 35. On calendrical calculations. see R. G. Bstan-’dzin-rnam-dag. The well-known chronology of Nyi-ma-bstan-’dzin (b. SPRE’U-BTSUN KUN-BZANG-LHUN-GRUB 12 2 9. A poetic piece. 121-138. Bon-sgo. issue 2 (2002). Ka-rtsom Bon-gzhis Gsar-pa’i Gshis-brjod.. 37-49. Brgya-pa’i Rnam-’dren Gshen-rab-mi-bo Mchog-gi Lo-tshigs-la Dpyadpa Log-bshad Sun-’byin-pa’i Gtam ’Jigs-med Lung-rigs Dbal-me. Bon-sgo. 91-112. pp. pp. Bgrespo’i ’Bel-gtam. Kapstein. 2001 CE). 1232.977 years prior to 1961 CE. . 154155. Tibetan Buddhism. Bgres-po’i ’Bel-gtam Rtsom-sgrig Tshogs-pa’i Las-rtags dang Dus-deb Mdun-shog-gi Mtshon-don.YUNG-DRUNG-SKAL-BZANG 1233. vol. issue 2 (2002). vol. 8 (1995). Bod-yig-gi Gnas-tshul-la Dpyad-pa. Greatrex’s. Perceived and Imagined.YUNG-DRUNG-RGYAL-MTSHAN 1234. pp. The conclusion seems to be that in the Iron Snake year of the 17th rabbyung cycle (i. vol. places this event 17. Gshen-gyi Gar-’cham-las ’Phros-pa’i Dpyad-gtam Gnad-bsdus. 7 (1994). An explanation of the cover design for the journal. 39-48. Bon-sgo. pp. pp. vol. pp. vol. 115-180. 68-84. ed. with additions by Ven. Wisdom (Boston 2009). Bon-sgo.e.

ROLF ALFRED (1911-1999) 1242. Bgres-po’i ’Belgtam. Bgres-po’i ’Bel-gtam. vol. vol. 415-420. 443-449. September 8 to October 8. Du récit au rituel dans les manuscrits tibétains de Touen-houang. vol. vol. 8-12. La langue Žaṅ-žuṅ du Bon organisé. 1243. 70 (1970). An Exploratory Study of the Effects of Practicing Tibetan Dream Yoga Four Foundations on Waking Life Awareness and Dreams. pp. On the Word gcug-lag and the Indigenous Religion. 1238. fire. 1244. The author says he based himself on the Yang-rtse Klong-chen and other sources. 1241. Eléments constitutifs de la littérature bonpo. Bon-sgo. 7 (1994). pp. air and ether. BARBARA S. 151-157. Tsakli: Tibetan Ritual Paintings (Exhibition Guide. 8 (1995). 12 37. issue 1 (2001). Routledge-Curzon (Richmond 2003). Institute of Transpersonal Psychology (Palo Alto 2000). doctoral dissertation in Transpersonal Psychology. A literary piece. 154-156. Contained in: Alex McKay. 67 (1967).. pp. Annuaire du Collège de France. 231-254. 1245. 30-38. 58 (1971). 1995). 479-547. vol. ’Byung Lnga’i Rim-gro’i Gnad Mig Zur-tsam Brjod-pa. earth. pp. Snyan-rtsom ’Jor-mo’i Mgrin-glu. pp. Bon-sgo. 156 STEIN. 1. On the Zhang-zhung language. 12 46. Gshin-por Dge-sdong ’Debs-tshul-gyi Gtam Thung. Bulletin de l’École Française d’Extrême Orient. vol. Adrien Maisonneuve (Paris 1971).12 36. Rgyal-ba Mnyam-med Chen-po’i Rtogs-brjod Gang-gā’i Rol-dbyangs. History of Tibet. On funerary practices. On the founder of Sman-ri Monastery. STEFIK. pp. Annuaire du Collège de France. Texas. SPU-RGYAL-BA SMON-LAM-DBANG-RGYAL 1239. On various popular practices and rituals associated with the five elements. water. pp. issue 2 (2002). ed. WILLIAM 1240. Not seen. An experiment involving practice of dream yoga according to Bon teachings of Tenzin Wangyal. Not seen. pp. STEEN. . Les cosmogonies bonpo au Tibet et chez les Mosso. Contained in: Études tibétaines dédiées à la mémoire de Marcelle Lalou. Houston. The Menil Collection.

149-223. vol. 1252. Tibetica Antiqua IV: La tradition relative au début du bouddhisme au Tibet. 1254.E. vol. the Everlasting Relligion of Tibet: Tibetan Studies in Honour of Professor David L. Bulletin de l’École Française d’Extrême Orient. 1247. 157 12 48 . 72 (1983).pp. 75 (1986). Bulletin de l’Ecole Française d’Extrême Orient. vol. 530-583. History of Tibet. Tibetan Civilization. Tibetica Antiqua III: A propos du mot gcug-lag et de la religion indigéne. pp. vol. 155-185. Originally published in French in 1962. pp. vol. 1. 169196. 4-34. vol. Tibetica Antiqua V: La religion indigène et les bon-po dans les manuscrits de Touen-houang. 1250. Karmay.. no. STODDARD. pp. 83-133. pp. Contained in: Alex McKay. 12 55. tr. pp. Récits bonpo sur les premiers hommes. by J.. Contained in: Donatella Rossi & Samten G. The Lexicon of Zhangzhung and Bonpo Terms: Some Aspects of Vocabulary in Relation to Material Culture and the Persian World. 77 (1988). Tibetica Antiqua II: L’usage de métaphores pour des distinctions honorifiques à l’époque des rois tibétains. pp. vol. Translation by Peter Richardus of the already listed French-language article. 258 (1970). Translation by Peter Richardus of the already listed Frenchlanguage article. 1251. Journal Asiatique. 27-56. Bulletin de l’École Française d’Extrême Orient. Revue d’Etudes Tibétaines. Routledge-Curzon (Richmond 2003). 73 (1984). 1253. The Lost Paradise of the Tamang Shaman: Origins and Fall. 74 (1985). pp. 584-614. Annuaire du Collège de France. vol. 461-466. pp. The Indigenous Religion and the Bon-po in the Dunhuang Manuscripts. HEATHER 12 57. 257-272. Stapleton Driver. . STEINMANN. Bon. BRIGITTE 12 56. Stanford University Press (Stanford 1972). 1249. pp. Bulletin de l’École Française d’Extrême Orient. ed. Un document ancien relatif aux rites funéraires des bon-po tibétaines. eds. 69 (1969). 5 (April 2004). 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. Contexting through Narrative: Pilgrimage.. SUTTON. Cyrus’s Capital in Old Tibetan Map. no. DAVID 12 58 . nos. . special issue of East and West. 59. nos. ed. 78-79. A paper given at the annual meetinf of the Association of Asian Studies held in Chicago from March 31 through April 3. pp. Tibetan Dialects Spoken in Shar-khog and Khod-po-khog. vol. SUZUKI HIROYUKI 12 62 . 158 . 59. pp. 2005. Evidently this paper was on Shar Dung-ri. Bon. Snellgrove. Karmay. q. Contained in: S. Contained in: Donatella Rossi & Samten G. 273-284. 1 (January 1977).Snellgrove. Martyrdom and Ethnicity in the Tibetan Borderland. 15). vol. Karmay & Y. 245-265.G. SUO NAN DONG ZHU 12 60. pp. the Everlasting Relligion of Tibet: Tibetan Studies in Honour of Professor David L. 227-247. eds. The author is a well-known Scottish archaeology. DONALD S. A paper given at the Young Tibetologist meeting in Kyoto (2012). Contained in: John R. 1-4 (December 2009). New Horizons in Bon Studies (Senri Ethnological Reports no. Nagano. Tourism. STRONACH. Tibetan Review.. M. Hinnells. 12. TACHIKAWA. 14-15. revised in 1995). Reconsideration on ’Bri gung skyob pa ’Jig rten mgon po and the Tripartite Periodization of Bonpo. DAVID 12 59.v.. pp. Blackwell Reference (Oxford 1984. National Museum of Ethnology (Osaka 2000). eds. Bon. About ’Ol-mo-lung-ring. — See also under Tenzin Namdak. Mandala Visualization and Possession. A New Dictionary of Religions. 1-4 (December 2009). According to the abstract the idea of three phases of Bon comes from Spyan-snga Rdo-rje-shes-rab. pp. special issue of East and West. the same area and general subject as the article by Xiaofei Kang. 12 61. STOTT. the location of the tomb of Cyrus the Great. and not from ’Jig-rten-mgon-po himself. 12 63. for some time director of excavations at Pasargadae.

Preliminary Analysis of the Old Zhangzhung Language and Manuscripts. Osaka. Kyoyo-Ronshu (Kokushikan University). ed. . pp. Senri Ethnological Studies series no. pp.’ Originally presented as a doctoral thesis in Tokyo in 1981. & Ai Nishida.’ held at the National Museum of Ethnology. 75. 151-165. ‘A Study of Tibet Based on the Historical Sources of Bonism and Lamaism. New Research on Zhangzhung and Related Himalayan Languages (Bon Studies 3). Contained in: Yasuhiko Nagano. Medieval Tibeto-Burman Languages. 12 72 . The Bright Light of Bon (IV). Senri Ethnological Reports 19. pp. Contained in: Christopher I. A Descriptive Study of Kinnauri (Pangi Dialect): A Preliminary Report. 12 70. Fūkyōsha (Tokyo 1992). 1266. 1-11. vol. 41-65. Further Remarks on the Old Zhang-zhung Language. ed.. eds. ALBERT 1267. The Present Stage of Deciphering Old Zhangzhung. 1 (September 1984).. Not seen. LaPolla. National Museum of Ethnology (Osaka 2009). The Old Zhangzhung Manuscript Stein Or 8212/188. Beckwith. A report on the latest decipherment efforts. Bonkyō Ramakyō shiryō ni yoru Toban no kenkyū. YOSHIHARU 1268. Further information on some not-yet 159 TAKEUCHI TSUGUHITO 12 69. Leiden. Issues in Tibeto-Burman Historical Linguistics. 10. Union Deutsche Verlags-Gesellschaft (Stuttgart 1914). TAFEL. Sumie Ueda. Bonkyō gakutō no kenkyū [= A Study of the Traditions of Bonism]. National Museum of Ethnology (Osaka 2001). TAKAHASHI. 1265. Contained in: Yasuhiko Nagano & Randy J. Meine Tibetreise. 2000. June 24-30. & Yasuhiko Nagano.. A paper given at the Ninth Seminar of the International Association for Tibetan Studies. in two volumes. 1271. Seibundō (Kyoto 1985). pp. in 484 pages. continued from the 2001 and 2002 articles. Paper given at the ‘New Horizons in Bon Studies. Brill (Leiden 2002). no. 1999. August 23-27.TADASU MITSUSHIMA (b 1924) & KALSANG NAMGYAL (Skal-bzang-rnamrgyal) 1264. 45-96.

2 (Summer 2000). The Earliest Tibetan Inscriptions from Tabo and Their Historical Significance. 12 77. DROLMA See under Sgrol-ma-thar. Edited by Richard Guard. pp. 12 75. Contained in: Per Kværne & Rinzin Thargyal. THAKUR. Forming the Nation: The Process of Polyarchic Laterality among the Tibetan Diaspora. no. LAXMAN S. It may not be Zhang-zhung at all.deciphered manuscripts in an unnamed language that may or may not be identifiable as the Zhang-zhung language known to Bon tradition. 12 76. 42-51. pp. THARGYAL. 28-44. TSERING (Tshe-ring-thar) — See under Tshe-ring-thar. Archaeology of the Bon-pos: The Study of Some Petroglyphs from Tabo and Lari in the Spiti Region. Here Templeman largely makes use of Bon cosmogonies. Tibet Journal. 2 (Summer 1992). Library of Tibetan Works & Archives (Dharamsala 1995). vol. This is contained in a special issue edited by Roberto Vitali and entitled “Cosmogony and the Origins. 11-14. the Founder of the Bon Religion. Petrographic Study of Pre-Buddhist Religion: Bonpos of the Western Himalaya. 16 (Spring 2003). Bon. SANGYE (Sangs-rgyas-bstan-dar) 12 73. Lungta [an annual publication of the Amnye Machen Institute. vol. TANDAR. in 35 pages. no. A paper that was to be given at the 8th meeting of the International Association for Tibetan Studies (Bloomington 1998). 17.” A reconsideration of Per Kvaerne’s critical questionings of the Iranian origins of Tibetan cosmogonies. This small book contains a translation of Ston-pa Yang-dag Rdzogspa’i Sangs-rgyas Rgyal-ba Gshen-rab-mi-bo’i Mdzad-pa Bcu-gnyis-kyi Rim-pa. RINZIN (Rig-’dzin-thar-rgyal) 12 78 . THAR. TEMPLEMAN. Cosmogony: Iranian and Tibetan. but some other language of the Tibetan group of languages. DAVID 12 74. McLeod Ganj. Paper given at the conference on South Asian Archaeology [EASAA] (London 2005). vol. 160 . India]. 25. Republished separately as: The Twelve Deeds: A Brief Life Story of Tonpa Shenrab. pp. The Twelve Deeds of Lord Shenrab. by Menri Lobpon Sangye Tenzin (Sman-ri Slob-dpon Sangs-rgyas-bstan’dzin). The Tibet Journal. THAR.

A paper given at the Beijing Seminar on Tibetan Society. October 13-17. pp. pp. THOGS-MED 12 8 0. W. Only remotely connected to Bon. Thomas and published posthumously. F. 11 (1998). THOG-NAG-’BAR-BA 12 79. Lung-rigs-kyi Dwangs-shel-las ’Khrungs-pa’i Bon. 161 . 63. and on polemical statements about Bon made in the past. 13 (1967). An Investigation on Tibetan Culture in the Bonpo Holy Landscape Huanglong in Aba Tibetan and Qiant Autonomous Prefecture. 27-51. 2003). THOMAS. A report on Frederique Darragon’s investigations of the towers in Rgyal-mo-rong. so I’m not sure why it’s listed here. On the Nine Vehicles of Bon. p. 405-410. Towers to the Heavens: A Documentary Recounts the History of Mysterious Ancient Structures in Tibet. Who Built Them. pp. Asia Major.F. pp. Takeuchi. China Tibetology Research Center (Beijing. 1285. Deutsche Akademie der Wissenschaften (Berlin 1957). THOMAS. NIAS Report no. Krung-go’i Bod-kyi Shes-rig. The Zhang-zhung Language. THOGS-MED-SHES-RAB 12 8 2 . See also under T. Bon-sgo. and Why? Newsweek — International Edition (November 24. 32-41. 12 (Copenhagen 1993). Legs-bshad Rin-po-che’i Mdzod-las Byung-ba’i Bod Zhang Shes-rig Skorgyi Zin-tho. vol. Zhang-zhung Sgo-pa Gyim-shod Shel-le Rgya-skar-gyi Lo-rgyus.Buddhism and Democracy: The Building of a Tibetan National Identity. THOGS-MED-RTSAL 12 8 1. Journal of the Royal Asiatic Society (1933). pp. the 4th issue for the year 1989. 51-56. vol. Bgres-po’i ’Bel-gtam. 2008). Edited by A. DANA 12 8 3. Ancient Folk-literature from Northeastern Tibet. 56-58. pp. issue 2 (2002). (1867-1956) 1284. 211-217. 1286. The Zhang-zhung Language.

edited by Harold Talbott. vol. pp. 321-330. pp. 505-507. Contained in: Revue d’Etudes Tibétaines. Aryan origin theories of the Indian scholar Dayānanda. pp. by Geshé Lhundub Sopa. Wisdom Publications (Boston 2009). the etymology of the word Tibet (Thri-be-thri). 8-18. pp. ed. by Roger R. THORESEN. 9. Mt. Bon Rituals in Ter Teachings. Jackson. TONG MEI 12 93. On Indo-Tibetan historical relations. “Bon. 71-102. the Indigenous Source of Tibetan 162 THUB-BSTAN-PHUN-TSHOGS — See also under Thubten Phuntsog. THONDUP RINPOCHE. Dharamsala. Kailash (Mt. TULKU (Sprul-sku Don-grub Rin-po-che) 1288. THUBDEN GYALCEN LAMA (Thub bstan rgyal mtshan bla ma) 12 91. Ti-se). Contained in: Thuken Losang Chökyi Nyima. 12 (March 2007). A Brief Introduction to the History and Doctrines of Bon. and the many commonalities between the various religions of Tibet and India. 173-176. Mi-rigs Dpe-skrun-khang (Beijing 1998). The Bön Tradition. Contained in: Tulku Thondup Rinpoche. It has been very widely influential in forming modern ideas about Bön among both Tibetans and Tibetanists. Hidden Teachings of Tibet: An Explanation of the Terma Tradition of the Nyingma School of Buddhism. by Brigitte Steinmann. series vol. origins of Tibetan script. Two Languages from Central Asia. THU’U-BKWAN BLO-BZANG-CHOS-KYI-NYI-MA 12 92 . . Contained in: Bod-kyi Shes-rig Zhib-’jug (Tibetan Cultural Research). Bon dang Rgya-gar Rig-gnas Bar-gyi ’Brel-ba Gleng-ba. pp. The Crystal Mirror of Philosophical Systems: A Tibetan Study of Asian Religious Thought. just eighty years after the completion of the original work. tr. Tamang jātibāre sangkshipta śabda citra: Traité sur l’origine de la caste tamang. ULLA 12 8 9. A paper given at the conference. Review of the History and Present Situation of the Bonpo Canon. 12 90.1287. 1991). pp. Chö Yang (Year of Tibet Edition. This chapter was first translated into English by Sarat Chandra Das and published in 1881. 18-23. tr. Wisdom (London 1986). There is very much information here on traditional Tamang ideas about Bon. Journal of the Royal Asiatic Society (1926).

Contributo dei missionari gesuiti del ’600 alla conoscenza della geografica del Tibet dell’antica religione tibetana detta Bon e del Buddhismo tibetano. 12 96. seen in circa 1950 at the University of Chengdu by René de Nebesky-Wojkowitz (q. JOSEPH M. Bod-kyi Shes-rig-las ’Byung-ba’i Skor Rags-tsam Gleng-ba. pp.. The Pon Way of Life. Dutta. 99-114. & S.Religion and Culture. 163 TSHANGS-PA-BSTAN-’DZIN — See also Khyung-po Tshangs-pa-bstan-’dzin. pp. TRIPATHY. 67-73. 122124. issue 2 (2002). 1300. 6. pp. Chengdu. pp. Blou. 2 (Summer 1981). 28. Annali dell’Istituto Universitario Orientale. no. 4. 12 94. vol. Contribution of Father Andrade (1580-1634) to the Knowledge of Bon. p. France. vol. Some Aspects of Pön. Bgres-po’i ’Bel-gtam. 1939-1987) 12 97. TOSCANO. Not yet seen. 299-308. 583-606. vol.). 12 98 . pp. 7 (2006). ed. Vajradhatu Sun (Dec 1984-Jan 1985). 12 95. Bon among the Monpas of Arunachal Pradesh. . 7.” held at Shenten Dargye Ling. Himalayan Anthropology (The Hague 1978). ed. fasc. TSHE-DBANG-LHA-MO 1301. The author came from the South-West Minority University. 2008.. B. TRUNGPA. Contained in: Henk Blezer. 4 (1984). Gsang-sngags Theg-pa Chen-po’i Bka’-dbang Zab-mo’i Bstan-pa Rjesbzhag Mdzad-pa’i Gnas-tshul. 10. a complete 300volume set of the Bon Kanjur and Tanjur. One might hope that this speaker was able to give information about the fate of a copy of the Bon canon. 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-brtannor-bu-brtse Monastery in Nepal. pp. Contained in: James Fisher. on June 22-25.v. Tibetan Review (March 1998). CHÖGYAM (Chos-rgyam Drung-pa. Religion and Secular Culture in Tibet (Tibetan Studies II). Tibet Journal. TSETAN (reporting from Kathmandu) 12 99. Bön Tibetans Hold Their Holiest Ceremony. Indian International Journal of Buddhist Studies.

Tibetan Studies: Proceedings of the 6th Seminar of the International Association for Tibetan Studies. 1303. Krung-go’i Bod-kyi Shes-rig Dpe-skrun-khang (Beijing 1996). 44. This has also been published in the Chinese and English versions of the same journal. 107-124. 1995. China Tibetology. water. see below under ‘The Bonpo Documents and Their Assembling. the four elements of traditional physics and particularly medicine. TSHE-RING-DON-GRUB — See under Tsering Dhondup (above). Ancient Civilization of Zhang-zhung [in Tibetan]. pp. pp. 1-17. TSHE-RING-THAR 1304. TSHE-DBANG-RGYAL-MTSHAN 1302 . 3rd issue of 1994 (51st in the general series). Krung-go’i Bod-kyi Shes-rig. 413-418. 68-74. The Institute for Comparative Research in Human Culture (Oslo 1994).’ Bon Religion in Tibet in the Period of Gnam-gyi Khri Bdun’ [in Chinese]. 353-380. 164 . pp.’ Bod-yig-gi ’Byung-gzhir Gsar-du Dpyad-pa. 906-912.yung-drung Bon-gyi Dgon-sde Chen-mo Snang-dgon Bkra-shis-g. pp. with a brief sketch of Bon religion on p. 1309. Bod Rgyal Gnam-gyi Khri Bdun Skabs Thub-pa’i Bstan-pa Bod-du Phebs Myong-ba’i Skor-gyi Dpyad-pa. 4th issue of 1990 (36th in the general series). 1st issue of the year 1988. pp. Not seen. Fagernes 1992. pp. 2nd issue of 1997. China’s Tibet. 42-43. A discussion of earth. Bod-ljongs Gtsuglag. pp. 3rd issue of 1985. 1-8. 109-116. Not seen. pp. Not seen. See Anonymous. pp. 1305. Reprinted with same title in: Krung-go’i Bod-kyi Shes-rig Zhib-’jug Lte-gnas-kyi Dpyad-rtsom ’Dems-bsgrigs. The English version is in Tibetan Studies. Bon-gyi Bstan-bcos dang De Phyogs-sgrig-gi Skor.. the ’Bum Bzhi in particular. 1306. pp. 1st issue of 1989. Bod-ljongs Zhib-’jug. 1308 . Contained in: Per Kværne. Sangs-rgyas G. 110-121. ‘The early spreading in Tibet of the teachings of the Sage in the time of the seven Sky Throne Emperors. Bod-ljongs Zhib-’jug. Zhang Bod Shes-rig Dar-tshul Skor-la Mdo-tsam Dpyad-pa.yung-drung-gling-gi Lo-rgyus Mdo-bsdus. ed. issue for August. Tsering Thar: A Bon Scholar. 1st issue for the year 1995. 1307. fire and air.Brill (Leiden 2002). For English translations. Bod-ljongs Zhib-’jug. with reference to Bon medical works.

Contained in: Samten G. Karmay & Yasuhiko Nagano. eds. They meet for regularly scheduled practice events at their own temples called Gsas-mkhar or (more used nowadays) Gsas-khang.yung-drung. 1314. 247-668.yung-drung Bon-gyi Bstan-’byung “Legs-bshad Mdzod” Ngo-sprod Bsdus-pa. abstract. pp. Mtsho-sngon Slob-gso (Qinghai Education). Paper given at the 8th meeting of the International Association for Tibetan Studies (Bloomington 1998). 7. G. Bon Tantric Practitioners in Kokonor Area. pp. and indeed Tibetan culture as a whole. the 6th issue of 1982. 4th issue of 1990. Bonpo Texts and Their Various Collections’ [in Tibetan]. 165 . Senri Ethnological Reports no. This paper was originally given at the 8th seminar of the International Association of Tibetan Studies (Bloomington Indiana 1998). 1-17. 15 (November 2008) [Tibetan Studies in Honor of Samten Karmay].1310. 2nd issue of 1990. in particular Mongolian shamanism. 533552. Also published in Chinese in the Chinese version of Krung-go’i Bod-kyi Shes-rig. Bon Studies no. pp. fire and light. 87-100. specifically considering the worship of sky. Revue d’Etudes Tibétaines. 74-78. Bod-ljongs Zhib’jug. 70-87. 322352. pp. Bonpo Tantrics in Kokonor Area. Reprint: Krung-go’i Bod-kyi Shes-rig Zhib-’jug Lte-gnas-kyi Dpyad-rtsom ’Dems-bsgrigs. Bonpo Monasteries and Temples in Tibetan Regions in Qinghai.. might be compared with shamanism (sa-man). A Survey of Bonpo Monasteries and Temples in Tibet and the Himalaya. which is in Amdo pronounced ‘hon’ and Bon is pronounced ‘won’) that are these days called Bon-mang (pronounced ‘wonmang’). as well as the la-btsas. National Museum of Ethnology (Osaka 2003). vol. Begins with basics like the identity of Teacher Shenrab and ’Ol-molung-ring. Bon-po Zhib-’jug Skor-gyi Gnad Don ’Gar Rags-tsam Dpyad-pa. Not seen. the meanings of the words Bon-po and G. pp. 1315. 3 of the year 1988. Ends with a careful discussion of the ways in which Bon. 1313. 1311. Krung-go’i Bod-kyi Shes-rig Dpe-skrun-khang (Beijing 1996). issue no. In the northern parts of Amdo are groups of lay tantric practitioners (the are often called Dpon. pp. 1312 . and the three phases of Bon history as advanced by Chos writers. Krunggo’i Bod-kyi Shes-rig. Gansu and Sichuan. pp. 38.

166 . the Everlasting Relligion of Tibet: Tibetan Studies in Honour of Professor David L. 1318 . pp. pp. Shar-rdza Hermitage: A New Bonpo Center in Khams. pp. Contained in: Monachesimo tibetano in dialogo. Contained in: Lawrence Epstein. Snellgrove. 1317. La religione Bon e i suoi rapporti con il Buddhismo in Tibet. 132 6. The Bonpo Documents and Their Assembling. ed. eds. 1-4 (December 2009).. Norway. Tibetan Studies (Lhasa). Karmay & Y. 25-30. pp. Not seen. China Tibetology. China Tibetology Publishing House (Beijing 1996). In English. Paper given at the 10th IATS conference (Oxford 2003). 155-172. 15). Paper given at the 9th Seminar of the International Association for Tibetan Studies. Contained in: S. New Horizons in Bon Studies (Senri Ethnological Reports no. The Tibetan and Chinese versions have also been published. Leiden. Contained in: Donatella Rossi & Samten G. 132 1. Recent History of the Bonpo Kanjur and Its Editions. eds. 3 (2001). 132 5. Lake Atna (Atnsjøen). Norway. pp. 1319. Unpublished paper given at the Bonpo Kanjur Seminar in June 1996. 90-104. 95-100. vol. Istituto Studi Asiatici (Rome xxxx). 59. Karmay.. June 2000. eds. Khams pa Histories: Visions of People. Contained in: Liao Zugui & Zhang Zuji. National Museum of Ethnology (Osaka 2000). 132 0. no. 417427. Bon. The Bla-ma of Bon Religion in Amdo and Khams. More Studies on the gSas-khang Culture [in Chinese]. Place and Authority. The Ancient Zhang Zhung Civilization. 132 3. 132 4. Research on Bon in China. pp. Brill (Leiden 2002). Unpublished paper given at the Bonpo Kanjur Seminar in June 1996. Lake Atna (Atnsjøen). Nagano. 1st issue of 1989. Mount Ti se (Kailash) Area: The Center of Himalayan Civilization. 132 2 . The History of the Educational System of Snang-zhig Monastery. Theses on Tibetology in China. 325-365. nos.1316. special issue of East and West..G. Shar-rdza Hermitage: A New Bonpo Center in Khams. Not seen.

Lhasa). 1355.." held at Harvard University (April 24-25. above. 107-124. 167 . 90-104. TSHUL-GO 1333. pp. on June 22-25. 3 (Autumn 1986). Also published in: Bod-kyi Shes-rig Zhib-’jug Ched-rtsom Bdam-sgrigs. and there is a Chinese translation. TSETEN ZHABDRUNG See under Tshe-tan Zhabs-drung. Not seen. pp. pp. The Transformation and Social Functions of the sNang-zhig Family and Its Monastery: An Ethnographic Description of the Bon Tradition in Amdo. 3rd issue of 1985 (14th in general series). 284-310. The original Tibetan-language article. Not seen. 11. TSHE-TAN ZHABS-DRUNG (Tseten Zhabdrung. issue no. vol.yung-drung-lha-lding-gling-gi ’Du-khang Bskyar-du Bzhengs-nas ’Grub-ston Rgya-chen-po Spel-ba. 132 8 . the Indigenous Source of Tibetan Religion and Culture. no. an unpublished doctoral dissertation. Zhang-zhung-gi Shes-rig [Zhangzhung Culture]. A paper given at the conference. A paper given at the conference "Inner Asia & China: Cultural and Historical Connections. Tibet Journal (Dharamsala). vol.” held at Shenten Dargye Ling. 1910-1985) 1331. Rtogs-ldan Smin-grol Bkra-shis-’khyil-gyi Lo-rgyus Mdor-bsdus. 48-56. Mi-rigs Dpe-skrun-khang (Beijing 1990).’ in: Tibet Studies (Journal of the Tibetan Academy of Social Sciences. 6th issue for the year 1981. 2010). 1st issue of the year 1989. Rnga-ba’i Gsar-’gyur. Mtsho-sngon Slob-gso. 1991. 132 9. 1330. the 4th issue for the year 1989. 54-60. 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 Phyagma. France. cated December 1. has been reprinted a number of times. Also published in English translation as. Research on the Nomenclature of the Buddhist Schools in Tibet. 1. 2008. Blou. “Bon. pp. Also published in Bod-jongs Zhib-’jug. ‘The Ancient Zhang-zhung Civilization. Zhang Zhung and Its Cultural Relationship with Other Nations. The Kailash Area: The Center of Himalayan Civilizations.132 7. TSHUL-CHEN THEG-MCHOG-BSTAN-PA’I-NYI-MA 1332 . translated by Tenzin Dorjee (Bstan-’dzin-rdo-rje). pp. Krunggo’i Bod-kyi Shes-rig. G.

Domaine Tibétain. The original 1976 Italian version is La religioni del Tibet. Atti del convegno internazionale sul tema: La Persia nel Medioevo [Accademia Nationale dei Lincei anno 1968]. vol. Yung-chung Pên-chiao kan-chu-êrh ta-tsangching mu-lu [The Catalogue of Bon Religious Scriptures]. 299-306 [in French]. & A-yong Sangs-rgyas. vol. According to the English abstract. 1338 . . series 1. 33. 4 (2009). The original 1937 work had the title Santi e briganti nel Tibet ignoto [‘Saints and Brigands in Unknown Tibet’]. Editions R. Chapter Seven is entitled “The Bon Religion. (Bombay 1980). which are here explained on the basis of the Gzer-mig biographical scripture. 1 (1974). and of course there is also a French translation. by Liu Lich’ien. Iran et Tibet. Chabaud (Paris 1989). GIUSEPPE (1894/5-1984) 1337. this is about biographical paintings of Lord Shenrab’s life from Bon-brgya Monastery. 2 for the year 1993. pp. 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. Preliminary Report on Two Scientific Expeditions in Nepal. are writings of various sorts. issue no. pp. Bulletin of the National Museum of Ethnology [Osaka]. including a treatise on ‘Black Calculations’ (Nag-rtsis).TSHUL-KHRIMS-DRI-MED 1334. 1341. Accademia Nazionale dei Lincei (Roma 1971). Sketches of Hagiography: From the Descent of Shenrab Mibo to the Birth of His Sons [in Japanese].” 168 TSUMIGARI SHIN’ICHI 1336. The author has taught in Russia. Iran e Tibet. 1340. The Religions of Tibet. 1966) 1335. Lus-sbyin Dpa’-bo’i Gad-rgyangs-kyi ’Grel-ba. and the publication was funded by his Russian disciples. poetry and so on. TUCCI. Included besides the cover title on a Gcod practice. in the Chinese-language version of Bod-ljong Zhib-’jug. Acta Iranica. Serie Orientale Roma. Not seen. 112-124. 355-360. 10 (Rome 1956). Vajra Publications (Kathmandu 2008). tr. translated from the German and Italian versions by Geoffrey Samuel. Allied Publishers Private Ltd. Sadhus et brigands du Kailash: Mon voyage au Tibet occidental. 1339. pp. TSHUL-KHRIMS-RNAM-RGYAL (b. vol. issue no.

. On the Thirty-seven Holy Places of the Bon-pos in the Tibetan Empire. 169 . 1347. listed above. Tibetan Painted Scrolls. VAJRANATHA See under J. Report of the Survey of Bon Religion — near the Lake Phokusumdo [in Japanese]. pp. Contained in: Helmut Eimer. vol. 5-38. Indica et Tibetica Verlag (Swisttal-Odendorf 1999). pp. See under T. Contained in: Katia Buffetrille & Hildegard Diemberger. UJIKE. 323-334. 1348 . Territory and Identity in Tibet and the Himalayas. Maria Schetelich & Peter Wyzlic. the identity of Lig-mi-rgya and so on. S. See also the article by Hummel (1994). vol. 95-65. vol. Acta Orientalia Hungarica. UEDA. Studia Tibetica et Mongolica (Festschrift Manfred Taube). The Mikkyo Bunka (Quarterly Reports on Esoteric Buddhism). pp. 25 (1972). La Libreria dello Stato (Rome 1949).. 261-277. pp. 21 (1968). eds. A. Reprinted by SDI Publications (Bangkok 1999). on a similar subject. pp. Mkhar-phud: A Non-Buddhist Festival of Eastern Bhutan. Michael Hahn. Brill (Leiden 2002). Acta Orientalia Hungarica. vol. He concludes that the overthrow occured in the first half of the 7th century under the reign of Srong-btsan-sgam-po. The author belongs to the faculty of Sherubtse College in Bhutan. HELGA 1343. On a Bhutanese rite involving a cut tree decorated with phalluses. 289-299. 195-210. Notes on a Chronological Problem in the Old Tibetan Chronicle. eds. Queen Sad-mar-kar’s Songs in the Old Tibetan Chronicle. Takeuchi. only tenuously associated with Bon. 1345. UEBACH. even if it is locally known as such. Reynolds. Acta Orientalia Hungarica. 17 (1964). pp. URAY GÉZA (1921-1991) 1346.1342 . plus map. The Old Tibetan Verb Bon. In this article Uray discusses the problem of the date of the overthrow of the Zhang-zhung kingdom by the central Tibetans. UGYEN PELGEN (U-rgyan-dpal-rgyan) 1344. 116 (November 1976).

Not seen.rabs by Gu. 170 .dbang grags. The Bya-ru-can kings of Zhang-zhung. Le danze rituali dei Lama. Concerning a Bon Image. 202-208. Tibet Bon Religion. pp. vol.ge Pu. 47 (1986). Not seen. EIKA 1356. VAN MANEN. Religion and Secular Culture in Tibet (Tibetan Studies II). J. vol. co-authored with Vicky Savegnani. Notes on the Tshad-ma Contributions of the Tibetan Bon-po Tradition. Paper given at the 8th meeting of the International Association for Tibetan Studies (Bloomington 1998). Contained in: Henk Blezer. 1355. VITALI. 379-420.. Coming into Existence: Bon Notions of Embryological Development. 4 (1988)? I believe this was not actually published. VERNI. vol. Review of Per Kværne.chen Ngag.. 15 (November 2008) [Tibetan Studies in Honor of Samten Karmay].hrang: According to mNga’. 403-412. 1354. Acta Orientalia.ge mkhan. VORNDRAN. Journal and Proceedings of the Asiatic Society of Bengal.. Tibet. pp. JOHAN (1877-1943[?]) 1351. ROBERTO 1353. LEONARD W. Brill (Leiden 2002). new series vol. were they a dynasty or a confederacy? The question is asked. Accounts of the Journey to the Western Regions with Particular Reference to Khyung-rgod-rtsal and His ’Das-log Experience: An Historical View. A Tentative Classification of the Bya ru can Kings of Zhang zhung.VAN DER KUIJP. The same author announces a forthcoming work with this title: Fragments of Zhang zhung’s Secular History: The Lig myi hrya Dynasty and Its ‘Destruction’. Tho-ling Dpal-dpe-med-lhun-gyis-grubpa’i Gtsug-lag-khang Lo 1000 ’Khor-ba’i Rjes-dran Mdzad-sgo’i Go-sgrig Tshogs-chung (Dharamsala 1996).pa. 1349. but it leads to more questions. PIERO 1352 . pp. 195-211 and plate VI.ris rgyal. ed. Berliner Indologische Studien. The Kingdoms of Gu. 1350. Nardini (Firenze 1990). Revue d’Etudes Tibétaines. 18 (1922). pp.

L. which is advertised for sale by Mandala Book Point. pp. Includes much discussion about the often problematic connections of Bon religion with imperial period Tibet. Buddhism and Empire: The Political and Religious Culture of Early Tibet. The Health Mind Interview: Kenpo Nyima Wangyal. ed. 1364. WANGYAL. 1360. MICHAEL (b.. interviewed by Henry M.. Contained in: Bernard Hung-Kay Luk. Encyclopaedia of Religion and Ethics. At present I have no more information on this book. Brill (Leiden 2009). The Institute for Comparative Research in Human Culture (Oslo 1994). in 48 pages Not seen. a Bon Text. ed. vol. TENZIN (Bstan-’dzin-dbang-rgyal) — See also under Anne Klein for co-authored works. ed. WALTER. Teil der Belehrungen. 1363. 930-938. 9499. Die 21 Siegel: 1. Contained in: Per Kværne. Unseen. AUSTIN (1854-1938) 1357. KHENPO NYIMA (Mkhan-po Nyi-ma-dbang-rgyal) 1362 . a bilingual English-Tibetan edition. Charles Scribner’s Sons (New York 1908-1926). God and Guns in Eighteenth-Century China: Jesuit Missionaries and the Military Campaigns of the Qianlong Emperor (1736-1795). Contacts between Cultures: Eastern Asia: History and Social Sciences Volume 4. Tibet (Bon or pre-Buddhist Religion). WALEY-COHEN. Kathmandu. Fagernes 1992. Triten Norbutse and Bon History (Khri-brtan Nor-bu-rtse dang Bon-po’i Lorgyus). 12. Tibetan Studies: Proceedings of the 6th Seminar of the International Association for Tibetan Studies. 25-72. 1361. Tsaparang (Österreich 1991 / 1993). James Hastings. vol.WADDELL. It may be available online. WANGYAL. 333-334. 6 (1986). pp. The Journal of the Tibet Society. This includes translation of a Mother Tantra (Ma-rgyud) scripture entitled Bdud-rtsi Bum-pa’i Rgyud. Vyner. JOANNA 1358 . The Tantra A Vessel of Bdud-rtsi. pp. Edwin Mellon Press (Lewiston 1992). Prolegomenon to a Study of the Gser-’od Nor-bu ’Od-’bar-gyi Mdo. pp. 171 .. 1949) 1359.

Useful outlines of the long and medium sized scriptures on the life of Lord Shenrab. The Experiential Transmission of Drugyalwa Yundrung (vol. Bon-sgo. ed. in 89 pp.1365. The original publication: Snow Lion (Ithaca 2002). Healing with Form. This is an English translation to the preface of his 1985 book. [Tenzin Wangyel] The Experiential Transmission of Drugyalwa Yundrung (vol. pp. by David Germano. 1 (1987.yung-drung (1242-1290?). 2). accompanied by an audio CD (in a pocket in the back cover of the book). Spirit Fischer (Frankfurt 1997). Der kurze Weg zur Erleuchtung. 1370. and Dzogchen. also reprinted in 1994). Snow Lion (Ithaca 1998). tr. [O-thog Bstan-’dzin-dbang-rgyal] Smin-rgyas-g. Germany 1997). by Mark Dahlby. I have also seen reference to the same title. Tsaparang (1991). Energy and Light: The Five Elements in Tibetan Shamanism. 1373. Tibetan Sound Healing. by Marcy Vaughn. Sounds True (Boulder 2006). Tibet Journal. Tshultrim Tashi. 11. Not seen. pp. in 133 pp. 2 (1986). 1368 . in 254 pages. Dzogchen-Meditation nach den Bön-Lehren. Evidently about dream practices associated with the Zhang-zhung Snyan-rgyud. and published by the Ligmincha Institute (Charlottesville 1994). 172 . Contemplations on the Five Heroic Letters. in 24 pages. Die Traumpraxis: Aus den Belehrungen des Shang-Shung Nying gyud. Tibetan Bonpo Monastic Centre (Dolanji 1985). Germany 1996). 1367. Traditionally esoteric practices for the new age. vol. 1366.e. 29-35. Edited by Gert Manush for the Naldjor Institute for Movement and Tibetan Yoga (Landshut. 1369. 1213. Tantra. [O-thog Bstan-’dzin-dbang-rgyal] Gzi-brjid dang Gzer-mig Gnyis-kyi Dkarchag. New Age Books (New Delhi 2003). [Tenzin Wangyal Rinpoche] The Tibetan Yogas of Dream and Sleep.. Preliminary Dzogchen Practices. [Othog Tenzin Wangyal. Teachings of ’Bru Rgyal-ba-g. i. ed. Not seen. 1372 . 1371. no. Edited by Gert Manush for the Naldjor Institute for Movement and Tibetan Yoga (Landshut.yung-drung-gling-gi Sgrub-grwa’i Skor. vol. 1). Part One. Translation by Theo Kierdorf & Hildegard Höhr. O-thog Bstan-’dzin-dbang-rgyal] Introduction to the Index of gZi brjid and gZer mig.

Bon. 1 (2009). vol. Correct the Tibetan passage on p. JEFF 1375.. ALEX 1377. Review of The Nine Ways of Bon: Excerpts from gZi-brjid. eds. The Self-Dawning Play of Primordial Wisdom. 1378 . ed. vol. L’essenza dello dzogchen nella tradizione bon del Tibet. WAYMAN. 188-194. among others’. 138 0. 11. foreword by H. Art and Iconic Symbolism of the Bon Religion. J. 331 to read: de yang nges-pa’i don-du gcig-tu bsdu. Rubin Museum of Art (New York 2007). The Italian version done by G. WATT. France... An Introduction to Bon Art. CHRISTIAN K. FRANZ 1379. “Bon. Harvard Journal of Asiatic Studies. Zeitschrift für Ethnologie (Bonn). Klein & Geshe Tenzin Wangyal Rinpoche. obvious throughout” fairly sum up this author’s. Encyclopedia of Buddhism. Unbounded Wholeness: Dzogchen. Station Hill Press (Barrytown 1993). pp. pp. The expressions “wholesale borrowing” but “bon po character. 1-14. in 176 pages (with thanks to Erwan Temple for the reference). 2008. no.M. WEDEMEYER. the Indigenous Source of Tibetan Religion and Culture. the Dalai Lama. attitude about the [non-]originality and character of Bon. on June 22-25. WEINITZ. pp. 29 (1969). Die lappische Zaubertrommel in Meiningen. Buswell Jr.. Bon. the translation of the Tibetan syllable ye. Contained in: Robert E.1374. pp. Wonders of the Natural Mind: The Essence of Dzogchen in the Native Bon Tradition of Tibet. A review of Anne C. by David Snellgrove. Janus Head [Amherst]. Most of this review turns around a philological point. 173 . vol. so I have not seen the print publication. Fiorentini: I miracoli della mente naturale. It was downloaded as a PDF from the internet. 42 (1910). H. Blou.. 66-68. Bon & the Logic of the Nonconceptual.” held at Shenten Dargye Ling. Karmay & Jeff Watt. A paper given at the conference. Casa Editrice Astrolabio-Ubaldini Editore (Roma 1997). pp. since the typesetter’s mistakes render it unintelligible otherwise. WHITE. Contained in: Samten G. 327-331. Thomson Gale (New York 2004). the Magic Word: The Indigenous Religion of Tibet. 1376. 18-53.

.. Völkerkundemuseum (Zürich 1998). pp. ZUIHO 138 8 . . The Dalai Lama.WIEBENGA. Not seen. 127-138. eds.” This chapter contains the author’s interviews with Ven. National Museum of Ethnology (Osaka 2000). 551-564. YAMAGUCHI.G. pp. 8. ZHANG 138 6. with nine black-and-white photographs. Kikan Minzokugaku. 1. eds. 13-21. Central Asiatic Journal. 5499. 366-395. Contained in: S. Khri-brtan Nor-bu-rtse Bon Monastery in Kathmandu. Pictographs. Despite the title not about Bon. Contained in: Liao Zugui & Zhang Zuji. vol. Woznicki. 138 2 . Rites. 58 (1991). vol. pp. Tibetan Bon and Buddhism. eds. Bonpo or ‘Nameless’? Healing in Humla (NW Nepal) and the Kailash-Khyunglung Connection. A chapter contained in Andrew N. XU XINGUO 138 5. WOZNICKI. Bonkyō no seiritsu to hensen. 149169. Nagano. no. MARIETTE 138 1. China Archaeology and Art Digest. 15). Contained in: Michael Oppitz & Elisabeth Hsu. 93-103. pp. An Investigation of Tubo Sacrificial Burial Practices. pp. 3 (December 1996 [Dulan Issue]). pp. China Tibetology Publishing House (Beijing 1996). The Universe Structure of Three Realms and the Development of Tibetan Shamanism’s Concept about the Soul. Paper given at 10th IATS conference (Oxford 2003). Transcendent Mystery in Man. vol. YAMAGUCHI.H. A Naxi Cremation Ceremony. Buddhist. pp. SHINOBU 138 7.. New Horizons in Bon Studies (Senri Ethnological Reports no. In English. 174 XU. Tenzin Namdak and H. Karmay & Y. ’O-lde-spu-rgyal and the Introduction of Bon to Tibet. WYLIE. Naxi and Moso Ethnography: Kin. (1927-1984) 138 3. Academica Press (2006). XIE JISHENG 138 4. ANDREW N. TURRELL V. 2 (June 1963). Theses on Tibetology in China. Seen only on “Goggle Books. no.

Not seen. in the Chinese-language version of Bod-ljong Zhib-’jug. Völkerkundemuseum (Zürich 1998). pp. 175 . Tôyô Gakuhô. where it was accessed in 2009. 3 of the year 1989. 1390. 3-4 (March 1977). YANG CHIA-MING 1392 . ii-iii. Not seen. YAR-’GRO See under Dbang-grags. but is accompanied by an English summary on pp. 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. issue no. 53. 1-56. pp. YANG FUQUAN 1394. eds. 433-441. Contained in: Michael Oppitz & Elisabeth Hsu. pp. Volkerkundemuseum (Zurich 1993). The Ssú Life Gods and Their Cults. Tibetan Areas of Gyarong are the Birthplace of the Bonpo Religion. it also contains bibliographical references to western publications on Bon (Pên). A Discussion on the Recent Situation of Bon Religion in the Tibetan Region of China. 189-208. 58.. vol. Herbert. eds. pp. issue no. Translated from Chinese by Penny A. Tibetan Studies. nos. An abstract of a paper placed on an internet site. Naxi and Moso Ethnography: Kin. Rites. The Eastern Kingdom of Women and the Pai-lan [in Japanese]. YANG ENHONG 1393. 3 for the year 1994.138 9.. Pên-chiao yen-chiu tz -liao so-yin [An Index of ‘Bon’ Religious References]. The article is in Japanese. pp. Anthropology of Tibet and the Himalaya. Contained in: Charles Ramble & Martin Brauen. Entirely in Chinese. Pictographs. Greater Yang-t’ung is identified with Zhang-zhung. The Forms of Chanting Gesar and the Bon Religion in Tibet. 313-353. It would seem the article is actually in Tibetan language. Tôyô Gakuhô. no. YANG MAO-SEN 1395. The Name T’u-fan and the Location of the Yang-t’ung: A Study of Fukuo-chuan and the Greater and Lesser Yang-t’ung. vol. Fu-kuo and Po-yüan. YAN CHUNYUAN 1391. 3 (1971). 158-162.

France. 1403. vol. ZHANG-NGU-BA BSHAD-SGRUB-RGYAL-MTSHAN 1402 . 69-71. This book was reviewed by Helmut Eimer in Zentralasiatische Studien. 119-120. 1. National Museum of Ethnology (Osaka 2006). This is evidently by Tenzin Namdak. A paper given at the conference. John Murray (London 1875). 2002). 176 YULE. the Indigenous Source of Tibetan Religion and Culture. pp. YONGS-’DZIN SMRA-BA’I-SENG-GE 1396. in 47 pages.YE-SHES-DBANG-PHYUG See Ser-smad Spom-ra Dge-bshes Ye-shes-dbangphyug. Yasuhiko Nagano. A-mdo). Also published in The Travels of Marco Polo: The Complete YuleCordier Edition. Bonpo Thangkas from Khyungpo. Part II (Milan December 1115. A literary piece. Blou. vol. Verses of praise to the founder of Sman-ri Monastery. issue 1 (2001). A literary piece. in 80 pages. 1. Mchod-tshig Skye-ba Lnga-ba’i Dbyangs. 10 (1997). 323-327. GONQUE (?) 1401. The Book of Ser Marco Polo the Venetian. L’insegnamento dell’A-khrid in Quindici Sessioni. “Bon. 315-319.yung-drung-kha in Shar-khog. 1399. Bon Studies no. pp. vol. Bon-sgo. Musashi Tachikawa. pp. LOPON TENPA (Slob-dpon Bstan-pa-g. & Per Kvaerne. 36 (2007). The author came from the University for National Minorities in Beijing. pp.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. There is a useful survey of previous orientalistic ideas about Bon in vol. . 10. Rje Mnyam-med-pa’i Yon-tan-gyi Cha-shas-tsam Mthong-ba-la Bsngags Bstod-kyi Tshig Phreng. 11 (1998). A-mdo Shar-khog-tu Yod-pa’i Brag G. Bon-sgo. 9496. ZERING. Senri Ethnological Reports. for whom the above-given name would be an epithet. Dover Publications (New York 1993). Bgres-po’i ’Bel-gtam. L’Insegnamento dell’A-khrid in Quindici Sessioni (Milan August 23-28. pp. YUNGDRUNG.” held at Shenten Dargye Ling. on June 22-25. 1400. pp. 295-297. HENRY (1820-1889) 1397. 2008. 2003).yung-drung) 1398 . vol. Dpal-ldan Bla-mar Bstod-tshig Ge-sar Tshom-bu.

Osaka. Contained in: Liao Zugui & Zhang Zuji. & Wang Chao. Some believe they date back more than 700 years. The Cultural History of Western Tibet: Recent Research from the China Tibetology Research Center and the University of Vienna.. Dgra-’dul) 1405. 1999. August 23-27. Mdo-smad Mda-’tshang Yul-gyi Gna’-dpe Phyogs-bsdus Mthong-ba Don-ldan. These are Tibetan manuscripts primarily about Bon rituals found in private family homes in Mda’tshang in Gannon Prefecture of Gansu Province.. eds. The Brag Srin-mo is believed to represent an ancient matrilineal clan system equated with the ancient Bön religion. Paper given at the ‘New Horizons in Bon Studies. Rākṣasī — Women Country — Zhangzhung Reflections on the Khyung Images in Tibet. Contained in: Deborah Klimburg-Salter. pp. On the Tibetan khyung or garuḍa as totem animal for the Zhang-zhung Country of Women. ZHONG ZHONG 1406. Helmut Tauscher & Zhou Yuan. Thanks to Erwan Temple for the reference. 177 . but haven’t yet see the publication. A Study on the Relationship between Bon Religion and Folk Religion in Tibet. 212-235. in 30 vols.’ held at the National Museum of Ethnology. ZHOU XIYIN 1407. I have seen some samples of the texts in xerox form.. Sichuan People’s Publishing House (Chengdu 1999). The author is associated with the Central University of Nationalities in Beijing. ZHOUTA 1408 . ZHENG DUE (Dramdul.. Gansu Printing Press (Lanzhou 2011). An Investigation and Studies on the Musical Culture of Gyarong: Tibetan Area in the Northwestern Sichuan. pp. Liang Junyan.000 years before present). in 454 pages. eds. China Tibetology Publishing House (Beijing 1996). Illustrated here is an interesting monkey-faced ornament found near Lhasa at the Cho-khong site (dated around 4. 399-413. Not seen. Several author/compiler names are given.ZHANG YASHA 1404. Ancient Tibetans had a monkey totem. Theses on Tibetology in China. The Primitive Religion of the Tibetan Ethnic Group. China Tibetology Publishing House (Vienna 2008). although not published in the proceedings.

vol. On a holy place in Amdo called Bya-dur (see also the articles by Toni Huber about this same place).ZHU-G. About Gsal-mda’ Bon Dgon (also called Sa-mda’ Bon Dgon) and its history. 1st issue of 1989 (5th in the general series). Bon-sgo. 4658.yo-bsam-gtan-gling-gi Lo-rgyus. Zin-chu Bya-dur Gnas-ri’i ’Grel Brjod Tshom-bu. pp. Bod-ljongs Nang Bstan. 12 (1999). pp.YAS NYI-ZLA-TSHE-DBANG 1409. 39-41. Rgyas-shod Gsal-mda’ Bon Dgon Mi-g. 178 . ZING-CHU-BA SHES-RAB-MTHAR-PHYIN 1410.

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