Date: none given; ca. 1910
Lines: 13
Script: ’khyug

Formal response (Nep. phirād patra) by Lama Orgyan Rangdrol to a legal claim to contested property by his cousin Tenpa Gyaltsen, supported by a summary of the family’s history.


1. phe rad pha bstar phul don | kho ba tshogs rnam ldod mi blaṃ (bla ma) bstan pa brgyal mtshan lo 36 bro pa’i min su ngos blaṃ (bla ma) orgyan rang sgrol lo 39 bro ba nas spar sti bha sti br[i] don

2. don rtsa | don brtsa {1} bas bzhu don nang khod 1S ngos kyi med be tshe dbang dbang brgyal la bags ma blang nas bu rig ldan rang sgrol bu mo phur ba {1} dbang mo

3. bcas skyes ’dug pa | bu brgan pa rig ldan ’khor bar skyo ba skyes nas zur du bzhugs bzhing | nu bo rang brol la bags ma blang bste tshogs rnaṃs bla brang gi

4. sa bzhing rnaṃs ’dzin nas shri lnga brgyal Zzhabs chen po’i dbu phang so ba dang | khyed phar glo bo chos brgyal cheno’i (chen po’i) bzhab brtan | khyad phar dad mos ched pa’i byin bdag rnams

5. rim ’gro byas bzhing bstan pa yar brgyas su snang nas bzhugs ’dugs pa | bu mo phur ba {lha ci} dbang mo me bo rig ldan kyi {2S} chu me shing gi

6. Zzhabs bzhus sogs zhus nas ldod skabs ’grogs padma tshe dbang zer ba tsha ’bru ’tshong brgyabs byed skabs phur ba {lha} dbang mo snyaṃ du ldad nas tsham pa ’od sal (rdoe) rdo rje

7. zer pa’i bu 2 rkyes ’dugs Zzhing | ’ul bstan pa tshe las ’das nas nu bo ’od sal rdoe (rdo rje) blu ris dgon par yon sten slob don byas stes | bla brang gi bu mos

8. nya lu yin pa bzhig la sngon khyun dang an so dbal gi brgyu bcas ma thob stab — bsted yul gi rang gi dad mo’i yod pa’i byin dag res gnyi[s]

9. kyi bla mchod byas te sted pas sa byar ldad pas bu bzhig gi da cha ngos kyi me be chos nyid rang brol nas bzung brte sham sal ma bzhing khang pa rnaṃs brgyud pa ris khung gi nyos song ba bzhi[g]

10. {la sha} stoin (?) brgyugs phul/zhus bzang ngan dpye byed gi mched brgya yige (yi ge) 1 rtsam rkyang med par da cha sham sal sa bzhing khang pa kho bar dpon bka’ brtsar

11. ’byor dgos zer ba ’os min yin rung | kho bas ’dzun staṃ kyis ngos la bsdugs po rim brtar bstang mi phyogs par | chu dang ’o mas spe bzhin bka’ khrims yod pa

12. [m]khyen | di don grang stams ma tog ’dzun stam til ’bru rtsams med ’dzun stam ’byung tshe shri lnga bsgyal Zzhabs kyi an so dbal nang khod bzhin

13. sgrubs phyogs pa mkhyen

1. phirād patra phul don; sdod mi; ’gro ba’i ming du; phirti bādi 2. zhu don nang ’khod; meme (< mes mes) tshe; bag ma blangs 3. rgan pa; bzhugs zing; bag ma blangs te 4. sa zhing; dbu ’phang gso ba; khyad par; chos rgyal; zhabs brtan; khyad par dad mos ches pa’i sbyin 5. yar rgyas; bzhugs ’dug; mes po rig 6. zhabs zhu; sdod skabs; ’brog padma; rgyab byed; mnyam du bsdad nas mtshams pa ’od gsal 7. skyes ’dug zhing; bu’i rgan pa; yon tan slob; byas te 8. nyolu(< nyal bu) yin pa zhig; sngon rgyun; ain sawāl gyi rgyu; thob stabs; dad mos; sbyin bdag 9. sted pa’i sa char bsdad pas bu zhig; meme (< mes mes) tshe; bzung te sham gsal; zhing khang 10. dbye byed kyi ched; sham gsal 11. rdzun gtam; sdug po rim ltar gtong mi chog; ’o ma ’byed 12. drang gtam ma gtogs rdzun gtam med rdzun gtam; rgyal zhabs; ain sawāl; nang ’khod 13. sgrub chog pa

The purpose of this formal response (phirād patra): I, Lama Orgyan Rangdrol, aged 39, present this formal denial (phirti bādi) against the person named Lama Tenpa Gyaltsen, aged 36, a resident of Tshognam. … (text unclear). My ancestor Tshewang Angyal took a wife, and had [two] sons, Rigden and Rangdrol, and a daughter, Phurba Angmo. The elder son, on becoming fed up with the world, went to live separately. A wife was found for the younger brother, Rangdrol. He took over the priestly estate and the fields of Tshognam, and extolled the glory of his fivefold majesty, the great king [of Nepal]. In particular, he performed ceremonies for the Dharmarāja of Lo, and especially performed rites for his faithful patrons and caused the doctrine to flourish. When the daughter Phurba Angmo was offering our ancestor (her elder brother) Rigden pious provision of water, fire and wood, and was living in this way, the nomad Pema Tshewang, who was trading salt and grain, came to live with Phurba Angmo. She had two sons by him, [one of whom was] the Anchorite Ösal Dorje. After [the elder], Ul (?) Tempa, died, the younger one, Ösal Dorje, studied at Luri Gompa. Because he was the natural son of the woman of the priestly estate (Phurba Angmo), according to traditional custom and the national legal system (sngon khyun dang an so dbal [< Nep. ain sawāl]) he did not inherit the property. However, because he acted as the chaplain of one or two patrons from Te who were devoted to him, he settled on Te’s territory. Now a son… since the time of our ancestor Chönyi Rangdröl, the house and fields described clearly below… there is not even one document that [makes it possible to?] distinguish right from wrong. And now, even though it is inappropriate for him to say that he should receive the fields and house, described clearly below, in a court [case], he should not be allowed to summon me on every occasion on false pretences, so pray make a definitive judgment, as one separates milk from water. The [above statement] is nothing but the truth, with no falsehood so much as a grain of sesame. If there is any falsehood, let it be established as set down in the legal procedures of his five-fold majesty.

Sections of lines 9 and 10 have been left untranslated. The identity of some letters is highly uncertain, and an incorrect interpretation would run the risk of distorting the meaning of this passage. In any event, the context makes it clear that Lama Orgyan Rangdrol considers Tenpa Gyaltsen’s claim to the disputed property to be completely spurious.