Date: Wood Hare year, 9th month, 7th day, Friday (1915)
Lines: 10

Provision of a field as lifelong maintenance by two priests of Tshognam for a woman, probably their sister, who has left her husband and returned to her natal village.


1. shing yos zla 9 tshes 7 re za 6 nyin | [gan] rgya yi ge bri don la don tsa tshog rnam slab rang nas

2. bu mo skun dga’ bde thad | sngon bag mar song brte | byes su rang nang brong ba la rog raṃ byed dgos Zzhes saṃ |

3. blo thong pa dang gcigs | gnyis ba tshe sngon las rgyi dkab gcigs ma rtog za tshogs med rten rangng (rang rang) kha go song bar

4. brten | bye su {1S} pha ma tshe la rdas {1S} nas | blaṃ (bla ma) ka co’ gnyi nas byaṃ snying gi bzhing rig gsum mgon snang pa yin bas

5. bye su | gzhanng (gzhan dang) bdrog su dro pa shar tshes da rta snang pas Zzhing chir rlog phul brgyu chod pa yin | de la rgal song

6. rtil sbru tsam med pa dkun dga’ rtags | cha dbang —

7. brtab shil —

8. tshaṃ pa spen pa phyags rtag | rter rabs ’byung dpal bzang rtags | mgon blaṃ (bla ma) khaṃ suṃ phyags rtags |

9. ha ri ba dpal bzang rtags | zim dpon sridr (srid thar) rtags | sde pa phrin las rtags | bri mi sma krag bhā dur phyags rtags | tshugs brte^n (brten ’dzin) rtags | rgya ’a dbang rgyal rtags |

bri don; bla brang nas 2. de thad; song ste; rjes su; grong pa; rogs ram; zhes bsam 3. blo gtong ba dang gcig; las kyis skabs gcig ma gtogs bza’ tshogs; kha bgo (?) 4. rjes su; tshe las ’das; bka’ bcu gnyis; byams snying gis; zhing rigs gsum mgon gnang 5. rjes su; grogs su ’gro ba shar tshe da lta gnang ba’i zhing phyir slog ’bul rgyu 6. til ’bru tsam; cha dpang 7. tapsil 8. phyag rtags; dgon bla 9. gzim dpon; ’bri mi

Saturday, the 7th day of the 9th month in a Wood Hare year. The purpose of writing this agreement is as follows: in the past, the woman Kunga from the priestly estate in Tshognam went as a bride, but later ran away back to her home estate, thinking that she should help out. This was one thought in her mind, and the other was that, because of the karma of previous lives, she would remain married for only a certain period, and her marriage consequently broke up. Accordingly, when her parents later died, the lama and the Kacu kindly provided her with the field [from the area] called Rigsum Gönpo [as a means of livelihood]. If she should, in the future, form a partnership with anyone else, she should return the field that has now been given to her. In confirmation that there will be no transgression of this agreement so much as a grain of sesame, Kunga sets her mark. The witnesses are [named in the following] list: Anchorite Pemba; Rabjung Palsang of Te; Lama Khamsum of the monastery; Hariba Palsang; Zimpön Hirthar; Depa Trinle; the scribe Bahadur of Marpha; Tenzin of Tshug; Angyal of Gyaga.

Line 4, ka co’: this is surely the same individual who features in HMA/LTshognam/Tib/20. The fact that he is teamed with the “lama” suggests that he is probably the younger brother of the main heir (the lama in question) to the priestly estate. As stated in the commentary to Doc. 20, it is possible that “ka co’” (< bka’ bcu ba) is a nickname recollecting the Sa skya pa monastic category from which he has probably lapsed.