Date: Fire Pig year, 1st month, 18th day (1887?)
Lines: 9
Script: ’khyug


  1. me mo ’phag lo’i zla ba dang po’i tshes 18 la sted gan mi bdus snams gyis ’khrims bzhab su ngos dpal bsdan nas sdag pa
  2. [1–2S] star ’bul pa’i gsnying po | rtsa gyogs go la zer nas | mna’ kyal nas | (dkon mchogs) spang brtsug gis bskor nas g.yas ma
  3. la can g.yon pa la smigs med pa’i bskor nas zer pa la | [ng]os dpal ldan nas zer ba kho po ga ra la mi yong mi yong zer kyang |
  4. ma nyen pa gro dgos byung | lan gnyis gsum gnas kyang mi nyan par ’dro{1} ba yin | khyed ngos kyis kyer man byed na ’grigs mi ’grigs
  5. zin du gnos zer nas gnas pas | mo snga mchogs nas bzer ba khyed gis kyer man yod pa’i mi yin mi {4S}
  6. ’byung | sdes nas khong {1S}2 ’grigs nas lags pa lan pa ngos ma | shis ’gral (ma gtogs) son {1S} gral med pa chod pa ngos ma yin
  7. khong gnyis kyis ar ka ru mchod tshigs bzhags pa yang med | mo nas grigs gnying ’dod na kya mi [b]od mi | ’gral bdod na
  8. chu sdag yar bkabs mar kab zer ba yang yin ’dug | kha sang khong ’phras dus kyang mi yong zer kyang mi nyan pa
  9. ’gro mngos ma yin |

1. phag lo’i; rgan mi ’dus rnams kyis khrims zhabs su; dpal ldan 2. ltar; snying po; rkyog mgo la ’dzer (?); skyel nas; dkon mchog spang btsug gi skor 3. la spyan; mig med pa’i skor; zer ba; mgar ba 4. ma nyan pa ’gro; kyang; ’gro ba; skyed dman 5. (zin ’dug)? zer; mo lnga mchog; zer ba khyed {gis} skyed dman 6. de nas; lag pa len pa dngos ma [yin?]; ’chi ’bral; gson ’bral; dngos ma; arka (< bar); chod tshig bzhag; ’grigs snying ’dod; rgya mi; ’bral ’dod 8. chu ’thag yar bkab mar bkab; ’khras dus 9. dngos ma

Female Fire Pig year, first month, 18th day. To the headmen and officials of Te. The subject of the … submitted by me, dPal ldan.

Petition submitted to the judicial assembly of Te, comprising the headmen and community. dPal ldan presents this document, after placing a blade of grass on his head and swearing an oath. I have spoken about my calling the Triple Gem to witness and saying that I would not [speak deceptively by referring to] a right eye as a spyan (honorific for eye) and the right eye as a mig (non-honorific).

Even though I, dPal ldan, told mGar ba that I would not come (or, that it was not appropriate), he would not listen and I had to go. Though I told him two or three times he didn’t listen, but went. “Will it be all right or not if you become my wife?” he asked [lNga mchog].

“You’ve already got a wife,” lNga mchog replied. “It will not….[lacuna]” Then according to the arrangement the two of them had made, I took their hands—that is true. It is also true that a decision was made that they should separate only in death, not in life. However, no written document was drawn up between them. She cited the saying that if [a couple] wanted things to work out, [even] an Indian and a Tibetan [would stay together], but if they wanted to separate, even an upper and a lower millstone [would be parted]. The other day, when they sought safe haven, even though I said that I would not come (or that this was inappropriate) they would not listen, and it is true that I went.

The context of this document is from other documents relating to the case of the abortive elopement of mGar ba and lNga mchog. To place a blade of grass on one’s head and to make a statement is regarded as a guarantee of the truth of the statement. To our knowledge the gesture itself is not practised, but survives in the SMT expression ‘gowa la tsa serte lab tang’, to speak after placing grass on one’s head, meaning to tell the truth.