This Is That Long Lost Buddhist History

Buddha Miniature from the Gondhla Kanjur

I hope to better demonstrate the truth of it to you if you have a little time for it, but I can tell you one thing right away. I am ready to swear that the lion’s share of the over-600-year-old history composed by Üpa Losel (Dbus-pa Blo-gsal / དབུས་པ་བློ་གསལ་), has at long last emerged into the public record and is available to readers of Tibetan language. It should prove to be of use to all who ever felt the need to make histories out of the histories of the past. I guess that means historians, or them primarily. So if that label in some way fits you let’s get straight to it. Well, as straight as possible and with a straight face.

Just this year a very interesting set of 10 volumes was published. It may be a set, or it may be a series — books published in the PRC often seem to defy those distinctions. I’ll give the details later on. Its second volume bears the cover title Rgyal-rabs Chos-'byung Khag Drug, རྒྱལ་རབས་ཆོས་འབྱུང་ཁག་དྲུག, or “Six Distinct Dynastic and/or Buddhist Histories,” and it is here among those six things we must look to find it. One drawback: it has no title page as the first parts of the work are missing. Another drawback: in place of the final colophon identifying the author that we hoped to find, the editor copied only the first and last few words of it, and then comments that of the words that come in between the only thing legible is the name Üpa Losel.*

(*You have to bear in mind that this is an edited version of the text, in computerized script, and not a facsimile, as this may prove worth knowing for other reasons.)

All this is discussed by the editor in his introduction to the volume, and I can’t really add to it. Or if I can, I guess it would be by looking at the end of the chronological section near its end, where the author seems to identify himself as well as the date of his work.

The recent Tibeto-logic blog on chronology has had (according to Blogger's own inbuilt statistics) the lowest number of readers ever, so it looks as if I may be digging my own blog grave by doing it, but here goes :

Although he mentions other ideas, Üpa appears to go along with the idea found as well in the anonymously compiled Khepa Deyu (མཁས་པ་ལྡེའུ་) history of 1261* that Buddha Dharma will endure for 5,000 years (meaning 10 periods of half a millennium each) starting from the Parinirvana date. 

(*I’m happy to report that an English version will appear in print in May July of next year. I see it’s already listed at this commercial site as forthcoming.)

He starts the discussion with Chömden Rigral (Bcom-ldan Rig-pa'i-ral-gri / བཅོམ་ལྡན་རིག་པའི་རལ་གྲི) who 

in a Hen year said that 2,093 years had passed since the passing of the Teacher according to the Kālacakra system.*

(*This must mean Rigral's 1261 history with the title Flowers Ornamenting the Sage’s Teachings [ཐུབ་པའི་བསྟན་པ་རྒྱན་གྱི་མེ་ཏོག], a work dated to 1261, an Iron Hen year. It is known to exist in manuscript form, but has not been published to the best of my knowledge, not even in his published collected works. Check BDRC to be sure, since there are by now at least three published sets of his compositions.)

(It is important to note that I follow Schaeffer & Kuijp’s dates for Rigral, meaning 1227-1305, and these agree with those supplied by BDRC, person ID no. P1217. It is clear that copies of his history work have been made available to some people somewhere. For a solid clue, try this link for example.) 

Then, in the Fire Female Pig year, Sönam Tsemo (Bsod-nams-rtse-mo / བསོད་ནམས་རྩེ་མོ་) did his calculations at Na-la-rtse Gnas-po-che saying that 3,300 years had passed.*

(*This must refer to the chronological section that ends Sönam Tsemo's most famous work, Entrance Gate to the Dharma, dated 1167, a Fire Pig year.)

Then, in a Fire Mouse year, at the death of the Great Jetsun (Rje-btsun Chen-po / རྗེ་བཙུན་ཆེན་པོ), Sakya Pandita (Sa-skya Paṇḍi-ta / ས་སྐྱ་པཎྜི་ཏ་) claimed that 3,347 years had passed.*

(*This means Sapan's calculation done upon the death of Dragpa Gyeltsen [Grags-pa-rgyal-mtshan / གྲགས་པ་རྒྱལ་མཚན་] in 1216.) 

Then, in the time of the rainy season retreat at Sakya Monastery, Śākyaśrī made his calculations in an Iron Male Horse year in which he said that according to the Sen-dha-pa system, 1,753 years had passed.

And in the Fire Female Ox year the Lama Chökyi Gyelpo (Bla-ma Chos-kyi-rgyal-po / བླ་མ་ཆོས་ཀྱི་རྒྱལ་པོ་) did calculations at Long Spring (Chu-mig Ring-mo / ཆུ་མིག་རིང་མོ་) in Tsang Province concluding that 3,110 years had passed. 

Hmm... That's a very interesting reference to the meeting known to history as the Dharma Convocation at the Spring (Chu-mig Chos-'khor / ཆུ་མིག་ཆོས་འཁོར་) that Pagpa ('Phags-pa / འཕགས་པ་) presided over in 1277 during his 2nd return visit to Tibet. Now I’ll understand if you need to check to make sure, but 1277 was in fact a Fire Ox year, so there is no reason for doubt, and the Lama Chökyi Gyelpo isn’t really a name but a respectful epithet used for Pagpa during his lifetime, usually in the slightly longer form Lama Dampa Chökyi Gyelpo, ‘Holy Lama Dharma King.’

Okay, I’m having fun with this, but it’s becoming evident from the look on your face that you are not. So despite myself I’ll stop here although I have to say, the list does keep getting so much more interesting with complications galore. That way we can jump forward two pages to the bit that is most relevant to us at the moment (starting at p. 225, the final paragraph):

Then, in the Iron Male Dragon year, in the Great Dharma College of Chomden Raldri (Bcom-ldan Ral-gri, i.e. Rigral), Üpa Losel did calculations finding that 3,316 years had passed. That means 1,680 years remain, and we are in the 500-year period of mere tokens.*

(*Earlier on in Üpa’s text as well as in the long Deyu history “mere tokens” (རྟགས་ཙམ་) means the 10th and final of the 500-year-long phases in Dharma's decline, at the end of which human lifetimes will be 50 years, and thereafter continue to decrease. Üpa had detailed this prophetic setup immediately before (at pp. 222-223), so it's a mystery why he thinks mere tokens is the phase he finds himself in, when it seems obvious that he is writing in what he himself ought to regard as the phase of Abhidharma (མངོན་པ་), the 7th of the 10 phases.)

Right now the Dharma phase is the one in which the life expectancy of the inhabitants of Jambu Island is 60 years, and in the phase of 50-year life expectancy the holy Dharma will decline, it is taught.

This means Üpa in his dating of Buddha’s death way back in 1977 BCE, was agreeing to disagree with Śākyaśrī, subject of that widely unread Tibeto-logic blog we mentioned before. Leaving the mildly complicated discussion aside for now, we take Üpa's dates to be ca. 1265-1355, so we have little choice but to date the history he wrote to the Iron Dragon year of 1340, even if the modern author of the introduction to the published volume, in his preface (p. 6), gives it a date of 1280. Your older hands in the realm of Tibet Studies will right away recognize how it is that this 60-year difference tends to happen with some regularity.

Now the updated Tibetan Histories book posted for download just before the holiday season last year needs updating now that this date is known. Finally, I have to say, if any readers have followed along this far, I commend your patience and admire your assiduity. As for me, it’s way past time for lunch.

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Literature

It’s important to remember that the title given it in the book is not an actual title of the history, it’s simply descriptive. With neither title page nor colophon we cannot know what the title was intended to be:

Dbus-pa Blo-gsal, “Chos-’byung Skabs-bdun-ma” [‘Dharma Origins History in Seven Chapters’], contained in: Hor-dkar No-mo (Hor-shul Mkhan-sprul Dge-dpal), chief editor, Bod Rang-skyong-ljongs Rtsa-che’i Gna’-dpe’i Dpar-mdzod [‘A Print Treasury of Highly Esteemed Ancient Texts in the Tibet Autonomous Region’], Bod-ljongs Gna’-dpe Srung-skyob Mu-’brel Dpe-tshogs (Lhasa 2017), in 10 volumes, at vol. 2 (Rgyal-rabs Chos-'byung Khag Drug), pp. 175-227. 

Üpa Losel’s very valuable list of archaic words, with the title Brda Gsar-rnying-gi Rnam-par Dbye-ba, has been studied in two important articles by Professor Emeritus Mimaki Katsumi, a member of The Japan Academy:

Mimaki Katsumi, “Index to Two brDa gsar rñiṅ Treatises: The Works of dBus pa blo gsal and lCaṅ skya Rol pa'i rdo rje,” contained in a special issue of the Bulletin of the Narita Institute for Buddhist Studies (Naritasan Bukkyôkenkyûjo kiyô), vol. 15, no. 2 (1992), pp. 479-503. 

Mimaki Katsumi. “dBus pa blo gsal no "Shin Kyu Goi Shu" — Kôtei bon Shokô [The brDa gsar rñiṅ gi rnam par dbye ba of dBus pa blo gsal — a First Attempt at a Critical Edition],” contained in: Asian Languages and General Linguistics, Festschrift for Prof. Tatsuo Nishida on the Occasion of His 60th Birthday (Tokyo 1990), pp. 17-54.  Contains a critical text edition in Roman transcription (with numbers inserted so that one may first locate words in Mimaki's alphabetic index, and then locate them in the critical text edition).

°

Two volumes worth of Üpa Losel's works have been made available, with public access, by BDRC. Have a look and if you can find the history book anywhere among them do let us know.

°

David Wellington CHAPPELL, “Early Forebodings of the Death of Buddhism,” Numen, vol. 27, no. 1 (June 1980), pp. 122-154. 

This discussion can help people who have trouble imagining how much Buddhism’s sense of history turns around its inevitable decline and disappearance. Of course differing dates and rates of decline do  provoke discussions and continuing differences. If today there are some who would call themselves Buddhist progressivists, that would just serve as another sign of decline, am I right? I’m asking.

 °

Dan MARTIN in collaboration with Yael Bentor, Tibetan Histories: A Bibliography of Tibetan-Language Historical Works, Serindia Publications (London 1997).  

This by now out-of-print bibliography listed the then-lost history like this:  

 

-80-

mid 1300’s ?

Dbus-pa Blo-gsal, Chos-’byung. Evidently a history of Buddhism. Ref.:  MHTL, no. 10845.  K. Mimaki, “Two Minor Works Ascribed to Dbus-pa Blo-gsal,” contained in: S. Ihara and Z. Yamaguchi, eds., Tibetan Studies, Naritasan Shinshoji (Narita 1992), vol. 2, pp. 591-598, at p. 592. On the author, see Blue Annals, pp. 337-338.

The revised and expanded version of the book, dated December 21, 2020, may be freely downloaded here. Its entry no. 127 looks like this:

 - 127 - 

mid 1300’s ?

Dbus-pa Blo-gsal (ca. 1265-1355), Chos-’byung. Evidently a history of Buddhism. Bio.: On the author, see Blue Annals, pp. 337-338. TBRC no. P3090. Lit.: Another work by this author is subject of Katsumi Mimaki, Blo gsal grub mtha’: Chapitres IX (Vaibhāṣika) et XI (Yogācāra) édités et Chapitre XII (Mādhyamika) édité et traduit, Zinbun Kagaku Kenkyusyo, Université de Kyoto (Kyoto 1982). Ref.: MHTL, no. 10845. K. Mimaki, ‘Two Minor Works Ascribed to Dbus-pa Blo-gsal,’ contained in: S. Ihara and Z. Yamaguchi, eds., Tibetan Studies, Naritasan Shinshoji (Narita 1992), vol. 2, pp. 591-598, at p. 592. See BLP no. 102. BLP no. 0421 lists what is apparently a description of the contents rather than a particular title for this work: Glang-dar-mas bstan-pa bsnubs rjes slar-yang bstan-pa dar-tshul, ‘The Way the Teachings Spread Once Again after Glang-dar-ma Put Them into Decline.’ BLP no. 1991 gives an even longer description: sangs-rgyas bstan-pa bod-du byung-tshul le-tshan gnyis dang glang-dar-mas bstan-pa bsnubs rjes slar-yang bstan-pa dar-tshul. Dung-dkar, pp. 164-165, identifies this as a rare Bka’-gdams Chos-’byung. This history is mentioned in Khri-chen Bstan-pa-rab-rgyas, Sog-yul Sogs-nas Mdo-sngags-kyi Gnad-rnams-la Dri-ba Thung-ngu Byung Rigs-rnams-kyi Dri-ba dang Dri-lan Phyogs-gcig-tu Bsdoms-pa, contained in: Blo-bzang Dgongs-rgyan Mu-tig Phreng-mdzes, Drepung Loseling Educational Society (Mundgod 1999), vol. 35, pp. 24-41, at p. 32: “Dbus-la Blo-gsal-gyi Chos-’byung-na / sngon-gyi rgyal-po-rnams-kyi mtshan / Deng-khri-btsan-po sogs rgyal-po mang-po-zhig-gi mtshan yang / deng-sang-gi Bod-skad-du ci zer?”

°

Kurtis R. SCHAEFFER and Leonard W.J. van der Kuijp, An Early Tibetan Survey of Buddhist Literature, the Bstan pa rgyas pa rgyan gyi nyi 'od of Bcom ldan ral gri, Harvard Oriental Series, Harvard University Press (Cambridge 2009). 

This book is all about a canon catalog with a historical preface by Rigral. Although said to be known by the alternative title Bstan-pa Rgyas-pa Rgyan-gyi Me-tog, I do not believe it can be identified with the similar title given above, Thub-pa'i Bstan-pa Rgyan-gyi Me-tog (observe that almost all of Rigral's titles end with the same ‘poetic’ ending Flowers Adorning...). The most important information for us at this moment is found on p. 93 of Schaeffer and Kuijp’s book, where we see that the Thub-pa'i Bstan-pa Rgyan-gyi Me-tog (or a very similar title) exists in three (?) manuscript copies kept in various libraries and archives.

Ω

Śākyaśrī's Chronology of 1207 CE

Everything you need to know about Śākyaśrībhadra you will find in this biographical sketch by Alexander Gardner. Otherwise I would have to teach you Tibetan, and then your work will be cut out for you. But rest assured you'll lead a full life with hardly ever a dull moment worth mentioning.

During his stay in Tibet, the Kashmiri monk and master, arriving in Tibet after a long stay in Bihar and Bengal, made date calculations three times, the first time at Khro-phu in 1204, the second time in 1207 at Sol-nag Thang-po-che Monastery and yet a third time in 1210. However, it was the second of the three, the one done in 1207, that is remembered in the Tibetan sources. And it is the one that concerns us right now.  

The core chronological passage, in verse, could be translated like this:

In the middle of the night on the eighth day

of the white part of the month with moon in the Pleiades,

at the same time the moon was setting on the mountain,

the Munīndra completely passed beyond suffering.

Counting from that time, 1,750 years plus two and one-half

months

and indeed five days have well passed by.

The time left for the Teachings in the future

is 3,249 years,

nine months, and ten days.

It was the svabhava year, or in other words the Fire Female Hare

(1207 CE),

the middle month of summer, the daylight of the fifth date

in the white half of the middle month of summer, known as the

Rooster month,

in the place called “Thang-chen,” that this was calculated by the

Dharma Lord.

If you wouldn't mind reading Tibetan in transcription, you will find the relevant materials typed at the end of this blog. If you are restricted to English, I'd recommend looking at A.I. Vostrikov, Tibetan Historical Literature, tr. by Harish Chandra Gupta, Indian Studies Past & Present, Soviet Indology Series no. 4 (Calcutta 1970), pp. 111-112, but note that the earliest citation of the passage, in the works of 'Bri-gung 'Jig-rten-mgon-po (1143-1217), was not available to Vostrikov in the time he was writing, or even at the time the English translation of his book was published, an event long post-dating his execution.

One point that could be made about all this is that of the dozen or so chronological discussions well known to Tibetans, they almost all give the historical Buddha death dates between 800 and 2100 years BCE. It's this chronology by Śākyaśrībhadra that comes closest to more common ideas current in our times about His dates since he places the Buddha's death at somewhere right about 544 BCE.*

(*I can predict your next question, but no, I can't tell you for sure what the actual date of the Parinirvana was. If you're curious, read this 525-page book: Heinz Bechert, ed., The Dating of the Historical Buddha. Die Datierung des Historischen Buddha, Part 1, Symposien Zur Buddhismus Forschung, IV, Vandenhoek & Ruprecht (Gottingen 1991).)

 

https://images.metmuseum.org/CRDImages/as/original/DP123361.jpg

Oh, another interesting thing. It looks as if Buddha Dharma is going to last until the year 3792 CE. I suppose that means our world, too, will remain for at least that long. So a solution to global warming is going to be found after all.

§   §   §

 

For a newly released chronology of Tibetan history by Katia Buffetrille, see "Chronology of the History of Tibet: 7th to 21st Centuries."

Here is the entire text containing the words of Śākyaśrī with the commentary surrounding it added by 'Jig-rten-mgon-po. It is found in the following:

The Collected Works (Bka’-’bum) of Khams-gsum Chos-kyi-rgyal-po Thub-dbang Ratna-srī (Skyob-pa ’Jig-rten-gsum-mgon); Tibetan title page: Khams gsum chos kyi rgyal po thub dbang ratna shrī’i phyi yi bka’ ’bum nor bu’i bang mdzod, H. H. Drikung Kyabgon Chetsang Konchog Tenzin Kunzang Thinley Lhundup, Drikung Kagyu Institute (Dehradun 2001), in 12 vols., at vol. 3, pp. 548-550. It has a descriptive title added by the modern editors.*

(*In the older publication of his works in 5 volumes, at vol. 3, p. 61.4, is another mention. We also found the Śākyaśrī chronology in the Klong-chen-pa history (1991 ed.) that isn't actually by the famous Klong-chen-pa, p. 456, where it has no textual differences that effect the meaning.)  

310. Sangs rgyas kyi 'das lo dang bstan pa'i gnas tshad pan chen shākya shrī'i gsung du nges pa. [p. 548]

om swa sti /

dus gsum bla ma yi dam dang ||

ma lus bla med dkon mchog gsum ||

bstan pa'i mnga' bdag dge ba'i bshes ||

kun kyi zhabs la gus phyag 'tshal ||

'dzam gling rgyan gyur dge ba'i bshes ||

lnga rig mkhas pa shākya shrī ||

rdo rje gdan sogs yul dbus kyi ||

bstan pa'i mnga' bdag gnas brtan mchog ||

rgyal po sing ga la rigs kyis ||

gces par 'dzin pas bstan pa 'di ||

ji tsam gnas pa rtsis pa yi ||

lugs su mkhas pa chen pos gsungs ||

[Note that the following section is repeated, with no significant differences, by Mkhas-pa Lde'u and in the Klong-chen-pa history.]

smin drug zla ba'i dkar phyogs kyi ||

tshes brgyad nam gung mnyam pa la ||

zla ba ri bo la nub tshe ||

thub dbang yongs su mya ngan 'das ||

de rjes lo ni stong phrag cig ||

bdun brgya dang ni lnga bcu dang ||

zla ba gnyis dang zla ba phyed ||

de bzhin nyin mo lnga rab 'das ||

lo ni stong phrag gsum dag dang ||

nyis brgya dang ni bzhi bcu dgu ||

zla dgu dang ni nyin mo bcu ||

ma 'ongs bstan pa'i lhag mar gnas ||

zhes pa me mo yos kyi lo {1207}

dpyid zla 'bring po'i gral tshes lnga'i nyin mo / yar lung sol nag thang (thang po che zhes kyang zer) gyi gtsug lag khang chen por / chos kyi rje pandi ta chen po kha che [550] shākya shrīs rtsis pa lags so //

[Here begins 'Jig-rten-mgon-po's commentary:]

bdag gi rnam par rtog pa la ||

ston pa mya ngan 'das 'og tu ||

slob dpon chen po 'phags pa byung ||

dgung lo drug brgya'i bar du bzhugs ||

'phags pa'i slob ma zla ba grags ||

de sras rig pa'i khu byug gis ||

a ti sha la dbu ma bshad ||

ston pa mya ngan 'das 'og tu ||

lo ni dgu brgya lhag tsam na ||

slob dpon chen po thogs med byung ||

lo ni brgya dang lnga bcur 'tsho ||

thogs med slob ma dbyig gi gnyen ||

de sras 'phags pa rnam grol sde ||

de bzhin so skye rnam grol sde ||

rab mchog sde dang dul ba'i sde ||

bai ro tsa na'i sde yis ni ||

seng ge bzang po nyid la bshad ||

de yis ratna pha la la ||

des kyang ghu na mai tri la ||

de yis gser gling pa la bshad ||

des kyang a ti sha la gsungs ||

brgyud pa mang dang nyung na yang ||

don gyis legs par dpyad pa las ||

chos rje pan chen gsung du nges [551] ||

'di la dga' ba chen po skyes ||

bstan pa yun ring gnas pa dang ||

bdag cag bsgrub pa byed pa rnams ||

'bras bu rgya chen thob pa la ||

mkhas pa dga' ba cis mi skye ||

slob dpon chen po 'bum .tig mkhan pos* / de bzhin gshegs pa mya ngan las 'das pa'i 'og tu / lo lnga stong gi bar du dam pa'i chos gnas par 'gyur te / de la lo lnga brgya phrag bcu yod de lnga brgya phrag dang po la dam pa'i chos spyod pa rnams phal cher dgra bcom pa'i 'bras bu thob par gyur la / gnyis pa la phyir mi 'ong ba'i 'bras bu thob par gyur la / gsum pa la lan cig phyir 'ong ba dang / rgyun tu zhugs pa'i 'bras bu thob par gyur ba mang ba ste / lnga brgya phrag gsum po de dag gi tshe ni chos rtogs shing 'bras bu thob pa mang ba'i tshigs zhes bya'o //

(*This probably means Daṃṣṭrasena / མཆེ་བའི་སྡེ་, often identified as the author of the Hundred Thousand / འབུམ་ commentary.)

lnga brgya bzhi pa la ni lhag mthong gi shas che zhing shes rab rno ba mang ngo //  lnga pa la ni zhi gnas shas che [552] ste / ting nge 'dzin bsgom pa mang ngo //

drug pa la ni tshul khrims dang ldan pa mang ste / lnga brgya phrag gsum po de dag gi tshe ni / zhi gnas dang lhag mthong bsgom zhing tshul khrims dang ldan pa mang bas bsgrub pa dang ldan pa'i tshigs zhes bya'o //

lnga brgya phrag bdun pa la mngon par dar bar 'gyur / brgyad pa la mdo sde dar bar 'gyur / dgu pa la 'dul ba dar bar 'gyur te / lnga brgya phrag gsum po de dag la bcom ldan 'das kyi zhal snga nas gsungs pa'i sde snod gsum pa la brten cing lung la spyod pa mang bas lung gi tshigs zhes bya'o //

lnga brgya phrag bcu pa la sde snod gsum la yang brtson par mi byed / chos bshad pa rnams kyang gzhung las bshad pa bzhin du legs par nyams 'og tu mi chud /  mtshan ma tsam zhig spyod pa mang bas mtshan ma tsam gyi tshigs zhes bya ste / de ltar lnga brgya phrag bcu'i mtha' ma 'di la phyi ma'i dus lnga brgya mtha' ma zhes bya'o //  [553]

de'i dus su yang shes rab kyi pha rol tu phyin pa 'dis sangs rgyas kyi bya ba byed par 'gyur ro zhes gsungs pas / 'bras bu thob par 'gyur ba mang nyung tsam du gsungs pa las / 'bras bu mi thob pa ni ma gsungs te /

ZLA BA SNYING PO'I MDO las /

bstan pa nub pa'i dus su yang dgra bcom pa des pa 'byung ba dang / sangs rgyas mya ngan yong mi 'da' // chos kyang nub par yong mi 'gyur // gsungs pa lags na /

gdul bya smin pa dang grol ba rgyun chad par ga la 'gyur te / tshe lo bcu pa'i dus su yang rgyal po rdo rta can dang / bcom ldan 'das mgon pos tshe lo brgyad khri'i bar du 'khrid ces grags pa dang / 'khor ba ma stong gi bar du 'phags pa rgyun mi 'chad pa las shes par bya'o //  //

——————————

For the quotation in Bu-ston's history, see Obermiller's English translation (corrected in Vostrikov's book), vol. 2, p. 107, or this passage in the digital version of the Tibetan text:

kha che shâkya shrîs | shing pho byi lo la khro phur brtsis pa dang | me yos la sol nag thang chen du brtsis par | 

smin drug zla ba'i dkar phyogs kyi | 

tshes brgyad nam gung mnyam pa la | 

zla ba ri bo la nub tshe | |

thub dbang yongs su mya ngan 'das | |

de rjes lo ni stong phrag cig | 

bdun brgya dang ni lnga bcu dang | |

zla ba gnyis dang zla ba phyed | |

de bzhin nyi ma lnga rab 'das | |

lo ni stong phrag gsum dang ni | |

nyis brgya dang ni bzhi bcu dgu | |

zla ba dgu dang nyi ma bcu | |

ma 'ongs bstan pa'i lhag mar gnas zhes |