Nicolas Bommarito, ―The Khache Phalu: A Translation and Interpretation,‖ Revue d'Etudes Tibétaines, no. 39, April 2016, pp. 60–132. The Khache Phalu: A Translation and Interpretation Nicolas Bommarito Translation and edited Tibetan text by: Nicolas Bommarito and Tenzin Norbu Nangsal he Khache Phalu is one of the classics of Tibet. Perhaps more importantly, it is one of the classics that an ordinary Tibetan might actually read. It is not uncommon to find a vendor in Lhasa flipping through it when business is slow or to spot a copy sitting on the table of a Tibetan home in New York City. Young Tibetans all over the world read it as part of their education in Tibetan literature. Even those unable to read the text for themselves know many of its oft-quoted proverbs by heart. The Khache Phalu is a text of both spiritual and practical advice, often moving seamlessly between the two. Blending folk wisdom, references to Buddhism, Islam, and a spiritual idiom all its own, it has a unique position in the Tibetan canon. Part of its popularity stems from its accessibility; it is not a translation of an earlier text nor does it quote or comment on other texts. This makes it not only a compelling glimpse into the subtleties of Tibetan culture, but also a source of advice that is surprisingly relevant to modern life. After giving an overview of the text and its associated secondary literature I will argue that the text is in fact a mix of Buddhist and Muslim thought. Of particular interest is how references to Islam are closely paired with Buddhist references and how many passages are written in an ambiguous way, allowing for both Buddhist and Islamic readings. Following my discussion is a new translation and edited version of the Tibetan text. T The Khache Phalhu 61 Overview of the Text The full title of the text is Khache Phalu's Teachings on the System for Worldly Actions and Consequences, but it is usually referred to simply as The Khache Phalu.1 Composed in central Tibet in the late 18th or early 19th century, it is a collection of advice both spiritual and practical. The identity of its author is unknown, though it is a matter of much speculation. The tone is a unique blend of formal and literary language, rich with colloquial idioms. This stylistic approach has helped to make the text accessible and popular: Even if someone is unable to read very well, they will be able to remember and quote its pithy advice. The Khache Phalu is of the genre known as Legshé (Tibetan: legsbshad), literally ―elegant sayings‖ or ―well said‖.2 These texts are related to the Indian subhāṣ ita format and are somewhat more secular in content than other Tibetan literary genres, primarily offering advice about everyday life. Written in verse, the genre also has formal characteristics: Typically, they consist of stanzas of four lines with seven syllables per line. In these stanzas, the first pair of lines is usually a general lesson with the following pair being a particular example or application of this lesson. The Khache Phalu, though written in verse, instead employs a form with nine syllables per line. Though it occasionally follows the standard four-line stanza format, it more often lacks this structure. The text consists of a preface, written in prose, and eleven chapters, written in verse. It begins with a short preface that ostensibly discusses the deeds and teachings of the historical Buddha. This provides an overview of the themes and topics that will be covered by the text. The following chapters start with a very general discussion of religious, almost mystical themes, but quickly 1 The full Tibetan title is kha-che pha-lu'i 'jig-rten las-'bras rtsis-lugs bslab-bya. I will refer to the text as The Khache Phalu and the author simply as Khache Phalu. Throughout the paper parenthetical Tibetan terms will be in Wylie transliteration. 2 The Khache Phalu is second in popularity only to The Elegant Sayings of Sakya Paṇ ḍ ita (sa-skya legs-bshad), composed around the 13th century by Sakya Paṇ ḍ ita. This has been translated many times, recently by John Davenport (2000) under the title Ordinary Wisdom. Sakya Paṇ ḍ ita's text inspired many similar texts, such as Virtuous Good Advice (dge-ldan legs-bshad) by Panchan Sonam Drakpa and A Treatise on Water and Wood (chu-shing bstan-bcos) by Gung Thang Tenpé Dronmé. Revue d'Etudes Tibétaines 62 turn to practical advice about particular situations and relationships. The first chapter begins with a highly symbolic description of the source of religious teachings, followed by a discussion of the necessary qualities to practice them, and the need to stop postponing such practice. The next chapter continues the focus on religious practice in general, discussing the relationship between spiritual teachings and the impermanent world. Somewhat more practically, it discusses the importance of focused attention and giving up selfish desires both for this life and what comes after. Beginning with the third chapter, we find a stronger focus on practical advice. This chapter treats various aspects of how a ruler should run their kingdom, including finances, dealing with enemies, and punishment. The fourth chapter offers advice about being content even in the face of suffering and uncertainty. The fifth focuses on advice about the importance of controlling one's speech, including gossip, keeping secrets, and honesty. The sixth chapter treats actions and their effects; how some actions produce good results and others produce bad results and the importance of acting in kind and beneficial ways. The seventh chapter is in praise of humility and on the importance of monitoring and controlling one's own behavior. The eighth chapter discusses moderation regarding food and drink and the importance of self-reliance. Beginning with the ninth chapter, we find a focus on familial advice. This chapter highlights the need for parents to provide an education to their children, to encourage them in their learning, and to explain the importance of education to them. The tenth chapter gives advice for mothers on how to avoid spoiling their children and the eleventh and final chapter is on the need for children to be grateful to their parents and repay the help they have received.3 Contested Authorship The most controversial aspect of The Khache Phalu is its authorship. The truth is that no one knows who wrote the text, though the mix of Buddhist and Islamic references in the text has made its authorship a 3 These summaries are, in part, drawn from Munpathar (1989, 47) and Dradül (1993, 21). The Khache Phalhu 63 hotly contested subject. Whoever wrote the text chose for himself the pen name Khache Phalu. The name often appears in the final verses of chapters, with Khache Phalu modestly describing his efforts in the third person. This pseudonym is highly suggestive in Tibetan. Colloquially, the term khache is used to refer to Muslims in general.4 It was likely derived from the word  Kashmir', a source of many Muslim immigrants to Tibet. Many Tibetans appeal to an alternative folketymology, claiming that khache is derived from the combination of kha, meaning mouth, and che, meaning big. This  big mouth' etymology is often explained by appeal to common Tibetan conceptions of Muslims: as being loquacious, skilled storytellers, and the best chefs.5 The origin of phalu is less clear. It is suggestive of an older man, pha meaning father in Tibetan. Some suggest that it is derived from the Indian term  babu' – a respectful term of address for an elder male. Others speculate that the lu is derived from the term for song (glu), again explained by the conception of Muslims as lively storytellers. Still others take the entire name to be an attempt to approximate the Arabic name Faizullah. Proponents of this view cite a mention of the name in the introduction where it is written as Khache Phaluju (kha-che pha-lu-'ju), noting that phaluju is quite close to Faizullah.6 One version of this view is that the 6th Panchen Lama (1738-1780) requested the text from a Muslim trader name Faizullah after asking him about the advice of Muslim thinkers. Drawing on themes from the Persian classics of Sa'dī, Faizullah wrote verses of advice for a Tibetan audience. On some versions of this story, Faizullah was a master of both Tibetan and Persian.7 Still others suggest that the author was from Kashmir, but not a Muslim.8 According to the Tibetan historian Horkhang Sonam Pälbar, the 4 For example, Hui Muslims are often referred to as  Chinese khache' (rgya-kha-che) while Tibetan Muslims are called  Tibetan khache' (bod-kha-che). 5 This is expressed clearly in the Tibetan proverb: ―Don't pay attention to what the Khache says; Pay attention to what Khache eats.‖ (kha-che'i kha la ma ltos. kha-che'i lto la ltos). 6 This is explicitly argued by Tashi Tsering (1988) and Dawa Norbu (1986). 7 Nadwi (2004, 59) claims a single author, skilled in both Persian and Tibetan. 8 See van Manen (1925, 150). Revue d'Etudes Tibétaines 64 work is more likely a collaborative one. Drongtse Lobsang Tsültrim ('brong-rtse blob-bzang tshul-khrims), the tutor of the 7th Panchen Lama knew Khache Phalu and thought his advice would be useful to a Tibetan audience. He requested that Khache Phalu compose a text in Tibetan, but Khache Phalu refused on the grounds that he was unable compose poetic literary Tibetan. Lobsang Tsültrim then offered to help Khache Phalu compose the Tibetan resulting in a collaborative effort by a Muslim trader, drawing on Persian classics, and a Tibetan Buddhist, drawing on a monastic education.9 In both versions, the writing process involved adjusting the examples to incorporate Tibetan life and customs. Much of the Tibetan-language secondary literature, however, assumes a single Buddhist author, attributing authorship to various Buddhist leaders. Because of the language and the mix of Buddhist and Muslim references, many suspect it was written at Tashilhunpo Monastery in Shigatse. As a major monastic center, Tashilhunpo drew monks from many Muslim areas like Ladakh, Spiti, and Kashmir making a likely that The Khache Phalu was composed there (or at least by someone who spent time there). The particular figures thought to be the author on these views is varied. Some attribute authorship to the 5th Dalai Lama (1617-1682) citing his somewhat favorable treatment of Muslims; he allowed Muslims to stay in Lhasa permanently, granting them land to live on and for use as a cemetery. Others claim it was written by the 7th Panchen Lama (1782-1853) himself rather than his tutor.10 This view is quite widespread; one pocket edition printed in Beijing credits him as the author without noting any dispute. On this version of the story, the 7th Panchen Lama deliberately adopted a Muslim pseudonym and wrote in a colloquial and quotable style in an attempt to promote morality (and perhaps Buddhist faith) in common people. Much of the speculation about the identity of Khache Phalu rests on apocryphal stories or textual analysis, neither of which conclusively answers the question of authorship. Whoever wrote the text, it is clear that the author or authors had a command of both 9 See Horkhang Sonam Pälbar (1999, 501ff.). This version of the story is also reported by Tashi Tsering (1988, 12). 10 Tsewang Namgyal (1981), Munpathar (1989), and Dradül (1993) all endorse this view. The Khache Phalhu 65 colloquial and literary Tibetan, a fairly extensive knowledge of Buddhist concepts, and at least a passing familiarity with Islamic customs. Along with, of course, a well-developed poetic sensibility and strong ideas on how ordinary people should conduct their lives. Whatever the true identity of the author, since the text itself refers to Khache Phalu we can understand him as a kind of character in the text. So whether or not the text is the product of a single hand, we can speculate about why Khache Phalu the narrative character says what he does in the way that he does. Islam in Tibet Religion on the Tibetan plateau is much more diverse than is supposed in the popular Western imagination. In addition to Buddhists, one can find adherents to the pre-Buddhist indigenous religion Bön, as well as Tibetan Muslims and Christians. After somewhat sporadic contact between Muslims of Kashmir and Eastern Turkistan, by the 17th century a small community of Muslim traders and butchers was established in Tibet. Unlike the Hui, these Muslims became more assimilated into Tibetan culture, adopting Tibetan ways of eating, dressing, and speaking.11 Nevertheless, prejudice against Muslims remains easy to find in Tibet. Common rumors include claims about Muslim restaurants serving human flesh, cooking with bath water, or eating babies. This tension between assimilation and alienation underlies many of the claims about the authorship of The Khache Phalu. Any given claim about the authorship often says more about the person making it than about the text and its author: Tibetan Muslims may claim the author was a Muslim in part to establish a contribution to Tibetan literature and culture that is uniquely theirs, while other Tibetans may insist that the text was authored by a Buddhist lama to better fit with a conception of Tibetan literature as thoroughly Buddhist. Important for understanding the place of the The Khache Phalu is the nature of conversion and its associated social difficulties. Most conversions to Islam in Tibet were via marriage rather than through 11 For a more detailed history of Muslims in Tibet see Siddiqui (1991), Sheikh (1991), Cabezón (1997), and Sela (2015). Revue d'Etudes Tibétaines 66 religious proselytizing; when a Buddhist woman married a Muslim man, she generally converted to her new husband's religion. In this context, a text like The Khache Phalu could serve an important social role. Conversion through marriage can create tension between the new husband and wife and between them and their families. As a popular ethical work emphasizing the shared practical advice of Islam and Buddhism and an example of a shared literary world, The Khache Phalu could help to ease familial tensions after a marital conversion by highlighting ways in which the two religions can share similar values. References to Buddhism From the very beginning, The Khache Phalu has a strong Buddhist flavor. When, in the introduction, Khache Phalu sets out the themes and topics of the text, they are set as deeds and teachings of the Buddha as a child. Throughout the text, it is India, not Mecca or Medina, which is valorized as a mythical place full of sages. The text opens with a Sanskrit salutation Om Svasti and throughout India is cast as a sacred place, a source of wisdom. Here it is India that is the source of authority, not the Middle East. Though this might suggest that the author has a Buddhist orientation rather than an Islamic one, it likely tells us more about the intended audience rather than the orientation of the author. For a Tibetan readership, authority comes from India so it is no surprise that The Khache Phalu would make use of this authority. Another striking reference to India comes at the end of the sixth chapter: From the tip of this yellow [Indian] pen, three words flow, Becoming clear on the heart of the white [Indian] paper. Translated from Indian into Tibetan, And so, Khache Phalu is satisfied. The Tibetan includes an adjective describing the pen and paper (rgya) has a variety of meanings, including Indian, Chinese, vast, white, or symbolic. More interesting is the claim that Khache Phalu's words The Khache Phalhu 67 have been translated. The term translated here as Indian (rgya-skad) colloquially means Chinese, but in a Buddhist context refers to Sanskrit. Being translated from Sanskrit would have made the text more authoritative to most Tibetan readers. However, it is important to keep in mind that this term can refer to any of the many languages of India. It is also worth noting that at this time, India was partly ruled by the Mughal Empire, which used Persian as its official court language. So Persian could have been included as an Indian language (rgya-skad). Interestingly, people report rumors of an Arabic or Persian manuscript of the text existing somewhere in India.12 Whether or not such a manuscript really exists (it is unlikely), it is revealing that people tell each other that it does: It shows a belief in an Arabic or Persian source and appeals to those languages as authoritative. There is no doubt that Buddhist thought permeates The Khache Phalu. References to Buddhist themes and concepts like samsara, rebirth, karma, the Three Poisons, the Three Jewels, vajras, lineage trees, and the preciousness of a human birth are far too numerous to cite individually. It is clear that whoever wrote the text had more than a passing familiarity with Buddhist thought, or at the very least had help from such a person. Rather than examine in detail the many Buddhist references, let's see how one passage of The Khache Phalu compares with a canonical Tibetan Buddhist text. Consider the discussion in second chapter of The Khache Phalu of how we should relate to our worldly lives: Actions in this worldly cycle are pointless. Samsara is no place to linger, Like a traveller staying in a guesthouse for just three days. It's best to think your own thoughts. If a traveller doesn't pack before leaving, They can't carry the guesthouse on their back. They can't bring the landlady to help them. Compare this with a stanza from the classic 14th century Buddhist text The Thirty-Seven Practices of Bodhisattvas written by Gyalsé Thogmé Sangpo: 12 See Cabezón (1997, 22) who cites in introduction in Norbu (1986). Revue d'Etudes Tibétaines 68 You will be separated from your old friends and relatives. The wealth you worked for will be left behind. Consciousness leaves behind bodies as travelers leave behind the guesthouse. The practice of bodhisattvas is to renounce this life.13 Here we find not only the same point about the futility of worldly pursuits, but also the same image of the guesthouse. Just as a traveler makes use of a guesthouse for a short time but soon must move on, so too do we make use of our bodies for only a short time. The passage from The Khache Phalu not only makes explicit reference to Buddhist concepts of samsara and rebirth, but also uses classic Buddhist imagery to make the point. (Only Khache Phalu, however, tells us to think for ourselves!) This isn't to say that the allusions to Buddhist thought in The Khache Phalu are all derivative or clichéd. A particularly fresh poetic image comes in chapter seven: The six faces of samsara are like the nomad's dice, You want snake eyes, but what comes up is uncertain. This deceptively simple line likens the situation in samsara to a Tibetan dice game, known as Sho (sho), played with dice, shells, and coins. When playing Sho, snake eyes (pa-ra) is the best roll – a player can even win by rolling three of them in a row. Just as the outcome of a roll is uncertain, so is one's rebirth in samsara. The six faces of samsara are likened to the faces of a die. These six faces might be read as referring to the six original clans of Tibet (mi'u-gdung-drug); which clan one will be born into is uncertain. On a more strongly Buddhist reading, the six faces refers to the six classes of beings in the desire realm: hell-beings, animals, humans, hungry ghosts, jealous gods, and gods. Even though we might wish to be born into a powerful clan or as god, where we end up is uncertain. Here Khache Phalu makes a Buddhist point with an image that is both striking and relatable to his audience. 13 This is the fourth verse of rgyal-sras lag-len so-bdun-ma by rgyal-sras thogs-med bzang-po. Translation is my own. The Khache Phalhu 69 Despite the overwhelmingly Buddhist tone of the text, many passages are decidedly un-Buddhist. While Buddhism typically advocates having compassion towards all sentient beings, Khache Phalu offers grittier advice for rulers dealing with evil people: ―... it is suitable to cut the roots of the wicked. You don't need to see people like that with compassion.‖ Lines like this remind us that this is not a text of party-line Buddhist advice, but a collection of Buddhist-inspired practical advice. References to Islam Despite its general Buddhist tone, there are also more than a few references to Islam in the text. Allah is referred to explicitly on three occasions using the Tibetan term Godhar: Once in the first chapter, where it is identified with the Buddhist phrase Könchok Rinpoche (dkon-mchog-rin-po-che) literally meaning  precious jewel'.14 This term is most likely borrowed from the Persian term Khuda or Khoda, referring to Allah.15 The other two mentions of Allah come in the final chapter. Both are striking in their directness. The first reads: ―Godhar is the highest, and parents are just below. There is nothing more important than these three.‖ Here  three' most obviously refers to Allah and one's parents, but to Buddhist eyes these can be understood as symbolic of the Three Jewels, a central concept in Buddhism referring to the Buddha, his teachings, and the community of Buddhist practitioners. Later in the same chapter we find the line: ―Godhar is your only hope, the only place to look.‖ Interestingly, this is followed immediately by a line that is quite Buddhist: ―Proceed by keeping the truth of cause and effect in your heart.‖ Here the phrase  cause and effect' (las-'bras) is a somewhat technical term referring to the Buddhist doctrine of karma; the idea that all actions inevitably produce effects. Again, we find a line that obviously Islamic paired with one that is strongly Buddhist. Other, more oblique allusions to Allah can also be found in the 14 Though usually spelled go-brdA, some editions spell it as go-brdal. 15 This term can be found in the Persian parting phrase Khoda Hafez meaning ―May God be your Guardian‖. Revue d'Etudes Tibétaines 70 text. Twice there are references to the  Master of the Cosmos' or, more literally, the owner or lord of the stars (skar-ma'i-bdag-po). So we find in chapter seven, after a discussion of the virtues of self-control, the lines: If someone has those qualities, they're the summit of wisdom! Such a person has found the Master of the Cosmos. It is striking that an allusion to Allah comes in the context of selfcontrol; recall that the term Islam literally means  submission to Allah'. In fact, there are many passages in the Qur'an that make  Master of the Cosmos' a likely epithet for Allah:16 Indeed, your Lord is Allah, who created the heavens and earth in six days and then established Himself above the Throne. He covers the night with the day, [another night] chasing it rapidly; and [He created] the sun, the moon, and the stars, subjected by His command. Unquestionably, His is the creation and the command; blessed is Allah, Lord of the worlds. (7:54. See also 13:2) He created the heavens and earth in truth. He wraps the night over the day and wraps the day over the night and has subjected the sun and the moon, each running [its course] for a specified term. Unquestionably, He is the Exalted in Might, the Perpetual Forgiver. (39:5) Do you not see that Allah causes the night to enter the day and causes the day to enter the night and has subjected the sun and the moon, each running [its course] for a specified term, and that Allah, with whatever you do, is Acquainted? (31:29) And of His signs are the night and day and the sun and moon. Do not prostrate to the sun or to the moon, but prostate to Allah, who created them, if it should be Him that you worship. (41:37) 16 Unless noted, quotations from the Qur'an are from the Sahih International translation. The Khache Phalhu 71 And that it is He who is the Lord of Sirius (a star worshipped by pre-Islamic religions). (53:49) Earlier, in chapter three, we find another reference to the Master of the Cosmos. This time the context is more interesting: Take refuge in the Three Jewels! Follow the orders of the Master of the Cosmos! It's also worth noticing that again, a line alluding to Allah is paired with an obvious Buddhist reference. Here we find an injunction to follow the orders of Allah immediately following one to take refuge in the Three Jewels. Again, by pairing these references, Khache Phalu seems to be intentionally drawing similarities between these different religious ideas. Some of the most enigmatic verses come at the start of the text. In the first chapter Khache Phalu presents us with a metaphorical description of a place without seasons, where day and night are equalized: With neither summer nor winter, the span of day and night is equal. Without summer's heat and winter's cold, In a place with this climate, When the sun is at its zenith, The houses have no darkness and no shadows. These are signs of the center of the universe. On one reading, these lines might refer to the Buddhist concept of equanimity (btang-snyoms), a virtue where one is free from aversion and attachment. As the day and night in this special place are equal, a special person is not attached to benefits or averse to harms. These lines might also, however, be references to Allah. The Qur'an sometimes discusses Allah eliminating shadows: Have you not seen how your Lord spread the shadow. If He willed, He could have made it still then We have made the sun its guide [i.e. after the sunrise, it (the shadow) squeezes and vanishes at midnoon and then again appears in the afternoon with the decline of the sun, and had there Revue d'Etudes Tibétaines 72 been no sun light, there would have been no shadow].17 (25:45) Like the verse in The Khache Phalu, the elimination of shadows is described as a sign of Allah. In fact, several passages of the Qur'an describe day and night as signs of Allah: Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding. (3:190. See also 13:3 and 16:12) This also occurs with reference to summer and winter: You [Allah] make the night to enter into the day, and You make the day to enter into the night (i.e. increase and decrease in the hours of the night and the day during winter and summer), You bring the living out of the dead, and You bring the dead out of the living. And You give wealth and sustenance to whom You will, without limit (measure or account).18 (3:27. See also 55:17) Here it is Allah who determines the length of both the days and seasons; when read in light of these passages, the verses from The Khache Phalu can plausibly be taken to refer to Allah. There are also a few references to Muslim burial practices in the text such as in chapter five: ―The writer may be in the ground, but the writing will be above.‖ And again in chapter eight: Even if Khache Phalu is dead and in the ground, These ink drawings on white paper, I hope they will endure above ground. Typically Buddhist burials in Tibet have been sky burials, or literally  bird-scattering' (bya-gtor), where the body of the deceased is fed to vultures or, less commonly, cremation. Some have taken references to being in the ground to signify Muslim practices of burying the 17 I've used Muhsin Khan's translation for this verse as it is more explanatory. 18 I've again used Muhsin Khan's translation for the explanatory notes. The Khache Phalhu 73 deceased in the ground.19 Religious Ambiguities As we have seen, references to Islam in The Khache Phalu are often paired with Buddhist references. Other times, however, Khache Phalu writes in a way that allows for both Islamic and Buddhist readings. Consider an example from early in the text, in the very first chapter: Contemplate one thing, meditate and remember one thing! If you say these two are disconnected from this one thing, Then, my son, go to the teachings! Prepare for the teachings! Here  one' might be interpreted as referring to Allah (see Qur'an 112), and emphasizing that everything depends on Him. On this reading, if you see that Allah is the source of everything and that everything depends on him you are ready to practice the teachings. These lines can also be read in a Buddhist sense as referring to the doctrine of Dependent-Origination, the idea that no one thing exists independently of its relation to other things. In either case, if one thinks that some things exist without depending on Allah or that there are things with an inherent essence independent of relations to other things, you need to learn the teachings. It's important to note that the term rendered as  teachings' here is  Dharma' (chos). Though the term is strongly associated with Buddhist Dharma (nang-pas'i-chos), it has many meanings and in this context need not refer only to Buddhist teachings. The term is often used as a general description of religious teachings, as in the term for Christianity, which in Tibetan is literally  the Dharma of Jesus' (yeshu'i-chos). Some of the interesting ambiguities in The Khache Phalu are involved with how one understands what is meant by this term. This is part of the challenge of reading the text; as one reads, one must reflect on what Khache Phalu means by the term. It is for this reason that in the translation we have not translated the term using 19 This is suggested by Tashi Tsering (1988, 18). Recall that the 5th Dalai Lama was thought to be favorable towards Muslims in part because he granted them land to use as a cemetery. Revue d'Etudes Tibétaines 74 the more standard  Dharma', but instead use the more general  teachings'. Though the term is found in the very Buddhist-sounding first line: ―The vajra throne is the origin of the teachings‖, as the text develops, as we encounter references to Allah and more idiosyncratic spiritual discussion. This forces us to re-evaluate what Kache Phalu means by the term, and in doing so, also come to reflect on what the term might mean for us. With this broader understanding of teachings in mind, one can read the above lines is as referring not to metaphysical doctrines within these religions, but to Islam and Buddhism themselves: If you think these two, Islam and Buddhism, are disconnected from each other, and from reality as it is, then you have to study the teachings in order to see that they are deeply similar. There is some reason for this kind of reading; many lines of the text can be read in both a Buddhist and Islamic way. Consider an example from the third chapter: And in the evening, descend and practice the teachings. Prostrate with body, speech, and mind! On can understand the reference to descending in the evening here to refer to Isha, Muslim evening prayers.20 One can also read these lines as referring to the Tibetan Buddhist practice of prostration (phyag- 'tshal), which also involves descending to the ground and is sometimes done in the evening, after one's work is finished. The second line, which explicitly refers to Buddhist practices of prostrating with body, speech, and mind, is particularly Buddhist in flavor, though would also make sense when applied to Muslim prayers. Most likely, Khache Phalu is being artfully vague, allowing him to refer to both practices at the same time. Another interestingly ambiguous line comes later in the same chapter: The meaning of what I've reported, a string of pearls, I offer it to the Master of the Three Realms. 20 See Tashi Tsering (1988, 18). The Qur'an states: ―And in a part of the night exalt Him and after [the setting of] the stars.‖ (52:49). Though Muslims customarily pray five times throughout the day, so it is unclear why evening prayers would be singled out for special treatment here. The Khache Phalhu 75 The Three Realms (khams-gsum) is a Buddhist cosmological term referring to different places of rebirth within samsara. Though this is unambiguously Buddhist, it is unclear who the master of the Three Realms might be. This is not a standard Buddhist phrase and so leaves room for ambiguity. On a Buddhist reading, it would refer to Buddhas, who have escaped from samsara. On an Islamic reading, it would refer to Allah, who created and manages all parts of the world. A final example of religious ambiguity in text is the following advice, from chapter eight, regarding eating meat: The dirty food of the wicked butcher, When you crave meat, it's better to eat a flea! These lines can be read as referring to the Muslim practice of only eating Halal meat, meat that has been prepared in accordance with Islamic law.21 So a  wicked butcher' would be understood as one who does not who does not follow the Islamic rules for slaughtering animals. However, these lines can also be read in a Buddhist way. On this reading, the focus is on avoiding the negative karma associated with taking life. Here a  wicked' (las-ngan) applies to the bad action or work (or, in a more Buddhist sense, bad karma) involved in being a butcher as a profession. It is better to eat a flea, then, because that does not encourage someone in a livelihood that involves harmful actions (and so accululates bad karma for them). Similarities with Sa'dī A few scholars have noted that The Khache Phalu shares many themes with Persian classics written by the 12th century Sufi poet Sa'dī.22 21 Because he reads the lines in this way, Dawa Norbu (1986) translates the Tibetan term shan-pa as  hunter' rather than  butcher' but this is an odd choice. 22 Nadwi goes so far as to claim that The Khache Phalu is a translation of these texts; he writes, ―Actually, this book is a translation of the famous Persian book  Gulistan-Bostan,' but he also made his own additions to the text.‖ (2004, 59). A cursory comparison of the texts, even in translation, reveals that this cannot be Revue d'Etudes Tibétaines 76 Though his most famous works are The Golestȃ n (The Rose Garden) and The Bustān (The Orchard), The Khache Phalu most closely resembles a shorter work called The Pand Namah, known in English as The Scroll of Wisdom. This text was not attributed to Sa'dī until the 15th century, but was well known in the Persian-speaking world and so is a likely influence on the text. Both works are compact, poetic works dealing with everyday morality. Both works explicitly discuss the value of generosity, education, honesty, justice, and gratitude. In addition to general, thematic affinities, there are a few particular similarities.23 Consider respective verses on contentment: Having this contentment, there's no rich and no poor. (Khache Phalu) O soul! If thou acquirest contentment, Thou wilt exercise sway in the kingdom of repose. If thou art pinched with the trials of poverty, Then, in the estimation of the wise, wealth is nought. (Sa'dī) And on arrogance: It's difficult for great things to come to an arrogant person. The solution is to put aside this arrogance. (Khache Phalu) Whoever is by nature arrogant, His head is filled with pride beyond imagination. Pride is the source of adversity, Pride is the nature of the evil-disposed. (Sa'dī) And on humility: Speaking empty words is the source of arrogance. true; these works of Sa'dī, for example, often include longer stories and fables written in prose, none of which appear in the far shorter The Khache Phalu. 23 The following verses from Sa'dī's Scroll of Wisdom are from the 1906 Arthur Wollaston translation. The Khache Phalhu 77 The best way to deal with that is to be humble. If you're humble, many people will like you. Many will sincerely help those who are humble. (Khache Phalu) Humility will augment thy station, Just as the moon gets light from the sun. Humility is the source of intimacy. For exalted will be the dignity of friendship. (Sa'dī) Sa'dī's text includes more explicitly Islamic content, for example chapters devoted to praising Muhammad and condemning Satan. Much of the advice, however, is in the same general spirit. Despite this, the imagery and tone of The Khache Phalu seems to be original. Sa'dī's text may have served as an inspiration, but the resulting text is something unique. Significance of the Text The reason The Khache Phalu is still worth reading today is the same reason that ordinary Tibetans still read it – it gives practical and spiritual advice that makes sense even now. It offers advice about how to handle friends, enemies, parents, money, and even how to manage the place of spirituality in everyday life; common issues that many of us could use advice about. For those of us not from Tibet, the allusions and references can provide a window into Tibetan culture and customs. Sometimes this means legendary figures like Gesar and Norsang, but it also means the customs of ordinary Tibetan people of the time. Other times it means everyday cuisine, like chang and tsampa, or idioms and folk beliefs. The text offers a small slice of various aspects of Tibetan life and culture. As a text that blends religious traditions, it also provides a glimpse of the religious diversity in Tibet. For many modern readers, it challenges preconceptions of what it means to be Tibetan. Tibetan culture, it turns out, is not homogenously, monolithically Buddhist. A text like The Khache Phalu helps us to remember that there are a variety of individual points of view in the Tibetan world. It is a Revue d'Etudes Tibétaines 78 reminder of the richness of Tibetan culture and a reminder that Tibet is not merely a steward for ideas from India, but also produces distinctive texts of its own, drawing from a wide range of influences. It may also resonate with modern Buddhist readers in the West, many of whom have received Buddhism in the context of a culture dominated by another religion. Most North American Buddhists, for example, approach Buddhism from a background of Christian, Jewish, or Islamic thought. Reading The Khache Phalu reminds us that we are not the only ones who have faced the task of reconciling, synthesizing, and harmonizing religious worldviews. The text gives us a glimpse of one such previous attempt, allowing us to identify with both its successes and its failures. References Existing Translations Bailey, Geoff and Pema Gyatso. (2015). Kha che pha lu: Kha che pha lu's Book of Advice. Lhasa: Bod ljongs mi dmangs dpe skrun khang. Dawa Norbu. (1986). Khache Phalu's Advice on the Art of Living. Dharamsala: Library of Tibetan Works and Archives. Magi, Gianluca. (2009). La vita è uno Stato Mentale: Ovvero la Conta dei Frutti della Azioni nel Mondo Evanescente Secondo l'Insegnamento di Phalu Kashmiro. Milan: Bompiani. Secondary Sources (English) Cabezón, José Ignacio. ―Islam in the Tibetan Cultural Sphere‖ in Gray Henry ed. (1997). Islam in Tibet. Louisville: Fons Vitae. pp.15-54. Nadwi, Abu Bakr Amir-Uddin. (2004). Parmanada Sharma trans. Tibet and Tibetan Muslims. Dharamsala: Library of Tibetan Works and Archives. Sakya Pandita. John T. Davenport trans. (2000). Ordinary Wisdom. Boston: Wisdom Publications. Sela, Ron. (2015). ―Central Asian Muslims on Tibetan Buddhism, 16th-18th Centuries‖ Revue d'Etudes Tibétaines. No. 31, pp. 345-358. Siddiqui, Ataullah. (1991). "Muslims of Tibet." The Tibet Journal. Vol. XVI, No. 4. Winter, pp. 71–85. Sheikh, Abdul Ghani. (1991). "Tibetan Muslims." The Tibet Journal. Vol. XVI, No. 4. Winter, pp. 86–89. Tsering, Tashi. (1988). ―The Advice of the Tibetan Muslim Phalu: A The Khache Phalhu 79 Preliminary Discussion of a Popular Buddhist/Islamic Literary Treatise‖ Tibetan Review, Feb pp.10-5 & Mar. pp.18-21. Van Manen, Johan. (1925). ―Khacche Phalu: A Tibetan Moralist‖ in Sir Asutosh Mookerjee Silver Jubilee Volumes: Volume III. Calcutta: Calcutta University and Baptist Mission Press. pp.147-185. Secondary Sources (Tibetan) Dradül (dgra-'dul). (1993) "kha che pha lu'i bslab bya zhes pa'i rtsom yig gi slob gso'i bsam blo'i nang don skor gyi thog ma'i dpyad gleng." bod ljongs zhib 'jug, Vol. 47, No. 3: 20-29. Horkhang Sonam Pälbar (hor-khang bsod-nams dpal-'bar). (1999) Hor khang bsod nams dpal 'bar gyi gsung rtsom phyogs bsgrigs. Beijing: Krung-goʼ i Bod kyi shes rig dpe skrun khang. Munpathar (mun-pa-thar). (1989) "kha che pha lu'i bslab bya dngos sgrub chu mig ces bya ba'i sgyu rtsal rang bzhin skor che long tsam brjod pa." bod ljongs sgyu rtsal zhib 'jug, Vol. 3, No. 1: 45-54. Tsewang Namgyal (tshe-dbang rnam-rgyal). (1981) "kha che pha lu'i bslab bya dngos grub chu mig ces bya bar dbye zhib kyi lta tshul rags tsam gleng ba." bod kyi rtsom rig sgyu rtsal, Vol. 8 No. 4: 36-42.  THE KHACHE PHALU About the Translation The present translation is based primarily on three versions of the text: one published in Tibet by the People's Publishing House in 2014, another published in Delhi by Sherig Parkhang in 2010, and a 1968 handwritten edition published in India. Because The Khache Phalu was originally a handwritten manuscript rather than printed from blocks, different versions often have spelling errors and alternate readings from words that sound alike. These versions also have many differences in grammatical casing and in verb tensing, which in many cases produce no change in pronunciation. The Tibetan text here has standardized the cases and tenses; places where this results in a change in meaning have been noted in the footnotes. Instances where there is an alternate or missing line in any of the versions have also been noted in the footnotes. Revue d'Etudes Tibétaines 80 The Khache Phalu has been translated at least three times before. Johan van Manen published an English translation of the first five chapters in 1929. An English version by Dawa Norbu was published in 1986 and an Italian version by Gianluca Magi in 2009. Though we have consulted the Dawa Norbu translation, it often omits Kahche Pahlu's cultural references in favor of emphasizing the more general point; for example, he omits the reference to Norsang in chapter two. That translation also suffers from some English errors and may have used different source material. More recently, Geoff Bailey and Pema Gyatso have translated the text in 2015, though unfortunately we were not able to use this translation as a reference. This translation aims to offer a version of this text that is both true to the original and accessible to those with little background knowledge of Tibet, Buddhism, or Islam. We have opted to preserve the format and tone of the original. Aside from the brief introduction, the original text is in verse, a form that is mirrored in our translation. Most editions of the Tibetan text, however, do not include stanza breaks, leaving each chapter as a flowing whole. We have added stanza breaks and indentation for ease of reading and to highlight topic changes within chapters. The chapters in the original text do not have titles and are only numbered. Though the chapters do have loose themes, we've preserved this feature of the original text and left the chapters untitled. One of the interesting aspects of The Khache Phalu is the way it moves between literary and colloquial registers. We have attempted to capture this in the translation; using formal or conversational English to match the original whenever possible. We have also attempted to preserve the images and metaphors found in the text as they give a window into the world in which it was composed. When these references might be unclear, they are explained in the footnotes. Since The Khache Phalu is not a standard Buddhist text, it often uses terms in a unique way. This means that simply relying on standard dictionaries can often be misleading. Also, since much of the language is colloquial, many of the terms are not to be found in dictionaries at all. One needs to consult a native speaker, particularly The Khache Phalhu 81 one familiar with Tibetan as spoken in the Ü-Tsang region of Tibet.24 Introduction Om Svasti! Long ago, in the noble place of India, the Buddha was just ten years old. At that time, the whole world, especially this joyful place, was full of auspicious signs and the deeds of uncountable knowledgeable sages.25 This lifetime is not enough to write and explain such things; I will only give an account of what the Buddha taught at the age of ten: First, he taught the treasury of honesty. Second, the source of the law. Third, the ocean of modesty. Fourth, the king of generosity.26 Fifth, spiritual and worldly teachings, like a tree of strong roots with flourishing leaves and branches. Cause and effect. Shame and modesty. Love and compassion. Tradition and customs.27 Among the entire ocean, this is but a drop of a drop divided into a hundred pieces. These stanzas are like a string of pearls. This advice, written by Khache Phalu-ju, is a fountain of wishes. 24 In the case of the present translation, Tenzin Norbu Nangsal has illuminated many of the idioms, metaphors, and cultural touchstones that would otherwise be completely mysterious. 25 The Tibetan here (rdzu-'phrul-mkhan) refers to spiritually advanced beings that make miraculous displays in order to help others. 26 In some versions it is the gate (rgyal-sgo) rather than the king (rgyal-po) of generosity. 27 This list is an overview of the themes and topics that will be covered in the text. Revue d'Etudes Tibétaines 82 ONE The vajra throne is the origin of the teachings. Behind, the rocky mountain and its lofty summit. Ahead, an ocean shimmering, full with radiant compassion. With neither summer nor winter, the span of day and night is equal. Without summer's heat and winter's cold, In a place with this climate, When the sun is at its zenith, The houses have no darkness and no shadows. These are signs of the center of the universe.28 On the path from the center to the center, Respect the center of the center. In Tibetan, Könchok Rinpoche. In my own language, Godhar. Homage! If you dream of visiting a noble Indian valley, Eliminate the traces of ignorance from the valley of your mind. Throw your black attachments to the bottom of the ocean. Throw attachment, aversion, and hatred into the red flames.29 Contemplate one thing, meditate and remember this one thing! If you say these two are disconnected from this one thing, Then, my son, go to the teachings! Prepare for the teachings! As you go, you'll see many sights. Everything you do becomes the teachings; everything you undertake succeeds. Everything you think will be correct; everything you need will be at hand. Everything you say will be true; you will hit every target you need to hit. If you say you want to go to a place like that, 28 The term translated here and the following verses as  center' (lte-ba) can also refer the navel or, more generally to the abstract or literal source or center of something. This is not a common Buddhist term and seems to be used by Khache Phalu in a unique way. 29 This stanza references the sources of suffering according to Buddhism. The Khache Phalhu 83 You will need three essentials: First: A heroic mind like a clean mirror. Second: A sincere motivation, pure as the water of a river.30 Third: Devotion as great as a lion. If you've gathered those three, you have arrived. Young men who have already arrived there: If you don't question yourself,31 You'll be absorbed into the cycle of this world. Dragged out while saying, ―Tomorrow, Tomorrow‖ In that state, the caller will come!32 Then you will be full of regrets. A date palm grew from dried rocks, Branches and leaves immediately flourished. Upon every leaf, a name was born, All their knowledge and wisdom increased! The central request must be offered to the center. Behind the official letter and behind its seal, Like a crown jewel, the word fixes their meanings. Like all cyclic beings, I too have serious faults. This request to embark on the path of the teachings, Gives hope now and in the future. In the seat of my heart and my mind, From afar, please help me to unite them! Watch with your eye of wisdom and keep this in mind! Expand your kindness and love; follow the teachings. Look in the direction of the light of the great star, And the one hundred and fifty-two little stars.33 The explanation of the pen is understood though the pen. Black marks filled by white words. Whatever Khache Phalu remembers, I offer to you. 30 Running water is thought to be free from impurities. 31 This line literally reads,  If you don't wear your understanding of your self'. Other versions refer to wearing armor (go-cha) rather than understanding (go-ba). 32 The caller here refers to death. 33 The meaning of these lines is unclear. Because of spelling variations Dawa Norbu renders the number of stars as 1,052. Revue d'Etudes Tibétaines 84 TWO The teachings and the world are each separate, Just as mind and body are themselves discrete. Even though after difficult practice, the mind wants to move, The body wants to enjoy delicious food and rest. The body pleasantly sits for three days, The suffering of the mind goes on and on.34 If you want to be happy, practice bodily hardships! If you think of the body, the suffering of the mind increases. If you listen to me, the mind will be cut off from the body. A crazy person trades gold for brass, If you mistake turquoise for dolo, you're stupid! Now and in the future, if you don't know what's harmful and what's beneficial, You'll say, ―I'm just scraping by in this world‖ Whether you live one or two more years, or a hundred more, In the end, you'll dissolve into a fossil in the ground. A king seated on a golden throne, And a hopeless beggar's child, Are the same when facing impermanence and death. As food's sweet taste is between the tongue and the throat, Cyclic beings' joy and sorrow are only three days long. Even a suffering beggar can survive human life. Even a happy king, will die in the end. No one can count how many of these lives have happened before. Still, who can confidently say when they will go? Coming and going, coming and going! Truly, every newcomer will also go. 34 Here and following,  three days' means a very short time. The Khache Phalhu 85 In this cyclic existence, not one thing is permanent. Without any permanence, who can know the truth? This human life, without permanence or stability, Is like the sun at the edge of a mountain pass. We must leave; there's no way to stay. Still, don't be distracted by childish ways of thinking. If you're smart, focus on meaningful goals. If you reach them, you are a hero's hero. Actions in this worldly cycle are pointless. Samsara is no place to linger, Like a traveller staying in a guesthouse for just three days. It's best to think your own thoughts. If a traveller doesn't pack before leaving, They can't carry the guesthouse on their back. They can't bring the landlady to help them. Right now you have your own wealth - Keep this in mind! When you lose the key, you'll regret it. You've probably seen many parents die, And you've probably seen many children remain. A son can't follow his mother, A daughter can't go with her mother. Each season must be weathered alone. Think for yourself! On this road, you travel alone. Give your luggage to beggars just before you leave. Teach your steed how to run.35 Ready to travel the road to the next life, If you want to enjoy benefits on the other side, Understand the situation of beggars here and now. If you wish to eat a peach, grown from soil, It's best to plant a peach tree in the soil. It's best to cultivate the root of happiness for everyone. 35 Because if a horse doesn't run properly, the rider will get fatigued. Revue d'Etudes Tibétaines 86 Without thinking, you can't grasp the root of the teachings. The essence of the teachings is to benefit others. If you get what you wish for yourself, There will be nothing better than chang and liquor. My, my, myself! So-called egomaniacs, saying ―I need money and a good reputation‖ ―I need gourmet dishes and comfortable clothes‖ ―Aren't I great? Aren't I good looking?‖ Even if they go on pilgrimage, it only hurts their feet. Even if they go on retreat, they'll be bothered by what others say. Even if they see a tornado during meditation, it will be empty.36 They buy their own suffering by starving themselves.37 Ordinary grandpas who know what to do for their families, Are better than a hundred self-seeking religious people.38 Self-centered people are shameless, And the shameless are like animals. Even if a girl wears elegant clothes and jewelry, She won't be seen as Norsang's queen.39 If you're not committed, even if you practice the teachings, It will be unlit, a mirror in the dark. The eyes of a bull turning the mill are covered by blinders, Even if it walks the whole day, it's in the same place at night.40 If you can't walk away from the noose of attachment, Even calling yourself a monk or nun will be empty. If you tied a string to their feathers, Even vultures wouldn't be able to escape. 36 That is, it will be merely weather and not a special sign of spiritual attainment. 37 Here  starving' refers to a special ascetic practice of eating only small pebbles (rde'u-bcud-len). 38 Though the elder head of a household only takes care of their own family, they are less self-centered than monks who talk about caring for all sentient beings, but in fact pursue a good reputation and material gain. 39 Norsang is a rich king from the Tibetan opera The Dharma King Norsang (chosrgyal nor-bzang). 40 Animals in Tibet are sometimes yoked to a mill and walk in a circle to turn it. Here the image is used to illustrate how ignorance perpetuates samara. The Khache Phalhu 87 You need a devoted mind and diligent heart. Whatever you face, you face in your own mind. This path is really a path in the mind. Clean up your mind again and again: Look at what inspires everyone. Look at what good things you can say. Look at what legacy you can leave. If you've gathered these three, you're the best of the best. This is Khache Phalu's heartfelt advice, It's up to each person whether to listen. Nevertheless, the white paper is filled with drawings, And the tip of this yellow pen is finished.41 THREE The expansive sun and moon are ornaments of the sky, Eliminating the darkness in the Four Continents.42 Hollyhock is the ornament of the garden, When it blooms, the pedals spread everywhere.43 A great king is the ornament of the country, If he lives in accord with the law, the country will thrive. If he follows the law, he will accomplish his goals. If he has a system of law, everybody will be happy. When the ocean sways, the fish naturally sway too. When the country is poor, the king is naturally poor too. 41 Here and at the end of following chapters, Khache Phalu's pen and paper are described using the Tibetan term  rgya'. This term has many meanings including India, China, a beard, vast, white, or a symbol. 42 In Buddhist cosmology, there are four continents surrounding the sacred Mount Meru. 43 This line and the previous one are missing from some editions. Though hollyhock is a common flower in Tibet, it is an important symbol in poetry. The 6th Dalai Lama, for example, uses it in the following verse: ―The strong hollyhock flower / If you offer it at the shrine / I, the young turquoise bee / Am also drawn into the temple‖ (stobs-ldan ha-lo'i-me-tog / mchod-pa'i-sa la phebs na / g.yusbrang gzhon-nu nga yang / lha-khang nang la khrid dang). Because it is much larger than other flowers, it is seen as strong and a centerpiece of the garden. Revue d'Etudes Tibétaines 88 A good leader miraculously makes a country prosperous. Without a country, a ―leader‖ is a joke, The ruler and subjects are just like a doctor and patients. It's the needle's trace that gets the balm. Quit scolding and apologizing; take care of them! First, treat even criminals according to the situation. Second, punish criminals according to their crime. Third, it is suitable to cut the roots of the wicked. You don't need to see people like that with compassion. Catch the wolf before it carries away the lamb. Drive out the wicked before they disturb the happiness of the country. If the king becomes like yogurt, a lazy blob, He won't know the country is a blood-soaked mess. If the shepherd's mind is always on tea and chang, The wolf will surely carry off the lamb. Naturally, you commission someone who is an expert. Even a master carpenter, cannot be a thangka painter. Though it would make the wolf happy, the shepherd cannot listen. Select one who understands cause and effect as the leader. Don't put the lamb in the mouth of the wolf! Follow the guidance of the wise! If you want a jewel, it's at the bottom of the ocean. Put your trust in an honest person. Rock, solid like a vajra, never changes. Day and night, consult the wise. In the end, a dead dog in the salt mine will turn to salt. Gradually repay the loved ones who raised you up, If you leave a legacy, you complete their wishes. Don't upset those who have already done this. When faced with this task, there are many to help you. Support trustworthy people from far away! And this world will be filled with compliments. When the brave are in trouble, look after them! The Khache Phalhu 89 When facing a critical moment, they'll help you. Keep filling the treasury with jewels, And be careful, watch for attacking enemies! In order to defeat these enemies there are two essentials: Overthrow enemies with funding and allies. Without funding, there's no way to have allies. The only way to search for allies is with funding. If you gather those two, enemies are defeated naturally. Take care of wealth the way parents take care of their descendants. Listen to the words of the elderly, They have experienced many joys and sorrows in life. When arriving at the edge of the iron wall, The solutions of the elderly are better than the strength of youth. If you want to defeat enemies whenever you meet them, It's better to turn them into friends at that moment. If you say you'll be strategic in reaching your goals, Then it's crazy to use arrows, knives, and spears. Unable to fight enemies, it's better to give up fighting. It's impossible to punch a needle! Forget Denma, even if you were the real Gesar, Getting a tiny benefit without a fight, that's the ultimate goal.44 A national hero on the front lines must avoid wrongdoing. The gun of wisdom can be shot from far away. First, use these methods ninety-nine percent of the time. In the other one percent, a fight is unavoidable. A stupid person is worse than a dog. When faced with a bad dog, teach it with a hit on the nose. If you tell it to go, show it the way. If you tell it to attack, take three steps in front.45 Sometimes if you're not mindful of when you get angry, When you remember it later, you'll smack your own mouth. 44 King Gesar (ge-sar rgyal-po) is a very long Tibetan epic poem that exists in many versions. It recounts the heroic deeds of King Gesar defending his kingdom, Ling (gling). Denma was one of his primary generals and was a skilled archer and military tactician. 45 That is, if you want the dog to attack you must lead the way. Revue d'Etudes Tibétaines 90 If you say, ―Gently achieve your true goals‖ Then arrogance and anger are meaningless. If you have the power to control your anger, it's a sign of wisdom. It's a stupid person who follows anger. The wise person sees what will happen, Anybody can see the immediate after effects. Everybody can see a broken right-turning conch shell, If you need to fix it, only the conch can do it.46 If the enemy comes to surrender, Get rid of your heart's anger; forgive from deep down. Don't let those surrendering be disappointed. Be careful, however, of liars and cheats! The river runs through the middle of the castle, If you don't build a dyke, the castle will be destroyed. Supporting bad people is like striking good people. Nourishing the thief is like killing the merchant.47 If you leave a poisonous snake alone, it will hurt everyone.48 If you leave a wolf alone, it will hurt white sheep. Don't say that it's the dog that bites someone, It is the bad dog's owner who is to blame. Both a head for defeating enemies and for protecting friends is necessary. If too soft, enemies become stiff-necked. If too rigid, you're in danger of being stopped. 46 Right-turning conch shells are an auspicious symbol in Tibetan culture. The text simply says that a fish (nya) will fix the shell; given the previous line it is likely that this referrers to the conch (the maker of the shell). Though this term usually refers to vertebrate fish (creatures like shrimp and lobsters are considered insects), it is sometimes used for other sea creatures (an oyster or clam, for example, is nya-phyis) and often refers to anything living in the sea. 47 In some versions, this line reads, ―Nourishing the thief is like killing the religious practitioner‖. 48 Here  everyone' translates an idiom that literally reads  black-headed people' (mgo-nag-mi). Since most people in Asia have black hair, it is meant to refer to all people. The Khache Phalhu 91 Use both soft and rough ways of dealing with everyone. With this method everyone, friend and enemy, will want to be your ally. If you want to hold on to current and future victories, Be impartial from the golden throne. Wish for the country and people to be happy, And in the evening, descend and practice the teachings. Prostrate with body, speech, and mind! Take refuge in the Three Jewels! Follow the orders of the Master of the Cosmos! If you want to be exalted in this life and the next, Maintain awareness of impermanence and death! Accept! Accept! What Khache Phalu has discussed and discussed!49 The meaning of what I've reported, a string of pearls, I offer it to the Master of the Three Realms. Calculating their value, it's in the top hundred!50 FOUR In this world, there are many hills and valleys. There are innumerable phases of joy and sorrow. And it's clear to see that none are exactly the same. In this situation, it's best to keep yourself content. Even if you try, you can't erase what is drawn in your forehead. It's better to integrate what is already drawn.51 Even a donkey from Chokrong creates its own suffering.52 It has no choice but to carry the load on its back. 49 Here  accept' ('dod) may be a reference to philosophical debate in Tibet, where it is used as a technical term of agreement. 50 This is similar to the Tibetan proverb: ―I'm not in the top hundred, but I'm in the top thousand.‖ (brgya-tham-pa'i gras-mdor ma bslebs gyang / stong-tham-pa'i grasgzhug la lus med). 51 This is possibly a reference to the Buddhist notion of karmic-formations (bagchags), the predispositions we have as a result of previous actions. 52 In Tibet, the donkeys of an area of Lhasa called Chokrong (lcogs-rong) are thought to be worked harder than donkeys in other places – whipped more, carry heavier loads, ridden more, and so on. Revue d'Etudes Tibétaines 92 If satisfied by clothing the mind, then the amount of wealth won't matter. An unsatisfied king is a beggar, If your mind is clothed, you'll be better than that beggar-king. After consuming his nation's wealth, the king still looks hungry. With his tiny bag filled, a beggar's child is proudly satisfied.53 If you're not content with your existing karma, You bought your own suffering – Meaningless! Having this contentment, there's no rich and no poor. If you established the karma, your enemy's wealth is yours. If not, a son won't even get his father's wealth. It's impossible for a sprout to grow on a rock. Shaking with anger, who benefits? If you fall for someone, fall for someone with good parents. If you have contentment, mind and body will stay happy. Give up all bad action.54 Keep the happiness of parents and children in mind. Grab ahold of this advice for this life and the next. Heartfelt advice pours from Khache Phalu's mouth. My dear children, listen from your heart! If you understand, then my words are meaningful. Though not many, they are rich with flavor! FIVE Watch metal in summer and clay in winter, Watch your red tongue year-round!55 Don't tell too many of your innermost secrets to close friends, Friends in the morning often become enemies by evening. If you need to, entrust your gold and silver to someone else. 53 Variations of this line exist as proverbial sayings. Lhamo Pemba offers this version: ―The king upon his golden throne, can know hunger. The beggar with his begging bag, can know fullness.‖ (rgyal-po gser-khri'i-steng na slog lhang-lhang / sprang-phrug thang-rkyal 'khyer nas spo ker-ker) 54 That is, actions that produce bad results for yourself and others. 55 Because in summer metal will rust and in winter clay will crack. The Khache Phalhu 93 Even if they spend it, you can still get it back. But if you entrust your innermost secrets to too many people, You'll be stuck with your foot in your mouth!56 Knot up your speech and keep it deep in your heart. Lock up your mouth and tongue! If the knot loosens, somebody could get killed. Just saying ―Oh shit!‖ – What's the point? If you run your mouth too much, You have to keep saying, ―Don't tell!‖ If you don't control your oblong tongue, You'll make trouble for your round head. Things you haven't said yet, you can say anytime you want. Saying things you regret is the worst thing to do. Before you say it, you are in control of the conversation. After saying it, you're ruled by it. There's great danger of all kindness being called bad, Kindly giving advice can produce enemies and bad actions.57 Nevertheless, protect everyone, good and bad, with kindness. Kindness blocks the bad actions of an enemy's leader. For someone who speaks honestly, honesty comes from their heart. With an honest heart, one is starting on the road to the teachings. Compared with their current happiness, their future will be even happier. Now and in the future, they'll naturally accomplish their goals and wishes. You've met Khache Phalu's pen, ink, and hopes. Black writing is clear on white. The writer may be in the ground, but the writing will be above. 56 In Tibetan, the idiom is to put your hand or fist in your mouth. This line evokes the proverb: ―Once you say it, you can't take it back‖ (bshad-pa'i gtam la len rgyu med). 57 That is, sometimes giving good or kind advice to someone makes them resent you and behave in a worse way. Revue d'Etudes Tibétaines 94 Until the world ends, please remember my thoughts. SIX The world is a mirror for us to see each other, Samsara is like a rocky mountain, echoing what you say. You see your own performance clearly in the mirror. Whatever you say, the rocky mountain echoes back. Returning kindness for kindness, evil for evil. This is the working of the karmic cycle in the world. If everyone says they dislike something, Then don't talk about it with others – Watch yourself! Everyone will match your true colors.58 Whatever you've done was in your hands.59 For others, your affection is limited; for yourself, unlimited. Anyway, kindness for kindness, evil for evil. A poisonous tree doesn't seem to give peaches, If you want peaches, go to a peach tree. If you say, ―I want precious gold‖ There's no point in going into the darkness.60 If you always want to hear ―Yes sir! Yes sir!‖ ―Yes sir! Yes sir!‖ – How many will be enough? It's difficult for great things to come to an arrogant person. The solution is to put aside this arrogance. Treat others with love and even enemies will become close friends. Without controlling your abuse, even your son will be sick of you! 58 That is, once you've thought things through for yourself and put them into practice, people will come around to your view because they'll see that it serves you well. 59 A literal translation of this line would be: ―Whatever you've done shows clearly on the palm of your hand.‖ For something to show clearly on your palm (lag-pa'i mthil-du gsal) is an idiom meaning that you have control over it. 60 At this time in Tibet, gold was found primarily by panning in rivers. So if you want to find gold you must look in the daytime or you won't be able to distinguish gold from ordinary rocks. The Khache Phalhu 95 Someone with the marks of a good person: Captivates the minds of others with a nice smile of white teeth.61 Having done good work, you're on the path of enlightenment! My son, carry a good reputation and keep going! Someone with the marks of a bad person: A poisonous snake and a rabid dog are two of a kind, Day and night, all they do is bite! The practice of bad people: Kicking up dust and leaving. After the good person has come, there will be compliments. Good grains bring a good harvest. A bad harvest hangs on the neck of the bad person. Bad omens and criticism follow the bad person. From the tip of this yellow pen, three words flow, Becoming clear on the heart of the white paper.62 Translated from Indian into Tibetan,63 And so, Khache Phalu is satisfied. SEVEN Holding to a low place, you can practice patience with everything.64 Keep your true goal in mind. Go and tell people what they need to hear. Go and achieve your own goals.65 61 The marks here refer to lines on one's forehead from laughing and smiling. The idea here is that people find someone who smiles and laughs more agreeable. Contrast this with the proverb: ―A human's marks are on the inside / A tiger's marks are on the outside‖ (mi'i-ri-mo nang-la yod / stag-gi-ri-mo phyi-la yod) 62 Here  three words' is an idiom meaning just a few words. This usage is also found in the poetry of the sixth Dalai Lama: ―Me and the girls at the market / Tie a promise of three words / Don't tie it on a variegated snake / It unties itself on the ground‖ (nga dang tshong 'dus bu mo'i / tshig gsum dam bca'i mdud pa / khra bo'i sbrul la ma brgyab / rang rang sa la grol song). 63 In a Buddhist context  Indian' (rgya-skad) usually refers to Sanskrit. However, it can refer to any of the languages found in India. 64 In these stanzas  humble' translates a Tibetan phrase meaning ―holding to a low place‖ (dma'-sa-bzung). I've kept the literal translation in this line to set the tone. Revue d'Etudes Tibétaines 96 Speaking empty words is the source of arrogance.66 The best way to deal with that is to be humble. If you're humble, many people will like you. Many will sincerely help those who are humble. Human life goes by, enjoying tea and chang, Many say, ―Come here! Sit down!‖ Rein in the wild horse of desire. Control yourself in every situation: Going, staying, speaking, and doing. Making happiness and carrying suffering. Eating delicious food and wearing nice clothes. If someone has those qualities, they're the summit of wisdom! Such a person has found the Master of the Cosmos. Not just for now, but in the long run, they loosen karmic ties. First, people unable to control their desires. Second, those without control of their minds. Being stuck with such people is like being stuck in the worst place. So don't bring such trouble home! Watch your actions or they'll one day cause your ruin. Watch your business or it'll eventually cause bankruptcy. Watch your mouth or you'll buy yourself an asskicking. Watch your laughter or it'll cause tears in the end. Around samsara, there are cliffs and sinkholes, You might slip, you might fall! On that kind of road, walk and rest properly! The six faces of samsara are like the nomad's dice, You want snake eyes, but what comes up is uncertain.67 65 In some versions, this line instructs one to plan or fix (sgrig) the goals rather than achieve (sgrub) them. 66 Here  empty talk' is that of one with an empty mouth (kha-stong-pa): Someone who talks a lot when they are uneducated about something. 67 In Buddhist cosmology there are six classes of beings in the realm of desire: hellbeings, animals, humans, hungry ghosts, jealous gods, and gods. When playing dice in Tibet, snake eyes is the best roll; if you get three in a row you win. The Khache Phalhu 97 Keep profit and loss in mind; make this your system. Profit: Look for a method that opens the door to it. Loss: Look for a strategy that blocks the road to it. When profit and loss get out of balance, It's best to suppress bad feelings and control your reactions. The limitless Khache Phalu has said too much. The jewel of speech, spread on this paper, Don't underestimate it when appraising it. My son, I have extracted my all. EIGHT Don't eat all the delicious food and wear only comfortable clothes. Your mouth and body will bring suffering. Even if you have a huge torso, It's not just storage for food. The eyes and stomach are never satisfied, It's best to limit your meals and food. If you cook tripe on the stove too much, When you touch poison grass, it will feel like a cool hearthstone.68 Hoping to enjoying tea and chang from others, Is not as delicious as your own water and grass.69 The dirty food of the butcher's evil work, When you crave meat, it's better to eat a flea! Just eating and sleeping is the nature of cows and donkeys, Is that good, my son? If your dog and stomach get out of hand, 68 The text plays on a Tibetan term (grod-pa), which can refer to both the stomach as an organ and the stomach of an animal prepared as culinary dish. The final line could mean that preparing the dish too often will make one's fingers calloused, making everything feel like stone. Or, more likely, it relied on the Tibetan idea that eating this dish raises one's body temperature, making everything feel cool to the touch like stone. 69 Tibetans do not eat grass. Khache Phalu is using hyperbole here to make the point that eating anything of your own, however modest, is better than freeloading from others. Revue d'Etudes Tibétaines 98 You're in danger of feeding on the corpses of horses and donkeys.70 If you don't control your hunger, You're in danger of losing your good reputation. If you want the sleeve of reputation to be comfortably long, It's best if to keep a hungry hand inside.71 Fish in the water are destroyed by their faith in tsampa dough.72 The cost of eating: The nightingale ate the mouse that ate the mustard seeds. Because small brown mice are hungry, Mousetraps stab their necks from their love of eating. If the fox of the northern plateau doesn't control itself, People there will take its pelt; eating is to blame. Consider the aggressive tiger cub, In danger when it tries to pounce on sheep like a dog, as adult tigers do. Though I didn't say I'm an expert, On white, the black writing is clear. Even if Khache Phalu is dead and in the ground, These ink drawings on white paper, I hope they will endure above ground. I hope everyone will keep it in mind.73 NINE There are two ways of seeing the same world, On one way of looking, there are two different types: Father becomes son and son becomes father, Thought of like this, how could life be short?74 70 That is, if your craving for meat is not under control, you'll resort to eating taboo meats. 71 Traditional Tibetan coats called Chupas (phyu-pa) often have very long sleeves. 72 Fishermen sometimes use a bag of tsampa dough as bait. 73 This line is missing from some editions. 74 Fathers have sons, when then become fathers when having their own sons. Considering lifecycles from this point of view, life is not short. The Khache Phalhu 99 Without this thought, a father and son's relationship deteriorates. Violating the relationship, they become hated enemies. Though it's impossible to have a child without parents, Only a few still have both at hand. Though we have them early in life, later in life many are without. When the father and son's relationship is safe, it's best to keep it that way. Time keeps passing – Don't waste an hour. Keep track of your kids and educate them!75 The root of all education is literacy, It is the master of all education. Lead your child to the golden throne of education.76 An education in bravery puts him on a tiger-skin rug.77 In a lama's debate courtyard, education is a mirror. In the king's court, education comes to fruition. The literate and perceptive are considered wise or reincarnations, The illiterate and imperceptive considered blind and dumb. Even script that looks bent like a bow, Has a deep meaning straighter than an arrow. Everybody dreams of precious education. Everyone with this dream must be unobstructed. Truly, people need a complete education. Wealth sometimes goes and sometimes comes, There is a danger of wealth being wasted, lost, or stolen by thieves. Precious education is an inexhaustible enduring treasure. Train children completely in their youth. After they've grown, there is no need to train them. The best time to straighten a tree is when it's a new sapling, 75 The term translated here as  education' (yi-ge) has a broader range of meanings in Tibetan. In addition to education, it can refer to one's character and behavior, knowledge, and written letters. Khache Phalu sometimes plays on this ambiguity in this chapter. 76 An alternate version of this line reads: ―Education naturally sends your child to a golden throne.‖ 77 A military commander traditionally sits on a tiger-skin rug. Revue d'Etudes Tibétaines 100 Do too much when it's old and you're in danger of breaking it. If you stay friends with bad people, If you stay with that poison, you inhale toxic fumes. A gathering of bad people is like black coal, Hot and you might get burned, cold and it might be gunpowder! Always navigate through the beneficial and the harmful, Always talk about what is right and what is wrong: If right, give praise for the right reason. If wrong, say it's wrong and punish them. If a mother locks up her mouth too much, There's a great danger children will unlock the gate to disaster.78 When a stone is polished, a gem emerges. When iron is smoothed, it becomes a mirror. If fully educated, you'll be everyone's precious son. If you have a bad way of behaving, you're worse than an enemy. This is spoken from a pure mind. Fathers with sons, keep this in mind! TEN Please listen, those with a mother's heart! Most grateful, kind, and loving, The child, when young, sits on the mom's head.79 If spoiled by anyone, it's by their mother. Whatever they crave, mom feeds them, She dresses them in whatever they feel like wearing. The mother feeds them everything they want, The mother dresses them in anything they want. It's during childhood that children get spoiled by their mothers. If they are spoiled, even their own mothers can't love them. 78 This line plays on the similar sounding words for lock (sgo-lcags), gate (rgyal-sgo), and disaster (chag-sgo). 79 An alternate version reads: ―The child, when young, sits before their mother.‖ The Khache Phalhu 101 Like that, many ruin their lives by committing murder. Like that, many become fugitives by stealing a horse.80 Unless a mother controls her harmful mindset, She'll cast her children to the wind. When they steal, it's best to give them a smack. If they are dishonest, give them a whipping.81 If you don't take it seriously when they steal an egg, They'll end up stealing the hen, then the stallion! Stop giving them unlimited delicious food and comfortable clothes. Train them in ways of doing, going, and staying.82 Even without a way of preparing it, teach them how to eat it. In the end, who would become crazy like that?83 On the flatland, there is no place for a fox cub to fall. I feel sorry for vulture chicks that fall from a cliff. Children of beggars go from place to place begging; it's the beggar's karma. A rich person, wandering like a beggar, will become someone's enemy. If there's someone to listen, I've said meaningful things. If there's someone to look, I've offered something to see. The tip of the pen writes the essence of meaningful words. Mothers, keep it in within your hearts! ELEVEN Mother's children, listen! Just like tigers and leopards fresh from the jungle,84 80 Here stealing a horse refers to all kinds of theft and bad actions. 81 An alternate version of this line advises to simply ―correct them‖ (slog-slog-btangba) rather than whipping them (gleg-gleg-ster-ba). 82 This is similar to the proverb: ―The way to eat, stay, and go / Is graciously taught by one's parents‖ (za-stangs sdod-stangs 'gro-stangs / drin-chen pha-ma'i bslab-bya yin). 83 That is, if brought up well, who would resort to theft and murder? 84 Tigers and leopards here is a reference to boys and girls. Boys are thought to be like tigers (brave and strong) while girls are thought to be like leopards (gentle and flexible). Revue d'Etudes Tibétaines 102 When coming from the mother's womb, Connected to the mother by the umbilical cord Aside from crying ―wah, wah‖ it's nothing but a hunk of meat! Though their mouth is put to mother's breast, they don't know how to drink. Though they have feet, they don't know how to take a step. Though they have ears, they don't understand words. Though they have two eyes, they have only their mother to see. Though they have minds, they only have their mother to think of. They don't know how to scare flies away from their faces. They don't know how to get dust out of their eyes. Crying when chilled, freezing, and hungry, Interrupting the sleep of both parents at night. Parents sleep on the wet part and the child on the dry, Parents take the rough spot and give the comfortable spot to the child.85 Nowadays it isn't like that, When children are small, parents cut the cord. Teach them ways of doing, going, and staying. The quality of whatever they've done comes from the kindness of their parents. They save from their own share for their children. As a result, the children cast these savings to the wind. Parents have only their children to think of and to miss, They have only their children to need and to serve. These two kind parents, Do you realize they're getting old? Do you recognize their kindness to you? You have to feel ashamed and embarrassed about this! This is the root of accumulating merit. Godhar is the highest, and parents are just below. There is nothing more important than these three. Listen to your parents constantly. Stay with them all the time. 85 It was not unusual for parents and children to share a bed at this time in Tibet. In cases where a child wet the bed, the parents were to sleep on the wet spot and give the dry spot to their child. The Khache Phalhu 103 Does it really bring them joy to offer them delicious food? Think about it! Does it really bring them joy to dress them in comfortable clothes? Think about it! Do they really enjoy it when you tell them interesting things? Do they really enjoy it when you tell them good things? If they're happy, you have both this life and the next. If they're unhappy, you have neither this life nor the next. Without thinking of their kindness when your parents are around, Once they're gone, you'll feel the worst regret. This regret lasts forever and ever, That future regret comes from the regret you have here and now. Therefore children who still have living parents, Take my precious advice to heart!86 Women who lie and deceive are the source of regret. They give drugged tea, turning father against son. Like that, you're thrown to the bottom of hell. Like that, your feet are drawn in their direction.87 With a goatskin bag on your head, I doubt you can hear.88 Like a dew drop from Kusha grass, I doubt you understand my words.89 Even if descended from gods rather than humans, Such women are part demon. If you listen to everything she says, it will bring your downfall. If you let her to do everything, you'll be lost in the wind. Facing demons, humans must use caution. If you've befriended a ghost, meditate on your lama. If your clothes get old, new ones can be made. 86 Literally, ―put my advice in the box of your heart‖. 87 This line is omitted in some versions. 88 A skin bag (thang-khug) is often used to prepare tsampa. 89 Kusha grass (desmostachya bipinnata) is important in Hindu rituals and is said to have been used by the Buddha for his meditation seat. The idea in this line seems to be that since this grass is special, a dew drop from it would not make much sound. Revue d'Etudes Tibétaines 104 Even if you lack a wife, one can be brought in. If you had to search, it's impossible to find new parents. Parents and wife cannot be exchanged, Staying with people who've done this, you should be ashamed. Even if you feel very capable; is that all you can do? If you don't know how to distinguish wife from parents, Even though you've won a human birth, you're acting like a dog. Even a rabid dog can recognize its owner. I feel sorry for those people behaving like dogs. In a life like that, you become a hated enemy. By one bad person, a hundred humans lives are cast to the wind. Though you appear in human form, you throw it to the bottom of the ocean. Forging this new bad path, you lead the way to the ruin of the world. A single cow eats a human's field, Blocking the path for all cows! As in this example, know to get rid of this behavior! Focus on this point, my son! In your heart, my brother, straighten out your thoughts! Leaving your summer and winter homes, with hope and fear,90 Towards the place of enlightenment, bright and clear! If there is hope for good and punishment for evil, That's the only way for every human being. It's impossible to escape from the well of samsara, It's impossible to rid yourself of karma and ignorance in this life, Having gathered the fundamental meaning, you're ready to leave this place. Godhar is your only hope, the only place to look. Proceed by keeping the truth of cause and effect in your heart, And practice by keeping black and white in mind.91 Many people just talk about cause and effect, Someone who takes up the practice is more rare than gold. Seeing this, your heart fills with regret. 90 This is a reference to the life of nomads in Tibet who live in different places in the summer and winter. 91 Here  black and white' likely means positive and negative actions. The Khache Phalhu 105 Thinking of this, you feel deep sorrow. Today I have written these little black letters, Crazy Khache Phalu has said crazy things. This ignorance! In the depth of my heart I strive. I don't understand things myself, but I seem to be telling others! I don't see my own faults, but I seem to point them out in others. I seem to be selfishly splitting up the bundle, From a distance, I'm looked after by my lama and his compassion, Please help actions to match my speech! May the look match the taste! From the ocean of Khache Phalu's thoughts, Taking the jewel out, wrapping it in paper, I've placed these subjects into the well.92 Having a the body of a peacock and the beautiful song of a cuckoo,93 Having spoken about happiness, may it spread in all directions! Khache Phalu teaches to all!   COMMONLY QUOTED LINES These lines from The Khache Phalu have become very common sayings in colloquial Tibetan. It is not uncommon to hear them used in everyday conversation. This is Khache Phalu's heartfelt advice, It's up to each person whether to listen. ཁ་ཆ་ེཕ་ལུའ་ིསིང་གཏམ་བཤད་ཡོད་དོ།། ཈ན་དང་མ་ི཈ན་སོ་སོའ་ིབསམ་བོ་རེད།། 92 Wrapping the jewel in paper refers to putting ideas in writing. Putting it in the well means that everyone will receive it (when they draw their water). 93 In Tibetan lore, a peacock is able to eat poison without dying and a cuckoo purifies polluted water with its song. Revue d'Etudes Tibétaines 106 After consuming his nation's wealth, the king still looks hungry. With his tiny bag filled, a beggar's child is proudly full. རྒྱལ་པོ་རྒྱལ་གཞིས་ཟོས་ནས་ལོགས་ལྷང་ལྷང་།། སྤྲང་ཕྲུག་ཐང་རྐྱལ་ཁངེས་ནས་སོ་དགེད་དགེད།། Watch metal in summer and clay in winter, Watch your red tongue year-round! དབྱར་ཁ་ལྕགས་དང་དགུན་ཁ་རྫ་ལ་ལོས།། དབྱར་དགུན་མེད་པར་དམར་པོའ་ིལྕ་ེལ་ལོས།། If you don't control your oblong tongue, You'll make trouble for your round head. ནར་ནར་ལྕ་ེལ་བདག་པོ་མ་བརྒྱབ་ན།། རིལ་རིལ་དབུ་ལ་འོ་བརྒྱལ་བཟོས་ཡོང་ང་ོ།། Whatever they crave, mom feeds them, She dresses them in whatever they feel like wearing. ཁ་ལ་མི་སེར་དགུ་སེར་ཨ་མས་སེར།། ལུས་ལ་མི་གཡོག་དགུ་གཡོག་ཨ་མས་གཡོགས།། GLOSSARY Chang (Tibetan: chang) Traditional Tibetan beer typically made from barley. Debate courtyard (Tibetan: chos-rwa) An open area of a monastery where philosophical debates are held. Dharma (Tibetan: chos) A nuanced Sanskrit term with many meanings. In The Khache Phalu it refers to the correct spiritual teachings or religious practices. Dolo (Tibetan: do-lo) A cheap green stone that resembles turquoise. Four Continents (Tibetan: gling-bzhi) In Buddhist cosmology, there are four continents surrounding the sacred Mount Meru, which stands in the center of the world. The Khache Phalhu 107 Godhar (Tibetan: go-brdAr) Allah. The Tibetan word for the God of Islam. Könchok Rinpoche (Tibetan: dkon-mchog rin-po-che) Literally, ―most precious one‖, an epithet of the Buddha. Kusha grass (Sanskrit: kusha) A sacred grass in both Hinduism and Buddhism. The historical Buddha is said to have achieved enlightenment while seated on this grass. Master of the Cosmos (Tibetan: skar-ma'ibdag-po) An epithet for Allah. Pecha (Tibetan: dpe-cha) A Traditional Tibetan-style book with long, unbound pages. Right-Turning Conch Shell (Tibetan: dung-g.yas- 'khyil) An important religious symbol in both Hinduism and Buddhism. This symbolizes the Buddha's fearlessness in teaching the Dharma. Samsara (Sanskrit: saṃsāra) Literally meaning  wandering through' this Buddhist term refers to the cycle of birth and death characterized by suffering. Thangka (Tibetan: thang-ga) A type of Tibetan Buddhist painting. Three Jewels (Tibetan: dkon-mchoggsum) A Buddhist term referring to the Buddha, Dharma (his teachings), and Sangha (the community of his followers). Three Realms (Tibetan: khams-gsum) Three places of rebirth within samsara according to Buddhist thought.They are the realm of desire, the realm of form, and the formless realm. Vajra (Sanskrit: vajra) A thunderbolt or special type of two-sided dagger. It symbolizes the indestructible wisdom that cuts through ignorance of how things really are. * Revue d'Etudes Tibétaines 108 ཁ་ཆ་ེཕ་ལུ། ཨོཾ་སྭ་སི། སོན་རྒྱ་གར་འཕགས་པའི་ཡུལ་ནས་སངས་རྒྱས་དགུང་ལོ་བཅུ་ལ་ཕེབས་པ་ན།འཛམ་གིང་སི་དང་ལྷག་ པར་ཡུལ་དགའ་བའི་གཡས་ གཡོན་དུ་རྟགས་དང་རྟེན་འབེལ་ཕུན་སུམ་ཚོགས་པ་དང་།རྫུ་འཕྲུལ་མཁས་བཙུན་གྲངས་མེད་ཀི་ མཛད་པ་རྣམས་བི་དགོས་དང་། ཤོད་དགོས་བྱུང་ན་མི་ཚེའི་ཁ་ལ་མི་ཚེ་མང་པོ་དགོས་པས། མཚམས་ཀི་ཞུ་བར། དགུང་ལོ་བཅུ་ལ་ ཕེབས་པའི་དུས། དང་པོ་དྲང་པོའི་གཏེར་མཛོད། ག཈ིས་པ་ཁིམས་ཀི་འབྱོན་ཁུངས། གསུམ་པ་ངོ་ཚའི་རྒྱ་མཚོ། བཞི་པ་སིན་པའི་རྒྱལ་པོ།94 ལྔ་པ་ཆོས་གནང་བ་སོགས་རྩ་བ་ལུང་དང་མ཈མ་པའི་སོང་པོ་ལ་ལོ་འདབ་རྒྱས་པ་ལ་བུའི་ ཆོས་འཇིག་རྟེན། ལས་རྒྱུ་འབས། ཁེལ་ངོ་ཚ། བྱམས་སིང་རེ། ལམ་ལུགས་སོལ་སོགས་ གང་ཅི་རྒྱ་མཚོ་ཐིགས་པའི་ཐིགས་པ་དུམ་བུ་བརྒྱ་ཕྲག་མང་པོར་བཏང་བའི་བསླབ་བྱའི་ཚིགས་བཅད་ མུ་ཏིག་དར་ལ་བརྒྱུས་པ་ བཞིན་བརྩམས་ཚིག་འདི་དག་ཁ་ཆེ་ཕ་ལུ་འཇུ་ཡིས་ཡིག་ཐོག་ཏུ་བཀོད་པའི་བསླབ་བྱ་དངོས་གྲུབ་ཆུ་ མིག་སེ།། 94 བཞི་པ་སིན་པའི་རྒྱལ་སོ། The Khache Phalhu 109 བསླབ་བྱ་ལེའུ་དང་པ།ོ ཆོས་ཀི་འབྱོན་ཁུངས་རོ་རེའི་ཁི་ཡི་ཐོག། རྒྱབ་ཏུ་ཆོས་ཀི་བག་རི་དབུ་འཕང་མཐོ།། མདུན་དུ་སིང་རེའི་མཚོ་མོ་འོད་ཀིས་ཁེངས།། དབྱར་དགུན་མེད་པར་཈ིན་མཚན་རིང་ཐུང་སོམས།། དབྱར་ཁ་དྲོ་རྒྱུ་དགུན་ཁ་གྲང་རྒྱུ་མེད།། དབྱར་དགུན་རིང་ཐུང་དྲོ་གྲང་ལྡན་པའི་ས།། ཈ི་མ་ནམ་མཁའི་དགུང་དུ་སླེབས་པའི་དུས།། ཁང་ཁིམ་མུན་པ་གྲིབ་སོ་འཁོར་རྒྱུ་མེད།། དེ་ཚོ་འཛམ་གིང་ལེ་བའི་བརྟག་དཔྱད་ཡིན།། ལེ་བ་དེ་ནས་ལེ་བར་འགྲོ་བའི་ལམ།། ལེ་བའི་ལེ་བ་དེ་ལ་ཕྱག་འཚལ་ལོ།། བོད་ཀི་སྐད་དུ་དཀོན་མཆོག་རིན་པོ་ཆེ།། རང་རེའི་སྐད་དུ་གོ་བར ྡཱར་ཕྱག་འཚལ་ལོ།། རྒྱ་གར་འཕགས་པའི་ཡུལ་དུ་འགྲོ་འདོད་ན།། སེམས་པའི་ཡུལ་ན་གཏི་མུག་ཤུལ་མེད་བཟོས།། འདོད་ཆགས་ནག་པོ་རྒྱ་མཚོའི་གཏིང་ལ་བསྐྱུར།། ཆགས་སང་ཞེ་སང་དམར་པོའི་མེ་ལ་སོར།། བསམ་རྒྱུ་གཅིག་ལ་བསོམ་རྒྱུ་དྲན་རྒྱུ་གཅིག། གཅིག་ལ་ག཈ིས་ཀི་འབེལ་སོ་མེད་ཟེར་ན།། ཆོས་ལ་འགྲོ་ཆས་སིགས་ཤིག་ཕ་ཡི་བུ།། འགྲོ་གིན་འགྲོ་གིན་ལད་མོ་མཐོང་ཡོང་ངོ་།། བྱས་ཚད་ཆོས་དང་བཏང་ཚད་ལམ་ལ་འགྲོ། བསམ་ཚད་ཐོག་དང་དགོས་ཚད་ལག་ཏུ་ཐེབས།། ལབ་ཚད་གཏམ་དང་དགོས་ཚད་འབེན་ལ་ཕོག། དེ་འདྲའི་ས་རུ་འགྲོ་འདོད་ཡོད་ཟེར་ན།། དགོས་རྒྱུའི་སིང་པོ་དོན་གི་རོ་ཁ་གསུམ།། Revue d'Etudes Tibétaines 110 དང་པོ་སེམས་དཔའ་མེ་ལོང་བཞིན་དུ་དྭངས་གཅིག་དགོས།། ག཈ིས་པ་དམ་ཚིག་གཙང་ཆུ་བཞིན་དུ་གཙང་གཅིག་དགོས།། གསུམ་པ་ལ་རྒྱ་སེང་གེ་བཞེན་དུ་ཆེ་གཅིག་དགོས།། དེ་གསུམ་འཛོམས་ན་དེ་རུ་སླེབས་པ་རེད།། དེ་འདྲའི་ས་རུ་སླེབས་པའི་ཕོ་གཞོན་ཚོ།། རང་ལ་རང་གིས་གོ་བ་མ་བསྐོན་ན།།95 འཇིག་རྟེན་འདི་ཡི་འཁོར་དུ་ཐིམ་ཡོང་ངོ་།། སང་སང་གནངས་གནངས་ཟེར་གིན་འགངས་ཡོང་ངོ་།། དེ་འདྲའི་ངང་ནས་འབོད་མཁན་སླབེས་ཡོང་ངོ་།། དེ་དུས་འགོད་པའི་གིང་ལ་བརྒྱབ་ཡོང་ངོ་།། ཁ་སུར་སོང་པོ་སྐམ་པོའི་རོ་ལ་སེས།། ཡལ་ག་ལོ་འདབ་དེ་མ་ཐག་ཏུ་རྒྱས།། འདབ་ལོ་རེ་རེའི་ཐོག་ཏུ་མཚན་རེ་འཁྲུངས།། མཁས་པ་ཡོངས་ཀི་རིག་པ་མི་཈མས་པ།། ལེ་བའི་སན་ཞུ་ལེ་བའི་དྲུང་དུ་ཕུལ།། བཀའ་ཤོག་རྒྱབ་དང་དམ་ཕྲུག་སྐུ་རྒྱབ་ཏུ།། གཙུག་གི་ནོར་བུ་དོན་གི་རོ་ཁའི་ཚིག། སིག་ཆེན་བདག་དང་འཁོར་བའི་སེམས་ཅན་སོགས།། ཆོས་ཀི་ལམ་སྣ་ཟིན་པའི་སན་ཞུ་དང་།། འདི་དང་ཕྱི་མ་ག཈ིས་ཀི་རེ་ས་དང་།། བོ་དང་སེམས་པ་ག཈ིས་ཀི་བཞག་ས་ལ།། འབལ་བ་མེད་པར་ཐུགས་རེས་རྒྱང་ནས་གཟིགས།། ཡེ་ཤེས་སན་གིས་གཟིགས་ནས་ཐུགས་ལ་ཞོག། བྱམས་དང་བརྩེ་བས་བསངས་ནས་ལམ་སྣ་དྲོངས།། སྐར་ཆེན་འོད་ཀི་གིང་ལ་ཞལ་གཟིགས་ནས།། སྐར་ཆུང་ཚིག་བརྒྱ་ལྔ་བཅུ་ང་ག཈ིས་བར།།96 95 རང་ལ་རང་གིས་གོ་ཆ་མ་བསྐོན་ན།། 96 སྐར་ཆུང་ཆིག་བརྒྱ་ལྔ་བཅུ་ང་ག཈ིས་བར།། The Khache Phalhu 111 སྨྱུ་གུའི་བཤད་པ་སྨྱུ་གུས་གོ་སོང་ངོ་།། ནག་པོའི་རི་མོ་དཀར་པོའི་ཚིག་གིས་ཁེངས།། ཁ་ཆེ་ཕ་ལུའི་བསེལ་གསོ་དྲན་པོས་ཕུལ།། བསླབ་བྱ་ལེའུ་ག཈སི་པ། ཆོས་དང་འཇིག་རྟེན་ཁག་ཁག་སོ་སོ་རེད།། སེམས་དང་ལུས་པོ་རང་རང་སོ་སོ་རེད།། སེམས་པ་དཀའ་བ་སད་ནས་འགྲོ་འདོད་ཀང་།། ལུས་པོ་ཞིམ་པོ་བཟས་ནས་སོད་འདོད་ཆེ།། ལུས་པོ་སིད་པོར་སོད་པ་ཞག་གསུམ་དང་།། སེམས་པ་སྡུག་པ་ཕུགས་ནས་ཕུགས་སུ་སྡུག། སེམས་སིད་འདོད་ན་ལུས་ཀིས་དཀའ་བ་སོད།། ལུས་པོ་བསམས་ན་སེམས་པ་སྡུག་ལ་སོར།། ང་ལ་཈ན་ན་ལུས་སེམས་དབྱེ་བ་ཆོད།། གསེར་དང་ར་གན་བརེ་མི་སོན་པ་རེད།། གཡུ་དང་དོ་ལོ་ནོར་ན་ལྐུགས་པ་རེད།། འདི་དང་ཕྱི་མའི་ཁེ་གོང་མི་ཤེས་ན།། འཇིག་རྟེན་འཁོར་བའི་མི་ཚེ་འཁོལ་འགྲོ་ཟེར།། ལོ་གཅིག་ལོ་ག཈ིས་མི་དགོས་བརྒྱ་ཡི་བར།། ཐ་མ་ས་རོའི་ཕུང་པོ་ས་ལ་ཐིམ།། རྒྱལ་པོ་གསེར་ཁིའི་སེང་དུ་བཞུགས་པ་དང་།། སྤྲང་ཕྲུག་བེན་པོའི་འོག་ཏུ་སོད་པ་ག཈ིས།། མི་རྟག་འཆི་བ་བྱུང་དུས་འདྲ་འདྲ་རེད།། ཟས་ཀི་ཞིམ་མངར་ལྕེ་ནས་མིད་པའི་བར།། Revue d'Etudes Tibétaines 112 འཁོར་བའི་སིད་སྡུག་ཞག་གསུམ་འདི་ཡི་རིང་།། སྤྲང་པོ་སྡུག་ཀང་མི་ཚེ་འཁོལ་འགྲོ་ལ།ོ། རྒྱལ་པོ་སིད་ཀང་ཐ་མ་ཤི་འགྲོ་ལོ།། དེ་ས་སོང་བའི་གྲངས་ཀ་མི་ཤེས་འདུག། ད་དུང་འགྲོ་རྒྱུའི་གདེང་ཚོད་སུ་ཡིས་ཤེས།། ཡོང་གིན་ཡིང་གིན་འགྲོ་གིན་འགྲོ་གིན་འདུག། དོན་དུ་ཡོང་མི་ཚང་མ་འགྲོ་མི་རེད།། འཁོར་བ་འདི་ལ་རྟག་པ་གཅིག་ཀང་མེད།། རྟག་པ་མེད་པར་བདེན་པ་སུ་ལ་ཡོད།། རྟག་པ་བརྟན་པ་མེད་པའི་མི་ཚེ་འདི།། ལ་མགོའི་ཁ་ཡི་ཁི་གདུགས་཈ི་མ་འདྲ།། བྱོན་ན་མ་གཏོགས་བཞུགས་རྒྱུ་ཡོང་མདོག་མེད།། ད་དུང་ཕྲུ་གུའི་སྣང་བས་མ་ཡེངས་པར།། མཁས་པ་ཡིན་ན་དོན་གི་རོ་ཁ་སིལ།། དོན་རྩ་བསིལ་ན་དཔའ་བོའི་ཡང་རྩེ་རེད།། འཇིག་རྟེན་འཁོར་བའི་ལས་ལ་སིང་པོ་མེད།། འཁོར་བ་གཏན་དུ་སོད་པའི་ས་མ་རེད།། འགྲུལ་པ་ཞག་གསུམ་གནས་ཚང་གནས་མགྲོན་རེད།། སོ་སོའི་བསམ་བོ་སོ་སོས་བཏང་བ་དགའ།། འགྲུལ་པས་འགྲོ་ཆས་སོན་ནས་མ་བསིགས་ན།། གནས་ཚང་རྒྱབ་ཏུ་ཁེར་ནས་འགྲོ་རྒྱུ་མེད།། གནས་མོ་རོགས་ལ་ཁིད་རྒྱུ་ཡོད་མདོག་མེད།། རང་ནོར་རང་ལ་བདག་དུས་བསམ་བོ་ཐོངས།། ལྡེ་མིག་མི་ལ་ཤོར་དུས་འགོད་པའི་རྒྱུ།། ཕ་མ་ཤི་བ་མང་པོ་བྱུང་ཡོད་འགྲོ།། ཕྲུ་གུ་བསད་པ་མང་པོ་མཐོང་ཡོད་འགྲོ།། ཨ་མའི་རེས་ལ་ཨོ་ལོ་འགྲོ་མདོག་མདེ།། ཨ་མའི་མཇུག་ལ་བུ་མོ་འགྲོ་མདོག་མེད།། The Khache Phalhu 113 སོ་སོའི་ནམ་དུས་སོ་སོས་བསལ་ནས་འགྲོ།། ཁོད་རང་ཁོད་རའི་བསམ་བོ་ཁོད་རས་ཐོངས།། གཅིག་པུར་འགྲོ་བའི་ལམ་གི་ལམ་ཆས་འདི།། སོན་སོན་སོན་ལ་སྤྲང་པོའི་ལག་ཏུ་སྐུར།། ནོར་གི་རྟ་ལ་འགྲོ་བའི་བང་འགྲོས་སློབས།། ཕྱི་མ་འགྲོ་བའི་ལམ་ལ་ཐོན་ཆོག་གིས།། ཕ་རོལ་ཕྱུག་པོ་ལོངས་སོད་དགོས་འདོད་ན།། འདི་རུ་སྤྲང་པོའི་སིད་སྡུག་བལས་པ་བཟང་།། ས་ཡི་འོག་ཏུ་ཁམ་བུ་ཟ་འདོད་ན།། ས་སེང་འདི་རུ་ཁམ་སོང་བཙུགས་པ་བཟང་།། ཀུན་ལ་བདེ་བའི་རྩ་བ་བཙུགས་པ་བཟང་།། ཆོས་ཀི་རྩ་བ་མི་སེམས་འཛིན་རྒྱུ་མེད།། ཆོས་ཀི་སིང་པོ་གཞན་དོན་འགྲིག་ལེ་རེད།། ཁོད་རང་ཁོད་རའི་འདོད་པ་ཟིན་འདོད་ན།། ཆང་དང་ཨ་རག་དེ་ལས་ལྷག་པ་མེད།། ང་ང་ང་རྒྱལ་ཟེར་བའི་བང་རྒྱལ་ཅན།། གསེར་དངུལ་ང་དང་གཏམ་དོན་ང་ཟེར་ཞིང་།། ཞིམ་པོ་ང་དང་འཇམ་པོ་ང་ཟེར་གི།། ལེགས་པོ་ང་དང་མཛེས་པོ་ང་ཨེར་གི།། གནས་བཟང་བསྐོར་ཀང་རྐང་ཆུང་ན་རོགས་རེད།། རི་ཁོད་འགྲིམས་ཀང་རྣ་ཅོག་ཚ་རོགས་རེད།། རླུང་ལ་གཅུས་བསྐོར་མཐོང་ཡང་སོང་པ་རེད།། རེའུ་བཅུད་ལེན་རང་སྡུག་རང་གིས་཈ོས།། བྱ་ལུགས་བྱེད་ལུགས་ལྡན་པའི་ཕ་རྒན་ཚོ།། འདོད་པ་ཅན་གི་ཆོས་པ་བརྒྱ་ལས་ལྷག། རང་འདོད་ཅན་གི་མི་ལ་ངོ་ཚ་མེད།། ངོ་ཚ་མེད་པའི་མི་དེ་དུད་འགྲོའི་རྒྱུད།། Revue d'Etudes Tibétaines 114 བུ་མོ་རྒྱན་དང་གོས་ཀིས་སྤུད་གྱུར་ཀང་།། ནོར་བཟང་རྒྱ་ལུའི་བཙུན་མོར་཈ན་མདོག་མེད།། སེམས་གོས་མ་ཆོད་ལྷ་ཆོས་བྱས་གྱུར་ཀང་།། མེ་ལོང་མུན་པའི་གིང་དུ་གསལ་མདགོ་མེད།། ཆུ་འཐག་གང་གི་མིག་དེ་ཡོལ་བས་བསིབས།། ཈ིན་གང་སོང་ཡང་དགོང་མོ་ས་དེར་ལུས།། འདོད་པའི་ཞགས་ཐག་རྐང་ནས་མ་ཁོལ་ན།། ལྷ་ཆོས་བྱས་སོང་ཟེར་ཡང་སོང་པ་རེད།། གཤོག་སོ་དར་གི་སྐུད་པས་བསམས་པ་ན།། རྒོད་པོ་ཡིན་ཀང་ནམ་འཕང་གཅོད་མདོག་མེད།། དམ་ཚིག་སེམས་དང་བརྩོན་འགྲུས་སིང་ནས་དགོས།། ཐུག་རྒྱུ་གང་ཡོད་ཅི་ཡོད་སེམས་ལ་ཐུག། ལམ་བུ་འདི་ནི་སེམས་པ་དྲུང་གི་ལམ།། སེམས་ལ་གད་བདར་ཡང་ནས་ཡང་དུ་རྒྱོབ།། ཚང་མས་སོན་རྒྱུ་ཨེ་ཡོང་ལོས་ཤིག་ཨང་།། གཏམ་བཟང་ཁེར་རྒྱུ་ཨེ་ཡོང་ལོས་ཤིག་ཨང་།། སོལ་བཟང་གཞག་རྒྱུ་ཨེ་ཡོང་ལོས་ཤིག་ཨང་།། དེ་གསུམ་འཛོམས་ན་དང་པོའི་དང་པོ་རེད།། ཁ་ཆེ་ཕ་ལུའི་སིང་གཏམ་བཤད་ཡོད་དོ།། ཈ན་དང་མི་཈ན་སོ་སོའི་བསམ་བོ་རེད།། ཡིན་ཀང་རྒྱ་ཤོག་རི་མོས་ཁེངས་སོང་ངོ་།། རྒྱ་སྨྱུག་སེར་པོའི་བོ་ཁ་རྫོགས་སོང་ངོ་།། བསླབ་བྱ་ལེའུ་གསུམ་པ། ཁི་གདུགས་཈ི་ཟླ་ནམ་མཁའི་རྒྱན་ཆ་རེད།། མུན་པ་བསངས་ནས་གིང་བཞི་འོད་ཀིས་ཁེངས།། ཧ་ལོའི་མེ་ཏོག་ལྡུམ་རའི་རྒྱན་ཆ་རེད།། ཞལ་ཁ་ཕྱེ་དུས་ལྡུམ་ལོ་རབ་ཏུ་རྒྱས།། The Khache Phalhu 115 རྒྱལ་པོ་ཆེན་པོ་ཡུལ་གི་རྒྱན་ཆ་རེད།། ཁིམས་དང་མཐུན་ན་རྒྱལ་གཞིས་མངའ་ཐང་ལྡན།། ཁིམས་འགོ་ནོན་ན་བསམ་དོན་ལྷུན་གིས་འགྲུབ།། ཁིམས་གཞུང་ལྡན་ན་བདེ་སིད་ཕུན་སུམ་ཚོགས།། མཚོ་མོ་འཁོམས་ན་཈་མོ་ལས་ཀིས་འཁོམ།། ལུང་པ་དབུལ་ན་རྒྱལ་པོ་ལས་ཀིས་དབུལ།། རེ་དཔོན་དར་ཞིང་རྒྱལ་པ་ས་སེའི་འཕྲུལ།། ཡུལ་སེ་མེད་པའི་རེ་དཔོན་རྒོད་རེ་བོ།། དཔོན་འབངས་ནད་པ་ཨེམ་རེའི་དཔེ་བཞིན་དུ།། གཙག་བུ་བཙུགས་པའི་ཤུལ་ལ་རྨ་སན་ཐོབ།། བཀའ་བཀོན་དགོངས་འཚོམས་བཞག་ལ་བྱམས་སོངས་མཛོད།། དང་པོ་཈ེས་པ་ཅན་ཡང་བབས་དང་བསྟུན།། ག཈ིས་པ་཈ེས་པའི་ཐོག་ཏུ་཈ེས་ཐག་ཐོངས། གསུམ་པ་མི་ངན་རྩ་མེད་བཟོས་ཀང་རུང་།། དེ་འདྲའི་མི་ལ་སིང་རེ་ལ་དགོས་མེད།། ལུ་གུ་མ་འཁེར་གོང་ལ་སང་ཀི་བཟུངས།། ཡུལ་བདེ་མ་འཁོམས་གོང་ལ་མི་ངན་ཕུད།། རྒྱལ་པོ་ཞོ་ལར་ཆགས་ནས་཈ལ་བསད་ན།། ཡུལ་སེ་ཁག་ལར་འཁྲུགས་པ་མི་ཤེས་སོ།། ལུག་རྫི་ཇ་ཆང་ག཈ིས་ལ་མགོ་འཁོར་ན།། ལུ་གུ་སང་ཀིས་འཁེར་བ་དངོས་བདེན་རེད།། གང་ལ་མཁས་པའི་མི་དེ་ལས་ལ་མངགས།། ཤིང་བཟོ་མཁས་ཀང་ལྷ་བིས་ཡོང་མདོག་མེད།། སང་ཀི་དགའ་ཡང་ལུག་རྫི་཈ན་མདགོ་མེད།། ལས་འབས་ཅན་ལ་མི་ཡི་རེ་དཔོན་བསྐོས།། ལུ་གུ་སང་ཀིའི་ཁ་ལ་བཅུག་ཡོང་ངོ་།། ཡོན་ཏན་ཅན་ལ་དོན་གི་རོ་ཁ་སིལ།། ནོར་བུ་དགོས་ན་རྒྱ་མཚོའི་གཏིང་ལ་ཡོད་།། Revue d'Etudes Tibétaines 116 དམ་ཚིག་གཙང་མའི་མི་ལ་བོ་གཏད་བཅོལ།། རོ་རེའི་བག་ལ་འགྱུར་བ་ཅི་ལ་སིད།། ཈ིན་མཚན་མེད་པར་མཁས་པའི་མི་དང་བསྟུན།། ཚྭ་ཁའི་ཁི་རོ་མཐའ་མ་ཚྭ་ལ་འགྲོ། ཤ་ཚ་ཅན་ལ་སོང་མཐར་རིམ་པར་སྤྲོད།། བྱས་རེས་བྲུས་ཤུལ་བྱུང་ན་བོ་ཁ་རྫོགས།། བྱས་པ་ཅན་གི་སེམས་པ་ཕམ་མ་འཇུག། བྱ་རྒྱུ་མདུན་དུ་ཡོད་དུས་བྱེད་མཁན་མང་།། བོ་གཏད་བཅོལ་མི་རྣམས་ཚོ་མཐའ་ནས་སོངས།། འཛམ་བུའི་གིང་འདིར་གཏམ་བཟང་སྐད་ཀིས་ཁེངས།། དཔའ་རྩལ་ཅན་ལ་དལ་དུས་བདག་པོ་སྤྲོད།། འགག་རྩ་ཐུག་དུས་དགོས་པའི་དུས་ཤིག་ཡོང་།། རྒྱུན་དུ་བང་མཛོད་ནོར་གིས་རྒྱོང་བར་གིས།། རྐྱེན་རྩ་ལྷག་ཡོང་དགྲ་བོ་མཆོང་ཡོང་ངོ་།། དགྲ་བོ་འདུལ་བར་དགོས་རྒྱུའི་དགོས་ཆ་ག཈ིས།། ནོར་དང་དཔུང་གིས་དགྲ་བོ་ཆམ་ལ་ཕོབས།། ནོར་རྫས་མེད་པར་དཔུང་རོགས་མེད་ཐབས་མེད།། དཔུང་རོགས་འཚོལ་བར་ནོར་རྫས་མེད་ཐབས་མེད།། དེ་ག཈ིས་འཛོམས་ན་དགྲ་བོ་ལས་ཀིས་འཇོམས།། ནོར་ལ་ཕ་མས་བུ་ཚ་གསོ་གསོ་མཛོད།། ལོ་མང་སོང་བའི་རྒད་པོའི་ཁ་ལ་཈ོན།། སིད་སྡུག་མང་པོ་མོང་བའི་མི་རྒན་རེད།། ལྕགས་ཀི་ལྕགས་རིའི་མཚམས་ལ་སླེབས་པའི་དུས།། གཞོན་པའི་ཤེད་ལས་རྒད་པོའི་ཇུས་བྱ་བཟང་།། དགྲ་བོ་འཕྲལ་གང་འཕྲལ་ལ་འདུལ་འདོད་ན།། སྐབས་ཐོག་གྲོགས་ལ་བཀུག་ནས་བསད་པ་བཟང་།། ཐབས་ཀི་སོ་ནས་དོན་རྩ་ལོན་ཟེར་ན།། མདའ་གྲི་མདུང་གསུམ་འཕྱར་རྒྱུ་སོན་པའི་ལས།། མི་ཐུབ་དགྲ་དང་འཛིང་འཛིང་བཞག་པ་དགའ།། The Khache Phalhu 117 མཛོག་རུམ་གཙག་བུའི་སེང་དུ་རྒྱག་མདོག་མེད།། མདན་མ་མི་དགོས་གེ་སར་དངོས་ཡིན་ཀང་།། འགྲིགས་ཙམ་བྱུང་ན་འགྲིགས་པ་གཙོ་དོན་ཆེ།། གདོང་བསུ་དཔའ་བོ་རྒྱལ་ཁམས་཈ེས་སུ་ཁོག། ཐབས་རྣམ་འཕྲུལ་གི་མེ་མདའ་རྒྱང་ནས་འཕེན།། དང་པོ་ཐབས་རྣམས་དགུ་བཅུ་གོ་དགུ་བཏོད།། བརྒྱ་ལ་འཁྲུག་དགོས་བྱུང་ཡང་བྱ་ཐབས་མེད།། གོ་བ་མེད་པའི་མི་དེ་ཁི་ལས་ལོད།། ཁི་ངན་བྱུང་ན་བེར་ཀ་སྣ་ལ་བཀི།། ཕྱིན་གཏོང་ཟེར་ན་ཕྱིན་རྒྱུའི་ལམ་བུ་ཐོངས།། འཛིངས་ཐོངས་ཟེར་ན་གོམ་གསུམ་སོན་ལ་སོས།། འཛོམ་རེ་ཁོང་ཁོ་ལོང་དུས་མ་དྲན་ན།། རེས་སུ་དྲན་ན་རང་གི་ཁ་ལ་རྒྱོབས།། དོན་རྩ་འཇམ་པོའི་སོ་ནས་ལོན་ཟེར་ན།། ང་རྒྱལ་ཁོང་ཁོ་དོན་མེད་སོང་པ་རེད།། ཁོང་ཁོ་དབང་དུ་འདུས་ན་མཁས་པའི་རྟགས།། ཁོང་ཁོའི་རེས་ལ་འགྲོ་མི་གེན་པ་རེད།། བསམ་བོ་སོན་ལ་ཐོངས་ན་མཁས་པ་དང་།། རྐྱེན་རྩ་མདུན་དུ་ལྷགས་པ་སུས་ཀང་མཐོང་།། དུང་དཀར་གཡས་འཁིལ་བཅག་པ་སུས་ཀང་མཐོང་།། ཆག་པ་སིག་དགོས་བྱུང་ན་཈ས་སིག་ཡོང་།། དགྲ་བོ་མགོ་བོ་སྒུར་ནས་སླེབས་བྱུང་ན།། སིང་གི་ཁོང་ཁོ་སེམས་ཀི་གཏིང་ནས་ཐོན།། མགོ་བོ་སྒུར་བའི་དགྲ་བོ་ཕམ་མ་བཅུག། ཡིན་ཀང་ཁམ་དང་གཡོ་སྒྱུར་དྭོགས་གཟོན་དགོས།། གཙང་པོ་མཁར་དཀིལ་ཞབས་ལ་རྒྱུགས་པ་དེ།། རགས་རྒྱག་མ་བྱུང་མཐའ་མར་མཁར་ལ་གཤེད།། Revue d'Etudes Tibétaines 118 ངན་པ་བསངས་ན་བཟང་པོ་བརྡུང་པ་འདྲ།། རྐུན་བུ་གསོས་ན་ཚོང་པ་བསད་པ་འདྲ།།97 དུག་སྦྲུལ་བཞག་ན་མགོ་ནག་མི་ལ་གནོད།། སང་ཀི་བཞག་ན་གཡང་དཀར་ལུག་ལ་ངན།། ཁི་ཡིས་མི་ལ་རྨུག་པ་ཡིན་མི་ཞུ།། ཁི་ངན་བདག་འཛིན་བྱེད་མཁན་མི་ངན་རེད།། དགྲ་མགོ་འདུལ་མཁན་ག཈ེན་མགོ་སོང་མཁན་དགོས།། འཇམ་རང་དྲགས་ན་དགྲ་བོ་ག཈འ་རེངས་ཡོང་།། གོང་རང་དྲགས་ན་འགག་ལ་ཐུག་པའི་཈ེན།། འཇམ་རྩུབ་བསེས་ནས་ཀུན་ལ་གདོང་ལུགས་མཛོད།། དགྲ་ག཈ེན་ཚང་མ་ཐབས་ཀིས་གྲོགས་སུ་ཁུག།། འཕྲལ་དང་ཕུགས་ཀི་རྒྱལ་ས་འཛིན་འདོད་ན།། ཈ེ་རིང་མེད་པར་གསེར་ཁིའི་ཐོག་ནས་དྲོངས།། ཡུལ་བདེ་མི་བདེ་ཡོང་བའི་དགོངས་པ་དང་།། དགོང་མོ་ས་ལ་བབས་ལ་ཆོས་ལ་འབུངས།། ལུས་ངག་ཡིད་གསུམ་ཕྱག་འཚལ་སོན་ལམ་ཐོབ།། གཏན་གི་རེ་ས་དཀོན་མཆོག་གསུམ་ལ་ཞུ།། རིན་ཆེན་སྐར་མའི་བདག་པོའི་བཀའ་དང་བསྟུན།། འདི་ཕྱི་ག཈ིས་ཀི་དབུ་འཕང་མཐོ་དགོས་ན།། མི་རྟག་འཆི་བ་མ་བརེད་ཐུགས་ལ་ཞགོ། འདོད་འདོད་ཁ་ཆེ་ཕ་ལུའི་གྲོས་གྲོས་ཀི།། དོན་གི་སན་ཞུ་མུ་ཏིག་དར་ལ་བརྒྱུས།། ཁམས་གསུམ་དབང་འདུས་དྲུང་དུ་ཕུལ་ཡོད་དོ།། རིན་ཐང་སྐོར་དུས་རྒྱ་ལར་གྲངས་སུ་ཚུད།། 97 རྐུན་བུ་གསོས་ན་ཆོས་པ་བསད་པ་འདྲ།། The Khache Phalhu 119 བསླབ་བྱ་ལེའུ་བཞི་པའ།ོ འཇིག་རྟེན་འདི་རུ་སང་གཤོང་མང་ཞིག་འདུག། སིད་སྡུག་རིང་ཐུང་སོམ་ཕྲ་གྲངས་མེད་རེད།། འདྲ་འདྲ་གཅིག་ཀང་མེད་པ་མཐོང་གསལ་རེད།། འདི་ལ་ཆོག་ཤེས་རང་གིས་བྱས་པ་དགའ།། ཐོད་པའི་རི་མོ་བསུབ་ཀང་ཟུབ་རྒྱུ་མེད། དེ་ལས་རི་མོའི་འགྲོ་ལུགས་བསྟུན་པ་དགའ།། ལྕོགས་རོང་བོང་བུ་སྡུག་ཀང་རང་སྡུག་རེད།། སལ་པའི་རྒྱབ་ཁུར་མ་འཁེར་ཀ་མེད་རེད།། སེམས་གོས་ཆོད་ན་ནོར་ལ་མང་ཉུང་མེད།། ཆོག་ཤེས་མེད་པའི་རྒྱལ་པོ་སྤྲང་པོ་དང་།། སེམས་གོས་ཆོད་ན་སྤྲང་པོ་དེ་ལས་ལྷག། རྒྱལ་པོ་རྒྱལ་གཞིས་ཟོས་ནས་ལོགས་ལྷང་ལྷང་།། སྤྲང་ཕྲུག་ཐང་རྐྱལ་ཁེངས་ནས་སོ་དགེད་དགེད།། བཀོད་པའི་ལས་ལ་ཆོག་ཤེས་མ་བྱས་ན།། རང་སྡུག་རང་གིས་཈ོས་པ་དོན་མེད་རེད།། ཆོག་ཤེས་ལྡན་ན་ཕྱུག་དང་མ་ཕྱུག་མདེ།། ལས་ལ་བཀོད་ན་དགྲ་ནོར་རང་གི་ནོར།། མ་བཀོད་ཕ་ནོར་བུ་ལ་བདག་པ་དཀའ།། ལྗང་པ་རོ་ཡི་སེང་དུ་སེ་དོགས་མེད།། སག་སག་གསིག་གསིག་བྱས་པས་ཅི་ལ་ཕན།། སེམས་པ་ཤོར་ན་ཕ་བཟང་བུ་ལ་ཤོར།། ཆོག་ཤེས་བྱས་ན་ལུས་སེམས་བདེ་ལ་འཇོག། ལག་ལེན་ངན་པའི་རིགས་ལ་སང་ཆ་གིས།། ཕ་བདེ་བུ་སིད་ཡོང་བའི་བསམ་བོ་ཐོངས།། འདི་ཕྱི་ག཈ིས་ཀི་གཏམ་དོན་ལག་པའི་མཐིལ།། ཁ་ཆེ་ཕ་ལུའི་སིང་གཏམ་ཁ་ནས་ལུད།། Revue d'Etudes Tibétaines 120 སིང་གི་བུ་ཚོ་སིང་ནས་རྣ་བ་཈ོན།། གོ་བ་ཡོད་ན་གོ་རྒྱུ་བིས་ཡོད་དོ།། མང་པོ་མེད་ཀང་བོ་བ་བཅུད་དང་ལྡན།། བསླབ་བྱ་ལེའུ་ལྔ་པ། དབྱར་ཁ་ལྕགས་དང་དགུན་ཁ་རྫ་ལ་ལོས།། དབྱར་དགུན་མེད་པར་དམར་པོའི་ལྕེ་ལ་ལོས།། སིང་གཏམ་སིང་གི་གྲོགས་ལ་ཤོད་ཚོད་གིས།། ས་གྲོགས་དགོང་དགྲར་སོང་བ་མང་པོ་ཡོད།། གསེར་དངུལ་མི་ལ་བཅོལ་དགོས་བྱུང་ཡང་ཆོལ།། འཆོལ་པོ་སོར་ཡང་བཙལ་ནས་རེད་པ་རེད།། སིང་གཏམ་མི་ལ་འཆོལ་འཆོལ་མང་དྲགས་ན།། ལག་མགོ་ཁ་ལ་བཅུག་ནས་སོད་དགསོ་ཡོང་།། གཏམ་གི་བདུད་པོ་སིང་གི་དོང་དུ་ཚུད།། ཁ་ལ་ལྕགས་དང་ལྕེ་ལ་སོ་ལྕགས་རྒྱོབ།། བདུད་པོ་གདོང་ནས་ཤོར་ན་མི་ཕོ་གསོད།། ཨ་ཙི་བྱས་པ་ཙམ་གིས་ཅི་ལ་ཕན།། མི་ཤོད་དགུ་ཤོད་བཤད་རྒྱུ་མང་དྲགས་ན།། མི་ལ་མ་ཤོད་ཟེར་གིན་སོད་དགོས་ཡོང་།། ནར་ནར་ལྕེ་ལ་བདག་པོ་མ་བརྒྱབ་ན།། རིལ་རིལ་དབུ་ལ་འོ་བརྒྱལ་བཟོས་ཡོང་ངོ་།། མ་བཤད་གཏམ་དེ་ག་དུས་བཤད་བཤད་རེད།། བཤད་ནས་འགོད་དགོས་བྱུང་ན་ཐ་མའི་ལས།། མ་བཤད་བར་དུ་གཏམ་ལ་རང་དབང་ཐོབ།། བཤད་ནས་གཏམ་གི་དབང་དུ་ཤོད་མཁན་ཚུད།། The Khache Phalhu 121 བཟང་པོ་ཡོངས་ལ་ངན་པ་ལབ་཈ེན་ཆེ། བཟང་པོའི་བསླབ་བྱ་ངན་པའི་དགྲ་ལ་འགྲོ། དེ་ལས་བཟང་ངན་ཚང་མ་བཟང་པོས་སོངས།། བཟང་པོ་དགྲ་མགོ་ངན་པས་བཟློག་པས་བསྟུན།། གཏམ་ལ་དྲང་བའི་མི་དེ་སེམས་ནས་དྲང་།། སེམས་པ་དྲང་ན་ཆོས་ཀི་ལམ་སྣ་ཟིན།། ད་ལ་དེ་ལས་ཕུག་ཡུལ་སིད་ཀང་སིད།། འདི་ཕྱི་ག཈ིས་ཀི་བསམ་དོན་ལྷུན་གིས་འགྲུབ།། ཁ་ཆེ་ཕ་ལུའི་འདོད་དང་སྣག་སྨྱུག་ཐུག། དཀར་པོའི་ཐོག་ཏུ་ནག་པོའི་བིས་ཆ་གསལ།། བིས་མི་ས་འོག་བིས་ཆ་ས་ཡི་ཐོག། འཛམ་གིང་མ་བསེལ་བསམ་བོའི་དྲན་གསོ་མཛོད།། བསླབ་བྱ་ལེའུ་དྲུག་པ། འཛམ་གིང་མེ་ལོང་ཕར་བལ་ཚུར་བལ་རེད།། འཁོར་བ་བག་རི་བཞིན་དུ་ཁ་ལན་སློག། རང་གིས་གར་བལས་མེ་ལོང་ནང་དུ་གསལ།། རང་གིས་གང་ལབ་བག་རིས་ཁ་ལན་བསློག། བཟང་ན་བཟང་དང་ངན་ན་ངན་གི་ལན།། འདི་ནི་ཡོང་རྒྱུ་འཇིག་རྟེན་འཁོར་བའི་ལས།། ཚང་མས་སོན་པའི་འདོད་པ་མེད་ཟེར་ན།། གཞན་ལ་མ་ལབ་རང་ལ་དོགས་ཟོན་གིས།། ཚང་མ་རང་གི་མདོག་དང་མཐུན་ཡངོ་ངོ་།། གང་བྱས་ལག་པའི་མཐིལ་དུ་གསལ་ཡོང་ངོ་།། གཞན་ལ་དགའ་ཚོད་ཁོད་རང་དགའ་མེད་ཡིན།། གང་ལར་བཟང་ལ་བཟང་དང་ངན་ལ་ངན།། Revue d'Etudes Tibétaines 122 དུག་ཤིང་སོང་པོས་ཁམ་བུ་སེར་དོགས་མེད།། ཁམ་བུ་དགོས་ན་ཁམ་སོང་འགྲམ་ལ་སོང་།། རིན་ཆེན་གསེར་གི་འདོད་པ་ཡོད་ཟེར་ན།། དོན་མེད་མུན་པའི་གིང་ལ་མ་སོང་ཞགི། གཞན་ནས་ལགས་ལགས་ལུགས་ལུགས་དགོས་ཟེར་ན།། རང་ལ་ལགས་ལགས་ལུགས་ལུགས་མང་ཉུང་དགོས།། ཆེ་འདོད་ཅན་ལ་ཆེ་བ་ཡོང་བ་དཀའ།། དེ་ཡི་ཐབས་ལ་ཆེ་འདོད་བཞག་པ་དགའ།། བྱམས་པོ་བྱས་ན་དགྲ་ཡང་ག཈ེན་ལ་འགྲོ། རྩུབ་ཚོད་མ་ཟིན་བུ་ཡང་ཞེན་པ་ལོག། ཐོད་པའི་རི་མོ་གེན་ལ་ཡོད་པའི་མི།། སོ་དཀར་འཛུམ་ལེགས་མི་སེམས་འཛིན་པར་མཁས།། ལས་བཟང་བྱས་ནས་ཐར་པའི་ལམ་བུ་ལ།། གཏམ་བཟང་འཁེར་ནས་སོང་ཞིག་ཕ་ཡི་བུ།། རི་མོ་ཐུར་ལ་ཡོད་པའི་མི་ངན་ལ།། དུག་སྦྲུལ་ཁི་སོན་ག཈ིས་ཀི་རྟགས་དཔྱད་ཚང་།། ཈ིན་མཚན་མེད་པར་རྨུག་རྒྱུ་ཁོ་ལས་མེད།། ལག་ལེན་ངན་པས་ཐལ་བ་བསླང་ནས་འགྲོ། བཟང་པོ་འོངས་བའི་རེས་ལ་གཏམ་བཟང་ཡོད།། བཟང་པོའི་ལོ་ལ་བཟང་པོའི་འབས་བུ་སིན།། ངན་པའི་འབས་བུ་ངན་པའི་སྐེ་ལ་འཁིལ།། ངན་པའི་རེས་ལ་ལས་ངན་གཏམ་ངན་ཡོད།། རྒྱ་སྨྱུག་སེར་པོའི་ཁ་ནས་ཚིག་གསུམ་ལུས།། རྒྱ་ཤོག་དཀར་པོའི་སེམས་གསལ་ཡོང་ངོ་།། རྒྱ་སྐད་བོད་ཀི་སྐད་ལ་འགྱུར་སོང་ངོ་།། ཁ་ཆེ་ཕ་ལུའི་བོ་ཐག་ཆོད་སོང་ངོ་།། The Khache Phalhu 123 བསླབ་བྱ་ལེའུ་བདུན་པའ།ོ། དམའ་ས་བཟུང་ནས་གང་ཅིར་བཟོད་པ་སོམས།། དོན་གི་རོ་ཁ་རང་གི་སིང་དུ་ཞོག། མི་སེམས་འཛིན་པའི་སྐད་ཆ་ཤོད་གིན་སོང་།། རང་དོན་སིག་པའི་ཇུས་ཆ་གཏོང་གིན་སོང་།།98 སོང་པ་ཁ་ཡིས་ཁེངས་པའི་དོན་རྩ་ལོངས།། དེ་འདྲའི་ཐབས་ལ་དམའ་ས་བཟུང་བ་དགའ།། དམའ་ས་བཟུང་བའི་མི་ལ་དགའ་མཁན་མང་།། དེ་འདྲའི་མི་ལ་ཡིད་ནས་ཕན་མཁན་མང་།། མི་ཚེ་ཇ་ཆང་ལོངས་སོད་ངང་ལ་འགྲ།ོ འདིར་བཞུགས་འདིར་བྱོན་ཟེར་མཁན་མང་པོ་ཡོང་།། འདོད་པའི་རྟ་རྒོད་ཚོད་ཀི་སབ་ཁ་འཐེན།། གང་ས་ཅི་ཐད་རང་ཚོད་རང་གིས་ཟུང་།། འགྲོ་ཚོད་སོད་ཚོད་ཤོད་ཚོད་བྱེད་ཚདོ་དང་།། སིད་པོའི་བྱེད་ཚོད་སྡུག་པོའི་ཁུར་ཚོད་དང་།། ཞིམ་པོའི་ཟ་ཚོད་འཇམ་པོའི་གོན་ཚདོ་རྣམས། མི་ལ་ཚང་ན་མཁས་པའི་ཡང་རྩེ་ཡིན།། དེ་འདྲའི་མི་ལ་སྐར་མའི་བདག་པོ་རེད།། ད་ལ་དེ་ལས་ཕུགས་ཡུལ་ལས་འབས་ཡང་།། འདོད་པ་ཚོད་ཀི་ཕྱི་ལ་ཤོར་དང་གཅགི། ཚོད་ལ་སེམས་ཀི་བཀོད་པ་མེད་དང་ག཈ིས།། དེ་འདྲའི་མི་དང་བསེབས་ནས་བསད་གཞན་འདྲ།། དེ་འདྲས་ཆག་སོའི་ནང་ལ་འཁིད་ཡོང་ངོ་།། ལས་ལ་ཚོད་མེད་ཐ་མ་ཕུང་བའི་གཞ།ི། ཚོང་ལ་ཚོད་མེད་མཐའ་གཞུག་ཕམ་པའི་གཞི།། ཁ་ལ་ཚོད་མེད་རྐུབ་ལ་཈ོ་བའི་གཞི།། 98 རང་དོན་སྒྲུབ་པའི་ཇུས་ཆ་གཏོང་གིན་སོང་།། Revue d'Etudes Tibétaines 124 དགོད་ལ་ཚོད་མེད་མཐའ་གཞུག་ངུ་བའི་གཞི།། འཁོར་བའི་གཡས་གཡོན་གཡང་དང་གད་པའི་གིང་།། ཟག་ན་ཟག་ཆོག་རིལ་ན་རིལ་ཆོག་རེད།། དེ་འདྲའི་ལམ་དུ་འགྲོ་བཟོ་སོད་མཁས་མཛོད།། གདོང་དྲུག་འཁོར་བ་འབོག་པའི་ཤོ་དང་འདྲ།། ས་ར་ལྕ་མོ་གང་ཐོན་ངེས་མེད་རེད།། ཁེ་གོང་སིང་ལ་བཅངས་ནས་འགྲོ་ལུགས་མཛོད།། ཁེ་ཡི་སོ་མོ་དབྱེ་རྒྱུའི་ཐབས་ལ་ལོས།། གོང་གི་ལམ་བུ་དགག་རྒྱུའི་བྱུས་ལ་ལསོ།། ཁེ་གོང་ག཈ིས་ལ་སོམ་ཕྲ་ཤོར་བའི་དུས།། སྡུག་སིང་མནན་ནས་སྡུག་ཚོད་བཟུང་བ་དགའ།། ཚོད་མེད་ཁ་ཆེ་ཕ་ལུའི་ཚོད་ནས་ཤོར།། གཏམ་གི་ནོར་བུ་ཤོག་བུའི་ཐང་ལ་ཤོར།། རིན་ཐང་སྐོར་དུས་སྐོར་ཐང་མ་ལོག་མཛོད།། ནོམ་པ་འཛིར་ནས་ཡོད་དོ་ཕ་ཡི་བུ།། བསླབ་བྱ་ལེའུ་བརྒྱད་པ།། ཞིམ་ཚད་མ་ཟ་འཇམ་ཚད་མ་གོན་ཅགི། ཁ་ལུས་ག཈ིས་ཀིས་སྡུག་ལ་སར་ཡོང་ངོ་།། ཁོག་པའི་བོངས་ཚད་ཆེ་ཡང་དེ་ཐམས་ཅད།། ཟ་མ་གཅིག་པོས་སོད་ས་ཡིན་དོགས་མེད།། མིག་དང་གྲོད་པ་ག཈ིས་ལ་ཁེངས་རྒྱུ་མེད།། ལོ་ཚོད་ཟ་ཚོད་རང་གིས་བྱས་པ་དགའ།། གྲོད་པ་ཐབ་ལ་བཙོས་བཙོས་མང་དྲགས་ན།། སྡུག་རྩྭ་ཐུག་དུས་སེད་བུ་གྲང་བ་མཐོང་།། The Khache Phalhu 125 མི་ལ་རེ་བའི་ཇ་ཆང་ལོངས་སོད་ལས།། རང་གི་རྩྭ་རྐྱང་ཆུ་རྐྱང་བོ་བ་ཞིམ།། ལས་ངན་ཤན་པའི་དྲེག་ཁུ་བཟའ་བ་ལས།། དམར་དད་ལངས་ན་ཤིག་ཀང་ཟ་བ་དགའ།། ཟ་རྒྱུ་཈ལ་རྒྱུ་བ་དང་བོང་བུའི་ལས།། དེ་འདྲ་བྱས་པ་ཨེ་དགའ་ཕ་ཡི་བུ།། ཁི་དང་གྲོད་པ་ལག་ནས་ཤོར་སོང་ན།། རྟ་རོ་བོང་རོའི་ཐོག་ལ་ཤོར་཈ེན་ཆེ།། གྲོད་པའི་སོ་ལ་བསམ་ཚོད་མ་བྱས་ན།། གཏམ་གི་ནོར་བུ་རྐུ་ལ་ཤོར་བའི་཈ེན།། གཏམ་གི་ཕུ་ཐུང་འཇོལ་འཇོལ་དགསོ་འདོད་ན།། གྲོད་པའི་ལག་མགོ་ཐུང་དུ་བཅུག་པ་དགའ།། ཆུ་ནང་཈་མོ་བག་ལ་དད་པས་ཕུང་།། བྱི་བ་ཇིལ་འཇོལ་སད་ཁ་ཟོས་པས་ལན།། བྱི་བ་སྨུག་ཆུང་ལོགས་ལ་ཟ་འདོད་ཀིས།།99 ས་མདའ་སྐེ་ལ་ཟུག་པ་ཟ་མའི་སོན།། བྱང་ཐང་ཝ་མོ་རང་ཚོད་མ་ཟིན་ན།། མགོ་ལྤགས་ཐང་ལ་བཤུ་བ་ཟ་མའི་སོན།།100 སག་དམར་ངར་བཞིན་བུ་བཞིན་འཛིན་རྒྱུ་འདི།།101 སག་རྒན་ལུག་ལ་ཁི་ལར་མཆོངས་པས་཈ེས།། མཁས་པ་འདི་ཡིན་ཞུ་རྒྱུ་མེད་ལགས་ཀང་།། དཀར་པོའི་ཐོག་ཏུ་ནག་པོའི་བིས་ཆ་གསལ།། ཁ་ཆེ་ཕ་ལུ་ས་འོག་སོང་ན་ཡང་།། རྒྱ་ཤོག་ལོགས་ཀི་སྣག་ཚའི་རི་མོ་འད།ི། 99 བྱི་བ་སྨུག་ཆུང་ལོགས་སླ་ཟ་འདོད་ཀིས།། 100 མགོ་ལྤགས་རྐང་ལ་བཤུ་བ་ཟ་མའི་སོན།། 101 སག་དམར་ངར་བཞིསམ་བུ་བཞིན་འཛིན་རྒྱུ་འདི།། Revue d'Etudes Tibétaines 126 ས་སེང་ཡུན་རིང་གནས་པའི་བཀིས་ཤོག། ཚང་མའི་ཡིད་དུ་འོང་བའི་བཀ་ཤིས་ཤོག། བསླབ་བྱ་ལེའུ་དགུ་པ། འཇིག་རྟེན་ལ་ལུགས་གཅིག་ལ་མཐངོ་ལུགས་ག཈ིས།། ལ་ལུགས་གཅིག་ལ་རིགས་ཀང་རིགས་གཅིག་འདུག། ཕ་ཡིས་བུ་དང་བུ་ཡིས་ཕ་བྱེད་པ།། དེ་འདྲ་བསམས་ན་ཐུང་ཐུང་ག་ནས་ཡིན།། མ་བསམ་གྱུར་ན་ཕ་བུའི་དམ་ཚིག་཈མས།། དམ་཈མས་ལག་ལེན་སང་བའི་དགྲ་ལ་འགྱུར།། ཕྲུག་གུ་ཕ་མ་མེད་པ་མི་སིད་ཀང་།། ལག་ཐོག་སོན་རྒྱུ་ཡོད་པ་རེ་རེ་ཙམ།། ཚེ་སོད་ཡོད་ཀང་ཚེ་སད་མེད་པ་མང་།། ཕ་བུའི་དམ་ཚིག་བསྲུང་དུས་བསྲུངས་བ་དགའ།། དུས་ཚོད་ཆུ་ཚོད་མ་འགངས་གྲོལ་ནས་འགྲོ། འཐུས་ཤོར་མེད་པ་བུ་ལ་ཡོན་ཏན་སློབ།། ཡོན་ཏན་ཀུན་གི་རྩ་བ་ཡི་གེ་དང་།། ཡོན་ཏན་ཡོངས་ཀི་རྒྱལ་པོ་ཡི་གེ་རེད།། ཕྲུག་གུའི་ཡི་གེ་གསེར་ཁིའི་སེང་དུ་སོལ།།102 མི་ཕོའི་ཡི་གེ་སག་གདན་སེང་དུ་འཇོག། བ་མའི་ཆོས་རྭར་ཡི་གེ་མེ་ལོང་རེད།། རྒྱལ་པོའི་ཁིམས་རྭར་ཡི་གེ་འབས་བུ་རེད།། ཡིག་ཡོད་མིག་ཡོད་མཁས་པ་སྤྲུལ་པའི་རྒྱུད།། ཡིག་མེད་མིག་མེད་ལོང་བ་ལྐུགས་པའི་རྒྱུད།། ཀོག་ཀོག་ཡི་གེ་གཞུ་ལར་འཁོག་གྱུར་ཡང་།། དོན་རྩ་མདའ་ལས་འདྲོངས་པ་དེ་རུ་ཚང་།། 102 ཕྲུ་གུའི་ཡི་གེས་གསེར་ཁིའི་སེང་དུ་སེལ།། The Khache Phalhu 127 ཡོན་ཏན་རིན་ཆེན་དགོས་འདོད་ཀུན་འབྱུང་རེད།། དགོས་འདོད་ཀུན་འབྱུང་མི་དགོས་ཐོགས་པ་མེད།། དོན་དུ་མི་ལ་ཡོན་ཏན་ཚང་བ་དགོས།། ནོར་རྫས་མཚམས་རེ་སོང་འགྲོ་མཚམས་རེ་ཡོང་།། ནོར་ལ་བསྐྱུར་བརླག་རྐུན་མས་འཁེར་བའི་཈ེན།། ཡོན་ཏན་རིན་ཆེན་འཛད་མེད་ཕུགས་ཀི་གཏེར།། ན་སོ་གཞོན་དུས་བུ་ལ་སོང་ཐར་སློབས།། ན་སོ་ལོང་ནས་བསླབ་དགོས་མེད་པ་གིས།། ལྕང་གསར་གཞོན་དུས་འདྲོངས་ན་འདྲོངས་པ་རེད།། ལྕང་རྒན་སོང་སོང་མང་ན་ཆག་པའི་཈ེན།། ངན་པའི་མི་དང་གྲོགས་ལ་བསོངས་པ་ན།།103 དུག་དང་བསོངས་ན་དུག་གི་ཁ་རླངས་ཕོག། ངན་པའི་ཚོགས་དང་ནག་པོའི་སོལ་བ་འདྲ།། ཚ་མོས་བསེག་཈ེན་གྲང་མོས་རྫས་཈ེན་ཆེ།། ཁེ་དང་གོང་གི་བསྐོར་ཕྱོགས་གཏོང་གིན་སོང་།། ཡག་དང་཈ེས་ཀི་སྐད་ཆ་ཤོད་ཀིན་སོང་།། ཡག་ན་ཡག་པས་ངོ་བསོད་བདག་རྐྱེན་སྤྲོད།། ཈ེས་ན་཈ེས་སོང་ཟེར་ནས་཈ེས་གཏག་ཐོངས།། ཨ་མའི་ཁ་ལ་སོ་ལྕགས་བརྒྱབ་དྲགས་ན།། ཕྲུག་གུས་ཆག་སོའི་རྒྱལ་སོ་ཕྱེད་཈ེན་ཆེ།། རོ་ལ་ཕྱི་བདར་ཐོན་ན་ནོར་བུ་དང་།། ལྕགས་ལ་འཇམ་ཤ་ཐོན་ན་མེ་ལོང་ཡངོ་།། ཡོན་ཏན་ཕུན་སུམ་ཚོགས་ན་སིང་གི་བུ།། བྱ་ལུགས་བྱེད་ལུགས་ངན་ན་དགྲ་ལས་ལོད།། 103 ངན་པ་མི་དང་བསོངས་ཤིང་འགྲོགས་ཞན་འདྲ།། Revue d'Etudes Tibétaines 128 དེ་ཚོ་སེམས་པ་དཀར་བའི་སྐད་ཆ་རེད།། བུ་ཡོད་ཕ་ཚོ་ཐུགས་ལ་དེ་ལར་ཞོག བསླབ་ལའེུ་བཅུ་པ།། དེ་ནས་གསོན་དང་ཨ་མའི་སིང་཈ེ་ཚོ།། བྱམས་དང་བརྩེ་བ་ཅན་གི་དྲིན་ཆེན་མ།། ཕྲུ་གུ་ཆུང་དུས་ཨ་མའི་མགོ་རུ་སོད།།104 ལང་ལ་གཏོང་རང་གཏོང་ན་ཨ་མས་གཏོང་།། ཁ་ལ་མི་སེར་དགུ་སེར་ཨ་མས་སེར།། ལུས་ལ་མི་གཡོག་དགུ་གཡོག་ཨ་མས་གཡོགས།། ཆུང་དུས་ཨ་མས་ལང་ལ་བཏང་བའི་བུ།། ལང་ཤོར་ཐ་མ་ཨ་མ་དགའ་མི་ཁུག།105 དེ་འདྲ་མི་གསོད་བྱས་ནས་ཕུང་བ་མང་།། དེ་འདྲ་རྟ་འཁེར་བྱས་ནས་བོས་པ་མང་།། ཨ་མས་སྡུག་སིང་མནན་ནས་མ་བསད་ན།། ཨ་མས་ཕྲུ་གུ་རླུང་ལ་བསྐུར་ཡོང་ངོ་།། རྐུ་མ་རྐུ་དུས་ཐུག་ཐུག་བརྡུང་བ་དགའ།། ཧམ་གི་ཡོད་ན་གེག་གེག་སེར་བ་དགའ།།106 སོ་ང་རྐུ་དུས་ཁིག་ཁིག་མ་བཟོས་ན།། བྱ་མོ་འཁེར་བའི་རེས་ལ་རྟ་ཕོ་འཁེར།། ཞིམ་པོ་སེར་སེར་འཇམ་པོ་གཡོག་གཡོག་ཞོག། བྱ་ལུགས་བྱེད་ལུགས་འགྲོ་ལུགས་སོད་ལུགས་སོངས།། བྱེད་ལུགས་མེད་ཀང་ཁ་ལ་ཟ་ལུགས་སློབས།། ཐ་མ་དེ་འདྲའི་སོ་སོ་སུ་ཞིག་སོ།། 104 ཕྲུ་གུ་ཆུང་དུས་ཨ་མའི་འགོ་རུ་སོད།། 105 ལང་ཤོར་ཐ་མ་ཨ་མས་དགའ་མི་ཁུག། 106 ཧམ་གི་ཡོད་ན་སློག་སློག་བཏང་བ་དགའ།། The Khache Phalhu 129 ཝ་ཕྲུག་ཐང་ནས་ཐང་ལ་ཟག་རྒྱུ་མེད།། རྒོད་ཕྲུག་གཡང་ལ་ཟག་པ་སིང་ཡང་རེ།། སྤྲང་ཕྲུག་རྒྱལ་ཁམས་བསྐོར་བ་སྤྲང་པོའི་ལས།། ཕྱུག་པོ་སྤྲང་ལ་འཁམས་པ་དགྲ་ལ་བསྒྱུར།། ཈ན་མཁན་ཡོད་ན་གོ་རྒྱུ་བཤད་ཡོད་དོ།། ལ་མཁན་ཡོད་ན་མཐོང་རྒྱུ་བསན་ཡོད་དོ།། སྙུག་གུའི་ཁ་ཡི་དོན་གི་རོ་ཁའི་ཚིག། ཐུགས་ཀི་དཀིལ་དུ་ཞོག་མཛོད་ཨ་མའི་ཚོགས། བསླབ་བྱ་ལེའུ་བཅུ་གཅགི་པ།། དེ་ནས་཈ོན་དང་ཨ་མའི་ཨོ་ལོ་ཚོ།། སག་གཟིག་ནགས་ཀི་དཀིལ་ནས་ཐོན་འདྲ་རྣམས།། ཕྲུ་གུ་མ་ཡི་ཁོག་ནས་ཐོན་པའི་དུས།། ལེ་བ་མ་དང་འབེལ་ནས་ཡོང་བའི་དུས།། ཙེར་ཙེར་ཟེར་བ་ཙམ་ལས་ཤ་རོག་གཅིག། ནུ་ཞོ་ཁ་ལ་སར་ཡང་འཐུང་མི་ཤེས།། རྐང་པ་ཡོད་ཀང་གོམ་པ་སོ་མི་ཤེས།། རྣ་བ་ཡོད་ཀང་ཚིག་བར་སྤྲོད་མི་ཤེས།། མིག་ག཈ིས་ཡོད་ཀང་མཐོང་རྒྱུ་མ་ལས་མེད།། སེམས་པ་ཡོད་ཀང་བསམ་རྒྱུ་མ་ལས་མེད།། ངོ་ལ་འཁོར་བའི་སྦྲང་མ་དཀོག་མི་ཤསེ།། མིག་ལ་འཚངས་པའི་ཐལ་བ་འདོན་མི་ཤེས།། གྲང་ངུ་འཁག་ངུ་ལོགས་ངུ་རྒྱག་པའི་དུས།། ཕ་མ་ག཈ིས་པོའི་དགོང་མོའི་ག཈ིད་ཐེབས་བཅག། སྐམ་པ་བུ་དང་རློན་པ་ཕ་མས་བྱེད།། འཇམ་པ་བུ་དང་རྩུབ་པ་ཕ་མས་བྱེད།། ད་ལའི་དེ་འདྲ་དེ་དུས་ཡིན་དོགས་མེད།། ཕྲུ་གུ་ཆུང་དུས་ལེ་བ་ཕ་མའི་སོལ།། Revue d'Etudes Tibétaines 130 བྱ་ལུགས་བྱེད་ལུགས་འགྲོ་ལུགས་སོད་ལུགས་སོངས།། གང་བྱས་ཡོང་བའི་ཡོན་ཏན་ཕ་མའི་དྲིན།། ཁ་ནས་ཕྲི་སེ་བསགས་ཚད་བུ་ཡི་དོན།། ལས་འབས་རླུང་ལ་བསྐུར་རྒྱུ་བུ་ཡི་དོན།། བསམ་རྒྱུ་བུ་དང་དྲན་རྒྱུ་བུ་ལས་མེད།། དགོས་རྒྱུ་བུ་དང་འདེགས་རྒྱུ་བུ་ལས་མེད།། བཀའ་དྲིན་ཅན་གི་ཕ་མ་རྣམ་པ་ག཈སི།། ན་སོ་རྒས་པ་ད་ལ་ཨེ་ཤེས་ལགས།། དྲིན་ཅན་དྲིན་དུ་བསམ་པ་ཨེ་ཡོད་ལགས།། ཁེལ་དང་ངོ་ཚ་དགོས་པ་འདི་རུ་རེད།། ཚོགས་དང་བསོད་ནམས་གསོག་པའི་རྩ་བ་རེད།། གོང་ན་གོ་བར་གཤམ་ན་ཕ་མ་ག཈ིས།། དེ་གསུམ་ལས་ལྷག་སུ་ཡང་ཡོད་པ་མིན།། ཈ིན་མཚན་མེད་པར་ཕ་མའི་བཀའ་དང་བསྟུན།། ས་དགོང་མེད་པར་ཕ་མའི་ཞབས་ལ་བཅར།། ཞིམ་པོ་ཕུལ་ནས་ཨེ་མ཈ེས་སེམས་ཀིས་ལོས།། འཇམ་པོ་བསོན་ནས་ཨེ་མ཈ེས་ཡིད་ཀིས་ལོས།། སན་པོ་ཞུས་ནས་ཐུགས་སེམས་ཨེ་སྤྲོ་ལོས།། ཡག་པོ་ཞུས་ནས་དགོངས་པ་ཨེ་སྤྲོ་ལོས།། ཕ་མ་མ཈ེས་ན་འདི་ཕྱི་ག཈ིས་ཡོད་རེད།། ཕ་མ་མ་མ཈ེས་འདི་ཕྱི་ག཈ིས་མེད་རེད།། ཕ་མ་ཡོད་དུས་བཀའ་དྲིན་མ་བསམ་པར།། མེད་དུས་འགོད་པ་སེས་པ་ཐ་མའི་ཐ།། འགོད་པ་དེ་ནི་ཕུགས་ནས་ཕུགས་སུ་འགོད།། ད་ལ་ས་སེང་འགོད་པ་དེ་ལས་འགོད།། དེ་ལར་ཕ་མ་འཛོམས་པའི་ཕྲུ་གུ་ཚོ།། གཏམ་གི་ནོར་བུ་སིང་གི་སམ་དུ་ཆུག། བུད་མེད་ཁམ་དང་གཡོ་སྒྱུ་གོད་ཀི་གཞི།། བསླུ་ཇ་སེར་ནས་ཕ་བུ་འཕྲལ་ཡོང་ངོ་།། The Khache Phalhu 131 དེ་འདྲ་དམལ་བའི་གཏིང་དུ་བསྐྱུར་ཡོང་ངོ་།། དེ་འདྲའི་འཕྲོད་དུ་རྐང་པ་དྲངས་ཡོང་ངོ་།། ར་ཐང་གཡོག་པ་རྣ་བས་ཐོས་ཡོད་འགྲོ། རྩྭ་མཆོག་ཟིལ་པས་སྐད་ཆ་གོ་ཚོད་འགྲོ། མི་རྒྱུད་མི་དགོས་ལྷ་རྒྱུད་ཡིན་གྱུར་ཀང་།། བུད་མེད་ཡིན་ན་བདུད་ཀི་ཡན་ལག་རེད།། དེ་འདྲའི་བཤད་ཚད་཈ན་ན་འཕུང་ལ་སོར།། བྱས་ཚད་ལམ་ལ་བཏང་ན་རླུང་ལ་བསྐུར།། བདུད་དང་གདོང་དུས་མི་ལ་དོགས་ཟོན་དགོས།། འདྲེ་དང་གྲོགས་པོ་བྱེད་ན་བ་མ་སོམ།། གོན་པ་རིང་ན་གསར་པ་བཟོས་པས་ཆོག། མནའ་མ་མེད་ཀང་མནའ་མ་བསུས་པའི་ཆོག། ཚོལ་དགོས་བྱུང་ན་ཕ་མ་རེད་དོགས་མེད།། ཕ་མ་ག཈ིས་དང་མནའ་མ་བརེས་དོགས་མེད།། འདྲ་འདྲའི་ཁོད་དུ་སོད་པ་ངོ་ཡང་ཚ།། འཇོན་མདོག་བྱས་ཀང་འཇོན་རྒྱུ་དེ་ཁ་རེད།། ཕ་མ་མནའ་མའི་དབྱེ་འབྱེད་མ་ཤེས་ན།། མི་ལུས་དེ་འདྲ་ཐོབ་ཀང་ཁི་ལས་ལོད།། ཁི་ངན་སོ་ཡང་བདག་པོ་ངོས་ཀིས་འཛིན།། ཁི་ལས་ལོད་པའི་མི་དེ་ཡ་ཡང་ང་།། དེ་འདྲའི་ལུས་རྟེན་སང་བའི་དགྲ་ལ་བསྒྱུར།། མི་ངན་གཅིག་གིས་མི་བརྒྱ་རླུང་ལ་བསྐུར།། མི་ལུས་ཡིན་ཀང་རྒྱ་མཚོའི་གཏིང་ལ་བསྐྱུར།། ལམ་ངན་བཏོད་ནས་འཛམ་གིང་ཕུང་ལ་སོར།། བ་མོ་གཅིག་གིས་མི་ཡི་ཞིང་བཟས་ནས།། བ་མོ་ཡོངས་ཀི་འགྲོ་བའི་ལམ་བུ་བཀག། ཅེས་པའི་དཔེ་ལར་སོད་ངན་འདོར་ཤེས་པ།། རིག་པ་གནད་དུ་ཁོད་ཅིག་ཕ་ཡི་བུ།། བསམ་བོ་འདྲོངས་ལ་ཐོངས་ཤིག་ཇོ་ཇོའི་སིང་།། Revue d'Etudes Tibétaines 132 རེ་དང་འཇིགས་པས་དབྱར་ས་དགུན་ས་ནས།། ཐར་པའི་གིང་གི་ལས་སུ་ས་སེང་སེང་།། བཟང་གི་རེ་དང་ངན་གི་཈ེས་ཡོད་ན།། ལམ་བུ་དེ་ག་རེད་དོ་སྐལ་ལྡན་ཚོ།། འཁོར་བ་མི་སིད་སིད་པའི་ཁོན་པ་རུ།། ལས་཈ོན་མི་སིད་སིད་པས་སྐུ་དུས་འདིར།། དོན་རྩ་བསིལ་ནས་རོག་དོན་བྱེད་པའི་དུས།། རེ་ས་ལ་ས་གོ་བར ྡཱ་ཁོང་ལ་ཞུས།། ལས་འབས་སིང་ལ་བཅངས་ནས་འགྲོ་ལུགས་དང་།། དཀར་ནག་སེམས་ལ་བཞག་ནས་བྱེད་ལུགས་མཛོད།། ལས་འབས་ཁ་ནས་ཤོད་མཁན་མང་པོ་ཡོང་།། ལག་ལེན་ལག་ཏུ་ལོན་པ་གསེར་ལས་དཀོན།། དེ་ལ་བལས་ན་འགོད་པ་སིང་ནས་བསེད།། དེ་འདྲ་བསམ་ན་སོ་བ་གཏིང་ནས་བསེད།། དེ་རིང་བིས་པའི་ཡི་གེ་ནག་ཆུང་འདི།། ཁ་ཆེ་ཕ་ལུ་སོ་བའི་སོ་ལབ་རེད།། གཏི་མུག་སིང་གི་དཀིལ་ལ་རྩོལ་རྩོལ་འདི།། རང་གིས་མི་ཤེས་མི་ལ་བཤད་ལེ་འདྲ།། རང་སོན་མི་མཐོང་མི་སོན་སོན་ལེ་འདྲ།། ཆག་པ་གས་པའི་ཕྱོགས་ལ་ཧམ་ལེ་འདྲ།། ང་ལ་བ་མས་ཐུགས་རེས་རྒྱང་ནས་གཟིགས།། ཁ་དང་ལག་ལེན་འགྲིག་པའི་འཕྲིན་ལས་མཛོད།། མདོག་དང་བོ་བ་མཐུན་པའི་བཀ་ཤིས་ཤོག། ཁ་ཆེ་ཕ་ལུའི་བསམ་བོའི་རྒྱ་མཚོ་ནས།། བཏོན་པའི་ནོར་བུ་ཤོག་བུའི་ནང་དུ་བཏུམས།། རྒྱལ་སེ་ཁོན་པའི་དཀིལ་དུ་བཞག་ཡོད་དོ།། རྨ་བྱའི་ལུས་ལ་ཁུ་བྱུག་གསུང་སན་འདི།། སིད་སིད་ཟེར་བས་ཕྱོགས་ཀུན་ཁབ་པར་ཤོག། ཁ་ཆེ་ཕ་ལུས་ཀུན་ལ་གདམས་པ་འོ།། །།  