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Digital Archive of Toyo Bunko Rare Books

the time was spent in offerings for power (dbaṅ-mchod ?), and very great covetousness.
The section of the subjects who had to bear the change found it hard to remain
patient.¹ The kings of India, China, and Tibet thought 'Who is this master of Rgya
[who appears] in the government ? Inquiry must be made according to law !
What is due to it ought to be really attached to it !' Although such words should be
said, now, in the days of agreement (bzan-mtshams), we must not speak about it too
closely. Besides, it might be heard by² the frontier [nations], and here [I] do
not venture [to attack with] heavy orders this unduly behaviour. On account
of very great damage to Rgya, through respect not being paid to the castle [of Leh] by
the ministers [of Rgya] themselves, it was [found] necessary to suppress the chiefs
by law from the castle [of Leh]. The two sons of the minister appeared before me in
order to save their lives, and, in accordance with the word of the great saviour, the
holy Ḥbrug-pa [lama], their safety was granted by us in a sincere manner, and the
[Three] Precious Ones were called as witnesses. Nevertheless they have deceived us
innumerable times ; and, although the He-mi monastery has been [called] Nam-chen-
mthaḥ-dag-thar-pa-gliṅ from early times, they did not adhere to it, but have worked
against its teaching. This made them worthy of an example of harm (?) to be done to
Rgya. Then they ran away, and went to the uncle-king [of Mul-hbye] . . .

[Popular saying reported by Joseph Tshe-brtan :—The chief of Rgya was called
king of Upper [Ladakh] ; the king of Mul-be was called king of Lower [Ladakh]. Both
were powerful. When the chief of Rgya [arrived] at Sman-bla of Sel, he put on a velvet
cap, and went to the castle [of Leh]. Likewise, when the Mul-be king [arrived] at
Khaṅ-ltag of Dpe-thob, he put on a velvet cap and went to the castle [of Leh]. Such
is the custom that is said to have existed.]

NOTES

As regards the genealogy of the Rgya chiefs, two members only are mentioned in the above text. The first
generation consists of the Chief Ḥbrug-grags and his brother Bsod (the minister Bsod or Blon-Bsod). The second
consists of the two sons of the minister Bsod. According to the 'Treaty of Wam-le' they are called Dbaṅ-rgyal and
Bstan-bphed. The name of the uncle-king is Bkra-śis-rnam-rgyal, king of Pu-rig. He resided at Mul-hbye. The
Ḥbrug-pa lama who spoke in favour of the sons of the Rgya minister is the same who presided at the Treaty of
Wam-le. His name was Bhoṭa-dzo-ki-Harinātha. A Rājā of Giah (Rgya), named Tsimma Panchik (Ḥjigs-
med-phun-tshogs), is mentioned by Moorcroft (Travels, i, p. 233).