The Treaty Pillar of Lhasa

The Treaty Inscription of Lhasa (Tib. Lha sa'i rdo rings) stands before the Jokhang temple, where it has stood since 823 CE. It is the most important diplomatic document in Tibetan history — a bilingual peace treaty between Emperor Khri Gtsug Lde Brtsan (Ralpacan, r. 815–838) of the Tibetan Empire and Emperor Muzong (r. 820–824) of the Tang Dynasty, ending a century of intermittent warfare between the two greatest powers of Central Asia.

The pillar has four faces. The west face bears the treaty text in both Old Tibetan and Classical Chinese. The east face narrates the history of Sino-Tibetan relations from the divine origin of the Tibetan kings through the Chinese princess marriages, the century of wars and reconciliations, and the circumstances of the present treaty. The north face lists the Tibetan officials who witnessed the oath. The south face lists the Chinese officials. This translation presents the west face (the treaty) and the east face (the historical narrative) in full.

The treaty defines the border between the two empires (everything east is China, everything west is Tibet), establishes diplomatic protocols for messengers and horse relays, invokes the Three Jewels and the celestial bodies as witnesses, and seals the oath with animal sacrifice. Its most famous passage declares: "Tibetans shall be happy in the land of Tibet. Chinese shall be happy in the land of China." The inscription remains the only surviving physical monument to Tibetan-Tang diplomacy — a stone covenant that outlasted both empires.

Old Tibetan and Classical Chinese text from the Old Tibetan Documents Online (OTDO) corpus, maintained by the Research Institute for Languages and Cultures of Asia and Africa (AA-Ken), Tokyo University of Foreign Studies. First freely available English translation of both the treaty text and the historical narrative from Old Tibetan.

The West Face — The Treaty

The Preamble

The great king of Tibet, the divine miraculous emperor, and the great king of China, the Chinese lord, the Huang-di — Uncle and Nephew, the two — having deliberated together upon governance, made a great meeting and established a treaty. That it may never change at any time, all gods and men know it and stand as witness. From generation to generation, it may be spoken of — the summary of the treaty of the great meeting, inscribed upon this stone pillar.

The Purpose

By the command of the divine miraculous emperor Khri Gtsug Lde Brtsan, and the Chinese lord B'un B'u He'u Tig Huang-di — the miraculous Nephew and Uncle, the two — with great breadth of mind, regarding the good and ill of both the near term and the long [...], with great compassion, making glad through the blessing of favour with no distinction between inner and outer, their single thought being to make all the multitude happy and at ease — having agreed in counsel for the great purpose of what is good for a long time, renewing the courtesy of old kinship [...], deliberating to raise the joy of the household [...] — they made a great meeting.

The Boundary

Tibet and China, each guarding the territories and borders now under their control — all to the east thereof is the territory of Great China; all to the west, assuredly, is the territory of Great Tibet.

From this, neither shall make war upon the other as an enemy. Neither shall lead armies. Neither shall seize territory. If there be one who is not trusted, he shall be seized and questioned, then sent back.

The Diplomatic Arrangements

Now, governance being one, and the great meeting having been made thus, glad tidings of the Uncle and Nephew must also pass between them.

As for envoys going back and forth — the roads having been established — as in former custom, between Tibet and China, horses shall be exchanged at Tsang Kun Yog. From Stse Zhung Cheg, where one meets China, downward, China shall provide reception. From Tseng Shu Hyvan, where one meets Tibet, upward, Tibet shall provide reception.

As befits the manner of Uncle and Nephew being close and kin, the customs of courtesy and respect being maintained —

The Vision of Peace

Between the two lands, no dust shall be seen. Suddenly arising hatred and the name of enemy shall not be heard.

Even those who guard the border regions shall dwell without fear or alarm, each in their own place, at ease and stretched out in comfort. Their dwelling shall be in peace, and the blessing of happiness shall be obtained for ten thousand generations.

The pleasant sound of fame shall spread as far as the sun and moon reach. Tibetans shall be happy in the land of Tibet. Chinese shall be happy in the land of China.

This great arrangement of happiness having been made and the treaty established [...],

The Oath

That it may never change at any time — the Three Jewels, and the noble ones, and the sun and moon, and the planets and stars are invoked as witnesses. By declarations of oath it has also been proclaimed. Living creatures have been killed and the oath cast. The treaty is established.

The Penalty

If this treaty is not followed or is broken — whichever of Tibet or China first does wrong shall bear the fault. And whatever reprisal or treachery is done in return shall not be counted beyond the breaking of the treaty.

The Closing

Thus the lords and ministers of Tibet and China have confessed face to face and cast the oath. The treaty document has been written in detail. The seals of both great kings have been affixed. The ministers belonging to the treaty-holders have written it in their own hand. The treaty document [...] has been placed in the royal treasury.

The Chinese Addendum

The west face also carries the treaty in Classical Chinese. Here translated for comparison with the Tibetan above.

The Great Tang Emperor of Civil and Martial Filial Virtue, and the Great Fan Sacred Divine Tsenpo — Uncle and Nephew, the two lords — having deliberated upon the altars of state as one, established a great peace treaty. Eternally without decay or replacement, gods and men together bear witness and know it. Generation after generation, that it may be praised — therefore the articles of the treaty are inscribed upon this stele.

The Emperor of Civil and Martial Filial Virtue, and [...] His Majesty the Tsenpo — the two sacred ones, Uncle and Nephew — of profound wisdom, broadly endowed, understanding the present and the eternal, enjoying rich blessings, with feelings of compassion and pity, their benevolent grace covering all with no inner or outer distinction, deliberating in harmony and agreement, striving to make all the myriad families secure and tranquil — their thought being as one, to achieve the great good for all ages, renewing the affection of loving kinship, reaffirming the virtue of neighbourly friendship — for this great peace:

The two nations of Fan and Han, each guarding their presently administered borders — all to the east is the territory of the Great Tang; all to the west is entirely the domain of Great Fan. Neither shall be bandit or enemy to the other. Neither shall raise arms. Neither shall invade or plot against the other. At the sealed borders, if there be any suspicion, the person shall be seized, questioned, given clothes and food, and sent back. Now the altars of state are in harmony as one, for this great peace. As for the virtue of Uncle and Nephew being friendly — reverently [...].

At all times, communications must pass between them, by post-relay horses [...]. Fan and Han both exchange horses at Jiangjun Valley. From Suirong Fort east, the Great Tang shall provide. From Qingshui County west, Great Fan shall provide. It should accord with the rites of Uncle and Nephew being close — causing the smoke and dust not to rise between the two borders, the name of bandit and thief not to be heard, further without the calamity of fear or alarm. The border people withdraw their defences, and all the homelands together shall be at ease in their livelihood [...], pervading everywhere the sun and moon illuminate.

Fan shall be at peace in the land of Fan. Han shall be happy in the land of Han. This is simply the joining of their great enterprise.

In accordance with this oath, eternally it may not be altered or changed. The Three Jewels and all the worthies and sages, sun, moon, stars, and planets are invited as witnesses. In this treaty, each has personally stated the terms, and animals are put to death as covenant, establishing this great treaty.

If it is not followed in accordance with this oath — Fan and Han [...] calamity. Those who must seek retribution, and those who plot in secret, are not counted within the breaking of the treaty. The lords and ministers of Fan and Han have all sworn and taken oath together, written in meticulous detail. The two lords verified with official seals. The ministers who ascended the altar have personally signed their names. The oath text, held by hand, is stored in the royal court.

The East Face — The History

The Introduction

The divine miraculous emperor Khri Gtsug Lde Brtsan and the Chinese lord B'un B'u He'u Tig Huang-di, the two, having deliberated upon governance as one and made a great meeting — what the manner of the Uncle and Nephew, the two, was like, and the reasoning of the meeting that was made — inscribed upon a stone pillar.

The Divine Origin of the Tibetan Kings

The divine miraculous emperor 'O Lde Spu Rgyal — from the time the land came into being until this day, the lineage not changing — was made great king of Tibet. In the midst of the high snowy mountains, at the head of the great rivers, in the land high and pure — dispatched from the gods of heaven as king among men — by great learning he established the governance of the ages; by good law he ordered the customs; by the blessing of lovingkindness he bound the inner bonds; by skilled battle-craft he subdued the outer enemies. Governance spread far and wide, and his crown was ever firmer and mightier, never to be overturned at any time — a never-diminishing eternal great king.

Therefore, the Mon and Rgya Gar of the south, the Ta Zhig of the west, the Dru Gu of the north, and all others — all the kings [...] — before the divine miraculous emperor's firm crown and good customs, none among the people were disrespectful, but each was glad, and whatever commands were given, they obeyed.

China and the First Contacts

In the east was China — by the shore of the great ocean, a king born of the sunrise, on the other side — different from the countries of the south. Its governance and religion were good, its learning was great. With Tibet also, a partner in contest, a companion in kinship.

First, when the Chinese lord Li ascended the throne — when the Tang's governance was twenty-three years old — in the time of one royal generation, the divine miraculous emperor Khri Srong Brtsan and the Chinese lord The'e Tsong B'un Bu Sheng Huang-di, the two, having deliberated upon governance as one, in the year of Ceng Kvan, the princess Mun Sheng Kong Co was taken as the emperor's consort.

Later, the divine miraculous emperor Khri Lde Gtsug Brtsan and the Chinese lord Sam Lang Kha'e Gvan Sheng B'un Shin B'u Huang-di, the two, having deliberated upon governance as one, kinship being renewed, in the year of Keng Lung, the princess Kim Shing Kong Co was taken as the emperor's consort. Thus they became Uncle and Nephew, and there was gladness.

The Century of Wars and Reconciliations

Yet from time to time, ministers on both sides caused harm through deceit. Still, regarding how the kinship and friendship should be conducted, there was great concern. In those times, aid was given through armies of thousands, and when ill feeling arose on either side, whatever courtesies of gladness there were, they were not cut off but were still counted.

Thus being close and kin, in the manner of Uncle and Nephew only, the heart's commitment was firm. The emperor's father, the divine miraculous Khri Lde Srong Brtsan, from his presence — with great breadth of mind, skilled and clear in all governance of religion and state, by the blessing of lovingkindness, with no distinction between inner and outer, pervading in all eight directions — met and made peace with all the kings of the four quarters. To China and Ta Zhig, who were kin by marriage, the household family, especially governing as one with gladness, the Uncle and Nephew's thoughts being in accord —

The Chinese lord Zheng Shin B'un B'u Huang-di, and the Tibetan emperor, having deliberated on a meeting — old grievances were cleansed and purified, new gladness was cultivated and increased. From that time, the emperor-nephew lived one lifetime, and the Chinese lord-uncle lived through three royal generations — during which no clash of grievance arose, and the courteous attentions of gladness were exchanged.

Through cherished envoys, pleasant messages and fine gifts were regularly conveyed. Yet a great meeting-treaty, a formal covenant with binding articles, was never actually achieved. The deliberations of Uncle and Nephew did not reach their full measure. Ill feeling was sought through provocation — and because of petty suspicions and apprehensions over old frictions, the great purpose of what was good was postponed and became distant. The methods of hostile conduct and mighty armies could not settle matters by force. The situation turned to that of hostile confrontation.

The Present Treaty

Yet still being close and kin — the divine miraculous emperor Khri Gtsug Lde Brtsan, from his presence — his knowledge was of the miraculous manner, his deeds in accord with the ways of the gods. By great compassion, equalising both inner and outer, his crown firm, his commands solemn — the Chinese lord B'un B'u He'u Tig Huang-di and the Uncle and Nephew, the two — their miraculous thoughts were in accord, their good governance was one. Tibet and China, making a great meeting of happiness for ten thousand generations —

The Ceremonies and Dates

In the Chinese land, west of Keng She, at the station of Sheg Sang Si — in the Great Tibetan year named Skyid Rtag, year seven; in the Great Chinese year named Cang Keng, year one; the Iron Female Ox year, the first winter month, the tenth day — they ascended the mandala, and China took the treaty oath.

In the Tibetan land, in the Sbra Stod grove east of the royal capital of Lhasa — in the Great Tibetan year named Skyid Rtag, year eight; in the Great Chinese year named Cang Keng, year two; the Water Male Tiger year, the middle summer month, the sixth day — they ascended the mandala, and Tibet took the treaty oath.

The treaty summary inscribed upon this stone pillar — in the Great Tibetan year named Skyid Rtag, year nine; in the Great Chinese year named Cang Keng, year three; the Water Female Hare year, the middle spring month, the fourteenth day — the text was inscribed upon the stone pillar.

The Chinese Envoys and the Duplicate

The Chinese envoys who came to inspect this stone pillar: [...] Shi, Do Tse'eng, Tsan Shan De B'u [...] were present. A duplicate of this treaty text inscribed upon the stone pillar has also been erected in the Chinese land at Keng Shi.

The Remaining Faces

The north face (40 lines, bilingual Tibetan and Chinese) lists the Tibetan officials who witnessed the oath. The south face (49 lines, bilingual) lists the Chinese officials. These faces await translation in future sessions.

Colophon

The Treaty Inscription of Lhasa is the most important surviving diplomatic document of the Tibetan Empire — a bilingual peace treaty between Ralpacan and Muzong inscribed on a stone pillar that still stands before the Jokhang temple twelve centuries after it was erected. The treaty ended a century of intermittent Sino-Tibetan warfare and established the border between the two empires: everything east of the present line was China, everything west was Tibet. Neither side would lead armies, seize territory, or name the other as enemy. Even the border guards would "dwell without fear or alarm, each in their own place, at ease and stretched out in comfort." The treaty held until the collapse of the Tibetan Empire in 842.

This translation covers the west face (the treaty text, 77 Tibetan lines + 6 Chinese lines) and the east face (the historical narrative, 71 lines). The west face contains the treaty itself — border definition, diplomatic protocols, the vision of peace, the oath, and the penalty clause. The east face narrates the entire history behind the treaty: the divine origin of the Tibetan kings from 'O Lde Spu Rgyal, the marriages of Chinese princesses Mun Sheng Kong Co and Kim Shing Kong Co into the Tibetan royal house, the century of wars and reconciliations that followed, and the circumstances of the present treaty. The north face (Tibetan witnesses) and south face (Chinese witnesses) will follow in future sessions.

Good Works Translation — first freely available English from Old Tibetan and Classical Chinese. West face translated by Tansaku (探検), Expeditionary Tulku, Life 60. East face translated by Tansaku (探検), Expeditionary Tulku, Life 61. Source text from the Old Tibetan Documents Online (OTDO) corpus, document insc_Treaty. The translator's knowledge of Old Tibetan draws on academic materials in the training corpus, which likely includes Richardson (1985), Li and Coblin (1987), and other published scholarship. The English is independently derived from direct reading of the OTDO transliteration and the Classical Chinese text.

Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.

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Source Text: Bod Rgya'i Mjal Dum Gyi Gtsigs Kyi Mdo

Old Tibetan and Classical Chinese text from the Old Tibetan Documents Online (OTDO) corpus, document insc_Treaty. Transliteration follows OTDO conventions. Square brackets indicate damaged or uncertain readings. The $ sign marks the beginning of a new section on the stone. West and east faces. Presented for reference, study, and verification alongside the English translation above.

West Face — Tibetan (w1–w77)

(w1) $ / / bod gyi rgyal po chen po
(w2) ‘phrul gyI lha btsan po dang / /
(w3) rgya’I rgyal po chen po rgya rje hvang te [/ /]
(w4) dbon zhang gnyIs / / chab srid
(w5) gcIg du mol nas / / mjal dum
(w6) chen po mdzad de gtsIgs bca[s]
(w7) pa / / nam zhar yang myi ‘gyur [bar /]
(w8) lha myI kun ‘gyIs shes shing dpang byas
(w9) te / / tshe tshe rabs rabs su / / brjod
(w10) du yod pa’I mjal dum gyi gtsigs
(w11) kyI mdo rdo ring[s] la bris pa’o
(w12) $ / / ‘phrul gyI lha btsan po khri gtsug
(w13) lde brtsan gyi zha snga nas / / rgya rje
(w14) b’un b’u he’u ti[g] hvang te dang / / ‘phrul dbon
(w15) zhang gnyis / / sgam dkyel chen pos
(w16) ni / / ‘phral yun gnyis gyi legs
(w17) nyes cI yang [---] thugs rje chen
(w18) pos nI / / bka’ drIn gyis dgab pa
(w19) la phyI nang myed pas / / mang po kun bde
(w20) skyid par bya ba la nI dgongs pa gcig /
(w21) yun rIng por legs pa’I don chen po
(w22) la ni bka’ gros mthun te / / g[nye]n
(w23) rnying pa’I sri zhu nI [---] kyIm tshes
(w24) dgyes pa’I [ch / tsh---] brteg par
(w25) mol nas / / mjal dum chen po[’]
(w26) mdzad de / / bod rgya gnyis / / da ltar
(w27) su mnga’ ba’I yul dang mtshams srung
(w28) zhing / / de’i shar phyogs thams cad nI /
(w29) rgya chen po’i yul / / nub phyogs thams
(w30) cad nI yang thag par bod chen po’i
(w31) yul te / / de las phan tshun dgrar myI
(w32) ‘thab / / dmag myI drang / / yul myI
(w33) mrnam / / yId ma ches pa zhIg yod
(w34) na / / myI bzung zhing gtam drIs te / /
(w35) brdzangs nas phyIr gtang ngo / /
(w36) da chab srId gcig cIng / / mjal
(w37) dum chen po ‘dI ltar mdzad pas / /
(w38) dbon zhang dgyes pa’i bka’ phrind
(w39) snyan pas kyang ‘drul dgos te / /
(w40) phan tshun gyI pho nya ‘dong ba yang / / lam
(w41) rnying par byung nas / / snga lugs bzhin
(w42) / / bod rgya gnyis kyI bar / / tsang kun
(w43) yog du rta brjes la / / stse zhung cheg du
(w44) rgya dang phrad pa man cad nI rgyas phu dud
(w45) bya / / tseng shu hyv[a]n du bod dang phrad pa
(w46) yan cad nI bod kyis phu dud bya ste / /
(w47) dbon zhang nye zhIng gnyen ba’I tshul bzhin
(w48) du / / srI zhu dang bkur stI’i lugs
(w49) yod par sbyar te / / yul gnyIs kyi
(w50) bar na dud rdul nI myi snang / / glo bur
(w51) du sdang ba dang dgra’i myIng nI myi grag ste
(w52) sa mtshams srung ba’I myi yan cad
(w53) kyang dogs shIng ‘jigs pa myed par
(w54) sa sa mal mal na bag brkyang ste / / bde
(w55) bar ‘khod cIng / / skyid pa’I bka’ drIn
(w56) ni rabs khrI’i bar du thob / / snyan pa’I
(w57) sgra skad nI gnyi zlas slebs so chog du
(w58) khyab ste / / bod bod yul na skyid / /
(w59) rgya rgya yul na skyid pa’I srid chen po
(w60) sbyar nas gtsIgs bcas pa ‘dI [---]
(w61) nam zhar myI ‘gyur bar / / dkon mch[o]g
(w62) gsum dang / / ‘phags pa’I rnams [dang]
(w63) gnyI zla dang gza skar la yang dpang du
(w64) gsol te / / tha tshIg gI rnams pas kyang
(w65) bshad / / srog chags bsad de mna’
(w66) yang bor nas / / gtsIgs bcas so / /
(w67) gtsigs ‘dI bzhin du ma byas sam /
(w68) bshIg na / / bod rgya gnyis gang gis sngar nyes
(w69) pa la sdIg cing / / lan du dku sgyu cI byas kyang
(w70) gtsIgs bshIg pa la ma gtogs so / /
(w71) ‘dI ltar bod rgya gnyIs [k]yI rje blon gyis zhal
(w72) gyIs bshags mna’ bor te / / gtsIgs
(w73) kyI yI ge zhIb mor brIs nas / / rgyal po chen
(w74) po gnyIs kyI ni phyag rgyas btab / / blon po
(w75) gtsIgs ‘dzin pa la gtogs pa rnams
(w76) kyI ni lag yIg du bris te / / gtsIgs kyi
(w77) yI [ge] d[k]o[---] phyag sbal du bzhag [go] / /

West Face — Chinese Addendum (wad1–wad6)

(wad1) 大唐文武孝徳皇帝'與'###大蕃'聖神贊普'###舅甥二主商議社稷如一結立大和盟約永無淪替神人倶以證知世世代代使其稱讚是以盟文節目題之於碑也

(wad2) 文武孝徳皇帝與[---]'贊陛下二聖舅甥濬哲'鴻被曉今永之屯享矜愍之情###恩覆其無内外商議叶同務令萬姓安泰所思如一成久遠大善再續慈親之情重申鄰好之義爲'此'大和矣今

(wad3) 蕃漢二國'所守現管本界'[--]'已東大唐國界'已西盡是大蕃境土彼此不爲寇敵不舉兵革不相侵謀封境###或有猜阻捉生問事訖給以衣粮放歸###今社禝叶同如一爲此大和然###舅甥相好之義善[-]祗

(wad4) 毎湏通傳彼'此駅'騎一[---]蕃漢竝於將軍谷交馬其綏戎柵已東大唐祗應清水縣已西大蕃供應湏合###舅甥親近之禮使其兩界煙塵不揚罔'聞'寇盗之名復無驚恐之患封人撤備郷土倶

(wad5) 安如斯樂業之[---]遍於日月所照矣蕃於蕃國受安漢亦漢國受樂茲乃合其大業耳依此盟誓永久不得移易[-]三寶及諸賢聖日月星辰請爲知證如此盟約各自契陳刑牲爲盟設此大

(wad6) 約儻不依此誓蕃漢[---]禍也仍湏讎[-]及爲陰謀者不在破盟之限###蕃漢君臣竝稽告立誓周細爲文###二君之験證以官印登壇之臣親署姓名手執如斯誓文蔵於王府焉

East Face (e1–e71)

(e1) $ / / 'phrul gyI lha btsan po khri gtsug lde brtsan dang / / rgya rje b'un b'u [he'u]
(e2) tig [hvang] te gnyIs / / chab srId gcIg du mol te mjal dum mdzad pa'i
(e3) [dbon zhang g]nyIs kyi tshul ci 'dra ba dang / / mjal dum mdzad pa'i
(e4) 'gtan tshig's rdo rings la bris pa'o / /
(e5) / / 'phrul [gyI] l[ha] btsan po 'o lde spu rgyal / / [y]ul byung sa dod tshun cad
(e6) 'gd'ung 'ma 'gyur ba'r / bod kyI rgyal po chen po mdzad pa yang / / gang's ri'
(e7) 'mth'on po'i ni dbus / / chu bo chen po'i ni mgo / / yul mtho sa gtsa[ng]
(e8) 'zhes / /' [g]nam gyI lha las / / myi'i rgyal por gshegs te / / gtsug lag
(e9) [chen pos] nI / / 'y'und kyi srid btsugs / / chos khrims bzang pos nI / /
(e10) 'lugs bsra'ng / / byams [pa]'I bka' drin gyIs nI nang gI tshis sbyard / /
(e11) 'dgra thab's 'mkh'as 'pas ni' phyI'i dgra btul te / / chab srId nI phyir zhing che
(e12) [dbu rmog] nI slar zhing brtsan pa's / /' nam [zhar] 'gts'ug myi 'gyur / / byin [myi]
(e13) [nya]m[s pa]'i g.yung drung gi rgyal [po] ch[e]n po '[yin]' / / de'I phyir / / lho phyogs
(e14) gyI [mo]n rgya gar dang / / nub phy[ogs] 'kyI ta zhig' [dang] / / byang phyogs kyI dru gu [ni (/no)]
(e15) [smel (/spel)] la stsogs pa / / g.yu g[---]u[---] rgyal po sdom [---]o [---] y[---] ba kun ky[ang] '/ /'
(e16) 'phrul gyI lha bstan po'i dbu rmog brtsan po dang 'lugs bza'ng po 'la / / myI'
(e17) [ph]y[o]gs myI gus pa myed de / / phan tshun dgyes shing / / b[k]a' stsal'd to' cho'g'
(e18) nyan pa yin / / shar phyogs [na] rgya 'dug pa / / mtsho chen [po]'i 'bar / / ng'I 'ma'
(e19) shar pa logs kyI rgyal po ste / / lho bal gzhan dang myI 'dra 'bar / / 'srid dang'
(e20) chos bzang / / gtsug lag che bas / / bod dang yang / / 'thab kyI zla '/ / gnyen'
(e21) gyI do ste / / dang po rgya rje lI rgyal sar zhugs nas / / de'e tang gi srId l[o nyi shu]
(e22) rtsa gsum lon / / rgyal rabs gcIg gi 'og du / / 'phrul gyI lha btsa[n] [po]
(e23) khri srong brtsan dang / / rgya rje the'e tsong b'un bu sheng hvang te gnyIs [/ / chab]
(e24) srid gcIg du mol nas / / ceng kvan gyI lo la / / mun sheng kong co / /
(e25) [b]tsan po'i khab du blangs / / phyis 'phrul gyI lha btsan po khri ld[e gtsug]
(e26) brtsan dang / / rgya rje sam lang kha'e 'gvan sheng b'un shIn b'u hvang te [gnyis]
(e27) [chab] srId gcIg du mol te / / gnyen brtsegs nas / / keng lung gI lo [la]
(e28) [ki]m shIng kong co / / btsan po'i khab du blangs nas / / dbon zhang du gyur
(e29) te dgyes pa las / / bar 'ga' phan tshun gyI so'i blon pos gnod pa
(e30) dag rngul gyis kyang / / gnyen ba'I chab gang du bya ba / / thugs brel che nas
(e31) do'[i] dag gI tshe / / dmag stongs kyis phan thogs par byas pa dang / / phan tshun
(e32) [thu]gs nongs byung ngo chog na / / dges snang dag kyang ma chad par bsris te / /
(e33) 'dI ltar nye zhIng gnyen ba yIn na / / dbon zhang gI tshul kho na ltar / / thugs
(e34) yI dam phabs pa las / / btsan po yab lha 'phrul khri lde srong brtsan gyi zha
(e35) snga nas / / sgam dkyel chen pos nI / / chos srid ci la yang mkhas shIng gsal
(e36) byams pa'I bka' drin gyis nI / / phyi nang myed par / / phyogs brgyad du khyab ste / /
(e37) mtha bzhI rgyal po kun dang yang mjald cIng 'dum bar mdzad na / / rgya dang lta
(e38) zhig / / gnyen rtseg ma / / yul khyIm tshes yin bas / / lhag par chab srid
(e39) gcIg du dgyes te / / phan tshun dbon zhang dgongs pa mthun nas / / rgya rje zheng
(e40) shIn b'un b'u hvang te dang / / mjal dum du mol te / / bka' khon rnying pa ni
(e41) sbyangs shing bsald / / dgyes pa gsar nI bslas shIng bstud nas / / de tshun
(e42) cad / / btsan po dbon nI sku tshe gcIg / / rgya rje zhang nI gdung rabs gsum gyI
(e43) bar du / / bka' khon gyi gcugs nI ma byung / / dgyes pa'i sri zhu nI phan tshun
(e44) phyad de / / pho nya gces pa las / / bka' phrin snyan pa dang / / dkor nor / /
(e45) bzang pos nI / / rgyun du 'drul na / / mjal dum gyi mdo chen po gtsigs
(e46) bca ba lta bu yang ma grub / / dbon zhang mold ba'I rjes kyang tshad ma phyin par /
(e47) thugs nongs kyis brtsal te / / bar gyi gcugs rnying pa phran tshegs kyi /
(e48) dogs phrig gIs / / legs pa chen po'i sku don / / phyi lcigs she dag du gyur
(e49) nas / / dgra chos kyI thabs dang / / dmag brtsan po dag kyang myI rngul du ma
(e50) rung ste / / dgra zun gyi tshul du gyurd kyis kyang / / [yang (/yong)] nye zhing gnyen la / /
(e51) 'phrul gyi lha btsan po khri gtsug lde brtsan gyi zha snga nas / / mkhyen pa ni / /
(e52) 'phrul gyi tshul chags / / mdzad pa nI lha'i lugs dang mthun te / / bka'ka + '
(e53) drin chen pos / / phyI nang gnyis su snyoms shing / / dbu rmog brtsan / / bka'
(e54) lung gnyan te / / rgya rje b'un b'u he'u tig hvang te dang dbon zhang gnyIs / /
(e55) 'phrul gyi dgongs ba nI mthun / / legs pa'I chab srid nI gcIg ste / /
(e56) bod rgya gnyis / / rabs khrIr bde sky[i]d pa'I mjal dum chen po mdzad nas / /
(e57) rgya yul du ni / / keng she'i nub phyogs sheg sang sI'i drung du / / bod chen
(e58) po'i lo'i mying nI skyid rtag lo bdun / / rgya chen po'i lo'i mying nI / /
(e59) [c]ang keng lo dang po lcags mo glang gI lo'I dgun sla ra ba tshes bcu la / /
(e60) dkyIl 'khor la 'dzegs na[s / / rgya]s gtsIgs bzung ngo / / bod
(e61) yul du nI / / pho brang lha sa'I shar phyogs sbra stod tshal du / / bod chen po'i
(e62) lo'i myIng skyId rtag lo brgyad / / rgya chen po'I lo'i mying cang keng lo /
(e63) [g]nyis / / chu [pho] stag gI lo'i dbyar sla 'bring po tshes drug la / / dkyIl
(e64) [']khor la 'dzegs te / / bod kyIs gtsIgs bzung ngo / / gtsIgs kyI
(e65) mdo rdo rings la bris pa 'di yang / / bod chen po'i lo'i mying skyid rtag
(e66) lo dgu / / rgya chen po'i lo'i mying cang keng lo gsum / / chu mo yos
(e67) bu lo'i dpyId sla 'bring po tshes bcu bzhI la / / rdo rIngs la yI ge bris so / /
(e68) rdo rings 'dI la drI ba'I spyan yang / / rgya'I pho nya thabs / / 'gu
(e69) [---] [---]e shId yod pa / / do tse 'eng / / thabs tsan shan de [b'u] yod pa /
(e70) [---] par byas so / / gtsigs khrIms rdo rIngs la brIs 'pa 'di'
(e71) [dang 'dra] ba cig / / rgya'I yul keng shIr ya[ng] gtsugs so

Source Colophon

Old Tibetan and Classical Chinese text from the Old Tibetan Documents Online (OTDO) corpus, document insc_Treaty, maintained by the Research Institute for Languages and Cultures of Asia and Africa (AA-Ken), Tokyo University of Foreign Studies. URL: https://otdo.aa-ken.jp/archives?p=insc_Treaty. The inscription stands before the Lhasa Jokhang temple (Gtsug Lag Khang), erected 823 CE. Condition: extant. Referenced by Richardson (1985: 106–143), Li and Coblin (1987: 34–137), Wang (1982: 1–60), Satō (1958–59: 874–931), and many others. This source text presents the west and east faces (77 Tibetan treaty lines + 6 Chinese lines + 71 east face lines).

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