de ring ngas 'dir lhan rgyas la ya zhu yag gtso bo ga re red zer na/_de yin zer/_ong /_bod kyi btsan po sku thog sum cu so gsum pa srong btsan sgam pos snga rjes su rgya bza' kong jo dang bal bza' khri btsun btsun mor bzhes pa sogs kyi skor yin zer/

The main topic that I am going to talk today to you folks is about how Songtsen Gampo, the 33rd King of Tibet accepted Kongjo, the Chinese princess and Tritsun, the Nepalese princess as [his] wives sequentially.

de'i skor la ya dper na cha bzhag na/_nga tsho bod kyi lo rgyus kyi nang la ya a ni cig bkod pa yin na zhe drag gi mang po yo'o red zer/_ong la la/_da dung yin na des ma tshad pa ga re zer dgos red /_nga tsho bod kyi sa phyogs ga sa ga la ya dmangs khrod la yin na'i sgrung zhe drag snyan po de 'dras yin na yo'o red zer/

For instance, there are many stories about this that are recorded in the history of Tibet. And moreover, there are also beautiful stories [about this that are kept] among the people everywhere in Tibet.

da 'di ong ga re red zer na/_da sgrung de tsho yin na tshang mas mkhyen gyi red /_dmangs khrod kyi sgrung de tsho yin na/_ga re red zer na/_a ni tshang ma yin na ngag rgyun la dar pa kyang red zer/_mi rabs gcig nas mi rabs gcig la ya bshad byas/_'dug zer/_ong /_ngag rgyun la dar pa kyang cig red zer/_a ni byas tsang ga re red zer na/_ong /_byas tsang ga re red zer na/_cig gi o'o/_srong btsan sgam po dang /_rgya bza' kong jo/_bal bza' khri btsun de'i skor la yin na cig gi/_ong /__mang tshogs kyi nang la yin na'i da cig _rgan rabs kyi nang la yin na'i cig _de'i skor la ya sgrung 'di shes mkhan da ci dag zhe drag mang po byas 'dug zer yo'o red zer/

Well, everybody knows these stories. These stories [that are kept] among people are all widespread in oral tradition. [These] are all told from generation to generation. [They] are all widespread in oral tradition. So that is why there are many older people who know [the story] about Songtsen Gampo, Kongjo, the Chinese princess, and Tritsun, the Nepalese princess.

da ong /_gong la zhus pa da/_a ni/_bod kyi lo rgyus deb ther nang la ya bkod yas yin na zhe drag mang po red de la'i/_ong /_da yin na'i da res yin na ngas 'di ya gzhi bcol sa 'di gtso bo ga re red zer na/_'di yin zer/_ong nga rang tsho'i/_ong /_rgyal ba sku phreng lnga pa ngag dbang blo bzang rgya mtshos rtsom gnang pa'i/_bod kyi deb ther dpyid kyi rgyal mo'i glu dbyangs yin na bzhir bzhag byas/_'dug zer lhan rgyas la zhu yas yin zer/

Even though there are many [stories] recorded in Tibetan historical accounts as mentioned before, I am going to explain [the story] to you folks based on the history book [called] Chyikyi Gyalmoi Luyang (The Melodious Songs of the Cuckoo by the Fifth Dalai Lama).

da yin na/_ong /_tshang ma log gis ma gzhi mkhyen gsal ltar red/_srong btsan sgam po yin na ga re red zer na/_a ni/_srong btsan sgam po yin na/_nga rang tsho'i da /_ong _da gin gong la zhus pa nang gi nang bzhin bod kyi ong /_btsan po yin na/_ong /_sku thog yin na sum cu so gsum pa de red la/_a ni kho rang gis yin na/_srong btsan sgam pos yin na spyi li'i dus rabs bdun pa'i nang la ya yin na/_bod yongs yin na gcig gyur bzos gnang pa dang /_bod la ya yin na gcig gi/_ong bod la ya skabs de dus spyi tshogs kyi sgrig gzhi dang /_thog ma'i khrims srol yin na gtan la phab gnang pa/_a ni da dung yin na/_da lta nga rang tshos bed spyod btang bzhin pa'i bod yig de yin na gsar gtod gnang yas dang /

As you all know, Songtsen Gampo, as mentioned before, was the 33rd King of Tibet. He, Songtsen Gampo, unified the whole Tibet in 7th century. [He] established rules and regulations for the first time in Tibet during that time. The Tibetan scripts that we use these days were invented [during his time] also.

a ni da dung yin na ga re red zer na/_dmigs yul ldan pa'i sgo nas yin na/_a ni ong /_brnyan 'phrin gyi 'brel ba de 'dras gtsugs gnang /_gtsugs gnang pa/_a ni de bzhin yin na/_ong /_chab srid kyi cig/_chab srid yin na mtha' bzhi la ya rgya bskyed gnang byas yin na/_bod kyi dpal 'byor yin na gong 'phel yin na gtang gnang yas/_a ni da dung yin na cig nga rang tsho'i/_ong /_lha sa'i 'di'i gtsug lag khang la sogs pa/_ong /_cig gtsug lag khang bzhengs gnang nas yin na/_a ni bod la ya yin na o'o/_nang chos srol gtod gnang pa sogs/_da kho rang gi o'o/_cig mdzad rjes yin na zhe drag gi chen po red zer/

And also, based on his broader vision, communications through mailing system were established [during this time]. And in terms of political power, [he] extended it to four different directions. [He] improved economy in Tibet. And also, [he] built the Jokhang Temple in Lhasa. [It was during his time], Buddhism was introduced to Tibet. So, his accomplishments are great.

de 'dras song tsang /_deng /_deng sang gi dus la yin na'i bod mi rigs tshang mas yin na/_da srong btsan sgam po la ya yin na/_ong /_dad gus dang dad sems yin na zhe drag gi/_da kho rang la ya cig ga re zer dgos red /_da dad sems dpag tu med pa de 'dras zhu gi yo'o red zer/_a ni kho rang gi mtshan snyan grags yin na'i dus da lta'i bar la ya ma nyams par ya da gnas dang gnas mus byas da 'dug zer red zer/

So, even to this day, all Tibetan people show immeasurable respect for Songtsen Gampo. And his fame has not degenerated even to this day, and it is still being [recognized].

da kho rang gi rlabs chen gyi mdzad pa yin na/_ong /_cig gi/_ga re zhu dgos red/_cig gi bsam gyis ma khyab pa dang /_zhus na'ang zhu tshar yas yo'o ma red de la'i/_da zhus da zhus tshar yas yo'o ma red zer/_da yin na'i ngas da gin/_ong /_lhan rgyas la ya gong la zhus pa ltar red /_da lta nga rang tshos zhu yas de gtso bo de yin na/_srong btsan sgam pos snga rjes su yin na/_a ni btsun mo yin na rgya bza' kong jo dang /_bal bza' khri btsun bzhes pa 'di'i skor yin zer/

Even though his great accomplishments are unimaginable and could not be explained if [we ] were to explain them, but as mentioned previously the main topic that we are going to talk today is regarding how Songtsen Gampo accepted Kongjo, the Chinese princess, and Tritsun, the Nepalese princess over time.

da yin na'i ong /_ga re zer dgos red/_tshang ma cig gis lo rgyus la slob sbyong gnang nyan (mkhan )dang /_lo rgyus zhib 'jug gnang nyan (mkhan )yin na/_tshang mas yin na 'dug zer mkhyen gyi red zer/_da srong btsan sgam pos yin na/_a ni btsun mo yin na/_da da lta nga tshos gong la zhus pa ltar rgya bza' kong jo dang /_bal bza' khri btsun/_ong khong rnams gnyis gcig po bzhes pa de 'dras cig ma gzhi/_btsun mo gzhan dag de 'dras med pa red pas zer na/_ma red/_da 'di nga rang tshos lo rgyus zhib 'jug gnang mkhan tshos mkhyen gyi red pA/

But, if you are those who study or do research in Tibetan history, all of you will know this. It is not the case that Songtsen Gampo had only Kongjo, the Chinese princess and Tritsun, the Nepalese princess as his wives. Those of you who do research in [Tibetan] history obviously know this case.

dper na cha bzhag na/_'dug zer red pA lags/_da cig gi ong /_spyi lo'i dus rabs bdun pa'i nang la ya yin na/_srong btsan sgam po'i da thugs la ya/_bod yul kha ba can gyi da mi de gas cig gi/_bod yul kha ba can de nam yang yin na/_phan bde'i o'o cig gi/_o'o dpal la ya longs spyod yas cig dang /_mnga' thang yin na mi nyams pa gong 'phel yong yas/_a ni btsan po'i chab srid yin na mi nub pa/_a ni nga rang tsho'i cig gi mi nub pa yin na yul la cig gi brtan po byas bsdad dgos pa yin na/_gdung brgyud spel yas 'di zhe drag gi gal chen pa red zer/

For instance, this is the case: in 7th century Songtsen Gampo saw the great importance of disseminating his family lineage in order to [make] Tibet prosperous forever, to keep his ruling power strong, to keep the political rule alive without being degenerated.

byas tsang gdung brgyud a ni de 'dras cig gi/_cig gi brgyud 'dzin gyi gdung brgyud cig yong yas ched du /_a ni srong btsan sgam pos yin na/_da lta cig gong la zhus pa'i rgya bza' kong jo dang /_bal bza' khri btsun phud nas/_da dung yin na btsun mo gsum bzhes yo'o red pA/_btsun mo gsum 'di a ni ga re/_khong rnams tsho'i mtshan la ga re ga re zer gyi yo'o red zer na/

So, in order to maintain such a family lineage, in addition to Kongjo, the Chinese princess and Tritsun, the Nepalese princess, Songtsen Gampo also had three other wives. Their names are as follows:

gcig yin na 'di red zer/_nga rang tsho'i cig/_ong mong bza' khri lcam byas/_gcig yin na ong /_su red zer na/_zhang zhung bza' (zer)li mig dman byas/_gcig yin na ga re/_su red zer na/_o'o mi'i dbyang /_o'o mi'i dbyang yin na ro'o dbyung bza' (zer )byas/_de gas khong rnam tsho gsum/_da 'dug zer bzhes yo'o red zer/_da khong tsho gsum yin na ga re red zer na/_da gong la zhus pa'i btsun mo gsum 'di rgya bza' kong jo dang /_bal bza' khri btsun ma bzhes gong la ya 'dug zer cig bzhes pa red zer/

Well, one is Tricham, the wife from Mong; one is Limig Men, the wife from Zhang Zhung; and one is Royung, the wife from Royang. These three are all [Songtsen Gampo's] wives. He had had the three wives mentioned here before he took Kongjo, the Chinese princess and Tritsun, the Nepalese princess as his wives.

da da lta'i cig gi gong la zhus/_'dug zer red/_da yin na'i da lta ong /_ga re zhu dgos red /_nga tshos da lta nga tshos da res kyi nang don 'di yin na/_da 'di gtso bo 'di rgya bza' kong jo dang bal bza' khri btsun bzhes pa'i skor 'di mar zhu/_zhu yas song tsang /_a ni gsham la ya mu mthud byas yin na/_a ni 'dug zer o'o zhu gi yin zer/_da 'di ga re red zer na/_ong /_de 'dras gcig red pA lags/_cig gi srong btsan sgam po yin na/_kho rang yin na cig gi/_ga re zer dgos red /_kho rang yin na ong cig gi/_spyan/_da cig/_kho rang gi spyan rgyang yin na ring po yod pa/_spyan rgyang yin na zhe drag gi ring po dang cig thag ring po nas cig/_de 'dras kyi gzigs thub mkhan gyi/_kho rang yin na ong cig/_mkhyen rgya dang ci dag gang la ya mkhyen bslab mchog tu mnga' ba'i btsan po de 'dras gcig song tsang /

This is [a brief account of his three other wives.] Since our main topic is about how [Songtsen Gampo] took Kongjo, the Chinese princess, and Tritsun, the Nepalese princess, [I] am going to continue speaking about it in the following [lecture]. Songtsen Gampo had a broad vision. [He] could plan way, way ahead of time. Since [he] was a person with a great vision and a great knowledge

a ni kho rang gi da thugs la ya/_ga re/_da ong /_skabs de dus kho rang gi thugs la ya ga 'dras cig dgongs yo'o red zer na/_da bod kha ba can gyi yul 'di yin na/_sangs rgyas kyi bstan pa yin na nyi ma shar pa dang /_dar zhing rgyas pa yong pa yin na da cig rgya nag dang /_bal yul nas/_ong /_da cig/_btsun mo da cig/_o'o de /_btsun mo gnyis da 'dug zer bzhes thub pa yin na/__a ni gcig nas yin na/_ong /_nang chos yin na cig bod la dar yas la/_bod kha ba can la dar yas la phan thogs yod pa dang gcig/

he thought during this time that in order for Buddhism to spread far and wide in the Snow Land Tibet like the sun, if he could take the two princesses from China and Nepal, it would help spread Buddhism in Tibet, the Snow Land on the one hand.

gnyis nas yin na ga re red zer na/_'di red zer/_yul 'di dag gi da phun sum tshogs pa'i rig gnas yin na/_a ni de gas de yin na tshur yin na ong cig/_nga rang tshos len thub kyi red/_'dug zer dgongs nas/_a ni ong /_'di ga re zer dgos red/_da kho rang gi dgongs pa 'di/_a ni cig blon po tshos da cig dang len dang /_da cig byed yas kyi ched du a ni ga re red zer na/

On the other hand, [he] thought that they could bring in the marvelous cultures of these [two] countries. So, what did he do in order to convince his ministers to agree with his idea?

da kho rang gi btsun mo de gnyis bzhes yas kyi da cig thugs thag bcad pa 'di'i dgongs pa 'di/_a ni blon po tsho la gsungs dus ga 'dras zer gsungs pa red zer na/_da nga a ni mdang dgong da gnyid (rmi)lam gcig btang byung zer/_khong tsho blon po de tsho la/_da nga gnyid (rmi )lam yag po zhe po gcig btang byung zer/_da gnyid lam 'di ga re red zer na/_a ni ga re red zer na da cig/_ong cig gi/_cig gi da gnyid (rmi)lam 'di'i nang la ya yin na/_nga yin na lung bstan gcig da de 'dras gcig gnang byung zer/

So, how did [he] convey his decision about taking these two wives to [his] ministers? He said: I had a dream last night. I had a very good dream. I had a prophesy in my dream.

da 'di ga re red zer na/_a ni thang rgyal rabs la cha bzhag pa yin na/_da ston pa yin na shakya thub pa yin na dgung lo yin na/_a ni brgyad /_brgyad la phebs pa'i/_a ni/_cig/_sku 'dra gcig yod pa dang /_a ni ong /_bal yul la cha bzhag pa yin na/_a ni cig gi ong /_sangs rgyas kyi/_cig/_bcom ldan 'das dgung lo yin na/_ong /_a ni/

This is what the [prophecy] is: The Tang Dynasty has a statue of an eight-year-old Buddha, and Nepal has a statue of the Buddha who is...years old.

srong btsan sgam po kho rang gis/_da 'di ga re zer dgos red/_btsun mo/_a ni gong du zhus pa'i btsun mo gnyis bzhes yas kyi/_da 'di kho rang gi dgongs pa yin na 'dug zer 'khor pa dang /_kho rang gis thugs thag bcad gnang pa red/_da yin na'i 'di kho rang gi dgongs pa 'di blon po tshos yin na/_cig gi o'o shes rtogs yag po yong yas dang /_da cig de 'dras kyi ched du a ni ga re red zer na/__kho rang gi yin na da 'di blon po tsho la ya/_da kho rang la ya gnyid (rmi )lam btang pa'i khul byas byas 'dug zer gsungs pa red zer/_

This was the reason why Songtsen Gampo thought about taking the two princesses mentioned above as his wives. [He] made the decision. However, [he] expressed his idea as if he had a dream so that the ministers would believe in his plan.

a ni sang nyin der blon po tsho la ya/_da a ni mdang dgong nga gnyid (rmi )lam yin na/_da cig/_ong /_cig ya mtshan can gyi da rmi lam gcig khyad de 'dras gcig btang byung zer/_da rmi lam de'i nang la ya lung bstan yin na da cig/_ong /_lung bstan yin na/_o'o dmigs bsal gyi lung bstan gcig byung zer/_a ni ga re red zer na/_da 'di yin na a ni ong /_dper na 'di red zer/_ga re zer dgos red /_ong de cig gi bal yul dang a ni thang rgyal rabs nas/_a ni o'o de cig/_ston pa yin na da shakya thub pa dgung lo brgyad pa dang dgung lo bcu gnyis pa'i a ni sku tshad can gyi/_a ni ong /_sku gcig yod pa 'di bod la ya a ni gdan 'dren zhu thub pa'i ched du/_a ni ga re red zer na/_ong /_bal yul dang thang rgyal rabs nas btsun mo gnyis bsus pa yin na/_a ni da lta gong du zhus pa'i a ni ston pa shakya thub pa'i sku tshad /_o'o dgung lo brgyad la phebs pa'i sku tshad de dang /_dgung lo yin na bcu gnyis la phebs pa'i sku tshad de gnyis gnyis a ni btsun mo gnyis kyi/_a ni cig gi _a ni rten gyi skal byas byas bod la ya bsnam thub kyi red byas/_de 'dras kyi nga ya rmi lam ngo mtshar can/_de 'dras gcig btang byung zer/

So, the next day [he] told the ministers that he had an extraordinary dream the previous night. [He] said that he received a special prophecy in his dream. [He] said that this was the [prophecy]: in order to bring the statues of the 8-year-old Buddha and 12-year-old Buddha from the Tang Dynasty and Nepal to Tibet, if the two princesses from the Tang Dynasty and Nepal were invited [we] could bring in the statue of the 8-year-old Buddha and the statue of the 12-year-old Buddha to Tibet as their dowries. [He] said that he had this extraordinary dream.

a ni 'di 'dug zer byas byas gsungs pa red zer/_a ni 'dug zer gsungs dus tsam nas/_a ni 'di'i/_gal srid nga'i yin na da 'di ga re zer dgos red /_o'o 'dug zer byas byas kho rang gis 'dug zer gsungs pa red zer/_a ni gsungs nas ga re red zer na/_da 'di kho rang gi rmi lam 'di gsungs yas 'di don dngos thog la/_ga re red zer na/_srong btsan sgam po kho rang gi/_o'o/_dgongs pa 'di/_da blon po rnams la khyab bsgrags gnang pa nang bzhin cig red zer/

This was what he said. As [he] said this... This was what he said. The main reason why he explained this as his dream was because Songtsen Gampo wanted to announce his plan to the ministers [as if it was a prophecy].

a ni 'dug zer srong btsan sgam pos mar gsungs tshar dus tsam nas/_srong btsan sgam pos gsungs nas/_ga re zer dgos red go/_kho rang gi dgongs pa 'di mar gsungs nas/_a ni srong btsan sgam po'i yin na grags can gyi blon po a ni/_o'o mgar stong btsan dang /_o'o da de nas thun mi sam b+hoTa la sogs pa yin na a ni tshang ma log gi yin na/_da 'di ong khong tshos yin na/_srong btsan sgam pos gi gsungs pa 'di yin na/_khong tshos yin na do snang da ci dag zhe drag gi chen po byas pa red zer/

After Songtsen Gampo made his announcement, his famous ministers such as Gar Tongtsen, Thumi Sambhota, etc. showed great interest in what Songtsen Gampo announced.

lhag par du mgar stong btsan gyis kho rang gis 'gan khyer byas/_da blon po gzhan dag dang gros bsdur/_da cig gros mol byas byas/_da 'di ong /_btsan pos gsungs pa 'di/_da nga rang tshos gang 'dras zer byas na yag gi red/_'dug zer byas byas khong tshos gros mol byas pa red zer/

Gar Tongtsen, in particular, took the responsibility and discussed with other ministers regarding the best way to carry out the plan that the emperor mentioned.

a ni de nas yin na da/_ong /_blon po mgar gyis yin na gtso bo gi nga rang /_skabs de dus kyi btsan po'i rgyal rabs kyi blon po gtso bo mi bdun dang /_o'o da gtso bo mi/_blon po mi bdun gyis gtso bo byas pa'i blon po tsho dang /_a ni o'o de cig/_gros mol byas nas da blo gros kyi thabs byus/_rbad de da cig ga re zer dgos red/_ngo mtshar ldan pa kha shas cig khong tshos yin na da de 'dras zer gtan la 'khel nas/_a ni srong btsan sgam po ya lam sang snyan gsang zhus pa red zer/

And then the minister Gar discussed [the matter] with other ministers, primarily with the seven chief ministers and agreed upon some brilliant decisions. And then [they] reported it to Songtsen Gampo.

da khong tshos de 'dras zer da/_gnang na yag po 'dug zer yas de 'dras kyi cig jus de 'dras bton byas srong btsan sgam po ya zhus pa red zer/_a ni zhus nas yin na/_srong btsan sgam po yin na zhe drag mnyes po byung byas/_o'o/_da yag po zhe drag byung bzhag zer/_khyed rang tshos gsungs pa 'di/_khyed rang tshos ga re zer dgos red/_gros bsdur byas pa 'di/_o'o khyed rang tshos gros mol byas pa 'di yag po zhe drag byung bzhag zer/

They came up with some strategies suggesting to do [certain things] and reported them to Songtsen Gampo. Songtsen Gampo was very delighted with their suggestions and said that they were very good. [He] said that [the matters] that they discussed were extremely good.

srong btsan sgam pos 'dug zer bka' gcig 'dug zer phebs (phab)pa red zer/_a ni bka' phebs tsang da khong tshos ga re byas pa red zer na/_a ni sngan (sngon )la ya da gna' ma/_cig/_btsun mo bsu yas kyi da khong tsho yin na las ka 'di sgra sgrig byas pa red zer/_da sgra sgrig byas nas sngan la ya ga re byas pa red zer na/_btsun mo gnyis kyi nang nas/_sngan la ya a ni bal yul nas a ni bal bza' khri btsun bsu rgyu de yin na sngan la ya 'dug zer thag gcad pa red zer/

Songtsen Gampo gave an order. Because of that, what they did was they first made an arrangement to invite the princesses as [Songtsen Gampo's] brides. The first thing that they did was they made the decision to invite Tritsun, the Nepalese princess, amongst the two princesses, from Nepal first.

a ni thag gcad nas yin na/_de nas yin na da cig gi/_o'o/_mgar stong btsan yul srung dang /_thun mi samab+hoTa gnyis kyis khong gnyis gnyis kyis sne khrid pa'i blon po yin na/_da ong /_bod nas yin na blon po'i yin na 'khor yin na rta pa brgya lhag tse (tsam )gcig/_a ni bal yul ya 'dug zer o'o phyin byas/_a ni/_o'o/_'dug zer da btsun mor yar/_a ni bal bza' khri btsun yin na da/_ong /_bal po'i rgyal por ya gsol ras zhu gar 'dug zer phyin pa red zer/

After they made the decision, Gar Tongtsen and Thumi Sambhota leading more than hundred horsemen as entourage travelled to Nepal from Tibet. This is how [they] went to ask the Nepalese king for Tritsun, the Nepalese princess.

da nga rang tsho'i de ya da lta ga re zer dgos red/_rta pa o'o brgya lhag tse (tsam )cig btang pa/_da lta 'di mgar stong btsan dang /_thun mi samab+hoTasa sne khrid pa'i rta pa brgya lhag tse(tsam )cig bal yul ya phyin pa red zer byas/_da lta ngas gong la zhus yas cig yo'o red pA lags/_da 'di nga rang tsho'i lo rgyus kyi deb ther khag kha shas kyi nang logs ya/_da nga tshos ga re bris yo'o red zer na/_de'i nang la ya de 'dras bris yo'o red/_da 'di'i ga re zer dgos red /_rta pa brgya da ga re red/_srong btsan sgam pos sprul pa bstan byas/_da sprul pa bstan byas/_sprul pa'i da de 'dras kyi rta pa red zer/

I just mentioned that there were over one hundred horsemen led by Gar Tongtsen and Thumi Sambhota to Nepal, right? In some of the history books it is mentioned that Songtsen Gampo emanated those hundred horsemen. So, [it is said that] they were emanated horsemen.

da sprul pa bstan gnang byas 'dug zer slebs pa red zer/_da nga rang tsho khag gcig gis yin na de 'dras zer zer srol yo'o red /_gang ltar yin na ga re red zer na/_a ni ong /_'dug zer/_btsun mo bsu yas kyi/_de cig gi/_rta pa de yin na zhe drag gi cig gi ga re zer dgos red/_ong /_cig sgra sgrig yod pa dang /_rgya chen po byas byas yin na khong tsho 'dug zer/_ong /_da btsun mor ya 'dug zer gsol ras zhu gar thad pa red zer/_da btsun mo gsol ras zhu gar 'gro dus tsa nas/_a ni/_gsol ras zhu gar theg dus tsa nas/_da khong tshos de nas yin na 'bul ba 'khyer dgos red pA lags/_a ni 'bul ba de yin na zhe drag gi da nor rdzas yin na/_rin chen gyi nor rdzas yin na rtsa chen po mang po/_da bsnams nas/_a ni/

So, some scholars say that [they] arrived [in Nepal] through miraculous emanations. In any case, the arrangement of the horsemen was elaborate, and with that [they] went to ask for the princess [as Songtsen Gampo's bride.] When they went to ask for the princess, they had to take present [with them], right? So, they brought a lot of precious jewels for present.

lhag par du de'i nang la ya/_skad grags che ba ga re yo'o red zer na/_rin po che yin na/_a ni ong /_dngos rdzas la ya cha bzhag na/_baiDura ya rmog la ya pad ma ra ga'i/_a ni khra brgyab pa/_da dngos gnas ga re zer dgos red /_rin thang yin na da rbad de 'jal dka' ba de 'dras kyi khyad nor yin na/_de 'dras bsnams byas yin na/_ong /_btsun mo slong /_da cig btsun mo gsol ras zhu yas/_ong /_'di ga re zer dgos red /_ong /_btsun mo gsol ras zhu gar 'dug zer theg pa red pA lags/

One jewel that was particularly famous was the Vaidurya helmet with ruby stones on it. So, [they] brought with them such priceless jewels. This is how [they] went to ask for the princess.

a ni theg nas yin na/_da cig btsun mo gsol ras zhu yas kyi nang don dang /_da dmigs yul de gas 'di yin na/_a ni cig gi/_bal po'i rgyal por ya/_a ni 'dug zer zhus pa red zer/_da 'di'i skor la yin na nga rang tsho cig/_ga re zer dgos red /_o'o da lta rgyal ba lnga pa'i phyag deb nang la yin na'i/_de'i skor la ya/_o'o/_cig/_ga red cig de tsho yin na/_ong /_phar/_o'o/_gsal po byas bkod gnang bzhag zer/

So, [they] went there and explained the meaning and purpose of asking for the princess [as Songtsen Gampo's bride] to the Nepalese king. This event is clearly mentioned in the Fifth Dalai Lama's [history] book.

dper na cha bzhag/_de'i skor la yin na/_ong /_gna' ma len pa'i skor de yin na/_nga rang tsho'i sgrung gi nang la yin na'i snyan po zhe drag yo'o red zer/_da ga red dang po de cig gi/_ong /_da gna' ma len pa zhus na'i red/_btsun mo len pa zhus na'i red/_da gang byas don dag gcig pa red pA lags/

For instance the story about taking the bride is beautifully [narrated] in [some] Tibetan stories. Whether we use "asking for the bride" or "asking for the princess", it is basically the same.

gang byas 'di yin na ga re zer dgos red/_de'i skor la yin na sgrung da ma song na'i snyan po zhe drag yo'o red zer/_da cig dang po yin na cig/_nga rang tshos phul/_phul yas kyi 'bul rdzas yin na zhe drag gi da rin thang bral ba da de 'dras bsnams yo'o red de la'i/_yin na'i ga re red zer na/_ong /_bal po'i rgyal po la sogs pas yin na/_rgyal pos yin na'i red/_btsun mos yin na'i/__khong tshos yin na'i dang po yin na/_a ni khong rang tsho gis da sras mo yin na khri btsun bod la ya gna' ma gnang yas la ya/_a ni dang po yin na lam sang zhal bzhes yo'o ma red zer/

Anyhow, the story about [asking for the princess] is really beautiful. Even though the Tibetans brought with them priceless presents, the Napalese king, the queen, and so forth did not accept [the request of] giving their daughter, Tritsun, to Tibet as a bride immediately.

mos mthun yin na gnang yo'o ma red zer/_a ni yin na'i da blon po a ni/_nga rang tsho'i bod kyi cig ga re zags/_blo rig bkra ba'i blon po tshos yin na/_da cig/_dka' ngal khyad gsad byas byas yin na/_thabs shes yin na yod dgu rtsa drug bton nas/_a ni ong /_da/_ong /_ga re zer dgos red/_da khong tshos yin na dka' las brgyab nas mthar yin na da 'dug zer byas btsun mo ya bal bza' khri btsun gnang yas la zhal bzhes pa red zer/

[They] did not comply with [the request]. But, some of the intelligent Tibetan ministers came up with many great ideas through great effort. These [ministers] put great effort, and finally [the Nepalese king, queen, and so forth] agreed to give Tritsun, the Nepalese princess.

da yin na'i nga rang tsho'i da lta dpe cha'i/_ga re zer dgos red/_rgyal ba lnga pa'i deb ther dpyid kyi rgyal mo'i glu dbyangs nang la kha shas nang la 'di gsungs 'dug ga lags/_nga rang tsho'i blon po tsho phar gi'i ya slebs dus tsa nas/_a ni 'dug zer zhus pa red zer/_da cig ga re zer dgos red/_nga tsho yin na a ni ong /_bod kyi btsan po yin na srong btsan sgam po yin na da 'di yin zer/_dngos gnas 'phags pa spyan ras gzigs kyi sprul pa rang yin zer/

It is mentioned in some of our history books [such as] the Melodious Songs of the Cuckoo by the Fifth Dalai Lama that when the Tibetan ministers arrived there (Nepal) they told [the Nepalese king] that Songtsen Gampo, the Tibetan emperor was an actual emanation of Avalokitesvara.

a ni rgyal po khyed rang gi sras mo khri btsun yin na/_ong da cig rje btsun sgrol ma'i sprul pa red zer/_a ni byas tsang khyed rang gi sras mo nga tsho'i btsun mor ya tshur a ni/_da 'di ong /_gnang rogs gnang zer zhus nas/_a ni cig gi ga re zer dgos red /_da ska (skal)la yo'o red pA lags/_da zhe sa ma zhus na ska la red/_da cig rten skal/_skal skal/_gna' ma/_da nga tsho spyir btang gi bod rigs cig/_bod rigs kyi bu mo cig yin pa yin na/_gna' mar gtang pa yin na ska la bskur dgos red pA lags/

The king's daughter, Tritsun was an emanation of Tara. So, kindly give the princess [for the Tibetan emperor]. If [we] don't use the honorific term "Tenkel" then it is "kala" (a share of one's inheritance). So, even when an ordinary Tibetan girl goes as a bride [into someone's family], a share of inheritance is sent [with the bride].

da cig gi rgyal po'i sras mo gcig la cha gzhag pa yin na/_da ska la 'di yin na spyir btang gi bu mo dang 'dra gi ma red pA/_ska la 'di yin na zhe drag gi cig gi rtsa chen po/_da cig gi rin thang bral ba de 'dras bskur dgos kyi yo'o red pA/_byas tsang blon po khong rnams/_mgar stong btsan khong tshos ga re zhus pa red zer na/_khyed rang gi rgyal po'i/_bal po'i rgyal po'i sras mo yin na nga tshor gnang pa yin na/_a ni 'di'i/_da 'di cig gi/_rten skal la yin na jo bo shAkya mu ni dang /_byams pa chos 'khor dang /_tsan dan gyi sgrol ma dang de 'dras gnang rogs gnang zer/_

And for a princess [to go as a bride], the share of inheritance cannot be like an ordinary girl's dowry; extremely precious and priceless things have to be sent. So, the [Tibetan] ministers such as Gar Tongtsen, etc. asked the [Nepalese] king to give them Jowo Sakyamuni, Jampa Choekhor, Tara made out of sandalwood, etc. if he were to give the Nepalese princess to them [for Songtsen Gampo].

a ni gal srid de 'dras ma gnang pa yin na/_a ni ong /_'di/_de 'dras ma gnang na/_a ni bal po'i/_cig gi/_rgyal khab kyi nang la ya a ni/_bod kyi pho brang brgyab kyi yin zer 'dug zer lab pa red zer/_nga rang tsho'i dpe cha'i nang la ya 'dug zer bris yo'o red pA lags/_de 'dras la/_de 'dras zer zhus pa red zer/_a ni 'dug zer zhus dus tsa nas/_da ga re zer dgos red/_a ni gzhug gu(mjug tu )gna' ma btang yas/_gna' ma gnang yas/_da/_'di/_bal bza' khri btsun yin na btsun mo ya gnang yas/_srong btsan sgam po'i btsun mor ya gnang yas yin na rjes la ya zhal ma bzhes rang bzhes 'khel pa red zer/

[They] said that if [the king] did not give [the princess] then [they] would build a Tibetan palace in the country of Nepal. This is mentioned in our Tibetan [history] books. Because of [this statement], [the king] in the end had no other choice, but to agree that [he] would give Tritsun, the Nepalese princess, for Songtsen Gampos' bride.

gcig 'di 'di 'dug zer/_o'o da 'dug zer mkhyen gyi red zer/_nga rang tsho'i deb nang la 'dug zer zhu gi yo'o red da/_ga re zer dgos red da/_gzhan da sa thag ring po tid tse (tig tsam )'di byas/_a ni de 'dras byas na/_da ong /_bal po'i rgyal po'i ngos nas cha gzhag pa yin na/_kho rang gi sras mo yin na'i de ga tsa thag ring po gtang gnang 'dod yo'o ma red zer/_da yin na'i cig gi/_ga re zer dgos red/_ong blon po tsho'i yin na spyang grung dang blo rig/_kho rang tsho'i shes rab dang blo rig la brten nas/_a ni bal po'i/_o'o rgyal por ya da cig/_de 'dras kyi da ga re zer dgos red/_ong cig gi/_bod kyi skor la ngo sprod zhu yas/_srong btsan sgam po gang 'dras yin pa ngo sprod zhu yas dang /_skabs re yin na 'jigs snang phran bu de 'dras bskul nas a ni ong /_mtha' ma la yin na/_a ni ong /_lha gcig khri btsun da cig/_lha gcig khri btsun a ni srong btsan sgam po'i mna' mar ya/_srong btsan sgam po'i btsun mor ya gnang yas zhal bzhes pa red zer/

One thing is...you will know this. This is what is mentioned in our [Tibetan history] books: on the one hand, since [Tibet] was quite far away, the Nepalese king did not intend to send his daughter that far. However, because the ministers were clever and intelligent, [they] would inform [the king] of Tibet, would tell [him] what Songtsen Gampo was like, and sometimes [they] would even threaten [the king]. Eventually, [the king] decided to give the princess Tritsun for Songtsen Gampo's bride or wife.

da yin na'i 'dug zer yo'o red/_lha gcig khri btsun yin na/_ong /_cig srong btsan sgam po'i btsun mor ya gnang yas yin na/_ong /_kho rang gi yab kyis zhal bzhes na yang /_da khri btsun kho rang gi ngos nas yin na da mna' mar ya/_yang bod la ya tig tse btsun mor phebs 'dod med pa/_da cig bod thag ring po byas/_da cig yin na ga re red/_a ni de 'dras song tsang /_o'o phebs 'dod yo'o ma red zer/

However, the problem is that the princess Tritsun, despite her father's decision to give her to Songtsen Gampo, did not seem to have the intention to go to Tibet as a bride because Tibet was far away.

a ni kho rang gi yab la ya/_da byung na theg ma go'o ('gro mi dgos )yong pa shog zer/_cig 'dri/_gsungs pa red zer da/_da 'di/_'di gsungs yas 'di ga re zer dgos red/_'di'i nang de'i ya rgyal ba lnga pa 'di tshigs bcad snyan po cig bris gnang bzhag/_byas tsang ngas 'di 'di/_'di cig mar gcig klog gi yin zer/

So, she made a wish to her father: [I wish I] din't have to go, if [it was ever] possible. The reason why [she] said this is... There is a beautiful verse written by the Fifth Dalai Lama. So, I will read it out.

de'i nang la ya 'dug zer 'dug ga/_lha gcig gis yab la zhu ba phul ba zer/_kye ma yab gcig rgyal po lags/_bod ces bya ba dmangs rigs gdol pa'i rigs/_blun zhing mtha' 'khob ston pas zhabs mi bya/_ston pas zhabs mi bcag red bzhag/_mchod gnas med cing tshogs gsog rten ma mchis/_rgyal ba'i 'khor bzhi grogs bzang dge 'dun med/_chos dang chos min mi shes mun pa'i smag rum 'dra/_zhe sdang gdug sems che ba gnod byed srin po'i rigs/_'char la snyom bag che ba byol song spre'u rigs/_de 'dra'i mtha' 'khob gnas su bdag mchis na/_bdag gis bsod nams gsog pa'i bsten dang spyod gnas su/_yab kyi mchod gnas shAkya mu ni dang /_byams pa sgrol ma bdag la gnang bar zhu/

This is what is in the verses: It is called "The Princess Makes a Request to [her] Father." [My] dear father, the king! Tibet is [a land of] servant caste and the lowest caste. [It] is ignorant and a peripheral place [where] the Buddha will not make a visit. [Sorry,] it is "zhabs mi bcag" [not zhabs mi bya.] There are no holy places for making offerings and accumulating merit. There is no Sangha community with the four monastic and lay practitioners. [Tibet] is like a pitch-black dark where there is no knowledge of dharma and non-dharma. [People] are of demon-type with great harmful intention and hatred. [People] are of monkey-type with great laziness. If I were to go to such a peripheral location, as an object for accumulating merit, I request [you] to give me your objects of offering, Shakyamuni, Maitreya, and Tara. (The quote is on pp. 34-35. bod kyi deb ther dkyid kyi rgyal mo'i glu dbyangs, Burmese Buddhist Vihar, Varanasi, 1967.)

bod ces bya ba yi dwags grong khyer te/_mi ltogs rgyal khams yin par rgyal bas lung bstan pas/_rin chen bang mdzod mang po bdag la zhu/_kha ba can gyi rgyal khams bsil zhing grang /_tshe gtsig dros pa'i gos zhig bdag la zhu/_de ltar ma 'dris mi yi/_de ltar ma 'dris mi yi khrod nang du /_bsam rgyud spyod pa bya ba ji ltar bgyi/_yab gcig rgyal po bdag la bka' stsol cig zer/

Tibet is a city of hungry ghosts, as predicted by the Buddha as the land of hungry people. So, I ask for many treasures of jewels. The land of snow [Tibet] is cool and cold. [So,] I ask for clothes that would keep [me] warm for a whole life. Among those strangers, how should [I] act. My dear father, the king, please advice me [on this]. (The quote is on p. 35 bod kyi deb ther dkyid kyi rgyal mo'i glu dbyangs, Burmese Buddhist Vihar, Varanasi, 1967.)

da 'di ga re zer dgos red/_khri btsun yin na 'di'i/_tshigs bcad de'i nang la ga re red zer na/_'di'i nang la ya gtso bo gcig ga re red zer na/_ong khri btsun kho rang yin na'i/_bod la ya btsun mor ma phebs gong la ya/_da kho rang la ya ska la yin na da/_ong /_sangs rgyas bcom ldan 'das gyi sku dang /_rje btsun sgrol ma'i sku dang de 'dras gnang rogs gnang zer/_a ni kho rang la ya cig longs spyod gnang yas na bza' la sogs pa gnang rogs gnang zer/

The main meaning that is conveyed in the verses is that Tritsun requested [her father] to give her a statue of the Buddha, a statue of Goddess Tara, and etc. as her share of inheritance before she left for Tibet. [She also] asked [her father] to give her clothes that [she] could wear [in Tibet.]

ong /_zhus pa 'di/_'di'i nang nas 'dug zer zer gyi red pA/_da 'di'i nang la ya yin na ga re zer dgos red/_ong /_yang mar/_cig gi/_kho rang gi yab kyis yin na kho rang la ya/_ong /_cig mar gsungs pa cig 'dug ga lags/_da 'di cig/_o'o/_ga re zer dgos red /_dpe mtshon gyi tsam du de cig mar cig klog gi yin zer/

The fact that [she] made such a request is [mentioned] here. And there is a passage that her father said to her. I will read one passage just as an example.

yin ni'i de'i nang la da dung /_ong /_cig gsungs yas de 'dras/_da dung yin na tshigs bcad mang po yo'o red de/_de tsho yin na a ni klog ma dgos byas/_da lta cig da de nas mar cig zhu gi yin zer/_da 'di o'o/_khri btsun gyis yab la ya da 'dug zer zhus gnang tsang /_yab kyis mar ga re gsungs pa red zer na/_'dug zer gsungs yo'o red zer/

There are still many other verses spoken [by the father], but [I] will not read them. [I] will read one [just as an example.] After Tritsun made the request to her father, this is what her father said to her:

kye ma mig 'bras 'dra ba'i bu mo tshur gson/_tshur gson cig/_bod ces bya ba khyad par 'phags pa'i yul/_ri mtho/_ri mtho sa gtsang gangs ri gnyan gyi mgul/_bsil la dro ba lha gnas gzhal yas khang /_chu bo bzhi 'bab rgya mtsho bzhi yis mdzes/_'bru sna sna tshogs rin chen sna tshogs 'byung /_'bru sna sna tshogs rin chen sna tshogs byung /_rkang 'gros sgur spyod rtsi thog mar la spyod/_rje ni lha yin 'bangs ni mi yis byas/_'khor bzhi med kyang byang chub sems dpa'i brgyud/

Listen to me, the eyeball-like (very sensitive and fragile) daughter. Tibet is an extraordinary land, with big mountains, clean places, and ranges of snow mountains. [It] is cool and warm [like] a celestial domain. It is beautifully [surrounded] by four lakes with the four great rivers running down [from Tibet]. It is source of various grains and various gems. The cattles feast on tsi thog grasses. The king is god, and the subjects are humans. Though there are no four groups of monastic and lay practitioners, [the people] are of bodhisattava-type. (The quote is on p. 36. bod kyi deb ther dkyid kyi rgyal mo'i glu dbyangs, Burmese Buddhist Vihar, Varanasi, 1967.)

dam chos med kyang rgyal po'i bka' khrims gnas/_dge 'dun med kyang rgyal po sprul pa yin zer/_da cig ga re zer dgos red/_ong /_yab kyi ngos phyogs nas mna' ma theg yas de la ya mos mthun gnang tsang /_a ni yab kyis yin na da cig/_bod kyi yul dang /_bod kyi btsan por ya che ba brjod gnang nas/_da khyed rang yin na/_da ong /_cig/_btsun mor ya theg dgos yas 'di/_da cig/_ong /_gal chen po yin pa dang /_a ni ong /_bod kyi da cig/_thon khungs dang da de tsho yin na da ga 'dras yod med de gas 'di/_kho rang gi sras mor ya gsungs byas 'dug zer red zer/

Even though there is no dharma, the king's law remains. Even though there is no sangha community, the king is an emanation [of divinity.] (The quote is on p. 36. bod kyi deb ther dkyid kyi rgyal mo'i glu dbyangs, Burmese Buddhist Vihar, Varanasi, 1967.) Because the father agreed [to give] her as a bride, [here in the passage] the father offered praise to the country of Tibet and the king of Tibet. [He] stressed to [his] daughter the importance of her departure [for Tibet] and [also] the resources, etc. that Tibet possessed.

a ni bod la ma phebs gong yin na'i/_kho rang gi yab kyis yin na kho rang la ya cig/_da bslab bya dang ci dag cig zhe drag gi mang po gnang yo'o red zer/_da de nga tsho yin na'i deng sang de 'dras red pA lags/_cig gi/_o'o/_bu mo mag par 'gro dus yin na'i red/_bu/_bu mo dgong dag 'di nor song /_bu mo mag par zer 'di/_a la'i sgug rogs gnang /_da deng sang yin na'i nga tsho de 'dras red pA/_spyir btang ong /_da deng sang ya red lags/_nga rang tsho'i bod kyi srol rgyun gyi lugs srol byas pa yin na/_bu mo mna' mar gtang dus yin na'i red /_bu mag par gtang dus yin na'i red/_da pha mas yin na cig 'jig rten gyi bslab gso yin na zhe drag gi mang po/_da so so'i nang nas ma bral gong pha mas yin na 'jig rten gyi bslab gso mang po zhe drag brgyab kyi yo'o red pA lags/

Well, her father gave her a lot of advice before she left for Tibet. This is what we do even these days also. [For instance] when a girl goes as a groom...sorry, [I] made a mistake. [I] was saying that girl was a groom. Please wait a second. This is what happens even these days in our traditional Tibetan custom when a girl goes as a bride or a boy goes as a groom, the parents give a lot of wordly advice before [their children] depart from the family.

a ni lhag par du ga re red zer na/_ong /_lha gcig khri btsun kho rang yin na/_da cig gi ga re zer dgos red/_kho rang yin na da de 'dras kyi rgyas po'i sras mo gcig la ya/_a ni ong /_sras mo gcig gi ngos nas cha bzhag pa yin na/_kho rang gi yab kyis yin na kho rang la ya bslab bya da ci dag zhe drag gi mang po gnang nas/_kho rang 'dug zer bod la ya phebs pa red zer/

And particularly, as for the princess Tritsun herself... The father gave a lot of advice to his daughter, and she departed for Tibet.

a ni bod la ya phebs nas da/_de'i skor la ya de rgyal ba lnga pa'i gi phyag deb nang la yin na'i 'dug zer gsungs bzhag/_kho rang phebs nas yin na da nga rang tsho'i/_ong /_ga re zer dgos red/_spyir btang bod la ya cha bzhag na/_skyes bu yin na da/_o'o/_mchog dman bar gsum la ya/_cig so so'i lta stangs yin na mi 'dra ba de 'dras gsum byung pa red zer/_

She arrived in Tibet, and [how she arrived in Tibet] is explained in the Fifth Dalai Lama's book. The lower, middling, and higher levels of Tibetan people had three different perceptions [about how she arrived in Tibet.]

da cig gis ga re zer dgos red/_sangs rgyas dang byang chub sems dpa'i tsho'i/_cig gi gzigs stangs la cig/_da cig/_skyes bu dam pa tsho'i gzigs stangs la gang 'dras mthong /_gzigs gi yo'o red zer na/_da 'phags pa spyan ras gzigs dang /_cig gi rje btsun sgrol ma/_sgrol ma khro gnyer can gnyis mjal byas/_a ni nam mkha' la ya 'od zer dang /_da de 'dras ldan byas bod la ya phebs pa red zer gyi yo'o red/

One account says that holy beings such as buddhas and bodhisattvas saw Avalokitesvara and the Wrathful Goddess Tara with their lights spread out in the sky. [So some say that this is how she] came to Tibet.

da cig bal yul gi rje 'bangs tshos mthong dus/_ga 'dras cig/_khong tshos ga 'dras cig gzigs gi yod red zer na/_rje btsun/_a ni 'di khri btsun/_'di khri btsun yin na de red pa/_bal bza' khri btsun btsun mo rin po/_a ni dngos gnas btsun mo'i rbad de chas mchod byas/_da rbad de chas btsun mo rin po che'i chas mchod nas bod la ya theg pa red zer gi yod red zer/

And the Nepalese king and subjects saw Jetsun Tritsun, the Nepalese princess in her complete princess dress leave for Tibet.

a ni nga rang tsho bod kyi da spyir btang bod kyi mang tshogs tshos gang 'dras zer mthong gi yo'o/_mthong snang la gang 'dras zer mthong gi yo'o red zer na/_a ni baiDura ya'i rbad de khrab kyi da cig/_de 'dras kyi rten dang byas te a ni bod la ya rbad de/_rgyal blon gyi rta pa a ni lnga brgya khrid byas yin na/_a ni ga red zer dgos red/_bod la yin na cig ong /_blon po a ni de 'dras rta pa lnga brgya tsam cig dang lhan du yin na/_a ni/_btsun mo yar srong btsan sgam pos gdan drangs pa de 'dras cig mthong gi yo'o red zer/

And the Tibetan people saw Songtsen Gampo inviting the princess with Vaidurya armor gift and around 500 horsemen ministers who were headed towards Tibet.

gang byas da ga re zer dgos red/_ong /_khri btsun yin na bod la tshur phebs nas/_a ni ong /_srong btsan sgam po dang lha gcig khri btsun gyi khong rnam gnyis kyi da ga red zer dgos red/_'khrungs sa'i mdzad sgo yin na zhe drag gi rgya chen po dang /_de gnang /_o'o rgya chen po cig da 'dug zer/_o'o/_'di/_ga re zer dgos red/_da 'khrungs sa'i mdzad sgo yin na zhe drag gi rgya chen po de 'dras zer 'di byas pa red zer/_da dga' ston yin na zhe drag gi rgya chen po gnang pa red zer/

In any case, Songtsen Gampo and the princess Tritsun had an elaborate wedding ceremony after Tritsun arrived in Tibet. So, the wedding ceremony was extremely elaborate. The celebration was very grand.

gnang pa ma tshad yin na a ni/_lha gcig khri btsun yin na a ni dngos gnas btsun mor ya/_dngos su yin na btsun mor ya 'dug zer dbang bskur pa red zer/_da 'di ga re zer dgos red/_ong /_skabs de dus yin na nga tsho bod la ya gtsug lag khang da de 'dras bzhang (bzheng )rgyu red pA lags/_bzhang (bzheng )rgyu song tsang a ni/_ong /_khri btsun gyis bsnams phebs pa'i jo bo shAkya mu ni'i/_o'o sku la sogs pa'i/_da nga rang tsho'i de 'dras sku/_sku brnyan dang /_da khong rang gi skal ba de gas de/_skabs de dus ga par bzhag gnang pa red zer na/_a ni de dus tsam nas yin na/_da gtsug lag khang med tsang a ni ga red zer dgos red/_da cig gi o'o/_da dpe cha'i nang la 'dug zer bris yo'o red pA/

Not only [did they have a wedding ceremony], the princess Tritsun was actually initiated as a princess. Well, the Jokhang temple, etc. had not been built yet in Tibet during that time. Because of that, the place where [they] put the statue of the Buddha, and so forth that were brought as [the princess'] dowry was, as is written in some books,

yid du 'ong ba'i khang bzang gcig gi nang la ya bzhag gnang pa red zer/_da da dung yin na cig gi o'o/_rgyal ba lnga pa'i gi da lta phyag deb nang la ya de 'dras gcig bskyon 'dug ga/_khri srong /_ga red zags/_khri btsun tshur phebs nas yin na bod la/_lha sar ya phebs tshar nas/_a ni kho rang gi thugs snang la de 'dras/_gzigs snang la e 'dras zer byung pa red zer/_da srong btsan sgam po ga re red/_ong cig gi/_nang logs la bzhugs bzhugs/_phyi logs la zhe drag phebs kyi mi 'dug zer/

"a beautiful house." And also the Fifth Dalai Lama says in his book that after Tritsun arrived in Lhasa, Tibet, she thought that Songtsen Gampo stayed inside most of the time, [he] hardly went outside.

da phal cher/_ga re zer dgos red/_kho rang phyi la zhe drag phebs ma nus yas 'di mtha' bzhi'i dmag la ya zhed gnang gi yod 'dra zer/_byas tsang kho rang la ya a ni/_a'o ga re zer dgos red/_da dngos gnas/_o'o kho rang la ya da/_pho brang btsan po gcig med tsang 'dis zhed gnang gi yod pa 'dra zer/_khri btsun gyi thugs la ya de 'dras cig dgongs pa red zer/

So, Tritsun thought that it was probably because he was afraid of the military power stationed in the four directions that he could not go outside. She thought that it was actually because he did not have a secured palace that he was afraid.

de 'dras cig dgongs tsang a ni/_khri btsun gyis yin na o'o srong btsan sgam por ya/_de byas byas/_smon lam bkyon nas/_da ga re zer dgos red/_kho rang la ya da gsol ba btab byas/_da cig zhu ba phul byas/_cig gsol ba btab byas ga re zhus pa red zer na/_da dmar po ri'i phyogs la ya/_da lta dmar po ri nga rang tsho'i 'di red pA lags/_pho brang po ta la brgyab/_o'o pho brang po ta la da lta phyag btab gnang sa'i o'o dmar po ri'i sgang la ya/_da ga re red zer na/_a ni/_skabs de dus yin na/_da o'o/_'di khri btsun gyi yin na/_da kho rang gi srong btsan sgam por ya gsol ba btab byas/_da dmar po ri'i phyogs la ya a ni cig gi/_da o'o de 'dras gi (kyi )ga re zer dgos red/_mkhar dang /_a ni de nas cig gi/_ong cig/_ga re zer dgos red/_de 'dras lcags ri dang /_da de 'dras bskyon dgos kyi 'dug zer/_da de 'dras zer byas byas/_pho brang gtso bo de cig pho brang yin na phar btsan po byas bskyon nas/

Since this was what Tritsun thought, she made a request or a wish to Songtsen Gampo to build a fort with fences around the Marpo Ri. Marpo Ri was the place where the Potala Palace was built. So, Tritsun made a request to Songtsen Gampo to build a fort with fences on the Marpo Ri.

a ni de 'dras gcig bskyon pa yin na a ni/_o'o/_de 'dras ga re zer dgos red/_de 'dras yag po yo'o red zer/_da kho rang la ya 'dug zer gsol ba btab pa red zer/_o'o de de 'dras zer byas byas btab pa red zer/_a ni de pho brang de'i/_da de'i cig gi btab yas skor la ya gsol ba gang 'dras btab pa red yin na/_zhib phra khyed rang tshos mkhyen 'dod pa yin na/_a ni de ga re zer/_'di rgyal ba lnga pa'i o'o/_dpyid kyi rgyal mo'i glu dbyangs la ya gzigs gnang na/_'de'i nang la zhe drag gi gsal po 'dug zer/

And if [he] built a secure main palace then it would be very good, said Tritsun. This is how she made the supplication. If you would like to know how [Tritsun] made the request for building a palace in detail, you might want to read the Fifth Dalai Lama's Kyiki Gyalmoe Luyang. It is clearly explained in that book.

da de nas o'o/_'dug zer red/_ga re zer dgos red/_ong /_da de nas yin na btsun mo yin na bal bza' khri btsun da 'dug zer/_tshur/_bod la ya tshur bsus/_kho rang gi yin na o'o/_skal la yin na bsam gyis mi khyab pa'i rin po che nor bu dang /_de gas bsnams/_a ni da dung yin na/_ong /_srong btsan sgam por ya/_cig gi/_dmar po ri'i steng la ya pho brang yin na cig gi/_zhe drag sa btsan po/_gcig/_pho brang yin na btsan po/_mtha' bzhi'i dmag la ya 'jigs mi dgos pa cig yin na bskyon na yag po yo'o red zer/

So, well, the princess Tritsun was invited to Tibet, and she brought with her inconceivable jewels as her share of inheritance. And also, she suggested that it would be good to build a secure palace on the Marpo Ri so that [Songtsen Gampo] would not have to be afraid of the military power in the four directions.

kho rang gis gsol ba btab gnang pa red/_btab gnang pa red pa lags/_da 'di de gas/_'di 'dug se byas/_da 'di nas yin na ga re red zer na 'di red zer/_khri srong /_ga re zags/_'di da dgongs dag_khri srong lde btsan zer 'gro'o (grabs )byed kyi/_dgongs dag_da khri btsun mna' ma la ya/_ga re red zags/_ma red/_dgongs dag_khri btsun yin na srong btsan sgam po'i btsun mor ya bsus pa'i rjes la ya da dung yin na skabs de dus yin na da dung yin na las 'gan chen po cig da dung grub yod ma red pa/_las 'gan chen po gcig grub tshar pa red/_

This is one task. And then, Trisong, sorry, I almost said Trisong Detsen. So, [when] Tritsun was [taken] as a bride...no, sorry. After Tritsun was invited as a princess, there was still one important task left to be implemented. One task had been accomplished.

da da dung las 'gan chen po gcig grub yo'o ma red/_chen po gcig de ga re red zer na/_a ni 'di red zer/_rgya bza' kong jo/_o'o bod la ya bsu yas 'di red zer/_rgya bza' kong jo bod la ya bsu yas de/_da 'di khri/_o'o ga re zags/_lha gcig yin na khri btsun yin na/_o'o tshur bsus tshar nas/_a ni ga re red zer na/_da yang blon po mgar la sogs pa yin na/_khong tsho yin na ga re red zer na/_o'o/_yang srong btsan sgam po'i sku mdun la yar bcar nas/_da ga re zhus pa red zer na/_da ong da lta bal bza' khri btsun ni nga tshos tshur gdan 'dren zhus tshar pa yin zer/_

One task that was still not accomplished was [the task of] inviting the Chinese princess to Tibet. After Tritsun had been invited to Tibet, the Minister Gar Tongtsen, etc. went to see Songtsen Gampo and said that they had brought Tritsun, the Nepalese princess.

da rgya bza' kong jo nga tshos yin na bod la ya gdan 'dren zhu yas la ya/_da khyed rang gis bka' gnang rogs gnang zer/_'dug zer zhus pa red zer/_a ni 'dug zer zhus dus tsam nas/_a ni srong btsan sgam pos yin na'i/_ga re zer dgos red/_bod/_da ong /_de la ya/_ong /_ga re zags/_mgar stong btsan dang khong tshos yin na yar snyan gsang zhus pa de la ya/_mar bka' lan gnang nas/_da de da lta yin na khyed rang tsho mar rgya nag la phyin nas/_a ni/_ong /_rgya bza' kong jo yin na da yar yin na gdan 'dren zhu yas kyi las ka 'di /_khyed rang tshos yar snyan gsang zhus pa nang bzhin/_'dug zer byas na 'grigs gi red zer/

Now give them the order to bring Kongju, the Chinese princess to Tibet. So, in return to Gar Tongtsen, etc. suggestion, Songtsen Gampo told them that it would be alright for them to go to China to invite Kongju, the Chinese princess, just as they suggested.

a ni 'dug zer gsungs nas/_ga re red zer na/_sngon ma yin na/_ong /_khri btsun bsu ga/_khri btsun yin na tshur gdan 'dren zhu ga/_o'o de 'gro dus tsam nas a ni cig gi/_ga re zer dgos red/_'bul rdzas rbad de rin po che bsam gyis mi khyab pa de 'dras bskur gnang pa red pA/_da ga nang bzhin gyi da rgya bza' kong jo bsu ga theg dus/_rgya bza' kong jo yin na gdan 'dren zhu ga 'gro dus tsam nas/_yin na a ni blon po tsho la ya/_a ni mgar stong btsan gyis gtsos pa'i/_a ni blon po tsho la ya a ni/_cig gi ga re zer dgos red/_ong /_rin po che yin na/_yang da ga re zer dgos red/__rin po che yin na/_baiDura ya'i khrab la ya pad+ma ra ga'i phra brgyan pa dang /_a ni da dung yin na/_o'o /_gser gyi rbad de/_da de 'dras kyis da rgyan brgyab pa'i/_rbad de da gos/_gos bzang po/_

And when [they] went to invite Tritsun previously, [they] were dispatched with inconceivable gifts. And now when [they] went to invite Kongju, the Chinese princess, the chief minister Gar Tongtsen along with other ministers travelled with precious jewels such as Vaidurya armor with ruby stones, elegant flawless clothes decorated with gold, etc.,

dri mas ma gos pa dang /_a ni da dung yin na rin po che yin na/_cig o'o/_da rtsa chen po zhe drag gi mang po dang /_a ni ong /_srong btsan sgam po'i cig gi/_ong /_kho rang gi thel tse bskyon pa'i bka' shog dang /_srong btsan sgam po kho rang gi thel tse bskyon pa'i phyag bris dang /_a ni de bzhin yin na rta pa yin na brgya lhag tsam btang byas yin na/_a ni ong /_khong tsho ga re zer dgos red/_rgya nag gi yul la ya 'dug zer/_o'o phyin pa red zer/

and many other precious jewels. And also, [they] had an official letter with Songtsen Gampo's seal on it and over one hundred horsemen [travelling] with them.

o'o 'di rgya bza' kong jo gdan 'dren zhu/_'di o'o rgya bza' kong jo gdan 'dren zhu ga/_a ni de nas yin na khong tsho/_da ga re zer dgos red/_la brgyab/_chu brgyab/_da dka' las zhe drag brgyab nas/_a ni mtha' ma yin na/_ong 'di/_nga tsho da lta da dpe cha'i nang la yin na 'dug zer bris 'dug ga/

In order to invite Kongju, the Chinese princess, [they] toiled up crossing the mountains and rivers. And finally,...this is what is written in the book,

rgya nag zin zhing bkra shis khri sgo/_da deng sang gi ga re red zer na/_de red pA lags/_hran zhing gi 'di/_ong /_khrang an la ya/_da 'di hran zhing gi shi an/_da de khrang an la ya slebs nas/_a ni ong /_thang tha'i tsung la ya da /_ong /_skabs de dus kyi thang rgyal rabs kyi/_ga re zer dgos/_gong ma yin na thang tha'i tsung red pA lags/

they arrived in Zinshing Tashi Trigo (in Tibetan) now known as Chang'an of Shaanxi. Tang Tai Tsung was the emperor of the Tang Dynasty during that time.

a ni kho rang la ya/_da khyed rang gi sras mo/_a ni nga tsho'i bod kyi btsan por ya/_a ni btsun mor ya gnang rogs gnang zer/_'dug zer zhus pa red zer/_da 'di zhus dus tsam nas yin na'i nga rang tsho'i 'di'i ga re zer dgos red/_o'o/_dpyid kyi rgyal mo'i glu dbyangs nang la de 'dras bris gnang bzhag/_gcig nas 'bul rdzas phul yas dang /_da cig gi 'bul ba yin na bsam gyis mi khyab pa phul yas dang /_a ni cig gi/_o'o skad cha yin na tshig snyan po dang /_da de 'dras zhe drag gi thog nas yar zhus nas yin na/_btsun mor gnang rogs gnang zer gsol ras zhu yas byas/

And [they] asked him to give his daughter, the princess for their Tibetan king. The account of this request is written in this way in Chyiki Gyalmoi Luyang [by the Fifth Dalai Lama]. On the one hand, [they] had inconceivable gifts, and they made the request to give them the princess in a gentle way.

gnyis nas yin na yang ga re zer dgos red/_gal srid de 'dras ong /_ma gnang pa yin na/_a ni yang nga tshos cig gi/_ga re zer dgos red/_a ni blon po mgar la sogs pas yin na/_ong /_thang tha'i tsung la ya/_da sras mo a ni 'di rgya bza' kong jo gnang rogs gnang zer/_a ni 'dug zer zhus dus gcig nas yin na/_'dug zer zhus pa red pA/_da khyed rang gi/_o'o/_sras mo de yin na rje btsun sgrol ma'i sprul pa red zer/

On the other hand, [they said that] if [the Chinese king] did not give [her] then we would.... So, the Minister Gar, and so forth asked Tang Tai Tsung to give the Chinese princess. [They] said that his daughter was an emanation of Goddess Tara.

a ni byas tsang de 'dras song tsang a ni/_sras mo'i/_ong /_da cig gi/_cig gi skal la bskur gnang yas nang la ya yin gcig min gcig/_a ni ong sangs rgyas yin na shAkya thub pa yin na dgung lo bcu gnyis la phebs pa 'di nga tshor gnang rogs gnang zer/_a ni ong da cig gi/_ong de 'dras cig gi/_gal srid de mna' mar ya/_ga re zer dgos red/_srong btsan sgam po'i btsun mor ya gnang pa yin na/_a ni phyogs gang ci'i thad la ya yag po zhe drag yong pa 'dug zer/

[They] asked [the king] to give them the statue of the 12-year-old Buddha for sure as a part of the dowry. [They] said that if [the king] gave them [the princess] for Songtsen Gampo's bride then it would be better from all possible perspectives.

a ni cig gi mtha' mtshams gi brtan lhing dang de tsho gang ga logs la ya phan thogs zhe drag 'dug zer/_'dug zer zhus pa red zer/_a ni ong 'dug zer tshur zhu dus tsam nas/_a ni ga re red zer na/_skabs de dus yin na a ni/_ong /_ga re zer dgos red/_'dug zer zhus pa red de la'i/_a ni ong /_dang po yin na cig gi/_o'o thang gi gong ma'i ngos nas byas pa yin na/_gnang 'dod/_o'o ga re zer dgos/_bod la ya o'o 'di/_rgya bza' kong jo mna' mar ya btang gnang 'dod yo'o red de la'i/_a ni yin na'i yin na ga re red zer na/

It would strengthen stability and peace on the border regions, said [Gar Tongtsen, etc.] When [they] made such a request...during that time... Even though the Tang emperor wanted to send the princess to Tibet, but

ong /_btsun mo yin na'i/_btsun mos da/_rgya bza' kong jo'i kho rang gi yum yin na da 'di/_rgya bza' kong jo thag ring po de 'dras la ya gtang gnang 'dod yo'o ma red zer/_thag ring po de gtang 'dod med pa byas/_a ni rgya bza' kong jo kho rang gi gcen po yin na kho rang gi 'dod pa yo'o ma red zer/_a ni rgya bza' kong jo kho rang gi ngos nas byas pa yin na'i/_a ni de 'dras kyi da/_ong theg 'dod de mi 'dug ga lags/_kho rang yin na theg 'dod yin na de 'dras zer med pa byas/

the empress did not want to send [the princess] that far. Princess' brother also did not have the desire [to send her away]. Apparently, Kongju herself did not want to go [to Tibet also]. So, she too did not want to go.

a ni tig tse (tsam )bar ga re zer dgos red/_bar tsha (bar mtshams )la ya tid tse (tsam)ong /_tid tse (tsam)cig dka' las khag po byung nas lam sang yin na cig gi/_o'o/_mna' mar yar bsu thub yo'o ma red zer/_bsu thub yo'o ma red zer/_a ni o'o gcig byas/_gnyis nas yin na ga re red zer na/_nga rang tsho'i da lta 'di o'o/_dpyid kyi rgyal mo'i glu dbyangs nang la yin na'i gsungs 'dug gang lags/_gang yin zer na/_skabs de dus yin na a ni/_rgya bza' kong jo yin na mna' mar len mkhan cig/_btsun mor la bsu mkhan yin na/_a ni ong /_rgyal khab gzhan dag gi mna' mar ya bsu mkhan gyi pho nya yin na/_a ni rbad khrang an la ya slebs bsdad yo'o red zer/

So, in the meantime [they] had some problems and could not invite the princess right away. This is one reason. The second reason is, as mentioned in Chyiki Gyalmoi Luyang, that there were envoys from other countries who had arrived in Trang An to invite the princess during that time.

de'i nang la ya ga re yo'o red zer na/_khag cig yin na de red zer/_rgya gar chos kyi rgyal po byas/_stag zig nor gyi rgyal po/_ge sar dmag gi rgyal po/_gzugs mdzes khrom gyi rgyal po zer/_a ni khong tshos yin na/_de cig gi khong tshos yin na/_a ni ong /_mna' ma bsu mkhan yin na blon po yin na lnga brgya tsam cig (zhig )'dug zer btang yo'o red zer/_a ni de 'dras red zer/_a ni lhag par du ga re red zer na/_ong cig gi/_skabs de dus kyi rgya nag gi nang la ya blon 'bangs mang che ya yin na/_bod la ya dga' po byed kyi yo'o ma red zer/

[The envoys] who were present there were [the representatives of] the Dharma king of India, the wealth king of Persia, Gesar, the war king, and Zukdzé, the king of Trom. They had sent around 500 ministers to invite the princess. And most importantly most of the ministers and Chinese people in China did not like Tibet.

'di song tsang ga re red zer na/_da ong cig gi/_mna' mar bster pa yin na/_da ga re zer dgos red /_rgya bza' kong jo yin na bod la ya/_btsun mor ya phul pa yin na/_a ni/_bod la ya btsun mor ya yar gtang pa yin na/_ga re zer dgos/_btsun mor ya/_bod kyi srong btsan sgam po'i btsun mor ya phul pa yin na/_da cig gi ga re zer dgos red/_o'o phul 'dod yo'o ma red zer/_da yin na'i ga re zer dgos red/_yang cig gi/_phar ong /_cig gi/_nye ring med zer yas da cig gi/_phar tshur dga' la nye mchog de 'dras byas med/_e 'dras zer gsungs yas dang /

Therefore, [later the king] did not want to give or send the princess to Tibet for Songtsen Gampo's bride. So, in order to show [the king's] impartiality,

gnyis nas yin na cig gi/_de dus yin na rgya bza' kong jo yin na btsun mor bsu mkhan yin na/_rgyal khab kha shas kyi/_da cig gi ong /_de ga re zer dgos red/_dgongs dag a las dgongs dag/_yul kha shas/_rgyal khab ma red/_yul kha shas kyi rta pa dang de 'dras mna' ma ong /_btsun mo bsu mkhan yod tsang /_da ong tshang ma logs la ya gcig pa byas na byed thub yas yo'o ma red pA/_byas tsang de 'dras song tsang /_da ong /_khong tsho khag cig da cig khong khro ma za ba dang cig/_btang snyoms cig yong yas kyi ched du/_ga re byas pa red zer na/_da blo rig gi 'gran bsdur byed kyi yin zer/

on the other hand, since there were horsemen from some other countries who came there to invite the princess, sorry, it is not "countries," it is "places," [the Chinese emperor] could not treat all of them equally, right? So, in order to treat them equally without making one another angry, [the emperor] told them that they would have a intelligence competition.

sur blo rig mnga' ba/_su yin na da blo rig yin na rno ba yod pa yin na'i/_a ni de la ya yin na a ni rgya bza' kong jo bster kyi yin zer gsungs pa red zer/_da de 'dras gsungs dus tsam nas yin na/_a ni ong /_ga re red zer na/_dang po 'di/_da khong tsho blo rig bsdur pa red zer/

So, [the emperor] said that [he] would give the prince to someone who was the most intelligent. Because of this, they competed for [their] intelligence.

nga rang tsho'i 'di da lta/_ong bod kyi sgrung nang la'i da 'di mang po bshad kyi yo'o red pA/_sgrung gi nang la'i de 'dras zer yo'o red pA lags/_da lta 'di blo rig 'di bsdur dus/_dang po de ga re byas pa red zer na/_de gcig sprad pa red zer/_ong /_ga re zer dgos red /_bla g.yu gcig sprad byas/_khong tshor ya rgyal pos bla g.yu gcig sprad byas/_bla g.yu 'di gang 'dras cig yo'o red zer na/_bla g.yu de yin na dngos gnas/_ong /_rbad de/_bla g.yu de yin na/_gang 'dras gcig red zer na/

It is mentioned in our Tibetan history books. It is mentioned that when they first participated in the competition [eact contestant] was given a life-supporting turquoise. The king gave the life-supporting turquoise to them. This is what the life-supporting turquiose actually looked like.

dkyil la ya/_bla g.yu de'i mtha' la ya yin na i khang (i khung )gcig dang /_dkyil la i khang (i khung )gcig byas/_nang logs i khang (i khung )gi bang rim gang ga logs kyog kyog zhe po cig yo'o red zer/_da 'di'i nang la ya a ni ga re lab red/_da 'di/_bla g.yu de'i nang logs ya a ni ong /_sri shing gyi skud pa rgyud thub pa yin na da sri shing de rgyud thub pa yin na/_skud pa gcig rgyud thub pa yin na/_a ni 'di ga re zer dgos red/_'di ong /_'di sus rgyud thub pa yin na/_'di/_rgya bza' kong jo de'i mna' mar bster gyi yin zer/_'dug zer gsungs pa red zer/

It had a hole in the middle and on the edge. The interrior hole was not straight at all. So, [the contestants] were told that whoever managed to put a string made from sishing (a tree) through the hole would be given the princess for [their king's] bride.

da de 'dras byed dus tsam nas/_a ni ga re red zer na/_da blon po gzhan dag tshang ma log gis nyi ma mang po bed spyod btang byas/_'di brgyus/_i khung brgyus pa red zer/_bla g.yu de'i nang logs la i khung brgyus pa red de la'i/_skud pa khyon nas rgyu thub kyi yo'o ma red zer/_a ni rgya/_mgar stong btsan yul srung yin na/_kho rang yin na zhe drag gi blo rig bkra ba'i blon po gcig song tsang /_kho rang gis ga re byas pa red zer na/_kho rang gis sngon ma nas a ni ga re zer dgos red/_kho rang yin na rgya nag slebs pa da ga yin na ong /_da kho rang rgya nag slebs ma thag pa la da kho rang gis de 'dras gcig/_grog ma gcig gsos yo'o red zer/_

So, all other ministers spent many days [trying] to put the string through the hole of the life-supporting turquoise, but they were not able to put it through. Because Gar Tongtsen was a very intelligent minister, this is what he did. As soon as he arrived in China, he nourished an ant.

khong gis ci dag bza' yas da de 'dras bster nas grog ma gcig gsos yo'o red zer/_a ni kho rang gis ga re byas pa red zer na/_a ni khong rang gis grog ma 'di/_grog ma 'di la ya a ni sri shing gyi skud pa 'di btags byas/_a ni kho rang gi grog ma de yin na/_ga re red zer na/_grog ma 'di kho rang gi rbad de/_grog ma de rbad de kho rang kha lag bster byas/_de byas tsang grog ma 'di rgyags pa zhe po cig chags byas/_grog ma chen po gcig/_a ni grog ma de yin na/_kho rang gi grog ma de'i sked pa la ya skud pa gcig brgyus/_a ni de'i yin na ga re red zer na/_sne la ya skud pa gcig brgyus byas yin na/_a ni/_grog ma 'dir phu brgyab byas/_a ni bla g.yu'i nang la ya yar 'dzul bcug pa red zer/

He nourished the ant by feeding her. And then he tied string to the ant. Because he gave her food, she was very big and fat. So, he tied the string to her waist and to the front part [of the ant's body]. And [he] blew some air to the ant and made her enter through the hole of the turquoise.

a ni 'dzul bcug dus tsam nas/_phu brgyab pa red pA lags da/_phu brgyab byas 'dug zer byed dus a ni grog ma 'di da bla g.yu de'i nang logs ya 'dzul nas/_a ni kho kyag kyog ga re yod na'i kho don sa cig 'tshal dgos red pA/_kho don sa cig 'tshal dus tsam nas/_a ni skud pa 'di rgyu thub pa red zer/_da nga rang tsho'i sgrung kha shas nang la ga re zer gyi yo'o red zer na/_yang grog ma 'di rbad de sla nga'i nang la ya/_rbad de 'di byas byas tsha po bzos/_a ni sla nga'i nang la ya kho me bkrag (mi sreg )ma btang tsam zhig kho 'di byas/_a ni kho tsha gdub/_da kho zhe po cig 'tshig byas/_a ni/_kho i khung gcig 'dzul sa blta dus tsam nas/_a ni bla g.yu 'dir bzhag dus/_bla g.yu'i nang nas 'dzul pa red zer/_da/

So, when [he] made the ant enter through the hole... Because the ant was forced in with air, she entered into the hole of the turquoise and tried to find a way out through the crooked hole. So, when she was looking for a way out, [Gar Tongtsen] managed to put the string through the hole. And, in some of our stories it is mentioned that she was heated up, but not completely roasted, in a frying pan. Because of that, she became very hot and started looking for a hole to get in. And, when [Gar Tongtsen] put the turquoise there [she] entered into the hole.

zer srol o'o kha shas 'dra mi 'dra kha shas 'dug ga/_gang ltar ga re yin na'i min na'i/_bla g.yu 'di'i o'o nang logs ya sri shing gyi skud pa 'di rgyu thub pa red zer/_da 'dug zer rgyu thub byas a ni da/_o'o/_btsun mo/_mna' ma bsu mkhan gzhan dag tshos rgyu thub ma song zer/_da nga tsho bod kyi blon po tshos rgyu thub song zer/_nga tsho yin na blo rig yin na da 'ga' tse(tsam )rno po mi 'dug gas (gam )zer dus tsam nas/_a ni ga re red zer na/_yang ong /_ga re zags/_da 'di red/_dngos gnas byas na/_ong 'di blo rig rno ba 'dir bster gyi yin zer/_'dug zer gsungs pa red de la'i/_da bod kyi blon po tsho'i/_o'o/_blo rig 'di/_ong /__ga re zer dgos red/_btsun mo bsu mkhan gzhan dag las blo rig rno ba yod na'i/_yang 'di/_rgya bza' kong jo de 'dras zer bster yas 'di zhal bzhes yo'o ma red zer/

So, apparently there are a few accounts [of this event.] In any case, [the Tibetan ministers] were able to put the string through the hole. Because they were able to put the string through the hole, they said this: other people who are here to invite the princess could not put the string through the hole; we, the Tibetan ministers, were able to do this. So, aren't we more intelligent? Well, even though [the emperor] said that he would give [the princess] to the most intelligent one, but [he] did not accept to give her away like this despite the fact that the Tibetan ministers were more intelligent than other envoys who were there to invite the princess.

mna' mar gnang yas zhal bzhes yo'o ma red zer/_yang ga re byas pa red zer na/_thengs gnyis pa yin na da 'gran bsdur mang po zhig byas pa red zer/_da de'i nang la yin na na cig ga re red zer na/_ong /_bya yo'o red pA lags/_bya/_a ni/_bya yin na ma bu dbye ba phye yas/_bya yin na ma brgya dang /_o'o/_bu brgya/_da bya yin na cig gi o'o de red pA/_da 'di ga re zer dgos red/_bya a ma dang bya phrug yin na dbye ba phye yas/_ong de 'dras byas/_yang de nas ga re red zer na/_shing rbad de ldum ldum de 'dras kyi rtsa dang rtse yin na dbye ba phye yas/_da de 'dras kyi gang byas/_ga re zer dgos red/_o'o blo rig bsdur yas mang po cig byas pa red pA/_da de tsho gang ga'i nang la ya a ni/_ga re byas pa red zer na/_ong /_ga dus yin na'i/_bod kyi blon po tsho yin na a ni mna' ma/_da bod kyi blon po tsho yin na yul gzhan dag gi mna' ma bsu mkhan tsho las rnam par rgyal byas/_pho nya gzhan dag las rnam par rgyal/_rgyal yo'o red zer/

[The emperor] did not accept to give [the princess]. In the second round, [the contestants] participated in several competitions. For instance, one [competition] was distinguishing 100 mother birds from 100 baby-boy birds. This [competition] was for distinguishing mother birds from baby birds. And [there was the competition] for distinguishing the tip of a stick from the bottom of a stick. So, in brief there were many [games made] for the intelligence competition. In all these [competitions] the Tibetan ministers remained triumphant over other envoys, who came to invite the princess.

da dung de'i nang la ya gcig 'dug ga_da cig blo rig/_o'o ga re zer dgos red/_o'o bsdur yas nang logs la ya gcig ga re red zer na/_de 'dras gcig 'dug ga lags/_ong ga re red zer na/_mi re rer ya da dung ga re sprad pa red zer na/_gcig ga re red zer na/_nyin ma gcig khong tshos de 'dras byas pa red zer/_mi re rer ya lug sha/_lug sha bub re re sprad byas yin na/_a ni pags pa 'di/_ong /_pags pa mnyes zin pa byas/_pags pa mnyes tshar pa/_sha bzas tshar pa/_da dung yin na ga re red zer na/_chang ban re re btung dgos red zer/_'dug zer lab pa red zer/

There was another intelligence competition in which each contestant was given a whole lamb one day. And they were told to make the [lamb] skin completely smooth, eat the whole meat, and drink a pitcher of chang [Tibetan beer].

a ni da dung yin na de gas 'di/_chang de gas btung nas yin na ra ma bzi pa/_chang ban re re btung /_ra ma bzi pa byed dgos red zer/_da 'dug zer byed dus tsam nas a ni/_yul gzhan dag gi mna' ma/_da yul gzhan dag gi pho nya tshos ga re byed kyi yo'o red zer na/_chang kha med sna med btung /_a ni sngon la ya sha kha med sna med bzas/_de nas ga re/_chang 'di yin na kha med sna med btung /_a ni tshang ma ra bzi bsdad/_a ni sha de'ang bzas ma tshar pa byas/_pags pa mnyes ma tshar pa'i gong la ya mi tshang ma ra bzi byas bsdad pa red zer/_mgar stong btsan khong rang gi ga re byas pa red zer na/_a ni khong rang gi ga re byas pa red/_sngon la ya yin na/_a ni tshang ma log/_bod kyi pho nya tshang ma de nas mar byas byas tshang ma bang sgrig byas 'dug zer bsdad/

And [they] were not supposed to get drunk after drinking a pitcher of chang. So, because of these [rules] what other envoys who came to invite the princess did was they drank a lot of chang and ate a lot of meat before that. [Because they] drank a lot, they got drunk. Because of this they could not finish the meat also. So, they were all drunk even before they managed to make the skin completely smooth. What Gar Tongtsen did was he made all the Tibetan envoys sit in a row like this.

'bangs (ru)sgrig byas bsdad nas ga re red zer na/_sha de nas ti ga chung chung chung chung de 'dras gtub byas yin na/_sha la ya tshwa rmog/_tshwa re re rmog byas 'dug zer/_tshwa rmog dus tsam nas/_tshang ma kha skom gyi red pA lags/_kha skom tsang a ni chang btung /_chang 'di hob ste ga la mang po ma btung byas/_a ni chang gi ga re zer dgos red/_nga rang tsho'i chang phor chung chung nang logs la ya/_a ni chang /_chang 'di hub gang btung /_a ni gcig gis btung tshar pa da yang de 'dug zer/_yang gsham la yang gang byas gral gyi mgo nas gral gzhug bar du /_gral gyi gzhug bar du ya/_o'o sha ti ka re re byas/_a ni chang kha gang gang btung /_a ni de nas yin na ga re red zer na/_gral gyi mgo de nas byas byas/_a ni de'i/_lug lpags mnyes nas/_lug lpags de yin na gral gyi mgo nas tig tse (tsam)mnyes tse byas 'dug zer mnyes tsam byas/

The reason why they sat in a row was because [they] cut a small piece of meat and dipped it in salt. When you [eat something that has been] dipped in salt, [you become] thirsty. So they all became thirsty and drank chang. They did not drink a lot of chang on one drink, rather they drank in a small chang glass by small sips. So, when one person was done with the drinking, he would give a cupful of chang to the next person. This was repeated from the first one in the row to the last one in the row. Each one of them starting from the first person in the row upto the last person in the row ate a small piece of meat, drank a small cupful of chang, and made the sheep-skin smooth. Each one of them starting from the first person in the row smoothen up the sheep-skin a little bit

a ni gsham nas o'o da tshang ma log gis/_mi/_tshang ma log gis re re byas 'dug zer mnyes tshar dus/_gral mgo nas gral gzhug der slebs dus tsam nas/_a ni ong de gas 'di/_lug gi lug lpags yo'o red pA lags/_lug lpags 'di gas 'di mnyes tshar pa byas/_a ni sha de'ang bzas pa byas/_a ni ga re red zer na/_chang 'di ga ler ga ler btung /_sha 'di ga ler ga ler sha chung chung bzas pa red pA/_sha chung chung bzas nas a ni tshwa yod tsang /_kha skom pa red pA lags/_a ni chang 'di ong btung /_chang 'di yin na ga ler ga ler 'dug zer btung tsang /_a ni ong /_mi ya'i ra ma bzi pa byas/_sha ya'i bzas tshar pa byas/_pags pa ya'i mnyes tshar pa byas/_a ni da 'dug zer byas pa red zer/

and by the time it reached the last person in the row or by the time everybody in the row was done with the smoothing task, the sheep-skin was made completely smooth and the meat was all eaten. So, they drank chang slowly and ate small pieces of meat. Since they ate small pieces of meat, they became thirsty because [they] had salt [on them]. And they had chang. Since they drank chang slowly, they did not get drunk, and they ate all the meat and manage to make the sheep-skin smooth. This is how they did it.