First half translated previously by Ehrhard, Franz-Karl (2015): 'A Thousand-spoke Golden Wheel of Secular Law'. The Preamble to the Law Code of the Kings of gTsang. In: Schuh, Dieter (ed.): Secular law and order in the Tibetan Highland. Andiast: IITBS, pp. 105-125

Summary of Part 1

[= Bhutan#1. Homage, Bhutan#2. Table of contents (dkar chag), Bhutan#3. The life-stories of the lineage of the kings of Upper Tsang, and Bhutan#4. The Central Palace of the Successive Rulers of this Dynasty]

The preamble begins with verses of homage to the King of Tsang, extolling him as the embodiment of worldly benefit and happiness, a Dharma King whose just rule, symbolized by the golden wheel of law, subdues all opposition and whose fame is immense. He is praised as a divine sovereign, a source of virtue, a protector of his people, and a vanquisher of enemies, likened to Mañjuśrī in upholding the dual system of religious and secular governance. An aspiration is made that through the splendour of his dynastic lineage, all may attain heavenly understanding.

The text then outlines its contents: the dynastic history of the Kings of Upper Tsang, the grandeur of their fortress and domain, their legal system and testaments, and judicial pronouncements, supported by ancient codes and oral traditions. The author humbly acknowledges the difficulty of comprehending the profound deeds of such noble beings, comparing his attempt to a monkey playing with a lion's mane if viewed by the discerning, yet proceeds out of devotion.

It then situates Tibet as the land tamed by Avalokiteśvara and credits the ancestral Dharma Kings for establishing Buddhism. The history is divided into the Early, Middle, and Later Diffusions of the Dharma. The Middle Diffusion saw Sakya and Phakmdrupa (here called sde srid sne’u gdong pa) rule, followed by a period of fragmentation and conflict where local chieftains, allied with Mongol (hor sog) invaders, caused widespread turmoil. The rise of the Kings of Upper Tsang is presented as a divinely ordained restoration of order, marking the beginning of the Later Diffusion. Their lineage is traced back to Nyak Jñānakumāra, a disciple of Padmasambhava, and highlights Zhing Shag Tseten Dorje, prophesied by Karmapa Mikyö Dorje and Kunga Drolchok to rule Ü-Tsang. His three renowned sons, emanations of a Dharma King, Ber Nagcan, and Gesar, further consolidated power.^[1]
Karma Phuntsok Wangpo, son of one of these three, is celebrated as a great unifier, likened to Padmasambhava, who vanquished the Mongol invaders and established a reign of peace, the "era when an old woman could carry gold" (rgan mo gser khur). He restored temples, including the Jokhang, and supported the monastic community, receiving the title "Lord of Ü-Tsang" from the Tenth Karmapa Chöying Dorje.

Karma Tenkyong Wangpo

His son, Karma Tenkyong Wangpo, an emanation of Vajrapāṇi, was born under auspicious signs prophesied by Pema Lingpa. From a young age, he displayed kingly virtues and ascended the throne at fifteen. He continued his father's work, repelling further Mongol incursions, restoring monasteries, and patronizing various Buddhist schools, notably maintaining a close relationship with the Karmapa and Jetsun Kunga Nyingpo.
His five great deeds are enumerated:

1. upholding the Buddha's teachings by supporting the Sangha of all schools without discrimination
2. compiling a great law code for the happiness of his subjects
3. instituting tax relief
4. establishing a ban on hunting and fishing for ten months annually
5. and ensuring safe passage and support for pilgrims and traders, thereby creating widespread peace and prosperity.
   The preamble concludes this section with a detailed description of the magnificent palace-fortress of Samdruptse in Shigatse, the capital. It is depicted as an impregnable and awe-inspiring structure, like a celestial mansion, with ornate decorations, vast courtyards, and storehouses. The king resides there like Indra, surrounded by his court and envoys from various kingdoms. The palace is further beautified by four great parks and strategically supported by ancillary fortresses, ensuring the stability and prosperity of the entire dominion, with Lhasa at its religious and economic heart. All this flourishing is attributed to the great merit and kindness of the Dharma King.

Thirdly, concerning its system [of royal law], testaments, narratives, and so forth:

[=Bhutan#5. The system of their legal codes, final testaments, historical narratives, etc.]

The pure royal law of this very dynastic lineage is this: it is strict examination (nan tur) for transgressors of the law, and reward (bya dga’) for those in accordance with the law. Even the judicial pronouncements (zhal lce), which reiterate [these principles], are stripped of verbose and archaic phrases from the past. False accusations and deceptions (bsnyen ham) are thoroughly investigated (lit. "oil is pressed out"), and black and white are clearly distinguished. Fines are imposed that get to the heart of the offense (stong la snying gnon), [calculated] within the scope of levying standardized initial amounts in srang and zho (grang phud srang zho ‘bebs), consolidating various categories such as "white fines" (stong dkar for unintentional wrongs), "black fines" (stong nag for intentional wrongs), and the category of “ownerless [property/assets accruing to the] state'“ (mi bdag rgyal ?), and so forth.
Furthermore, within the framework of regulations and penalties concerning government representatives (hor ‘dra chad shul), verbose phrases related to the ‘four-tiered system of foundational charges and fines’ (gdan stong bzhi zur) were condensed.
The kingdom, under such clear, weighty, and authoritative royal laws, is seen by all as resembling the Golden Age (rdzogs ldan gyi dus), the “era when an old woman could carry gold,” thus it is.
The great law of a Cakravartin king is heavy like a golden yoke; like the sun and moon shining from the celestial sphere, it is without partiality; like Meru, the supreme mountain in the center, it is established, unshakeable by any; like the great ocean, its depths difficult to fathom, it is difficult for anyone to comprehend. Since the intent of this very [law] cannot be fully grasped by any means, it is indeed beyond the sphere of my [the author Sper ser’s] ordinary mind. However, by the king's decree, when I [Spel ser] served for eleven years in the manner of a “plain (lit. hairless) leather cushion” (spu med ko gdan)—wearing the “leopard skin of fine speech” (mgrin bzang gi gzig lpags) as the ‘first fruit’ of that decree—as an administrator (las ‘dzin) of the great fortress Sangngak Dechenpo , [a fortress] for suppressing the Mongols; at that time, I was granted an understanding of worldly affairs (’jig rten gyi rnam bzhag), the system of royal edicts (bka’ khrims kyi lugs), methods of adjudication (zhal lce’i gcod lugs), and so forth—[this body of] royal testaments (bka’ chems)—[all of which became known to me] as if it were letters inscribed on stone.
Based on this understanding, [I observed that] the judicial pronouncements (zhal lce) in Ü generally lacked the royal law (bka’ khrims) of an authoritative dynastic lineage (rgyal rabs khungs can). Judgments tended to be arbitrary, with inconsistent penalties imposed without proper determination of truth or falsehood. Calculations for the requisite provisions for government representatives(hor ‘dra) were made haphazardly. For deaths caused by dog bites (khyis rmug nas rkyen pa) or or the death of a servant in service, powerful individuals (mi bdag kha ba shed can) would demand 'merit fines' (dge stong). Furthermore, given that in each valley there were numerous and divergent legal customs and judicial pronouncements (lung pa rer khrims lugs re’i zhal lce mi gcig pa rnam grangs mang ba). Therefore, since the decree (lung) of the King of Upper Tsang encompassed all of Ü and Tsang in Tibet, and it was deemed highly appropriate and necessary to rely on the law (khrims) of the great palace of Samdruptse, I made a new copy of the “Great Law Code with the Crystal Seal” (khrims yig shel tham chen mo).

Meanwhile, at the urging of the storekeeper/treasurer (gnyer tshang) and [following] the established judicial pronouncements (zhal lce’i rnam bzhag) of the elder headmen of the stewards and servants of the district (gnyer g.yog lung tshan gyi rgan po gtso bo rnams), I had made a draft titled “Perfect Virtues and Excellence” (phun tshogs dge legs ma). While this draft was still being compiled, a version that had been presented while residing at Ne'u Deyang (Sne’u bde yangs) was improperly circulated and mistakenly titled a ‘Law Code’ (khrims yig tu ming btags). There was also one scroll (shog dril) with an introduction in ornate verse. Furthermore, another work, based on that same source material, purported to be the 'Ne'u Law Code' (gzhis ka sne’u’i khrims yig yin khul du mdzad pa). As these were unfinished drafts, the judicial pronouncements (zhal che) were incomplete. Moreover, there were inaccuracies due to lack of comprehension and omissions. Particularly, as one was titled 'Law Code,' and [thus] refers to a royal decree that has been decided and sealed with authority (rgyal po’i bkas bcad nas dam kha ‘byar ba), if its origin were investigated, it would be found to be a self-proclaimed work of limited authority (reg gcod rang mtshams su ‘gro ba ‘dug pas). Therefore, I subsequently compiled the remainder of the draft of judicial pronouncements. Following a request from Olo Gyurme Dorje of Tashigang concerning the proper system of worldly judicial pronouncements and how they should be best formulated (’jig rten zhal lce srol lugs ji ltar legs tshul gyi dri ba gnad byung ba), [this present work proceeds].

Fourthly, concerning the Sixteen Great Pronouncements [Bhutan#6. The Sixteen Major Rules of Conduct and the Historical Records, Ancient Legal Documents, and Associated Traditional Narratives that Support Them [fol. 28.6-36.2]

on what is to be adopted and abandoned (spangs blangs chen po bcu drug), and, as supplementary authoritative sources (lung rgyab) for these, the history of old law codes (khrims yig rnying po’i lo rgyus), related narratives (gtam rgyud), and ancillary traditions (zhar byung rgyud pa):
[These are drawn] from sources such as an authentic (khungs btsun zhig) old Tsalpa law code (tshal pa’i khrims yig rnying pa) from the past that was in the possession of the Dharma Lord (chos rje) of Depa Lumpané (sde pa lum pa nas); the oral tradition of my father, who was learned in narratives; and my own observations from wherever I traveled in Ü-Tsang, the Mongol [lands], and Lhomön, regarding their respective customs (lugs) and so forth. The basis for these judicial pronouncements is thus like a law code (zhal che’i gzhi ma khrims yig bzhin).
Within this [basis], there are three [types of law]: Religious law, royal law, and individual law/personal discipline.
Religious law is like a silken knot: gentle yet firm.
Royal law is like a golden yoke: majestic and weighty.
Individual law/personal discipline requires taking up the burden [of responsibility] and possessing virtuous qualities.
As for religious law: the Perfectly Enlightened Buddha taught the ten virtues as the antidote to the ten non-virtues. Based on this, the ancestral Dharma Kings established royal law founded upon these ten virtues. Accordingly, with respect to physical actions such as taking life, sexual misconduct, and taking what is not given, they instituted [penalties like] compensation [for murder] (stong), compensation for adultery (byi ‘jal), and compensation for theft (rkun ‘jal). For offenses of speech and mind—such as lying, covetousness, malice, and other such hidden faults (lkog gyur nyes pa)—they established oaths for purification (mna’ dag) and the like, calling upon the wisdom deities (ye shes pa) as witnesses (dpang).
As for individual law/personal discipline – taking up the burden [of responsibility]:
In ancient India, there were an elephant, a hare, and a partridge. The elephant, being strong, carried them across water. The hare, being intelligent, provided counsel and strategy. The partridge, able to fly, gathered fruits from treetops, which served as food for the three of them. They lived in the upper part of a valley. In that valley, the harvests and waters were always excellent, rain fell in due season, and there was happiness and prosperity. A Brahmin diviner, upon investigation, understood that this [prosperity] arose from the virtuous qualities of these three animals abiding by [their own] law/order (khrims la gnas) [living together in] and their excellent and harmonious way of living together.^[2]
Nowadays too, caravan leaders, merchants, and groups of travellers journeying for their respective material gain, such as profit and wealth, always heed the word of a capable caravan leader regarding matters like halting places (sa tshigs), casting dice [for divination/routes] (sho ‘grims), and guarding against enemies. If they abide by their individual discipline and commitments (rang khrims dam tshig), all will travel safely, achieve their aims, and successfully return( lit. 'along with obtaining the news/report [of success]') to their own lands in well-being; this is indeed the case. Similarly, local officials and administrators (sne mo las ‘dzin) appointed by decree from the ruling authorities (dpon sa nas lung gis bskos pa), following the adage, ‘To engage in worldly ethics (mi chos), one’s own integrity must be pure,’ must themselves also act in accordance with the law, possessing conscientiousness (khrel yod pa), a sense of shame (ngo tsha shes pa), and mindfulness (bag yod pa), and principally act in a way that does not disgrace the Three Jewels.
Following the proverb, “If the lord errs, the donkey is killed” (dpon nyes na bong bu gsod),^[3] [officials should] openly praise whatever command the lord (dpon) gives, be skilled in discerning his intent, and accomplish whatever tasks the ruler assigns. They should be upright and good, not forgetful, not acting on every whim. They should take the excellent conduct of sublime, great, and noble persons as their model (mig ltos byed pa), and be free from pretense and hypocrisy (zom lus hang zom med pa). With this in mind, what is known as the 'Pronouncement of the Mirror-Faced King' (Rgyal po me long gdong gi zhal che) concerning individual law/discipline arises.
[Conversely, those who] act on every thought that clearly comes to mind, without foresight regarding [the consequences for] their superiors or close associates, who are superficially eloquent but deeply self-serving, skilled at “threading a needle into a moving eye” (’gro dmigs la khab snyung tshud mkhas pa),^[4] “extracting the sinew of a louse' (shig gi rgyus pa ‘don pa),^[5] “licking the brain of a roasted head” (sro ma’i klad pa bldag pa),^[6] engaging in novel undertakings and ostentatiously seeking prominence, and who disregard [the law of] karma—such types, though they may achieve temporary success, will ultimately not succeed for they are disgraced from the [sacred] expanse of the Three Jewels. Moreover, their lord’s retinue will be adversely affected (dpon po’i la g.yog ‘go ba), and they [the unethical officials] will experience [the consequences] themselves, either in this life or the next.
As it is said, “Conscientiousness, a sense of shame, and glorious wisdom are what initially bring forth worldly auspiciousness. Therefore, one needs to possess the ‘four worldly ethical [qualities]’ (mi chos bzhi ldan), such as conscientiousness, a sense of shame, and noble conduct. Whether a person of standing (tshad ma’i mi) is a village elder (lung pa’i gtso rgan), a caravan leader, or an administrator for a lord (dpon gyi las ‘dzin), if they have great consideration for the common welfare and adhere to individual discipline (rang khrims); [and if] local officials uphold the law (sne mor las ‘dzin) and govern according to the king's decree (rgyal po’i lung), then the subjects and populace will be pacified, able to sleep day and night without interruption. Consequently, they will have faith and devotion towards their superiors. Thus, that [ideal] master-servant relationship (don g.yog)—described by the saying, “The master’s lineage for generations, and the servant’s service for generations” (dpon gdun rab dang g.yog mi rabs), like a “golden basin filled with melted butter” (gser gzhong mar khus khengs pa lta bu)—will come to exist. Therefore, district governors (rdzong dpon) must cherish the law (khrims) and have a sense of shame (ngo tsha) as the principal service to their lord.
As the current proverb also says: “Law is cherished where law exists; but under a lawless leader’s rule, to whom indeed can one appeal [for justice]?” (khrims khrims sar gces pa dang/ khrims med gtso bos byas na ‘bod pa su ma rgyag). Thus, a leader of even ten people (mi bcu yan gyi gtso bo) must act with consideration for those under their charge. That leading individual (gtso bo’i mi pho) who possesses great consideration and a sense of shame, when dealing with a documented judicial decision (khrims pa’i bka’ khra), when acting as an impartial mediator (bar pa’i gzu), or in similar matters, should always be guided by the principle illustrated in the example (dpe): “When appointing an upright person as an impartial judge for a case (khri gzu’i ras rgyags pa), even if the judge is one to whom a wealthy man with horses has submitted [his plea], that judge must remain unbiased and the integrity of the case upheld; and even if the judge is one to whom a beggar has submitted [his plea], [remember that] the king is the ultimate arbiter of justice (gzu bdag rgyapo gyis)”.
Just as virtue and non-virtue are the root of Dharma discourse—a teaching that, like Chinese script hoisted to the heavens and Tibetan script spread across the land [touches all realms]^[7]—so too, royal law is said to be the root of the pronouncements. Therefore, taking the great law code (khrims yig chen mo), which embodies the intent of the king’s law, as the foundation, drawing examples from local customs (yul khrims la dpe blangs), and compiling the principles of individual discipline into a precious compendium (ga’u le bsgrigs), the sixteen great pronouncements have been formulated. To summarize what is to be adopted and abandoned in worldly affairs, both peaceful and wrathful, what are these sixteen judicial pronouncements?

Relationship between the textual witnesses Leiden, Bhutan, and Dolanji

Bhutan (T2) and Dolanji (T3) are extremely similar to each other, often sharing the same variations when compared to Leiden (T1). This suggests they derive from a closely related manuscript lineage or edition, distinct from that of Leiden.

Differences in Content and Phrasing:

1. Protector deities
T1: ལྷ་དང་། གྱོན་པར་དང་། ཀརྨ་པའི་ཆོས་སྐྱོང་སོགས། - "deities, gyon par (unclear), and Karma Kagyu Dharma protectors."
T2 & T3: ལྷ་དང་། གེ་སར། ཀརྨ་པའི་ཆོས་སྐྱོངས་སོགས། - "deities, Gesar, and Karma Kagyu Dharma protectors."
2. Addition of specific historical detail in T2 & T3
T1: Does not explicitly name the three emanated sons in the passage where their deeds are first mentioned (སྤྲུལ་པའི་དཔོན་འདི་གསུམ་གྱིས།).
T2 & T3: Explicitly name the three sons: Karma Thutob Namgyal, Kunkpang Lhawang Dorje, and Karma Tensung Wangpo, before describing their deeds.

3. Karmapa conferring decree on Karma Phuntsok Wangpo
In this passage we find a crucial historical discrepancy in who hands over the decree:
T1: Gyalwa Karmapa Mikyö Dorje (the 8th Karmapa, 1507–1554).
T2 & T3 Gyalwa Karmapa Chöying Dorje (the 10th Karmapa, 1604–1674).

4. Pema Lingpa Prophecy Origin (Birth of Karma Tenkyong Wangpo)
T1 & T2: ཨུ་རྒྱན/ཨོ་རྒྱན་གྱི་སྦས་ཡུལ་ནས། - "From Orgyen's hidden land."
T3: བལ་ཡུལ་ནས་ - "From Nepal."