Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Song of the View of the Realm of Reality is a didactic composition that delineates the ontological status of the dharmadhātu, presenting it as an unborn, stainless, and unchanging reality that remains obscured by sentient beings' delusions. The text argues that the ultimate is characterized by the absence of dependent arising and ceasing, contrasting the signless nature of reality with the conventional realm of appearance and sound. It employs a dialectical approach to steer the reader away from the extremes of existence and non-existence, utilizing the framework of the three natures to explain the relationship between dependent nature and reality. The work commits the reader to a path of liberation that integrates the theoretical understanding of the sixty-two views and the twelve links of dependent origination with the practical application of ethical discipline and meditation. Ultimately, it asserts that while ethical discipline ensures a favorable rebirth, the specific cultivation of the correct view is the indispensable requirement for reaching the supreme state of liberation.
Provenance
About this text
A treatise describing the nature of the dharmadhātu, the Dharmadhātudarśanagīti belongs to the tradition of the General Unexcelled Yoga Tantra Works. The work is attributed to the Indian author Atīśa Dīpaṃkaraśrījñāna. Its passage into the Tibetan language was carried out by Atīśa Dīpaṃkaraśrījñāna and the monk tshul khrims rgyal ba. This classical Tibetan translation is preserved in the Tengyur, volume ཞི, where it extends over thirteen pages under the title chos kyi dbyings lta ba'i glu. The composition argues that the dharmadhātu is an unborn and unchanging reality, free from stains and afflictions in the beginning, middle, and end. By employing analogies such as the luminous vaidūrya gem obscured by stone or rice grains covered by husks, it enacts a description of the ultimate as being without cause, condition, or dependent arising. A scholar or serious reader consults this work today to examine its ontological claims regarding the nature of space and the way the stainless dharmadhātu remains hidden from sentient beings who wander through the three realms of existence.
Sanskrit title
Dharmadhātudarśanagīti
Indian author
Atīśa Dīpaṃkaraśrījñāna
Tibetan translators
Atīśa Dīpaṃkaraśrījñāna, bod kyi lo tsa ba dge slong tshul khrims rgyal ba
Cite thisAnuvāda, “The Song of the View of the Realm of Reality” (Toh 2314), machine draft, 2026.https://naxiai.com/tibetan/works/toh2314
Summary & commentary
Significance
The work is significant for its synthesis of Madhyamaka-style emptiness and Yogācāra-style luminosity, as seen in the descriptions of the dharmadhātu and the three natures. For the modern reader, it provides a concise map of the intersection between Buddhist metaphysics, traditional Indian philosophical categories, and the practical requirements for spiritual progress.
Structure
Passages
Section
Description
1-7
Ontology of the Dharmadhātu
Defines the nature of the realm of reality, distinguishing between conventional signs and the ultimate, and discusses the three natures.
8-11
The Path and Buddhist Doctrine
Outlines the four noble truths, the classification of the Saṃmatīyas, and the mechanics of the twelve links of dependent origination.
12-15
Philosophical and Cosmological Context
Addresses non-Buddhist views such as the Vaiśeṣikas, lists divine and elemental identifications, and reflects on the power of time.
16
Conclusion on View and Discipline
Distinguishes the roles of ethical discipline and correct view in achieving rebirth versus final liberation.
Themes
The Nature of Reality (Dharmadhātu) (1-7)
Dependent Origination and Suffering (8-11)
Comparison of Philosophical Views (9-12)
The Necessity of Correct View (16)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaThe Song of the View of the Realm of Reality·
In the language of India: Dharmadhātudarśanagīti. In the language of Tibet: Chos kyi dbyings lta ba’i glu (The Song of Viewing the Dharmadhātu). Homage to the Omniscient One!
Having prostrated to the dharmadhātu, which dwells with certainty within all sentient beings, yet is not known by them and causes them to wander through the three realms of existence, I shall describe in sequence those who view the dharmadhātu and none other.
That which is profound, peaceful, free from conceptual elaboration, suchness, luminous, and unconditioned; unborn, unceasing, and primordially pure; by nature in a state of nirvāṇa—the dharmadhātu is without center or periphery. One should view it with the subtle eye of the intellect, free from conceptualization and devoid of the dimness of dullness and agitation.
That very thing which serves as the cause of saṃsāra, when its task is completed, is pure and is nirvāṇa; it is also the dharmakāya.
Just as when mixed with milk, the essence of butter does not appear, so too, when mixed with afflictions, the dharmadhātu is not seen. Just as when milk is thoroughly purified, the essence of butter becomes stainless, so too, when afflictions are thoroughly purified, the dharmadhātu becomes utterly stainless.
Just as a lamp situated inside a vase does not shine forth even slightly, so too, when the dharmadhātu dwells inside the vase of afflictions, it does not appear. In whichever direction a hole is made in the vase, from that very direction the nature of light will emerge. When the vase is shattered by the vajra of meditative concentration, then it illuminates as far as the limits of space.
The dharmadhātu is not born; it never ceases. At all times it is without affliction, free from stains in the beginning, middle, and end. Just as a precious vaidūrya gem, though luminous at all times, does not shine when it remains within a stone, so too the dharmadhātu, though utterly stainless, does not shine in saṃsāra when obscured by afflictions. Just as rice grains covered by husks are not desired as rice, so too, when covered by afflictions, it is not recognized as the Buddha. Just as when freed from the husks the rice itself becomes visible, so too when freed from afflictions the dharmakāya itself is clearly revealed. Just as a child in the womb of a pregnant woman exists but is not seen, so too the dharmadhātu, obscured by afflictions, is not seen. Because the dharmadhātu is not a self, not a woman, and not a man, and is completely liberated from all objects of apprehension, how could it be conceptualized as a subject? The mind is engaged by the three [concepts] of "impure," "impermanent," and "suffering." As the Victorious One has taught in the sūtras that teach emptiness, all of these reverse the afflictions but do not cause the element to degenerate. The dharma that supremely purifies the mind is the absence of intrinsic nature. Just as the horns on a rabbit's head are merely imputed and do not exist, so too all phenomena are merely imputed and do not exist. The nature of subtle particles...
Even the horns of an ox are not perceived; as it was before, so it is after. What, then, is there to be analyzed therein? Since there is no arising through dependence, no ceasing through dependence, and no abiding either, how can the childish conceive of it? The dharmadhātu is the nature of space; like the element, it is without cause and without condition. It is unconditioned, devoid of birth, aging, abiding, and destruction. Because the Buddha, the dharmas, and the lineage are indivisible, and because it is non-false, non-deceptive, and non-harming, it is primordial peace by nature. Because it is like the ocean, its depth and far shore cannot be found by means of words, examples, or the intellect; therefore, it is utterly profound. Since the dharmadhātu is indivisible, diverse views are not tenable. Nevertheless, due to the distinctions of the intellect, various views are briefly described. Those who propound the Middle Way assert that its meaning consists of the two truths: the conventional and the ultimate. Those who understand the distinction between the two truths are not deluded regarding the Sage’s word; having gathered the accumulations without exception, they go to the perfection of excellence. Whatever proliferations there are—self and mine, permanence and nihilism, afflictions and purification, cause and effect, and subject and object—these are the conventional truth. That which is emptiness, selflessness, and peace, unstained by proliferations, non-differentiated in meaning, and non-conceptual—this is the ultimate truth. Through the categories of the authentic and the inauthentic, and the nominal and the non-nominal, these two are distinguished separately.
The mere signs of appearance and sound, things,
Conventional terminology, and delusion are synonyms for the conventional.
Emptiness, the limit of reality,
The signless, the ultimate, and the expanse of phenomena are synonyms.
Because it obscures, it is the conventional;
Because it is unchanging, it is the ultimate.
Because there are two types of cognition—
The authentic and the inauthentic—there are two truths.
If it is asked, "Does authentic cognition not exist?"
It is true, but it exists as a mere conventionality.
When seeking suchness, at the outset,
One should say that "everything exists."
Once objects are realized and one is free from attachment,
One subsequently analyzes the meaning of the divisions.
The two truths are neither one nor different,
Because four faults each are taught for either case.
Whoever conceives of them as one or different
Has entered an improper way.
If there is an assertion of real entities,
Attachment and aversion will arise inexhaustibly.
One will grasp at corrupt views,
And from that, disputes will arise.
For those who possess the perception of an object,
There is no attainment and no realization.
If even the concordant patience does not exist,
What need is there to mention nirvana?
If emptiness is viewed incorrectly,
Those of small wisdom will be ruined,
Just like a snake grasped wrongly
Or a mantra practiced perversely.
All the Victors have taught that emptiness
Is the definitive relinquishing of all views.
Those who hold emptiness as a view
Are said to be incurable.
Those who, through their own or other entities,
Perceive things and non-things,
Do not see correctly
Within the teaching of the Buddha.
Non-existence is the counterpart to existence, and existence is the counterpart to non-existence. Therefore, one should not speak of non-existence, nor should one conceive of existence itself. Those who hold to existence go to the higher realms; those who hold to non-existence go to the lower realms. By thoroughly knowing reality as it is, one does not rely on these two and attains liberation.
Those who mount the chariot of the two systems and grasp the reins of reasoning will, for that reason, attain the state of a Mahāyānist who realizes the meaning as it is. All phenomena, from the appearance of form and so forth up to the Sugatas, should be familiarized with as the Middle Way through the analogy of the horns of a rabbit and a cow.
Neither existent, nor non-existent, nor both, nor neither—liberated from these four extremes, the wise maintain that to be the Middle Way. When the Middle Way is liberated from extremes, because it is free from extremes, even the "Middle" does not exist. The view that perceives without center or extremes is the authentic view; it is the unsurpassed view. The wise should always meditate upon it. Whoever enters into this view will attain omniscience.
The proponents of Cognition-Only assert three natures: the imputed, the dependent, and the thoroughly established. These correspond respectively to the imputed, that which arises from causes, and that which is unchanging. Whatever entity is conceptualized by whatever conceptualization, that very thing is the imputed nature; that nature does not exist. The dependent nature is conceptualization, arising from conditions. The thoroughly established is the perpetual absence of the former within that [dependent nature].
Therefore, from the dependent nature, reality is neither other nor not other, like impermanence and so forth. Through the examples of the water-crystal and the lapis lazuli, the three natures should be understood. The imputed self and phenomena, the pure and the impure, and the unchanging and the non-erroneous—each of these, in turn, has two aspects. All those of excellent intelligence are diligent in contemplating the internal mind. Consciousness, liberated from subject and object, exists as the ultimate truth. Not even the slightest arising or ceasing of any phenomena exists; it is only that which has already arisen that appears to arise and cease. These non-existent phenomena appear; they do not arise from matter, nor from something else, nor from nothingness, because of two faults. Therefore, they exist as the nature of cognition. It is taught that consciousness arises as the complete reversal of the nature of matter. That which is the nature of non-matter is asserted here to be self-awareness. Space, earth, wind, the sun, the ocean, the directions, and the waters of the clouds are portions of the authentic internal consciousness that appear as if external. Because they appear as the nature of clarity, their connection is not hidden. Whatever is connected to what, that [consciousness] becomes aware of the object of awareness. If it is argued that the mind does not grasp itself, just as a sword’s edge cannot cut itself, it is taught in the Saṃdhinirmocana Sūtra that its own appearance is not discarded. Therefore, the definition of the mind is established as self-awareness. When that very [self-awareness] is difficult to realize...
Its essence cannot be analyzed, for even that self-awareness is subtle; the Buddhas perceive it as subtle. Although it abides within oneself, those like me do not see it because of delusion. Because clarity and the intellect are connected by their very nature, it is the mere object. The nature of consciousness is true, while the aspects are false and mistaken. Because the mind is corrupted, one and two appear as two. Why would the very wise not [realize] this through the distinction between the apprehended and the apprehender? Because the aspect of the apprehended is unmoving, it appears as if external. Because the aspect of the apprehender is highly mobile, it appears as if internal. Having abandoned those signs, one should meditate on wisdom like space. The nature of the mind is untainted; until the tainted seeds are exhausted, those are the states of the ālaya. Once exhausted, it is the untainted expanse, the body of liberation, which is like the sun and its rays. Since it is the abode of the Buddha-qualities, it is the dharmakāya of the Protectors. Those who have entered the vehicle of the Śrāvakas [perceive] the aggregates, elements, and sense bases as being devoid of "I" and "mine." Whether four, five, or the three times, whatever exists is the apprehended; with an objective referent, they apprehend it. These two are asserted as the ultimate. Through seeing the truths and familiarization, the afflictions are said to be abandoned. The truths are fourfold: suffering, its origin, cessation, and the path. In that way, how are they to be realized in sequence?
Suffering is the appropriated aggregates; origin is karma and afflictions; cessation is the two types of nirvāṇa; and the path consists of the thirty-seven factors concordant with enlightenment. Abiding in ethical discipline and possessing learning and reflection, one applies oneself thoroughly to meditation. The way of the śramaṇa is the stainless path; the fruits are both conditioned and unconditioned. These are eighty-nine in number, including the paths of liberation and the cessations. The presentation of the four fruits is due to the existence of five causes. There are four types of śrāvakas: those who are emanations, those who will attain perfect enlightenment, those who proceed to peace, and those who hold philosophical tenets. These are of two, four, and eighteen types; the two are the Vaibhāṣikas and likewise the Sautrāntikas. They assert that form and other objects are known by a cognition that is devoid of mental aspects.
That is the Vaibhāṣika. Those who assert the cognition of objects through the experience of reflections assisted by the actual objects are the Sautrāntika. The four [sects] are the Mahāsāṃghika, the Sarvāstivāda, the Sthavira, and the Mahīśāsaka. The eighteen [sects] are: the Pūrvaśaila, Aparaśaila, and Haimavata; the Lokottaravāda, Prajñaptivāda, and the five groups of the Mahāsāṃghika; the Mūlasarvāstivāda, Kāśyapīya, Mahīśāsaka, Dharmaguptaka, Bahuśrutīya, Tāmraśāṭīya, and Vibhajyavāda. These are the Sarvāstivāda. The Jetavanīya, Abhayagirivāsin, and Mahāvihāravāsin are the Sthavira; the Kaurukullaka, Avantaka, and Vātsīputrīya are the [Sthavira].
The Saṃmatīyas are of three types;
Due to differences in location, object, and teacher,
They are divided into eighteen distinct groups.
Because those seeking the enlightenment of a Pratyekabuddha
Have abandoned the conceptualization of the apprehended object,
But have not abandoned the apprehending subject,
They follow the path of the rhinoceros-like solitary realizer.
By meditating for up to a hundred eons,
They will attain enlightenment.
That is dependent origination,
Consisting of twelve links in three sections.
With two links each for the prior and subsequent limits,
And eight links in the middle, it is complete.
Ignorance is the stage of afflictions in the past;
Formative actions are those of the past life.
Consciousness is the aggregates at the moment of rebirth.
Name and form are from that point onward,
Until the six sense bases have developed.
That lasts until the three [bases] have come together.
Contact is the capacity to know
The causes of pleasure, pain, and so forth.
Feeling lasts until the desire for sexual union.
Craving is the attachment to the enjoyment of
Sensual pleasures and sexual union.
Grasping is the frantic pursuit
To obtain the objects of enjoyment.
The karma that will produce the result
Is itself "existence."
Rebirth is "birth."
Up to the point of feeling is "aging and death."
This is asserted to be the intermediate stage.
The links are proclaimed according to their predominance.
This is to reverse delusion regarding
The prior, subsequent, and intermediate limits.
Three are afflictions, two are karma,
And four and seven are likewise the results.
The causes and results of the two [ends] are summarized
By means of inference from the middle.
Here, that which arises is the cause,
And that which has arisen is held to be the result.
Of those twelve links, five are causes and seven are results. They are the projecting and the projected, the actualizing and the actualized, and the links of disadvantage. These are three, four, three, one, one, and one, respectively. The suffering of conditioned formations and the suffering of change arise respectively from the four and the five. In the three realms, they proceed respectively by way of twelve, eleven, and ten. Those born miraculously proceed by way of eleven links; those born from a womb or an egg by way of twelve; and those born from heat and moisture proceed by way of whichever are appropriate. This should be applied likewise to the five classes of beings. From the three, two arise; from the two, seven arise; and from the seven, the three arise again. This is the wheel of existence, which revolves as the very mind and its objects. The nature of cyclic existence, its aspects, that which is, where, and by what, how, and for how long—it proceeds through an infinite collection of disadvantages. One should exert oneself and strive to emerge; one should enter the teaching of the Buddha. Like an elephant in a house of reeds, one should destroy the army of the Lord of Death. Whoever practices this Dharma and Vinaya with great heedfulness will utterly abandon the cycle of birth and bring an end to suffering. As for nirvana: that from which one passes, that which is, by what, at what time, by what means, for what purpose, and in what manner; its nature, its aspects, the attainment, its divisions, its activities, and its qualities—by these it is reversed. There are two types of non-Buddhists: those who are emanations and those who are of independent lineage.
Furthermore, these arise from birth and from application. Those with innate [wisdom] are those of severed lineage and those with perverted cravings; those arising from application are meditators and logicians. Through the power of clairvoyance, meditators realize the sixty-two views. The four who propound permanence, the four who propound partial permanence, the four who do not abandon [the extremes] such as finitude, and the two who propound no continuum—these are the views that speculate on the prior limit. The sixteen who propound the existence of perception, the eight who propound non-existence, and likewise the eight who propound neither existence nor non-existence, the seven who propound nihilism, and the five who propound nirvana in this very life—these are the views that speculate on the posterior limit. Logicians are those such as the Sāṃkhyas who hold tenets established by valid cognition. The Sāṃkhyas describe the three qualities: lucidity, passion, and darkness. Joy, satisfaction, delight, and the fourth, the nature of the mind itself as bliss, which occasionally appear—these are the qualities of lucidity. Displeasure, distress, sorrow, desire, and intolerance—by the reason of wherever these appear, they are asserted to be the signs of passion. Delusion, likewise ignorance, negligence, sleep, and clarity, which occasionally appear—these are the qualities of darkness. The supreme nature of the three qualities does not become an object of the path of seeing. Whatever becomes an object of the path of seeing is utterly hollow, like an illusion. From the primal nature comes the Great One (Mahat); from that, the threefold ego (ahaṃkāra) arises. From that, the eleven faculties and the five subtle elements; from those five, the five gross elements—thus there are twenty-four. [These are] the primal nature itself and its transformations.
They are not sentient; the person is the omniscient sentient one. If one knows them through these twenty-five, then by means of matted locks, a topknot, or a crown-lock, in whatever hermitage one finds joy, one will be liberated—of this there is no doubt.
The Vaiśeṣikas assert six categories: substance, quality, action, generality, particularity, and inherence. There are nine substances, twenty-four qualities, five actions, two generalities, two particularities, and likewise two types of inherence. One who knows these six realities is the supreme knower, having reached the far shore of all the Vedas.
The Nirgranthas (Jainas) speak of nine categories: life-force, influx, restraint, definitive joy, death, karma, sin, merit, and liberation. Whoever perceives these nine becomes completely pure.
The Naiyāyikas assert sixteen categories: valid cognition, the object of cognition, doubt, purpose, example, tenet, member [of a syllogism], reasoning, ascertainment, debate, discussion, objection, fallacious reason, quibble, futile rejoinder, and points of defeat. Through these sixteen, one definitely emerges [from bondage].
The Mīmāṃsakas speak of four categories: earth, water, fire, and wind. These are unconditioned and remain forever without arising or ceasing. Therefore, there is no karma or its fruit; there is likewise no prior or subsequent limit. Whoever analyzes in this way becomes liberated through mere seeing.
Those who assert Viṣṇu as the creator say: "The All-Pervading One enters into the sun; the moon is the light within the stars; I am the radiant one within the wind; and the sun is the light within the luminous."
Among the Vedas I am the Rigveda; among gods I am Śakra; among the senses I am the mind. Among the elements I am the earth, and I am also the fierce Śaṅkara. Among the rākṣasas and yakṣas I am the inner self; among the Vasus I am Agni. Among mountains I am Mount Meru; among letters I am the letter A. The Fish, the Tortoise, the Boar, the Man-Lion, the Dwarf, the Delighter (Paraśurāma), Rāma, Kṛṣṇa, the Buddha, and Kalki—these are the ten. Whoever constantly meditates upon these qualities of Viṣṇu will attain happiness. Those who assert that Īśvara is the creator claim that Īśvara is the creator of all these beings. He possesses one hundred qualities: he is extremely subtle, light, worthy of worship, the master, the sovereign, he goes everywhere, he possesses all desires, and likewise he dwells in joy. Because he produces and destroys many hands, feet, eyes, faces, and bodies, he is called "subtle." Because he abides in and expands the sky, wind, earth, water, and fire, he is called "light." Because he is worshipped in the three worlds and is remembered by all beings—those who dwell, those who move, and all spirits—he is worthy of worship. Because he rules over all beings, those who dwell and those who move, and he does whatever is desired, he is called the "master." Dependent on himself and independent, he has no fear of anyone; thus he is called the "sovereign."
Pervading all the higher realms and the lower states, it is therefore said to "go everywhere." Since the three qualities of sattva, rajas, and tamas abide within it, and it acts by merely opening its eyes, it is therefore said to "possess all desires." Whether it be liberation or a divine body, whatever the self desires, it is obtained through mere wishing; therefore, it is said to "dwell in joy and satisfaction." That which is subtle, born alone, and remains—by it all this is produced and destroyed. That is the powerful, supreme giver of boons, the supreme god. The creator of qualities, he has attained utter peace. This creator is not conscious; I have no autonomy over my own pleasure or pain. Sent by Īśvara, one will surely go either to the higher realms or into the abyss. If Īśvara were not the creator of this manifold world, like a potter, then Mount Meru would not be established, nor would this earth or the ocean exist; the sun, moon, and stars, thus arranged, would not be within the range of sight. Because they exist, some say that Īśvara is the creator of living beings. Subtle, inconceivable, extremely thin, the knower of all, the maker of all, attained through the practice of yoga, the object of meditation for the wise contemplative: the sun, moon, earth, water, fire, wind, the directions, and the body of space—those who desire the joy of peace constantly meditate upon Īśvara. Those who speak of dependence on time say that all things are transformed by time. He whose maternal uncle is Vaiśravaṇa and whose father is Vāsuki, even the fearless and wrathful [Śiva] was killed by him.
Time is difficult to overcome. The elements are brought forth by time. Time causes the gathering of all living beings. Time awakens those who sleep. Time is difficult to overcome.
Though he had triple-layered defenses, moats as vast as the ocean, an army of rākṣasas, and wealth equal to that of Vaiśravaṇa, even the son of Śaradvat, who was a scholar of the treatises and a master of grammar, fell under the power of time.
Those who propound the theory of intrinsic nature say: "All things are established by their own intrinsic nature. The redness of fire, the altruism of the noble, and the lack of compassion in the ignoble—these three are established by intrinsic nature."
"Who made the thorns sharp? Who made the patterns on the bodies of wild animals and birds? The sweetness of sugarcane and the bitterness of neem—all these are established by intrinsic nature."
"The sun is hot and the moon is cool; people are passionate and sages are otherwise. Pleasure is refreshing and suffering is agonizing—these six are established by intrinsic nature."
Those who propound the theory of causelessness say: "All things arise without depending on any cause. By whom were the sun, the lotus, its filaments, and so forth created? By whom were the eye-spots on the peacock's feathers and the like emanated? Just as rain, wind, and so forth occur suddenly and thus have no cause, suffering and the like are likewise causeless."
Those who, like me, are currently disparaging the Mahāyāna out of ignorance and pride—though they are extremely lazy and have not trained themselves in the vast and profound—would rather let their ethical discipline decline.
Not by view is anything [attained]; by ethical discipline one goes to the higher realms. By view one reaches the supreme state. But for those who, obscured by the power of delusion, create obstacles to the authentic [path], there is not even a virtuous rebirth, let alone liberation. Having seen the many non-Buddhists who have become seeds of harm, who would not feel compassion for those who desire liberation and yet crave [worldly things]? Therefore, those who seek liberation should view the expanse of reality (dharmadhātu).
The Song of Viewing the Expanse of Reality, composed by the great master Dīpaṃkara, is complete. It was translated by the Indian abbot himself and the Tibetan translator, the monk Tsultrim Gyalwa.
Translation status: Not among 84000's published translations. A bibliography of the canon lists 1 English-language publication(s) on this text, e.g. Brunnhölzl, Karl, ″The Song of Beholding the Dharmadhātu″ (2007). in Straight From the Heart. Ithaca: Snow Lion, pp.77-89. — these may include a full or partial translation. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.