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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..709dfc8 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #67451 (https://www.gutenberg.org/ebooks/67451) diff --git a/old/67451-0.txt b/old/67451-0.txt deleted file mode 100644 index 34790bd..0000000 --- a/old/67451-0.txt +++ /dev/null @@ -1,3452 +0,0 @@ -The Project Gutenberg eBook of Minor Tibetan Texts, by Johan van -Manen - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: Minor Tibetan Texts - 1. The song of the Eastern Snow-mountain - -Author: Johan van Manen - -Release Date: February 20, 2022 [eBook #67451] - -Language: English - -Produced by: Jeroen Hellingman and the Online Distributed Proofreading - Team at https://www.pgdp.net/ for Project Gutenberg (This - file was produced from images generously made available by - The Internet Archive/Canadian Libraries) - -*** START OF THE PROJECT GUTENBERG EBOOK MINOR TIBETAN TEXTS *** - - - - - BIBLIOTHECA INDICA: - A - Collection of Oriental Works - PUBLISHED BY THE - ASIATIC SOCIETY OF BENGAL. - New Series, No. 1426. - - - MINOR TIBETAN TEXTS. - I.—THE SONG OF THE EASTERN SNOW-MOUNTAIN. - - - BY - JOHAN VAN MANEN. - - - CALCUTTA: - PRINTED AT THE BAPTIST MISSION PRESS, - AND PUBLISHED BY THE - ASIATIC SOCIETY, 1, PARK STREET. - 1919. - - - - - - - - -PREFATORY NOTE. - - -Lewin, in his ‘Manual of Tibetan,’ 1879, preface, states: “Tibet and -its language are still comparatively unknown ... the familiar tongue of -the people, their folk-lore, songs and ballads are all unknown.” - -Far from contradicting this saying, Jäschke, the greatest Tibetan -scholar of his time, stated two years later, in 1881, in the preface to -the third edition of his Tibetan Dictionary: “(To) the student who has -for immediate object to learn how to read and write the Tibetan -language ... existing dictionaries (are) almost if not quite useless.” - -Since Jäschke’s third edition, two new Tibetan dictionaries have -appeared. Walsh in an article in the J.A.S.B., Vol. 72, Pt. 1, n. 2, -1903, reviewing the last one of these, the one by Sarat Chandra Das, -says, p. 78: “Although the present Dictionary has fulfilled what it -purposed to be, namely, a complete Dictionary of literary Tibetan, so -far as our present sources of knowledge go, it does not fulfil the -requirements of a standard dictionary of the entire language, and the -standard dictionary of the modern and current Tibetan language has yet -to be written.” - -Laufer, ‘Roman einer Tibetischen Königin,’ 1911, p. 27 et seq., says: -“We have here to open a road through the jungles, unaided and by -ourselves; we have to work through text after text and note down -expressions and idioms as we meet them,” etc. - -Grünwedel in ‘Padmasambhava und Verwandtes,’ 1912, pp. 9–10, endorses -Laufer’s remarks and adds about the difficulty of translating from -Tibetan: “Ignorance regarding the subject-matter, mistakes and -misunderstandings in the text itself, and, finally, the insufficiently -explored idiomatic element of the language, of which the history is as -yet poorly known, these are the main shoals.... Of all the dictionaries -only Jäschke’s has really achieved something in the matter of idiom.” - -As a matter of fact the printed materials available for the home -student do not at present enable him, if without the help of a native -teacher, to translate, accurately and without skipping the -difficulties, any modern Tibetan book (not even the so-called Tibetan -Primers in use in Darjeeling) if such books do not happen to belong to -those excerpted in the existing dictionaries. Jäschke’s, which is the -best from this point of view, mentions only 25 titles of texts used as -his sources. Comparing this with the more than 1000 titles quoted by -Skeat as the sources for the material for his Etymological Dictionary -of the English language we at once see the inadequacy of such material -in the case of Tibetan. - -It is true that at present more showy results can be obtained by the -wholesale translation of texts (more with a view to making known their -general contents, than to the furnishing of a precise philological, -lexicographical and grammatical analysis), and it is certain that the -results of such work of translation would be more attractive and -interesting to the wider public. Yet one of the most valuable -contributions towards laying a sound basis for future Tibetan -scholarship is the painstaking, laborious and to a certain extent -inglorious and humdrum drudging away at small texts with scrupulous -attention to the smallest minutiae, for a secure fixing of illustrative -examples by co-ordinating correctness of text, full discussion of -meanings, sharp formulation of definitions and subtle analysis of all -questions and problems involved. - -The following essay is a first contribution towards an attempt to serve -such an ideal. - - - - - - - - -ABBREVIATIONS. - - -adj. = Adjective. -A.S.B. = Asiatic Society of Bengal. -Bell = Bell’s Manual. -Cs., Csoma = Csoma’s Dictionary; if his Grammar is referred to it - is specifically stated. -D. = Dutch. -Desg. = Desgodins, Dictionary. -dict. = Dictionary. -dicts. = All existing European Tibetan Dictionaries, but - especially the three current ones by Jäschke, Sarat - Chandra Das and Desgodins. -Dzl. = Dzanglun, ed. and trsl. by Schmidt. -Ed. = Edition. -fig. = figuratively. -G. = German. -Hannah = Hannah’s Grammar. -Henderson = Henderson’s Manual. -Hon. = Honorific. -J. = Jäschke, Dictionary, 3rd ed.; also Journal. -L. = Latin. -l. = line. -M.A.S.B. = Memoirs, Asiatic Society of Bengal. -pr. = pronounce, pronunciation. -prob. = probably. -q. v. = see. -S. Ch. D. = Sarat Chandra Das, Dictionary. -Schmidt = Schmidt’s Dictionary, German Edition. -Schroeter = Schroeter’s Dictionary. -Sk. = Sanskrit. -subst. = Substantive. -s.v. = sub voce. -syn(s). = synonym(s), synonymous. -voc. = vocabulary. - - - - - - - - - MINOR TIBETAN TEXTS. - - Primarily Lexicographically Treated. - - By Johan Van Manen. - - - - - - - - -I. THE SONG OF THE EASTERN SNOW MOUNTAIN. - - -A. INTRODUCTION. - - -In his ‘Mythologie des Buddhismus,’ Grünwedel gives on p. 59 the -figures of a triad of famous reformers of lamaism; Rje Rin po chʽe, -better known as Tsoṅ kʽa pa, and his two pupils, Rgyal tsʽab rje and -Mkʽas grub rje. On pp. 70–72 he gives biographical notes concerning the -three, and indicates their place and historical importance in lamaism. -Günther Schulemann, in ‘Die Geschichte der Dalailamas,’ gives in -chapters II and III a complete compilation of what is known about these -three. - -In the modern Dge lugs pa sect their historical importance has never -been lost sight of and their memory is kept green by a universal prayer -or invocation, still in daily use, opening and closing every ceremony -in a Dge lugs pa monastery. In preceding a ceremony it runs as -follows:— - - - གངས་ཅན་ཤིང་རྟའི་སྲོལ་འབྱེད་ཙོང་ཁ་པ ༎ - དངོས་སྟོབས་རིག་པའི་དབང་ཕྱུག་རྒྱལ་ཚབ་རྗེ ༎ - མདོ་སྔགས་བསྟན་པའི་བདག་པོ་མཁས་གྲུབ་རྗེ ༎ - རྒྱལ་བ་ཡབ་སྲས་གསུམ་ལ་ཕྱག་འཚལ་ལོ ༎ - - To the repairer of the Tibetan vehicle, Tsoṅ kʽa pa (the - Onionlander), - To the true, strong, wise Lord Rgyal tsʽab rje (Noble - Throne-prince), - To the sūtra and mantra teaching master Mkʽas grub rje (Noble - Cleverness-perfection) - To these three victorious (illustrious) Father and Sons (Family of - three), obeisance! - - -In closing the ceremony the words ལ་ཕྱག་འཚལ་ལོ་ are changed into གྱི་བཀྲ་ཤིས་ -ཤོག་, ‘may their blessing be on us,’ ‘may they bless us.’ - -When the monks meet for གསོལ་ཇ་, collective or communal tea drinking, -the last three words are changed into མཆོད་པ་འབུལ་, ‘we give our -offering,’ said before drinking the first cup and whilst sprinkling a -few drops in libation with two fingers, the thumb and fourth finger of -the right hand. At the termination of tea drinking nothing is said at -all. Except for these changes the formula remains the same for all -occasions. - -Another pupil of Tsoṅ kʽa pa was his own nephew Dge ḥdun grub, about -whom further particulars are given in the same passages of the two -works cited above, and who may be called the first Dalai Lama, though -not known by that title but by that of Rgyal ba, or conqueror. Yet it -will be seen from the above formula that the three who are together -called ཡབ་སྲས་ ‘father and sons,’ that is Tsoṅ kʽa pa and his two -spiritual sons or pupils, are all three called རྒྱལ་བ་. The expression -ཡབ་སྲས་ has no doubt to be understood as a collective word like ‘group,’ -‘family,’ just like ཕ་མ་ means ‘parents.’ - -From this དགེ་འདུན་གྲུབ་ a small poem in praise of his teachers, the ཡབ་ -སྲས་, has come to us, which we now publish. Of མཁས་གྲུབ་རྗེ་ it is said that -he founded a formal cult of his teacher Tsoṅ kʽa pa, and it may be that -his devotional attitude found a reflection in this poem, showing the -attitude taken by his own pupil towards him and his two other teachers -in his turn. - -This poem occurs in a miscellaneous collection of religious matter -(said to comprise about 150 leaves), in a work ཆོས་སྤྱོད་ (‘Religious -Practice’), leaves 59, 60. I have not been able to see a complete copy -of this work. In this edition the text is fairly correct and clearly -legible. A small edition, complete in itself, of which I possess two -copies (not quite so legible), offers several different readings which -nearly all seem quite as good, and some decidedly better, than those of -the larger edition. The differences shown by the two texts are, -relatively to the size of the poem, so numerous and of such a nature as -to preclude the idea that mere copying can have led to them. One is led -to the conclusion that one of the two texts was produced from memory -and not by actual copying. We shall note the variants furnished by the -larger edition, marking them B., whilst following for our own text, -with one exception, duly noted, the smaller edition A. My two copies of -the smaller edition would seem to be prints from the same blocks but -for some difference in the last page. Whether the other pages are -printed from the same blocks, whilst only this one last block has been, -for one reason or another, renewed (and changed in the process) may be -left undiscussed for the moment. Enough to make the general statement -that great care should always be exercised before pronouncing Tibetan -prints as made or not made from the same blocks, and that, indeed, -interesting observations may be made on Tibetan typographical -practices. - -The title ཆོས་སྤྱོད་ is a very frequent one in Tibet, and indicates, like -མདོ་མང་ (as in J. Dict., p. 273b, but not as on p. XXI a), a religious -miscellany. The particular ཆོས་སྤྱོད་ from which our poem is taken is said -to be one of the text-books which the Tashilhunpo tapas are required to -learn by heart. The book with the same title which Laufer (Verzeichniss -der Tib. Handschr. etc. zu Dresden, Z.D.M.G., 1901, p. 123, n. 135) -mentions, might or might not be the same. As I have not been able to -examine the title pages and final pages of the book, I cannot give any -further information about it. ཆོས་སྤྱོད་ is the marginal short title. - -Another Gelukpa prayer of almost equal popularity and frequency as -those of the one quoted above, is the following which may be used as an -alternative to the former one. It is distinguished from it in that not -the ཡབ་སྲས་གསུམ་, but Tsoṅ kʽa pa alone is invoked in it. It runs:— - - - དམིགས་མེད་བརྩེ་བའི་གཏེར་ཆེན་སྤྱན་རས་གཟིགས ༎ - དྲི་མེད་མཁྱེན་པའི་དབང་པོ་འཇམ་པའི་དབྱངས ༎ - བདུད་དཔུང་མ་ལུས་འཇོམས་མཛད་གསང་བའི་བདག ། - གངས་ཅན་མཁས་པའི་གཙུག་རྒྱན་ཙོང་ཁ་པ ༎ - བློ་བཟང་གྲགས་པའི་ཞབས་ལ་གསོལ་བ་འདེབས ༎ - - To the unfathomable great treasury of love, the Down-Looking-One - (Chenresi, Avalokiteshvara), - To the immaculate Lord of knowledge, Sweet-voice (Jamyang, - Mañjughosha), - To the subduer of the hosts of devils without exception, the Master - of Mysteries (Chanadorje, Vajrapāṇi), - To that crown-jewel of Tibetan sages, Tsoṅ kʽa pa, - To the feet of that (or: thee, o!) Famous Goodheart (Lozangtakpa, - Sumatikīrti), we pray. - - -The chief difference between the use of the two prayers is that the -latter is more in private use, whilst the former is more favoured in -what may be called official meetings and collective acts of worship. -The latter prayer is often used in a manner like the ‘Oṃ maṇi padme -hūṃ’ formula, and cases in which a devotee vowed to recite this prayer -once or more times a 100,000 times are known. The practical purpose of -the latter prayer was thus defined by a Tibetan: ཚེ་འདི་ལ་གཟུགས་པོ་སྐྱིད་པོ་ན་ -ཚ་མི་ཡོང་བ་ཚེ་རིང་པོ་ཡོང་བ་དང་ ། ཤི་བའི་དུས་ལ་ཡིད་དགའ་ཆོས་འཛིན་ལ་འཁྲིད་རོགས་གནང༌ ༎ To -ensure (bring, ask for) in (this present, earthly) life: health, -happiness, absence of sickness, and longevity—and at the time of death -a happy mind and a firm hold on (grasp of) religion. - -The above form of the prayer is the printed one which is used by the -monks to read aloud, mechanically and repeatedly, as a sort of -prayer-litany, together with other similar matter, for the benefit of -their clients, or also to ensure their own salvation. It is said to -occur in a prayer-book called དགའ་ལྡན་ལྷ་བརྒྱ་མ་, which I have not seen -myself and about which I have no further details. - -This prayer has also some variations in its final line (after the words -གྲགས་པའི་) according to circumstances. This line ends, when: - - - Opening a ceremony : ཞབས་ལ་ཕྱག་འཚལ་ལོ ། - Closing ,, ,, : ཞབས་ཀྱི་བཀྲ་ཤིས་ཤོག ། - Before tea : ཞལ་ལ་ (or དུ་) མཆོད་པ་འབུལ ། - After ,, : nothing at all is said. - - -It is interesting to note that one of my informants interprets the -above formula as indicating that Tsoṅ kʽa pa is the simultaneous -incarnation of Avalokiteshvara, Mañjughosha and Vajrapāṇi, and that -these persons invoked in the prayer are not referred to as a -consecutive series of separate entities, but as all embodied in the one -Tsoṅ kʽa pa. My informant was very insistent about it that this is the -general and orthodox interpretation of this prayer. The other two names -of Tsoṅ kʽa pa are འཇམ་མགོན་བླ་མ་ and བློ་བཟང་གྲགས་པ་. - -The closing verse of our poem is also a prayer to Tsoṅ kʽa pa. It is -also in use elsewhere than in connection with the present booklet and -occurs elsewhere in print as well. My informant ascribes it to -Gendundub himself and thinks that its wider use has spread from this -booklet, though he cannot definitely assure that Gendundub himself did -not appropriate it for the closing lines of his poem, taking an already -current prayer to Tsoṅ kʽa pa. The latter theory is plausible inasmuch -as the last verse is seven-footed as against the eight-footed lines of -the rest of the poem. Anyhow, the statement that this prayer also -refers to Tsoṅ kʽa pa alone, and is as such used and understood by all -Gelukpa monks, settles a doubt we might otherwise entertain as to -whether it is not addressed to the ཡབ་སྲས་གསུམ་, in which case its final -line would have to be translated in the plural. - -As to the edition, in the original the verses are not marked; they are -evidently four-lined. The small edition has no divisions at all, except -marking the lines, but the larger edition has in addition a ༈ (སྦྲུལ་མགོ་ = -snake head) after lines 16 and 48. In my own text and translation I -have by typographical disposition and by the introduction of title -headings indicated my conception of the clever and very logical inner -structure of the poem. - -The text is followed by a short discussion of the variants in it, next -by a translation, and then, my main business, by a full lexicographical -discussion, in alphabetical order. This embodies in the first place all -the new material, supplementing, amplifying, modifying, or even only -questioning, the data in Jäschke’s Dictionary, 3rd edition. For this -Dictionary is, as far as lexicographical method is concerned, still -superior to all other, even subsequent, Tibetan dictionaries, however -much valuable and additional matter may be contained in the two latter. -Jäschke’s dictionary is as yet the proper starting point for all future -lexicographical research. In this glossary I have also drawn special -attention to contradictions in these three current dictionaries, those -of Jäschke, Desgodins and Sarat Chandra Das, even to such points for -which I myself have not been able to suggest a solution or about which -I could not bring new material. For the good of future lexicographical -work in the Tibetan field, it is very necessary to point out as many as -possible of the numerous existing discrepancies and uncertainties -(especially relating to finer shades of discrimination and precision) -so as to focus the attention of investigators on them. It is -unavoidable that most of this work can only be suitably undertaken on -the spot in consultation with educated, intelligent Tibetans, and not -in European closets. The number of those in a position to undertake -such research will, for a long time to come, remain limited enough. As -indicated in the sub-title of this essay my own main object in writing -it is primarily a lexicographical one. For this reason I have also -incorporated in my glossary notes on side-issues and all sorts of -incidental idiomatic ‘catches’ which cropped up in the discussion of -our text, though not immediately connected with the poem itself. - -As it seemed the handiest way to present all the results of my -investigation I have also embodied all commentatorial matter, the -philological notes as distinct from the lexicographical ones, under the -same alphabet. The few syntactical remarks have also been wedged in in -this list, though in their case the ‘Stichwort’ had to be chosen more -or less at haphazard. - -In the matter of oral information and illustrative examples embodied in -this paper, my authorities are nearly exclusively my two Tibetan -teachers Skarma Bsam Gtan Paul and Pʽun Tsʽogs Lung Rtogs. The first is -a native of Ghoom, though of pure Tibetan extraction (Kʽams). He has -resided for nearly a year in Lhasa, for another 3 months in Tashilhunpo -(where he was Tibetan interpreter between the Tashi Lama and Capt. R. -Steen, I.M.S.), and for 4 years in Gyangtse. The second is a native of -Lhasa, where he resided till his 18th year, after which he spent 3 -years in Tashilhunpo as a tapa. Then he wandered for 12 years through -Tibet, Sikkhim and Nepal, after which he settled in Ghoom since about -1914. Until recently he was there schoolmaster (dge rgan) in the local -Tibetan monastery. - -Both these intelligent men have given me the greatest help in long, -patient and painstaking discussions concerning the lexicographical and -other problems presented by this present text, as well as by several -others, which I hope I will be able to publish and discuss from time to -time in the future. - - - - - - - - -B. TEXT. - - - ༄༅ ། ། གསུད་མགུར་ཤར་གདས་རི་མ་ - བཞུགས་སོ ༎ - - ན་མོ་གུ་རུ ། - -I - -I 1 ཤར་གངས་རི་དཀར་པོའི་རྩེ་མོ་ན ༎ - 2 སྤྲིན་དཀར་པོ་གནམ་ལ་བསྙེག་ [1]འདྲ་བ ༎ - 3 དེ་མཐོང་བའི་མོད་ལ་བླ་མ་དྲན ༎ - 4 དྲིན་བསམས་ཤིང་བསམས་ཤིང་དད་པ་སྐྱེས ༎ - -II 5 སྤྲིན་དཀར་པོ་ལྡིང་བའི་ [2]ཤར་ཕྱོགས་ན ། - 6 འབྲོག་དགེ་ལྡན་རྣམ་པར་རྒྱལ་བ་དེར ༎ - 7 མཚན་བརྗོད་པར་ [3]དཀའ་བའི་རིན [4]པོ་ཆེ ༎ - 8 ཕ་བློ་བཟང་གྲགས་པ་ཡབ་སྲས་བཞུགས ༎ - -III 9 ལམ་རིམ་པ་གཉིས་ཀྱི་རྣལ་འབྱོར་སོགས ༎ - 10 ཆོས་ཟབ་ལ་ཤིན་ཏུ་རྒྱས་པར་ [5]གསུངས ༎ - 11 བོད་ཁ་བ་ཅན་གྱི་སྐལ་ལྡན་ལ ༎ - 12 མགོན་ཁྱོད་ཀྱི་བཀའ་དྲིན་བསམ་མི་ཁྱབ ༎ - -II - -IV 13 སྒོས་སྙོམས་ལས་འཛིན་པའི་དགེ་འདུན་གྲུབ ། - 14 བློ་ཅུང་ཟད་ཆོས་ལ་ཕྱོགས་པ་འདི ༎ - 15 རྗེ་ཡབ་སྲས་རྣམས་ཀྱི་བཀའ་དྲིན་ཡིན ༎ - 16 དྲིན་ཆེ་བར་ངེས་ [6]སོ་ཡབ་སྲས་རྣམས [7] ༎ - -V 17 དུས་འདི་ [8]ནས་བྱང་ཆུབ་སྙིང་པོའི་བར ༎ - 18 རྗེ་ཡབ་སྲས་ཁྱེད་རྣམས་མ་གཏོགས་པར [9] ༎ - 19 སྐྱབས་རེ་ས་གཞན་དུ་ [10]མི་འཚོལ་བས ༎ - 20 ཐུགས་བརྩེ་ [11]བའི་ལྕགས་ཀྱུས་དྲང་དུ་གསོལ ༎ - -VI 21 དྲིན་ཇི་བཞིན་འཁུར་བར་མ་ནུས་ཀྱང་ ༎ - 22 སེམས་ཆགས་སྡང་དབང་དུ་མ་སོང་བར [12] ༎ - 23 མགོན་ཁྱོད་ཀྱི་བསྟན་པ་འཛིན་པ་ལ ༎ - 24 དུས་ནམ་ཡང་བརྩོན་ [13]པར་ [14]བགྱིད་པར་སྨོན ༎ - -III - -VII 25 ལར་ད་ལྟ་གངས་རིའི་ཁྲོད་འདི་ན ༎ - 26 རང་བསྟན་པ་འཛིན་པར་ཁས་ལེན་ཞིང་ [15] ༎ - 27 གཞན་བསྟན་འཛིན་དགྲ་བོའི་དྭངས་མར་འཛིན ༎ - 28 ཚུལ་འདི་ལ་སྐྱོ་བ་གཏིང་ནས་སྐྱེས ༎ - -VIII 29 གཞན་འཕུང་ [16]བར་འདོད་པའི་ཀུན་སློང་ [17]དང་ ༎ - 30 རྒྱུད་མཚན་འཛིན་དམ་པོས་བཅིངས་ལགས་ཀྱང་ ༎ - 31 ལམ་མཐོན་པོར་གནས་པའི་ཁས་ལེན་བྱེད ༎ - 32 འདི་བརྟགས་ན་ཀུན་གྱིས་ [18]ཁྲེལ་ [19]བའི་རྒྱུ ༎ - -IX 33 ལམ་གོལ་སར་རྒས་པའི་སྡུག་ཡུས་ཀྱིས ༎ - 34 ཆོས་ཚུལ་བཞིན་བྱེད་ [20]པའི་གང་ཟག་ལ ༎ - 35 རྒྱུད་ཁོང་ནས་འཁྲུགས་ [21]པའི་གདུག་སེམས་ཅན ༎ - 36 གདོན་ཐུགས་ལ་ཞུགས་པ་མ་ལགས་སམ ༎ - -IV - -X 37 དགྲ་ཉོན་མོངས་འདུལ་ཐབས་ [22]མི་བྱེད་པར ༎ - 38 གཤགས་འགྱེད་པ་ཙམ་གྱི་བཤད་ [23]ཉན་ཡང་ ༎ - 39 འདྲེ་ཤར་སྒོའི་ཕྱོགས་སུ་གནས་པ་ལ ༎ - 40 གླུད་ནུབ་སྒོར་གཏོང་ [24]བ་[24]དོན་རེ་ཆུང་ ༎ - -XI 41 དོན་དེ་ལྟར་གོ་བའི་བཤེས་གཉེན་པ [25] ༎ - 42 སྤྱིར་ལུས་ཅན་ཀུན་ལ་བཀའ་དྲིན་བསམ [26] ༎ - 43 སྒོས་ཆོས་མཛད་ཡོངས་ལ་དག་སྣང་སྦྱོང་ [27] ༎ - 44 དགྲ་ནང་ན་འདུག་པའི་ཉོན་ [28]མོངས་[28]འདུལ[28] ༎ - -XII 45 མི་ཁོ་བོའི་རྗེས་མཇུག་གྲོགས་པོ་ [29]རྣམས [30] ༎ - 46 ཡིད་ཕྱོགས་སུ་ལྷུང་བས་ [31]མ་[31]འཆང་[31]བར[31] ༎ - 47 བློ་ [32]གཟུ་བོར་གནས་པའི་རྟོག་དཔྱོད་ཀྱིས ། - 48 ལམ་དྲང་པོར་ [33]ཞུགས་པ་ཅིས་ཀྱང་ལེགས ༎ [34] - -V - -XIII 49 གཏམ་འདི་ལ་བརྟེན་ནས་འགྲོ་བ་རྣམས [35] ༎ - 50 བྱམས་སྙིང་རྗེས་དྲངས་པའི་སེམས་བསྐྱེད་དང་ ༎ - 51 དབྱིངས་སྤྲོས་བྲལ་རྟོགས་པའི་ལྟ་བ་ཡིས ༎ - 52 དཔལ་བླ་མེད་བྱང་ཆུབ་མྱུར་ཐོབ་ཤོག ༎ - -VI - -XIV 53 སྐུ་ལ་མཚན་དཔེའི་དཔལ་འབར་ཞིང་ ༎ - 54 གསུང་དབྱངས་ཡན་ལག་དྲུག་ཅུས་བརྒྱན ༎ - 55 ཐུགས་ནི་ཟབ་ཡངས་མཁྱེན་བརྩེའི་གཏེར ༎ - 56 དཔལ་ལྡན་བླ་མའི་བཀྲ་ཤིས་ཤོག ། - - ཅེས་པ་འདི་ནི་ཐམས་ཅད་ [36]མཁྱེན་པ་ཆེན་པོ་དགེ་འདུན་གྲུབ་པ་དཔལ་བཟང་ - པོས་གདུང་[36]དབྱངས་སུ་མཛད་པའོ ༎ - བཀྲ་ཤིས ༎ - - - - - - - - -C. THE VARIANTS. - - -The texts used were two small blockprints, nearly identical A 1 and A -2, and a large blockprint B. - -On the whole A furnishes a good text and it may be used as the basis -for the edition. Two curious cases of the use of བ་ for པ་ (7. 45) seem -more than mere negligence of the wood-cutter in connection with the -badly printed པའི་ in l. 13 (which looks also like བའི་) and also a པ་ -like བ་ in l. 23. Inversely there is a clear པ་—ཐཔས—in l. 37 and a བོར་ -for པོར་ in l. 48. A 2 twice lacks the hook in རྩ (20, 24) and the naro -ོ in lines 29, 47. These two latter variants may be due to -deterioration in the blocks or the roughness of the paper, or defective -inking. Otherwise A 1 and A 2 are practically identical, and except for -the last pages (the last two of A 1 are condensed into a single one in -A 2) the two copies may have been printed from the same blocks. - -In 5 B writes ལྡིང་པའི་ for བའི་ as authorized by the Dicts. But the -question of final particles is still far from being satisfactorily -settled. The Dicts. are on the whole much at variance on this point. -Desg. gives as a rule a greater variety of them than J. - -Some differences in the tenses of the verb are presented by the two -copies of A on one side and B on the other. In l. 2 སྙེག་ is the present -tense as against the past form བསྙེག་ in A. As to the sense both would -do, and though the past form in Tibetan is better rendered in English -by the present we may understand the past form as ‘has begun to rise.’ -In verse XI B gives imp. forms, making the sense one of command whereas -A has present forms giving a mere statement. The final ས་ in སོམས་, -however, is not recorded in the Dicts., nor the form སྦྱོངས་; ཐུལ་, -however, is a regularly recognised imp. form. - -འཁྲུགས་ in l. 35 is a correct past tense. The form ཁྲུག་ (without an -initial འ་) as in B is not recorded, though འཁྲུག་, present, might do -equally well. འཁྲེལ་, l. 32, is not authorized by the Dicts. which all -omit the initial འ་. The substitution of འཆད་ for བཤད་ (38) seems to -lack sufficient urgency, though J. records a འཆད་ཉན་པ་ ‘to listen to an -explanation’ from Sch. A འཕུང་, l. 29, is correct according to the -Dicts., not ཕུང་ of B, though J. and S. Ch. D. give the alternative -spelling. - -In the treatment of grammatical particles A is superior to B. པར་ (10) -is correct, not པ་ B. It is an adverbial construction. In 18, པར་, and -22, བར་, equally so. In 24 པར་ is a terminative dependent on བགྱིད་པ་. - -The remaining variants are all in the nature of equivalents for or -against which nothing (or the same!) can be said, and which would do as -well as the readings we have adopted. Many of them are, however, -curious for this reason, that they are not homonymous variants at all -and consequently substitutions for, not corruptions of, the text. We -have to leave the question alone whether those in A or in B are likely -to be the original ones. - -In 7, དྲིན་པོ་ཆེ་, very kind, is as good as རིན་པོ་ཆེ་, very precious; in 17 -དུས་འདི་ནས་ means practically the same as དུས་དེང་ནས་, ‘from this moment’, -and ‘from this very day.’ In 19 གཞན་དུ་ ‘in another’ seems even a trifle -better than གཞན་ནས་ ‘from another.’ གྱིས་ seems better in 32 than ཀྱང་ in -B, ‘even, indeed!’ བྱེད་པ་ ‘to perform,’ in l. 34, is as good as བསྒྲུབ་པ་, -also ‘to perform, accomplish,’ and the future form of the latter would -be better if changed into a pf. form བསྒྲུབས་ or pr. སྒྲུབ་. In l. 40 གཏོང་བ་, -‘the sending, throwing,’ seems as good as སྐྱེལ་བཞིན་, ‘(as silly) as the -conveying.’ In 41 the article པ་ means the same as plural རྣམས་ B. In -44, བདག་འཛིན་, ‘egotism, selfishness,’ is substituted for ཉོན་མོངས་, -‘sin’; similarly in 45 and 49 ཀུན་ ‘all,’ for རྣམས་ ‘many.’ Lastly, the -difficult construction ལྷུང་བས་མ་འཆང་བར་, in 46, is replaced in B by the -easier ལྷུང་བར་མི་བྱེད་པར་, ‘not allowing (letting, making) it [the soul] -(to) fall’ instead of ‘letting it remain fallen when once it has done -so.’ - -All these examples seem to point out that one of the blockprints -(probably the larger one) was derived from a version which was not -actually copied from the original but rather written down from memory. -The variants are no cutting or copying mistakes except ངེས་སོ་ and ངས་སོ་ -l. 16, and དྲིན་པོ་ཆེ་ and རིན་པོ་ཆེ་ in l. 7. - -In l. 26 we find an erroneous ཅིང་ for ཞིང་. - -The two ༈ at the end of lines 16 and 48 in B (or rather at the -beginning of the following lines, for that is where they must be put if -the Tibetan text is printed line for line like English verse) do not -agree with my conception of the structure of the poem as indicated by -my typographical arrangement of it. I would not have expected a ༈ after -line 16 but after lines 12, 24, 36 and 48. The occurrence of the sign -after line 48 may, however, be taken to indicate that the next two -verses have to be regarded as appendices to the body of the poem -proper. - -It must be mentioned that in the title, in both copies of A., the final -word is བཞུགས་. In B., as the poem occurs in the body of the volume, -there is no equivalent title. I have written བཞུགས་སོ༷་ without prejudice -to the question whether the form བཞུགས་ is legitimate or not. My -teachers say that before a ༎ the སོ་ is required. - -The only reading taken from B is ངེས་ for the incomprehensible ངས་ of A -1 and 2, in line 16. - -It may be, finally, remarked that the three copies from which this -edition was prepared, show once more that textual correctness and -perfection of typographical execution are not necessarily related in -Tibet. The two small prints which are, but for the single omission of a -dengbu in line 16, quite correct, are small, badly printed on bad -paper, and not carefully or neatly cut. The larger copy is neat, well -printed on good paper, very legible, but not nearly so satisfactory as -a text. - - - - - - -D. TRANSLATION. - -THE SONG OF THE EASTERN SNOW MOUNTAIN. - - -OBEISANCE TO THE TEACHER. - -I. (His Teachers). - -1. On the peak of the white snow mountain in the East - A white cloud seems to be rising towards the sky. - At the instant of beholding it I remember my teacher - And, pondering over his kindness, faith stirs in me. - -2. To the East of where that cloud is floating, - In that entirely victorious Virtue Solitude, - There resided the precious ones, difficult to be invoked, - Father Famous Goodheart, the Sire with (his two spiritual) sons. - -3. The yoga and other (teachings) of the two stages of the road - Relating to the profound Doctrine, they preached most fully. - To the pious of snowy Tibet - Your grace, O protectors, was ineffable. - -II. (Himself). - -4. Especially that this ease-loving Clergy-Perfection - Has turned his mind a little towards the Doctrine - Is (thanks to) the kindness of these noble father and sons. - Truly your kindness is great, O father and sons. - -5. From now onward till (I reach) the heart of saintship, - Whilst, except in you, noble father and sons, - I will not place my hope for protection in anyone else, - I pray you to drag me along with your mercy-hook. - -6. Though I cannot repay you in proportion to whatever your favours - have been, - I pray that, with my soul not enslaved by attraction or repulsion, - I may hold fast to your teaching, O protectors, - And may always put my best energy into the endeavour. - -III. (His Contemporaries). - -7. However, nowadays, in this snow mountain solitude, - (There are those who) whilst promising to follow the teaching - themselves, - Regard others, who (equally) follow the teaching, as their veriest - enemies. - Such conduct calls forth the deepest sorrow. - -8. With thoughts wishing the ruin of others - And with souls fettered by fierce ambition, - They nevertheless promise to dwell on the high road. - If we consider this (carefully) it is a matter of shame for all - concerned. - -9. These malignant beings, - Angry because they find themselves in their old age in the wrong - road, - And raging from the bottom of their hearts - Against those persons who have (duly) acted conform to the Doctrine, - Has not a demon entered their minds? - -IV. (His Pupils). - -10. Not to take steps to conquer the enemy, sin, - But yet after mere reproach to flare up in reply, - That is as silly as, - When an evil spirit is at the Eastern door, - To throw the ransom towards the Western door. - -11. Those virtue-friends who understand that this is so, - Think of all embodied beings in general with kindness, - But saintly thoughts especially of all who devote themselves to the - Doctrine. - And they subdue the enemy residing within, sin. - -12. O, my followers and friends, - Whilst not letting your souls remain fallen after a lapse, - But whilst examining (yourselves constantly) whether your minds keep - to righteousness, - To remain on the straight road, that surely is good. - -V. (Final Prayer). - -13. May all those who believe in these words, - With a mind bent on the drawing on of all beings by means of love - and mercy, - Through the (direct) vision of the actionless state of (pure) - knowledge, - Speedily obtain (that) glorious, supreme saintship. - -VI. (Final Blessing). - -14. He, whose body blazes with the marks and beauties (as of a Buddha), - Whose speech is adorned with the sixty branches of melody, - Whose deep and wide mind, indeed, is a treasury of omniscient love, - May that glorious teacher’s blessing be on us. - -The above was composed by the Great Omniscient Clergy Perfection -Good-Glory as a song in loving memory. - -Blessing. - - - - - - - - -E. GLOSSARY AND NOTES. - -(LEXICOGRAPHICAL, SYNTACTICAL AND MATERIAL.) - - -ཀུག་ see ཀྱུ་. - -ཀུན་གྱིས་ཁྲེལ་བའི་རྒྱུ་, 32. Not so much ‘a matter of shame to all’ (= all the -people who look at or into the matter, the beholders, the general -public, or even humanity in general), but rather ‘a matter of all (of -them) being ashamed,’ i.e. the people doing the shameful acts, the -people concerned, engaged in this conduct, not the public in general. - -ཀུན་སློང་, 29. Here thought, conception, wish (cf. D. opwelling). (Desg. -‘all-enveloping,’ i.e. ‘natural corruption or sin,’ p. 8b, but ཀུན་སློང་ = -ཉོན་མོང་གི་སློང་, ‘excitement of passion’ on p. 1044a). See also S. Ch. D., -p. 29b, समुत्पाद, but Schroeter, p. 2b, ‘approbation, assent, the -consenting to any proposition.’ - -ཀོ་ཀོ་ see གླུད་. - -ཀྱང་, 30. Here equal to ཡིན་ན་ཡང་, ‘yet, however, nevertheless.’ - -ཀྱུ་, 20. Not as a separate word in J., who gives ཀུག་ and ཀྱོ་བ་, the -latter after Schmidt. This is the word occurring in the compound ཞབས་ཀྱུ་ -the Tibetan u-vowel, the ‘foot-hook’ (not merely honorific of ཀྱུ་ as -Hannah seems to suggest in his Grammar of the Tibetan Language, p. 4), -which J. has under ཞབས་, on p. 472a, together with a queried meaning -‘spur’ (of the foot: ‘ein Sporn’), taken from Csoma. This latter -meaning is unknown to my informants. Bell gives: hook ཀུག་; fishhook ཉ་ -ཀུག་, but iron hook ལྕགས་ཀྱུ་. Henderson gives both ཁུག་ and ཀྱུ་ for hook, -and also ལྕགས་ཀྱུ་ alone for iron hook. My informants deny the correctness -of ཁུག་. Desg. knows ཀུག་ (པ་) only as a verb, not as a subst.; he -mentions ཀྱུ་ as a separate word, subst. hook, and does not mention ཀྱོ་བ་. -The various articles in the three Dicts. sub ཁུག་ are interesting but -the meaning hook is not given in any of them. S. Ch. D. translates ཀྱོ་བ་ -with ‘अङ्कुश, a pointed iron hook, a large pin to pierce with,’ whilst -Macdonell in his Sk. dict. translates the Sk. word as ‘hook, goad, -stimulus, remedy.’ (See below s.v. འདྲེན་པ་.) J. under ཀུག་ gives also -ལྕགས་ཀུག་, an iron hook, and ཉ་ཀུག་, a fishing hook, but my informants say -that the colloquial for fish hook is rather ཉ་འཛིན་ཡའི་ (or པའི་) ལྕགས་ཀྱུ་ -or simply ཉ་འཛིན་ (pr. nyendzin), just as a meat hook (to hang up meat -on) is ཤ་འཛིན་ (pr. shendzin). The ཡ་ in the above represents the -pronunciation of the more illiterate people. - -One of my informants is, however, of opinion that ལྕགས་ཀྱུ་ does not mean -an iron hook at all, but hook in general even though it might be made -of silver, copper, gold, etc. He compares it with the word wall, ལྕགས་ -རི་, which is not necessarily made of iron, and though of stone or earth -is still called ‘iron-mountain.’ Women’s ornaments such as earrings, -chains, or necklaces (སྐེ་འཕྲེང་, pr. kenthang, not in the Dicts. or Bell. -As a colloquial word the dengbu might perhaps be left out in writing) -may have golden or silver hooks, གསེར་གྱི་ལྕགས་ཀྱུ་ or དངུལ་གྱི་ལྕགས་ཀྱུ་. Example: -སྐྱེ་དམན་འདི་ལ་སྐྱེ་འཕྲེང་ཡག་པོ་ཅིག་འདུག། དེ་ལ་གསེར་དང་དངུལ་གྱི་ལྕགས་ཀྱུ་བཞི་འདུག་, this -woman has a very fine necklace which has four golden and silver hooks -(or clasps). Schroeter’s dict., p. 361b, already gives ལྕགས་ཀྱུ་ as hook -only. The expression ལྕགས་ནག་ in the sense of mineral, given by Desg., -307a, would make us think that ལྕགས་ཀྱུ་ might perhaps mean metal hook, -but see below. S. Ch. D. adds to the confusion. Under ལྕགས་ཀྱུ་ he gives: -(1) iron pin to guide and punish elephants; fish-hook; (2) name of a -plant. (His next entry seems improbable, elephant driving and elephant -driver for one and the same word). But under ཀྱུ་ he defines ལྕགས་ཀྱུ་ as -‘iron hook, an angle, a fishing-hook.’ J. has ལྕགས་ཀྱུ་ under ལྕགས་ and -gives ‘an iron hook, esp. fishing-hook, angle; often fig.’ and in his -illustration he translates ཆོས་ཀྱི་ལྕགས་ཀྱུ་ simply as ‘hook of grace.’ He -marks the word as belonging to the book language. It is curious to note -that Schlagintweit in his Rgyal-rabs (title, or introductory verse) -translates the word ལྕགས་ཀྱུ་ with ‘eisernen Hacken’ (p. 25), whilst -Schiefner renders the same word correctly on the next page by ‘Hacken’ -alone. But in his new translation of the Rgyal-rabs, H. A. Francke -(J.P.A.S.B., Vol. VI, n. 8, p. 397) writes again ‘Iron Hook.’ - -There is still another compound with ཀྱུ་, namely མཐེབ་ཀྱུ་, the name for a -component part of the elaborate torma cake structure. It indicates a -small piece of dough in the form of the top of the thumb. From all -these examples it might be hazarded that the element ཀྱུ་ means primarily -‘curve, curved’ or ‘curvature,’ and has no substantial meaning like -‘hook’ or the like. My teachers, however, think that ཀྱུ་ by itself is a -substantive ‘hook.’ So it is not clear whether J. is right as against -the other Dicts. in not entering the word separately. The above -discussion is in any case better entered under the word ཀྱུ་, whether -this is really an independent word or not. The fact that S. Ch. D. -gives a Sk. equivalent for ཀྱུ་ alone, pleads for its separate existence. - -My teachers opine that ཀྱུ་ as a separate word may occur alone, but their -nearest approach to framing a sentence illustrating such a use was one -in which they spoke of a wooden hook (made by a jungleman to fish or -hunt with) as ཤིང་གི་ལྕགས་ཀྱུ་ or more briefly ཤིང་ཀྱུ་. So the example was not -decisive. - -Additional Note—Cf. the example in Csoma’s Grammar, p 109: གསེར་གྱི་ལྕགས་ -སྒྲོག་, golden fetters or chains, lit.: golden iron ropes. See also -Ramsay, ‘Western Tibet’, p. 62: - -‘To hook—ngiákuk táng ches, properly applicable only to a fish caught -with a hook, but also used generally’, and: - -‘Hook—ngiákuk (fish hook), kuk kuk (a hook of any kind)....’ - -Query: Is the use of ལྕགས་ merely conventional in several words, as in -ལྕགས་ཁྲ་, cage (Bell, Walsh ‘Tromowa Dialect’), ལྕགས་ཟམ་ (iron) bridge, -etc.? And is the use of ལྕགས་ perhaps analogous to that of honorific -prefixes? Cf. the Dutch guilder (gulden) which is made of silver, -though its name is derived from ‘gold.’ - -ཀྱོ་བ་ see ཀྱུ་. - -དཀའ་བ་, 7. Difficult, but here rather with some of the meaning of the -English ‘hard’ (hard lines?), the French ‘dur’, perhaps L. ‘arduus.’ -The meaning is somewhat that the invocation should not be undertaken -lightly (God’s name should not be spoken ‘in vain’). Conceptions like: -grave, serious, weighty, not lighthearted, or commonplace, or flippant, -suggest themselves here. It is ‘a serious matter’ to invoke these -teachers. - -བཀའ་དྲིན་སེམས་པ་, 42. To think with kindness of or towards, or about (ལ་). - -སྐལ་ལྡན་, 11. We have taken this word in the general sense given by J. -‘the pious,’ though it may equally well be rendered by ‘the fortunate -ones,’ i.e. those who were fortunate enough to hear Tsoṅ kʽa pa’s -preaching or that of his two pupils. One of my informants suggests, -however, that སྐལ་ལྡན་ should here be taken more literally as ‘sharers’, -‘share-havers’ in Tsoṅ kʽa pa’s message and consequently should here be -understood as his ‘followers.’ - -སྐུ་གླུད་ see གླུད་. - -སྐེ་འཕྲེང་ see ཀྱུ་. - -སྐྱབས་རེ་ས་, 19. May either be taken as two separate words ‘protection and -hope’ or as a compound ‘hope for protection,’ ‘protection-hope.’ More -accurately ‘the spot (place = persons in this case) in whom I place my -hope for protection, to whom I resort or go, in whom I trust, for -protection.’ (cf. D. heul, toeverlaat). - -སྐྱིད་གླུ་ see མགུར་མ་. - -སྐྱེ་སྒོ་ see སྒོ་. - -སྐྱེ་བ་, 4. This is an illustration of the meaning of སྐྱེ་བ་ under J.’s 4th -sub-heading, 1st division. དད་པ་སྐྱེས་ ‘faith has been born,’ but here -rather ‘becomes active,’ ‘sprouts,’ ‘waxes strong,’ or ‘grows, flames -up, intensifies, awakens, arises, stirs.’ The idea is not, as in a case -of Christian conversion, of a state of previously non-existent faith, -suddenly arising, but of an existing faith becoming strongly energised, -leaping up (‘an outburst of faith’). The colloquial དད་པ་སྐྱེས་ can be -suitably translated by ‘to inspire faith to.’ For instance བླ་མ་འདི་ལ་དད་ -པ་སྐྱེས་ཀྱི་ (མི་) འདུག་, that lama inspires me with (no) faith. A free -translation of དད་པ་སྐྱེ་བ་ is consequently ‘to have faith in,’ but in our -passage the additional meaning of ‘renewed’ is implied. Therefore we -may also render ‘they call up my faith’ or ‘renewed faith comes up in -me.’ See the use of this expression in the Tibetan Primer III, p. 7, 1. -8. དེ་ནས་ཁོ་ (read ཁོས་) རྒྱལ་པོ་དེ་ཤིན་ཏུ་བཟང་པོར་ཤེས་ཏེ་དད་པ་སྐྱེས་ཏེ་ཕྱག་གྲངས་མེད་འཚལ་ -ནས་རྒྱལ་པོས་གནང་བ་དེ་རྣམས་བདག་ག་ལ་ཞུ ། Then he, recognising that the king was -very good, and having gained faith in him, and having prostrated -himself numberless times, (asked) how can I request (i.e. take, accept) -such (gifts) given by the king. - -སྐྱེད་སྒོ་ see སྒོ་. - -སྐྱེད་པ་, 50. To generate, the generation, production. སེམས་བསྐྱེད་པ་ ‘that -which has been produced in the soul,’ ‘the (completed) productions of -the soul’; with དང་ = with; ‘with thoughts of, assuming, observing an -attitude of, with a mental attitude of or disposition to.’ འགྲོ་བ་རྣམས་ -བྱམས་སྙིང་རྗེས་དྲངས་པའི་སེམས་བསྐྱེད་ (དང་) is one elaborate substantive, a -‘the-beings-with-kindness-having-drawn-soul-disposition.’ - -སྐྱོ་བ་, 28. Here not in J.’s sense ‘to be weary,’ but as Desg. and S. Ch. -D. have it ‘sadness, grief, sorrow,’ or adj. ‘sad’, etc. In seeing a -half-naked beggar, it may be said: མི་འདི་སྐྱོ་བ་ལ་ཁོ་ལ་དུག་ལོག་ཡང་མི་འདུག་. Here -the word is adjective: ‘that unhappy (unfortunate, wretched, miserable) -man has not even a coat.’ [དུག་ལོག་ (Bell) = J. དུག་པོ་ = གོས་ལག་ = ཆུ་པ་ = -Desg. ཆོ་པ་, coat, garment, dress; not alone ‘man’s coat,’ as J. has it, -but for both sexes—J. s.v. ཆུ་པ་. ཆུ་པ་ and ཆོ་པ་ both missing in S. Ch. -D. གོས་ལག་ is pronounced both golak and gölak. Walsh, Vocabulary Tromowa -Dialect, s.v. coat ‘go’ and ‘golag.’ My teachers do not know a word དུག་ -པོ་ for coat in Tibetan. Desg. has a དུགས་པོ་, overcoat. S. Ch. D. དུག་པ༌ -or དུག་པོ་ ‘old coat or garment patched up and mended.’] - -ག་གདན་ see གདན་. - -ཁ་རྩོད་ see གཤགས་འགྱེད་པ་. - -ཁ་གཤགས་འགྱེད་པ་ see གཤགས་འགྱེད་པ་. - -ཁུག་ see ཀྱུ་. - -ཁོ་བོའི་རྗེས་མཇུག་གྲོགས་པོ་རྣམས་, 45. My followers and friends (cf. citizens and -compatriots), i.e. followers who are also my friends; the same people -under two qualifications, not two different groups of people, the -friends and the followers. See རྗེས་མཇུག་པ་. - -ཁོ་མི་གླུད་ཡིན་ see གླུད་. - -ཁྱེད་ 18, ཁྱོད་ 12, 23. The difference in form is not accidental. མགོན་ཁྱོད་ -is a stereotyped ལབ་ལུགས་, manner of speech, expression. ཡབ་སྲས་ཁྱེད༌, l. -18, is a normal honorific form. The form ཁྱོད་ was described to me as one -of intimacy, of utter confidence, as distinct from familiarity and lack -of respect. This seems an almost exact parallel to the use of (thou), -tu, du in (English), French and German in addressing parents, God, and -relations. The following example was given, a quotation from the བླ་མ་ -མཆོད་པའི་ཆོ་ག་, a little ritual gelukpa book, leaf 12a: ཁྱོད་ནི་བླ་མ་ཁྱོད་ནི་ཡི་ -དམ་ཁྱོད་ནི་མཁའ་འགྲོ་ཆོས་སྐྱོང་སྟེ ། ‘As thou art our lama, our yi-dam, our ḍākinī, -our dharmapāla ...’ (prayer addressed to Tsoṅ kʽa pa). Likewise, in the -little prayerbook རྗེ་བཙུན་སྒྲོལ་མའི་གདུང་འབོད་ (to Tārā) we find a few cases of -ཁྱོད་ (e.g. p. 5b) amidst many cases of ཁྱེད་. In the term ཡབ་སྲས་ཁྱེད་ the -hon. form of the first two syllables of course determines the hon. form -of the last. The ‘intimate’ form ཁྱོད་ was further described as ‘the -language of religious transport, ardour, fervour,’ དད་པའི་ཡུས་. - -ཁྲེལ་གད་ (རྒྱབ་པ་) see ཁྲེལ་བ་. - -ཁྲེལ་དགོད་ see ཁྲེལ་བ་. - -ཁྲེལ་བ་, 32. According to the Dicts. ‘to be ashamed.’ Desg. and S. Ch. D. -do not support J.’s meaning ‘piety’ and his third meaning ‘disgust, -aversion.’ My oral information rejects these second and third meanings, -yet see below. ཀུན་གྱིས་ཁྲེལ་བའི་རྒྱུ་, freely translated ‘is a matter of (cause -for) shame to all,’ literally ‘a-by-all-shame-feeling-cause,’ i.e. all -should feel ashamed. The shame, it should be understood, must be felt, -not by all who behold the bad behaviour, but by all who are guilty of -it. The exact meaning of the root ཁྲེལ་ from which the verb is derived is -not yet satisfactorily dealt with in the Dicts. which are supplementary -as well as contradictory in their data. The compounds exhibit a great -variety of shades of meaning. That of ཁྲེལ་མེད་, for instance, may perhaps -cover so wide a range as ‘shameless, impudent, self-willed, stubborn, -stiff-necked, arrogant, insolent, ungrateful, loveless, heartless, -harsh, cruel, wanton, ruchlos, frech.’ Some of the compounds and -applications clearly indicate that ཁྲེལ་ must also mean ‘sexual modesty, -chastity,’ others that it must mean ‘bashfulness, shyness, timidity’ -(in this sense ཁྲེལ་མེད་ ‘brazen, forward, unabashed, saucy, bold, -audacious’). ཁྲེལ་ seems to come very near to the D. ‘schroom’ which is -more ‘diffidence’ than ‘scruple,’ but ཁྲེལ་མེད་ may in some cases mean -‘unscrupulous’ or ‘without a conscience.’ In this sense it comes near -to ‘impious.’ The German subst. ‘Scheu’ may be also compared. It is -also averred that in certain combinations a positive statement with ཁྲེལ་ -མེད་ is practically identical with the English exclamation: how dare -you! how can you! - -A compound, difficult to define exactly, is ཁྲེལ་གཞུང་མེད་ in which གཞུང་ -has the meaning, not given in the Dicts. of straight, straightforward, -honest, true, dependable, the French ‘droit’ (cf. rectitude). The whole -expression may mean ‘abandoned,’ or simply ཁྲེལ་མེད་. Example ཁྲེལ་གཞུང་མེད་ -པའི་མི་དེ་ཡི་ཚེ་དེ་དོན་མེད་རེད་, ‘the lives of these abandoned (shameless, etc.) -men are useless.’ An old sweetheart who has cast off her lover may be -called ཁྲེལ་གཞུང་མེད་ ‘the brazen, perfidious girl.’ Desg. gives གཞུང་ in -this sense as equal to བཟང་, ‘good, just, generous.’ This may be -Schmidt’s གཞུངས་པ་ ‘sincere, orderly.’ In the sentence ཕ་མ་ལ་སྐུ་དྲིན་འདི་འདྲ་ -ལོག་པ་དེ་ཁྲེལ་མེད་ཀྱི་སེམས་རེད་, ‘to render your parents kindness in this way -shows a lack of gratitude,’ my teachers explain the word as -‘ungrateful, loveless, harsh.’ - -As far as the further meanings of ཁྲེལ་, as given in J. (see above), are -concerned, Pʽun Tsʽogs maintains that ཁྲེལ་སེམས་ཅན་ = ཆོས་སེམས་ཅན་, ‘pious,’ -but Karma denies it, and the former also states that ཁྲེལ་ཡོད་པ་ = ཞེན་པ་ -ལོག་པ་, which latter expression Desg. and S. Ch. D. know as ‘to be -disgusted with.’ But J. and the others render the former expression -with ཁྲེལ་, as ‘chaste’ or ‘modest,’ or as ‘to be chaste,’ etc. Both of -my teachers are at one about the expression ཞེ་ཁྲེལ་བ་ ‘to be weary, -tired, sick of.’ Examples: ལྟོ་ཆས་འདི་ལ་ཞེ་ཁྲེལ་སོང་, I am tired of this food. -(ལྟོ་ཆས་, pr. tobché, see Henderson’s Manual, Voc., p. 48, s.v. food; -there written ལྟོབ་ཆས་.) མི་འདི་ལ་ཞེ་ཁྲེལ་སོང་, ‘I have got tired of this man.’ -The sentence ཆོས་ཐོས་པས་རྒྱུད་གྲོལ་ནས ། ཁྲེལ་ཡོད་ངོ་ཚ་ཤེས་ was explained to me as: -Having understood the doctrine, and having been delivered (saved), I am -now weary of the world, have renounced the world, know the world for -vanity, have turned away from it. For J.’s ཁྲེལ་གད་, ‘scornful laughter’, -the synonym ཁྲེལ་དགོད་ was given to me, as well as the explanation ‘a -laugh to make the other feel ashamed,’ ‘to make another feel small.’ We -may therefore think of ironic, sarcastic, malicious laughter, or of -derision and Schadenfreude. ཁྲེལ་གད་རྒྱབ་པ་, to laugh at another, at the -expense of another, in order to make him ridiculous. This word ཁྲེལ་ -furnishes a very striking test of the present state of Tibetan -lexicography, the word གདན་ will furnish another. - -For words like these a comprehensive collection of authentic -illustrations is imperative before finer shades and the exact range of -meanings can be fixed. ངོ་ཚ་, commonly translated as ‘shame,’ a synonym -for ཁྲེལ་, is a similarly uncertain word. Compare the translations in J. -and S. Ch. D. of this same sentence: ཁྲེལ་བ་དང་ངོ་ཚ་བ་མེད་, J.: ‘he has no -shame nor dread’; S. Ch. D.: ‘he has no shame or modesty.’ - -ཁྲེལ་མེད་ see ཁྲེལ་བ་. - -ཁྲེལ་གཞུང་མེད་ see ཁྲེལ་བ་. - -ཁྲེལ་ཡོད་པ་ see ཁྲེལ་བ་. - -ཁྲེལ་སེམས་ཅན་ see ཁྲེལ་བ་. - -ཁྲོད་ see གངས་རིའི་ཁྲོད་འདི་ན་ and འབྲོག་. - -མཁྱེན་པ་ see མཁྱེན་བརྩེ་. - -མཁྱེན་བརྩེ་, 55. J.’s queried མཁྱེན་བརྩེ་, quoted from Gyal-rabs: ‘prob.: -omniscient-merciful,’ cannot with any certainty be decided from this -passage. - -Desg. has མཁྱེན་བརྩེ༌ = ཐུགས་རྗེ་ = ‘knowledge of the heart, i.e. pity, -mercy.’ - -S. Ch. D. ‘omniscient mercy.’ - -According to my teachers these are two different words here, knowledge -and mercy; not a compound. མཁྱེན་པ་ is here hon. form of ཤེས་པ་ to know. -But a subst. མཁྱེན་ is not recorded in the Dicts. Desg. has a མཁྱེན་པ་ = -ཤེས་པ་ = རིག་པ་ ‘science, knowledge,’ and S. Ch. D. also gives མཁྱེན་པ་ as -‘knowledge.’ In compounds མཁྱེན་ has usually the verbal value of -‘knowing.’ The entries s.v. མཁྱེན་ in the Dicts. need careful comparison -and deserve close study. - -མཁྱེན་པ་ is often used in an emphatic sense, to know all, to know through -and through, to know with supernatural knowledge (as, for instance, to -know what happens from a distance), cf. the English adj. ‘knowing.’ - -The shades of meaning: wise, learned, intelligent, sensible, careful, -cautious, clever, need further analysis. - -འཁྲུག་པ་, 35. The value of this word is clear from the Dicts., but there -is a difficulty in choosing suitable English words to fit each case in -rendering. Such words as the following may be found useful under -various circumstances: to be disturbed, upset, disordered (cf. -disordered brain), unbalanced, deranged, convulsed, in turmoil, -tumultuous (a soul in tumult), in revolt, turbulent, wild, seething, in -uproar, in the throes of (passion, etc.). - -And even so none of the above expressions furnishes an easy, idiomatic -and close rendering for རྒྱུད་ཁོང་ནས་འཁྲུགས་པའི་མི་, the man whose very -character is an utter chaos. - -འཁུར་བ་, 21. Ordinarily to carry, but here to carry back, i.e. to repay, -render, return. - -Example: ཕ་མའི་དྲིན་འཁུར་དགོས་, You must render your parents their kindness. -The verb འཇལ་བ་, primarily ‘to weigh’, is equally so used; see J. s.v. -4. For the above example the word ལན་ would ordinarily be inserted, ཕ་ -མའི་དྲིན་ལན་འཁུར་དགོས་, but this would lessen the force of the illustration -for our purpose as ལན་ means here ‘return,’ and དྲིན་ལན༌, ‘a kindness in -return.’ The above sentence can be expressed in three ways: ཕ་མའི་དྲིན་ -(with or without ལན་), འཁུར་ (or འཇལ་, or ལོག་), དགོས་. - -གངས་རི་མ་, title. Mother Snow Mountain. The affixes to རི་ are according -to J. བོ་ and ག་; Desg. adds ངོ་; S. Ch. D. only བོ་; Bell and Henderson -no affix. Of these བོ་ gives a definite sense of greatness to the -mountain. (See S. Ch. D., Grammar, Introduction, p. 18). Here the -particle མ་ is not an inherent part of the substantive, but is added to -give a feminine sense to the word, which here means something like -‘Mother Mountain,’ the big mountain being as it were the mother of all -smaller hills and heights around it. My informants were definitely of -opinion that, here, ‘Mother Mountain’ and not ‘Lady Mountain’ was -meant. So we should not understand the expression as ‘Her Majesty or -Ladyship the Snow Mountain.’ The meaning though grammatically important -remains better neglected in the translation. - -གངས་རིའི་ཁྲོད་འདི་ན་, 25. In this snow-mountain-mass, i.e. monastery. རི་ཁྲོད་ -as monastery in J. s.v. རི་ but not s.v. ཁྲོད་. Bell has རི་ཁྲོད་ as ‘cell -(of hermit).’ - -Here the expression seems rather to indicate Gendundub’s own monastery -(be it Daipung, Tashilhunpo or Namgyalchöde) than Galdan, spoken of in -the second verse. See Schulemann, Gesch. der Dalailamas, pp. 92 fll. -See འབྲོག་ and ཤར་. - -གོ་ལག་ see སྐྱོ་བ་. - -གོལ་ས་, 33. J. འགོལ་ས་, error, mistake. In Desg. འགོལ་ས་ or འགོལ་བའི་གནས་, -solitary spot (s.v. འགོལ་) and ལམ་གོལ་ (s.v. གོལ་), ‘has lost his way’; -and also འགོལ་སར་གནས་སུ་ to put apart; འགོལ་ལམ་, a separate road, a side -road (route détournée). According to Desg. only the past form of འགོལ་ -བ་, i.e. གོལ་བ་, means to have erred, gone astray, both physically and -morally. S. Ch. D. copies J., but adds to J.’s འགོལ་ས་, the place where -two roads separate: ‘so as to create doubt in the mind regarding the -right path.’ Schroeter (p. 451a) has two entries འགོལ་བ་, ‘remote,’ and -འགོལ་བའི་གནས་, ‘a closet.’ J. has the latter expression as ‘a hermitage,’ -and Desg., as above, ‘solitary spot.’ In our passage ལམ་གོལ་ས་ does not -mean ‘the mistake as to the road,’ or Anglice ‘the error of his ways.’ - -In our passage ལམ་གོལ་ has to be taken together in the sense of ལོག་ལམ་ = -ལམ་ལོག་ = ལམ་ངན་, the wrong road (in a religious sense, in contrast to -the ལམ་མཐོན་པོ་ of l. 31). ལམ་གོལ་ས་ is here to be understood as a -‘wrong-road-place,’ as the spot or place (ས་ = ས་ཆ་) which is, or -proves to be, the wrong road, i.e. the place where one realizes that -the road on which one is, is the wrong road, or, perhaps better, that -the road is a wrong road (= place) to be in, a wrong-road-spot, indeed. - -The meanings, recorded in the Dicts. for compounds with or without -initial འ་ of འགོལ་བ་, seem logical, as one who has separated himself -from the road, is astray, is mistaken, is (in moral or intellectual -matters) in the wrong, in error. - -Note this example of the use of the verb: ལན་རིག་པ་བསྒྲིམས་ནས་རྒྱབ་མ་གཏོགས་ -འགོལ་ཡོང་ངོ་, answer very carefully otherwise you will make a mistake. - -[རིག་པ་བསྒྲིམས་ནས་, ‘having twisted, squeezed, screwed up your brains??’ = -adv., carefully, attentively.] - -གོས་ལག་ see སྐྱོ་བ་. - -གླུ་ see མགུར་མ་. - -གླུད་, 40. Ransom. Is here rather གླུད་ཚབ་, well defined by S. Ch. D., s.v. -The meaning of གླུད་ཚབ་ is probably ‘the ransom (which is thrown to the -evil spirit) as a substitute for, representative of (the person on -whose behalf the offering is made),’ J.’s མི་གླུད་ ‘a man’s image which in -his stead is cast away in the གཏོར་མ༌,’ a ransom in effigy. There are, -however, uses of གླུད་ in which the primary sense is perhaps rather -‘effigy’ than ‘ransom.’ In a ritual describing the construction of the -torma cake it is said that the སྐུ་གླུད་ (together with many other moulds) -must be imprinted on the dough or paste. Here the word seems to mean no -more than ‘a mould constituting an effigy of the body.’ Though all the -torma-cake material is thrown away after it has served its purpose, -these imprinted effigies do not seem to serve specially as ransoms like -the གླུད་ཚབ་ and མི་གླུད་ quoted above. - -As to J.’s queried ཁོ་མི་གླུད་ཡིན་ (and the slightly different མི་ཁོ་གླུད་ཡིན་), -this is explained as follows. The first phrase means: he is a lü in -human form (a man-lü, cf. werwolf; D. een lü in menschenvorm, -menschelijke gedaante). མི་ཁོ་ means ‘that man, there (with a pointing -out by word or finger).’ For instance: that man John, that king ཀོ་ཀོ་. -‘That man’ alone would be མི་དེ་. But the second phrase would mean: ‘that -man so-and-so is a very devil.’ J.’s rendering of the first phrase as -‘he is a curse, an anathema, one deserving to be cursed’ seems too -strong. Rather ‘an unmitigated nuisance,’ for, though harsh, it may be -said by a mother of her own child when it is naughty and unruly. The -sense seems to be ‘devil’ (as may also be applied to children or wicked -grown-ups in English ‘they are true devils,’ D. ‘een paar baarlijke -duivels’) and seems to be a case of meaning-shifting from result to -cause (pale death!), the lü being the ransom thrown to the evil spirit, -Anglice devil. The association does not seem to be that of -worthlessness, hatefulness, something good for nothing, only fit to be -thrown away like a lü. - -As to the above King Koko, this is a facetious name applied (something -like thingumbob) to such Tibetans as ape Chinese manners in dress and -in other ways. ཀོ་ཀོ་ is said to be a Chinese word for Tib. ཨ་ཇོ་ or ཇོ་ཇོ་, -elder brother. A Tibetan, strutting about in Darjeeling with Chinese -cap and coat may hear the sarcasm addressed to him: ཀོ་ཀོ་ལགས་ག་པ་ཕེབས་ཀྱི་ -ཡིན་ནམ་ ‘Well Mr. Chinaman (or John Ch., Uncle Ch.) where are you going -to?’ (‘Mossioo’ of the mid-Victorian Punch and music hall ditties). - -གླུད་ཚབ་ see གླུད་. - -དགའ་ལྡན་ see དགེ་ལྡན་. - -དགེ་ལྡན་, 6. Clearly printed in both copies, not དགའ་ལྡན་. This name, ‘the -virtuous,’ seems to refer to the Gelukpa sect, though the monastery -which is here meant is usually called དགའ་ལྡན་. The relation between the -two terms is not quite clear. Grünwedel, in his ‘Mythologie des -Buddhismus,’ etc., p. 72, speaks of ‘das Kloster dGa-ldan oder -dGe-ldan.’ Günther Schulemann in ‘Die Geschichte der Dalailamas,’ p. -65, speaks of the ‘Schule, die zuerst dGa-ldan-pa, dann aber -dGe-ldan-pa oder dGe-lugs-pa, ‘die Tugendsekte’, genannt wurde.’ Modern -Tibetans seem to know only the name དགའ་ལྡན་ for the famous monastery. - -དགྲ་ཉོན་མོངས་, 37. This is an apposition. The enemies, the sins; the -enemies who are the sins; ‘these enemies of sins’ as in ‘these rascals -of boys.’ See ཉོན་མོངས་. - -མགུར་མ་, title. Its hon. form is གསུང་མགུར་. As a single word the affix མ་ -is required, which may disappear in compounds. Bell gives as meaning of -མགུར་མ་ ‘religious song,’ Henderson ‘hymn.’ - -As J. points out, the profane song is གླུ་ and the religious song མགུར་མ་. -A synonym for གླུ་ is གཞེས་ (not in the three Dicts. but in Bell and -Henderson s.v. song). - -S. Ch. D.’s གླུ་གཞེས་ ‘sportive song’ is not supported by the data in J. -or Desg., nor by my informants. They take the second part of this -compound as a misprint for གཞེས་ and hold that གླུ་གཞེས་ is a double-form -with the meaning of either of its parts: song. The word མགུར་མ་ has one -honorific form, གསུང་མགུར་. The words གླུ་ and གཞེས་ have each various hon. -forms: གསུང་གཞེས (recorded in Bell) and གསུང་གླུ་. Desg. has a གསུང་མགུར་, -pleasant song, but my oral information does not support this special -meaning. - -Note the difference between J. སྐྱིད་གླུ་ (s.v. སྐྱིད་), ‘song of joy,’ and -Desg. id. s.v. གླུ་ ‘chant érotique.’ - -In Redslob’s translation of the Psalms into classical Tibetan, the word -གསུང་མགུར་ is used for psalm. - -The following table may be useful. - - - Ordinary མགུར་མ་ = hon. གསུང་མགུར་ - - { མགུལ་གླུ་ - ,, གླུ་ = ,, { བཞེས་ (sic.) གླུ་ (??) - { གསུང་གླུ་ - - ,, གཞེས་ = ,, { གསུང་གཞེས་ - { མགུལ་གཞེས་ (rare) ?? - - -འགོལ་བ་ see གོལ་ས་. - -འགོལ་ས་ see གོལ་ས་. - -འགྱེ་བ་ and འགྱེད་པ་, 38. Attention must be drawn to the fact that Desg. -identifies འགྱེད་པ་ with འགྱེ་བ་ as against J.’s distinction between the -two forms as neutral and active. Also that Desg.’s explanation of གཡུལ་ -འགྱེད་ etc., as ‘to put (the enemy) to flight in battle,’ seems more -probable than J.’s ‘to fight a battle,’ etc. The explanation of འགྱེད་པ་, -by འཕམ་ in the note on གཤགས་འགྱེད་པ་, q.v., seems to support this -supposition. S. Ch. D. gives as a meaning of འགྱེད་པ་ ‘to institute, set -going’ and translates accordingly འཐབ་མོ་འགྱེད་པ་ as ‘to start a combat,’ -as against J. ‘to combat’ alone. Also གཡུལ་འགྱེད་པ་པོ་ ‘one who gives -battle.’ Desg. s.v. གཡུལ་ (p. 923): གཡུལ་འཐབ་ or གཡུལ་འགྱེད་ ‘to fight in -battle, to combat.’ Cf. also J. s.v. གཡུལ་. S. Ch. D. copies J. as -against Desg. གཡུལ་འགྱེད་པ་, ‘to fight a battle.’ These words འགྱེ་བ་ and -འགྱེད་པ་, again, need further investigation supported by quotations (as -well as the word གཡུལ་ with which they are used). - -རྒ་བ་, 33. To be old, the state of being old, old age. Example སྐེ་རྒ་ན་ -འཆིའི་སྡུག་བསྔལ་ཡོད་, ‘the being born, growing old, being ill, dying are -sorrows,’ or ‘birth, old age, illness and death are sorrowful.’ Cf. the -treatment of the first four words in J. རྒས་པའི་, with following verb, to -be translated as ‘of old age,’ literally: of (belonging to, attendant -on) having become old; for instance, the joys, sorrows, etc., of the -state of having become old (of old age) = རྒས་པའི་སྐྱིད་པོ་ (or སྡུག་པོ་). This -is not the subst. རྒས་ or རྒས་པོ་ of Desg. J. treats རྒ་བ་ as a verb with -རྒས་ as a past tense, taking རྒད་པ་ and རྒན་པ་ as adjectives from which -the usual substantives in པོ་, མོ་, etc., are made. Desg. gives the four -forms རྒ་, རྒད་, རྒན་ and རྒས་ as substantives and has no verb ‘to be old.’ -J.’s analysis seems the more accurate one. J.’s རྒས་ཀ་ ‘old age’ is -absent in Desg., whilst this latter has a རྒས་ without affix as ‘old -man,’ ‘old age.’ This word S. Ch. D. has as = རྒ་བ་ ‘old, ripe’; whilst -he adds རྒས་པ་ = རྒད་པོ་ ‘aged, old; exhausted, infirm; an old man.’ This -group needs proper quotations for final settlement. - -My oral information on some of these points is as follows: The use of -རྒས་ alone, as ‘old, ripe’ is denied. རྒས་པ་ does not mean རྒད་པོ་ ‘old,’ -because རྒས་པ་ requires a ལོ་ ‘grown old in years’ in that sense. As an -independent adjective, however, it means ‘worn out, exhausted, thin, -lean, aged, grown older,’ and is in that case an equivalent for རྒད་པོ་. -Troubles make a man རྒས་པ་ ‘age him’; make him as if old. Age makes a -man རྒད་པོ་, old, i.e. really old. For the use of རྒས་ཀ་ the following two -illustrations were given: རྒས་ཀའི་དུས་ལ་ལས་འདི་འདྲ་མ་བྱེད་ ‘don’t do such work -(or things: or don’t behave in that manner) in your old age;’ རྒས་ཀ་ཤི་ -བའི་དུས་ལ་བསམ་བློ་ངན་པ་མ་ཐོང་, ‘don’t think bad (evil) thoughts in your old -age when (whilst) death is drawing near.’ - -རྒད་, རྒན་, རྒས་ see རྒ་བ་. - -རྒྱ་ (or རྒྱལ་) སྒོ་ see སྒོ་. - -རྒྱན་མཁན་པོ་ see རྒྱན་པ་. - -རྒྱན་ཆ་ see རྒྱན་པ་. - -རྒྱན་རྣམས་ see རྒྱན་པ་. - -རྒྱན་པ་ and བརྒྱན་པ་, 54. The treatment of these words in the Dicts. seems -unsatisfactory. None of the Dicts. give a passive verb རྒྱན་པ་ or བརྒྱན་པ་ -‘being adorned, being decked out, embellished,’ etc. J. has only རྒྱན་ as -a subst. ‘ornament, decoration,’ and a verb བརྒྱན་པ་ ‘to adorn, decorate, -provide with.’ According to this his own example ཉ་མགོ་ས་ཡིས་བརྒྱན་པ་ -should not mean, as he says, ‘the letter nya (ཉ་) being provided with -an S above it’ (= སྙ་), but rather something like ‘to adorn the letter -nya with a sa as a topletter.’ - -Desg. knows a verb རྒྱན་པ་ or རྒྱན་རྒྱབ་ (or བྱེད་ or བཀོད་) with the meaning of -‘to adorn,’ with a past tense བརྒྱན་, ‘ornavi, ornatus, orné,’ whatever -that means. He and J. quote also a རྒྱན་གྱིས་བརྒྱན་པ་ ‘adorned,’ in which the -རྒྱན་ has clearly a substantival value, like in རྒྱན་མེད་པ་, ‘without -adornment, unadorned.’ - -S.v. བརྒྱན་ Desg. says: ‘praet. verbi རྒྱན་པར་, ornatus, et v. act. ornare, -orné, orner,’ and he adds བརྒྱན་པ་ or ཆ་ ‘ornament.’ Bell has རྒྱན་ཆ་ for -ornament. But J. knows no བརྒྱན་པ་ or ཆ་ as substantives and refers -expressly to the unprefixed རྒྱན་ for the substantives. He further -equates རྒྱན་ཆ་ and རྒྱན་རྣམས་ ‘ornaments’ (plural). Under འདོགས་པ་, ‘to put -on,’ we find further རྒྱན་འདོགས་པ་, to put on gay clothes, finery (s.v. -རྒྱན་, the same expression is translated as ‘to adorn one’s self,’) and -རྒྱན་བཟང་པོ་བཏགས་པ་, ‘beautifully attired’ (Mil.). If these translations -are idiomatically true we should expect (བ) རྐྱན་ to have a wider sense -than the English ornament, rather anything beautiful or fine, whether -ornaments (in the sense of trinkets) or not. The word adornment would -fit better. (Cf. D. tooi, G. Schmuck.) - -Desg. gives no example of རྒྱན་པ་ with a clearly active value of the verb -‘to ornament,’ but both in J. and Desg. such examples are given under -བརྒྱན་པ་. Desg. gives as synonyms ལེགས་བྱེད་ and མཛེས་བྱེད་ and it is a -question whether in these expressions བྱེད་ can have the neuter sense of -‘to act as’ = ‘to be’ (like in རྒྱལ་པོ་བྱེད་པ་). S. Ch. D. (who has several -misprints in his syns. for རྒྱན་) quotes s.v. འགོད་པ་ (292b) a བརྒྱན་དགོད་པ་, -‘to arrange ornaments (tastefully); to decorate, adorn, to construct or -adjust grammatical forms, sentences, (Zam.).’ This latter use of བརྒྱན་ -is evidently the clue to the expression, quoted elsewhere by Desg. and -S. Ch. D.: རྒྱན་མཁན་པོ་, अलंकारपण्डित, one versed in rhetoric, a clever -orator. The equation རྒྱན་པ་ = བཞག་པ་ (in the modern language, v. Bell, -to put, place), given by S. Ch. D. is denied by both my teachers, -though confirmed by Desg.; they know of no Tibetan word of this -spelling and sound with the meaning bejewelled, adorned, decorated, as -is the correct translation of the Sk. equivalent cited, मण्डित. Yet may -རྒྱན་ (པ་) perhaps mean ‘an ornamented object’, hence ‘die, dice’; hence -again Desg. ‘objets mêlés pour tirer les sorts’, and lastly ‘stake’ (in -gambling) and ‘lot’? This first meaning is not in the Dicts. but would -settle the question discussed a few lines lower down, and explain those -combinations with རྒྱན་ which refer to gambling and divination. In -connection with the immediately following articles in S. Ch. D., རྒྱན་ -བཞག་མཁན༌, ‘one who joins in a wager, gambler’ [one who puts up his -jewels, ornaments for a stake?], and རྒྱན་དོར་བ་ or བཞག་པ་, ‘a dice-rogue, -a gamester, one who throws dice,’ etc., it should be ascertained -whether there is a Tibetan word with རྒྱན་ which means die, dice, or -whether the combinations refer to the staking of ornaments and jewels -in gambling. - -S.v. བརྒྱན་པ་ S. Ch. D. gives no news, treating this word, however, as a -verb, and referring to རྒྱན་ for the subst. - -As a result of this little investigation we come to the conclusion that -it is legitimate to inquire whether there is not a Tibetan verb རྒྱན་པ་ -(more likely than བརྒྱན་པ་) with the passive or neuter sense of ‘being -decked out, being ornamented or adorned, showing gaily.’ What would -render such a word exactly in English is difficult to see, unless we -coin a verb ‘to splendiferate,’ but D. pronken (pronken in vollen -luister) comes near to it. Other related words would be: to blaze -forth, to shine out, to cut a dash, or else to swagger, to swank, to -preen, to strut, or again to be graced with or by, to show forth, etc., -but especially ‘to display’ in the technical zoological sense. - -An instructive illustration in this matter is furnished by the -following two sentences, both with the same meaning: ཐང་ཀ་རི་མོས་བརྒྱན་ -འདུག་, or ཐང་ཀ་འདི་ལ་རི་མོས་བརྒྱན་འདུག་, of which the best idiomatic -translation is: O, what a fine picture!; how fine is the painting -(drawing) of (in) (this) picture! - -But the psychological translation is in the first case: ‘This picture -is by-lines-(fine)-displaying’, and in the second case: ‘To this -picture there is a by-the-lines-(drawings)-ornamentation (or display).’ - -རྒྱལ་སྒོ་ see སྒོ་. - -རྒྱལ་བ་, 6. According to J., III, also ‘superior, excellent, eminent.’ -རྣམ་པར་རྒྱལ་བ་, ‘most excellent, illustrious.’ This may be the meaning -here. Whether there is a connection between the word as used here and -the རྒྱལ་བ་ title of the Dalai Lamas may be left undecided. - -རྒྱུད་, 30. Here character, heart, disposition, etc. It is curious that -this meaning, given by J. and Desg., is absent in S. Ch. D. - -སྒོ་, 39, 40. Door. Though the average Tibetan house (if it be not a mere -hut) has two doors, a front door and a back door, they are not on a -principle located in the eastern and western sides of the house. For -the text the words east and west have no special significance; they are -simply used དཔེ་འདྲ་པོ་, by way of speech, as an example, illustration or -comparison. - -The front (main, public) door is called གཞུང་སྒོ་ or རྒྱ་ (or རྒྱལ་) སྒོ་. The -first word is interpreted as the ‘main,’ ‘public,’ or ‘middle’ door; -the second as the ‘wide’ or ‘royal’ door. The back door is called ལྟག་སྒོ་ -(in J. s.v. ལྟག་པ་), which is explained as ‘the door for horses and -cattle.’ The སྐྱེད་སྒོ་ quoted by J., p. 29b, is unknown to my informants. -They only know a སྐྱེ་སྒོ་, ‘the door leading to birth, or re-birth.’ - -སྒོ་གསུམ་ see གསུང་. - -སྒྲིམ་པ་ see གོལ་ས་. - -བརྒྱན་པ་ see རྒྱན་པ་. - -ངེས་པར་ (དུ་) see ཅིས་ཀྱང་ and ངེས་སོ་. - -ངེས་སོ་, 16. With terminative: ‘there is certainty for’ = ‘it is certain’ -= ‘I am sure of’, ‘I know for certain that’, ‘it is surely, truly so.’ -A has ངས་ for ངེས་ in B. - -Here, however, ངེས་སོ་ = ངེས་པར་ = ངེས་པར་དུ་ = ངོ་ཐོག་ = ངོན་ནས་ = ‘indeed, -truly, really, forsooth.’ Compare also ཅིས་ཀྱང་. - -ངོ་ཆོད་ see ཅིས་ཀྱང་. - -ངོ་རྟོག་ see ཅིས་ཀྱང་. - -ངོ་ཐོག་ see ཅིས་ཀྱང་ and ངེས་སོ་. - -ངོ་མ་ see ཅིས་ཀྱང་. - -ངོ་མོ་ see ཅིས་ཀྱང་. - -ངོ་ཚ་ see ཁྲེལ་བ་. - -དངོས་ནས་ see ཅིས་ཀྱང་. - -མངོན་པར་རྟོགས་པ་ see སྤྲོས་བྲལ་. - -ཅི་མྱུར་ see མྱུར་. - -ཅིས་ཀྱང་, 48. (Also ཅིས་ནས་ཀྱང་). Here rather with the meaning ‘without -fail, for sure, indeed, surely’ in addition to J.’s ‘anyhow, by all -means.’ It is said to be synonymous with ངེས་པར་དུ་ and colloquial ངོ་ཐོག་, -as, for instance, in: ངོ་ཐོག་ཕེབ་རོགས་གནང་, ‘I ask (you) to come without -fail, indeed, surely, for sure, so that I may count on it.’ Also རྟེན་ -ལྡན་. Cf. Desg. in addition to J.—J. (p. 129b) has the spelling ངོ་རྟོག་. -Bell s.v. ‘certainly’ ངོ་ཐོག་ (syn. རྟེན་ལྡན་); s.v. ‘indeed’ (syn. རྟེན་རྟེན་); -s.v. ‘surely’ ངེས་པར་; s.v. ‘actual’ ངོ་ཐོག་; s.v. ‘real’ ངོ་ཐོག་ (syn. དངོས་ -ནས་); s.v. ‘really’ ངེས་པར་. Desg. ངོ་ཐོག་ཡིན་ ‘natural, not manufactured,’ -but ངོ་ཐོག་ (next article) ‘certitude’ = ངོ་མ་, ངོ་མོ་ or ངོ་ཆོད་. S. Ch. D. -ངོ་ཐོག་ ‘true, genuine, really.’ རྟེན་ལྡན་ and རྟེན་རྟེན་ are not in the Dicts. -ངོ་མོ་ and ངོ་ཆོད་ are not endorsed by my authorities. See also ངེས་སོ་. - -ཅེས་པ་, colophon. According to J. = ཅེས་སྨྲས་པ་, ‘that which has been -spoken,’ i.e. ‘speech, word,’ etc. Corresponds very closely to D. ‘het -gesprokene, het gezegde’ or L. ‘dictum.’ Here, however, the meaning may -be extended to ‘piece of writing’ (D. ‘het geschrevene,’ L. ‘scriptum’) -or perhaps even more generally ‘the above, the foregoing.’ - -The other use of the expression, as an abbreviation for ཅེས་བྱ་བ་, ‘the -so-called,’ is here, of course, not applicable. - -གཅིག་པུ་ (or པོ་) see དྭངས་མར་. - -ལྕགས་ཀྱུ་ see ཀྱུ་. - -ལྕགས་ནག་ see ཀྱུ་. - -ལྕགས་རི་ see ཀྱུ་. - -ཆགས་སྡང་, 22. In J. ‘love and hatred,’ but here better ‘attraction (for -the pleasant) and repulsion (for the unpleasant),’ in other words: -‘non-attachment (to weal and woe), indifference (to the ups and downs -of life),’ or again ‘bondage’ (to emotions, impressions, etc.). S. Ch. -D. has ‘passion for, passionate attachment.’ It is the German ‘Lust und -Unlust.’ - -ཆུ་གཏེར་ see གཏེར་. - -ཆུ་པ་ see སྐྱོ་བ་. - -ཆོ་པ་ see སྐྱོ་བ་. - -ཆོས་ཀྱི་དབྱིངས་ see སྤྲོས་བྲལ་. - -ཆོས་ཚུལ་བཞིན་, 34. To be construed: ཆོས་ + ཚུལ་བཞིན་ (པ་ or དུ་), and not as -ཆོས་ཚུལ་ + བཞིན་, etc. - -ཆོས་མཛད་ (མཁན་), 43. Here most likely in the stricter sense those who -have devoted, given, themselves (entirely) to the religious life, i.e. -those who have entered the order, the དགེ་སློང་ or even གྲྭ་པ་, learners, -pupils, lay-brothers. Cf. however, J. s.v. ཆོས་བྱེད་པ་, p. 163a, and Desg. -who has a subst. ཆོས་མཛད་, ‘lamaist dignity, rank,’ p. 333b. - -ཆོས་ཟབ་, 10. Stands here for ཟབ་པའི་ཆོས་, or ཆོས་ཟབ་མོ་, ‘the deep, -profound, doctrine, teaching, religion.’ Perhaps an allusion to the ཟབ་ -ལམ་, the ‘profound doctrine of Buddhism as explained in the Tantras’ -(S. Ch. D. s.v. ཟབ་ལམ་). J. renders it ‘a term of Buddhist mysticism, -doctrine of witchcraft,’ whilst Desg. translates the term as ‘doctrina -magica.’ ཆོས་ཟབ་ instead of ཟབ་ཆོས་ perhaps for metrical reasons; in -ordinary speech the inversion seems not usual. See also ཟབ་པ་. - -ཆོས་སེམས་ཅན་ see ཁྲེལ་བ་. - -མཆོད་གདན་ see གདན་. - -འཆང་བ་, 46. ‘To hold, to keep, to stick to, adhere to.’ མ་འཆང་བར་ ‘not -keeping (it) so, not preserving, maintaining (it) in that (the same) -state, not letting (it) continue in the same way, not keeping up the -state of, not persisting in (the same way)’ etc. - -Freely translated by its reverse: rectifying, redressing, correcting, -changing (one’s attitude, condition, action, etc., previously referred -to). - -འཆད་ཉན་པ་ see བཤད་ཉན་. - -མཇུག་ see རྗེས་མཇུག་པ་. - -འཇུག་ see རྗེས་མཇུག་པ་. - -རྗེས་མཇུག་པ་, 45. Not in the Dicts., lit. ‘after-track,’ is here, -‘followers, pupils, disciples, adherents.’ Though འཇུག་ is sometimes -used for མཇུག་, see J. 177a, last line, the word རྗེས་འཇུག་, ‘affix, final -consonant,’ a grammatical term, is of course different, as well as J.’s -adj. ‘following, coming after.’ - -The word has also the meaning ‘orphan’ (those left behind). See also -under ཁོ་བོའི་, etc. - -བརྗོད་པ་ see མཚན་བརྗོད་པ་. - -ཉ་ཀུག་ see ཀྱུ་. - -ཉོན་མོངས་, 37. Here ‘sin’ or ‘vice’ are to be understood as either the -three sins, or vices, or failings, or defects, or frailties, ཉོན་མོངས་ -གསུམ, ‘lust, anger and stupidity’ (in the conventional rendering), འདོད་ -ཆགས་, ཞེ་སྡང་, གཏི་མུག་, or the five sins, ཉོན་མོངས་ལྔ་, namely the three -mentioned above with the addition of ང་རྒྱལ་ ‘pride’ and ཕྲག་དོག་ ‘envy’ as -fourth and fifth. - -See also དགྲ་ཉོན་མོངས་. - -མཉེན་ see བཤེས་གཉེན་. - -སྙིང་པོ་ see བྱང་ཆུབ་སྙིང་པོ་. - -སྙིང་རུས་བྱེད་པ་ see བརྩོན་པར་བགྱིད་པ་. - -སྙོམས་ལས་འཛིན་པ་, 13. Equals སྙོམས་ལས་བྱེད་ (or དྲན་) པ་ = ‘to be ease-loving, -indolent, lazy.’ - -གཏིང་ནས་, 28. ‘From the bottom’ (sc. of the heart), hence expressions -like སྐྱོ་བ་གཏིང་ནས་སྐྱེས་ may be simply translated ‘a deep pity (or sadness) -arises, I become very sad, I am very sorry.’ See also སྐྱོ་བ་. - -གཏེར་, 55. Here perhaps better ‘treasure heap’ than mere ‘treasure,’ or -perhaps even ‘treasury.’ S. Ch. D. gives as meanings: ‘treasure’ and -‘store-place,’ in this deviating from J. and Desg. S. Ch. D.’s example -ཆུ་གཏེར་, ‘the repository of water, the ocean’, seems to prove his -additional explanation. - -རྟག་དཔྱད་ see རྟོག་དཔྱོད་. - -རྟེན་རྟེན་ see ཅིས་ཀྱང་. - -རྟེན་ལྡན་ see ཅིས་ཀྱང་. - -རྟེན་པ་, 49. (Pf. and ft. བརྟེན་). Has here simply the primary meaning ‘to -adhere to,’ more colloquially, ‘to stick to,’ or ‘to keep to, hold fast -to, to heed, to observe.’ May, however, here be also taken as Desg.’s -‘to believe in, to trust’ (in the sense of ‘to rely on’) according to -his example ཁྱེད་ཀྱི་གསུང་ལ་རྟེན་པས་, ‘I believe, trust (in) your words’ (p. -420a), or otherwise: to put reliance on (what another says, states, -preaches, teaches). - -རྟོག་པ་, 32. (Pf. བརྟགས་). May almost be translated here as ‘to -contemplate, to consider’ (‘if one comes to think about it’ or ‘if one -looks into that matter’), but not merely as ‘to behold, to see.’ - -རྟོག་དཔྱོད་, 47. Evidently the same as J.’s. བརྟགས་དཔྱོད་ ‘examination, trial’ -(214b). J. has a verb བརྟག་དཔྱོད་ (or རྟོག་གཞིག་) གཏོང་བ་, occurring in the -Padma tʽaṅ yig and in Milaraspa, with the meaning ‘to examine, search -into, see whether or whether not.’ J. has also the forms རྟོག་དཔྱོད་ and -བརྟག་དཔྱད་, both subst. ‘examination,’ s.v. དཔྱོད་པ་, ‘to examine,’ p. -329a. - -Desg. gives རྟོག་དཔྱད་ as syn. with རྟོག་པ་, ‘to consider, test, judge’; -བརྟགས་དཔྱོད་, ‘examination, judgment.’ - -S. Ch. D. རྟོག་དཔྱོད་ (= བསམ་མནོ་, or མནོ་བསམ་) ‘consideration, examination, -trial,’ and (558a) བརྟག་དཔྱད་ (= ཞིབ་དཔྱད་), ‘examination, careful weighing -of all the details of a case, deliberation.’ S. Ch. D. seems to treat -རྟོག་དཔྱོད་ and བརྟག་དཔྱད་ as two quite different words. S.v. དཔྱོད་པ་ he has -further རྟོག་དཔྱོད་པ་, ‘to examine anything,’ and བརྟག་དཔྱད་, ‘investigation, -inquiry.’ - -རྟོགས་པ་ see སྤྲོས་བྲལ་. - -ལྟ་བ་ 51. This word seems here to mean ‘vision, illumination, (direct -mystical) contemplation, the seeing face to face.’ In our passage it is -the direct vision (the ‘vision direct’), proper to, inherent in, -characteristic of, belonging to, the knowledge pertaining to the -actionless (or undifferentiated) state, the -‘passive-state-knowledge-vision.’ See also སྤྲོས་བྲལ་. - -ལྟག་སྒོ་ see སྒོ་. - -ལྟོ་ཆས་ see ཁྲེལ་བ་. - -ལྟོ་གདན་ see གདན་. - -ལྟོབ་ཆས་ see ཁྲེལ་བ་. - -སྟོང་པ་ཉིད་ see སྤྲོས་བྲལ་. - -བརྟག་དཔྱད་ see རྟོག་དཔྱོད་. - -བརྟག་དཔྱོད་གཏོང་བ་ see རྟོག་དཔྱོད་. - -བརྟགས་དཔྱོད་ see རྟོག་དཔྱོད་. - -བསྟན་པ་ (གཉིས་) see ལམ་རིམ་. - -བསྟན་པ་འཛིན་པ་, 23. ‘To follow, to keep to the teaching; to be or remain -true, faithful to the teaching, to hold fast to it, to stick to it.’ -See also རྟེན་པ་. - -ཐབས་ see འདུལ་ཐབས་. - -ཐམས་ཅད་མཁྱེན་པ་ཆེན་པོ་དགེ་འདུན་གྲུབ་དཔལ་བཟང་པོ་, lit. -‘Great-all-knowing-clergy-perfection-good-glory,’ corresponds to a Sk. -Mahā-sarva-jña-saṁgha-siddhi-shrī-bhadra. See for literature about him: -Schulemann, Geschichte der Dalailamas, pp. 91–92, note 11, and S. Ch. -D.: The Hierarchy of the Dalai Lamas, J.A.S.B., Vol. LXXIII, Pt. I, -extra No., p. 81. - -ཐུགས་ནི་ཟབ་ཡངས་མཁྱེན་བརྩེའི་གཏེར་, 55. This is here, in my opinion, not a sort -of Hottentottenpotentatentantenattentater-like formation. I take the -ཟབ་ཡངས་ to refer to the ཐུགས་, a profound and wide mind, whilst the མཁྱེན་ -བརྩེ་ only refers to the གཏེར་, the treasury of omniscient mercy. It is -not likely that the qualities of width and depth form part of an -enumeration of which the remaining items are love and knowledge or even -(as a compound) omniscient-mercy. See the various component words in -this glossary. - -ཐུགས་རྗེ་ see མཁྱེན་བརྩེ་. - -ཐུགས་གཟུ་བོ་ see བློ་གཟུ་བོ་. - -མཐེབ་ཀྱུ་ see ཀྱུ་. - -མཐོན་པོ་ see ལམ་མཐོན་པོ་. - -འཐབ་མོ་འགྱེད་པ་ see འགྱེ་བ་. - -དག་སྣང་, 43. J.’s entry under this entry is as follows: “དག་ (པའི༌) སྣང་ -(བ་) Schr. ‘good opinion’ (?), prob.: a pure, sound view or knowledge -Glr.; in Mil. it has a similar meaning.” He adds an oral sentence: -“*dhag-náṅ jón-wa* C. to lead a holy life.” (sic. jón = jóṅ?) Schroeter -has (135b): “དག་སྣང་, a good opinion, a good conception of any thing, a -conceit, a thought.” [Based on an Italian ‘concetto’?] He has two -further entries ‘དག་པའི་སྣང་བ་, to form a good opinion of any -individual,’ and ‘དག་སྣང་སྤྱོང་ (read: སྦྱོང་) བ་, to form a good opinion, or -to conceive well of any one.’ - -In our passage we are inclined to take སྣང་ as སྣང་བ་, as ‘view, thought, -idea, conception,’ etc., and སྦྱོང་བ་ = ‘to exercise, practise, perform’, -or even ‘to entertain, cherish (thoughts).’ དག་ we take as དག་པ་, -‘pure’—the connection with thought not the opposite of false, -erroneous, but of bad, cruel, unkind. So here the expression seems to -mean ‘to think with goodwill, with kindness (of others),’ not the -colloquial ‘to have a good opinion of, to think well of.’ To think -‘good’ is here the opposite of to think ‘evil,’ but the idiomatic value -of the expression ‘to think well of’ (as the opposite of ‘to think -poorly of’) would make the latter rendering misleading. The real value, -then, of the expression as used in this passage, seems to be: ‘to think -good, kind thoughts of,’ i.e. purely, or saintly in the sense of -kindly, lovingly, benevolently, in a friendly manner, with sympathy, -but not, as J. seems to suggest, intellectually correct. We may expand -the rendering into ‘with a holy mind, with thoughts of saintliness, -thinking saintly thoughts.’ Compare J.’s colloquial phrase quoted -above. So, as to the interpretation of the line in which the compound -occurs, we take it that it means to enjoin, in contrast with the -previous line in which it is said that beings in general must be -thought of with kindness, that religious people (instead of the mere -laymen) must be thought of in a still better, higher manner, namely -with holiness and saintliness. - -One of my informants was first inclined to take དག་སྣང་སྦྱོང་བ་ as ‘to -teach, to preach the true knowledge.’ Though he later on sided with the -explanation adopted above, the opinion should be recorded, but it -should be added that a second informant rejected this view of the first -one. - -Attention should be drawn to the meaning of སྣང་དག་, ‘the soul’ (with -spellings སྣང་ and ནང་; དག་, རྟགས་, བརྟག་, སྟག་, s. J.). Also the curious -expression ‘to be indifferent’ སྣང་དག་མ་བཏང་བ་, S. Ch. D.; and སྣང་དག་མི་ -བྱེད་པ་, Bell. These expressions not in Desg. - -དག་སྣང་སྦྱོང་བ་ see དག་སྣང་. - -དང་པོ་ see དཔེ་. - -དྭངས་མར་, 27. Adverb: ‘purely, first class, first rate.’ Not in J. but -in Desg., yet here in a slightly different application. About S. Ch. -D.’s ‘gravy’ and ‘relish’ see below. དྭངས་མ་ with the genitive seems to -mean ‘acme’, ‘essence’, the typical embodiment of something, like in -expressions as ‘a first class liar, a thief pure and simple, the very -devil, satan himself, nothing short of an angel, a saint in propria -persona.’ དགྲ་བོའི་དྭངས་མ་, ‘the very enemy.’ In the colloquial དྭངས་མ་, ཡང་ -རྩེ་ and ཨང་གི་དང་པོ་ may have the same meaning. The latter is something -like pidgin-English ‘number one’ or the kitchen Malay equivalent -‘nommer satu.’ Other equations are གཅིག་པོ་ (or པུ་), also རང་, the -Anglo-Indian ‘pukka.’ - -The word དྭངས་ may mean soup or gravy in the following case, when there -is question of singling out the liquid portion from a mixture of broth -and liquid. The primary meaning seems in that case rather to be liquid -as contrasted to solid. ང་ལ་དྭངས་བླུགས་རོགས་གནང་ = give me (only) the -liquid (not the solid stuff), pour out to me (only) the liquid. But -this དྭངས་ has no final མ་. A common word for soup which is not in the -Dicts. is ‘rü thang’, probably རུས་ཐང་, or ཐང་ alone. This latter word -is in J. with the meaning of ‘potion’, a medical term, and in S. Ch. D. -as ‘potion, plain decoction, or mixture to be drunk after a medicinal -pill has been taken.’ The word རུས་ཐང་ means originally bone-soup, but -has acquired also the more general meaning ‘soup.’ ཐང་ can be applied -to meat-soup, ཤ་ཁུ་, but ཤ་ཐང་ cannot be used. It might be that ཐང་ and -དྭངས་ are really the same word. - -དད་པ་སྐྱེས་ see སྐྱེ་བ་. - -དམ་པོ་, 30. Might here, in connection with ambition, be translated as -‘fierce,’ an extension of its primary meaning ‘strong.’ - -དུག་པོ་ see སྐྱོ་བ་. - -དུག་ལོག་ see སྐྱོ་བ་. - -དུགས་པོ་ see སྐྱོ་བ་. - -དུས་ནམ་ཡང་, 24. For ever, always. - -དུས་མྱུར་བ་ see མྱུར་. - -དོན་ཆུང་ཆུང་ see དོན་རེ་ཆུང་. - -དོན་རེ་ཆུང་, 40. ‘Exceedingly stupid, meaningless, useless, silly, -senseless.’ The particle རེ་ has an emphatic value, but it is difficult -to define its precise scope in English. Oral information is vague on -the subject, and seems to point towards a possibility that the རེ་ is a -syllable of exclamation or turns the expression, of which it forms -part, into an exclamation. དོན་རེ་ཆུང་. ‘Oh, how silly!’ An equivalent is -དོན་ཆུང་ཆུང་ཡིན་ = དོན་མེད་. དོན་ཆུང་ alone is not used, and དོན་ཆུང་ཆུང་ demands -a final རེད་ or ཡིན་. - -S. Ch. D. (502a) translates ཁྱོད་བོད་རྣམས་སྙིང་རེ་རྗེ་ as: ‘I pity you, ye -Tibetans’; perhaps better ‘What a pity, O ye Tibetans.’ Compare the -list of words with wedged-in རེ་ in J. s.v. རེ་ p. 533b. - -དྲིན་ཆེ་བ་, 16. Also དྲིན་ཆེན་, adjective ‘kind.’ According to S. Ch. D. also -‘very kind, great boon, and the great or greatest benefactor.’ S. Ch. -D.’s wording is unsatisfactorily indefinite and his examples, taken -from J., fit the text badly. J. does not define the combination དྲིན་ཆེ་བ་ -though he has an example བཀའ་དྲིན་ཆེ་བ་ with the meaning ‘greatest -benefit.’ Two colloquial examples are: དྲིན་ཆེ་བའི་ཡབ་ཡུམ་གཉིས་, ‘the two -(very) kind parents,’ and མི་འདི་དྲིན་ཆེན་ཡིན་, that man is (very) kind. - -In form དྲིན་ཆེ་བ་ is a comparative, ‘kinder.’ ཆེན་པོ་ is one of those -adjectives which have a comparative and superlative of their own as: - - - Great. Many. Good. Small. Bad. -positive ཆེན་པོ་ མང་པོ་ ཡག་པོ་ ཆུང་ཆུང་ སྡུག་པོ་ -comparative ཆེ་བ་ མང་བ་ (or ང་) ཡག་ག་ ཆུང་ང་ སྡུག་ག་ -superlative ཆེ་ཤོས་ མང་ཤོས་ ཡག་ཤོས་ ཆུང་ཤོས་ སྡུག་ཤོས་ - - -In practice, however, as shown by the above examples, the form is used -for an ordinary quality in the positive degree though implying an -amount of abundance or fullness of the quality referred to. Bell (p. -33) and Hannah (p. 129) have described these degrees of comparison. -Short and partial notes in S. Ch. D.’s grammar (p. 31) and Henderson -(p. 23). See J. Dict. s.v. ཤོས་, p. 564. དྲིན་ཆེ, J. 262b (as equal to དྲིན་ -ཅན་) is not acknowledged by my informants. - -དྲིན་ཆེ་ is objected to by my teachers because they say it never occurs -alone but requires a final བ་, except in the superlative form དྲིན་ཆེ་ཤོས་ -which, of course, is another thing. See, however, S. Ch. D. བཀའ་དྲིན་ཆེ་, -p. 654, J. p. 13. As to the ཆེན་ or ཆེན་པོ་ in many Tibetan adjectives, -this is better regarded as an enclitic particle, exactly corresponding -to the English termination -ful. As little as the English -ful really -means ‘full’, does the Tibetan ཆེན་ (པོ་) as a termination of adjectives -really mean ‘great.’ - -Bell has དྲིན་ཆེན་པོ་ for ‘kind.’ - -The word དྲིན་ལན་ and its uses merit a separate inquiry. In this place we -shall limit ourselves to stating that the entry gratitude (S. Ch. D., -Ramsay, Schroeter) seems incorrect. The confusion has most likely come -about because a དྲིན་ལན་ is an answer to kindness (return gift, etc.) and -so betokens gratitude. - -དྲིན་ཆེན་ (པོ་) see དྲིན་ཆེ་བ་. - -དྲིན་ཇི་བཞིན་, 21. Ellipse for: according to (or, in the measure of) -whatever kindness (you have shown to me). - -དྲིན་ལན་ see དྲིན་ཆེ་བ་. - -དྲུང་འཁོར་ see བརྩེ་. - -གདན་ see བྱང་ཆུབ་སྙིང་པོ་. - -གདུག་པ་, 35. The three Dicts. are not at one as to the exact shades of -meaning of གདུག་པ་. - -J. has, subst.: ‘anything hurtful, or any injury, mischief, harm, -done.’ - -Desg., subst.: ‘dommage, perte, mal.’ - -S. Ch. D. no substantive. - -J., adj. (= གདུག་པ་ཅན༌), ‘noxious, mischievous, dangerous.’ Desg., adj. -only གདུག་པ་ཅན་, not གདུག་པ་ alone: nuisible (noxious), and a གདུག་ = -གདོག་, deteriorated. - -S. Ch. D., adj.: གདུག་པོ་, vicious, mischievous, deleterious, poisonous. - -In J. and S. Ch. D. further applied meanings as: wild, hideous -(screams); ferocity (in beasts), deleterious (smell), fierce (woman). - -In our passage the expression གདུག་སེམས་ཅན་ may be rendered by malign, -wicked, evil, evil-minded, spiteful, with sufficient correctness. - -གདུག་པ་ཅན་ see གདུག་པ་. - -གདུག་པོ་ see གདུག་པ་. - -གདུག་སེམས་ཅན་ see གདུག་པ་. - -གདུང་བ་ see གདུང་དབྱངས་. - -གདུང་དབྱངས་, Colophon. J. renders this word as ‘a song expressive of -longing or of grief, an elegy (Mil.)’; but this definition is not quite -typical of our present poem. S. Ch. D. has ‘a song of longing grief.’ -J.’s example མོས་གུས་གདུང་བ་དཔག་མེད་སྐྱེ་, where གདུང་བ་ means (spiritual) -love, seems to point out to a meaning more apposite here. So we would -prefer a translation: paean, hymn of praise (D. lofzang), or psalm -instead of elegy. Other words to be considered: song of thanksgiving, -memorial song, lament, plaintive song (jammerklacht?), memorial verses, -an in memoriam, a memorial, etc. See also དབྱངས་. - -The dge rgan, however, explains the word indeed in J.’s manner, but -states that the longing and grief are not the worldly sentiments but -religious ones. The longing and grief are concerned with the sorrows of -the world and a yearning after spiritual realities, but not with the -memory of the three teachers mentioned in the poem. If this is true, -the above hypothesis is likely to be a wrong one and in my translation -of the colophon the words there used should in that case rather run ‘as -a song of yearning for the higher life’ (cf. the G. ‘Weltschmerz’). - -གདོག་ see གདུག་པ་. - -འདུལ་ཐབས་, 37. Steps, measures, to subdue or tame, etc. འདུལ་ཐབས་བྱེད་པ་, -to take such measures. - -འདོགས་པ་ see རྒྱན་པ་. - -འདྲེན་པ, 20. (Fut. དྲང་). If the ལྕགས་ཀྱུ་ (see ཀྱུ་) is here to be thought of -as a goad (like the one of the mahout) then the verb should be -understood as sub J. 2, ‘to conduct, lead, guide’ (by prodding). My -teachers take it as ‘to draw,’ or ‘pull.’ Pictorial representations -might decide the point. My teachers think rather of a rod with a hook -at the end, like the episcopal staff, and not of angling with a -fishhook or prodding with a goad. - -སྡུག་ཡུས་, 33. Or simply ཡུས་, here: ‘the loss of temper, wrath, angry -explosion or outburst.’ This sense is not given in the Dicts., though -J.’s 4, ‘ardour, fervour, transport’ comes near it. སྡུག་ཡུས་ is the same -as ཡུས་, but for the fact that the former word shows the cause, an -outburst on account of trouble, vexation, worry, pain, sorrow. (སྡུག་) -ཡུས་བཤད་ (སྟོན་ or བྱེད་) པ་ = to show (or to lose) one’s temper, to flare -up, to burst out, to break loose, to explode in anger, wrath. ཕ་མ་ལ་སྡུག་ -ཡུས་མ་བཤད་, ‘don’t show temper to your parents.’ དཔོན་ལ་ཡུས་མ་བཤད་, ‘don’t -lose your temper before (or with) the master.’ དེ་རིང་ཁོས་ང་ལ་ཡུས་མང་པོ་བསྟན་ -སོང་, ‘to-day he has entirely lost his temper before (or to) me.’ It is -synonymous, in this sense, with the word འུ་ཐུག་ which is also dealt with -inadequately in the Dicts. q.v. མི་སུ་ལ་ཡང་འུ་ཐུག་མ་སྟོན་, ‘don’t lose your -temper to anyone, to whomsoever.’ ཁྱོད་ཀྱིས་འུ་ཐུག་བཤད་དགོས་པའི་དོན་མེད་, ‘there -is no reason (no need, or it is senseless) to lose your temper.’ (Cf. -D. uitvallen, uitvaren, uitvoeteren, opstuiven, uitbarsten.) - -གནམ་ལ་སྙེག་འདྲ་བ་, 2. Either ‘as if rising towards the sky,’ in which case -འདྲ་བ་ refers to all the previous words, or: as if rising whilst in the -sky, in which case the འདྲ་བ་ would only refer to སྙེག་པ་. - -གནས་པ་ see བློ་གཟུ་བོ་. - -མནོ་བསམ་ see རྟོག་དཔྱོད་. - -རྣལ་འབྱོར་སོགས་, 9. I have not received an explanation of the ‘etc.’ (སོགས་) -in this place and I ignore what kind of category is alluded to here. It -seems not probable that the ’18 classes of science’ can be meant, -which, in the Mahāvyutpatti (Ed. M.A.S.B.), form group XXIV, p. 20. -Group L, (p. 59), furnishes more likely material, but Yoga is missing -in it. - -སྣང་དག་ see དག་སྣང་. - -དཔལ་ལྡན་, 56. ‘Glorious, noble,’ also ‘having abundance.’ Twice -mentioned in J.’s article but not translated, perhaps because the -meaning is so evident. Curious that neither Desg. nor J. specially cite -this compound to which S. Ch. D. gives 7 lines, besides mentioning -several combinations. - -དཔལ་བླ་མེད་, 52. Is this one word? - -དཔལ་འབར་བ་, 53. ‘Glory- or splendour-burning,’ i.e. ‘to blaze with -glory,’ or, more tamely, ‘to be famous, renowned, celebrated’; the -latter quoted by J. from Cs. s.v. འབར་བ་ (It may also be taken as -glory-spreading, i.e. getting more famous). Desg. quotes a geographical -name དཔལ་འབར་, Chinese Pienpa. The expression is not in Desg. or S. Ch. -D., and in J. only as taken from Cs., so that the latter’s explanation -needs verification. The literal translation ‘to blaze with glory’ fits -here better. - -Colloquially འབར་བ་ is ‘to thrive, to prosper, to do well.’ འབར་འདུག་, -‘he is doing well, is well-to-do, thriving.’ འབར་སོང་, he has become -rich, has made a success of his life, has come out top dog, has made -good, has become wealthy, opulent, is safe, got his ship home, has ‘got -there,’ made his pile, is now a man of position. (Fr. est arrivé. D. is -binnen, heeft zijn schaapjes op het drooge.) - -དཔེ་, 53. Here དཔེ་ = དཔེ་བྱད་ or དཔེ་བྱད་བཟང་པོ་, technically ‘the eighty -symmetrical parts, proportions, or points of beauty’ (Cs., -Mahāvyutpatti); or beauties, lesser signs (de Harlez); proportions -(Schiefner). See the references under མཚན་ and མཚན་དཔེ་. J. (s.v. དཔེ༌, -p. 327b) gives the full expression ‘the eighty physical perfections of -Buddha,’ དཔེ་བྱད་བཟང་པོ་བརྒྱད་ཅུ་, and དཔེ་བྱད་ alone ‘proportion, symmetry, -beauty.’ J. has the entry དཔེ་ ‘symmetry, harmony, beauty (in certain -phrases)’ but S. Ch. D. omits this. Our passage is an example of this -use, but the syllable དཔེ་ is really an abbreviation here and not a full -and independent word. Desg. seems to be mistaken in saying: དཔེ་བྱེད་ -(sic, misprint for བྱད་) or མཚན་དཔེ་, ‘proportion, symmetry, the 80 -marvels of the body of the Buddha.’ So དཔེ་བྱད་ཅན་ means indeed -‘symmetrical, showing 80 marvels,’ but these meanings would not be -applicable to མཚན་དཔེ་ཅན་ which could only mean ‘showing the 32 signs -and 80 beauties.’ - -For the rest Desg.’s 2nd article s.v. དཔེ་ adds to J.’s data, and his -དཔེ་སྲོལ་ and དཔེ་ཚུལ་ ‘custom, rule, example’ are new. In Desg. ‘custom, -rule’ tally with S. Ch. D. ‘way of doing, method’ which J. has as -‘pattern, model,’ but which he translates more freely in his examples. -J. s.v. བྱད་ ‘proportion, symmetry, beauty,’ quotes a དཔེ་བྱད་ from the -Dzl. in the same sense. According to this དཔེ་ would be equal to བྱད་ -which seems improbable and is denied by my informants. An example of -the use of དཔེ་ཚུལ་ is the following: དེ་རིང་སང་གི་དགོན་པའི་ལོ་གསར་གྱི་འཆམ་དེ་དང་ -པོའི་དཔེ་ཚུལ་རེད་, the new year’s dance of now-a-days in the monastery is in -imitation of the old way, is after the ancient pattern, the old manner, -follows the old example. དཔེ་ཚུལ་ is here not exactly ལུགས་སྲོལ་ ‘custom’ -but rather: ‘(with) the (ancient) method (as) an example.’ - -Note the use of དང་པོའི་ in the above example as ‘old, ancient.’ - -དཔེ་འདྲ་པོ་ see སྒོ་. - -དཔེ་བྱད་ see དཔེ་. - -དཔེ་བྱེད་ (= བྱད་) see དཔེ་. - -དཔེ་ཚུལ་ see དཔེ་. - -དཔེ་སྲོལ་ see དཔེ་. - -སྤྲི་ན་དཀར་པོ་, 2, 5. The white cloud is a figure often occurring in -Tibetan poetry. If used as an emblem of holiness or spiritual loftiness -in connection with eminent persons, this expression may perhaps contain -a stereotyped allusion to the name of the tenth and supreme bhūmi or -stage of the Bodhisattva, the dharma-megha, ‘cloud of virtue,’ ཆོས་ཀྱི་ -སྤྲིན་. See Mahāvyutpatti, ed. A.S.B., p. 11. Here evidently not J.’s -(336a) ‘emblem of transitoriness,’ though the point might be argued on -the basis of the final remark s.v. གདུང་བྱངས་, see above. - -སྤྲོས་བྲལ་, 51. This word corresponds according to S. Ch. D. to a Sk. -nishprapañca (or apañca, aprapañca) which in Macdonell’s Sk. Dict. is -rendered by ‘unevolved, exempt from multiformity.’ We may, therefore, -think of expressions like ‘the undifferentiated, homogeneous, -absolute.’ The word dhātu being the Sk. equivalent for Tib. དབྱིངས་ the -whole expression དབྱིངས་སྤྲོས་བྲལ་ must correspond to a Sk. aprapañca dhātu. -The same Sk. Dict. translates the word dhātu as ‘layer, component part, -element.’ In Tibetan དབྱིངས་ means, according to J.: (1) ‘the heavens’; -(2) ‘height’; (3) ‘extent, region, space, in metaphysics an undefined -idea.’ According to the etymology སྤྲོས་བྲལ་ should mean ‘passive, -actionless, quietistic, inert,’ but according to the etymology of its -Sk. prototype rather ‘undifferentiated, monadic.’ One of my informants -compares it with ཆོས་ཀྱི་དབྱངས་, dharma dhātu, and སྟོང་པ་ཉིད་, shunyatā, the -void, the absolute. In this connection one should compare J.’s -statements (215a) that in modern (Tibetan) Buddhism the term མངོན་པར་ -རྟོགས་པ་ (अभिसमय), ‘clear understanding or perception’ means the same as -སྟོང་པ་ཉིད་, and further (259b) that དོན་དམ་, originally परमार्थ, has, in -later times, also become equivalent to སྟོང་པ་ཉིད་. It seems that the old -metaphysicians reached regions and distinctions where their followers -could no longer join them, and hence the process became ‘omne ignotum -pro སྟོང་པ་ཉིད་.’ For practical purposes the rendering ‘absolute,’ or -‘motionless’ might be used for སྤྲོས་བྲལ་, whilst the word དབྱིངས་ might be -rendered by ‘principle, state, region.’ If occurring in a specimen of -the more technically and theoretically philosophical literature of -Northern Buddhism, a more precise rendering and more careful definition -might be required. Taking the following རྟོགས་པ་ as ‘knowledge, -perception, cognition,’ then the whole expression becomes in English -‘the knowledge of the motionless state (or region, or principle)’ -or—more pedantic but perhaps truer—‘the knowledge of (that is: -pertaining to, inherent in) the monadic state.’ Other equivalents: ‘a -state of stillness, the still state’ and, mystically, ‘the wisdom of -the silence.’ - -One of my informants, the dge rgan, knows of a colloquial use of སྤྲོས་བྲལ་ -= རེ་བ་མེད་ = ‘hopeless,’ but my second authority ignores this use. The -following two examples were given: འདི་ཤེས་པ་སྤྲོས་བྲལ་རེད་, ‘it is labour -lost (hopeless) to [try and] know this.’ You cannot hope to know this. -(N.B.—Note the elliptic construction ‘hopeless to know’ for ‘to try to -know, to study and so come to know.’) ཡི་གེ་ཡག་པོ་ཀློག་ཤེས་ཀྱི་མི་འདུག་སུམ་རྟགས་ཤེས་ -པ་སྤྲོས་བྲལ་རེད་, ‘As he does not even know how to read well (or properly), -it is hopeless (lost labour), for him to (or: how can he?) study -grammar’ (Not: how can he pretend to know grammar?). - -N.B.—The Tibetan does not ‘read’ but ‘reads books’; he does not ‘write’ -but ‘writes letters,’ he does not ‘go’ but ‘goes to the shop.’ In -short, he is a very objective being. - -ཕ་, 8. ‘Father.’ It is not clear why in the same line the same person -is referred to by the ordinary ཕ་ and then by the honorific ཡབ་, unless -ཡབ་སྲས་ is a standard expression which cannot be changed whilst the -first ཕ་ is used for the sake of variety in expression. - -The same double use of the honorific and ordinary terms for father -occurs in Laufer’s ‘Ein Sühngedicht der Bonpo’, line 41. - -ཕྱོགས་, 5. In expressions like ལྡིང་བའི་ཤར་ཕྱོགས་ན་ the བའི་ is explained as -equivalent to སའི་, ‘of the place where.’ So the phrase མི་དེ་འགྲོ་བའི་ཕྱོགས་ -འདི་ལ་ should be understood as ‘towards where the man has gone, to the -place where the man has gone,’ འགྲོ་སའི་ཕྱོགས་འདི་ལ་. - -ཕྱོགས་པ་, 14. Here verb, infinitive, connected with Gendundub in -instrumental (agentive) or genitival relation: to turn, move towards, -to tend to. - -ཕྱོགས་སུ་ལྷུང་བ་, 46. Lit. ‘to fall aside,’ but here, as applied to the mind -(ཡིད་), simply to be deflected, to go astray, to fall, sin (mentally), -to deviate from the right path (religion, the right), to lapse (from -virtue), etc. - -འཕུང་བར་འདོད་པ་, 29. ‘To wish the ruin, the undoing, destruction of, to -be bent on the perdition of, to wish evil to’ = མེད་པར་འདོད་པ་. - -བྱང་ཆུབ་སྙིང་པོ་, 17. The bodhimaṇḍa, according to the Dicts. historically -and geographically Gaya, where the Buddha attained nirvāṇa. Here, -however, it means rather the state implied by the locality, -‘illumination, the essence of purification, final sainthood’ literally -‘the quintessence of bodhi.’ In Christian language Golgotha (or the -Cross) is similarly used in a metaphorical sense. In living Tibetan བྱང་ -ཆུབ་ (bodhi) is not understood as ‘wisdom’ but as ‘saintliness, purity.’ -There is, it seems, a confusion in the group of Tibetan [and Chinese!] -renderings of bodhimaṇḍa (bodhi-essence) and bodhi-maṇḍala -(bodhi-round), and their synonyms, a confusion which may already have -its origin in India itself. The treatment of these words in the Dicts. -is not satisfactory. J. and S. Ch. D. give s.v. བྱང་ཆུབ་སྙིང་པོ་ this word -as synonymous with རྡོ་རྗེ་གདན་, Vajrāsana, but under སྙིང་པོ་ S. Ch. D. has -the entry: ‘བྱང་ཆུབ་སྙིང་པོ་, the spirit of the Bodhisattva, i.e. -Buddhahood.’ This is the sense meant in our passage, though it may be -doubted whether བྱང་ཆུབ་ really stands here for བྱང་ཆུབ་སེམས་དཔའ་ as S. Ch. -D. interprets it instead of only for bodhi. The Mahāvyutpatti (A.S.B., -p. 44) has Bodhimaṇḍa = བྱང་ཆུབ་སྙིང་པོ་, and Cs. translates, ‘the essence -of sanctity or holiness (name of the holy place at Gaya).’ I yet -believe that here a confusion of maṇḍa and maṇḍala must be thought of. -J. has, s.v. སྙིང་པོ་ (p. 198b) ‘snyiṅ-po-byaṅ c̀ʽúb- (or -byaṅ-c̀ʽub-snyiṅ-po)-la mc̀ʽís-pa, to become Buddha Thgy.’ Rockhill, Life -of the Buddha, p. 35, mentions the form byang-tchub-kyi-snying-po as -the equivalent for bodhimaṇḍa, and though Foucaux in the alphabetical -index to his translation of the Lalita Vistāra gives only the form -without ཀྱི་, yet in his text, in the places I verified (p. 239, five -times), there is the ཀྱི་ as with Rockhill. - -In mentioning the word རྡོ་རྗེ་གདན་ a special reference must be made to the -element གདན་, commonly translated as bolster, cushion, seat, rug, etc. -J. is very detailed about it. He has: ‘a bolster, or seat composed of -several quilts or cushions, put one upon the other (five for common -people, nine for people of quality).’ Desg. simply ‘stuffed cushion.’ -S. Ch. D. more general ‘a low seat, a divan, cushion, a bolster.’ As to -J.’s definition my authorities declare that this may be so perhaps ‘on -the Ladakh side,’ but is certainly not so in Tibet and in the -Darjeeling district. They do not know about the details of five and -nine cushions. They take the meaning far wider than bolster or cushion. -They say that anything used to support anything or to seat anybody may -be called གདན་, it may be a sheet of cloth, a carpet, a blanket, a -cushion, a bolster, a seat in general, anything used for lying or -sitting down on. The word has a meaning exactly opposite to the English -‘cover’ and can consequently be used in as many varied senses as the -latter. Etymologically—if the root of གདན་, as seems probable, means -‘to support’—the word would mean something like ‘bearer,’ ‘basis,’ -‘bed,’ ‘floor,’ ‘upholder.’ We might think of ‘underwear,’ though in -English that particular word is used with quite another association of -ideas. In typography there is a word ‘underlay’ which corresponds -exactly to the meaning of གདན་. The word ‘bedplate’, used in -engineering, comes also near to it. It will be easily seen how an -applied meaning as ‘cushion, bolster,’ if given as the general sense of -the word, would in many cases be totally inadequate. The line of -associations to which ‘cushion’ belongs, and the line of associations -to which ‘seat, support, underlay’ belong, intersect at only one point -and for the rest have nothing in common. A table-cloth may be called -གདན་ because the food rests on it (ལྟོ་གདན་ is used in this sense; lit. -something like ‘food-sheet, that on which the food rests’). In a ritual -it is prescribed that the གདན་ for the offerings should be a spotless -piece of white cotton or other cloth, called མཆོད་གདན་, ‘offering -sheet,’ ‘that on which the offerings rest.’ Bell has ས་གདན་ for -‘carpet’; small cushion, placed on chair ཁ་གདན་; large cushion on -ground འབོལ་གདན་. This is a most interesting example illustrating the -fact that it is strictly necessary first to find out the root-idea of a -Tibetan word before translating it by words representing the incidental -applications of that root-idea. Whoever has handled Chinese -dictionaries knows how specially necessary this is in studying -Indo-Chinese languages. The Sanskrit equivalent, āsana, is derived from -the root ās, to sit or lie, but the Tib. root seems different. - -Further notes on གདན་. Cf. J. མ་གདན་ (pr. magdàn), ground, basis, -foundation, p. 409a. Bell, apron པང་གདན་. Cs., Grammar, p. 170, l. 10, -translates གདན་ as couch (stuffed seat). Lewin, Manual, p. 123, first -word last line: ‘mat, seat’, in the same sentence taken over from Cs.’s -Grammar. Two synonyms for J.’s མ་གདན་, quoted above, are རྨང་གདན་ and -གཞི་གདན་. Bell also has ‘mat.’ - -བྱམས་སྙིང་རྗེ་, 50. Seems simply an amplified form for ‘love.’ Difficult to -be translated exactly, Sk. maitrīkaruṇā, may be treated as a compound, -loving-kindness, love and kindness, or pity. On the question of karuṇā, -especially, the learned have descanted profusely. - -བླ་ (ན་) མེད་ (པ་), 52. Sk. अनुत्तर, unsurpassed, unexcelled, unrivalled, -supreme, incomparable, most high, highest. Not specially entered in J. -but illustrated by an example s.v. བླ་. Altogether absent in Desg. S. -Ch. D. བླ་མེད་རྣམས་ལ་, ‘to those who are supreme, or to the followers of -the Anuttara school.’ A curious entry! See S. Ch. D. also s.v. བླ་ན་. - -བླ་མ་, 3. Here perhaps better ‘teacher’ than ‘priest’ or ‘superior.’ The -word may be here equally well taken in the singular as in the plural, -but the latter is perhaps more likely. - -བླ་མེད་, see བླ་ན་མེད་པ་. - -བློ་གཟུ་བོ་, 47. ‘Straight, upright, righteous mind.’ J.’s entry is a -little vague. I think he takes ཐུགས་ in his example ཐུགས་གཟུ་བོ་ as an -indication that གཟུ་བོ་ is also a honorific form. That, however, is not -the case. Compare also the quotation from Cs. in S. Ch. D., གཟུ་བོར་གནས་ -པ་ ‘to be impartial and straightforward, to be on the side of honesty.’ -I don’t find this example in Schmidt. Desg. ‘straight, upright, -(élevé,) just, honest.’ According to the above the word is an adj. and -the translation of the passage becomes ‘whether you persevere in a -straight (righteous) mind.’ The verb གནས་པ་ has then to be taken as ‘to -hold, adhere to, persevere in (an opinion, etc.).’ If however, we -should find that གཟུ་བོ་ can also be sbst. ‘righteousness,’ -‘straightness,’ (not in any Dict.), then གནས་པ་ would have the other -meaning of ‘to dwell, reside’ and the phrase would have to be rendered -‘whether the mind (continues to) dwell(s) in righteousness.’ S. Ch. D. -renders ཐུགས་གཟུ་བོ་ as ‘honest mind,’ but the sense honest versus -dishonest seems not quite applicable in our passage. J. is vague here. -My informants gave the above definition ‘straight, upright’ as their -own but felt afterwards vague about this example which, though they had -framed it, they could not vouch for: མི་དེ་གཟུ་བོར་གནས་མི་གནས་ལྟོས་ཤིག་, ‘see -whether the man keeps straight or not.’ The framer honestly confessed -that whilst we were discussing the word he had been influenced by S. -Ch. D.’s Dict. in coining the sentence; a confession so instructive for -idiom-verifiers that I think it worth while to record it here. - -Finally, Desg. supports S. Ch.’s second meaning ‘witness’ for གཟུ་བོ་. -He, however, does not give S. Ch.’s form གཟུ་དཔང་. The ordinary word for -witness is, of course, དཔང་ (པོ་). It is characteristic of S. Ch. D. -that he copies J.’s extract from Sch. under གཟུ་དཔང་ ‘witness, -mediator,’ but then immediately adds his own individual interpretation -which not only is likely to be correct, but which also nullifies and -contradicts the previous entry which he copied immediately above. He -himself says, ‘an honest and truthful witness.’ It often occurs that S. -Ch. D. brings modifications, extensions and even corrections to J.’s -statements, but at the same time he copies J. far too slavishly and so -contradicts himself in the pages of his own dictionary. Whether -meanings like ‘reliable, straightforward, correct, proper,’ etc., have -to be attached to གཟུ་བོ་ is as yet uncertain. - -བློ་བཟང་གྲགས་པ་, 8. In Sk. Sumatikīrti. According to the Sk. dictionaries -the primary sense of ‘sumati’ is ‘benevolence.’ In present-day Tibetan -བློ་བཟང་ is rather ‘good-natured, kindhearted,’ as against དྲིན་ཆེན་པོ་ -‘benevolent.’ So the Tibetan name has to be rendered as -Good-nature-fame, or Famous good-nature, the personal name of Tsoṅ kʽa -pa. - -དབང་དུ་ (མ་) སོང་བ་, 22. (Not) fallen under the power (of).... - -དབྱངས་, 54 and colophon. This word seems here hardly to mean ‘song, -singing tune,’ but rather ‘melody, melodiousness, sweetness,’ etc. This -tallies to a certain extent with Csoma’s translation of the title of -list LXI (p. 86) of the Mahāvyutpatti, ‘Names of the 60 sorts (or -divisions) of melody or melodious voices (or vocal sound).’ I take it -that this list refers to what is mentioned here in our text. How these -60 branches of melody are exactly to be understood I have not been able -to ascertain. The opinions of Pʽun Tsʽogs on the point are as follows. -The Buddha’s voice had such a variety of (magic?) qualities, sixty in -number, that they made him understood by all beings, whatever their own -languages. The Buddha was in this way simultaneously understood by men, -devas, nāgas, etc. In proffering this explanation Pʽun Tsʽogs takes ཡན་ -ལག་ to mean rather ‘kind’ than ‘branch.’ As an alternative he suggests -that དབྱངས་ is an adjective synonymous with རིང་བུ༌, ‘high’ (as applied to -voice or rather tone) [or perhaps long, lengthened?] and that then -དབྱངས་ཡན་ལག་ would mean a ‘variety’ of tones or modulations. I myself am -inclined to think that if the Mahāvyutpatti list is not referred to, we -have here to do with some scholastic scheme of rhetorics, though if so -understood the exact value of དབྱངས་ is not clear and certainly not -sufficiently defined in the Dicts. - -(Cf. S. Ch. D. s.v. ཟབ་ (p. 1092a), ཟབ་དབྱངས་ = मन्द्र, मन्द्रक, ‘a deep -voice, a musical tone.’ See also གདུང་དབྱངས་.) - -དབྱིངས་ see སྤྲོས་བྲལ་. - -དབྱིངས་སྤྲོས་བྲལ་ see སྤྲོས་བྲལ་. - -འབར་བ་ see དཔལ་འབར་བ་. - -འབོལ་གདན་ see བྱང་ཆུབ་སྙིང་པོ་. - -འབྲོག་, 6. Here ‘solitude, wilderness’ and so = རི་ཁྲོད་ = དགོན་པ་, -‘monastery.’ Not associated with any of the meanings connected with -‘pasturing.’ Cf. S. Ch. D. འབྲོག་དགོན་ s.v. འབྲོག་. - -The famous Galdan monastery was erected on a site called འབྲོག་པོའི་རི་. See -S. Ch. D., The Monasteries of Tibet, J.A.S.B., Vol. I, N.S. (1905), p. -108. - -མི་ཁོ་ see གླུད་. - -མི་ཁོ་གླུད་ཡིན་ see གླུད་. - -མི་གླུད་ see གླུད་. - -མིག་བཟང་མ་ see ཡངས་. - -མིག་ཡངས་ see ཡངས་. - -མེད་པར་འདོད་པ་ see འཕུང་བར་འདོད་པ་. - -མྱུར་, 52. J. མྱུར་བ་ adj., and མྱུར་དུ་ adv., ‘quick(ly), swift(ly).’ In Mil. -adj. མྱུར་པོ་. Desg. མྱུར་ and མྱུར་བ་ (ཉིད་), subst. ‘promptness,’ and མྱུར་པོ་ -‘swift.’ As adv. མྱུར་བར་, or དུ་, or གྱིས་. S. Ch. D. མྱུར་བ་, verb, ‘to -hurry by, to pass on swiftly,’ (example དུས་མྱུར་བ་, ‘time quickly runs -away.’ [= tempus fugit]), and adv. quickly. Further adv. མྱུར་དུ་. Some -interesting compounds in S. Ch. D.: མྱུར་མ་ ‘a dancing woman,’ etc. Note -the expression ཅི་མྱུར་ ‘as speedily as possible,’ J. - -According to my informants S. Ch. D.’s example དུས་མྱུར་བ་ is not good -Tibetan. It should either be དུས་མྱུར་པོ་ (or བ་) ཡིན་, lit. ‘time is -quick,’ or with another meaning also ‘the time is near’ (i.e. at hand, -coming quickly), or again དུས་མྱུར་པོ་དེ་, ‘the quick time.’ Time quickly -runs away, they say, should be expressed thus: དུས་མྱུར་བར་འགྲོ་གི་འདུག་. - -Cf. also J., Desg.: སྨྱུར་བ་. - -མྱུར་མ་ see མྱུར་. - -ཙམ་གྱི་, 38. Here: ‘after only, as a result of only, in consequence of -only, mere, simple.’ But ཙམ་ has also the meanings: as soon as, simply -on (hearing), on the slightest (reproach, etc.) with a more prominent -stress on the time element, instantaneousness. - -རྩེ་དྲུང་ see བརྩེ་. - -རྩེ་པོ་ཏ་ལ་ see བརྩེ་. - -རྩེ་ཞྭ་ see བརྩེ་. - -རྩོད་པ་རྒྱབ་པ་ see གཤགས་འགྱེད་པ་. - -བརྩེ་, 55. བརྩེ་ = བརྩེ་བ་, vb. ‘to love’ sbst. ‘love, kindness, affection,’ -etc. Desg. has also a བརྩེ་, ‘acidity,’ which is also known to my -informants. His བརྩེ་དྲང་ ‘bodyguard of the Dalai Lama’ is held, by one of -my informants, to be a mistake for རྩེ་དྲུང་ (pronounce tsī-dung), the -monk-employees of the Tibetan government (and in a narrower sense: the -clerical staff, the clerks and secretaries amongst them) as contrasted -with the lay-employees of noble birth (not officials in general as with -S. Ch. D. 656a, but only those belonging to the nobility) who are -called དྲུང་འཁོར་. The word རྩེ་ in the compound is said to be derived from -the designation of the Potala palace where many of the government -offices are located, and which is called རྩེ་པོ་ཏ་ལ་, the Potala peak, but -most commonly, by the people, briefly རྩེ་, the peak. This explanation of -tsī-dung as a general class of lama government-employees is wider than -that given in Waddell’s table in his ‘Lhasa and its Mysteries,’ p. 165. -See also རྩེ་དྲུང་, ‘chief clerk or secretary’ in S. Ch. D. s.v. རྩེ་ཞྭ་ -(1013b), the latter being the special name of the former’s hat. - -བརྩེ་དྲང་ see བརྩེ་. - -བརྩོན་པར་བགྱིད་པ་, 24. Equals བརྩོན་པར་བྱེད་པ་ (or གྱུར་བ་) ‘to apply oneself, -exert oneself, put one’s best energy into something’ = སྙིང་རུས་བྱེད་པ་, ‘to -be zealous, diligent.’ Also བརྩོན་འགྲུས་སྐྱེད་པ་ (བྱེད་པ་, རྩོམ་པ་). - -ཚུལ་, 28. Here ‘conduct, behaviour’ pure and simple, without allusion to -the ཚུལ་ཁྲིམས་, ‘religious law, discipline, monastic rules.’ - -ཚུལ་བཞིན་ see ཆོས་ཚུལ་བཞིན་. - -མཚན་, 53. Here technically the (thirty-two) characteristic signs or -marks of a ‘Great Man,’ the mahāpurusha. Mahāvyutpatti (Ed. A. S. B.), -LXIII, p. 92. De Harlez, ‘Vocabulaire Bouddhique Sanscrit-Chinois,’ no. -3. Schiefner, ‘Triglotte,’ no. 3. See de la Vallée Poussin, -‘Bouddhisme,’ pp. 241 et seq. - -The transition of meaning of the word མཚན་ in modern Tibetan in such -expressions as མཚན་ལྡན་བླ་མ་, ‘a holy lama,’ or མཚན་ལྡན་མ་, ‘a woman of -good appearance and virtues’ (S. Ch. D.) should not be overlooked in -the interpretation of our passage for its psychological value. See also -དཔེ་. - -མཚན་ལྡན་ see མཚན་. - -མཚན་དཔེ་, 53. This is a compound substantive of an elliptic nature, and -means: ‘the [well known 32 primary] characteristics [and the 80] -beauties [of Buddhas]’ = མཚན་དང་དཔེ་བྱད་ (བཟང་པོ་). See also མཚན་ and དཔེ་. - -མཚན་འཛིན་, 30. མཚན་ is here hon. of མིང་ ‘name,’ and the compound, -literally ‘name grasping,’ means ‘ambition, thirst for fame, glory,’ -etc. (D. eerzucht, roemzucht), perhaps even ‘vainglory, pride, conceit, -egotism,’ i.e. the hugging of one’s own name and fame. - -མཚན་བརྗོད་པ་, 7. To invoke by name, to address a prayer to by name. -Applied to both spiritual and human beings. རྒྱལ་པོའི་མཚན་བརྗོད་པ་, ‘to -address the king, speak to the king, direct, appeal to the king,’ but -always by calling him by his name. ‘O king help me’ is not a proper -example of མཚན་བརྗོད་པ་, but ‘O, thou, King George, help me!’ would be -one. To spiritual beings their names may be expressed in a paraphrase, -metaphor or symbol, but they must be expressed in some way. The prayers -to superhuman beings may be twofold, either an address containing -requests, etc., or a mere litany of names without any further subject -matter attached to them. The one is a recitation of names, the other a -direct address by name; the one a litany proper, the other an -invocation or prayer. - -འཚོལ་བ་, 19. The form མི་འཚོལ་བས་ was paraphrased to me as འཚོལ་གི་མིན་ = -འཚོལ་མི་ཡོང་ = simple future, ‘not going to seek’ (D. niet zullende -zoeken). - -ཞིབ་དཔྱད་ see རྟོག་དཔྱོད་. - -ཞེ་ཁྲེལ་བ་ see ཁྲེལ་བ་. - -ཞེན་པ་ལོག་པ་ see ཁྲེལ་བ་. - -གཞན་བསྟན་ (པ་) འཛིན་པ་ see རང་བསྟན་ (པ་) འཛིན་པ་. - -གཞུང་ see ཁྲེལ་བ་. - -གཞུང་སྒོ་ see སྒོ་. - -གཞུངས་པ་ see ཁྲེལ་བ་. - -གཞེས་ see མགུར་མ་. - -བཞག་པ་ see རྒྱན་པ་. - -ཟབ་, 10, 55. ཟབ་ = ཟབ་པ་. J. vb., adj., subst. and adv. ‘to be deep, -deep, deeply, depth’; adj. ཟབ་པོ་ and མོ་. Desg. ཟབ་པོ་ and མོ་ adj. only. -S. Ch. D. ཟབ་པ་ vb. ‘to make deep, to deepen,’ also adj. and sbst.; -further in པོ་ and མོ་ only adj. Note the additional meaning ‘dense’ -(also ཟབས་ ‘thickness’) in S. Ch. D., not in the two others. My -teachers deny that ཟབ་པ་ can be a verb ‘to deepen,’ or ‘to make deep.’ -ཟབ་ must also be understood as ‘profound’ (wisdom, teaching, etc.). See -ཆོས་ཟབ་, also དབྱངས་, also ཐུགས་ནི་, etc. - -ཟབ་ཡངས་ see ཐུགས་ནི་, etc. - -གཟུ་བོ་ see བློ་གཟུ་བོ་. - -གཟུ་དཔང་ see བློ་གཟུ་བོ་. - -གཟུ་བོར་གནས་པ་ see བློ་གཟུ་བོ་. - -འུ་ཐུག་ see སྡུག་ཡུས་. - -ཡང་རྩེ་ see དྭངས་མར་. - -ཡངས་, 55. = ཡངས་པ་ or པོ་, ‘wide, large.’ Desg. also ‘ample, abundant.’ -S. Ch. D. only ཡངས་པ་. Note J. ‘*mig-yaṅ*’, C., W. liberal, generous, -bounteous,’ but Desg. མིག་ཡངས་པ་ ‘wide-eyes: envious, covetous, greedy.’ -In S. Ch. D. ཡངས་པའི་མིག་ = विशालाक्षी, ‘large-eyes, a handsome woman, name of -a Goddess.’ Cf. also in the same dict. མིག་བཟང་མ་, ‘beautiful-eyes, a -very handsome woman, a nymph’s name.’ As to J.’s mig-yaṅ, one of my -teachers holds with him as against Desg., the other does not know the -expression. - -ཡངས་པའི་མིག་ see ཡངས་. - -ཡན་ལག་ see དབྱངས་. - -ཡབ་སྲས་ (གསུམ༌), 8, 15, 16, 18. ‘Father (and) sons,’ or, as Csoma already -has it in his Grammar, p. 28, ‘teacher and pupils.’ With the addition -གསུམ་ ‘three,’ and also as here without this addition, a very well known -appellation of Tsoṅ kʽa pa and his two pupils (his spiritual sons). It -is likely that to the Tibetan mind the expression means something like -‘spiritual family (of three),’ namely of one father and two sons. See -introductory remarks. Free renderings like ‘spiritual trio’ or ‘teacher -triad’ and the like are apt enough for practical purposes. Cf. an -expression like the following: ཁྱོད་ཕ་བུ་གཉིས་ག་ནས་ཡིན་, ‘where have you -two, father and son, come from?’ (But the sentence has also the second -meaning ‘where do you live? where is your home?’). - -In the light of the above, has the note on p. 98 of the J.A.S.B., Vol. -II, N.S., no. 4, 1906, in Satis Chandra Vidyābhūṣana’s article on ‘the -Gyantse rock inscription’ to be rectified? My informants do not think -that the expression is used among the Sakyapas in the sense given in -that note. - -ཡིན་ན་ཡང་ see ཀྱང་. - -ཡུས་ see སྡུག་ཡུས་. - -གཡུལ་ see འགྱེ་བ་. - -གཡུལ་འགྱེད་ see འགྱེ་བ་. - -རང་ see དྭངས་མར་. - -རང་བསྟན་ (པ་) འཛིན་པ་, 26. This expression must here not be understood as -‘to follow one’s own teaching.’ རང་བསྟན་ is here not one compound word. -The meaning is: they who themselves follow the teaching, as against the -གཞན་བསྟན་པ་འཛིན་པ་, the others who (also) follow the teaching. See གཞན་ -བསྟན་ (པ་) འཛིན་པ་, 27. - -རི་ཁྲོད་ see འབྲོག་ and གངས་རིའི་ཁྲོད་འདི་ན་. - -རི་འབྲོག་ see འབྲོག་ and གངས་རིའི་ཁྲོད་འདི་ན་. - -རིག་པ་ see མཁྱེན་བརྩེ་. - -རིག་པ་བསྒྲིམས་ནས་ see གོལ་ས་. - -རིང་བུ་ see དབྱངས་. - -རུས་ཐང་ see དྭངས་མར་. - -རེ་ see དོན་རེ་ཆུང་. - -རེ་བ་མེད་ see སྤྲོས་བྲལ་. - -ལན་འཕམ་པ་ see གཤགས་འགྱེད་པ་. - -ལམ་གོལ་ see གོལ་ས་. - -ལམ་གོལ་ས་ see གོལ་ས་. - -ལམ་མཐོན་པོ་, 31. ‘The high, elevated road,’ has a religious connotation, -the proper road that leads to heaven after death, the ‘narrow’ road of -Christianity. See below. - -ལམ་དྲང་པོ་, 48. The straight road (metaphorically), the road of -righteousness, of straightness of mind. Cf. S. Ch. D. s.v. དྲང་ལམ་, p. -649a. The meaning of this expression and that of ལམ་མཐོན་པོ་, in line 31 -(see above), are quite different. The other is the highroad (towards -heaven), the road of a high standard of moral conduct. - -ལམ་རིམ་, 9. ‘Steps on the path,’ ‘degrees of advance,’ ‘steps towards -perfection,’ is the short title of many mystical writings and -especially of one by Tsoṅ kʽa pa, to which the words may allude here -without specially designating it. In this place the meaning does not -seem to be a specific work but merely ‘(religious) instructions, -teaching in general.’ The ལམ་རིམ་པ་གཉིས་ are here, according to my oral -information, to be taken as the two halves or divisions of the Kandjur -which is commonly divided into མདོ་ and སྔགས་, sūtra and tantra (or -mantra, or dhāraṇī). In this division the རྒྱུད་ or tantra section is -called སྔགས་, whilst all the rest, properly subdivided in six divisions, -is taken together as མདོ་, of which the real མདོ་སྡེ་ or sūtra-division -(the 5th in sequence in the Kandjur) is only one. Concerning Tsoṅ kʽa -pa’s study of the ‘Sūtras and Tantras’ see S. Ch. D., ‘Contributions, -etc. on Tibet,’ VI, in J.A.S.B., 1882, Vol. LI, Part I, no. 1, p. 53. -J., s.v. བསྟན་པ་, quotes a བསྟན་པ་གཉིས་: ‘with Urgyan Padma, etc., the -same as mdoi and sṅags kyi lam, v. mdo extr.’ This is seemingly the -same as our expression. - -ལུས་ཅན་, 42. J. has = སེམས་ཅན་, ‘beings, creatures,’ but may not the idea -rather be all embodied creatures; with the etymological sense still -potent in connection with the Buddhist reincarnation theory? S. Ch. D. -gives a ལུས་ཅན་གནས་ = གྲོང་ཁྱེར་ = ‘town, city,’ which seems rather to point -to the meaning ‘man’ for ལུས་ཅན་. My informants don’t feel quite certain -whether to include the five other classes of beings (including animals) -amongst the ལུས་ཅན་, but are somewhat inclined to interpret the word as -མི་, ‘man,’ in general. - -ཤ་འཛིན་ see ཀྱུ་. - -ཤར་གངས་རི་མ་, title, 1. The author writes his poem in a place to the -west of a snow-capped mountain, to the east of which the Galdan -monastery is situated. See notes on འབྲོག་, དགེ་ལྡན་ and གངས་རིའི་ཁྲོད་འདི་ན་. -Which mountain or mountain chain is meant must be left undecided, even -if granting that modern cartography could show it if identified. Local -tradition, however, would most likely be able to point out a particular -mountain. - -ཤེས་པ་ see མཁྱེན་བརྩེ་. - -ཤོས་ see རིན་ཆེ་བ་. - -གཤགས་ see གཤགས་འགྱེད་པ་. - -གཤགས་འགྱེད་པ་, 38. This expression cannot yet be explained with -certainty. It may be taken here to mean, literally, ‘to send out -(distribute, give, put forward) justice, right,’ but the exact -idiomatic value of the phrase remains to be determined. It is not in -the Dicts., and unknown to my informants. We may take the possible -values of the expression as three, viz.: 1. གཤགས་འགྱེད་པ་ = རྩོད་པ་རྒྱབ་པ་ = -གཤགས་རྒྱབ་པ་ = ‘to dispute, argue, contend with words.’ This seems the -same expression as S. Ch. D.’s ཁ་གཤགས་འགྱེད་པ་ ‘to hold controversy,’ p. -1248. (Perhaps also ‘to challenge, to be challenged to dispute.’) 2. = -ལན་འཕམ་པ་ ‘to be defeated in argument, in dispute, to be silenced in -dispute.’ - -3. = ‘To make observations to, to remonstrate with, to use plain speech -to, to speak straight to, to rebuke, to reproach, to tell one the -truth.’ (Cf. the entry in J.’s *kʽa kye-c̀e* to abuse, to menace’ (p. -97b.)) This seems the sense required here and would be a logical -development of the primary meaning of the expression: ‘to spread out -the justice (right) of the case before someone,’ i.e. ‘to submit the -truth about it.’ - -S. Ch. D. has s.v. ཁ་གཤགས་ = ཁ་རྩོད་ ‘using rough language, controversy, -discussion, dispute.’ The other Dicts. lack this word. - -The above is the result of an exhaustive discussion of the expression -with my teachers. Lexicographically (with a view to the entry quoted -from S. Ch. D.) the first explanation seems the best, but with -reference to the context, the last one deserves preference, and this is -the one chosen for the rendering. - -It should be noted that in modern Tibetan there seems to be taking -place a shifting of the meaning of གཤགས་. Instead of as ‘right, -justice’ it seems to be understood by some modern Tibetans as ‘the -arguing about right or justice’ as in a court of law, and hence simply -as ‘dispute, argument, pleading.’ Example: ‘This is not the place to -argue your rights,’ ཁྱོད་གཤགས་རྒྱབ་སའི་ (or པའི་) ས་ཆ་འདི་རུ་མ་རེད་, lit. ‘to -hit out (རྒྱབ་) for the right,’ the verb meaning ‘to do (རྒྱབ་ for verba -loquendi) arguing (གཤགས་).’ - -བཤད་ཉན་, 38. Literally ‘speak-listen,’ has two meanings. The first, -quoted in J. from Schmidt in the form of འཆད་ཉན་པ་ (s.v. འཆད་པ་ pf. and -fut. བཤད་), is endorsed by my informants, ‘to listen to an explanation -(also, to a sermon, discourse, etc.)’. The second is, ‘to answer upon -hearing,’ i.e. ‘to answer (in invective, hotly, in remonstrance or -dispute) upon hearing (reproaches or unpleasant words).’ If a mother -chides her son for some fault, he may, instead of taking the rebuke in -humility, try to argue or to be impudent in return. The mother then may -say: ང་ཁྱོད་ཀྱི་ཨ་མ་ལ་བཤད་ཉན་མ་བྱེད་འདི་ལས་ངའི་གཏམ་ཉོན་, ‘Don’t argue, dispute, -bandy words with (don’t be impudent to, “no words with me!”) your -mother, but (འདི་ལས་, ‘rather, on the contrary, instead of this’) listen -to me.’ The expression may be rendered as ‘to flare up in answer (to a -reproach), to retort angrily (after admonition), to snap, yap back.’ - -བཤེས་གཉེན་, 41. ‘Friend’ and, as J. has it, abbr. for དགེ་བའི་བཤེས་གཉེན་ = -कल्याणमित्र = virtue-friend. - -Here interpreted by my informants as ‘true, genuine priests or monks, -monks who come up to the mark, worthy of the name,’ but not technically -as ‘spiritual adviser’ as J. has it. Desg. s.v. བཤེས་, quotes only a -form with མཉེན་ and gives it the meaning ‘doctor, a lamaistic title.’ -Under གཉེན་, however, he has བཤེས་གཉེན་, ‘ad scientiam adjuvans, monastic -dignity, teacher.’ S. Ch. D. adds ‘pious or holy friend, spiritual -friend or adviser.’ Compare also J. for the semi-homonym དགེ་བསྙེན་. - -ས་ see ཕྱོགས་. - -སེམས་པ་ see བསམས་ཤིང་ and བཀའ་དྲིན་སེམས་པ་. - -སེམས་བསྐྱེད་པ་ see སྐྱེད་པ་. - -གསུང་, 54. Here ‘speech’ in general, not ‘a speech,’ a slight extension -of J.’s meanings, unless his use of the definite article in ‘the -speech’ is a lapsus. The dicts. differ slightly and need co-ordination -in details. About the meaning there can be no doubt as the word is here -used in the series (hon.) སྐུ་, གསུང་, ཐུགས་, for ordinary ལུས་, ངག་, ཡིད་, -body, speech and mind, the so-called ‘three doors,’ སྒོ་གསུམ་. - -གསུང་མགུར་ see མགུར་མ་. - -གསུང་བ་, 10. Here is the sense of ‘to preach, to explain, to give an -exposition of, to expatiate on, to exhibit, to lecture on.’ - -བསམ་མནོ་ see རྟོག་དཔྱོད་. - -བསམ་མི་ཁྱབ་, 12. Inconceivable, unthinkable, unimaginable, not to be -grasped by or in thought, beyond comprehension, realisation. - -བསམས་ཤིང་བསམས་ཤིང་, 4. The repetition of the verb softens the meaning -into ‘quietly thinking’ or from སེམས་པ་ ‘to think,’ into ‘to muse, to -ponder’, etc. - -ཨང་གི་དང་པོ་ see དྭངས་མར་. - - - - - - - - -F. ADDITIONAL NOTES. - - -In l. 10 the ལ་ might also be understood as ‘with a view to, for the -purpose of, explaining, expounding.’ The translation should in that -case rather run: With a view to expounding the profound (Buddhist) -doctrine, they preached, explained, most fully, minutely, in full -detail, Yoga and the other teachings (or the various kinds of Yoga) of -the two stages of the road.... ལ་ has then the force of: with regard, -reference to; as far as ... is concerned. - -In l. 17 the ‘till’ ought to be more emphatically rendered: until the -very moment that, i.e. I shall not cease a moment before. Or else: till -I reach the very heart of saintship. See J. s.v. བར་. - -In l. 49 ‘May all those’ is more correct than ‘May all of you,’ for, -unlike in the three preceding verses which are addressed to his pupils, -the author now utters a universal prayer addressed to mankind in -general. - -Note to p. 2. Waddell, Lāmaist Graces before Meat, J.R.A.S., 1894, p. -265, says that the libation is sprinkled with the tips of the fore and -middle fingers. This is denied by my informants who maintain their -statement as given on p. 2, above. - -To p. 4. After the Introduction was in print I have seen a copy of the -དགའ་ལྡན་ལྷ་བརྒྱ་མ་, ‘The Galdan Century of Gods,’ and had it copied for me. -It is a small prayer-book to Tsoṅ kʽa pa, who manifests in a hundred -different forms, and it contains 18 four-lined stanzas of 9 syllables -each, with the single exception of the stanza quoted in the -Introduction, which contains five lines. - -This little book is the one mentioned in the Hor chos byuṅ (Huth’s -translation, p. 387—see note 5—, and text p. 246). Huth gives as Sk. -equivalent for the title: Tushitadevaçatikā. Galdan (Tushita) is here -the heaven of that name, not the famous monastery. The stanza we are -discussing is also mentioned in the same passage. Its name is དམིགས་བརྩེ་ -མ་ (The unfathomable love verse). This Dmigs brtse ma is of -considerable theological importance. I possess a commentary on it -written by བློ་བཟང་བསྐལ་བཟང་རྒྱ་མཚོ་, the seventh Dalai Lama. Grünwedel, in -the list of Dalai Lamas on p. 206 of his ‘Mythologie,’ etc., writes སྐལ་ -ལྡན་ and Rockhill, in ‘Tibet, a ... sketch derived from Chinese -sources,’ J.R.A.S., Vol. XXIII, new series, 1891, p. 287, སྐལ་བཟང་. - -Since, I have also found that this same stanza, with a modification, -occurs on the title page of Sarat Chandra Das’ edition of the དཔག་བསམ་ -འཁྲི་ཤིང་ (Bibl. Ind.). The stanza as there given consists of six lines, -by the addition of an initial line to - - - དངོས་གྲུབ་ཀུན་འབྱུང་ཐུབ་དབང་རྡོ་རྗེ་འཆང་ །, - - -i.e. the Thunderbolt-bearer, Vajradhara. - -In another little work, the སྤྱན་འདྲེན་ཁྲུས་གསོལ་ཕྱག་མཆོད་ཀྱི་རིམ་པ་སྒོ་གསུམ་མུན་སེལ་, -‘The illuminator of body, speech and mind concerning the order of -inviting, lustrating, making obeisance to and worshipping (Tsoṅ kʽa -pa),’ the stanza occurs once more, again in a different form. - -There, p. 9b, the prayer is as in our Introduction, but lacks the third -line (བདུད་དཔུང་, etc.) and ends with དཔལ་ལ་ཕྱག་ཚལ་ལོ་. Also, instead of -འཇམ་པའི་དབྱངས་ in the second line, this text writes འཇམ་དཔལ་དབྱངས་. - -I am informed that the prayer occurs also in many other books with -modifications, and that when it is used in connection with ཁྲུས་པ་ or -‘lustration’ rites the closing words after གྲགས་པའི་ཞབས་ལ་ are changed -into སྐུ་ཁྲུས་གསོལ་, ‘we baptise thee.’ - -To p. 17. S. Ch. D., p. 490 b, s.v. གཉན་ཐབ་པ་ mentions a medicinal root -used against the plague, called ལྕགས་ཀྱ་ (without zhabs-kyu), but -transcribed lcags kyu. - -To p. 23. Huth, Hor chos byuṅ, trs., p.117, renders མཁའ་འགྲོ་ as ḍāka, -also on p. 118 (see note 4). On p. 231 (see note 1) he suggests that -མཁའ་འགྲོ་ should be understood as ḍākinī = མཁའ་འགྲོ་མ་, not as Sk. ḍāka. -The dge rgan understands all these three passages as referring to -(female) ḍākinīs. Though according to Grünwedel (‘Mythologie,’ p. 153) -in Sk. mythology a male ḍāka exists (a Tantra deity), in Tibet the མཁའ་ -འགྲོ་ is always feminine, and a male species or individual does not exist -according to my informants. This statement needs testing of course. -Grünwedel (loc. cit.) thinks that these female ḍākinīs are original -Tibetan spirits or goddesses. The female ཡེ་ཤེས་མཁའ་འགྲོ་’s are mentioned -indifferently with or without the final མ་. Macdonell in his Sk. Dict. -only mentions the feminine form of the word. In the ritual book གཅོད་ཆ་ -དྲུག་ “The six cut off pieces” (i.e. chapters, divisions, into which the -description of the torma offering is divided) we find the apostrophe: -ཀྱེ་མ་མི་མིན་ཡེ་ཤེས་ཀྱི་མཁའ་འགྲོ་མ་, “O, wisdom fairy, supernatural (= not-human) -mother,” so defining the sex. In Tibetan the form མཁའ་འགྲོ་ must -accordingly not be understood as a masculine form of མཁའ་འགྲོ་མ་, but as -its abbreviated form only. This without prejudice to the question -whether in special Tantric texts a male god Ḍāka, མཁའ་འགྲོ་, does occur. - -S. Ch. D. has for མཁའ་འགྲོ་ an entry giving the meanings ‘god, bird, -arrow.’ Here the word has a poetical or metaphorical meaning based on -its etymology, ‘sky-goer’, but no mythological value. He adds under -མཁའ་འགྲོ་མ་ ‘a class, mainly of female spirits.’ But the form in མ་ -cannot be masculine. In Tibet there is a class of people called ཆོས་རྗེ་, -both male and female, whose name may be translated as oracles, shamans -or mediums. They are deemed to be obsessed by ཆོས་སྐྱོང་’s who speak -through them whilst they themselves are in a state of trance or -obsession. Their name is ཆོས་རྗེ་ in Lhasa and other greater towns, and -amongst the more educated; but the country-people and the lower orders -have a special name for these mediums if they are women and call them -རྣལ་འབྱོར་མ་ or མཁའ་འགྲོ་མ་. In Sikkhim the word མཁའ་འགྲོ་མ་ is general in -this sense. In Sikkhim the designation for a male medium of this sort -is དཔའ་བོ་ and not ཆོས་རྗེ་ as in Tibet. - -Whilst investigating the question of Khandomas from the standpoint of -colloquial Tibetan I stumbled unexpectedly on the following interesting -piece of information, throwing a vivid sidelight on some current -beliefs and practices of modern Tibet. - -The abbot of the Saskya monastery is held to be the reincarnation of -Padmasambhava. As the latter was the great ‘binder,’ that is subduer, -of all spirits, witches, goblins and other creatures of that ilk, the -Saskya abbot has in some way become the official head and master of all -Tibetan witches. Belief in witches is rife all over Tibet, and any -woman is liable to be declared one. The process is very simple. If a -great Lama receives obeisance from the multitude he presents the -devotees in return with a ‘protection-knot’ (སྲུང་མདུད་), a narrow strip -of cloth which he puts round their necks. He ties a knot in it -muttering some mantram over it, hence the name. Ordinary laymen receive -a white strip, tapas or those who have their hair cut short (probably -because they look like tapas) get a yellow or red strip, but if a woman -approaches whom the Lama by his magic knowledge recognizes as a witch, -she receives a black strip. From that moment she is irrevocably a witch -and no protestation can help her out of the situation. In the Saskya -monastery an annual feast or ceremony is celebrated in which all -witches must appear personally, and the magic then displayed is so -tremendously powerful that all women who are secretly endowed with the -powers of witchcraft without the people knowing it, are irresistibly -compelled to attend the meeting. They simply cannot help it, and so -stories are told of witches working in the fields, milking cows, or -otherwise engaged, being drawn away from their work and appearing in -the assembly with their milk-pail, or spindle, or whatever utensil they -were using at the time at any work, when they were forced to quit it -and to come to Saskya. In the meeting they are then officially -proclaimed witches and forced to pledge allegiance and obedience to the -Saskya monastery and its head. Then the profitable and practical side -of the transaction becomes manifest, for henceforth they have to pay an -annual, heavy witch-tax, and in cases known to Karma himself, who came -across them when living in Tibet, this tax amounted to one རྡོ་ཚད་ (see -Bell, p. 104) or about Rs. 120 a year. On the other hand they are now -protected by the authority of the monastery as long as they pay the -tax, though they have to pledge themselves not to use their powers for -evil. Then they receive the official title of ས་སྐྱ་མཁའ་འགྲོ་, though they -are known to the people as འབའ་མོ་, witch. But this latter word is a -term of abuse or contempt. The meaning of the two terms, however, is -the same. The entries in the dicts. s.v. འབའ་མོ་ and པོ་ (and other -spellings) need proper testing in the light of the above. These witches -are supposed not to live up to a great age but to die young, because -the monastery calls them out of life to become protecting spirits of -the monastery in the invisible spheres. When a bamo dies, her daughter, -if she has any, inherits the office or quality of the mother. These -bamos, during life, follow the ordinary occupations of women: buying, -selling, working or marrying, and their bamo-hood seems to be no -drawback, in itself, to their matrimonial prospects. I heard of the -case of a bamo who was the wife of a very wealthy man. But the tax, far -in excess of any levied on ordinary people, must be regularly paid. If -the bamo does not pay her tax, the monastery calls her soul and she -dies. In the gompa for every accredited འབའ་མོ་ there is a སོབ་ or -stuffed effigy, puppet, of which I have not been able to get a full -description. Probably a stuffed doll or body, with a mask and garment, -perhaps only a stick to hold the mask and garment up, like in a -puppet-show. Each such puppet becomes the dwelling-place of the soul of -a dead bamo when she dies, and in order to see to it that after death -she may not do harm whilst roaming about, the puppet is bound in -chains. Horrible to say, however, sometimes these chains are found -broken by the guardians, and this is a sure sign that the imprisoned -soul has escaped from the puppet which was its dwelling-place and that -it may have started on a pilgrimage of evil works. As soon as it is -found that such an imprisoned witch-soul has escaped, solemn notice is -at once sent out to all Tibet to the effect that a bamo-soul has broken -loose from Saskya, and the various local Lamas all through the country -warn their flocks that a bamo is at large and enjoin them to be careful -not to fall a victim to the wandering witch. So, for instance, they are -told not to go about alone after dark, not to entertain strangers, and -the like, for the bamo may assume any disguise, and any man may fall a -prey to the snares of a beautiful strange woman, as any woman might be -allured by an unknown man. The late Lama Sherabgyamtsho in Ghoom, whose -name is so well known to all students of Tibetan, used very often to -make solemn announcements of this nature and warn the Ghoom people that -a bamo had escaped from Saskya. - -A most fitting ending to this story is perhaps to be made by quoting -the old Buddhist formula “Thus I have heard,” but there is no doubt -that the word མཁའ་འགྲོ་མ་ acquires an interesting new meaning through -this curious tale. - -There is a belief prevalent in Tibet that in every woman a touch of -bamo-hood is latent (some philosophers, also outside Tibet, seem to -think the same!), but in the night of the 29th day of the twelfth -Tibetan month, this seed of evil will manifest most fully. The male -Tibetans, however, seem not to take any precautions or perform any -rites to counteract the sinister influence of this date. Evidently it -is a male Tibetan who first set up this theory, and it might be the -same fellow who is the author of the following proverb which bears on -our subject and on the words we are dealing with. It runs: - - - སྐྱེས་དམན་བརྒྱ་ལ་མཁའ་འགྲོ་གཅིག་ - ཁྱོ་ག་བརྒྱ་ལ་འབའ་པོ་གཅིག་ - - Amongst a hundred women (at most) one khando! - Amongst a hundred men (at most) one sorcerer! - - -That is—khando being here used in the good sense of fairy—: Amongst -many women there is scarcely one extremely good, but amongst many men -there is scarcely one extremely bad. In fact, in Tibet, all women are -suspected of having just a little seed of evil (of the witch) in them. -And so the term of reproach is not as in Europe ‘Old Adam’ but rather -‘Old Eve.’ - -As far as the above story is concerned, it should not be forgotten that -it is only a popular version of an interesting phase of religious -practice, but Tibetan casuistry and theology are as a rule so subtle -and well-systematised that a more theoretical exposition of the -doctrines and practices alluded to might throw considerably more, if -not other and new, light on the subject. - -To p. 25. The quotation, s.v. ཁྲེལ་བ༌, l. 16: ཆོས་ཐོས་པས་, etc., is from a -little tract, a prayer to Padmasambhava, entitled བསམ་པ་མྱུར་འགྲུབ་མ་, ‘the -quick mind-fulfiller.’ - -To p. 25. Cf. Lewin, pp. 133–134, no. 97–10, གཞད་གད་ (རྒྱུ་), ridiculous; -zhed-ked, laughter, ridicule. - -To p. 26. ངོ་ཚ་བ་ Bell, voc., to blush; Lewin, p. 77 (64–5), ridiculous. -See his example. - -To p. 30. S. Ch. D., Dict., has ཀོ་ཀོ་ (hidden on p. 34, out of -alphabetical order) as ‘a Tibetan of mixed breed, i.e. born of a -Chinese father and a Tibetan mother.’ Waddell, Lhasa and its Mysteries, -p. 214, the same explanation. A special enquiry into this point, -however, yielded a different result. One of my informants was a Tibetan -woman from Lhasa who had herself married a Chinaman there, and so ought -to know. The half-breeds referred to by S. Ch. D. and Waddell are -called ‘baizhin,’ spelling uncertain, given as བལ་བཞིན་ and བའི་ཞིན་, said -to be a Chinese word. However, another explanation of that same word -was given, as a man not in the pay of, not taking wages from, another. -Not necessarily rich or of high position, but independent. Perhaps -something like crofter. This latter explanation is, however, -contradicted by Karma who has relations amongst the baizhins in Tibet. - -In a Tibetan mixed marriage such as we are here considering the custom -is to call the elder son ཀོ་ཀོ་ after the Chinese manner, instead of -using the Tibetan word. This is ཨ་ཇོ་ in Tsang and ཇོ་ཇོ་ in Lhasa. The -latter is pronounced, and sometimes written, ཅོ་ཅོ་ and even sometimes -pronounced chö-cho, as if written ཅོས་ཅོ་. But in the above case ཀོ་ཀོ་ -means really ‘elder brother.’ A girl, born in such a marriage, is -similarly called མི་མི་, Chinese, instead of ཨ་ཆེ་, Tibetan. These terms -do not mean half-blood. Whether མི་མི་ is used for the eldest daughter -alone or for all the daughters of the marriage I could not ascertain. - -It is said that every Chinaman, however humble, becomes at once a -personage of importance when in Tibet, and demands to be addressed at -least as དཔོན་པོ་, Mister, Sir (as every European becomes automatically a -Sahib in India), and feels quite insulted if addressed by the more -familiar ཀོ་ཀོ་ as a liberty taken with his dignity. A Chinaman from -Tibet, however, denied this. I remember once travelling in the Sunda -country with my Javanese writer who met several people on the road whom -he knew and whom he saluted as ‘little brother’ or ‘elder brother.’ I -was puzzled at his belonging to so big a family, but found the solution -of the riddle when I understood that this fraternity was not one of -consanguinity at all. So ‘elder sister’ amongst Tibetans means only -Madam, Lady, or a polite word of address to any woman of more than low -status in life. In German Mütterchen for any old woman of simple -status. - -To pp. 35–37. The expression ཀུན་ཏུ་བཟང་པོས་བརྒྱན་པའི་ཞིང་ occurring in the -little prayer-book བཟང་སྤྱོད་ can hardly mean ‘a field (= heaven, world) -which Kuntuzangpo has adorned’ (beautified, decorated, embellished), in -the sense in which one may decorate a house or room, with beautiful -pictures, furniture, etc. It must surely be understood as ‘the heaven -blazing with the glory of Kuntuzangpo’s presence in it,’ a heaven -resplendent with his glory. In other words, he adorns it by his mere -being there, but not as the result of some activity expressed by a -transitive verb. The world is adorned, but has not been decorated or -beautified. I wonder if the agentive case པོས་ may be understood as in -English expressions like: ‘happy through him,’ ‘blazing with diamonds,’ -‘laughing for joy,’ and the like. - -To p. 40. See the unusual explanation of ཅེས་པ་ in S. Ch. D., s.v. ག་ -III, where he translates ཅེས་པའོ་ as ‘it may be said.’ The dge rgan, -however, paraphrases the expression here as ལབ་པ་རེད་ or ལབ་གི་འདུག་, or -ཅེས་སྨྲས་སོ་, which gives it another meaning, namely: ‘so it has been -said,’ ‘so is the teaching,’ ‘that is what has been taught.’ In this -sense the previous words are a direct quotation and the ཅེས་པའོ་ cannot -be translated as ‘it may be said that.’ - -To p. 40. In the note to ཆགས་སྡང་, for འདོད་ཆགས་དང་ཞེ་སྡང་, non-attachment -and indifference only in connection with a negative. - -To p. 44. ལྟ་བ་. See Graham Sandberg, Tibet and the Tibetans, p. 268, -who renders this word, as a technical term denoting the first of the -four stages of meditation, according to Milaraspa, as ‘contemplation’ -or ‘concentration.’ The second word, denoting a mental action -unconnected with visual experience, does not seem appropriate. As in -English ‘view’ has both a physical and a mental meaning, so in Tibetan -ལྟ་བ་, as a verb, has mental connotations. J. has the word as sbst. -‘mystical contemplation.’ The Sk. equivalent, दर्शन, is likewise both -physical and mental in meaning. Whereas J. and S. Ch. D. have a sbst. -ལྟ་བ་ ‘the act of looking,’ and ‘a look,’ Desg. has it as ‘sight’ -(visus, vue, “etc.”). - -To p. 58. See Jäschke’s note on maṇḍa and maṇḍala, s.v. དཀྱིལ་, p. 11 b. -His remark may have a bearing on the question of ḍāka and ḍākinī, -discussed above. See next note. - -To pp. 59 and 60. My informants, though ignorant about the detail of -five and nine cushions, do know of a custom requiring the man of higher -social position, greater age, more prestige, to be seated on a higher -seat as a sign of respect. The difference of height, however, is in the -seat itself, not effected by the placing of a number of cushions on -seats of equal height. - -To གདན་ still the two following words: རྟ་གདན་, saddle cloth, and ཁ་ -གདན་, second sheet, upper sheet, covering sheet over the འབོལ་གདན་. The -འབོལ་གདན་ is usually thick and rough but the ཁ་གདན་ thin and of finer -texture, like in European beds the bed sheet over the mattress. The -འབོལ་གདན་ is for softness and the ཁ་གདན་ for cleanliness, like the loose -covers of armchairs and sofas in Western countries. - -To p. 62. Huth, Hor chos byuṅ, trs. 117, note 4, reconstitutes the name -Blo bzaṅ grags pai dpal into Sk. Matibhadrakīrtiçrī. In Tibetan -mantrams, however, where Tsoṅ kʽa pa’s name is given in its Sk. form, -Sumati is used and not Matibhadra. See also p. 5 of the Introduction, -supra. - -To p. 64. The word དམིགས་མེད་ (p. 3 and additional note to p. 4) should -have been discussed there. Desg. alone has the meaning of the word as -in our text: unthinkable, unimaginable. According to oral information, -synonymous with བསམ་མི་ཁྱབ་, l. 12, see p. 74, supra. - -The elaborate entries in J. and S. Ch. D. under this word and under -དམིགས་པ་མེད་པ་ need investigation. - -The word དམིགས་པ་ has also a special meaning, not in the dictionaries, -in connection with any action done ‘in thought,’ དམིགས་པ་བྱེད་པ་ (as in -English ‘I am with you in thought’). But Tibetans can not only be -present in thought but they can give presents ‘in thought,’ and do all -sorts of things ‘in thought,’ when there is no physical possibility of -doing so in the flesh. So the good story is told of a lazy Lama who, to -get rid of the crowd, said: “And now I give my hand-blessing to you all -‘in thought,’” whereupon a disappointed and angry pilgrim answered: -“Well, then I give you my butter-offerings, which I have brought with -me, also ‘in thought.’” - -To p. 65. The dictionaries spelt པོ་ཏ་ལ་ but the dge rgan says that པོ་ཏཱ་ -ལ་ also occurs. Desg. has an alternative spelling པོ་ཌ་ལ་, but this -seems a misprint for པོ་ཊ་ལ་. In Tibetan books I have only seen ཏ་ but -the dge rgan is sure that the two spellings, ཊ་ and ཏཱ་ (but not ཊཱ་), -occur as well. - -To the text. When the larger part of this booklet was in print I -acquired an additional copy of the text, which proved to be different -from the two editions used by me. It is of the same size and style as -edition A, but printed from other blocks. We call it C. The copy is a -poor one, badly printed from worn-out blocks. A collation brought no -news of importance. The reading ངེས་སོ་ in l. 16, however, is confirmed -by this edition. Its only new reading is འཆིང་བར་ for འཆང་བར་ in l. 46. -This reading does not seem so satisfactory as the one we have followed. -The full result of the collation is given below. Indistinct readings -are marked with a note of interrogation. - - - C. l. 13. འཛིན་བའི་? for པའི་ - l. 18. གཏོགས་བར་ ” པར་ - l. 24. བརྩོན་པ་ ” པར་ - l. 29. ཀུན་སླང་ ” སློང་ - l. 30. མཆན་? ” མཚན་ - l. 41. བཤེས་གཉེན་ང་? ” པ་ - l. 44. འདུག་བའི་ ” པའི་ - l. 46. འཆིང་ ” འཆང་ - l. 50. རྔེས་ ” རྗེས་ - l. 51. རྟོགས་ངའི་ ” པའི་ - Colophon. གདུངས་ ” གདུང་ - ” བཀྲ་ཤིས་ ” desunt. - - -The variants of ll. 30, 41, 50 and 51 are evidently due to -deterioration of the blocks. There is no ༈ in this edition. - - - - - - - - -ERRATA. - - - p. 7: first variant, bottom, read: སྙེག་. - p. 8: l. 20 of text, insert asterisk after བརྩེ་. - p. 9: second variant, bottom, read: འཁྲེལ་. - p. 14, l. 13: teacher (or: teachers). - p. 14, l. 14: his (or: their). - p. 25, l. 1: for render read: repay. - p. 27, l. 20: for render read: repay. - p. 27, l. 27, 28: eliminate the commas outside the brackets. - p. 36, l. 4: for Smuck read: Schmuck. - p. 65, l. 24: for Lhassa read: Lhasa. - p. 76, l. 24: for ཁྲུས་པ་ read: ཁྲུས་. - p. 76. l. 25: for baptise read: lustrate. - - - - - - - - -NOTES - - -[1] l. 2 B སྙག་ - -[2] l. 5 B པའི་ - -[3] l. 7 A 1 and 2 བར་ - -[4] l. 7 B དྲིན་ - -[5] l. 10 B པ་ - -[6] l. 16 A 1 and 2 both ངས་. Text from B - -[7] l. 16 B closes the line with a ༈ instead of ༎ - -[8] l. 17 B དེང་ - -[9] l. 18 B པ་ - -[10] l. 19 B ནས་ - -[11] l. 20 A 2 བརྩ་ - -[12] l. 22 B བས་ - -[13] l. 24 A 1 and 2 བཙོན་ - -[14] l. 24 B པ་ - -[15] l. 26 B ཅིང་ - -[16] l. 29 B ཕུང་ - -[17] l. 29 A 2 སླང་ - -[18] l. 32 B ཀྱང་ - -[19] l. 32 B འཁྲལ་ - -[20] l. 34 B བསྒྲུབ་ - -[21] l. 35 B ཁྲུག་ - -[22] l. 37 A 1 and 2 ཐཔས་ - -[23] l. 38 B འཆད་ - -[24] l. 40 B སྐྱེལ་བཞིན་ instead of གཏོང་བ་ - -[25] l. 41 B རྣམས་ - -[26] l. 42 B སོམས་ - -[27] l. 43 B སྦྱོངས་ - -[28] l. 44 B last three words in B བདག་འཛིན་ཐུལ་ - -[29] l. 45 A 1 and B བོ་ - -[30] l. 45 B ཀུན་ - -[31] l. 46 last four words in B བར་མི་བྱེད་པར་ - -[32] l. 47 A 2 བླ་ - -[33] l. 48 4 2 བོར་ - -[34] l. 48 B has ༈ at the end of the line instead of ༎ - -[35] l. 49 B ཀུན་ - -[36] Colophon, A 2 has no ཅད་ after ཐམས་, and has a final ས་ to གདུངས་. -B has a different colophon འདི་བྞ་ཆེན་དགེ་འདུན་གྲུབ་ཀྱིས་མཛད་པའོ ༎ - - - - - -*** END OF THE PROJECT GUTENBERG EBOOK MINOR TIBETAN TEXTS *** - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the -United States without permission and without paying copyright -royalties. 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-} -.xd31e3318 { -vertical-align:middle; -} -@media handheld { -} -/* ]]> */ </style> -</head> -<body> -<p style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of Minor Tibetan Texts, by Johan van Manen</p> -<div style='display:block; margin:1em 0'> -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online -at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you -are not located in the United States, you will have to check the laws of the -country where you are located before using this eBook. -</div> - -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Title: Minor Tibetan Texts</p> -<p style='display:block; margin-left:2em; text-indent:0; margin-top:0; margin-bottom:1em;'>1. The song of the Eastern Snow-mountain</p> -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Author: Johan van Manen</p> -<p style='display:block; text-indent:0; margin:1em 0'>Release Date: February 20, 2022 [eBook #67451]</p> -<p style='display:block; text-indent:0; margin:1em 0'>Language: English</p> - <p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em; text-align:left'>Produced by: Jeroen Hellingman and the Online Distributed Proofreading Team at https://www.pgdp.net/ for Project Gutenberg (This file was produced from images generously made available by The Internet Archive/Canadian Libraries)</p> -<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK MINOR TIBETAN TEXTS ***</div> -<div class="front"> -<div class="div1 cover"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody"> -<p class="first"></p> -<div class="figure cover-imagewidth"><img src="images/new-cover.jpg" alt="Newly Designed Front Cover." width="480" height="720"></div><p> -</p> -</div> -</div> -<div class="div1 titlepage"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody"> -<p class="first"></p> -<div class="figure titlepage-imagewidth"><img src="images/titlepage.png" alt="Original Title Page." width="427" height="720"></div><p> -</p> -</div> -</div> -<div class="titlePage"> -<div class="docTitle"> -<div class="seriesTitle"><span lang="la">BIBLIOTHECA INDICA</span>:<br> -A<br> -<span class="sc">Collection of Oriental Works</span></div> -</div> -<div class="docImprint">PUBLISHED BY THE<br> -ASIATIC SOCIETY OF BENGAL.<br> -<span class="sc">New Series, No. 1426.</span></div> -<div class="docTitle"> -<div class="mainTitle">MINOR TIBETAN TEXTS.</div> -<div class="mainTitle">I.—THE SONG OF THE EASTERN SNOW-MOUNTAIN.</div> -</div> -<div class="byline">BY<br> -<span class="docAuthor">JOHAN VAN MANEN.</span></div> -<div class="docImprint">CALCUTTA:<br> -PRINTED AT THE BAPTIST MISSION PRESS,<br> -AND PUBLISHED BY THE<br> -ASIATIC SOCIETY, 1, PARK STREET.<br> -<span class="docDate">1919.</span></div> -</div> -<p></p> -<div class="div1 frontispiece"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody"> -<p class="first"></p> -<div class="figure frontispiecewidth"><img src="images/frontispiece.png" alt="" width="720" height="354"><p class="first"></p> -<div class="table"> -<table class="tbl.frontis"> -<tr> -<td colspan="3" class="colspan xd31e182 cellLeft cellRight cellTop"><span lang="bo">རྗེ་<wbr></wbr>ཡབ་<wbr></wbr>སྲས་<wbr></wbr>གསུམ་</span></td> -</tr> -<tr> -<td class="xd31e182 cellLeft cellBottom"><span lang="bo">རྒྱལ་<wbr></wbr>ཚབ་<wbr></wbr>རྗེ་</span> -</td> -<td class="xd31e182 cellBottom"><span lang="bo">རྗེ་<wbr></wbr>རིན་<wbr></wbr>པོ་<wbr></wbr>ཆེ་</span> -</td> -<td class="xd31e182 cellRight cellBottom"><span lang="bo">མཁས་<wbr></wbr>གྲུབ་<wbr></wbr>རྗེ་</span></td> -</tr> -</table> -</div><p></p> -</div><p> -<span class="pageNum" id="pb.iii">[<a href="#pb.iii">iii</a>]</span></p> -</div> -</div> -<div id="preface" class="div1 preface"><span class="pageNum">[<a href="#preface.toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">PREFATORY NOTE.</h2> -</div> -<div class="divBody"> -<p class="first">Lewin, in his ‘Manual of Tibetan,’ 1879, preface, states: “Tibet and its language -are still comparatively unknown … the familiar tongue of the people, their folk-lore, -songs and ballads are all unknown.” -</p> -<p>Far from contradicting this saying, Jäschke, the greatest Tibetan scholar of his time, -stated two years later, in 1881, in the preface to the third edition of his Tibetan -Dictionary: “(To) the student who has for immediate object to learn how to read and -write the Tibetan language … existing dictionaries (are) almost if not quite useless.” -</p> -<p>Since Jäschke’s third edition, two new Tibetan dictionaries have appeared. Walsh in -an article in the <abbr title="XX">J.A.S.B.</abbr>, Vol<span class="corr" title="Not in source">.</span> 72, Pt. 1, n. 2, 1903, reviewing the last one of these, the one by Sarat Chandra -Das, says, p. 78: “Although the present Dictionary has fulfilled what it purposed -to be, namely, a complete Dictionary of literary Tibetan, so far as our present sources -of knowledge go, it does not fulfil the requirements of a standard dictionary of the -entire language, and the standard dictionary of the modern and current Tibetan language -has yet to be written.” -</p> -<p>Laufer, ‘<span lang="de">Roman einer Tibetischen Königin</span>,’ 1911, p. 27 <i>et seq.</i>, says: “We have here to open a road through the jungles, unaided and by ourselves; -we have to work through text after text and note down expressions and idioms as we -meet them,” etc. -</p> -<p>Grünwedel in ‘<span lang="de">Padmasambhava und Verwandtes</span>,’ 1912, pp. 9–10, endorses Laufer’s remarks and adds about the difficulty of translating -from Tibetan: “Ignorance regarding the subject-matter, mistakes and misunderstandings -in the text itself, and, finally, the insufficiently explored idiomatic element of -the language, of which the history is as yet poorly known, these are the main shoals.… -Of all the dictionaries only Jäschke’s has really achieved something in the matter -of idiom.” -</p> -<p>As a matter of fact the printed materials available for the home student do not at -present enable him, if without the help of a native teacher, to translate, accurately -and without skipping the difficulties, any modern Tibetan book (not even the so-called -Tibetan Primers in use in Darjeeling) if such books do not happen to belong to those -excerpted in the existing dictionaries. Jäschke’s, which is the best from this point -of view, mentions only 25 titles of texts used as his sources. Comparing this with -the more than 1000 titles quoted by Skeat as the sources for the material for his -Etymological Dictionary of the <span class="pageNum" id="pb.iv">[<a href="#pb.iv">iv</a>]</span>English language we at once see the inadequacy of such material in the case of Tibetan. -</p> -<p>It is true that at present more showy results can be obtained by the wholesale translation -of texts (more with a view to making known their general contents, than to the furnishing -of a precise philological, lexicographical and grammatical analysis), and it is certain -that the results of such work of translation would be more attractive and interesting -to the wider public<span class="corr" title="Not in source">.</span> Yet one of the most valuable contributions towards laying a sound basis for future -Tibetan scholarship is the painstaking, laborious and to a certain extent inglorious -and humdrum drudging away at small texts with scrupulous attention to the smallest -minutiae, for a secure fixing of illustrative examples by co-ordinating correctness -of text, full discussion of meanings, sharp formulation of definitions and subtle -analysis of all questions and problems involved. -</p> -<p>The following essay is a first contribution towards an attempt to serve such an ideal. -<span class="pageNum" id="pb.v">[<a href="#pb.v">v</a>]</span></p> -</div> -</div> -<div id="abbr" class="div1 abbreviations"><span class="pageNum">[<a href="#abbr.toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">ABBREVIATIONS.</h2> -</div> -<div class="divBody"> -<p class="first"></p> -<div class="table"> -<table> -<tr> -<td class="cellLeft cellTop">adj. </td> -<td class="cellTop">= </td> -<td class="cellRight cellTop">Adjective.</td> -</tr> -<tr> -<td class="cellLeft">A.S.B. </td> -<td>= </td> -<td class="cellRight">Asiatic Society of Bengal.</td> -</tr> -<tr> -<td class="cellLeft">Bell </td> -<td>= </td> -<td class="cellRight">Bell’s Manual.</td> -</tr> -<tr> -<td class="cellLeft">Cs., Csoma </td> -<td>= </td> -<td class="cellRight">Csoma’s Dictionary; if his Grammar is referred to it is specifically stated.</td> -</tr> -<tr> -<td class="cellLeft">D. </td> -<td>= </td> -<td class="cellRight">Dutch.</td> -</tr> -<tr> -<td class="cellLeft">Desg. </td> -<td>= </td> -<td class="cellRight">Desgodins, Dictionary.</td> -</tr> -<tr> -<td class="cellLeft">dict. </td> -<td>= </td> -<td class="cellRight">Dictionary.</td> -</tr> -<tr> -<td class="cellLeft">dicts. </td> -<td>= </td> -<td class="cellRight">All existing European Tibetan Dictionaries, but especially the three current ones -by Jäschke, Sarat Chandra Das and Desgodins.</td> -</tr> -<tr> -<td class="cellLeft">Dzl. </td> -<td>= </td> -<td class="cellRight">Dzanglun, ed. and trsl. by Schmidt.</td> -</tr> -<tr> -<td class="cellLeft">Ed. </td> -<td>= </td> -<td class="cellRight">Edition.</td> -</tr> -<tr> -<td class="cellLeft">fig. </td> -<td>= </td> -<td class="cellRight">figuratively.</td> -</tr> -<tr> -<td class="cellLeft">G. </td> -<td>= </td> -<td class="cellRight">German.</td> -</tr> -<tr> -<td class="cellLeft">Hannah </td> -<td>= </td> -<td class="cellRight">Hannah’s Grammar.</td> -</tr> -<tr> -<td class="cellLeft">Henderson </td> -<td>= </td> -<td class="cellRight">Henderson’s Manual.</td> -</tr> -<tr> -<td class="cellLeft">Hon. </td> -<td>= </td> -<td class="cellRight">Honorific.</td> -</tr> -<tr> -<td class="cellLeft">J. </td> -<td>= </td> -<td class="cellRight">Jäschke, Dictionary, 3rd ed.; also Journal.</td> -</tr> -<tr> -<td class="cellLeft">L. </td> -<td>= </td> -<td class="cellRight">Latin.</td> -</tr> -<tr> -<td class="cellLeft">l. </td> -<td>= </td> -<td class="cellRight">line.</td> -</tr> -<tr> -<td class="cellLeft">M.A.S.B. </td> -<td>= </td> -<td class="cellRight">Memoirs, Asiatic Society of Bengal.</td> -</tr> -<tr> -<td class="cellLeft">pr. </td> -<td>= </td> -<td class="cellRight">pronounce<span class="corr" id="xd31e381" title="Not in source">,</span> pronunciation.</td> -</tr> -<tr> -<td class="cellLeft">prob. </td> -<td>= </td> -<td class="cellRight">probably.</td> -</tr> -<tr> -<td class="cellLeft">q. v. </td> -<td>= </td> -<td class="cellRight">see.</td> -</tr> -<tr> -<td class="cellLeft">S. Ch. D. </td> -<td>= </td> -<td class="cellRight">Sarat Chandra Das, Dictionary.</td> -</tr> -<tr> -<td class="cellLeft">Schmidt </td> -<td>= </td> -<td class="cellRight">Schmidt’s Dictionary, German Edition.</td> -</tr> -<tr> -<td class="cellLeft">Schroeter </td> -<td>= </td> -<td class="cellRight">Schroeter’s Dictionary.</td> -</tr> -<tr> -<td class="cellLeft">Sk. </td> -<td>= </td> -<td class="cellRight">Sanskrit.</td> -</tr> -<tr> -<td class="cellLeft">subst. </td> -<td>= </td> -<td class="cellRight">Substantive.</td> -</tr> -<tr> -<td class="cellLeft">s.v. </td> -<td>= </td> -<td class="cellRight">sub voce.</td> -</tr> -<tr> -<td class="cellLeft">syn(s). </td> -<td>= </td> -<td class="cellRight">synonym(s), synonymous.</td> -</tr> -<tr> -<td class="cellLeft cellBottom">voc. </td> -<td class="cellBottom">= </td> -<td class="cellRight cellBottom">vocabulary.</td> -</tr> -</table> -</div><p> -<span class="pageNum" id="pb1">[<a href="#pb1">1</a>]</span></p> -</div> -</div> -</div> -<div class="body"> -<div id="mtt" class="div0 volume"> -<h2 class="main">MINOR TIBETAN TEXTS.</h2> -<h2 class="sub"><i>Primarily Lexicographically Treated.</i></h2> -<p class="byline"><i>By</i> <span class="sc">Johan Van Manen</span>.</p> -<div id="ch1" class="div1 chapter"><span class="pageNum">[<a href="#ch1.toc">Contents</a>]</span><div class="divHead"> -<h2 class="main"><span class="divNum">I.</span> THE SONG OF THE EASTERN SNOW MOUNTAIN.</h2> -</div> -<div class="divBody"> -<div id="xd31e472" class="div2 section"><span class="pageNum">[<a href="#.toc">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">A.</span> <span class="sc">Introduction.</span></h3> -</div> -<div class="divBody"> -<p class="first">In his ‘<span lang="de">Mythologie des Buddhismus</span>,’ Grünwedel gives on p. 59 the figures of a triad of famous reformers of lamaism; -Rje Rin po chʽe, better known as Tsoṅ kʽa pa, and his two pupils, Rgyal tsʽab rje -and Mkʽas grub rje. On pp. 70–72 he gives biographical notes concerning the three, -and indicates their place and historical importance in lamaism. Günther Schulemann, -in ‘<span lang="de">Die Geschichte der Dalailamas</span>,’ gives in chapters II and III a complete compilation of what is known about these -three. -</p> -<p>In the modern Dge lugs pa sect their historical importance has never been lost sight -of and their memory is kept green by a universal prayer or invocation, still in daily -use, opening and closing every ceremony in a Dge lugs pa monastery. In preceding a -ceremony it runs as follows:— -</p> -<div class="lgouter"> -<p class="line"><span lang="bo">གངས་<wbr></wbr>ཅན་<wbr></wbr>ཤིང་<wbr></wbr>རྟའི་<wbr></wbr>སྲོལ་<wbr></wbr>འབྱེད་<wbr></wbr>ཙོང་<wbr></wbr>ཁ་<wbr></wbr>པ ༎</span> -</p> -<p class="line"><span lang="bo">དངོས་<wbr></wbr>སྟོབས་<wbr></wbr>རིག་<wbr></wbr>པའི་<wbr></wbr>དབང་<wbr></wbr>ཕྱུག་<wbr></wbr>རྒྱལ་<wbr></wbr>ཚབ་<wbr></wbr>རྗེ ༎</span> -</p> -<p class="line"><span lang="bo">མདོ་<wbr></wbr>སྔགས་<wbr></wbr>བསྟན་<wbr></wbr>པའི་<wbr></wbr>བདག་<wbr></wbr>པོ་<wbr></wbr>མཁས་<wbr></wbr>གྲུབ་<wbr></wbr>རྗེ ༎</span> -</p> -<p class="line"><span lang="bo">རྒྱལ་<wbr></wbr>བ་<wbr></wbr>ཡབ་<wbr></wbr>སྲས་<wbr></wbr>གསུམ་<wbr></wbr>ལ་<wbr></wbr>ཕྱག་<wbr></wbr>འཚལ་<wbr></wbr>ལོ ༎</span></p> -</div> -<p class="tb"></p> -<div class="lgouter"> -<p class="line">To the repairer of the Tibetan vehicle, Tsoṅ kʽa pa (the Onionlander), -</p> -<p class="line">To the true, strong, wise Lord Rgyal tsʽab rje (Noble Throne-prince), -</p> -<p class="line">To the sūtra and mantra teaching master Mkʽas grub rje (Noble Cleverness-perfection) -</p> -<p class="line">To these three victorious (illustrious) Father and Sons (Family of three), obeisance!</p> -</div> -<p class="first">In closing the ceremony the words <span lang="bo">ལ་<wbr></wbr>ཕྱག་<wbr></wbr>འཚལ་<wbr></wbr>ལོ་</span> are changed into <span lang="bo">གྱི་<wbr></wbr>བཀྲ་<wbr></wbr>ཤིས་<wbr></wbr>ཤོག་</span>, ‘may their blessing be on us,’ ‘may they bless us.’ -<span class="pageNum" id="pb2">[<a href="#pb2">2</a>]</span></p> -<p>When the monks meet for <span lang="bo">གསོལ་<wbr></wbr>ཇ་</span>, collective or communal tea drinking, the last three words are changed into <span lang="bo">མཆོད་<wbr></wbr>པ་<wbr></wbr>འབུལ་</span>, ‘we give our offering,’ said before drinking the first cup and whilst sprinkling -a few drops in libation with two fingers, the thumb and fourth finger of the right -hand. At the termination of tea drinking nothing is said at all. Except for these -changes the formula remains the same for all occasions. -</p> -<p>Another pupil of Tsoṅ kʽa pa was his own nephew Dge ḥdun grub, about whom further -particulars are given in the same passages of the two works cited above, and who may -be called the first Dalai Lama, though not known by that title but by that of Rgyal -ba, or conqueror. Yet it will be seen from the above formula that the three who are -together called <span lang="bo">ཡབ་<wbr></wbr>སྲས་</span> ‘father and sons,’ that is Tsoṅ kʽa pa and his two spiritual sons or pupils, are -all three called <span lang="bo">རྒྱལ་<wbr></wbr>བ་</span>. The expression <span lang="bo">ཡབ་<wbr></wbr>སྲས་</span> has no doubt to be understood as a collective word like ‘group,’ ‘family,’ just like -<span lang="bo">ཕ་<wbr></wbr>མ་</span> means ‘parents.’ -</p> -<p>From this <span lang="bo">དགེ་<wbr></wbr>འདུན་<wbr></wbr>གྲུབ་</span> a small poem in praise of his teachers, the <span lang="bo">ཡབ་<wbr></wbr>སྲས་</span>, has come to us, which we now publish. Of <span lang="bo">མཁས་<wbr></wbr>གྲུབ་<wbr></wbr>རྗེ་</span> it is said that he founded a formal cult of his teacher Tsoṅ kʽa pa, and it may be -that his devotional attitude found a reflection in this poem, showing the attitude -taken by his own pupil towards him and his two other teachers in his turn. -</p> -<p>This poem occurs in a miscellaneous collection of religious matter (said to comprise -about 150 leaves), in a work <span lang="bo">ཆོས་<wbr></wbr>སྤྱོད་</span> (‘Religious Practice’), leaves 59, 60. I have not been able to see a complete copy -of this work. In this edition the text is fairly correct and clearly legible. A small -edition, complete in itself, of which I possess two copies (not quite so legible), -offers several different readings which nearly all seem quite as good, and some decidedly -better, than those of the larger edition. The differences shown by the two texts are, -relatively to the size of the poem, so numerous and of such a nature as to preclude -the idea that mere copying can have led to them. One is led to the conclusion that -one of the two texts was produced <span class="pageNum" id="pb3">[<a href="#pb3">3</a>]</span>from memory and not by actual copying. We shall note the variants furnished by the -larger edition, marking them B., whilst following for our own text, with one exception, -duly noted, the smaller edition A. My two copies of the smaller edition would seem -to be prints from the same blocks but for some difference in the last page. Whether -the other pages are printed from the same blocks, whilst only this one last block -has been, for one reason or another, renewed (and changed in the process) may be left -undiscussed for the moment. Enough to make the general statement that great care should -always be exercised before pronouncing Tibetan prints as made or not made from the -same blocks, and that, indeed, interesting observations may be made on Tibetan typographical -practices. -</p> -<p>The title <span lang="bo">ཆོས་<wbr></wbr>སྤྱོད་</span> is a very frequent one in Tibet, and indicates, like <span lang="bo">མདོ་<wbr></wbr>མང་</span> (as in J. Dict., p. 273<i>b</i>, but not as on p. XXI <i>a</i>), a religious miscellany. The particular <span lang="bo">ཆོས་<wbr></wbr>སྤྱོད་</span> from which our poem is taken is said to be one of the text-books which the Tashilhunpo -tapas are required to learn by heart. The book with the same title which Laufer (<span lang="de">Verzeichniss der Tib. Handschr. etc. zu Dresden, Z.D.M.G.</span>, 1901, p. 123, n. 135) mentions, might or might not be the same. As I have not been -able to examine the title pages and final pages of the book, I cannot give any further -information about it. <span lang="bo">ཆོས་<wbr></wbr>སྤྱོད་</span> is the marginal short title. -</p> -<p>Another Gelukpa prayer of almost equal popularity and frequency as those of the one -quoted above, is the following which may be used as an alternative to the former one. -It is distinguished from it in that not the <span lang="bo">ཡབ་<wbr></wbr>སྲས་<wbr></wbr>གསུམ་</span>, but Tsoṅ kʽa pa alone is invoked in it. It runs:— -</p> -<div class="lgouter"> -<p class="line"><span lang="bo">དམིགས་<wbr></wbr>མེད་<wbr></wbr>བརྩེ་<wbr></wbr>བའི་<wbr></wbr>གཏེར་<wbr></wbr>ཆེན་<wbr></wbr>སྤྱན་<wbr></wbr>རས་<wbr></wbr>གཟིགས ༎</span> -</p> -<p class="line"><span lang="bo">དྲི་<wbr></wbr>མེད་<wbr></wbr>མཁྱེན་<wbr></wbr>པའི་<wbr></wbr>དབང་<wbr></wbr>པོ་<wbr></wbr>འཇམ་<wbr></wbr>པའི་<wbr></wbr>དབྱངས ༎</span> -</p> -<p class="line"><span lang="bo">བདུད་<wbr></wbr>དཔུང་<wbr></wbr>མ་<wbr></wbr>ལུས་<wbr></wbr>འཇོམས་<wbr></wbr>མཛད་<wbr></wbr>གསང་<wbr></wbr>བའི་<wbr></wbr>བདག །</span> -</p> -<p class="line"><span lang="bo">གངས་<wbr></wbr>ཅན་<wbr></wbr>མཁས་<wbr></wbr>པའི་<wbr></wbr>གཙུག་<wbr></wbr>རྒྱན་<wbr></wbr>ཙོང་<wbr></wbr>ཁ་<wbr></wbr>པ ༎</span> -</p> -<p class="line"><span lang="bo">བློ་<wbr></wbr>བཟང་<wbr></wbr>གྲགས་<wbr></wbr>པའི་<wbr></wbr>ཞབས་<wbr></wbr>ལ་<wbr></wbr>གསོལ་<wbr></wbr>བ་<wbr></wbr>འདེབས ༎</span></p> -</div> -<p class="tb"></p> -<div class="lgouter"> -<p class="line">To the unfathomable great treasury of love, the Down-Looking-One (Chenresi, Avalokiteshvara), -<span class="pageNum" id="pb4">[<a href="#pb4">4</a>]</span></p> -<p class="line">To the immaculate Lord of knowledge, Sweet-voice (Jamyang, Mañjughosha), -</p> -<p class="line">To the subduer of the hosts of devils without exception, the Master of Mysteries (Chanadorje, -Vajrapāṇi), -</p> -<p class="line">To that crown-jewel of Tibetan sages, Tsoṅ kʽa pa, -</p> -<p class="line">To the feet of that (or: thee, o!) Famous Goodheart (Lozangtakpa, Sumatikīrti), we -pray.</p> -</div> -<p class="first">The chief difference between the use of the two prayers is that the latter is more -in private use, whilst the former is more favoured in what may be called official -meetings and collective acts of worship. The latter prayer is often used in a manner -like the ‘Oṃ maṇi padme hūṃ’ formula, and cases in which a devotee vowed to recite -this prayer once or more times a 100,000 times are known. The practical purpose of -the latter prayer was thus defined by a Tibetan: <span lang="bo">ཚེ་<wbr></wbr>འདི་<wbr></wbr>ལ་<wbr></wbr>གཟུགས་<wbr></wbr>པོ་<wbr></wbr>སྐྱིད་<wbr></wbr>པོ་<wbr></wbr>ན་<wbr></wbr>ཚ་<wbr></wbr>མི་<wbr></wbr>ཡོང་<wbr></wbr>བ་<wbr></wbr>ཚེ་<wbr></wbr>རིང་<wbr></wbr>པོ་<wbr></wbr>ཡོང་<wbr></wbr>བ་<wbr></wbr>དང་ ། ཤི་<wbr></wbr>བའི་<wbr></wbr>དུས་<wbr></wbr>ལ་<wbr></wbr>ཡིད་<wbr></wbr>དགའ་<wbr></wbr>ཆོས་<wbr></wbr>འཛིན་<wbr></wbr>ལ་<wbr></wbr>འཁྲིད་<wbr></wbr>རོགས་<wbr></wbr>གནང</span><span class="corr" id="xd31e620" title="Not in source"><span lang="bo">༌</span></span><span lang="bo"> ༎</span> To ensure (bring, ask for) in (this present, earthly) life: health, happiness, absence -of sickness, and longevity—and at the time of death a happy mind and a firm hold on -(grasp of) religion. -</p> -<p>The above form of the prayer is the printed one which is used by the monks to read -aloud, mechanically and repeatedly, as a sort of prayer-litany, together with other -similar matter, for the benefit of their clients, or also to ensure their own salvation. -It is said to occur in a prayer-book called <span lang="bo">དགའ་<wbr></wbr>ལྡན་<wbr></wbr>ལྷ་<wbr></wbr>བརྒྱ་<wbr></wbr>མ་</span>, which I have not seen myself and about which I have no further details. -</p> -<p>This prayer has also some variations in its final line (after the words <span lang="bo">གྲགས་<wbr></wbr>པའི་</span>) according to circumstances. This line ends, when: -</p> -<div class="table"> -<table> -<tr> -<td class="cellLeft cellTop">Opening <span class="seg">a ceremony</span> </td> -<td class="cellTop">: </td> -<td class="cellRight cellTop"><span lang="bo">ཞབས་<wbr></wbr>ལ་<wbr></wbr>ཕྱག་<wbr></wbr>འཚལ་<wbr></wbr>ལོ །</span></td> -</tr> -<tr> -<td class="cellLeft">Closing <span class="seg"><span class="ditto"><span class="s">a</span><span class="d"><span class="i">,,</span></span></span> <span class="ditto"><span class="s">ceremony</span><span class="d"><span class="i">,,</span></span></span> </span> </td> -<td>: </td> -<td class="cellRight"><span lang="bo">ཞབས་<wbr></wbr>ཀྱི་<wbr></wbr>བཀྲ་<wbr></wbr>ཤིས་<wbr></wbr>ཤོག །</span></td> -</tr> -<tr> -<td class="cellLeft">Before <span class="seg">tea</span> </td> -<td>: </td> -<td class="cellRight"><span lang="bo">ཞལ་<wbr></wbr>ལ་</span> (or <span lang="bo">དུ་</span>) <span lang="bo">མཆོད་<wbr></wbr>པ་<wbr></wbr>འབུལ །</span></td> -</tr> -<tr> -<td class="cellLeft cellBottom">After <span class="seg"><span class="ditto"><span class="s">tea</span><span class="d"><span class="i">,,</span></span></span> </span> </td> -<td class="cellBottom">: </td> -<td class="cellRight cellBottom">nothing at all is said.</td> -</tr> -</table> -</div><p> -</p> -<p>It is interesting to note that one of my informants interprets the above formula as -indicating that Tsoṅ kʽa pa is the <span class="pageNum" id="pb5">[<a href="#pb5">5</a>]</span>simultaneous incarnation of Avalokiteshvara, Mañjughosha and Vajrapāṇi, and that these -persons invoked in the prayer are not referred to as a consecutive series of separate -entities, but as all embodied in the one Tsoṅ kʽa pa. My informant was very insistent -about it that this is the general and orthodox interpretation of this prayer. The -other two names of Tsoṅ kʽa pa are <span lang="bo">འཇམ་<wbr></wbr>མགོན་<wbr></wbr>བླ་<wbr></wbr>མ་</span> and <span lang="bo">བློ་<wbr></wbr>བཟང་<wbr></wbr>གྲགས་<wbr></wbr>པ་</span>. -</p> -<p>The closing verse of our poem is also a prayer to Tsoṅ kʽa pa. It is also in use elsewhere -than in connection with the present booklet and occurs elsewhere in print as well. -My informant ascribes it to Gendundub himself and thinks that its wider use has spread -from this booklet, though he cannot definitely assure that Gendundub himself did not -appropriate it for the closing lines of his poem, taking an already current prayer -to Tsoṅ kʽa pa. The latter theory is plausible inasmuch as the last verse is seven-footed -as against the eight-footed lines of the rest of the poem. Anyhow, the statement that -this prayer also refers to Tsoṅ kʽa pa alone, and is as such used and understood by -all Gelukpa monks, settles a doubt we might otherwise entertain as to whether it is -not addressed to the <span lang="bo">ཡབ་<wbr></wbr>སྲས་<wbr></wbr>གསུམ་</span>, in which case its final line would have to be translated in the plural. -</p> -<p>As to the edition, in the original the verses are not marked; they are evidently four-lined. -The small edition has no divisions at all, except marking the lines, but the larger -edition has in addition a <span lang="bo">༈</span> (<span lang="bo">སྦྲུལ་<wbr></wbr>མགོ་</span> = snake head) after lines 16 and 48. In my own text and translation I have by typographical -disposition and by the introduction of title headings indicated my conception of the -clever and very logical inner structure of the poem. -</p> -<p>The text is followed by a short discussion of the variants in it, next by a translation, -and then, my main business, by a full lexicographical discussion, in alphabetical -order. This embodies in the first place all the new material, supplementing, amplifying, -modifying, or even only questioning, the data in Jäschke’s Dictionary, 3rd edition. -For this Dictionary is, as far as lexicographical method is concerned, still superior -to all other, even subsequent, Tibetan dictionaries, however much valuable and additional -matter may be contained in the two latter. Jäschke’s dictionary is as yet the proper -starting point for all future lexicographical research. In this glossary I have also -drawn special attention to contradictions in these three current dictionaries, those -of Jäschke, Desgodins and Sarat Chandra Das, even to such points for which I myself -have not been able to suggest a solution or about which I could not bring <span class="pageNum" id="pb6">[<a href="#pb6">6</a>]</span>new material. For the good of future lexicographical work in the Tibetan field, it -is very necessary to point out as many as possible of the numerous existing discrepancies -and uncertainties (especially relating to finer shades of discrimination and precision) -so as to focus the attention of investigators on them. It is unavoidable that most -of this work can only be suitably undertaken on the spot in consultation with educated, -intelligent Tibetans, and not in European closets. The number of those in a position -to undertake such research will, for a long time to come, remain limited enough. As -indicated in the sub-title of this essay my own main object in writing it is primarily -a lexicographical one. For this reason I have also incorporated in my glossary notes -on side-issues and all sorts of incidental idiomatic ‘catches’ which cropped up in -the discussion of our text, though not immediately connected with the poem itself. -</p> -<p>As it seemed the handiest way to present all the results of my investigation I have -also embodied all commentatorial matter, the philological notes as distinct from the -lexicographical ones, under the same alphabet. The few syntactical remarks have also -been wedged in in this list, though in their case the ‘<span lang="de">Stichwort</span>’ had to be chosen more or less at haphazard. -</p> -<p>In the matter of oral information and illustrative examples embodied in this paper, -my authorities are nearly exclusively my two Tibetan teachers Skarma Bsam Gtan Paul -and Pʽun Tsʽogs Lung Rtogs. The first is a native of Ghoom, though of pure Tibetan -extraction (Kʽams). He has resided for nearly a year in Lhasa, for another 3 months -in Tashilhunpo (where he was Tibetan interpreter between the Tashi Lama and Capt. -R. Steen, I.M.S.), and for 4 years in Gyangtse. The second is a native of Lhasa, where -he resided till his 18th year, after which he spent 3 years in Tashilhunpo as a tapa. -Then he wandered for 12 years through Tibet, Sikkhim and Nepal, after which he settled -in Ghoom since about 1914. Until recently he was there schoolmaster (dge rgan) in -the local Tibetan monastery. -</p> -<p>Both these intelligent men have given me the greatest help in long, patient and painstaking -discussions concerning the lexicographical and other problems presented by this present -text, as well as by several others, which I hope I will be able to publish and discuss -from time to time in the future. -<span class="pageNum" id="pb7">[<a href="#pb7">7</a>]</span></p> -</div> -</div> -<div id="xd31e724" class="div2 section"><span class="pageNum">[<a href="#.toc">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">B.</span> <span class="sc">Text.</span></h3> -</div> -<div class="divBody"> -<p class="first xd31e731"><span lang="bo">༄༅ ། ། གསུད་<wbr></wbr>མགུར་<wbr></wbr>ཤར་<wbr></wbr>གདས་<wbr></wbr>རི་<wbr></wbr>མ་</span><br> -<span lang="bo">བཞུགས་<wbr></wbr>སོ ༎</span> -</p> -<p class="xd31e739"><span lang="bo">ན་<wbr></wbr>མོ་<wbr></wbr>གུ་<wbr></wbr>རུ །</span> -</p> -<div class="lgouter"> -<h4>I</h4> -<div class="lg"> -<p class="line"><span class="verseNum">I</span> <span class="lineNum">1</span> <span lang="bo">ཤར་<wbr></wbr>གངས་<wbr></wbr>རི་<wbr></wbr>དཀར་<wbr></wbr>པོའི་<wbr></wbr>རྩེ་<wbr></wbr>མོ་<wbr></wbr>ན ༎</span></p> -<p class="line"><span class="lineNum">2</span> <span lang="bo">སྤྲིན་<wbr></wbr>དཀར་<wbr></wbr>པོ་<wbr></wbr>གནམ་<wbr></wbr>ལ་<wbr></wbr>བསྙེག་</span><a class="apparatusnotemarker" id="xd31e761src" href="#xd31e761" title="l. 2 B སྙག་">*</a><span lang="bo">འདྲ་<wbr></wbr>བ ༎</span></p> -<p class="line"><span class="lineNum">3</span> <span lang="bo">དེ་<wbr></wbr>མཐོང་<wbr></wbr>བའི་<wbr></wbr>མོད་<wbr></wbr>ལ་<wbr></wbr>བླ་<wbr></wbr>མ་<wbr></wbr>དྲན ༎</span></p> -<p class="line"><span class="lineNum">4</span> <span lang="bo">དྲིན་<wbr></wbr>བསམས་<wbr></wbr>ཤིང་<wbr></wbr>བསམས་<wbr></wbr>ཤིང་<wbr></wbr>དད་<wbr></wbr>པ་<wbr></wbr>སྐྱེས ༎</span></p> -</div> -<div class="lg"> -<p class="line"><span class="verseNum">II</span> <span class="lineNum">5</span> <span lang="bo">སྤྲིན་<wbr></wbr>དཀར་<wbr></wbr>པོ་<wbr></wbr>ལྡིང་<wbr></wbr>བའི་</span><a class="apparatusnotemarker" id="xd31e794src" href="#xd31e794" title="l. 5 B པའི་">*</a><span lang="bo">ཤར་<wbr></wbr>ཕྱོགས་<wbr></wbr>ན །</span></p> -<p class="line"><span class="lineNum">6</span> <span lang="bo">འབྲོག་<wbr></wbr>དགེ་<wbr></wbr>ལྡན་<wbr></wbr>རྣམ་<wbr></wbr>པར་<wbr></wbr>རྒྱལ་<wbr></wbr>བ་<wbr></wbr>དེར ༎</span></p> -<p class="line"><span class="lineNum">7</span> <span lang="bo">མཚན་<wbr></wbr>བརྗོད་<wbr></wbr>པར་</span><a class="apparatusnotemarker" id="xd31e812src" href="#xd31e812" title="l. 7 A 1 and 2 བར་">*</a><span lang="bo">དཀའ་<wbr></wbr>བའི་<wbr></wbr>རིན</span><a class="apparatusnotemarker" id="xd31e818src" href="#xd31e818" title="l. 7 B དྲིན་">**</a><span lang="bo">པོ་<wbr></wbr>ཆེ ༎</span></p> -<p class="line"><span class="lineNum">8</span> <span lang="bo">ཕ་<wbr></wbr>བློ་<wbr></wbr>བཟང་<wbr></wbr>གྲགས་<wbr></wbr>པ་<wbr></wbr>ཡབ་<wbr></wbr>སྲས་<wbr></wbr>བཞུགས ༎</span></p> -</div> -<div class="lg"> -<p class="line"><span class="verseNum">III</span> <span class="lineNum">9</span> <span lang="bo">ལམ་<wbr></wbr>རིམ་<wbr></wbr>པ་<wbr></wbr>གཉིས་<wbr></wbr>ཀྱི་<wbr></wbr>རྣལ་<wbr></wbr>འབྱོར་<wbr></wbr>སོགས ༎</span></p> -<p class="line"><span class="lineNum">10</span> <span lang="bo">ཆོས་<wbr></wbr>ཟབ་<wbr></wbr>ལ་<wbr></wbr>ཤིན་<wbr></wbr>ཏུ་<wbr></wbr>རྒྱས་<wbr></wbr>པར་</span><a class="apparatusnotemarker" id="xd31e851src" href="#xd31e851" title="l. 10 B པ་">*</a><span lang="bo">གསུངས ༎</span></p> -<p class="line"><span class="lineNum">11</span> <span lang="bo">བོད་<wbr></wbr>ཁ་<wbr></wbr>བ་<wbr></wbr>ཅན་<wbr></wbr>གྱི་<wbr></wbr>སྐལ་<wbr></wbr>ལྡན་<wbr></wbr>ལ ༎</span></p> -<p class="line"><span class="lineNum">12</span> <span lang="bo">མགོན་<wbr></wbr>ཁྱོད་<wbr></wbr>ཀྱི་<wbr></wbr>བཀའ་<wbr></wbr>དྲིན་<wbr></wbr>བསམ་<wbr></wbr>མི་<wbr></wbr>ཁྱབ ༎</span></p> -</div> -</div> -<div class="lgouter"> -<h4>II</h4> -<div class="lg"> -<p class="line"><span class="verseNum">IV</span> <span class="lineNum">13</span> <span lang="bo">སྒོས་<wbr></wbr>སྙོམས་<wbr></wbr>ལས་<wbr></wbr>འཛིན་<wbr></wbr>པའི་<wbr></wbr>དགེ་<wbr></wbr>འདུན་<wbr></wbr>གྲུབ །</span></p> -<p class="line"><span class="lineNum">14</span> <span lang="bo">བློ་<wbr></wbr>ཅུང་<wbr></wbr>ཟད་<wbr></wbr>ཆོས་<wbr></wbr>ལ་<wbr></wbr>ཕྱོགས་<wbr></wbr>པ་<wbr></wbr>འདི ༎</span><span class="pageNum" id="pb8">[<a href="#pb8">8</a>]</span></p> -<p class="line"><span class="lineNum">15</span> <span lang="bo">རྗེ་<wbr></wbr>ཡབ་<wbr></wbr>སྲས་<wbr></wbr>རྣམས་<wbr></wbr>ཀྱི་<wbr></wbr>བཀའ་<wbr></wbr>དྲིན་<wbr></wbr>ཡིན ༎</span></p> -<p class="line"><span class="lineNum">16</span> <span lang="bo">དྲིན་<wbr></wbr>ཆེ་<wbr></wbr>བར་<wbr></wbr>ངེས་</span><a class="apparatusnotemarker" id="xd31e900src" href="#xd31e900" title="l. 16 A 1 and 2 both ངས་. Text from B">*</a><span lang="bo">སོ་<wbr></wbr>ཡབ་<wbr></wbr>སྲས་<wbr></wbr>རྣམས</span><a class="apparatusnotemarker" id="xd31e907src" href="#xd31e907" title="l. 16 B closes the line with a ༈ instead of ༎">**</a><span lang="bo"> ༎</span></p> -</div> -<div class="lg"> -<p class="line"><span class="verseNum">V</span> <span class="lineNum">17</span> <span lang="bo">དུས་<wbr></wbr>འདི་</span><a class="apparatusnotemarker" id="xd31e926src" href="#xd31e926" title="l. 17 B དེང་">*</a><span lang="bo">ནས་<wbr></wbr>བྱང་<wbr></wbr>ཆུབ་<wbr></wbr>སྙིང་<wbr></wbr>པོའི་<wbr></wbr>བར ༎</span></p> -<p class="line"><span class="lineNum">18</span> <span lang="bo">རྗེ་<wbr></wbr>ཡབ་<wbr></wbr>སྲས་<wbr></wbr>ཁྱེད་<wbr></wbr>རྣམས་<wbr></wbr>མ་<wbr></wbr>གཏོགས་<wbr></wbr>པར</span><a class="apparatusnotemarker" id="xd31e938src" href="#xd31e938" title="l. 18 B པ་">*</a><span lang="bo"> ༎</span></p> -<p class="line"><span class="lineNum">19</span> <span lang="bo">སྐྱབས་<wbr></wbr>རེ་<wbr></wbr>ས་<wbr></wbr>གཞན་<wbr></wbr>དུ་</span><a class="apparatusnotemarker" id="xd31e950src" href="#xd31e950" title="l. 19 B ནས་">*</a><span lang="bo">མི་<wbr></wbr>འཚོལ་<wbr></wbr>བས ༎</span></p> -<p class="line"><span class="lineNum">20</span> <span lang="bo">ཐུགས་<wbr></wbr>བརྩེ་</span><a class="apparatusnotemarker" id="xd31e962src" href="#xd31e962" title="l. 20 A 2 བརྩ་">*</a><span lang="bo">བའི་<wbr></wbr>ལྕགས་<wbr></wbr>ཀྱུས་<wbr></wbr>དྲང་<wbr></wbr>དུ་<wbr></wbr>གསོལ ༎</span></p> -</div> -<div class="lg"> -<p class="line"><span class="verseNum">VI</span> <span class="lineNum">21</span> <span lang="bo">དྲིན་<wbr></wbr>ཇི་<wbr></wbr>བཞིན་<wbr></wbr>འཁུར་<wbr></wbr>བར་<wbr></wbr>མ་<wbr></wbr>ནུས་<wbr></wbr>ཀྱང་ ༎</span></p> -<p class="line"><span class="lineNum">22</span> <span lang="bo">སེམས་<wbr></wbr>ཆགས་<wbr></wbr>སྡང་<wbr></wbr>དབང་<wbr></wbr>དུ་<wbr></wbr>མ་<wbr></wbr>སོང་<wbr></wbr>བར</span><a class="apparatusnotemarker" id="xd31e984src" href="#xd31e984" title="l. 22 B བས་">*</a><span lang="bo"> ༎</span></p> -<p class="line"><span class="lineNum">23</span> <span lang="bo">མགོན་<wbr></wbr>ཁྱོད་<wbr></wbr>ཀྱི་<wbr></wbr>བསྟན་<wbr></wbr>པ་<wbr></wbr>འཛིན་<wbr></wbr>པ་<wbr></wbr>ལ ༎</span></p> -<p class="line"><span class="lineNum">24</span> <span lang="bo">དུས་<wbr></wbr>ནམ་<wbr></wbr>ཡང་<wbr></wbr>བརྩོན་</span><a class="apparatusnotemarker" id="xd31e1002src" href="#xd31e1002" title="l. 24 A 1 and 2 བཙོན་">*</a><span lang="bo">པར་</span><a class="apparatusnotemarker" id="xd31e1008src" href="#xd31e1008" title="l. 24 B པ་">**</a><span lang="bo">བགྱིད་<wbr></wbr>པར་<wbr></wbr>སྨོན ༎</span></p> -</div> -</div> -<div class="lgouter"> -<h4>III</h4> -<div class="lg"> -<p class="line"><span class="verseNum">VII</span> <span class="lineNum">25</span> <span lang="bo">ལར་<wbr></wbr>ད་<wbr></wbr>ལྟ་<wbr></wbr>གངས་<wbr></wbr>རིའི་<wbr></wbr>ཁྲོད་<wbr></wbr>འདི་<wbr></wbr>ན ༎</span></p> -<p class="line"><span class="lineNum">26</span> <span lang="bo">རང་<wbr></wbr>བསྟན་<wbr></wbr>པ་<wbr></wbr>འཛིན་<wbr></wbr>པར་<wbr></wbr>ཁས་<wbr></wbr>ལེན་<wbr></wbr>ཞིང་</span><a class="apparatusnotemarker" id="xd31e1032src" href="#xd31e1032" title="l. 26 B ཅིང་">*</a><span lang="bo"> ༎</span></p> -<p class="line"><span class="lineNum">27</span> <span lang="bo">གཞན་<wbr></wbr>བསྟན་<wbr></wbr>འཛིན་<wbr></wbr>དགྲ་<wbr></wbr>བོའི་<wbr></wbr>དྭངས་<wbr></wbr>མར་<wbr></wbr>འཛིན ༎</span></p> -<p class="line"><span class="lineNum">28</span> <span lang="bo">ཚུལ་<wbr></wbr>འདི་<wbr></wbr>ལ་<wbr></wbr>སྐྱོ་<wbr></wbr>བ་<wbr></wbr>གཏིང་<wbr></wbr>ནས་<wbr></wbr>སྐྱེས ༎</span></p> -</div> -<div class="lg"> -<p class="line"><span class="verseNum">VIII</span> <span class="lineNum">29</span> <span lang="bo">གཞན་<wbr></wbr>འཕུང་</span><a class="apparatusnotemarker" id="xd31e1060src" href="#xd31e1060" title="l. 29 B ཕུང་">*</a><span lang="bo">བར་<wbr></wbr>འདོད་<wbr></wbr>པའི་<wbr></wbr>ཀུན་<wbr></wbr>སློང་</span><a class="apparatusnotemarker" id="xd31e1066src" href="#xd31e1066" title="l. 29 A 2 སླང་">**</a><span lang="bo">དང་ ༎</span></p> -<p class="line"><span class="lineNum">30</span> <span lang="bo">རྒྱུད་<wbr></wbr>མཚན་<wbr></wbr>འཛིན་<wbr></wbr>དམ་<wbr></wbr>པོས་<wbr></wbr>བཅིངས་<wbr></wbr>ལགས་<wbr></wbr>ཀྱང་ ༎</span><span class="pageNum" id="pb9">[<a href="#pb9">9</a>]</span></p> -<p class="line"><span class="lineNum">31</span> <span lang="bo">ལམ་<wbr></wbr>མཐོན་<wbr></wbr>པོར་<wbr></wbr>གནས་<wbr></wbr>པའི་<wbr></wbr>ཁས་<wbr></wbr>ལེན་<wbr></wbr>བྱེད ༎</span></p> -<p class="line"><span class="lineNum">32</span> <span lang="bo">འདི་<wbr></wbr>བརྟགས་<wbr></wbr>ན་<wbr></wbr>ཀུན་<wbr></wbr>གྱིས་</span><a class="apparatusnotemarker" id="xd31e1091src" href="#xd31e1091" title="l. 32 B ཀྱང་">*</a><span lang="bo">ཁྲེལ་</span><a class="apparatusnotemarker" id="xd31e1097src" href="#xd31e1097" title="l. 32 B འཁྲལ་">**</a><span lang="bo">བའི་<wbr></wbr>རྒྱུ ༎</span></p> -</div> -<div class="lg"> -<p class="line"><span class="verseNum">IX</span> <span class="lineNum">33</span> <span lang="bo">ལམ་<wbr></wbr>གོལ་<wbr></wbr>སར་<wbr></wbr>རྒས་<wbr></wbr>པའི་<wbr></wbr>སྡུག་<wbr></wbr>ཡུས་<wbr></wbr>ཀྱིས ༎</span></p> -<p class="line"><span class="lineNum">34</span> <span lang="bo">ཆོས་<wbr></wbr>ཚུལ་<wbr></wbr>བཞིན་<wbr></wbr>བྱེད་</span><a class="apparatusnotemarker" id="xd31e1124src" href="#xd31e1124" title="l. 34 B བསྒྲུབ་">*</a><span lang="bo">པའི་<wbr></wbr>གང་<wbr></wbr>ཟག་<wbr></wbr>ལ ༎</span></p> -<p class="line"><span class="lineNum">35</span> <span lang="bo">རྒྱུད་<wbr></wbr>ཁོང་<wbr></wbr>ནས་<wbr></wbr>འཁྲུགས་</span><a class="apparatusnotemarker" id="xd31e1136src" href="#xd31e1136" title="l. 35 B ཁྲུག་">*</a><span lang="bo">པའི་<wbr></wbr>གདུག་<wbr></wbr>སེམས་<wbr></wbr>ཅན ༎</span></p> -<p class="line"><span class="lineNum">36</span> <span lang="bo">གདོན་<wbr></wbr>ཐུགས་<wbr></wbr>ལ་<wbr></wbr>ཞུགས་<wbr></wbr>པ་<wbr></wbr>མ་<wbr></wbr>ལགས་<wbr></wbr>སམ ༎</span></p> -</div> -</div> -<div class="lgouter"> -<h4>IV</h4> -<div class="lg"> -<p class="line"><span class="verseNum">X</span> <span class="lineNum">37</span> <span lang="bo">དགྲ་<wbr></wbr>ཉོན་<wbr></wbr>མོངས་<wbr></wbr>འདུལ་<wbr></wbr>ཐབས་</span><a class="apparatusnotemarker" id="xd31e1160src" href="#xd31e1160" title="l. 37 A 1 and 2 ཐཔས་">*</a><span lang="bo">མི་<wbr></wbr>བྱེད་<wbr></wbr>པར ༎</span></p> -<p class="line"><span class="lineNum">38</span> <span lang="bo">གཤགས་<wbr></wbr>འགྱེད་<wbr></wbr>པ་<wbr></wbr>ཙམ་<wbr></wbr>གྱི་<wbr></wbr>བཤད་</span><a class="apparatusnotemarker" id="xd31e1172src" href="#xd31e1172" title="l. 38 B འཆད་">*</a><span lang="bo">ཉན་<wbr></wbr>ཡང་ ༎</span></p> -<p class="line"><span class="lineNum">39</span> <span lang="bo">འདྲེ་<wbr></wbr>ཤར་<wbr></wbr>སྒོའི་<wbr></wbr>ཕྱོགས་<wbr></wbr>སུ་<wbr></wbr>གནས་<wbr></wbr>པ་<wbr></wbr>ལ ༎</span></p> -<p class="line"><span class="lineNum">40</span> <span lang="bo">གླུད་<wbr></wbr>ནུབ་<wbr></wbr>སྒོར་<wbr></wbr>གཏོང་</span><a class="apparatusnotemarker" id="ln40n1src" href="#ln40n1" title="l. 40 B སྐྱེལ་བཞིན་ instead of གཏོང་བ་">*</a><span lang="bo">བ་</span><a class="apparatusnotemarker" href="#ln40n1" title="l. 40 B སྐྱེལ་བཞིན་ instead of གཏོང་བ་">*</a><span lang="bo">དོན་<wbr></wbr>རེ་<wbr></wbr>ཆུང་ ༎</span></p> -</div> -<div class="lg"> -<p class="line"><span class="verseNum">XI</span> <span class="lineNum">41</span> <span lang="bo">དོན་<wbr></wbr>དེ་<wbr></wbr>ལྟར་<wbr></wbr>གོ་<wbr></wbr>བའི་<wbr></wbr>བཤེས་<wbr></wbr>གཉེན་<wbr></wbr>པ</span><a class="apparatusnotemarker" id="xd31e1212src" href="#xd31e1212" title="l. 41 B རྣམས་">*</a><span lang="bo"> ༎</span></p> -<p class="line"><span class="lineNum">42</span> <span lang="bo">སྤྱིར་<wbr></wbr>ལུས་<wbr></wbr>ཅན་<wbr></wbr>ཀུན་<wbr></wbr>ལ་<wbr></wbr>བཀའ་<wbr></wbr>དྲིན་<wbr></wbr>བསམ</span><a class="apparatusnotemarker" id="xd31e1224src" href="#xd31e1224" title="l. 42 B སོམས་">*</a><span lang="bo"> ༎</span></p> -<p class="line"><span class="lineNum">43</span> <span lang="bo">སྒོས་<wbr></wbr>ཆོས་<wbr></wbr>མཛད་<wbr></wbr>ཡོངས་<wbr></wbr>ལ་<wbr></wbr>དག་<wbr></wbr>སྣང་<wbr></wbr>སྦྱོང་</span><a class="apparatusnotemarker" id="xd31e1236src" href="#xd31e1236" title="l. 43 B སྦྱོངས་">*</a><span lang="bo"> ༎</span></p> -<p class="line"><span class="lineNum">44</span> <span lang="bo">དགྲ་<wbr></wbr>ནང་<wbr></wbr>ན་<wbr></wbr>འདུག་<wbr></wbr>པའི་<wbr></wbr>ཉོན་</span><a class="apparatusnotemarker" id="ln44n1src" href="#ln44n1" title="l. 44 B last three words in B བདག་འཛིན་ཐུལ་">*</a><span lang="bo">མོངས་</span><a class="apparatusnotemarker" href="#ln44n1" title="l. 44 B last three words in B བདག་འཛིན་ཐུལ་">*</a><span lang="bo">འདུལ</span><a class="apparatusnotemarker" href="#ln44n1" title="l. 44 B last three words in B བདག་འཛིན་ཐུལ་">**</a><span lang="bo"> ༎</span></p> -</div> -<div class="lg"> -<p class="line"><span class="verseNum">XII</span> <span class="lineNum">45</span> <span lang="bo">མི་<wbr></wbr>ཁོ་<wbr></wbr>བོའི་<wbr></wbr>རྗེས་<wbr></wbr>མཇུག་<wbr></wbr>གྲོགས་<wbr></wbr>པོ་</span><a class="apparatusnotemarker" id="xd31e1270src" href="#xd31e1270" title="l. 45 A 1 and B བོ་">*</a><span lang="bo">རྣམས</span><a class="apparatusnotemarker" id="xd31e1276src" href="#xd31e1276" title="l. 45 B ཀུན་">*</a><span lang="bo"> ༎</span></p> -<p class="line"><span class="lineNum">46</span> <span lang="bo">ཡིད་<wbr></wbr>ཕྱོགས་<wbr></wbr>སུ་<wbr></wbr>ལྷུང་<wbr></wbr>བས་</span><a class="apparatusnotemarker" id="ln46n1src" href="#ln46n1" title="l. 46 last four words in B བར་མི་བྱེད་པར་">*</a><span lang="bo">མ་</span><a class="apparatusnotemarker" href="#ln46n1" title="l. 46 last four words in B བར་མི་བྱེད་པར་">*</a><span lang="bo">འཆང་</span><a class="apparatusnotemarker" href="#ln46n1" title="l. 46 last four words in B བར་མི་བྱེད་པར་">*</a><span lang="bo">བར</span><a class="apparatusnotemarker" href="#ln46n1" title="l. 46 last four words in B བར་མི་བྱེད་པར་">*</a><span lang="bo"> ༎</span><span class="pageNum" id="pb10">[<a href="#pb10">10</a>]</span></p> -<p class="line"><span class="lineNum">47</span> <span lang="bo">བློ་</span><a class="apparatusnotemarker" id="xd31e1311src" href="#xd31e1311" title="l. 47 A 2 བླ་">*</a><span lang="bo">གཟུ་<wbr></wbr>བོར་<wbr></wbr>གནས་<wbr></wbr>པའི་<wbr></wbr>རྟོག་<wbr></wbr>དཔྱོད་<wbr></wbr>ཀྱིས །</span></p> -<p class="line"><span class="lineNum">48</span> <span lang="bo">ལམ་<wbr></wbr>དྲང་<wbr></wbr>པོར་</span><a class="apparatusnotemarker" id="xd31e1323src" href="#xd31e1323" title="l. 48 4 2 བོར་">*</a><span lang="bo">ཞུགས་<wbr></wbr>པ་<wbr></wbr>ཅིས་<wbr></wbr>ཀྱང་<wbr></wbr>ལེགས ༎</span><a class="apparatusnotemarker" id="xd31e1329src" href="#xd31e1329" title="l. 48 B has ༈ at the end of the line instead of ༎">*</a></p> -</div> -</div> -<div class="lgouter"> -<h4>V</h4> -<div class="lg"> -<p class="line"><span class="verseNum">XIII</span> <span class="lineNum">49</span> <span lang="bo">གཏམ་<wbr></wbr>འདི་<wbr></wbr>ལ་<wbr></wbr>བརྟེན་<wbr></wbr>ནས་<wbr></wbr>འགྲོ་<wbr></wbr>བ་<wbr></wbr>རྣམས</span><a class="apparatusnotemarker" id="xd31e1348src" href="#xd31e1348" title="l. 49 B ཀུན་">*</a><span lang="bo"> ༎</span></p> -<p class="line"><span class="lineNum">50</span> <span lang="bo">བྱམས་<wbr></wbr>སྙིང་<wbr></wbr>རྗེས་<wbr></wbr>དྲངས་<wbr></wbr>པའི་<wbr></wbr>སེམས་<wbr></wbr>བསྐྱེད་<wbr></wbr>དང་ ༎</span></p> -<p class="line"><span class="lineNum">51</span> <span lang="bo">དབྱིངས་<wbr></wbr>སྤྲོས་<wbr></wbr>བྲལ་<wbr></wbr>རྟོགས་<wbr></wbr>པའི་<wbr></wbr>ལྟ་<wbr></wbr>བ་<wbr></wbr>ཡིས ༎</span></p> -<p class="line"><span class="lineNum">52</span> <span lang="bo">དཔལ་<wbr></wbr>བླ་<wbr></wbr>མེད་<wbr></wbr>བྱང་<wbr></wbr>ཆུབ་<wbr></wbr>མྱུར་<wbr></wbr>ཐོབ་<wbr></wbr>ཤོག ༎</span></p> -</div> -<div class="lg"> -<h4>VI</h4> -<div class="lg"> -<p class="line"><span class="verseNum">XIV</span> <span class="lineNum">53</span> <span lang="bo">སྐུ་<wbr></wbr>ལ་<wbr></wbr>མཚན་<wbr></wbr>དཔེའི་<wbr></wbr>དཔལ་<wbr></wbr>འབར་<wbr></wbr>ཞིང་ ༎</span></p> -<p class="line"><span class="lineNum">54</span> <span lang="bo">གསུང་<wbr></wbr>དབྱངས་<wbr></wbr>ཡན་<wbr></wbr>ལག་<wbr></wbr>དྲུག་<wbr></wbr>ཅུས་<wbr></wbr>བརྒྱན ༎</span></p> -<p class="line"><span class="lineNum">55</span> <span lang="bo">ཐུགས་<wbr></wbr>ནི་<wbr></wbr>ཟབ་<wbr></wbr>ཡངས་<wbr></wbr>མཁྱེན་<wbr></wbr>བརྩེའི་<wbr></wbr>གཏེར ༎</span></p> -<p class="line"><span class="lineNum">56</span> <span lang="bo">དཔལ་<wbr></wbr>ལྡན་<wbr></wbr>བླ་<wbr></wbr>མའི་<wbr></wbr>བཀྲ་<wbr></wbr>ཤིས་<wbr></wbr>ཤོག །</span></p> -</div> -</div> -</div> -<p class="first xd31e1402"><span lang="bo">ཅེས་<wbr></wbr>པ་<wbr></wbr>འདི་<wbr></wbr>ནི་<wbr></wbr>ཐམས་<wbr></wbr>ཅད་</span><a class="apparatusnotemarker" id="col.n1src" href="#col.n1" title="Colophon, A 2 has no ཅད་ after ཐམས་, and has a final ས་ to གདུངས་. B has a different colophon འདི་བྞ་ཆེན་དགེ་འདུན་གྲུབ་ཀྱིས་མཛད་པའོ ༎">*</a><span lang="bo">མཁྱེན་<wbr></wbr>པ་<wbr></wbr>ཆེན་<wbr></wbr>པོ་<wbr></wbr>དགེ་<wbr></wbr>འདུན་<wbr></wbr>གྲུབ་<wbr></wbr>པ་<wbr></wbr>དཔལ་<wbr></wbr>བཟང་</span><br> -<span lang="bo">པོས་<wbr></wbr>གདུང་</span><a class="apparatusnotemarker" href="#col.n1" title="Colophon, A 2 has no ཅད་ after ཐམས་, and has a final ས་ to གདུངས་. B has a different colophon འདི་བྞ་ཆེན་དགེ་འདུན་གྲུབ་ཀྱིས་མཛད་པའོ ༎">*</a><span lang="bo">དབྱངས་<wbr></wbr>སུ་<wbr></wbr>མཛད་<wbr></wbr>པའོ ༎</span><br> -<span lang="bo">བཀྲ་<wbr></wbr>ཤིས ༎</span> -</p> -<div class="div1"> -<h2 class="main">Textual Notes</h2> -<div class="textual-notes-body"> -<p class="apparatus"><span class="apparatusnote" id="xd31e761"><a class="apparatusnotemarker" href="#xd31e761src" title="Return to source location">*</a>l. 2 B <span class="corr" title="Source: སྙ ག་"><span lang="bo">སྙག་</span></span></span> <span class="apparatusnote" id="xd31e794"><a class="apparatusnotemarker" href="#xd31e794src" title="Return to source location">*</a>l. 5 B <span lang="bo">པའི་</span></span> <span class="apparatusnote" id="xd31e812"><a class="apparatusnotemarker" href="#xd31e812src" title="Return to source location">*</a>l. 7 A 1 and 2 <span lang="bo">བར་</span></span> <span class="apparatusnote" id="xd31e818"><a class="apparatusnotemarker" href="#xd31e818src" title="Return to source location">**</a>l. 7 B <span class="corr" title="Source: དྲི ན་"><span lang="bo">དྲིན་</span></span></span> <span class="apparatusnote" id="xd31e851"><a class="apparatusnotemarker" href="#xd31e851src" title="Return to source location">*</a>l. 10 B <span lang="bo">པ་</span></span> <span class="apparatusnote" id="xd31e900"><a class="apparatusnotemarker" href="#xd31e900src" title="Return to source location">*</a>l. 16 A 1 and 2 both <span lang="bo">ངས་</span>. Text from B</span> <span class="apparatusnote" id="xd31e907"><a class="apparatusnotemarker" href="#xd31e907src" title="Return to source location">**</a>l. 16 B closes the line with a <span lang="bo">༈</span> instead of <span lang="bo">༎</span></span> <span class="apparatusnote" id="xd31e926"><a class="apparatusnotemarker" href="#xd31e926src" title="Return to source location">*</a>l. 17 B <span lang="bo">དེང་</span></span> <span class="apparatusnote" id="xd31e938"><a class="apparatusnotemarker" href="#xd31e938src" title="Return to source location">*</a>l. 18 B <span lang="bo">པ་</span></span> <span class="apparatusnote" id="xd31e950"><a class="apparatusnotemarker" href="#xd31e950src" title="Return to source location">*</a>l. 19 B <span lang="bo">ནས་</span></span> <span class="apparatusnote" id="xd31e962"><a class="apparatusnotemarker" href="#xd31e962src" title="Return to source location">*</a>l. 20 A 2 <span lang="bo">བརྩ་</span></span> <span class="apparatusnote" id="xd31e984"><a class="apparatusnotemarker" href="#xd31e984src" title="Return to source location">*</a>l. 22 B <span lang="bo">བས་</span></span> <span class="apparatusnote" id="xd31e1002"><a class="apparatusnotemarker" href="#xd31e1002src" title="Return to source location">*</a>l. 24 A 1 and 2 <span lang="bo">བཙོན་</span></span> <span class="apparatusnote" id="xd31e1008"><a class="apparatusnotemarker" href="#xd31e1008src" title="Return to source location">**</a>l. 24 B <span lang="bo">པ་</span></span> <span class="apparatusnote" id="xd31e1032"><a class="apparatusnotemarker" href="#xd31e1032src" title="Return to source location">*</a>l. 26 B <span lang="bo">ཅིང་</span></span> <span class="apparatusnote" id="xd31e1060"><a class="apparatusnotemarker" href="#xd31e1060src" title="Return to source location">*</a>l. 29 B <span lang="bo">ཕུང་</span></span> <span class="apparatusnote" id="xd31e1066"><a class="apparatusnotemarker" href="#xd31e1066src" title="Return to source location">**</a>l. 29 A 2 <span lang="bo">སླང་</span></span> <span class="apparatusnote" id="xd31e1091"><a class="apparatusnotemarker" href="#xd31e1091src" title="Return to source location">*</a>l. 32 B <span lang="bo">ཀྱང་</span></span> <span class="apparatusnote" id="xd31e1097"><a class="apparatusnotemarker" href="#xd31e1097src" title="Return to source location">**</a>l. 32 B <span class="corr" title="Source: འཁྲལ"><span lang="bo">འཁྲལ་</span></span></span> <span class="apparatusnote" id="xd31e1124"><a class="apparatusnotemarker" href="#xd31e1124src" title="Return to source location">*</a>l. 34 B <span lang="bo">བསྒྲུབ་</span></span> <span class="apparatusnote" id="xd31e1136"><a class="apparatusnotemarker" href="#xd31e1136src" title="Return to source location">*</a>l. 35 B <span lang="bo">ཁྲུག་</span></span> <span class="apparatusnote" id="xd31e1160"><a class="apparatusnotemarker" href="#xd31e1160src" title="Return to source location">*</a>l. 37 A 1 and 2 <span lang="bo">ཐཔས་</span></span> <span class="apparatusnote" id="xd31e1172"><a class="apparatusnotemarker" href="#xd31e1172src" title="Return to source location">*</a>l. 38 B <span lang="bo">འཆད་</span></span> <span class="apparatusnote" id="ln40n1"><a class="apparatusnotemarker" href="#ln40n1src" title="Return to source location">*</a>l. 40 B <span lang="bo">སྐྱེལ་<wbr></wbr>བཞིན་</span> instead of <span lang="bo">གཏོང་<wbr></wbr>བ་</span></span> <span class="apparatusnote" id="xd31e1212"><a class="apparatusnotemarker" href="#xd31e1212src" title="Return to source location">*</a>l. 41 B <span lang="bo">རྣམས་</span></span> <span class="apparatusnote" id="xd31e1224"><a class="apparatusnotemarker" href="#xd31e1224src" title="Return to source location">*</a>l. 42 B <span lang="bo">སོམས་</span></span> <span class="apparatusnote" id="xd31e1236"><a class="apparatusnotemarker" href="#xd31e1236src" title="Return to source location">*</a>l. 43 B <span lang="bo">སྦྱོངས་</span></span> <span class="apparatusnote" id="ln44n1"><a class="apparatusnotemarker" href="#ln44n1src" title="Return to source location">*</a>l. 44 B last three words in B <span lang="bo">བདག་<wbr></wbr>འཛིན་<wbr></wbr>ཐུལ་</span></span> <span class="apparatusnote" id="xd31e1270"><a class="apparatusnotemarker" href="#xd31e1270src" title="Return to source location">*</a>l. 45 A 1 and B <span lang="bo">བོ་</span></span> <span class="apparatusnote" id="xd31e1276"><a class="apparatusnotemarker" href="#xd31e1276src" title="Return to source location">*</a>l. 45 B <span lang="bo">ཀུན་</span></span> <span class="apparatusnote" id="ln46n1"><a class="apparatusnotemarker" href="#ln46n1src" title="Return to source location">*</a>l. 46 last four words in B <span lang="bo">བར་<wbr></wbr>མི་<wbr></wbr>བྱེད་<wbr></wbr>པར་</span></span> <span class="apparatusnote" id="xd31e1311"><a class="apparatusnotemarker" href="#xd31e1311src" title="Return to source location">*</a>l. 47 A 2 <span lang="bo">བླ་</span></span> <span class="apparatusnote" id="xd31e1323"><a class="apparatusnotemarker" href="#xd31e1323src" title="Return to source location">*</a>l. 48 4 2 <span lang="bo">བོར་</span></span> <span class="apparatusnote" id="xd31e1329"><a class="apparatusnotemarker" href="#xd31e1329src" title="Return to source location">*</a>l. 48 B has <span lang="bo">༈</span> at the end of the line instead of <span lang="bo">༎</span></span> <span class="apparatusnote" id="xd31e1348"><a class="apparatusnotemarker" href="#xd31e1348src" title="Return to source location">*</a>l. 49 B <span lang="bo">ཀུན་</span></span> <span class="apparatusnote" id="col.n1"><a class="apparatusnotemarker" href="#col.n1src" title="Return to source location">*</a>Colophon, A 2 has no <span lang="bo">ཅད་</span> after <span lang="bo">ཐམས་</span>, and has a final <span lang="bo">ས་</span> to <span lang="bo">གདུངས་</span>. B has a different colophon <span lang="bo">འདི་<wbr></wbr>བྞ་<wbr></wbr>ཆེན་<wbr></wbr>དགེ་<wbr></wbr>འདུན་<wbr></wbr>གྲུབ་<wbr></wbr>ཀྱིས་<wbr></wbr>མཛད་<wbr></wbr>པའོ ༎</span></span> </p> -</div> -</div> -</div> -</div> -<div id="xd31e1436" class="div2 section"><span class="pageNum">[<a href="#.toc">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">C.</span> <span class="sc">The Variants.</span> -</h3> -</div> -<div class="divBody"> -<p class="first">The texts used were two small blockprints, nearly identical A 1 and A 2, and a large -blockprint B. -</p> -<p>On the whole A furnishes a good text and it may be used as the basis for the edition. -Two curious cases of the use of <span lang="bo">བ་</span> for <span lang="bo">པ་</span> (7. 45) seem more than mere negligence of the wood-cutter <span class="pageNum" id="pb11">[<a href="#pb11">11</a>]</span>in connection with the badly printed <span lang="bo">པའི་</span> in l. 13 (which looks also like <span class="corr" id="xd31e1458" title="Source: བའི"><span lang="bo">བའི་</span></span>) and also a <span lang="bo">པ་</span> like <span lang="bo">བ་</span> in l. 23. Inversely there is a clear <span lang="bo">པ་</span>—<span lang="bo">ཐཔས</span>—in l. 37 and a <span lang="bo">བོར་</span> for <span lang="bo">པོར་</span> in l. 48. A 2 twice lacks the hook in <span lang="bo">རྩ</span> (20<span class="corr" id="xd31e1489" title="Source: .">,</span> 24) and the naro <span lang="bo"> ོ </span> in lines 29, 47. These two latter variants may be due to deterioration in the blocks -or the roughness of the paper, or defective inking. Otherwise A 1 and A 2 are practically -identical, and except for the last pages (the last two of A 1 are condensed into a -single one in A 2) the two copies may have been printed from the same blocks. -</p> -<p>In 5 B writes <span lang="bo">ལྡིང་<wbr></wbr>པའི་</span> for <span lang="bo">བའི་</span> as <span class="corr" id="xd31e1503" title="Source: authorised">authorized</span> by the Dicts. But the question of final particles is still far from being satisfactorily -settled. The Dicts. are on the whole much at variance on this point. Desg. gives as -a rule a greater variety of them than J. -</p> -<p>Some differences in the tenses of the verb are presented by the two copies of A on -one side and B on the other. In l. 2 <span lang="bo">སྙེག་</span> is the present tense as against the past form <span class="corr" id="xd31e1511" title="Source: བསྙེག"><span lang="bo">བསྙེག་</span></span> in A. As to the sense both would do, and though the past form in Tibetan is better -rendered in English by the present we may understand the past form as ‘has begun to -rise.’ In verse XI B gives imp. forms, making the sense one of command whereas A has -present forms giving a mere statement. The final <span lang="bo">ས་</span> in <span lang="bo">སོམས་</span>, however, is not recorded in the Dicts., nor the form <span lang="bo">སྦྱོངས་</span>; <span lang="bo">ཐུལ་</span>, however, is a regularly recognised imp. form. -</p> -<p><span lang="bo">འཁྲུགས་</span> in l. 35 is a correct past tense. The form <span lang="bo">ཁྲུག་</span> (without an initial <span lang="bo">འ་</span>) as in B is not recorded, though <span lang="bo">འཁྲུག་</span>, present, might do equally well. <span lang="bo">འཁྲེལ་</span>, l. 32, is not authorized by the Dicts. which all omit the initial <span lang="bo">འ་</span>. The substitution of <span lang="bo">འཆད་</span> for <span lang="bo">བཤད་</span> (38) seems to lack sufficient urgency, <span class="pageNum" id="pb12">[<a href="#pb12">12</a>]</span>though J. records a <span lang="bo">འཆད་<wbr></wbr>ཉན་<wbr></wbr>པ་</span> ‘to listen to an explanation’ from Sch. A <span lang="bo">འཕུང་</span>, l. 29, is correct according to the Dicts., not <span lang="bo">ཕུང་</span> of B, though J. and S. Ch. D. give the alternative spelling. -</p> -<p>In the treatment of grammatical particles A is superior to B. <span lang="bo">པར་</span> (10) is correct, not <span lang="bo">པ་</span> B. It is an adverbial construction. In 18, <span lang="bo">པར་</span>, and 22, <span lang="bo">བར་</span>, equally so. In 24 <span lang="bo">པར་</span> is a terminative dependent on <span lang="bo">བགྱིད་<wbr></wbr>པ་</span>. -</p> -<p>The remaining variants are all in the nature of equivalents for or against which nothing -(or the same!) can be said, and which would do as well as the readings we have adopted. -Many of them are, however, curious for this reason, that they are not homonymous variants -at all and consequently substitutions for, not corruptions of, the text. We have to -leave the question alone whether those in A or in B are likely to be the original -ones. -</p> -<p>In 7, <span lang="bo">དྲིན་<wbr></wbr>པོ་<wbr></wbr>ཆེ་</span>, very kind, is as good as <span lang="bo">རིན་<wbr></wbr>པོ་<wbr></wbr>ཆེ་</span>, very precious; in 17 <span lang="bo">དུས་<wbr></wbr>འདི་<wbr></wbr>ནས་</span> means practically the same as <span lang="bo">དུས་<wbr></wbr>དེང་<wbr></wbr>ནས་</span>, ‘from this moment’, and ‘from this very day.’ In 19 <span lang="bo">གཞན་<wbr></wbr>དུ་</span> ‘in another’ seems even a trifle better than <span lang="bo">གཞན་<wbr></wbr>ནས་</span> ‘from another.’ <span lang="bo">གྱིས་</span> seems better in 32 than <span lang="bo">ཀྱང་</span> in B, ‘even, indeed!’<span id="xd31e1618"></span> <span lang="bo">བྱེད་<wbr></wbr>པ་</span> ‘to perform,’ in l. 34, is as good as <span lang="bo">བསྒྲུབ་<wbr></wbr>པ་</span>, also ‘to perform, accomplish,’ and the future form of the latter would be better -if changed into a pf. form <span lang="bo">བསྒྲུབས་</span> or pr. <span lang="bo">སྒྲུབ་</span><span class="corr" title="Not in source">.</span> In l. 40 <span lang="bo">གཏོང་<wbr></wbr>བ་</span>, ‘the sending, throwing,’ seems as good as <span lang="bo">སྐྱེལ་<wbr></wbr>བཞིན་</span>, ‘(as silly) as the conveying.’ In 41 the article <span lang="bo">པ་</span> means the same as plural <span lang="bo">རྣམས་</span> B. In 44, <span lang="bo">བདག་<wbr></wbr>འཛིན་</span>, ‘egotism, selfishness,’ is substituted for <span lang="bo">ཉོན་<wbr></wbr>མོངས་</span>, <span class="pageNum" id="pb13">[<a href="#pb13">13</a>]</span>‘sin’; similarly in 45 and 49 <span lang="bo">ཀུན་</span> ‘all,’ for <span lang="bo">རྣམས་</span> ‘many.’ Lastly, the difficult construction <span lang="bo">ལྷུང་<wbr></wbr>བས་<wbr></wbr>མ་<wbr></wbr>འཆང་<wbr></wbr>བར་</span>, in 46, is replaced in B by the easier <span lang="bo">ལྷུང་<wbr></wbr>བར་<wbr></wbr>མི་<wbr></wbr>བྱེད་<wbr></wbr>པར་</span>, ‘not allowing (letting, making) it [the soul] (to) fall’ instead of ‘letting it -remain fallen when once it has done so.’ -</p> -<p>All these examples seem to point out that one of the blockprints (probably the larger -one) was derived from a version which was not actually copied from the original but -rather written down from memory. The variants are no cutting or copying mistakes except -<span lang="bo">ངེས་<wbr></wbr>སོ་</span> and <span lang="bo">ངས་<wbr></wbr>སོ་</span> l. 16, and <span lang="bo">དྲིན་<wbr></wbr>པོ་<wbr></wbr>ཆེ་</span> and <span lang="bo">རིན་<wbr></wbr>པོ་<wbr></wbr>ཆེ་</span> in l. 7. -</p> -<p>In l. 26 we find an erroneous <span lang="bo">ཅིང་</span> for <span lang="bo">ཞིང་</span>. -</p> -<p>The two <span lang="bo">༈</span> at the end of lines 16 and 48 in B (or rather at the beginning of the following lines, -for that is where they must be put if the Tibetan text is printed line for line like -English verse) do not agree with my conception of the structure of the poem as indicated -by my typographical arrangement of it. I would not have expected a <span lang="bo">༈</span> after line 16 but after lines 12, 24, 36 and 48. The occurrence of the sign after -line 48 may, however, be taken to indicate that the next two verses have to be regarded -as appendices to the body of the poem proper. -</p> -<p>It must be mentioned that in the title, in both copies of A., the final word is <span lang="bo">བཞུགས་</span>. In B., as the poem occurs in the body of the volume, there is no equivalent title. -I have written <span lang="bo">བཞུགས་<wbr></wbr>སོ༷་</span> without prejudice to the question whether the form <span lang="bo">བཞུགས་</span> is legitimate or not. My teachers say that before a <span lang="bo">༎</span> the <span lang="bo">སོ་</span> is required. -</p> -<p>The only reading taken from B is <span lang="bo">ངེས་</span> for the incomprehensible <span lang="bo">ངས་</span> of A 1 and 2, in line 16. -</p> -<p>It may be, finally, remarked that the three copies from which this edition was prepared, -show once more that textual <span class="pageNum" id="pb14">[<a href="#pb14">14</a>]</span>correctness and perfection of typographical execution are not necessarily related -in Tibet. The two small prints which are, but for the single omission of a dengbu -in line 16, quite correct, are small, badly printed on bad paper, and not carefully -or neatly cut. The larger copy is neat, well printed on good paper, very legible, -but not nearly so satisfactory as a text. -</p> -</div> -</div> -<div id="xd31e1728" class="div2 section"><span class="pageNum">[<a href="#.toc">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">D.</span> <span class="sc">Translation.</span></h3> -<h3 class="sub"><i>The Song of the Eastern Snow Mountain.</i></h3> -<div class="lgouter"> -<h4>OBEISANCE TO THE TEACHER.</h4> -<div class="lg"> -<h4><span class="divNum">I.</span> (<span class="sc">His Teachers</span>).</h4> -<div class="lg"> -<p class="line"><span class="verseNum">1.</span> On the peak of the white snow mountain in the East</p> -<p class="line">A white cloud seems to be rising towards the sky.</p> -<p class="line">At the instant of beholding it I remember my teacher</p> -<p class="line">And, pondering over his kindness, faith stirs in me.</p> -</div> -<div class="lg"> -<p class="line"><span class="verseNum">2.</span> To the East of where that cloud is floating,</p> -<p class="line">In that entirely victorious Virtue Solitude,</p> -<p class="line">There resided the precious ones, difficult to be invoked,</p> -<p class="line">Father Famous Goodheart, the Sire with (his two spiritual) sons.</p> -</div> -<div class="lg"> -<p class="line"><span class="verseNum">3.</span> The yoga and other (teachings) of the two stages of the road</p> -<p class="line">Relating to the profound Doctrine, they preached most fully.</p> -<p class="line">To the pious of snowy Tibet</p> -<p class="line">Your grace, O protectors, was ineffable.</p> -</div> -</div> -<div class="lg"> -<h4><span class="divNum">II.</span> (<span class="sc">Himself</span>).</h4> -<div class="lg"> -<p class="line"><span class="verseNum">4.</span> Especially that this ease-loving Clergy-Perfection</p> -<p class="line">Has turned his mind a little towards the Doctrine</p> -<p class="line">Is (thanks to) the kindness of these noble father and sons.</p> -<p class="line">Truly your kindness is great, O father and sons.</p> -</div> -<div class="lg"> -<p class="line"><span class="verseNum">5.</span> From now onward till (I reach) the heart of saintship,</p> -<p class="line">Whilst, except in you, noble father and sons,</p> -<p class="line">I will not place my hope for protection in anyone else,</p> -<p class="line">I pray you to drag me along with your mercy-hook.</p> -</div> -<div class="lg"> -<p class="line"><span class="verseNum">6.</span> Though I cannot repay you in proportion to whatever your favours have been,</p> -<p class="line">I pray that, with my soul not enslaved by attraction or repulsion,<span class="pageNum" id="pb15">[<a href="#pb15">15</a>]</span></p> -<p class="line">I may hold fast to your teaching, O protectors,</p> -<p class="line">And may always put my best energy into the endeavour.</p> -</div> -</div> -<div class="lg"> -<h4><span class="divNum">III.</span> (<span class="sc">His Contemporaries</span>).</h4> -<div class="lg"> -<p class="line"><span class="verseNum">7.</span> However, nowadays, in this snow mountain solitude,</p> -<p class="line">(There are those who) whilst promising to follow the teaching themselves,</p> -<p class="line">Regard others, who (equally) follow the teaching, as their veriest enemies.</p> -<p class="line">Such conduct calls forth the deepest sorrow.</p> -</div> -<div class="lg"> -<p class="line"><span class="verseNum">8.</span> With thoughts wishing the ruin of others</p> -<p class="line">And with souls fettered by fierce ambition,</p> -<p class="line">They nevertheless promise to dwell on the high road.</p> -<p class="line">If we consider this (carefully) it is a matter of shame for all concerned.</p> -</div> -<div class="lg"> -<p class="line"><span class="verseNum">9.</span> These malignant beings,</p> -<p class="line">Angry because they find themselves in their old age in the wrong road,</p> -<p class="line">And raging from the bottom of their hearts</p> -<p class="line">Against those persons who have (duly) acted conform to the Doctrine,</p> -<p class="line">Has not a demon entered their minds?</p> -</div> -</div> -<div class="lg"> -<h4><span class="divNum">IV.</span> (<span class="sc">His Pupils</span>).</h4> -<div class="lg"> -<p class="line"><span class="verseNum">10.</span> Not to take steps to conquer the enemy, sin,</p> -<p class="line">But yet after mere reproach to flare up in reply,</p> -<p class="line">That is as silly as,</p> -<p class="line">When an evil spirit is at the Eastern door,</p> -<p class="line">To throw the ransom towards the Western door.</p> -</div> -<div class="lg"> -<p class="line"><span class="verseNum">11.</span> Those virtue-friends who understand that this is so,</p> -<p class="line">Think of all embodied beings in general with kindness,</p> -<p class="line">But saintly thoughts especially of all who devote themselves to the Doctrine.</p> -<p class="line">And they subdue the enemy residing within, sin.</p> -</div> -<div class="lg"> -<p class="line"><span class="verseNum">12.</span> O, my followers and friends,</p> -<p class="line">Whilst not letting your souls remain fallen after a lapse,</p> -<p class="line">But whilst examining (yourselves constantly) whether your minds keep to righteousness,</p> -<p class="line">To remain on the straight road, that surely is good.</p> -</div> -</div> -<div class="lg"> -<h4><span class="divNum">V.</span> (<span class="sc">Final Prayer</span>).</h4> -<div class="lg"> -<p class="line"><span class="verseNum">13.</span> May all those who believe in these words,</p> -<p class="line">With a mind bent on the drawing on of all beings by means of love and mercy,<span class="pageNum" id="pb16">[<a href="#pb16">16</a>]</span></p> -<p class="line">Through the (direct) vision of the actionless state of (pure) knowledge,</p> -<p class="line">Speedily obtain (that) glorious, supreme saintship.</p> -</div> -<div class="lg"> -<h4><span class="divNum">VI.</span> (<span class="sc">Final Blessing</span>).</h4> -<div class="lg"> -<p class="line"><span class="verseNum">14.</span> He, whose body blazes with the marks and beauties (as of a Buddha),</p> -<p class="line">Whose speech is adorned with the sixty branches of melody,</p> -<p class="line">Whose deep and wide mind, indeed, is a treasury of omniscient love,</p> -<p class="line">May that glorious teacher’s blessing be on us.</p> -</div> -</div> -</div> -</div> -</div> -<div class="divBody"> -<p class="first">The above was composed by the Great Omniscient Clergy Perfection Good-Glory as a song -in loving memory. -</p> -<p class="xd31e1906">Blessing. -</p> -</div> -</div> -<div id="xd31e1908" class="div2 section"><span class="pageNum">[<a href="#.toc">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">E.</span> <span class="sc">Glossary and Notes.</span></h3> -<h3 class="sub">(<i>Lexicographical, Syntactical and Material.</i>)</h3> -</div> -<div class="divBody"> -<p class="first"><span lang="bo">ཀུག་</span> see <span lang="bo">ཀྱུ་</span>. -</p> -<p><span lang="bo">ཀུན་<wbr></wbr>གྱིས་<wbr></wbr>ཁྲེལ་<wbr></wbr>བའི་<wbr></wbr>རྒྱུ་</span>, 32. Not so much ‘a matter of shame to all’ (= all the people who look at or into -the matter, the beholders, the general public, or even humanity in general), but rather -‘a matter of all (of them) being ashamed,’ i.e. the people <i>doing</i> the shameful acts, the people concerned, engaged in this conduct, not the public -in general. -</p> -<p><span lang="bo">ཀུན་<wbr></wbr>སློང་</span>, 29. Here thought, conception, wish (<i>cf.</i> D. <span lang="nl">opwelling</span>). (Desg. ‘all-enveloping,’ i.e. ‘natural corruption or sin,’ p. 8<i>b</i>, but <span lang="bo">ཀུན་<wbr></wbr>སློང་</span> = <span lang="bo">ཉོན་<wbr></wbr>མོང་<wbr></wbr>གི་<wbr></wbr>སློང་</span>, ‘excitement of passion’ on p. 1044<i>a</i>). See also S. Ch. D., p. 29<i>b</i>, <span class="corr" id="xd31e1954" title="Source: समुत्पद"><span lang="sa" class="deva">समुत्पाद</span></span>, but Schroeter, p. 2<i>b</i>, ‘approbation, assent, the consenting to any proposition.’ -</p> -<p><span lang="bo">ཀོ་<wbr></wbr>ཀོ་</span> see <span lang="bo">གླུད་</span><span class="corr" title="Not in source">.</span> -<span class="pageNum" id="pb17">[<a href="#pb17">17</a>]</span></p> -<p><span lang="bo">ཀྱང་</span>, 30. Here equal to <span lang="bo">ཡིན་<wbr></wbr>ན་<wbr></wbr>ཡང་</span>, ‘yet, however, nevertheless.’ -</p> -<p><span lang="bo">ཀྱུ་</span>, 20. Not as a separate word in J., who gives <span lang="bo">ཀུག་</span> and <span lang="bo">ཀྱོ་<wbr></wbr>བ་</span>, the latter after Schmidt. This is the word occurring in the compound <span lang="bo">ཞབས་<wbr></wbr>ཀྱུ་</span> the Tibetan <i>u</i>-vowel, the ‘foot-hook’ (not merely honorific of <span lang="bo">ཀྱུ་</span> as Hannah seems to suggest in his Grammar of the Tibetan Language, p. 4), which J. -has under <span lang="bo">ཞབས་</span>, on p. 472<i>a</i>, together with a queried meaning ‘spur’ (of the foot: ‘<span lang="de">ein Sporn</span>’), taken from Csoma. This latter meaning is unknown to my informants. Bell gives: -hook <span lang="bo">ཀུག་</span>; fishhook <span lang="bo">ཉ་<wbr></wbr>ཀུག་</span>, but iron hook <span lang="bo">ལྕགས་<wbr></wbr>ཀྱུ་</span>. Henderson gives both <span lang="bo">ཁུག་</span> and <span lang="bo">ཀྱུ་</span> for hook, and also <span lang="bo">ལྕགས་<wbr></wbr>ཀྱུ་</span> alone for iron hook. My informants deny the correctness of <span lang="bo">ཁུག་</span>. Desg. knows <span lang="bo">ཀུག་</span> (<span lang="bo">པ་</span>) only as a verb, not as a subst.; he mentions <span lang="bo">ཀྱུ་</span> as a separate word, subst. hook, and does not mention <span lang="bo">ཀྱོ་<wbr></wbr>བ་</span>. The various articles in the three Dicts. sub <span lang="bo">ཁུག་</span> are interesting but the meaning hook is not given in any of them. S. Ch. D. translates -<span lang="bo">ཀྱོ་<wbr></wbr>བ་</span> with ‘<span lang="sa" class="deva">अङ्कुश</span>, a pointed iron hook, a large pin to pierce with,’ whilst Macdonell in his Sk. dict. -translates the Sk. word as ‘hook, goad, stimulus, remedy.’ (See below s.v. <span lang="bo">འདྲེན་<wbr></wbr>པ་</span>.) J. under <span lang="bo">ཀུག་</span> gives also <span lang="bo">ལྕགས་<wbr></wbr>ཀུག་</span>, an iron hook, and <span lang="bo">ཉ་<wbr></wbr>ཀུག་</span>, a <span class="corr" id="xd31e2064" title="Source: fishiṅg">fishing</span> hook, but my informants say that the colloquial for fish hook is rather <span lang="bo">ཉ་<wbr></wbr>འཛིན་<wbr></wbr>ཡའི་</span> (or <span lang="bo">པའི་</span>) <span lang="bo">ལྕགས་<wbr></wbr>ཀྱུ་</span> or simply <span lang="bo">ཉ་<wbr></wbr>འཛིན་</span> (pr. nyendzin), just as a meat hook (to hang up meat on) is <span lang="bo">ཤ་<wbr></wbr>འཛིན་</span> (pr. shendzin). The <span lang="bo">ཡ་</span> in <span class="pageNum" id="pb18">[<a href="#pb18">18</a>]</span>the above represents the pronunciation of the more illiterate people. -</p> -<p>One of my informants is, however, of opinion that <span lang="bo">ལྕགས་<wbr></wbr>ཀྱུ་</span> does not mean an <i>iron</i> hook at all, but hook in general even though it might be made of silver, copper, -gold, etc. He compares it with the word wall, <span lang="bo">ལྕགས་<wbr></wbr>རི་</span>, which is not <span class="corr" id="xd31e2098" title="Source: neccessarily">necessarily</span> made of iron, and though of stone or earth is still called ‘iron-mountain.’ Women’s -ornaments such as earrings, chains, or necklaces (<span lang="bo">སྐེ་<wbr></wbr>འཕྲེང་</span>, pr. kenthang, not in the Dicts. or Bell. As a colloquial word the dengbu might perhaps -be left out in writing) may have golden or silver hooks, <span lang="bo">གསེར་<wbr></wbr>གྱི་<wbr></wbr>ལྕགས་<wbr></wbr>ཀྱུ་</span> or <span lang="bo">དངུལ་<wbr></wbr>གྱི་<wbr></wbr>ལྕགས་<wbr></wbr>ཀྱུ་</span>. Example: <span lang="bo">སྐྱེ་<wbr></wbr>དམན་<wbr></wbr>འདི་<wbr></wbr>ལ་<wbr></wbr>སྐྱེ་<wbr></wbr>འཕྲེང་<wbr></wbr>ཡག་<wbr></wbr>པོ་<wbr></wbr>ཅིག་<wbr></wbr>འདུག། དེ་<wbr></wbr>ལ་<wbr></wbr>གསེར་<wbr></wbr>དང་<wbr></wbr>དངུལ་<wbr></wbr>གྱི་<wbr></wbr>ལྕགས་<wbr></wbr>ཀྱུ་<wbr></wbr>བཞི་<wbr></wbr>འདུག་</span>, this woman has a very fine necklace which has four golden and silver hooks (or clasps). -Schroeter’s dict., p. 361<i>b</i>, already gives <span lang="bo">ལྕགས་<wbr></wbr>ཀྱུ་</span> as <i>hook</i> only. The expression <span lang="bo">ལྕགས་<wbr></wbr>ནག་</span> in the sense of mineral, given by Desg., 307<i>a</i>, would make us think that <span lang="bo">ལྕགས་<wbr></wbr>ཀྱུ་</span> might perhaps mean metal hook, but see below. S. Ch. D. adds to the confusion. Under -<span lang="bo">ལྕགས་<wbr></wbr>ཀྱུ་</span> he gives: (1) iron pin to guide and punish elephants; fish-hook; (2) name of a plant. -(His next entry seems improbable, elephant driving and elephant driver for one and -the same word). But under <span lang="bo">ཀྱུ་</span> he defines <span lang="bo">ལྕགས་<wbr></wbr>ཀྱུ་</span> as ‘iron hook, an angle, a fishing-hook.’ J. has <span lang="bo">ལྕགས་<wbr></wbr>ཀྱུ་</span> under <span lang="bo">ལྕགས་</span> and gives ‘an iron hook, esp. fishing-hook, angle; often fig.’ and in his illustration -he translates <span lang="bo">ཆོས་<wbr></wbr>ཀྱི་<wbr></wbr>ལྕགས་<wbr></wbr>ཀྱུ་</span> simply as ‘hook of grace.’ <span class="pageNum" id="pb19">[<a href="#pb19">19</a>]</span>He marks the word as belonging to the book language. It is curious to note that Schlagintweit -in his Rgyal-rabs (title, or introductory verse) translates the word <span lang="bo">ལྕགས་<wbr></wbr>ཀྱུ་</span> with ‘<span lang="de">eisernen Hacken</span>’ (p. 25), whilst Schiefner renders the same word correctly on the next page by ‘Hacken’ -alone. But in his new translation of the Rgyal-rabs, H. A. Francke (J.P.A.S.B., Vol. -VI, n. 8, p. 397) writes again ‘Iron Hook.’ -</p> -<p>There is still another compound with <span lang="bo">ཀྱུ་</span>, namely <span lang="bo">མཐེབ་<wbr></wbr>ཀྱུ་</span>, the name for a component part of the elaborate torma cake structure. It indicates -a small piece of dough in the form of the top of the thumb. From all these examples -it might be hazarded that the element <span lang="bo">ཀྱུ་</span> means primarily ‘curve, curved’ or ‘curvature,’ and has no substantial meaning like -‘hook’ or the like. My teachers, however, think that <span lang="bo">ཀྱུ་</span> by itself is a substantive ‘hook.’ So it is not clear whether J. is right as against -the other Dicts. in not entering the word separately. The above discussion is in any -case better entered under the word <span lang="bo">ཀྱུ་</span>, whether this is really an independent word or not. The fact that S. Ch. D. gives -a Sk. equivalent for <span lang="bo">ཀྱུ་</span> alone, pleads for its separate existence. -</p> -<p>My teachers opine that <span lang="bo">ཀྱུ་</span> as a separate word may occur alone, but their nearest approach to framing a sentence -illustrating such a use was one in which they spoke of a wooden hook (made by a jungleman -to fish or hunt with) as <span lang="bo">ཤིང་<wbr></wbr>གི་<wbr></wbr>ལྕགས་<wbr></wbr>ཀྱུ་</span> or more briefly <span lang="bo">ཤིང་<wbr></wbr>ཀྱུ་</span>. So the example was not decisive. -</p> -<p><i>Additional Note</i>—<i>Cf.</i> the example in Csoma’s Grammar, p 109: <span lang="bo">གསེར་<wbr></wbr>གྱི་<wbr></wbr>ལྕགས་<wbr></wbr>སྒྲོག་</span>, golden fetters or chains, lit.: golden iron ropes. See also Ramsay<span class="corr" id="xd31e2198" title="Not in source">,</span> ‘Western Tibet’, p. 62: -</p> -<p>‘<i>To hook</i>—ngiákuk táng ches, properly applicable only to a fish caught with a hook, but also -used generally’, and: -</p> -<p>‘<i>Hook</i>—ngiákuk (fish hook), kuk kuk (a hook of any kind<span class="corr" id="xd31e2208" title="Not in source">)</span>.…’ -<span class="pageNum" id="pb20">[<a href="#pb20">20</a>]</span></p> -<p>Query: Is the use of <span lang="bo">ལྕགས་</span> merely conventional in several words, as in <span lang="bo">ལྕགས་<wbr></wbr>ཁྲ་</span>, cage (Bell, Walsh ‘Tromowa Dialect’), <span lang="bo">ལྕགས་<wbr></wbr>ཟམ་</span> (iron) bridge, etc.? And is the use of <span lang="bo">ལྕགས་</span> perhaps analogous to that of honorific prefixes? <i>Cf.</i> the Dutch guilder (<span lang="nl">gulden</span>) which is made of silver, though its name is derived from ‘gold.’ -</p> -<p><span lang="bo">ཀྱོ་<wbr></wbr>བ་</span> see <span lang="bo">ཀྱུ་</span><span class="corr" title="Not in source">.</span> -</p> -<p><span lang="bo">དཀའ་<wbr></wbr>བ་</span>, 7. Difficult, but here rather with some of the meaning of the English ‘hard’ (hard -lines?), the French ‘<span lang="fr">dur</span>’, perhaps L. ‘<span lang="la">arduus</span>.’ The meaning is somewhat that the invocation should not be undertaken lightly (God’s -name should not be spoken ‘in vain’). Conceptions like: grave, serious, weighty, not -lighthearted, or commonplace, or flippant, suggest themselves here. It is ‘a serious -matter’ to invoke these teachers. -</p> -<p><span lang="bo">བཀའ་<wbr></wbr>དྲིན་<wbr></wbr>སེམས་<wbr></wbr>པ་</span>, 42. To think <i>with</i> kindness <i>of</i> or <i>towards</i>, or <i>about</i> (<span lang="bo">ལ་</span>). -</p> -<p><span lang="bo">སྐལ་<wbr></wbr>ལྡན་</span>, 11. We have taken this word in the general sense given by J. ‘the pious,’ though -it may equally well be rendered by ‘the fortunate ones,’ i.e. those who were fortunate -enough to hear Tsoṅ kʽa pa’s preaching or that of his two pupils. One of my informants -suggests, however, that <span lang="bo">སྐལ་<wbr></wbr>ལྡན་</span> should here be taken more literally as ‘sharers’, ‘share-havers’ in Tsoṅ kʽa pa’s -message and consequently should here be understood as his ‘followers.’ -</p> -<p><span lang="bo">སྐུ་<wbr></wbr>གླུད་</span> see <span lang="bo">གླུད་</span><span class="corr" title="Not in source">.</span> -</p> -<p><span lang="bo">སྐེ་<wbr></wbr>འཕྲེང་</span> see <span lang="bo">ཀྱུ་</span><span class="corr" title="Not in source">.</span> -</p> -<p><span lang="bo">སྐྱབས་<wbr></wbr>རེ་<wbr></wbr>ས་</span>, 19. May either be taken as two separate words ‘protection and hope’ or as a compound -‘hope for protection,’ ‘protection-hope.’ More accurately ‘the spot (place = persons -in this case) in whom I place my hope for protection, to whom I resort or go, in whom -I trust, for protection.<span class="corr" id="xd31e2291" title="Not in source">’</span> (<i>cf.</i> D. <span lang="nl">heul, toeverlaat</span>). -<span class="pageNum" id="pb21">[<a href="#pb21">21</a>]</span></p> -<p><span lang="bo">སྐྱིད་<wbr></wbr>གླུ་</span> see <span lang="bo">མགུར་<wbr></wbr>མ་</span><span class="corr" title="Not in source">.</span> -</p> -<p><span lang="bo">སྐྱེ་<wbr></wbr>སྒོ་</span> see <span lang="bo">སྒོ་</span><span class="corr" title="Not in source">.</span> -</p> -<p><span lang="bo">སྐྱེ་<wbr></wbr>བ་</span>, 4. This is an illustration of the meaning of <span lang="bo">སྐྱེ་<wbr></wbr>བ་</span> under <abbr title="Jäschke’s">J.’s</abbr> 4th sub-heading, 1st division. <span lang="bo">དད་<wbr></wbr>པ་<wbr></wbr>སྐྱེས་</span> ‘faith has been born,’ but here rather ‘becomes active,’ ‘sprouts,’ ‘waxes strong,’ -or ‘grows, flames up, intensifies, awakens, arises, stirs.’ The idea is not, as in -a case of Christian conversion, of a state of previously non-existent faith, suddenly -arising, but of an existing faith becoming strongly energised, leaping up (‘an outburst -of faith’). The <span class="corr" id="xd31e2329" title="Source: colloquíal">colloquial</span> <span lang="bo">དད་<wbr></wbr>པ་<wbr></wbr>སྐྱེས་</span> can be suitably translated by ‘to inspire faith to.’ For instance <span lang="bo">བླ་<wbr></wbr>མ་<wbr></wbr>འདི་<wbr></wbr>ལ་<wbr></wbr>དད་<wbr></wbr>པ་<wbr></wbr>སྐྱེས་<wbr></wbr>ཀྱི་</span> (<span lang="bo">མི་</span>) <span lang="bo">འདུག་</span>, that lama inspires me with (no) faith. A free translation of <span lang="bo">དད་<wbr></wbr>པ་<wbr></wbr>སྐྱེ་<wbr></wbr>བ་</span> is consequently ‘to have faith in,’ but in our passage the additional meaning of -‘renewed’ is implied. Therefore we may also render ‘they call up my faith’ or ‘renewed -faith comes up in me.’ See the use of this expression in the Tibetan Primer III, p. -7, 1. 8. <span lang="bo">དེ་<wbr></wbr>ནས་<wbr></wbr>ཁོ་</span> (read <span lang="bo">ཁོས་</span>) <span lang="bo">རྒྱལ་<wbr></wbr>པོ་<wbr></wbr>དེ་<wbr></wbr>ཤིན་<wbr></wbr>ཏུ་<wbr></wbr>བཟང་<wbr></wbr>པོར་<wbr></wbr>ཤེས་<wbr></wbr>ཏེ་<wbr></wbr>དད་<wbr></wbr>པ་<wbr></wbr>སྐྱེས་<wbr></wbr>ཏེ་<wbr></wbr>ཕྱག་<wbr></wbr>གྲངས་<wbr></wbr>མེད་<wbr></wbr>འཚལ་<wbr></wbr>ནས་<wbr></wbr>རྒྱལ་<wbr></wbr>པོས་<wbr></wbr>གནང་<wbr></wbr>བ་<wbr></wbr>དེ་<wbr></wbr>རྣམས་<wbr></wbr>བདག་<wbr></wbr>ག་<wbr></wbr>ལ་<wbr></wbr>ཞུ །</span> Then he, recognising that the king was very good, and having gained faith in him, -and having prostrated himself numberless times, (asked) how can I request (i.e. take, -accept) such (gifts) given by the king. -</p> -<p><span lang="bo">སྐྱེད་<wbr></wbr>སྒོ་</span> see <span lang="bo">སྒོ་</span>. -</p> -<p><span lang="bo">སྐྱེད་<wbr></wbr>པ་</span>, 50. To generate, the generation, production. <span lang="bo">སེམས་<wbr></wbr>བསྐྱེད་<wbr></wbr>པ་</span> ‘that which has been produced in the soul,’ ‘the (completed) productions of the soul’; -with <span lang="bo">དང་</span> = with; ‘with thoughts of, assuming, observing an attitude of, with a mental attitude -of or disposition to<span class="corr" id="xd31e2375" title="Source: ).">.’</span> <span lang="bo">འགྲོ་<wbr></wbr>བ་<wbr></wbr>རྣམས་<wbr></wbr>བྱམས་<wbr></wbr>སྙིང་<wbr></wbr>རྗེས་<wbr></wbr>དྲངས་</span><span class="pageNum" id="pb22">[<a href="#pb22">22</a>]</span><span lang="bo">པའི་<wbr></wbr>སེམས་<wbr></wbr>བསྐྱེད་</span> (<span lang="bo">དང་</span>) is one elaborate substantive, a ‘the-beings-with-kindness-having-drawn-soul-disposition.’ -</p> -<p><span lang="bo">སྐྱོ་<wbr></wbr>བ་</span>, 28. Here not in J.’s sense ‘to be weary,’ but as Desg. and S. Ch. D. have it ‘sadness, -grief, sorrow,’ or adj. ‘sad’, etc. In seeing a half-naked beggar, it may be said: -<span lang="bo">མི་<wbr></wbr>འདི་<wbr></wbr>སྐྱོ་<wbr></wbr>བ་<wbr></wbr>ལ་<wbr></wbr>ཁོ་<wbr></wbr>ལ་<wbr></wbr>དུག་<wbr></wbr>ལོག་<wbr></wbr>ཡང་<wbr></wbr>མི་<wbr></wbr>འདུག་</span>. Here the word is adjective: ‘that unhappy (unfortunate, wretched, miserable) man -has not even a coat.’ [<span lang="bo">དུག་<wbr></wbr>ལོག་</span> (Bell) = J. <span lang="bo">དུག་<wbr></wbr>པོ་</span> = <span lang="bo">གོས་<wbr></wbr>ལག་</span> = <span lang="bo">ཆུ་<wbr></wbr>པ་</span> = Desg. <span lang="bo">ཆོ་<wbr></wbr>པ་</span>, coat, garment, dress; not alone ‘man’s coat,’ as J. has it, but for both sexes—J. -<abbr title="XX">s.v.</abbr> <span lang="bo">ཆུ་<wbr></wbr>པ་</span>. <span lang="bo">ཆུ་<wbr></wbr>པ་</span> and <span lang="bo">ཆོ་<wbr></wbr>པ་</span> both missing in S. Ch. D. <span lang="bo">གོས་<wbr></wbr>ལག་</span> is pronounced both golak and gölak. Walsh, Vocabulary Tromowa Dialect, s.v. coat -‘go’ and ‘golag.’ My teachers do not know a word <span lang="bo">དུག་<wbr></wbr>པོ་</span> for coat in Tibetan. Desg. has a <span lang="bo">དུགས་<wbr></wbr>པོ་</span>, overcoat. S. Ch. D. <span lang="bo">དུག་<wbr></wbr>པ</span><span class="corr" id="xd31e2434" title="Not in source"><span lang="bo">༌</span></span> or <span lang="bo">དུག་<wbr></wbr>པོ་</span> ‘old coat or garment patched up and mended.’] -</p> -<p><span lang="bo">ག་<wbr></wbr>གདན་</span> see <span lang="bo">གདན་</span>. -</p> -<p><span lang="bo">ཁ་<wbr></wbr>རྩོད་</span> see <span lang="bo">གཤགས་<wbr></wbr>འགྱེད་<wbr></wbr>པ་</span>. -</p> -<p><span lang="bo">ཁ་<wbr></wbr>གཤགས་<wbr></wbr>འགྱེད་<wbr></wbr>པ་</span> see <span lang="bo">གཤགས་<wbr></wbr>འགྱེད་<wbr></wbr>པ་</span>. -</p> -<p><span lang="bo">ཁུག་</span> see <span lang="bo">ཀྱུ་</span>. -</p> -<p><span lang="bo">ཁོ་<wbr></wbr>བོའི་<wbr></wbr>རྗེས་<wbr></wbr>མཇུག་<wbr></wbr>གྲོགས་<wbr></wbr>པོ་<wbr></wbr>རྣམས་</span>, 45. My followers and friends (<i>cf.</i> citizens and compatriots), i.e. followers who are also my friends; the same people -under two qualifications, not two different groups of people, the friends <i>and</i> the followers. See <span lang="bo">རྗེས་<wbr></wbr>མཇུག་<wbr></wbr>པ་</span>. -</p> -<p><span lang="bo">ཁོ་<wbr></wbr>མི་<wbr></wbr>གླུད་<wbr></wbr>ཡིན་</span> see <span lang="bo">གླུད་</span>. -<span class="pageNum" id="pb23">[<a href="#pb23">23</a>]</span></p> -<p><span lang="bo">ཁྱེད་</span> 18, <span lang="bo">ཁྱོད་</span> 12, 23. The difference in form is not accidental. <span lang="bo">མགོན་<wbr></wbr>ཁྱོད་</span> is a stereotyped <span lang="bo">ལབ་<wbr></wbr>ལུགས་</span>, manner of speech, expression. <span lang="bo">ཡབ་<wbr></wbr>སྲས་<wbr></wbr>ཁྱེད</span><span class="corr" id="xd31e2504" title="Not in source"><span lang="bo">༌</span></span>, l. 18, is a normal honorific form. The form <span lang="bo">ཁྱོད་</span> was described to me as one of intimacy, of utter confidence, as distinct from familiarity -and lack of respect. This seems an almost exact parallel to the use of (thou), tu, -du in (English), French and German in addressing parents, God, and relations. The -following example was given, a quotation from the <span lang="bo">བླ་<wbr></wbr>མ་<wbr></wbr>མཆོད་<wbr></wbr>པའི་<wbr></wbr>ཆོ་<wbr></wbr>ག་</span>, a little ritual gelukpa book, leaf 12<i>a</i>: <span lang="bo">ཁྱོད་<wbr></wbr>ནི་<wbr></wbr>བླ་<wbr></wbr>མ་<wbr></wbr>ཁྱོད་<wbr></wbr>ནི་<wbr></wbr>ཡི་<wbr></wbr>དམ་<wbr></wbr>ཁྱོད་<wbr></wbr>ནི་<wbr></wbr>མཁའ་<wbr></wbr>འགྲོ་<wbr></wbr>ཆོས་<wbr></wbr>སྐྱོང་<wbr></wbr>སྟེ །</span> ‘As thou art our lama, our yi-dam, our ḍākinī, our dharmapāla …’ (prayer addressed -to Tsoṅ kʽa pa). Likewise, in the little prayerbook <span lang="bo">རྗེ་<wbr></wbr>བཙུན་<wbr></wbr>སྒྲོལ་<wbr></wbr>མའི་<wbr></wbr>གདུང་<wbr></wbr>འབོད་</span> (to Tārā) we find a few cases of <span lang="bo">ཁྱོད་</span> (e.g. p. 5<i>b</i>) amidst many cases of <span lang="bo">ཁྱེད་</span><span class="corr" title="Not in source">.</span> In the term <span lang="bo">ཡབ་<wbr></wbr>སྲས་<wbr></wbr>ཁྱེད་</span> the hon. form of the first two syllables of course determines the hon. form of the -last. The ‘intimate’ form <span lang="bo">ཁྱོད་</span> was further described as ‘the language of religious transport, ardour, fervour,<span class="corr" id="xd31e2539" title="Not in source">’</span> <span lang="bo">དད་<wbr></wbr>པའི་<wbr></wbr>ཡུས་</span>. -</p> -<p><span lang="bo">ཁྲེལ་<wbr></wbr>གད་</span> (<span lang="bo">རྒྱབ་<wbr></wbr>པ་</span>) see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">ཁྲེལ་<wbr></wbr>དགོད་</span> see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>, 32. According to the Dicts. ‘to be ashamed.’ Desg. and S. Ch. D. do not support -J.’s meaning ‘piety’ and his third meaning ‘disgust, aversion.’ My oral information -rejects these second and third meanings, yet see below. <span lang="bo">ཀུན་<wbr></wbr>གྱིས་<wbr></wbr>ཁྲེལ་<wbr></wbr>བའི་<wbr></wbr>རྒྱུ་</span>, freely translated ‘is a matter of (cause for) shame to all,’ literally ‘a-by-all-shame-feeling-cause,’ -i.e. all should feel ashamed. The shame, it should be understood, must be felt, not -by all who behold the bad behaviour, but by all who <span class="pageNum" id="pb24">[<a href="#pb24">24</a>]</span>are guilty of it. The exact meaning of the root <span lang="bo">ཁྲེལ་</span> from which the verb is derived is not yet satisfactorily dealt with in the Dicts. -which are supplementary as well as contradictory in their data. The compounds exhibit -a great variety of shades of meaning. That of <span lang="bo">ཁྲེལ་<wbr></wbr>མེད་</span>, for instance, may perhaps cover so wide a range as ‘shameless, impudent, self-willed, -stubborn, stiff-necked, arrogant, insolent, ungrateful, loveless, heartless, harsh, -cruel, wanton, <span lang="de"><span class="corr" id="xd31e2578" title="Source: ruchslos">ruchlos</span>, frech</span>.’ Some of the compounds and applications clearly indicate that <span lang="bo">ཁྲེལ་</span> must also mean ‘sexual modesty, chastity,’ others that it must mean ‘bashfulness, -shyness, timidity’ (in this sense <span lang="bo">ཁྲེལ་<wbr></wbr>མེད་</span> ‘brazen, forward, unabashed, saucy, bold, audacious’). <span lang="bo">ཁྲེལ་</span> seems to come very near to the D. ‘<span lang="nl">schroom</span>’ which is more ‘diffidence’ than ‘scruple,’ but <span lang="bo">ཁྲེལ་<wbr></wbr>མེད་</span> may in some cases mean ‘unscrupulous’ or ‘without a conscience.’ In this sense it -comes near to ‘impious.’ The German subst. ‘<span lang="de">Scheu</span>’ may be also compared. It is also averred that in certain combinations a positive -statement with <span lang="bo">ཁྲེལ་<wbr></wbr>མེད་</span> is practically identical with the English exclamation: how dare you! how can you! -</p> -<p>A compound, difficult to define exactly, is <span lang="bo">ཁྲེལ་<wbr></wbr>གཞུང་<wbr></wbr>མེད་</span> in which <span lang="bo">གཞུང་</span> has the meaning, not given in the Dicts. of straight, straightforward, honest, true, -dependable, the French ‘droit’ (<i>cf.</i> rectitude). The whole expression may mean ‘abandoned,’ or simply <span lang="bo">ཁྲེལ་<wbr></wbr>མེད་</span><span class="corr" title="Not in source">.</span> Example <span lang="bo">ཁྲེལ་<wbr></wbr>གཞུང་<wbr></wbr>མེད་<wbr></wbr>པའི་<wbr></wbr>མི་<wbr></wbr>དེ་<wbr></wbr>ཡི་<wbr></wbr>ཚེ་<wbr></wbr>དེ་<wbr></wbr>དོན་<wbr></wbr>མེད་<wbr></wbr>རེད་</span>, ‘the lives of these abandoned (shameless, etc.) men are useless.’ An old sweetheart -who has cast off her lover may be called <span lang="bo">ཁྲེལ་<wbr></wbr>གཞུང་<wbr></wbr>མེད་</span> ‘the brazen, perfidious girl.’ Desg. gives <span lang="bo">གཞུང་</span> in this sense as equal to <span lang="bo">བཟང་</span>, ‘good, just, generous.’ This may be Schmidt’s <span lang="bo">གཞུངས་<wbr></wbr>པ་</span> ‘sincere, orderly.’ In the sentence <span lang="bo">ཕ་<wbr></wbr>མ་<wbr></wbr>ལ་<wbr></wbr>སྐུ་<wbr></wbr>དྲིན་<wbr></wbr>འདི་<wbr></wbr>འདྲ་<wbr></wbr>ལོག་</span><span class="pageNum" id="pb25">[<a href="#pb25">25</a>]</span><span lang="bo">པ་<wbr></wbr>དེ་<wbr></wbr>ཁྲེལ་<wbr></wbr>མེད་<wbr></wbr>ཀྱི་<wbr></wbr>སེམས་<wbr></wbr>རེད་</span>, ‘to render your parents kindness in this way shows a lack of gratitude,’ my teachers -explain the word as ‘ungrateful, loveless, harsh.’ -</p> -<p>As far as the further meanings of <span lang="bo">ཁྲེལ་</span>, as given in J. (see above), are concerned, Pʽun Tsʽogs maintains that <span lang="bo">ཁྲེལ་<wbr></wbr>སེམས་<wbr></wbr>ཅན་</span> = <span lang="bo">ཆོས་<wbr></wbr>སེམས་<wbr></wbr>ཅན་</span>, ‘pious,’ but Karma denies it, and the former also states that <span lang="bo">ཁྲེལ་<wbr></wbr>ཡོད་<wbr></wbr>པ་</span> = <span lang="bo">ཞེན་<wbr></wbr>པ་<wbr></wbr>ལོག་<wbr></wbr>པ་</span>, which latter expression Desg. and S. Ch. D. know as ‘to be disgusted with.’ But -J. and the others render the former expression with <span lang="bo">ཁྲེལ་</span>, as ‘chaste’ or ‘modest,’ or as ‘to be chaste,’ etc. Both of my teachers are at one -about the expression <span lang="bo">ཞེ་<wbr></wbr>ཁྲེལ་<wbr></wbr>བ་</span> ‘to be weary, tired, sick of.’ Examples: <span lang="bo">ལྟོ་<wbr></wbr>ཆས་<wbr></wbr>འདི་<wbr></wbr>ལ་<wbr></wbr>ཞེ་<wbr></wbr>ཁྲེལ་<wbr></wbr>སོང་</span>, I am tired of this food. (<span lang="bo">ལྟོ་<wbr></wbr>ཆས་</span>, pr. tobché, see Henderson’s Manual, Voc., p<span class="corr" title="Not in source">.</span> 48, s.v. food; there written <span lang="bo">ལྟོབ་<wbr></wbr>ཆས་</span>.) <span lang="bo">མི་<wbr></wbr>འདི་<wbr></wbr>ལ་<wbr></wbr>ཞེ་<wbr></wbr>ཁྲེལ་<wbr></wbr>སོང་</span>, ‘I have got tired of this man.’ The sentence <span lang="bo">ཆོས་<wbr></wbr>ཐོས་<wbr></wbr>པས་<wbr></wbr>རྒྱུད་<wbr></wbr>གྲོལ་<wbr></wbr>ནས ། ཁྲེལ་<wbr></wbr>ཡོད་<wbr></wbr>ངོ་<wbr></wbr>ཚ་<wbr></wbr>ཤེས་</span> was explained to me as: Having understood the doctrine, and having been delivered -(saved), I am now weary of the world, have renounced the world, know the world for -vanity, have turned away from it. For J.’s <span lang="bo">ཁྲེལ་<wbr></wbr>གད་</span>, ‘scornful laughter’, the synonym <span lang="bo">ཁྲེལ་<wbr></wbr>དགོད་</span> was given to me, as well as the explanation ‘a laugh to make the other feel ashamed,’ -‘to make another feel small.’ We may therefore think of ironic, sarcastic, malicious -laughter, or of derision and <span lang="de">Schadenfreude</span>. <span lang="bo">ཁྲེལ་<wbr></wbr>གད་<wbr></wbr>རྒྱབ་<wbr></wbr>པ་</span>, to laugh at another, at the expense of another, in order to make him ridiculous. -This word <span lang="bo">ཁྲེལ་</span> furnishes a very striking test of the present state of Tibetan lexicography, the -word <span lang="bo">གདན་</span> will furnish another. -<span class="pageNum" id="pb26">[<a href="#pb26">26</a>]</span></p> -<p>For words like these a comprehensive collection of authentic illustrations is imperative -before finer shades and the exact range of meanings can be fixed. <span lang="bo">ངོ་<wbr></wbr>ཚ་</span>, commonly translated as ‘shame,’ a synonym for <span lang="bo">ཁྲེལ་</span>, is a similarly uncertain word. Compare the translations in J. and S. Ch. D. of this -same sentence: <span lang="bo">ཁྲེལ་<wbr></wbr>བ་<wbr></wbr>དང་<wbr></wbr>ངོ་<wbr></wbr>ཚ་<wbr></wbr>བ་<wbr></wbr>མེད་</span>, J.: ‘he has no shame nor dread’; S. Ch. D.: ‘he has no shame or modesty.’ -</p> -<p><span lang="bo">ཁྲེལ་<wbr></wbr>མེད་</span> see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">ཁྲེལ་<wbr></wbr>གཞུང་<wbr></wbr>མེད་</span> see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">ཁྲེལ་<wbr></wbr>ཡོད་<wbr></wbr>པ་</span> see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">ཁྲེལ་<wbr></wbr>སེམས་<wbr></wbr>ཅན་</span> see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">ཁྲོད་</span> see <span lang="bo">གངས་<wbr></wbr>རིའི་<wbr></wbr>ཁྲོད་<wbr></wbr>འདི་<wbr></wbr>ན་</span> and <span lang="bo">འབྲོག་</span>. -</p> -<p><span lang="bo">མཁྱེན་<wbr></wbr>པ་</span> see <span lang="bo">མཁྱེན་<wbr></wbr>བརྩེ་</span>. -</p> -<p><span lang="bo">མཁྱེན་<wbr></wbr>བརྩེ་</span>, 55. J.’s queried <span lang="bo">མཁྱེན་<wbr></wbr>བརྩེ་</span>, quoted from Gyal-rabs: ‘prob.: omniscient-merciful,’ cannot with any certainty be -decided from this passage. -</p> -<p>Desg. has <span lang="bo">མཁྱེན་<wbr></wbr>བརྩེ</span><span class="corr" id="xd31e2771" title="Not in source"><span lang="bo">༌</span></span> = <span lang="bo">ཐུགས་<wbr></wbr>རྗེ་</span> = ‘knowledge of the heart, i.e. pity, mercy.’ -</p> -<p>S. Ch. D. ‘omniscient mercy.’ -</p> -<p>According to my teachers these are two different words here, knowledge and mercy; -not a compound. <span lang="bo">མཁྱེན་<wbr></wbr>པ་</span> is here hon. form of <span lang="bo">ཤེས་<wbr></wbr>པ་</span> to know. But a subst. <span lang="bo">མཁྱེན་</span> is not recorded in the Dicts. Desg. has a <span lang="bo">མཁྱེན་<wbr></wbr>པ་</span> = <span lang="bo">ཤེས་<wbr></wbr>པ་</span> = <span lang="bo">རིག་<wbr></wbr>པ་</span> ‘science, knowledge<span class="corr" id="xd31e2800" title="Source: ’,">,’</span> and S. Ch. D. also gives <span lang="bo">མཁྱེན་<wbr></wbr>པ་</span> as ‘knowledge.’ In compounds <span lang="bo">མཁྱེན་</span> has usually the verbal value of ‘knowing.’ The entries s.v. <span lang="bo">མཁྱེན་</span> in the Dicts. need careful comparison and deserve close study. -<span class="pageNum" id="pb27">[<a href="#pb27">27</a>]</span></p> -<p><span lang="bo">མཁྱེན་<wbr></wbr>པ་</span> is often used in an emphatic sense, to know all, to know through and through, to -know with supernatural knowledge (as, for instance, to know what happens from a distance), -<i>cf.</i> the English adj. ‘knowing.’ -</p> -<p>The shades of meaning: wise, learned, intelligent, sensible, careful, cautious, clever, -need further analysis. -</p> -<p><span lang="bo">འཁྲུག་<wbr></wbr>པ་</span>, 35. The value of this word is clear from the Dicts., but there is a difficulty in -choosing suitable English words to fit each case in rendering. Such words as the following -may be found useful under various circumstances: to be disturbed, upset, disordered -(<i>cf.</i> disordered brain), unbalanced, deranged, convulsed, in turmoil, tumultuous (a soul -in tumult), in revolt, turbulent, wild, seething, in uproar, in the throes of (passion, -etc<span class="corr" title="Not in source">.</span>). -</p> -<p>And even so none of the above expressions furnishes an easy, idiomatic and close rendering -for <span lang="bo">རྒྱུད་<wbr></wbr>ཁོང་<wbr></wbr>ནས་<wbr></wbr>འཁྲུགས་<wbr></wbr>པའི་<wbr></wbr>མི་</span>, the man whose very character is an utter chaos. -</p> -<p><span lang="bo">འཁུར་<wbr></wbr>བ་</span>, 21. Ordinarily to carry, but here to carry back, i.e. to repay, render, return. -</p> -<p>Example: <span lang="bo">ཕ་<wbr></wbr>མའི་<wbr></wbr>དྲིན་<wbr></wbr>འཁུར་<wbr></wbr>དགོས་</span>, You must render your parents their kindness. The verb <span lang="bo">འཇལ་<wbr></wbr>བ་</span>, primarily ‘to weigh’, is equally so used; see J. s.v. 4. For the above example the -word <span lang="bo">ལན་</span> would ordinarily be inserted, <span lang="bo">ཕ་<wbr></wbr>མའི་<wbr></wbr>དྲིན་<wbr></wbr>ལན་<wbr></wbr>འཁུར་<wbr></wbr>དགོས་</span>, but this would lessen the force of the illustration for our purpose as <span lang="bo">ལན་</span> means here ‘return,’ and <span lang="bo">དྲིན་<wbr></wbr>ལན</span><span class="corr" id="xd31e2858" title="Not in source"><span lang="bo">༌</span></span>, ‘a kindness in return.’ The above sentence can be expressed in three ways: <span lang="bo">ཕ་<wbr></wbr>མའི་<wbr></wbr>དྲིན་</span> (with or without <span lang="bo">ལན་</span>), <span lang="bo">འཁུར་</span> (or <span lang="bo">འཇལ་</span>, or <span lang="bo">ལོག་</span>), <span lang="bo">དགོས་</span>. -</p> -<p><span lang="bo">གངས་<wbr></wbr>རི་<wbr></wbr>མ་</span>, title. Mother Snow Mountain. The affixes to <span class="corr" id="xd31e2885" title="Not in source"><span lang="bo">རི་</span></span> are according to J. <span lang="bo">བོ་</span> and <span lang="bo">ག་</span>; Desg. adds <span lang="bo">ངོ་</span>; S. Ch. <span class="pageNum" id="pb28">[<a href="#pb28">28</a>]</span>D. only <span lang="bo">བོ་</span>; Bell and Henderson no affix. Of these <span lang="bo">བོ་</span> gives a definite sense of greatness to the mountain. (See S. Ch. D., Grammar, Introduction, -p. 18). Here the particle <span lang="bo">མ་</span> is not an inherent part of the substantive, but is added to give a feminine sense -to the word, which here means something like ‘Mother Mountain,’ the big mountain being -as it were the mother of all smaller hills and heights around it. My informants were -definitely of opinion that, here, ‘Mother Mountain’ and not ‘Lady Mountain’ was meant. -So we should not understand the expression as ‘Her Majesty or Ladyship the Snow Mountain.’ -The meaning though grammatically important remains better neglected in the translation. -</p> -<p><span lang="bo">གངས་<wbr></wbr>རིའི་<wbr></wbr>ཁྲོད་<wbr></wbr>འདི་<wbr></wbr>ན་</span>, 25. In this snow-mountain-mass, i.e. monastery. <span lang="bo">རི་<wbr></wbr>ཁྲོད་</span> as monastery in J. s.v. <span lang="bo">རི་</span> but not s.v. <span lang="bo">ཁྲོད་</span><span class="corr" title="Not in source">.</span> Bell has <span lang="bo">རི་<wbr></wbr>ཁྲོད་</span> as ‘cell (of hermit).’ -</p> -<p>Here the expression seems rather to indicate Gendundub’s own monastery (be it Daipung, -Tashilhunpo or Namgyalchöde) than Galdan, spoken of in the second verse. See Schulemann, -<span lang="de">Gesch. der <span class="corr" id="xd31e2931" title="Source: Dailalamas">Dalailamas</span></span>, pp. 92 fll. See <span lang="bo">འབྲོག་</span> and <span lang="bo">ཤར་</span>. -</p> -<p><span lang="bo">གོ་<wbr></wbr>ལག་</span> see <span lang="bo">སྐྱོ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">གོལ་<wbr></wbr>ས་</span>, 33. J. <span lang="bo">འགོལ་<wbr></wbr>ས་</span>, error, mistake. In Desg. <span lang="bo">འགོལ་<wbr></wbr>ས་</span> or <span lang="bo">འགོལ་<wbr></wbr>བའི་<wbr></wbr>གནས་</span>, solitary spot (s.v. <span lang="bo">འགོལ་</span>) and <span lang="bo">ལམ་<wbr></wbr>གོལ་</span> (s.v. <span lang="bo">གོལ་</span>), ‘has lost his way’; and also <span lang="bo">འགོལ་<wbr></wbr>སར་<wbr></wbr>གནས་<wbr></wbr>སུ་</span> to put apart; <span lang="bo">འགོལ་<wbr></wbr>ལམ་</span>, a separate road, a side road (<span lang="fr">route détournée</span>). According to Desg. only the past form of <span lang="bo">འགོལ་<wbr></wbr>བ་</span>, i.e. <span lang="bo">གོལ་<wbr></wbr>བ་</span>, means to have erred, gone astray, both physically and morally. S. Ch. D. copies -J., but adds to J.’s <span lang="bo">འགོལ་<wbr></wbr>ས་</span>, the place where two roads separate: ‘so as to create doubt in the mind regarding -the right path.’ Schroeter (p. 451<i>a</i>) has two entries <span lang="bo">འགོལ་<wbr></wbr>བ་</span>, ‘remote,’ and <span lang="bo">འགོལ་<wbr></wbr>བའི་<wbr></wbr>གནས་</span>, ‘a closet.’ J. has the latter expression as ‘a hermitage,’ <span class="pageNum" id="pb29">[<a href="#pb29">29</a>]</span>and Desg., as above, ‘solitary spot.’ In our passage <span lang="bo">ལམ་<wbr></wbr>གོལ་<wbr></wbr>ས་</span> does not mean ‘the mistake as to the road,’ or Anglice ‘the error of his ways.’ -</p> -<p>In our passage <span lang="bo">ལམ་<wbr></wbr>གོལ་</span> has to be taken together in the sense of <span lang="bo">ལོག་<wbr></wbr>ལམ་</span> = <span lang="bo">ལམ་<wbr></wbr>ལོག་</span> = <span lang="bo">ལམ་<wbr></wbr>ངན་</span>, the wrong road (in a religious sense, in contrast to the <span lang="bo">ལམ་<wbr></wbr>མཐོན་<wbr></wbr>པོ་</span> of l. 31). <span lang="bo">ལམ་<wbr></wbr>གོལ་<wbr></wbr>ས་</span> is here to be understood as a ‘wrong-road-place,’ as the spot or place (<span lang="bo">ས་</span> = <span lang="bo">ས་<wbr></wbr>ཆ་</span>) <i>which is</i>, or proves to be, the wrong road, i.e. the place where one realizes that the road -on which one is, is the wrong road, or, perhaps better, that the road is a wrong road -(= place) to be in, a wrong-road-spot, indeed. -</p> -<p>The meanings, recorded in the Dicts. for compounds with or without initial <span lang="bo">འ་</span> of <span lang="bo">འགོལ་<wbr></wbr>བ་</span>, seem logical, as one who <i>has</i> separated himself from the road<span class="corr" id="xd31e3041" title="Not in source">,</span> <i>is</i> astray, <i>is</i> mistaken, <i>is</i> (in moral or intellectual matters) in the wrong, in error. -</p> -<p>Note this example of the use of the verb: <span lang="bo">ལན་<wbr></wbr>རིག་<wbr></wbr>པ་<wbr></wbr>བསྒྲིམས་<wbr></wbr>ནས་<wbr></wbr>རྒྱབ་<wbr></wbr>མ་<wbr></wbr>གཏོགས་<wbr></wbr>འགོལ་<wbr></wbr>ཡོང་<wbr></wbr>ངོ་</span>, answer very carefully otherwise you will make a mistake. -</p> -<p>[<span lang="bo">རིག་<wbr></wbr>པ་<wbr></wbr>བསྒྲིམས་<wbr></wbr>ནས་</span>, ‘having twisted, squeezed, screwed up your brains??’ = adv., carefully, attentively.] -</p> -<p><span lang="bo">གོས་<wbr></wbr>ལག་</span> see <span lang="bo">སྐྱོ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">གླུ་</span> see <span lang="bo">མགུར་<wbr></wbr>མ་</span>. -</p> -<p><span lang="bo">གླུད་</span>, 40. Ransom. Is here rather <span lang="bo">གླུད་<wbr></wbr>ཚབ་</span>, well defined by S. Ch. D., s.v. The meaning of <span lang="bo">གླུད་<wbr></wbr>ཚབ་</span> is probably ‘the ransom (which is thrown to the evil spirit) as a substitute for, -representative of (the person on whose behalf the offering is made),’ J.’s <span lang="bo">མི་<wbr></wbr>གླུད་</span> ‘a man’s image which in his stead is cast <span class="pageNum" id="pb30">[<a href="#pb30">30</a>]</span>away in the <span lang="bo">གཏོར་<wbr></wbr>མ</span><span class="corr" id="xd31e3093" title="Not in source"><span lang="bo">༌</span></span>,’ a ransom in effigy. There are, however, uses of <span lang="bo">གླུད་</span> in which the primary sense is perhaps rather ‘effigy’ than ‘ransom.’ In a ritual -describing the construction of the torma cake it is said that the <span lang="bo">སྐུ་<wbr></wbr>གླུད་</span> (together with many other moulds) must be imprinted on the dough or paste. Here the -word seems to mean no more than ‘a mould constituting an effigy of the body.’ Though -all the torma-cake material is thrown away after it has served its purpose, these -imprinted effigies do not seem to serve specially as ransoms like the <span lang="bo">གླུད་<wbr></wbr>ཚབ་</span> and <span lang="bo">མི་<wbr></wbr>གླུད་</span> quoted above. -</p> -<p>As to J.’s queried <span lang="bo">ཁོ་<wbr></wbr>མི་<wbr></wbr>གླུད་<wbr></wbr>ཡིན་</span> (and the slightly different <span lang="bo">མི་<wbr></wbr>ཁོ་<wbr></wbr>གླུད་<wbr></wbr>ཡིན་</span>), this is explained as follows. The first phrase means: he is a lü in human form -(a man-lü, <i>cf.</i> werwolf; D. <span lang="nl">een lü in menschenvorm, menschelijke gedaante</span>). <span lang="bo">མི་<wbr></wbr>ཁོ་</span> means ‘that man, there (with a pointing out by word or finger).’ For instance: that -man John, that king <span lang="bo">ཀོ་<wbr></wbr>ཀོ་</span>. ‘That man’ alone would be <span lang="bo">མི་<wbr></wbr>དེ་</span><span class="corr" title="Not in source">.</span> But the second phrase would mean: ‘that man so-and-so is a very devil.’ J.’s rendering -of the first phrase as ‘he is a curse, an anathema, one deserving to be cursed’ seems -too strong. Rather ‘an unmitigated nuisance,’ for, though harsh, it may be said by -a mother of her own child when it is naughty and unruly. The sense seems to be ‘devil’ -(as may also be applied to children or wicked grown-ups in English ‘they are true -devils<span class="corr" id="xd31e3133" title="Source: ’,">,’</span> D. ‘<span lang="nl">een paar baarlijke duivels</span>’) and seems to be a case of meaning-shifting from result to cause (pale death!), -the lü being the ransom thrown to the evil spirit, Anglice devil. The association -does not seem to be that of worthlessness, hatefulness, something good for nothing, -only fit to be thrown away like a lü. -</p> -<p>As to the above King Koko, this is a facetious name applied (something like thingumbob) -to such Tibetans as ape Chinese manners in dress and in other ways. <span lang="bo">ཀོ་<wbr></wbr>ཀོ་</span> is said to be a Chinese word for Tib. <span lang="bo">ཨ་<wbr></wbr>ཇོ་</span> or <span lang="bo">ཇོ་<wbr></wbr>ཇོ་</span>, elder brother. A Tibetan, strutting about in Darjeeling with Chinese cap and <span class="pageNum" id="pb31">[<a href="#pb31">31</a>]</span>coat may hear the sarcasm addressed to him: <span lang="bo">ཀོ་<wbr></wbr>ཀོ་<wbr></wbr>ལགས་<wbr></wbr>ག་<wbr></wbr>པ་<wbr></wbr>ཕེབས་<wbr></wbr>ཀྱི་<wbr></wbr>ཡིན་<wbr></wbr>ནམ་</span> ‘Well Mr. Chinaman (or John Ch., Uncle Ch.) where are you going to?<span class="corr" id="xd31e3156" title="Not in source">’</span> (‘Mossioo’ of the mid-Victorian Punch and music hall ditties). -</p> -<p><span lang="bo">གླུད་<wbr></wbr>ཚབ་</span> see <span lang="bo">གླུད་</span>. -</p> -<p><span lang="bo">དགའ་<wbr></wbr>ལྡན་</span> see <span lang="bo">དགེ་<wbr></wbr>ལྡན་</span>. -</p> -<p><span lang="bo">དགེ་<wbr></wbr>ལྡན་</span>, 6. Clearly printed in both copies, not <span lang="bo">དགའ་<wbr></wbr>ལྡན་</span>. This name, ‘the virtuous,’ seems to refer to the Gelukpa sect, though the monastery -which is here meant is usually called <span lang="bo">དགའ་<wbr></wbr>ལྡན་</span>. The relation between the two terms is not quite clear. Grünwedel, in his <span class="corr" id="xd31e3182" title="Not in source">‘</span><span lang="de">Mythologie des Buddhismus</span>,<span class="corr" id="xd31e3186" title="Not in source">’</span> etc., p. 72, speaks of ‘<span lang="de">das Kloster dGa-ldan oder dGe-ldan.</span>’ Günther Schulemann in ‘<span lang="de">Die Geschichte der Dalailamas</span>,’ p. 65, speaks of the ‘<span lang="de">Schule, die zuerst dGa-ldan-pa, dann aber dGe-ldan-pa oder dGe-lugs-pa, ‘die Tugendsekte’, -genannt wurde.</span>’ Modern Tibetans seem to know only the name <span lang="bo">དགའ་<wbr></wbr>ལྡན་</span> for the famous monastery. -</p> -<p><span lang="bo">དགྲ་<wbr></wbr>ཉོན་<wbr></wbr>མོངས་</span>, 37. This is an apposition. The enemies, the sins; the enemies who <i>are</i> the sins; ‘these enemies of sins’ as in ‘these rascals of boys.’ See <span lang="bo">ཉོན་<wbr></wbr>མོངས་</span><span class="corr" title="Not in source">.</span> -</p> -<p><span lang="bo">མགུར་<wbr></wbr>མ་</span>, title. Its hon. form is <span lang="bo">གསུང་<wbr></wbr>མགུར་</span>. As a single word the affix <span lang="bo">མ་</span> is required, which may disappear in compounds. Bell gives as meaning of <span lang="bo">མགུར་<wbr></wbr>མ་</span> ‘religious song,’ Henderson ‘hymn.’ -</p> -<p>As J. points out, the profane song is <span lang="bo">གླུ་</span> and the religious song <span lang="bo">མགུར་<wbr></wbr>མ་</span>. A synonym for <span lang="bo">གླུ་</span> is <span lang="bo">གཞེས་</span> (not in the three Dicts. but in Bell and Henderson s.v. song). -</p> -<p><abbr title="Sarat Chandra Das’">S. Ch. D.’s</abbr> <span lang="bo">གླུ་<wbr></wbr>གཞེས་</span> ‘sportive song’ is not supported by the data in J. or Desg., nor by my informants. -They take the <span class="pageNum" id="pb32">[<a href="#pb32">32</a>]</span>second part of this compound as a misprint for <span lang="bo">གཞེས་</span> and hold that <span lang="bo">གླུ་<wbr></wbr>གཞེས་</span> is a double-form with the meaning of either of its parts: song. The word <span lang="bo">མགུར་<wbr></wbr>མ་</span> has one honorific form, <span lang="bo">གསུང་<wbr></wbr>མགུར་</span>. The words <span lang="bo">གླུ་</span> and <span lang="bo">གཞེས་</span> have each various hon. forms: <span lang="bo">གསུང་<wbr></wbr>གཞེས</span> (recorded in Bell) and <span lang="bo">གསུང་<wbr></wbr>གླུ་</span>. Desg. has a <span lang="bo">གསུང་<wbr></wbr>མགུར་</span>, pleasant song, but my oral information does not support this special meaning. -</p> -<p>Note the difference between J. <span lang="bo">སྐྱིད་<wbr></wbr>གླུ་</span> (s.v. <span lang="bo">སྐྱིད་</span>), ‘song of joy,’ and Desg. id. s.v. <span lang="bo">གླུ་</span> ‘<span lang="fr">chant érotique</span>.’ -</p> -<p>In Redslob’s translation of the Psalms into classical Tibetan, the word <span lang="bo">གསུང་<wbr></wbr>མགུར་</span> is used for psalm. -</p> -<p>The following table may be useful. -</p> -<div class="table"> -<table> -<tr> -<td class="cellLeft cellTop"><span class="seg">Ordinary</span> -</td> -<td class="cellTop"><span lang="bo">མགུར་<wbr></wbr>མ་</span> -</td> -<td class="cellTop">= <span class="seg">hon.</span> -</td> -<td class="cellTop"> </td> -<td class="cellRight cellTop"><span lang="bo">གསུང་<wbr></wbr>མགུར་</span></td> -</tr> -<tr> -<td rowspan="3" class="rowspan cellLeft xd31e3318"><span class="seg"><span class="ditto"><span class="s">Ordinary</span><span class="d"><span class="i">,,</span></span></span> </span> -</td> -<td rowspan="3" class="rowspan xd31e3318"><span lang="bo">གླུ་</span> -</td> -<td rowspan="3" class="rowspan xd31e3318">= <span class="seg"><span class="ditto"><span class="s">hon.</span><span class="d"><span class="i">,,</span></span></span> </span> -</td> -<td rowspan="3" class="rowspan leftbrace"><img src="images/lbrace3.png" alt="{" width="12" height="60"></td> -<td class="cellRight"><span lang="bo">མགུལ་<wbr></wbr>གླུ་</span></td> -</tr> -<tr> -<td class="cellRight"><span lang="bo">བཞེས་</span> (sic.) <span lang="bo">གླུ་</span> (??)</td> -</tr> -<tr> -<td class="cellRight"><span lang="bo">གསུང་<wbr></wbr>གླུ་</span></td> -</tr> -<tr> -<td rowspan="2" class="rowspan cellLeft cellBottom xd31e3318"><span class="seg"><span class="ditto"><span class="s">Ordinary</span><span class="d"><span class="i">,,</span></span></span> </span> -</td> -<td rowspan="2" class="rowspan cellBottom xd31e3318"><span lang="bo">གཞེས་</span> -</td> -<td rowspan="2" class="rowspan cellBottom xd31e3318">= <span class="seg"><span class="ditto"><span class="s">hon.</span><span class="d"><span class="i">,,</span></span></span> </span> -</td> -<td rowspan="2" class="rowspan leftbrace cellBottom"><img src="images/lbrace2.png" alt="{" width="12" height="40"></td> -<td class="cellRight"><span lang="bo">གསུང་<wbr></wbr>གཞེས་</span></td> -</tr> -<tr> -<td class="cellRight cellBottom"><span lang="bo">མགུལ་<wbr></wbr>གཞེས་</span> (<span id="xd31e3372"></span>rare) ??</td> -</tr> -</table> -</div><p> -</p> -<p><span lang="bo">འགོལ་<wbr></wbr>བ་</span> see <span lang="bo">གོལ་<wbr></wbr>ས་</span>. -</p> -<p><span lang="bo">འགོལ་<wbr></wbr>ས་</span> see <span lang="bo">གོལ་<wbr></wbr>ས་</span>. -</p> -<p><span lang="bo">འགྱེ་<wbr></wbr>བ་</span> and <span lang="bo">འགྱེད་<wbr></wbr>པ་</span>, 38. Attention must be drawn to the fact that Desg. identifies <span lang="bo">འགྱེད་<wbr></wbr>པ་</span> with <span lang="bo">འགྱེ་<wbr></wbr>བ་</span> as against J.’s distinction between the two forms as neutral and active. Also that -Desg.’s explanation of <span lang="bo">གཡུལ་<wbr></wbr>འགྱེད་</span> etc., as ‘to put (the <span class="pageNum" id="pb33">[<a href="#pb33">33</a>]</span>enemy) to flight in battle,’ seems more probable than J.’s ‘to fight a battle,’ etc. -The explanation of <span lang="bo">འགྱེད་<wbr></wbr>པ་</span>, by <span lang="bo">འཕམ་</span> in the note on <span lang="bo">གཤགས་<wbr></wbr>འགྱེད་<wbr></wbr>པ་</span>, q.v., seems to support this supposition. S. Ch. D. gives as a meaning of <span lang="bo">འགྱེད་<wbr></wbr>པ་</span> ‘to institute, set going’ and translates accordingly <span lang="bo">འཐབ་<wbr></wbr>མོ་<wbr></wbr>འགྱེད་<wbr></wbr>པ་</span> as ‘to start a combat,’ as against J. ‘to combat’ alone. Also <span lang="bo">གཡུལ་<wbr></wbr>འགྱེད་<wbr></wbr>པ་<wbr></wbr>པོ་</span> ‘one who gives battle.’ Desg. s.v. <span lang="bo">གཡུལ་</span> (p. 923): <span lang="bo">གཡུལ་<wbr></wbr>འཐབ་</span> or <span lang="bo">གཡུལ་<wbr></wbr>འགྱེད་</span> ‘to fight in battle, to combat.’ <i>Cf.</i> also J. s.v. <span lang="bo">གཡུལ་</span>. S. Ch. D. copies J. as against Desg. <span lang="bo">གཡུལ་<wbr></wbr>འགྱེད་<wbr></wbr>པ་</span>, ‘to fight a battle.’ These words <span lang="bo">འགྱེ་<wbr></wbr>བ་</span> and <span lang="bo">འགྱེད་<wbr></wbr>པ་</span>, again, need further investigation supported by quotations (as well as the word <span lang="bo">གཡུལ་</span> with which they are used). -</p> -<p><span lang="bo">རྒ་<wbr></wbr>བ་</span>, 33. To be old, the state of being old, old age. Example <span lang="bo">སྐེ་<wbr></wbr>རྒ་<wbr></wbr>ན་<wbr></wbr>འཆིའི་<wbr></wbr>སྡུག་<wbr></wbr>བསྔལ་<wbr></wbr>ཡོད་</span>, ‘the being born, growing old, being ill, dying are sorrows,’ or ‘birth, old age, -illness and death are sorrowful.’ <i>Cf.</i> the treatment of the first four words in J. <span lang="bo">རྒས་<wbr></wbr>པའི་</span>, with following verb, to be translated as ‘of old age,’ literally: of (belonging -to, attendant on) having become old; for instance, the joys, sorrows, etc., of the -state of having become old (of old age) = <span lang="bo">རྒས་<wbr></wbr>པའི་<wbr></wbr>སྐྱིད་<wbr></wbr>པོ་</span> (or <span lang="bo">སྡུག་<wbr></wbr>པོ་</span>). This is not the subst. <span lang="bo">རྒས་</span> or <span lang="bo">རྒས་<wbr></wbr>པོ་</span> of Desg. J. treats <span lang="bo">རྒ་<wbr></wbr>བ་</span> as a verb with <span lang="bo">རྒས་</span> as a past tense, taking <span lang="bo">རྒད་<wbr></wbr>པ་</span> and <span lang="bo">རྒན་<wbr></wbr>པ་</span> as adjectives from which the usual substantives in <span lang="bo">པོ་</span>, <span lang="bo">མོ་</span>, etc., are made. Desg. gives the four forms <span lang="bo">རྒ་</span>, <span lang="bo">རྒད་</span>, <span lang="bo">རྒན་</span> and <span lang="bo">རྒས་</span> <span class="pageNum" id="pb34">[<a href="#pb34">34</a>]</span>as substantives and has no verb ‘to be old.’ J.’s analysis seems the more accurate -one. J.’s <span lang="bo">རྒས་<wbr></wbr>ཀ་</span> ‘old age’ is absent in Desg., whilst this latter has a <span lang="bo">རྒས་</span> without affix as ‘old man,’ ‘old age.’ This word S. Ch. D. has as = <span lang="bo">རྒ་<wbr></wbr>བ་</span> ‘old, ripe’; whilst he adds <span lang="bo">རྒས་<wbr></wbr>པ་</span> = <span lang="bo">རྒད་<wbr></wbr>པོ་</span> ‘aged, old; exhausted, infirm; an old man.’ This group needs proper quotations for -final settlement. -</p> -<p>My oral information on some of these points is as follows: The use of <span lang="bo">རྒས་</span> alone, as ‘old, ripe’ is denied. <span lang="bo">རྒས་<wbr></wbr>པ་</span> does not mean <span lang="bo">རྒད་<wbr></wbr>པོ་</span> ‘old,’ because <span lang="bo">རྒས་<wbr></wbr>པ་</span> requires a <span lang="bo">ལོ་</span> ‘grown old in years’ in that sense. As an independent adjective, however, it means -‘worn out, exhausted, thin, lean, aged, grown older,’ and is in that case an equivalent -for <span lang="bo">རྒད་<wbr></wbr>པོ་</span><span class="corr" title="Not in source">.</span> Troubles make a man <span lang="bo">རྒས་<wbr></wbr>པ་</span> ‘age him’; make him <i>as if</i> old. Age makes a man <span lang="bo">རྒད་<wbr></wbr>པོ་</span>, old, i.e. <i>really</i> old. For the use of <span lang="bo">རྒས་<wbr></wbr>ཀ་</span> the following two illustrations were given: <span lang="bo">རྒས་<wbr></wbr>ཀའི་<wbr></wbr>དུས་<wbr></wbr>ལ་<wbr></wbr>ལས་<wbr></wbr>འདི་<wbr></wbr>འདྲ་<wbr></wbr>མ་<wbr></wbr>བྱེད་</span> ‘don’t do such work (or things: or don’t behave in that manner) in your old age;<span class="corr" id="xd31e3567" title="Not in source">’</span> <span lang="bo">རྒས་<wbr></wbr>ཀ་<wbr></wbr>ཤི་<wbr></wbr>བའི་<wbr></wbr>དུས་<wbr></wbr>ལ་<wbr></wbr>བསམ་<wbr></wbr>བློ་<wbr></wbr>ངན་<wbr></wbr>པ་<wbr></wbr>མ་<wbr></wbr>ཐོང་</span>, ‘don’t think bad (evil) thoughts in your old age when (whilst) death is drawing -near.’ -</p> -<p><span lang="bo">རྒད་</span>, <span lang="bo">རྒན་</span>, <span lang="bo">རྒས་</span> see <span lang="bo">རྒ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">རྒྱ་</span> (or <span lang="bo">རྒྱལ་</span>) <span lang="bo">སྒོ་</span> see <span lang="bo">སྒོ་</span>. -</p> -<p><span lang="bo">རྒྱན་<wbr></wbr>མཁན་<wbr></wbr>པོ་</span> see <span lang="bo">རྒྱན་<wbr></wbr>པ་</span>. -</p> -<p><span lang="bo">རྒྱན་<wbr></wbr>ཆ་</span> see <span lang="bo">རྒྱན་<wbr></wbr>པ་</span>. -</p> -<p><span lang="bo">རྒྱན་<wbr></wbr>རྣམས་</span> see <span lang="bo">རྒྱན་<wbr></wbr>པ་</span>. -<span class="pageNum" id="pb35">[<a href="#pb35">35</a>]</span></p> -<p><span lang="bo">རྒྱན་<wbr></wbr>པ་</span> and <span lang="bo">བརྒྱན་<wbr></wbr>པ་</span>, 54. The treatment of these words in the Dicts. seems unsatisfactory. None of the -Dicts. give a passive verb <span lang="bo">རྒྱན་<wbr></wbr>པ་</span> or <span lang="bo">བརྒྱན་<wbr></wbr>པ་</span> ‘being adorned, being decked out, embellished,’ etc. J. has only <span lang="bo">རྒྱན་</span> as a subst. ‘ornament, decoration,’ and a verb <span lang="bo">བརྒྱན་<wbr></wbr>པ་</span> ‘to adorn, decorate, provide with.’ According to this his own example <span lang="bo">ཉ་<wbr></wbr>མགོ་<wbr></wbr>ས་<wbr></wbr>ཡིས་<wbr></wbr>བརྒྱན་<wbr></wbr>པ་</span> should not mean, as he says, ‘the letter <i>nya</i> (<span lang="bo">ཉ་</span>) being provided with an <i>S</i> above it’ (= <span lang="bo">སྙ་</span>), but rather something like ‘to adorn the letter <i>nya</i> with a <i>sa</i> as a topletter.’ -</p> -<p>Desg. knows a verb <span lang="bo">རྒྱན་<wbr></wbr>པ་</span> or <span lang="bo">རྒྱན་<wbr></wbr>རྒྱབ་</span> (or <span lang="bo">བྱེད་</span> or <span lang="bo">བཀོད་</span>) with the meaning of ‘to adorn,’ with a past tense <span lang="bo">བརྒྱན་</span>, ‘ornavi, ornatus, orné,’ whatever that means. He and J. quote also a <span lang="bo">རྒྱན་<wbr></wbr>གྱིས་<wbr></wbr>བརྒྱན་<wbr></wbr>པ་</span> ‘adorned,’ in which the <span lang="bo">རྒྱན་</span> has clearly a substantival value, like in <span lang="bo">རྒྱན་<wbr></wbr>མེད་<wbr></wbr>པ་</span>, ‘without adornment, unadorned.’ -</p> -<p><abbr title="XX">S.v.</abbr> <span lang="bo">བརྒྱན་</span> Desg. says: ‘<span lang="la">praet. verbi <span lang="bo">རྒྱན་<wbr></wbr>པར་</span>, ornatus, et v. act. ornare, orné, orner</span>,’ and he adds <span lang="bo">བརྒྱན་<wbr></wbr>པ་</span> or <span lang="bo">ཆ་</span> ‘ornament.’ Bell has <span lang="bo">རྒྱན་<wbr></wbr>ཆ་</span> for ornament. But J. knows no <span lang="bo">བརྒྱན་<wbr></wbr>པ་</span> or <span lang="bo">ཆ་</span> as substantives and refers expressly to the unprefixed <span lang="bo">རྒྱན་</span> for the substantives. He further equates <span lang="bo">རྒྱན་<wbr></wbr>ཆ་</span> and <span lang="bo">རྒྱན་<wbr></wbr>རྣམས་</span> ‘ornaments’ (plural). Under <span lang="bo">འདོགས་<wbr></wbr>པ་</span>, ‘to put on,’ we find further <span lang="bo">རྒྱན་<wbr></wbr>འདོགས་<wbr></wbr>པ་</span>, to put on gay clothes, finery (s.v. <span lang="bo">རྒྱན་</span>, the same expression is translated as ‘to adorn one’s self,’) and <span lang="bo">རྒྱན་<wbr></wbr>བཟང་<wbr></wbr>པོ་<wbr></wbr>བཏགས་<wbr></wbr>པ་</span>, ‘beautifully attired’ (Mil.). If these translations are idiomatically true we should -expect <span class="pageNum" id="pb36">[<a href="#pb36">36</a>]</span>(<span lang="bo">བ</span>) <span lang="bo">རྐྱན་</span> to have a wider sense than the English ornament, rather anything beautiful or fine, -whether ornaments (in the sense of trinkets) or not. The word adornment would fit -better. (<i>Cf.</i> D. <span lang="nl">tooi</span>, G. <span class="corr" id="xd31e3750" lang="de" title="Source: Smuck">Schmuck</span>.) -</p> -<p>Desg. gives no example of <span lang="bo">རྒྱན་<wbr></wbr>པ་</span> with a clearly active value of the verb ‘to ornament,’ but both in J. and Desg. such -examples are given under <span lang="bo">བརྒྱན་<wbr></wbr>པ་</span>. Desg. gives as synonyms <span lang="bo">ལེགས་<wbr></wbr>བྱེད་</span> and <span lang="bo">མཛེས་<wbr></wbr>བྱེད་</span> and it is a question whether in these expressions <span lang="bo">བྱེད་</span> can have the neuter sense of ‘to act as’ = ‘to be’ (like in <span lang="bo">རྒྱལ་<wbr></wbr>པོ་<wbr></wbr>བྱེད་<wbr></wbr>པ་</span>). S. Ch. D. (who has several misprints in his syns. for <span lang="bo">རྒྱན་</span>) quotes s.v. <span lang="bo">འགོད་<wbr></wbr>པ་</span> (292<i>b</i>) a <span lang="bo">བརྒྱན་<wbr></wbr>དགོད་<wbr></wbr>པ་</span>, ‘to arrange ornaments (tastefully); to decorate, adorn, to construct or adjust grammatical -forms, sentences, (Zam.).’ This latter use of <span lang="bo">བརྒྱན་</span> is evidently the clue to the expression, quoted elsewhere by Desg. and S. Ch. D.: -<span lang="bo">རྒྱན་<wbr></wbr>མཁན་<wbr></wbr>པོ་</span>, <span class="corr" id="xd31e3792" title="Source: अलंकरपण्डित"><span lang="sa" class="deva">अलंकारपण्डित</span></span>, one versed in rhetoric, a clever orator. The equation <span lang="bo">རྒྱན་<wbr></wbr>པ་</span> = <span lang="bo">བཞག་<wbr></wbr>པ་</span> (in the modern language, v. Bell, to put, place), given by S. Ch. D. is denied by -both my teachers, though confirmed by Desg.; they know of no Tibetan word of this -spelling and sound with the meaning bejewelled, adorned, decorated, as is the correct -translation of the <span class="corr" id="xd31e3806" title="Source: Skr.">Sk.</span> equivalent cited, <span lang="sa" class="deva">मण्डित</span>. Yet may <span lang="bo">རྒྱན་</span> (<span lang="bo">པ་</span>) perhaps mean ‘an ornamented object’, hence ‘die, dice’; hence again Desg. ‘<span lang="fr">objets mêlés pour tirer les sorts</span>’, and lastly ‘stake’ (in gambling) and ‘lot’? This first meaning is not in the Dicts. -but would settle the question discussed a few lines lower down, and explain those -combinations with <span lang="bo">རྒྱན་</span> which refer to gambling and divination. In connection with the immediately following -articles in S. Ch. D., <span lang="bo">རྒྱན་<wbr></wbr>བཞག་<wbr></wbr>མཁན</span><span class="corr" id="xd31e3827" title="Not in source"><span lang="bo">༌</span></span>, ‘one who joins in a wager, gambler’ [one who puts up his jewels, ornaments for <span class="pageNum" id="pb37">[<a href="#pb37">37</a>]</span>a stake?], and <span lang="bo">རྒྱན་<wbr></wbr>དོར་<wbr></wbr>བ་</span> or <span lang="bo">བཞག་<wbr></wbr>པ་</span>, ‘a dice-rogue, a gamester, one who throws dice,’ etc., it should be ascertained -whether there is a Tibetan word with <span lang="bo">རྒྱན་</span> which means die, dice, or whether the combinations refer to the staking of ornaments -and jewels in gambling. -</p> -<p>S.v. <span lang="bo">བརྒྱན་<wbr></wbr>པ་</span> S. Ch. D. gives no news, treating this word, however, as a verb, and referring to -<span lang="bo">རྒྱན་</span> for the subst. -</p> -<p>As a result of this little investigation we come to the conclusion that it is legitimate -to inquire whether there is not a Tibetan verb <span lang="bo">རྒྱན་<wbr></wbr>པ་</span> (more likely than <span lang="bo">བརྒྱན་<wbr></wbr>པ་</span>) with the passive or neuter sense of ‘being decked out, being ornamented or adorned, -showing gaily.’ What would render such a word exactly in English is difficult to see, -unless we coin a verb ‘to splendiferate,’ but D. <span lang="nl">pronken (pronken in vollen luister)</span> comes near to it. Other related words would be: to blaze forth, to shine out, to -cut a dash, or else to swagger, to swank, to preen, to strut, or again to be graced -with or by, to show forth, etc., but especially ‘to display’ in the technical zoological -sense. -</p> -<p>An instructive illustration in this matter is furnished by the following two sentences, -both with the same meaning: <span lang="bo">ཐང་<wbr></wbr>ཀ་<wbr></wbr>རི་<wbr></wbr>མོས་<wbr></wbr>བརྒྱན་<wbr></wbr>འདུག་</span>, or <span lang="bo">ཐང་<wbr></wbr>ཀ་<wbr></wbr>འདི་<wbr></wbr>ལ་<wbr></wbr>རི་<wbr></wbr>མོས་<wbr></wbr>བརྒྱན་<wbr></wbr>འདུག་</span>, of which the best idiomatic translation is: O, what a fine picture!; how fine is -the painting (drawing) of (in) (this) picture! -</p> -<p>But the psychological translation is in the first case: ‘This picture is by-lines-(fine<span id="xd31e3872"></span>)-displaying’, and in the second case: ‘To this picture there is a by-the-lines-(drawings)-ornamentation -(or display).’ -</p> -<p><span lang="bo">རྒྱལ་<wbr></wbr>སྒོ་</span> see <span lang="bo">སྒོ་</span>. -</p> -<p><span lang="bo">རྒྱལ་<wbr></wbr>བ་</span>, 6. According to J., III, also ‘superior, excellent, eminent.’ <span lang="bo">རྣམ་<wbr></wbr>པར་<wbr></wbr>རྒྱལ་<wbr></wbr>བ་</span>, ‘most excellent, illustrious.’ This may be the meaning here. Whether there is a -connection between the word as used here and the <span lang="bo">རྒྱལ་<wbr></wbr>བ་</span> title of the Dalai Lamas may be left undecided. -<span class="pageNum" id="pb38">[<a href="#pb38">38</a>]</span></p> -<p><span lang="bo">རྒྱུད་</span>, 30. Here character, heart, disposition, etc. It is curious that this meaning, given -by J. and Desg., is absent in S. Ch<span class="corr" title="Not in source">.</span> D. -</p> -<p><span lang="bo">སྒོ་</span>, 39, 40. Door. Though the average Tibetan house (if it be not a mere hut) has two -doors<span class="corr" id="xd31e3903" title="Source: .">,</span> a front door and a back door, they are not on a principle located in the eastern -and western sides of the house. For the text the words east and west have no special -significance; they are simply used <span lang="bo">དཔེ་<wbr></wbr>འདྲ་<wbr></wbr>པོ་</span>, by way of speech, as an example, illustration or comparison. -</p> -<p>The front (main, public) door is called <span lang="bo">གཞུང་<wbr></wbr>སྒོ་</span> or <span lang="bo">རྒྱ་</span> (or <span lang="bo">རྒྱལ་</span>) <span lang="bo">སྒོ་</span>. The first word is interpreted as the ‘main,’ ‘public,’ or ‘middle’ door; the second -as the ‘wide’ or ‘royal’ door. The back door is called <span class="corr" id="xd31e3923" title="Source: ལྟགསྒོ་"><span lang="bo">ལྟག་<wbr></wbr>སྒོ་</span></span> (in J. s.v. <span lang="bo">ལྟག་<wbr></wbr>པ་</span>), which is explained as ‘the door for horses and cattle.’ The <span lang="bo">སྐྱེད་<wbr></wbr>སྒོ་</span> quoted by J., p. 29<i>b</i>, is unknown to my informants. They only know a <span class="corr" id="xd31e3940" title="Source: སྐྱེསྒོ་"><span lang="bo">སྐྱེ་<wbr></wbr>སྒོ་</span></span>, ‘the door leading to birth, or re-birth.’ -</p> -<p><span lang="bo">སྒོ་<wbr></wbr>གསུམ་</span> see <span lang="bo">གསུང་</span>. -</p> -<p><span lang="bo">སྒྲིམ་<wbr></wbr>པ་</span> see <span lang="bo">གོལ་<wbr></wbr>ས་</span>. -</p> -<p><span lang="bo">བརྒྱན་<wbr></wbr>པ་</span> see <span lang="bo">རྒྱན་<wbr></wbr>པ་</span>. -</p> -<p><span lang="bo">ངེས་<wbr></wbr>པར་</span> (<span lang="bo">དུ་</span>) see <span lang="bo">ཅིས་<wbr></wbr>ཀྱང་</span> and <span lang="bo">ངེས་<wbr></wbr>སོ་</span>. -</p> -<p><span lang="bo">ངེས་<wbr></wbr>སོ་</span>, 16. With terminative: ‘there is certainty for’ = ‘it is certain’ = ‘I am sure of’, -‘I know for certain that’, ‘it is surely, truly so.’ A has <span lang="bo">ངས་</span> for <span lang="bo">ངེས་</span> in B. -</p> -<p>Here, however, <span lang="bo">ངེས་<wbr></wbr>སོ་</span> = <span lang="bo">ངེས་<wbr></wbr>པར་</span> = <span lang="bo">ངེས་<wbr></wbr>པར་<wbr></wbr>དུ་</span> = <span lang="bo">ངོ་<wbr></wbr>ཐོག་</span> = <span lang="bo">ངོན་<wbr></wbr>ནས་</span> = ‘indeed, truly, really, forsooth.’ Compare also <span lang="bo">ཅིས་<wbr></wbr>ཀྱང་</span>. -<span class="pageNum" id="pb39">[<a href="#pb39">39</a>]</span></p> -<p><span lang="bo">ངོ་<wbr></wbr>ཆོད་</span> see <span lang="bo">ཅིས་<wbr></wbr>ཀྱང་</span>. -</p> -<p><span lang="bo">ངོ་<wbr></wbr>རྟོག་</span> see <span lang="bo">ཅིས་<wbr></wbr>ཀྱང་</span>. -</p> -<p><span lang="bo">ངོ་<wbr></wbr>ཐོག་</span> see <span lang="bo">ཅིས་<wbr></wbr>ཀྱང་</span> and <span lang="bo">ངེས་<wbr></wbr>སོ་</span>. -</p> -<p><span lang="bo">ངོ་<wbr></wbr>མ་</span> see <span lang="bo">ཅིས་<wbr></wbr>ཀྱང་</span>. -</p> -<p><span lang="bo">ངོ་<wbr></wbr>མོ་</span> see <span lang="bo">ཅིས་<wbr></wbr>ཀྱང་</span>. -</p> -<p><span lang="bo">ངོ་<wbr></wbr>ཚ་</span> see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">དངོས་<wbr></wbr>ནས་</span> see <span lang="bo">ཅིས་<wbr></wbr>ཀྱང་</span>. -</p> -<p><span lang="bo">མངོན་<wbr></wbr>པར་<wbr></wbr>རྟོགས་<wbr></wbr>པ་</span> see <span lang="bo">སྤྲོས་<wbr></wbr>བྲལ་</span>. -</p> -<p><span lang="bo">ཅི་<wbr></wbr>མྱུར་</span> see <span lang="bo">མྱུར་</span>. -</p> -<p><span lang="bo">ཅིས་<wbr></wbr>ཀྱང་</span>, 48. (Also <span lang="bo">ཅིས་<wbr></wbr>ནས་<wbr></wbr>ཀྱང་</span>). Here rather with the meaning ‘without fail, for sure, indeed, surely’ in addition -to J.’s ‘anyhow, by all means.’ It is said to be synonymous with <span lang="bo">ངེས་<wbr></wbr>པར་<wbr></wbr>དུ་</span> and colloquial <span lang="bo">ངོ་<wbr></wbr>ཐོག་</span>, as, for instance, in: <span lang="bo">ངོ་<wbr></wbr>ཐོག་<wbr></wbr>ཕེབ་<wbr></wbr>རོགས་<wbr></wbr>གནང་</span>, ‘I ask (you) to come without fail, indeed, surely, for sure, so that I may count -on it.’ Also <span lang="bo">རྟེན་<wbr></wbr>ལྡན་</span>. <i>Cf.</i> Desg. in addition to J.—J. (p. 129<i>b</i>) has the spelling <span lang="bo">ངོ་<wbr></wbr>རྟོག་</span>. Bell s.v. ‘certainly’ <span lang="bo">ངོ་<wbr></wbr>ཐོག་</span> (syn. <span lang="bo">རྟེན་<wbr></wbr>ལྡན་</span>); s.v. ‘indeed’ (syn. <span lang="bo">རྟེན་<wbr></wbr>རྟེན་</span>); s.v. ‘surely’ <span lang="bo">ངེས་<wbr></wbr>པར་</span>; s.v. ‘actual’ <span lang="bo">ངོ་<wbr></wbr>ཐོག་</span>; s.v. ‘real’ <span lang="bo">ངོ་<wbr></wbr>ཐོག་</span> (syn. <span lang="bo">དངོས་<wbr></wbr>ནས་</span>); s.v. ‘really’ <span lang="bo">ངེས་<wbr></wbr>པར་</span>. Desg. <span lang="bo">ངོ་<wbr></wbr>ཐོག་<wbr></wbr>ཡིན་</span> ‘natural, not manufactured,’ but <span lang="bo">ངོ་<wbr></wbr>ཐོག་</span> (next article) ‘certitude’ = <span lang="bo">ངོ་<wbr></wbr>མ་</span>, <span lang="bo">ངོ་<wbr></wbr>མོ་</span> or <span lang="bo">ངོ་<wbr></wbr>ཆོད་</span>. S. Ch. D. <span lang="bo">ངོ་<wbr></wbr>ཐོག་</span> ‘true, genuine, really.’ <span lang="bo">རྟེན་<wbr></wbr>ལྡན་</span> and <span lang="bo">རྟེན་<wbr></wbr>རྟེན་</span> are not in the Dicts. <span lang="bo">ངོ་<wbr></wbr>མོ་</span> and <span lang="bo">ངོ་<wbr></wbr>ཆོད་</span> are not endorsed by my authorities. See also <span lang="bo">ངེས་<wbr></wbr>སོ་</span>. -<span class="pageNum" id="pb40">[<a href="#pb40">40</a>]</span></p> -<p><span lang="bo">ཅེས་<wbr></wbr>པ་</span>, colophon. According to J. = <span lang="bo">ཅེས་<wbr></wbr>སྨྲས་<wbr></wbr>པ་</span>, ‘that which has been spoken,’ i.e. ‘speech, word,’ etc. Corresponds very closely -to D. ‘<span lang="nl">het gesprokene, het gezegde</span>’ or L. ‘<span lang="la">dictum</span>.’ Here, however, the meaning may be extended to ‘piece of writing’ (D. ‘<span lang="nl">het geschrevene</span>,’ L. ‘<span lang="la">scriptum</span>’) or perhaps even more generally ‘the above, the foregoing.’ -</p> -<p>The other use of the expression, as an abbreviation for <span lang="bo">ཅེས་<wbr></wbr>བྱ་<wbr></wbr>བ་</span>, ‘the so-called,’ is here, of course, not applicable. -</p> -<p><span lang="bo">གཅིག་<wbr></wbr>པུ་</span> (or <span lang="bo">པོ་</span>) see <span lang="bo">དྭངས་<wbr></wbr>མར་</span>. -</p> -<p><span lang="bo">ལྕགས་<wbr></wbr>ཀྱུ་</span> see <span lang="bo">ཀྱུ་</span>. -</p> -<p><span lang="bo">ལྕགས་<wbr></wbr>ནག་</span> see <span lang="bo">ཀྱུ་</span>. -</p> -<p><span lang="bo">ལྕགས་<wbr></wbr>རི་</span> see <span lang="bo">ཀྱུ་</span>. -</p> -<p><span lang="bo">ཆགས་<wbr></wbr>སྡང་</span>, 22. In J. ‘love and hatred,’ but here better ‘attraction (for the pleasant) and -repulsion (for the unpleasant),’ in other words: ‘non-attachment (to weal and woe), -indifference (to the ups and downs of life),’ or again ‘bondage’ (to emotions, impressions, -etc.). S. Ch. D. has ‘passion for, passionate attachment.’ It is the German ‘<span lang="de">Lust und Unlust</span>.’ -</p> -<p><span lang="bo">ཆུ་<wbr></wbr>གཏེར་</span> see <span lang="bo">གཏེར་</span>. -</p> -<p><span lang="bo">ཆུ་<wbr></wbr>པ་</span> see <span lang="bo">སྐྱོ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">ཆོ་<wbr></wbr>པ་</span> see <span lang="bo">སྐྱོ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">ཆོས་<wbr></wbr>ཀྱི་<wbr></wbr>དབྱིངས་</span> see <span lang="bo">སྤྲོས་<wbr></wbr>བྲལ་</span>. -</p> -<p><span lang="bo">ཆོས་<wbr></wbr>ཚུལ་<wbr></wbr>བཞིན་</span>, 34. To be construed: <span lang="bo">ཆོས་</span> + <span lang="bo">ཚུལ་<wbr></wbr>བཞིན་</span> (<span lang="bo">པ་</span> or <span lang="bo">དུ་</span>), and not as <span lang="bo">ཆོས་<wbr></wbr>ཚུལ་</span> + <span lang="bo">བཞིན་</span>, etc. -</p> -<p><span lang="bo">ཆོས་<wbr></wbr>མཛད་</span> (<span lang="bo">མཁན་</span>), 43. Here most likely in the stricter sense those who have devoted, given, themselves -(entirely) to the religious life, i.e. those who have entered the order, the <span lang="bo">དགེ་<wbr></wbr>སློང་</span> or even <span lang="bo">གྲྭ་<wbr></wbr>པ་</span>, learners, pupils, lay-brothers. <i>Cf.</i> however, <span class="pageNum" id="pb41">[<a href="#pb41">41</a>]</span>J. s.v. <span lang="bo">ཆོས་<wbr></wbr>བྱེད་<wbr></wbr>པ་</span>, p. 163<i>a</i>, and Desg. who has a subst. <span lang="bo">ཆོས་<wbr></wbr>མཛད་</span>, ‘lamaist dignity, rank,’ p. 333<i>b</i>. -</p> -<p><span lang="bo">ཆོས་<wbr></wbr>ཟབ་</span>, 10. Stands here for <span lang="bo">ཟབ་<wbr></wbr>པའི་<wbr></wbr>ཆོས་</span>, or <span lang="bo">ཆོས་<wbr></wbr>ཟབ་<wbr></wbr>མོ་</span>, ‘the deep, profound, doctrine, teaching, religion.’ Perhaps an allusion to the <span lang="bo">ཟབ་<wbr></wbr>ལམ་</span>, the ‘profound doctrine of Buddhism as explained in the Tantras’ (S. Ch. D. s.v. -<span lang="bo">ཟབ་<wbr></wbr>ལམ་</span>). J<span class="corr" title="Not in source">.</span> renders it ‘a term of Buddhist mysticism, doctrine of witchcraft,’ whilst Desg. translates -the term as ‘<span lang="la">doctrina magica</span>.’ <span lang="bo">ཆོས་<wbr></wbr>ཟབ་</span> instead of <span lang="bo">ཟབ་<wbr></wbr>ཆོས་</span> perhaps for metrical reasons; in ordinary speech the inversion seems not usual. See -also <span lang="bo">ཟབ་<wbr></wbr>པ་</span>. -</p> -<p><span lang="bo">ཆོས་<wbr></wbr>སེམས་<wbr></wbr>ཅན་</span> see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">མཆོད་<wbr></wbr>གདན་</span> see <span lang="bo">གདན་</span>. -</p> -<p><span lang="bo">འཆང་<wbr></wbr>བ་</span>, 46. ‘To hold, to keep, to stick to, adhere to.’ <span lang="bo">མ་<wbr></wbr>འཆང་<wbr></wbr>བར་</span> ‘not keeping (it) so, not preserving, maintaining (it) in that (the same) state, -not letting (it) continue in the same way, not keeping up the state of, not persisting -in (the same way)’ etc. -</p> -<p>Freely translated by its reverse: rectifying, redressing, correcting, changing (one’s -attitude, condition, action, etc., previously referred to). -</p> -<p><span lang="bo">འཆད་<wbr></wbr>ཉན་<wbr></wbr>པ་</span> see <span lang="bo">བཤད་<wbr></wbr>ཉན་</span>. -</p> -<p><span lang="bo">མཇུག་</span> see <span lang="bo">རྗེས་<wbr></wbr>མཇུག་<wbr></wbr>པ་</span>. -</p> -<p><span lang="bo">འཇུག་</span> see <span lang="bo">རྗེས་<wbr></wbr>མཇུག་<wbr></wbr>པ་</span>. -</p> -<p><span lang="bo">རྗེས་<wbr></wbr>མཇུག་<wbr></wbr>པ་</span>, 45. Not in the Dicts., lit. ‘after-track,’ is here, ‘followers, pupils, disciples, -adherents.’ Though <span lang="bo">འཇུག་</span> is sometimes used for <span lang="bo">མཇུག་</span>, see J. 177<i>a</i>, last line, the word <span class="pageNum" id="pb42">[<a href="#pb42">42</a>]</span><span lang="bo">རྗེས་<wbr></wbr>འཇུག་</span>, ‘affix, final consonant,’ a grammatical term, is of course different, as well as -J.’s adj. ‘following, coming after.’ -</p> -<p>The word has also the meaning ‘orphan’ (those left behind). See also under <span lang="bo">ཁོ་<wbr></wbr>བོའི་</span>, etc. -</p> -<p><span lang="bo">བརྗོད་<wbr></wbr>པ་</span> see <span lang="bo">མཚན་<wbr></wbr>བརྗོད་<wbr></wbr>པ་</span>. -</p> -<p><span lang="bo">ཉ་<wbr></wbr>ཀུག་</span> see <span lang="bo">ཀྱུ་</span>. -</p> -<p><span lang="bo">ཉོན་<wbr></wbr>མོངས་</span>, 37. Here ‘sin’ or ‘vice’ are to be understood as either the <i>three</i> sins, or vices, or failings, or defects, or frailties, <span lang="bo">ཉོན་<wbr></wbr>མོངས་<wbr></wbr>གསུམ</span>, ‘lust, anger and stupidity’ (in the conventional rendering), <span lang="bo">འདོད་<wbr></wbr>ཆགས་</span>, <span lang="bo">ཞེ་<wbr></wbr>སྡང་</span>, <span lang="bo">གཏི་<wbr></wbr>མུག་</span>, or the five sins, <span lang="bo">ཉོན་<wbr></wbr>མོངས་<wbr></wbr>ལྔ་</span>, namely the three mentioned above with the addition of <span lang="bo">ང་<wbr></wbr>རྒྱལ་</span> ‘pride’ and <span lang="bo">ཕྲག་<wbr></wbr>དོག་</span> ‘envy’ as fourth and fifth. -</p> -<p>See also <span lang="bo">དགྲ་<wbr></wbr>ཉོན་<wbr></wbr>མོངས་</span>. -</p> -<p><span lang="bo">མཉེན་</span> see <span lang="bo">བཤེས་<wbr></wbr>གཉེན་</span>. -</p> -<p><span lang="bo">སྙིང་<wbr></wbr>པོ་</span> see <span lang="bo">བྱང་<wbr></wbr>ཆུབ་<wbr></wbr>སྙིང་<wbr></wbr>པོ་</span>. -</p> -<p><span lang="bo">སྙིང་<wbr></wbr>རུས་<wbr></wbr>བྱེད་<wbr></wbr>པ་</span> see <span lang="bo">བརྩོན་<wbr></wbr>པར་<wbr></wbr>བགྱིད་<wbr></wbr>པ་</span>. -</p> -<p><span lang="bo">སྙོམས་<wbr></wbr>ལས་<wbr></wbr>འཛིན་<wbr></wbr>པ་</span>, 13. Equals <span lang="bo">སྙོམས་<wbr></wbr>ལས་<wbr></wbr>བྱེད་</span> (or <span lang="bo">དྲན་</span>) <span lang="bo">པ་</span> = ‘to be ease-loving, indolent, lazy.’ -</p> -<p><span lang="bo">གཏིང་<wbr></wbr>ནས་</span>, 28. ‘From the bottom’ (sc. of the heart), hence expressions like <span lang="bo">སྐྱོ་<wbr></wbr>བ་<wbr></wbr>གཏིང་<wbr></wbr>ནས་<wbr></wbr>སྐྱེས་</span> may be simply translated ‘a deep pity (or sadness) arises, I become very sad, I am -very sorry.’ See<span class="corr" id="xd31e4496" title="Source: -"> </span>also <span lang="bo">སྐྱོ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">གཏེར་</span>, 55. Here perhaps better ‘treasure heap’ than mere ‘treasure,’ or perhaps even ‘treasury.’ -S. Ch. D. gives as <span class="pageNum" id="pb43">[<a href="#pb43">43</a>]</span>meanings: ‘treasure’ and ‘store-place,’ in this deviating from J. and Desg. S. Ch. -D.’s example <span lang="bo">ཆུ་<wbr></wbr>གཏེར་</span>, ‘the repository of water, the ocean’, seems to prove his additional explanation. -</p> -<p><span lang="bo">རྟག་<wbr></wbr>དཔྱད་</span> see <span lang="bo">རྟོག་<wbr></wbr>དཔྱོད་</span>. -</p> -<p><span lang="bo">རྟེན་<wbr></wbr>རྟེན་</span> see <span lang="bo">ཅིས་<wbr></wbr>ཀྱང་</span>. -</p> -<p><span lang="bo">རྟེན་<wbr></wbr>ལྡན་</span> see <span lang="bo">ཅིས་<wbr></wbr>ཀྱང་</span>. -</p> -<p><span lang="bo">རྟེན་<wbr></wbr>པ་</span>, 49. (Pf. and ft. <span lang="bo">བརྟེན་</span>). Has here simply the primary meaning ‘to adhere to,’ more colloquially, ‘to stick -to,’ or ‘to keep to, hold fast to, to heed, to observe.’ May, however, here be also -taken as Desg.’s ‘to believe in, to trust’ (in the sense of ‘to rely on’) according -to his example <span lang="bo">ཁྱེད་<wbr></wbr>ཀྱི་<wbr></wbr>གསུང་<wbr></wbr>ལ་<wbr></wbr>རྟེན་<wbr></wbr>པས་</span>, ‘I believe, trust (in) your words’ (p. 420<i>a</i>), or otherwise: to put reliance on (what another says, states, preaches, teaches). -</p> -<p><span lang="bo">རྟོག་<wbr></wbr>པ་</span>, 32. (Pf. <span lang="bo">བརྟགས་</span>). May almost be translated here as ‘to contemplate, to consider’ (‘if one comes to -think about it’ or ‘if one looks into that matter’), but not merely as ‘to behold, -to see.’ -</p> -<p><span lang="bo">རྟོག་<wbr></wbr>དཔྱོད་</span>, 47. Evidently the same as J.’s. <span lang="bo">བརྟགས་<wbr></wbr>དཔྱོད་</span> ‘examination, trial’ (214<i>b</i>). J. has a verb <span lang="bo">བརྟག་<wbr></wbr>དཔྱོད་</span> (or <span lang="bo">རྟོག་<wbr></wbr>གཞིག་</span>) <span lang="bo">གཏོང་<wbr></wbr>བ་</span>, occurring in the Padma tʽaṅ yig and in Milaraspa, with the meaning ‘to examine, -search into<span class="corr" id="xd31e4571" title="Not in source">,</span> see whether or whether not.’ J. has also the forms <span lang="bo">རྟོག་<wbr></wbr>དཔྱོད་</span> and <span lang="bo">བརྟག་<wbr></wbr>དཔྱད་</span>, both subst. ‘examination,’ s.v. <span lang="bo">དཔྱོད་<wbr></wbr>པ་</span>, ‘to examine,’ p. 329<i>a</i>. -</p> -<p>Desg. gives <span lang="bo">རྟོག་<wbr></wbr>དཔྱད་</span> as syn. with <span lang="bo">རྟོག་<wbr></wbr>པ་</span>, ‘to consider, test, judge’; <span lang="bo">བརྟགས་<wbr></wbr>དཔྱོད་</span>, ‘examination, judgment.<span class="corr" id="xd31e4595" title="Not in source">’</span> -<span class="pageNum" id="pb44">[<a href="#pb44">44</a>]</span></p> -<p>S. Ch. D. <span lang="bo">རྟོག་<wbr></wbr>དཔྱོད་</span> (= <span lang="bo">བསམ་<wbr></wbr>མནོ་</span>, or <span lang="bo">མནོ་<wbr></wbr>བསམ་</span>) ‘consideration, examination, trial,’ and (558<i>a</i>) <span lang="bo">བརྟག་<wbr></wbr>དཔྱད་</span> (= <span lang="bo">ཞིབ་<wbr></wbr>དཔྱད་</span>), ‘examination, careful weighing of all the details of a case, deliberation.’ S. -Ch. D. seems to treat <span lang="bo">རྟོག་<wbr></wbr>དཔྱོད་</span> and <span lang="bo">བརྟག་<wbr></wbr>དཔྱད་</span> as two quite different words. S.v. <span lang="bo">དཔྱོད་<wbr></wbr>པ་</span> he has further <span lang="bo">རྟོག་<wbr></wbr>དཔྱོད་<wbr></wbr>པ་</span>, ‘to examine anything,’ and <span lang="bo">བརྟག་<wbr></wbr>དཔྱད་</span>, ‘investigation, inquiry.’ -</p> -<p><span lang="bo">རྟོགས་<wbr></wbr>པ་</span> see <span lang="bo">སྤྲོས་<wbr></wbr>བྲལ་</span>. -</p> -<p><span lang="bo">ལྟ་<wbr></wbr>བ་</span> 51. This word seems here to mean ‘vision, illumination, (direct mystical) contemplation, -the seeing face to face.’ In our passage it is the direct vision (the ‘vision direct’), -proper to, inherent in, characteristic of, belonging to, the knowledge pertaining -to the actionless (or undifferentiated) state, the ‘passive-state-knowledge-vision.’ -See also <span lang="bo">སྤྲོས་<wbr></wbr>བྲལ་</span><span class="corr" title="Not in source">.</span> -</p> -<p><span lang="bo">ལྟག་<wbr></wbr>སྒོ་</span> <span class="corr" id="xd31e4652" title="Source: See">see</span> <span lang="bo">སྒོ་</span>. -</p> -<p><span lang="bo">ལྟོ་<wbr></wbr>ཆས་</span> see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">ལྟོ་<wbr></wbr>གདན་</span> see <span lang="bo">གདན་</span>. -</p> -<p><span lang="bo">ལྟོབ་<wbr></wbr>ཆས་</span> see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">སྟོང་<wbr></wbr>པ་<wbr></wbr>ཉིད་</span> see <span lang="bo">སྤྲོས་<wbr></wbr>བྲལ་</span>. -</p> -<p><span lang="bo">བརྟག་<wbr></wbr>དཔྱད་</span> see <span lang="bo">རྟོག་<wbr></wbr>དཔྱོད་</span>. -</p> -<p><span lang="bo">བརྟག་<wbr></wbr>དཔྱོད་<wbr></wbr>གཏོང་<wbr></wbr>བ་</span> see <span lang="bo">རྟོག་<wbr></wbr>དཔྱོད་</span>. -</p> -<p><span lang="bo">བརྟགས་<wbr></wbr>དཔྱོད་</span> see <span lang="bo">རྟོག་<wbr></wbr>དཔྱོད་</span>. -</p> -<p><span lang="bo">བསྟན་<wbr></wbr>པ་</span> (<span lang="bo">གཉིས་</span>) see <span lang="bo">ལམ་<wbr></wbr>རིམ་</span>. -</p> -<p><span lang="bo">བསྟན་<wbr></wbr>པ་<wbr></wbr>འཛིན་<wbr></wbr>པ་</span>, 23. ‘To follow, to keep to the teaching; to be or remain true, faithful to the teaching, -to hold fast to it, to stick to it.’ See also <span lang="bo">རྟེན་<wbr></wbr>པ་</span>. -<span class="pageNum" id="pb45">[<a href="#pb45">45</a>]</span></p> -<p><span lang="bo">ཐབས་</span> see <span lang="bo">འདུལ་<wbr></wbr>ཐབས་</span>. -</p> -<p><span lang="bo">ཐམས་<wbr></wbr>ཅད་<wbr></wbr>མཁྱེན་<wbr></wbr>པ་<wbr></wbr>ཆེན་<wbr></wbr>པོ་<wbr></wbr>དགེ་<wbr></wbr>འདུན་<wbr></wbr>གྲུབ་<wbr></wbr>དཔལ་<wbr></wbr>བཟང་<wbr></wbr>པོ་</span>, lit. ‘Great-all-knowing-clergy-perfection-good-glory,’ corresponds to a Sk. Mahā-sarva-jña-saṁgha-siddhi-shrī-bhadra. -See for literature about him: Schulemann, <span lang="de">Geschichte der Dalailamas</span>, pp. 91–92, note 11, and S. Ch. D.: The Hierarchy of the Dalai Lamas, J.A.S.B., Vol. -LXXIII, Pt. I, extra No., p. 81. -</p> -<p><span lang="bo">ཐུགས་<wbr></wbr>ནི་<wbr></wbr>ཟབ་<wbr></wbr>ཡངས་<wbr></wbr>མཁྱེན་<wbr></wbr>བརྩེའི་<wbr></wbr>གཏེར་</span>, 55. This is here, in my opinion, not a sort of Hottentottenpotentatentantenattentater-like -formation. I take the <span lang="bo">ཟབ་<wbr></wbr>ཡངས་</span> to refer to the <span lang="bo">ཐུགས་</span>, a profound and wide mind, whilst the <span lang="bo">མཁྱེན་<wbr></wbr>བརྩེ་</span> only refers to the <span lang="bo">གཏེར་</span>, the treasury of omniscient mercy. It is not likely that the qualities of width and -depth form part of an enumeration of which the remaining items are love and knowledge -or even (as a compound) omniscient-mercy. See the various component words in this -glossary. -</p> -<p><span lang="bo">ཐུགས་<wbr></wbr>རྗེ་</span> see <span lang="bo">མཁྱེན་<wbr></wbr>བརྩེ་</span>. -</p> -<p><span lang="bo">ཐུགས་<wbr></wbr>གཟུ་<wbr></wbr>བོ་</span> see <span lang="bo">བློ་<wbr></wbr>གཟུ་<wbr></wbr>བོ་</span>. -</p> -<p><span lang="bo">མཐེབ་<wbr></wbr>ཀྱུ་</span> see <span lang="bo">ཀྱུ་</span>. -</p> -<p><span lang="bo">མཐོན་<wbr></wbr>པོ་</span> see <span lang="bo">ལམ་<wbr></wbr>མཐོན་<wbr></wbr>པོ་</span>. -</p> -<p><span lang="bo">འཐབ་<wbr></wbr>མོ་<wbr></wbr>འགྱེད་<wbr></wbr>པ་</span> see <span lang="bo">འགྱེ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">དག་<wbr></wbr>སྣང་</span>, 43. J.’s entry under this entry is as follows: “<span lang="bo">དག་</span> (<span lang="bo">པའི</span><span class="corr" id="xd31e4801" title="Not in source"><span lang="bo">༌</span></span>) <span lang="bo">སྣང་</span> (<span lang="bo">བ་</span>) <i>Schr.</i> ‘good opinion’ (?), prob.: a pure, sound view or knowledge <i>Glr.</i>; in <i>Mil.</i> it has a similar meaning.” He adds an oral sentence: “*dhag-náṅ jón-wa* C. to lead -a holy life.” (sic. jón = jóṅ?) Schroeter has (135<i>b</i>): “<span lang="bo">དག་<wbr></wbr>སྣང་</span>, a good opinion, a good conception of any thing, a conceit, a thought.” [Based on -an Italian ‘<span lang="it">concetto</span>’?] He has two further entries ‘<span lang="bo">དག་<wbr></wbr>པའི་<wbr></wbr>སྣང་<wbr></wbr>བ་</span>, to form a good <span class="pageNum" id="pb46">[<a href="#pb46">46</a>]</span>opinion of any individual,’ and ‘<span lang="bo">དག་<wbr></wbr>སྣང་<wbr></wbr>སྤྱོང་</span> (read: <span lang="bo">སྦྱོང་</span>) <span lang="bo">བ་</span>, to form a good opinion, or to conceive well of any one.’ -</p> -<p>In our passage we are inclined to take <span lang="bo">སྣང་</span> as <span lang="bo">སྣང་<wbr></wbr>བ་</span>, as ‘view, thought, idea, conception,’ etc., and <span lang="bo">སྦྱོང་<wbr></wbr>བ་</span> = ‘to exercise, practise, perform’, or even ‘to entertain, cherish (thoughts).’ <span lang="bo">དག་</span> we take as <span lang="bo">དག་<wbr></wbr>པ་</span>, ‘pure’—the connection with thought not the opposite of false, erroneous, but of -bad, cruel, unkind. So here the expression seems to mean ‘to think with goodwill, -with kindness (of others),<span class="corr" id="xd31e4859" title="Not in source">’</span> not the colloquial ‘to have a good opinion of, to think well of.’ To think ‘good’ -is here the opposite of to think ‘evil,’ but the idiomatic value of the expression -‘to think well of’ (as the opposite of ‘to think poorly of’) would make the latter -rendering misleading. The real value, then, of the expression as used in this passage, -seems to be: ‘to think good, kind thoughts of,’ i.e. purely, or saintly in the sense -of kindly, lovingly, benevolently, in a friendly manner, with sympathy, but not, as -J. seems to suggest, intellectually correct. We may expand the rendering into ‘with -a holy mind, with thoughts of saintliness, thinking saintly thoughts.’ Compare J.’s -colloquial phrase quoted above. So, as to the interpretation of the line in which -the compound occurs, we take it that it means to enjoin, in contrast with the previous -line in which it is said that beings in general must be thought of with kindness, -that religious people (instead of the mere laymen) must be thought of in a still better, -higher manner, namely with holiness and saintliness. -</p> -<p>One of my informants was first inclined to take <span lang="bo">དག་<wbr></wbr>སྣང་<wbr></wbr>སྦྱོང་<wbr></wbr>བ་</span> as ‘to teach, to preach the true knowledge.’ Though he later on sided with the explanation -adopted above, the opinion should be recorded, but it should be added that a second -informant rejected this view of the first one. -</p> -<p>Attention should be drawn to the meaning of <span lang="bo">སྣང་<wbr></wbr>དག་</span>, ‘the soul’ (with spellings <span lang="bo">སྣང་</span> and <span lang="bo">ནང་</span>; <span lang="bo">དག་</span>, <span lang="bo">རྟགས་</span>, <span lang="bo">བརྟག་</span>, <span lang="bo">སྟག་</span>, s. J.). Also the curious expression ‘to be indifferent’ <span lang="bo">སྣང་<wbr></wbr>དག་<wbr></wbr>མ་<wbr></wbr>བཏང་<wbr></wbr>བ་</span>, S. Ch. D.; and <span lang="bo">སྣང་<wbr></wbr>དག་<wbr></wbr>མི་<wbr></wbr>བྱེད་<wbr></wbr>པ་</span>, Bell. These expressions not in Desg. -<span class="pageNum" id="pb47">[<a href="#pb47">47</a>]</span></p> -<p><span lang="bo">དག་<wbr></wbr>སྣང་<wbr></wbr>སྦྱོང་<wbr></wbr>བ་</span> see <span lang="bo">དག་<wbr></wbr>སྣང་</span>. -</p> -<p><span lang="bo">དང་<wbr></wbr>པོ་</span> see <span lang="bo">དཔེ་</span>. -</p> -<p><span lang="bo">དྭངས་<wbr></wbr>མར་</span>, 27. Adverb: ‘purely, first class, first rate.’ Not in J. but in Desg., yet here -in a slightly different application. About S. Ch. D.’s ‘gravy’ and ‘relish’ see below. -<span lang="bo">དྭངས་<wbr></wbr>མ་</span> with the genitive seems to mean ‘acme’, ‘essence’, the typical embodiment of something, -like in expressions as ‘a first class liar, a thief pure and simple, the very devil, -satan himself, nothing short of an angel, a saint in <span lang="la">propria persona</span>.’ <span lang="bo">དགྲ་<wbr></wbr>བོའི་<wbr></wbr>དྭངས་<wbr></wbr>མ་</span>, ‘the very enemy.’ In the colloquial <span lang="bo">དྭངས་<wbr></wbr>མ་</span>, <span lang="bo">ཡང་<wbr></wbr>རྩེ་</span> and <span lang="bo">ཨང་<wbr></wbr>གི་<wbr></wbr>དང་<wbr></wbr>པོ་</span> may have the same meaning. The latter is something like pidgin-English ‘number one’ -or the kitchen Malay equivalent ‘<span lang="ms">nommer satu</span>.’ Other equations are <span lang="bo">གཅིག་<wbr></wbr>པོ་</span> (or <span lang="bo">པུ་</span>), also <span lang="bo">རང་</span>, the Anglo-Indian ‘pukka.’ -</p> -<p>The word <span lang="bo">དྭངས་</span> may mean soup or gravy in the following case, when there is question of singling -out the liquid portion from a mixture of broth and liquid. The primary meaning seems -in that case rather to be liquid as contrasted to solid. <span lang="bo">ང་<wbr></wbr>ལ་<wbr></wbr>དྭངས་<wbr></wbr>བླུགས་<wbr></wbr>རོགས་<wbr></wbr>གནང་</span> = give me (only) the liquid (not the solid stuff), pour out to me (only) the liquid. -But this <span lang="bo">དྭངས་</span> has no final <span lang="bo">མ་</span>. A common word for soup which is not in the Dicts. is ‘rü thang’, probably <span lang="bo">རུས་<wbr></wbr>ཐང་</span>, or <span lang="bo">ཐང་</span> alone. This latter word is in J. with the meaning of ‘potion’, a medical term, and -in S. Ch. D. as ‘potion, plain decoction, or mixture to be drunk after a medicinal -pill has been taken.’ The word <span lang="bo">རུས་<wbr></wbr>ཐང་</span> means originally bone-soup, but has acquired also the more general meaning ‘soup.’ -<span lang="bo">ཐང་</span> can be applied to meat-soup, <span lang="bo">ཤ་<wbr></wbr>ཁུ་</span>, but <span lang="bo">ཤ་<wbr></wbr>ཐང་</span> cannot be used. It might be that <span lang="bo">ཐང་</span> and <span lang="bo">དྭངས་</span> are really the same word. -<span class="pageNum" id="pb48">[<a href="#pb48">48</a>]</span></p> -<p><span lang="bo">དད་<wbr></wbr>པ་<wbr></wbr>སྐྱེས་</span> see <span lang="bo">སྐྱེ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">དམ་<wbr></wbr>པོ་</span>, 30. Might here, in connection with ambition, be translated as ‘fierce,’ an extension -of its primary meaning ‘strong.’ -</p> -<p><span lang="bo">དུག་<wbr></wbr>པོ་</span> see <span lang="bo">སྐྱོ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">དུག་<wbr></wbr>ལོག་</span> see <span lang="bo">སྐྱོ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">དུགས་<wbr></wbr>པོ་</span> see <span lang="bo">སྐྱོ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">དུས་<wbr></wbr>ནམ་<wbr></wbr>ཡང་</span>, 24. For ever, always. -</p> -<p><span lang="bo">དུས་<wbr></wbr>མྱུར་<wbr></wbr>བ་</span> see <span lang="bo">མྱུར་</span>. -</p> -<p><span lang="bo">དོན་<wbr></wbr>ཆུང་<wbr></wbr>ཆུང་</span> see <span lang="bo">དོན་<wbr></wbr>རེ་<wbr></wbr>ཆུང་</span>. -</p> -<p><span lang="bo">དོན་<wbr></wbr>རེ་<wbr></wbr>ཆུང་</span>, 40. ‘Exceedingly stupid, meaningless, useless, silly, senseless.’ The particle <span lang="bo">རེ་</span> has an emphatic value, but it is difficult to define its precise scope in English. -Oral information is vague on the subject, and seems to point towards a possibility -that the <span lang="bo">རེ་</span> is a syllable of exclamation or turns the expression, of which it forms part, into -an exclamation. <span lang="bo">དོན་<wbr></wbr>རེ་<wbr></wbr>ཆུང་</span>. ‘Oh, how silly!<span id="xd31e5051"></span>’ An equivalent is <span lang="bo">དོན་<wbr></wbr>ཆུང་<wbr></wbr>ཆུང་<wbr></wbr>ཡིན་</span> = <span lang="bo">དོན་<wbr></wbr>མེད་</span>. <span lang="bo">དོན་<wbr></wbr>ཆུང་</span> alone is not used, and <span lang="bo">དོན་<wbr></wbr>ཆུང་<wbr></wbr>ཆུང་</span> demands a final <span lang="bo">རེད་</span> or <span lang="bo">ཡིན་</span>. -</p> -<p>S. Ch. D. (502<i>a</i>) translates <span lang="bo">ཁྱོད་<wbr></wbr>བོད་<wbr></wbr>རྣམས་<wbr></wbr>སྙིང་<wbr></wbr>རེ་<wbr></wbr>རྗེ་</span> as: ‘I pity you, ye Tibetans’; perhaps better ‘What a pity, O ye Tibetans.’ Compare -the list of words with wedged-in <span lang="bo">རེ་</span> in J. s.v. <span lang="bo">རེ་</span> p. 533<i>b</i>. -</p> -<p><span lang="bo">དྲིན་<wbr></wbr>ཆེ་<wbr></wbr>བ་</span>, 16. Also <span lang="bo">དྲིན་<wbr></wbr>ཆེན་</span>, adjective ‘kind.’ According to S. Ch. D. also ‘very kind, great boon, and the great -or greatest benefactor.’ S. Ch. D.’s wording is unsatisfactorily indefinite and his -examples, taken from J., fit the text badly. <span class="pageNum" id="pb49">[<a href="#pb49">49</a>]</span>J. does not define the combination <span lang="bo">དྲིན་<wbr></wbr>ཆེ་<wbr></wbr>བ་</span> though he has an example <span lang="bo">བཀའ་<wbr></wbr>དྲིན་<wbr></wbr>ཆེ་<wbr></wbr>བ་</span> with the meaning ‘greatest benefit.’ Two colloquial examples are: <span lang="bo">དྲིན་<wbr></wbr>ཆེ་<wbr></wbr>བའི་<wbr></wbr>ཡབ་<wbr></wbr>ཡུམ་<wbr></wbr>གཉིས་</span>, ‘the two (very) kind parents,’ and <span lang="bo">མི་<wbr></wbr>འདི་<wbr></wbr>དྲིན་<wbr></wbr>ཆེན་<wbr></wbr>ཡིན་</span>, that man is (very) kind. -</p> -<p>In form <span lang="bo">དྲིན་<wbr></wbr>ཆེ་<wbr></wbr>བ་</span> is a comparative, ‘kinder.’ <span lang="bo">ཆེན་<wbr></wbr>པོ་</span> is one of those adjectives which have a comparative and superlative of their own -as: -</p> -<div class="table"> -<table> -<thead> -<tr class="label"> -<td class="cellHeadLeft cellHeadTop cellHeadBottom"> </td> -<td class="cellHeadTop cellHeadBottom">Great. -</td> -<td class="cellHeadTop cellHeadBottom">Many. -</td> -<td class="cellHeadTop cellHeadBottom">Good. -</td> -<td class="cellHeadTop cellHeadBottom">Small. -</td> -<td class="cellHeadRight cellHeadTop cellHeadBottom">Bad.</td> -</tr> -</thead> -<tbody> -<tr> -<td class="cellLeft">positive -</td> -<td><span lang="bo">ཆེན་<wbr></wbr>པོ་</span> -</td> -<td><span lang="bo">མང་<wbr></wbr>པོ་</span> -</td> -<td><span lang="bo">ཡག་<wbr></wbr>པོ་</span> -</td> -<td><span lang="bo">ཆུང་<wbr></wbr>ཆུང་</span> -</td> -<td class="cellRight"><span lang="bo">སྡུག་<wbr></wbr>པོ་</span></td> -</tr> -<tr> -<td class="cellLeft">comparative -</td> -<td><span lang="bo">ཆེ་<wbr></wbr>བ་</span> -</td> -<td><span lang="bo">མང་<wbr></wbr>བ་</span> (or <span lang="bo">ང་</span>) -</td> -<td><span lang="bo">ཡག་<wbr></wbr>ག་</span> -</td> -<td><span lang="bo">ཆུང་<wbr></wbr>ང་</span> -</td> -<td class="cellRight"><span lang="bo">སྡུག་<wbr></wbr>ག་</span></td> -</tr> -<tr> -<td class="cellLeft cellBottom">superlative -</td> -<td class="cellBottom"><span lang="bo">ཆེ་<wbr></wbr>ཤོས་</span> -</td> -<td class="cellBottom"><span lang="bo">མང་<wbr></wbr>ཤོས་</span> -</td> -<td class="cellBottom"><span lang="bo">ཡག་<wbr></wbr>ཤོས་</span> -</td> -<td class="cellBottom"><span lang="bo">ཆུང་<wbr></wbr>ཤོས་</span> -</td> -<td class="cellRight cellBottom"><span lang="bo">སྡུག་<wbr></wbr>ཤོས་</span></td> -</tr> -</tbody> -</table> -</div><p> -</p> -<p>In practice, however, as shown by the above examples, the form is used for an ordinary -quality in the positive degree though implying an amount of abundance or fullness -of the quality referred to. Bell (p. 33) and Hannah (p. 129) have described these -degrees of comparison. Short and partial notes in S. Ch. D.’s grammar (p. 31) and -Henderson (p. 23). See J. Dict. s.v. <span lang="bo">ཤོས་</span>, p. 564. <span lang="bo">དྲིན་<wbr></wbr>ཆེ</span>, J. 262<i>b</i> (as equal to <span lang="bo">དྲིན་<wbr></wbr>ཅན་</span>) is not acknowledged by my informants. -</p> -<p><span lang="bo">དྲིན་<wbr></wbr>ཆེ་</span> is objected to by my teachers because they say it never occurs alone but requires -a final <span lang="bo">བ་</span>, except in the superlative form <span lang="bo">དྲིན་<wbr></wbr>ཆེ་<wbr></wbr>ཤོས་</span> which, of course, is another thing. See, however, S. Ch. D. <span lang="bo">བཀའ་<wbr></wbr>དྲིན་<wbr></wbr>ཆེ་</span>, p. 654, J. p. 13. As to the <span lang="bo">ཆེན་</span> or <span lang="bo">ཆེན་<wbr></wbr>པོ་</span> in many Tibetan adjectives, this is better regarded as an enclitic particle, exactly -corresponding to the English termination -ful. As little as the English -ful really -<span class="pageNum" id="pb50">[<a href="#pb50">50</a>]</span>means ‘full’, does the Tibetan <span lang="bo">ཆེན་</span> (<span lang="bo">པོ་</span>) as a termination of adjectives really mean ‘great.’ -</p> -<p>Bell has <span lang="bo">དྲིན་<wbr></wbr>ཆེན་<wbr></wbr>པོ་</span> for ‘kind.’ -</p> -<p>The word <span lang="bo">དྲིན་<wbr></wbr>ལན་</span> and its uses merit a separate inquiry. In this place we shall limit ourselves to -stating that the entry gratitude (S. Ch. D., Ramsay, Schroeter) seems incorrect. The -confusion has most likely come about because a <span lang="bo">དྲིན་<wbr></wbr>ལན་</span> is an answer to kindness (return gift, etc.) and so <i>betokens</i> gratitude. -</p> -<p><span lang="bo">དྲིན་<wbr></wbr>ཆེན་</span> (<span lang="bo">པོ་</span>) see <span lang="bo">དྲིན་<wbr></wbr>ཆེ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">དྲིན་<wbr></wbr>ཇི་<wbr></wbr>བཞིན་</span>, 21. Ellipse for: according to (or, in the measure of) whatever kindness (you have -shown to me). -</p> -<p><span lang="bo">དྲིན་<wbr></wbr>ལན་</span> see <span lang="bo">དྲིན་<wbr></wbr>ཆེ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">དྲུང་<wbr></wbr>འཁོར་</span> see <span lang="bo">བརྩེ་</span>. -</p> -<p><span lang="bo">གདན་</span> see <span lang="bo">བྱང་<wbr></wbr>ཆུབ་<wbr></wbr>སྙིང་<wbr></wbr>པོ་</span>. -</p> -<p><span lang="bo">གདུག་<wbr></wbr>པ་</span>, 35. The three Dicts. are not at one as to the exact shades of meaning of <span lang="bo">གདུག་<wbr></wbr>པ་</span>. -</p> -<p>J. has, subst.: ‘anything hurtful, or any injury, mischief, harm, done.’ -</p> -<p>Desg., subst.: ‘<span lang="fr">dommage, perte, mal</span>.’ -</p> -<p>S. Ch. D. no substantive. -</p> -<p>J., adj. (= <span lang="bo">གདུག་<wbr></wbr>པ་<wbr></wbr>ཅན</span><span class="corr" id="xd31e5312" title="Not in source"><span lang="bo">༌</span></span>), ‘noxious, mischievous, dangerous.’ Desg., adj. only <span lang="bo">གདུག་<wbr></wbr>པ་<wbr></wbr>ཅན་</span>, not <span lang="bo">གདུག་<wbr></wbr>པ་</span> alone: nuisible (noxious), and a <span lang="bo">གདུག་</span> = <span lang="bo">གདོག་</span>, deteriorated. -</p> -<p>S. Ch. D., adj.: <span lang="bo">གདུག་<wbr></wbr>པོ་</span>, vicious, mischievous, deleterious, poisonous. -</p> -<p>In J. and S. Ch. D<span class="corr" title="Not in source">.</span> further applied meanings as: wild, hideous (screams); ferocity (in beasts), deleterious -(smell), fierce (woman). -<span class="pageNum" id="pb51">[<a href="#pb51">51</a>]</span></p> -<p>In our passage the expression <span lang="bo">གདུག་<wbr></wbr>སེམས་<wbr></wbr>ཅན་</span> may be rendered by malign, wicked, evil, evil-minded, spiteful, with sufficient correctness. -</p> -<p><span lang="bo">གདུག་<wbr></wbr>པ་<wbr></wbr>ཅན་</span> see <span lang="bo">གདུག་<wbr></wbr>པ་</span>. -</p> -<p><span lang="bo">གདུག་<wbr></wbr>པོ་</span> see <span lang="bo">གདུག་<wbr></wbr>པ་</span>. -</p> -<p><span lang="bo">གདུག་<wbr></wbr>སེམས་<wbr></wbr>ཅན་</span> see <span lang="bo">གདུག་<wbr></wbr>པ་</span>. -</p> -<p><span lang="bo">གདུང་<wbr></wbr>བ་</span> see <span lang="bo">གདུང་<wbr></wbr>དབྱངས་</span>. -</p> -<p><span lang="bo">གདུང་<wbr></wbr>དབྱངས་</span>, Colophon. J. renders this word as ‘a song expressive of longing or of grief, an -elegy (Mil.)’; but this definition is not quite typical of our present poem. S. Ch. -D. has ‘a song of longing grief.’ J.’s example <span lang="bo">མོས་<wbr></wbr>གུས་<wbr></wbr>གདུང་<wbr></wbr>བ་<wbr></wbr>དཔག་<wbr></wbr>མེད་<wbr></wbr>སྐྱེ་</span>, where <span lang="bo">གདུང་<wbr></wbr>བ་</span> means (spiritual) love, seems to point out to a meaning more apposite here. So we -would prefer a translation: paean, hymn of praise (D. <span lang="nl">lofzang</span>), or psalm instead of elegy. Other words to be considered: song of thanksgiving, -memorial song, lament, plaintive song (<span lang="nl">jammerklacht</span>?), memorial verses, an <i lang="la">in memoriam</i>, a memorial, etc. See also <span lang="bo">དབྱངས་</span>. -</p> -<p>The dge rgan, however, explains the word indeed in J.’s manner, but states that the -longing and grief are not the worldly sentiments but religious ones. The longing and -grief are concerned with the sorrows of the world and a yearning after spiritual realities, -but not with the memory of the three teachers mentioned in the poem. If this is true, -the above hypothesis is likely to be a wrong one and in my translation of the colophon -the words there used should in that case rather run ‘as a song of yearning for the -higher life’ (<i>cf.</i> the G. ‘<span lang="de">Weltschmerz</span>’). -</p> -<p><span lang="bo">གདོག་</span> see <span lang="bo">གདུག་<wbr></wbr>པ་</span>. -</p> -<p><span lang="bo">འདུལ་<wbr></wbr>ཐབས་</span>, 37. Steps, measures, to subdue or tame, etc. <span lang="bo">འདུལ་<wbr></wbr>ཐབས་<wbr></wbr>བྱེད་<wbr></wbr>པ་</span>, to take such measures. -<span class="pageNum" id="pb52">[<a href="#pb52">52</a>]</span></p> -<p><span lang="bo">འདོགས་<wbr></wbr>པ་</span> see <span lang="bo">རྒྱན་<wbr></wbr>པ་</span>. -</p> -<p><span lang="bo">འདྲེན་<wbr></wbr>པ</span>, 20. (Fut. <span lang="bo">དྲང་</span>). If the <span lang="bo">ལྕགས་<wbr></wbr>ཀྱུ་</span> (see <span lang="bo">ཀྱུ་</span>) is here to be thought of as a goad (like the one of the mahout) then the verb should -be understood as sub J. 2, ‘to conduct, lead, guide’ (by prodding). My teachers take -it as ‘to draw,’ or ‘pull.’ Pictorial representations might decide the point. My teachers -think rather of a rod with a hook at the end, like the episcopal staff, and not of -angling with a fishhook or prodding with a goad. -</p> -<p><span lang="bo">སྡུག་<wbr></wbr>ཡུས་</span>, 33. Or simply <span lang="bo">ཡུས་</span>, here: ‘the loss of temper, wrath, angry explosion or outburst.’ This sense is not -given in the Dicts., though J.’s 4, ‘ardour, fervour, transport’ comes near it. <span lang="bo">སྡུག་<wbr></wbr>ཡུས་</span> is the same as <span lang="bo">ཡུས་</span>, but for the fact that the former word shows the cause, an outburst on account of -trouble, vexation, worry, pain, sorrow. (<span lang="bo">སྡུག་</span>) <span lang="bo">ཡུས་<wbr></wbr>བཤད་</span> (<span lang="bo">སྟོན་</span> or <span lang="bo">བྱེད་</span>) <span lang="bo">པ་</span> = to show (or to lose) one’s temper, to flare up, to burst out, to break loose, to -explode in anger, wrath. <span lang="bo">ཕ་<wbr></wbr>མ་<wbr></wbr>ལ་<wbr></wbr>སྡུག་<wbr></wbr>ཡུས་<wbr></wbr>མ་<wbr></wbr>བཤད་</span>, ‘don’t show temper to your parents.’ <span lang="bo">དཔོན་<wbr></wbr>ལ་<wbr></wbr>ཡུས་<wbr></wbr>མ་<wbr></wbr>བཤད་</span>, ‘don’t lose your temper before (or with) the master.’ <span lang="bo">དེ་<wbr></wbr>རིང་<wbr></wbr>ཁོས་<wbr></wbr>ང་<wbr></wbr>ལ་<wbr></wbr>ཡུས་<wbr></wbr>མང་<wbr></wbr>པོ་<wbr></wbr>བསྟན་<wbr></wbr>སོང་</span>, ‘to-day he has entirely lost his temper before (or to) me.’ It is synonymous, in -this sense, with the word <span lang="bo">འུ་<wbr></wbr>ཐུག་</span> which is also dealt with inadequately in the Dicts. q.v. <span lang="bo">མི་<wbr></wbr>སུ་<wbr></wbr>ལ་<wbr></wbr>ཡང་<wbr></wbr>འུ་<wbr></wbr>ཐུག་<wbr></wbr>མ་<wbr></wbr>སྟོན་</span>, ‘don’t lose your temper to anyone, to whomsoever.’ <span lang="bo">ཁྱོད་<wbr></wbr>ཀྱིས་<wbr></wbr>འུ་<wbr></wbr>ཐུག་<wbr></wbr>བཤད་<wbr></wbr>དགོས་<wbr></wbr>པའི་<wbr></wbr>དོན་<wbr></wbr>མེད་</span>, ‘there is no reason (no need, or it is senseless) to lose your temper.’ (<i>Cf.</i> D. <span lang="nl">uitvallen, uitvaren, uitvoeteren, opstuiven, uitbarsten.</span>) -</p> -<p><span lang="bo">གནམ་<wbr></wbr>ལ་<wbr></wbr>སྙེག་<wbr></wbr>འདྲ་<wbr></wbr>བ་</span>, 2. Either ‘as if rising towards the <span class="pageNum" id="pb53">[<a href="#pb53">53</a>]</span>sky,’ in which case <span lang="bo">འདྲ་<wbr></wbr>བ་</span> refers to all the previous words, or: as if rising <i>whilst</i> in the sky, in which case the <span lang="bo">འདྲ་<wbr></wbr>བ་</span> would only refer to <span lang="bo">སྙེག་<wbr></wbr>པ་</span>. -</p> -<p><span lang="bo">གནས་<wbr></wbr>པ་</span> see <span lang="bo">བློ་<wbr></wbr>གཟུ་<wbr></wbr>བོ་</span>. -</p> -<p><span lang="bo">མནོ་<wbr></wbr>བསམ་</span> see <span lang="bo">རྟོག་<wbr></wbr>དཔྱོད་</span>. -</p> -<p><span lang="bo">རྣལ་<wbr></wbr>འབྱོར་<wbr></wbr>སོགས་</span>, 9. I have not received an explanation of the ‘etc.’ (<span lang="bo">སོགས་</span>) in this place and I ignore what kind of category is alluded to here. It seems not -probable that the ’18 classes of science’ can be meant, which, in the Mahāvyutpatti -(Ed. M.A.S.B.), form group XXIV, p. 20. Group L, (p. 59), furnishes more likely material, -but Yoga is missing in it. -</p> -<p><span lang="bo">སྣང་<wbr></wbr>དག་</span> see <span lang="bo">དག་<wbr></wbr>སྣང་</span>. -</p> -<p><span lang="bo">དཔལ་<wbr></wbr>ལྡན་</span>, 56. ‘Glorious, noble,’ also ‘having abundance.’ Twice mentioned in J.’s article -but not translated, perhaps because the meaning is so evident. Curious that neither -Desg. nor J. specially cite this compound to which S. Ch. D. gives 7 lines, besides -mentioning several combinations. -</p> -<p><span lang="bo">དཔལ་<wbr></wbr>བླ་<wbr></wbr>མེད་</span>, 52. Is this one word? -</p> -<p><span lang="bo">དཔལ་<wbr></wbr>འབར་<wbr></wbr>བ་</span>, 53. ‘Glory- or splendour-burning,’ i.e. ‘to blaze with glory,’ or, more tamely, -‘to be famous, renowned, celebrated’; the latter quoted by J. from Cs. s.v. <span lang="bo">འབར་<wbr></wbr>བ་</span> (It may also be taken as glory-spreading, i.e. getting more famous). Desg. quotes -a geographical name <span lang="bo">དཔལ་<wbr></wbr>འབར་</span>, Chinese Pienpa. The expression is not in Desg. or S. Ch. D., and in J. only as taken -from Cs., so that the latter’s explanation needs verification. The literal translation -‘to blaze with glory’ fits here better. -</p> -<p>Colloquially <span lang="bo">འབར་<wbr></wbr>བ་</span> is ‘to thrive, to prosper, to do well.’ <span lang="bo">འབར་<wbr></wbr>འདུག་</span>, ‘he is doing well, is well-to-do, thriving.’ <span lang="bo">འབར་</span><span class="pageNum" id="pb54">[<a href="#pb54">54</a>]</span><span lang="bo">སོང་</span>, he has become rich, has made a success of his life, has come out top dog, has made -good, has become wealthy, opulent, is safe, got his ship home, has ‘got there,’ made -his pile, is now a man of position. (Fr. <span lang="fr">est arrivé</span>. D. <span lang="nl">is binnen, heeft zijn schaapjes op het drooge</span>.) -</p> -<p><span lang="bo">དཔེ་</span>, 53. Here <span lang="bo">དཔེ་</span> = <span lang="bo">དཔེ་<wbr></wbr>བྱད་</span> or <span lang="bo">དཔེ་<wbr></wbr>བྱད་<wbr></wbr>བཟང་<wbr></wbr>པོ་</span>, technically ‘the eighty symmetrical parts, proportions, or points of beauty<span class="corr" id="xd31e5588" title="Not in source">’</span> (Cs., Mahāvyutpatti); or beauties, lesser signs (de Harlez); proportions (Schiefner). -See the references under <span lang="bo">མཚན་</span> and <span lang="bo">མཚན་<wbr></wbr>དཔེ་</span>. J. (s.v. <span lang="bo">དཔེ</span><span class="corr" id="xd31e5599" title="Not in source"><span lang="bo">༌</span></span>, p<span class="corr" title="Not in source">.</span> 327<i>b</i>) gives the full expression ‘the eighty physical perfections of Buddha,’ <span lang="bo">དཔེ་<wbr></wbr>བྱད་<wbr></wbr>བཟང་<wbr></wbr>པོ་<wbr></wbr>བརྒྱད་<wbr></wbr>ཅུ་</span>, and <span lang="bo">དཔེ་<wbr></wbr>བྱད་</span> alone ‘proportion, symmetry, beauty.’ J. has the entry <span lang="bo">དཔེ་</span> ‘symmetry, harmony, beauty (in certain phrases)’ but S. Ch. D. omits this. Our passage -is an example of this use, but the syllable <span lang="bo">དཔེ་</span> is really an abbreviation here and not a full and independent word. Desg. seems to -be mistaken in saying: <span lang="bo">དཔེ་<wbr></wbr>བྱེད་</span> (<i>sic</i>, misprint for <span lang="bo">བྱད་</span>) or <span lang="bo">མཚན་<wbr></wbr>དཔེ་</span>, ‘proportion, symmetry, the 80 marvels of the body of the Buddha.’ So <span lang="bo">དཔེ་<wbr></wbr>བྱད་<wbr></wbr>ཅན་</span> means indeed ‘symmetrical, showing 80 marvels,’ but these meanings would not be applicable -to <span lang="bo">མཚན་<wbr></wbr>དཔེ་<wbr></wbr>ཅན་</span> which could only mean ‘showing the 32 signs and 80 beauties.’ -</p> -<p>For the rest Desg.’s 2nd article s.v. <span lang="bo">དཔེ་</span> adds to J.’s data, and his <span lang="bo">དཔེ་<wbr></wbr>སྲོལ་</span> and <span lang="bo">དཔེ་<wbr></wbr>ཚུལ་</span> ‘custom, rule, example’ are new. In Desg. ‘custom, rule’ tally with S. Ch. D. ‘way -of doing, method’ which J. has as ‘pattern, model,’ but which he translates more freely -in his examples. J. s.v. <span lang="bo">བྱད་</span> ‘proportion, symmetry, beauty,’ quotes a <span lang="bo">དཔེ་<wbr></wbr>བྱད་</span> from the Dzl. in the same <span class="pageNum" id="pb55">[<a href="#pb55">55</a>]</span>sense. According to this <span lang="bo">དཔེ་</span> would be equal to <span lang="bo">བྱད་</span> which seems improbable and is denied by my informants. An example of the use of <span lang="bo">དཔེ་<wbr></wbr>ཚུལ་</span> is the following: <span lang="bo">དེ་<wbr></wbr>རིང་<wbr></wbr>སང་<wbr></wbr>གི་<wbr></wbr>དགོན་<wbr></wbr>པའི་<wbr></wbr>ལོ་<wbr></wbr>གསར་<wbr></wbr>གྱི་<wbr></wbr>འཆམ་<wbr></wbr>དེ་<wbr></wbr>དང་<wbr></wbr>པོའི་<wbr></wbr>དཔེ་<wbr></wbr>ཚུལ་<wbr></wbr>རེད་</span>, the new year’s dance of now-a-days in the monastery is in imitation of the old way, -is after the ancient pattern, the old manner, follows the old example. <span lang="bo">དཔེ་<wbr></wbr>ཚུལ་</span> is here not exactly <span lang="bo">ལུགས་<wbr></wbr>སྲོལ་</span> ‘custom’ but rather: ‘(with) the (ancient) method (as) an example.’ -</p> -<p>Note the use of <span lang="bo">དང་<wbr></wbr>པོའི་</span> in the above example as ‘old, ancient.’ -</p> -<p><span lang="bo">དཔེ་<wbr></wbr>འདྲ་<wbr></wbr>པོ་</span> see <span lang="bo">སྒོ་</span>. -</p> -<p><span lang="bo">དཔེ་<wbr></wbr>བྱད་</span> see <span lang="bo">དཔེ་</span>. -</p> -<p><span lang="bo">དཔེ་<wbr></wbr>བྱེད་</span> (= <span lang="bo">བྱད་</span>) see <span lang="bo">དཔེ་</span>. -</p> -<p><span lang="bo">དཔེ་<wbr></wbr>ཚུལ་</span> see <span lang="bo">དཔེ་</span>. -</p> -<p><span lang="bo">དཔེ་<wbr></wbr>སྲོལ་</span> see <span lang="bo">དཔེ་</span>. -</p> -<p><span lang="bo">སྤྲི་<wbr></wbr>ན་<wbr></wbr>དཀར་<wbr></wbr>པོ་</span>, 2, 5. The white cloud is a figure often occurring in Tibetan poetry. If used as -an emblem of holiness or spiritual loftiness in connection with eminent persons, this -expression may perhaps contain a stereotyped allusion to the name of the tenth and -supreme bhūmi or stage of the Bodhisattva, the dharma-megha, ‘cloud of virtue,’ <span lang="bo">ཆོས་<wbr></wbr>ཀྱི་<wbr></wbr>སྤྲིན་</span>. See Mahāvyutpatti, ed. A.S.B., p. 11. Here evidently not J.’s (336<i>a</i>) ‘emblem of transitoriness,’ though the point might be argued on the basis of the -final remark s.v. <span lang="bo">གདུང་<wbr></wbr>བྱངས་</span>, see above. -</p> -<p><span lang="bo">སྤྲོས་<wbr></wbr>བྲལ་</span>, 51. This word corresponds according to S. Ch. D. to a Sk. <span class="corr" id="xd31e5737" title="Source: nishprapaṅca">nishprapañca</span> (or <span class="corr" id="xd31e5740" title="Source: apaṅca">apañca</span>, <span class="corr" id="xd31e5743" title="Source: aprapaṅca">aprapañca</span>) which in Macdonell’s Sk. Dict. is rendered by ‘unevolved, exempt from <span class="pageNum" id="pb56">[<a href="#pb56">56</a>]</span>multiformity.’ We may, therefore, think of expressions like ‘the undifferentiated, -homogeneous, absolute.’ The word dhātu being the Sk. equivalent for Tib. <span lang="bo">དབྱིངས་</span> the whole expression <span lang="bo">དབྱིངས་<wbr></wbr>སྤྲོས་<wbr></wbr>བྲལ་</span> must correspond to a Sk. <span class="corr" id="xd31e5755" title="Source: aprapaṅca">aprapañca</span> dhātu. The same Sk. Dict. translates the word dhātu as ‘layer, component part, element.’ -In Tibetan <span lang="bo">དབྱིངས་</span> means, according to J.: (1) ‘the heavens’; (2) ‘height’; (3) ‘extent, region, space, -in metaphysics an undefined idea.’ According to the etymology <span lang="bo">སྤྲོས་<wbr></wbr>བྲལ་</span> should mean ‘passive, actionless, quietistic, inert,’ but according to the etymology -of its Sk. prototype rather ‘undifferentiated, monadic.’ One of my informants compares -it with <span lang="bo">ཆོས་<wbr></wbr>ཀྱི་<wbr></wbr>དབྱངས་</span>, dharma dhātu, and <span lang="bo">སྟོང་<wbr></wbr>པ་<wbr></wbr>ཉིད་</span>, shunyatā, the void, the absolute. In this connection one should compare J.’s statements -(215<i>a</i>) that in modern (Tibetan) Buddhism the term <span lang="bo">མངོན་<wbr></wbr>པར་<wbr></wbr>རྟོགས་<wbr></wbr>པ་</span> (<span lang="sa" class="deva">अभिसमय</span>), ‘clear understanding or perception’ means the same as <span lang="bo">སྟོང་<wbr></wbr>པ་<wbr></wbr>ཉིད་</span>, and further (259<i>b</i>) that <span lang="bo">དོན་<wbr></wbr>དམ་</span>, originally <span lang="sa" class="deva">परमार्थ</span>, has, in later times, also become equivalent to <span lang="bo">སྟོང་<wbr></wbr>པ་<wbr></wbr>ཉིད་</span>. It seems that the old metaphysicians reached regions and distinctions where their -followers could no longer join them, and hence the process became ‘<span lang="la">omne ignotum pro</span> <span lang="bo">སྟོང་<wbr></wbr>པ་<wbr></wbr>ཉིད་</span>.’ For practical purposes the rendering ‘absolute,’ or ‘motionless’ might be used -for <span lang="bo">སྤྲོས་<wbr></wbr>བྲལ་</span>, whilst the word <span lang="bo">དབྱིངས་</span> might be rendered by ‘principle, state, region.’ If occurring in a specimen of the -more technically and theoretically philosophical literature of Northern Buddhism, -a more precise rendering and more careful definition might be required. Taking the -following <span lang="bo">རྟོགས་<wbr></wbr>པ་</span> as ‘knowledge, perception, cognition,’ then the whole expression becomes in English -‘the knowledge of the motionless state (or <span class="pageNum" id="pb57">[<a href="#pb57">57</a>]</span>region, or principle)’ or—more pedantic but perhaps truer—‘the knowledge of (that -is: pertaining to, inherent in) the monadic state.’ Other equivalents: ‘a state of -stillness, the still state’ and, mystically, ‘the wisdom of the silence.’ -</p> -<p>One of my informants, the dge rgan, knows of a colloquial use of <span lang="bo">སྤྲོས་<wbr></wbr>བྲལ་</span> = <span lang="bo">རེ་<wbr></wbr>བ་<wbr></wbr>མེད་</span> = ‘hopeless,’ but my second authority ignores this use. The following two examples -were given: <span lang="bo">འདི་<wbr></wbr>ཤེས་<wbr></wbr>པ་<wbr></wbr>སྤྲོས་<wbr></wbr>བྲལ་<wbr></wbr>རེད་</span>, ‘it is labour lost (hopeless) to [try and] know this.’ You cannot hope to know this. -(<i><abbr title="Nota Bene">N.B.</abbr></i>—Note the elliptic construction ‘hopeless to know’ for ‘to try to know, to study and -so come to know.’) <span lang="bo">ཡི་<wbr></wbr>གེ་<wbr></wbr>ཡག་<wbr></wbr>པོ་<wbr></wbr>ཀློག་<wbr></wbr>ཤེས་<wbr></wbr>ཀྱི་<wbr></wbr>མི་<wbr></wbr>འདུག་<wbr></wbr>སུམ་<wbr></wbr>རྟགས་<wbr></wbr>ཤེས་<wbr></wbr>པ་<wbr></wbr>སྤྲོས་<wbr></wbr>བྲལ་<wbr></wbr>རེད་</span>, ‘As he does not even know how to read well (or properly), it is hopeless (lost labour), -for him to (or: how can he?) study grammar<span class="corr" id="xd31e5831" title="Source: ?">’</span> (Not: how can he pretend to <i>know</i> grammar?). -</p> -<p><i>N.B.</i>—The Tibetan does not ‘read’ but ‘reads books’; he does not ‘write’ but ‘writes letters,’ -he does not ‘go’ but ‘goes to the shop.’ In short, he is a very objective being. -</p> -<p><span lang="bo">ཕ་</span><span class="corr" id="xd31e5842" title="Not in source">,</span> 8. ‘Father.’ It is not clear why in the same line the same person is referred to -by the ordinary <span lang="bo">ཕ་</span> and then by the honorific <span lang="bo">ཡབ་</span>, unless <span lang="bo">ཡབ་<wbr></wbr>སྲས་</span> is a standard expression which cannot be changed whilst the first <span lang="bo">ཕ་</span> is used for the sake of variety in expression. -</p> -<p>The same double use of the honorific and ordinary terms for father occurs in Laufer’s -‘<span lang="de">Ein Sühngedicht der Bonpo</span>’, line 41. -</p> -<p><span lang="bo">ཕྱོགས་</span>, 5. In expressions like <span lang="bo">ལྡིང་<wbr></wbr>བའི་<wbr></wbr>ཤར་<wbr></wbr>ཕྱོགས་<wbr></wbr>ན་</span> the <span lang="bo">བའི་</span> is explained as equivalent to <span lang="bo">སའི་</span>, ‘of the place where.’ So the phrase <span lang="bo">མི་<wbr></wbr>དེ་<wbr></wbr>འགྲོ་<wbr></wbr>བའི་<wbr></wbr>ཕྱོགས་<wbr></wbr>འདི་<wbr></wbr>ལ་</span> should be understood as ‘towards where the man has gone, to the place where the man -has gone,’ <span lang="bo">འགྲོ་<wbr></wbr>སའི་<wbr></wbr>ཕྱོགས་<wbr></wbr>འདི་<wbr></wbr>ལ་</span>. -<span class="pageNum" id="pb58">[<a href="#pb58">58</a>]</span></p> -<p><span lang="bo">ཕྱོགས་<wbr></wbr>པ་</span>, 14. Here verb, infinitive, connected with Gendundub in instrumental (agentive) or -genitival relation: to turn, move towards, to tend to. -</p> -<p><span lang="bo">ཕྱོགས་<wbr></wbr>སུ་<wbr></wbr>ལྷུང་<wbr></wbr>བ་</span>, 46. Lit. ‘to fall aside,’ but here, as applied to the mind (<span lang="bo">ཡིད་</span>), simply to be deflected, to go astray, to fall, sin (mentally), to deviate from -the right path (religion, the right), to lapse (from virtue), etc. -</p> -<p><span lang="bo">འཕུང་<wbr></wbr>བར་<wbr></wbr>འདོད་<wbr></wbr>པ་</span>, 29. ‘To wish the ruin, the undoing, destruction<span id="xd31e5898"></span> of, to be bent on the perdition of, to wish evil to’ = <span lang="bo">མེད་<wbr></wbr>པར་<wbr></wbr>འདོད་<wbr></wbr>པ་</span>. -</p> -<p><span lang="bo">བྱང་<wbr></wbr>ཆུབ་<wbr></wbr>སྙིང་<wbr></wbr>པོ་</span>, 17. The bodhimaṇḍa, according to the Dicts. historically and geographically Gaya, -where the Buddha attained nirvāṇa. Here, however, it means rather the state implied -by the locality, ‘illumination, the essence of purification, final sainthood’ literally -‘the quintessence of bodhi.’ In Christian language Golgotha (or the Cross) is similarly -used in a metaphorical sense. In living Tibetan <span lang="bo">བྱང་<wbr></wbr>ཆུབ་</span> (bodhi) is not understood as ‘wisdom’ but as ‘saintliness, purity.’ There is, it -seems, a confusion in the group of Tibetan [and Chinese!] renderings of bodhimaṇḍa -(bodhi-essence) and bodhi-maṇḍala (bodhi-round), and their synonyms, a confusion which -may already have its origin in India itself. The treatment of these words in the Dicts. -is not satisfactory. J. and S. Ch. D. give s.v. <span lang="bo">བྱང་<wbr></wbr>ཆུབ་<wbr></wbr>སྙིང་<wbr></wbr>པོ་</span> this word as synonymous with <span lang="bo">རྡོ་<wbr></wbr>རྗེ་<wbr></wbr>གདན་</span>, Vajrāsana, but under <span lang="bo">སྙིང་<wbr></wbr>པོ་</span> S. Ch. D. has the entry: <span class="corr" id="xd31e5919" title="Not in source">‘</span><span lang="bo">བྱང་<wbr></wbr>ཆུབ་<wbr></wbr>སྙིང་<wbr></wbr>པོ་</span>, the spirit of the Bodhisattva, i.e. Buddhahood.’ This is the sense meant in our -passage, though it may be doubted whether <span lang="bo">བྱང་<wbr></wbr>ཆུབ་</span> really stands here for <span lang="bo">བྱང་<wbr></wbr>ཆུབ་<wbr></wbr>སེམས་<wbr></wbr>དཔའ་</span> as S. Ch. D. interprets it instead of only for bodhi. The Mahāvyutpatti (A.S.B., -p. 44) has Bodhimaṇḍa = <span lang="bo">བྱང་<wbr></wbr>ཆུབ་<wbr></wbr>སྙིང་<wbr></wbr>པོ་</span>, and Cs. translates, ‘the essence of sanctity <span class="pageNum" id="pb59">[<a href="#pb59">59</a>]</span>or holiness (name of the holy place at Gaya).’ I yet believe that here a confusion -of maṇḍa and maṇḍala must be thought of. J. has, s.v. <span lang="bo">སྙིང་<wbr></wbr>པོ་</span> (p. 198<i>b</i>) ‘snyiṅ-po-byaṅ c̀ʽúb- (or byaṅ-c̀ʽub-snyiṅ-po)-la mc̀ʽís-pa, to become Buddha <i>Thgy.</i>’ Rockhill, Life of the Buddha, p. 35, mentions the form byang-tchub-kyi-snying-po -as the equivalent for bodhimaṇḍa, and though Foucaux in the alphabetical index to -his translation of the Lalita Vistāra gives only the form without <span lang="bo">ཀྱི་</span>, yet in his text, in the places I verified (p. 239, five times), there is the <span lang="bo">ཀྱི་</span> as with Rockhill. -</p> -<p>In mentioning the word <span lang="bo">རྡོ་<wbr></wbr>རྗེ་<wbr></wbr>གདན་</span> a special reference must be made to the element <span lang="bo">གདན་</span>, commonly translated as bolster, cushion, seat, rug, etc. J. is very detailed about -it. He has: ‘a bolster, or seat composed of several quilts or cushions, put one upon -the other (five for common people, nine for people of quality).’ Desg. simply ‘stuffed -cushion.’ S. Ch. D. more general ‘a low seat, a divan, cushion, a bolster.’ As to -J.’s definition my authorities declare that this may be so perhaps ‘on the Ladakh -side,’ but is certainly not so in Tibet and in the Darjeeling district. They do not -know about the details of five and nine cushions. They take the meaning far wider -than bolster or cushion. They say that anything used to support anything or to seat -anybody may be called <span lang="bo">གདན་</span>, it may be a sheet of cloth, a carpet, a blanket, a cushion, a bolster, a seat in -general, anything used for lying or sitting down on. The word has a meaning exactly -opposite to the English ‘cover’ and can consequently be used in as many varied senses -as the latter. Etymologically—if the root of <span lang="bo">གདན་</span>, as seems probable, means ‘to support’—the word would mean something like ‘bearer,’ -‘basis,’ ‘bed,’ ‘floor,’ ‘upholder.’ We might think of ‘underwear<span class="corr" id="xd31e5963" title="Source: ’,">,’</span> though in English that particular word is used with quite another association of -ideas. In typography there is a word ‘underlay’ which corresponds exactly to the meaning -of <span lang="bo">གདན་</span>. The word ‘bedplate’, used in engineering, comes also near to it. It will be easily -seen how an applied meaning as ‘cushion, bolster,’ if given as the general sense of -the word, would in many cases be totally inadequate. The line of associations to which -‘cushion’ belongs, and the line of associations to which ‘seat, support, underlay’ -belong, intersect at only one <span class="pageNum" id="pb60">[<a href="#pb60">60</a>]</span>point and for the rest have nothing in common. A table-cloth may be called <span lang="bo">གདན་</span> because the food rests on it (<span lang="bo">ལྟོ་<wbr></wbr>གདན་</span> is used in this sense; lit. something like ‘food-sheet, that on which the food rests’). -In a ritual it is prescribed that the <span lang="bo">གདན་</span> for the offerings should be a spotless piece of white cotton or other cloth, called -<span lang="bo">མཆོད་<wbr></wbr>གདན་</span>, ‘offering sheet,’ ‘that on which the offerings rest<span class="corr" title="Not in source">.</span>’ Bell has <span lang="bo">ས་<wbr></wbr>གདན་</span> for ‘carpet’; small cushion, placed on chair <span lang="bo">ཁ་<wbr></wbr>གདན་</span>; large cushion on ground <span lang="bo">འབོལ་<wbr></wbr>གདན་</span>. This is a most interesting example illustrating the fact that it is strictly necessary -first to find out the root-idea of a Tibetan word before translating it by words representing -the incidental applications of that root-idea. Whoever has handled Chinese dictionaries -knows how specially necessary this is in studying Indo-Chinese languages. The Sanskrit -equivalent, āsana, is derived from the root ās, to sit or lie, but the Tib. root seems -different. -</p> -<p>Further notes on <span lang="bo">གདན་</span>. <i>Cf.</i> J. <span lang="bo">མ་<wbr></wbr>གདན་</span> (pr. magdàn), ground, basis, foundation, p. 409<i>a</i>. Bell, apron <span lang="bo">པང་<wbr></wbr>གདན་</span><span class="corr" title="Not in source">.</span> Cs., Grammar, p. 170, l. 10, translates <span lang="bo">གདན་</span> as couch (stuffed seat). Lewin, Manual, p. 123, first word last line: ‘mat, seat’, -in the same sentence taken over from Cs.’s Grammar. Two synonyms for J.’s <span lang="bo">མ་<wbr></wbr>གདན་</span>, quoted above, are <span lang="bo">རྨང་<wbr></wbr>གདན་</span> and <span lang="bo">གཞི་<wbr></wbr>གདན་</span>. Bell also has ‘mat.’ -</p> -<p><span lang="bo">བྱམས་<wbr></wbr>སྙིང་<wbr></wbr>རྗེ་</span>, 50. Seems simply an amplified form for ‘love.’ Difficult to be translated exactly, -Sk. maitrīkaruṇā, may be treated as a compound, loving-kindness, love and kindness, -or pity. On the question of karuṇā, especially, the learned have descanted profusely. -</p> -<p><span lang="bo">བླ་</span> (<span lang="bo">ན་</span>) <span lang="bo">མེད་</span> (<span lang="bo">པ་</span>), 52. Sk. <span lang="sa" class="deva">अनुत्तर</span>, unsurpassed, unexcelled, unrivalled, supreme, incomparable, most high, highest. -Not specially entered in J. but illustrated by an example s.v. <span lang="bo">བླ་</span>. <span class="pageNum" id="pb61">[<a href="#pb61">61</a>]</span>Altogether absent in Desg. S. Ch. D. <span lang="bo">བླ་<wbr></wbr>མེད་<wbr></wbr>རྣམས་<wbr></wbr>ལ་</span>, ‘to those who are supreme, or to the followers of the Anuttara school.’ A curious -entry! See S. Ch. D. also s.v. <span lang="bo">བླ་<wbr></wbr>ན་</span>. -</p> -<p><span lang="bo">བླ་<wbr></wbr>མ་</span>, 3. Here perhaps better ‘teacher’ than ‘priest’ or ‘superior.’ The word may be here -equally well taken in the singular as in the plural, but the latter is perhaps more -likely. -</p> -<p><span lang="bo">བླ་<wbr></wbr>མེད་</span>, see <span lang="bo">བླ་<wbr></wbr>ན་<wbr></wbr>མེད་<wbr></wbr>པ་</span>. -</p> -<p><span lang="bo">བློ་<wbr></wbr>གཟུ་<wbr></wbr>བོ་</span><span class="corr" id="xd31e6071" title="Not in source">,</span> 47. ‘Straight, upright, righteous mind.’ J.’s entry is a little vague. I think he -takes <span lang="bo">ཐུགས་</span> in his example <span lang="bo">ཐུགས་<wbr></wbr>གཟུ་<wbr></wbr>བོ་</span> as an indication that <span lang="bo">གཟུ་<wbr></wbr>བོ་</span> is also a honorific form. That, however, is not the case. Compare also the quotation -from Cs. in S. Ch. D., <span lang="bo">གཟུ་<wbr></wbr>བོར་<wbr></wbr>གནས་<wbr></wbr>པ་</span> ‘to be impartial and straightforward, to be on the side of honesty.’ I don’t find -this example in Schmidt. Desg. ‘straight, upright, (<span lang="fr">élevé</span>,) just, honest.’ According to the above the word is an adj<span class="corr" title="Not in source">.</span> and the translation of the passage becomes ‘whether you persevere in a straight (righteous) -mind.’ The verb <span lang="bo">གནས་<wbr></wbr>པ་</span> has then to be taken as ‘to hold, adhere to, persevere in (an opinion<span class="corr" id="xd31e6094" title="Not in source">,</span> etc.)<span class="corr" title="Not in source">.</span>’ If however, we should find that <span lang="bo">གཟུ་<wbr></wbr>བོ་</span> can also be sbst. ‘righteousness<span class="corr" id="xd31e6102" title="Source: ’,">,’</span> ‘straightness,’ (not in any Dict.), then <span lang="bo">གནས་<wbr></wbr>པ་</span> would have the other meaning of ‘to dwell, reside’ and the phrase would have to be -rendered ‘whether the mind (continues to) dwell(s) in righteousness.’ S. Ch. D. renders -<span lang="bo">ཐུགས་<wbr></wbr>གཟུ་<wbr></wbr>བོ་</span> as ‘honest mind,’ but the sense honest versus dishonest seems not quite applicable -in our passage. J<span class="corr" title="Not in source">.</span> is vague here. My informants gave the above definition ‘straight, upright’ as their -own but felt afterwards vague about this example which, though they had framed it, -they could not vouch for: <span lang="bo">མི་<wbr></wbr>དེ་<wbr></wbr>གཟུ་<wbr></wbr>བོར་<wbr></wbr>གནས་<wbr></wbr>མི་<wbr></wbr>གནས་<wbr></wbr>ལྟོས་<wbr></wbr>ཤིག་</span>, ‘see whether the man keeps straight or not.’ The framer honestly confessed that -whilst we were discussing the word he had been influenced by S. Ch. D<span class="corr" id="xd31e6116" title="Not in source">.’s</span> Dict. in coining the sentence; a <span class="pageNum" id="pb62">[<a href="#pb62">62</a>]</span>confession so instructive for idiom-verifiers that I think it worth while to record -it here. -</p> -<p>Finally, Desg. supports S. Ch.’s second meaning ‘witness’ for <span lang="bo">གཟུ་<wbr></wbr>བོ་</span><span class="corr" title="Not in source">.</span> He, however, does not <span class="corr" id="xd31e6128" title="Source: gives">give</span> S. Ch.’s form <span lang="bo">གཟུ་<wbr></wbr>དཔང་</span>. The ordinary word for witness is, of course, <span lang="bo">དཔང་</span> (<span lang="bo">པོ་</span>). It is characteristic of S. Ch. D. that he copies J.’s extract from Sch. under <span lang="bo">གཟུ་<wbr></wbr>དཔང་</span> ‘witness, mediator,’ but then immediately adds his own individual interpretation -which not only is likely to be correct, but which also nullifies and contradicts the -previous entry which he copied immediately above. He himself says, ‘an honest and -truthful witness.’ It often occurs that S. Ch. D. brings modifications, extensions -and even corrections to J.’s statements, but at the same time he copies J. far too -slavishly and so contradicts himself in the pages of his own dictionary. Whether meanings -like ‘reliable, straightforward, correct, proper,’ etc., have to be attached to <span lang="bo">གཟུ་<wbr></wbr>བོ་</span> is as yet uncertain. -</p> -<p><span lang="bo">བློ་<wbr></wbr>བཟང་<wbr></wbr>གྲགས་<wbr></wbr>པ་</span>, 8. In Sk. Sumatikīrti. According to the Sk. dictionaries the primary sense of ‘sumati’ -is ‘benevolence.’ In present-day Tibetan <span lang="bo">བློ་<wbr></wbr>བཟང་</span> is rather ‘good-natured, kindhearted,’ as against <span lang="bo">དྲིན་<wbr></wbr>ཆེན་<wbr></wbr>པོ་</span> ‘benevolent.’ So the Tibetan name has to be rendered as Good-nature-fame, or Famous -good-nature, the personal name of Tsoṅ kʽa pa. -</p> -<p><span lang="bo">དབང་<wbr></wbr>དུ་</span> (<span lang="bo">མ་</span>) <span lang="bo">སོང་<wbr></wbr>བ་</span>, 22. (Not) fallen under the power (of).… -</p> -<p><span lang="bo">དབྱངས་</span>, 54 and colophon. This word seems here hardly to mean ‘song, singing tune,’ but rather -‘melody, melodiousness, sweetness,’ etc. This tallies to a certain extent with Csoma’s -translation of the title of list LXI (p. 86) of the Mahāvyutpatti, ‘Names of the 60 -sorts (or divisions) of melody or melodious voices (or vocal sound).’ I take it that -this list refers to what is mentioned here in our text. How these 60 branches of melody -are exactly to be understood I have not been able to ascertain. The opinions of Pʽun -Tsʽogs on the point are as follows. The Buddha’s voice had such a <span class="pageNum" id="pb63">[<a href="#pb63">63</a>]</span>variety of (magic?) qualities, sixty in number, that they made him understood by all -beings, whatever their own languages. The Buddha was in this way simultaneously understood -by men, devas, nāgas, etc. In proffering this explanation Pʽun Tsʽogs takes <span lang="bo">ཡན་<wbr></wbr>ལག་</span> to mean rather ‘kind’ than ‘branch.’ As an alternative he suggests that <span lang="bo">དབྱངས་</span> is an adjective synonymous with <span lang="bo">རིང་<wbr></wbr>བུ</span><span class="corr" id="xd31e6181" title="Not in source"><span lang="bo">༌</span></span>, ‘high’ (as applied to voice or rather tone) [or perhaps long, lengthened?] and that -then <span lang="bo">དབྱངས་<wbr></wbr>ཡན་<wbr></wbr>ལག་</span> would mean a ‘variety’ of tones or modulations. I myself am inclined to think that -if the Mahāvyutpatti list is not referred to, we have here to do with some scholastic -scheme of rhetorics, though if so understood the exact value of <span lang="bo">དབྱངས་</span> is not clear and certainly not sufficiently defined in the Dicts. -</p> -<p>(<i>Cf.</i> S. Ch. D. s.v. <span lang="bo">ཟབ་</span> (p. 1092<i>a</i>), <span lang="bo">ཟབ་<wbr></wbr>དབྱངས་</span> = <span lang="sa" class="deva">मन्द्र</span>, <span lang="sa" class="deva">मन्द्रक</span>, ‘a deep voice, a musical tone.’ See also <span lang="bo">གདུང་<wbr></wbr>དབྱངས་</span>.<span class="corr" id="xd31e6214" title="Not in source">)</span> -</p> -<p><span lang="bo">དབྱིངས་</span> see <span lang="bo">སྤྲོས་<wbr></wbr>བྲལ་</span>. -</p> -<p><span lang="bo">དབྱིངས་<wbr></wbr>སྤྲོས་<wbr></wbr>བྲལ་</span> see <span lang="bo">སྤྲོས་<wbr></wbr>བྲལ་</span>. -</p> -<p><span lang="bo">འབར་<wbr></wbr>བ་</span> see <span lang="bo">དཔལ་<wbr></wbr>འབར་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">འབོལ་<wbr></wbr>གདན་</span> see <span lang="bo">བྱང་<wbr></wbr>ཆུབ་<wbr></wbr>སྙིང་<wbr></wbr>པོ་</span>. -</p> -<p><span lang="bo">འབྲོག་</span>, 6. Here ‘solitude, wilderness’ and so = <span lang="bo">རི་<wbr></wbr>ཁྲོད་</span> = <span lang="bo">དགོན་<wbr></wbr>པ་</span>, ‘monastery.’ Not associated with any of the meanings connected with ‘pasturing.’ -<i>Cf.</i> S. Ch. D. <span lang="bo">འབྲོག་<wbr></wbr>དགོན་</span> s.v. <span lang="bo">འབྲོག་</span>. -</p> -<p>The famous Galdan monastery was erected on a site called <span lang="bo">འབྲོག་<wbr></wbr>པོའི་<wbr></wbr>རི་</span>. See S. Ch. D., The Monasteries of Tibet, <abbr title="XX">J.A.S.B.</abbr>, Vol. I, <abbr title="New Series">N.S.</abbr> (1905), p. 108. -</p> -<p><span lang="bo">མི་<wbr></wbr>ཁོ་</span> see <span lang="bo">གླུད་</span>. -<span class="pageNum" id="pb64">[<a href="#pb64">64</a>]</span></p> -<p><span lang="bo">མི་<wbr></wbr>ཁོ་<wbr></wbr>གླུད་<wbr></wbr>ཡིན་</span> see <span lang="bo">གླུད་</span>. -</p> -<p><span lang="bo">མི་<wbr></wbr>གླུད་</span> see <span lang="bo">གླུད་</span>. -</p> -<p><span lang="bo">མིག་<wbr></wbr>བཟང་<wbr></wbr>མ་</span> see <span lang="bo">ཡངས་</span>. -</p> -<p><span lang="bo">མིག་<wbr></wbr>ཡངས་</span> see <span lang="bo">ཡངས་</span>. -</p> -<p><span lang="bo">མེད་<wbr></wbr>པར་<wbr></wbr>འདོད་<wbr></wbr>པ་</span> see <span lang="bo">འཕུང་<wbr></wbr>བར་<wbr></wbr>འདོད་<wbr></wbr>པ་</span>. -</p> -<p><span lang="bo">མྱུར་</span>, 52. J. <span lang="bo">མྱུར་<wbr></wbr>བ་</span> adj., and <span lang="bo">མྱུར་<wbr></wbr>དུ་</span> adv., ‘quick(ly), swift(ly).’ In Mil. adj. <span lang="bo">མྱུར་<wbr></wbr>པོ་</span>. Desg. <span lang="bo">མྱུར་</span> and <span lang="bo">མྱུར་<wbr></wbr>བ་</span> (<span lang="bo">ཉིད་</span>), subst. ‘promptness,’ and <span lang="bo">མྱུར་<wbr></wbr>པོ་</span> ‘swift.’ As adv. <span lang="bo">མྱུར་<wbr></wbr>བར་</span>, or <span lang="bo">དུ་</span>, or <span lang="bo">གྱིས་</span>. S. Ch. D. <span lang="bo">མྱུར་<wbr></wbr>བ་</span>, verb, ‘to hurry by, to pass on swiftly,’ (example <span lang="bo">དུས་<wbr></wbr>མྱུར་<wbr></wbr>བ་</span>, ‘time quickly runs away.’ [= <span lang="la">tempus fugit</span>]), and adv. quickly. Further adv. <span lang="bo">མྱུར་<wbr></wbr>དུ་</span>. Some interesting compounds in S. Ch. D.: <span lang="bo">མྱུར་<wbr></wbr>མ་</span> ‘a dancing woman,’ etc. Note the expression <span lang="bo">ཅི་<wbr></wbr>མྱུར་</span> ‘as speedily as possible,’ J. -</p> -<p>According to my informants S. Ch. D.’s example <span lang="bo">དུས་<wbr></wbr>མྱུར་<wbr></wbr>བ་</span> is not good Tibetan. It should either be <span lang="bo">དུས་<wbr></wbr>མྱུར་<wbr></wbr>པོ་</span> (or <span lang="bo">བ་</span>) <span lang="bo">ཡིན་</span>, lit. ‘time is quick,’ or with another meaning also ‘the time is near’ (i.e. at hand, -<i>coming</i> quickly), or again <span lang="bo">དུས་<wbr></wbr>མྱུར་<wbr></wbr>པོ་<wbr></wbr>དེ་</span>, ‘the quick time.’ Time quickly runs away, they say, should be expressed thus: <span lang="bo">དུས་<wbr></wbr>མྱུར་<wbr></wbr>བར་<wbr></wbr>འགྲོ་<wbr></wbr>གི་<wbr></wbr>འདུག་</span>. -</p> -<p><i>Cf.</i> also J., Desg.: <span lang="bo">སྨྱུར་<wbr></wbr>བ་</span><span class="corr" title="Not in source">.</span> -</p> -<p><span lang="bo">མྱུར་<wbr></wbr>མ་</span> see <span lang="bo">མྱུར་</span>. -</p> -<p><span lang="bo">ཙམ་<wbr></wbr>གྱི་</span>, 38. Here: ‘after only, as a result of only, in consequence <span class="pageNum" id="pb65">[<a href="#pb65">65</a>]</span>of only, mere, simple.’ But <span lang="bo">ཙམ་</span> has also the meanings: as soon as, simply on (hearing), on the slightest (reproach, -etc.) with a more prominent stress on the time element, instantaneousness. -</p> -<p><span lang="bo">རྩེ་<wbr></wbr>དྲུང་</span> see <span lang="bo">བརྩེ་</span>. -</p> -<p><span lang="bo">རྩེ་<wbr></wbr>པོ་<wbr></wbr>ཏ་<wbr></wbr>ལ་</span> see <span lang="bo">བརྩེ་</span>. -</p> -<p><span lang="bo">རྩེ་<wbr></wbr>ཞྭ་</span> see <span lang="bo">བརྩེ་</span>. -</p> -<p><span lang="bo">རྩོད་<wbr></wbr>པ་<wbr></wbr>རྒྱབ་<wbr></wbr>པ་</span> see <span lang="bo">གཤགས་<wbr></wbr>འགྱེད་<wbr></wbr>པ་</span>. -</p> -<p><span lang="bo">བརྩེ་</span>, 55. <span lang="bo">བརྩེ་</span> = <span lang="bo">བརྩེ་<wbr></wbr>བ་</span>, vb. ‘to love’ sbst. ‘love, kindness, affection,’ etc. Desg. has also a <span lang="bo">བརྩེ་</span>, ‘acidity,’ which is also known to my informants. His <span lang="bo">བརྩེ་<wbr></wbr>དྲང་</span> ‘bodyguard of the Dalai Lama’ is held, by one of my informants, to be a mistake for -<span lang="bo">རྩེ་<wbr></wbr>དྲུང་</span> (pronounce tsī-dung), the monk-employees of the Tibetan government (and in a narrower -sense: the clerical staff, the clerks and secretaries amongst them) as contrasted -with the lay-employees of noble birth (not officials in general as with S. Ch. D. -656<i>a</i>, but only those belonging to the nobility) who are called <span lang="bo">དྲུང་<wbr></wbr>འཁོར་</span>. The word <span lang="bo">རྩེ་</span> in the compound is said to be derived from the designation of the Potala palace where -many of the government offices are located, and which is called <span lang="bo">རྩེ་<wbr></wbr>པོ་<wbr></wbr>ཏ་<wbr></wbr>ལ་</span>, the Potala peak, but most commonly, by the people, briefly <span lang="bo">རྩེ་</span>, the peak. This explanation of tsī-dung as a general class of lama government-employees -is wider than that given in Waddell’s table in his ‘<span class="corr" id="xd31e6479" title="Corrected by author from: Lhassa">Lhasa</span> and its Mysteries,’ p. 165. See also <span lang="bo">རྩེ་<wbr></wbr>དྲུང་</span>, ‘chief clerk or secretary’ in S. Ch. D. s.v. <span lang="bo">རྩེ་<wbr></wbr>ཞྭ་</span> (1013<i>b</i>), the latter being the special name of the former’s hat. -</p> -<p><span lang="bo">བརྩེ་<wbr></wbr>དྲང་</span> see <span lang="bo">བརྩེ་</span>. -<span class="pageNum" id="pb66">[<a href="#pb66">66</a>]</span></p> -<p><span lang="bo">བརྩོན་<wbr></wbr>པར་<wbr></wbr>བགྱིད་<wbr></wbr>པ་</span>, 24. Equals <span lang="bo">བརྩོན་<wbr></wbr>པར་<wbr></wbr>བྱེད་<wbr></wbr>པ་</span> (or <span lang="bo">གྱུར་<wbr></wbr>བ་</span>) ‘to apply oneself, exert oneself, put one’s best energy into something’ = <span lang="bo">སྙིང་<wbr></wbr>རུས་<wbr></wbr>བྱེད་<wbr></wbr>པ་</span>, ‘to be zealous, diligent.’ Also <span lang="bo">བརྩོན་<wbr></wbr>འགྲུས་<wbr></wbr>སྐྱེད་<wbr></wbr>པ་</span> (<span lang="bo">བྱེད་<wbr></wbr>པ་</span>, <span lang="bo">རྩོམ་<wbr></wbr>པ་</span>). -</p> -<p><span lang="bo">ཚུལ་</span>, 28. Here ‘conduct, behaviour’ pure and simple, without allusion to the <span lang="bo">ཚུལ་<wbr></wbr>ཁྲིམས་</span>, ‘religious law, discipline, monastic rules.’ -</p> -<p><span lang="bo">ཚུལ་<wbr></wbr>བཞིན་</span> see <span lang="bo">ཆོས་<wbr></wbr>ཚུལ་<wbr></wbr>བཞིན་</span>. -</p> -<p><span lang="bo">མཚན་</span>, 53. Here technically the (thirty-two) characteristic signs or marks of a ‘Great -Man,’ the mahāpurusha. Mahāvyutpatti (Ed. A. S. B.), LXIII, p. 92. De Harlez, ‘<span lang="fr">Vocabulaire Bouddhique Sanscrit-Chinois</span>,’ no. 3. Schiefner, ‘Triglotte,’ no. 3. See de la Vallée Poussin, ‘<span lang="fr">Bouddhisme</span>,’ pp. 241 et seq. -</p> -<p>The transition of meaning of the word <span lang="bo">མཚན་</span> in modern Tibetan in such expressions as <span lang="bo">མཚན་<wbr></wbr>ལྡན་<wbr></wbr>བླ་<wbr></wbr>མ་</span>, ‘a holy lama,’ or <span lang="bo">མཚན་<wbr></wbr>ལྡན་<wbr></wbr>མ་</span>, ‘a woman of good appearance and virtues’ (S. Ch. D.) should not be overlooked in -the interpretation of our passage for its psychological value. See also <span lang="bo">དཔེ་</span>. -</p> -<p><span lang="bo">མཚན་<wbr></wbr>ལྡན་</span> see <span lang="bo">མཚན་</span>. -</p> -<p><span lang="bo">མཚན་<wbr></wbr>དཔེ་</span>, 53. This is a compound substantive of an elliptic nature, and means: ‘the [well -known 32 primary] characteristics [and the 80] beauties [of Buddhas]<span class="corr" id="xd31e6572" title="Not in source">’</span> = <span lang="bo">མཚན་<wbr></wbr>དང་<wbr></wbr>དཔེ་<wbr></wbr>བྱད་</span> (<span lang="bo">བཟང་<wbr></wbr>པོ་</span>). See also <span lang="bo">མཚན་</span> and <span lang="bo">དཔེ་</span>. -</p> -<p><span lang="bo">མཚན་<wbr></wbr>འཛིན་</span>, 30. <span lang="bo">མཚན་</span> is here hon. of <span lang="bo">མིང་</span> ‘name,’ and the compound, literally ‘name grasping,’ means ‘ambition, thirst for -fame, glory,’ etc. (D. <span lang="nl">eerzucht, roemzucht</span>), perhaps even ‘vainglory, pride, conceit, egotism,’ i.e. the hugging of one’s own -name and fame. -<span class="pageNum" id="pb67">[<a href="#pb67">67</a>]</span></p> -<p><span lang="bo">མཚན་<wbr></wbr>བརྗོད་<wbr></wbr>པ་</span>, 7. To invoke by name, to address a prayer to by name. Applied to both spiritual -and human beings. <span lang="bo">རྒྱལ་<wbr></wbr>པོའི་<wbr></wbr>མཚན་<wbr></wbr>བརྗོད་<wbr></wbr>པ་</span>, ‘to address the king, speak to the king, direct, appeal to the king,’ but always -by calling him by his name. ‘O king help me’ is not a proper example of <span lang="bo">མཚན་<wbr></wbr>བརྗོད་<wbr></wbr>པ་</span>, but ‘O, thou, King George, help me!’ would be one. To spiritual beings their names -may be expressed in a paraphrase, metaphor or symbol, but they must be expressed in -some way. The prayers to superhuman beings may be twofold, either an address containing -requests, etc., or a mere litany of names without any further subject matter attached -to them. The one is a recitation of names, the other a direct address by name; the -one a litany proper, the other an invocation or prayer. -</p> -<p><span lang="bo">འཚོལ་<wbr></wbr>བ་</span>, 19. The form <span lang="bo">མི་<wbr></wbr>འཚོལ་<wbr></wbr>བས་</span> was paraphrased to me as <span lang="bo">འཚོལ་<wbr></wbr>གི་<wbr></wbr>མིན་</span> = <span lang="bo">འཚོལ་<wbr></wbr>མི་<wbr></wbr>ཡོང་</span> = simple future, ‘not going to seek’ (D. <span lang="nl">niet zullende zoeken</span>). -</p> -<p><span lang="bo">ཞིབ་<wbr></wbr>དཔྱད་</span> see <span lang="bo">རྟོག་<wbr></wbr>དཔྱོད་</span>. -</p> -<p><span lang="bo">ཞེ་<wbr></wbr>ཁྲེལ་<wbr></wbr>བ་</span> see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">ཞེན་<wbr></wbr>པ་<wbr></wbr>ལོག་<wbr></wbr>པ་</span> see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">གཞན་<wbr></wbr>བསྟན་</span> (<span lang="bo">པ་</span>) <span lang="bo">འཛིན་<wbr></wbr>པ་</span> see <span lang="bo">རང་<wbr></wbr>བསྟན་</span> (<span lang="bo">པ་</span>) <span lang="bo">འཛིན་<wbr></wbr>པ་</span>. -</p> -<p><span lang="bo">གཞུང་</span> see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">གཞུང་<wbr></wbr>སྒོ་</span> see <span lang="bo">སྒོ་</span>. -</p> -<p><span lang="bo">གཞུངས་<wbr></wbr>པ་</span> see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">གཞེས་</span> see <span lang="bo">མགུར་<wbr></wbr>མ་</span>. -</p> -<p><span lang="bo">བཞག་<wbr></wbr>པ་</span> see <span lang="bo">རྒྱན་<wbr></wbr>པ་</span>. -</p> -<p><span lang="bo">ཟབ་</span>, 10, 55. <span lang="bo">ཟབ་</span> = <span lang="bo">ཟབ་<wbr></wbr>པ་</span>. J. vb., adj., subst. and adv. ‘to be deep, deep, deeply, depth’; adj. <span lang="bo">ཟབ་<wbr></wbr>པོ་</span> and <span lang="bo">མོ་</span>. Desg. <span class="pageNum" id="pb68">[<a href="#pb68">68</a>]</span><span lang="bo">ཟབ་<wbr></wbr>པོ་</span> and <span lang="bo">མོ་</span> adj. only. S. Ch. D. <span lang="bo">ཟབ་<wbr></wbr>པ་</span> vb. ‘to make deep, to deepen,’ also adj. and sbst.; further in <span lang="bo">པོ་</span> and <span lang="bo">མོ་</span> only adj. Note the additional meaning ‘dense’ (also <span lang="bo">ཟབས་</span> ‘thickness’) in S. Ch. D., not in the two others. My teachers deny that <span lang="bo">ཟབ་<wbr></wbr>པ་</span> can be a verb ‘to deepen,’ or ‘to make deep.’ <span lang="bo">ཟབ་</span> must also be understood as ‘profound’ (wisdom, teaching, etc.). See <span lang="bo">ཆོས་<wbr></wbr>ཟབ་</span>, also <span lang="bo">དབྱངས་</span>, also <span lang="bo">ཐུགས་<wbr></wbr>ནི་</span>, etc. -</p> -<p><span lang="bo">ཟབ་<wbr></wbr>ཡངས་</span> see <span lang="bo">ཐུགས་<wbr></wbr>ནི་</span>, etc. -</p> -<p><span lang="bo">གཟུ་<wbr></wbr>བོ་</span> see <span lang="bo">བློ་<wbr></wbr>གཟུ་<wbr></wbr>བོ་</span>. -</p> -<p><span lang="bo">གཟུ་<wbr></wbr>དཔང་</span> see <span lang="bo">བློ་<wbr></wbr>གཟུ་<wbr></wbr>བོ་</span>. -</p> -<p><span lang="bo">གཟུ་<wbr></wbr>བོར་<wbr></wbr>གནས་<wbr></wbr>པ་</span> see <span lang="bo">བློ་<wbr></wbr>གཟུ་<wbr></wbr>བོ་</span>. -</p> -<p><span lang="bo">འུ་<wbr></wbr>ཐུག་</span> see <span lang="bo">སྡུག་<wbr></wbr>ཡུས་</span>. -</p> -<p><span lang="bo">ཡང་<wbr></wbr>རྩེ་</span> see <span lang="bo">དྭངས་<wbr></wbr>མར་</span>. -</p> -<p><span lang="bo">ཡངས་</span>, 55. = <span lang="bo">ཡངས་<wbr></wbr>པ་</span> or <span lang="bo">པོ་</span>, ‘wide, large.’ Desg. also ‘ample, abundant.’ S. Ch. D. only <span lang="bo">ཡངས་<wbr></wbr>པ་</span>. Note J. ‘*mig-yaṅ<span class="corr" id="xd31e6809" title="Source: ’*">*’</span>, C., W. liberal, generous, bounteous,’ but Desg. <span lang="bo">མིག་<wbr></wbr>ཡངས་<wbr></wbr>པ་</span> ‘wide-eyes: envious, covetous, greedy.’ In S. Ch. D. <span lang="bo">ཡངས་<wbr></wbr>པའི་<wbr></wbr>མིག་</span> = <span class="corr" id="xd31e6819" title="Source: विशलक्षी"><span lang="sa" class="deva">विशालाक्षी</span></span>, ‘large-eyes, a handsome woman, name of a Goddess.’ <i>Cf.</i> also in the same dict. <span lang="bo">མིག་<wbr></wbr>བཟང་<wbr></wbr>མ་</span>, ‘beautiful-eyes, a very handsome woman, a nymph’s name.’ As to J.’s mig-yaṅ, one -of my teachers holds with him as against Desg., the other does not know the expression. -</p> -<p><span lang="bo">ཡངས་<wbr></wbr>པའི་<wbr></wbr>མིག་</span> see <span lang="bo">ཡངས་</span>. -</p> -<p><span lang="bo">ཡན་<wbr></wbr>ལག་</span> see <span lang="bo">དབྱངས་</span>. -</p> -<p><span lang="bo">ཡབ་<wbr></wbr>སྲས་</span> (<span lang="bo">གསུམ</span><span class="corr" id="xd31e6853" title="Not in source"><span lang="bo">༌</span></span>), 8, 15, 16, 18. ‘Father (and) sons,’ or, as Csoma already has it in his Grammar, -p. 28, ‘teacher and <span class="pageNum" id="pb69">[<a href="#pb69">69</a>]</span>pupils.’ With the addition <span lang="bo">གསུམ་</span> ‘three,’ and also as here without this addition, a very well known appellation of -Tsoṅ kʽa pa and his two pupils (his spiritual sons). It is likely that to the Tibetan -mind the expression means something like ‘spiritual family (of three),’ namely of -one father and two sons. See introductory remarks. Free renderings like ‘spiritual -trio’ or ‘teacher triad’ and the like are apt enough for practical purposes. <i>Cf<span class="corr" title="Not in source">.</span></i> an expression like the following: <span lang="bo">ཁྱོད་<wbr></wbr>ཕ་<wbr></wbr>བུ་<wbr></wbr>གཉིས་<wbr></wbr>ག་<wbr></wbr>ནས་<wbr></wbr>ཡིན་</span>, ‘where have you two, father and son, come from?’ (But the sentence has also the -second meaning ‘where do you live? where is your home?’). -</p> -<p>In the light of the above, has the note on p. 98 of the J.A.S.B., Vol. II, N.S., no. -4, 1906, in Satis Chandra Vidyābhūṣana’s article on ‘the Gyantse rock inscription’ -to be rectified? My informants do not think that the expression is used among the -Sakyapas in the sense given in that note. -</p> -<p><span lang="bo">ཡིན་<wbr></wbr>ན་<wbr></wbr>ཡང་</span> see <span lang="bo">ཀྱང་</span>. -</p> -<p><span lang="bo">ཡུས་</span> see <span lang="bo">སྡུག་<wbr></wbr>ཡུས་</span>. -</p> -<p><span lang="bo">གཡུལ་</span> see <span lang="bo">འགྱེ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">གཡུལ་<wbr></wbr>འགྱེད་</span> see <span lang="bo">འགྱེ་<wbr></wbr>བ་</span>. -</p> -<p><span lang="bo">རང་</span> see <span lang="bo">དྭངས་<wbr></wbr>མར་</span>. -</p> -<p><span lang="bo">རང་<wbr></wbr>བསྟན་</span> (<span lang="bo">པ་</span>) <span lang="bo">འཛིན་<wbr></wbr>པ་</span>, 26. This expression must here not be understood as ‘to follow one’s own teaching.’ -<span lang="bo">རང་<wbr></wbr>བསྟན་</span> is here not one compound word. The meaning is: they who themselves follow the teaching, -as against the <span lang="bo">གཞན་<wbr></wbr>བསྟན་<wbr></wbr>པ་<wbr></wbr>འཛིན་<wbr></wbr>པ་</span>, the others who (also) follow the teaching. See <span lang="bo">གཞན་<wbr></wbr>བསྟན་</span> (<span lang="bo">པ་</span>) <span lang="bo">འཛིན་<wbr></wbr>པ་</span>, 27. -</p> -<p><span lang="bo">རི་<wbr></wbr>ཁྲོད་</span> see <span lang="bo">འབྲོག་</span> and <span lang="bo">གངས་<wbr></wbr>རིའི་<wbr></wbr>ཁྲོད་<wbr></wbr>འདི་<wbr></wbr>ན་</span>. -</p> -<p><span lang="bo">རི་<wbr></wbr>འབྲོག་</span> see <span lang="bo">འབྲོག་</span> and <span lang="bo">གངས་<wbr></wbr>རིའི་<wbr></wbr>ཁྲོད་<wbr></wbr>འདི་<wbr></wbr>ན་</span>. -</p> -<p><span lang="bo">རིག་<wbr></wbr>པ་</span> see <span lang="bo">མཁྱེན་<wbr></wbr>བརྩེ་</span>. -<span class="pageNum" id="pb70">[<a href="#pb70">70</a>]</span></p> -<p><span lang="bo">རིག་<wbr></wbr>པ་<wbr></wbr>བསྒྲིམས་<wbr></wbr>ནས་</span> see <span lang="bo">གོལ་<wbr></wbr>ས་</span>. -</p> -<p><span lang="bo">རིང་<wbr></wbr>བུ་</span> see <span lang="bo">དབྱངས་</span>. -</p> -<p><span lang="bo">རུས་<wbr></wbr>ཐང་</span> see <span lang="bo">དྭངས་<wbr></wbr>མར་</span>. -</p> -<p><span lang="bo">རེ་</span> see <span lang="bo">དོན་<wbr></wbr>རེ་<wbr></wbr>ཆུང་</span>. -</p> -<p><span lang="bo">རེ་<wbr></wbr>བ་<wbr></wbr>མེད་</span> see <span lang="bo">སྤྲོས་<wbr></wbr>བྲལ་</span>. -</p> -<p><span lang="bo">ལན་<wbr></wbr>འཕམ་<wbr></wbr>པ་</span> see <span lang="bo">གཤགས་<wbr></wbr>འགྱེད་<wbr></wbr>པ་</span>. -</p> -<p><span lang="bo">ལམ་<wbr></wbr>གོལ་</span> see <span lang="bo">གོལ་<wbr></wbr>ས་</span>. -</p> -<p><span lang="bo">ལམ་<wbr></wbr>གོལ་<wbr></wbr>ས་</span> see <span lang="bo">གོལ་<wbr></wbr>ས་</span>. -</p> -<p><span lang="bo">ལམ་<wbr></wbr>མཐོན་<wbr></wbr>པོ་</span>, 31. ‘The high, elevated road,’ has a religious connotation, the proper road that -leads to heaven after death, the ‘narrow’ road of Christianity. See below. -</p> -<p><span lang="bo">ལམ་<wbr></wbr>དྲང་<wbr></wbr>པོ་</span>, 48. The straight road (metaphorically), the road of righteousness, of straightness -of mind. <i>Cf.</i> S. Ch. D. s.v. <span lang="bo">དྲང་<wbr></wbr>ལམ་</span>, p. 649<i>a</i>. The meaning of this expression and that of <span lang="bo">ལམ་<wbr></wbr>མཐོན་<wbr></wbr>པོ་</span>, in line 31 (see above), are quite different. The other is the highroad (towards -heaven), the road of a high standard of moral conduct. -</p> -<p><span lang="bo">ལམ་<wbr></wbr>རིམ་</span>, 9. ‘Steps on the path,’ ‘degrees of advance,’ ‘steps towards perfection,’ is the -short title of many mystical writings and especially of one by Tsoṅ kʽa pa, to which -the words may allude here without specially designating it. In this place the meaning -does not seem to be a specific work but merely ‘(religious) instructions, teaching -in general.’ The <span lang="bo">ལམ་<wbr></wbr>རིམ་<wbr></wbr>པ་<wbr></wbr>གཉིས་</span> are here, according to my oral information, to be taken as the two halves or divisions -of the Kandjur which is commonly divided into <span lang="bo">མདོ་</span> and <span lang="bo">སྔགས་</span>, sūtra and tantra (or mantra, or dhāraṇī). In this division the <span lang="bo">རྒྱུད་</span> or tantra section is called <span lang="bo">སྔགས་</span>, whilst all the rest, properly subdivided <span class="pageNum" id="pb71">[<a href="#pb71">71</a>]</span>in six divisions, is taken together as <span lang="bo">མདོ་</span>, of which the real <span lang="bo">མདོ་<wbr></wbr>སྡེ་</span> or sūtra-division (the 5th in sequence in the Kandjur) is only one. Concerning Tsoṅ -kʽa pa’s study of the ‘Sūtras and Tantras’ see S. Ch. D., ‘Contributions, etc. on -Tibet,’ VI, in J.A.S.B., 1882, Vol. LI, Part I, no. 1, p. 53. J., s.v. <span lang="bo">བསྟན་<wbr></wbr>པ་</span>, quotes a <span lang="bo">བསྟན་<wbr></wbr>པ་<wbr></wbr>གཉིས་</span>: ‘with Urgyan Padma, etc., the same as mdoi and sṅags kyi lam, v. mdo extr.’ This -is seemingly the same as our expression. -</p> -<p><span lang="bo">ལུས་<wbr></wbr>ཅན་</span>, 42. J. has = <span lang="bo">སེམས་<wbr></wbr>ཅན་</span>, ‘beings, creatures,’ but may not the idea rather be all <i>embodied</i> creatures; with the etymological sense still potent in connection with the Buddhist -reincarnation theory? S. Ch. D. gives a <span lang="bo">ལུས་<wbr></wbr>ཅན་<wbr></wbr>གནས་</span> = <span lang="bo">གྲོང་<wbr></wbr>ཁྱེར་</span> = ‘town, city,’ which seems rather to point to the meaning ‘man’ for <span lang="bo">ལུས་<wbr></wbr>ཅན་</span>. My informants don’t feel quite certain whether to include the five other classes -of beings (including animals) amongst the <span lang="bo">ལུས་<wbr></wbr>ཅན་</span>, but are somewhat inclined to interpret the word as <span lang="bo">མི་</span>, ‘man,’ in general. -</p> -<p><span lang="bo">ཤ་<wbr></wbr>འཛིན་</span> see <span lang="bo">ཀྱུ་</span>. -</p> -<p><span lang="bo">ཤར་<wbr></wbr>གངས་<wbr></wbr>རི་<wbr></wbr>མ་</span>, title, 1. The author writes his poem in a place to the west of a snow-capped mountain, -to the east of which the Galdan monastery is situated. See notes on <span lang="bo">འབྲོག་</span>, <span lang="bo">དགེ་<wbr></wbr>ལྡན་</span> and <span lang="bo">གངས་<wbr></wbr>རིའི་<wbr></wbr>ཁྲོད་<wbr></wbr>འདི་<wbr></wbr>ན་</span>. Which mountain or mountain chain is meant must be left undecided, even if granting -that modern cartography could show it if identified. Local tradition, however, would -most likely be able to point out a particular mountain. -</p> -<p><span lang="bo">ཤེས་<wbr></wbr>པ་</span> see <span lang="bo">མཁྱེན་<wbr></wbr>བརྩེ་</span>. -</p> -<p><span lang="bo">ཤོས་</span> see <span lang="bo">རིན་<wbr></wbr>ཆེ་<wbr></wbr>བ་</span>. -<span class="pageNum" id="pb72">[<a href="#pb72">72</a>]</span></p> -<p><span lang="bo">གཤགས་</span> see <span lang="bo">གཤགས་<wbr></wbr>འགྱེད་<wbr></wbr>པ་</span><span class="corr" title="Not in source">.</span> -</p> -<p><span lang="bo">གཤགས་<wbr></wbr>འགྱེད་<wbr></wbr>པ་</span>, 38. This expression cannot yet be explained with certainty. It may be taken here -to mean, literally, ‘to send out (distribute, give, put forward) justice, right,’ -but the exact idiomatic value of the phrase remains to be determined. It is not in -the Dicts., and unknown to my informants. We may take the possible values of the expression -as three, viz.: 1. <span lang="bo">གཤགས་<wbr></wbr>འགྱེད་<wbr></wbr>པ་</span> = <span lang="bo">རྩོད་<wbr></wbr>པ་<wbr></wbr>རྒྱབ་<wbr></wbr>པ་</span> = <span lang="bo">གཤགས་<wbr></wbr>རྒྱབ་<wbr></wbr>པ་</span> = ‘to dispute, argue, contend with words.’ This seems the same expression as S. Ch. -D.’s <span lang="bo">ཁ་<wbr></wbr>གཤགས་<wbr></wbr>འགྱེད་<wbr></wbr>པ་</span> ‘to hold controversy,’ p. 1248. (Perhaps also ‘to challenge, to be challenged to -dispute.’) 2. = <span lang="bo">ལན་<wbr></wbr>འཕམ་<wbr></wbr>པ་</span> ‘to be defeated in argument, in dispute, to be silenced in dispute.’ -</p> -<p>3. = ‘To make observations to, to remonstrate with, to use plain speech to, to speak -straight to, to rebuke, to reproach, to tell one the truth.’ (<i>Cf<span class="corr" title="Not in source">.</span></i> the entry in J.’s *kʽa kye-c̀e* to abuse, to menace<span class="corr" id="xd31e7163" title="Not in source">’</span> (p. 97<i>b</i>.)<span id="xd31e7167"></span>) This seems the sense required here and would be a logical development of the primary -meaning of the expression: ‘to spread out the justice (right) of the case before someone,’ -i.e. ‘to submit the truth about it.’ -</p> -<p>S. Ch. D. has s.v. <span lang="bo">ཁ་<wbr></wbr>གཤགས་</span> = <span lang="bo">ཁ་<wbr></wbr>རྩོད་</span> ‘using rough language, controversy, discussion, dispute.’ The other Dicts. lack this -word. -</p> -<p>The above is the result of an exhaustive discussion of the expression with my teachers. -Lexicographically (with a view to the entry quoted from S. Ch. D.) the first explanation -seems the best, but with reference to the context, the last one deserves preference, -and this is the one chosen for the rendering. -</p> -<p>It should be noted that in modern Tibetan there seems to be taking place a shifting -of the meaning of <span lang="bo">གཤགས་</span>. Instead of as ‘right, justice’ it seems to be understood by some modern Tibetans -as ‘the arguing about right or justice’ as in a court of law, and hence simply as -‘dispute, argument, pleading.’ Example: ‘This is not the place to argue your rights,<span class="corr" id="xd31e7184" title="Not in source">’</span> <span lang="bo">ཁྱོད་<wbr></wbr>གཤགས་<wbr></wbr>རྒྱབ་<wbr></wbr>སའི་</span> (or <span lang="bo">པའི་</span>) <span lang="bo">ས་<wbr></wbr>ཆ་<wbr></wbr>འདི་<wbr></wbr>རུ་<wbr></wbr>མ་<wbr></wbr>རེད་</span>, lit. ‘to hit out <span class="pageNum" id="pb73">[<a href="#pb73">73</a>]</span>(<span lang="bo">རྒྱབ་</span>) for the right,’ the verb meaning ‘to do (<span lang="bo">རྒྱབ་</span> for <span lang="la">verba loquendi</span>) arguing (<span lang="bo">གཤགས་</span>).’ -</p> -<p><span lang="bo">བཤད་<wbr></wbr>ཉན་</span>, 38. Literally ‘speak-listen,’ has two meanings. The first, quoted in J. from Schmidt -in the form of <span lang="bo">འཆད་<wbr></wbr>ཉན་<wbr></wbr>པ་</span> (s.v. <span lang="bo">འཆད་<wbr></wbr>པ་</span> pf. and fut. <span lang="bo">བཤད་</span>), is endorsed by my informants, ‘to listen to an explanation (also, to a sermon, -discourse, etc.)<span class="corr" id="xd31e7223" title="Not in source">’.</span> The second is, ‘to answer upon hearing,’ i.e. <span class="corr" id="xd31e7225" title="Not in source">‘</span>to answer (in invective, hotly, in remonstrance or dispute) upon hearing (reproaches -or unpleasant words).’ If a mother chides her son for some fault, he may, instead -of taking the rebuke in humility, try to argue or to be impudent in return. The mother -then may say: <span lang="bo">ང་<wbr></wbr>ཁྱོད་<wbr></wbr>ཀྱི་<wbr></wbr>ཨ་<wbr></wbr>མ་<wbr></wbr>ལ་<wbr></wbr>བཤད་<wbr></wbr>ཉན་<wbr></wbr>མ་<wbr></wbr>བྱེད་<wbr></wbr>འདི་<wbr></wbr>ལས་<wbr></wbr>ངའི་<wbr></wbr>གཏམ་<wbr></wbr>ཉོན་</span>, ‘Don’t argue, dispute, bandy words with (don’t be impudent to, “no words with me!”) -your mother, but (<span lang="bo">འདི་<wbr></wbr>ལས་</span>, ‘rather, on the contrary, instead of this’) listen to me.’ The expression may be -rendered as ‘to flare up in answer (to a reproach), to retort angrily (after admonition), -to snap, yap back.’ -</p> -<p><span lang="bo">བཤེས་<wbr></wbr>གཉེན་</span>, 41. ‘Friend’ and, as J. has it, abbr. for <span lang="bo">དགེ་<wbr></wbr>བའི་<wbr></wbr>བཤེས་<wbr></wbr>གཉེན་</span> = <span lang="sa" class="deva">कल्याणमित्र</span> = virtue-friend. -</p> -<p>Here interpreted by my informants as ‘true, genuine priests or monks, monks who come -up to the mark, worthy of the name,’ but not technically as ‘spiritual adviser’ as -J. has it. Desg. s.v. <span lang="bo">བཤེས་</span>, quotes only a form with <span lang="bo">མཉེན་</span> and gives it the meaning ‘doctor, a lamaistic title.’ Under <span lang="bo">གཉེན་</span>, however, he has <span lang="bo">བཤེས་<wbr></wbr>གཉེན་</span>, ‘<span lang="la">ad scientiam adjuvans</span>, monastic dignity, teacher.’ S. Ch. D. adds ‘pious or holy friend, spiritual friend -or adviser.’ Compare also J. for the semi-homonym <span lang="bo">དགེ་<wbr></wbr>བསྙེན་</span>. -</p> -<p><span lang="bo">ས་</span> see <span lang="bo">ཕྱོགས་</span>. -<span class="pageNum" id="pb74">[<a href="#pb74">74</a>]</span></p> -<p><span lang="bo">སེམས་<wbr></wbr>པ་</span> see <span lang="bo">བསམས་<wbr></wbr>ཤིང་</span> and <span lang="bo">བཀའ་<wbr></wbr>དྲིན་<wbr></wbr>སེམས་<wbr></wbr>པ་</span>. -</p> -<p><span lang="bo">སེམས་<wbr></wbr>བསྐྱེད་<wbr></wbr>པ་</span> see <span lang="bo">སྐྱེད་<wbr></wbr>པ་</span>. -</p> -<p><span lang="bo">གསུང་</span>, 54. Here ‘speech’ in general, not ‘<i>a</i> speech,’ a slight extension of J.’s meanings, unless his use of the definite article -in ‘<i>the</i> speech’ is a lapsus. The dicts. differ slightly and need co-ordination in details. -About the meaning there can be no doubt as the word is here used in the series (hon.) -<span lang="bo">སྐུ་</span>, <span lang="bo">གསུང་</span>, <span lang="bo">ཐུགས་</span>, for ordinary <span lang="bo">ལུས་</span>, <span lang="bo">ངག་</span>, <span lang="bo">ཡིད་</span>, body, speech and mind, the so-called ‘three doors,’ <span lang="bo">སྒོ་<wbr></wbr>གསུམ་</span>. -</p> -<p><span lang="bo">གསུང་<wbr></wbr>མགུར་</span> see <span lang="bo">མགུར་<wbr></wbr>མ་</span>. -</p> -<p><span lang="bo">གསུང་<wbr></wbr>བ་</span>, 10. Here is the sense of ‘to preach, to explain, to give an exposition of, to expatiate -on, to exhibit, to lecture on.’ -</p> -<p><span lang="bo">བསམ་<wbr></wbr>མནོ་</span> see <span lang="bo">རྟོག་<wbr></wbr>དཔྱོད་</span>. -</p> -<p><span lang="bo">བསམ་<wbr></wbr>མི་<wbr></wbr>ཁྱབ་</span>, 12. Inconceivable, unthinkable, unimaginable, not to be grasped by or in thought, -beyond comprehension, realisation. -</p> -<p><span lang="bo">བསམས་<wbr></wbr>ཤིང་<wbr></wbr>བསམས་<wbr></wbr>ཤིང་</span>, 4. The repetition of the verb softens the meaning into ‘quietly thinking’ or from -<span lang="bo">སེམས་<wbr></wbr>པ་</span> ‘to think,’ into ‘to muse, to ponder’, etc. -</p> -<p><span lang="bo">ཨང་<wbr></wbr>གི་<wbr></wbr>དང་<wbr></wbr>པོ་</span> see <span lang="bo">དྭངས་<wbr></wbr>མར་</span>. -<span class="pageNum" id="pb75">[<a href="#pb75">75</a>]</span></p> -</div> -</div> -<div id="xd31e7358" class="div2 section"><span class="pageNum">[<a href="#.toc">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">F.</span> <span class="sc">Additional Notes.</span></h3> -</div> -<div class="divBody"> -<p class="first">In l. 10 the <span lang="bo">ལ་</span> might also be understood as ‘with a view to, for the purpose of, explaining, expounding.’ -The translation should in that case rather run: With a view to expounding the profound -(Buddhist) doctrine, they preached, explained, most fully, minutely, in full detail, -Yoga and the other teachings (or the various kinds of Yoga) of the two stages of the -road.… <span lang="bo">ལ་</span> has then the force of: with regard, reference to; as far as … is concerned. -</p> -<p>In l. 17 the ‘till’ ought to be more emphatically rendered: until the very moment -that, <i>i.e.</i> I shall not cease a moment before. Or else: till I reach the very heart of saintship. -See J<span class="corr" title="Not in source">.</span> s.v. <span lang="bo">བར་</span><span class="corr" title="Not in source">.</span> -</p> -<p>In l. 49 ‘May all those’ is more correct than ‘May all of you<span class="corr" id="xd31e7385" title="Source: ’,">,’</span> for, unlike in the three preceding verses which are addressed to his pupils, the -author now utters a universal prayer addressed to mankind in general. -</p> -<p>Note to p<span class="corr" title="Not in source">.</span> 2. Waddell, Lāmaist Graces before Meat, J.R.A.S., 1894, p. 265, says that the libation -is sprinkled with the tips of the fore and middle fingers. This is denied by my informants -who maintain their statement as given on p. 2, above. -</p> -<p>To p. 4. After the Introduction was in print I have seen a copy of the <span lang="bo">དགའ་<wbr></wbr>ལྡན་<wbr></wbr>ལྷ་<wbr></wbr>བརྒྱ་<wbr></wbr>མ་</span>, ‘The Galdan Century of Gods,’ and had it copied for me. It is a small prayer-book -to Tsoṅ kʽa pa, who manifests in a hundred different forms, and it contains 18 four-lined -stanzas of 9 syllables each, with the single exception of the stanza quoted in the -Introduction, which contains five lines. -</p> -<p>This little book is the one mentioned in the Hor chos byuṅ (Huth’s translation, p. -387—see note 5—, and text p. 246). Huth gives as Sk. equivalent for the title: Tushitadevaçatikā. -Galdan (Tushita) is here the heaven of that name, not the famous monastery. The stanza -we are discussing is also mentioned in the same passage. Its name is <span lang="bo">དམིགས་<wbr></wbr>བརྩེ་<wbr></wbr>མ་</span> (The unfathomable love verse). This Dmigs brtse ma is of considerable theological -importance. I possess a commentary on it <span class="pageNum" id="pb76">[<a href="#pb76">76</a>]</span>written by <span lang="bo">བློ་<wbr></wbr>བཟང་<wbr></wbr>བསྐལ་<wbr></wbr>བཟང་<wbr></wbr>རྒྱ་<wbr></wbr>མཚོ་</span>, the seventh Dalai Lama. Grünwedel, in the list of Dalai Lamas on p. 206 of his ‘<span lang="de">Mythologie</span>,’ etc., writes <span lang="bo">སྐལ་<wbr></wbr>ལྡན་</span> and Rockhill, in ‘Tibet, a … sketch derived from Chinese sources,’ J.R.A.S., Vol. -XXIII, new series, 1891, p. 287, <span lang="bo">སྐལ་<wbr></wbr>བཟང་</span>. -</p> -<p>Since, I have also found that this same stanza, with a modification, occurs on the -title page of Sarat Chandra Das’ edition of the <span lang="bo">དཔག་<wbr></wbr>བསམ་<wbr></wbr>འཁྲི་<wbr></wbr>ཤིང་</span> (Bibl. Ind.). The stanza as there given consists of six lines, by the addition of -an initial line to -</p> -<div class="lgouter"> -<p class="line"><span lang="bo">དངོས་<wbr></wbr>གྲུབ་<wbr></wbr>ཀུན་<wbr></wbr>འབྱུང་<wbr></wbr>ཐུབ་<wbr></wbr>དབང་<wbr></wbr>རྡོ་<wbr></wbr>རྗེ་<wbr></wbr>འཆང་ །</span>,</p> -</div> -<p class="first"><i>i.e.</i> the Thunderbolt-bearer, Vajradhara. -</p> -<p>In another little work, the <span lang="bo">སྤྱན་<wbr></wbr>འདྲེན་<wbr></wbr>ཁྲུས་<wbr></wbr>གསོལ་<wbr></wbr>ཕྱག་<wbr></wbr>མཆོད་<wbr></wbr>ཀྱི་<wbr></wbr>རིམ་<wbr></wbr>པ་<wbr></wbr>སྒོ་<wbr></wbr>གསུམ་<wbr></wbr>མུན་<wbr></wbr>སེལ་</span>, ‘The illuminator of body, speech and mind concerning the order of inviting, lustrating, -making obeisance to and worshipping (Tsoṅ kʽa pa),’ the stanza occurs once more, again -in a different form. -</p> -<p>There, p. 9<i>b</i>, the prayer is as in our Introduction, but lacks the third line (<span lang="bo">བདུད་<wbr></wbr>དཔུང་</span>, etc.) and ends with <span lang="bo">དཔལ་<wbr></wbr>ལ་<wbr></wbr>ཕྱག་<wbr></wbr>ཚལ་<wbr></wbr>ལོ་</span>. Also, instead of <span lang="bo">འཇམ་<wbr></wbr>པའི་<wbr></wbr>དབྱངས་</span> in the second line, this text writes <span lang="bo">འཇམ་<wbr></wbr>དཔལ་<wbr></wbr>དབྱངས་</span>. -</p> -<p>I am informed that the prayer occurs also in many other books with modifications, -and that when it is used in connection with <span lang="bo">ཁྲུས་<wbr></wbr>པ་</span> or ‘lustration’ rites the closing words after <span lang="bo">གྲགས་<wbr></wbr>པའི་<wbr></wbr>ཞབས་<wbr></wbr>ལ་</span> are changed into <span lang="bo">སྐུ་<wbr></wbr>ཁྲུས་<wbr></wbr>གསོལ་</span>, ‘we baptise thee.’ -</p> -<p>To p. 17. S. Ch. D., p. 490 <i>b</i>, s.v. <span lang="bo">གཉན་<wbr></wbr>ཐབ་<wbr></wbr>པ་</span> mentions a medicinal root used against the plague, called <span lang="bo">ལྕགས་<wbr></wbr>ཀྱ་</span> (without zhabs-kyu), but transcribed lcags kyu. -</p> -<p>To p. 23. Huth, Hor chos byuṅ, trs., p.117, renders <span class="pageNum" id="pb77">[<a href="#pb77">77</a>]</span><span lang="bo">མཁའ་<wbr></wbr>འགྲོ་</span> as ḍāka, also on p. 118 (see note 4). On p. 231 (see note 1) he suggests that <span lang="bo">མཁའ་<wbr></wbr>འགྲོ་</span> should be understood as ḍākinī = <span lang="bo">མཁའ་<wbr></wbr>འགྲོ་<wbr></wbr>མ་</span>, not as Sk. ḍāka. The <span class="corr" id="xd31e7485" title="Source: dge-rgan">dge rgan</span> understands all these three passages as referring to (female) ḍākinīs. Though according -to Grünwedel (‘<span lang="de">Mythologie</span>,’ p. 153) in Sk. mythology a male ḍāka exists (a Tantra deity), in Tibet the <span lang="bo">མཁའ་<wbr></wbr>འགྲོ་</span> is always feminine, and a male species or individual does not exist according to -my informants. This statement needs testing of course. Grünwedel (loc. cit.) thinks -that these female ḍākinīs are original Tibetan spirits or goddesses. The female <span lang="bo">ཡེ་<wbr></wbr>ཤེས་<wbr></wbr>མཁའ་<wbr></wbr>འགྲོ་</span>’s are mentioned indifferently with or without the final <span lang="bo">མ་</span><span class="corr" title="Not in source">.</span> Macdonell in his Sk. Dict. only mentions the feminine form of the word. In the ritual -book <span lang="bo">གཅོད་<wbr></wbr>ཆ་<wbr></wbr>དྲུག་</span> “The six cut off pieces” (i.e. chapters, divisions, into which the description of -the torma offering is divided) we find the apostrophe: <span lang="bo">ཀྱེ་<wbr></wbr>མ་<wbr></wbr>མི་<wbr></wbr>མིན་<wbr></wbr>ཡེ་<wbr></wbr>ཤེས་<wbr></wbr>ཀྱི་<wbr></wbr>མཁའ་<wbr></wbr>འགྲོ་<wbr></wbr>མ་</span>, “O, wisdom fairy, supernatural (= not-human) mother,” so defining the sex. In Tibetan -the form <span lang="bo">མཁའ་<wbr></wbr>འགྲོ་</span> must accordingly not be understood as a masculine form of <span lang="bo">མཁའ་<wbr></wbr>འགྲོ་<wbr></wbr>མ་</span>, but as its abbreviated form only. This without prejudice to the question whether -in special <span class="corr" id="xd31e7515" title="Source: Tantrik">Tantric</span> texts a male god Ḍāka, <span lang="bo">མཁའ་<wbr></wbr>འགྲོ་</span>, does occur. -</p> -<p>S. Ch. D. has for <span lang="bo">མཁའ་<wbr></wbr>འགྲོ་</span> an entry giving the meanings ‘god, bird, arrow.’ Here the word has a poetical or -metaphorical meaning based on its etymology, ‘sky-goer’, but no mythological value. -He adds under <span lang="bo">མཁའ་<wbr></wbr>འགྲོ་<wbr></wbr>མ་</span> ‘a class, <i>mainly</i> of female spirits.’ But the form in <span lang="bo">མ་</span> cannot be masculine. In Tibet there is a class of people called <span lang="bo">ཆོས་<wbr></wbr>རྗེ་</span>, both male and female, whose name may be translated as oracles, <span class="pageNum" id="pb78">[<a href="#pb78">78</a>]</span>shamans or mediums. They are deemed to be obsessed by <span lang="bo">ཆོས་<wbr></wbr>སྐྱོང་</span>’s who speak through them whilst they themselves are in a state of trance or obsession. -Their name is <span lang="bo">ཆོས་<wbr></wbr>རྗེ་</span> in <span class="corr" id="xd31e7546" title="Source: Lhassa">Lhasa</span> and other greater towns, and amongst the more educated; but the country-people and -the lower orders have a special name for these mediums if they are women and call -them <span lang="bo">རྣལ་<wbr></wbr>འབྱོར་<wbr></wbr>མ་</span> or <span lang="bo">མཁའ་<wbr></wbr>འགྲོ་<wbr></wbr>མ་</span>. In Sikkhim the word <span lang="bo">མཁའ་<wbr></wbr>འགྲོ་<wbr></wbr>མ་</span> is general in this sense. In Sikkhim the designation for a male medium of this sort -is <span lang="bo">དཔའ་<wbr></wbr>བོ་</span> and not <span lang="bo">ཆོས་<wbr></wbr>རྗེ་</span> as in Tibet. -</p> -<p>Whilst investigating the question of Khandomas from the standpoint of colloquial Tibetan -I stumbled unexpectedly on the following interesting piece of information, throwing -a vivid sidelight on some current beliefs and practices of modern Tibet. -</p> -<p>The abbot of the Saskya monastery is held to be the reincarnation of Padmasambhava. -As the latter was the great ‘binder,’ that is subduer, of all spirits, witches, goblins -and other creatures of that ilk, the Saskya abbot has in some way become the official -head and master of all Tibetan witches. Belief in witches is rife all over Tibet, -and any woman is liable to be declared one. The process is very simple. If a great -Lama receives obeisance from the multitude he presents the devotees in return with -a ‘protection-knot’ (<span lang="bo">སྲུང་<wbr></wbr>མདུད་</span>), a narrow strip of cloth which he puts round their necks. He ties a knot in it muttering -some mantram over it, hence the name. Ordinary laymen receive a white strip, tapas -or those who have their hair cut short (probably because they look like tapas) get -a yellow or red strip, but if a woman approaches whom the Lama by his magic knowledge -recognizes as a witch, she receives a black strip. From that moment she is irrevocably -a witch and no protestation can help her out of the situation. In the Saskya monastery -an annual feast or ceremony is celebrated in which all witches must appear personally, -and the magic then displayed is so tremendously powerful that all women who are secretly -endowed with the powers of witchcraft without the people knowing it, are irresistibly -compelled to attend the meeting. They simply cannot help it, and so stories are told -of witches working in the fields, milking cows, or otherwise engaged, being drawn -away from their work and appearing in the assembly with their milk-pail, or spindle, -or <span class="pageNum" id="pb79">[<a href="#pb79">79</a>]</span>whatever utensil they were using at the time at any work, when they were forced to -quit it and to come to Saskya. In the meeting they are then officially proclaimed -witches and forced to pledge allegiance and obedience to the Saskya monastery and -its head. Then the profitable and practical side of the transaction becomes manifest, -for henceforth they have to pay an annual, heavy witch-tax, and in cases known to -Karma himself, who came across them when living in Tibet, this tax amounted to one -<span lang="bo">རྡོ་<wbr></wbr>ཚད་</span> (see Bell, p. 104) or about Rs. 120 a year. On the other hand they are now protected -by the authority of the monastery as long as they pay the tax, though they have to -pledge themselves not to use their powers for evil. Then they receive the official -title of <span lang="bo">ས་<wbr></wbr>སྐྱ་<wbr></wbr>མཁའ་<wbr></wbr>འགྲོ་</span>, though they are known to the people as <span lang="bo">འབའ་<wbr></wbr>མོ་</span>, witch. But this latter word is a term of abuse or contempt. The meaning of the two -terms, however, is the same. The entries in the dicts. s.v. <span lang="bo">འབའ་<wbr></wbr>མོ་</span> and <span lang="bo">པོ་</span> (and other spellings) need proper testing in the light of the above. These witches -are supposed not to live up to a great age but to die young, because the monastery -calls them out of life to become protecting spirits of the monastery in the invisible -spheres. When a bamo dies, her daughter, if she has any, inherits the office or quality -of the mother. These bamos, during life, follow the ordinary occupations of women: -buying, selling, working or marrying, and their bamo-hood seems to be no drawback, -in itself, to their matrimonial prospects. I heard of the case of a bamo who was the -wife of a very wealthy man. But the tax, far in excess of any levied on ordinary people, -must be regularly paid. If the bamo does not pay her tax, the monastery calls her -soul and she dies. In the gompa for every accredited <span lang="bo">འབའ་<wbr></wbr>མོ་</span> there is a <span lang="bo">སོབ་</span> or stuffed effigy, puppet, of which I have not been able to get a full description. -Probably a stuffed doll or body, with a mask and garment, perhaps only a stick to -hold the mask and garment up, like in a puppet-show. Each such puppet becomes the -dwelling-place of the soul of a dead bamo when she dies, and in order to see to it -that after death she may not do harm whilst roaming about, the puppet is bound in -chains. Horrible to say, however, sometimes these chains are found broken by the guardians, -and this is a sure sign that the imprisoned soul has escaped from the puppet <span class="pageNum" id="pb80">[<a href="#pb80">80</a>]</span>which was its <span class="corr" id="xd31e7597" title="Source: dwelling place-and">dwelling-place and</span> that it may have started on a pilgrimage of evil works. As soon as it is found that -such an imprisoned witch-soul has escaped, solemn notice is at once sent out to all -Tibet to the effect that a bamo-soul has broken loose from Saskya, and the various -local Lamas all through the country warn their flocks that a bamo is at large and -enjoin them to be careful not to fall a victim to the wandering witch. So, for instance, -they are told not to go about alone after dark, not to entertain strangers, and the -like, for the bamo may assume any disguise, and any man may fall a prey to the snares -of a beautiful strange woman, as any woman might be allured by an unknown man. The -late Lama Sherabgyamtsho in Ghoom, whose name is so well known to all students of -Tibetan, used very often to make solemn announcements of this nature and warn the -Ghoom people that a bamo had escaped from Saskya<span class="corr" title="Not in source">.</span> -</p> -<p>A most fitting ending to this story is perhaps to be made by quoting the old Buddhist -formula “Thus I have heard,” but there is no doubt that the word <span lang="bo">མཁའ་<wbr></wbr>འགྲོ་<wbr></wbr>མ་</span> acquires an interesting new meaning through this curious tale. -</p> -<p>There is a belief prevalent in Tibet that in every woman a touch of bamo-hood is latent -(some philosophers, also outside Tibet, seem to think the same!), but in the night -of the 29th day of the twelfth Tibetan month, this seed of evil will manifest most -fully. The male Tibetans, however, seem not to take any precautions or perform any -rites to counteract the sinister influence of this date. Evidently it is a male Tibetan -who first set up this theory, and it might be the same fellow who is the author of -the following proverb which bears on our subject and on the words we are dealing with. -It runs: -</p> -<div class="lgouter"> -<p class="line"><span lang="bo">སྐྱེས་<wbr></wbr>དམན་<wbr></wbr>བརྒྱ་<wbr></wbr>ལ་<wbr></wbr>མཁའ་<wbr></wbr>འགྲོ་<wbr></wbr>གཅིག་</span> -</p> -<p class="line"><span lang="bo">ཁྱོ་<wbr></wbr>ག་<wbr></wbr>བརྒྱ་<wbr></wbr>ལ་</span><span class="corr" id="xd31e7617" title="Source: འབའ་བོ་"><span lang="bo">འབའ་<wbr></wbr>པོ་</span></span><span lang="bo">གཅིག་</span></p> -</div> -<p class="tb"></p> -<div class="lgouter"> -<p class="line">Amongst a hundred women (at most) one khando! -</p> -<p class="line">Amongst a hundred men (at most) one sorcerer!</p> -</div> -<p class="first">That is—khando being here used in the good sense of fairy—: Amongst many women there -is scarcely one extremely good, but amongst many men there is scarcely one extremely -bad. In fact, in Tibet, all women are suspected of having just a little seed of evil -(of the witch) in them. And so the term of reproach is not as in Europe ‘Old Adam’ -but rather ‘Old Eve.’ -</p> -<p>As far as the above story is concerned, it should not be forgotten that it is only -a popular version of an interesting phase of religious practice, but Tibetan casuistry -and theology are as a rule so subtle and well-systematised that a more <span class="pageNum" id="pb81">[<a href="#pb81">81</a>]</span>theoretical exposition of the doctrines and practices alluded to might throw considerably -more, if not other and new, light on the subject. -</p> -<p>To p. 25. The quotation, s.v. <span lang="bo">ཁྲེལ་<wbr></wbr>བ</span><span class="corr" id="xd31e7640" title="Not in source"><span lang="bo">༌</span></span>, l. 16: <span lang="bo">ཆོས་<wbr></wbr>ཐོས་<wbr></wbr>པས་</span>, etc., is from a little tract, a prayer to Padmasambhava, entitled <span lang="bo">བསམ་<wbr></wbr>པ་<wbr></wbr>མྱུར་<wbr></wbr>འགྲུབ་<wbr></wbr>མ་</span>, ‘the quick mind-fulfiller.’ -</p> -<p>To p. 25. <i>Cf.</i> Lewin, pp. 133–134, no. 97–10, <span lang="bo">གཞད་<wbr></wbr>གད་</span> (<span lang="bo">རྒྱུ་</span>), ridiculous; <i>zhed-ked</i>, laughter, ridicule. -</p> -<p>To p. 26. <span lang="bo">ངོ་<wbr></wbr>ཚ་<wbr></wbr>བ་</span> Bell, voc., to blush; Lewin, p. 77 (64–5), ridiculous. See his example. -</p> -<p>To p. 30. S. Ch. D., Dict., has <span lang="bo">ཀོ་<wbr></wbr>ཀོ་</span> (hidden on p. 34, out of alphabetical order) as ‘a Tibetan of mixed breed, <i>i.e.</i> born of a Chinese father and a Tibetan mother.’ Waddell, Lhasa and its Mysteries, -p. 214, the same explanation. A special enquiry into this point, however, yielded -a different result. One of my informants was a Tibetan woman from Lhasa who had herself -married a Chinaman there, and so ought to know. The half-breeds referred to by S. -Ch. D. and Waddell are called ‘baizhin,’ spelling uncertain, given as <span lang="bo">བལ་<wbr></wbr>བཞིན་</span> and <span lang="bo">བའི་<wbr></wbr>ཞིན་</span>, said to be a Chinese word. However, another explanation of that same word was given, -as a man not in the pay of, not taking wages from, another. Not necessarily rich or -of high position, but independent. Perhaps something like crofter. This latter explanation -is, however, contradicted by Karma who has relations amongst the baizhins in Tibet. -</p> -<p>In a Tibetan mixed marriage such as we are here considering the custom is to call -the elder son <span lang="bo">ཀོ་<wbr></wbr>ཀོ་</span> after the Chinese manner, instead of using the Tibetan word. This is <span lang="bo">ཨ་<wbr></wbr>ཇོ་</span> in Tsang and <span lang="bo">ཇོ་<wbr></wbr>ཇོ་</span> in Lhasa. The latter is pronounced, and sometimes written, <span lang="bo">ཅོ་<wbr></wbr>ཅོ་</span> and even sometimes pronounced chö-cho, as if written <span lang="bo">ཅོས་<wbr></wbr>ཅོ་</span>. But in the above case <span lang="bo">ཀོ་<wbr></wbr>ཀོ་</span> means really ‘elder brother.’ A girl, born in such a marriage, is similarly called -<span lang="bo">མི་<wbr></wbr>མི་</span>, Chinese, instead of <span lang="bo">ཨ་<wbr></wbr>ཆེ་</span>, Tibetan<span class="corr" title="Not in source">.</span> <span class="pageNum" id="pb82">[<a href="#pb82">82</a>]</span>These terms do not mean half-blood. Whether <span lang="bo">མི་<wbr></wbr>མི་</span> is used for the eldest daughter alone or for all the daughters of the marriage I -could not ascertain. -</p> -<p>It is said that every Chinaman, however humble, becomes at once a personage of importance -when in Tibet, and demands to be addressed at least as <span lang="bo">དཔོན་<wbr></wbr>པོ་</span>, Mister, Sir (as every European becomes automatically a Sahib in India), and feels -quite insulted if addressed by the more familiar <span lang="bo">ཀོ་<wbr></wbr>ཀོ་</span> as a liberty taken with his dignity. A Chinaman from Tibet, however, denied this. -I remember once travelling in the Sunda country with my Javanese writer who met several -people on the road whom he knew and whom he saluted as ‘little brother’ or ‘elder -brother.’ I was puzzled at his belonging to so big a family, but found the solution -of the riddle when I understood that this fraternity was not one of consanguinity -at all. So ‘elder sister’ amongst Tibetans means only Madam, Lady, or a polite word -of address to any woman of more than low status in life. In German <span lang="de">Mütterchen</span> for any old woman of simple status. -</p> -<p>To pp. 35–37. The expression <span lang="bo">ཀུན་<wbr></wbr>ཏུ་<wbr></wbr>བཟང་<wbr></wbr>པོས་<wbr></wbr>བརྒྱན་<wbr></wbr>པའི་<wbr></wbr>ཞིང་</span> occurring in the little prayer-book <span lang="bo">བཟང་<wbr></wbr>སྤྱོད་</span> can hardly mean ‘a field (= heaven, world) which Kuntuzangpo has adorned’ (beautified, -decorated, embellished), in the sense in which one may decorate a house or room, with -beautiful pictures, furniture, etc. It must surely be understood as ‘the heaven blazing -with the glory of Kuntuzangpo’s presence in it,’ a heaven resplendent with his glory. -In other words, he adorns it by his mere being there, but not as the result of some -activity expressed by a transitive verb. The world <i>is</i> adorned, but <i>has not been</i> decorated or beautified. I wonder if the agentive case <span lang="bo">པོས་</span> may be understood as in English expressions like: ‘happy <i>through</i> him,’ ‘blazing <i>with</i> diamonds,’ ‘laughing <i>for</i> joy,’ and the like. -</p> -<p>To p. 40. See the unusual explanation of <span lang="bo">ཅེས་<wbr></wbr>པ་</span> in S. Ch. D., s.v. <span lang="bo">ག་</span> III, where he translates <span lang="bo">ཅེས་<wbr></wbr>པའོ་</span> as ‘it may be said.’ The dge rgan, however, paraphrases the expression here as <span lang="bo">ལབ་<wbr></wbr>པ་<wbr></wbr>རེད་</span> or <span lang="bo">ལབ་<wbr></wbr>གི་<wbr></wbr>འདུག་</span>, or <span lang="bo">ཅེས་<wbr></wbr>སྨྲས་<wbr></wbr>སོ་</span>, which gives <span class="pageNum" id="pb83">[<a href="#pb83">83</a>]</span>it another meaning, namely: ‘so it has been said,’ ‘so is the teaching,’ ‘that is -what has been taught.’ In this sense the previous words are a direct quotation and -the <span lang="bo">ཅེས་<wbr></wbr>པའོ་</span> cannot be translated as ‘it may be said that.’ -</p> -<p>To p. 40. In the note to <span lang="bo">ཆགས་<wbr></wbr>སྡང་</span>, for <span lang="bo">འདོད་<wbr></wbr>ཆགས་<wbr></wbr>དང་<wbr></wbr>ཞེ་<wbr></wbr>སྡང་</span>, <i>non</i>-attachment and <i>in</i>difference only in connection with a negative. -</p> -<p>To p. 44. <span lang="bo">ལྟ་<wbr></wbr>བ་</span>. See Graham Sandberg, Tibet and the Tibetans, p. 268, who renders this word, as a -technical term denoting the first of the four stages of meditation, according to Milaraspa, -as ‘contemplation’ or ‘concentration.’ The second word, denoting a mental action unconnected -with visual experience, does not seem appropriate. As in English ‘view’ has both a -physical and a mental meaning, so in Tibetan <span lang="bo">ལྟ་<wbr></wbr>བ་</span>, as a verb, has mental connotations. J. has the word as sbst. ‘mystical contemplation.’ -The Sk. equivalent, <span lang="sa" class="deva">दर्शन</span>, is likewise both physical and mental in meaning. Whereas J. and S. Ch. D. have a -sbst. <span lang="bo">ལྟ་<wbr></wbr>བ་</span> ‘the act of looking,’ and ‘a look,’ Desg. has it as ‘sight’ (<span lang="fr">visus, vue</span>, “etc.”). -</p> -<p>To p. 58. See Jäschke’s note on maṇḍa and maṇḍala, s.v. <span lang="bo">དཀྱིལ་</span>, p. 11 <i>b</i>. His remark may have a bearing on the question of ḍāka and ḍākinī, discussed above. -See next note. -</p> -<p>To pp. 59 and 60. My informants, though ignorant about the detail of five and nine -cushions, do know of a custom requiring the man of higher social position, greater -age, more prestige, to be seated on a <i>higher</i> seat as a sign of respect. The difference of height, however, is in the seat itself, -not effected by the placing of a number of cushions on seats of equal height. -</p> -<p>To <span lang="bo">གདན་</span> still the two following words: <span lang="bo">རྟ་<wbr></wbr>གདན་</span>, saddle cloth, and <span lang="bo">ཁ་<wbr></wbr>གདན་</span>, second sheet, upper sheet, covering sheet over the <span lang="bo">འབོལ་<wbr></wbr>གདན་</span>. The <span lang="bo">འབོལ་<wbr></wbr>གདན་</span> is usually thick and rough but the <span lang="bo">ཁ་<wbr></wbr>གདན་</span> thin and of finer texture, like in European <span class="pageNum" id="pb84">[<a href="#pb84">84</a>]</span>beds the bed sheet over the mattress. The <span lang="bo">འབོལ་<wbr></wbr>གདན་</span> is for softness and the <span lang="bo">ཁ་<wbr></wbr>གདན་</span> for cleanliness, like the loose covers of armchairs and sofas in Western countries. -</p> -<p>To p. 62. Huth, Hor chos byuṅ, trs. 117, note 4, reconstitutes the name Blo bzaṅ grags -pai dpal into Sk. Matibhadrakīrtiçrī. In Tibetan mantrams, however, where Tsoṅ kʽa -pa’s name is given in its Sk. form, Sumati is used and not Matibhadra. See also p. -5 of the Introduction, <i>supra</i>. -</p> -<p>To p. 64. The word <span lang="bo">དམིགས་<wbr></wbr>མེད་</span> (p. 3 and additional note to p. 4) should have been discussed there. Desg. alone -has the meaning of the word as in our text: unthinkable, unimaginable. According to -oral information, synonymous with <span lang="bo">བསམ་<wbr></wbr>མི་<wbr></wbr>ཁྱབ་</span>, l. 12, see p. 74, <i>supra</i>. -</p> -<p>The elaborate entries in J. and S. Ch. D. under this word and under <span lang="bo">དམིགས་<wbr></wbr>པ་<wbr></wbr>མེད་<wbr></wbr>པ་</span> need investigation. -</p> -<p>The word <span lang="bo">དམིགས་<wbr></wbr>པ་</span> has also a special meaning, not in the dictionaries, in connection with any action -done ‘in thought,’ <span lang="bo">དམིགས་<wbr></wbr>པ་<wbr></wbr>བྱེད་<wbr></wbr>པ་</span> (as in English ‘I am with you in thought’). But Tibetans can not only be present -in thought but they can give presents ‘in thought,’ and do all sorts of things ‘in -thought,’ when there is no physical possibility of doing so in the flesh. So the good -story is told of a lazy Lama who, to get rid of the crowd, said: “And now I give my -hand-blessing to you all ‘in thought,’ ” whereupon a disappointed and angry pilgrim -answered: “Well, then I give you my butter-offerings, which I have brought with me, -also ‘in thought.’ ” -</p> -<p>To p. 65. The dictionaries spelt <span lang="bo">པོ་<wbr></wbr>ཏ་<wbr></wbr>ལ་</span> but the <span class="corr" id="xd31e7875" title="Source: dge-rgan">dge rgan</span> says that <span lang="bo">པོ་<wbr></wbr>ཏཱ་<wbr></wbr>ལ་</span> also occurs. Desg. has an alternative spelling <span lang="bo">པོ་<wbr></wbr>ཌ་<wbr></wbr>ལ་</span>, but this seems a misprint for <span lang="bo">པོ་<wbr></wbr>ཊ་<wbr></wbr>ལ་</span><span class="corr" title="Not in source">.</span> In Tibetan books I have only seen <span lang="bo">ཏ་</span> but the dge rgan is sure that the two spellings, <span lang="bo">ཊ་</span> and <span lang="bo">ཏཱ་</span> (but not <span lang="bo">ཊཱ་</span>), occur as well. -<span class="pageNum" id="pb85">[<a href="#pb85">85</a>]</span></p> -<p>To the text. When the larger part of this booklet was in print I acquired an additional -copy of the text, which proved to be different from the two editions used by me. It -is of the same size and style as edition A, but printed from other blocks. We call -it C. The copy is a poor one, badly printed from worn-out blocks. A collation brought -no news of importance. The reading <span lang="bo">ངེས་<wbr></wbr>སོ་</span> in l. 16, however, is confirmed by this edition. Its only new reading is <span lang="bo">འཆིང་<wbr></wbr>བར་</span> for <span lang="bo">འཆང་<wbr></wbr>བར་</span> in l. 46. This reading does not seem so satisfactory as the one we have followed. -The full result of the collation is given below. Indistinct readings are marked with -a note of interrogation. -</p> -<div class="table"> -<table> -<tr> -<td class="cellLeft cellTop">C. </td> -<td class="cellTop">l. 13. </td> -<td class="cellTop"><span lang="bo">འཛིན་<wbr></wbr>བའི་</span>? </td> -<td class="cellTop">for </td> -<td class="cellRight cellTop"><span lang="bo">པའི་</span></td> -</tr> -<tr> -<td class="cellLeft"> </td> -<td>l. 18. </td> -<td><span lang="bo">གཏོགས་<wbr></wbr>བར་</span> </td> -<td> ” </td> -<td class="cellRight"><span lang="bo">པར་</span></td> -</tr> -<tr> -<td class="cellLeft"> </td> -<td>l. 24. </td> -<td><span lang="bo">བརྩོན་<wbr></wbr>པ་</span> </td> -<td> ” </td> -<td class="cellRight"><span lang="bo">པར་</span></td> -</tr> -<tr> -<td class="cellLeft"> </td> -<td>l. 29. </td> -<td><span lang="bo">ཀུན་<wbr></wbr>སླང་</span> </td> -<td> ” </td> -<td class="cellRight"><span lang="bo">སློང་</span></td> -</tr> -<tr> -<td class="cellLeft"> </td> -<td>l. 30. </td> -<td><span lang="bo">མཆན་</span>? </td> -<td> ” </td> -<td class="cellRight"><span lang="bo">མཚན་</span></td> -</tr> -<tr> -<td class="cellLeft"> </td> -<td>l. 41. </td> -<td><span lang="bo">བཤེས་<wbr></wbr>གཉེན་<wbr></wbr>ང་</span>? </td> -<td> ” </td> -<td class="cellRight"><span lang="bo">པ་</span></td> -</tr> -<tr> -<td class="cellLeft"> </td> -<td>l. 44. </td> -<td><span lang="bo">འདུག་<wbr></wbr>བའི་</span> </td> -<td> ” </td> -<td class="cellRight"><span lang="bo">པའི་</span></td> -</tr> -<tr> -<td class="cellLeft"> </td> -<td>l. 46. </td> -<td><span lang="bo">འཆིང་</span> </td> -<td> ” </td> -<td class="cellRight"><span lang="bo">འཆང་</span></td> -</tr> -<tr> -<td class="cellLeft"> </td> -<td>l. 50. </td> -<td><span lang="bo">རྔེས་</span> </td> -<td> ” </td> -<td class="cellRight"><span lang="bo">རྗེས་</span></td> -</tr> -<tr> -<td class="cellLeft"> </td> -<td>l. 51<span class="corr" title="Not in source">.</span> </td> -<td><span lang="bo">རྟོགས་<wbr></wbr>ངའི་</span> </td> -<td> ” </td> -<td class="cellRight"><span lang="bo">པའི་</span></td> -</tr> -<tr> -<td class="cellLeft"> </td> -<td>Colophon. </td> -<td><span lang="bo">གདུངས་</span> </td> -<td> ” </td> -<td class="cellRight"><span lang="bo">གདུང་</span></td> -</tr> -<tr> -<td class="cellLeft cellBottom"> </td> -<td class="cellBottom"> ” </td> -<td class="cellBottom"><span lang="bo">བཀྲ་<wbr></wbr>ཤིས་</span> </td> -<td class="cellBottom"> ” </td> -<td class="cellRight cellBottom">desunt.</td> -</tr> -</table> -</div><p> -</p> -<p>The variants of ll. 30, 41, 50 and 51 are evidently due to deterioration of the blocks. -There is no <span lang="bo">༈</span> in this edition. -<span class="pageNum" id="pb86">[<a href="#pb86">86</a>]</span></p> -</div> -</div> -</div> -</div> -</div> -</div> -<div class="back"> -<div id="errata" class="div1 errata"><span class="pageNum">[<a href="#errata.toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">ERRATA.</h2> -</div> -<div class="divBody"> -<p class="first"></p> -<div class="table"> -<table> -<tr> -<td class="cellLeft cellTop">p. 7: </td> -<td class="cellRight cellTop">first variant, bottom, <i>read</i>: <span lang="bo">སྙེག་</span>.</td> -</tr> -<tr> -<td class="cellLeft">p. 8: </td> -<td class="cellRight">l. 20 of text, insert asterisk after <span lang="bo">བརྩེ་</span>.</td> -</tr> -<tr> -<td class="cellLeft">p. 9: </td> -<td class="cellRight">second variant, bottom, <i>read</i>: <span lang="bo">འཁྲེལ་</span>.</td> -</tr> -<tr> -<td class="cellLeft">p. 14, </td> -<td class="cellRight">l. 13: teacher (or: teachers).</td> -</tr> -<tr> -<td class="cellLeft">p. 14, </td> -<td class="cellRight">l. 14: his (or: their).</td> -</tr> -<tr> -<td class="cellLeft">p. 25, </td> -<td class="cellRight">l. 1: <i>for</i> render <i>read</i>: repay.</td> -</tr> -<tr> -<td class="cellLeft">p. 27, </td> -<td class="cellRight">l. 20: <i>for</i> render <i>read</i>: repay.</td> -</tr> -<tr> -<td class="cellLeft">p. 27, </td> -<td class="cellRight">l. 27, 28: eliminate the commas outside the brackets.</td> -</tr> -<tr> -<td class="cellLeft">p. 36, </td> -<td class="cellRight">l. 4: <i>for</i> Smuck <i>read</i>: Schmuck.</td> -</tr> -<tr> -<td class="cellLeft">p. 65, </td> -<td class="cellRight">l. 24: <i>for</i> Lhassa <i>read</i>: Lhasa.</td> -</tr> -<tr> -<td class="cellLeft">p. 76, </td> -<td class="cellRight">l. 24: <i>for</i> <span lang="bo">ཁྲུས་<wbr></wbr>པ་</span> <i>read</i>: <span lang="bo">ཁྲུས་</span>.</td> -</tr> -<tr> -<td class="cellLeft cellBottom">p. 76. </td> -<td class="cellRight cellBottom">l. 25: <i>for</i> baptise <i>read</i>: lustrate.</td> -</tr> -</table> -</div><p> -</p> -</div> -</div> -<div class="div1" id="toc"> -<h2 class="main">Table of Contents</h2> -<table summary="Table of Contents"> -<tr id="preface.toc"> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="8"><a href="#preface">PREFATORY NOTE.</a></td> -<td class="tocPageNum"><a class="pageref" href="#preface">iii</a></td> -</tr> -<tr id="abbr.toc"> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="8"><a href="#abbr">ABBREVIATIONS.</a></td> -<td class="tocPageNum"><a class="pageref" href="#abbr">v</a></td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="8"><a href="#mtt">MINOR TIBETAN TEXTS. <i>Primarily Lexicographically Treated.</i></a></td> -<td class="tocPageNum"><a class="pageref" href="#mtt">1</a></td> -</tr> -<tr id="ch1.toc"> -<td></td> -<td class="tocDivNum">I. </td> -<td class="tocDivTitle" colspan="7"><a href="#ch1"> THE SONG OF THE EASTERN SNOW MOUNTAIN.</a></td> -<td class="tocPageNum"><a class="pageref" href="#ch1">1</a></td> -</tr> -<tr> -<td colspan="2"></td> -<td class="tocDivNum">A. </td> -<td class="tocDivTitle" colspan="6"><a href="#xd31e472"> <span class="sc">Introduction.</span></a></td> -<td class="tocPageNum"><a class="pageref" href="#xd31e472">1</a></td> -</tr> -<tr> -<td colspan="2"></td> -<td class="tocDivNum">B. </td> -<td class="tocDivTitle" colspan="6"><a href="#xd31e724"> <span class="sc">Text.</span></a></td> -<td class="tocPageNum"><a class="pageref" href="#xd31e724">7</a></td> -</tr> -<tr> -<td colspan="2"></td> -<td class="tocDivNum">C. </td> -<td class="tocDivTitle" colspan="6"><a href="#xd31e1436"> <span class="sc">The Variants.</span> -</a></td> -<td class="tocPageNum"><a class="pageref" href="#xd31e1436">10</a></td> -</tr> -<tr> -<td colspan="2"></td> -<td class="tocDivNum">D. </td> -<td class="tocDivTitle" colspan="6"><a href="#xd31e1728"> <span class="sc">Translation.</span> <i>The Song of the Eastern Snow Mountain.</i></a></td> -<td class="tocPageNum"><a class="pageref" href="#xd31e1728">14</a></td> -</tr> -<tr> -<td colspan="2"></td> -<td class="tocDivNum">E. </td> -<td class="tocDivTitle" colspan="6"><a href="#xd31e1908"> <span class="sc">Glossary and Notes.</span> (<i>Lexicographical, Syntactical and Material.</i>)</a></td> -<td class="tocPageNum"><a class="pageref" href="#xd31e1908">16</a></td> -</tr> -<tr> -<td colspan="2"></td> -<td class="tocDivNum">F. </td> -<td class="tocDivTitle" colspan="6"><a href="#xd31e7358"> <span class="sc">Additional Notes.</span></a></td> -<td class="tocPageNum"><a class="pageref" href="#xd31e7358">75</a></td> -</tr> -<tr id="errata.toc"> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="8"><a href="#errata">ERRATA.</a></td> -<td class="tocPageNum"><a class="pageref" href="#errata">86</a></td> -</tr> -</table> -</div> -<div class="transcriberNote"> -<h2 class="main">Colophon</h2> -<h3 class="main">Availability</h3> -<p class="first">This eBook is for the use of anyone anywhere at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of the Project -Gutenberg License included with this eBook or online at <a class="seclink xd31e40" title="External link" href="https://www.gutenberg.org/">www.gutenberg.org</a>. -</p> -<p>This eBook is produced by the Online Distributed Proofreading Team at <a class="seclink xd31e40" title="External link" href="https://www.pgdp.net/">www.pgdp.net</a>. -</p> -<p>The scans used to prepare this book are available from The Internet Archive (copy -<a class="seclink xd31e40" title="External link" href="https://archive.org/details/minortibetantext01maneuoft/">1</a>). -</p> -<h3 class="main">Metadata</h3> -<table class="colophonMetadata" summary="Metadata"> -<tr> -<td><b>Title:</b></td> -<td>Minor Tibetan Texts: The Song of the Eastern Snow-Mountain</td> -<td></td> -</tr> -<tr> -<td><b>Author:</b></td> -<td>Johan van Manen (1877–1943)</td> -<td><a href="https://viaf.org/viaf/40522559/" class="seclink">Info</a></td> -</tr> -<tr> -<td><b>Language:</b></td> -<td>English</td> -<td></td> -</tr> -<tr> -<td><b>Original publication date:</b></td> -<td>1919</td> -<td></td> -</tr> -</table> -<h3 class="main">Encoding</h3> -<p class="first">Numerous missing periods and <i>tshegs</i> have been supplied. This is probably an issue with the available scan-sets from which -this ebook has been prepared and not necessarily an issue in the original book.</p> -<h3 class="main">Revision History</h3> -<ul> -<li>2021-11-08 Started. -</li> -</ul> -<h3 class="main">External References</h3> -<p>This Project Gutenberg eBook contains external references. These links may not work -for you.</p> -<h3 class="main">Corrections</h3> -<p>The following corrections have been applied to the text:</p> -<table class="correctionTable" summary="Overview of corrections applied to the text."> -<tr> -<th>Page</th> -<th>Source</th> -<th>Correction</th> -<th>Edit distance</th> -</tr> -<tr> -<td class="width20"><i title="40 occurrences">Passim. -</i></td> -<td class="width40 bottom"> -[<i>Not in source</i>] -</td> -<td class="width40 bottom">.</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e381">v</a>, <a class="pageref" href="#xd31e2198">19</a>, <a class="pageref" href="#xd31e3041">29</a>, <a class="pageref" href="#xd31e4571">43</a>, <a class="pageref" href="#xd31e5842">57</a>, <a class="pageref" href="#xd31e6071">61</a>, <a class="pageref" href="#xd31e6094">61</a></td> -<td class="width40 bottom"> -[<i>Not in source</i>] -</td> -<td class="width40 bottom">,</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e620">4</a>, <a class="pageref" href="#xd31e2434">22</a>, <a class="pageref" href="#xd31e2504">23</a>, <a class="pageref" href="#xd31e2771">26</a>, <a class="pageref" href="#xd31e2858">27</a>, <a class="pageref" href="#xd31e3093">30</a>, <a class="pageref" href="#xd31e3827">36</a>, <a class="pageref" href="#xd31e4801">45</a>, <a class="pageref" href="#xd31e5312">50</a>, <a class="pageref" href="#xd31e5599">54</a>, <a class="pageref" href="#xd31e6181">63</a>, <a class="pageref" href="#xd31e6853">68</a>, <a class="pageref" href="#xd31e7640">81</a></td> -<td class="width40 bottom"> -[<i>Not in source</i>] -</td> -<td class="width40 bottom"><span lang="bo">༌</span></td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e763">7</a></td> -<td class="width40 bottom"><span lang="bo">སྙ ག་</span></td> -<td class="width40 bottom"><span lang="bo">སྙག་</span></td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e820">7</a></td> -<td class="width40 bottom"><span lang="bo">དྲི ན་</span></td> -<td class="width40 bottom"><span lang="bo">དྲིན་</span></td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e1099">9</a></td> -<td class="width40 bottom"><span lang="bo">འཁྲལ</span></td> -<td class="width40 bottom"><span lang="bo">འཁྲལ་</span></td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e1458">11</a></td> -<td class="width40 bottom"><span lang="bo">བའི</span></td> -<td class="width40 bottom"><span lang="bo">བའི་</span></td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e1489">11</a>, <a class="pageref" href="#xd31e3903">38</a></td> -<td class="width40 bottom">.</td> -<td class="width40 bottom">,</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e1503">11</a></td> -<td class="width40 bottom">authorised</td> -<td class="width40 bottom">authorized</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e1511">11</a></td> -<td class="width40 bottom"><span lang="bo">བསྙེག</span></td> -<td class="width40 bottom"><span lang="bo">བསྙེག་</span></td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e1618">12</a>, <a class="pageref" href="#xd31e5051">48</a></td> -<td class="width40 bottom">.</td> -<td class="width40 bottom"> -[<i>Deleted</i>] -</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e1954">16</a></td> -<td class="width40 bottom"><span lang="sa" class="deva">समुत्पद</span></td> -<td class="width40 bottom"><span lang="sa" class="deva">समुत्पाद</span></td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e2064">17</a></td> -<td class="width40 bottom">fishiṅg</td> -<td class="width40 bottom">fishing</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e2098">18</a></td> -<td class="width40 bottom">neccessarily</td> -<td class="width40 bottom">necessarily</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e2208">19</a>, <a class="pageref" href="#xd31e6214">63</a></td> -<td class="width40 bottom"> -[<i>Not in source</i>] -</td> -<td class="width40 bottom">)</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e2291">20</a>, <a class="pageref" href="#xd31e2539">23</a>, <a class="pageref" href="#xd31e3156">31</a>, <a class="pageref" href="#xd31e3186">31</a>, <a class="pageref" href="#xd31e3567">34</a>, <a class="pageref" href="#xd31e4595">43</a>, <a class="pageref" href="#xd31e4859">46</a>, <a class="pageref" href="#xd31e5588">54</a>, <a class="pageref" href="#xd31e6572">66</a>, <a class="pageref" href="#xd31e7163">72</a>, <a class="pageref" href="#xd31e7184">72</a></td> -<td class="width40 bottom"> -[<i>Not in source</i>] -</td> -<td class="width40 bottom">’</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e2329">21</a></td> -<td class="width40 bottom">colloquíal</td> -<td class="width40 bottom">colloquial</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e2375">21</a></td> -<td class="width40 bottom">).</td> -<td class="width40 bottom">.’</td> -<td class="bottom">2</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e2578">24</a></td> -<td class="width40 bottom">ruchslos</td> -<td class="width40 bottom">ruchlos</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e2800">26</a>, <a class="pageref" href="#xd31e3133">30</a>, <a class="pageref" href="#xd31e5963">59</a>, <a class="pageref" href="#xd31e6102">61</a>, <a class="pageref" href="#xd31e7385">75</a></td> -<td class="width40 bottom">’,</td> -<td class="width40 bottom">,’</td> -<td class="bottom">2</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e2885">27</a></td> -<td class="width40 bottom"> -[<i>Not in source</i>] -</td> -<td class="width40 bottom"><span lang="bo">རི་</span></td> -<td class="bottom">3 / 2</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e2931">28</a></td> -<td class="width40 bottom">Dailalamas</td> -<td class="width40 bottom">Dalailamas</td> -<td class="bottom">2</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e3182">31</a>, <a class="pageref" href="#xd31e5919">58</a>, <a class="pageref" href="#xd31e7225">73</a></td> -<td class="width40 bottom"> -[<i>Not in source</i>] -</td> -<td class="width40 bottom">‘</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e3372">32</a></td> -<td class="width40 bottom">(</td> -<td class="width40 bottom"> -[<i>Deleted</i>] -</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e3750">36</a></td> -<td class="width40 bottom">Smuck</td> -<td class="width40 bottom">Schmuck</td> -<td class="bottom">2</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e3792">36</a></td> -<td class="width40 bottom"><span lang="sa" class="deva">अलंकरपण्डित</span></td> -<td class="width40 bottom"><span lang="sa" class="deva">अलंकारपण्डित</span></td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e3806">36</a></td> -<td class="width40 bottom">Skr.</td> -<td class="width40 bottom">Sk.</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e3872">37</a></td> -<td class="width40 bottom">-</td> -<td class="width40 bottom"> -[<i>Deleted</i>] -</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e3923">38</a></td> -<td class="width40 bottom"><span lang="bo">ལྟགསྒོ་</span></td> -<td class="width40 bottom"><span lang="bo">ལྟག་<wbr></wbr>སྒོ་</span></td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e3940">38</a></td> -<td class="width40 bottom"><span lang="bo">སྐྱེསྒོ་</span></td> -<td class="width40 bottom"><span lang="bo">སྐྱེ་<wbr></wbr>སྒོ་</span></td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e4496">42</a></td> -<td class="width40 bottom">-</td> -<td class="width40 bottom"> </td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e4652">44</a></td> -<td class="width40 bottom">See</td> -<td class="width40 bottom">see</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e5737">55</a></td> -<td class="width40 bottom">nishprapaṅca</td> -<td class="width40 bottom">nishprapañca</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e5740">55</a></td> -<td class="width40 bottom">apaṅca</td> -<td class="width40 bottom">apañca</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e5743">55</a>, <a class="pageref" href="#xd31e5755">56</a></td> -<td class="width40 bottom">aprapaṅca</td> -<td class="width40 bottom">aprapañca</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e5831">57</a></td> -<td class="width40 bottom">?</td> -<td class="width40 bottom">’</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e5898">58</a></td> -<td class="width40 bottom">,</td> -<td class="width40 bottom"> -[<i>Deleted</i>] -</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e6116">61</a></td> -<td class="width40 bottom"> -[<i>Not in source</i>] -</td> -<td class="width40 bottom">.’s</td> -<td class="bottom">3</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e6128">62</a></td> -<td class="width40 bottom">gives</td> -<td class="width40 bottom">give</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e6479">65</a>, <a class="pageref" href="#xd31e7546">78</a></td> -<td class="width40 bottom">Lhassa</td> -<td class="width40 bottom">Lhasa</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e6809">68</a></td> -<td class="width40 bottom">’*</td> -<td class="width40 bottom">*’</td> -<td class="bottom">2</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e6819">68</a></td> -<td class="width40 bottom"><span lang="sa" class="deva">विशलक्षी</span></td> -<td class="width40 bottom"><span lang="sa" class="deva">विशालाक्षी</span></td> -<td class="bottom">2 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e7167">72</a></td> -<td class="width40 bottom">’</td> -<td class="width40 bottom"> -[<i>Deleted</i>] -</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e7223">73</a></td> -<td class="width40 bottom"> -[<i>Not in source</i>] -</td> -<td class="width40 bottom">’.</td> -<td class="bottom">2</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e7485">77</a>, <a class="pageref" href="#xd31e7875">84</a></td> -<td class="width40 bottom">dge-rgan</td> -<td class="width40 bottom">dge rgan</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e7515">77</a></td> -<td class="width40 bottom">Tantrik</td> -<td class="width40 bottom">Tantric</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e7597">80</a></td> -<td class="width40 bottom">dwelling place-and</td> -<td class="width40 bottom">dwelling-place and</td> -<td class="bottom">2</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e7617">80</a></td> -<td class="width40 bottom"><span lang="bo">འབའ་<wbr></wbr>བོ་</span></td> -<td class="width40 bottom"><span lang="bo">འབའ་<wbr></wbr>པོ་</span></td> -<td class="bottom">1</td> -</tr> -</table> -<h3 class="main">Abbreviations</h3> -<p>Overview of abbreviations used.</p> -<table class="abbreviationtable" summary="Overview of abbreviations used."> -<tr> -<th>Abbreviation</th> -<th>Expansion</th> -</tr> -<tr> -<td class="bottom">J.A.S.B.</td> -<td class="bottom"> -[<i>Expansion not available</i>] -</td> -</tr> -<tr> -<td class="bottom">J.’s</td> -<td class="bottom">Jäschke’s</td> -</tr> -<tr> -<td class="bottom">N.B.</td> -<td class="bottom">Nota Bene</td> -</tr> -<tr> -<td class="bottom">N.S.</td> -<td class="bottom">New Series</td> -</tr> -<tr> -<td class="bottom">S. Ch. D.’s</td> -<td class="bottom">Sarat Chandra Das’</td> -</tr> -<tr> -<td class="bottom">s.v.</td> -<td class="bottom"> -[<i>Expansion not available</i>] -</td> -</tr> -<tr> -<td class="bottom">S.v.</td> -<td class="bottom"> -[<i>Expansion not available</i>] -</td> -</tr> -</table> -</div> -</div> -<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK MINOR TIBETAN TEXTS ***</div> -<div style='text-align:left'> - -<div style='display:block; margin:1em 0'> -Updated editions will replace the previous one—the old editions will -be renamed. -</div> - -<div style='display:block; margin:1em 0'> -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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