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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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