,,bibliotheca ,,indica3 ,a ,collection of ,oriental ,works ,,published ,,by ,,the ,,asiatic ,,society ,,of ,,bengal4 ,new ,series1 ,no4 #adbf4 ,,minor ,,tibetan ,,texts4 ,i4--,,the ,,song ,,of ,,the ,,eastern ,,snow-,,mountain4 ,,by ,,johan ,,van ,,manen4 ,,calcutta3 ,,printed ,,at ,,the ,,baptist ,,mission ,,press1 ,,and ,,published ,,by ,,the ,,asiatic ,,society1 #a1 ,,park ,,street4 #aiai4 ,,prefatory ,,note4 ,lewin1 in his #8,manual of ,tibetan1' #ahgi1 preface1 states3 8,tibet and its language are still comparatively unknown 444 the familiar tongue of the people1 their folk-lore1 songs and ballads are all unknown40 ,far from contradicting this saying1 ,jschke1 the greatest ,tibetan scholar of his time1 stated two years later1 in #ahha1 in the preface to the third edition of his ,tibetan ,dictionary3 87,to7 the student who has for immediate object to learn how to read and write the ,tibetan language 444 existing dictionaries 7are7 almost if not quite useless40 ,since ,jschke's third edition1 two new ,tibetan dictionaries have appeared4 ,walsh in an article in the ,j4,a4,s4,b41 ,vol4 #gb1 ,pt4 #a1 n4 #b1 #aijc1 reviewing the last one of these1 the one by ,sarat ,chandra ,das1 says1 p4 #gh3 8,although the present ,dictionary has fulfilled what it purposed to be1 namely1 a complete ,dictionary of literary ,tibetan1 so far as our present sources of knowledge go1 it does not fulfil the requirements of a standard dictionary of the entire language1 and the standard dictionary of the modern and current ,tibetan language has yet to be written40 ,laufer1 #8,roman einer ,tibetischen ,knigin1' #aiaa1 p4 #bg et seq41 says3 8,we have here to open a road through the jungles1 unaided and by ourselves2 we have to work through text after text and note down expressions and idioms as we meet them10 etc4 ,grnwedel in #8,padmasambhava und ,verwandtes1' #aiab1 pp4 #i-aj1 endorses ,laufer's remarks and adds about the difficulty of translating from ,tibetan3 8,ignorance regarding the subject-matter1 mistakes and misunderstandings in the text itself1 and1 finally1 the insufficiently explored idiomatic element of the language1 of which the history is as yet poorly known1 these are the main shoals4444 ,of all the dictionaries only ,jschke's has really achieved something in the matter of idiom40 ,as a matter of fact the printed materials available for the home student do not at present enable him1 if without the help of a native teacher1 to translate1 accurately and without skipping the difficulties1 any modern ,tibetan book 7not even the so-called ,tibetan ,primers in use in ,darjeeling7 if such books do not happen to belong to those excerpted in the existing dictionaries4 ,jschke's1 which is the best from this point of view1 mentions only #be titles of texts used as his sources4 ,comparing this with the more than #ajjj 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 ,tibetan4 ,it is true that at present more showy results can be obtained by the wholesale translation of texts 7more with a view to making known their general contents1 than to the furnishing of a precise philological1 lexicographical and grammatical analysis71 and it is certain that the results of such work of translation would be more attractive and interesting to the wider public4 ,yet one of the most valuable contributions towards laying a sound basis for future ,tibetan scholarship is the painstaking1 laborious and to a certain extent inglorious and humdrum drudging away at small texts with scrupulous attention to the smallest minutiae1 for a secure fixing of illustrative examples by co-ordinating correctness of text1 full discussion of meanings1 sharp formulation of definitions and subtle analysis of all questions and problems involved4 ,the following essay is a first contribution towards an attempt to serve such an ideal4 ,,abbreviations4 adj4 ,adjective4 ,a4,s4,b4 ,asiatic ,society of ,bengal4 ,bell ,bell's ,manual4 ,cs41 ,csoma ,csoma's ,dictionary2 if his ,grammar is referred to it is specifically stated4 ,d4 ,dutch4 ,desg4 ,desgodins1 ,dictionary4 dict4 ,dictionary4 dicts4 ,all existing ,european ,tibetan ,dictionaries1 but especially the three current ones by ,jschke1 ,sarat ,chandra ,das and ,desgodins4 ,dzl4 ,dzanglun1 ed4 and trsl4 by ,schmidt4 ,ed4 ,edition4 fig4 figuratively4 ,g4 ,german4 ,hannah ,hannah's ,grammar4 ,henderson ,henderson's ,manual4 ,hon4 ,honorific4 ,j4 ,jschke1 ,dictionary1 #crd ed42 also ,journal4 ,l4 ,latin4 l4 line4 ,m4,a4,s4,b4 ,memoirs1 ,asiatic ,society of ,bengal4 pr4 pronounce1 pronunciation4 prob4 probably4 q4 v4 see4 ,s4 ,ch4 ,d4 ,sarat ,chandra ,das1 ,dictionary4 ,schmidt ,schmidt's ,dictionary1 ,german ,edition4 ,schroeter ,schroeter's ,dictionary4 ,sk4 ,sanskrit4 subst4 ,substantive4 s4v4 sub voce4 syn7s74 synonym7s71 synonymous4 voc4 vocabulary4 ,,minor ,,tibetan ,,texts4 ,primarily ,lexicographically ,treated4 ,by ,johan ,van ,manen4 ,i4 ,,the ,,song ,,of ,,the ,,eastern ,,snow ,,mountain4 ,a4 ,,introduction4 ,in his #8,mythologie des ,buddhismus1' ,grnwedel gives on p4 #ei the figures of a triad of famous reformers of lamaism2 ,rje ,rin po che1 better known as ,tso ka pa1 and his two pupils1 ,rgyal tsab rje and ,mkas grub rje4 ,on pp4 #gj-gb he gives biographical notes concerning the three1 and indicates their place and historical importance in lamaism4 ,gnther ,schulemann1 in #8,die ,geschichte der ,dalailamas1' gives in chapters ,,ii and ,,iii a complete compilation of what is known about these three4 ,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 invocation1 still in daily use1 opening and closing every ceremony in a ,dge lugs pa monastery4 ,in preceding a ceremony it runs as follows3-- ,to the repairer of the ,tibetan vehicle1 ,tso ka pa 7the ,onionlander71 ,to the true1 strong1 wise ,lord ,rgyal tsab rje 7,noble ,throne-prince71 ,to the stra and mantra teaching master ,mkas grub rje 7,noble ,cleverness-perfection7 ,to these three victorious 7illustrious7 ,father and ,sons 7,family of three71 obeisance6 ,in closing the ceremony the words are changed into 1 #8may their blessing be on us1' #8may they bless us4' ,when the monks meet for 1 collective or communal tea drinking1 the last three words are changed into 1 #8we give our offering1' said before drinking the first cup and whilst sprinkling a few drops in libation with two fingers1 the thumb and fourth finger of the right hand4 ,at the termination of tea drinking nothing is said at all4 ,except for these changes the formula remains the same for all occasions4 ,another pupil of ,tso ka pa was his own nephew ,dge dun grub1 about whom further particulars are given in the same passages of the two works cited above1 and who may be called the first ,dalai ,lama1 though not known by that title but by that of ,rgyal ba1 or conqueror4 ,yet it will be seen from the above formula that the three who are together called #8father and sons1' that is ,tso ka pa and his two spiritual sons or pupils1 are all three called 4 ,the expression has no doubt to be understood as a collective word like #8group1' #8family1' just like means #8parents4' ,from this a small poem in praise of his teachers1 the 1 has come to us1 which we now publish4 ,of it is said that he founded a formal cult of his teacher ,tso ka pa1 and it may be that his devotional attitude found a reflection in this poem1 showing the attitude taken by his own pupil towards him and his two other teachers in his turn4 ,this poem occurs in a miscellaneous collection of religious matter 7said to comprise about #aej leaves71 in a work 7#8,religious ,practice'71 leaves #ei1 #fj4 ,i have not been able to see a complete copy of this work4 ,in this edition the text is fairly correct and clearly legible4 ,a small edition1 complete in itself1 of which ,i possess two copies 7not quite so legible71 offers several different readings which nearly all seem quite as good1 and some decidedly better1 than those of the larger edition4 ,the differences shown by the two texts are1 relatively to the size of the poem1 so numerous and of such a nature as to preclude the idea that mere copying can have led to them4 ,one is led to the conclusion that one of the two texts was produced from memory and not by actual copying4 ,we shall note the variants furnished by the larger edition1 marking them ,b41 whilst following for our own text1 with one exception1 duly noted1 the smaller edition ,a4 ,my two copies of the smaller edition would seem to be prints from the same blocks but for some difference in the last page4 ,whether the other pages are printed from the same blocks1 whilst only this one last block has been1 for one reason or another1 renewed 7and changed in the process7 may be left undiscussed for the moment4 ,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 blocks1 and that1 indeed1 interesting observations may be made on ,tibetan typographical practices4 ,the title is a very frequent one in ,tibet1 and indicates1 like 7as in ,j4 ,dict41 p4 #bgc;b1 but not as on p4 ,,xxi a71 a religious miscellany4 ,the particular from which our poem is taken is said to be one of the text-books which the ,tashilhunpo tapas are required to learn by heart4 ,the book with the same title which ,laufer 7,verzeichniss der ,tib4 ,handschr4 etc4 zu ,dresden1 ,z4,d4,m4,g41 #aija1 p4 #abc1 n4 #ace7 mentions1 might or might not be the same4 ,as ,i have not been able to examine the title pages and final pages of the book1 ,i cannot give any further information about it4 is the marginal short title4 ,another ,gelukpa prayer of almost equal popularity and frequency as those of the one quoted above1 is the following which may be used as an alternative to the former one4 ,it is distinguished from it in that not the 1 but ,tso ka pa alone is invoked in it4 ,it runs3-- ,to the unfathomable great treasury of love1 the ,down-,looking-,one 7,chenresi1 ,avalokiteshvara71 ,to the immaculate ,lord of knowledge1 ,sweet-voice 7,jamyang1 ,majughosha71 ,to the subduer of the hosts of devils without exception1 the ,master of ,mysteries 7,chanadorje1 ,vajrapi71 ,to that crown-jewel of ,tibetan sages1 ,tso ka pa1 ,to the feet of that 7or3 thee1 o67 ,famous ,goodheart 7,lozangtakpa1 ,sumatikrti71 we pray4 ,the chief difference between the use of the two prayers is that the latter is more in private use1 whilst the former is more favoured in what may be called official meetings and collective acts of worship4 ,the latter prayer is often used in a manner like the #8,o mai padme h' formula1 and cases in which a devotee vowed to recite this prayer once or more times a #ajj1jjj times are known4 ,the practical purpose of the latter prayer was thus defined by a ,tibetan3 ,to ensure 7bring1 ask for7 in 7this present1 earthly7 life3 health1 happiness1 absence of sickness1 and longevity--and at the time of death a happy mind and a firm hold on 7grasp of7 religion4 ,the above form of the prayer is the printed one which is used by the monks to read aloud1 mechanically and repeatedly1 as a sort of prayer-litany1 together with other similar matter1 for the benefit of their clients1 or also to ensure their own salvation4 ,it is said to occur in a prayer-book called 1 which ,i have not seen myself and about which ,i have no further details4 ,this prayer has also some variations in its final line 7after the words 7 according to circumstances4 ,this line ends1 when3 ,opening a ceremony 3 ,closing 11 11 3 ,before tea 3 7or 7 ,after 11 3 nothing at all is said4 ,it is interesting to note that one of my informants interprets the above formula as indicating that ,tso ka pa is the simultaneous incarnation of ,avalokiteshvara1 ,majughosha and ,vajrapi1 and that these persons invoked in the prayer are not referred to as a consecutive series of separate entities1 but as all embodied in the one ,tso ka pa4 ,my informant was very insistent about it that this is the general and orthodox interpretation of this prayer4 ,the other two names of ,tso ka pa are and 4 ,the closing verse of our poem is also a prayer to ,tso ka pa4 ,it is also in use elsewhere than in connection with the present booklet and occurs elsewhere in print as well4 ,my informant ascribes it to ,gendundub himself and thinks that its wider use has spread from this booklet1 though he cannot definitely assure that ,gendundub himself did not appropriate it for the closing lines of his poem1 taking an already current prayer to ,tso ka pa4 ,the latter theory is plausible inasmuch as the last verse is seven-footed as against the eight-footed lines of the rest of the poem4 ,anyhow1 the statement that this prayer also refers to ,tso ka pa alone1 and is as such used and understood by all ,gelukpa monks1 settles a doubt we might otherwise entertain as to whether it is not addressed to the 1 in which case its final line would have to be translated in the plural4 ,as to the edition1 in the original the verses are not marked2 they are evidently four-lined4 ,the small edition has no divisions at all1 except marking the lines1 but the larger edition has in addition a 7 snake head7 after lines #af and #dh4 ,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 poem4 ,the text is followed by a short discussion of the variants in it1 next by a translation1 and then1 my main business1 by a full lexicographical discussion1 in alphabetical order4 ,this embodies in the first place all the new material1 supplementing1 amplifying1 modifying1 or even only questioning1 the data in ,jschke's ,dictionary1 #crd edition4 ,for this ,dictionary is1 as far as lexicographical method is concerned1 still superior to all other1 even subsequent1 ,tibetan dictionaries1 however much valuable and additional matter may be contained in the two latter4 ,jschke's dictionary is as yet the proper starting point for all future lexicographical research4 ,in this glossary ,i have also drawn special attention to contradictions in these three current dictionaries1 those of ,jschke1 ,desgodins and ,sarat ,chandra ,das1 even to such points for which ,i myself have not been able to suggest a solution or about which ,i could not bring new material4 ,for the good of future lexicographical work in the ,tibetan field1 it is very necessary to point out as many as possible of the numerous existing discrepancies and uncertainties 7especially relating to finer shades of discrimination and precision7 so as to focus the attention of investigators on them4 ,it is unavoidable that most of this work can only be suitably undertaken on the spot in consultation with educated1 intelligent ,tibetans1 and not in ,european closets4 ,the number of those in a position to undertake such research will1 for a long time to come1 remain limited enough4 ,as indicated in the sub-title of this essay my own main object in writing it is primarily a lexicographical one4 ,for this reason ,i have also incorporated in my glossary notes on side-issues and all sorts of incidental idiomatic #8catches' which cropped up in the discussion of our text1 though not immediately connected with the poem itself4 ,as it seemed the handiest way to present all the results of my investigation ,i have also embodied all commentatorial matter1 the philological notes as distinct from the lexicographical ones1 under the same alphabet4 ,the few syntactical remarks have also been wedged in in this list1 though in their case the #8,stichwort' had to be chosen more or less at haphazard4 ,in the matter of oral information and illustrative examples embodied in this paper1 my authorities are nearly exclusively my two ,tibetan teachers ,skarma ,bsam ,gtan ,paul and ,pun ,tsogs ,lung ,rtogs4 ,the first is a native of ,ghoom1 though of pure ,tibetan extraction 7,kams74 ,he has resided for nearly a year in ,lhasa1 for another #c months in ,tashilhunpo 7where he was ,tibetan interpreter between the ,tashi ,lama and ,capt4 ,r4 ,steen1 ,i4,m4,s471 and for #d years in ,gyangtse4 ,the second is a native of ,lhasa1 where he resided till his #ahth year1 after which he spent #c years in ,tashilhunpo as a tapa4 ,then he wandered for #ab years through ,tibet1 ,sikkhim and ,nepal1 after which he settled in ,ghoom since about #aiad4 ,until recently he was there schoolmaster 7dge rgan7 in the local ,tibetan monastery4 ,both these intelligent men have given me the greatest help in long1 patient and painstaking discussions concerning the lexicographical and other problems presented by this present text1 as well as by several others1 which ,i hope ,i will be able to publish and discuss from time to time in the future4 ,b4 ,,text4 ,i ,i #a #b #a #c #d ,,ii #e #b #f #g #c #d #h ,,iii #i #aj #e #aa #ab ,,ii ,,iv #ac #ad #ae #af #f #g ,v #ag #h #ah #i #ai #aj #bj #aa ,,vi #ba #bb #ab #bc #bd #ac #ad ,,iii ,,vii #be #bf #ae #bg #bh ,,viii #bi #af #ag #cj #ca #cb #ah #ai ,,ix #cc #cd #bj #ce #ba #cf ,,iv ,x #cg #bb #ch #bc #ci #dj #bdbd ,,xi #da #be #db #bf #dc #bg #dd #bhbhbh ,,xii #de #bi #cj #df #cacacaca #dg #cb #dh #cc #cd ,v ,,xiii #di #ce #ej #ea #eb ,,vi ,,xiv #ec #ed #ee #ef #cf #cf ,c4 ,,the ,,variants4 ,the texts used were two small blockprints1 nearly identical ,a #a and ,a #b1 and a large blockprint ,b4 ,on the whole ,a furnishes a good text and it may be used as the basis for the edition4 ,two curious cases of the use of for 7#g4 #de7 seem more than mere negligence of the wood-cutter in connection with the badly printed in l4 #ac 7which looks also like 7 and also a like in l4 #bc4 ,inversely there is a clear ----in l4 #cg and a for in l4 #dh4 ,a #b twice lacks the hook in 7#bj1 #bd7 and the naro in lines #bi1 #dg4 ,these two latter variants may be due to deterioration in the blocks or the roughness of the paper1 or defective inking4 ,otherwise ,a #a and ,a #b are practically identical1 and except for the last pages 7the last two of ,a #a are condensed into a single one in ,a #b7 the two copies may have been printed from the same blocks4 ,in #e ,b writes for as authorized by the ,dicts4 ,but the question of final particles is still far from being satisfactorily settled4 ,the ,dicts4 are on the whole much at variance on this point4 ,desg4 gives as a rule a greater variety of them than ,j4 ,some differences in the tenses of the verb are presented by the two copies of ,a on one side and ,b on the other4 ,in l4 #b is the present tense as against the past form in ,a4 ,as to the sense both would do1 and though the past form in ,tibetan is better rendered in ,english by the present we may understand the past form as #8has begun to rise4' ,in verse ,,xi ,b gives imp4 forms1 making the sense one of command whereas ,a has present forms giving a mere statement4 ,the final in 1 however1 is not recorded in the ,dicts41 nor the form 2 1 however1 is a regularly recognised imp4 form4 in l4 #ce is a correct past tense4 ,the form 7without an initial 7 as in ,b is not recorded1 though 1 present1 might do equally well4 1 l4 #cb1 is not authorized by the ,dicts4 which all omit the initial 4 ,the substitution of for 7#ch7 seems to lack sufficient urgency1 though ,j4 records a #8to listen to an explanation' from ,sch4 ,a 1 l4 #bi1 is correct according to the ,dicts41 not of ,b1 though ,j4 and ,s4 ,ch4 ,d4 give the alternative spelling4 ,in the treatment of grammatical particles ,a is superior to ,b4 7#aj7 is correct1 not ,b4 ,it is an adverbial construction4 ,in #ah1 1 and #bb1 1 equally so4 ,in #bd is a terminative dependent on 4 ,the remaining variants are all in the nature of equivalents for or against which nothing 7or the same67 can be said1 and which would do as well as the readings we have adopted4 ,many of them are1 however1 curious for this reason1 that they are not homonymous variants at all and consequently substitutions for1 not corruptions of1 the text4 ,we have to leave the question alone whether those in ,a or in ,b are likely to be the original ones4 ,in #g1 1 very kind1 is as good as 1 very precious2 in #ag means practically the same as 1 #8from this moment'1 and #8from this very day4' ,in #ai #8in another' seems even a trifle better than #8from another4' seems better in #cb than in ,b1 #8even1 indeed6' #8to perform1' in l4 #cd1 is as good as 1 also #8to perform1 accomplish1' and the future form of the latter would be better if changed into a pf4 form or pr4 4 ,in l4 #dj 1 #8the sending1 throwing1' seems as good as 1 #87as silly7 as the conveying4' ,in #da the article means the same as plural ,b4 ,in #dd1 1 #8egotism1 selfishness1' is substituted for 1 #8sin'2 similarly in #de and #di #8all1' for #8many4' ,lastly1 the difficult construction 1 in #df1 is replaced in ,b by the easier 1 #8not allowing 7letting1 making7 it the soul 7to7 fall' instead of #8letting it remain fallen when once it has done so4' ,all these examples seem to point out that one of the blockprints 7probably the larger one7 was derived from a version which was not actually copied from the original but rather written down from memory4 ,the variants are no cutting or copying mistakes except and l4 #af1 and and in l4 #g4 ,in l4 #bf we find an erroneous for 4 ,the two at the end of lines #af and #dh in ,b 7or rather at the beginning of the following lines1 for that is where they must be put if the ,tibetan text is printed line for line like ,english verse7 do not agree with my conception of the structure of the poem as indicated by my typographical arrangement of it4 ,i would not have expected a after line #af but after lines #ab1 #bd1 #cf and #dh4 ,the occurrence of the sign after line #dh may1 however1 be taken to indicate that the next two verses have to be regarded as appendices to the body of the poem proper4 ,it must be mentioned that in the title1 in both copies of ,a41 the final word is 4 ,in ,b41 as the poem occurs in the body of the volume1 there is no equivalent title4 ,i have written without prejudice to the question whether the form is legitimate or not4 ,my teachers say that before a the is required4 ,the only reading taken from ,b is for the incomprehensible of ,a #a and #b1 in line #af4 ,it may be1 finally1 remarked that the three copies from which this edition was prepared1 show once more that textual correctness and perfection of typographical execution are not necessarily related in ,tibet4 ,the two small prints which are1 but for the single omission of a dengbu in line #af1 quite correct1 are small1 badly printed on bad paper1 and not carefully or neatly cut4 ,the larger copy is neat1 well printed on good paper1 very legible1 but not nearly so satisfactory as a text4 ,d4 ,,translation4 ,,the ,,song ,,of ,,the ,,eastern ,,snow ,,mountain4 ,,obeisance ,,to ,,the ,,teacher4 ,i4 7,his ,teachers74 #a4 ,on the peak of the white snow mountain in the ,east ,a white cloud seems to be rising towards the sky4 ,at the instant of beholding it ,i remember my teacher ,and1 pondering over his kindness1 faith stirs in me4 #b4 ,to the ,east of where that cloud is floating1 ,in that entirely victorious ,virtue ,solitude1 ,there resided the precious ones1 difficult to be invoked1 ,father ,famous ,goodheart1 the ,sire with 7his two spiritual7 sons4 #c4 ,the yoga and other 7teachings7 of the two stages of the road ,relating to the profound ,doctrine1 they preached most fully4 ,to the pious of snowy ,tibet ,your grace1 ,o protectors1 was ineffable4 ,,ii4 7,himself74 #d4 ,especially that this ease-loving ,clergy-,perfection ,has turned his mind a little towards the ,doctrine ,is 7thanks to7 the kindness of these noble father and sons4 ,truly your kindness is great1 ,o father and sons4 #e4 ,from now onward till 7,i reach7 the heart of saintship1 ,whilst1 except in you1 noble father and sons1 ,i will not place my hope for protection in anyone else1 ,i pray you to drag me along with your mercy-hook4 #f4 ,though ,i cannot repay you in proportion to whatever your favours have been1 ,i pray that1 with my soul not enslaved by attraction or repulsion1 ,i may hold fast to your teaching1 ,o protectors1 ,and may always put my best energy into the endeavour4 ,,iii4 7,his ,contemporaries74 #g4 ,however1 nowadays1 in this snow mountain solitude1 7,there are those who7 whilst promising to follow the teaching themselves1 ,regard others1 who 7equally7 follow the teaching1 as their veriest enemies4 ,such conduct calls forth the deepest sorrow4 #h4 ,with thoughts wishing the ruin of others ,and with souls fettered by fierce ambition1 ,they nevertheless promise to dwell on the high road4 ,if we consider this 7carefully7 it is a matter of shame for all concerned4 #i4 ,these malignant beings1 ,angry because they find themselves in their old age in the wrong road1 ,and raging from the bottom of their hearts ,against those persons who have 7duly7 acted conform to the ,doctrine1 ,has not a demon entered their minds8 ,,iv4 7,his ,pupils74 #aj4 ,not to take steps to conquer the enemy1 sin1 ,but yet after mere reproach to flare up in reply1 ,that is as silly as1 ,when an evil spirit is at the ,eastern door1 ,to throw the ransom towards the ,western door4 #aa4 ,those virtue-friends who understand that this is so1 ,think of all embodied beings in general with kindness1 ,but saintly thoughts especially of all who devote themselves to the ,doctrine4 ,and they subdue the enemy residing within1 sin4 #ab4 ,o1 my followers and friends1 ,whilst not letting your souls remain fallen after a lapse1 ,but whilst examining 7yourselves constantly7 whether your minds keep to righteousness1 ,to remain on the straight road1 that surely is good4 ,v4 7,final ,prayer74 #ac4 ,may all those who believe in these words1 ,with a mind bent on the drawing on of all beings by means of love and mercy1 ,through the 7direct7 vision of the actionless state of 7pure7 knowledge1 ,speedily obtain 7that7 glorious1 supreme saintship4 ,,vi4 7,final ,blessing74 #ad4 ,he1 whose body blazes with the marks and beauties 7as of a ,buddha71 ,whose speech is adorned with the sixty branches of melody1 ,whose deep and wide mind1 indeed1 is a treasury of omniscient love1 ,may that glorious teacher's blessing be on us4 ,the above was composed by the ,great ,omniscient ,clergy ,perfection ,good-,glory as a song in loving memory4 ,blessing4 ,e4 ,,glossary ,,and ,,notes4 7,,lexicographical1 ,,syntactical ,,and ,,material47 see 4 1 #cb4 ,not so much #8a matter of shame to all' 7 all the people who look at or into the matter1 the beholders1 the general public1 or even humanity in general71 but rather #8a matter of all 7of them7 being ashamed1' i4e4 the people doing the shameful acts1 the people concerned1 engaged in this conduct1 not the public in general4 1 #bi4 ,here thought1 conception1 wish 7cf4 ,d4 opwelling74 7,desg4 #8all-enveloping1' i4e4 #8natural corruption or sin1' p4 #h;b1 but 1 #8excitement of passion' on p4 #ajdd;a74 ,see also ,s4 ,ch4 ,d41 p4 #bi;b1 1 but ,schroeter1 p4 #b;b1 #8approbation1 assent1 the consenting to any proposition4' see 4 1 #cj4 ,here equal to 1 #8yet1 however1 nevertheless4' 1 #bj4 ,not as a separate word in ,j41 who gives and 1 the latter after ,schmidt4 ,this is the word occurring in the compound the ,tibetan u-vowel1 the #8foot-hook' 7not merely honorific of as ,hannah seems to suggest in his ,grammar of the ,tibetan ,language1 p4 #d71 which ,j4 has under 1 on p4 #dgb;a1 together with a queried meaning #8spur' 7of the foot3 #8ein ,sporn'71 taken from ,csoma4 ,this latter meaning is unknown to my informants4 ,bell gives3 hook 2 fishhook 1 but iron hook 4 ,henderson gives both and for hook1 and also alone for iron hook4 ,my informants deny the correctness of 4 ,desg4 knows 77 only as a verb1 not as a subst42 he mentions as a separate word1 subst4 hook1 and does not mention 4 ,the various articles in the three ,dicts4 sub are interesting but the meaning hook is not given in any of them4 ,s4 ,ch4 ,d4 translates with #81 a pointed iron hook1 a large pin to pierce with1' whilst ,macdonell in his ,sk4 dict4 translates the ,sk4 word as #8hook1 goad1 stimulus1 remedy4' 7,see below s4v4 47 ,j4 under gives also 1 an iron hook1 and 1 a fishing hook1 but my informants say that the colloquial for fish hook is rather 7or 7 or simply 7pr4 nyendzin71 just as a meat hook 7to hang up meat on7 is 7pr4 shendzin74 ,the in the above represents the pronunciation of the more illiterate people4 ,one of my informants is1 however1 of opinion that does not mean an iron hook at all1 but hook in general even though it might be made of silver1 copper1 gold1 etc4 ,he compares it with the word wall1 1 which is not necessarily made of iron1 and though of stone or earth is still called #8iron-mountain4' ,women's ornaments such as earrings1 chains1 or necklaces 71 pr4 kenthang1 not in the ,dicts4 or ,bell4 ,as a colloquial word the dengbu might perhaps be left out in writing7 may have golden or silver hooks1 or 4 ,example3 1 this woman has a very fine necklace which has four golden and silver hooks 7or clasps74 ,schroeter's dict41 p4 #cfa;b1 already gives as hook only4 ,the expression in the sense of mineral1 given by ,desg41 #cjg;a1 would make us think that might perhaps mean metal hook1 but see below4 ,s4 ,ch4 ,d4 adds to the confusion4 ,under he gives3 7#a7 iron pin to guide and punish elephants2 fish-hook2 7#b7 name of a plant4 7,his next entry seems improbable1 elephant driving and elephant driver for one and the same word74 ,but under he defines as #8iron hook1 an angle1 a fishing-hook4' ,j4 has under and gives #8an iron hook1 esp4 fishing-hook1 angle2 often fig4' and in his illustration he translates simply as #8hook of grace4' ,he marks the word as belonging to the book language4 ,it is curious to note that ,schlagintweit in his ,rgyal-rabs 7title1 or introductory verse7 translates the word with #8eisernen ,hacken' 7p4 #be71 whilst ,schiefner renders the same word correctly on the next page by #8,hacken' alone4 ,but in his new translation of the ,rgyal-rabs1 ,h4 ,a4 ,francke 7,j4,p4,a4,s4,b41 ,vol4 ,,vi1 n4 #h1 p4 #cig7 writes again #8,iron ,hook4' ,there is still another compound with 1 namely 1 the name for a component part of the elaborate torma cake structure4 ,it indicates a small piece of dough in the form of the top of the thumb4 ,from all these examples it might be hazarded that the element means primarily #8curve1 curved' or #8curvature1' and has no substantial meaning like #8hook' or the like4 ,my teachers1 however1 think that by itself is a substantive #8hook4' ,so it is not clear whether ,j4 is right as against the other ,dicts4 in not entering the word separately4 ,the above discussion is in any case better entered under the word 1 whether this is really an independent word or not4 ,the fact that ,s4 ,ch4 ,d4 gives a ,sk4 equivalent for alone1 pleads for its separate existence4 ,my teachers opine that as a separate word may occur alone1 but their nearest approach to framing a sentence illustrating such a use was one in which they spoke of a wooden hook 7made by a jungleman to fish or hunt with7 as or more briefly 4 ,so the example was not decisive4 ,additional ,note--,cf4 the example in ,csoma's ,grammar1 p #aji3 1 golden fetters or chains1 lit43 golden iron ropes4 ,see also ,ramsay1 #8,western ,tibet'1 p4 #fb3 #8,to hook--ngikuk tng ches1 properly applicable only to a fish caught with a hook1 but also used generally'1 and3 #8,hook--ngikuk 7fish hook71 kuk kuk 7a hook of any kind74444' ,query3 ,is the use of merely conventional in several words1 as in 1 cage 7,bell1 ,walsh #8,tromowa ,dialect'71 7iron7 bridge1 etc48 ,and is the use of perhaps analogous to that of honorific prefixes8 ,cf4 the ,dutch guilder 7gulden7 which is made of silver1 though its name is derived from #8gold4' see 4 1 #g4 ,difficult1 but here rather with some of the meaning of the ,english #8hard' 7hard lines871 the ,french #8dur'1 perhaps ,l4 #8arduus4' ,the meaning is somewhat that the invocation should not be undertaken lightly 7,god's name should not be spoken #8in vain'74 ,conceptions like3 grave1 serious1 weighty1 not lighthearted1 or commonplace1 or flippant1 suggest themselves here4 ,it is #8a serious matter' to invoke these teachers4 1 #db4 ,to think with kindness of or towards1 or about 774 1 #aa4 ,we have taken this word in the general sense given by ,j4 #8the pious1' though it may equally well be rendered by #8the fortunate ones1' i4e4 those who were fortunate enough to hear ,tso ka pa's preaching or that of his two pupils4 ,one of my informants suggests1 however1 that should here be taken more literally as #8sharers'1 #8share-havers' in ,tso ka pa's message and consequently should here be understood as his #8followers4' see 4 see 4 1 #ai4 ,may either be taken as two separate words #8protection and hope' or as a compound #8hope for protection1' #8protection-hope4' ,more accurately #8the spot 7place persons in this case7 in whom ,i place my hope for protection1 to whom ,i resort or go1 in whom ,i trust1 for protection4' 7cf4 ,d4 heul1 toeverlaat74 see 4 see 4 1 #d4 ,this is an illustration of the meaning of under ,j4's #dth sub-heading1 #ast division4 #8faith has been born1' but here rather #8becomes active1' #8sprouts1' #8waxes strong1' or #8grows1 flames up1 intensifies1 awakens1 arises1 stirs4' ,the idea is not1 as in a case of ,christian conversion1 of a state of previously non-existent faith1 suddenly arising1 but of an existing faith becoming strongly energised1 leaping up 7#8an outburst of faith'74 ,the colloquial can be suitably translated by #8to inspire faith to4' ,for instance 77 1 that lama inspires me with 7no7 faith4 ,a free translation of is consequently #8to have faith in1' but in our passage the additional meaning of #8renewed' is implied4 ,therefore we may also render #8they call up my faith' or #8renewed faith comes up in me4' ,see the use of this expression in the ,tibetan ,primer ,,iii1 p4 #g1 #a4 #h4 7read 7 ,then he1 recognising that the king was very good1 and having gained faith in him1 and having prostrated himself numberless times1 7asked7 how can ,i request 7i4e4 take1 accept7 such 7gifts7 given by the king4 see 4 1 #ej4 ,to generate1 the generation1 production4 #8that which has been produced in the soul1' #8the 7completed7 productions of the soul'2 with with2 #8with thoughts of1 assuming1 observing an attitude of1 with a mental attitude of or disposition to4' 77 is one elaborate substantive1 a #8the-beings-with-kindness-having-drawn- soul-disposition4' 1 #bh4 ,here not in ,j4's sense #8to be weary1' but as ,desg4 and ,s4 ,ch4 ,d4 have it #8sadness1 grief1 sorrow1' or adj4 #8sad'1 etc4 ,in seeing a half-naked beggar1 it may be said3 4 ,here the word is adjective3 #8that unhappy 7unfortunate1 wretched1 miserable7 man has not even a coat4' 7,bell7 ,j4 ,desg4 1 coat1 garment1 dress2 not alone #8man's coat1' as ,j4 has it1 but for both sexes--,j4 s4v4 4 and both missing in ,s4 ,ch4 ,d4 is pronounced both golak and glak4 ,walsh1 ,vocabulary ,tromowa ,dialect1 s4v4 coat #8go' and #8golag4' ,my teachers do not know a word for coat in ,tibetan4 ,desg4 has a 1 overcoat4 ,s4 ,ch4 ,d4 or #8old coat or garment patched up and mended4' see 4 see 4 see 4 see 4 1 #de4 ,my followers and friends 7cf4 citizens and compatriots71 i4e4 followers who are also my friends2 the same people under two qualifications1 not two different groups of people1 the friends and the followers4 ,see 4 see 4 #ah1 #ab1 #bc4 ,the difference in form is not accidental4 is a stereotyped 1 manner of speech1 expression4 1 l4 #ah1 is a normal honorific form4 ,the form was described to me as one of intimacy1 of utter confidence1 as distinct from familiarity and lack of respect4 ,this seems an almost exact parallel to the use of 7thou71 tu1 du in 7,english71 ,french and ,german in addressing parents1 ,god1 and relations4 ,the following example was given1 a quotation from the 1 a little ritual gelukpa book1 leaf #ab;a3 #8,as thou art our lama1 our yi-dam1 our kin1 our dharmapla 444' 7prayer addressed to ,tso ka pa74 ,likewise1 in the little prayerbook 7to ,tr7 we find a few cases of 7e4g4 p4 #e;b7 amidst many cases of 4 ,in the term the hon4 form of the first two syllables of course determines the hon4 form of the last4 ,the #8intimate' form was further described as #8the language of religious transport1 ardour1 fervour1' 4 77 see 4 see 4 1 #cb4 ,according to the ,dicts4 #8to be ashamed4' ,desg4 and ,s4 ,ch4 ,d4 do not support ,j4's meaning #8piety' and his third meaning #8disgust1 aversion4' ,my oral information rejects these second and third meanings1 yet see below4 1 freely translated #8is a matter of 7cause for7 shame to all1' literally #8a-by-all-shame-feeling-cause1' i4e4 all should feel ashamed4 ,the shame1 it should be understood1 must be felt1 not by all who behold the bad behaviour1 but by all who are guilty of it4 ,the exact meaning of the root from which the verb is derived is not yet satisfactorily dealt with in the ,dicts4 which are supplementary as well as contradictory in their data4 ,the compounds exhibit a great variety of shades of meaning4 ,that of 1 for instance1 may perhaps cover so wide a range as #8shameless1 impudent1 self-willed1 stubborn1 stiff-necked1 arrogant1 insolent1 ungrateful1 loveless1 heartless1 harsh1 cruel1 wanton1 ruchlos1 frech4' ,some of the compounds and applications clearly indicate that must also mean #8sexual modesty1 chastity1' others that it must mean #8bashfulness1 shyness1 timidity' 7in this sense #8brazen1 forward1 unabashed1 saucy1 bold1 audacious'74 seems to come very near to the ,d4 #8schroom' which is more #8diffidence' than #8scruple1' but may in some cases mean #8unscrupulous' or #8without a conscience4' ,in this sense it comes near to #8impious4' ,the ,german subst4 #8,scheu' may be also compared4 ,it is also averred that in certain combinations a positive statement with is practically identical with the ,english exclamation3 how dare you6 how can you6 ,a compound1 difficult to define exactly1 is in which has the meaning1 not given in the ,dicts4 of straight1 straightforward1 honest1 true1 dependable1 the ,french #8droit' 7cf4 rectitude74 ,the whole expression may mean #8abandoned1' or simply 4 ,example 1 #8the lives of these abandoned 7shameless1 etc47 men are useless4' ,an old sweetheart who has cast off her lover may be called #8the brazen1 perfidious girl4' ,desg4 gives in this sense as equal to 1 #8good1 just1 generous4' ,this may be ,schmidt's #8sincere1 orderly4' ,in the sentence 1 #8to render your parents kindness in this way shows a lack of gratitude1' my teachers explain the word as #8ungrateful1 loveless1 harsh4' ,as far as the further meanings of 1 as given in ,j4 7see above71 are concerned1 ,pun ,tsogs maintains that 1 #8pious1' but ,karma denies it1 and the former also states that 1 which latter expression ,desg4 and ,s4 ,ch4 ,d4 know as #8to be disgusted with4' ,but ,j4 and the others render the former expression with 1 as #8chaste' or #8modest1' or as #8to be chaste1' etc4 ,both of my teachers are at one about the expression #8to be weary1 tired1 sick of4' ,examples3 1 ,i am tired of this food4 71 pr4 tobch1 see ,henderson's ,manual1 ,voc41 p4 #dh1 s4v4 food2 there written 47 1 #8,i have got tired of this man4' ,the sentence was explained to me as3 ,having understood the doctrine1 and having been delivered 7saved71 ,i am now weary of the world1 have renounced the world1 know the world for vanity1 have turned away from it4 ,for ,j4's 1 #8scornful laughter'1 the synonym was given to me1 as well as the explanation #8a laugh to make the other feel ashamed1' #8to make another feel small4' ,we may therefore think of ironic1 sarcastic1 malicious laughter1 or of derision and ,schadenfreude4 1 to laugh at another1 at the expense of another1 in order to make him ridiculous4 ,this word furnishes a very striking test of the present state of ,tibetan lexicography1 the word will furnish another4 ,for words like these a comprehensive collection of authentic illustrations is imperative before finer shades and the exact range of meanings can be fixed4 1 commonly translated as #8shame1' a synonym for 1 is a similarly uncertain word4 ,compare the translations in ,j4 and ,s4 ,ch4 ,d4 of this same sentence3 1 ,j43 #8he has no shame nor dread'2 ,s4 ,ch4 ,d43 #8he has no shame or modesty4' see 4 see 4 see 4 see 4 see and 4 see 4 1 #ee4 ,j4's queried 1 quoted from ,gyal-rabs3 #8prob43 omniscient-merciful1' cannot with any certainty be decided from this passage4 ,desg4 has #8knowledge of the heart1 i4e4 pity1 mercy4' ,s4 ,ch4 ,d4 #8omniscient mercy4' ,according to my teachers these are two different words here1 knowledge and mercy2 not a compound4 is here hon4 form of to know4 ,but a subst4 is not recorded in the ,dicts4 ,desg4 has a #8science1 knowledge1' and ,s4 ,ch4 ,d4 also gives as #8knowledge4' ,in compounds has usually the verbal value of #8knowing4' ,the entries s4v4 in the ,dicts4 need careful comparison and deserve close study4 is often used in an emphatic sense1 to know all1 to know through and through1 to know with supernatural knowledge 7as1 for instance1 to know what happens from a distance71 cf4 the ,english adj4 #8knowing4' ,the shades of meaning3 wise1 learned1 intelligent1 sensible1 careful1 cautious1 clever1 need further analysis4 1 #ce4 ,the value of this word is clear from the ,dicts41 but there is a difficulty in choosing suitable ,english words to fit each case in rendering4 ,such words as the following may be found useful under various circumstances3 to be disturbed1 upset1 disordered 7cf4 disordered brain71 unbalanced1 deranged1 convulsed1 in turmoil1 tumultuous 7a soul in tumult71 in revolt1 turbulent1 wild1 seething1 in uproar1 in the throes of 7passion1 etc474 ,and even so none of the above expressions furnishes an easy1 idiomatic and close rendering for 1 the man whose very character is an utter chaos4 1 #ba4 ,ordinarily to carry1 but here to carry back1 i4e4 to repay1 render1 return4 ,example3 1 ,you must render your parents their kindness4 ,the verb 1 primarily #8to weigh'1 is equally so used2 see ,j4 s4v4 #d4 ,for the above example the word would ordinarily be inserted1 1 but this would lessen the force of the illustration for our purpose as means here #8return1' and 1 #8a kindness in return4' ,the above sentence can be expressed in three ways3 7with or without 71 7or 1 or 71 4 1 title4 ,mother ,snow ,mountain4 ,the affixes to are according to ,j4 and 2 ,desg4 adds 2 ,s4 ,ch4 ,d4 only 2 ,bell and ,henderson no affix4 ,of these gives a definite sense of greatness to the mountain4 7,see ,s4 ,ch4 ,d41 ,grammar1 ,introduction1 p4 #ah74 ,here the particle is not an inherent part of the substantive1 but is added to give a feminine sense to the word1 which here means something like #8,mother ,mountain1' the big mountain being as it were the mother of all smaller hills and heights around it4 ,my informants were definitely of opinion that1 here1 #8,mother ,mountain' and not #8,lady ,mountain' was meant4 ,so we should not understand the expression as #8,her ,majesty or ,ladyship the ,snow ,mountain4' ,the meaning though grammatically important remains better neglected in the translation4 1 #be4 ,in this snow-mountain-mass1 i4e4 monastery4 as monastery in ,j4 s4v4 but not s4v4 4 ,bell has as #8cell 7of hermit74' ,here the expression seems rather to indicate ,gendundub's own monastery 7be it ,daipung1 ,tashilhunpo or ,namgyalchde7 than ,galdan1 spoken of in the second verse4 ,see ,schulemann1 ,gesch4 der ,dalailamas1 pp4 #ib fll4 ,see and 4 see 4 1 #cc4 ,j4 1 error1 mistake4 ,in ,desg4 or 1 solitary spot 7s4v4 7 and 7s4v4 71 #8has lost his way'2 and also to put apart2 1 a separate road1 a side road 7route dtourne74 ,according to ,desg4 only the past form of 1 i4e4 1 means to have erred1 gone astray1 both physically and morally4 ,s4 ,ch4 ,d4 copies ,j41 but adds to ,j4's 1 the place where two roads separate3 #8so as to create doubt in the mind regarding the right path4' ,schroeter 7p4 #dea;a7 has two entries 1 #8remote1' and 1 #8a closet4' ,j4 has the latter expression as #8a hermitage1' and ,desg41 as above1 #8solitary spot4' ,in our passage does not mean #8the mistake as to the road1' or ,anglice #8the error of his ways4' ,in our passage has to be taken together in the sense of 1 the wrong road 7in a religious sense1 in contrast to the of l4 #ca74 is here to be understood as a #8wrong-road-place1' as the spot or place 7 7 which is1 or proves to be1 the wrong road1 i4e4 the place where one realizes that the road on which one is1 is the wrong road1 or1 perhaps better1 that the road is a wrong road 7 place7 to be in1 a wrong-road-spot1 indeed4 ,the meanings1 recorded in the ,dicts4 for compounds with or without initial of 1 seem logical1 as one who has separated himself from the road1 is astray1 is mistaken1 is 7in moral or intellectual matters7 in the wrong1 in error4 ,note this example of the use of the verb3 1 answer very carefully otherwise you will make a mistake4 1 #8having twisted1 squeezed1 screwed up your brains88' adv41 carefully1 attentively4 see 4 see 4 1 #dj4 ,ransom4 ,is here rather 1 well defined by ,s4 ,ch4 ,d41 s4v4 ,the meaning of is probably #8the ransom 7which is thrown to the evil spirit7 as a substitute for1 representative of 7the person on whose behalf the offering is made71' ,j4's #8a man's image which in his stead is cast away in the 1' a ransom in effigy4 ,there are1 however1 uses of in which the primary sense is perhaps rather #8effigy' than #8ransom4' ,in a ritual describing the construction of the torma cake it is said that the 7together with many other moulds7 must be imprinted on the dough or paste4 ,here the word seems to mean no more than #8a mould constituting an effigy of the body4' ,though all the torma-cake material is thrown away after it has served its purpose1 these imprinted effigies do not seem to serve specially as ransoms like the and quoted above4 ,as to ,j4's queried 7and the slightly different 71 this is explained as follows4 ,the first phrase means3 he is a l in human form 7a man-l1 cf4 werwolf2 ,d4 een l in menschenvorm1 menschelijke gedaante74 means #8that man1 there 7with a pointing out by word or finger74' ,for instance3 that man ,john1 that king 4 #8,that man' alone would be 4 ,but the second phrase would mean3 #8that man so-and-so is a very devil4' ,j4's rendering of the first phrase as #8he is a curse1 an anathema1 one deserving to be cursed' seems too strong4 ,rather #8an unmitigated nuisance1' for1 though harsh1 it may be said by a mother of her own child when it is naughty and unruly4 ,the sense seems to be #8devil' 7as may also be applied to children or wicked grown-ups in ,english #8they are true devils1' ,d4 #8een paar baarlijke duivels'7 and seems to be a case of meaning-shifting from result to cause 7pale death671 the l being the ransom thrown to the evil spirit1 ,anglice devil4 ,the association does not seem to be that of worthlessness1 hatefulness1 something good for nothing1 only fit to be thrown away like a l4 ,as to the above ,king ,koko1 this is a facetious name applied 7something like thingumbob7 to such ,tibetans as ape ,chinese manners in dress and in other ways4 is said to be a ,chinese word for ,tib4 or 1 elder brother4 ,a ,tibetan1 strutting about in ,darjeeling with ,chinese cap and coat may hear the sarcasm addressed to him3 #8,well ,mr4 ,chinaman 7or ,john ,ch41 ,uncle ,ch47 where are you going to8' 7#8,mossioo' of the mid-,victorian ,punch and music hall ditties74 see 4 see 4 1 #f4 ,clearly printed in both copies1 not 4 ,this name1 #8the virtuous1' seems to refer to the ,gelukpa sect1 though the monastery which is here meant is usually called 4 ,the relation between the two terms is not quite clear4 ,grnwedel1 in his #8,mythologie des ,buddhismus1' etc41 p4 #gb1 speaks of #8das ,kloster d,ga-ldan oder d,ge-ldan4' ,gnther ,schulemann in #8,die ,geschichte der ,dalailamas1' p4 #fe1 speaks of the #8,schule1 die zuerst d,ga-ldan-pa1 dann aber d,ge-ldan-pa oder d,ge-lugs-pa1 #8die ,tugendsekte'1 genannt wurde4' ,modern ,tibetans seem to know only the name for the famous monastery4 1 #cg4 ,this is an apposition4 ,the enemies1 the sins2 the enemies who are the sins2 #8these enemies of sins' as in #8these rascals of boys4' ,see 4 1 title4 ,its hon4 form is 4 ,as a single word the affix is required1 which may disappear in compounds4 ,bell gives as meaning of #8religious song1' ,henderson #8hymn4' ,as ,j4 points out1 the profane song is and the religious song 4 ,a synonym for is 7not in the three ,dicts4 but in ,bell and ,henderson s4v4 song74 ,s4 ,ch4 ,d4's #8sportive song' is not supported by the data in ,j4 or ,desg41 nor by my informants4 ,they take the second part of this compound as a misprint for and hold that is a double-form with the meaning of either of its parts3 song4 ,the word has one honorific form1 4 ,the words and have each various hon4 forms3 7recorded in ,bell7 and 4 ,desg4 has a 1 pleasant song1 but my oral information does not support this special meaning4 ,note the difference between ,j4 7s4v4 71 #8song of joy1' and ,desg4 id4 s4v4 #8chant rotique4' ,in ,redslob's translation of the ,psalms into classical ,tibetan1 the word is used for psalm4 ,the following table may be useful4 ,ordinary hon4 11 11 7sic47 7887 11 11 7rare7 88 see 4 see 4 and 1 #ch4 ,attention must be drawn to the fact that ,desg4 identifies with as against ,j4's distinction between the two forms as neutral and active4 ,also that ,desg4's explanation of etc41 as #8to put 7the enemy7 to flight in battle1' seems more probable than ,j4's #8to fight a battle1' etc4 ,the explanation of 1 by in the note on 1 q4v41 seems to support this supposition4 ,s4 ,ch4 ,d4 gives as a meaning of #8to institute1 set going' and translates accordingly as #8to start a combat1' as against ,j4 #8to combat' alone4 ,also #8one who gives battle4' ,desg4 s4v4 7p4 #ibc73 or #8to fight in battle1 to combat4' ,cf4 also ,j4 s4v4 4 ,s4 ,ch4 ,d4 copies ,j4 as against ,desg4 1 #8to fight a battle4' ,these words and 1 again1 need further investigation supported by quotations 7as well as the word with which they are used74 1 #cc4 ,to be old1 the state of being old1 old age4 ,example 1 #8the being born1 growing old1 being ill1 dying are sorrows1' or #8birth1 old age1 illness and death are sorrowful4' ,cf4 the treatment of the first four words in ,j4 1 with following verb1 to be translated as #8of old age1' literally3 of 7belonging to1 attendant on7 having become old2 for instance1 the joys1 sorrows1 etc41 of the state of having become old 7of old age7 7or 74 ,this is not the subst4 or of ,desg4 ,j4 treats as a verb with as a past tense1 taking and as adjectives from which the usual substantives in 1 1 etc41 are made4 ,desg4 gives the four forms 1 1 and as substantives and has no verb #8to be old4' ,j4's analysis seems the more accurate one4 ,j4's #8old age' is absent in ,desg41 whilst this latter has a without affix as #8old man1' #8old age4' ,this word ,s4 ,ch4 ,d4 has as #8old1 ripe'2 whilst he adds #8aged1 old2 exhausted1 infirm2 an old man4' ,this group needs proper quotations for final settlement4 ,my oral information on some of these points is as follows3 ,the use of alone1 as #8old1 ripe' is denied4 does not mean #8old1' because requires a #8grown old in years' in that sense4 ,as an independent adjective1 however1 it means #8worn out1 exhausted1 thin1 lean1 aged1 grown older1' and is in that case an equivalent for 4 ,troubles make a man #8age him'2 make him as if old4 ,age makes a man 1 old1 i4e4 really old4 ,for the use of the following two illustrations were given3 #8don't do such work 7or things3 or don't behave in that manner7 in your old age2' 1 #8don't think bad 7evil7 thoughts in your old age when 7whilst7 death is drawing near4' 1 1 see 4 7or 7 see 4 see 4 see 4 see 4 and 1 #ed4 ,the treatment of these words in the ,dicts4 seems unsatisfactory4 ,none of the ,dicts4 give a passive verb or #8being adorned1 being decked out1 embellished1' etc4 ,j4 has only as a subst4 #8ornament1 decoration1' and a verb #8to adorn1 decorate1 provide with4' ,according to this his own example should not mean1 as he says1 #8the letter nya 77 being provided with an ,s above it' 7 71 but rather something like #8to adorn the letter nya with a sa as a topletter4' ,desg4 knows a verb or 7or or 7 with the meaning of #8to adorn1' with a past tense 1 #8ornavi1 ornatus1 orn1' whatever that means4 ,he and ,j4 quote also a #8adorned1' in which the has clearly a substantival value1 like in 1 #8without adornment1 unadorned4' ,s4v4 ,desg4 says3 #8praet4 verbi 1 ornatus1 et v4 act4 ornare1 orn1 orner1' and he adds or #8ornament4' ,bell has for ornament4 ,but ,j4 knows no or as substantives and refers expressly to the unprefixed for the substantives4 ,he further equates and #8ornaments' 7plural74 ,under 1 #8to put on1' we find further 1 to put on gay clothes1 finery 7s4v4 1 the same expression is translated as #8to adorn one's self1'7 and 1 #8beautifully attired' 7,mil474 ,if these translations are idiomatically true we should expect 77 to have a wider sense than the ,english ornament1 rather anything beautiful or fine1 whether ornaments 7in the sense of trinkets7 or not4 ,the word adornment would fit better4 7,cf4 ,d4 tooi1 ,g4 ,schmuck47 ,desg4 gives no example of with a clearly active value of the verb #8to ornament1' but both in ,j4 and ,desg4 such examples are given under 4 ,desg4 gives as synonyms and and it is a question whether in these expressions can have the neuter sense of #8to act as' #8to be' 7like in 74 ,s4 ,ch4 ,d4 7who has several misprints in his syns4 for 7 quotes s4v4 7#bib;b7 a 1 #8to arrange ornaments 7tastefully72 to decorate1 adorn1 to construct or adjust grammatical forms1 sentences1 7,zam474' ,this latter use of is evidently the clue to the expression1 quoted elsewhere by ,desg4 and ,s4 ,ch4 ,d43 1 1 one versed in rhetoric1 a clever orator4 ,the equation 7in the modern language1 v4 ,bell1 to put1 place71 given by ,s4 ,ch4 ,d4 is denied by both my teachers1 though confirmed by ,desg42 they know of no ,tibetan word of this spelling and sound with the meaning bejewelled1 adorned1 decorated1 as is the correct translation of the ,sk4 equivalent cited1 4 ,yet may 77 perhaps mean #8an ornamented object'1 hence #8die1 dice'2 hence again ,desg4 #8objets mls pour tirer les sorts'1 and lastly #8stake' 7in gambling7 and #8lot'8 ,this first meaning is not in the ,dicts4 but would settle the question discussed a few lines lower down1 and explain those combinations with which refer to gambling and divination4 ,in connection with the immediately following articles in ,s4 ,ch4 ,d41 1 #8one who joins in a wager1 gambler' one who puts up his jewels1 ornaments for a stake81 and or 1 #8a dice-rogue1 a gamester1 one who throws dice1' etc41 it should be ascertained whether there is a ,tibetan word with which means die1 dice1 or whether the combinations refer to the staking of ornaments and jewels in gambling4 ,s4v4 ,s4 ,ch4 ,d4 gives no news1 treating this word1 however1 as a verb1 and referring to for the subst4 ,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 7more likely than 7 with the passive or neuter sense of #8being decked out1 being ornamented or adorned1 showing gaily4' ,what would render such a word exactly in ,english is difficult to see1 unless we coin a verb #8to splendiferate1' but ,d4 pronken 7pronken in vollen luister7 comes near to it4 ,other related words would be3 to blaze forth1 to shine out1 to cut a dash1 or else to swagger1 to swank1 to preen1 to strut1 or again to be graced with or by1 to show forth1 etc41 but especially #8to display' in the technical zoological sense4 ,an instructive illustration in this matter is furnished by the following two sentences1 both with the same meaning3 1 or 1 of which the best idiomatic translation is3 ,o1 what a fine picture62 how fine is the painting 7drawing7 of 7in7 7this7 picture6 ,but the psychological translation is in the first case3 #8,this picture is by-lines-7fine7-displaying'1 and in the second case3 #8,to this picture there is a by-the-lines-7drawings7-ornamentation 7or display74' see 4 1 #f4 ,according to ,j41 ,,iii1 also #8superior1 excellent1 eminent4' 1 #8most excellent1 illustrious4' ,this may be the meaning here4 ,whether there is a connection between the word as used here and the title of the ,dalai ,lamas may be left undecided4 1 #cj4 ,here character1 heart1 disposition1 etc4 ,it is curious that this meaning1 given by ,j4 and ,desg41 is absent in ,s4 ,ch4 ,d4 1 #ci1 #dj4 ,door4 ,though the average ,tibetan house 7if it be not a mere hut7 has two doors1 a front door and a back door1 they are not on a principle located in the eastern and western sides of the house4 ,for the text the words east and west have no special significance2 they are simply used 1 by way of speech1 as an example1 illustration or comparison4 ,the front 7main1 public7 door is called or 7or 7 4 ,the first word is interpreted as the #8main1' #8public1' or #8middle' door2 the second as the #8wide' or #8royal' door4 ,the back door is called 7in ,j4 s4v4 71 which is explained as #8the door for horses and cattle4' ,the quoted by ,j41 p4 #bi;b1 is unknown to my informants4 ,they only know a 1 #8the door leading to birth1 or re-birth4' see 4 see 4 see 4 77 see and 4 1 #af4 ,with terminative3 #8there is certainty for' #8it is certain' #8,i am sure of'1 #8,i know for certain that'1 #8it is surely1 truly so4' ,a has for in ,b4 ,here1 however1 #8indeed1 truly1 really1 forsooth4' ,compare also 4 see 4 see 4 see and 4 see 4 see 4 see 4 see 4 see 4 see 4 1 #dh4 7,also 74 ,here rather with the meaning #8without fail1 for sure1 indeed1 surely' in addition to ,j4's #8anyhow1 by all means4' ,it is said to be synonymous with and colloquial 1 as1 for instance1 in3 1 #8,i ask 7you7 to come without fail1 indeed1 surely1 for sure1 so that ,i may count on it4' ,also 4 ,cf4 ,desg4 in addition to ,j4--,j4 7p4 #abi;b7 has the spelling 4 ,bell s4v4 #8certainly' 7syn4 72 s4v4 #8indeed' 7syn4 72 s4v4 #8surely' 2 s4v4 #8actual' 2 s4v4 #8real' 7syn4 72 s4v4 #8really' 4 ,desg4 #8natural1 not manufactured1' but 7next article7 #8certitude' 1 or 4 ,s4 ,ch4 ,d4 #8true1 genuine1 really4' and are not in the ,dicts4 and are not endorsed by my authorities4 ,see also 4 1 colophon4 ,according to ,j4 1 #8that which has been spoken1' i4e4 #8speech1 word1' etc4 ,corresponds very closely to ,d4 #8het gesprokene1 het gezegde' or ,l4 #8dictum4' ,here1 however1 the meaning may be extended to #8piece of writing' 7,d4 #8het geschrevene1' ,l4 #8scriptum'7 or perhaps even more generally #8the above1 the foregoing4' ,the other use of the expression1 as an abbreviation for 1 #8the so-called1' is here1 of course1 not applicable4 7or 7 see 4 see 4 see 4 see 4 1 #bb4 ,in ,j4 #8love and hatred1' but here better #8attraction 7for the pleasant7 and repulsion 7for the unpleasant71' in other words3 #8non-attachment 7to weal and woe71 indifference 7to the ups and downs of life71' or again #8bondage' 7to emotions1 impressions1 etc474 ,s4 ,ch4 ,d4 has #8passion for1 passionate attachment4' ,it is the ,german #8,lust und ,unlust4' see 4 see 4 see 4 see 4 1 #cd4 ,to be construed3 7 or 71 and not as 1 etc4 771 #dc4 ,here most likely in the stricter sense those who have devoted1 given1 themselves 7entirely7 to the religious life1 i4e4 those who have entered the order1 the or even 1 learners1 pupils1 lay-brothers4 ,cf4 however1 ,j4 s4v4 1 p4 #afc;a1 and ,desg4 who has a subst4 1 #8lamaist dignity1 rank1' p4 #ccc;b4 1 #aj4 ,stands here for 1 or 1 #8the deep1 profound1 doctrine1 teaching1 religion4' ,perhaps an allusion to the 1 the #8profound doctrine of ,buddhism as explained in the ,tantras' 7,s4 ,ch4 ,d4 s4v4 74 ,j4 renders it #8a term of ,buddhist mysticism1 doctrine of witchcraft1' whilst ,desg4 translates the term as #8doctrina magica4' instead of perhaps for metrical reasons2 in ordinary speech the inversion seems not usual4 ,see also 4 see 4 see 4 1 #df4 #8,to hold1 to keep1 to stick to1 adhere to4' #8not keeping 7it7 so1 not preserving1 maintaining 7it7 in that 7the same7 state1 not letting 7it7 continue in the same way1 not keeping up the state of1 not persisting in 7the same way7' etc4 ,freely translated by its reverse3 rectifying1 redressing1 correcting1 changing 7one's attitude1 condition1 action1 etc41 previously referred to74 see 4 see 4 see 4 1 #de4 ,not in the ,dicts41 lit4 #8after-track1' is here1 #8followers1 pupils1 disciples1 adherents4' ,though is sometimes used for 1 see ,j4 #agg;a1 last line1 the word 1 #8affix1 final consonant1' a grammatical term1 is of course different1 as well as ,j4's adj4 #8following1 coming after4' ,the word has also the meaning #8orphan' 7those left behind74 ,see also under 1 etc4 see 4 see 4 1 #cg4 ,here #8sin' or #8vice' are to be understood as either the three sins1 or vices1 or failings1 or defects1 or frailties1 1 #8lust1 anger and stupidity' 7in the conventional rendering71 1 1 1 or the five sins1 1 namely the three mentioned above with the addition of #8pride' and #8envy' as fourth and fifth4 ,see also 4 see 4 see 4 see 4 1 #ac4 ,equals 7or 7 #8to be ease-loving1 indolent1 lazy4' 1 #bh4 #8,from the bottom' 7sc4 of the heart71 hence expressions like may be simply translated #8a deep pity 7or sadness7 arises1 ,i become very sad1 ,i am very sorry4' ,see also 4 1 #ee4 ,here perhaps better #8treasure heap' than mere #8treasure1' or perhaps even #8treasury4' ,s4 ,ch4 ,d4 gives as meanings3 #8treasure' and #8store-place1' in this deviating from ,j4 and ,desg4 ,s4 ,ch4 ,d4's example 1 #8the repository of water1 the ocean'1 seems to prove his additional explanation4 see 4 see 4 see 4 1 #di4 7,pf4 and ft4 74 ,has here simply the primary meaning #8to adhere to1' more colloquially1 #8to stick to1' or #8to keep to1 hold fast to1 to heed1 to observe4' ,may1 however1 here be also taken as ,desg4's #8to believe in1 to trust' 7in the sense of #8to rely on'7 according to his example 1 #8,i believe1 trust 7in7 your words' 7p4 #dbj;a71 or otherwise3 to put reliance on 7what another says1 states1 preaches1 teaches74 1 #cb4 7,pf4 74 ,may almost be translated here as #8to contemplate1 to consider' 7#8if one comes to think about it' or #8if one looks into that matter'71 but not merely as #8to behold1 to see4' 1 #dg4 ,evidently the same as ,j4's4 #8examination1 trial' 7#bad;b74 ,j4 has a verb 7or 7 1 occurring in the ,padma ta yig and in ,milaraspa1 with the meaning #8to examine1 search into1 see whether or whether not4' ,j4 has also the forms and 1 both subst4 #8examination1' s4v4 1 #8to examine1' p4 #cbi;a4 ,desg4 gives as syn4 with 1 #8to consider1 test1 judge'2 1 #8examination1 judgment4' ,s4 ,ch4 ,d4 7 1 or 7 #8consideration1 examination1 trial1' and 7#eeh;a7 7 71 #8examination1 careful weighing of all the details of a case1 deliberation4' ,s4 ,ch4 ,d4 seems to treat and as two quite different words4 ,s4v4 he has further 1 #8to examine anything1' and 1 #8investigation1 inquiry4' see 4 #ea4 ,this word seems here to mean #8vision1 illumination1 7direct mystical7 contemplation1 the seeing face to face4' ,in our passage it is the direct vision 7the #8vision direct'71 proper to1 inherent in1 characteristic of1 belonging to1 the knowledge pertaining to the actionless 7or undifferentiated7 state1 the #8passive-state-knowledge-vision4' ,see also 4 see 4 see 4 see 4 see 4 see 4 see 4 see 4 see 4 77 see 4 1 #bc4 #8,to follow1 to keep to the teaching2 to be or remain true1 faithful to the teaching1 to hold fast to it1 to stick to it4' ,see also 4 see 4 1 lit4 #8,great-all-knowing-clergy-perfection-g ood-glory1' corresponds to a ,sk4 ,mah-sarva-ja-sagha-siddhi-shr-bhadra4 ,see for literature about him3 ,schulemann1 ,geschichte der ,dalailamas1 pp4 #ia-ib1 note #aa1 and ,s4 ,ch4 ,d43 ,the ,hierarchy of the ,dalai ,lamas1 ,j4,a4,s4,b41 ,vol4 ,,lxxiii1 ,pt4 ,i1 extra ,no41 p4 #ha4 1 #ee4 ,this is here1 in my opinion1 not a sort of ,hottentottenpotentatentantenattentater- like formation4 ,i take the to refer to the 1 a profound and wide mind1 whilst the only refers to the 1 the treasury of omniscient mercy4 ,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 7as a compound7 omniscient-mercy4 ,see the various component words in this glossary4 see 4 see 4 see 4 see 4 see 4 1 #dc4 ,j4's entry under this entry is as follows3 8 77 77 ,schr4 #8good opinion' 7871 prob43 a pure1 sound view or knowledge ,glr42 in ,mil4 it has a similar meaning40 ,he adds an oral sentence3 899dhag-n jn-wa99 ,c4 to lead a holy life40 7sic4 jn j87 ,schroeter has 7#ace;b73 81 a good opinion1 a good conception of any thing1 a conceit1 a thought40 ,based on an ,italian #8concetto'8 ,he has two further entries #81 to form a good opinion of any individual1' and #8 7read3 7 1 to form a good opinion1 or to conceive well of any one4' ,in our passage we are inclined to take as 1 as #8view1 thought1 idea1 conception1' etc41 and #8to exercise1 practise1 perform'1 or even #8to entertain1 cherish 7thoughts74' we take as 1 #8pure'--the connection with thought not the opposite of false1 erroneous1 but of bad1 cruel1 unkind4 ,so here the expression seems to mean #8to think with goodwill1 with kindness 7of others71' not the colloquial #8to have a good opinion of1 to think well of4' ,to think #8good' is here the opposite of to think #8evil1' but the idiomatic value of the expression #8to think well of' 7as the opposite of #8to think poorly of'7 would make the latter rendering misleading4 ,the real value1 then1 of the expression as used in this passage1 seems to be3 #8to think good1 kind thoughts of1' i4e4 purely1 or saintly in the sense of kindly1 lovingly1 benevolently1 in a friendly manner1 with sympathy1 but not1 as ,j4 seems to suggest1 intellectually correct4 ,we may expand the rendering into #8with a holy mind1 with thoughts of saintliness1 thinking saintly thoughts4' ,compare ,j4's colloquial phrase quoted above4 ,so1 as to the interpretation of the line in which the compound occurs1 we take it that it means to enjoin1 in contrast with the previous line in which it is said that beings in general must be thought of with kindness1 that religious people 7instead of the mere laymen7 must be thought of in a still better1 higher manner1 namely with holiness and saintliness4 ,one of my informants was first inclined to take as #8to teach1 to preach the true knowledge4' ,though he later on sided with the explanation adopted above1 the opinion should be recorded1 but it should be added that a second informant rejected this view of the first one4 ,attention should be drawn to the meaning of 1 #8the soul' 7with spellings and 2 1 1 1 1 s4 ,j474 ,also the curious expression #8to be indifferent' 1 ,s4 ,ch4 ,d42 and 1 ,bell4 ,these expressions not in ,desg4 see 4 see 4 1 #bg4 ,adverb3 #8purely1 first class1 first rate4' ,not in ,j4 but in ,desg41 yet here in a slightly different application4 ,about ,s4 ,ch4 ,d4's #8gravy' and #8relish' see below4 with the genitive seems to mean #8acme'1 #8essence'1 the typical embodiment of something1 like in expressions as #8a first class liar1 a thief pure and simple1 the very devil1 satan himself1 nothing short of an angel1 a saint in propria persona4' 1 #8the very enemy4' ,in the colloquial 1 and may have the same meaning4 ,the latter is something like pidgin-,english #8number one' or the kitchen ,malay equivalent #8nommer satu4' ,other equations are 7or 71 also 1 the ,anglo-,indian #8pukka4' ,the word may mean soup or gravy in the following case1 when there is question of singling out the liquid portion from a mixture of broth and liquid4 ,the primary meaning seems in that case rather to be liquid as contrasted to solid4 give me 7only7 the liquid 7not the solid stuff71 pour out to me 7only7 the liquid4 ,but this has no final 4 ,a common word for soup which is not in the ,dicts4 is #8r thang'1 probably 1 or alone4 ,this latter word is in ,j4 with the meaning of #8potion'1 a medical term1 and in ,s4 ,ch4 ,d4 as #8potion1 plain decoction1 or mixture to be drunk after a medicinal pill has been taken4' ,the word means originally bone-soup1 but has acquired also the more general meaning #8soup4' can be applied to meat-soup1 1 but cannot be used4 ,it might be that and are really the same word4 see 4 1 #cj4 ,might here1 in connection with ambition1 be translated as #8fierce1' an extension of its primary meaning #8strong4' see 4 see 4 see 4 1 #bd4 ,for ever1 always4 see 4 see 4 1 #dj4 #8,exceedingly stupid1 meaningless1 useless1 silly1 senseless4' ,the particle has an emphatic value1 but it is difficult to define its precise scope in ,english4 ,oral information is vague on the subject1 and seems to point towards a possibility that the is a syllable of exclamation or turns the expression1 of which it forms part1 into an exclamation4 4 #8,oh1 how silly6' ,an equivalent is 4 alone is not used1 and demands a final or 4 ,s4 ,ch4 ,d4 7#ejb;a7 translates as3 #8,i pity you1 ye ,tibetans'2 perhaps better #8,what a pity1 ,o ye ,tibetans4' ,compare the list of words with wedged-in in ,j4 s4v4 p4 #ecc;b4 1 #af4 ,also 1 adjective #8kind4' ,according to ,s4 ,ch4 ,d4 also #8very kind1 great boon1 and the great or greatest benefactor4' ,s4 ,ch4 ,d4's wording is unsatisfactorily indefinite and his examples1 taken from ,j41 fit the text badly4 ,j4 does not define the combination though he has an example with the meaning #8greatest benefit4' ,two colloquial examples are3 1 #8the two 7very7 kind parents1' and 1 that man is 7very7 kind4 ,in form is a comparative1 #8kinder4' is one of those adjectives which have a comparative and superlative of their own as3 ,great4 ,many4 ,good4 ,small4 ,bad4 positive comparative 7or 7 superlative ,in practice1 however1 as shown by the above examples1 the form is used for an ordinary quality in the positive degree though implying an amount of abundance or fullness of the quality referred to4 ,bell 7p4 #cc7 and ,hannah 7p4 #abi7 have described these degrees of comparison4 ,short and partial notes in ,s4 ,ch4 ,d4's grammar 7p4 #ca7 and ,henderson 7p4 #bc74 ,see ,j4 ,dict4 s4v4 1 p4 #efd4 1 ,j4 #bfb;b 7as equal to 7 is not acknowledged by my informants4 is objected to by my teachers because they say it never occurs alone but requires a final 1 except in the superlative form which1 of course1 is another thing4 ,see1 however1 ,s4 ,ch4 ,d4 1 p4 #fed1 ,j4 p4 #ac4 ,as to the or in many ,tibetan adjectives1 this is better regarded as an enclitic particle1 exactly corresponding to the ,english termination -ful4 ,as little as the ,english -ful really means #8full'1 does the ,tibetan 77 as a termination of adjectives really mean #8great4' ,bell has for #8kind4' ,the word and its uses merit a separate inquiry4 ,in this place we shall limit ourselves to stating that the entry gratitude 7,s4 ,ch4 ,d41 ,ramsay1 ,schroeter7 seems incorrect4 ,the confusion has most likely come about because a is an answer to kindness 7return gift1 etc47 and so betokens gratitude4 77 see 4 1 #ba4 ,ellipse for3 according to 7or1 in the measure of7 whatever kindness 7you have shown to me74 see 4 see 4 see 4 1 #ce4 ,the three ,dicts4 are not at one as to the exact shades of meaning of 4 ,j4 has1 subst43 #8anything hurtful1 or any injury1 mischief1 harm1 done4' ,desg41 subst43 #8dommage1 perte1 mal4' ,s4 ,ch4 ,d4 no substantive4 ,j41 adj4 7 71 #8noxious1 mischievous1 dangerous4' ,desg41 adj4 only 1 not alone3 nuisible 7noxious71 and a 1 deteriorated4 ,s4 ,ch4 ,d41 adj43 1 vicious1 mischievous1 deleterious1 poisonous4 ,in ,j4 and ,s4 ,ch4 ,d4 further applied meanings as3 wild1 hideous 7screams72 ferocity 7in beasts71 deleterious 7smell71 fierce 7woman74 ,in our passage the expression may be rendered by malign1 wicked1 evil1 evil-minded1 spiteful1 with sufficient correctness4 see 4 see 4 see 4 see 4 1 ,colophon4 ,j4 renders this word as #8a song expressive of longing or of grief1 an elegy 7,mil47'2 but this definition is not quite typical of our present poem4 ,s4 ,ch4 ,d4 has #8a song of longing grief4' ,j4's example 1 where means 7spiritual7 love1 seems to point out to a meaning more apposite here4 ,so we would prefer a translation3 paean1 hymn of praise 7,d4 lofzang71 or psalm instead of elegy4 ,other words to be considered3 song of thanksgiving1 memorial song1 lament1 plaintive song 7jammerklacht871 memorial verses1 an in memoriam1 a memorial1 etc4 ,see also 4 ,the dge rgan1 however1 explains the word indeed in ,j4's manner1 but states that the longing and grief are not the worldly sentiments but religious ones4 ,the longing and grief are concerned with the sorrows of the world and a yearning after spiritual realities1 but not with the memory of the three teachers mentioned in the poem4 ,if this is true1 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 #8as a song of yearning for the higher life' 7cf4 the ,g4 #8,weltschmerz'74 see 4 1 #cg4 ,steps1 measures1 to subdue or tame1 etc4 1 to take such measures4 see 4 1 #bj4 7,fut4 74 ,if the 7see 7 is here to be thought of as a goad 7like the one of the mahout7 then the verb should be understood as sub ,j4 #b1 #8to conduct1 lead1 guide' 7by prodding74 ,my teachers take it as #8to draw1' or #8pull4' ,pictorial representations might decide the point4 ,my teachers think rather of a rod with a hook at the end1 like the episcopal staff1 and not of angling with a fishhook or prodding with a goad4 1 #cc4 ,or simply 1 here3 #8the loss of temper1 wrath1 angry explosion or outburst4' ,this sense is not given in the ,dicts41 though ,j4's #d1 #8ardour1 fervour1 transport' comes near it4 is the same as 1 but for the fact that the former word shows the cause1 an outburst on account of trouble1 vexation1 worry1 pain1 sorrow4 77 7 or 7 to show 7or to lose7 one's temper1 to flare up1 to burst out1 to break loose1 to explode in anger1 wrath4 1 #8don't show temper to your parents4' 1 #8don't lose your temper before 7or with7 the master4' 1 #8to-day he has entirely lost his temper before 7or to7 me4' ,it is synonymous1 in this sense1 with the word which is also dealt with inadequately in the ,dicts4 q4v4 1 #8don't lose your temper to anyone1 to whomsoever4' 1 #8there is no reason 7no need1 or it is senseless7 to lose your temper4' 7,cf4 ,d4 uitvallen1 uitvaren1 uitvoeteren1 opstuiven1 uitbarsten47 1 #b4 ,either #8as if rising towards the sky1' in which case refers to all the previous words1 or3 as if rising whilst in the sky1 in which case the would only refer to 4 see 4 see 4 1 #i4 ,i have not received an explanation of the #8etc4' 77 in this place and ,i ignore what kind of category is alluded to here4 ,it seems not probable that the '#ah classes of science' can be meant1 which1 in the ,mahvyutpatti 7,ed4 ,m4,a4,s4,b471 form group ,,xxiv1 p4 #bj4 ,group ,l1 7p4 #ei71 furnishes more likely material1 but ,yoga is missing in it4 see 4 1 #ef4 #8,glorious1 noble1' also #8having abundance4' ,twice mentioned in ,j4's article but not translated1 perhaps because the meaning is so evident4 ,curious that neither ,desg4 nor ,j4 specially cite this compound to which ,s4 ,ch4 ,d4 gives #g lines1 besides mentioning several combinations4 1 #eb4 ,is this one word8 1 #ec4 #8,glory- or splendour-burning1' i4e4 #8to blaze with glory1' or1 more tamely1 #8to be famous1 renowned1 celebrated'2 the latter quoted by ,j4 from ,cs4 s4v4 7,it may also be taken as glory-spreading1 i4e4 getting more famous74 ,desg4 quotes a geographical name 1 ,chinese ,pienpa4 ,the expression is not in ,desg4 or ,s4 ,ch4 ,d41 and in ,j4 only as taken from ,cs41 so that the latter's explanation needs verification4 ,the literal translation #8to blaze with glory' fits here better4 ,colloquially is #8to thrive1 to prosper1 to do well4' 1 #8he is doing well1 is well-to-do1 thriving4' 1 he has become rich1 has made a success of his life1 has come out top dog1 has made good1 has become wealthy1 opulent1 is safe1 got his ship home1 has #8got there1' made his pile1 is now a man of position4 7,fr4 est arriv4 ,d4 is binnen1 heeft zijn schaapjes op het drooge47 1 #ec4 ,here or 1 technically #8the eighty symmetrical parts1 proportions1 or points of beauty' 7,cs41 ,mahvyutpatti72 or beauties1 lesser signs 7de ,harlez72 proportions 7,schiefner74 ,see the references under and 4 ,j4 7s4v4 1 p4 #cbg;b7 gives the full expression #8the eighty physical perfections of ,buddha1' 1 and alone #8proportion1 symmetry1 beauty4' ,j4 has the entry #8symmetry1 harmony1 beauty 7in certain phrases7' but ,s4 ,ch4 ,d4 omits this4 ,our passage is an example of this use1 but the syllable is really an abbreviation here and not a full and independent word4 ,desg4 seems to be mistaken in saying3 7sic1 misprint for 7 or 1 #8proportion1 symmetry1 the #hj marvels of the body of the ,buddha4' ,so means indeed #8symmetrical1 showing #hj marvels1' but these meanings would not be applicable to which could only mean #8showing the #cb signs and #hj beauties4' ,for the rest ,desg4's #bnd article s4v4 adds to ,j4's data1 and his and #8custom1 rule1 example' are new4 ,in ,desg4 #8custom1 rule' tally with ,s4 ,ch4 ,d4 #8way of doing1 method' which ,j4 has as #8pattern1 model1' but which he translates more freely in his examples4 ,j4 s4v4 #8proportion1 symmetry1 beauty1' quotes a from the ,dzl4 in the same sense4 ,according to this would be equal to which seems improbable and is denied by my informants4 ,an example of the use of is the following3 1 the new year's dance of now-a-days in the monastery is in imitation of the old way1 is after the ancient pattern1 the old manner1 follows the old example4 is here not exactly #8custom' but rather3 #87with7 the 7ancient7 method 7as7 an example4' ,note the use of in the above example as #8old1 ancient4' see 4 see 4 7 7 see 4 see 4 see 4 1 #b1 #e4 ,the white cloud is a figure often occurring in ,tibetan poetry4 ,if used as an emblem of holiness or spiritual loftiness in connection with eminent persons1 this expression may perhaps contain a stereotyped allusion to the name of the tenth and supreme bhmi or stage of the ,bodhisattva1 the dharma-megha1 #8cloud of virtue1' 4 ,see ,mahvyutpatti1 ed4 ,a4,s4,b41 p4 #aa4 ,here evidently not ,j4's 7#ccf;a7 #8emblem of transitoriness1' though the point might be argued on the basis of the final remark s4v4 1 see above4 1 #ea4 ,this word corresponds according to ,s4 ,ch4 ,d4 to a ,sk4 nishprapaca 7or apaca1 aprapaca7 which in ,macdonell's ,sk4 ,dict4 is rendered by #8unevolved1 exempt from multiformity4' ,we may1 therefore1 think of expressions like #8the undifferentiated1 homogeneous1 absolute4' ,the word dhtu being the ,sk4 equivalent for ,tib4 the whole expression must correspond to a ,sk4 aprapaca dhtu4 ,the same ,sk4 ,dict4 translates the word dhtu as #8layer1 component part1 element4' ,in ,tibetan means1 according to ,j43 7#a7 #8the heavens'2 7#b7 #8height'2 7#c7 #8extent1 region1 space1 in metaphysics an undefined idea4' ,according to the etymology should mean #8passive1 actionless1 quietistic1 inert1' but according to the etymology of its ,sk4 prototype rather #8undifferentiated1 monadic4' ,one of my informants compares it with 1 dharma dhtu1 and 1 shunyat1 the void1 the absolute4 ,in this connection one should compare ,j4's statements 7#bae;a7 that in modern 7,tibetan7 ,buddhism the term 771 #8clear understanding or perception' means the same as 1 and further 7#bei;b7 that 1 originally 1 has1 in later times1 also become equivalent to 4 ,it seems that the old metaphysicians reached regions and distinctions where their followers could no longer join them1 and hence the process became #8omne ignotum pro 4' ,for practical purposes the rendering #8absolute1' or #8motionless' might be used for 1 whilst the word might be rendered by #8principle1 state1 region4' ,if occurring in a specimen of the more technically and theoretically philosophical literature of ,northern ,buddhism1 a more precise rendering and more careful definition might be required4 ,taking the following as #8knowledge1 perception1 cognition1' then the whole expression becomes in ,english #8the knowledge of the motionless state 7or region1 or principle7' or--more pedantic but perhaps truer--#8the knowledge of 7that is3 pertaining to1 inherent in7 the monadic state4' ,other equivalents3 #8a state of stillness1 the still state' and1 mystically1 #8the wisdom of the silence4' ,one of my informants1 the dge rgan1 knows of a colloquial use of #8hopeless1' but my second authority ignores this use4 ,the following two examples were given3 1 #8it is labour lost 7hopeless7 to try and know this4' ,you cannot hope to know this4 7,n4,b4--,note the elliptic construction #8hopeless to know' for #8to try to know1 to study and so come to know4'7 1 #8,as he does not even know how to read well 7or properly71 it is hopeless 7lost labour71 for him to 7or3 how can he87 study grammar' 7,not3 how can he pretend to know grammar874 ,n4,b4--,the ,tibetan does not #8read' but #8reads books'2 he does not #8write' but #8writes letters1' he does not #8go' but #8goes to the shop4' ,in short1 he is a very objective being4 1 #h4 #8,father4' ,it is not clear why in the same line the same person is referred to by the ordinary and then by the honorific 1 unless is a standard expression which cannot be changed whilst the first is used for the sake of variety in expression4 ,the same double use of the honorific and ordinary terms for father occurs in ,laufer's #8,ein ,shngedicht der ,bonpo'1 line #da4 1 #e4 ,in expressions like the is explained as equivalent to 1 #8of the place where4' ,so the phrase should be understood as #8towards where the man has gone1 to the place where the man has gone1' 4 1 #ad4 ,here verb1 infinitive1 connected with ,gendundub in instrumental 7agentive7 or genitival relation3 to turn1 move towards1 to tend to4 1 #df4 ,lit4 #8to fall aside1' but here1 as applied to the mind 771 simply to be deflected1 to go astray1 to fall1 sin 7mentally71 to deviate from the right path 7religion1 the right71 to lapse 7from virtue71 etc4 1 #bi4 #8,to wish the ruin1 the undoing1 destruction of1 to be bent on the perdition of1 to wish evil to' 4 1 #ag4 ,the bodhimaa1 according to the ,dicts4 historically and geographically ,gaya1 where the ,buddha attained nirva4 ,here1 however1 it means rather the state implied by the locality1 #8illumination1 the essence of purification1 final sainthood' literally #8the quintessence of bodhi4' ,in ,christian language ,golgotha 7or the ,cross7 is similarly used in a metaphorical sense4 ,in living ,tibetan 7bodhi7 is not understood as #8wisdom' but as #8saintliness1 purity4' ,there is1 it seems1 a confusion in the group of ,tibetan and ,chinese6 renderings of bodhimaa 7bodhi-essence7 and bodhi-maala 7bodhi-round71 and their synonyms1 a confusion which may already have its origin in ,india itself4 ,the treatment of these words in the ,dicts4 is not satisfactory4 ,j4 and ,s4 ,ch4 ,d4 give s4v4 this word as synonymous with 1 ,vajrsana1 but under ,s4 ,ch4 ,d4 has the entry3 #81 the spirit of the ,bodhisattva1 i4e4 ,buddhahood4' ,this is the sense meant in our passage1 though it may be doubted whether really stands here for as ,s4 ,ch4 ,d4 interprets it instead of only for bodhi4 ,the ,mahvyutpatti 7,a4,s4,b41 p4 #dd7 has ,bodhimaa 1 and ,cs4 translates1 #8the essence of sanctity or holiness 7name of the holy place at ,gaya74' ,i yet believe that here a confusion of maa and maala must be thought of4 ,j4 has1 s4v4 7p4 #aih;b7 #8snyi-po-bya cb- 7or bya-cub-snyi-po7-la mcs-pa1 to become ,buddha ,thgy4' ,rockhill1 ,life of the ,buddha1 p4 #ce1 mentions the form byang-tchub-kyi-snying-po as the equivalent for bodhimaa1 and though ,foucaux in the alphabetical index to his translation of the ,lalita ,vistra gives only the form without 1 yet in his text1 in the places ,i verified 7p4 #bci1 five times71 there is the as with ,rockhill4 ,in mentioning the word a special reference must be made to the element 1 commonly translated as bolster1 cushion1 seat1 rug1 etc4 ,j4 is very detailed about it4 ,he has3 #8a bolster1 or seat composed of several quilts or cushions1 put one upon the other 7five for common people1 nine for people of quality74' ,desg4 simply #8stuffed cushion4' ,s4 ,ch4 ,d4 more general #8a low seat1 a divan1 cushion1 a bolster4' ,as to ,j4's definition my authorities declare that this may be so perhaps #8on the ,ladakh side1' but is certainly not so in ,tibet and in the ,darjeeling district4 ,they do not know about the details of five and nine cushions4 ,they take the meaning far wider than bolster or cushion4 ,they say that anything used to support anything or to seat anybody may be called 1 it may be a sheet of cloth1 a carpet1 a blanket1 a cushion1 a bolster1 a seat in general1 anything used for lying or sitting down on4 ,the word has a meaning exactly opposite to the ,english #8cover' and can consequently be used in as many varied senses as the latter4 ,etymologically--if the root of 1 as seems probable1 means #8to support'--the word would mean something like #8bearer1' #8basis1' #8bed1' #8floor1' #8upholder4' ,we might think of #8underwear1' though in ,english that particular word is used with quite another association of ideas4 ,in typography there is a word #8underlay' which corresponds exactly to the meaning of 4 ,the word #8bedplate'1 used in engineering1 comes also near to it4 ,it will be easily seen how an applied meaning as #8cushion1 bolster1' if given as the general sense of the word1 would in many cases be totally inadequate4 ,the line of associations to which #8cushion' belongs1 and the line of associations to which #8seat1 support1 underlay' belong1 intersect at only one point and for the rest have nothing in common4 ,a table-cloth may be called because the food rests on it 7 is used in this sense2 lit4 something like #8food-sheet1 that on which the food rests'74 ,in a ritual it is prescribed that the for the offerings should be a spotless piece of white cotton or other cloth1 called 1 #8offering sheet1' #8that on which the offerings rest4' ,bell has for #8carpet'2 small cushion1 placed on chair 2 large cushion on ground 4 ,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-idea4 ,whoever has handled ,chinese dictionaries knows how specially necessary this is in studying ,indo-,chinese languages4 ,the ,sanskrit equivalent1 sana1 is derived from the root s1 to sit or lie1 but the ,tib4 root seems different4 ,further notes on 4 ,cf4 ,j4 7pr4 magdn71 ground1 basis1 foundation1 p4 #dji;a4 ,bell1 apron 4 ,cs41 ,grammar1 p4 #agj1 l4 #aj1 translates as couch 7stuffed seat74 ,lewin1 ,manual1 p4 #abc1 first word last line3 #8mat1 seat'1 in the same sentence taken over from ,cs4's ,grammar4 ,two synonyms for ,j4's 1 quoted above1 are and 4 ,bell also has #8mat4' 1 #ej4 ,seems simply an amplified form for #8love4' ,difficult to be translated exactly1 ,sk4 maitrkaru1 may be treated as a compound1 loving-kindness1 love and kindness1 or pity4 ,on the question of karu1 especially1 the learned have descanted profusely4 77 771 #eb4 ,sk4 1 unsurpassed1 unexcelled1 unrivalled1 supreme1 incomparable1 most high1 highest4 ,not specially entered in ,j4 but illustrated by an example s4v4 4 ,altogether absent in ,desg4 ,s4 ,ch4 ,d4 1 #8to those who are supreme1 or to the followers of the ,anuttara school4' ,a curious entry6 ,see ,s4 ,ch4 ,d4 also s4v4 4 1 #c4 ,here perhaps better #8teacher' than #8priest' or #8superior4' ,the word may be here equally well taken in the singular as in the plural1 but the latter is perhaps more likely4 1 see 4 1 #dg4 #8,straight1 upright1 righteous mind4' ,j4's entry is a little vague4 ,i think he takes in his example as an indication that is also a honorific form4 ,that1 however1 is not the case4 ,compare also the quotation from ,cs4 in ,s4 ,ch4 ,d41 #8to be impartial and straightforward1 to be on the side of honesty4' ,i don't find this example in ,schmidt4 ,desg4 #8straight1 upright1 7lev17 just1 honest4' ,according to the above the word is an adj4 and the translation of the passage becomes #8whether you persevere in a straight 7righteous7 mind4' ,the verb has then to be taken as #8to hold1 adhere to1 persevere in 7an opinion1 etc474' ,if however1 we should find that can also be sbst4 #8righteousness1' #8straightness1' 7not in any ,dict471 then would have the other meaning of #8to dwell1 reside' and the phrase would have to be rendered #8whether the mind 7continues to7 dwell7s7 in righteousness4' ,s4 ,ch4 ,d4 renders as #8honest mind1' but the sense honest versus dishonest seems not quite applicable in our passage4 ,j4 is vague here4 ,my informants gave the above definition #8straight1 upright' as their own but felt afterwards vague about this example which1 though they had framed it1 they could not vouch for3 1 #8see whether the man keeps straight or not4' ,the framer honestly confessed that whilst we were discussing the word he had been influenced by ,s4 ,ch4 ,d4's ,dict4 in coining the sentence2 a confession so instructive for idiom-verifiers that ,i think it worth while to record it here4 ,finally1 ,desg4 supports ,s4 ,ch4's second meaning #8witness' for 4 ,he1 however1 does not give ,s4 ,ch4's form 4 ,the ordinary word for witness is1 of course1 774 ,it is characteristic of ,s4 ,ch4 ,d4 that he copies ,j4's extract from ,sch4 under #8witness1 mediator1' but then immediately adds his own individual interpretation which not only is likely to be correct1 but which also nullifies and contradicts the previous entry which he copied immediately above4 ,he himself says1 #8an honest and truthful witness4' ,it often occurs that ,s4 ,ch4 ,d4 brings modifications1 extensions and even corrections to ,j4's statements1 but at the same time he copies ,j4 far too slavishly and so contradicts himself in the pages of his own dictionary4 ,whether meanings like #8reliable1 straightforward1 correct1 proper1' etc41 have to be attached to is as yet uncertain4 1 #h4 ,in ,sk4 ,sumatikrti4 ,according to the ,sk4 dictionaries the primary sense of #8sumati' is #8benevolence4' ,in present-day ,tibetan is rather #8good-natured1 kindhearted1' as against #8benevolent4' ,so the ,tibetan name has to be rendered as ,good-nature-fame1 or ,famous good-nature1 the personal name of ,tso ka pa4 77 1 #bb4 7,not7 fallen under the power 7of74444 1 #ed and colophon4 ,this word seems here hardly to mean #8song1 singing tune1' but rather #8melody1 melodiousness1 sweetness1' etc4 ,this tallies to a certain extent with ,csoma's translation of the title of list ,,lxi 7p4 #hf7 of the ,mahvyutpatti1 #8,names of the #fj sorts 7or divisions7 of melody or melodious voices 7or vocal sound74' ,i take it that this list refers to what is mentioned here in our text4 ,how these #fj branches of melody are exactly to be understood ,i have not been able to ascertain4 ,the opinions of ,pun ,tsogs on the point are as follows4 ,the ,buddha's voice had such a variety of 7magic87 qualities1 sixty in number1 that they made him understood by all beings1 whatever their own languages4 ,the ,buddha was in this way simultaneously understood by men1 devas1 ngas1 etc4 ,in proffering this explanation ,pun ,tsogs takes to mean rather #8kind' than #8branch4' ,as an alternative he suggests that is an adjective synonymous with 1 #8high' 7as applied to voice or rather tone7 or perhaps long1 lengthened8 and that then would mean a #8variety' of tones or modulations4 ,i myself am inclined to think that if the ,mahvyutpatti list is not referred to1 we have here to do with some scholastic scheme of rhetorics1 though if so understood the exact value of is not clear and certainly not sufficiently defined in the ,dicts4 7,cf4 ,s4 ,ch4 ,d4 s4v4 7p4 #ajib;a71 1 1 #8a deep voice1 a musical tone4' ,see also 47 see 4 see 4 see 4 see 4 1 #f4 ,here #8solitude1 wilderness' and so 1 #8monastery4' ,not associated with any of the meanings connected with #8pasturing4' ,cf4 ,s4 ,ch4 ,d4 s4v4 4 ,the famous ,galdan monastery was erected on a site called 4 ,see ,s4 ,ch4 ,d41 ,the ,monasteries of ,tibet1 ,j4,a4,s4,b41 ,vol4 ,i1 ,n4,s4 7#aije71 p4 #ajh4 see 4 see 4 see 4 see 4 see 4 see 4 1 #eb4 ,j4 adj41 and adv41 #8quick7ly71 swift7ly74' ,in ,mil4 adj4 4 ,desg4 and 771 subst4 #8promptness1' and #8swift4' ,as adv4 1 or 1 or 4 ,s4 ,ch4 ,d4 1 verb1 #8to hurry by1 to pass on swiftly1' 7example 1 #8time quickly runs away4' tempus fugit71 and adv4 quickly4 ,further adv4 4 ,some interesting compounds in ,s4 ,ch4 ,d43 #8a dancing woman1' etc4 ,note the expression #8as speedily as possible1' ,j4 ,according to my informants ,s4 ,ch4 ,d4's example is not good ,tibetan4 ,it should either be 7or 7 1 lit4 #8time is quick1' or with another meaning also #8the time is near' 7i4e4 at hand1 coming quickly71 or again 1 #8the quick time4' ,time quickly runs away1 they say1 should be expressed thus3 4 ,cf4 also ,j41 ,desg43 4 see 4 1 #ch4 ,here3 #8after only1 as a result of only1 in consequence of only1 mere1 simple4' ,but has also the meanings3 as soon as1 simply on 7hearing71 on the slightest 7reproach1 etc47 with a more prominent stress on the time element1 instantaneousness4 see 4 see 4 see 4 see 4 1 #ee4 1 vb4 #8to love' sbst4 #8love1 kindness1 affection1' etc4 ,desg4 has also a 1 #8acidity1' which is also known to my informants4 ,his #8bodyguard of the ,dalai ,lama' is held1 by one of my informants1 to be a mistake for 7pronounce ts-dung71 the monk-employees of the ,tibetan government 7and in a narrower sense3 the clerical staff1 the clerks and secretaries amongst them7 as contrasted with the lay-employees of noble birth 7not officials in general as with ,s4 ,ch4 ,d4 #fef;a1 but only those belonging to the nobility7 who are called 4 ,the word in the compound is said to be derived from the designation of the ,potala palace where many of the government offices are located1 and which is called 1 the ,potala peak1 but most commonly1 by the people1 briefly 1 the peak4 ,this explanation of ts-dung as a general class of lama government-employees is wider than that given in ,waddell's table in his #8,lhasa and its ,mysteries1' p4 #afe4 ,see also 1 #8chief clerk or secretary' in ,s4 ,ch4 ,d4 s4v4 7#ajac;b71 the latter being the special name of the former's hat4 see 4 1 #bd4 ,equals 7or 7 #8to apply oneself1 exert oneself1 put one's best energy into something' 1 #8to be zealous1 diligent4' ,also 71 74 1 #bh4 ,here #8conduct1 behaviour' pure and simple1 without allusion to the 1 #8religious law1 discipline1 monastic rules4' see 4 1 #ec4 ,here technically the 7thirty-two7 characteristic signs or marks of a #8,great ,man1' the mahpurusha4 ,mahvyutpatti 7,ed4 ,a4 ,s4 ,b471 ,,lxiii1 p4 #ib4 ,de ,harlez1 #8,vocabulaire ,bouddhique ,sanscrit-,chinois1' no4 #c4 ,schiefner1 #8,triglotte1' no4 #c4 ,see de la ,valle ,poussin1 #8,bouddhisme1' pp4 #bda et seq4 ,the transition of meaning of the word in modern ,tibetan in such expressions as 1 #8a holy lama1' or 1 #8a woman of good appearance and virtues' 7,s4 ,ch4 ,d47 should not be overlooked in the interpretation of our passage for its psychological value4 ,see also 4 see 4 1 #ec4 ,this is a compound substantive of an elliptic nature1 and means3 #8the well known #cb primary characteristics and the #hj beauties of ,buddhas' 774 ,see also and 4 1 #cj4 is here hon4 of #8name1' and the compound1 literally #8name grasping1' means #8ambition1 thirst for fame1 glory1' etc4 7,d4 eerzucht1 roemzucht71 perhaps even #8vainglory1 pride1 conceit1 egotism1' i4e4 the hugging of one's own name and fame4 1 #g4 ,to invoke by name1 to address a prayer to by name4 ,applied to both spiritual and human beings4 1 #8to address the king1 speak to the king1 direct1 appeal to the king1' but always by calling him by his name4 #8,o king help me' is not a proper example of 1 but #8,o1 thou1 ,king ,george1 help me6' would be one4 ,to spiritual beings their names may be expressed in a paraphrase1 metaphor or symbol1 but they must be expressed in some way4 ,the prayers to superhuman beings may be twofold1 either an address containing requests1 etc41 or a mere litany of names without any further subject matter attached to them4 ,the one is a recitation of names1 the other a direct address by name2 the one a litany proper1 the other an invocation or prayer4 1 #ai4 ,the form was paraphrased to me as simple future1 #8not going to seek' 7,d4 niet zullende zoeken74 see 4 see 4 see 4 77 see 77 4 see 4 see 4 see 4 see 4 see 4 1 #aj1 #ee4 4 ,j4 vb41 adj41 subst4 and adv4 #8to be deep1 deep1 deeply1 depth'2 adj4 and 4 ,desg4 and adj4 only4 ,s4 ,ch4 ,d4 vb4 #8to make deep1 to deepen1' also adj4 and sbst42 further in and only adj4 ,note the additional meaning #8dense' 7also #8thickness'7 in ,s4 ,ch4 ,d41 not in the two others4 ,my teachers deny that can be a verb #8to deepen1' or #8to make deep4' must also be understood as #8profound' 7wisdom1 teaching1 etc474 ,see 1 also 1 also 1 etc4 see 1 etc4 see 4 see 4 see 4 see 4 see 4 1 #ee4 or 1 #8wide1 large4' ,desg4 also #8ample1 abundant4' ,s4 ,ch4 ,d4 only 4 ,note ,j4 #899mig-ya99'1 ,c41 ,w4 liberal1 generous1 bounteous1' but ,desg4 #8wide-eyes3 envious1 covetous1 greedy4' ,in ,s4 ,ch4 ,d4 1 #8large-eyes1 a handsome woman1 name of a ,goddess4' ,cf4 also in the same dict4 1 #8beautiful-eyes1 a very handsome woman1 a nymph's name4' ,as to ,j4's mig-ya1 one of my teachers holds with him as against ,desg41 the other does not know the expression4 see 4 see 4 771 #h1 #ae1 #af1 #ah4 #8,father 7and7 sons1' or1 as ,csoma already has it in his ,grammar1 p4 #bh1 #8teacher and pupils4' ,with the addition #8three1' and also as here without this addition1 a very well known appellation of ,tso ka pa and his two pupils 7his spiritual sons74 ,it is likely that to the ,tibetan mind the expression means something like #8spiritual family 7of three71' namely of one father and two sons4 ,see introductory remarks4 ,free renderings like #8spiritual trio' or #8teacher triad' and the like are apt enough for practical purposes4 ,cf4 an expression like the following3 1 #8where have you two1 father and son1 come from8' 7,but the sentence has also the second meaning #8where do you live8 where is your home8'74 ,in the light of the above1 has the note on p4 #ih of the ,j4,a4,s4,b41 ,vol4 ,,ii1 ,n4,s41 no4 #d1 #aijf1 in ,satis ,chandra ,vidybhana's article on #8the ,gyantse rock inscription' to be rectified8 ,my informants do not think that the expression is used among the ,sakyapas in the sense given in that note4 see 4 see 4 see 4 see 4 see 4 77 1 #bf4 ,this expression must here not be understood as #8to follow one's own teaching4' is here not one compound word4 ,the meaning is3 they who themselves follow the teaching1 as against the 1 the others who 7also7 follow the teaching4 ,see 77 1 #bg4 see and 4 see and 4 see 4 see 4 see 4 see 4 see 4 see 4 see 4 see 4 see 4 1 #ca4 #8,the high1 elevated road1' has a religious connotation1 the proper road that leads to heaven after death1 the #8narrow' road of ,christianity4 ,see below4 1 #dh4 ,the straight road 7metaphorically71 the road of righteousness1 of straightness of mind4 ,cf4 ,s4 ,ch4 ,d4 s4v4 1 p4 #fdi;a4 ,the meaning of this expression and that of 1 in line #ca 7see above71 are quite different4 ,the other is the highroad 7towards heaven71 the road of a high standard of moral conduct4 1 #i4 #8,steps on the path1' #8degrees of advance1' #8steps towards perfection1' is the short title of many mystical writings and especially of one by ,tso ka pa1 to which the words may allude here without specially designating it4 ,in this place the meaning does not seem to be a specific work but merely #87religious7 instructions1 teaching in general4' ,the are here1 according to my oral information1 to be taken as the two halves or divisions of the ,kandjur which is commonly divided into and 1 stra and tantra 7or mantra1 or dhra74 ,in this division the or tantra section is called 1 whilst all the rest1 properly subdivided in six divisions1 is taken together as 1 of which the real or stra-division 7the #eth in sequence in the ,kandjur7 is only one4 ,concerning ,tso ka pa's study of the #8,stras and ,tantras' see ,s4 ,ch4 ,d41 #8,contributions1 etc4 on ,tibet1' ,,vi1 in ,j4,a4,s4,b41 #ahhb1 ,vol4 ,,li1 ,part ,i1 no4 #a1 p4 #ec4 ,j41 s4v4 1 quotes a 3 #8with ,urgyan ,padma1 etc41 the same as mdoi and sags kyi lam1 v4 mdo extr4' ,this is seemingly the same as our expression4 1 #db4 ,j4 has 1 #8beings1 creatures1' but may not the idea rather be all embodied creatures2 with the etymological sense still potent in connection with the ,buddhist reincarnation theory8 ,s4 ,ch4 ,d4 gives a #8town1 city1' which seems rather to point to the meaning #8man' for 4 ,my informants don't feel quite certain whether to include the five other classes of beings 7including animals7 amongst the 1 but are somewhat inclined to interpret the word as 1 #8man1' in general4 see 4 1 title1 #a4 ,the author writes his poem in a place to the west of a snow-capped mountain1 to the east of which the ,galdan monastery is situated4 ,see notes on 1 and 4 ,which mountain or mountain chain is meant must be left undecided1 even if granting that modern cartography could show it if identified4 ,local tradition1 however1 would most likely be able to point out a particular mountain4 see 4 see 4 see 4 1 #ch4 ,this expression cannot yet be explained with certainty4 ,it may be taken here to mean1 literally1 #8to send out 7distribute1 give1 put forward7 justice1 right1' but the exact idiomatic value of the phrase remains to be determined4 ,it is not in the ,dicts41 and unknown to my informants4 ,we may take the possible values of the expression as three1 viz43 #a4 #8to dispute1 argue1 contend with words4' ,this seems the same expression as ,s4 ,ch4 ,d4's #8to hold controversy1' p4 #abdh4 7,perhaps also #8to challenge1 to be challenged to dispute4'7 #b4 #8to be defeated in argument1 in dispute1 to be silenced in dispute4' #c4 #8,to make observations to1 to remonstrate with1 to use plain speech to1 to speak straight to1 to rebuke1 to reproach1 to tell one the truth4' 7,cf4 the entry in ,j4's 99ka kye-ce99 to abuse1 to menace' 7p4 #ig;b477 ,this seems the sense required here and would be a logical development of the primary meaning of the expression3 #8to spread out the justice 7right7 of the case before someone1' i4e4 #8to submit the truth about it4' ,s4 ,ch4 ,d4 has s4v4 #8using rough language1 controversy1 discussion1 dispute4' ,the other ,dicts4 lack this word4 ,the above is the result of an exhaustive discussion of the expression with my teachers4 ,lexicographically 7with a view to the entry quoted from ,s4 ,ch4 ,d47 the first explanation seems the best1 but with reference to the context1 the last one deserves preference1 and this is the one chosen for the rendering4 ,it should be noted that in modern ,tibetan there seems to be taking place a shifting of the meaning of 4 ,instead of as #8right1 justice' it seems to be understood by some modern ,tibetans as #8the arguing about right or justice' as in a court of law1 and hence simply as #8dispute1 argument1 pleading4' ,example3 #8,this is not the place to argue your rights1' 7or 7 1 lit4 #8to hit out 77 for the right1' the verb meaning #8to do 7 for verba loquendi7 arguing 774' 1 #ch4 ,literally #8speak-listen1' has two meanings4 ,the first1 quoted in ,j4 from ,schmidt in the form of 7s4v4 pf4 and fut4 71 is endorsed by my informants1 #8to listen to an explanation 7also1 to a sermon1 discourse1 etc47'4 ,the second is1 #8to answer upon hearing1' i4e4 #8to answer 7in invective1 hotly1 in remonstrance or dispute7 upon hearing 7reproaches or unpleasant words74' ,if a mother chides her son for some fault1 he may1 instead of taking the rebuke in humility1 try to argue or to be impudent in return4 ,the mother then may say3 1 #8,don't argue1 dispute1 bandy words with 7don't be impudent to1 8no words with me607 your mother1 but 71 #8rather1 on the contrary1 instead of this'7 listen to me4' ,the expression may be rendered as #8to flare up in answer 7to a reproach71 to retort angrily 7after admonition71 to snap1 yap back4' 1 #da4 #8,friend' and1 as ,j4 has it1 abbr4 for virtue-friend4 ,here interpreted by my informants as #8true1 genuine priests or monks1 monks who come up to the mark1 worthy of the name1' but not technically as #8spiritual adviser' as ,j4 has it4 ,desg4 s4v4 1 quotes only a form with and gives it the meaning #8doctor1 a lamaistic title4' ,under 1 however1 he has 1 #8ad scientiam adjuvans1 monastic dignity1 teacher4' ,s4 ,ch4 ,d4 adds #8pious or holy friend1 spiritual friend or adviser4' ,compare also ,j4 for the semi-homonym 4 see 4 see and 4 see 4 1 #ed4 ,here #8speech' in general1 not #8a speech1' a slight extension of ,j4's meanings1 unless his use of the definite article in #8the speech' is a lapsus4 ,the dicts4 differ slightly and need co-ordination in details4 ,about the meaning there can be no doubt as the word is here used in the series 7hon47 1 1 1 for ordinary 1 1 1 body1 speech and mind1 the so-called #8three doors1' 4 see 4 1 #aj4 ,here is the sense of #8to preach1 to explain1 to give an exposition of1 to expatiate on1 to exhibit1 to lecture on4' see 4 1 #ab4 ,inconceivable1 unthinkable1 unimaginable1 not to be grasped by or in thought1 beyond comprehension1 realisation4 1 #d4 ,the repetition of the verb softens the meaning into #8quietly thinking' or from #8to think1' into #8to muse1 to ponder'1 etc4 see 4 ,f4 ,,additional ,,notes4 ,in l4 #aj the might also be understood as #8with a view to1 for the purpose of1 explaining1 expounding4' ,the translation should in that case rather run3 ,with a view to expounding the profound 7,buddhist7 doctrine1 they preached1 explained1 most fully1 minutely1 in full detail1 ,yoga and the other teachings 7or the various kinds of ,yoga7 of the two stages of the road4444 has then the force of3 with regard1 reference to2 as far as 444 is concerned4 ,in l4 #ag the #8till' ought to be more emphatically rendered3 until the very moment that1 i4e4 ,i shall not cease a moment before4 ,or else3 till ,i reach the very heart of saintship4 ,see ,j4 s4v4 4 ,in l4 #di #8,may all those' is more correct than #8,may all of you1' for1 unlike in the three preceding verses which are addressed to his pupils1 the author now utters a universal prayer addressed to mankind in general4 ,note to p4 #b4 ,waddell1 ,lmaist ,graces before ,meat1 ,j4,r4,a4,s41 #ahid1 p4 #bfe1 says that the libation is sprinkled with the tips of the fore and middle fingers4 ,this is denied by my informants who maintain their statement as given on p4 #b1 above4 ,to p4 #d4 ,after the ,introduction was in print ,i have seen a copy of the 1 #8,the ,galdan ,century of ,gods1' and had it copied for me4 ,it is a small prayer-book to ,tso ka pa1 who manifests in a hundred different forms1 and it contains #ah four-lined stanzas of #i syllables each1 with the single exception of the stanza quoted in the ,introduction1 which contains five lines4 ,this little book is the one mentioned in the ,hor chos byu 7,huth's translation1 p4 #chg--see note #e--1 and text p4 #bdf74 ,huth gives as ,sk4 equivalent for the title3 ,tushitadevaatik4 ,galdan 7,tushita7 is here the heaven of that name1 not the famous monastery4 ,the stanza we are discussing is also mentioned in the same passage4 ,its name is 7,the unfathomable love verse74 ,this ,dmigs brtse ma is of considerable theological importance4 ,i possess a commentary on it written by 1 the seventh ,dalai ,lama4 ,grnwedel1 in the list of ,dalai ,lamas on p4 #bjf of his #8,mythologie1' etc41 writes and ,rockhill1 in #8,tibet1 a 444 sketch derived from ,chinese sources1' ,j4,r4,a4,s41 ,vol4 ,,xxiii1 new series1 #ahia1 p4 #bhg1 4 ,since1 ,i have also found that this same stanza1 with a modification1 occurs on the title page of ,sarat ,chandra ,das' edition of the 7,bibl4 ,ind474 ,the stanza as there given consists of six lines1 by the addition of an initial line to 1 i4e4 the ,thunderbolt-bearer1 ,vajradhara4 ,in another little work1 the 1 #8,the illuminator of body1 speech and mind concerning the order of inviting1 lustrating1 making obeisance to and worshipping 7,tso ka pa71' the stanza occurs once more1 again in a different form4 ,there1 p4 #i;b1 the prayer is as in our ,introduction1 but lacks the third line 71 etc47 and ends with 4 ,also1 instead of in the second line1 this text writes 4 ,i am informed that the prayer occurs also in many other books with modifications1 and that when it is used in connection with or #8lustration' rites the closing words after are changed into 1 #8we baptise thee4' ,to p4 #ag4 ,s4 ,ch4 ,d41 p4 #dij b1 s4v4 mentions a medicinal root used against the plague1 called 7without zhabs-kyu71 but transcribed lcags kyu4 ,to p4 #bc4 ,huth1 ,hor chos byu1 trs41 p4#aag1 renders as ka1 also on p4 #aah 7see note #d74 ,on p4 #bca 7see note #a7 he suggests that should be understood as kin 1 not as ,sk4 ka4 ,the dge rgan understands all these three passages as referring to 7female7 kins4 ,though according to ,grnwedel 7#8,mythologie1' p4 #aec7 in ,sk4 mythology a male ka exists 7a ,tantra deity71 in ,tibet the is always feminine1 and a male species or individual does not exist according to my informants4 ,this statement needs testing of course4 ,grnwedel 7loc4 cit47 thinks that these female kins are original ,tibetan spirits or goddesses4 ,the female 's are mentioned indifferently with or without the final 4 ,macdonell in his ,sk4 ,dict4 only mentions the feminine form of the word4 ,in the ritual book 8,the six cut off pieces0 7i4e4 chapters1 divisions1 into which the description of the torma offering is divided7 we find the apostrophe3 1 8,o1 wisdom fairy1 supernatural 7 not-human7 mother10 so defining the sex4 ,in ,tibetan the form must accordingly not be understood as a masculine form of 1 but as its abbreviated form only4 ,this without prejudice to the question whether in special ,tantric texts a male god ka1 1 does occur4 ,s4 ,ch4 ,d4 has for an entry giving the meanings #8god1 bird1 arrow4' ,here the word has a poetical or metaphorical meaning based on its etymology1 #8sky-goer'1 but no mythological value4 ,he adds under #8a class1 mainly of female spirits4' ,but the form in cannot be masculine4 ,in ,tibet there is a class of people called 1 both male and female1 whose name may be translated as oracles1 shamans or mediums4 ,they are deemed to be obsessed by 's who speak through them whilst they themselves are in a state of trance or obsession4 ,their name is in ,lhasa and other greater towns1 and amongst the more educated2 but the country-people and the lower orders have a special name for these mediums if they are women and call them or 4 ,in ,sikkhim the word is general in this sense4 ,in ,sikkhim the designation for a male medium of this sort is and not as in ,tibet4 ,whilst investigating the question of ,khandomas from the standpoint of colloquial ,tibetan ,i stumbled unexpectedly on the following interesting piece of information1 throwing a vivid sidelight on some current beliefs and practices of modern ,tibet4 ,the abbot of the ,saskya monastery is held to be the reincarnation of ,padmasambhava4 ,as the latter was the great #8binder1' that is subduer1 of all spirits1 witches1 goblins and other creatures of that ilk1 the ,saskya abbot has in some way become the official head and master of all ,tibetan witches4 ,belief in witches is rife all over ,tibet1 and any woman is liable to be declared one4 ,the process is very simple4 ,if a great ,lama receives obeisance from the multitude he presents the devotees in return with a #8protection-knot' 771 a narrow strip of cloth which he puts round their necks4 ,he ties a knot in it muttering some mantram over it1 hence the name4 ,ordinary laymen receive a white strip1 tapas or those who have their hair cut short 7probably because they look like tapas7 get a yellow or red strip1 but if a woman approaches whom the ,lama by his magic knowledge recognizes as a witch1 she receives a black strip4 ,from that moment she is irrevocably a witch and no protestation can help her out of the situation4 ,in the ,saskya monastery an annual feast or ceremony is celebrated in which all witches must appear personally1 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 it1 are irresistibly compelled to attend the meeting4 ,they simply cannot help it1 and so stories are told of witches working in the fields1 milking cows1 or otherwise engaged1 being drawn away from their work and appearing in the assembly with their milk-pail1 or spindle1 or whatever utensil they were using at the time at any work1 when they were forced to quit it and to come to ,saskya4 ,in the meeting they are then officially proclaimed witches and forced to pledge allegiance and obedience to the ,saskya monastery and its head4 ,then the profitable and practical side of the transaction becomes manifest1 for henceforth they have to pay an annual1 heavy witch-tax1 and in cases known to ,karma himself1 who came across them when living in ,tibet1 this tax amounted to one 7see ,bell1 p4 #ajd7 or about ,rs4 #abj a year4 ,on the other hand they are now protected by the authority of the monastery as long as they pay the tax1 though they have to pledge themselves not to use their powers for evil4 ,then they receive the official title of 1 though they are known to the people as 1 witch4 ,but this latter word is a term of abuse or contempt4 ,the meaning of the two terms1 however1 is the same4 ,the entries in the dicts4 s4v4 and 7and other spellings7 need proper testing in the light of the above4 ,these witches are supposed not to live up to a great age but to die young1 because the monastery calls them out of life to become protecting spirits of the monastery in the invisible spheres4 ,when a bamo dies1 her daughter1 if she has any1 inherits the office or quality of the mother4 ,these bamos1 during life1 follow the ordinary occupations of women3 buying1 selling1 working or marrying1 and their bamo-hood seems to be no drawback1 in itself1 to their matrimonial prospects4 ,i heard of the case of a bamo who was the wife of a very wealthy man4 ,but the tax1 far in excess of any levied on ordinary people1 must be regularly paid4 ,if the bamo does not pay her tax1 the monastery calls her soul and she dies4 ,in the gompa for every accredited there is a or stuffed effigy1 puppet1 of which ,i have not been able to get a full description4 ,probably a stuffed doll or body1 with a mask and garment1 perhaps only a stick to hold the mask and garment up1 like in a puppet-show4 ,each such puppet becomes the dwelling-place of the soul of a dead bamo when she dies1 and in order to see to it that after death she may not do harm whilst roaming about1 the puppet is bound in chains4 ,horrible to say1 however1 sometimes these chains are found broken by the guardians1 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 works4 ,as soon as it is found that such an imprisoned witch-soul has escaped1 solemn notice is at once sent out to all ,tibet to the effect that a bamo-soul has broken loose from ,saskya1 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 witch4 ,so1 for instance1 they are told not to go about alone after dark1 not to entertain strangers1 and the like1 for the bamo may assume any disguise1 and any man may fall a prey to the snares of a beautiful strange woman1 as any woman might be allured by an unknown man4 ,the late ,lama ,sherabgyamtsho in ,ghoom1 whose name is so well known to all students of ,tibetan1 used very often to make solemn announcements of this nature and warn the ,ghoom people that a bamo had escaped from ,saskya4 ,a most fitting ending to this story is perhaps to be made by quoting the old ,buddhist formula 8,thus ,i have heard10 but there is no doubt that the word acquires an interesting new meaning through this curious tale4 ,there is a belief prevalent in ,tibet that in every woman a touch of bamo-hood is latent 7some philosophers1 also outside ,tibet1 seem to think the same671 but in the night of the #bith day of the twelfth ,tibetan month1 this seed of evil will manifest most fully4 ,the male ,tibetans1 however1 seem not to take any precautions or perform any rites to counteract the sinister influence of this date4 ,evidently it is a male ,tibetan who first set up this theory1 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 with4 ,it runs3 ,amongst a hundred women 7at most7 one khando6 ,amongst a hundred men 7at most7 one sorcerer6 ,that is--khando being here used in the good sense of fairy--3 ,amongst many women there is scarcely one extremely good1 but amongst many men there is scarcely one extremely bad4 ,in fact1 in ,tibet1 all women are suspected of having just a little seed of evil 7of the witch7 in them4 ,and so the term of reproach is not as in ,europe #8,old ,adam' but rather #8,old ,eve4' ,as far as the above story is concerned1 it should not be forgotten that it is only a popular version of an interesting phase of religious practice1 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 more1 if not other and new1 light on the subject4 ,to p4 #be4 ,the quotation1 s4v4 1 l4 #af3 1 etc41 is from a little tract1 a prayer to ,padmasambhava1 entitled 1 #8the quick mind-fulfiller4' ,to p4 #be4 ,cf4 ,lewin1 pp4 #acc-acd1 no4 #ig-aj1 771 ridiculous2 zhed-ked1 laughter1 ridicule4 ,to p4 #bf4 ,bell1 voc41 to blush2 ,lewin1 p4 #gg 7#fd-e71 ridiculous4 ,see his example4 ,to p4 #cj4 ,s4 ,ch4 ,d41 ,dict41 has 7hidden on p4 #cd1 out of alphabetical order7 as #8a ,tibetan of mixed breed1 i4e4 born of a ,chinese father and a ,tibetan mother4' ,waddell1 ,lhasa and its ,mysteries1 p4 #bad1 the same explanation4 ,a special enquiry into this point1 however1 yielded a different result4 ,one of my informants was a ,tibetan woman from ,lhasa who had herself married a ,chinaman there1 and so ought to know4 ,the half-breeds referred to by ,s4 ,ch4 ,d4 and ,waddell are called #8baizhin1' spelling uncertain1 given as and 1 said to be a ,chinese word4 ,however1 another explanation of that same word was given1 as a man not in the pay of1 not taking wages from1 another4 ,not necessarily rich or of high position1 but independent4 ,perhaps something like crofter4 ,this latter explanation is1 however1 contradicted by ,karma who has relations amongst the baizhins in ,tibet4 ,in a ,tibetan mixed marriage such as we are here considering the custom is to call the elder son after the ,chinese manner1 instead of using the ,tibetan word4 ,this is in ,tsang and in ,lhasa4 ,the latter is pronounced1 and sometimes written1 and even sometimes pronounced ch-cho1 as if written 4 ,but in the above case means really #8elder brother4' ,a girl1 born in such a marriage1 is similarly called 1 ,chinese1 instead of 1 ,tibetan4 ,these terms do not mean half-blood4 ,whether is used for the eldest daughter alone or for all the daughters of the marriage ,i could not ascertain4 ,it is said that every ,chinaman1 however humble1 becomes at once a personage of importance when in ,tibet1 and demands to be addressed at least as 1 ,mister1 ,sir 7as every ,european becomes automatically a ,sahib in ,india71 and feels quite insulted if addressed by the more familiar as a liberty taken with his dignity4 ,a ,chinaman from ,tibet1 however1 denied this4 ,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 #8little brother' or #8elder brother4' ,i was puzzled at his belonging to so big a family1 but found the solution of the riddle when ,i understood that this fraternity was not one of consanguinity at all4 ,so #8elder sister' amongst ,tibetans means only ,madam1 ,lady1 or a polite word of address to any woman of more than low status in life4 ,in ,german ,mtterchen for any old woman of simple status4 ,to pp4 #ce-cg4 ,the expression occurring in the little prayer-book can hardly mean #8a field 7 heaven1 world7 which ,kuntuzangpo has adorned' 7beautified1 decorated1 embellished71 in the sense in which one may decorate a house or room1 with beautiful pictures1 furniture1 etc4 ,it must surely be understood as #8the heaven blazing with the glory of ,kuntuzangpo's presence in it1' a heaven resplendent with his glory4 ,in other words1 he adorns it by his mere being there1 but not as the result of some activity expressed by a transitive verb4 ,the world is adorned1 but has not been decorated or beautified4 ,i wonder if the agentive case may be understood as in ,english expressions like3 #8happy through him1' #8blazing with diamonds1' #8laughing for joy1' and the like4 ,to p4 #dj4 ,see the unusual explanation of in ,s4 ,ch4 ,d41 s4v4 ,,iii1 where he translates as #8it may be said4' ,the dge rgan1 however1 paraphrases the expression here as or 1 or 1 which gives it another meaning1 namely3 #8so it has been said1' #8so is the teaching1' #8that is what has been taught4' ,in this sense the previous words are a direct quotation and the cannot be translated as #8it may be said that4' ,to p4 #dj4 ,in the note to 1 for 1 non-attachment and indifference only in connection with a negative4 ,to p4 #dd4 4 ,see ,graham ,sandberg1 ,tibet and the ,tibetans1 p4 #bfh1 who renders this word1 as a technical term denoting the first of the four stages of meditation1 according to ,milaraspa1 as #8contemplation' or #8concentration4' ,the second word1 denoting a mental action unconnected with visual experience1 does not seem appropriate4 ,as in ,english #8view' has both a physical and a mental meaning1 so in ,tibetan 1 as a verb1 has mental connotations4 ,j4 has the word as sbst4 #8mystical contemplation4' ,the ,sk4 equivalent1 1 is likewise both physical and mental in meaning4 ,whereas ,j4 and ,s4 ,ch4 ,d4 have a sbst4 #8the act of looking1' and #8a look1' ,desg4 has it as #8sight' 7visus1 vue1 8etc4074 ,to p4 #eh4 ,see ,jschke's note on maa and maala1 s4v4 1 p4 #aa b4 ,his remark may have a bearing on the question of ka and kin1 discussed above4 ,see next note4 ,to pp4 #ei and #fj4 ,my informants1 though ignorant about the detail of five and nine cushions1 do know of a custom requiring the man of higher social position1 greater age1 more prestige1 to be seated on a higher seat as a sign of respect4 ,the difference of height1 however1 is in the seat itself1 not effected by the placing of a number of cushions on seats of equal height4 ,to still the two following words3 1 saddle cloth1 and 1 second sheet1 upper sheet1 covering sheet over the 4 ,the is usually thick and rough but the thin and of finer texture1 like in ,european beds the bed sheet over the mattress4 ,the is for softness and the for cleanliness1 like the loose covers of armchairs and sofas in ,western countries4 ,to p4 #fb4 ,huth1 ,hor chos byu1 trs4 #aag1 note #d1 reconstitutes the name ,blo bza grags pai dpal into ,sk4 ,matibhadrakrtir4 ,in ,tibetan mantrams1 however1 where ,tso ka pa's name is given in its ,sk4 form1 ,sumati is used and not ,matibhadra4 ,see also p4 #e of the ,introduction1 supra4 ,to p4 #fd4 ,the word 7p4 #c and additional note to p4 #d7 should have been discussed there4 ,desg4 alone has the meaning of the word as in our text3 unthinkable1 unimaginable4 ,according to oral information1 synonymous with 1 l4 #ab1 see p4 #gd1 supra4 ,the elaborate entries in ,j4 and ,s4 ,ch4 ,d4 under this word and under need investigation4 ,the word has also a special meaning1 not in the dictionaries1 in connection with any action done #8in thought1' 7as in ,english #8,i am with you in thought'74 ,but ,tibetans can not only be present in thought but they can give presents #8in thought1' and do all sorts of things #8in thought1' when there is no physical possibility of doing so in the flesh4 ,so the good story is told of a lazy ,lama who1 to get rid of the crowd1 said3 8,and now ,i give my hand-blessing to you all #8in thought1'0 whereupon a disappointed and angry pilgrim answered3 8,well1 then ,i give you my butter-offerings1 which ,i have brought with me1 also #8in thought4'0 ,to p4 #fe4 ,the dictionaries spelt but the dge rgan says that also occurs4 ,desg4 has an alternative spelling 1 but this seems a misprint for 4 ,in ,tibetan books ,i have only seen but the dge rgan is sure that the two spellings1 and 7but not 71 occur as well4 ,to the text4 ,when the larger part of this booklet was in print ,i acquired an additional copy of the text1 which proved to be different from the two editions used by me4 ,it is of the same size and style as edition ,a1 but printed from other blocks4 ,we call it ,c4 ,the copy is a poor one1 badly printed from worn-out blocks4 ,a collation brought no news of importance4 ,the reading in l4 #af1 however1 is confirmed by this edition4 ,its only new reading is for in l4 #df4 ,this reading does not seem so satisfactory as the one we have followed4 ,the full result of the collation is given below4 ,indistinct readings are marked with a note of interrogation4 ,c4 l4 #ac4 8 for l4 #ah4 0 l4 #bd4 0 l4 #bi4 0 l4 #cj4 8 0 l4 #da4 8 0 l4 #dd4 0 l4 #df4 0 l4 #ej4 0 l4 #ea4 0 ,colophon4 0 0 0 desunt4 ,the variants of ll4 #cj1 #da1 #ej and #ea are evidently due to deterioration of the blocks4 ,there is no in this edition4 ,,errata4 p4 #g3 first variant1 bottom1 read3 4 p4 #h3 l4 #bj of text1 insert asterisk after 4 p4 #i3 second variant1 bottom1 read3 4 p4 #ad1 l4 #ac3 teacher 7or3 teachers74 p4 #ad1 l4 #ad3 his 7or3 their74 p4 #be1 l4 #a3 for render read3 repay4 p4 #bg1 l4 #bj3 for render read3 repay4 p4 #bg1 l4 #bg1 #bh3 eliminate the commas outside the brackets4 p4 #cf1 l4 #d3 for ,smuck read3 ,schmuck4 p4 #fe1 l4 #bd3 for ,lhassa read3 ,lhasa4 p4 #gf1 l4 #bd3 for read3 4 p4 #gf4 l4 #be3 for baptise read3 lustrate4 ,,notes #a l4 #b ,b #b l4 #e ,b #c l4 #g ,a #a and #b #d l4 #g ,b #e l4 #aj ,b #f l4 #af ,a #a and #b both 4 ,text from ,b #g l4 #af ,b closes the line with a instead of #h l4 #ag ,b #i l4 #ah ,b #aj l4 #ai ,b #aa l4 #bj ,a #b #ab l4 #bb ,b #ac l4 #bd ,a #a and #b #ad l4 #bd ,b #ae l4 #bf ,b #af l4 #bi ,b #ag l4 #bi ,a #b #ah l4 #cb ,b #ai l4 #cb ,b #bj l4 #cd ,b #ba l4 #ce ,b #bb l4 #cg ,a #a and #b #bc l4 #ch ,b #bd l4 #dj ,b instead of #be l4 #da ,b #bf l4 #db ,b #bg l4 #dc ,b #bh l4 #dd ,b last three words in ,b #bi l4 #de ,a #a and ,b #cj l4 #de ,b #ca l4 #df last four words in ,b #cb l4 #dg ,a #b #cc l4 #dh #d #b #cd l4 #dh ,b has at the end of the line instead of #ce l4 #di ,b #cf ,colophon1 ,a #b has no after 1 and has a final to 4 ,b has a different colophon