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</head>
<body>
<div>*** START OF THE PROJECT GUTENBERG EBOOK 67451 ***</div>
<div class="front">
<div class="div1 cover"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody">
<p class="first"></p>
<div class="figure cover-imagewidth"><img src="images/new-cover.jpg" alt="Newly Designed Front Cover." width="480" height="720"></div><p>
</p>
</div>
</div>
<div class="div1 titlepage"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody">
<p class="first"></p>
<div class="figure titlepage-imagewidth"><img src="images/titlepage.png" alt="Original Title Page." width="427" height="720"></div><p>
</p>
</div>
</div>
<div class="titlePage">
<div class="docTitle">
<div class="seriesTitle"><span lang="la">BIBLIOTHECA INDICA</span>:<br>
A<br>
<span class="sc">Collection of Oriental Works</span></div>
</div>
<div class="docImprint">PUBLISHED BY THE<br>
ASIATIC SOCIETY OF BENGAL.<br>
<span class="sc">New Series, No. 1426.</span></div>
<div class="docTitle">
<div class="mainTitle">MINOR TIBETAN TEXTS.</div>
<div class="mainTitle">I.—THE SONG OF THE EASTERN SNOW-MOUNTAIN.</div>
</div>
<div class="byline">BY<br>
<span class="docAuthor">JOHAN VAN MANEN.</span></div>
<div class="docImprint">CALCUTTA:<br>
PRINTED AT THE BAPTIST MISSION PRESS,<br>
AND PUBLISHED BY THE<br>
ASIATIC SOCIETY, 1, PARK STREET.<br>
<span class="docDate">1919.</span></div>
</div>
<p></p>
<div class="div1 frontispiece"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody">
<p class="first"></p>
<div class="figure frontispiecewidth"><img src="images/frontispiece.png" alt="" width="720" height="354"><p class="first"></p>
<div class="table">
<table class="tbl.frontis">
<tr>
<td colspan="3" class="colspan xd31e182 cellLeft cellRight cellTop"><span lang="bo">རྗེ་<wbr></wbr>ཡབ་<wbr></wbr>སྲས་<wbr></wbr>གསུམ་</span></td>
</tr>
<tr>
<td class="xd31e182 cellLeft cellBottom"><span lang="bo">རྒྱལ་<wbr></wbr>ཚབ་<wbr></wbr>རྗེ་</span>
</td>
<td class="xd31e182 cellBottom"><span lang="bo">རྗེ་<wbr></wbr>རིན་<wbr></wbr>པོ་<wbr></wbr>ཆེ་</span>
</td>
<td class="xd31e182 cellRight cellBottom"><span lang="bo">མཁས་<wbr></wbr>གྲུབ་<wbr></wbr>རྗེ་</span></td>
</tr>
</table>
</div><p></p>
</div><p>
<span class="pageNum" id="pb.iii">[<a href="#pb.iii">iii</a>]</span></p>
</div>
</div>
<div id="preface" class="div1 preface"><span class="pageNum">[<a href="#preface.toc">Contents</a>]</span><div class="divHead">
<h2 class="main">PREFATORY NOTE.</h2>
</div>
<div class="divBody">
<p class="first">Lewin, in his ‘Manual of Tibetan,’ 1879, preface, states: “Tibet and its language
are still comparatively unknown … the familiar tongue of the people, their folk-lore,
songs and ballads are all unknown.”
</p>
<p>Far from contradicting this saying, Jäschke, the greatest Tibetan scholar of his time,
stated two years later, in 1881, in the preface to the third edition of his Tibetan
Dictionary: “(To) the student who has for immediate object to learn how to read and
write the Tibetan language … existing dictionaries (are) almost if not quite useless.”
</p>
<p>Since Jäschke’s third edition, two new Tibetan dictionaries have appeared. Walsh in
an article in the <abbr title="XX">J.A.S.B.</abbr>, Vol<span class="corr" title="Not in source">.</span> 72, Pt. 1, n. 2, 1903, reviewing the last one of these, the one by Sarat Chandra
Das, says, p. 78: “Although the present Dictionary has fulfilled what it purposed
to be, namely, a complete Dictionary of literary Tibetan, so far as our present sources
of knowledge go, it does not fulfil the requirements of a standard dictionary of the
entire language, and the standard dictionary of the modern and current Tibetan language
has yet to be written.”
</p>
<p>Laufer, ‘<span lang="de">Roman einer Tibetischen Königin</span>,’ 1911, p. 27 <i>et seq.</i>, says: “We have here to open a road through the jungles, unaided and by ourselves;
we have to work through text after text and note down expressions and idioms as we
meet them,” etc.
</p>
<p>Grünwedel in ‘<span lang="de">Padmasambhava und Verwandtes</span>,’ 1912, pp. 9–10, endorses Laufer’s remarks and adds about the difficulty of translating
from Tibetan: “Ignorance regarding the subject-matter, mistakes and misunderstandings
in the text itself, and, finally, the insufficiently explored idiomatic element of
the language, of which the history is as yet poorly known, these are the main shoals.…
Of all the dictionaries only Jäschke’s has really achieved something in the matter
of idiom.”
</p>
<p>As a matter of fact the printed materials available for the home student do not at
present enable him, if without the help of a native teacher, to translate, accurately
and without skipping the difficulties, any modern Tibetan book (not even the so-called
Tibetan Primers in use in Darjeeling) if such books do not happen to belong to those
excerpted in the existing dictionaries. Jäschke’s, which is the best from this point
of view, mentions only 25 titles of texts used as his sources. Comparing this with
the more than 1000 titles quoted by Skeat as the sources for the material for his
Etymological Dictionary of the <span class="pageNum" id="pb.iv">[<a href="#pb.iv">iv</a>]</span>English language we at once see the inadequacy of such material in the case of Tibetan.
</p>
<p>It is true that at present more showy results can be obtained by the wholesale translation
of texts (more with a view to making known their general contents, than to the furnishing
of a precise philological, lexicographical and grammatical analysis), and it is certain
that the results of such work of translation would be more attractive and interesting
to the wider public<span class="corr" title="Not in source">.</span> Yet one of the most valuable contributions towards laying a sound basis for future
Tibetan scholarship is the painstaking, laborious and to a certain extent inglorious
and humdrum drudging away at small texts with scrupulous attention to the smallest
minutiae, for a secure fixing of illustrative examples by co-ordinating correctness
of text, full discussion of meanings, sharp formulation of definitions and subtle
analysis of all questions and problems involved.
</p>
<p>The following essay is a first contribution towards an attempt to serve such an ideal.
<span class="pageNum" id="pb.v">[<a href="#pb.v">v</a>]</span></p>
</div>
</div>
<div id="abbr" class="div1 abbreviations"><span class="pageNum">[<a href="#abbr.toc">Contents</a>]</span><div class="divHead">
<h2 class="main">ABBREVIATIONS.</h2>
</div>
<div class="divBody">
<p class="first"></p>
<div class="table">
<table>
<tr>
<td class="cellLeft cellTop">adj. </td>
<td class="cellTop">= </td>
<td class="cellRight cellTop">Adjective.</td>
</tr>
<tr>
<td class="cellLeft">A.S.B. </td>
<td>= </td>
<td class="cellRight">Asiatic Society of Bengal.</td>
</tr>
<tr>
<td class="cellLeft">Bell </td>
<td>= </td>
<td class="cellRight">Bell’s Manual.</td>
</tr>
<tr>
<td class="cellLeft">Cs., Csoma </td>
<td>= </td>
<td class="cellRight">Csoma’s Dictionary; if his Grammar is referred to it is specifically stated.</td>
</tr>
<tr>
<td class="cellLeft">D. </td>
<td>= </td>
<td class="cellRight">Dutch.</td>
</tr>
<tr>
<td class="cellLeft">Desg. </td>
<td>= </td>
<td class="cellRight">Desgodins, Dictionary.</td>
</tr>
<tr>
<td class="cellLeft">dict. </td>
<td>= </td>
<td class="cellRight">Dictionary.</td>
</tr>
<tr>
<td class="cellLeft">dicts. </td>
<td>= </td>
<td class="cellRight">All existing European Tibetan Dictionaries, but especially the three current ones
by Jäschke, Sarat Chandra Das and Desgodins.</td>
</tr>
<tr>
<td class="cellLeft">Dzl. </td>
<td>= </td>
<td class="cellRight">Dzanglun, ed. and trsl. by Schmidt.</td>
</tr>
<tr>
<td class="cellLeft">Ed. </td>
<td>= </td>
<td class="cellRight">Edition.</td>
</tr>
<tr>
<td class="cellLeft">fig. </td>
<td>= </td>
<td class="cellRight">figuratively.</td>
</tr>
<tr>
<td class="cellLeft">G. </td>
<td>= </td>
<td class="cellRight">German.</td>
</tr>
<tr>
<td class="cellLeft">Hannah </td>
<td>= </td>
<td class="cellRight">Hannah’s Grammar.</td>
</tr>
<tr>
<td class="cellLeft">Henderson </td>
<td>= </td>
<td class="cellRight">Henderson’s Manual.</td>
</tr>
<tr>
<td class="cellLeft">Hon. </td>
<td>= </td>
<td class="cellRight">Honorific.</td>
</tr>
<tr>
<td class="cellLeft">J. </td>
<td>= </td>
<td class="cellRight">Jäschke, Dictionary, 3rd ed.; also Journal.</td>
</tr>
<tr>
<td class="cellLeft">L. </td>
<td>= </td>
<td class="cellRight">Latin.</td>
</tr>
<tr>
<td class="cellLeft">l. </td>
<td>= </td>
<td class="cellRight">line.</td>
</tr>
<tr>
<td class="cellLeft">M.A.S.B. </td>
<td>= </td>
<td class="cellRight">Memoirs, Asiatic Society of Bengal.</td>
</tr>
<tr>
<td class="cellLeft">pr. </td>
<td>= </td>
<td class="cellRight">pronounce<span class="corr" id="xd31e381" title="Not in source">,</span> pronunciation.</td>
</tr>
<tr>
<td class="cellLeft">prob. </td>
<td>= </td>
<td class="cellRight">probably.</td>
</tr>
<tr>
<td class="cellLeft">q. v. </td>
<td>= </td>
<td class="cellRight">see.</td>
</tr>
<tr>
<td class="cellLeft">S. Ch. D. </td>
<td>= </td>
<td class="cellRight">Sarat Chandra Das, Dictionary.</td>
</tr>
<tr>
<td class="cellLeft">Schmidt </td>
<td>= </td>
<td class="cellRight">Schmidt’s Dictionary, German Edition.</td>
</tr>
<tr>
<td class="cellLeft">Schroeter </td>
<td>= </td>
<td class="cellRight">Schroeter’s Dictionary.</td>
</tr>
<tr>
<td class="cellLeft">Sk. </td>
<td>= </td>
<td class="cellRight">Sanskrit.</td>
</tr>
<tr>
<td class="cellLeft">subst. </td>
<td>= </td>
<td class="cellRight">Substantive.</td>
</tr>
<tr>
<td class="cellLeft">s.v. </td>
<td>= </td>
<td class="cellRight">sub voce.</td>
</tr>
<tr>
<td class="cellLeft">syn(s). </td>
<td>= </td>
<td class="cellRight">synonym(s), synonymous.</td>
</tr>
<tr>
<td class="cellLeft cellBottom">voc. </td>
<td class="cellBottom">= </td>
<td class="cellRight cellBottom">vocabulary.</td>
</tr>
</table>
</div><p>
<span class="pageNum" id="pb1">[<a href="#pb1">1</a>]</span></p>
</div>
</div>
</div>
<div class="body">
<div id="mtt" class="div0 volume">
<h2 class="main">MINOR TIBETAN TEXTS.</h2>
<h2 class="sub"><i>Primarily Lexicographically Treated.</i></h2>
<p class="byline"><i>By</i> <span class="sc">Johan Van Manen</span>.</p>
<div id="ch1" class="div1 chapter"><span class="pageNum">[<a href="#ch1.toc">Contents</a>]</span><div class="divHead">
<h2 class="main"><span class="divNum">I.</span> THE SONG OF THE EASTERN SNOW MOUNTAIN.</h2>
</div>
<div class="divBody">
<div id="xd31e472" class="div2 section"><span class="pageNum">[<a href="#.toc">Contents</a>]</span><div class="divHead">
<h3 class="main"><span class="divNum">A.</span> <span class="sc">Introduction.</span></h3>
</div>
<div class="divBody">
<p class="first">In his ‘<span lang="de">Mythologie des Buddhismus</span>,’ Grünwedel gives on p. 59 the figures of a triad of famous reformers of lamaism;
Rje Rin po chʽe, better known as Tsoṅ kʽa pa, and his two pupils, Rgyal tsʽab rje
and Mkʽas grub rje. On pp. 70–72 he gives biographical notes concerning the three,
and indicates their place and historical importance in lamaism. Günther Schulemann,
in ‘<span lang="de">Die Geschichte der Dalailamas</span>,’ gives in chapters II and III a complete compilation of what is known about these
three.
</p>
<p>In the modern Dge lugs pa sect their historical importance has never been lost sight
of and their memory is kept green by a universal prayer or invocation, still in daily
use, opening and closing every ceremony in a Dge lugs pa monastery. In preceding a
ceremony it runs as follows:—
</p>
<div class="lgouter">
<p class="line"><span lang="bo">གངས་<wbr></wbr>ཅན་<wbr></wbr>ཤིང་<wbr></wbr>རྟའི་<wbr></wbr>སྲོལ་<wbr></wbr>འབྱེད་<wbr></wbr>ཙོང་<wbr></wbr>ཁ་<wbr></wbr>པ ༎</span>
</p>
<p class="line"><span lang="bo">དངོས་<wbr></wbr>སྟོབས་<wbr></wbr>རིག་<wbr></wbr>པའི་<wbr></wbr>དབང་<wbr></wbr>ཕྱུག་<wbr></wbr>རྒྱལ་<wbr></wbr>ཚབ་<wbr></wbr>རྗེ ༎</span>
</p>
<p class="line"><span lang="bo">མདོ་<wbr></wbr>སྔགས་<wbr></wbr>བསྟན་<wbr></wbr>པའི་<wbr></wbr>བདག་<wbr></wbr>པོ་<wbr></wbr>མཁས་<wbr></wbr>གྲུབ་<wbr></wbr>རྗེ ༎</span>
</p>
<p class="line"><span lang="bo">རྒྱལ་<wbr></wbr>བ་<wbr></wbr>ཡབ་<wbr></wbr>སྲས་<wbr></wbr>གསུམ་<wbr></wbr>ལ་<wbr></wbr>ཕྱག་<wbr></wbr>འཚལ་<wbr></wbr>ལོ ༎</span></p>
</div>
<p class="tb"></p>
<div class="lgouter">
<p class="line">To the repairer of the Tibetan vehicle, Tsoṅ kʽa pa (the Onionlander),
</p>
<p class="line">To the true, strong, wise Lord Rgyal tsʽab rje (Noble Throne-prince),
</p>
<p class="line">To the sūtra and mantra teaching master Mkʽas grub rje (Noble Cleverness-perfection)
</p>
<p class="line">To these three victorious (illustrious) Father and Sons (Family of three), obeisance!</p>
</div>
<p class="first">In closing the ceremony the words <span lang="bo">ལ་<wbr></wbr>ཕྱག་<wbr></wbr>འཚལ་<wbr></wbr>ལོ་</span> are changed into <span lang="bo">གྱི་<wbr></wbr>བཀྲ་<wbr></wbr>ཤིས་<wbr></wbr>ཤོག་</span>, ‘may their blessing be on us,’ ‘may they bless us.’
<span class="pageNum" id="pb2">[<a href="#pb2">2</a>]</span></p>
<p>When the monks meet for <span lang="bo">གསོལ་<wbr></wbr>ཇ་</span>, collective or communal tea drinking, the last three words are changed into <span lang="bo">མཆོད་<wbr></wbr>པ་<wbr></wbr>འབུལ་</span>, ‘we give our offering,’ said before drinking the first cup and whilst sprinkling
a few drops in libation with two fingers, the thumb and fourth finger of the right
hand. At the termination of tea drinking nothing is said at all. Except for these
changes the formula remains the same for all occasions.
</p>
<p>Another pupil of Tsoṅ kʽa pa was his own nephew Dge ḥdun grub, about whom further
particulars are given in the same passages of the two works cited above, and who may
be called the first Dalai Lama, though not known by that title but by that of Rgyal
ba, or conqueror. Yet it will be seen from the above formula that the three who are
together called <span lang="bo">ཡབ་<wbr></wbr>སྲས་</span> ‘father and sons,’ that is Tsoṅ kʽa pa and his two spiritual sons or pupils, are
all three called <span lang="bo">རྒྱལ་<wbr></wbr>བ་</span>. The expression <span lang="bo">ཡབ་<wbr></wbr>སྲས་</span> has no doubt to be understood as a collective word like ‘group,’ ‘family,’ just like
<span lang="bo">ཕ་<wbr></wbr>མ་</span> means ‘parents.’
</p>
<p>From this <span lang="bo">དགེ་<wbr></wbr>འདུན་<wbr></wbr>གྲུབ་</span> a small poem in praise of his teachers, the <span lang="bo">ཡབ་<wbr></wbr>སྲས་</span>, has come to us, which we now publish. Of <span lang="bo">མཁས་<wbr></wbr>གྲུབ་<wbr></wbr>རྗེ་</span> it is said that he founded a formal cult of his teacher Tsoṅ kʽa pa, and it may be
that his devotional attitude found a reflection in this poem, showing the attitude
taken by his own pupil towards him and his two other teachers in his turn.
</p>
<p>This poem occurs in a miscellaneous collection of religious matter (said to comprise
about 150 leaves), in a work <span lang="bo">ཆོས་<wbr></wbr>སྤྱོད་</span> (‘Religious Practice’), leaves 59, 60. I have not been able to see a complete copy
of this work. In this edition the text is fairly correct and clearly legible. A small
edition, complete in itself, of which I possess two copies (not quite so legible),
offers several different readings which nearly all seem quite as good, and some decidedly
better, than those of the larger edition. The differences shown by the two texts are,
relatively to the size of the poem, so numerous and of such a nature as to preclude
the idea that mere copying can have led to them. One is led to the conclusion that
one of the two texts was produced <span class="pageNum" id="pb3">[<a href="#pb3">3</a>]</span>from memory and not by actual copying. We shall note the variants furnished by the
larger edition, marking them B., whilst following for our own text, with one exception,
duly noted, the smaller edition A. My two copies of the smaller edition would seem
to be prints from the same blocks but for some difference in the last page. Whether
the other pages are printed from the same blocks, whilst only this one last block
has been, for one reason or another, renewed (and changed in the process) may be left
undiscussed for the moment. Enough to make the general statement that great care should
always be exercised before pronouncing Tibetan prints as made or not made from the
same blocks, and that, indeed, interesting observations may be made on Tibetan typographical
practices.
</p>
<p>The title <span lang="bo">ཆོས་<wbr></wbr>སྤྱོད་</span> is a very frequent one in Tibet, and indicates, like <span lang="bo">མདོ་<wbr></wbr>མང་</span> (as in J. Dict., p. 273<i>b</i>, but not as on p. XXI <i>a</i>), a religious miscellany. The particular <span lang="bo">ཆོས་<wbr></wbr>སྤྱོད་</span> from which our poem is taken is said to be one of the text-books which the Tashilhunpo
tapas are required to learn by heart. The book with the same title which Laufer (<span lang="de">Verzeichniss der Tib. Handschr. etc. zu Dresden, Z.D.M.G.</span>, 1901, p. 123, n. 135) mentions, might or might not be the same. As I have not been
able to examine the title pages and final pages of the book, I cannot give any further
information about it. <span lang="bo">ཆོས་<wbr></wbr>སྤྱོད་</span> is the marginal short title.
</p>
<p>Another Gelukpa prayer of almost equal popularity and frequency as those of the one
quoted above, is the following which may be used as an alternative to the former one.
It is distinguished from it in that not the <span lang="bo">ཡབ་<wbr></wbr>སྲས་<wbr></wbr>གསུམ་</span>, but Tsoṅ kʽa pa alone is invoked in it. It runs:—
</p>
<div class="lgouter">
<p class="line"><span lang="bo">དམིགས་<wbr></wbr>མེད་<wbr></wbr>བརྩེ་<wbr></wbr>བའི་<wbr></wbr>གཏེར་<wbr></wbr>ཆེན་<wbr></wbr>སྤྱན་<wbr></wbr>རས་<wbr></wbr>གཟིགས ༎</span>
</p>
<p class="line"><span lang="bo">དྲི་<wbr></wbr>མེད་<wbr></wbr>མཁྱེན་<wbr></wbr>པའི་<wbr></wbr>དབང་<wbr></wbr>པོ་<wbr></wbr>འཇམ་<wbr></wbr>པའི་<wbr></wbr>དབྱངས ༎</span>
</p>
<p class="line"><span lang="bo">བདུད་<wbr></wbr>དཔུང་<wbr></wbr>མ་<wbr></wbr>ལུས་<wbr></wbr>འཇོམས་<wbr></wbr>མཛད་<wbr></wbr>གསང་<wbr></wbr>བའི་<wbr></wbr>བདག །</span>
</p>
<p class="line"><span lang="bo">གངས་<wbr></wbr>ཅན་<wbr></wbr>མཁས་<wbr></wbr>པའི་<wbr></wbr>གཙུག་<wbr></wbr>རྒྱན་<wbr></wbr>ཙོང་<wbr></wbr>ཁ་<wbr></wbr>པ ༎</span>
</p>
<p class="line"><span lang="bo">བློ་<wbr></wbr>བཟང་<wbr></wbr>གྲགས་<wbr></wbr>པའི་<wbr></wbr>ཞབས་<wbr></wbr>ལ་<wbr></wbr>གསོལ་<wbr></wbr>བ་<wbr></wbr>འདེབས ༎</span></p>
</div>
<p class="tb"></p>
<div class="lgouter">
<p class="line">To the unfathomable great treasury of love, the Down-Looking-One (Chenresi, Avalokiteshvara),
<span class="pageNum" id="pb4">[<a href="#pb4">4</a>]</span></p>
<p class="line">To the immaculate Lord of knowledge, Sweet-voice (Jamyang, Mañjughosha),
</p>
<p class="line">To the subduer of the hosts of devils without exception, the Master of Mysteries (Chanadorje,
Vajrapāṇi),
</p>
<p class="line">To that crown-jewel of Tibetan sages, Tsoṅ kʽa pa,
</p>
<p class="line">To the feet of that (or: thee, o!) Famous Goodheart (Lozangtakpa, Sumatikīrti), we
pray.</p>
</div>
<p class="first">The chief difference between the use of the two prayers is that the latter is more
in private use, whilst the former is more favoured in what may be called official
meetings and collective acts of worship. The latter prayer is often used in a manner
like the ‘Oṃ maṇi padme hūṃ’ formula, and cases in which a devotee vowed to recite
this prayer once or more times a 100,000 times are known. The practical purpose of
the latter prayer was thus defined by a Tibetan: <span lang="bo">ཚེ་<wbr></wbr>འདི་<wbr></wbr>ལ་<wbr></wbr>གཟུགས་<wbr></wbr>པོ་<wbr></wbr>སྐྱིད་<wbr></wbr>པོ་<wbr></wbr>ན་<wbr></wbr>ཚ་<wbr></wbr>མི་<wbr></wbr>ཡོང་<wbr></wbr>བ་<wbr></wbr>ཚེ་<wbr></wbr>རིང་<wbr></wbr>པོ་<wbr></wbr>ཡོང་<wbr></wbr>བ་<wbr></wbr>དང་ ། ཤི་<wbr></wbr>བའི་<wbr></wbr>དུས་<wbr></wbr>ལ་<wbr></wbr>ཡིད་<wbr></wbr>དགའ་<wbr></wbr>ཆོས་<wbr></wbr>འཛིན་<wbr></wbr>ལ་<wbr></wbr>འཁྲིད་<wbr></wbr>རོགས་<wbr></wbr>གནང</span><span class="corr" id="xd31e620" title="Not in source"><span lang="bo">༌</span></span><span lang="bo"> ༎</span> To ensure (bring, ask for) in (this present, earthly) life: health, happiness, absence
of sickness, and longevity—and at the time of death a happy mind and a firm hold on
(grasp of) religion.
</p>
<p>The above form of the prayer is the printed one which is used by the monks to read
aloud, mechanically and repeatedly, as a sort of prayer-litany, together with other
similar matter, for the benefit of their clients, or also to ensure their own salvation.
It is said to occur in a prayer-book called <span lang="bo">དགའ་<wbr></wbr>ལྡན་<wbr></wbr>ལྷ་<wbr></wbr>བརྒྱ་<wbr></wbr>མ་</span>, which I have not seen myself and about which I have no further details.
</p>
<p>This prayer has also some variations in its final line (after the words <span lang="bo">གྲགས་<wbr></wbr>པའི་</span>) according to circumstances. This line ends, when:
</p>
<div class="table">
<table>
<tr>
<td class="cellLeft cellTop">Opening <span class="seg">a ceremony</span> </td>
<td class="cellTop">: </td>
<td class="cellRight cellTop"><span lang="bo">ཞབས་<wbr></wbr>ལ་<wbr></wbr>ཕྱག་<wbr></wbr>འཚལ་<wbr></wbr>ལོ །</span></td>
</tr>
<tr>
<td class="cellLeft">Closing <span class="seg"><span class="ditto"><span class="s">a</span><span class="d"><span class="i">,,</span></span></span> <span class="ditto"><span class="s">ceremony</span><span class="d"><span class="i">,,</span></span></span> </span> </td>
<td>: </td>
<td class="cellRight"><span lang="bo">ཞབས་<wbr></wbr>ཀྱི་<wbr></wbr>བཀྲ་<wbr></wbr>ཤིས་<wbr></wbr>ཤོག །</span></td>
</tr>
<tr>
<td class="cellLeft">Before <span class="seg">tea</span> </td>
<td>: </td>
<td class="cellRight"><span lang="bo">ཞལ་<wbr></wbr>ལ་</span> (or <span lang="bo">དུ་</span>) <span lang="bo">མཆོད་<wbr></wbr>པ་<wbr></wbr>འབུལ །</span></td>
</tr>
<tr>
<td class="cellLeft cellBottom">After <span class="seg"><span class="ditto"><span class="s">tea</span><span class="d"><span class="i">,,</span></span></span> </span> </td>
<td class="cellBottom">: </td>
<td class="cellRight cellBottom">nothing at all is said.</td>
</tr>
</table>
</div><p>
</p>
<p>It is interesting to note that one of my informants interprets the above formula as
indicating that Tsoṅ kʽa pa is the <span class="pageNum" id="pb5">[<a href="#pb5">5</a>]</span>simultaneous incarnation of Avalokiteshvara, Mañjughosha and Vajrapāṇi, and that these
persons invoked in the prayer are not referred to as a consecutive series of separate
entities, but as all embodied in the one Tsoṅ kʽa pa. My informant was very insistent
about it that this is the general and orthodox interpretation of this prayer. The
other two names of Tsoṅ kʽa pa are <span lang="bo">འཇམ་<wbr></wbr>མགོན་<wbr></wbr>བླ་<wbr></wbr>མ་</span> and <span lang="bo">བློ་<wbr></wbr>བཟང་<wbr></wbr>གྲགས་<wbr></wbr>པ་</span>.
</p>
<p>The closing verse of our poem is also a prayer to Tsoṅ kʽa pa. It is also in use elsewhere
than in connection with the present booklet and occurs elsewhere in print as well.
My informant ascribes it to Gendundub himself and thinks that its wider use has spread
from this booklet, though he cannot definitely assure that Gendundub himself did not
appropriate it for the closing lines of his poem, taking an already current prayer
to Tsoṅ kʽa pa. The latter theory is plausible inasmuch as the last verse is seven-footed
as against the eight-footed lines of the rest of the poem. Anyhow, the statement that
this prayer also refers to Tsoṅ kʽa pa alone, and is as such used and understood by
all Gelukpa monks, settles a doubt we might otherwise entertain as to whether it is
not addressed to the <span lang="bo">ཡབ་<wbr></wbr>སྲས་<wbr></wbr>གསུམ་</span>, in which case its final line would have to be translated in the plural.
</p>
<p>As to the edition, in the original the verses are not marked; they are evidently four-lined.
The small edition has no divisions at all, except marking the lines, but the larger
edition has in addition a <span lang="bo">༈</span> (<span lang="bo">སྦྲུལ་<wbr></wbr>མགོ་</span> = snake head) after lines 16 and 48. In my own text and translation I have by typographical
disposition and by the introduction of title headings indicated my conception of the
clever and very logical inner structure of the poem.
</p>
<p>The text is followed by a short discussion of the variants in it, next by a translation,
and then, my main business, by a full lexicographical discussion, in alphabetical
order. This embodies in the first place all the new material, supplementing, amplifying,
modifying, or even only questioning, the data in Jäschke’s Dictionary, 3rd edition.
For this Dictionary is, as far as lexicographical method is concerned, still superior
to all other, even subsequent, Tibetan dictionaries, however much valuable and additional
matter may be contained in the two latter. Jäschke’s dictionary is as yet the proper
starting point for all future lexicographical research. In this glossary I have also
drawn special attention to contradictions in these three current dictionaries, those
of Jäschke, Desgodins and Sarat Chandra Das, even to such points for which I myself
have not been able to suggest a solution or about which I could not bring <span class="pageNum" id="pb6">[<a href="#pb6">6</a>]</span>new material. For the good of future lexicographical work in the Tibetan field, it
is very necessary to point out as many as possible of the numerous existing discrepancies
and uncertainties (especially relating to finer shades of discrimination and precision)
so as to focus the attention of investigators on them. It is unavoidable that most
of this work can only be suitably undertaken on the spot in consultation with educated,
intelligent Tibetans, and not in European closets. The number of those in a position
to undertake such research will, for a long time to come, remain limited enough. As
indicated in the sub-title of this essay my own main object in writing it is primarily
a lexicographical one. For this reason I have also incorporated in my glossary notes
on side-issues and all sorts of incidental idiomatic ‘catches’ which cropped up in
the discussion of our text, though not immediately connected with the poem itself.
</p>
<p>As it seemed the handiest way to present all the results of my investigation I have
also embodied all commentatorial matter, the philological notes as distinct from the
lexicographical ones, under the same alphabet. The few syntactical remarks have also
been wedged in in this list, though in their case the ‘<span lang="de">Stichwort</span>’ had to be chosen more or less at haphazard.
</p>
<p>In the matter of oral information and illustrative examples embodied in this paper,
my authorities are nearly exclusively my two Tibetan teachers Skarma Bsam Gtan Paul
and Pʽun Tsʽogs Lung Rtogs. The first is a native of Ghoom, though of pure Tibetan
extraction (Kʽams). He has resided for nearly a year in Lhasa, for another 3 months
in Tashilhunpo (where he was Tibetan interpreter between the Tashi Lama and Capt.
R. Steen, I.M.S.), and for 4 years in Gyangtse. The second is a native of Lhasa, where
he resided till his 18th year, after which he spent 3 years in Tashilhunpo as a tapa.
Then he wandered for 12 years through Tibet, Sikkhim and Nepal, after which he settled
in Ghoom since about 1914. Until recently he was there schoolmaster (dge rgan) in
the local Tibetan monastery.
</p>
<p>Both these intelligent men have given me the greatest help in long, patient and painstaking
discussions concerning the lexicographical and other problems presented by this present
text, as well as by several others, which I hope I will be able to publish and discuss
from time to time in the future.
<span class="pageNum" id="pb7">[<a href="#pb7">7</a>]</span></p>
</div>
</div>
<div id="xd31e724" class="div2 section"><span class="pageNum">[<a href="#.toc">Contents</a>]</span><div class="divHead">
<h3 class="main"><span class="divNum">B.</span> <span class="sc">Text.</span></h3>
</div>
<div class="divBody">
<p class="first xd31e731"><span lang="bo">༄༅ ། ། གསུད་<wbr></wbr>མགུར་<wbr></wbr>ཤར་<wbr></wbr>གདས་<wbr></wbr>རི་<wbr></wbr>མ་</span><br>
<span lang="bo">བཞུགས་<wbr></wbr>སོ ༎</span>
</p>
<p class="xd31e739"><span lang="bo">ན་<wbr></wbr>མོ་<wbr></wbr>གུ་<wbr></wbr>རུ །</span>
</p>
<div class="lgouter">
<h4>I</h4>
<div class="lg">
<p class="line"><span class="verseNum">I</span> <span class="lineNum">1</span> <span lang="bo">ཤར་<wbr></wbr>གངས་<wbr></wbr>རི་<wbr></wbr>དཀར་<wbr></wbr>པོའི་<wbr></wbr>རྩེ་<wbr></wbr>མོ་<wbr></wbr>ན ༎</span></p>
<p class="line"><span class="lineNum">2</span> <span lang="bo">སྤྲིན་<wbr></wbr>དཀར་<wbr></wbr>པོ་<wbr></wbr>གནམ་<wbr></wbr>ལ་<wbr></wbr>བསྙེག་</span><a class="apparatusnotemarker" id="xd31e761src" href="#xd31e761" title="l. 2 B སྙག་">*</a><span lang="bo">འདྲ་<wbr></wbr>བ ༎</span></p>
<p class="line"><span class="lineNum">3</span> <span lang="bo">དེ་<wbr></wbr>མཐོང་<wbr></wbr>བའི་<wbr></wbr>མོད་<wbr></wbr>ལ་<wbr></wbr>བླ་<wbr></wbr>མ་<wbr></wbr>དྲན ༎</span></p>
<p class="line"><span class="lineNum">4</span> <span lang="bo">དྲིན་<wbr></wbr>བསམས་<wbr></wbr>ཤིང་<wbr></wbr>བསམས་<wbr></wbr>ཤིང་<wbr></wbr>དད་<wbr></wbr>པ་<wbr></wbr>སྐྱེས ༎</span></p>
</div>
<div class="lg">
<p class="line"><span class="verseNum">II</span> <span class="lineNum">5</span> <span lang="bo">སྤྲིན་<wbr></wbr>དཀར་<wbr></wbr>པོ་<wbr></wbr>ལྡིང་<wbr></wbr>བའི་</span><a class="apparatusnotemarker" id="xd31e794src" href="#xd31e794" title="l. 5 B པའི་">*</a><span lang="bo">ཤར་<wbr></wbr>ཕྱོགས་<wbr></wbr>ན །</span></p>
<p class="line"><span class="lineNum">6</span> <span lang="bo">འབྲོག་<wbr></wbr>དགེ་<wbr></wbr>ལྡན་<wbr></wbr>རྣམ་<wbr></wbr>པར་<wbr></wbr>རྒྱལ་<wbr></wbr>བ་<wbr></wbr>དེར ༎</span></p>
<p class="line"><span class="lineNum">7</span> <span lang="bo">མཚན་<wbr></wbr>བརྗོད་<wbr></wbr>པར་</span><a class="apparatusnotemarker" id="xd31e812src" href="#xd31e812" title="l. 7 A 1 and 2 བར་">*</a><span lang="bo">དཀའ་<wbr></wbr>བའི་<wbr></wbr>རིན</span><a class="apparatusnotemarker" id="xd31e818src" href="#xd31e818" title="l. 7 B དྲིན་">**</a><span lang="bo">པོ་<wbr></wbr>ཆེ ༎</span></p>
<p class="line"><span class="lineNum">8</span> <span lang="bo">ཕ་<wbr></wbr>བློ་<wbr></wbr>བཟང་<wbr></wbr>གྲགས་<wbr></wbr>པ་<wbr></wbr>ཡབ་<wbr></wbr>སྲས་<wbr></wbr>བཞུགས ༎</span></p>
</div>
<div class="lg">
<p class="line"><span class="verseNum">III</span> <span class="lineNum">9</span> <span lang="bo">ལམ་<wbr></wbr>རིམ་<wbr></wbr>པ་<wbr></wbr>གཉིས་<wbr></wbr>ཀྱི་<wbr></wbr>རྣལ་<wbr></wbr>འབྱོར་<wbr></wbr>སོགས ༎</span></p>
<p class="line"><span class="lineNum">10</span> <span lang="bo">ཆོས་<wbr></wbr>ཟབ་<wbr></wbr>ལ་<wbr></wbr>ཤིན་<wbr></wbr>ཏུ་<wbr></wbr>རྒྱས་<wbr></wbr>པར་</span><a class="apparatusnotemarker" id="xd31e851src" href="#xd31e851" title="l. 10 B པ་">*</a><span lang="bo">གསུངས ༎</span></p>
<p class="line"><span class="lineNum">11</span> <span lang="bo">བོད་<wbr></wbr>ཁ་<wbr></wbr>བ་<wbr></wbr>ཅན་<wbr></wbr>གྱི་<wbr></wbr>སྐལ་<wbr></wbr>ལྡན་<wbr></wbr>ལ ༎</span></p>
<p class="line"><span class="lineNum">12</span> <span lang="bo">མགོན་<wbr></wbr>ཁྱོད་<wbr></wbr>ཀྱི་<wbr></wbr>བཀའ་<wbr></wbr>དྲིན་<wbr></wbr>བསམ་<wbr></wbr>མི་<wbr></wbr>ཁྱབ ༎</span></p>
</div>
</div>
<div class="lgouter">
<h4>II</h4>
<div class="lg">
<p class="line"><span class="verseNum">IV</span> <span class="lineNum">13</span> <span lang="bo">སྒོས་<wbr></wbr>སྙོམས་<wbr></wbr>ལས་<wbr></wbr>འཛིན་<wbr></wbr>པའི་<wbr></wbr>དགེ་<wbr></wbr>འདུན་<wbr></wbr>གྲུབ །</span></p>
<p class="line"><span class="lineNum">14</span> <span lang="bo">བློ་<wbr></wbr>ཅུང་<wbr></wbr>ཟད་<wbr></wbr>ཆོས་<wbr></wbr>ལ་<wbr></wbr>ཕྱོགས་<wbr></wbr>པ་<wbr></wbr>འདི ༎</span><span class="pageNum" id="pb8">[<a href="#pb8">8</a>]</span></p>
<p class="line"><span class="lineNum">15</span> <span lang="bo">རྗེ་<wbr></wbr>ཡབ་<wbr></wbr>སྲས་<wbr></wbr>རྣམས་<wbr></wbr>ཀྱི་<wbr></wbr>བཀའ་<wbr></wbr>དྲིན་<wbr></wbr>ཡིན ༎</span></p>
<p class="line"><span class="lineNum">16</span> <span lang="bo">དྲིན་<wbr></wbr>ཆེ་<wbr></wbr>བར་<wbr></wbr>ངེས་</span><a class="apparatusnotemarker" id="xd31e900src" href="#xd31e900" title="l. 16 A 1 and 2 both ངས་. Text from B">*</a><span lang="bo">སོ་<wbr></wbr>ཡབ་<wbr></wbr>སྲས་<wbr></wbr>རྣམས</span><a class="apparatusnotemarker" id="xd31e907src" href="#xd31e907" title="l. 16 B closes the line with a ༈ instead of ༎">**</a><span lang="bo"> ༎</span></p>
</div>
<div class="lg">
<p class="line"><span class="verseNum">V</span> <span class="lineNum">17</span> <span lang="bo">དུས་<wbr></wbr>འདི་</span><a class="apparatusnotemarker" id="xd31e926src" href="#xd31e926" title="l. 17 B དེང་">*</a><span lang="bo">ནས་<wbr></wbr>བྱང་<wbr></wbr>ཆུབ་<wbr></wbr>སྙིང་<wbr></wbr>པོའི་<wbr></wbr>བར ༎</span></p>
<p class="line"><span class="lineNum">18</span> <span lang="bo">རྗེ་<wbr></wbr>ཡབ་<wbr></wbr>སྲས་<wbr></wbr>ཁྱེད་<wbr></wbr>རྣམས་<wbr></wbr>མ་<wbr></wbr>གཏོགས་<wbr></wbr>པར</span><a class="apparatusnotemarker" id="xd31e938src" href="#xd31e938" title="l. 18 B པ་">*</a><span lang="bo"> ༎</span></p>
<p class="line"><span class="lineNum">19</span> <span lang="bo">སྐྱབས་<wbr></wbr>རེ་<wbr></wbr>ས་<wbr></wbr>གཞན་<wbr></wbr>དུ་</span><a class="apparatusnotemarker" id="xd31e950src" href="#xd31e950" title="l. 19 B ནས་">*</a><span lang="bo">མི་<wbr></wbr>འཚོལ་<wbr></wbr>བས ༎</span></p>
<p class="line"><span class="lineNum">20</span> <span lang="bo">ཐུགས་<wbr></wbr>བརྩེ་</span><a class="apparatusnotemarker" id="xd31e962src" href="#xd31e962" title="l. 20 A 2 བརྩ་">*</a><span lang="bo">བའི་<wbr></wbr>ལྕགས་<wbr></wbr>ཀྱུས་<wbr></wbr>དྲང་<wbr></wbr>དུ་<wbr></wbr>གསོལ ༎</span></p>
</div>
<div class="lg">
<p class="line"><span class="verseNum">VI</span> <span class="lineNum">21</span> <span lang="bo">དྲིན་<wbr></wbr>ཇི་<wbr></wbr>བཞིན་<wbr></wbr>འཁུར་<wbr></wbr>བར་<wbr></wbr>མ་<wbr></wbr>ནུས་<wbr></wbr>ཀྱང་ ༎</span></p>
<p class="line"><span class="lineNum">22</span> <span lang="bo">སེམས་<wbr></wbr>ཆགས་<wbr></wbr>སྡང་<wbr></wbr>དབང་<wbr></wbr>དུ་<wbr></wbr>མ་<wbr></wbr>སོང་<wbr></wbr>བར</span><a class="apparatusnotemarker" id="xd31e984src" href="#xd31e984" title="l. 22 B བས་">*</a><span lang="bo"> ༎</span></p>
<p class="line"><span class="lineNum">23</span> <span lang="bo">མགོན་<wbr></wbr>ཁྱོད་<wbr></wbr>ཀྱི་<wbr></wbr>བསྟན་<wbr></wbr>པ་<wbr></wbr>འཛིན་<wbr></wbr>པ་<wbr></wbr>ལ ༎</span></p>
<p class="line"><span class="lineNum">24</span> <span lang="bo">དུས་<wbr></wbr>ནམ་<wbr></wbr>ཡང་<wbr></wbr>བརྩོན་</span><a class="apparatusnotemarker" id="xd31e1002src" href="#xd31e1002" title="l. 24 A 1 and 2 བཙོན་">*</a><span lang="bo">པར་</span><a class="apparatusnotemarker" id="xd31e1008src" href="#xd31e1008" title="l. 24 B པ་">**</a><span lang="bo">བགྱིད་<wbr></wbr>པར་<wbr></wbr>སྨོན ༎</span></p>
</div>
</div>
<div class="lgouter">
<h4>III</h4>
<div class="lg">
<p class="line"><span class="verseNum">VII</span> <span class="lineNum">25</span> <span lang="bo">ལར་<wbr></wbr>ད་<wbr></wbr>ལྟ་<wbr></wbr>གངས་<wbr></wbr>རིའི་<wbr></wbr>ཁྲོད་<wbr></wbr>འདི་<wbr></wbr>ན ༎</span></p>
<p class="line"><span class="lineNum">26</span> <span lang="bo">རང་<wbr></wbr>བསྟན་<wbr></wbr>པ་<wbr></wbr>འཛིན་<wbr></wbr>པར་<wbr></wbr>ཁས་<wbr></wbr>ལེན་<wbr></wbr>ཞིང་</span><a class="apparatusnotemarker" id="xd31e1032src" href="#xd31e1032" title="l. 26 B ཅིང་">*</a><span lang="bo"> ༎</span></p>
<p class="line"><span class="lineNum">27</span> <span lang="bo">གཞན་<wbr></wbr>བསྟན་<wbr></wbr>འཛིན་<wbr></wbr>དགྲ་<wbr></wbr>བོའི་<wbr></wbr>དྭངས་<wbr></wbr>མར་<wbr></wbr>འཛིན ༎</span></p>
<p class="line"><span class="lineNum">28</span> <span lang="bo">ཚུལ་<wbr></wbr>འདི་<wbr></wbr>ལ་<wbr></wbr>སྐྱོ་<wbr></wbr>བ་<wbr></wbr>གཏིང་<wbr></wbr>ནས་<wbr></wbr>སྐྱེས ༎</span></p>
</div>
<div class="lg">
<p class="line"><span class="verseNum">VIII</span> <span class="lineNum">29</span> <span lang="bo">གཞན་<wbr></wbr>འཕུང་</span><a class="apparatusnotemarker" id="xd31e1060src" href="#xd31e1060" title="l. 29 B ཕུང་">*</a><span lang="bo">བར་<wbr></wbr>འདོད་<wbr></wbr>པའི་<wbr></wbr>ཀུན་<wbr></wbr>སློང་</span><a class="apparatusnotemarker" id="xd31e1066src" href="#xd31e1066" title="l. 29 A 2 སླང་">**</a><span lang="bo">དང་ ༎</span></p>
<p class="line"><span class="lineNum">30</span> <span lang="bo">རྒྱུད་<wbr></wbr>མཚན་<wbr></wbr>འཛིན་<wbr></wbr>དམ་<wbr></wbr>པོས་<wbr></wbr>བཅིངས་<wbr></wbr>ལགས་<wbr></wbr>ཀྱང་ ༎</span><span class="pageNum" id="pb9">[<a href="#pb9">9</a>]</span></p>
<p class="line"><span class="lineNum">31</span> <span lang="bo">ལམ་<wbr></wbr>མཐོན་<wbr></wbr>པོར་<wbr></wbr>གནས་<wbr></wbr>པའི་<wbr></wbr>ཁས་<wbr></wbr>ལེན་<wbr></wbr>བྱེད ༎</span></p>
<p class="line"><span class="lineNum">32</span> <span lang="bo">འདི་<wbr></wbr>བརྟགས་<wbr></wbr>ན་<wbr></wbr>ཀུན་<wbr></wbr>གྱིས་</span><a class="apparatusnotemarker" id="xd31e1091src" href="#xd31e1091" title="l. 32 B ཀྱང་">*</a><span lang="bo">ཁྲེལ་</span><a class="apparatusnotemarker" id="xd31e1097src" href="#xd31e1097" title="l. 32 B འཁྲལ་">**</a><span lang="bo">བའི་<wbr></wbr>རྒྱུ ༎</span></p>
</div>
<div class="lg">
<p class="line"><span class="verseNum">IX</span> <span class="lineNum">33</span> <span lang="bo">ལམ་<wbr></wbr>གོལ་<wbr></wbr>སར་<wbr></wbr>རྒས་<wbr></wbr>པའི་<wbr></wbr>སྡུག་<wbr></wbr>ཡུས་<wbr></wbr>ཀྱིས ༎</span></p>
<p class="line"><span class="lineNum">34</span> <span lang="bo">ཆོས་<wbr></wbr>ཚུལ་<wbr></wbr>བཞིན་<wbr></wbr>བྱེད་</span><a class="apparatusnotemarker" id="xd31e1124src" href="#xd31e1124" title="l. 34 B བསྒྲུབ་">*</a><span lang="bo">པའི་<wbr></wbr>གང་<wbr></wbr>ཟག་<wbr></wbr>ལ ༎</span></p>
<p class="line"><span class="lineNum">35</span> <span lang="bo">རྒྱུད་<wbr></wbr>ཁོང་<wbr></wbr>ནས་<wbr></wbr>འཁྲུགས་</span><a class="apparatusnotemarker" id="xd31e1136src" href="#xd31e1136" title="l. 35 B ཁྲུག་">*</a><span lang="bo">པའི་<wbr></wbr>གདུག་<wbr></wbr>སེམས་<wbr></wbr>ཅན ༎</span></p>
<p class="line"><span class="lineNum">36</span> <span lang="bo">གདོན་<wbr></wbr>ཐུགས་<wbr></wbr>ལ་<wbr></wbr>ཞུགས་<wbr></wbr>པ་<wbr></wbr>མ་<wbr></wbr>ལགས་<wbr></wbr>སམ ༎</span></p>
</div>
</div>
<div class="lgouter">
<h4>IV</h4>
<div class="lg">
<p class="line"><span class="verseNum">X</span> <span class="lineNum">37</span> <span lang="bo">དགྲ་<wbr></wbr>ཉོན་<wbr></wbr>མོངས་<wbr></wbr>འདུལ་<wbr></wbr>ཐབས་</span><a class="apparatusnotemarker" id="xd31e1160src" href="#xd31e1160" title="l. 37 A 1 and 2 ཐཔས་">*</a><span lang="bo">མི་<wbr></wbr>བྱེད་<wbr></wbr>པར ༎</span></p>
<p class="line"><span class="lineNum">38</span> <span lang="bo">གཤགས་<wbr></wbr>འགྱེད་<wbr></wbr>པ་<wbr></wbr>ཙམ་<wbr></wbr>གྱི་<wbr></wbr>བཤད་</span><a class="apparatusnotemarker" id="xd31e1172src" href="#xd31e1172" title="l. 38 B འཆད་">*</a><span lang="bo">ཉན་<wbr></wbr>ཡང་ ༎</span></p>
<p class="line"><span class="lineNum">39</span> <span lang="bo">འདྲེ་<wbr></wbr>ཤར་<wbr></wbr>སྒོའི་<wbr></wbr>ཕྱོགས་<wbr></wbr>སུ་<wbr></wbr>གནས་<wbr></wbr>པ་<wbr></wbr>ལ ༎</span></p>
<p class="line"><span class="lineNum">40</span> <span lang="bo">གླུད་<wbr></wbr>ནུབ་<wbr></wbr>སྒོར་<wbr></wbr>གཏོང་</span><a class="apparatusnotemarker" id="ln40n1src" href="#ln40n1" title="l. 40 B སྐྱེལ་བཞིན་ instead of གཏོང་བ་">*</a><span lang="bo">བ་</span><a class="apparatusnotemarker" href="#ln40n1" title="l. 40 B སྐྱེལ་བཞིན་ instead of གཏོང་བ་">*</a><span lang="bo">དོན་<wbr></wbr>རེ་<wbr></wbr>ཆུང་ ༎</span></p>
</div>
<div class="lg">
<p class="line"><span class="verseNum">XI</span> <span class="lineNum">41</span> <span lang="bo">དོན་<wbr></wbr>དེ་<wbr></wbr>ལྟར་<wbr></wbr>གོ་<wbr></wbr>བའི་<wbr></wbr>བཤེས་<wbr></wbr>གཉེན་<wbr></wbr>པ</span><a class="apparatusnotemarker" id="xd31e1212src" href="#xd31e1212" title="l. 41 B རྣམས་">*</a><span lang="bo"> ༎</span></p>
<p class="line"><span class="lineNum">42</span> <span lang="bo">སྤྱིར་<wbr></wbr>ལུས་<wbr></wbr>ཅན་<wbr></wbr>ཀུན་<wbr></wbr>ལ་<wbr></wbr>བཀའ་<wbr></wbr>དྲིན་<wbr></wbr>བསམ</span><a class="apparatusnotemarker" id="xd31e1224src" href="#xd31e1224" title="l. 42 B སོམས་">*</a><span lang="bo"> ༎</span></p>
<p class="line"><span class="lineNum">43</span> <span lang="bo">སྒོས་<wbr></wbr>ཆོས་<wbr></wbr>མཛད་<wbr></wbr>ཡོངས་<wbr></wbr>ལ་<wbr></wbr>དག་<wbr></wbr>སྣང་<wbr></wbr>སྦྱོང་</span><a class="apparatusnotemarker" id="xd31e1236src" href="#xd31e1236" title="l. 43 B སྦྱོངས་">*</a><span lang="bo"> ༎</span></p>
<p class="line"><span class="lineNum">44</span> <span lang="bo">དགྲ་<wbr></wbr>ནང་<wbr></wbr>ན་<wbr></wbr>འདུག་<wbr></wbr>པའི་<wbr></wbr>ཉོན་</span><a class="apparatusnotemarker" id="ln44n1src" href="#ln44n1" title="l. 44 B last three words in B བདག་འཛིན་ཐུལ་">*</a><span lang="bo">མོངས་</span><a class="apparatusnotemarker" href="#ln44n1" title="l. 44 B last three words in B བདག་འཛིན་ཐུལ་">*</a><span lang="bo">འདུལ</span><a class="apparatusnotemarker" href="#ln44n1" title="l. 44 B last three words in B བདག་འཛིན་ཐུལ་">**</a><span lang="bo"> ༎</span></p>
</div>
<div class="lg">
<p class="line"><span class="verseNum">XII</span> <span class="lineNum">45</span> <span lang="bo">མི་<wbr></wbr>ཁོ་<wbr></wbr>བོའི་<wbr></wbr>རྗེས་<wbr></wbr>མཇུག་<wbr></wbr>གྲོགས་<wbr></wbr>པོ་</span><a class="apparatusnotemarker" id="xd31e1270src" href="#xd31e1270" title="l. 45 A 1 and B བོ་">*</a><span lang="bo">རྣམས</span><a class="apparatusnotemarker" id="xd31e1276src" href="#xd31e1276" title="l. 45 B ཀུན་">*</a><span lang="bo"> ༎</span></p>
<p class="line"><span class="lineNum">46</span> <span lang="bo">ཡིད་<wbr></wbr>ཕྱོགས་<wbr></wbr>སུ་<wbr></wbr>ལྷུང་<wbr></wbr>བས་</span><a class="apparatusnotemarker" id="ln46n1src" href="#ln46n1" title="l. 46 last four words in B བར་མི་བྱེད་པར་">*</a><span lang="bo">མ་</span><a class="apparatusnotemarker" href="#ln46n1" title="l. 46 last four words in B བར་མི་བྱེད་པར་">*</a><span lang="bo">འཆང་</span><a class="apparatusnotemarker" href="#ln46n1" title="l. 46 last four words in B བར་མི་བྱེད་པར་">*</a><span lang="bo">བར</span><a class="apparatusnotemarker" href="#ln46n1" title="l. 46 last four words in B བར་མི་བྱེད་པར་">*</a><span lang="bo"> ༎</span><span class="pageNum" id="pb10">[<a href="#pb10">10</a>]</span></p>
<p class="line"><span class="lineNum">47</span> <span lang="bo">བློ་</span><a class="apparatusnotemarker" id="xd31e1311src" href="#xd31e1311" title="l. 47 A 2 བླ་">*</a><span lang="bo">གཟུ་<wbr></wbr>བོར་<wbr></wbr>གནས་<wbr></wbr>པའི་<wbr></wbr>རྟོག་<wbr></wbr>དཔྱོད་<wbr></wbr>ཀྱིས །</span></p>
<p class="line"><span class="lineNum">48</span> <span lang="bo">ལམ་<wbr></wbr>དྲང་<wbr></wbr>པོར་</span><a class="apparatusnotemarker" id="xd31e1323src" href="#xd31e1323" title="l. 48 4 2 བོར་">*</a><span lang="bo">ཞུགས་<wbr></wbr>པ་<wbr></wbr>ཅིས་<wbr></wbr>ཀྱང་<wbr></wbr>ལེགས ༎</span><a class="apparatusnotemarker" id="xd31e1329src" href="#xd31e1329" title="l. 48 B has ༈ at the end of the line instead of ༎">*</a></p>
</div>
</div>
<div class="lgouter">
<h4>V</h4>
<div class="lg">
<p class="line"><span class="verseNum">XIII</span> <span class="lineNum">49</span> <span lang="bo">གཏམ་<wbr></wbr>འདི་<wbr></wbr>ལ་<wbr></wbr>བརྟེན་<wbr></wbr>ནས་<wbr></wbr>འགྲོ་<wbr></wbr>བ་<wbr></wbr>རྣམས</span><a class="apparatusnotemarker" id="xd31e1348src" href="#xd31e1348" title="l. 49 B ཀུན་">*</a><span lang="bo"> ༎</span></p>
<p class="line"><span class="lineNum">50</span> <span lang="bo">བྱམས་<wbr></wbr>སྙིང་<wbr></wbr>རྗེས་<wbr></wbr>དྲངས་<wbr></wbr>པའི་<wbr></wbr>སེམས་<wbr></wbr>བསྐྱེད་<wbr></wbr>དང་ ༎</span></p>
<p class="line"><span class="lineNum">51</span> <span lang="bo">དབྱིངས་<wbr></wbr>སྤྲོས་<wbr></wbr>བྲལ་<wbr></wbr>རྟོགས་<wbr></wbr>པའི་<wbr></wbr>ལྟ་<wbr></wbr>བ་<wbr></wbr>ཡིས ༎</span></p>
<p class="line"><span class="lineNum">52</span> <span lang="bo">དཔལ་<wbr></wbr>བླ་<wbr></wbr>མེད་<wbr></wbr>བྱང་<wbr></wbr>ཆུབ་<wbr></wbr>མྱུར་<wbr></wbr>ཐོབ་<wbr></wbr>ཤོག ༎</span></p>
</div>
<div class="lg">
<h4>VI</h4>
<div class="lg">
<p class="line"><span class="verseNum">XIV</span> <span class="lineNum">53</span> <span lang="bo">སྐུ་<wbr></wbr>ལ་<wbr></wbr>མཚན་<wbr></wbr>དཔེའི་<wbr></wbr>དཔལ་<wbr></wbr>འབར་<wbr></wbr>ཞིང་ ༎</span></p>
<p class="line"><span class="lineNum">54</span> <span lang="bo">གསུང་<wbr></wbr>དབྱངས་<wbr></wbr>ཡན་<wbr></wbr>ལག་<wbr></wbr>དྲུག་<wbr></wbr>ཅུས་<wbr></wbr>བརྒྱན ༎</span></p>
<p class="line"><span class="lineNum">55</span> <span lang="bo">ཐུགས་<wbr></wbr>ནི་<wbr></wbr>ཟབ་<wbr></wbr>ཡངས་<wbr></wbr>མཁྱེན་<wbr></wbr>བརྩེའི་<wbr></wbr>གཏེར ༎</span></p>
<p class="line"><span class="lineNum">56</span> <span lang="bo">དཔལ་<wbr></wbr>ལྡན་<wbr></wbr>བླ་<wbr></wbr>མའི་<wbr></wbr>བཀྲ་<wbr></wbr>ཤིས་<wbr></wbr>ཤོག །</span></p>
</div>
</div>
</div>
<p class="first xd31e1402"><span lang="bo">ཅེས་<wbr></wbr>པ་<wbr></wbr>འདི་<wbr></wbr>ནི་<wbr></wbr>ཐམས་<wbr></wbr>ཅད་</span><a class="apparatusnotemarker" id="col.n1src" href="#col.n1" title="Colophon, A 2 has no ཅད་ after ཐམས་, and has a final ས་ to གདུངས་. B has a different colophon འདི་བྞ་ཆེན་དགེ་འདུན་གྲུབ་ཀྱིས་མཛད་པའོ ༎">*</a><span lang="bo">མཁྱེན་<wbr></wbr>པ་<wbr></wbr>ཆེན་<wbr></wbr>པོ་<wbr></wbr>དགེ་<wbr></wbr>འདུན་<wbr></wbr>གྲུབ་<wbr></wbr>པ་<wbr></wbr>དཔལ་<wbr></wbr>བཟང་</span><br>
<span lang="bo">པོས་<wbr></wbr>གདུང་</span><a class="apparatusnotemarker" href="#col.n1" title="Colophon, A 2 has no ཅད་ after ཐམས་, and has a final ས་ to གདུངས་. B has a different colophon འདི་བྞ་ཆེན་དགེ་འདུན་གྲུབ་ཀྱིས་མཛད་པའོ ༎">*</a><span lang="bo">དབྱངས་<wbr></wbr>སུ་<wbr></wbr>མཛད་<wbr></wbr>པའོ ༎</span><br>
<span lang="bo">བཀྲ་<wbr></wbr>ཤིས ༎</span>
</p>
<div class="div1">
<h2 class="main">Textual Notes</h2>
<div class="textual-notes-body">
<p class="apparatus"><span class="apparatusnote" id="xd31e761"><a class="apparatusnotemarker" href="#xd31e761src" title="Return to source location">*</a>l. 2 B <span class="corr" title="Source: སྙ ག་"><span lang="bo">སྙག་</span></span></span> <span class="apparatusnote" id="xd31e794"><a class="apparatusnotemarker" href="#xd31e794src" title="Return to source location">*</a>l. 5 B <span lang="bo">པའི་</span></span> <span class="apparatusnote" id="xd31e812"><a class="apparatusnotemarker" href="#xd31e812src" title="Return to source location">*</a>l. 7 A 1 and 2 <span lang="bo">བར་</span></span> <span class="apparatusnote" id="xd31e818"><a class="apparatusnotemarker" href="#xd31e818src" title="Return to source location">**</a>l. 7 B <span class="corr" title="Source: དྲི ན་"><span lang="bo">དྲིན་</span></span></span> <span class="apparatusnote" id="xd31e851"><a class="apparatusnotemarker" href="#xd31e851src" title="Return to source location">*</a>l. 10 B <span lang="bo">པ་</span></span> <span class="apparatusnote" id="xd31e900"><a class="apparatusnotemarker" href="#xd31e900src" title="Return to source location">*</a>l. 16 A 1 and 2 both <span lang="bo">ངས་</span>. Text from B</span> <span class="apparatusnote" id="xd31e907"><a class="apparatusnotemarker" href="#xd31e907src" title="Return to source location">**</a>l. 16 B closes the line with a <span lang="bo">༈</span> instead of <span lang="bo">༎</span></span> <span class="apparatusnote" id="xd31e926"><a class="apparatusnotemarker" href="#xd31e926src" title="Return to source location">*</a>l. 17 B <span lang="bo">དེང་</span></span> <span class="apparatusnote" id="xd31e938"><a class="apparatusnotemarker" href="#xd31e938src" title="Return to source location">*</a>l. 18 B <span lang="bo">པ་</span></span> <span class="apparatusnote" id="xd31e950"><a class="apparatusnotemarker" href="#xd31e950src" title="Return to source location">*</a>l. 19 B <span lang="bo">ནས་</span></span> <span class="apparatusnote" id="xd31e962"><a class="apparatusnotemarker" href="#xd31e962src" title="Return to source location">*</a>l. 20 A 2 <span lang="bo">བརྩ་</span></span> <span class="apparatusnote" id="xd31e984"><a class="apparatusnotemarker" href="#xd31e984src" title="Return to source location">*</a>l. 22 B <span lang="bo">བས་</span></span> <span class="apparatusnote" id="xd31e1002"><a class="apparatusnotemarker" href="#xd31e1002src" title="Return to source location">*</a>l. 24 A 1 and 2 <span lang="bo">བཙོན་</span></span> <span class="apparatusnote" id="xd31e1008"><a class="apparatusnotemarker" href="#xd31e1008src" title="Return to source location">**</a>l. 24 B <span lang="bo">པ་</span></span> <span class="apparatusnote" id="xd31e1032"><a class="apparatusnotemarker" href="#xd31e1032src" title="Return to source location">*</a>l. 26 B <span lang="bo">ཅིང་</span></span> <span class="apparatusnote" id="xd31e1060"><a class="apparatusnotemarker" href="#xd31e1060src" title="Return to source location">*</a>l. 29 B <span lang="bo">ཕུང་</span></span> <span class="apparatusnote" id="xd31e1066"><a class="apparatusnotemarker" href="#xd31e1066src" title="Return to source location">**</a>l. 29 A 2 <span lang="bo">སླང་</span></span> <span class="apparatusnote" id="xd31e1091"><a class="apparatusnotemarker" href="#xd31e1091src" title="Return to source location">*</a>l. 32 B <span lang="bo">ཀྱང་</span></span> <span class="apparatusnote" id="xd31e1097"><a class="apparatusnotemarker" href="#xd31e1097src" title="Return to source location">**</a>l. 32 B <span class="corr" title="Source: འཁྲལ"><span lang="bo">འཁྲལ་</span></span></span> <span class="apparatusnote" id="xd31e1124"><a class="apparatusnotemarker" href="#xd31e1124src" title="Return to source location">*</a>l. 34 B <span lang="bo">བསྒྲུབ་</span></span> <span class="apparatusnote" id="xd31e1136"><a class="apparatusnotemarker" href="#xd31e1136src" title="Return to source location">*</a>l. 35 B <span lang="bo">ཁྲུག་</span></span> <span class="apparatusnote" id="xd31e1160"><a class="apparatusnotemarker" href="#xd31e1160src" title="Return to source location">*</a>l. 37 A 1 and 2 <span lang="bo">ཐཔས་</span></span> <span class="apparatusnote" id="xd31e1172"><a class="apparatusnotemarker" href="#xd31e1172src" title="Return to source location">*</a>l. 38 B <span lang="bo">འཆད་</span></span> <span class="apparatusnote" id="ln40n1"><a class="apparatusnotemarker" href="#ln40n1src" title="Return to source location">*</a>l. 40 B <span lang="bo">སྐྱེལ་<wbr></wbr>བཞིན་</span> instead of <span lang="bo">གཏོང་<wbr></wbr>བ་</span></span> <span class="apparatusnote" id="xd31e1212"><a class="apparatusnotemarker" href="#xd31e1212src" title="Return to source location">*</a>l. 41 B <span lang="bo">རྣམས་</span></span> <span class="apparatusnote" id="xd31e1224"><a class="apparatusnotemarker" href="#xd31e1224src" title="Return to source location">*</a>l. 42 B <span lang="bo">སོམས་</span></span> <span class="apparatusnote" id="xd31e1236"><a class="apparatusnotemarker" href="#xd31e1236src" title="Return to source location">*</a>l. 43 B <span lang="bo">སྦྱོངས་</span></span> <span class="apparatusnote" id="ln44n1"><a class="apparatusnotemarker" href="#ln44n1src" title="Return to source location">*</a>l. 44 B last three words in B <span lang="bo">བདག་<wbr></wbr>འཛིན་<wbr></wbr>ཐུལ་</span></span> <span class="apparatusnote" id="xd31e1270"><a class="apparatusnotemarker" href="#xd31e1270src" title="Return to source location">*</a>l. 45 A 1 and B <span lang="bo">བོ་</span></span> <span class="apparatusnote" id="xd31e1276"><a class="apparatusnotemarker" href="#xd31e1276src" title="Return to source location">*</a>l. 45 B <span lang="bo">ཀུན་</span></span> <span class="apparatusnote" id="ln46n1"><a class="apparatusnotemarker" href="#ln46n1src" title="Return to source location">*</a>l. 46 last four words in B <span lang="bo">བར་<wbr></wbr>མི་<wbr></wbr>བྱེད་<wbr></wbr>པར་</span></span> <span class="apparatusnote" id="xd31e1311"><a class="apparatusnotemarker" href="#xd31e1311src" title="Return to source location">*</a>l. 47 A 2 <span lang="bo">བླ་</span></span> <span class="apparatusnote" id="xd31e1323"><a class="apparatusnotemarker" href="#xd31e1323src" title="Return to source location">*</a>l. 48 4 2 <span lang="bo">བོར་</span></span> <span class="apparatusnote" id="xd31e1329"><a class="apparatusnotemarker" href="#xd31e1329src" title="Return to source location">*</a>l. 48 B has <span lang="bo">༈</span> at the end of the line instead of <span lang="bo">༎</span></span> <span class="apparatusnote" id="xd31e1348"><a class="apparatusnotemarker" href="#xd31e1348src" title="Return to source location">*</a>l. 49 B <span lang="bo">ཀུན་</span></span> <span class="apparatusnote" id="col.n1"><a class="apparatusnotemarker" href="#col.n1src" title="Return to source location">*</a>Colophon, A 2 has no <span lang="bo">ཅད་</span> after <span lang="bo">ཐམས་</span>, and has a final <span lang="bo">ས་</span> to <span lang="bo">གདུངས་</span>. B has a different colophon <span lang="bo">འདི་<wbr></wbr>བྞ་<wbr></wbr>ཆེན་<wbr></wbr>དགེ་<wbr></wbr>འདུན་<wbr></wbr>གྲུབ་<wbr></wbr>ཀྱིས་<wbr></wbr>མཛད་<wbr></wbr>པའོ ༎</span></span> </p>
</div>
</div>
</div>
</div>
<div id="xd31e1436" class="div2 section"><span class="pageNum">[<a href="#.toc">Contents</a>]</span><div class="divHead">
<h3 class="main"><span class="divNum">C.</span> <span class="sc">The Variants.</span>
</h3>
</div>
<div class="divBody">
<p class="first">The texts used were two small blockprints, nearly identical A 1 and A 2, and a large
blockprint B.
</p>
<p>On the whole A furnishes a good text and it may be used as the basis for the edition.
Two curious cases of the use of <span lang="bo">བ་</span> for <span lang="bo">པ་</span> (7. 45) seem more than mere negligence of the wood-cutter <span class="pageNum" id="pb11">[<a href="#pb11">11</a>]</span>in connection with the badly printed <span lang="bo">པའི་</span> in l. 13 (which looks also like <span class="corr" id="xd31e1458" title="Source: བའི"><span lang="bo">བའི་</span></span>) and also a <span lang="bo">པ་</span> like <span lang="bo">བ་</span> in l. 23. Inversely there is a clear <span lang="bo">པ་</span>—<span lang="bo">ཐཔས</span>—in l. 37 and a <span lang="bo">བོར་</span> for <span lang="bo">པོར་</span> in l. 48. A 2 twice lacks the hook in <span lang="bo">རྩ</span> (20<span class="corr" id="xd31e1489" title="Source: .">,</span> 24) and the naro <span lang="bo"> ོ </span> in lines 29, 47. These two latter variants may be due to deterioration in the blocks
or the roughness of the paper, or defective inking. Otherwise A 1 and A 2 are practically
identical, and except for the last pages (the last two of A 1 are condensed into a
single one in A 2) the two copies may have been printed from the same blocks.
</p>
<p>In 5 B writes <span lang="bo">ལྡིང་<wbr></wbr>པའི་</span> for <span lang="bo">བའི་</span> as <span class="corr" id="xd31e1503" title="Source: authorised">authorized</span> by the Dicts. But the question of final particles is still far from being satisfactorily
settled. The Dicts. are on the whole much at variance on this point. Desg. gives as
a rule a greater variety of them than J.
</p>
<p>Some differences in the tenses of the verb are presented by the two copies of A on
one side and B on the other. In l. 2 <span lang="bo">སྙེག་</span> is the present tense as against the past form <span class="corr" id="xd31e1511" title="Source: བསྙེག"><span lang="bo">བསྙེག་</span></span> in A. As to the sense both would do, and though the past form in Tibetan is better
rendered in English by the present we may understand the past form as ‘has begun to
rise.’ In verse XI B gives imp. forms, making the sense one of command whereas A has
present forms giving a mere statement. The final <span lang="bo">ས་</span> in <span lang="bo">སོམས་</span>, however, is not recorded in the Dicts., nor the form <span lang="bo">སྦྱོངས་</span>; <span lang="bo">ཐུལ་</span>, however, is a regularly recognised imp. form.
</p>
<p><span lang="bo">འཁྲུགས་</span> in l. 35 is a correct past tense. The form <span lang="bo">ཁྲུག་</span> (without an initial <span lang="bo">འ་</span>) as in B is not recorded, though <span lang="bo">འཁྲུག་</span>, present, might do equally well. <span lang="bo">འཁྲེལ་</span>, l. 32, is not authorized by the Dicts. which all omit the initial <span lang="bo">འ་</span>. The substitution of <span lang="bo">འཆད་</span> for <span lang="bo">བཤད་</span> (38) seems to lack sufficient urgency, <span class="pageNum" id="pb12">[<a href="#pb12">12</a>]</span>though J. records a <span lang="bo">འཆད་<wbr></wbr>ཉན་<wbr></wbr>པ་</span> ‘to listen to an explanation’ from Sch. A <span lang="bo">འཕུང་</span>, l. 29, is correct according to the Dicts., not <span lang="bo">ཕུང་</span> of B, though J. and S. Ch. D. give the alternative spelling.
</p>
<p>In the treatment of grammatical particles A is superior to B. <span lang="bo">པར་</span> (10) is correct, not <span lang="bo">པ་</span> B. It is an adverbial construction. In 18, <span lang="bo">པར་</span>, and 22, <span lang="bo">བར་</span>, equally so. In 24 <span lang="bo">པར་</span> is a terminative dependent on <span lang="bo">བགྱིད་<wbr></wbr>པ་</span>.
</p>
<p>The remaining variants are all in the nature of equivalents for or against which nothing
(or the same!) can be said, and which would do as well as the readings we have adopted.
Many of them are, however, curious for this reason, that they are not homonymous variants
at all and consequently substitutions for, not corruptions of, the text. We have to
leave the question alone whether those in A or in B are likely to be the original
ones.
</p>
<p>In 7, <span lang="bo">དྲིན་<wbr></wbr>པོ་<wbr></wbr>ཆེ་</span>, very kind, is as good as <span lang="bo">རིན་<wbr></wbr>པོ་<wbr></wbr>ཆེ་</span>, very precious; in 17 <span lang="bo">དུས་<wbr></wbr>འདི་<wbr></wbr>ནས་</span> means practically the same as <span lang="bo">དུས་<wbr></wbr>དེང་<wbr></wbr>ནས་</span>, ‘from this moment’, and ‘from this very day.’ In 19 <span lang="bo">གཞན་<wbr></wbr>དུ་</span> ‘in another’ seems even a trifle better than <span lang="bo">གཞན་<wbr></wbr>ནས་</span> ‘from another.’ <span lang="bo">གྱིས་</span> seems better in 32 than <span lang="bo">ཀྱང་</span> in B, ‘even, indeed!’<span id="xd31e1618"></span> <span lang="bo">བྱེད་<wbr></wbr>པ་</span> ‘to perform,’ in l. 34, is as good as <span lang="bo">བསྒྲུབ་<wbr></wbr>པ་</span>, also ‘to perform, accomplish,’ and the future form of the latter would be better
if changed into a pf. form <span lang="bo">བསྒྲུབས་</span> or pr. <span lang="bo">སྒྲུབ་</span><span class="corr" title="Not in source">.</span> In l. 40 <span lang="bo">གཏོང་<wbr></wbr>བ་</span>, ‘the sending, throwing,’ seems as good as <span lang="bo">སྐྱེལ་<wbr></wbr>བཞིན་</span>, ‘(as silly) as the conveying.’ In 41 the article <span lang="bo">པ་</span> means the same as plural <span lang="bo">རྣམས་</span> B. In 44, <span lang="bo">བདག་<wbr></wbr>འཛིན་</span>, ‘egotism, selfishness,’ is substituted for <span lang="bo">ཉོན་<wbr></wbr>མོངས་</span>, <span class="pageNum" id="pb13">[<a href="#pb13">13</a>]</span>‘sin’; similarly in 45 and 49 <span lang="bo">ཀུན་</span> ‘all,’ for <span lang="bo">རྣམས་</span> ‘many.’ Lastly, the difficult construction <span lang="bo">ལྷུང་<wbr></wbr>བས་<wbr></wbr>མ་<wbr></wbr>འཆང་<wbr></wbr>བར་</span>, in 46, is replaced in B by the easier <span lang="bo">ལྷུང་<wbr></wbr>བར་<wbr></wbr>མི་<wbr></wbr>བྱེད་<wbr></wbr>པར་</span>, ‘not allowing (letting, making) it [the soul] (to) fall’ instead of ‘letting it
remain fallen when once it has done so.’
</p>
<p>All these examples seem to point out that one of the blockprints (probably the larger
one) was derived from a version which was not actually copied from the original but
rather written down from memory. The variants are no cutting or copying mistakes except
<span lang="bo">ངེས་<wbr></wbr>སོ་</span> and <span lang="bo">ངས་<wbr></wbr>སོ་</span> l. 16, and <span lang="bo">དྲིན་<wbr></wbr>པོ་<wbr></wbr>ཆེ་</span> and <span lang="bo">རིན་<wbr></wbr>པོ་<wbr></wbr>ཆེ་</span> in l. 7.
</p>
<p>In l. 26 we find an erroneous <span lang="bo">ཅིང་</span> for <span lang="bo">ཞིང་</span>.
</p>
<p>The two <span lang="bo">༈</span> at the end of lines 16 and 48 in B (or rather at the beginning of the following lines,
for that is where they must be put if the Tibetan text is printed line for line like
English verse) do not agree with my conception of the structure of the poem as indicated
by my typographical arrangement of it. I would not have expected a <span lang="bo">༈</span> after line 16 but after lines 12, 24, 36 and 48. The occurrence of the sign after
line 48 may, however, be taken to indicate that the next two verses have to be regarded
as appendices to the body of the poem proper.
</p>
<p>It must be mentioned that in the title, in both copies of A., the final word is <span lang="bo">བཞུགས་</span>. In B., as the poem occurs in the body of the volume, there is no equivalent title.
I have written <span lang="bo">བཞུགས་<wbr></wbr>སོ༷་</span> without prejudice to the question whether the form <span lang="bo">བཞུགས་</span> is legitimate or not. My teachers say that before a <span lang="bo">༎</span> the <span lang="bo">སོ་</span> is required.
</p>
<p>The only reading taken from B is <span lang="bo">ངེས་</span> for the incomprehensible <span lang="bo">ངས་</span> of A 1 and 2, in line 16.
</p>
<p>It may be, finally, remarked that the three copies from which this edition was prepared,
show once more that textual <span class="pageNum" id="pb14">[<a href="#pb14">14</a>]</span>correctness and perfection of typographical execution are not necessarily related
in Tibet. The two small prints which are, but for the single omission of a dengbu
in line 16, quite correct, are small, badly printed on bad paper, and not carefully
or neatly cut. The larger copy is neat, well printed on good paper, very legible,
but not nearly so satisfactory as a text.
</p>
</div>
</div>
<div id="xd31e1728" class="div2 section"><span class="pageNum">[<a href="#.toc">Contents</a>]</span><div class="divHead">
<h3 class="main"><span class="divNum">D.</span> <span class="sc">Translation.</span></h3>
<h3 class="sub"><i>The Song of the Eastern Snow Mountain.</i></h3>
<div class="lgouter">
<h4>OBEISANCE TO THE TEACHER.</h4>
<div class="lg">
<h4><span class="divNum">I.</span> (<span class="sc">His Teachers</span>).</h4>
<div class="lg">
<p class="line"><span class="verseNum">1.</span> On the peak of the white snow mountain in the East</p>
<p class="line">A white cloud seems to be rising towards the sky.</p>
<p class="line">At the instant of beholding it I remember my teacher</p>
<p class="line">And, pondering over his kindness, faith stirs in me.</p>
</div>
<div class="lg">
<p class="line"><span class="verseNum">2.</span> To the East of where that cloud is floating,</p>
<p class="line">In that entirely victorious Virtue Solitude,</p>
<p class="line">There resided the precious ones, difficult to be invoked,</p>
<p class="line">Father Famous Goodheart, the Sire with (his two spiritual) sons.</p>
</div>
<div class="lg">
<p class="line"><span class="verseNum">3.</span> The yoga and other (teachings) of the two stages of the road</p>
<p class="line">Relating to the profound Doctrine, they preached most fully.</p>
<p class="line">To the pious of snowy Tibet</p>
<p class="line">Your grace, O protectors, was ineffable.</p>
</div>
</div>
<div class="lg">
<h4><span class="divNum">II.</span> (<span class="sc">Himself</span>).</h4>
<div class="lg">
<p class="line"><span class="verseNum">4.</span> Especially that this ease-loving Clergy-Perfection</p>
<p class="line">Has turned his mind a little towards the Doctrine</p>
<p class="line">Is (thanks to) the kindness of these noble father and sons.</p>
<p class="line">Truly your kindness is great, O father and sons.</p>
</div>
<div class="lg">
<p class="line"><span class="verseNum">5.</span> From now onward till (I reach) the heart of saintship,</p>
<p class="line">Whilst, except in you, noble father and sons,</p>
<p class="line">I will not place my hope for protection in anyone else,</p>
<p class="line">I pray you to drag me along with your mercy-hook.</p>
</div>
<div class="lg">
<p class="line"><span class="verseNum">6.</span> Though I cannot repay you in proportion to whatever your favours have been,</p>
<p class="line">I pray that, with my soul not enslaved by attraction or repulsion,<span class="pageNum" id="pb15">[<a href="#pb15">15</a>]</span></p>
<p class="line">I may hold fast to your teaching, O protectors,</p>
<p class="line">And may always put my best energy into the endeavour.</p>
</div>
</div>
<div class="lg">
<h4><span class="divNum">III.</span> (<span class="sc">His Contemporaries</span>).</h4>
<div class="lg">
<p class="line"><span class="verseNum">7.</span> However, nowadays, in this snow mountain solitude,</p>
<p class="line">(There are those who) whilst promising to follow the teaching themselves,</p>
<p class="line">Regard others, who (equally) follow the teaching, as their veriest enemies.</p>
<p class="line">Such conduct calls forth the deepest sorrow.</p>
</div>
<div class="lg">
<p class="line"><span class="verseNum">8.</span> With thoughts wishing the ruin of others</p>
<p class="line">And with souls fettered by fierce ambition,</p>
<p class="line">They nevertheless promise to dwell on the high road.</p>
<p class="line">If we consider this (carefully) it is a matter of shame for all concerned.</p>
</div>
<div class="lg">
<p class="line"><span class="verseNum">9.</span> These malignant beings,</p>
<p class="line">Angry because they find themselves in their old age in the wrong road,</p>
<p class="line">And raging from the bottom of their hearts</p>
<p class="line">Against those persons who have (duly) acted conform to the Doctrine,</p>
<p class="line">Has not a demon entered their minds?</p>
</div>
</div>
<div class="lg">
<h4><span class="divNum">IV.</span> (<span class="sc">His Pupils</span>).</h4>
<div class="lg">
<p class="line"><span class="verseNum">10.</span> Not to take steps to conquer the enemy, sin,</p>
<p class="line">But yet after mere reproach to flare up in reply,</p>
<p class="line">That is as silly as,</p>
<p class="line">When an evil spirit is at the Eastern door,</p>
<p class="line">To throw the ransom towards the Western door.</p>
</div>
<div class="lg">
<p class="line"><span class="verseNum">11.</span> Those virtue-friends who understand that this is so,</p>
<p class="line">Think of all embodied beings in general with kindness,</p>
<p class="line">But saintly thoughts especially of all who devote themselves to the Doctrine.</p>
<p class="line">And they subdue the enemy residing within, sin.</p>
</div>
<div class="lg">
<p class="line"><span class="verseNum">12.</span> O, my followers and friends,</p>
<p class="line">Whilst not letting your souls remain fallen after a lapse,</p>
<p class="line">But whilst examining (yourselves constantly) whether your minds keep to righteousness,</p>
<p class="line">To remain on the straight road, that surely is good.</p>
</div>
</div>
<div class="lg">
<h4><span class="divNum">V.</span> (<span class="sc">Final Prayer</span>).</h4>
<div class="lg">
<p class="line"><span class="verseNum">13.</span> May all those who believe in these words,</p>
<p class="line">With a mind bent on the drawing on of all beings by means of love and mercy,<span class="pageNum" id="pb16">[<a href="#pb16">16</a>]</span></p>
<p class="line">Through the (direct) vision of the actionless state of (pure) knowledge,</p>
<p class="line">Speedily obtain (that) glorious, supreme saintship.</p>
</div>
<div class="lg">
<h4><span class="divNum">VI.</span> (<span class="sc">Final Blessing</span>).</h4>
<div class="lg">
<p class="line"><span class="verseNum">14.</span> He, whose body blazes with the marks and beauties (as of a Buddha),</p>
<p class="line">Whose speech is adorned with the sixty branches of melody,</p>
<p class="line">Whose deep and wide mind, indeed, is a treasury of omniscient love,</p>
<p class="line">May that glorious teacher’s blessing be on us.</p>
</div>
</div>
</div>
</div>
</div>
<div class="divBody">
<p class="first">The above was composed by the Great Omniscient Clergy Perfection Good-Glory as a song
in loving memory.
</p>
<p class="xd31e1906">Blessing.
</p>
</div>
</div>
<div id="xd31e1908" class="div2 section"><span class="pageNum">[<a href="#.toc">Contents</a>]</span><div class="divHead">
<h3 class="main"><span class="divNum">E.</span> <span class="sc">Glossary and Notes.</span></h3>
<h3 class="sub">(<i>Lexicographical, Syntactical and Material.</i>)</h3>
</div>
<div class="divBody">
<p class="first"><span lang="bo">ཀུག་</span> see <span lang="bo">ཀྱུ་</span>.
</p>
<p><span lang="bo">ཀུན་<wbr></wbr>གྱིས་<wbr></wbr>ཁྲེལ་<wbr></wbr>བའི་<wbr></wbr>རྒྱུ་</span>, 32. Not so much ‘a matter of shame to all’ (= all the people who look at or into
the matter, the beholders, the general public, or even humanity in general), but rather
‘a matter of all (of them) being ashamed,’ i.e. the people <i>doing</i> the shameful acts, the people concerned, engaged in this conduct, not the public
in general.
</p>
<p><span lang="bo">ཀུན་<wbr></wbr>སློང་</span>, 29. Here thought, conception, wish (<i>cf.</i> D. <span lang="nl">opwelling</span>). (Desg. ‘all-enveloping,’ i.e. ‘natural corruption or sin,’ p. 8<i>b</i>, but <span lang="bo">ཀུན་<wbr></wbr>སློང་</span> = <span lang="bo">ཉོན་<wbr></wbr>མོང་<wbr></wbr>གི་<wbr></wbr>སློང་</span>, ‘excitement of passion’ on p. 1044<i>a</i>). See also S. Ch. D., p. 29<i>b</i>, <span class="corr" id="xd31e1954" title="Source: समुत्पद"><span lang="sa" class="deva">समुत्पाद</span></span>, but Schroeter, p. 2<i>b</i>, ‘approbation, assent, the consenting to any proposition.’
</p>
<p><span lang="bo">ཀོ་<wbr></wbr>ཀོ་</span> see <span lang="bo">གླུད་</span><span class="corr" title="Not in source">.</span>
<span class="pageNum" id="pb17">[<a href="#pb17">17</a>]</span></p>
<p><span lang="bo">ཀྱང་</span>, 30. Here equal to <span lang="bo">ཡིན་<wbr></wbr>ན་<wbr></wbr>ཡང་</span>, ‘yet, however, nevertheless.’
</p>
<p><span lang="bo">ཀྱུ་</span>, 20. Not as a separate word in J., who gives <span lang="bo">ཀུག་</span> and <span lang="bo">ཀྱོ་<wbr></wbr>བ་</span>, the latter after Schmidt. This is the word occurring in the compound <span lang="bo">ཞབས་<wbr></wbr>ཀྱུ་</span> the Tibetan <i>u</i>-vowel, the ‘foot-hook’ (not merely honorific of <span lang="bo">ཀྱུ་</span> as Hannah seems to suggest in his Grammar of the Tibetan Language, p. 4), which J.
has under <span lang="bo">ཞབས་</span>, on p. 472<i>a</i>, together with a queried meaning ‘spur’ (of the foot: ‘<span lang="de">ein Sporn</span>’), taken from Csoma. This latter meaning is unknown to my informants. Bell gives:
hook <span lang="bo">ཀུག་</span>; fishhook <span lang="bo">ཉ་<wbr></wbr>ཀུག་</span>, but iron hook <span lang="bo">ལྕགས་<wbr></wbr>ཀྱུ་</span>. Henderson gives both <span lang="bo">ཁུག་</span> and <span lang="bo">ཀྱུ་</span> for hook, and also <span lang="bo">ལྕགས་<wbr></wbr>ཀྱུ་</span> alone for iron hook. My informants deny the correctness of <span lang="bo">ཁུག་</span>. Desg. knows <span lang="bo">ཀུག་</span> (<span lang="bo">པ་</span>) only as a verb, not as a subst.; he mentions <span lang="bo">ཀྱུ་</span> as a separate word, subst. hook, and does not mention <span lang="bo">ཀྱོ་<wbr></wbr>བ་</span>. The various articles in the three Dicts. sub <span lang="bo">ཁུག་</span> are interesting but the meaning hook is not given in any of them. S. Ch. D. translates
<span lang="bo">ཀྱོ་<wbr></wbr>བ་</span> with ‘<span lang="sa" class="deva">अङ्कुश</span>, a pointed iron hook, a large pin to pierce with,’ whilst Macdonell in his Sk. dict.
translates the Sk. word as ‘hook, goad, stimulus, remedy.’ (See below s.v. <span lang="bo">འདྲེན་<wbr></wbr>པ་</span>.) J. under <span lang="bo">ཀུག་</span> gives also <span lang="bo">ལྕགས་<wbr></wbr>ཀུག་</span>, an iron hook, and <span lang="bo">ཉ་<wbr></wbr>ཀུག་</span>, a <span class="corr" id="xd31e2064" title="Source: fishiṅg">fishing</span> hook, but my informants say that the colloquial for fish hook is rather <span lang="bo">ཉ་<wbr></wbr>འཛིན་<wbr></wbr>ཡའི་</span> (or <span lang="bo">པའི་</span>) <span lang="bo">ལྕགས་<wbr></wbr>ཀྱུ་</span> or simply <span lang="bo">ཉ་<wbr></wbr>འཛིན་</span> (pr. nyendzin), just as a meat hook (to hang up meat on) is <span lang="bo">ཤ་<wbr></wbr>འཛིན་</span> (pr. shendzin). The <span lang="bo">ཡ་</span> in <span class="pageNum" id="pb18">[<a href="#pb18">18</a>]</span>the above represents the pronunciation of the more illiterate people.
</p>
<p>One of my informants is, however, of opinion that <span lang="bo">ལྕགས་<wbr></wbr>ཀྱུ་</span> does not mean an <i>iron</i> hook at all, but hook in general even though it might be made of silver, copper,
gold, etc. He compares it with the word wall, <span lang="bo">ལྕགས་<wbr></wbr>རི་</span>, which is not <span class="corr" id="xd31e2098" title="Source: neccessarily">necessarily</span> made of iron, and though of stone or earth is still called ‘iron-mountain.’ Women’s
ornaments such as earrings, chains, or necklaces (<span lang="bo">སྐེ་<wbr></wbr>འཕྲེང་</span>, pr. kenthang, not in the Dicts. or Bell. As a colloquial word the dengbu might perhaps
be left out in writing) may have golden or silver hooks, <span lang="bo">གསེར་<wbr></wbr>གྱི་<wbr></wbr>ལྕགས་<wbr></wbr>ཀྱུ་</span> or <span lang="bo">དངུལ་<wbr></wbr>གྱི་<wbr></wbr>ལྕགས་<wbr></wbr>ཀྱུ་</span>. Example: <span lang="bo">སྐྱེ་<wbr></wbr>དམན་<wbr></wbr>འདི་<wbr></wbr>ལ་<wbr></wbr>སྐྱེ་<wbr></wbr>འཕྲེང་<wbr></wbr>ཡག་<wbr></wbr>པོ་<wbr></wbr>ཅིག་<wbr></wbr>འདུག། དེ་<wbr></wbr>ལ་<wbr></wbr>གསེར་<wbr></wbr>དང་<wbr></wbr>དངུལ་<wbr></wbr>གྱི་<wbr></wbr>ལྕགས་<wbr></wbr>ཀྱུ་<wbr></wbr>བཞི་<wbr></wbr>འདུག་</span>, this woman has a very fine necklace which has four golden and silver hooks (or clasps).
Schroeter’s dict., p. 361<i>b</i>, already gives <span lang="bo">ལྕགས་<wbr></wbr>ཀྱུ་</span> as <i>hook</i> only. The expression <span lang="bo">ལྕགས་<wbr></wbr>ནག་</span> in the sense of mineral, given by Desg., 307<i>a</i>, would make us think that <span lang="bo">ལྕགས་<wbr></wbr>ཀྱུ་</span> might perhaps mean metal hook, but see below. S. Ch. D. adds to the confusion. Under
<span lang="bo">ལྕགས་<wbr></wbr>ཀྱུ་</span> he gives: (1) iron pin to guide and punish elephants; fish-hook; (2) name of a plant.
(His next entry seems improbable, elephant driving and elephant driver for one and
the same word). But under <span lang="bo">ཀྱུ་</span> he defines <span lang="bo">ལྕགས་<wbr></wbr>ཀྱུ་</span> as ‘iron hook, an angle, a fishing-hook.’ J. has <span lang="bo">ལྕགས་<wbr></wbr>ཀྱུ་</span> under <span lang="bo">ལྕགས་</span> and gives ‘an iron hook, esp. fishing-hook, angle; often fig.’ and in his illustration
he translates <span lang="bo">ཆོས་<wbr></wbr>ཀྱི་<wbr></wbr>ལྕགས་<wbr></wbr>ཀྱུ་</span> simply as ‘hook of grace.’ <span class="pageNum" id="pb19">[<a href="#pb19">19</a>]</span>He marks the word as belonging to the book language. It is curious to note that Schlagintweit
in his Rgyal-rabs (title, or introductory verse) translates the word <span lang="bo">ལྕགས་<wbr></wbr>ཀྱུ་</span> with ‘<span lang="de">eisernen Hacken</span>’ (p. 25), whilst Schiefner renders the same word correctly on the next page by ‘Hacken’
alone. But in his new translation of the Rgyal-rabs, H. A. Francke (J.P.A.S.B., Vol.
VI, n. 8, p. 397) writes again ‘Iron Hook.’
</p>
<p>There is still another compound with <span lang="bo">ཀྱུ་</span>, namely <span lang="bo">མཐེབ་<wbr></wbr>ཀྱུ་</span>, the name for a component part of the elaborate torma cake structure. It indicates
a small piece of dough in the form of the top of the thumb. From all these examples
it might be hazarded that the element <span lang="bo">ཀྱུ་</span> means primarily ‘curve, curved’ or ‘curvature,’ and has no substantial meaning like
‘hook’ or the like. My teachers, however, think that <span lang="bo">ཀྱུ་</span> by itself is a substantive ‘hook.’ So it is not clear whether J. is right as against
the other Dicts. in not entering the word separately. The above discussion is in any
case better entered under the word <span lang="bo">ཀྱུ་</span>, whether this is really an independent word or not. The fact that S. Ch. D. gives
a Sk. equivalent for <span lang="bo">ཀྱུ་</span> alone, pleads for its separate existence.
</p>
<p>My teachers opine that <span lang="bo">ཀྱུ་</span> as a separate word may occur alone, but their nearest approach to framing a sentence
illustrating such a use was one in which they spoke of a wooden hook (made by a jungleman
to fish or hunt with) as <span lang="bo">ཤིང་<wbr></wbr>གི་<wbr></wbr>ལྕགས་<wbr></wbr>ཀྱུ་</span> or more briefly <span lang="bo">ཤིང་<wbr></wbr>ཀྱུ་</span>. So the example was not decisive.
</p>
<p><i>Additional Note</i>—<i>Cf.</i> the example in Csoma’s Grammar, p 109: <span lang="bo">གསེར་<wbr></wbr>གྱི་<wbr></wbr>ལྕགས་<wbr></wbr>སྒྲོག་</span>, golden fetters or chains, lit.: golden iron ropes. See also Ramsay<span class="corr" id="xd31e2198" title="Not in source">,</span> ‘Western Tibet’, p. 62:
</p>
<p>‘<i>To hook</i>—ngiákuk táng ches, properly applicable only to a fish caught with a hook, but also
used generally’, and:
</p>
<p>‘<i>Hook</i>—ngiákuk (fish hook), kuk kuk (a hook of any kind<span class="corr" id="xd31e2208" title="Not in source">)</span>.…’
<span class="pageNum" id="pb20">[<a href="#pb20">20</a>]</span></p>
<p>Query: Is the use of <span lang="bo">ལྕགས་</span> merely conventional in several words, as in <span lang="bo">ལྕགས་<wbr></wbr>ཁྲ་</span>, cage (Bell, Walsh ‘Tromowa Dialect’), <span lang="bo">ལྕགས་<wbr></wbr>ཟམ་</span> (iron) bridge, etc.? And is the use of <span lang="bo">ལྕགས་</span> perhaps analogous to that of honorific prefixes? <i>Cf.</i> the Dutch guilder (<span lang="nl">gulden</span>) which is made of silver, though its name is derived from ‘gold.’
</p>
<p><span lang="bo">ཀྱོ་<wbr></wbr>བ་</span> see <span lang="bo">ཀྱུ་</span><span class="corr" title="Not in source">.</span>
</p>
<p><span lang="bo">དཀའ་<wbr></wbr>བ་</span>, 7. Difficult, but here rather with some of the meaning of the English ‘hard’ (hard
lines?), the French ‘<span lang="fr">dur</span>’, perhaps L. ‘<span lang="la">arduus</span>.’ The meaning is somewhat that the invocation should not be undertaken lightly (God’s
name should not be spoken ‘in vain’). Conceptions like: grave, serious, weighty, not
lighthearted, or commonplace, or flippant, suggest themselves here. It is ‘a serious
matter’ to invoke these teachers.
</p>
<p><span lang="bo">བཀའ་<wbr></wbr>དྲིན་<wbr></wbr>སེམས་<wbr></wbr>པ་</span>, 42. To think <i>with</i> kindness <i>of</i> or <i>towards</i>, or <i>about</i> (<span lang="bo">ལ་</span>).
</p>
<p><span lang="bo">སྐལ་<wbr></wbr>ལྡན་</span>, 11. We have taken this word in the general sense given by J. ‘the pious,’ though
it may equally well be rendered by ‘the fortunate ones,’ i.e. those who were fortunate
enough to hear Tsoṅ kʽa pa’s preaching or that of his two pupils. One of my informants
suggests, however, that <span lang="bo">སྐལ་<wbr></wbr>ལྡན་</span> should here be taken more literally as ‘sharers’, ‘share-havers’ in Tsoṅ kʽa pa’s
message and consequently should here be understood as his ‘followers.’
</p>
<p><span lang="bo">སྐུ་<wbr></wbr>གླུད་</span> see <span lang="bo">གླུད་</span><span class="corr" title="Not in source">.</span>
</p>
<p><span lang="bo">སྐེ་<wbr></wbr>འཕྲེང་</span> see <span lang="bo">ཀྱུ་</span><span class="corr" title="Not in source">.</span>
</p>
<p><span lang="bo">སྐྱབས་<wbr></wbr>རེ་<wbr></wbr>ས་</span>, 19. May either be taken as two separate words ‘protection and hope’ or as a compound
‘hope for protection,’ ‘protection-hope.’ More accurately ‘the spot (place = persons
in this case) in whom I place my hope for protection, to whom I resort or go, in whom
I trust, for protection.<span class="corr" id="xd31e2291" title="Not in source">’</span> (<i>cf.</i> D. <span lang="nl">heul, toeverlaat</span>).
<span class="pageNum" id="pb21">[<a href="#pb21">21</a>]</span></p>
<p><span lang="bo">སྐྱིད་<wbr></wbr>གླུ་</span> see <span lang="bo">མགུར་<wbr></wbr>མ་</span><span class="corr" title="Not in source">.</span>
</p>
<p><span lang="bo">སྐྱེ་<wbr></wbr>སྒོ་</span> see <span lang="bo">སྒོ་</span><span class="corr" title="Not in source">.</span>
</p>
<p><span lang="bo">སྐྱེ་<wbr></wbr>བ་</span>, 4. This is an illustration of the meaning of <span lang="bo">སྐྱེ་<wbr></wbr>བ་</span> under <abbr title="Jäschke’s">J.’s</abbr> 4th sub-heading, 1st division. <span lang="bo">དད་<wbr></wbr>པ་<wbr></wbr>སྐྱེས་</span> ‘faith has been born,’ but here rather ‘becomes active,’ ‘sprouts,’ ‘waxes strong,’
or ‘grows, flames up, intensifies, awakens, arises, stirs.’ The idea is not, as in
a case of Christian conversion, of a state of previously non-existent faith, suddenly
arising, but of an existing faith becoming strongly energised, leaping up (‘an outburst
of faith’). The <span class="corr" id="xd31e2329" title="Source: colloquíal">colloquial</span> <span lang="bo">དད་<wbr></wbr>པ་<wbr></wbr>སྐྱེས་</span> can be suitably translated by ‘to inspire faith to.’ For instance <span lang="bo">བླ་<wbr></wbr>མ་<wbr></wbr>འདི་<wbr></wbr>ལ་<wbr></wbr>དད་<wbr></wbr>པ་<wbr></wbr>སྐྱེས་<wbr></wbr>ཀྱི་</span> (<span lang="bo">མི་</span>) <span lang="bo">འདུག་</span>, that lama inspires me with (no) faith. A free translation of <span lang="bo">དད་<wbr></wbr>པ་<wbr></wbr>སྐྱེ་<wbr></wbr>བ་</span> is consequently ‘to have faith in,’ but in our passage the additional meaning of
‘renewed’ is implied. Therefore we may also render ‘they call up my faith’ or ‘renewed
faith comes up in me.’ See the use of this expression in the Tibetan Primer III, p.
7, 1. 8. <span lang="bo">དེ་<wbr></wbr>ནས་<wbr></wbr>ཁོ་</span> (read <span lang="bo">ཁོས་</span>) <span lang="bo">རྒྱལ་<wbr></wbr>པོ་<wbr></wbr>དེ་<wbr></wbr>ཤིན་<wbr></wbr>ཏུ་<wbr></wbr>བཟང་<wbr></wbr>པོར་<wbr></wbr>ཤེས་<wbr></wbr>ཏེ་<wbr></wbr>དད་<wbr></wbr>པ་<wbr></wbr>སྐྱེས་<wbr></wbr>ཏེ་<wbr></wbr>ཕྱག་<wbr></wbr>གྲངས་<wbr></wbr>མེད་<wbr></wbr>འཚལ་<wbr></wbr>ནས་<wbr></wbr>རྒྱལ་<wbr></wbr>པོས་<wbr></wbr>གནང་<wbr></wbr>བ་<wbr></wbr>དེ་<wbr></wbr>རྣམས་<wbr></wbr>བདག་<wbr></wbr>ག་<wbr></wbr>ལ་<wbr></wbr>ཞུ །</span> Then he, recognising that the king was very good, and having gained faith in him,
and having prostrated himself numberless times, (asked) how can I request (i.e. take,
accept) such (gifts) given by the king.
</p>
<p><span lang="bo">སྐྱེད་<wbr></wbr>སྒོ་</span> see <span lang="bo">སྒོ་</span>.
</p>
<p><span lang="bo">སྐྱེད་<wbr></wbr>པ་</span>, 50. To generate, the generation, production. <span lang="bo">སེམས་<wbr></wbr>བསྐྱེད་<wbr></wbr>པ་</span> ‘that which has been produced in the soul,’ ‘the (completed) productions of the soul’;
with <span lang="bo">དང་</span> = with; ‘with thoughts of, assuming, observing an attitude of, with a mental attitude
of or disposition to<span class="corr" id="xd31e2375" title="Source: ).">.’</span> <span lang="bo">འགྲོ་<wbr></wbr>བ་<wbr></wbr>རྣམས་<wbr></wbr>བྱམས་<wbr></wbr>སྙིང་<wbr></wbr>རྗེས་<wbr></wbr>དྲངས་</span><span class="pageNum" id="pb22">[<a href="#pb22">22</a>]</span><span lang="bo">པའི་<wbr></wbr>སེམས་<wbr></wbr>བསྐྱེད་</span> (<span lang="bo">དང་</span>) is one elaborate substantive, a ‘the-beings-with-kindness-having-drawn-soul-disposition.’
</p>
<p><span lang="bo">སྐྱོ་<wbr></wbr>བ་</span>, 28. Here not in J.’s sense ‘to be weary,’ but as Desg. and S. Ch. D. have it ‘sadness,
grief, sorrow,’ or adj. ‘sad’, etc. In seeing a half-naked beggar, it may be said:
<span lang="bo">མི་<wbr></wbr>འདི་<wbr></wbr>སྐྱོ་<wbr></wbr>བ་<wbr></wbr>ལ་<wbr></wbr>ཁོ་<wbr></wbr>ལ་<wbr></wbr>དུག་<wbr></wbr>ལོག་<wbr></wbr>ཡང་<wbr></wbr>མི་<wbr></wbr>འདུག་</span>. Here the word is adjective: ‘that unhappy (unfortunate, wretched, miserable) man
has not even a coat.’ [<span lang="bo">དུག་<wbr></wbr>ལོག་</span> (Bell) = J. <span lang="bo">དུག་<wbr></wbr>པོ་</span> = <span lang="bo">གོས་<wbr></wbr>ལག་</span> = <span lang="bo">ཆུ་<wbr></wbr>པ་</span> = Desg. <span lang="bo">ཆོ་<wbr></wbr>པ་</span>, coat, garment, dress; not alone ‘man’s coat,’ as J. has it, but for both sexes—J.
<abbr title="XX">s.v.</abbr> <span lang="bo">ཆུ་<wbr></wbr>པ་</span>. <span lang="bo">ཆུ་<wbr></wbr>པ་</span> and <span lang="bo">ཆོ་<wbr></wbr>པ་</span> both missing in S. Ch. D. <span lang="bo">གོས་<wbr></wbr>ལག་</span> is pronounced both golak and gölak. Walsh, Vocabulary Tromowa Dialect, s.v. coat
‘go’ and ‘golag.’ My teachers do not know a word <span lang="bo">དུག་<wbr></wbr>པོ་</span> for coat in Tibetan. Desg. has a <span lang="bo">དུགས་<wbr></wbr>པོ་</span>, overcoat. S. Ch. D. <span lang="bo">དུག་<wbr></wbr>པ</span><span class="corr" id="xd31e2434" title="Not in source"><span lang="bo">༌</span></span> or <span lang="bo">དུག་<wbr></wbr>པོ་</span> ‘old coat or garment patched up and mended.’]
</p>
<p><span lang="bo">ག་<wbr></wbr>གདན་</span> see <span lang="bo">གདན་</span>.
</p>
<p><span lang="bo">ཁ་<wbr></wbr>རྩོད་</span> see <span lang="bo">གཤགས་<wbr></wbr>འགྱེད་<wbr></wbr>པ་</span>.
</p>
<p><span lang="bo">ཁ་<wbr></wbr>གཤགས་<wbr></wbr>འགྱེད་<wbr></wbr>པ་</span> see <span lang="bo">གཤགས་<wbr></wbr>འགྱེད་<wbr></wbr>པ་</span>.
</p>
<p><span lang="bo">ཁུག་</span> see <span lang="bo">ཀྱུ་</span>.
</p>
<p><span lang="bo">ཁོ་<wbr></wbr>བོའི་<wbr></wbr>རྗེས་<wbr></wbr>མཇུག་<wbr></wbr>གྲོགས་<wbr></wbr>པོ་<wbr></wbr>རྣམས་</span>, 45. My followers and friends (<i>cf.</i> citizens and compatriots), i.e. followers who are also my friends; the same people
under two qualifications, not two different groups of people, the friends <i>and</i> the followers. See <span lang="bo">རྗེས་<wbr></wbr>མཇུག་<wbr></wbr>པ་</span>.
</p>
<p><span lang="bo">ཁོ་<wbr></wbr>མི་<wbr></wbr>གླུད་<wbr></wbr>ཡིན་</span> see <span lang="bo">གླུད་</span>.
<span class="pageNum" id="pb23">[<a href="#pb23">23</a>]</span></p>
<p><span lang="bo">ཁྱེད་</span> 18, <span lang="bo">ཁྱོད་</span> 12, 23. The difference in form is not accidental. <span lang="bo">མགོན་<wbr></wbr>ཁྱོད་</span> is a stereotyped <span lang="bo">ལབ་<wbr></wbr>ལུགས་</span>, manner of speech, expression. <span lang="bo">ཡབ་<wbr></wbr>སྲས་<wbr></wbr>ཁྱེད</span><span class="corr" id="xd31e2504" title="Not in source"><span lang="bo">༌</span></span>, l. 18, is a normal honorific form. The form <span lang="bo">ཁྱོད་</span> was described to me as one of intimacy, of utter confidence, as distinct from familiarity
and lack of respect. This seems an almost exact parallel to the use of (thou), tu,
du in (English), French and German in addressing parents, God, and relations. The
following example was given, a quotation from the <span lang="bo">བླ་<wbr></wbr>མ་<wbr></wbr>མཆོད་<wbr></wbr>པའི་<wbr></wbr>ཆོ་<wbr></wbr>ག་</span>, a little ritual gelukpa book, leaf 12<i>a</i>: <span lang="bo">ཁྱོད་<wbr></wbr>ནི་<wbr></wbr>བླ་<wbr></wbr>མ་<wbr></wbr>ཁྱོད་<wbr></wbr>ནི་<wbr></wbr>ཡི་<wbr></wbr>དམ་<wbr></wbr>ཁྱོད་<wbr></wbr>ནི་<wbr></wbr>མཁའ་<wbr></wbr>འགྲོ་<wbr></wbr>ཆོས་<wbr></wbr>སྐྱོང་<wbr></wbr>སྟེ །</span> ‘As thou art our lama, our yi-dam, our ḍākinī, our dharmapāla …’ (prayer addressed
to Tsoṅ kʽa pa). Likewise, in the little prayerbook <span lang="bo">རྗེ་<wbr></wbr>བཙུན་<wbr></wbr>སྒྲོལ་<wbr></wbr>མའི་<wbr></wbr>གདུང་<wbr></wbr>འབོད་</span> (to Tārā) we find a few cases of <span lang="bo">ཁྱོད་</span> (e.g. p. 5<i>b</i>) amidst many cases of <span lang="bo">ཁྱེད་</span><span class="corr" title="Not in source">.</span> In the term <span lang="bo">ཡབ་<wbr></wbr>སྲས་<wbr></wbr>ཁྱེད་</span> the hon. form of the first two syllables of course determines the hon. form of the
last. The ‘intimate’ form <span lang="bo">ཁྱོད་</span> was further described as ‘the language of religious transport, ardour, fervour,<span class="corr" id="xd31e2539" title="Not in source">’</span> <span lang="bo">དད་<wbr></wbr>པའི་<wbr></wbr>ཡུས་</span>.
</p>
<p><span lang="bo">ཁྲེལ་<wbr></wbr>གད་</span> (<span lang="bo">རྒྱབ་<wbr></wbr>པ་</span>) see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">ཁྲེལ་<wbr></wbr>དགོད་</span> see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>, 32. According to the Dicts. ‘to be ashamed.’ Desg. and S. Ch. D. do not support
J.’s meaning ‘piety’ and his third meaning ‘disgust, aversion.’ My oral information
rejects these second and third meanings, yet see below. <span lang="bo">ཀུན་<wbr></wbr>གྱིས་<wbr></wbr>ཁྲེལ་<wbr></wbr>བའི་<wbr></wbr>རྒྱུ་</span>, freely translated ‘is a matter of (cause for) shame to all,’ literally ‘a-by-all-shame-feeling-cause,’
i.e. all should feel ashamed. The shame, it should be understood, must be felt, not
by all who behold the bad behaviour, but by all who <span class="pageNum" id="pb24">[<a href="#pb24">24</a>]</span>are guilty of it. The exact meaning of the root <span lang="bo">ཁྲེལ་</span> from which the verb is derived is not yet satisfactorily dealt with in the Dicts.
which are supplementary as well as contradictory in their data. The compounds exhibit
a great variety of shades of meaning. That of <span lang="bo">ཁྲེལ་<wbr></wbr>མེད་</span>, for instance, may perhaps cover so wide a range as ‘shameless, impudent, self-willed,
stubborn, stiff-necked, arrogant, insolent, ungrateful, loveless, heartless, harsh,
cruel, wanton, <span lang="de"><span class="corr" id="xd31e2578" title="Source: ruchslos">ruchlos</span>, frech</span>.’ Some of the compounds and applications clearly indicate that <span lang="bo">ཁྲེལ་</span> must also mean ‘sexual modesty, chastity,’ others that it must mean ‘bashfulness,
shyness, timidity’ (in this sense <span lang="bo">ཁྲེལ་<wbr></wbr>མེད་</span> ‘brazen, forward, unabashed, saucy, bold, audacious’). <span lang="bo">ཁྲེལ་</span> seems to come very near to the D. ‘<span lang="nl">schroom</span>’ which is more ‘diffidence’ than ‘scruple,’ but <span lang="bo">ཁྲེལ་<wbr></wbr>མེད་</span> may in some cases mean ‘unscrupulous’ or ‘without a conscience.’ In this sense it
comes near to ‘impious.’ The German subst. ‘<span lang="de">Scheu</span>’ may be also compared. It is also averred that in certain combinations a positive
statement with <span lang="bo">ཁྲེལ་<wbr></wbr>མེད་</span> is practically identical with the English exclamation: how dare you! how can you!
</p>
<p>A compound, difficult to define exactly, is <span lang="bo">ཁྲེལ་<wbr></wbr>གཞུང་<wbr></wbr>མེད་</span> in which <span lang="bo">གཞུང་</span> has the meaning, not given in the Dicts. of straight, straightforward, honest, true,
dependable, the French ‘droit’ (<i>cf.</i> rectitude). The whole expression may mean ‘abandoned,’ or simply <span lang="bo">ཁྲེལ་<wbr></wbr>མེད་</span><span class="corr" title="Not in source">.</span> Example <span lang="bo">ཁྲེལ་<wbr></wbr>གཞུང་<wbr></wbr>མེད་<wbr></wbr>པའི་<wbr></wbr>མི་<wbr></wbr>དེ་<wbr></wbr>ཡི་<wbr></wbr>ཚེ་<wbr></wbr>དེ་<wbr></wbr>དོན་<wbr></wbr>མེད་<wbr></wbr>རེད་</span>, ‘the lives of these abandoned (shameless, etc.) men are useless.’ An old sweetheart
who has cast off her lover may be called <span lang="bo">ཁྲེལ་<wbr></wbr>གཞུང་<wbr></wbr>མེད་</span> ‘the brazen, perfidious girl.’ Desg. gives <span lang="bo">གཞུང་</span> in this sense as equal to <span lang="bo">བཟང་</span>, ‘good, just, generous.’ This may be Schmidt’s <span lang="bo">གཞུངས་<wbr></wbr>པ་</span> ‘sincere, orderly.’ In the sentence <span lang="bo">ཕ་<wbr></wbr>མ་<wbr></wbr>ལ་<wbr></wbr>སྐུ་<wbr></wbr>དྲིན་<wbr></wbr>འདི་<wbr></wbr>འདྲ་<wbr></wbr>ལོག་</span><span class="pageNum" id="pb25">[<a href="#pb25">25</a>]</span><span lang="bo">པ་<wbr></wbr>དེ་<wbr></wbr>ཁྲེལ་<wbr></wbr>མེད་<wbr></wbr>ཀྱི་<wbr></wbr>སེམས་<wbr></wbr>རེད་</span>, ‘to render your parents kindness in this way shows a lack of gratitude,’ my teachers
explain the word as ‘ungrateful, loveless, harsh.’
</p>
<p>As far as the further meanings of <span lang="bo">ཁྲེལ་</span>, as given in J. (see above), are concerned, Pʽun Tsʽogs maintains that <span lang="bo">ཁྲེལ་<wbr></wbr>སེམས་<wbr></wbr>ཅན་</span> = <span lang="bo">ཆོས་<wbr></wbr>སེམས་<wbr></wbr>ཅན་</span>, ‘pious,’ but Karma denies it, and the former also states that <span lang="bo">ཁྲེལ་<wbr></wbr>ཡོད་<wbr></wbr>པ་</span> = <span lang="bo">ཞེན་<wbr></wbr>པ་<wbr></wbr>ལོག་<wbr></wbr>པ་</span>, which latter expression Desg. and S. Ch. D. know as ‘to be disgusted with.’ But
J. and the others render the former expression with <span lang="bo">ཁྲེལ་</span>, as ‘chaste’ or ‘modest,’ or as ‘to be chaste,’ etc. Both of my teachers are at one
about the expression <span lang="bo">ཞེ་<wbr></wbr>ཁྲེལ་<wbr></wbr>བ་</span> ‘to be weary, tired, sick of.’ Examples: <span lang="bo">ལྟོ་<wbr></wbr>ཆས་<wbr></wbr>འདི་<wbr></wbr>ལ་<wbr></wbr>ཞེ་<wbr></wbr>ཁྲེལ་<wbr></wbr>སོང་</span>, I am tired of this food. (<span lang="bo">ལྟོ་<wbr></wbr>ཆས་</span>, pr. tobché, see Henderson’s Manual, Voc., p<span class="corr" title="Not in source">.</span> 48, s.v. food; there written <span lang="bo">ལྟོབ་<wbr></wbr>ཆས་</span>.) <span lang="bo">མི་<wbr></wbr>འདི་<wbr></wbr>ལ་<wbr></wbr>ཞེ་<wbr></wbr>ཁྲེལ་<wbr></wbr>སོང་</span>, ‘I have got tired of this man.’ The sentence <span lang="bo">ཆོས་<wbr></wbr>ཐོས་<wbr></wbr>པས་<wbr></wbr>རྒྱུད་<wbr></wbr>གྲོལ་<wbr></wbr>ནས ། ཁྲེལ་<wbr></wbr>ཡོད་<wbr></wbr>ངོ་<wbr></wbr>ཚ་<wbr></wbr>ཤེས་</span> was explained to me as: Having understood the doctrine, and having been delivered
(saved), I am now weary of the world, have renounced the world, know the world for
vanity, have turned away from it. For J.’s <span lang="bo">ཁྲེལ་<wbr></wbr>གད་</span>, ‘scornful laughter’, the synonym <span lang="bo">ཁྲེལ་<wbr></wbr>དགོད་</span> was given to me, as well as the explanation ‘a laugh to make the other feel ashamed,’
‘to make another feel small.’ We may therefore think of ironic, sarcastic, malicious
laughter, or of derision and <span lang="de">Schadenfreude</span>. <span lang="bo">ཁྲེལ་<wbr></wbr>གད་<wbr></wbr>རྒྱབ་<wbr></wbr>པ་</span>, to laugh at another, at the expense of another, in order to make him ridiculous.
This word <span lang="bo">ཁྲེལ་</span> furnishes a very striking test of the present state of Tibetan lexicography, the
word <span lang="bo">གདན་</span> will furnish another.
<span class="pageNum" id="pb26">[<a href="#pb26">26</a>]</span></p>
<p>For words like these a comprehensive collection of authentic illustrations is imperative
before finer shades and the exact range of meanings can be fixed. <span lang="bo">ངོ་<wbr></wbr>ཚ་</span>, commonly translated as ‘shame,’ a synonym for <span lang="bo">ཁྲེལ་</span>, is a similarly uncertain word. Compare the translations in J. and S. Ch. D. of this
same sentence: <span lang="bo">ཁྲེལ་<wbr></wbr>བ་<wbr></wbr>དང་<wbr></wbr>ངོ་<wbr></wbr>ཚ་<wbr></wbr>བ་<wbr></wbr>མེད་</span>, J.: ‘he has no shame nor dread’; S. Ch. D.: ‘he has no shame or modesty.’
</p>
<p><span lang="bo">ཁྲེལ་<wbr></wbr>མེད་</span> see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">ཁྲེལ་<wbr></wbr>གཞུང་<wbr></wbr>མེད་</span> see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">ཁྲེལ་<wbr></wbr>ཡོད་<wbr></wbr>པ་</span> see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">ཁྲེལ་<wbr></wbr>སེམས་<wbr></wbr>ཅན་</span> see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">ཁྲོད་</span> see <span lang="bo">གངས་<wbr></wbr>རིའི་<wbr></wbr>ཁྲོད་<wbr></wbr>འདི་<wbr></wbr>ན་</span> and <span lang="bo">འབྲོག་</span>.
</p>
<p><span lang="bo">མཁྱེན་<wbr></wbr>པ་</span> see <span lang="bo">མཁྱེན་<wbr></wbr>བརྩེ་</span>.
</p>
<p><span lang="bo">མཁྱེན་<wbr></wbr>བརྩེ་</span>, 55. J.’s queried <span lang="bo">མཁྱེན་<wbr></wbr>བརྩེ་</span>, quoted from Gyal-rabs: ‘prob.: omniscient-merciful,’ cannot with any certainty be
decided from this passage.
</p>
<p>Desg. has <span lang="bo">མཁྱེན་<wbr></wbr>བརྩེ</span><span class="corr" id="xd31e2771" title="Not in source"><span lang="bo">༌</span></span> = <span lang="bo">ཐུགས་<wbr></wbr>རྗེ་</span> = ‘knowledge of the heart, i.e. pity, mercy.’
</p>
<p>S. Ch. D. ‘omniscient mercy.’
</p>
<p>According to my teachers these are two different words here, knowledge and mercy;
not a compound. <span lang="bo">མཁྱེན་<wbr></wbr>པ་</span> is here hon. form of <span lang="bo">ཤེས་<wbr></wbr>པ་</span> to know. But a subst. <span lang="bo">མཁྱེན་</span> is not recorded in the Dicts. Desg. has a <span lang="bo">མཁྱེན་<wbr></wbr>པ་</span> = <span lang="bo">ཤེས་<wbr></wbr>པ་</span> = <span lang="bo">རིག་<wbr></wbr>པ་</span> ‘science, knowledge<span class="corr" id="xd31e2800" title="Source: ’,">,’</span> and S. Ch. D. also gives <span lang="bo">མཁྱེན་<wbr></wbr>པ་</span> as ‘knowledge.’ In compounds <span lang="bo">མཁྱེན་</span> has usually the verbal value of ‘knowing.’ The entries s.v. <span lang="bo">མཁྱེན་</span> in the Dicts. need careful comparison and deserve close study.
<span class="pageNum" id="pb27">[<a href="#pb27">27</a>]</span></p>
<p><span lang="bo">མཁྱེན་<wbr></wbr>པ་</span> is often used in an emphatic sense, to know all, to know through and through, to
know with supernatural knowledge (as, for instance, to know what happens from a distance),
<i>cf.</i> the English adj. ‘knowing.’
</p>
<p>The shades of meaning: wise, learned, intelligent, sensible, careful, cautious, clever,
need further analysis.
</p>
<p><span lang="bo">འཁྲུག་<wbr></wbr>པ་</span>, 35. The value of this word is clear from the Dicts., but there is a difficulty in
choosing suitable English words to fit each case in rendering. Such words as the following
may be found useful under various circumstances: to be disturbed, upset, disordered
(<i>cf.</i> disordered brain), unbalanced, deranged, convulsed, in turmoil, tumultuous (a soul
in tumult), in revolt, turbulent, wild, seething, in uproar, in the throes of (passion,
etc<span class="corr" title="Not in source">.</span>).
</p>
<p>And even so none of the above expressions furnishes an easy, idiomatic and close rendering
for <span lang="bo">རྒྱུད་<wbr></wbr>ཁོང་<wbr></wbr>ནས་<wbr></wbr>འཁྲུགས་<wbr></wbr>པའི་<wbr></wbr>མི་</span>, the man whose very character is an utter chaos.
</p>
<p><span lang="bo">འཁུར་<wbr></wbr>བ་</span>, 21. Ordinarily to carry, but here to carry back, i.e. to repay, render, return.
</p>
<p>Example: <span lang="bo">ཕ་<wbr></wbr>མའི་<wbr></wbr>དྲིན་<wbr></wbr>འཁུར་<wbr></wbr>དགོས་</span>, You must render your parents their kindness. The verb <span lang="bo">འཇལ་<wbr></wbr>བ་</span>, primarily ‘to weigh’, is equally so used; see J. s.v. 4. For the above example the
word <span lang="bo">ལན་</span> would ordinarily be inserted, <span lang="bo">ཕ་<wbr></wbr>མའི་<wbr></wbr>དྲིན་<wbr></wbr>ལན་<wbr></wbr>འཁུར་<wbr></wbr>དགོས་</span>, but this would lessen the force of the illustration for our purpose as <span lang="bo">ལན་</span> means here ‘return,’ and <span lang="bo">དྲིན་<wbr></wbr>ལན</span><span class="corr" id="xd31e2858" title="Not in source"><span lang="bo">༌</span></span>, ‘a kindness in return.’ The above sentence can be expressed in three ways: <span lang="bo">ཕ་<wbr></wbr>མའི་<wbr></wbr>དྲིན་</span> (with or without <span lang="bo">ལན་</span>), <span lang="bo">འཁུར་</span> (or <span lang="bo">འཇལ་</span>, or <span lang="bo">ལོག་</span>), <span lang="bo">དགོས་</span>.
</p>
<p><span lang="bo">གངས་<wbr></wbr>རི་<wbr></wbr>མ་</span>, title. Mother Snow Mountain. The affixes to <span class="corr" id="xd31e2885" title="Not in source"><span lang="bo">རི་</span></span> are according to J. <span lang="bo">བོ་</span> and <span lang="bo">ག་</span>; Desg. adds <span lang="bo">ངོ་</span>; S. Ch. <span class="pageNum" id="pb28">[<a href="#pb28">28</a>]</span>D. only <span lang="bo">བོ་</span>; Bell and Henderson no affix. Of these <span lang="bo">བོ་</span> gives a definite sense of greatness to the mountain. (See S. Ch. D., Grammar, Introduction,
p. 18). Here the particle <span lang="bo">མ་</span> is not an inherent part of the substantive, but is added to give a feminine sense
to the word, which here means something like ‘Mother Mountain,’ the big mountain being
as it were the mother of all smaller hills and heights around it. My informants were
definitely of opinion that, here, ‘Mother Mountain’ and not ‘Lady Mountain’ was meant.
So we should not understand the expression as ‘Her Majesty or Ladyship the Snow Mountain.’
The meaning though grammatically important remains better neglected in the translation.
</p>
<p><span lang="bo">གངས་<wbr></wbr>རིའི་<wbr></wbr>ཁྲོད་<wbr></wbr>འདི་<wbr></wbr>ན་</span>, 25. In this snow-mountain-mass, i.e. monastery. <span lang="bo">རི་<wbr></wbr>ཁྲོད་</span> as monastery in J. s.v. <span lang="bo">རི་</span> but not s.v. <span lang="bo">ཁྲོད་</span><span class="corr" title="Not in source">.</span> Bell has <span lang="bo">རི་<wbr></wbr>ཁྲོད་</span> as ‘cell (of hermit).’
</p>
<p>Here the expression seems rather to indicate Gendundub’s own monastery (be it Daipung,
Tashilhunpo or Namgyalchöde) than Galdan, spoken of in the second verse. See Schulemann,
<span lang="de">Gesch. der <span class="corr" id="xd31e2931" title="Source: Dailalamas">Dalailamas</span></span>, pp. 92 fll. See <span lang="bo">འབྲོག་</span> and <span lang="bo">ཤར་</span>.
</p>
<p><span lang="bo">གོ་<wbr></wbr>ལག་</span> see <span lang="bo">སྐྱོ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">གོལ་<wbr></wbr>ས་</span>, 33. J. <span lang="bo">འགོལ་<wbr></wbr>ས་</span>, error, mistake. In Desg. <span lang="bo">འགོལ་<wbr></wbr>ས་</span> or <span lang="bo">འགོལ་<wbr></wbr>བའི་<wbr></wbr>གནས་</span>, solitary spot (s.v. <span lang="bo">འགོལ་</span>) and <span lang="bo">ལམ་<wbr></wbr>གོལ་</span> (s.v. <span lang="bo">གོལ་</span>), ‘has lost his way’; and also <span lang="bo">འགོལ་<wbr></wbr>སར་<wbr></wbr>གནས་<wbr></wbr>སུ་</span> to put apart; <span lang="bo">འགོལ་<wbr></wbr>ལམ་</span>, a separate road, a side road (<span lang="fr">route détournée</span>). According to Desg. only the past form of <span lang="bo">འགོལ་<wbr></wbr>བ་</span>, i.e. <span lang="bo">གོལ་<wbr></wbr>བ་</span>, means to have erred, gone astray, both physically and morally. S. Ch. D. copies
J., but adds to J.’s <span lang="bo">འགོལ་<wbr></wbr>ས་</span>, the place where two roads separate: ‘so as to create doubt in the mind regarding
the right path.’ Schroeter (p. 451<i>a</i>) has two entries <span lang="bo">འགོལ་<wbr></wbr>བ་</span>, ‘remote,’ and <span lang="bo">འགོལ་<wbr></wbr>བའི་<wbr></wbr>གནས་</span>, ‘a closet.’ J. has the latter expression as ‘a hermitage,’ <span class="pageNum" id="pb29">[<a href="#pb29">29</a>]</span>and Desg., as above, ‘solitary spot.’ In our passage <span lang="bo">ལམ་<wbr></wbr>གོལ་<wbr></wbr>ས་</span> does not mean ‘the mistake as to the road,’ or Anglice ‘the error of his ways.’
</p>
<p>In our passage <span lang="bo">ལམ་<wbr></wbr>གོལ་</span> has to be taken together in the sense of <span lang="bo">ལོག་<wbr></wbr>ལམ་</span> = <span lang="bo">ལམ་<wbr></wbr>ལོག་</span> = <span lang="bo">ལམ་<wbr></wbr>ངན་</span>, the wrong road (in a religious sense, in contrast to the <span lang="bo">ལམ་<wbr></wbr>མཐོན་<wbr></wbr>པོ་</span> of l. 31). <span lang="bo">ལམ་<wbr></wbr>གོལ་<wbr></wbr>ས་</span> is here to be understood as a ‘wrong-road-place,’ as the spot or place (<span lang="bo">ས་</span> = <span lang="bo">ས་<wbr></wbr>ཆ་</span>) <i>which is</i>, or proves to be, the wrong road, i.e. the place where one realizes that the road
on which one is, is the wrong road, or, perhaps better, that the road is a wrong road
(= place) to be in, a wrong-road-spot, indeed.
</p>
<p>The meanings, recorded in the Dicts. for compounds with or without initial <span lang="bo">འ་</span> of <span lang="bo">འགོལ་<wbr></wbr>བ་</span>, seem logical, as one who <i>has</i> separated himself from the road<span class="corr" id="xd31e3041" title="Not in source">,</span> <i>is</i> astray, <i>is</i> mistaken, <i>is</i> (in moral or intellectual matters) in the wrong, in error.
</p>
<p>Note this example of the use of the verb: <span lang="bo">ལན་<wbr></wbr>རིག་<wbr></wbr>པ་<wbr></wbr>བསྒྲིམས་<wbr></wbr>ནས་<wbr></wbr>རྒྱབ་<wbr></wbr>མ་<wbr></wbr>གཏོགས་<wbr></wbr>འགོལ་<wbr></wbr>ཡོང་<wbr></wbr>ངོ་</span>, answer very carefully otherwise you will make a mistake.
</p>
<p>[<span lang="bo">རིག་<wbr></wbr>པ་<wbr></wbr>བསྒྲིམས་<wbr></wbr>ནས་</span>, ‘having twisted, squeezed, screwed up your brains??’ = adv., carefully, attentively.]
</p>
<p><span lang="bo">གོས་<wbr></wbr>ལག་</span> see <span lang="bo">སྐྱོ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">གླུ་</span> see <span lang="bo">མགུར་<wbr></wbr>མ་</span>.
</p>
<p><span lang="bo">གླུད་</span>, 40. Ransom. Is here rather <span lang="bo">གླུད་<wbr></wbr>ཚབ་</span>, well defined by S. Ch. D., s.v. The meaning of <span lang="bo">གླུད་<wbr></wbr>ཚབ་</span> is probably ‘the ransom (which is thrown to the evil spirit) as a substitute for,
representative of (the person on whose behalf the offering is made),’ J.’s <span lang="bo">མི་<wbr></wbr>གླུད་</span> ‘a man’s image which in his stead is cast <span class="pageNum" id="pb30">[<a href="#pb30">30</a>]</span>away in the <span lang="bo">གཏོར་<wbr></wbr>མ</span><span class="corr" id="xd31e3093" title="Not in source"><span lang="bo">༌</span></span>,’ a ransom in effigy. There are, however, uses of <span lang="bo">གླུད་</span> in which the primary sense is perhaps rather ‘effigy’ than ‘ransom.’ In a ritual
describing the construction of the torma cake it is said that the <span lang="bo">སྐུ་<wbr></wbr>གླུད་</span> (together with many other moulds) must be imprinted on the dough or paste. Here the
word seems to mean no more than ‘a mould constituting an effigy of the body.’ Though
all the torma-cake material is thrown away after it has served its purpose, these
imprinted effigies do not seem to serve specially as ransoms like the <span lang="bo">གླུད་<wbr></wbr>ཚབ་</span> and <span lang="bo">མི་<wbr></wbr>གླུད་</span> quoted above.
</p>
<p>As to J.’s queried <span lang="bo">ཁོ་<wbr></wbr>མི་<wbr></wbr>གླུད་<wbr></wbr>ཡིན་</span> (and the slightly different <span lang="bo">མི་<wbr></wbr>ཁོ་<wbr></wbr>གླུད་<wbr></wbr>ཡིན་</span>), this is explained as follows. The first phrase means: he is a lü in human form
(a man-lü, <i>cf.</i> werwolf; D. <span lang="nl">een lü in menschenvorm, menschelijke gedaante</span>). <span lang="bo">མི་<wbr></wbr>ཁོ་</span> means ‘that man, there (with a pointing out by word or finger).’ For instance: that
man John, that king <span lang="bo">ཀོ་<wbr></wbr>ཀོ་</span>. ‘That man’ alone would be <span lang="bo">མི་<wbr></wbr>དེ་</span><span class="corr" title="Not in source">.</span> But the second phrase would mean: ‘that man so-and-so is a very devil.’ J.’s rendering
of the first phrase as ‘he is a curse, an anathema, one deserving to be cursed’ seems
too strong. Rather ‘an unmitigated nuisance,’ for, though harsh, it may be said by
a mother of her own child when it is naughty and unruly. The sense seems to be ‘devil’
(as may also be applied to children or wicked grown-ups in English ‘they are true
devils<span class="corr" id="xd31e3133" title="Source: ’,">,’</span> D. ‘<span lang="nl">een paar baarlijke duivels</span>’) and seems to be a case of meaning-shifting from result to cause (pale death!),
the lü being the ransom thrown to the evil spirit, Anglice devil. The association
does not seem to be that of worthlessness, hatefulness, something good for nothing,
only fit to be thrown away like a lü.
</p>
<p>As to the above King Koko, this is a facetious name applied (something like thingumbob)
to such Tibetans as ape Chinese manners in dress and in other ways. <span lang="bo">ཀོ་<wbr></wbr>ཀོ་</span> is said to be a Chinese word for Tib. <span lang="bo">ཨ་<wbr></wbr>ཇོ་</span> or <span lang="bo">ཇོ་<wbr></wbr>ཇོ་</span>, elder brother. A Tibetan, strutting about in Darjeeling with Chinese cap and <span class="pageNum" id="pb31">[<a href="#pb31">31</a>]</span>coat may hear the sarcasm addressed to him: <span lang="bo">ཀོ་<wbr></wbr>ཀོ་<wbr></wbr>ལགས་<wbr></wbr>ག་<wbr></wbr>པ་<wbr></wbr>ཕེབས་<wbr></wbr>ཀྱི་<wbr></wbr>ཡིན་<wbr></wbr>ནམ་</span> ‘Well Mr. Chinaman (or John Ch., Uncle Ch.) where are you going to?<span class="corr" id="xd31e3156" title="Not in source">’</span> (‘Mossioo’ of the mid-Victorian Punch and music hall ditties).
</p>
<p><span lang="bo">གླུད་<wbr></wbr>ཚབ་</span> see <span lang="bo">གླུད་</span>.
</p>
<p><span lang="bo">དགའ་<wbr></wbr>ལྡན་</span> see <span lang="bo">དགེ་<wbr></wbr>ལྡན་</span>.
</p>
<p><span lang="bo">དགེ་<wbr></wbr>ལྡན་</span>, 6. Clearly printed in both copies, not <span lang="bo">དགའ་<wbr></wbr>ལྡན་</span>. This name, ‘the virtuous,’ seems to refer to the Gelukpa sect, though the monastery
which is here meant is usually called <span lang="bo">དགའ་<wbr></wbr>ལྡན་</span>. The relation between the two terms is not quite clear. Grünwedel, in his <span class="corr" id="xd31e3182" title="Not in source">‘</span><span lang="de">Mythologie des Buddhismus</span>,<span class="corr" id="xd31e3186" title="Not in source">’</span> etc., p. 72, speaks of ‘<span lang="de">das Kloster dGa-ldan oder dGe-ldan.</span>’ Günther Schulemann in ‘<span lang="de">Die Geschichte der Dalailamas</span>,’ p. 65, speaks of the ‘<span lang="de">Schule, die zuerst dGa-ldan-pa, dann aber dGe-ldan-pa oder dGe-lugs-pa, ‘die Tugendsekte’,
genannt wurde.</span>’ Modern Tibetans seem to know only the name <span lang="bo">དགའ་<wbr></wbr>ལྡན་</span> for the famous monastery.
</p>
<p><span lang="bo">དགྲ་<wbr></wbr>ཉོན་<wbr></wbr>མོངས་</span>, 37. This is an apposition. The enemies, the sins; the enemies who <i>are</i> the sins; ‘these enemies of sins’ as in ‘these rascals of boys.’ See <span lang="bo">ཉོན་<wbr></wbr>མོངས་</span><span class="corr" title="Not in source">.</span>
</p>
<p><span lang="bo">མགུར་<wbr></wbr>མ་</span>, title. Its hon. form is <span lang="bo">གསུང་<wbr></wbr>མགུར་</span>. As a single word the affix <span lang="bo">མ་</span> is required, which may disappear in compounds. Bell gives as meaning of <span lang="bo">མགུར་<wbr></wbr>མ་</span> ‘religious song,’ Henderson ‘hymn.’
</p>
<p>As J. points out, the profane song is <span lang="bo">གླུ་</span> and the religious song <span lang="bo">མགུར་<wbr></wbr>མ་</span>. A synonym for <span lang="bo">གླུ་</span> is <span lang="bo">གཞེས་</span> (not in the three Dicts. but in Bell and Henderson s.v. song).
</p>
<p><abbr title="Sarat Chandra Das’">S. Ch. D.’s</abbr> <span lang="bo">གླུ་<wbr></wbr>གཞེས་</span> ‘sportive song’ is not supported by the data in J. or Desg., nor by my informants.
They take the <span class="pageNum" id="pb32">[<a href="#pb32">32</a>]</span>second part of this compound as a misprint for <span lang="bo">གཞེས་</span> and hold that <span lang="bo">གླུ་<wbr></wbr>གཞེས་</span> is a double-form with the meaning of either of its parts: song. The word <span lang="bo">མགུར་<wbr></wbr>མ་</span> has one honorific form, <span lang="bo">གསུང་<wbr></wbr>མགུར་</span>. The words <span lang="bo">གླུ་</span> and <span lang="bo">གཞེས་</span> have each various hon. forms: <span lang="bo">གསུང་<wbr></wbr>གཞེས</span> (recorded in Bell) and <span lang="bo">གསུང་<wbr></wbr>གླུ་</span>. Desg. has a <span lang="bo">གསུང་<wbr></wbr>མགུར་</span>, pleasant song, but my oral information does not support this special meaning.
</p>
<p>Note the difference between J. <span lang="bo">སྐྱིད་<wbr></wbr>གླུ་</span> (s.v. <span lang="bo">སྐྱིད་</span>), ‘song of joy,’ and Desg. id. s.v. <span lang="bo">གླུ་</span> ‘<span lang="fr">chant érotique</span>.’
</p>
<p>In Redslob’s translation of the Psalms into classical Tibetan, the word <span lang="bo">གསུང་<wbr></wbr>མགུར་</span> is used for psalm.
</p>
<p>The following table may be useful.
</p>
<div class="table">
<table>
<tr>
<td class="cellLeft cellTop"><span class="seg">Ordinary</span>
</td>
<td class="cellTop"><span lang="bo">མགུར་<wbr></wbr>མ་</span>
</td>
<td class="cellTop">= <span class="seg">hon.</span>
</td>
<td class="cellTop"> </td>
<td class="cellRight cellTop"><span lang="bo">གསུང་<wbr></wbr>མགུར་</span></td>
</tr>
<tr>
<td rowspan="3" class="rowspan cellLeft xd31e3318"><span class="seg"><span class="ditto"><span class="s">Ordinary</span><span class="d"><span class="i">,,</span></span></span> </span>
</td>
<td rowspan="3" class="rowspan xd31e3318"><span lang="bo">གླུ་</span>
</td>
<td rowspan="3" class="rowspan xd31e3318">= <span class="seg"><span class="ditto"><span class="s">hon.</span><span class="d"><span class="i">,,</span></span></span> </span>
</td>
<td rowspan="3" class="rowspan leftbrace"><img src="images/lbrace3.png" alt="{" width="12" height="60"></td>
<td class="cellRight"><span lang="bo">མགུལ་<wbr></wbr>གླུ་</span></td>
</tr>
<tr>
<td class="cellRight"><span lang="bo">བཞེས་</span> (sic.) <span lang="bo">གླུ་</span> (??)</td>
</tr>
<tr>
<td class="cellRight"><span lang="bo">གསུང་<wbr></wbr>གླུ་</span></td>
</tr>
<tr>
<td rowspan="2" class="rowspan cellLeft cellBottom xd31e3318"><span class="seg"><span class="ditto"><span class="s">Ordinary</span><span class="d"><span class="i">,,</span></span></span> </span>
</td>
<td rowspan="2" class="rowspan cellBottom xd31e3318"><span lang="bo">གཞེས་</span>
</td>
<td rowspan="2" class="rowspan cellBottom xd31e3318">= <span class="seg"><span class="ditto"><span class="s">hon.</span><span class="d"><span class="i">,,</span></span></span> </span>
</td>
<td rowspan="2" class="rowspan leftbrace cellBottom"><img src="images/lbrace2.png" alt="{" width="12" height="40"></td>
<td class="cellRight"><span lang="bo">གསུང་<wbr></wbr>གཞེས་</span></td>
</tr>
<tr>
<td class="cellRight cellBottom"><span lang="bo">མགུལ་<wbr></wbr>གཞེས་</span> (<span id="xd31e3372"></span>rare) ??</td>
</tr>
</table>
</div><p>
</p>
<p><span lang="bo">འགོལ་<wbr></wbr>བ་</span> see <span lang="bo">གོལ་<wbr></wbr>ས་</span>.
</p>
<p><span lang="bo">འགོལ་<wbr></wbr>ས་</span> see <span lang="bo">གོལ་<wbr></wbr>ས་</span>.
</p>
<p><span lang="bo">འགྱེ་<wbr></wbr>བ་</span> and <span lang="bo">འགྱེད་<wbr></wbr>པ་</span>, 38. Attention must be drawn to the fact that Desg. identifies <span lang="bo">འགྱེད་<wbr></wbr>པ་</span> with <span lang="bo">འགྱེ་<wbr></wbr>བ་</span> as against J.’s distinction between the two forms as neutral and active. Also that
Desg.’s explanation of <span lang="bo">གཡུལ་<wbr></wbr>འགྱེད་</span> etc., as ‘to put (the <span class="pageNum" id="pb33">[<a href="#pb33">33</a>]</span>enemy) to flight in battle,’ seems more probable than J.’s ‘to fight a battle,’ etc.
The explanation of <span lang="bo">འགྱེད་<wbr></wbr>པ་</span>, by <span lang="bo">འཕམ་</span> in the note on <span lang="bo">གཤགས་<wbr></wbr>འགྱེད་<wbr></wbr>པ་</span>, q.v., seems to support this supposition. S. Ch. D. gives as a meaning of <span lang="bo">འགྱེད་<wbr></wbr>པ་</span> ‘to institute, set going’ and translates accordingly <span lang="bo">འཐབ་<wbr></wbr>མོ་<wbr></wbr>འགྱེད་<wbr></wbr>པ་</span> as ‘to start a combat,’ as against J. ‘to combat’ alone. Also <span lang="bo">གཡུལ་<wbr></wbr>འགྱེད་<wbr></wbr>པ་<wbr></wbr>པོ་</span> ‘one who gives battle.’ Desg. s.v. <span lang="bo">གཡུལ་</span> (p. 923): <span lang="bo">གཡུལ་<wbr></wbr>འཐབ་</span> or <span lang="bo">གཡུལ་<wbr></wbr>འགྱེད་</span> ‘to fight in battle, to combat.’ <i>Cf.</i> also J. s.v. <span lang="bo">གཡུལ་</span>. S. Ch. D. copies J. as against Desg. <span lang="bo">གཡུལ་<wbr></wbr>འགྱེད་<wbr></wbr>པ་</span>, ‘to fight a battle.’ These words <span lang="bo">འགྱེ་<wbr></wbr>བ་</span> and <span lang="bo">འགྱེད་<wbr></wbr>པ་</span>, again, need further investigation supported by quotations (as well as the word <span lang="bo">གཡུལ་</span> with which they are used).
</p>
<p><span lang="bo">རྒ་<wbr></wbr>བ་</span>, 33. To be old, the state of being old, old age. Example <span lang="bo">སྐེ་<wbr></wbr>རྒ་<wbr></wbr>ན་<wbr></wbr>འཆིའི་<wbr></wbr>སྡུག་<wbr></wbr>བསྔལ་<wbr></wbr>ཡོད་</span>, ‘the being born, growing old, being ill, dying are sorrows,’ or ‘birth, old age,
illness and death are sorrowful.’ <i>Cf.</i> the treatment of the first four words in J. <span lang="bo">རྒས་<wbr></wbr>པའི་</span>, with following verb, to be translated as ‘of old age,’ literally: of (belonging
to, attendant on) having become old; for instance, the joys, sorrows, etc., of the
state of having become old (of old age) = <span lang="bo">རྒས་<wbr></wbr>པའི་<wbr></wbr>སྐྱིད་<wbr></wbr>པོ་</span> (or <span lang="bo">སྡུག་<wbr></wbr>པོ་</span>). This is not the subst. <span lang="bo">རྒས་</span> or <span lang="bo">རྒས་<wbr></wbr>པོ་</span> of Desg. J. treats <span lang="bo">རྒ་<wbr></wbr>བ་</span> as a verb with <span lang="bo">རྒས་</span> as a past tense, taking <span lang="bo">རྒད་<wbr></wbr>པ་</span> and <span lang="bo">རྒན་<wbr></wbr>པ་</span> as adjectives from which the usual substantives in <span lang="bo">པོ་</span>, <span lang="bo">མོ་</span>, etc., are made. Desg. gives the four forms <span lang="bo">རྒ་</span>, <span lang="bo">རྒད་</span>, <span lang="bo">རྒན་</span> and <span lang="bo">རྒས་</span> <span class="pageNum" id="pb34">[<a href="#pb34">34</a>]</span>as substantives and has no verb ‘to be old.’ J.’s analysis seems the more accurate
one. J.’s <span lang="bo">རྒས་<wbr></wbr>ཀ་</span> ‘old age’ is absent in Desg., whilst this latter has a <span lang="bo">རྒས་</span> without affix as ‘old man,’ ‘old age.’ This word S. Ch. D. has as = <span lang="bo">རྒ་<wbr></wbr>བ་</span> ‘old, ripe’; whilst he adds <span lang="bo">རྒས་<wbr></wbr>པ་</span> = <span lang="bo">རྒད་<wbr></wbr>པོ་</span> ‘aged, old; exhausted, infirm; an old man.’ This group needs proper quotations for
final settlement.
</p>
<p>My oral information on some of these points is as follows: The use of <span lang="bo">རྒས་</span> alone, as ‘old, ripe’ is denied. <span lang="bo">རྒས་<wbr></wbr>པ་</span> does not mean <span lang="bo">རྒད་<wbr></wbr>པོ་</span> ‘old,’ because <span lang="bo">རྒས་<wbr></wbr>པ་</span> requires a <span lang="bo">ལོ་</span> ‘grown old in years’ in that sense. As an independent adjective, however, it means
‘worn out, exhausted, thin, lean, aged, grown older,’ and is in that case an equivalent
for <span lang="bo">རྒད་<wbr></wbr>པོ་</span><span class="corr" title="Not in source">.</span> Troubles make a man <span lang="bo">རྒས་<wbr></wbr>པ་</span> ‘age him’; make him <i>as if</i> old. Age makes a man <span lang="bo">རྒད་<wbr></wbr>པོ་</span>, old, i.e. <i>really</i> old. For the use of <span lang="bo">རྒས་<wbr></wbr>ཀ་</span> the following two illustrations were given: <span lang="bo">རྒས་<wbr></wbr>ཀའི་<wbr></wbr>དུས་<wbr></wbr>ལ་<wbr></wbr>ལས་<wbr></wbr>འདི་<wbr></wbr>འདྲ་<wbr></wbr>མ་<wbr></wbr>བྱེད་</span> ‘don’t do such work (or things: or don’t behave in that manner) in your old age;<span class="corr" id="xd31e3567" title="Not in source">’</span> <span lang="bo">རྒས་<wbr></wbr>ཀ་<wbr></wbr>ཤི་<wbr></wbr>བའི་<wbr></wbr>དུས་<wbr></wbr>ལ་<wbr></wbr>བསམ་<wbr></wbr>བློ་<wbr></wbr>ངན་<wbr></wbr>པ་<wbr></wbr>མ་<wbr></wbr>ཐོང་</span>, ‘don’t think bad (evil) thoughts in your old age when (whilst) death is drawing
near.’
</p>
<p><span lang="bo">རྒད་</span>, <span lang="bo">རྒན་</span>, <span lang="bo">རྒས་</span> see <span lang="bo">རྒ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">རྒྱ་</span> (or <span lang="bo">རྒྱལ་</span>) <span lang="bo">སྒོ་</span> see <span lang="bo">སྒོ་</span>.
</p>
<p><span lang="bo">རྒྱན་<wbr></wbr>མཁན་<wbr></wbr>པོ་</span> see <span lang="bo">རྒྱན་<wbr></wbr>པ་</span>.
</p>
<p><span lang="bo">རྒྱན་<wbr></wbr>ཆ་</span> see <span lang="bo">རྒྱན་<wbr></wbr>པ་</span>.
</p>
<p><span lang="bo">རྒྱན་<wbr></wbr>རྣམས་</span> see <span lang="bo">རྒྱན་<wbr></wbr>པ་</span>.
<span class="pageNum" id="pb35">[<a href="#pb35">35</a>]</span></p>
<p><span lang="bo">རྒྱན་<wbr></wbr>པ་</span> and <span lang="bo">བརྒྱན་<wbr></wbr>པ་</span>, 54. The treatment of these words in the Dicts. seems unsatisfactory. None of the
Dicts. give a passive verb <span lang="bo">རྒྱན་<wbr></wbr>པ་</span> or <span lang="bo">བརྒྱན་<wbr></wbr>པ་</span> ‘being adorned, being decked out, embellished,’ etc. J. has only <span lang="bo">རྒྱན་</span> as a subst. ‘ornament, decoration,’ and a verb <span lang="bo">བརྒྱན་<wbr></wbr>པ་</span> ‘to adorn, decorate, provide with.’ According to this his own example <span lang="bo">ཉ་<wbr></wbr>མགོ་<wbr></wbr>ས་<wbr></wbr>ཡིས་<wbr></wbr>བརྒྱན་<wbr></wbr>པ་</span> should not mean, as he says, ‘the letter <i>nya</i> (<span lang="bo">ཉ་</span>) being provided with an <i>S</i> above it’ (= <span lang="bo">སྙ་</span>), but rather something like ‘to adorn the letter <i>nya</i> with a <i>sa</i> as a topletter.’
</p>
<p>Desg. knows a verb <span lang="bo">རྒྱན་<wbr></wbr>པ་</span> or <span lang="bo">རྒྱན་<wbr></wbr>རྒྱབ་</span> (or <span lang="bo">བྱེད་</span> or <span lang="bo">བཀོད་</span>) with the meaning of ‘to adorn,’ with a past tense <span lang="bo">བརྒྱན་</span>, ‘ornavi, ornatus, orné,’ whatever that means. He and J. quote also a <span lang="bo">རྒྱན་<wbr></wbr>གྱིས་<wbr></wbr>བརྒྱན་<wbr></wbr>པ་</span> ‘adorned,’ in which the <span lang="bo">རྒྱན་</span> has clearly a substantival value, like in <span lang="bo">རྒྱན་<wbr></wbr>མེད་<wbr></wbr>པ་</span>, ‘without adornment, unadorned.’
</p>
<p><abbr title="XX">S.v.</abbr> <span lang="bo">བརྒྱན་</span> Desg. says: ‘<span lang="la">praet. verbi <span lang="bo">རྒྱན་<wbr></wbr>པར་</span>, ornatus, et v. act. ornare, orné, orner</span>,’ and he adds <span lang="bo">བརྒྱན་<wbr></wbr>པ་</span> or <span lang="bo">ཆ་</span> ‘ornament.’ Bell has <span lang="bo">རྒྱན་<wbr></wbr>ཆ་</span> for ornament. But J. knows no <span lang="bo">བརྒྱན་<wbr></wbr>པ་</span> or <span lang="bo">ཆ་</span> as substantives and refers expressly to the unprefixed <span lang="bo">རྒྱན་</span> for the substantives. He further equates <span lang="bo">རྒྱན་<wbr></wbr>ཆ་</span> and <span lang="bo">རྒྱན་<wbr></wbr>རྣམས་</span> ‘ornaments’ (plural). Under <span lang="bo">འདོགས་<wbr></wbr>པ་</span>, ‘to put on,’ we find further <span lang="bo">རྒྱན་<wbr></wbr>འདོགས་<wbr></wbr>པ་</span>, to put on gay clothes, finery (s.v. <span lang="bo">རྒྱན་</span>, the same expression is translated as ‘to adorn one’s self,’) and <span lang="bo">རྒྱན་<wbr></wbr>བཟང་<wbr></wbr>པོ་<wbr></wbr>བཏགས་<wbr></wbr>པ་</span>, ‘beautifully attired’ (Mil.). If these translations are idiomatically true we should
expect <span class="pageNum" id="pb36">[<a href="#pb36">36</a>]</span>(<span lang="bo">བ</span>) <span lang="bo">རྐྱན་</span> to have a wider sense than the English ornament, rather anything beautiful or fine,
whether ornaments (in the sense of trinkets) or not. The word adornment would fit
better. (<i>Cf.</i> D. <span lang="nl">tooi</span>, G. <span class="corr" id="xd31e3750" lang="de" title="Source: Smuck">Schmuck</span>.)
</p>
<p>Desg. gives no example of <span lang="bo">རྒྱན་<wbr></wbr>པ་</span> with a clearly active value of the verb ‘to ornament,’ but both in J. and Desg. such
examples are given under <span lang="bo">བརྒྱན་<wbr></wbr>པ་</span>. Desg. gives as synonyms <span lang="bo">ལེགས་<wbr></wbr>བྱེད་</span> and <span lang="bo">མཛེས་<wbr></wbr>བྱེད་</span> and it is a question whether in these expressions <span lang="bo">བྱེད་</span> can have the neuter sense of ‘to act as’ = ‘to be’ (like in <span lang="bo">རྒྱལ་<wbr></wbr>པོ་<wbr></wbr>བྱེད་<wbr></wbr>པ་</span>). S. Ch. D. (who has several misprints in his syns. for <span lang="bo">རྒྱན་</span>) quotes s.v. <span lang="bo">འགོད་<wbr></wbr>པ་</span> (292<i>b</i>) a <span lang="bo">བརྒྱན་<wbr></wbr>དགོད་<wbr></wbr>པ་</span>, ‘to arrange ornaments (tastefully); to decorate, adorn, to construct or adjust grammatical
forms, sentences, (Zam.).’ This latter use of <span lang="bo">བརྒྱན་</span> is evidently the clue to the expression, quoted elsewhere by Desg. and S. Ch. D.:
<span lang="bo">རྒྱན་<wbr></wbr>མཁན་<wbr></wbr>པོ་</span>, <span class="corr" id="xd31e3792" title="Source: अलंकरपण्डित"><span lang="sa" class="deva">अलंकारपण्डित</span></span>, one versed in rhetoric, a clever orator. The equation <span lang="bo">རྒྱན་<wbr></wbr>པ་</span> = <span lang="bo">བཞག་<wbr></wbr>པ་</span> (in the modern language, v. Bell, to put, place), given by S. Ch. D. is denied by
both my teachers, though confirmed by Desg.; they know of no Tibetan word of this
spelling and sound with the meaning bejewelled, adorned, decorated, as is the correct
translation of the <span class="corr" id="xd31e3806" title="Source: Skr.">Sk.</span> equivalent cited, <span lang="sa" class="deva">मण्डित</span>. Yet may <span lang="bo">རྒྱན་</span> (<span lang="bo">པ་</span>) perhaps mean ‘an ornamented object’, hence ‘die, dice’; hence again Desg. ‘<span lang="fr">objets mêlés pour tirer les sorts</span>’, and lastly ‘stake’ (in gambling) and ‘lot’? This first meaning is not in the Dicts.
but would settle the question discussed a few lines lower down, and explain those
combinations with <span lang="bo">རྒྱན་</span> which refer to gambling and divination. In connection with the immediately following
articles in S. Ch. D., <span lang="bo">རྒྱན་<wbr></wbr>བཞག་<wbr></wbr>མཁན</span><span class="corr" id="xd31e3827" title="Not in source"><span lang="bo">༌</span></span>, ‘one who joins in a wager, gambler’ [one who puts up his jewels, ornaments for <span class="pageNum" id="pb37">[<a href="#pb37">37</a>]</span>a stake?], and <span lang="bo">རྒྱན་<wbr></wbr>དོར་<wbr></wbr>བ་</span> or <span lang="bo">བཞག་<wbr></wbr>པ་</span>, ‘a dice-rogue, a gamester, one who throws dice,’ etc., it should be ascertained
whether there is a Tibetan word with <span lang="bo">རྒྱན་</span> which means die, dice, or whether the combinations refer to the staking of ornaments
and jewels in gambling.
</p>
<p>S.v. <span lang="bo">བརྒྱན་<wbr></wbr>པ་</span> S. Ch. D. gives no news, treating this word, however, as a verb, and referring to
<span lang="bo">རྒྱན་</span> for the subst.
</p>
<p>As a result of this little investigation we come to the conclusion that it is legitimate
to inquire whether there is not a Tibetan verb <span lang="bo">རྒྱན་<wbr></wbr>པ་</span> (more likely than <span lang="bo">བརྒྱན་<wbr></wbr>པ་</span>) with the passive or neuter sense of ‘being decked out, being ornamented or adorned,
showing gaily.’ What would render such a word exactly in English is difficult to see,
unless we coin a verb ‘to splendiferate,’ but D. <span lang="nl">pronken (pronken in vollen luister)</span> comes near to it. Other related words would be: to blaze forth, to shine out, to
cut a dash, or else to swagger, to swank, to preen, to strut, or again to be graced
with or by, to show forth, etc., but especially ‘to display’ in the technical zoological
sense.
</p>
<p>An instructive illustration in this matter is furnished by the following two sentences,
both with the same meaning: <span lang="bo">ཐང་<wbr></wbr>ཀ་<wbr></wbr>རི་<wbr></wbr>མོས་<wbr></wbr>བརྒྱན་<wbr></wbr>འདུག་</span>, or <span lang="bo">ཐང་<wbr></wbr>ཀ་<wbr></wbr>འདི་<wbr></wbr>ལ་<wbr></wbr>རི་<wbr></wbr>མོས་<wbr></wbr>བརྒྱན་<wbr></wbr>འདུག་</span>, of which the best idiomatic translation is: O, what a fine picture!; how fine is
the painting (drawing) of (in) (this) picture!
</p>
<p>But the psychological translation is in the first case: ‘This picture is by-lines-(fine<span id="xd31e3872"></span>)-displaying’, and in the second case: ‘To this picture there is a by-the-lines-(drawings)-ornamentation
(or display).’
</p>
<p><span lang="bo">རྒྱལ་<wbr></wbr>སྒོ་</span> see <span lang="bo">སྒོ་</span>.
</p>
<p><span lang="bo">རྒྱལ་<wbr></wbr>བ་</span>, 6. According to J., III, also ‘superior, excellent, eminent.’ <span lang="bo">རྣམ་<wbr></wbr>པར་<wbr></wbr>རྒྱལ་<wbr></wbr>བ་</span>, ‘most excellent, illustrious.’ This may be the meaning here. Whether there is a
connection between the word as used here and the <span lang="bo">རྒྱལ་<wbr></wbr>བ་</span> title of the Dalai Lamas may be left undecided.
<span class="pageNum" id="pb38">[<a href="#pb38">38</a>]</span></p>
<p><span lang="bo">རྒྱུད་</span>, 30. Here character, heart, disposition, etc. It is curious that this meaning, given
by J. and Desg., is absent in S. Ch<span class="corr" title="Not in source">.</span> D.
</p>
<p><span lang="bo">སྒོ་</span>, 39, 40. Door. Though the average Tibetan house (if it be not a mere hut) has two
doors<span class="corr" id="xd31e3903" title="Source: .">,</span> a front door and a back door, they are not on a principle located in the eastern
and western sides of the house. For the text the words east and west have no special
significance; they are simply used <span lang="bo">དཔེ་<wbr></wbr>འདྲ་<wbr></wbr>པོ་</span>, by way of speech, as an example, illustration or comparison.
</p>
<p>The front (main, public) door is called <span lang="bo">གཞུང་<wbr></wbr>སྒོ་</span> or <span lang="bo">རྒྱ་</span> (or <span lang="bo">རྒྱལ་</span>) <span lang="bo">སྒོ་</span>. The first word is interpreted as the ‘main,’ ‘public,’ or ‘middle’ door; the second
as the ‘wide’ or ‘royal’ door. The back door is called <span class="corr" id="xd31e3923" title="Source: ལྟགསྒོ་"><span lang="bo">ལྟག་<wbr></wbr>སྒོ་</span></span> (in J. s.v. <span lang="bo">ལྟག་<wbr></wbr>པ་</span>), which is explained as ‘the door for horses and cattle.’ The <span lang="bo">སྐྱེད་<wbr></wbr>སྒོ་</span> quoted by J., p. 29<i>b</i>, is unknown to my informants. They only know a <span class="corr" id="xd31e3940" title="Source: སྐྱེསྒོ་"><span lang="bo">སྐྱེ་<wbr></wbr>སྒོ་</span></span>, ‘the door leading to birth, or re-birth.’
</p>
<p><span lang="bo">སྒོ་<wbr></wbr>གསུམ་</span> see <span lang="bo">གསུང་</span>.
</p>
<p><span lang="bo">སྒྲིམ་<wbr></wbr>པ་</span> see <span lang="bo">གོལ་<wbr></wbr>ས་</span>.
</p>
<p><span lang="bo">བརྒྱན་<wbr></wbr>པ་</span> see <span lang="bo">རྒྱན་<wbr></wbr>པ་</span>.
</p>
<p><span lang="bo">ངེས་<wbr></wbr>པར་</span> (<span lang="bo">དུ་</span>) see <span lang="bo">ཅིས་<wbr></wbr>ཀྱང་</span> and <span lang="bo">ངེས་<wbr></wbr>སོ་</span>.
</p>
<p><span lang="bo">ངེས་<wbr></wbr>སོ་</span>, 16. With terminative: ‘there is certainty for’ = ‘it is certain’ = ‘I am sure of’,
‘I know for certain that’, ‘it is surely, truly so.’ A has <span lang="bo">ངས་</span> for <span lang="bo">ངེས་</span> in B.
</p>
<p>Here, however, <span lang="bo">ངེས་<wbr></wbr>སོ་</span> = <span lang="bo">ངེས་<wbr></wbr>པར་</span> = <span lang="bo">ངེས་<wbr></wbr>པར་<wbr></wbr>དུ་</span> = <span lang="bo">ངོ་<wbr></wbr>ཐོག་</span> = <span lang="bo">ངོན་<wbr></wbr>ནས་</span> = ‘indeed, truly, really, forsooth.’ Compare also <span lang="bo">ཅིས་<wbr></wbr>ཀྱང་</span>.
<span class="pageNum" id="pb39">[<a href="#pb39">39</a>]</span></p>
<p><span lang="bo">ངོ་<wbr></wbr>ཆོད་</span> see <span lang="bo">ཅིས་<wbr></wbr>ཀྱང་</span>.
</p>
<p><span lang="bo">ངོ་<wbr></wbr>རྟོག་</span> see <span lang="bo">ཅིས་<wbr></wbr>ཀྱང་</span>.
</p>
<p><span lang="bo">ངོ་<wbr></wbr>ཐོག་</span> see <span lang="bo">ཅིས་<wbr></wbr>ཀྱང་</span> and <span lang="bo">ངེས་<wbr></wbr>སོ་</span>.
</p>
<p><span lang="bo">ངོ་<wbr></wbr>མ་</span> see <span lang="bo">ཅིས་<wbr></wbr>ཀྱང་</span>.
</p>
<p><span lang="bo">ངོ་<wbr></wbr>མོ་</span> see <span lang="bo">ཅིས་<wbr></wbr>ཀྱང་</span>.
</p>
<p><span lang="bo">ངོ་<wbr></wbr>ཚ་</span> see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">དངོས་<wbr></wbr>ནས་</span> see <span lang="bo">ཅིས་<wbr></wbr>ཀྱང་</span>.
</p>
<p><span lang="bo">མངོན་<wbr></wbr>པར་<wbr></wbr>རྟོགས་<wbr></wbr>པ་</span> see <span lang="bo">སྤྲོས་<wbr></wbr>བྲལ་</span>.
</p>
<p><span lang="bo">ཅི་<wbr></wbr>མྱུར་</span> see <span lang="bo">མྱུར་</span>.
</p>
<p><span lang="bo">ཅིས་<wbr></wbr>ཀྱང་</span>, 48. (Also <span lang="bo">ཅིས་<wbr></wbr>ནས་<wbr></wbr>ཀྱང་</span>). Here rather with the meaning ‘without fail, for sure, indeed, surely’ in addition
to J.’s ‘anyhow, by all means.’ It is said to be synonymous with <span lang="bo">ངེས་<wbr></wbr>པར་<wbr></wbr>དུ་</span> and colloquial <span lang="bo">ངོ་<wbr></wbr>ཐོག་</span>, as, for instance, in: <span lang="bo">ངོ་<wbr></wbr>ཐོག་<wbr></wbr>ཕེབ་<wbr></wbr>རོགས་<wbr></wbr>གནང་</span>, ‘I ask (you) to come without fail, indeed, surely, for sure, so that I may count
on it.’ Also <span lang="bo">རྟེན་<wbr></wbr>ལྡན་</span>. <i>Cf.</i> Desg. in addition to J.—J. (p. 129<i>b</i>) has the spelling <span lang="bo">ངོ་<wbr></wbr>རྟོག་</span>. Bell s.v. ‘certainly’ <span lang="bo">ངོ་<wbr></wbr>ཐོག་</span> (syn. <span lang="bo">རྟེན་<wbr></wbr>ལྡན་</span>); s.v. ‘indeed’ (syn. <span lang="bo">རྟེན་<wbr></wbr>རྟེན་</span>); s.v. ‘surely’ <span lang="bo">ངེས་<wbr></wbr>པར་</span>; s.v. ‘actual’ <span lang="bo">ངོ་<wbr></wbr>ཐོག་</span>; s.v. ‘real’ <span lang="bo">ངོ་<wbr></wbr>ཐོག་</span> (syn. <span lang="bo">དངོས་<wbr></wbr>ནས་</span>); s.v. ‘really’ <span lang="bo">ངེས་<wbr></wbr>པར་</span>. Desg. <span lang="bo">ངོ་<wbr></wbr>ཐོག་<wbr></wbr>ཡིན་</span> ‘natural, not manufactured,’ but <span lang="bo">ངོ་<wbr></wbr>ཐོག་</span> (next article) ‘certitude’ = <span lang="bo">ངོ་<wbr></wbr>མ་</span>, <span lang="bo">ངོ་<wbr></wbr>མོ་</span> or <span lang="bo">ངོ་<wbr></wbr>ཆོད་</span>. S. Ch. D. <span lang="bo">ངོ་<wbr></wbr>ཐོག་</span> ‘true, genuine, really.’ <span lang="bo">རྟེན་<wbr></wbr>ལྡན་</span> and <span lang="bo">རྟེན་<wbr></wbr>རྟེན་</span> are not in the Dicts. <span lang="bo">ངོ་<wbr></wbr>མོ་</span> and <span lang="bo">ངོ་<wbr></wbr>ཆོད་</span> are not endorsed by my authorities. See also <span lang="bo">ངེས་<wbr></wbr>སོ་</span>.
<span class="pageNum" id="pb40">[<a href="#pb40">40</a>]</span></p>
<p><span lang="bo">ཅེས་<wbr></wbr>པ་</span>, colophon. According to J. = <span lang="bo">ཅེས་<wbr></wbr>སྨྲས་<wbr></wbr>པ་</span>, ‘that which has been spoken,’ i.e. ‘speech, word,’ etc. Corresponds very closely
to D. ‘<span lang="nl">het gesprokene, het gezegde</span>’ or L. ‘<span lang="la">dictum</span>.’ Here, however, the meaning may be extended to ‘piece of writing’ (D. ‘<span lang="nl">het geschrevene</span>,’ L. ‘<span lang="la">scriptum</span>’) or perhaps even more generally ‘the above, the foregoing.’
</p>
<p>The other use of the expression, as an abbreviation for <span lang="bo">ཅེས་<wbr></wbr>བྱ་<wbr></wbr>བ་</span>, ‘the so-called,’ is here, of course, not applicable.
</p>
<p><span lang="bo">གཅིག་<wbr></wbr>པུ་</span> (or <span lang="bo">པོ་</span>) see <span lang="bo">དྭངས་<wbr></wbr>མར་</span>.
</p>
<p><span lang="bo">ལྕགས་<wbr></wbr>ཀྱུ་</span> see <span lang="bo">ཀྱུ་</span>.
</p>
<p><span lang="bo">ལྕགས་<wbr></wbr>ནག་</span> see <span lang="bo">ཀྱུ་</span>.
</p>
<p><span lang="bo">ལྕགས་<wbr></wbr>རི་</span> see <span lang="bo">ཀྱུ་</span>.
</p>
<p><span lang="bo">ཆགས་<wbr></wbr>སྡང་</span>, 22. In J. ‘love and hatred,’ but here better ‘attraction (for the pleasant) and
repulsion (for the unpleasant),’ in other words: ‘non-attachment (to weal and woe),
indifference (to the ups and downs of life),’ or again ‘bondage’ (to emotions, impressions,
etc.). S. Ch. D. has ‘passion for, passionate attachment.’ It is the German ‘<span lang="de">Lust und Unlust</span>.’
</p>
<p><span lang="bo">ཆུ་<wbr></wbr>གཏེར་</span> see <span lang="bo">གཏེར་</span>.
</p>
<p><span lang="bo">ཆུ་<wbr></wbr>པ་</span> see <span lang="bo">སྐྱོ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">ཆོ་<wbr></wbr>པ་</span> see <span lang="bo">སྐྱོ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">ཆོས་<wbr></wbr>ཀྱི་<wbr></wbr>དབྱིངས་</span> see <span lang="bo">སྤྲོས་<wbr></wbr>བྲལ་</span>.
</p>
<p><span lang="bo">ཆོས་<wbr></wbr>ཚུལ་<wbr></wbr>བཞིན་</span>, 34. To be construed: <span lang="bo">ཆོས་</span> + <span lang="bo">ཚུལ་<wbr></wbr>བཞིན་</span> (<span lang="bo">པ་</span> or <span lang="bo">དུ་</span>), and not as <span lang="bo">ཆོས་<wbr></wbr>ཚུལ་</span> + <span lang="bo">བཞིན་</span>, etc.
</p>
<p><span lang="bo">ཆོས་<wbr></wbr>མཛད་</span> (<span lang="bo">མཁན་</span>), 43. Here most likely in the stricter sense those who have devoted, given, themselves
(entirely) to the religious life, i.e. those who have entered the order, the <span lang="bo">དགེ་<wbr></wbr>སློང་</span> or even <span lang="bo">གྲྭ་<wbr></wbr>པ་</span>, learners, pupils, lay-brothers. <i>Cf.</i> however, <span class="pageNum" id="pb41">[<a href="#pb41">41</a>]</span>J. s.v. <span lang="bo">ཆོས་<wbr></wbr>བྱེད་<wbr></wbr>པ་</span>, p. 163<i>a</i>, and Desg. who has a subst. <span lang="bo">ཆོས་<wbr></wbr>མཛད་</span>, ‘lamaist dignity, rank,’ p. 333<i>b</i>.
</p>
<p><span lang="bo">ཆོས་<wbr></wbr>ཟབ་</span>, 10. Stands here for <span lang="bo">ཟབ་<wbr></wbr>པའི་<wbr></wbr>ཆོས་</span>, or <span lang="bo">ཆོས་<wbr></wbr>ཟབ་<wbr></wbr>མོ་</span>, ‘the deep, profound, doctrine, teaching, religion.’ Perhaps an allusion to the <span lang="bo">ཟབ་<wbr></wbr>ལམ་</span>, the ‘profound doctrine of Buddhism as explained in the Tantras’ (S. Ch. D. s.v.
<span lang="bo">ཟབ་<wbr></wbr>ལམ་</span>). J<span class="corr" title="Not in source">.</span> renders it ‘a term of Buddhist mysticism, doctrine of witchcraft,’ whilst Desg. translates
the term as ‘<span lang="la">doctrina magica</span>.’ <span lang="bo">ཆོས་<wbr></wbr>ཟབ་</span> instead of <span lang="bo">ཟབ་<wbr></wbr>ཆོས་</span> perhaps for metrical reasons; in ordinary speech the inversion seems not usual. See
also <span lang="bo">ཟབ་<wbr></wbr>པ་</span>.
</p>
<p><span lang="bo">ཆོས་<wbr></wbr>སེམས་<wbr></wbr>ཅན་</span> see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">མཆོད་<wbr></wbr>གདན་</span> see <span lang="bo">གདན་</span>.
</p>
<p><span lang="bo">འཆང་<wbr></wbr>བ་</span>, 46. ‘To hold, to keep, to stick to, adhere to.’ <span lang="bo">མ་<wbr></wbr>འཆང་<wbr></wbr>བར་</span> ‘not keeping (it) so, not preserving, maintaining (it) in that (the same) state,
not letting (it) continue in the same way, not keeping up the state of, not persisting
in (the same way)’ etc.
</p>
<p>Freely translated by its reverse: rectifying, redressing, correcting, changing (one’s
attitude, condition, action, etc., previously referred to).
</p>
<p><span lang="bo">འཆད་<wbr></wbr>ཉན་<wbr></wbr>པ་</span> see <span lang="bo">བཤད་<wbr></wbr>ཉན་</span>.
</p>
<p><span lang="bo">མཇུག་</span> see <span lang="bo">རྗེས་<wbr></wbr>མཇུག་<wbr></wbr>པ་</span>.
</p>
<p><span lang="bo">འཇུག་</span> see <span lang="bo">རྗེས་<wbr></wbr>མཇུག་<wbr></wbr>པ་</span>.
</p>
<p><span lang="bo">རྗེས་<wbr></wbr>མཇུག་<wbr></wbr>པ་</span>, 45. Not in the Dicts., lit. ‘after-track,’ is here, ‘followers, pupils, disciples,
adherents.’ Though <span lang="bo">འཇུག་</span> is sometimes used for <span lang="bo">མཇུག་</span>, see J. 177<i>a</i>, last line, the word <span class="pageNum" id="pb42">[<a href="#pb42">42</a>]</span><span lang="bo">རྗེས་<wbr></wbr>འཇུག་</span>, ‘affix, final consonant,’ a grammatical term, is of course different, as well as
J.’s adj. ‘following, coming after.’
</p>
<p>The word has also the meaning ‘orphan’ (those left behind). See also under <span lang="bo">ཁོ་<wbr></wbr>བོའི་</span>, etc.
</p>
<p><span lang="bo">བརྗོད་<wbr></wbr>པ་</span> see <span lang="bo">མཚན་<wbr></wbr>བརྗོད་<wbr></wbr>པ་</span>.
</p>
<p><span lang="bo">ཉ་<wbr></wbr>ཀུག་</span> see <span lang="bo">ཀྱུ་</span>.
</p>
<p><span lang="bo">ཉོན་<wbr></wbr>མོངས་</span>, 37. Here ‘sin’ or ‘vice’ are to be understood as either the <i>three</i> sins, or vices, or failings, or defects, or frailties, <span lang="bo">ཉོན་<wbr></wbr>མོངས་<wbr></wbr>གསུམ</span>, ‘lust, anger and stupidity’ (in the conventional rendering), <span lang="bo">འདོད་<wbr></wbr>ཆགས་</span>, <span lang="bo">ཞེ་<wbr></wbr>སྡང་</span>, <span lang="bo">གཏི་<wbr></wbr>མུག་</span>, or the five sins, <span lang="bo">ཉོན་<wbr></wbr>མོངས་<wbr></wbr>ལྔ་</span>, namely the three mentioned above with the addition of <span lang="bo">ང་<wbr></wbr>རྒྱལ་</span> ‘pride’ and <span lang="bo">ཕྲག་<wbr></wbr>དོག་</span> ‘envy’ as fourth and fifth.
</p>
<p>See also <span lang="bo">དགྲ་<wbr></wbr>ཉོན་<wbr></wbr>མོངས་</span>.
</p>
<p><span lang="bo">མཉེན་</span> see <span lang="bo">བཤེས་<wbr></wbr>གཉེན་</span>.
</p>
<p><span lang="bo">སྙིང་<wbr></wbr>པོ་</span> see <span lang="bo">བྱང་<wbr></wbr>ཆུབ་<wbr></wbr>སྙིང་<wbr></wbr>པོ་</span>.
</p>
<p><span lang="bo">སྙིང་<wbr></wbr>རུས་<wbr></wbr>བྱེད་<wbr></wbr>པ་</span> see <span lang="bo">བརྩོན་<wbr></wbr>པར་<wbr></wbr>བགྱིད་<wbr></wbr>པ་</span>.
</p>
<p><span lang="bo">སྙོམས་<wbr></wbr>ལས་<wbr></wbr>འཛིན་<wbr></wbr>པ་</span>, 13. Equals <span lang="bo">སྙོམས་<wbr></wbr>ལས་<wbr></wbr>བྱེད་</span> (or <span lang="bo">དྲན་</span>) <span lang="bo">པ་</span> = ‘to be ease-loving, indolent, lazy.’
</p>
<p><span lang="bo">གཏིང་<wbr></wbr>ནས་</span>, 28. ‘From the bottom’ (sc. of the heart), hence expressions like <span lang="bo">སྐྱོ་<wbr></wbr>བ་<wbr></wbr>གཏིང་<wbr></wbr>ནས་<wbr></wbr>སྐྱེས་</span> may be simply translated ‘a deep pity (or sadness) arises, I become very sad, I am
very sorry.’ See<span class="corr" id="xd31e4496" title="Source: -"> </span>also <span lang="bo">སྐྱོ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">གཏེར་</span>, 55. Here perhaps better ‘treasure heap’ than mere ‘treasure,’ or perhaps even ‘treasury.’
S. Ch. D. gives as <span class="pageNum" id="pb43">[<a href="#pb43">43</a>]</span>meanings: ‘treasure’ and ‘store-place,’ in this deviating from J. and Desg. S. Ch.
D.’s example <span lang="bo">ཆུ་<wbr></wbr>གཏེར་</span>, ‘the repository of water, the ocean’, seems to prove his additional explanation.
</p>
<p><span lang="bo">རྟག་<wbr></wbr>དཔྱད་</span> see <span lang="bo">རྟོག་<wbr></wbr>དཔྱོད་</span>.
</p>
<p><span lang="bo">རྟེན་<wbr></wbr>རྟེན་</span> see <span lang="bo">ཅིས་<wbr></wbr>ཀྱང་</span>.
</p>
<p><span lang="bo">རྟེན་<wbr></wbr>ལྡན་</span> see <span lang="bo">ཅིས་<wbr></wbr>ཀྱང་</span>.
</p>
<p><span lang="bo">རྟེན་<wbr></wbr>པ་</span>, 49. (Pf. and ft. <span lang="bo">བརྟེན་</span>). Has here simply the primary meaning ‘to adhere to,’ more colloquially, ‘to stick
to,’ or ‘to keep to, hold fast to, to heed, to observe.’ May, however, here be also
taken as Desg.’s ‘to believe in, to trust’ (in the sense of ‘to rely on’) according
to his example <span lang="bo">ཁྱེད་<wbr></wbr>ཀྱི་<wbr></wbr>གསུང་<wbr></wbr>ལ་<wbr></wbr>རྟེན་<wbr></wbr>པས་</span>, ‘I believe, trust (in) your words’ (p. 420<i>a</i>), or otherwise: to put reliance on (what another says, states, preaches, teaches).
</p>
<p><span lang="bo">རྟོག་<wbr></wbr>པ་</span>, 32. (Pf. <span lang="bo">བརྟགས་</span>). May almost be translated here as ‘to contemplate, to consider’ (‘if one comes to
think about it’ or ‘if one looks into that matter’), but not merely as ‘to behold,
to see.’
</p>
<p><span lang="bo">རྟོག་<wbr></wbr>དཔྱོད་</span>, 47. Evidently the same as J.’s. <span lang="bo">བརྟགས་<wbr></wbr>དཔྱོད་</span> ‘examination, trial’ (214<i>b</i>). J. has a verb <span lang="bo">བརྟག་<wbr></wbr>དཔྱོད་</span> (or <span lang="bo">རྟོག་<wbr></wbr>གཞིག་</span>) <span lang="bo">གཏོང་<wbr></wbr>བ་</span>, occurring in the Padma tʽaṅ yig and in Milaraspa, with the meaning ‘to examine,
search into<span class="corr" id="xd31e4571" title="Not in source">,</span> see whether or whether not.’ J. has also the forms <span lang="bo">རྟོག་<wbr></wbr>དཔྱོད་</span> and <span lang="bo">བརྟག་<wbr></wbr>དཔྱད་</span>, both subst. ‘examination,’ s.v. <span lang="bo">དཔྱོད་<wbr></wbr>པ་</span>, ‘to examine,’ p. 329<i>a</i>.
</p>
<p>Desg. gives <span lang="bo">རྟོག་<wbr></wbr>དཔྱད་</span> as syn. with <span lang="bo">རྟོག་<wbr></wbr>པ་</span>, ‘to consider, test, judge’; <span lang="bo">བརྟགས་<wbr></wbr>དཔྱོད་</span>, ‘examination, judgment.<span class="corr" id="xd31e4595" title="Not in source">’</span>
<span class="pageNum" id="pb44">[<a href="#pb44">44</a>]</span></p>
<p>S. Ch. D. <span lang="bo">རྟོག་<wbr></wbr>དཔྱོད་</span> (= <span lang="bo">བསམ་<wbr></wbr>མནོ་</span>, or <span lang="bo">མནོ་<wbr></wbr>བསམ་</span>) ‘consideration, examination, trial,’ and (558<i>a</i>) <span lang="bo">བརྟག་<wbr></wbr>དཔྱད་</span> (= <span lang="bo">ཞིབ་<wbr></wbr>དཔྱད་</span>), ‘examination, careful weighing of all the details of a case, deliberation.’ S.
Ch. D. seems to treat <span lang="bo">རྟོག་<wbr></wbr>དཔྱོད་</span> and <span lang="bo">བརྟག་<wbr></wbr>དཔྱད་</span> as two quite different words. S.v. <span lang="bo">དཔྱོད་<wbr></wbr>པ་</span> he has further <span lang="bo">རྟོག་<wbr></wbr>དཔྱོད་<wbr></wbr>པ་</span>, ‘to examine anything,’ and <span lang="bo">བརྟག་<wbr></wbr>དཔྱད་</span>, ‘investigation, inquiry.’
</p>
<p><span lang="bo">རྟོགས་<wbr></wbr>པ་</span> see <span lang="bo">སྤྲོས་<wbr></wbr>བྲལ་</span>.
</p>
<p><span lang="bo">ལྟ་<wbr></wbr>བ་</span> 51. This word seems here to mean ‘vision, illumination, (direct mystical) contemplation,
the seeing face to face.’ In our passage it is the direct vision (the ‘vision direct’),
proper to, inherent in, characteristic of, belonging to, the knowledge pertaining
to the actionless (or undifferentiated) state, the ‘passive-state-knowledge-vision.’
See also <span lang="bo">སྤྲོས་<wbr></wbr>བྲལ་</span><span class="corr" title="Not in source">.</span>
</p>
<p><span lang="bo">ལྟག་<wbr></wbr>སྒོ་</span> <span class="corr" id="xd31e4652" title="Source: See">see</span> <span lang="bo">སྒོ་</span>.
</p>
<p><span lang="bo">ལྟོ་<wbr></wbr>ཆས་</span> see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">ལྟོ་<wbr></wbr>གདན་</span> see <span lang="bo">གདན་</span>.
</p>
<p><span lang="bo">ལྟོབ་<wbr></wbr>ཆས་</span> see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">སྟོང་<wbr></wbr>པ་<wbr></wbr>ཉིད་</span> see <span lang="bo">སྤྲོས་<wbr></wbr>བྲལ་</span>.
</p>
<p><span lang="bo">བརྟག་<wbr></wbr>དཔྱད་</span> see <span lang="bo">རྟོག་<wbr></wbr>དཔྱོད་</span>.
</p>
<p><span lang="bo">བརྟག་<wbr></wbr>དཔྱོད་<wbr></wbr>གཏོང་<wbr></wbr>བ་</span> see <span lang="bo">རྟོག་<wbr></wbr>དཔྱོད་</span>.
</p>
<p><span lang="bo">བརྟགས་<wbr></wbr>དཔྱོད་</span> see <span lang="bo">རྟོག་<wbr></wbr>དཔྱོད་</span>.
</p>
<p><span lang="bo">བསྟན་<wbr></wbr>པ་</span> (<span lang="bo">གཉིས་</span>) see <span lang="bo">ལམ་<wbr></wbr>རིམ་</span>.
</p>
<p><span lang="bo">བསྟན་<wbr></wbr>པ་<wbr></wbr>འཛིན་<wbr></wbr>པ་</span>, 23. ‘To follow, to keep to the teaching; to be or remain true, faithful to the teaching,
to hold fast to it, to stick to it.’ See also <span lang="bo">རྟེན་<wbr></wbr>པ་</span>.
<span class="pageNum" id="pb45">[<a href="#pb45">45</a>]</span></p>
<p><span lang="bo">ཐབས་</span> see <span lang="bo">འདུལ་<wbr></wbr>ཐབས་</span>.
</p>
<p><span lang="bo">ཐམས་<wbr></wbr>ཅད་<wbr></wbr>མཁྱེན་<wbr></wbr>པ་<wbr></wbr>ཆེན་<wbr></wbr>པོ་<wbr></wbr>དགེ་<wbr></wbr>འདུན་<wbr></wbr>གྲུབ་<wbr></wbr>དཔལ་<wbr></wbr>བཟང་<wbr></wbr>པོ་</span>, lit. ‘Great-all-knowing-clergy-perfection-good-glory,’ corresponds to a Sk. Mahā-sarva-jña-saṁgha-siddhi-shrī-bhadra.
See for literature about him: Schulemann, <span lang="de">Geschichte der Dalailamas</span>, pp. 91–92, note 11, and S. Ch. D.: The Hierarchy of the Dalai Lamas, J.A.S.B., Vol.
LXXIII, Pt. I, extra No., p. 81.
</p>
<p><span lang="bo">ཐུགས་<wbr></wbr>ནི་<wbr></wbr>ཟབ་<wbr></wbr>ཡངས་<wbr></wbr>མཁྱེན་<wbr></wbr>བརྩེའི་<wbr></wbr>གཏེར་</span>, 55. This is here, in my opinion, not a sort of Hottentottenpotentatentantenattentater-like
formation. I take the <span lang="bo">ཟབ་<wbr></wbr>ཡངས་</span> to refer to the <span lang="bo">ཐུགས་</span>, a profound and wide mind, whilst the <span lang="bo">མཁྱེན་<wbr></wbr>བརྩེ་</span> only refers to the <span lang="bo">གཏེར་</span>, the treasury of omniscient mercy. It is not likely that the qualities of width and
depth form part of an enumeration of which the remaining items are love and knowledge
or even (as a compound) omniscient-mercy. See the various component words in this
glossary.
</p>
<p><span lang="bo">ཐུགས་<wbr></wbr>རྗེ་</span> see <span lang="bo">མཁྱེན་<wbr></wbr>བརྩེ་</span>.
</p>
<p><span lang="bo">ཐུགས་<wbr></wbr>གཟུ་<wbr></wbr>བོ་</span> see <span lang="bo">བློ་<wbr></wbr>གཟུ་<wbr></wbr>བོ་</span>.
</p>
<p><span lang="bo">མཐེབ་<wbr></wbr>ཀྱུ་</span> see <span lang="bo">ཀྱུ་</span>.
</p>
<p><span lang="bo">མཐོན་<wbr></wbr>པོ་</span> see <span lang="bo">ལམ་<wbr></wbr>མཐོན་<wbr></wbr>པོ་</span>.
</p>
<p><span lang="bo">འཐབ་<wbr></wbr>མོ་<wbr></wbr>འགྱེད་<wbr></wbr>པ་</span> see <span lang="bo">འགྱེ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">དག་<wbr></wbr>སྣང་</span>, 43. J.’s entry under this entry is as follows: “<span lang="bo">དག་</span> (<span lang="bo">པའི</span><span class="corr" id="xd31e4801" title="Not in source"><span lang="bo">༌</span></span>) <span lang="bo">སྣང་</span> (<span lang="bo">བ་</span>) <i>Schr.</i> ‘good opinion’ (?), prob.: a pure, sound view or knowledge <i>Glr.</i>; in <i>Mil.</i> it has a similar meaning.” He adds an oral sentence: “*dhag-náṅ jón-wa* C. to lead
a holy life.” (sic. jón = jóṅ?) Schroeter has (135<i>b</i>): “<span lang="bo">དག་<wbr></wbr>སྣང་</span>, a good opinion, a good conception of any thing, a conceit, a thought.” [Based on
an Italian ‘<span lang="it">concetto</span>’?] He has two further entries ‘<span lang="bo">དག་<wbr></wbr>པའི་<wbr></wbr>སྣང་<wbr></wbr>བ་</span>, to form a good <span class="pageNum" id="pb46">[<a href="#pb46">46</a>]</span>opinion of any individual,’ and ‘<span lang="bo">དག་<wbr></wbr>སྣང་<wbr></wbr>སྤྱོང་</span> (read: <span lang="bo">སྦྱོང་</span>) <span lang="bo">བ་</span>, to form a good opinion, or to conceive well of any one.’
</p>
<p>In our passage we are inclined to take <span lang="bo">སྣང་</span> as <span lang="bo">སྣང་<wbr></wbr>བ་</span>, as ‘view, thought, idea, conception,’ etc., and <span lang="bo">སྦྱོང་<wbr></wbr>བ་</span> = ‘to exercise, practise, perform’, or even ‘to entertain, cherish (thoughts).’ <span lang="bo">དག་</span> we take as <span lang="bo">དག་<wbr></wbr>པ་</span>, ‘pure’—the connection with thought not the opposite of false, erroneous, but of
bad, cruel, unkind. So here the expression seems to mean ‘to think with goodwill,
with kindness (of others),<span class="corr" id="xd31e4859" title="Not in source">’</span> not the colloquial ‘to have a good opinion of, to think well of.’ To think ‘good’
is here the opposite of to think ‘evil,’ but the idiomatic value of the expression
‘to think well of’ (as the opposite of ‘to think poorly of’) would make the latter
rendering misleading. The real value, then, of the expression as used in this passage,
seems to be: ‘to think good, kind thoughts of,’ i.e. purely, or saintly in the sense
of kindly, lovingly, benevolently, in a friendly manner, with sympathy, but not, as
J. seems to suggest, intellectually correct. We may expand the rendering into ‘with
a holy mind, with thoughts of saintliness, thinking saintly thoughts.’ Compare J.’s
colloquial phrase quoted above. So, as to the interpretation of the line in which
the compound occurs, we take it that it means to enjoin, in contrast with the previous
line in which it is said that beings in general must be thought of with kindness,
that religious people (instead of the mere laymen) must be thought of in a still better,
higher manner, namely with holiness and saintliness.
</p>
<p>One of my informants was first inclined to take <span lang="bo">དག་<wbr></wbr>སྣང་<wbr></wbr>སྦྱོང་<wbr></wbr>བ་</span> as ‘to teach, to preach the true knowledge.’ Though he later on sided with the explanation
adopted above, the opinion should be recorded, but it should be added that a second
informant rejected this view of the first one.
</p>
<p>Attention should be drawn to the meaning of <span lang="bo">སྣང་<wbr></wbr>དག་</span>, ‘the soul’ (with spellings <span lang="bo">སྣང་</span> and <span lang="bo">ནང་</span>; <span lang="bo">དག་</span>, <span lang="bo">རྟགས་</span>, <span lang="bo">བརྟག་</span>, <span lang="bo">སྟག་</span>, s. J.). Also the curious expression ‘to be indifferent’ <span lang="bo">སྣང་<wbr></wbr>དག་<wbr></wbr>མ་<wbr></wbr>བཏང་<wbr></wbr>བ་</span>, S. Ch. D.; and <span lang="bo">སྣང་<wbr></wbr>དག་<wbr></wbr>མི་<wbr></wbr>བྱེད་<wbr></wbr>པ་</span>, Bell. These expressions not in Desg.
<span class="pageNum" id="pb47">[<a href="#pb47">47</a>]</span></p>
<p><span lang="bo">དག་<wbr></wbr>སྣང་<wbr></wbr>སྦྱོང་<wbr></wbr>བ་</span> see <span lang="bo">དག་<wbr></wbr>སྣང་</span>.
</p>
<p><span lang="bo">དང་<wbr></wbr>པོ་</span> see <span lang="bo">དཔེ་</span>.
</p>
<p><span lang="bo">དྭངས་<wbr></wbr>མར་</span>, 27. Adverb: ‘purely, first class, first rate.’ Not in J. but in Desg., yet here
in a slightly different application. About S. Ch. D.’s ‘gravy’ and ‘relish’ see below.
<span lang="bo">དྭངས་<wbr></wbr>མ་</span> with the genitive seems to mean ‘acme’, ‘essence’, the typical embodiment of something,
like in expressions as ‘a first class liar, a thief pure and simple, the very devil,
satan himself, nothing short of an angel, a saint in <span lang="la">propria persona</span>.’ <span lang="bo">དགྲ་<wbr></wbr>བོའི་<wbr></wbr>དྭངས་<wbr></wbr>མ་</span>, ‘the very enemy.’ In the colloquial <span lang="bo">དྭངས་<wbr></wbr>མ་</span>, <span lang="bo">ཡང་<wbr></wbr>རྩེ་</span> and <span lang="bo">ཨང་<wbr></wbr>གི་<wbr></wbr>དང་<wbr></wbr>པོ་</span> may have the same meaning. The latter is something like pidgin-English ‘number one’
or the kitchen Malay equivalent ‘<span lang="ms">nommer satu</span>.’ Other equations are <span lang="bo">གཅིག་<wbr></wbr>པོ་</span> (or <span lang="bo">པུ་</span>), also <span lang="bo">རང་</span>, the Anglo-Indian ‘pukka.’
</p>
<p>The word <span lang="bo">དྭངས་</span> may mean soup or gravy in the following case, when there is question of singling
out the liquid portion from a mixture of broth and liquid. The primary meaning seems
in that case rather to be liquid as contrasted to solid. <span lang="bo">ང་<wbr></wbr>ལ་<wbr></wbr>དྭངས་<wbr></wbr>བླུགས་<wbr></wbr>རོགས་<wbr></wbr>གནང་</span> = give me (only) the liquid (not the solid stuff), pour out to me (only) the liquid.
But this <span lang="bo">དྭངས་</span> has no final <span lang="bo">མ་</span>. A common word for soup which is not in the Dicts. is ‘rü thang’, probably <span lang="bo">རུས་<wbr></wbr>ཐང་</span>, or <span lang="bo">ཐང་</span> alone. This latter word is in J. with the meaning of ‘potion’, a medical term, and
in S. Ch. D. as ‘potion, plain decoction, or mixture to be drunk after a medicinal
pill has been taken.’ The word <span lang="bo">རུས་<wbr></wbr>ཐང་</span> means originally bone-soup, but has acquired also the more general meaning ‘soup.’
<span lang="bo">ཐང་</span> can be applied to meat-soup, <span lang="bo">ཤ་<wbr></wbr>ཁུ་</span>, but <span lang="bo">ཤ་<wbr></wbr>ཐང་</span> cannot be used. It might be that <span lang="bo">ཐང་</span> and <span lang="bo">དྭངས་</span> are really the same word.
<span class="pageNum" id="pb48">[<a href="#pb48">48</a>]</span></p>
<p><span lang="bo">དད་<wbr></wbr>པ་<wbr></wbr>སྐྱེས་</span> see <span lang="bo">སྐྱེ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">དམ་<wbr></wbr>པོ་</span>, 30. Might here, in connection with ambition, be translated as ‘fierce,’ an extension
of its primary meaning ‘strong.’
</p>
<p><span lang="bo">དུག་<wbr></wbr>པོ་</span> see <span lang="bo">སྐྱོ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">དུག་<wbr></wbr>ལོག་</span> see <span lang="bo">སྐྱོ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">དུགས་<wbr></wbr>པོ་</span> see <span lang="bo">སྐྱོ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">དུས་<wbr></wbr>ནམ་<wbr></wbr>ཡང་</span>, 24. For ever, always.
</p>
<p><span lang="bo">དུས་<wbr></wbr>མྱུར་<wbr></wbr>བ་</span> see <span lang="bo">མྱུར་</span>.
</p>
<p><span lang="bo">དོན་<wbr></wbr>ཆུང་<wbr></wbr>ཆུང་</span> see <span lang="bo">དོན་<wbr></wbr>རེ་<wbr></wbr>ཆུང་</span>.
</p>
<p><span lang="bo">དོན་<wbr></wbr>རེ་<wbr></wbr>ཆུང་</span>, 40. ‘Exceedingly stupid, meaningless, useless, silly, senseless.’ The particle <span lang="bo">རེ་</span> has an emphatic value, but it is difficult to define its precise scope in English.
Oral information is vague on the subject, and seems to point towards a possibility
that the <span lang="bo">རེ་</span> is a syllable of exclamation or turns the expression, of which it forms part, into
an exclamation. <span lang="bo">དོན་<wbr></wbr>རེ་<wbr></wbr>ཆུང་</span>. ‘Oh, how silly!<span id="xd31e5051"></span>’ An equivalent is <span lang="bo">དོན་<wbr></wbr>ཆུང་<wbr></wbr>ཆུང་<wbr></wbr>ཡིན་</span> = <span lang="bo">དོན་<wbr></wbr>མེད་</span>. <span lang="bo">དོན་<wbr></wbr>ཆུང་</span> alone is not used, and <span lang="bo">དོན་<wbr></wbr>ཆུང་<wbr></wbr>ཆུང་</span> demands a final <span lang="bo">རེད་</span> or <span lang="bo">ཡིན་</span>.
</p>
<p>S. Ch. D. (502<i>a</i>) translates <span lang="bo">ཁྱོད་<wbr></wbr>བོད་<wbr></wbr>རྣམས་<wbr></wbr>སྙིང་<wbr></wbr>རེ་<wbr></wbr>རྗེ་</span> as: ‘I pity you, ye Tibetans’; perhaps better ‘What a pity, O ye Tibetans.’ Compare
the list of words with wedged-in <span lang="bo">རེ་</span> in J. s.v. <span lang="bo">རེ་</span> p. 533<i>b</i>.
</p>
<p><span lang="bo">དྲིན་<wbr></wbr>ཆེ་<wbr></wbr>བ་</span>, 16. Also <span lang="bo">དྲིན་<wbr></wbr>ཆེན་</span>, adjective ‘kind.’ According to S. Ch. D. also ‘very kind, great boon, and the great
or greatest benefactor.’ S. Ch. D.’s wording is unsatisfactorily indefinite and his
examples, taken from J., fit the text badly. <span class="pageNum" id="pb49">[<a href="#pb49">49</a>]</span>J. does not define the combination <span lang="bo">དྲིན་<wbr></wbr>ཆེ་<wbr></wbr>བ་</span> though he has an example <span lang="bo">བཀའ་<wbr></wbr>དྲིན་<wbr></wbr>ཆེ་<wbr></wbr>བ་</span> with the meaning ‘greatest benefit.’ Two colloquial examples are: <span lang="bo">དྲིན་<wbr></wbr>ཆེ་<wbr></wbr>བའི་<wbr></wbr>ཡབ་<wbr></wbr>ཡུམ་<wbr></wbr>གཉིས་</span>, ‘the two (very) kind parents,’ and <span lang="bo">མི་<wbr></wbr>འདི་<wbr></wbr>དྲིན་<wbr></wbr>ཆེན་<wbr></wbr>ཡིན་</span>, that man is (very) kind.
</p>
<p>In form <span lang="bo">དྲིན་<wbr></wbr>ཆེ་<wbr></wbr>བ་</span> is a comparative, ‘kinder.’ <span lang="bo">ཆེན་<wbr></wbr>པོ་</span> is one of those adjectives which have a comparative and superlative of their own
as:
</p>
<div class="table">
<table>
<thead>
<tr class="label">
<td class="cellHeadLeft cellHeadTop cellHeadBottom"> </td>
<td class="cellHeadTop cellHeadBottom">Great.
</td>
<td class="cellHeadTop cellHeadBottom">Many.
</td>
<td class="cellHeadTop cellHeadBottom">Good.
</td>
<td class="cellHeadTop cellHeadBottom">Small.
</td>
<td class="cellHeadRight cellHeadTop cellHeadBottom">Bad.</td>
</tr>
</thead>
<tbody>
<tr>
<td class="cellLeft">positive
</td>
<td><span lang="bo">ཆེན་<wbr></wbr>པོ་</span>
</td>
<td><span lang="bo">མང་<wbr></wbr>པོ་</span>
</td>
<td><span lang="bo">ཡག་<wbr></wbr>པོ་</span>
</td>
<td><span lang="bo">ཆུང་<wbr></wbr>ཆུང་</span>
</td>
<td class="cellRight"><span lang="bo">སྡུག་<wbr></wbr>པོ་</span></td>
</tr>
<tr>
<td class="cellLeft">comparative
</td>
<td><span lang="bo">ཆེ་<wbr></wbr>བ་</span>
</td>
<td><span lang="bo">མང་<wbr></wbr>བ་</span> (or <span lang="bo">ང་</span>)
</td>
<td><span lang="bo">ཡག་<wbr></wbr>ག་</span>
</td>
<td><span lang="bo">ཆུང་<wbr></wbr>ང་</span>
</td>
<td class="cellRight"><span lang="bo">སྡུག་<wbr></wbr>ག་</span></td>
</tr>
<tr>
<td class="cellLeft cellBottom">superlative
</td>
<td class="cellBottom"><span lang="bo">ཆེ་<wbr></wbr>ཤོས་</span>
</td>
<td class="cellBottom"><span lang="bo">མང་<wbr></wbr>ཤོས་</span>
</td>
<td class="cellBottom"><span lang="bo">ཡག་<wbr></wbr>ཤོས་</span>
</td>
<td class="cellBottom"><span lang="bo">ཆུང་<wbr></wbr>ཤོས་</span>
</td>
<td class="cellRight cellBottom"><span lang="bo">སྡུག་<wbr></wbr>ཤོས་</span></td>
</tr>
</tbody>
</table>
</div><p>
</p>
<p>In practice, however, as shown by the above examples, the form is used for an ordinary
quality in the positive degree though implying an amount of abundance or fullness
of the quality referred to. Bell (p. 33) and Hannah (p. 129) have described these
degrees of comparison. Short and partial notes in S. Ch. D.’s grammar (p. 31) and
Henderson (p. 23). See J. Dict. s.v. <span lang="bo">ཤོས་</span>, p. 564. <span lang="bo">དྲིན་<wbr></wbr>ཆེ</span>, J. 262<i>b</i> (as equal to <span lang="bo">དྲིན་<wbr></wbr>ཅན་</span>) is not acknowledged by my informants.
</p>
<p><span lang="bo">དྲིན་<wbr></wbr>ཆེ་</span> is objected to by my teachers because they say it never occurs alone but requires
a final <span lang="bo">བ་</span>, except in the superlative form <span lang="bo">དྲིན་<wbr></wbr>ཆེ་<wbr></wbr>ཤོས་</span> which, of course, is another thing. See, however, S. Ch. D. <span lang="bo">བཀའ་<wbr></wbr>དྲིན་<wbr></wbr>ཆེ་</span>, p. 654, J. p. 13. As to the <span lang="bo">ཆེན་</span> or <span lang="bo">ཆེན་<wbr></wbr>པོ་</span> in many Tibetan adjectives, this is better regarded as an enclitic particle, exactly
corresponding to the English termination -ful. As little as the English -ful really
<span class="pageNum" id="pb50">[<a href="#pb50">50</a>]</span>means ‘full’, does the Tibetan <span lang="bo">ཆེན་</span> (<span lang="bo">པོ་</span>) as a termination of adjectives really mean ‘great.’
</p>
<p>Bell has <span lang="bo">དྲིན་<wbr></wbr>ཆེན་<wbr></wbr>པོ་</span> for ‘kind.’
</p>
<p>The word <span lang="bo">དྲིན་<wbr></wbr>ལན་</span> and its uses merit a separate inquiry. In this place we shall limit ourselves to
stating that the entry gratitude (S. Ch. D., Ramsay, Schroeter) seems incorrect. The
confusion has most likely come about because a <span lang="bo">དྲིན་<wbr></wbr>ལན་</span> is an answer to kindness (return gift, etc.) and so <i>betokens</i> gratitude.
</p>
<p><span lang="bo">དྲིན་<wbr></wbr>ཆེན་</span> (<span lang="bo">པོ་</span>) see <span lang="bo">དྲིན་<wbr></wbr>ཆེ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">དྲིན་<wbr></wbr>ཇི་<wbr></wbr>བཞིན་</span>, 21. Ellipse for: according to (or, in the measure of) whatever kindness (you have
shown to me).
</p>
<p><span lang="bo">དྲིན་<wbr></wbr>ལན་</span> see <span lang="bo">དྲིན་<wbr></wbr>ཆེ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">དྲུང་<wbr></wbr>འཁོར་</span> see <span lang="bo">བརྩེ་</span>.
</p>
<p><span lang="bo">གདན་</span> see <span lang="bo">བྱང་<wbr></wbr>ཆུབ་<wbr></wbr>སྙིང་<wbr></wbr>པོ་</span>.
</p>
<p><span lang="bo">གདུག་<wbr></wbr>པ་</span>, 35. The three Dicts. are not at one as to the exact shades of meaning of <span lang="bo">གདུག་<wbr></wbr>པ་</span>.
</p>
<p>J. has, subst.: ‘anything hurtful, or any injury, mischief, harm, done.’
</p>
<p>Desg., subst.: ‘<span lang="fr">dommage, perte, mal</span>.’
</p>
<p>S. Ch. D. no substantive.
</p>
<p>J., adj. (= <span lang="bo">གདུག་<wbr></wbr>པ་<wbr></wbr>ཅན</span><span class="corr" id="xd31e5312" title="Not in source"><span lang="bo">༌</span></span>), ‘noxious, mischievous, dangerous.’ Desg., adj. only <span lang="bo">གདུག་<wbr></wbr>པ་<wbr></wbr>ཅན་</span>, not <span lang="bo">གདུག་<wbr></wbr>པ་</span> alone: nuisible (noxious), and a <span lang="bo">གདུག་</span> = <span lang="bo">གདོག་</span>, deteriorated.
</p>
<p>S. Ch. D., adj.: <span lang="bo">གདུག་<wbr></wbr>པོ་</span>, vicious, mischievous, deleterious, poisonous.
</p>
<p>In J. and S. Ch. D<span class="corr" title="Not in source">.</span> further applied meanings as: wild, hideous (screams); ferocity (in beasts), deleterious
(smell), fierce (woman).
<span class="pageNum" id="pb51">[<a href="#pb51">51</a>]</span></p>
<p>In our passage the expression <span lang="bo">གདུག་<wbr></wbr>སེམས་<wbr></wbr>ཅན་</span> may be rendered by malign, wicked, evil, evil-minded, spiteful, with sufficient correctness.
</p>
<p><span lang="bo">གདུག་<wbr></wbr>པ་<wbr></wbr>ཅན་</span> see <span lang="bo">གདུག་<wbr></wbr>པ་</span>.
</p>
<p><span lang="bo">གདུག་<wbr></wbr>པོ་</span> see <span lang="bo">གདུག་<wbr></wbr>པ་</span>.
</p>
<p><span lang="bo">གདུག་<wbr></wbr>སེམས་<wbr></wbr>ཅན་</span> see <span lang="bo">གདུག་<wbr></wbr>པ་</span>.
</p>
<p><span lang="bo">གདུང་<wbr></wbr>བ་</span> see <span lang="bo">གདུང་<wbr></wbr>དབྱངས་</span>.
</p>
<p><span lang="bo">གདུང་<wbr></wbr>དབྱངས་</span>, Colophon. J. renders this word as ‘a song expressive of longing or of grief, an
elegy (Mil.)’; but this definition is not quite typical of our present poem. S. Ch.
D. has ‘a song of longing grief.’ J.’s example <span lang="bo">མོས་<wbr></wbr>གུས་<wbr></wbr>གདུང་<wbr></wbr>བ་<wbr></wbr>དཔག་<wbr></wbr>མེད་<wbr></wbr>སྐྱེ་</span>, where <span lang="bo">གདུང་<wbr></wbr>བ་</span> means (spiritual) love, seems to point out to a meaning more apposite here. So we
would prefer a translation: paean, hymn of praise (D. <span lang="nl">lofzang</span>), or psalm instead of elegy. Other words to be considered: song of thanksgiving,
memorial song, lament, plaintive song (<span lang="nl">jammerklacht</span>?), memorial verses, an <i lang="la">in memoriam</i>, a memorial, etc. See also <span lang="bo">དབྱངས་</span>.
</p>
<p>The dge rgan, however, explains the word indeed in J.’s manner, but states that the
longing and grief are not the worldly sentiments but religious ones. The longing and
grief are concerned with the sorrows of the world and a yearning after spiritual realities,
but not with the memory of the three teachers mentioned in the poem. If this is true,
the above hypothesis is likely to be a wrong one and in my translation of the colophon
the words there used should in that case rather run ‘as a song of yearning for the
higher life’ (<i>cf.</i> the G. ‘<span lang="de">Weltschmerz</span>’).
</p>
<p><span lang="bo">གདོག་</span> see <span lang="bo">གདུག་<wbr></wbr>པ་</span>.
</p>
<p><span lang="bo">འདུལ་<wbr></wbr>ཐབས་</span>, 37. Steps, measures, to subdue or tame, etc. <span lang="bo">འདུལ་<wbr></wbr>ཐབས་<wbr></wbr>བྱེད་<wbr></wbr>པ་</span>, to take such measures.
<span class="pageNum" id="pb52">[<a href="#pb52">52</a>]</span></p>
<p><span lang="bo">འདོགས་<wbr></wbr>པ་</span> see <span lang="bo">རྒྱན་<wbr></wbr>པ་</span>.
</p>
<p><span lang="bo">འདྲེན་<wbr></wbr>པ</span>, 20. (Fut. <span lang="bo">དྲང་</span>). If the <span lang="bo">ལྕགས་<wbr></wbr>ཀྱུ་</span> (see <span lang="bo">ཀྱུ་</span>) is here to be thought of as a goad (like the one of the mahout) then the verb should
be understood as sub J. 2, ‘to conduct, lead, guide’ (by prodding). My teachers take
it as ‘to draw,’ or ‘pull.’ Pictorial representations might decide the point. My teachers
think rather of a rod with a hook at the end, like the episcopal staff, and not of
angling with a fishhook or prodding with a goad.
</p>
<p><span lang="bo">སྡུག་<wbr></wbr>ཡུས་</span>, 33. Or simply <span lang="bo">ཡུས་</span>, here: ‘the loss of temper, wrath, angry explosion or outburst.’ This sense is not
given in the Dicts., though J.’s 4, ‘ardour, fervour, transport’ comes near it. <span lang="bo">སྡུག་<wbr></wbr>ཡུས་</span> is the same as <span lang="bo">ཡུས་</span>, but for the fact that the former word shows the cause, an outburst on account of
trouble, vexation, worry, pain, sorrow. (<span lang="bo">སྡུག་</span>) <span lang="bo">ཡུས་<wbr></wbr>བཤད་</span> (<span lang="bo">སྟོན་</span> or <span lang="bo">བྱེད་</span>) <span lang="bo">པ་</span> = to show (or to lose) one’s temper, to flare up, to burst out, to break loose, to
explode in anger, wrath. <span lang="bo">ཕ་<wbr></wbr>མ་<wbr></wbr>ལ་<wbr></wbr>སྡུག་<wbr></wbr>ཡུས་<wbr></wbr>མ་<wbr></wbr>བཤད་</span>, ‘don’t show temper to your parents.’ <span lang="bo">དཔོན་<wbr></wbr>ལ་<wbr></wbr>ཡུས་<wbr></wbr>མ་<wbr></wbr>བཤད་</span>, ‘don’t lose your temper before (or with) the master.’ <span lang="bo">དེ་<wbr></wbr>རིང་<wbr></wbr>ཁོས་<wbr></wbr>ང་<wbr></wbr>ལ་<wbr></wbr>ཡུས་<wbr></wbr>མང་<wbr></wbr>པོ་<wbr></wbr>བསྟན་<wbr></wbr>སོང་</span>, ‘to-day he has entirely lost his temper before (or to) me.’ It is synonymous, in
this sense, with the word <span lang="bo">འུ་<wbr></wbr>ཐུག་</span> which is also dealt with inadequately in the Dicts. q.v. <span lang="bo">མི་<wbr></wbr>སུ་<wbr></wbr>ལ་<wbr></wbr>ཡང་<wbr></wbr>འུ་<wbr></wbr>ཐུག་<wbr></wbr>མ་<wbr></wbr>སྟོན་</span>, ‘don’t lose your temper to anyone, to whomsoever.’ <span lang="bo">ཁྱོད་<wbr></wbr>ཀྱིས་<wbr></wbr>འུ་<wbr></wbr>ཐུག་<wbr></wbr>བཤད་<wbr></wbr>དགོས་<wbr></wbr>པའི་<wbr></wbr>དོན་<wbr></wbr>མེད་</span>, ‘there is no reason (no need, or it is senseless) to lose your temper.’ (<i>Cf.</i> D. <span lang="nl">uitvallen, uitvaren, uitvoeteren, opstuiven, uitbarsten.</span>)
</p>
<p><span lang="bo">གནམ་<wbr></wbr>ལ་<wbr></wbr>སྙེག་<wbr></wbr>འདྲ་<wbr></wbr>བ་</span>, 2. Either ‘as if rising towards the <span class="pageNum" id="pb53">[<a href="#pb53">53</a>]</span>sky,’ in which case <span lang="bo">འདྲ་<wbr></wbr>བ་</span> refers to all the previous words, or: as if rising <i>whilst</i> in the sky, in which case the <span lang="bo">འདྲ་<wbr></wbr>བ་</span> would only refer to <span lang="bo">སྙེག་<wbr></wbr>པ་</span>.
</p>
<p><span lang="bo">གནས་<wbr></wbr>པ་</span> see <span lang="bo">བློ་<wbr></wbr>གཟུ་<wbr></wbr>བོ་</span>.
</p>
<p><span lang="bo">མནོ་<wbr></wbr>བསམ་</span> see <span lang="bo">རྟོག་<wbr></wbr>དཔྱོད་</span>.
</p>
<p><span lang="bo">རྣལ་<wbr></wbr>འབྱོར་<wbr></wbr>སོགས་</span>, 9. I have not received an explanation of the ‘etc.’ (<span lang="bo">སོགས་</span>) in this place and I ignore what kind of category is alluded to here. It seems not
probable that the ’18 classes of science’ can be meant, which, in the Mahāvyutpatti
(Ed. M.A.S.B.), form group XXIV, p. 20. Group L, (p. 59), furnishes more likely material,
but Yoga is missing in it.
</p>
<p><span lang="bo">སྣང་<wbr></wbr>དག་</span> see <span lang="bo">དག་<wbr></wbr>སྣང་</span>.
</p>
<p><span lang="bo">དཔལ་<wbr></wbr>ལྡན་</span>, 56. ‘Glorious, noble,’ also ‘having abundance.’ Twice mentioned in J.’s article
but not translated, perhaps because the meaning is so evident. Curious that neither
Desg. nor J. specially cite this compound to which S. Ch. D. gives 7 lines, besides
mentioning several combinations.
</p>
<p><span lang="bo">དཔལ་<wbr></wbr>བླ་<wbr></wbr>མེད་</span>, 52. Is this one word?
</p>
<p><span lang="bo">དཔལ་<wbr></wbr>འབར་<wbr></wbr>བ་</span>, 53. ‘Glory- or splendour-burning,’ i.e. ‘to blaze with glory,’ or, more tamely,
‘to be famous, renowned, celebrated’; the latter quoted by J. from Cs. s.v. <span lang="bo">འབར་<wbr></wbr>བ་</span> (It may also be taken as glory-spreading, i.e. getting more famous). Desg. quotes
a geographical name <span lang="bo">དཔལ་<wbr></wbr>འབར་</span>, Chinese Pienpa. The expression is not in Desg. or S. Ch. D., and in J. only as taken
from Cs., so that the latter’s explanation needs verification. The literal translation
‘to blaze with glory’ fits here better.
</p>
<p>Colloquially <span lang="bo">འབར་<wbr></wbr>བ་</span> is ‘to thrive, to prosper, to do well.’ <span lang="bo">འབར་<wbr></wbr>འདུག་</span>, ‘he is doing well, is well-to-do, thriving.’ <span lang="bo">འབར་</span><span class="pageNum" id="pb54">[<a href="#pb54">54</a>]</span><span lang="bo">སོང་</span>, he has become rich, has made a success of his life, has come out top dog, has made
good, has become wealthy, opulent, is safe, got his ship home, has ‘got there,’ made
his pile, is now a man of position. (Fr. <span lang="fr">est arrivé</span>. D. <span lang="nl">is binnen, heeft zijn schaapjes op het drooge</span>.)
</p>
<p><span lang="bo">དཔེ་</span>, 53. Here <span lang="bo">དཔེ་</span> = <span lang="bo">དཔེ་<wbr></wbr>བྱད་</span> or <span lang="bo">དཔེ་<wbr></wbr>བྱད་<wbr></wbr>བཟང་<wbr></wbr>པོ་</span>, technically ‘the eighty symmetrical parts, proportions, or points of beauty<span class="corr" id="xd31e5588" title="Not in source">’</span> (Cs., Mahāvyutpatti); or beauties, lesser signs (de Harlez); proportions (Schiefner).
See the references under <span lang="bo">མཚན་</span> and <span lang="bo">མཚན་<wbr></wbr>དཔེ་</span>. J. (s.v. <span lang="bo">དཔེ</span><span class="corr" id="xd31e5599" title="Not in source"><span lang="bo">༌</span></span>, p<span class="corr" title="Not in source">.</span> 327<i>b</i>) gives the full expression ‘the eighty physical perfections of Buddha,’ <span lang="bo">དཔེ་<wbr></wbr>བྱད་<wbr></wbr>བཟང་<wbr></wbr>པོ་<wbr></wbr>བརྒྱད་<wbr></wbr>ཅུ་</span>, and <span lang="bo">དཔེ་<wbr></wbr>བྱད་</span> alone ‘proportion, symmetry, beauty.’ J. has the entry <span lang="bo">དཔེ་</span> ‘symmetry, harmony, beauty (in certain phrases)’ but S. Ch. D. omits this. Our passage
is an example of this use, but the syllable <span lang="bo">དཔེ་</span> is really an abbreviation here and not a full and independent word. Desg. seems to
be mistaken in saying: <span lang="bo">དཔེ་<wbr></wbr>བྱེད་</span> (<i>sic</i>, misprint for <span lang="bo">བྱད་</span>) or <span lang="bo">མཚན་<wbr></wbr>དཔེ་</span>, ‘proportion, symmetry, the 80 marvels of the body of the Buddha.’ So <span lang="bo">དཔེ་<wbr></wbr>བྱད་<wbr></wbr>ཅན་</span> means indeed ‘symmetrical, showing 80 marvels,’ but these meanings would not be applicable
to <span lang="bo">མཚན་<wbr></wbr>དཔེ་<wbr></wbr>ཅན་</span> which could only mean ‘showing the 32 signs and 80 beauties.’
</p>
<p>For the rest Desg.’s 2nd article s.v. <span lang="bo">དཔེ་</span> adds to J.’s data, and his <span lang="bo">དཔེ་<wbr></wbr>སྲོལ་</span> and <span lang="bo">དཔེ་<wbr></wbr>ཚུལ་</span> ‘custom, rule, example’ are new. In Desg. ‘custom, rule’ tally with S. Ch. D. ‘way
of doing, method’ which J. has as ‘pattern, model,’ but which he translates more freely
in his examples. J. s.v. <span lang="bo">བྱད་</span> ‘proportion, symmetry, beauty,’ quotes a <span lang="bo">དཔེ་<wbr></wbr>བྱད་</span> from the Dzl. in the same <span class="pageNum" id="pb55">[<a href="#pb55">55</a>]</span>sense. According to this <span lang="bo">དཔེ་</span> would be equal to <span lang="bo">བྱད་</span> which seems improbable and is denied by my informants. An example of the use of <span lang="bo">དཔེ་<wbr></wbr>ཚུལ་</span> is the following: <span lang="bo">དེ་<wbr></wbr>རིང་<wbr></wbr>སང་<wbr></wbr>གི་<wbr></wbr>དགོན་<wbr></wbr>པའི་<wbr></wbr>ལོ་<wbr></wbr>གསར་<wbr></wbr>གྱི་<wbr></wbr>འཆམ་<wbr></wbr>དེ་<wbr></wbr>དང་<wbr></wbr>པོའི་<wbr></wbr>དཔེ་<wbr></wbr>ཚུལ་<wbr></wbr>རེད་</span>, the new year’s dance of now-a-days in the monastery is in imitation of the old way,
is after the ancient pattern, the old manner, follows the old example. <span lang="bo">དཔེ་<wbr></wbr>ཚུལ་</span> is here not exactly <span lang="bo">ལུགས་<wbr></wbr>སྲོལ་</span> ‘custom’ but rather: ‘(with) the (ancient) method (as) an example.’
</p>
<p>Note the use of <span lang="bo">དང་<wbr></wbr>པོའི་</span> in the above example as ‘old, ancient.’
</p>
<p><span lang="bo">དཔེ་<wbr></wbr>འདྲ་<wbr></wbr>པོ་</span> see <span lang="bo">སྒོ་</span>.
</p>
<p><span lang="bo">དཔེ་<wbr></wbr>བྱད་</span> see <span lang="bo">དཔེ་</span>.
</p>
<p><span lang="bo">དཔེ་<wbr></wbr>བྱེད་</span> (= <span lang="bo">བྱད་</span>) see <span lang="bo">དཔེ་</span>.
</p>
<p><span lang="bo">དཔེ་<wbr></wbr>ཚུལ་</span> see <span lang="bo">དཔེ་</span>.
</p>
<p><span lang="bo">དཔེ་<wbr></wbr>སྲོལ་</span> see <span lang="bo">དཔེ་</span>.
</p>
<p><span lang="bo">སྤྲི་<wbr></wbr>ན་<wbr></wbr>དཀར་<wbr></wbr>པོ་</span>, 2, 5. The white cloud is a figure often occurring in Tibetan poetry. If used as
an emblem of holiness or spiritual loftiness in connection with eminent persons, this
expression may perhaps contain a stereotyped allusion to the name of the tenth and
supreme bhūmi or stage of the Bodhisattva, the dharma-megha, ‘cloud of virtue,’ <span lang="bo">ཆོས་<wbr></wbr>ཀྱི་<wbr></wbr>སྤྲིན་</span>. See Mahāvyutpatti, ed. A.S.B., p. 11. Here evidently not J.’s (336<i>a</i>) ‘emblem of transitoriness,’ though the point might be argued on the basis of the
final remark s.v. <span lang="bo">གདུང་<wbr></wbr>བྱངས་</span>, see above.
</p>
<p><span lang="bo">སྤྲོས་<wbr></wbr>བྲལ་</span>, 51. This word corresponds according to S. Ch. D. to a Sk. <span class="corr" id="xd31e5737" title="Source: nishprapaṅca">nishprapañca</span> (or <span class="corr" id="xd31e5740" title="Source: apaṅca">apañca</span>, <span class="corr" id="xd31e5743" title="Source: aprapaṅca">aprapañca</span>) which in Macdonell’s Sk. Dict. is rendered by ‘unevolved, exempt from <span class="pageNum" id="pb56">[<a href="#pb56">56</a>]</span>multiformity.’ We may, therefore, think of expressions like ‘the undifferentiated,
homogeneous, absolute.’ The word dhātu being the Sk. equivalent for Tib. <span lang="bo">དབྱིངས་</span> the whole expression <span lang="bo">དབྱིངས་<wbr></wbr>སྤྲོས་<wbr></wbr>བྲལ་</span> must correspond to a Sk. <span class="corr" id="xd31e5755" title="Source: aprapaṅca">aprapañca</span> dhātu. The same Sk. Dict. translates the word dhātu as ‘layer, component part, element.’
In Tibetan <span lang="bo">དབྱིངས་</span> means, according to J.: (1) ‘the heavens’; (2) ‘height’; (3) ‘extent, region, space,
in metaphysics an undefined idea.’ According to the etymology <span lang="bo">སྤྲོས་<wbr></wbr>བྲལ་</span> should mean ‘passive, actionless, quietistic, inert,’ but according to the etymology
of its Sk. prototype rather ‘undifferentiated, monadic.’ One of my informants compares
it with <span lang="bo">ཆོས་<wbr></wbr>ཀྱི་<wbr></wbr>དབྱངས་</span>, dharma dhātu, and <span lang="bo">སྟོང་<wbr></wbr>པ་<wbr></wbr>ཉིད་</span>, shunyatā, the void, the absolute. In this connection one should compare J.’s statements
(215<i>a</i>) that in modern (Tibetan) Buddhism the term <span lang="bo">མངོན་<wbr></wbr>པར་<wbr></wbr>རྟོགས་<wbr></wbr>པ་</span> (<span lang="sa" class="deva">अभिसमय</span>), ‘clear understanding or perception’ means the same as <span lang="bo">སྟོང་<wbr></wbr>པ་<wbr></wbr>ཉིད་</span>, and further (259<i>b</i>) that <span lang="bo">དོན་<wbr></wbr>དམ་</span>, originally <span lang="sa" class="deva">परमार्थ</span>, has, in later times, also become equivalent to <span lang="bo">སྟོང་<wbr></wbr>པ་<wbr></wbr>ཉིད་</span>. It seems that the old metaphysicians reached regions and distinctions where their
followers could no longer join them, and hence the process became ‘<span lang="la">omne ignotum pro</span> <span lang="bo">སྟོང་<wbr></wbr>པ་<wbr></wbr>ཉིད་</span>.’ For practical purposes the rendering ‘absolute,’ or ‘motionless’ might be used
for <span lang="bo">སྤྲོས་<wbr></wbr>བྲལ་</span>, whilst the word <span lang="bo">དབྱིངས་</span> might be rendered by ‘principle, state, region.’ If occurring in a specimen of the
more technically and theoretically philosophical literature of Northern Buddhism,
a more precise rendering and more careful definition might be required. Taking the
following <span lang="bo">རྟོགས་<wbr></wbr>པ་</span> as ‘knowledge, perception, cognition,’ then the whole expression becomes in English
‘the knowledge of the motionless state (or <span class="pageNum" id="pb57">[<a href="#pb57">57</a>]</span>region, or principle)’ or—more pedantic but perhaps truer—‘the knowledge of (that
is: pertaining to, inherent in) the monadic state.’ Other equivalents: ‘a state of
stillness, the still state’ and, mystically, ‘the wisdom of the silence.’
</p>
<p>One of my informants, the dge rgan, knows of a colloquial use of <span lang="bo">སྤྲོས་<wbr></wbr>བྲལ་</span> = <span lang="bo">རེ་<wbr></wbr>བ་<wbr></wbr>མེད་</span> = ‘hopeless,’ but my second authority ignores this use. The following two examples
were given: <span lang="bo">འདི་<wbr></wbr>ཤེས་<wbr></wbr>པ་<wbr></wbr>སྤྲོས་<wbr></wbr>བྲལ་<wbr></wbr>རེད་</span>, ‘it is labour lost (hopeless) to [try and] know this.’ You cannot hope to know this.
(<i><abbr title="Nota Bene">N.B.</abbr></i>—Note the elliptic construction ‘hopeless to know’ for ‘to try to know, to study and
so come to know.’) <span lang="bo">ཡི་<wbr></wbr>གེ་<wbr></wbr>ཡག་<wbr></wbr>པོ་<wbr></wbr>ཀློག་<wbr></wbr>ཤེས་<wbr></wbr>ཀྱི་<wbr></wbr>མི་<wbr></wbr>འདུག་<wbr></wbr>སུམ་<wbr></wbr>རྟགས་<wbr></wbr>ཤེས་<wbr></wbr>པ་<wbr></wbr>སྤྲོས་<wbr></wbr>བྲལ་<wbr></wbr>རེད་</span>, ‘As he does not even know how to read well (or properly), it is hopeless (lost labour),
for him to (or: how can he?) study grammar<span class="corr" id="xd31e5831" title="Source: ?">’</span> (Not: how can he pretend to <i>know</i> grammar?).
</p>
<p><i>N.B.</i>—The Tibetan does not ‘read’ but ‘reads books’; he does not ‘write’ but ‘writes letters,’
he does not ‘go’ but ‘goes to the shop.’ In short, he is a very objective being.
</p>
<p><span lang="bo">ཕ་</span><span class="corr" id="xd31e5842" title="Not in source">,</span> 8. ‘Father.’ It is not clear why in the same line the same person is referred to
by the ordinary <span lang="bo">ཕ་</span> and then by the honorific <span lang="bo">ཡབ་</span>, unless <span lang="bo">ཡབ་<wbr></wbr>སྲས་</span> is a standard expression which cannot be changed whilst the first <span lang="bo">ཕ་</span> is used for the sake of variety in expression.
</p>
<p>The same double use of the honorific and ordinary terms for father occurs in Laufer’s
‘<span lang="de">Ein Sühngedicht der Bonpo</span>’, line 41.
</p>
<p><span lang="bo">ཕྱོགས་</span>, 5. In expressions like <span lang="bo">ལྡིང་<wbr></wbr>བའི་<wbr></wbr>ཤར་<wbr></wbr>ཕྱོགས་<wbr></wbr>ན་</span> the <span lang="bo">བའི་</span> is explained as equivalent to <span lang="bo">སའི་</span>, ‘of the place where.’ So the phrase <span lang="bo">མི་<wbr></wbr>དེ་<wbr></wbr>འགྲོ་<wbr></wbr>བའི་<wbr></wbr>ཕྱོགས་<wbr></wbr>འདི་<wbr></wbr>ལ་</span> should be understood as ‘towards where the man has gone, to the place where the man
has gone,’ <span lang="bo">འགྲོ་<wbr></wbr>སའི་<wbr></wbr>ཕྱོགས་<wbr></wbr>འདི་<wbr></wbr>ལ་</span>.
<span class="pageNum" id="pb58">[<a href="#pb58">58</a>]</span></p>
<p><span lang="bo">ཕྱོགས་<wbr></wbr>པ་</span>, 14. Here verb, infinitive, connected with Gendundub in instrumental (agentive) or
genitival relation: to turn, move towards, to tend to.
</p>
<p><span lang="bo">ཕྱོགས་<wbr></wbr>སུ་<wbr></wbr>ལྷུང་<wbr></wbr>བ་</span>, 46. Lit. ‘to fall aside,’ but here, as applied to the mind (<span lang="bo">ཡིད་</span>), simply to be deflected, to go astray, to fall, sin (mentally), to deviate from
the right path (religion, the right), to lapse (from virtue), etc.
</p>
<p><span lang="bo">འཕུང་<wbr></wbr>བར་<wbr></wbr>འདོད་<wbr></wbr>པ་</span>, 29. ‘To wish the ruin, the undoing, destruction<span id="xd31e5898"></span> of, to be bent on the perdition of, to wish evil to’ = <span lang="bo">མེད་<wbr></wbr>པར་<wbr></wbr>འདོད་<wbr></wbr>པ་</span>.
</p>
<p><span lang="bo">བྱང་<wbr></wbr>ཆུབ་<wbr></wbr>སྙིང་<wbr></wbr>པོ་</span>, 17. The bodhimaṇḍa, according to the Dicts. historically and geographically Gaya,
where the Buddha attained nirvāṇa. Here, however, it means rather the state implied
by the locality, ‘illumination, the essence of purification, final sainthood’ literally
‘the quintessence of bodhi.’ In Christian language Golgotha (or the Cross) is similarly
used in a metaphorical sense. In living Tibetan <span lang="bo">བྱང་<wbr></wbr>ཆུབ་</span> (bodhi) is not understood as ‘wisdom’ but as ‘saintliness, purity.’ There is, it
seems, a confusion in the group of Tibetan [and Chinese!] renderings of bodhimaṇḍa
(bodhi-essence) and bodhi-maṇḍala (bodhi-round), and their synonyms, a confusion which
may already have its origin in India itself. The treatment of these words in the Dicts.
is not satisfactory. J. and S. Ch. D. give s.v. <span lang="bo">བྱང་<wbr></wbr>ཆུབ་<wbr></wbr>སྙིང་<wbr></wbr>པོ་</span> this word as synonymous with <span lang="bo">རྡོ་<wbr></wbr>རྗེ་<wbr></wbr>གདན་</span>, Vajrāsana, but under <span lang="bo">སྙིང་<wbr></wbr>པོ་</span> S. Ch. D. has the entry: <span class="corr" id="xd31e5919" title="Not in source">‘</span><span lang="bo">བྱང་<wbr></wbr>ཆུབ་<wbr></wbr>སྙིང་<wbr></wbr>པོ་</span>, the spirit of the Bodhisattva, i.e. Buddhahood.’ This is the sense meant in our
passage, though it may be doubted whether <span lang="bo">བྱང་<wbr></wbr>ཆུབ་</span> really stands here for <span lang="bo">བྱང་<wbr></wbr>ཆུབ་<wbr></wbr>སེམས་<wbr></wbr>དཔའ་</span> as S. Ch. D. interprets it instead of only for bodhi. The Mahāvyutpatti (A.S.B.,
p. 44) has Bodhimaṇḍa = <span lang="bo">བྱང་<wbr></wbr>ཆུབ་<wbr></wbr>སྙིང་<wbr></wbr>པོ་</span>, and Cs. translates, ‘the essence of sanctity <span class="pageNum" id="pb59">[<a href="#pb59">59</a>]</span>or holiness (name of the holy place at Gaya).’ I yet believe that here a confusion
of maṇḍa and maṇḍala must be thought of. J. has, s.v. <span lang="bo">སྙིང་<wbr></wbr>པོ་</span> (p. 198<i>b</i>) ‘snyiṅ-po-byaṅ c̀ʽúb- (or byaṅ-c̀ʽub-snyiṅ-po)-la mc̀ʽís-pa, to become Buddha <i>Thgy.</i>’ Rockhill, Life of the Buddha, p. 35, mentions the form byang-tchub-kyi-snying-po
as the equivalent for bodhimaṇḍa, and though Foucaux in the alphabetical index to
his translation of the Lalita Vistāra gives only the form without <span lang="bo">ཀྱི་</span>, yet in his text, in the places I verified (p. 239, five times), there is the <span lang="bo">ཀྱི་</span> as with Rockhill.
</p>
<p>In mentioning the word <span lang="bo">རྡོ་<wbr></wbr>རྗེ་<wbr></wbr>གདན་</span> a special reference must be made to the element <span lang="bo">གདན་</span>, commonly translated as bolster, cushion, seat, rug, etc. J. is very detailed about
it. He has: ‘a bolster, or seat composed of several quilts or cushions, put one upon
the other (five for common people, nine for people of quality).’ Desg. simply ‘stuffed
cushion.’ S. Ch. D. more general ‘a low seat, a divan, cushion, a bolster.’ As to
J.’s definition my authorities declare that this may be so perhaps ‘on the Ladakh
side,’ but is certainly not so in Tibet and in the Darjeeling district. They do not
know about the details of five and nine cushions. They take the meaning far wider
than bolster or cushion. They say that anything used to support anything or to seat
anybody may be called <span lang="bo">གདན་</span>, it may be a sheet of cloth, a carpet, a blanket, a cushion, a bolster, a seat in
general, anything used for lying or sitting down on. The word has a meaning exactly
opposite to the English ‘cover’ and can consequently be used in as many varied senses
as the latter. Etymologically—if the root of <span lang="bo">གདན་</span>, as seems probable, means ‘to support’—the word would mean something like ‘bearer,’
‘basis,’ ‘bed,’ ‘floor,’ ‘upholder.’ We might think of ‘underwear<span class="corr" id="xd31e5963" title="Source: ’,">,’</span> though in English that particular word is used with quite another association of
ideas. In typography there is a word ‘underlay’ which corresponds exactly to the meaning
of <span lang="bo">གདན་</span>. The word ‘bedplate’, used in engineering, comes also near to it. It will be easily
seen how an applied meaning as ‘cushion, bolster,’ if given as the general sense of
the word, would in many cases be totally inadequate. The line of associations to which
‘cushion’ belongs, and the line of associations to which ‘seat, support, underlay’
belong, intersect at only one <span class="pageNum" id="pb60">[<a href="#pb60">60</a>]</span>point and for the rest have nothing in common. A table-cloth may be called <span lang="bo">གདན་</span> because the food rests on it (<span lang="bo">ལྟོ་<wbr></wbr>གདན་</span> is used in this sense; lit. something like ‘food-sheet, that on which the food rests’).
In a ritual it is prescribed that the <span lang="bo">གདན་</span> for the offerings should be a spotless piece of white cotton or other cloth, called
<span lang="bo">མཆོད་<wbr></wbr>གདན་</span>, ‘offering sheet,’ ‘that on which the offerings rest<span class="corr" title="Not in source">.</span>’ Bell has <span lang="bo">ས་<wbr></wbr>གདན་</span> for ‘carpet’; small cushion, placed on chair <span lang="bo">ཁ་<wbr></wbr>གདན་</span>; large cushion on ground <span lang="bo">འབོལ་<wbr></wbr>གདན་</span>. This is a most interesting example illustrating the fact that it is strictly necessary
first to find out the root-idea of a Tibetan word before translating it by words representing
the incidental applications of that root-idea. Whoever has handled Chinese dictionaries
knows how specially necessary this is in studying Indo-Chinese languages. The Sanskrit
equivalent, āsana, is derived from the root ās, to sit or lie, but the Tib. root seems
different.
</p>
<p>Further notes on <span lang="bo">གདན་</span>. <i>Cf.</i> J. <span lang="bo">མ་<wbr></wbr>གདན་</span> (pr. magdàn), ground, basis, foundation, p. 409<i>a</i>. Bell, apron <span lang="bo">པང་<wbr></wbr>གདན་</span><span class="corr" title="Not in source">.</span> Cs., Grammar, p. 170, l. 10, translates <span lang="bo">གདན་</span> as couch (stuffed seat). Lewin, Manual, p. 123, first word last line: ‘mat, seat’,
in the same sentence taken over from Cs.’s Grammar. Two synonyms for J.’s <span lang="bo">མ་<wbr></wbr>གདན་</span>, quoted above, are <span lang="bo">རྨང་<wbr></wbr>གདན་</span> and <span lang="bo">གཞི་<wbr></wbr>གདན་</span>. Bell also has ‘mat.’
</p>
<p><span lang="bo">བྱམས་<wbr></wbr>སྙིང་<wbr></wbr>རྗེ་</span>, 50. Seems simply an amplified form for ‘love.’ Difficult to be translated exactly,
Sk. maitrīkaruṇā, may be treated as a compound, loving-kindness, love and kindness,
or pity. On the question of karuṇā, especially, the learned have descanted profusely.
</p>
<p><span lang="bo">བླ་</span> (<span lang="bo">ན་</span>) <span lang="bo">མེད་</span> (<span lang="bo">པ་</span>), 52. Sk. <span lang="sa" class="deva">अनुत्तर</span>, unsurpassed, unexcelled, unrivalled, supreme, incomparable, most high, highest.
Not specially entered in J. but illustrated by an example s.v. <span lang="bo">བླ་</span>. <span class="pageNum" id="pb61">[<a href="#pb61">61</a>]</span>Altogether absent in Desg. S. Ch. D. <span lang="bo">བླ་<wbr></wbr>མེད་<wbr></wbr>རྣམས་<wbr></wbr>ལ་</span>, ‘to those who are supreme, or to the followers of the Anuttara school.’ A curious
entry! See S. Ch. D. also s.v. <span lang="bo">བླ་<wbr></wbr>ན་</span>.
</p>
<p><span lang="bo">བླ་<wbr></wbr>མ་</span>, 3. Here perhaps better ‘teacher’ than ‘priest’ or ‘superior.’ The word may be here
equally well taken in the singular as in the plural, but the latter is perhaps more
likely.
</p>
<p><span lang="bo">བླ་<wbr></wbr>མེད་</span>, see <span lang="bo">བླ་<wbr></wbr>ན་<wbr></wbr>མེད་<wbr></wbr>པ་</span>.
</p>
<p><span lang="bo">བློ་<wbr></wbr>གཟུ་<wbr></wbr>བོ་</span><span class="corr" id="xd31e6071" title="Not in source">,</span> 47. ‘Straight, upright, righteous mind.’ J.’s entry is a little vague. I think he
takes <span lang="bo">ཐུགས་</span> in his example <span lang="bo">ཐུགས་<wbr></wbr>གཟུ་<wbr></wbr>བོ་</span> as an indication that <span lang="bo">གཟུ་<wbr></wbr>བོ་</span> is also a honorific form. That, however, is not the case. Compare also the quotation
from Cs. in S. Ch. D., <span lang="bo">གཟུ་<wbr></wbr>བོར་<wbr></wbr>གནས་<wbr></wbr>པ་</span> ‘to be impartial and straightforward, to be on the side of honesty.’ I don’t find
this example in Schmidt. Desg. ‘straight, upright, (<span lang="fr">élevé</span>,) just, honest.’ According to the above the word is an adj<span class="corr" title="Not in source">.</span> and the translation of the passage becomes ‘whether you persevere in a straight (righteous)
mind.’ The verb <span lang="bo">གནས་<wbr></wbr>པ་</span> has then to be taken as ‘to hold, adhere to, persevere in (an opinion<span class="corr" id="xd31e6094" title="Not in source">,</span> etc.)<span class="corr" title="Not in source">.</span>’ If however, we should find that <span lang="bo">གཟུ་<wbr></wbr>བོ་</span> can also be sbst. ‘righteousness<span class="corr" id="xd31e6102" title="Source: ’,">,’</span> ‘straightness,’ (not in any Dict.), then <span lang="bo">གནས་<wbr></wbr>པ་</span> would have the other meaning of ‘to dwell, reside’ and the phrase would have to be
rendered ‘whether the mind (continues to) dwell(s) in righteousness.’ S. Ch. D. renders
<span lang="bo">ཐུགས་<wbr></wbr>གཟུ་<wbr></wbr>བོ་</span> as ‘honest mind,’ but the sense honest versus dishonest seems not quite applicable
in our passage. J<span class="corr" title="Not in source">.</span> is vague here. My informants gave the above definition ‘straight, upright’ as their
own but felt afterwards vague about this example which, though they had framed it,
they could not vouch for: <span lang="bo">མི་<wbr></wbr>དེ་<wbr></wbr>གཟུ་<wbr></wbr>བོར་<wbr></wbr>གནས་<wbr></wbr>མི་<wbr></wbr>གནས་<wbr></wbr>ལྟོས་<wbr></wbr>ཤིག་</span>, ‘see whether the man keeps straight or not.’ The framer honestly confessed that
whilst we were discussing the word he had been influenced by S. Ch. D<span class="corr" id="xd31e6116" title="Not in source">.’s</span> Dict. in coining the sentence; a <span class="pageNum" id="pb62">[<a href="#pb62">62</a>]</span>confession so instructive for idiom-verifiers that I think it worth while to record
it here.
</p>
<p>Finally, Desg. supports S. Ch.’s second meaning ‘witness’ for <span lang="bo">གཟུ་<wbr></wbr>བོ་</span><span class="corr" title="Not in source">.</span> He, however, does not <span class="corr" id="xd31e6128" title="Source: gives">give</span> S. Ch.’s form <span lang="bo">གཟུ་<wbr></wbr>དཔང་</span>. The ordinary word for witness is, of course, <span lang="bo">དཔང་</span> (<span lang="bo">པོ་</span>). It is characteristic of S. Ch. D. that he copies J.’s extract from Sch. under <span lang="bo">གཟུ་<wbr></wbr>དཔང་</span> ‘witness, mediator,’ but then immediately adds his own individual interpretation
which not only is likely to be correct, but which also nullifies and contradicts the
previous entry which he copied immediately above. He himself says, ‘an honest and
truthful witness.’ It often occurs that S. Ch. D. brings modifications, extensions
and even corrections to J.’s statements, but at the same time he copies J. far too
slavishly and so contradicts himself in the pages of his own dictionary. Whether meanings
like ‘reliable, straightforward, correct, proper,’ etc., have to be attached to <span lang="bo">གཟུ་<wbr></wbr>བོ་</span> is as yet uncertain.
</p>
<p><span lang="bo">བློ་<wbr></wbr>བཟང་<wbr></wbr>གྲགས་<wbr></wbr>པ་</span>, 8. In Sk. Sumatikīrti. According to the Sk. dictionaries the primary sense of ‘sumati’
is ‘benevolence.’ In present-day Tibetan <span lang="bo">བློ་<wbr></wbr>བཟང་</span> is rather ‘good-natured, kindhearted,’ as against <span lang="bo">དྲིན་<wbr></wbr>ཆེན་<wbr></wbr>པོ་</span> ‘benevolent.’ So the Tibetan name has to be rendered as Good-nature-fame, or Famous
good-nature, the personal name of Tsoṅ kʽa pa.
</p>
<p><span lang="bo">དབང་<wbr></wbr>དུ་</span> (<span lang="bo">མ་</span>) <span lang="bo">སོང་<wbr></wbr>བ་</span>, 22. (Not) fallen under the power (of).…
</p>
<p><span lang="bo">དབྱངས་</span>, 54 and colophon. This word seems here hardly to mean ‘song, singing tune,’ but rather
‘melody, melodiousness, sweetness,’ etc. This tallies to a certain extent with Csoma’s
translation of the title of list LXI (p. 86) of the Mahāvyutpatti, ‘Names of the 60
sorts (or divisions) of melody or melodious voices (or vocal sound).’ I take it that
this list refers to what is mentioned here in our text. How these 60 branches of melody
are exactly to be understood I have not been able to ascertain. The opinions of Pʽun
Tsʽogs on the point are as follows. The Buddha’s voice had such a <span class="pageNum" id="pb63">[<a href="#pb63">63</a>]</span>variety of (magic?) qualities, sixty in number, that they made him understood by all
beings, whatever their own languages. The Buddha was in this way simultaneously understood
by men, devas, nāgas, etc. In proffering this explanation Pʽun Tsʽogs takes <span lang="bo">ཡན་<wbr></wbr>ལག་</span> to mean rather ‘kind’ than ‘branch.’ As an alternative he suggests that <span lang="bo">དབྱངས་</span> is an adjective synonymous with <span lang="bo">རིང་<wbr></wbr>བུ</span><span class="corr" id="xd31e6181" title="Not in source"><span lang="bo">༌</span></span>, ‘high’ (as applied to voice or rather tone) [or perhaps long, lengthened?] and that
then <span lang="bo">དབྱངས་<wbr></wbr>ཡན་<wbr></wbr>ལག་</span> would mean a ‘variety’ of tones or modulations. I myself am inclined to think that
if the Mahāvyutpatti list is not referred to, we have here to do with some scholastic
scheme of rhetorics, though if so understood the exact value of <span lang="bo">དབྱངས་</span> is not clear and certainly not sufficiently defined in the Dicts.
</p>
<p>(<i>Cf.</i> S. Ch. D. s.v. <span lang="bo">ཟབ་</span> (p. 1092<i>a</i>), <span lang="bo">ཟབ་<wbr></wbr>དབྱངས་</span> = <span lang="sa" class="deva">मन्द्र</span>, <span lang="sa" class="deva">मन्द्रक</span>, ‘a deep voice, a musical tone.’ See also <span lang="bo">གདུང་<wbr></wbr>དབྱངས་</span>.<span class="corr" id="xd31e6214" title="Not in source">)</span>
</p>
<p><span lang="bo">དབྱིངས་</span> see <span lang="bo">སྤྲོས་<wbr></wbr>བྲལ་</span>.
</p>
<p><span lang="bo">དབྱིངས་<wbr></wbr>སྤྲོས་<wbr></wbr>བྲལ་</span> see <span lang="bo">སྤྲོས་<wbr></wbr>བྲལ་</span>.
</p>
<p><span lang="bo">འབར་<wbr></wbr>བ་</span> see <span lang="bo">དཔལ་<wbr></wbr>འབར་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">འབོལ་<wbr></wbr>གདན་</span> see <span lang="bo">བྱང་<wbr></wbr>ཆུབ་<wbr></wbr>སྙིང་<wbr></wbr>པོ་</span>.
</p>
<p><span lang="bo">འབྲོག་</span>, 6. Here ‘solitude, wilderness’ and so = <span lang="bo">རི་<wbr></wbr>ཁྲོད་</span> = <span lang="bo">དགོན་<wbr></wbr>པ་</span>, ‘monastery.’ Not associated with any of the meanings connected with ‘pasturing.’
<i>Cf.</i> S. Ch. D. <span lang="bo">འབྲོག་<wbr></wbr>དགོན་</span> s.v. <span lang="bo">འབྲོག་</span>.
</p>
<p>The famous Galdan monastery was erected on a site called <span lang="bo">འབྲོག་<wbr></wbr>པོའི་<wbr></wbr>རི་</span>. See S. Ch. D., The Monasteries of Tibet, <abbr title="XX">J.A.S.B.</abbr>, Vol. I, <abbr title="New Series">N.S.</abbr> (1905), p. 108.
</p>
<p><span lang="bo">མི་<wbr></wbr>ཁོ་</span> see <span lang="bo">གླུད་</span>.
<span class="pageNum" id="pb64">[<a href="#pb64">64</a>]</span></p>
<p><span lang="bo">མི་<wbr></wbr>ཁོ་<wbr></wbr>གླུད་<wbr></wbr>ཡིན་</span> see <span lang="bo">གླུད་</span>.
</p>
<p><span lang="bo">མི་<wbr></wbr>གླུད་</span> see <span lang="bo">གླུད་</span>.
</p>
<p><span lang="bo">མིག་<wbr></wbr>བཟང་<wbr></wbr>མ་</span> see <span lang="bo">ཡངས་</span>.
</p>
<p><span lang="bo">མིག་<wbr></wbr>ཡངས་</span> see <span lang="bo">ཡངས་</span>.
</p>
<p><span lang="bo">མེད་<wbr></wbr>པར་<wbr></wbr>འདོད་<wbr></wbr>པ་</span> see <span lang="bo">འཕུང་<wbr></wbr>བར་<wbr></wbr>འདོད་<wbr></wbr>པ་</span>.
</p>
<p><span lang="bo">མྱུར་</span>, 52. J. <span lang="bo">མྱུར་<wbr></wbr>བ་</span> adj., and <span lang="bo">མྱུར་<wbr></wbr>དུ་</span> adv., ‘quick(ly), swift(ly).’ In Mil. adj. <span lang="bo">མྱུར་<wbr></wbr>པོ་</span>. Desg. <span lang="bo">མྱུར་</span> and <span lang="bo">མྱུར་<wbr></wbr>བ་</span> (<span lang="bo">ཉིད་</span>), subst. ‘promptness,’ and <span lang="bo">མྱུར་<wbr></wbr>པོ་</span> ‘swift.’ As adv. <span lang="bo">མྱུར་<wbr></wbr>བར་</span>, or <span lang="bo">དུ་</span>, or <span lang="bo">གྱིས་</span>. S. Ch. D. <span lang="bo">མྱུར་<wbr></wbr>བ་</span>, verb, ‘to hurry by, to pass on swiftly,’ (example <span lang="bo">དུས་<wbr></wbr>མྱུར་<wbr></wbr>བ་</span>, ‘time quickly runs away.’ [= <span lang="la">tempus fugit</span>]), and adv. quickly. Further adv. <span lang="bo">མྱུར་<wbr></wbr>དུ་</span>. Some interesting compounds in S. Ch. D.: <span lang="bo">མྱུར་<wbr></wbr>མ་</span> ‘a dancing woman,’ etc. Note the expression <span lang="bo">ཅི་<wbr></wbr>མྱུར་</span> ‘as speedily as possible,’ J.
</p>
<p>According to my informants S. Ch. D.’s example <span lang="bo">དུས་<wbr></wbr>མྱུར་<wbr></wbr>བ་</span> is not good Tibetan. It should either be <span lang="bo">དུས་<wbr></wbr>མྱུར་<wbr></wbr>པོ་</span> (or <span lang="bo">བ་</span>) <span lang="bo">ཡིན་</span>, lit. ‘time is quick,’ or with another meaning also ‘the time is near’ (i.e. at hand,
<i>coming</i> quickly), or again <span lang="bo">དུས་<wbr></wbr>མྱུར་<wbr></wbr>པོ་<wbr></wbr>དེ་</span>, ‘the quick time.’ Time quickly runs away, they say, should be expressed thus: <span lang="bo">དུས་<wbr></wbr>མྱུར་<wbr></wbr>བར་<wbr></wbr>འགྲོ་<wbr></wbr>གི་<wbr></wbr>འདུག་</span>.
</p>
<p><i>Cf.</i> also J., Desg.: <span lang="bo">སྨྱུར་<wbr></wbr>བ་</span><span class="corr" title="Not in source">.</span>
</p>
<p><span lang="bo">མྱུར་<wbr></wbr>མ་</span> see <span lang="bo">མྱུར་</span>.
</p>
<p><span lang="bo">ཙམ་<wbr></wbr>གྱི་</span>, 38. Here: ‘after only, as a result of only, in consequence <span class="pageNum" id="pb65">[<a href="#pb65">65</a>]</span>of only, mere, simple.’ But <span lang="bo">ཙམ་</span> has also the meanings: as soon as, simply on (hearing), on the slightest (reproach,
etc.) with a more prominent stress on the time element, instantaneousness.
</p>
<p><span lang="bo">རྩེ་<wbr></wbr>དྲུང་</span> see <span lang="bo">བརྩེ་</span>.
</p>
<p><span lang="bo">རྩེ་<wbr></wbr>པོ་<wbr></wbr>ཏ་<wbr></wbr>ལ་</span> see <span lang="bo">བརྩེ་</span>.
</p>
<p><span lang="bo">རྩེ་<wbr></wbr>ཞྭ་</span> see <span lang="bo">བརྩེ་</span>.
</p>
<p><span lang="bo">རྩོད་<wbr></wbr>པ་<wbr></wbr>རྒྱབ་<wbr></wbr>པ་</span> see <span lang="bo">གཤགས་<wbr></wbr>འགྱེད་<wbr></wbr>པ་</span>.
</p>
<p><span lang="bo">བརྩེ་</span>, 55. <span lang="bo">བརྩེ་</span> = <span lang="bo">བརྩེ་<wbr></wbr>བ་</span>, vb. ‘to love’ sbst. ‘love, kindness, affection,’ etc. Desg. has also a <span lang="bo">བརྩེ་</span>, ‘acidity,’ which is also known to my informants. His <span lang="bo">བརྩེ་<wbr></wbr>དྲང་</span> ‘bodyguard of the Dalai Lama’ is held, by one of my informants, to be a mistake for
<span lang="bo">རྩེ་<wbr></wbr>དྲུང་</span> (pronounce tsī-dung), the monk-employees of the Tibetan government (and in a narrower
sense: the clerical staff, the clerks and secretaries amongst them) as contrasted
with the lay-employees of noble birth (not officials in general as with S. Ch. D.
656<i>a</i>, but only those belonging to the nobility) who are called <span lang="bo">དྲུང་<wbr></wbr>འཁོར་</span>. The word <span lang="bo">རྩེ་</span> in the compound is said to be derived from the designation of the Potala palace where
many of the government offices are located, and which is called <span lang="bo">རྩེ་<wbr></wbr>པོ་<wbr></wbr>ཏ་<wbr></wbr>ལ་</span>, the Potala peak, but most commonly, by the people, briefly <span lang="bo">རྩེ་</span>, the peak. This explanation of tsī-dung as a general class of lama government-employees
is wider than that given in Waddell’s table in his ‘<span class="corr" id="xd31e6479" title="Corrected by author from: Lhassa">Lhasa</span> and its Mysteries,’ p. 165. See also <span lang="bo">རྩེ་<wbr></wbr>དྲུང་</span>, ‘chief clerk or secretary’ in S. Ch. D. s.v. <span lang="bo">རྩེ་<wbr></wbr>ཞྭ་</span> (1013<i>b</i>), the latter being the special name of the former’s hat.
</p>
<p><span lang="bo">བརྩེ་<wbr></wbr>དྲང་</span> see <span lang="bo">བརྩེ་</span>.
<span class="pageNum" id="pb66">[<a href="#pb66">66</a>]</span></p>
<p><span lang="bo">བརྩོན་<wbr></wbr>པར་<wbr></wbr>བགྱིད་<wbr></wbr>པ་</span>, 24. Equals <span lang="bo">བརྩོན་<wbr></wbr>པར་<wbr></wbr>བྱེད་<wbr></wbr>པ་</span> (or <span lang="bo">གྱུར་<wbr></wbr>བ་</span>) ‘to apply oneself, exert oneself, put one’s best energy into something’ = <span lang="bo">སྙིང་<wbr></wbr>རུས་<wbr></wbr>བྱེད་<wbr></wbr>པ་</span>, ‘to be zealous, diligent.’ Also <span lang="bo">བརྩོན་<wbr></wbr>འགྲུས་<wbr></wbr>སྐྱེད་<wbr></wbr>པ་</span> (<span lang="bo">བྱེད་<wbr></wbr>པ་</span>, <span lang="bo">རྩོམ་<wbr></wbr>པ་</span>).
</p>
<p><span lang="bo">ཚུལ་</span>, 28. Here ‘conduct, behaviour’ pure and simple, without allusion to the <span lang="bo">ཚུལ་<wbr></wbr>ཁྲིམས་</span>, ‘religious law, discipline, monastic rules.’
</p>
<p><span lang="bo">ཚུལ་<wbr></wbr>བཞིན་</span> see <span lang="bo">ཆོས་<wbr></wbr>ཚུལ་<wbr></wbr>བཞིན་</span>.
</p>
<p><span lang="bo">མཚན་</span>, 53. Here technically the (thirty-two) characteristic signs or marks of a ‘Great
Man,’ the mahāpurusha. Mahāvyutpatti (Ed. A. S. B.), LXIII, p. 92. De Harlez, ‘<span lang="fr">Vocabulaire Bouddhique Sanscrit-Chinois</span>,’ no. 3. Schiefner, ‘Triglotte,’ no. 3. See de la Vallée Poussin, ‘<span lang="fr">Bouddhisme</span>,’ pp. 241 et seq.
</p>
<p>The transition of meaning of the word <span lang="bo">མཚན་</span> in modern Tibetan in such expressions as <span lang="bo">མཚན་<wbr></wbr>ལྡན་<wbr></wbr>བླ་<wbr></wbr>མ་</span>, ‘a holy lama,’ or <span lang="bo">མཚན་<wbr></wbr>ལྡན་<wbr></wbr>མ་</span>, ‘a woman of good appearance and virtues’ (S. Ch. D.) should not be overlooked in
the interpretation of our passage for its psychological value. See also <span lang="bo">དཔེ་</span>.
</p>
<p><span lang="bo">མཚན་<wbr></wbr>ལྡན་</span> see <span lang="bo">མཚན་</span>.
</p>
<p><span lang="bo">མཚན་<wbr></wbr>དཔེ་</span>, 53. This is a compound substantive of an elliptic nature, and means: ‘the [well
known 32 primary] characteristics [and the 80] beauties [of Buddhas]<span class="corr" id="xd31e6572" title="Not in source">’</span> = <span lang="bo">མཚན་<wbr></wbr>དང་<wbr></wbr>དཔེ་<wbr></wbr>བྱད་</span> (<span lang="bo">བཟང་<wbr></wbr>པོ་</span>). See also <span lang="bo">མཚན་</span> and <span lang="bo">དཔེ་</span>.
</p>
<p><span lang="bo">མཚན་<wbr></wbr>འཛིན་</span>, 30. <span lang="bo">མཚན་</span> is here hon. of <span lang="bo">མིང་</span> ‘name,’ and the compound, literally ‘name grasping,’ means ‘ambition, thirst for
fame, glory,’ etc. (D. <span lang="nl">eerzucht, roemzucht</span>), perhaps even ‘vainglory, pride, conceit, egotism,’ i.e. the hugging of one’s own
name and fame.
<span class="pageNum" id="pb67">[<a href="#pb67">67</a>]</span></p>
<p><span lang="bo">མཚན་<wbr></wbr>བརྗོད་<wbr></wbr>པ་</span>, 7. To invoke by name, to address a prayer to by name. Applied to both spiritual
and human beings. <span lang="bo">རྒྱལ་<wbr></wbr>པོའི་<wbr></wbr>མཚན་<wbr></wbr>བརྗོད་<wbr></wbr>པ་</span>, ‘to address the king, speak to the king, direct, appeal to the king,’ but always
by calling him by his name. ‘O king help me’ is not a proper example of <span lang="bo">མཚན་<wbr></wbr>བརྗོད་<wbr></wbr>པ་</span>, but ‘O, thou, King George, help me!’ would be one. To spiritual beings their names
may be expressed in a paraphrase, metaphor or symbol, but they must be expressed in
some way. The prayers to superhuman beings may be twofold, either an address containing
requests, etc., or a mere litany of names without any further subject matter attached
to them. The one is a recitation of names, the other a direct address by name; the
one a litany proper, the other an invocation or prayer.
</p>
<p><span lang="bo">འཚོལ་<wbr></wbr>བ་</span>, 19. The form <span lang="bo">མི་<wbr></wbr>འཚོལ་<wbr></wbr>བས་</span> was paraphrased to me as <span lang="bo">འཚོལ་<wbr></wbr>གི་<wbr></wbr>མིན་</span> = <span lang="bo">འཚོལ་<wbr></wbr>མི་<wbr></wbr>ཡོང་</span> = simple future, ‘not going to seek’ (D. <span lang="nl">niet zullende zoeken</span>).
</p>
<p><span lang="bo">ཞིབ་<wbr></wbr>དཔྱད་</span> see <span lang="bo">རྟོག་<wbr></wbr>དཔྱོད་</span>.
</p>
<p><span lang="bo">ཞེ་<wbr></wbr>ཁྲེལ་<wbr></wbr>བ་</span> see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">ཞེན་<wbr></wbr>པ་<wbr></wbr>ལོག་<wbr></wbr>པ་</span> see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">གཞན་<wbr></wbr>བསྟན་</span> (<span lang="bo">པ་</span>) <span lang="bo">འཛིན་<wbr></wbr>པ་</span> see <span lang="bo">རང་<wbr></wbr>བསྟན་</span> (<span lang="bo">པ་</span>) <span lang="bo">འཛིན་<wbr></wbr>པ་</span>.
</p>
<p><span lang="bo">གཞུང་</span> see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">གཞུང་<wbr></wbr>སྒོ་</span> see <span lang="bo">སྒོ་</span>.
</p>
<p><span lang="bo">གཞུངས་<wbr></wbr>པ་</span> see <span lang="bo">ཁྲེལ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">གཞེས་</span> see <span lang="bo">མགུར་<wbr></wbr>མ་</span>.
</p>
<p><span lang="bo">བཞག་<wbr></wbr>པ་</span> see <span lang="bo">རྒྱན་<wbr></wbr>པ་</span>.
</p>
<p><span lang="bo">ཟབ་</span>, 10, 55. <span lang="bo">ཟབ་</span> = <span lang="bo">ཟབ་<wbr></wbr>པ་</span>. J. vb., adj., subst. and adv. ‘to be deep, deep, deeply, depth’; adj. <span lang="bo">ཟབ་<wbr></wbr>པོ་</span> and <span lang="bo">མོ་</span>. Desg. <span class="pageNum" id="pb68">[<a href="#pb68">68</a>]</span><span lang="bo">ཟབ་<wbr></wbr>པོ་</span> and <span lang="bo">མོ་</span> adj. only. S. Ch. D. <span lang="bo">ཟབ་<wbr></wbr>པ་</span> vb. ‘to make deep, to deepen,’ also adj. and sbst.; further in <span lang="bo">པོ་</span> and <span lang="bo">མོ་</span> only adj. Note the additional meaning ‘dense’ (also <span lang="bo">ཟབས་</span> ‘thickness’) in S. Ch. D., not in the two others. My teachers deny that <span lang="bo">ཟབ་<wbr></wbr>པ་</span> can be a verb ‘to deepen,’ or ‘to make deep.’ <span lang="bo">ཟབ་</span> must also be understood as ‘profound’ (wisdom, teaching, etc.). See <span lang="bo">ཆོས་<wbr></wbr>ཟབ་</span>, also <span lang="bo">དབྱངས་</span>, also <span lang="bo">ཐུགས་<wbr></wbr>ནི་</span>, etc.
</p>
<p><span lang="bo">ཟབ་<wbr></wbr>ཡངས་</span> see <span lang="bo">ཐུགས་<wbr></wbr>ནི་</span>, etc.
</p>
<p><span lang="bo">གཟུ་<wbr></wbr>བོ་</span> see <span lang="bo">བློ་<wbr></wbr>གཟུ་<wbr></wbr>བོ་</span>.
</p>
<p><span lang="bo">གཟུ་<wbr></wbr>དཔང་</span> see <span lang="bo">བློ་<wbr></wbr>གཟུ་<wbr></wbr>བོ་</span>.
</p>
<p><span lang="bo">གཟུ་<wbr></wbr>བོར་<wbr></wbr>གནས་<wbr></wbr>པ་</span> see <span lang="bo">བློ་<wbr></wbr>གཟུ་<wbr></wbr>བོ་</span>.
</p>
<p><span lang="bo">འུ་<wbr></wbr>ཐུག་</span> see <span lang="bo">སྡུག་<wbr></wbr>ཡུས་</span>.
</p>
<p><span lang="bo">ཡང་<wbr></wbr>རྩེ་</span> see <span lang="bo">དྭངས་<wbr></wbr>མར་</span>.
</p>
<p><span lang="bo">ཡངས་</span>, 55. = <span lang="bo">ཡངས་<wbr></wbr>པ་</span> or <span lang="bo">པོ་</span>, ‘wide, large.’ Desg. also ‘ample, abundant.’ S. Ch. D. only <span lang="bo">ཡངས་<wbr></wbr>པ་</span>. Note J. ‘*mig-yaṅ<span class="corr" id="xd31e6809" title="Source: ’*">*’</span>, C., W. liberal, generous, bounteous,’ but Desg. <span lang="bo">མིག་<wbr></wbr>ཡངས་<wbr></wbr>པ་</span> ‘wide-eyes: envious, covetous, greedy.’ In S. Ch. D. <span lang="bo">ཡངས་<wbr></wbr>པའི་<wbr></wbr>མིག་</span> = <span class="corr" id="xd31e6819" title="Source: विशलक्षी"><span lang="sa" class="deva">विशालाक्षी</span></span>, ‘large-eyes, a handsome woman, name of a Goddess.’ <i>Cf.</i> also in the same dict. <span lang="bo">མིག་<wbr></wbr>བཟང་<wbr></wbr>མ་</span>, ‘beautiful-eyes, a very handsome woman, a nymph’s name.’ As to J.’s mig-yaṅ, one
of my teachers holds with him as against Desg., the other does not know the expression.
</p>
<p><span lang="bo">ཡངས་<wbr></wbr>པའི་<wbr></wbr>མིག་</span> see <span lang="bo">ཡངས་</span>.
</p>
<p><span lang="bo">ཡན་<wbr></wbr>ལག་</span> see <span lang="bo">དབྱངས་</span>.
</p>
<p><span lang="bo">ཡབ་<wbr></wbr>སྲས་</span> (<span lang="bo">གསུམ</span><span class="corr" id="xd31e6853" title="Not in source"><span lang="bo">༌</span></span>), 8, 15, 16, 18. ‘Father (and) sons,’ or, as Csoma already has it in his Grammar,
p. 28, ‘teacher and <span class="pageNum" id="pb69">[<a href="#pb69">69</a>]</span>pupils.’ With the addition <span lang="bo">གསུམ་</span> ‘three,’ and also as here without this addition, a very well known appellation of
Tsoṅ kʽa pa and his two pupils (his spiritual sons). It is likely that to the Tibetan
mind the expression means something like ‘spiritual family (of three),’ namely of
one father and two sons. See introductory remarks. Free renderings like ‘spiritual
trio’ or ‘teacher triad’ and the like are apt enough for practical purposes. <i>Cf<span class="corr" title="Not in source">.</span></i> an expression like the following: <span lang="bo">ཁྱོད་<wbr></wbr>ཕ་<wbr></wbr>བུ་<wbr></wbr>གཉིས་<wbr></wbr>ག་<wbr></wbr>ནས་<wbr></wbr>ཡིན་</span>, ‘where have you two, father and son, come from?’ (But the sentence has also the
second meaning ‘where do you live? where is your home?’).
</p>
<p>In the light of the above, has the note on p. 98 of the J.A.S.B., Vol. II, N.S., no.
4, 1906, in Satis Chandra Vidyābhūṣana’s article on ‘the Gyantse rock inscription’
to be rectified? My informants do not think that the expression is used among the
Sakyapas in the sense given in that note.
</p>
<p><span lang="bo">ཡིན་<wbr></wbr>ན་<wbr></wbr>ཡང་</span> see <span lang="bo">ཀྱང་</span>.
</p>
<p><span lang="bo">ཡུས་</span> see <span lang="bo">སྡུག་<wbr></wbr>ཡུས་</span>.
</p>
<p><span lang="bo">གཡུལ་</span> see <span lang="bo">འགྱེ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">གཡུལ་<wbr></wbr>འགྱེད་</span> see <span lang="bo">འགྱེ་<wbr></wbr>བ་</span>.
</p>
<p><span lang="bo">རང་</span> see <span lang="bo">དྭངས་<wbr></wbr>མར་</span>.
</p>
<p><span lang="bo">རང་<wbr></wbr>བསྟན་</span> (<span lang="bo">པ་</span>) <span lang="bo">འཛིན་<wbr></wbr>པ་</span>, 26. This expression must here not be understood as ‘to follow one’s own teaching.’
<span lang="bo">རང་<wbr></wbr>བསྟན་</span> is here not one compound word. The meaning is: they who themselves follow the teaching,
as against the <span lang="bo">གཞན་<wbr></wbr>བསྟན་<wbr></wbr>པ་<wbr></wbr>འཛིན་<wbr></wbr>པ་</span>, the others who (also) follow the teaching. See <span lang="bo">གཞན་<wbr></wbr>བསྟན་</span> (<span lang="bo">པ་</span>) <span lang="bo">འཛིན་<wbr></wbr>པ་</span>, 27.
</p>
<p><span lang="bo">རི་<wbr></wbr>ཁྲོད་</span> see <span lang="bo">འབྲོག་</span> and <span lang="bo">གངས་<wbr></wbr>རིའི་<wbr></wbr>ཁྲོད་<wbr></wbr>འདི་<wbr></wbr>ན་</span>.
</p>
<p><span lang="bo">རི་<wbr></wbr>འབྲོག་</span> see <span lang="bo">འབྲོག་</span> and <span lang="bo">གངས་<wbr></wbr>རིའི་<wbr></wbr>ཁྲོད་<wbr></wbr>འདི་<wbr></wbr>ན་</span>.
</p>
<p><span lang="bo">རིག་<wbr></wbr>པ་</span> see <span lang="bo">མཁྱེན་<wbr></wbr>བརྩེ་</span>.
<span class="pageNum" id="pb70">[<a href="#pb70">70</a>]</span></p>
<p><span lang="bo">རིག་<wbr></wbr>པ་<wbr></wbr>བསྒྲིམས་<wbr></wbr>ནས་</span> see <span lang="bo">གོལ་<wbr></wbr>ས་</span>.
</p>
<p><span lang="bo">རིང་<wbr></wbr>བུ་</span> see <span lang="bo">དབྱངས་</span>.
</p>
<p><span lang="bo">རུས་<wbr></wbr>ཐང་</span> see <span lang="bo">དྭངས་<wbr></wbr>མར་</span>.
</p>
<p><span lang="bo">རེ་</span> see <span lang="bo">དོན་<wbr></wbr>རེ་<wbr></wbr>ཆུང་</span>.
</p>
<p><span lang="bo">རེ་<wbr></wbr>བ་<wbr></wbr>མེད་</span> see <span lang="bo">སྤྲོས་<wbr></wbr>བྲལ་</span>.
</p>
<p><span lang="bo">ལན་<wbr></wbr>འཕམ་<wbr></wbr>པ་</span> see <span lang="bo">གཤགས་<wbr></wbr>འགྱེད་<wbr></wbr>པ་</span>.
</p>
<p><span lang="bo">ལམ་<wbr></wbr>གོལ་</span> see <span lang="bo">གོལ་<wbr></wbr>ས་</span>.
</p>
<p><span lang="bo">ལམ་<wbr></wbr>གོལ་<wbr></wbr>ས་</span> see <span lang="bo">གོལ་<wbr></wbr>ས་</span>.
</p>
<p><span lang="bo">ལམ་<wbr></wbr>མཐོན་<wbr></wbr>པོ་</span>, 31. ‘The high, elevated road,’ has a religious connotation, the proper road that
leads to heaven after death, the ‘narrow’ road of Christianity. See below.
</p>
<p><span lang="bo">ལམ་<wbr></wbr>དྲང་<wbr></wbr>པོ་</span>, 48. The straight road (metaphorically), the road of righteousness, of straightness
of mind. <i>Cf.</i> S. Ch. D. s.v. <span lang="bo">དྲང་<wbr></wbr>ལམ་</span>, p. 649<i>a</i>. The meaning of this expression and that of <span lang="bo">ལམ་<wbr></wbr>མཐོན་<wbr></wbr>པོ་</span>, in line 31 (see above), are quite different. The other is the highroad (towards
heaven), the road of a high standard of moral conduct.
</p>
<p><span lang="bo">ལམ་<wbr></wbr>རིམ་</span>, 9. ‘Steps on the path,’ ‘degrees of advance,’ ‘steps towards perfection,’ is the
short title of many mystical writings and especially of one by Tsoṅ kʽa pa, to which
the words may allude here without specially designating it. In this place the meaning
does not seem to be a specific work but merely ‘(religious) instructions, teaching
in general.’ The <span lang="bo">ལམ་<wbr></wbr>རིམ་<wbr></wbr>པ་<wbr></wbr>གཉིས་</span> are here, according to my oral information, to be taken as the two halves or divisions
of the Kandjur which is commonly divided into <span lang="bo">མདོ་</span> and <span lang="bo">སྔགས་</span>, sūtra and tantra (or mantra, or dhāraṇī). In this division the <span lang="bo">རྒྱུད་</span> or tantra section is called <span lang="bo">སྔགས་</span>, whilst all the rest, properly subdivided <span class="pageNum" id="pb71">[<a href="#pb71">71</a>]</span>in six divisions, is taken together as <span lang="bo">མདོ་</span>, of which the real <span lang="bo">མདོ་<wbr></wbr>སྡེ་</span> or sūtra-division (the 5th in sequence in the Kandjur) is only one. Concerning Tsoṅ
kʽa pa’s study of the ‘Sūtras and Tantras’ see S. Ch. D., ‘Contributions, etc. on
Tibet,’ VI, in J.A.S.B., 1882, Vol. LI, Part I, no. 1, p. 53. J., s.v. <span lang="bo">བསྟན་<wbr></wbr>པ་</span>, quotes a <span lang="bo">བསྟན་<wbr></wbr>པ་<wbr></wbr>གཉིས་</span>: ‘with Urgyan Padma, etc., the same as mdoi and sṅags kyi lam, v. mdo extr.’ This
is seemingly the same as our expression.
</p>
<p><span lang="bo">ལུས་<wbr></wbr>ཅན་</span>, 42. J. has = <span lang="bo">སེམས་<wbr></wbr>ཅན་</span>, ‘beings, creatures,’ but may not the idea rather be all <i>embodied</i> creatures; with the etymological sense still potent in connection with the Buddhist
reincarnation theory? S. Ch. D. gives a <span lang="bo">ལུས་<wbr></wbr>ཅན་<wbr></wbr>གནས་</span> = <span lang="bo">གྲོང་<wbr></wbr>ཁྱེར་</span> = ‘town, city,’ which seems rather to point to the meaning ‘man’ for <span lang="bo">ལུས་<wbr></wbr>ཅན་</span>. My informants don’t feel quite certain whether to include the five other classes
of beings (including animals) amongst the <span lang="bo">ལུས་<wbr></wbr>ཅན་</span>, but are somewhat inclined to interpret the word as <span lang="bo">མི་</span>, ‘man,’ in general.
</p>
<p><span lang="bo">ཤ་<wbr></wbr>འཛིན་</span> see <span lang="bo">ཀྱུ་</span>.
</p>
<p><span lang="bo">ཤར་<wbr></wbr>གངས་<wbr></wbr>རི་<wbr></wbr>མ་</span>, title, 1. The author writes his poem in a place to the west of a snow-capped mountain,
to the east of which the Galdan monastery is situated. See notes on <span lang="bo">འབྲོག་</span>, <span lang="bo">དགེ་<wbr></wbr>ལྡན་</span> and <span lang="bo">གངས་<wbr></wbr>རིའི་<wbr></wbr>ཁྲོད་<wbr></wbr>འདི་<wbr></wbr>ན་</span>. Which mountain or mountain chain is meant must be left undecided, even if granting
that modern cartography could show it if identified. Local tradition, however, would
most likely be able to point out a particular mountain.
</p>
<p><span lang="bo">ཤེས་<wbr></wbr>པ་</span> see <span lang="bo">མཁྱེན་<wbr></wbr>བརྩེ་</span>.
</p>
<p><span lang="bo">ཤོས་</span> see <span lang="bo">རིན་<wbr></wbr>ཆེ་<wbr></wbr>བ་</span>.
<span class="pageNum" id="pb72">[<a href="#pb72">72</a>]</span></p>
<p><span lang="bo">གཤགས་</span> see <span lang="bo">གཤགས་<wbr></wbr>འགྱེད་<wbr></wbr>པ་</span><span class="corr" title="Not in source">.</span>
</p>
<p><span lang="bo">གཤགས་<wbr></wbr>འགྱེད་<wbr></wbr>པ་</span>, 38. This expression cannot yet be explained with certainty. It may be taken here
to mean, literally, ‘to send out (distribute, give, put forward) justice, right,’
but the exact idiomatic value of the phrase remains to be determined. It is not in
the Dicts., and unknown to my informants. We may take the possible values of the expression
as three, viz.: 1. <span lang="bo">གཤགས་<wbr></wbr>འགྱེད་<wbr></wbr>པ་</span> = <span lang="bo">རྩོད་<wbr></wbr>པ་<wbr></wbr>རྒྱབ་<wbr></wbr>པ་</span> = <span lang="bo">གཤགས་<wbr></wbr>རྒྱབ་<wbr></wbr>པ་</span> = ‘to dispute, argue, contend with words.’ This seems the same expression as S. Ch.
D.’s <span lang="bo">ཁ་<wbr></wbr>གཤགས་<wbr></wbr>འགྱེད་<wbr></wbr>པ་</span> ‘to hold controversy,’ p. 1248. (Perhaps also ‘to challenge, to be challenged to
dispute.’) 2. = <span lang="bo">ལན་<wbr></wbr>འཕམ་<wbr></wbr>པ་</span> ‘to be defeated in argument, in dispute, to be silenced in dispute.’
</p>
<p>3. = ‘To make observations to, to remonstrate with, to use plain speech to, to speak
straight to, to rebuke, to reproach, to tell one the truth.’ (<i>Cf<span class="corr" title="Not in source">.</span></i> the entry in J.’s *kʽa kye-c̀e* to abuse, to menace<span class="corr" id="xd31e7163" title="Not in source">’</span> (p. 97<i>b</i>.)<span id="xd31e7167"></span>) This seems the sense required here and would be a logical development of the primary
meaning of the expression: ‘to spread out the justice (right) of the case before someone,’
i.e. ‘to submit the truth about it.’
</p>
<p>S. Ch. D. has s.v. <span lang="bo">ཁ་<wbr></wbr>གཤགས་</span> = <span lang="bo">ཁ་<wbr></wbr>རྩོད་</span> ‘using rough language, controversy, discussion, dispute.’ The other Dicts. lack this
word.
</p>
<p>The above is the result of an exhaustive discussion of the expression with my teachers.
Lexicographically (with a view to the entry quoted from S. Ch. D.) the first explanation
seems the best, but with reference to the context, the last one deserves preference,
and this is the one chosen for the rendering.
</p>
<p>It should be noted that in modern Tibetan there seems to be taking place a shifting
of the meaning of <span lang="bo">གཤགས་</span>. Instead of as ‘right, justice’ it seems to be understood by some modern Tibetans
as ‘the arguing about right or justice’ as in a court of law, and hence simply as
‘dispute, argument, pleading.’ Example: ‘This is not the place to argue your rights,<span class="corr" id="xd31e7184" title="Not in source">’</span> <span lang="bo">ཁྱོད་<wbr></wbr>གཤགས་<wbr></wbr>རྒྱབ་<wbr></wbr>སའི་</span> (or <span lang="bo">པའི་</span>) <span lang="bo">ས་<wbr></wbr>ཆ་<wbr></wbr>འདི་<wbr></wbr>རུ་<wbr></wbr>མ་<wbr></wbr>རེད་</span>, lit. ‘to hit out <span class="pageNum" id="pb73">[<a href="#pb73">73</a>]</span>(<span lang="bo">རྒྱབ་</span>) for the right,’ the verb meaning ‘to do (<span lang="bo">རྒྱབ་</span> for <span lang="la">verba loquendi</span>) arguing (<span lang="bo">གཤགས་</span>).’
</p>
<p><span lang="bo">བཤད་<wbr></wbr>ཉན་</span>, 38. Literally ‘speak-listen,’ has two meanings. The first, quoted in J. from Schmidt
in the form of <span lang="bo">འཆད་<wbr></wbr>ཉན་<wbr></wbr>པ་</span> (s.v. <span lang="bo">འཆད་<wbr></wbr>པ་</span> pf. and fut. <span lang="bo">བཤད་</span>), is endorsed by my informants, ‘to listen to an explanation (also, to a sermon,
discourse, etc.)<span class="corr" id="xd31e7223" title="Not in source">’.</span> The second is, ‘to answer upon hearing,’ i.e. <span class="corr" id="xd31e7225" title="Not in source">‘</span>to answer (in invective, hotly, in remonstrance or dispute) upon hearing (reproaches
or unpleasant words).’ If a mother chides her son for some fault, he may, instead
of taking the rebuke in humility, try to argue or to be impudent in return. The mother
then may say: <span lang="bo">ང་<wbr></wbr>ཁྱོད་<wbr></wbr>ཀྱི་<wbr></wbr>ཨ་<wbr></wbr>མ་<wbr></wbr>ལ་<wbr></wbr>བཤད་<wbr></wbr>ཉན་<wbr></wbr>མ་<wbr></wbr>བྱེད་<wbr></wbr>འདི་<wbr></wbr>ལས་<wbr></wbr>ངའི་<wbr></wbr>གཏམ་<wbr></wbr>ཉོན་</span>, ‘Don’t argue, dispute, bandy words with (don’t be impudent to, “no words with me!”)
your mother, but (<span lang="bo">འདི་<wbr></wbr>ལས་</span>, ‘rather, on the contrary, instead of this’) listen to me.’ The expression may be
rendered as ‘to flare up in answer (to a reproach), to retort angrily (after admonition),
to snap, yap back.’
</p>
<p><span lang="bo">བཤེས་<wbr></wbr>གཉེན་</span>, 41. ‘Friend’ and, as J. has it, abbr. for <span lang="bo">དགེ་<wbr></wbr>བའི་<wbr></wbr>བཤེས་<wbr></wbr>གཉེན་</span> = <span lang="sa" class="deva">कल्याणमित्र</span> = virtue-friend.
</p>
<p>Here interpreted by my informants as ‘true, genuine priests or monks, monks who come
up to the mark, worthy of the name,’ but not technically as ‘spiritual adviser’ as
J. has it. Desg. s.v. <span lang="bo">བཤེས་</span>, quotes only a form with <span lang="bo">མཉེན་</span> and gives it the meaning ‘doctor, a lamaistic title.’ Under <span lang="bo">གཉེན་</span>, however, he has <span lang="bo">བཤེས་<wbr></wbr>གཉེན་</span>, ‘<span lang="la">ad scientiam adjuvans</span>, monastic dignity, teacher.’ S. Ch. D. adds ‘pious or holy friend, spiritual friend
or adviser.’ Compare also J. for the semi-homonym <span lang="bo">དགེ་<wbr></wbr>བསྙེན་</span>.
</p>
<p><span lang="bo">ས་</span> see <span lang="bo">ཕྱོགས་</span>.
<span class="pageNum" id="pb74">[<a href="#pb74">74</a>]</span></p>
<p><span lang="bo">སེམས་<wbr></wbr>པ་</span> see <span lang="bo">བསམས་<wbr></wbr>ཤིང་</span> and <span lang="bo">བཀའ་<wbr></wbr>དྲིན་<wbr></wbr>སེམས་<wbr></wbr>པ་</span>.
</p>
<p><span lang="bo">སེམས་<wbr></wbr>བསྐྱེད་<wbr></wbr>པ་</span> see <span lang="bo">སྐྱེད་<wbr></wbr>པ་</span>.
</p>
<p><span lang="bo">གསུང་</span>, 54. Here ‘speech’ in general, not ‘<i>a</i> speech,’ a slight extension of J.’s meanings, unless his use of the definite article
in ‘<i>the</i> speech’ is a lapsus. The dicts. differ slightly and need co-ordination in details.
About the meaning there can be no doubt as the word is here used in the series (hon.)
<span lang="bo">སྐུ་</span>, <span lang="bo">གསུང་</span>, <span lang="bo">ཐུགས་</span>, for ordinary <span lang="bo">ལུས་</span>, <span lang="bo">ངག་</span>, <span lang="bo">ཡིད་</span>, body, speech and mind, the so-called ‘three doors,’ <span lang="bo">སྒོ་<wbr></wbr>གསུམ་</span>.
</p>
<p><span lang="bo">གསུང་<wbr></wbr>མགུར་</span> see <span lang="bo">མགུར་<wbr></wbr>མ་</span>.
</p>
<p><span lang="bo">གསུང་<wbr></wbr>བ་</span>, 10. Here is the sense of ‘to preach, to explain, to give an exposition of, to expatiate
on, to exhibit, to lecture on.’
</p>
<p><span lang="bo">བསམ་<wbr></wbr>མནོ་</span> see <span lang="bo">རྟོག་<wbr></wbr>དཔྱོད་</span>.
</p>
<p><span lang="bo">བསམ་<wbr></wbr>མི་<wbr></wbr>ཁྱབ་</span>, 12. Inconceivable, unthinkable, unimaginable, not to be grasped by or in thought,
beyond comprehension, realisation.
</p>
<p><span lang="bo">བསམས་<wbr></wbr>ཤིང་<wbr></wbr>བསམས་<wbr></wbr>ཤིང་</span>, 4. The repetition of the verb softens the meaning into ‘quietly thinking’ or from
<span lang="bo">སེམས་<wbr></wbr>པ་</span> ‘to think,’ into ‘to muse, to ponder’, etc.
</p>
<p><span lang="bo">ཨང་<wbr></wbr>གི་<wbr></wbr>དང་<wbr></wbr>པོ་</span> see <span lang="bo">དྭངས་<wbr></wbr>མར་</span>.
<span class="pageNum" id="pb75">[<a href="#pb75">75</a>]</span></p>
</div>
</div>
<div id="xd31e7358" class="div2 section"><span class="pageNum">[<a href="#.toc">Contents</a>]</span><div class="divHead">
<h3 class="main"><span class="divNum">F.</span> <span class="sc">Additional Notes.</span></h3>
</div>
<div class="divBody">
<p class="first">In l. 10 the <span lang="bo">ལ་</span> might also be understood as ‘with a view to, for the purpose of, explaining, expounding.’
The translation should in that case rather run: With a view to expounding the profound
(Buddhist) doctrine, they preached, explained, most fully, minutely, in full detail,
Yoga and the other teachings (or the various kinds of Yoga) of the two stages of the
road.… <span lang="bo">ལ་</span> has then the force of: with regard, reference to; as far as … is concerned.
</p>
<p>In l. 17 the ‘till’ ought to be more emphatically rendered: until the very moment
that, <i>i.e.</i> I shall not cease a moment before. Or else: till I reach the very heart of saintship.
See J<span class="corr" title="Not in source">.</span> s.v. <span lang="bo">བར་</span><span class="corr" title="Not in source">.</span>
</p>
<p>In l. 49 ‘May all those’ is more correct than ‘May all of you<span class="corr" id="xd31e7385" title="Source: ’,">,’</span> for, unlike in the three preceding verses which are addressed to his pupils, the
author now utters a universal prayer addressed to mankind in general.
</p>
<p>Note to p<span class="corr" title="Not in source">.</span> 2. Waddell, Lāmaist Graces before Meat, J.R.A.S., 1894, p. 265, says that the libation
is sprinkled with the tips of the fore and middle fingers. This is denied by my informants
who maintain their statement as given on p. 2, above.
</p>
<p>To p. 4. After the Introduction was in print I have seen a copy of the <span lang="bo">དགའ་<wbr></wbr>ལྡན་<wbr></wbr>ལྷ་<wbr></wbr>བརྒྱ་<wbr></wbr>མ་</span>, ‘The Galdan Century of Gods,’ and had it copied for me. It is a small prayer-book
to Tsoṅ kʽa pa, who manifests in a hundred different forms, and it contains 18 four-lined
stanzas of 9 syllables each, with the single exception of the stanza quoted in the
Introduction, which contains five lines.
</p>
<p>This little book is the one mentioned in the Hor chos byuṅ (Huth’s translation, p.
387—see note 5—, and text p. 246). Huth gives as Sk. equivalent for the title: Tushitadevaçatikā.
Galdan (Tushita) is here the heaven of that name, not the famous monastery. The stanza
we are discussing is also mentioned in the same passage. Its name is <span lang="bo">དམིགས་<wbr></wbr>བརྩེ་<wbr></wbr>མ་</span> (The unfathomable love verse). This Dmigs brtse ma is of considerable theological
importance. I possess a commentary on it <span class="pageNum" id="pb76">[<a href="#pb76">76</a>]</span>written by <span lang="bo">བློ་<wbr></wbr>བཟང་<wbr></wbr>བསྐལ་<wbr></wbr>བཟང་<wbr></wbr>རྒྱ་<wbr></wbr>མཚོ་</span>, the seventh Dalai Lama. Grünwedel, in the list of Dalai Lamas on p. 206 of his ‘<span lang="de">Mythologie</span>,’ etc., writes <span lang="bo">སྐལ་<wbr></wbr>ལྡན་</span> and Rockhill, in ‘Tibet, a … sketch derived from Chinese sources,’ J.R.A.S., Vol.
XXIII, new series, 1891, p. 287, <span lang="bo">སྐལ་<wbr></wbr>བཟང་</span>.
</p>
<p>Since, I have also found that this same stanza, with a modification, occurs on the
title page of Sarat Chandra Das’ edition of the <span lang="bo">དཔག་<wbr></wbr>བསམ་<wbr></wbr>འཁྲི་<wbr></wbr>ཤིང་</span> (Bibl. Ind.). The stanza as there given consists of six lines, by the addition of
an initial line to
</p>
<div class="lgouter">
<p class="line"><span lang="bo">དངོས་<wbr></wbr>གྲུབ་<wbr></wbr>ཀུན་<wbr></wbr>འབྱུང་<wbr></wbr>ཐུབ་<wbr></wbr>དབང་<wbr></wbr>རྡོ་<wbr></wbr>རྗེ་<wbr></wbr>འཆང་ །</span>,</p>
</div>
<p class="first"><i>i.e.</i> the Thunderbolt-bearer, Vajradhara.
</p>
<p>In another little work, the <span lang="bo">སྤྱན་<wbr></wbr>འདྲེན་<wbr></wbr>ཁྲུས་<wbr></wbr>གསོལ་<wbr></wbr>ཕྱག་<wbr></wbr>མཆོད་<wbr></wbr>ཀྱི་<wbr></wbr>རིམ་<wbr></wbr>པ་<wbr></wbr>སྒོ་<wbr></wbr>གསུམ་<wbr></wbr>མུན་<wbr></wbr>སེལ་</span>, ‘The illuminator of body, speech and mind concerning the order of inviting, lustrating,
making obeisance to and worshipping (Tsoṅ kʽa pa),’ the stanza occurs once more, again
in a different form.
</p>
<p>There, p. 9<i>b</i>, the prayer is as in our Introduction, but lacks the third line (<span lang="bo">བདུད་<wbr></wbr>དཔུང་</span>, etc.) and ends with <span lang="bo">དཔལ་<wbr></wbr>ལ་<wbr></wbr>ཕྱག་<wbr></wbr>ཚལ་<wbr></wbr>ལོ་</span>. Also, instead of <span lang="bo">འཇམ་<wbr></wbr>པའི་<wbr></wbr>དབྱངས་</span> in the second line, this text writes <span lang="bo">འཇམ་<wbr></wbr>དཔལ་<wbr></wbr>དབྱངས་</span>.
</p>
<p>I am informed that the prayer occurs also in many other books with modifications,
and that when it is used in connection with <span lang="bo">ཁྲུས་<wbr></wbr>པ་</span> or ‘lustration’ rites the closing words after <span lang="bo">གྲགས་<wbr></wbr>པའི་<wbr></wbr>ཞབས་<wbr></wbr>ལ་</span> are changed into <span lang="bo">སྐུ་<wbr></wbr>ཁྲུས་<wbr></wbr>གསོལ་</span>, ‘we baptise thee.’
</p>
<p>To p. 17. S. Ch. D., p. 490 <i>b</i>, s.v. <span lang="bo">གཉན་<wbr></wbr>ཐབ་<wbr></wbr>པ་</span> mentions a medicinal root used against the plague, called <span lang="bo">ལྕགས་<wbr></wbr>ཀྱ་</span> (without zhabs-kyu), but transcribed lcags kyu.
</p>
<p>To p. 23. Huth, Hor chos byuṅ, trs., p.117, renders <span class="pageNum" id="pb77">[<a href="#pb77">77</a>]</span><span lang="bo">མཁའ་<wbr></wbr>འགྲོ་</span> as ḍāka, also on p. 118 (see note 4). On p. 231 (see note 1) he suggests that <span lang="bo">མཁའ་<wbr></wbr>འགྲོ་</span> should be understood as ḍākinī = <span lang="bo">མཁའ་<wbr></wbr>འགྲོ་<wbr></wbr>མ་</span>, not as Sk. ḍāka. The <span class="corr" id="xd31e7485" title="Source: dge-rgan">dge rgan</span> understands all these three passages as referring to (female) ḍākinīs. Though according
to Grünwedel (‘<span lang="de">Mythologie</span>,’ p. 153) in Sk. mythology a male ḍāka exists (a Tantra deity), in Tibet the <span lang="bo">མཁའ་<wbr></wbr>འགྲོ་</span> is always feminine, and a male species or individual does not exist according to
my informants. This statement needs testing of course. Grünwedel (loc. cit.) thinks
that these female ḍākinīs are original Tibetan spirits or goddesses. The female <span lang="bo">ཡེ་<wbr></wbr>ཤེས་<wbr></wbr>མཁའ་<wbr></wbr>འགྲོ་</span>’s are mentioned indifferently with or without the final <span lang="bo">མ་</span><span class="corr" title="Not in source">.</span> Macdonell in his Sk. Dict. only mentions the feminine form of the word. In the ritual
book <span lang="bo">གཅོད་<wbr></wbr>ཆ་<wbr></wbr>དྲུག་</span> “The six cut off pieces” (i.e. chapters, divisions, into which the description of
the torma offering is divided) we find the apostrophe: <span lang="bo">ཀྱེ་<wbr></wbr>མ་<wbr></wbr>མི་<wbr></wbr>མིན་<wbr></wbr>ཡེ་<wbr></wbr>ཤེས་<wbr></wbr>ཀྱི་<wbr></wbr>མཁའ་<wbr></wbr>འགྲོ་<wbr></wbr>མ་</span>, “O, wisdom fairy, supernatural (= not-human) mother,” so defining the sex. In Tibetan
the form <span lang="bo">མཁའ་<wbr></wbr>འགྲོ་</span> must accordingly not be understood as a masculine form of <span lang="bo">མཁའ་<wbr></wbr>འགྲོ་<wbr></wbr>མ་</span>, but as its abbreviated form only. This without prejudice to the question whether
in special <span class="corr" id="xd31e7515" title="Source: Tantrik">Tantric</span> texts a male god Ḍāka, <span lang="bo">མཁའ་<wbr></wbr>འགྲོ་</span>, does occur.
</p>
<p>S. Ch. D. has for <span lang="bo">མཁའ་<wbr></wbr>འགྲོ་</span> an entry giving the meanings ‘god, bird, arrow.’ Here the word has a poetical or
metaphorical meaning based on its etymology, ‘sky-goer’, but no mythological value.
He adds under <span lang="bo">མཁའ་<wbr></wbr>འགྲོ་<wbr></wbr>མ་</span> ‘a class, <i>mainly</i> of female spirits.’ But the form in <span lang="bo">མ་</span> cannot be masculine. In Tibet there is a class of people called <span lang="bo">ཆོས་<wbr></wbr>རྗེ་</span>, both male and female, whose name may be translated as oracles, <span class="pageNum" id="pb78">[<a href="#pb78">78</a>]</span>shamans or mediums. They are deemed to be obsessed by <span lang="bo">ཆོས་<wbr></wbr>སྐྱོང་</span>’s who speak through them whilst they themselves are in a state of trance or obsession.
Their name is <span lang="bo">ཆོས་<wbr></wbr>རྗེ་</span> in <span class="corr" id="xd31e7546" title="Source: Lhassa">Lhasa</span> and other greater towns, and amongst the more educated; but the country-people and
the lower orders have a special name for these mediums if they are women and call
them <span lang="bo">རྣལ་<wbr></wbr>འབྱོར་<wbr></wbr>མ་</span> or <span lang="bo">མཁའ་<wbr></wbr>འགྲོ་<wbr></wbr>མ་</span>. In Sikkhim the word <span lang="bo">མཁའ་<wbr></wbr>འགྲོ་<wbr></wbr>མ་</span> is general in this sense. In Sikkhim the designation for a male medium of this sort
is <span lang="bo">དཔའ་<wbr></wbr>བོ་</span> and not <span lang="bo">ཆོས་<wbr></wbr>རྗེ་</span> as in Tibet.
</p>
<p>Whilst investigating the question of Khandomas from the standpoint of colloquial Tibetan
I stumbled unexpectedly on the following interesting piece of information, throwing
a vivid sidelight on some current beliefs and practices of modern Tibet.
</p>
<p>The abbot of the Saskya monastery is held to be the reincarnation of Padmasambhava.
As the latter was the great ‘binder,’ that is subduer, of all spirits, witches, goblins
and other creatures of that ilk, the Saskya abbot has in some way become the official
head and master of all Tibetan witches. Belief in witches is rife all over Tibet,
and any woman is liable to be declared one. The process is very simple. If a great
Lama receives obeisance from the multitude he presents the devotees in return with
a ‘protection-knot’ (<span lang="bo">སྲུང་<wbr></wbr>མདུད་</span>), a narrow strip of cloth which he puts round their necks. He ties a knot in it muttering
some mantram over it, hence the name. Ordinary laymen receive a white strip, tapas
or those who have their hair cut short (probably because they look like tapas) get
a yellow or red strip, but if a woman approaches whom the Lama by his magic knowledge
recognizes as a witch, she receives a black strip. From that moment she is irrevocably
a witch and no protestation can help her out of the situation. In the Saskya monastery
an annual feast or ceremony is celebrated in which all witches must appear personally,
and the magic then displayed is so tremendously powerful that all women who are secretly
endowed with the powers of witchcraft without the people knowing it, are irresistibly
compelled to attend the meeting. They simply cannot help it, and so stories are told
of witches working in the fields, milking cows, or otherwise engaged, being drawn
away from their work and appearing in the assembly with their milk-pail, or spindle,
or <span class="pageNum" id="pb79">[<a href="#pb79">79</a>]</span>whatever utensil they were using at the time at any work, when they were forced to
quit it and to come to Saskya. In the meeting they are then officially proclaimed
witches and forced to pledge allegiance and obedience to the Saskya monastery and
its head. Then the profitable and practical side of the transaction becomes manifest,
for henceforth they have to pay an annual, heavy witch-tax, and in cases known to
Karma himself, who came across them when living in Tibet, this tax amounted to one
<span lang="bo">རྡོ་<wbr></wbr>ཚད་</span> (see Bell, p. 104) or about Rs. 120 a year. On the other hand they are now protected
by the authority of the monastery as long as they pay the tax, though they have to
pledge themselves not to use their powers for evil. Then they receive the official
title of <span lang="bo">ས་<wbr></wbr>སྐྱ་<wbr></wbr>མཁའ་<wbr></wbr>འགྲོ་</span>, though they are known to the people as <span lang="bo">འབའ་<wbr></wbr>མོ་</span>, witch. But this latter word is a term of abuse or contempt. The meaning of the two
terms, however, is the same. The entries in the dicts. s.v. <span lang="bo">འབའ་<wbr></wbr>མོ་</span> and <span lang="bo">པོ་</span> (and other spellings) need proper testing in the light of the above. These witches
are supposed not to live up to a great age but to die young, because the monastery
calls them out of life to become protecting spirits of the monastery in the invisible
spheres. When a bamo dies, her daughter, if she has any, inherits the office or quality
of the mother. These bamos, during life, follow the ordinary occupations of women:
buying, selling, working or marrying, and their bamo-hood seems to be no drawback,
in itself, to their matrimonial prospects. I heard of the case of a bamo who was the
wife of a very wealthy man. But the tax, far in excess of any levied on ordinary people,
must be regularly paid. If the bamo does not pay her tax, the monastery calls her
soul and she dies. In the gompa for every accredited <span lang="bo">འབའ་<wbr></wbr>མོ་</span> there is a <span lang="bo">སོབ་</span> or stuffed effigy, puppet, of which I have not been able to get a full description.
Probably a stuffed doll or body, with a mask and garment, perhaps only a stick to
hold the mask and garment up, like in a puppet-show. Each such puppet becomes the
dwelling-place of the soul of a dead bamo when she dies, and in order to see to it
that after death she may not do harm whilst roaming about, the puppet is bound in
chains. Horrible to say, however, sometimes these chains are found broken by the guardians,
and this is a sure sign that the imprisoned soul has escaped from the puppet <span class="pageNum" id="pb80">[<a href="#pb80">80</a>]</span>which was its <span class="corr" id="xd31e7597" title="Source: dwelling place-and">dwelling-place and</span> that it may have started on a pilgrimage of evil works. As soon as it is found that
such an imprisoned witch-soul has escaped, solemn notice is at once sent out to all
Tibet to the effect that a bamo-soul has broken loose from Saskya, and the various
local Lamas all through the country warn their flocks that a bamo is at large and
enjoin them to be careful not to fall a victim to the wandering witch. So, for instance,
they are told not to go about alone after dark, not to entertain strangers, and the
like, for the bamo may assume any disguise, and any man may fall a prey to the snares
of a beautiful strange woman, as any woman might be allured by an unknown man. The
late Lama Sherabgyamtsho in Ghoom, whose name is so well known to all students of
Tibetan, used very often to make solemn announcements of this nature and warn the
Ghoom people that a bamo had escaped from Saskya<span class="corr" title="Not in source">.</span>
</p>
<p>A most fitting ending to this story is perhaps to be made by quoting the old Buddhist
formula “Thus I have heard,” but there is no doubt that the word <span lang="bo">མཁའ་<wbr></wbr>འགྲོ་<wbr></wbr>མ་</span> acquires an interesting new meaning through this curious tale.
</p>
<p>There is a belief prevalent in Tibet that in every woman a touch of bamo-hood is latent
(some philosophers, also outside Tibet, seem to think the same!), but in the night
of the 29th day of the twelfth Tibetan month, this seed of evil will manifest most
fully. The male Tibetans, however, seem not to take any precautions or perform any
rites to counteract the sinister influence of this date. Evidently it is a male Tibetan
who first set up this theory, and it might be the same fellow who is the author of
the following proverb which bears on our subject and on the words we are dealing with.
It runs:
</p>
<div class="lgouter">
<p class="line"><span lang="bo">སྐྱེས་<wbr></wbr>དམན་<wbr></wbr>བརྒྱ་<wbr></wbr>ལ་<wbr></wbr>མཁའ་<wbr></wbr>འགྲོ་<wbr></wbr>གཅིག་</span>
</p>
<p class="line"><span lang="bo">ཁྱོ་<wbr></wbr>ག་<wbr></wbr>བརྒྱ་<wbr></wbr>ལ་</span><span class="corr" id="xd31e7617" title="Source: འབའ་བོ་"><span lang="bo">འབའ་<wbr></wbr>པོ་</span></span><span lang="bo">གཅིག་</span></p>
</div>
<p class="tb"></p>
<div class="lgouter">
<p class="line">Amongst a hundred women (at most) one khando!
</p>
<p class="line">Amongst a hundred men (at most) one sorcerer!</p>
</div>
<p class="first">That is—khando being here used in the good sense of fairy—: Amongst many women there
is scarcely one extremely good, but amongst many men there is scarcely one extremely
bad. In fact, in Tibet, all women are suspected of having just a little seed of evil
(of the witch) in them. And so the term of reproach is not as in Europe ‘Old Adam’
but rather ‘Old Eve.’
</p>
<p>As far as the above story is concerned, it should not be forgotten that it is only
a popular version of an interesting phase of religious practice, but Tibetan casuistry
and theology are as a rule so subtle and well-systematised that a more <span class="pageNum" id="pb81">[<a href="#pb81">81</a>]</span>theoretical exposition of the doctrines and practices alluded to might throw considerably
more, if not other and new, light on the subject.
</p>
<p>To p. 25. The quotation, s.v. <span lang="bo">ཁྲེལ་<wbr></wbr>བ</span><span class="corr" id="xd31e7640" title="Not in source"><span lang="bo">༌</span></span>, l. 16: <span lang="bo">ཆོས་<wbr></wbr>ཐོས་<wbr></wbr>པས་</span>, etc., is from a little tract, a prayer to Padmasambhava, entitled <span lang="bo">བསམ་<wbr></wbr>པ་<wbr></wbr>མྱུར་<wbr></wbr>འགྲུབ་<wbr></wbr>མ་</span>, ‘the quick mind-fulfiller.’
</p>
<p>To p. 25. <i>Cf.</i> Lewin, pp. 133–134, no. 97–10, <span lang="bo">གཞད་<wbr></wbr>གད་</span> (<span lang="bo">རྒྱུ་</span>), ridiculous; <i>zhed-ked</i>, laughter, ridicule.
</p>
<p>To p. 26. <span lang="bo">ངོ་<wbr></wbr>ཚ་<wbr></wbr>བ་</span> Bell, voc., to blush; Lewin, p. 77 (64–5), ridiculous. See his example.
</p>
<p>To p. 30. S. Ch. D., Dict., has <span lang="bo">ཀོ་<wbr></wbr>ཀོ་</span> (hidden on p. 34, out of alphabetical order) as ‘a Tibetan of mixed breed, <i>i.e.</i> born of a Chinese father and a Tibetan mother.’ Waddell, Lhasa and its Mysteries,
p. 214, the same explanation. A special enquiry into this point, however, yielded
a different result. One of my informants was a Tibetan woman from Lhasa who had herself
married a Chinaman there, and so ought to know. The half-breeds referred to by S.
Ch. D. and Waddell are called ‘baizhin,’ spelling uncertain, given as <span lang="bo">བལ་<wbr></wbr>བཞིན་</span> and <span lang="bo">བའི་<wbr></wbr>ཞིན་</span>, said to be a Chinese word. However, another explanation of that same word was given,
as a man not in the pay of, not taking wages from, another. Not necessarily rich or
of high position, but independent. Perhaps something like crofter. This latter explanation
is, however, contradicted by Karma who has relations amongst the baizhins in Tibet.
</p>
<p>In a Tibetan mixed marriage such as we are here considering the custom is to call
the elder son <span lang="bo">ཀོ་<wbr></wbr>ཀོ་</span> after the Chinese manner, instead of using the Tibetan word. This is <span lang="bo">ཨ་<wbr></wbr>ཇོ་</span> in Tsang and <span lang="bo">ཇོ་<wbr></wbr>ཇོ་</span> in Lhasa. The latter is pronounced, and sometimes written, <span lang="bo">ཅོ་<wbr></wbr>ཅོ་</span> and even sometimes pronounced chö-cho, as if written <span lang="bo">ཅོས་<wbr></wbr>ཅོ་</span>. But in the above case <span lang="bo">ཀོ་<wbr></wbr>ཀོ་</span> means really ‘elder brother.’ A girl, born in such a marriage, is similarly called
<span lang="bo">མི་<wbr></wbr>མི་</span>, Chinese, instead of <span lang="bo">ཨ་<wbr></wbr>ཆེ་</span>, Tibetan<span class="corr" title="Not in source">.</span> <span class="pageNum" id="pb82">[<a href="#pb82">82</a>]</span>These terms do not mean half-blood. Whether <span lang="bo">མི་<wbr></wbr>མི་</span> is used for the eldest daughter alone or for all the daughters of the marriage I
could not ascertain.
</p>
<p>It is said that every Chinaman, however humble, becomes at once a personage of importance
when in Tibet, and demands to be addressed at least as <span lang="bo">དཔོན་<wbr></wbr>པོ་</span>, Mister, Sir (as every European becomes automatically a Sahib in India), and feels
quite insulted if addressed by the more familiar <span lang="bo">ཀོ་<wbr></wbr>ཀོ་</span> as a liberty taken with his dignity. A Chinaman from Tibet, however, denied this.
I remember once travelling in the Sunda country with my Javanese writer who met several
people on the road whom he knew and whom he saluted as ‘little brother’ or ‘elder
brother.’ I was puzzled at his belonging to so big a family, but found the solution
of the riddle when I understood that this fraternity was not one of consanguinity
at all. So ‘elder sister’ amongst Tibetans means only Madam, Lady, or a polite word
of address to any woman of more than low status in life. In German <span lang="de">Mütterchen</span> for any old woman of simple status.
</p>
<p>To pp. 35–37. The expression <span lang="bo">ཀུན་<wbr></wbr>ཏུ་<wbr></wbr>བཟང་<wbr></wbr>པོས་<wbr></wbr>བརྒྱན་<wbr></wbr>པའི་<wbr></wbr>ཞིང་</span> occurring in the little prayer-book <span lang="bo">བཟང་<wbr></wbr>སྤྱོད་</span> can hardly mean ‘a field (= heaven, world) which Kuntuzangpo has adorned’ (beautified,
decorated, embellished), in the sense in which one may decorate a house or room, with
beautiful pictures, furniture, etc. It must surely be understood as ‘the heaven blazing
with the glory of Kuntuzangpo’s presence in it,’ a heaven resplendent with his glory.
In other words, he adorns it by his mere being there, but not as the result of some
activity expressed by a transitive verb. The world <i>is</i> adorned, but <i>has not been</i> decorated or beautified. I wonder if the agentive case <span lang="bo">པོས་</span> may be understood as in English expressions like: ‘happy <i>through</i> him,’ ‘blazing <i>with</i> diamonds,’ ‘laughing <i>for</i> joy,’ and the like.
</p>
<p>To p. 40. See the unusual explanation of <span lang="bo">ཅེས་<wbr></wbr>པ་</span> in S. Ch. D., s.v. <span lang="bo">ག་</span> III, where he translates <span lang="bo">ཅེས་<wbr></wbr>པའོ་</span> as ‘it may be said.’ The dge rgan, however, paraphrases the expression here as <span lang="bo">ལབ་<wbr></wbr>པ་<wbr></wbr>རེད་</span> or <span lang="bo">ལབ་<wbr></wbr>གི་<wbr></wbr>འདུག་</span>, or <span lang="bo">ཅེས་<wbr></wbr>སྨྲས་<wbr></wbr>སོ་</span>, which gives <span class="pageNum" id="pb83">[<a href="#pb83">83</a>]</span>it another meaning, namely: ‘so it has been said,’ ‘so is the teaching,’ ‘that is
what has been taught.’ In this sense the previous words are a direct quotation and
the <span lang="bo">ཅེས་<wbr></wbr>པའོ་</span> cannot be translated as ‘it may be said that.’
</p>
<p>To p. 40. In the note to <span lang="bo">ཆགས་<wbr></wbr>སྡང་</span>, for <span lang="bo">འདོད་<wbr></wbr>ཆགས་<wbr></wbr>དང་<wbr></wbr>ཞེ་<wbr></wbr>སྡང་</span>, <i>non</i>-attachment and <i>in</i>difference only in connection with a negative.
</p>
<p>To p. 44. <span lang="bo">ལྟ་<wbr></wbr>བ་</span>. See Graham Sandberg, Tibet and the Tibetans, p. 268, who renders this word, as a
technical term denoting the first of the four stages of meditation, according to Milaraspa,
as ‘contemplation’ or ‘concentration.’ The second word, denoting a mental action unconnected
with visual experience, does not seem appropriate. As in English ‘view’ has both a
physical and a mental meaning, so in Tibetan <span lang="bo">ལྟ་<wbr></wbr>བ་</span>, as a verb, has mental connotations. J. has the word as sbst. ‘mystical contemplation.’
The Sk. equivalent, <span lang="sa" class="deva">दर्शन</span>, is likewise both physical and mental in meaning. Whereas J. and S. Ch. D. have a
sbst. <span lang="bo">ལྟ་<wbr></wbr>བ་</span> ‘the act of looking,’ and ‘a look,’ Desg. has it as ‘sight’ (<span lang="fr">visus, vue</span>, “etc.”).
</p>
<p>To p. 58. See Jäschke’s note on maṇḍa and maṇḍala, s.v. <span lang="bo">དཀྱིལ་</span>, p. 11 <i>b</i>. His remark may have a bearing on the question of ḍāka and ḍākinī, discussed above.
See next note.
</p>
<p>To pp. 59 and 60. My informants, though ignorant about the detail of five and nine
cushions, do know of a custom requiring the man of higher social position, greater
age, more prestige, to be seated on a <i>higher</i> seat as a sign of respect. The difference of height, however, is in the seat itself,
not effected by the placing of a number of cushions on seats of equal height.
</p>
<p>To <span lang="bo">གདན་</span> still the two following words: <span lang="bo">རྟ་<wbr></wbr>གདན་</span>, saddle cloth, and <span lang="bo">ཁ་<wbr></wbr>གདན་</span>, second sheet, upper sheet, covering sheet over the <span lang="bo">འབོལ་<wbr></wbr>གདན་</span>. The <span lang="bo">འབོལ་<wbr></wbr>གདན་</span> is usually thick and rough but the <span lang="bo">ཁ་<wbr></wbr>གདན་</span> thin and of finer texture, like in European <span class="pageNum" id="pb84">[<a href="#pb84">84</a>]</span>beds the bed sheet over the mattress. The <span lang="bo">འབོལ་<wbr></wbr>གདན་</span> is for softness and the <span lang="bo">ཁ་<wbr></wbr>གདན་</span> for cleanliness, like the loose covers of armchairs and sofas in Western countries.
</p>
<p>To p. 62. Huth, Hor chos byuṅ, trs. 117, note 4, reconstitutes the name Blo bzaṅ grags
pai dpal into Sk. Matibhadrakīrtiçrī. In Tibetan mantrams, however, where Tsoṅ kʽa
pa’s name is given in its Sk. form, Sumati is used and not Matibhadra. See also p.
5 of the Introduction, <i>supra</i>.
</p>
<p>To p. 64. The word <span lang="bo">དམིགས་<wbr></wbr>མེད་</span> (p. 3 and additional note to p. 4) should have been discussed there. Desg. alone
has the meaning of the word as in our text: unthinkable, unimaginable. According to
oral information, synonymous with <span lang="bo">བསམ་<wbr></wbr>མི་<wbr></wbr>ཁྱབ་</span>, l. 12, see p. 74, <i>supra</i>.
</p>
<p>The elaborate entries in J. and S. Ch. D. under this word and under <span lang="bo">དམིགས་<wbr></wbr>པ་<wbr></wbr>མེད་<wbr></wbr>པ་</span> need investigation.
</p>
<p>The word <span lang="bo">དམིགས་<wbr></wbr>པ་</span> has also a special meaning, not in the dictionaries, in connection with any action
done ‘in thought,’ <span lang="bo">དམིགས་<wbr></wbr>པ་<wbr></wbr>བྱེད་<wbr></wbr>པ་</span> (as in English ‘I am with you in thought’). But Tibetans can not only be present
in thought but they can give presents ‘in thought,’ and do all sorts of things ‘in
thought,’ when there is no physical possibility of doing so in the flesh. So the good
story is told of a lazy Lama who, to get rid of the crowd, said: “And now I give my
hand-blessing to you all ‘in thought,’ ” whereupon a disappointed and angry pilgrim
answered: “Well, then I give you my butter-offerings, which I have brought with me,
also ‘in thought.’ ”
</p>
<p>To p. 65. The dictionaries spelt <span lang="bo">པོ་<wbr></wbr>ཏ་<wbr></wbr>ལ་</span> but the <span class="corr" id="xd31e7875" title="Source: dge-rgan">dge rgan</span> says that <span lang="bo">པོ་<wbr></wbr>ཏཱ་<wbr></wbr>ལ་</span> also occurs. Desg. has an alternative spelling <span lang="bo">པོ་<wbr></wbr>ཌ་<wbr></wbr>ལ་</span>, but this seems a misprint for <span lang="bo">པོ་<wbr></wbr>ཊ་<wbr></wbr>ལ་</span><span class="corr" title="Not in source">.</span> In Tibetan books I have only seen <span lang="bo">ཏ་</span> but the dge rgan is sure that the two spellings, <span lang="bo">ཊ་</span> and <span lang="bo">ཏཱ་</span> (but not <span lang="bo">ཊཱ་</span>), occur as well.
<span class="pageNum" id="pb85">[<a href="#pb85">85</a>]</span></p>
<p>To the text. When the larger part of this booklet was in print I acquired an additional
copy of the text, which proved to be different from the two editions used by me. It
is of the same size and style as edition A, but printed from other blocks. We call
it C. The copy is a poor one, badly printed from worn-out blocks. A collation brought
no news of importance. The reading <span lang="bo">ངེས་<wbr></wbr>སོ་</span> in l. 16, however, is confirmed by this edition. Its only new reading is <span lang="bo">འཆིང་<wbr></wbr>བར་</span> for <span lang="bo">འཆང་<wbr></wbr>བར་</span> in l. 46. This reading does not seem so satisfactory as the one we have followed.
The full result of the collation is given below. Indistinct readings are marked with
a note of interrogation.
</p>
<div class="table">
<table>
<tr>
<td class="cellLeft cellTop">C. </td>
<td class="cellTop">l. 13. </td>
<td class="cellTop"><span lang="bo">འཛིན་<wbr></wbr>བའི་</span>? </td>
<td class="cellTop">for </td>
<td class="cellRight cellTop"><span lang="bo">པའི་</span></td>
</tr>
<tr>
<td class="cellLeft"> </td>
<td>l. 18. </td>
<td><span lang="bo">གཏོགས་<wbr></wbr>བར་</span> </td>
<td> ” </td>
<td class="cellRight"><span lang="bo">པར་</span></td>
</tr>
<tr>
<td class="cellLeft"> </td>
<td>l. 24. </td>
<td><span lang="bo">བརྩོན་<wbr></wbr>པ་</span> </td>
<td> ” </td>
<td class="cellRight"><span lang="bo">པར་</span></td>
</tr>
<tr>
<td class="cellLeft"> </td>
<td>l. 29. </td>
<td><span lang="bo">ཀུན་<wbr></wbr>སླང་</span> </td>
<td> ” </td>
<td class="cellRight"><span lang="bo">སློང་</span></td>
</tr>
<tr>
<td class="cellLeft"> </td>
<td>l. 30. </td>
<td><span lang="bo">མཆན་</span>? </td>
<td> ” </td>
<td class="cellRight"><span lang="bo">མཚན་</span></td>
</tr>
<tr>
<td class="cellLeft"> </td>
<td>l. 41. </td>
<td><span lang="bo">བཤེས་<wbr></wbr>གཉེན་<wbr></wbr>ང་</span>? </td>
<td> ” </td>
<td class="cellRight"><span lang="bo">པ་</span></td>
</tr>
<tr>
<td class="cellLeft"> </td>
<td>l. 44. </td>
<td><span lang="bo">འདུག་<wbr></wbr>བའི་</span> </td>
<td> ” </td>
<td class="cellRight"><span lang="bo">པའི་</span></td>
</tr>
<tr>
<td class="cellLeft"> </td>
<td>l. 46. </td>
<td><span lang="bo">འཆིང་</span> </td>
<td> ” </td>
<td class="cellRight"><span lang="bo">འཆང་</span></td>
</tr>
<tr>
<td class="cellLeft"> </td>
<td>l. 50. </td>
<td><span lang="bo">རྔེས་</span> </td>
<td> ” </td>
<td class="cellRight"><span lang="bo">རྗེས་</span></td>
</tr>
<tr>
<td class="cellLeft"> </td>
<td>l. 51<span class="corr" title="Not in source">.</span> </td>
<td><span lang="bo">རྟོགས་<wbr></wbr>ངའི་</span> </td>
<td> ” </td>
<td class="cellRight"><span lang="bo">པའི་</span></td>
</tr>
<tr>
<td class="cellLeft"> </td>
<td>Colophon. </td>
<td><span lang="bo">གདུངས་</span> </td>
<td> ” </td>
<td class="cellRight"><span lang="bo">གདུང་</span></td>
</tr>
<tr>
<td class="cellLeft cellBottom"> </td>
<td class="cellBottom"> ” </td>
<td class="cellBottom"><span lang="bo">བཀྲ་<wbr></wbr>ཤིས་</span> </td>
<td class="cellBottom"> ” </td>
<td class="cellRight cellBottom">desunt.</td>
</tr>
</table>
</div><p>
</p>
<p>The variants of ll. 30, 41, 50 and 51 are evidently due to deterioration of the blocks.
There is no <span lang="bo">༈</span> in this edition.
<span class="pageNum" id="pb86">[<a href="#pb86">86</a>]</span></p>
</div>
</div>
</div>
</div>
</div>
</div>
<div class="back">
<div id="errata" class="div1 errata"><span class="pageNum">[<a href="#errata.toc">Contents</a>]</span><div class="divHead">
<h2 class="main">ERRATA.</h2>
</div>
<div class="divBody">
<p class="first"></p>
<div class="table">
<table>
<tr>
<td class="cellLeft cellTop">p. 7: </td>
<td class="cellRight cellTop">first variant, bottom, <i>read</i>: <span lang="bo">སྙེག་</span>.</td>
</tr>
<tr>
<td class="cellLeft">p. 8: </td>
<td class="cellRight">l. 20 of text, insert asterisk after <span lang="bo">བརྩེ་</span>.</td>
</tr>
<tr>
<td class="cellLeft">p. 9: </td>
<td class="cellRight">second variant, bottom, <i>read</i>: <span lang="bo">འཁྲེལ་</span>.</td>
</tr>
<tr>
<td class="cellLeft">p. 14, </td>
<td class="cellRight">l. 13: teacher (or: teachers).</td>
</tr>
<tr>
<td class="cellLeft">p. 14, </td>
<td class="cellRight">l. 14: his (or: their).</td>
</tr>
<tr>
<td class="cellLeft">p. 25, </td>
<td class="cellRight">l. 1: <i>for</i> render <i>read</i>: repay.</td>
</tr>
<tr>
<td class="cellLeft">p. 27, </td>
<td class="cellRight">l. 20: <i>for</i> render <i>read</i>: repay.</td>
</tr>
<tr>
<td class="cellLeft">p. 27, </td>
<td class="cellRight">l. 27, 28: eliminate the commas outside the brackets.</td>
</tr>
<tr>
<td class="cellLeft">p. 36, </td>
<td class="cellRight">l. 4: <i>for</i> Smuck <i>read</i>: Schmuck.</td>
</tr>
<tr>
<td class="cellLeft">p. 65, </td>
<td class="cellRight">l. 24: <i>for</i> Lhassa <i>read</i>: Lhasa.</td>
</tr>
<tr>
<td class="cellLeft">p. 76, </td>
<td class="cellRight">l. 24: <i>for</i> <span lang="bo">ཁྲུས་<wbr></wbr>པ་</span> <i>read</i>: <span lang="bo">ཁྲུས་</span>.</td>
</tr>
<tr>
<td class="cellLeft cellBottom">p. 76. </td>
<td class="cellRight cellBottom">l. 25: <i>for</i> baptise <i>read</i>: lustrate.</td>
</tr>
</table>
</div><p>
</p>
</div>
</div>
<div class="div1" id="toc">
<h2 class="main">Table of Contents</h2>
<table summary="Table of Contents">
<tr id="preface.toc">
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="8"><a href="#preface">PREFATORY NOTE.</a></td>
<td class="tocPageNum"><a class="pageref" href="#preface">iii</a></td>
</tr>
<tr id="abbr.toc">
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="8"><a href="#abbr">ABBREVIATIONS.</a></td>
<td class="tocPageNum"><a class="pageref" href="#abbr">v</a></td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="8"><a href="#mtt">MINOR TIBETAN TEXTS. <i>Primarily Lexicographically Treated.</i></a></td>
<td class="tocPageNum"><a class="pageref" href="#mtt">1</a></td>
</tr>
<tr id="ch1.toc">
<td></td>
<td class="tocDivNum">I. </td>
<td class="tocDivTitle" colspan="7"><a href="#ch1"> THE SONG OF THE EASTERN SNOW MOUNTAIN.</a></td>
<td class="tocPageNum"><a class="pageref" href="#ch1">1</a></td>
</tr>
<tr>
<td colspan="2"></td>
<td class="tocDivNum">A. </td>
<td class="tocDivTitle" colspan="6"><a href="#xd31e472"> <span class="sc">Introduction.</span></a></td>
<td class="tocPageNum"><a class="pageref" href="#xd31e472">1</a></td>
</tr>
<tr>
<td colspan="2"></td>
<td class="tocDivNum">B. </td>
<td class="tocDivTitle" colspan="6"><a href="#xd31e724"> <span class="sc">Text.</span></a></td>
<td class="tocPageNum"><a class="pageref" href="#xd31e724">7</a></td>
</tr>
<tr>
<td colspan="2"></td>
<td class="tocDivNum">C. </td>
<td class="tocDivTitle" colspan="6"><a href="#xd31e1436"> <span class="sc">The Variants.</span>
</a></td>
<td class="tocPageNum"><a class="pageref" href="#xd31e1436">10</a></td>
</tr>
<tr>
<td colspan="2"></td>
<td class="tocDivNum">D. </td>
<td class="tocDivTitle" colspan="6"><a href="#xd31e1728"> <span class="sc">Translation.</span> <i>The Song of the Eastern Snow Mountain.</i></a></td>
<td class="tocPageNum"><a class="pageref" href="#xd31e1728">14</a></td>
</tr>
<tr>
<td colspan="2"></td>
<td class="tocDivNum">E. </td>
<td class="tocDivTitle" colspan="6"><a href="#xd31e1908"> <span class="sc">Glossary and Notes.</span> (<i>Lexicographical, Syntactical and Material.</i>)</a></td>
<td class="tocPageNum"><a class="pageref" href="#xd31e1908">16</a></td>
</tr>
<tr>
<td colspan="2"></td>
<td class="tocDivNum">F. </td>
<td class="tocDivTitle" colspan="6"><a href="#xd31e7358"> <span class="sc">Additional Notes.</span></a></td>
<td class="tocPageNum"><a class="pageref" href="#xd31e7358">75</a></td>
</tr>
<tr id="errata.toc">
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="8"><a href="#errata">ERRATA.</a></td>
<td class="tocPageNum"><a class="pageref" href="#errata">86</a></td>
</tr>
</table>
</div>
<div class="transcriberNote">
<h2 class="main">Colophon</h2>
<h3 class="main">Availability</h3>
<p class="first">This eBook is for the use of anyone anywhere at no cost and with almost no restrictions
whatsoever. You may copy it, give it away or re-use it under the terms of the Project
Gutenberg License included with this eBook or online at <a class="seclink xd31e40" title="External link" href="https://www.gutenberg.org/">www.gutenberg.org</a>.
</p>
<p>This eBook is produced by the Online Distributed Proofreading Team at <a class="seclink xd31e40" title="External link" href="https://www.pgdp.net/">www.pgdp.net</a>.
</p>
<p>The scans used to prepare this book are available from The Internet Archive (copy
<a class="seclink xd31e40" title="External link" href="https://archive.org/details/minortibetantext01maneuoft/">1</a>).
</p>
<h3 class="main">Metadata</h3>
<table class="colophonMetadata" summary="Metadata">
<tr>
<td><b>Title:</b></td>
<td>Minor Tibetan Texts: The Song of the Eastern Snow-Mountain</td>
<td></td>
</tr>
<tr>
<td><b>Author:</b></td>
<td>Johan van Manen (1877–1943)</td>
<td><a href="https://viaf.org/viaf/40522559/" class="seclink">Info</a></td>
</tr>
<tr>
<td><b>Language:</b></td>
<td>English</td>
<td></td>
</tr>
<tr>
<td><b>Original publication date:</b></td>
<td>1919</td>
<td></td>
</tr>
</table>
<h3 class="main">Encoding</h3>
<p class="first">Numerous missing periods and <i>tshegs</i> have been supplied. This is probably an issue with the available scan-sets from which
this ebook has been prepared and not necessarily an issue in the original book.</p>
<h3 class="main">Revision History</h3>
<ul>
<li>2021-11-08 Started.
</li>
</ul>
<h3 class="main">External References</h3>
<p>This Project Gutenberg eBook contains external references. These links may not work
for you.</p>
<h3 class="main">Corrections</h3>
<p>The following corrections have been applied to the text:</p>
<table class="correctionTable" summary="Overview of corrections applied to the text.">
<tr>
<th>Page</th>
<th>Source</th>
<th>Correction</th>
<th>Edit distance</th>
</tr>
<tr>
<td class="width20"><i title="40 occurrences">Passim.
</i></td>
<td class="width40 bottom">
[<i>Not in source</i>]
</td>
<td class="width40 bottom">.</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e381">v</a>, <a class="pageref" href="#xd31e2198">19</a>, <a class="pageref" href="#xd31e3041">29</a>, <a class="pageref" href="#xd31e4571">43</a>, <a class="pageref" href="#xd31e5842">57</a>, <a class="pageref" href="#xd31e6071">61</a>, <a class="pageref" href="#xd31e6094">61</a></td>
<td class="width40 bottom">
[<i>Not in source</i>]
</td>
<td class="width40 bottom">,</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e620">4</a>, <a class="pageref" href="#xd31e2434">22</a>, <a class="pageref" href="#xd31e2504">23</a>, <a class="pageref" href="#xd31e2771">26</a>, <a class="pageref" href="#xd31e2858">27</a>, <a class="pageref" href="#xd31e3093">30</a>, <a class="pageref" href="#xd31e3827">36</a>, <a class="pageref" href="#xd31e4801">45</a>, <a class="pageref" href="#xd31e5312">50</a>, <a class="pageref" href="#xd31e5599">54</a>, <a class="pageref" href="#xd31e6181">63</a>, <a class="pageref" href="#xd31e6853">68</a>, <a class="pageref" href="#xd31e7640">81</a></td>
<td class="width40 bottom">
[<i>Not in source</i>]
</td>
<td class="width40 bottom"><span lang="bo">༌</span></td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e763">7</a></td>
<td class="width40 bottom"><span lang="bo">སྙ ག་</span></td>
<td class="width40 bottom"><span lang="bo">སྙག་</span></td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e820">7</a></td>
<td class="width40 bottom"><span lang="bo">དྲི ན་</span></td>
<td class="width40 bottom"><span lang="bo">དྲིན་</span></td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e1099">9</a></td>
<td class="width40 bottom"><span lang="bo">འཁྲལ</span></td>
<td class="width40 bottom"><span lang="bo">འཁྲལ་</span></td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e1458">11</a></td>
<td class="width40 bottom"><span lang="bo">བའི</span></td>
<td class="width40 bottom"><span lang="bo">བའི་</span></td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e1489">11</a>, <a class="pageref" href="#xd31e3903">38</a></td>
<td class="width40 bottom">.</td>
<td class="width40 bottom">,</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e1503">11</a></td>
<td class="width40 bottom">authorised</td>
<td class="width40 bottom">authorized</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e1511">11</a></td>
<td class="width40 bottom"><span lang="bo">བསྙེག</span></td>
<td class="width40 bottom"><span lang="bo">བསྙེག་</span></td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e1618">12</a>, <a class="pageref" href="#xd31e5051">48</a></td>
<td class="width40 bottom">.</td>
<td class="width40 bottom">
[<i>Deleted</i>]
</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e1954">16</a></td>
<td class="width40 bottom"><span lang="sa" class="deva">समुत्पद</span></td>
<td class="width40 bottom"><span lang="sa" class="deva">समुत्पाद</span></td>
<td class="bottom">1 / 0</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e2064">17</a></td>
<td class="width40 bottom">fishiṅg</td>
<td class="width40 bottom">fishing</td>
<td class="bottom">1 / 0</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e2098">18</a></td>
<td class="width40 bottom">neccessarily</td>
<td class="width40 bottom">necessarily</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e2208">19</a>, <a class="pageref" href="#xd31e6214">63</a></td>
<td class="width40 bottom">
[<i>Not in source</i>]
</td>
<td class="width40 bottom">)</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e2291">20</a>, <a class="pageref" href="#xd31e2539">23</a>, <a class="pageref" href="#xd31e3156">31</a>, <a class="pageref" href="#xd31e3186">31</a>, <a class="pageref" href="#xd31e3567">34</a>, <a class="pageref" href="#xd31e4595">43</a>, <a class="pageref" href="#xd31e4859">46</a>, <a class="pageref" href="#xd31e5588">54</a>, <a class="pageref" href="#xd31e6572">66</a>, <a class="pageref" href="#xd31e7163">72</a>, <a class="pageref" href="#xd31e7184">72</a></td>
<td class="width40 bottom">
[<i>Not in source</i>]
</td>
<td class="width40 bottom">’</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e2329">21</a></td>
<td class="width40 bottom">colloquíal</td>
<td class="width40 bottom">colloquial</td>
<td class="bottom">1 / 0</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e2375">21</a></td>
<td class="width40 bottom">).</td>
<td class="width40 bottom">.’</td>
<td class="bottom">2</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e2578">24</a></td>
<td class="width40 bottom">ruchslos</td>
<td class="width40 bottom">ruchlos</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e2800">26</a>, <a class="pageref" href="#xd31e3133">30</a>, <a class="pageref" href="#xd31e5963">59</a>, <a class="pageref" href="#xd31e6102">61</a>, <a class="pageref" href="#xd31e7385">75</a></td>
<td class="width40 bottom">’,</td>
<td class="width40 bottom">,’</td>
<td class="bottom">2</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e2885">27</a></td>
<td class="width40 bottom">
[<i>Not in source</i>]
</td>
<td class="width40 bottom"><span lang="bo">རི་</span></td>
<td class="bottom">3 / 2</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e2931">28</a></td>
<td class="width40 bottom">Dailalamas</td>
<td class="width40 bottom">Dalailamas</td>
<td class="bottom">2</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e3182">31</a>, <a class="pageref" href="#xd31e5919">58</a>, <a class="pageref" href="#xd31e7225">73</a></td>
<td class="width40 bottom">
[<i>Not in source</i>]
</td>
<td class="width40 bottom">‘</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e3372">32</a></td>
<td class="width40 bottom">(</td>
<td class="width40 bottom">
[<i>Deleted</i>]
</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e3750">36</a></td>
<td class="width40 bottom">Smuck</td>
<td class="width40 bottom">Schmuck</td>
<td class="bottom">2</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e3792">36</a></td>
<td class="width40 bottom"><span lang="sa" class="deva">अलंकरपण्डित</span></td>
<td class="width40 bottom"><span lang="sa" class="deva">अलंकारपण्डित</span></td>
<td class="bottom">1 / 0</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e3806">36</a></td>
<td class="width40 bottom">Skr.</td>
<td class="width40 bottom">Sk.</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e3872">37</a></td>
<td class="width40 bottom">-</td>
<td class="width40 bottom">
[<i>Deleted</i>]
</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e3923">38</a></td>
<td class="width40 bottom"><span lang="bo">ལྟགསྒོ་</span></td>
<td class="width40 bottom"><span lang="bo">ལྟག་<wbr></wbr>སྒོ་</span></td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e3940">38</a></td>
<td class="width40 bottom"><span lang="bo">སྐྱེསྒོ་</span></td>
<td class="width40 bottom"><span lang="bo">སྐྱེ་<wbr></wbr>སྒོ་</span></td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e4496">42</a></td>
<td class="width40 bottom">-</td>
<td class="width40 bottom"> </td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e4652">44</a></td>
<td class="width40 bottom">See</td>
<td class="width40 bottom">see</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e5737">55</a></td>
<td class="width40 bottom">nishprapaṅca</td>
<td class="width40 bottom">nishprapañca</td>
<td class="bottom">1 / 0</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e5740">55</a></td>
<td class="width40 bottom">apaṅca</td>
<td class="width40 bottom">apañca</td>
<td class="bottom">1 / 0</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e5743">55</a>, <a class="pageref" href="#xd31e5755">56</a></td>
<td class="width40 bottom">aprapaṅca</td>
<td class="width40 bottom">aprapañca</td>
<td class="bottom">1 / 0</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e5831">57</a></td>
<td class="width40 bottom">?</td>
<td class="width40 bottom">’</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e5898">58</a></td>
<td class="width40 bottom">,</td>
<td class="width40 bottom">
[<i>Deleted</i>]
</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e6116">61</a></td>
<td class="width40 bottom">
[<i>Not in source</i>]
</td>
<td class="width40 bottom">.’s</td>
<td class="bottom">3</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e6128">62</a></td>
<td class="width40 bottom">gives</td>
<td class="width40 bottom">give</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e6479">65</a>, <a class="pageref" href="#xd31e7546">78</a></td>
<td class="width40 bottom">Lhassa</td>
<td class="width40 bottom">Lhasa</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e6809">68</a></td>
<td class="width40 bottom">’*</td>
<td class="width40 bottom">*’</td>
<td class="bottom">2</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e6819">68</a></td>
<td class="width40 bottom"><span lang="sa" class="deva">विशलक्षी</span></td>
<td class="width40 bottom"><span lang="sa" class="deva">विशालाक्षी</span></td>
<td class="bottom">2 / 0</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e7167">72</a></td>
<td class="width40 bottom">’</td>
<td class="width40 bottom">
[<i>Deleted</i>]
</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e7223">73</a></td>
<td class="width40 bottom">
[<i>Not in source</i>]
</td>
<td class="width40 bottom">’.</td>
<td class="bottom">2</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e7485">77</a>, <a class="pageref" href="#xd31e7875">84</a></td>
<td class="width40 bottom">dge-rgan</td>
<td class="width40 bottom">dge rgan</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e7515">77</a></td>
<td class="width40 bottom">Tantrik</td>
<td class="width40 bottom">Tantric</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e7597">80</a></td>
<td class="width40 bottom">dwelling place-and</td>
<td class="width40 bottom">dwelling-place and</td>
<td class="bottom">2</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e7617">80</a></td>
<td class="width40 bottom"><span lang="bo">འབའ་<wbr></wbr>བོ་</span></td>
<td class="width40 bottom"><span lang="bo">འབའ་<wbr></wbr>པོ་</span></td>
<td class="bottom">1</td>
</tr>
</table>
<h3 class="main">Abbreviations</h3>
<p>Overview of abbreviations used.</p>
<table class="abbreviationtable" summary="Overview of abbreviations used.">
<tr>
<th>Abbreviation</th>
<th>Expansion</th>
</tr>
<tr>
<td class="bottom">J.A.S.B.</td>
<td class="bottom">
[<i>Expansion not available</i>]
</td>
</tr>
<tr>
<td class="bottom">J.’s</td>
<td class="bottom">Jäschke’s</td>
</tr>
<tr>
<td class="bottom">N.B.</td>
<td class="bottom">Nota Bene</td>
</tr>
<tr>
<td class="bottom">N.S.</td>
<td class="bottom">New Series</td>
</tr>
<tr>
<td class="bottom">S. Ch. D.’s</td>
<td class="bottom">Sarat Chandra Das’</td>
</tr>
<tr>
<td class="bottom">s.v.</td>
<td class="bottom">
[<i>Expansion not available</i>]
</td>
</tr>
<tr>
<td class="bottom">S.v.</td>
<td class="bottom">
[<i>Expansion not available</i>]
</td>
</tr>
</table>
</div>
</div>
<div>*** END OF THE PROJECT GUTENBERG EBOOK 67451 ***</div>
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