{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_67451/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_67451","id":"gutenberg_67451","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/67451","summary":null,"tags":["Buddhist literature, Tibetan","Category: Mythology, Legends & Folklore","Category: Poetry","Category: Religion/Spirituality","Prayer -- China -- Tibet Autonomous Region -- Buddhism","Tibetan language -- Texts"],"text":"BIBLIOTHECA INDICA:\n A\n Collection of Oriental Works\n PUBLISHED BY THE\n ASIATIC SOCIETY OF BENGAL.\n New Series, No. 1426.\n\n\n MINOR TIBETAN TEXTS.\n I.\u2014THE SONG OF THE EASTERN SNOW-MOUNTAIN.\n\n\n BY\n JOHAN VAN MANEN.\n\n\n CALCUTTA:\n PRINTED AT THE BAPTIST MISSION PRESS,\n AND PUBLISHED BY THE\n ASIATIC SOCIETY, 1, PARK STREET.\n 1919.\n\n\n\n\n\n\n\n\nPREFATORY NOTE.\n\n\nLewin, in his \u2018Manual of Tibetan,\u2019 1879, preface, states: \u201cTibet and\nits language are still comparatively unknown ... the familiar tongue of\nthe people, their folk-lore, songs and ballads are all unknown.\u201d\n\nFar from contradicting this saying, J\u00e4schke, the greatest Tibetan\nscholar of his time, stated two years later, in 1881, in the preface to\nthe third edition of his Tibetan Dictionary: \u201c(To) the student who has\nfor immediate object to learn how to read and write the Tibetan\nlanguage ... existing dictionaries (are) almost if not quite useless.\u201d\n\nSince J\u00e4schke\u2019s third edition, two new Tibetan dictionaries have\nappeared. Walsh in an article in the J.A.S.B., Vol. 72, Pt. 1, n. 2,\n1903, reviewing the last one of these, the one by Sarat Chandra Das,\nsays, p. 78: \u201cAlthough the present Dictionary has fulfilled what it\npurposed to be, namely, a complete Dictionary of literary Tibetan, so\nfar as our present sources of knowledge go, it does not fulfil the\nrequirements of a standard dictionary of the entire language, and the\nstandard dictionary of the modern and current Tibetan language has yet\nto be written.\u201d\n\nLaufer, \u2018Roman einer Tibetischen K\u00f6nigin,\u2019 1911, p. 27 et seq., says:\n\u201cWe have here to open a road through the jungles, unaided and by\nourselves; we have to work through text after text and note down\nexpressions and idioms as we meet them,\u201d etc.\n\nGr\u00fcnwedel in \u2018Padmasambhava und Verwandtes,\u2019 1912, pp. 9\u201310, endorses\nLaufer\u2019s remarks and adds about the difficulty of translating from\nTibetan: \u201cIgnorance regarding the subject-matter, mistakes and\nmisunderstandings in the text itself, and, finally, the insufficiently\nexplored idiomatic element of the language, of which the history is as\nyet poorly known, these are the main shoals.... Of all the dictionaries\nonly J\u00e4schke\u2019s has really achieved something in the matter of idiom.\u201d\n\nAs a matter of fact the printed materials available for the home\nstudent do not at present enable him, if without the help of a native\nteacher, to translate, accurately and without skipping the\ndifficulties, any modern Tibetan book (not even the so-called Tibetan\nPrimers in use in Darjeeling) if such books do not happen to belong to\nthose excerpted in the existing dictionaries. J\u00e4schke\u2019s, which is the\nbest from this point of view, mentions only 25 titles of texts used as\nhis sources. Comparing this with the more than 1000 titles quoted by\nSkeat as the sources for the material for his Etymological Dictionary\nof the English language we at once see the inadequacy of such material\nin the case of Tibetan.\n\nIt is true that at present more showy results can be obtained by the\nwholesale translation of texts (more with a view to making known their\ngeneral contents, than to the furnishing of a precise philological,\nlexicographical and grammatical analysis), and it is certain that the\nresults of such work of translation would be more attractive and\ninteresting to the wider public. Yet one of the most valuable\ncontributions towards laying a sound basis for future Tibetan\nscholarship is the painstaking, laborious and to a certain extent\ninglorious and humdrum drudging away at small texts with scrupulous\nattention to the smallest minutiae, for a secure fixing of illustrative\nexamples by co-ordinating correctness of text, full discussion of\nmeanings, sharp formulation of definitions and subtle analysis of all\nquestions and problems involved.\n\nThe following essay is a first contribution towards an attempt to serve\nsuch an ideal.\n\n\n\n\n\n\n\n\nABBREVIATIONS.\n\n\nadj. = Adjective.\nA.S.B. = Asiatic Society of Bengal.\nBell = Bell\u2019s Manual.\nCs., Csoma = Csoma\u2019s Dictionary; if his Grammar is referred to it\n is specifically stated.\nD. = Dutch.\nDesg. = Desgodins, Dictionary.\ndict. = Dictionary.\ndicts. = All existing European Tibetan Dictionaries, but\n especially the three current ones by J\u00e4schke, Sarat\n Chandra Das and Desgodins.\nDzl. = Dzanglun, ed. and trsl. by Schmidt.\nEd. = Edition.\nfig. = figuratively.\nG. = German.\nHannah = Hannah\u2019s Grammar.\nHenderson = Henderson\u2019s Manual.\nHon. = Honorific.\nJ. = J\u00e4schke, Dictionary, 3rd ed.; also Journal.\nL. = Latin.\nl. = line.\nM.A.S.B. = Memoirs, Asiatic Society of Bengal.\npr. = pronounce, pronunciation.\nprob. = probably.\nq. v. = see.\nS. Ch. D. = Sarat Chandra Das, Dictionary.\nSchmidt = Schmidt\u2019s Dictionary, German Edition.\nSchroeter = Schroeter\u2019s Dictionary.\nSk. = Sanskrit.\nsubst. = Substantive.\ns.v. = sub voce.\nsyn(s). = synonym(s), synonymous.\nvoc. = vocabulary.\n\n\n\n\n\n\n\n\n MINOR TIBETAN TEXTS.\n\n Primarily Lexicographically Treated.\n\n By Johan Van Manen.\n\n\n\n\n\n\n\n\nI. THE SONG OF THE EASTERN SNOW MOUNTAIN.\n\n\nA. INTRODUCTION.\n\n\nIn his \u2018Mythologie des Buddhismus,\u2019 Gr\u00fcnwedel gives on p. 59 the\nfigures of a triad of famous reformers of lamaism; Rje Rin po ch\u02bde,\nbetter known as Tso\u1e45 k\u02bda pa, and his two pupils, Rgyal ts\u02bdab rje and\nMk\u02bdas grub rje. On pp. 70\u201372 he gives biographical notes concerning the\nthree, and indicates their place and historical importance in lamaism.\nG\u00fcnther Schulemann, in \u2018Die Geschichte der Dalailamas,\u2019 gives in\nchapters II and III a complete compilation of what is known about these\nthree.\n\nIn the modern Dge lugs pa sect their historical importance has never\nbeen lost sight of and their memory is kept green by a universal prayer\nor invocation, still in daily use, opening and closing every ceremony\nin a Dge lugs pa monastery. In preceding a ceremony it runs as\nfollows:\u2014\n\n\n \u0f42\u0f44\u0f66\u0f0b\u0f45\u0f53\u0f0b\u0f64\u0f72\u0f44\u0f0b\u0f62\u0f9f\u0f60\u0f72\u0f0b\u0f66\u0fb2\u0f7c\u0f63\u0f0b\u0f60\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f59\u0f7c\u0f44\u0f0b\u0f41\u0f0b\u0f54 \u0f0e\n \u0f51\u0f44\u0f7c\u0f66\u0f0b\u0f66\u0f9f\u0f7c\u0f56\u0f66\u0f0b\u0f62\u0f72\u0f42\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f51\u0f56\u0f44\u0f0b\u0f55\u0fb1\u0f74\u0f42\u0f0b\u0f62\u0f92\u0fb1\u0f63\u0f0b\u0f5a\u0f56\u0f0b\u0f62\u0f97\u0f7a \u0f0e\n \u0f58\u0f51\u0f7c\u0f0b\u0f66\u0f94\u0f42\u0f66\u0f0b\u0f56\u0f66\u0f9f\u0f53\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f56\u0f51\u0f42\u0f0b\u0f54\u0f7c\u0f0b\u0f58\u0f41\u0f66\u0f0b\u0f42\u0fb2\u0f74\u0f56\u0f0b\u0f62\u0f97\u0f7a \u0f0e\n \u0f62\u0f92\u0fb1\u0f63\u0f0b\u0f56\u0f0b\u0f61\u0f56\u0f0b\u0f66\u0fb2\u0f66\u0f0b\u0f42\u0f66\u0f74\u0f58\u0f0b\u0f63\u0f0b\u0f55\u0fb1\u0f42\u0f0b\u0f60\u0f5a\u0f63\u0f0b\u0f63\u0f7c \u0f0e\n\n To the repairer of the Tibetan vehicle, Tso\u1e45 k\u02bda pa (the\n Onionlander),\n To the true, strong, wise Lord Rgyal ts\u02bdab rje (Noble\n Throne-prince),\n To the s\u016btra and mantra teaching master Mk\u02bdas grub rje (Noble\n Cleverness-perfection)\n To these three victorious (illustrious) Father and Sons (Family of\n three), obeisance!\n\n\nIn closing the ceremony the words \u0f63\u0f0b\u0f55\u0fb1\u0f42\u0f0b\u0f60\u0f5a\u0f63\u0f0b\u0f63\u0f7c\u0f0b are changed into \u0f42\u0fb1\u0f72\u0f0b\u0f56\u0f40\u0fb2\u0f0b\u0f64\u0f72\u0f66\u0f0b\n\u0f64\u0f7c\u0f42\u0f0b, \u2018may their blessing be on us,\u2019 \u2018may they bless us.\u2019\n\nWhen the monks meet for \u0f42\u0f66\u0f7c\u0f63\u0f0b\u0f47\u0f0b, collective or communal tea drinking,\nthe last three words are changed into \u0f58\u0f46\u0f7c\u0f51\u0f0b\u0f54\u0f0b\u0f60\u0f56\u0f74\u0f63\u0f0b, \u2018we give our\noffering,\u2019 said before drinking the first cup and whilst sprinkling a\nfew drops in libation with two fingers, the thumb and fourth finger of\nthe right hand. At the termination of tea drinking nothing is said at\nall. Except for these changes the formula remains the same for all\noccasions.\n\nAnother pupil of Tso\u1e45 k\u02bda pa was his own nephew Dge \u1e25dun grub, about\nwhom further particulars are given in the same passages of the two\nworks cited above, and who may be called the first Dalai Lama, though\nnot known by that title but by that of Rgyal ba, or conqueror. Yet it\nwill be seen from the above formula that the three who are together\ncalled \u0f61\u0f56\u0f0b\u0f66\u0fb2\u0f66\u0f0b \u2018father and sons,\u2019 that is Tso\u1e45 k\u02bda pa and his two\nspiritual sons or pupils, are all three called \u0f62\u0f92\u0fb1\u0f63\u0f0b\u0f56\u0f0b. The expression\n\u0f61\u0f56\u0f0b\u0f66\u0fb2\u0f66\u0f0b has no doubt to be understood as a collective word like \u2018group,\u2019\n\u2018family,\u2019 just like \u0f55\u0f0b\u0f58\u0f0b means \u2018parents.\u2019\n\nFrom this \u0f51\u0f42\u0f7a\u0f0b\u0f60\u0f51\u0f74\u0f53\u0f0b\u0f42\u0fb2\u0f74\u0f56\u0f0b a small poem in praise of his teachers, the \u0f61\u0f56\u0f0b\n\u0f66\u0fb2\u0f66\u0f0b, has come to us, which we now publish. Of \u0f58\u0f41\u0f66\u0f0b\u0f42\u0fb2\u0f74\u0f56\u0f0b\u0f62\u0f97\u0f7a\u0f0b it is said that\nhe founded a formal cult of his teacher Tso\u1e45 k\u02bda pa, and it may be that\nhis devotional attitude found a reflection in this poem, showing the\nattitude taken by his own pupil towards him and his two other teachers\nin his turn.\n\nThis poem occurs in a miscellaneous collection of religious matter\n(said to comprise about 150 leaves), in a work \u0f46\u0f7c\u0f66\u0f0b\u0f66\u0fa4\u0fb1\u0f7c\u0f51\u0f0b (\u2018Religious\nPractice\u2019), leaves 59, 60. I have not been able to see a complete copy\nof this work. In this edition the text is fairly correct and clearly\nlegible. A small edition, complete in itself, of which I possess two\ncopies (not quite so legible), offers several different readings which\nnearly all seem quite as good, and some decidedly better, than those of\nthe larger edition. The differences shown by the two texts are,\nrelatively to the size of the poem, so numerous and of such a nature as\nto preclude the idea that mere copying can have led to them. One is led\nto the conclusion that one of the two texts was produced from memory\nand not by actual copying. We shall note the variants furnished by the\nlarger edition, marking them B., whilst following for our own text,\nwith one exception, duly noted, the smaller edition A. My two copies of\nthe smaller edition would seem to be prints from the same blocks but\nfor some difference in the last page. Whether the other pages are\nprinted from the same blocks, whilst only this one last block has been,\nfor one reason or another, renewed (and changed in the process) may be\nleft undiscussed for the moment. Enough to make the general statement\nthat great care should always be exercised before pronouncing Tibetan\nprints as made or not made from the same blocks, and that, indeed,\ninteresting observations may be made on Tibetan typographical\npractices.\n\nThe title \u0f46\u0f7c\u0f66\u0f0b\u0f66\u0fa4\u0fb1\u0f7c\u0f51\u0f0b is a very frequent one in Tibet, and indicates, like\n\u0f58\u0f51\u0f7c\u0f0b\u0f58\u0f44\u0f0b (as in J. Dict., p. 273b, but not as on p. XXI a), a religious\nmiscellany. The particular \u0f46\u0f7c\u0f66\u0f0b\u0f66\u0fa4\u0fb1\u0f7c\u0f51\u0f0b from which our poem is taken is said\nto be one of the text-books which the Tashilhunpo tapas are required to\nlearn by heart. The book with the same title which Laufer (Verzeichniss\nder Tib. Handschr. etc. zu Dresden, Z.D.M.G., 1901, p. 123, n. 135)\nmentions, might or might not be the same. As I have not been able to\nexamine the title pages and final pages of the book, I cannot give any\nfurther information about it. \u0f46\u0f7c\u0f66\u0f0b\u0f66\u0fa4\u0fb1\u0f7c\u0f51\u0f0b is the marginal short title.\n\nAnother Gelukpa prayer of almost equal popularity and frequency as\nthose of the one quoted above, is the following which may be used as an\nalternative to the former one. It is distinguished from it in that not\nthe \u0f61\u0f56\u0f0b\u0f66\u0fb2\u0f66\u0f0b\u0f42\u0f66\u0f74\u0f58\u0f0b, but Tso\u1e45 k\u02bda pa alone is invoked in it. It runs:\u2014\n\n\n \u0f51\u0f58\u0f72\u0f42\u0f66\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f56\u0f62\u0fa9\u0f7a\u0f0b\u0f56\u0f60\u0f72\u0f0b\u0f42\u0f4f\u0f7a\u0f62\u0f0b\u0f46\u0f7a\u0f53\u0f0b\u0f66\u0fa4\u0fb1\u0f53\u0f0b\u0f62\u0f66\u0f0b\u0f42\u0f5f\u0f72\u0f42\u0f66 \u0f0e\n \u0f51\u0fb2\u0f72\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f58\u0f41\u0fb1\u0f7a\u0f53\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f51\u0f56\u0f44\u0f0b\u0f54\u0f7c\u0f0b\u0f60\u0f47\u0f58\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f51\u0f56\u0fb1\u0f44\u0f66 \u0f0e\n \u0f56\u0f51\u0f74\u0f51\u0f0b\u0f51\u0f54\u0f74\u0f44\u0f0b\u0f58\u0f0b\u0f63\u0f74\u0f66\u0f0b\u0f60\u0f47\u0f7c\u0f58\u0f66\u0f0b\u0f58\u0f5b\u0f51\u0f0b\u0f42\u0f66\u0f44\u0f0b\u0f56\u0f60\u0f72\u0f0b\u0f56\u0f51\u0f42 \u0f0d\n \u0f42\u0f44\u0f66\u0f0b\u0f45\u0f53\u0f0b\u0f58\u0f41\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f42\u0f59\u0f74\u0f42\u0f0b\u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f59\u0f7c\u0f44\u0f0b\u0f41\u0f0b\u0f54 \u0f0e\n \u0f56\u0fb3\u0f7c\u0f0b\u0f56\u0f5f\u0f44\u0f0b\u0f42\u0fb2\u0f42\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f5e\u0f56\u0f66\u0f0b\u0f63\u0f0b\u0f42\u0f66\u0f7c\u0f63\u0f0b\u0f56\u0f0b\u0f60\u0f51\u0f7a\u0f56\u0f66 \u0f0e\n\n To the unfathomable great treasury of love, the Down-Looking-One\n (Chenresi, Avalokiteshvara),\n To the immaculate Lord of knowledge, Sweet-voice (Jamyang,\n Ma\u00f1jughosha),\n To the subduer of the hosts of devils without exception, the Master\n of Mysteries (Chanadorje, Vajrap\u0101\u1e47i),\n To that crown-jewel of Tibetan sages, Tso\u1e45 k\u02bda pa,\n To the feet of that (or: thee, o!) Famous Goodheart (Lozangtakpa,\n Sumatik\u012brti), we pray.\n\n\nThe chief difference between the use of the two prayers is that the\nlatter is more in private use, whilst the former is more favoured in\nwhat may be called official meetings and collective acts of worship.\nThe latter prayer is often used in a manner like the \u2018O\u1e43 ma\u1e47i padme\nh\u016b\u1e43\u2019 formula, and cases in which a devotee vowed to recite this prayer\nonce or more times a 100,000 times are known. The practical purpose of\nthe latter prayer was thus defined by a Tibetan: \u0f5a\u0f7a\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f63\u0f0b\u0f42\u0f5f\u0f74\u0f42\u0f66\u0f0b\u0f54\u0f7c\u0f0b\u0f66\u0f90\u0fb1\u0f72\u0f51\u0f0b\u0f54\u0f7c\u0f0b\u0f53\u0f0b\n\u0f5a\u0f0b\u0f58\u0f72\u0f0b\u0f61\u0f7c\u0f44\u0f0b\u0f56\u0f0b\u0f5a\u0f7a\u0f0b\u0f62\u0f72\u0f44\u0f0b\u0f54\u0f7c\u0f0b\u0f61\u0f7c\u0f44\u0f0b\u0f56\u0f0b\u0f51\u0f44\u0f0b \u0f0d \u0f64\u0f72\u0f0b\u0f56\u0f60\u0f72\u0f0b\u0f51\u0f74\u0f66\u0f0b\u0f63\u0f0b\u0f61\u0f72\u0f51\u0f0b\u0f51\u0f42\u0f60\u0f0b\u0f46\u0f7c\u0f66\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f63\u0f0b\u0f60\u0f41\u0fb2\u0f72\u0f51\u0f0b\u0f62\u0f7c\u0f42\u0f66\u0f0b\u0f42\u0f53\u0f44\u0f0c \u0f0e To\nensure (bring, ask for) in (this present, earthly) life: health,\nhappiness, absence of sickness, and longevity\u2014and at the time of death\na happy mind and a firm hold on (grasp of) religion.\n\nThe above form of the prayer is the printed one which is used by the\nmonks to read aloud, mechanically and repeatedly, as a sort of\nprayer-litany, together with other similar matter, for the benefit of\ntheir clients, or also to ensure their own salvation. It is said to\noccur in a prayer-book called \u0f51\u0f42\u0f60\u0f0b\u0f63\u0fa1\u0f53\u0f0b\u0f63\u0fb7\u0f0b\u0f56\u0f62\u0f92\u0fb1\u0f0b\u0f58\u0f0b, which I have not seen\nmyself and about which I have no further details.\n\nThis prayer has also some variations in its final line (after the words\n\u0f42\u0fb2\u0f42\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b) according to circumstances. This line ends, when:\n\n\n Opening a ceremony : \u0f5e\u0f56\u0f66\u0f0b\u0f63\u0f0b\u0f55\u0fb1\u0f42\u0f0b\u0f60\u0f5a\u0f63\u0f0b\u0f63\u0f7c \u0f0d\n Closing ,, ,, : \u0f5e\u0f56\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f56\u0f40\u0fb2\u0f0b\u0f64\u0f72\u0f66\u0f0b\u0f64\u0f7c\u0f42 \u0f0d\n Before tea : \u0f5e\u0f63\u0f0b\u0f63\u0f0b (or \u0f51\u0f74\u0f0b) \u0f58\u0f46\u0f7c\u0f51\u0f0b\u0f54\u0f0b\u0f60\u0f56\u0f74\u0f63 \u0f0d\n After ,, : nothing at all is said.\n\n\nIt is interesting to note that one of my informants interprets the\nabove formula as indicating that Tso\u1e45 k\u02bda pa is the simultaneous\nincarnation of Avalokiteshvara, Ma\u00f1jughosha and Vajrap\u0101\u1e47i, and that\nthese persons invoked in the prayer are not referred to as a\nconsecutive series of separate entities, but as all embodied in the one\nTso\u1e45 k\u02bda pa. My informant was very insistent about it that this is the\ngeneral and orthodox interpretation of this prayer. The other two names\nof Tso\u1e45 k\u02bda pa are \u0f60\u0f47\u0f58\u0f0b\u0f58\u0f42\u0f7c\u0f53\u0f0b\u0f56\u0fb3\u0f0b\u0f58\u0f0b and \u0f56\u0fb3\u0f7c\u0f0b\u0f56\u0f5f\u0f44\u0f0b\u0f42\u0fb2\u0f42\u0f66\u0f0b\u0f54\u0f0b.\n\nThe closing verse of our poem is also a prayer to Tso\u1e45 k\u02bda pa. It is\nalso in use elsewhere than in connection with the present booklet and\noccurs elsewhere in print as well. My informant ascribes it to\nGendundub himself and thinks that its wider use has spread from this\nbooklet, though he cannot definitely assure that Gendundub himself did\nnot appropriate it for the closing lines of his poem, taking an already\ncurrent prayer to Tso\u1e45 k\u02bda pa. The latter theory is plausible inasmuch\nas the last verse is seven-footed as against the eight-footed lines of\nthe rest of the poem. Anyhow, the statement that this prayer also\nrefers to Tso\u1e45 k\u02bda pa alone, and is as such used and understood by all\nGelukpa monks, settles a doubt we might otherwise entertain as to\nwhether it is not addressed to the \u0f61\u0f56\u0f0b\u0f66\u0fb2\u0f66\u0f0b\u0f42\u0f66\u0f74\u0f58\u0f0b, in which case its final\nline would have to be translated in the plural.\n\nAs to the edition, in the original the verses are not marked; they are\nevidently four-lined. The small edition has no divisions at all, except\nmarking the lines, but the larger edition has in addition a \u0f08 (\u0f66\u0fa6\u0fb2\u0f74\u0f63\u0f0b\u0f58\u0f42\u0f7c\u0f0b =\nsnake head) after lines 16 and 48. In my own text and translation I\nhave by typographical disposition and by the introduction of title\nheadings indicated my conception of the clever and very logical inner\nstructure of the poem.\n\nThe text is followed by a short discussion of the variants in it, next\nby a translation, and then, my main business, by a full lexicographical\ndiscussion, in alphabetical order. This embodies in the first place all\nthe new material, supplementing, amplifying, modifying, or even only\nquestioning, the data in J\u00e4schke\u2019s Dictionary, 3rd edition. For this\nDictionary is, as far as lexicographical method is concerned, still\nsuperior to all other, even subsequent, Tibetan dictionaries, however\nmuch valuable and additional matter may be contained in the two latter.\nJ\u00e4schke\u2019s dictionary is as yet the proper starting point for all future\nlexicographical research. In this glossary I have also drawn special\nattention to contradictions in these three current dictionaries, those\nof J\u00e4schke, Desgodins and Sarat Chandra Das, even to such points for\nwhich I myself have not been able to suggest a solution or about which\nI could not bring new material. For the good of future lexicographical\nwork in the Tibetan field, it is very necessary to point out as many as\npossible of the numerous existing discrepancies and uncertainties\n(especially relating to finer shades of discrimination and precision)\nso as to focus the attention of investigators on them. It is\nunavoidable that most of this work can only be suitably undertaken on\nthe spot in consultation with educated, intelligent Tibetans, and not\nin European closets. The number of those in a position to undertake\nsuch research will, for a long time to come, remain limited enough. As\nindicated in the sub-title of this essay my own main object in writing\nit is primarily a lexicographical one. For this reason I have also\nincorporated in my glossary notes on side-issues and all sorts of\nincidental idiomatic \u2018catches\u2019 which cropped up in the discussion of\nour text, though not immediately connected with the poem itself.\n\nAs it seemed the handiest way to present all the results of my\ninvestigation I have also embodied all commentatorial matter, the\nphilological notes as distinct from the lexicographical ones, under the\nsame alphabet. The few syntactical remarks have also been wedged in in\nthis list, though in their case the \u2018Stichwort\u2019 had to be chosen more\nor less at haphazard.\n\nIn the matter of oral information and illustrative examples embodied in\nthis paper, my authorities are nearly exclusively my two Tibetan\nteachers Skarma Bsam Gtan Paul and P\u02bdun Ts\u02bdogs Lung Rtogs. The first is\na native of Ghoom, though of pure Tibetan extraction (K\u02bdams). He has\nresided for nearly a year in Lhasa, for another 3 months in Tashilhunpo\n(where he was Tibetan interpreter between the Tashi Lama and Capt. R.\nSteen, I.M.S.), and for 4 years in Gyangtse. The second is a native of\nLhasa, where he resided till his 18th year, after which he spent 3\nyears in Tashilhunpo as a tapa. Then he wandered for 12 years through\nTibet, Sikkhim and Nepal, after which he settled in Ghoom since about\n1914. Until recently he was there schoolmaster (dge rgan) in the local\nTibetan monastery.\n\nBoth these intelligent men have given me the greatest help in long,\npatient and painstaking discussions concerning the lexicographical and\nother problems presented by this present text, as well as by several\nothers, which I hope I will be able to publish and discuss from time to\ntime in the future.\n\n\n\n\n\n\n\n\nB. TEXT.\n\n\n \u0f04\u0f05 \u0f0d \u0f0d \u0f42\u0f66\u0f74\u0f51\u0f0b\u0f58\u0f42\u0f74\u0f62\u0f0b\u0f64\u0f62\u0f0b\u0f42\u0f51\u0f66\u0f0b\u0f62\u0f72\u0f0b\u0f58\u0f0b\n \u0f56\u0f5e\u0f74\u0f42\u0f66\u0f0b\u0f66\u0f7c \u0f0e\n\n \u0f53\u0f0b\u0f58\u0f7c\u0f0b\u0f42\u0f74\u0f0b\u0f62\u0f74 \u0f0d\n\nI\n\nI 1 \u0f64\u0f62\u0f0b\u0f42\u0f44\u0f66\u0f0b\u0f62\u0f72\u0f0b\u0f51\u0f40\u0f62\u0f0b\u0f54\u0f7c\u0f60\u0f72\u0f0b\u0f62\u0fa9\u0f7a\u0f0b\u0f58\u0f7c\u0f0b\u0f53 \u0f0e\n 2 \u0f66\u0fa4\u0fb2\u0f72\u0f53\u0f0b\u0f51\u0f40\u0f62\u0f0b\u0f54\u0f7c\u0f0b\u0f42\u0f53\u0f58\u0f0b\u0f63\u0f0b\u0f56\u0f66\u0f99\u0f7a\u0f42\u0f0b [1]\u0f60\u0f51\u0fb2\u0f0b\u0f56 \u0f0e\n 3 \u0f51\u0f7a\u0f0b\u0f58\u0f50\u0f7c\u0f44\u0f0b\u0f56\u0f60\u0f72\u0f0b\u0f58\u0f7c\u0f51\u0f0b\u0f63\u0f0b\u0f56\u0fb3\u0f0b\u0f58\u0f0b\u0f51\u0fb2\u0f53 \u0f0e\n 4 \u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f56\u0f66\u0f58\u0f66\u0f0b\u0f64\u0f72\u0f44\u0f0b\u0f56\u0f66\u0f58\u0f66\u0f0b\u0f64\u0f72\u0f44\u0f0b\u0f51\u0f51\u0f0b\u0f54\u0f0b\u0f66\u0f90\u0fb1\u0f7a\u0f66 \u0f0e\n\nII 5 \u0f66\u0fa4\u0fb2\u0f72\u0f53\u0f0b\u0f51\u0f40\u0f62\u0f0b\u0f54\u0f7c\u0f0b\u0f63\u0fa1\u0f72\u0f44\u0f0b\u0f56\u0f60\u0f72\u0f0b [2]\u0f64\u0f62\u0f0b\u0f55\u0fb1\u0f7c\u0f42\u0f66\u0f0b\u0f53 \u0f0d\n 6 \u0f60\u0f56\u0fb2\u0f7c\u0f42\u0f0b\u0f51\u0f42\u0f7a\u0f0b\u0f63\u0fa1\u0f53\u0f0b\u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f62\u0f92\u0fb1\u0f63\u0f0b\u0f56\u0f0b\u0f51\u0f7a\u0f62 \u0f0e\n 7 \u0f58\u0f5a\u0f53\u0f0b\u0f56\u0f62\u0f97\u0f7c\u0f51\u0f0b\u0f54\u0f62\u0f0b [3]\u0f51\u0f40\u0f60\u0f0b\u0f56\u0f60\u0f72\u0f0b\u0f62\u0f72\u0f53 [4]\u0f54\u0f7c\u0f0b\u0f46\u0f7a \u0f0e\n 8 \u0f55\u0f0b\u0f56\u0fb3\u0f7c\u0f0b\u0f56\u0f5f\u0f44\u0f0b\u0f42\u0fb2\u0f42\u0f66\u0f0b\u0f54\u0f0b\u0f61\u0f56\u0f0b\u0f66\u0fb2\u0f66\u0f0b\u0f56\u0f5e\u0f74\u0f42\u0f66 \u0f0e\n\nIII 9 \u0f63\u0f58\u0f0b\u0f62\u0f72\u0f58\u0f0b\u0f54\u0f0b\u0f42\u0f49\u0f72\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f62\u0fa3\u0f63\u0f0b\u0f60\u0f56\u0fb1\u0f7c\u0f62\u0f0b\u0f66\u0f7c\u0f42\u0f66 \u0f0e\n 10 \u0f46\u0f7c\u0f66\u0f0b\u0f5f\u0f56\u0f0b\u0f63\u0f0b\u0f64\u0f72\u0f53\u0f0b\u0f4f\u0f74\u0f0b\u0f62\u0f92\u0fb1\u0f66\u0f0b\u0f54\u0f62\u0f0b [5]\u0f42\u0f66\u0f74\u0f44\u0f66 \u0f0e\n 11 \u0f56\u0f7c\u0f51\u0f0b\u0f41\u0f0b\u0f56\u0f0b\u0f45\u0f53\u0f0b\u0f42\u0fb1\u0f72\u0f0b\u0f66\u0f90\u0f63\u0f0b\u0f63\u0fa1\u0f53\u0f0b\u0f63 \u0f0e\n 12 \u0f58\u0f42\u0f7c\u0f53\u0f0b\u0f41\u0fb1\u0f7c\u0f51\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f56\u0f40\u0f60\u0f0b\u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f56\u0f66\u0f58\u0f0b\u0f58\u0f72\u0f0b\u0f41\u0fb1\u0f56 \u0f0e\n\nII\n\nIV 13 \u0f66\u0f92\u0f7c\u0f66\u0f0b\u0f66\u0f99\u0f7c\u0f58\u0f66\u0f0b\u0f63\u0f66\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f51\u0f42\u0f7a\u0f0b\u0f60\u0f51\u0f74\u0f53\u0f0b\u0f42\u0fb2\u0f74\u0f56 \u0f0d\n 14 \u0f56\u0fb3\u0f7c\u0f0b\u0f45\u0f74\u0f44\u0f0b\u0f5f\u0f51\u0f0b\u0f46\u0f7c\u0f66\u0f0b\u0f63\u0f0b\u0f55\u0fb1\u0f7c\u0f42\u0f66\u0f0b\u0f54\u0f0b\u0f60\u0f51\u0f72 \u0f0e\n 15 \u0f62\u0f97\u0f7a\u0f0b\u0f61\u0f56\u0f0b\u0f66\u0fb2\u0f66\u0f0b\u0f62\u0fa3\u0f58\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f56\u0f40\u0f60\u0f0b\u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f61\u0f72\u0f53 \u0f0e\n 16 \u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f46\u0f7a\u0f0b\u0f56\u0f62\u0f0b\u0f44\u0f7a\u0f66\u0f0b [6]\u0f66\u0f7c\u0f0b\u0f61\u0f56\u0f0b\u0f66\u0fb2\u0f66\u0f0b\u0f62\u0fa3\u0f58\u0f66 [7] \u0f0e\n\nV 17 \u0f51\u0f74\u0f66\u0f0b\u0f60\u0f51\u0f72\u0f0b [8]\u0f53\u0f66\u0f0b\u0f56\u0fb1\u0f44\u0f0b\u0f46\u0f74\u0f56\u0f0b\u0f66\u0f99\u0f72\u0f44\u0f0b\u0f54\u0f7c\u0f60\u0f72\u0f0b\u0f56\u0f62 \u0f0e\n 18 \u0f62\u0f97\u0f7a\u0f0b\u0f61\u0f56\u0f0b\u0f66\u0fb2\u0f66\u0f0b\u0f41\u0fb1\u0f7a\u0f51\u0f0b\u0f62\u0fa3\u0f58\u0f66\u0f0b\u0f58\u0f0b\u0f42\u0f4f\u0f7c\u0f42\u0f66\u0f0b\u0f54\u0f62 [9] \u0f0e\n 19 \u0f66\u0f90\u0fb1\u0f56\u0f66\u0f0b\u0f62\u0f7a\u0f0b\u0f66\u0f0b\u0f42\u0f5e\u0f53\u0f0b\u0f51\u0f74\u0f0b [10]\u0f58\u0f72\u0f0b\u0f60\u0f5a\u0f7c\u0f63\u0f0b\u0f56\u0f66 \u0f0e\n 20 \u0f50\u0f74\u0f42\u0f66\u0f0b\u0f56\u0f62\u0fa9\u0f7a\u0f0b [11]\u0f56\u0f60\u0f72\u0f0b\u0f63\u0f95\u0f42\u0f66\u0f0b\u0f40\u0fb1\u0f74\u0f66\u0f0b\u0f51\u0fb2\u0f44\u0f0b\u0f51\u0f74\u0f0b\u0f42\u0f66\u0f7c\u0f63 \u0f0e\n\nVI 21 \u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f47\u0f72\u0f0b\u0f56\u0f5e\u0f72\u0f53\u0f0b\u0f60\u0f41\u0f74\u0f62\u0f0b\u0f56\u0f62\u0f0b\u0f58\u0f0b\u0f53\u0f74\u0f66\u0f0b\u0f40\u0fb1\u0f44\u0f0b \u0f0e\n 22 \u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f46\u0f42\u0f66\u0f0b\u0f66\u0fa1\u0f44\u0f0b\u0f51\u0f56\u0f44\u0f0b\u0f51\u0f74\u0f0b\u0f58\u0f0b\u0f66\u0f7c\u0f44\u0f0b\u0f56\u0f62 [12] \u0f0e\n 23 \u0f58\u0f42\u0f7c\u0f53\u0f0b\u0f41\u0fb1\u0f7c\u0f51\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f56\u0f66\u0f9f\u0f53\u0f0b\u0f54\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f54\u0f0b\u0f63 \u0f0e\n 24 \u0f51\u0f74\u0f66\u0f0b\u0f53\u0f58\u0f0b\u0f61\u0f44\u0f0b\u0f56\u0f62\u0fa9\u0f7c\u0f53\u0f0b [13]\u0f54\u0f62\u0f0b [14]\u0f56\u0f42\u0fb1\u0f72\u0f51\u0f0b\u0f54\u0f62\u0f0b\u0f66\u0fa8\u0f7c\u0f53 \u0f0e\n\nIII\n\nVII 25 \u0f63\u0f62\u0f0b\u0f51\u0f0b\u0f63\u0f9f\u0f0b\u0f42\u0f44\u0f66\u0f0b\u0f62\u0f72\u0f60\u0f72\u0f0b\u0f41\u0fb2\u0f7c\u0f51\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f53 \u0f0e\n 26 \u0f62\u0f44\u0f0b\u0f56\u0f66\u0f9f\u0f53\u0f0b\u0f54\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f54\u0f62\u0f0b\u0f41\u0f66\u0f0b\u0f63\u0f7a\u0f53\u0f0b\u0f5e\u0f72\u0f44\u0f0b [15] \u0f0e\n 27 \u0f42\u0f5e\u0f53\u0f0b\u0f56\u0f66\u0f9f\u0f53\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f51\u0f42\u0fb2\u0f0b\u0f56\u0f7c\u0f60\u0f72\u0f0b\u0f51\u0fad\u0f44\u0f66\u0f0b\u0f58\u0f62\u0f0b\u0f60\u0f5b\u0f72\u0f53 \u0f0e\n 28 \u0f5a\u0f74\u0f63\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f63\u0f0b\u0f66\u0f90\u0fb1\u0f7c\u0f0b\u0f56\u0f0b\u0f42\u0f4f\u0f72\u0f44\u0f0b\u0f53\u0f66\u0f0b\u0f66\u0f90\u0fb1\u0f7a\u0f66 \u0f0e\n\nVIII 29 \u0f42\u0f5e\u0f53\u0f0b\u0f60\u0f55\u0f74\u0f44\u0f0b [16]\u0f56\u0f62\u0f0b\u0f60\u0f51\u0f7c\u0f51\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f40\u0f74\u0f53\u0f0b\u0f66\u0fb3\u0f7c\u0f44\u0f0b [17]\u0f51\u0f44\u0f0b \u0f0e\n 30 \u0f62\u0f92\u0fb1\u0f74\u0f51\u0f0b\u0f58\u0f5a\u0f53\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f51\u0f58\u0f0b\u0f54\u0f7c\u0f66\u0f0b\u0f56\u0f45\u0f72\u0f44\u0f66\u0f0b\u0f63\u0f42\u0f66\u0f0b\u0f40\u0fb1\u0f44\u0f0b \u0f0e\n 31 \u0f63\u0f58\u0f0b\u0f58\u0f50\u0f7c\u0f53\u0f0b\u0f54\u0f7c\u0f62\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f41\u0f66\u0f0b\u0f63\u0f7a\u0f53\u0f0b\u0f56\u0fb1\u0f7a\u0f51 \u0f0e\n 32 \u0f60\u0f51\u0f72\u0f0b\u0f56\u0f62\u0f9f\u0f42\u0f66\u0f0b\u0f53\u0f0b\u0f40\u0f74\u0f53\u0f0b\u0f42\u0fb1\u0f72\u0f66\u0f0b [18]\u0f41\u0fb2\u0f7a\u0f63\u0f0b [19]\u0f56\u0f60\u0f72\u0f0b\u0f62\u0f92\u0fb1\u0f74 \u0f0e\n\nIX 33 \u0f63\u0f58\u0f0b\u0f42\u0f7c\u0f63\u0f0b\u0f66\u0f62\u0f0b\u0f62\u0f92\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f66\u0fa1\u0f74\u0f42\u0f0b\u0f61\u0f74\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f66 \u0f0e\n 34 \u0f46\u0f7c\u0f66\u0f0b\u0f5a\u0f74\u0f63\u0f0b\u0f56\u0f5e\u0f72\u0f53\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b [20]\u0f54\u0f60\u0f72\u0f0b\u0f42\u0f44\u0f0b\u0f5f\u0f42\u0f0b\u0f63 \u0f0e\n 35 \u0f62\u0f92\u0fb1\u0f74\u0f51\u0f0b\u0f41\u0f7c\u0f44\u0f0b\u0f53\u0f66\u0f0b\u0f60\u0f41\u0fb2\u0f74\u0f42\u0f66\u0f0b [21]\u0f54\u0f60\u0f72\u0f0b\u0f42\u0f51\u0f74\u0f42\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f45\u0f53 \u0f0e\n 36 \u0f42\u0f51\u0f7c\u0f53\u0f0b\u0f50\u0f74\u0f42\u0f66\u0f0b\u0f63\u0f0b\u0f5e\u0f74\u0f42\u0f66\u0f0b\u0f54\u0f0b\u0f58\u0f0b\u0f63\u0f42\u0f66\u0f0b\u0f66\u0f58 \u0f0e\n\nIV\n\nX 37 \u0f51\u0f42\u0fb2\u0f0b\u0f49\u0f7c\u0f53\u0f0b\u0f58\u0f7c\u0f44\u0f66\u0f0b\u0f60\u0f51\u0f74\u0f63\u0f0b\u0f50\u0f56\u0f66\u0f0b [22]\u0f58\u0f72\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f62 \u0f0e\n 38 \u0f42\u0f64\u0f42\u0f66\u0f0b\u0f60\u0f42\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b\u0f59\u0f58\u0f0b\u0f42\u0fb1\u0f72\u0f0b\u0f56\u0f64\u0f51\u0f0b [23]\u0f49\u0f53\u0f0b\u0f61\u0f44\u0f0b \u0f0e\n 39 \u0f60\u0f51\u0fb2\u0f7a\u0f0b\u0f64\u0f62\u0f0b\u0f66\u0f92\u0f7c\u0f60\u0f72\u0f0b\u0f55\u0fb1\u0f7c\u0f42\u0f66\u0f0b\u0f66\u0f74\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f54\u0f0b\u0f63 \u0f0e\n 40 \u0f42\u0fb3\u0f74\u0f51\u0f0b\u0f53\u0f74\u0f56\u0f0b\u0f66\u0f92\u0f7c\u0f62\u0f0b\u0f42\u0f4f\u0f7c\u0f44\u0f0b [24]\u0f56\u0f0b[24]\u0f51\u0f7c\u0f53\u0f0b\u0f62\u0f7a\u0f0b\u0f46\u0f74\u0f44\u0f0b \u0f0e\n\nXI 41 \u0f51\u0f7c\u0f53\u0f0b\u0f51\u0f7a\u0f0b\u0f63\u0f9f\u0f62\u0f0b\u0f42\u0f7c\u0f0b\u0f56\u0f60\u0f72\u0f0b\u0f56\u0f64\u0f7a\u0f66\u0f0b\u0f42\u0f49\u0f7a\u0f53\u0f0b\u0f54 [25] \u0f0e\n 42 \u0f66\u0fa4\u0fb1\u0f72\u0f62\u0f0b\u0f63\u0f74\u0f66\u0f0b\u0f45\u0f53\u0f0b\u0f40\u0f74\u0f53\u0f0b\u0f63\u0f0b\u0f56\u0f40\u0f60\u0f0b\u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f56\u0f66\u0f58 [26] \u0f0e\n 43 \u0f66\u0f92\u0f7c\u0f66\u0f0b\u0f46\u0f7c\u0f66\u0f0b\u0f58\u0f5b\u0f51\u0f0b\u0f61\u0f7c\u0f44\u0f66\u0f0b\u0f63\u0f0b\u0f51\u0f42\u0f0b\u0f66\u0fa3\u0f44\u0f0b\u0f66\u0fa6\u0fb1\u0f7c\u0f44\u0f0b [27] \u0f0e\n 44 \u0f51\u0f42\u0fb2\u0f0b\u0f53\u0f44\u0f0b\u0f53\u0f0b\u0f60\u0f51\u0f74\u0f42\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f49\u0f7c\u0f53\u0f0b [28]\u0f58\u0f7c\u0f44\u0f66\u0f0b[28]\u0f60\u0f51\u0f74\u0f63[28] \u0f0e\n\nXII 45 \u0f58\u0f72\u0f0b\u0f41\u0f7c\u0f0b\u0f56\u0f7c\u0f60\u0f72\u0f0b\u0f62\u0f97\u0f7a\u0f66\u0f0b\u0f58\u0f47\u0f74\u0f42\u0f0b\u0f42\u0fb2\u0f7c\u0f42\u0f66\u0f0b\u0f54\u0f7c\u0f0b [29]\u0f62\u0fa3\u0f58\u0f66 [30] \u0f0e\n 46 \u0f61\u0f72\u0f51\u0f0b\u0f55\u0fb1\u0f7c\u0f42\u0f66\u0f0b\u0f66\u0f74\u0f0b\u0f63\u0fb7\u0f74\u0f44\u0f0b\u0f56\u0f66\u0f0b [31]\u0f58\u0f0b[31]\u0f60\u0f46\u0f44\u0f0b[31]\u0f56\u0f62[31] \u0f0e\n 47 \u0f56\u0fb3\u0f7c\u0f0b [32]\u0f42\u0f5f\u0f74\u0f0b\u0f56\u0f7c\u0f62\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b\u0f40\u0fb1\u0f72\u0f66 \u0f0d\n 48 \u0f63\u0f58\u0f0b\u0f51\u0fb2\u0f44\u0f0b\u0f54\u0f7c\u0f62\u0f0b [33]\u0f5e\u0f74\u0f42\u0f66\u0f0b\u0f54\u0f0b\u0f45\u0f72\u0f66\u0f0b\u0f40\u0fb1\u0f44\u0f0b\u0f63\u0f7a\u0f42\u0f66 \u0f0e [34]\n\nV\n\nXIII 49 \u0f42\u0f4f\u0f58\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f63\u0f0b\u0f56\u0f62\u0f9f\u0f7a\u0f53\u0f0b\u0f53\u0f66\u0f0b\u0f60\u0f42\u0fb2\u0f7c\u0f0b\u0f56\u0f0b\u0f62\u0fa3\u0f58\u0f66 [35] \u0f0e\n 50 \u0f56\u0fb1\u0f58\u0f66\u0f0b\u0f66\u0f99\u0f72\u0f44\u0f0b\u0f62\u0f97\u0f7a\u0f66\u0f0b\u0f51\u0fb2\u0f44\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f56\u0f66\u0f90\u0fb1\u0f7a\u0f51\u0f0b\u0f51\u0f44\u0f0b \u0f0e\n 51 \u0f51\u0f56\u0fb1\u0f72\u0f44\u0f66\u0f0b\u0f66\u0fa4\u0fb2\u0f7c\u0f66\u0f0b\u0f56\u0fb2\u0f63\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f63\u0f9f\u0f0b\u0f56\u0f0b\u0f61\u0f72\u0f66 \u0f0e\n 52 \u0f51\u0f54\u0f63\u0f0b\u0f56\u0fb3\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f56\u0fb1\u0f44\u0f0b\u0f46\u0f74\u0f56\u0f0b\u0f58\u0fb1\u0f74\u0f62\u0f0b\u0f50\u0f7c\u0f56\u0f0b\u0f64\u0f7c\u0f42 \u0f0e\n\nVI\n\nXIV 53 \u0f66\u0f90\u0f74\u0f0b\u0f63\u0f0b\u0f58\u0f5a\u0f53\u0f0b\u0f51\u0f54\u0f7a\u0f60\u0f72\u0f0b\u0f51\u0f54\u0f63\u0f0b\u0f60\u0f56\u0f62\u0f0b\u0f5e\u0f72\u0f44\u0f0b \u0f0e\n 54 \u0f42\u0f66\u0f74\u0f44\u0f0b\u0f51\u0f56\u0fb1\u0f44\u0f66\u0f0b\u0f61\u0f53\u0f0b\u0f63\u0f42\u0f0b\u0f51\u0fb2\u0f74\u0f42\u0f0b\u0f45\u0f74\u0f66\u0f0b\u0f56\u0f62\u0f92\u0fb1\u0f53 \u0f0e\n 55 \u0f50\u0f74\u0f42\u0f66\u0f0b\u0f53\u0f72\u0f0b\u0f5f\u0f56\u0f0b\u0f61\u0f44\u0f66\u0f0b\u0f58\u0f41\u0fb1\u0f7a\u0f53\u0f0b\u0f56\u0f62\u0fa9\u0f7a\u0f60\u0f72\u0f0b\u0f42\u0f4f\u0f7a\u0f62 \u0f0e\n 56 \u0f51\u0f54\u0f63\u0f0b\u0f63\u0fa1\u0f53\u0f0b\u0f56\u0fb3\u0f0b\u0f58\u0f60\u0f72\u0f0b\u0f56\u0f40\u0fb2\u0f0b\u0f64\u0f72\u0f66\u0f0b\u0f64\u0f7c\u0f42 \u0f0d\n\n \u0f45\u0f7a\u0f66\u0f0b\u0f54\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f53\u0f72\u0f0b\u0f50\u0f58\u0f66\u0f0b\u0f45\u0f51\u0f0b [36]\u0f58\u0f41\u0fb1\u0f7a\u0f53\u0f0b\u0f54\u0f0b\u0f46\u0f7a\u0f53\u0f0b\u0f54\u0f7c\u0f0b\u0f51\u0f42\u0f7a\u0f0b\u0f60\u0f51\u0f74\u0f53\u0f0b\u0f42\u0fb2\u0f74\u0f56\u0f0b\u0f54\u0f0b\u0f51\u0f54\u0f63\u0f0b\u0f56\u0f5f\u0f44\u0f0b\n \u0f54\u0f7c\u0f66\u0f0b\u0f42\u0f51\u0f74\u0f44\u0f0b[36]\u0f51\u0f56\u0fb1\u0f44\u0f66\u0f0b\u0f66\u0f74\u0f0b\u0f58\u0f5b\u0f51\u0f0b\u0f54\u0f60\u0f7c \u0f0e\n \u0f56\u0f40\u0fb2\u0f0b\u0f64\u0f72\u0f66 \u0f0e\n\n\n\n\n\n\n\n\nC. THE VARIANTS.\n\n\nThe texts used were two small blockprints, nearly identical A 1 and A\n2, and a large blockprint B.\n\nOn the whole A furnishes a good text and it may be used as the basis\nfor the edition. Two curious cases of the use of \u0f56\u0f0b for \u0f54\u0f0b (7. 45) seem\nmore than mere negligence of the wood-cutter in connection with the\nbadly printed \u0f54\u0f60\u0f72\u0f0b in l. 13 (which looks also like \u0f56\u0f60\u0f72\u0f0b) and also a \u0f54\u0f0b\nlike \u0f56\u0f0b in l. 23. Inversely there is a clear \u0f54\u0f0b\u2014\u0f50\u0f54\u0f66\u2014in l. 37 and a \u0f56\u0f7c\u0f62\u0f0b\nfor \u0f54\u0f7c\u0f62\u0f0b in l. 48. A 2 twice lacks the hook in \u0f62\u0fa9 (20, 24) and the naro\n\u0f7c in lines 29, 47. These two latter variants may be due to\ndeterioration in the blocks or the roughness of the paper, or defective\ninking. Otherwise A 1 and A 2 are practically identical, and except for\nthe last pages (the last two of A 1 are condensed into a single one in\nA 2) the two copies may have been printed from the same blocks.\n\nIn 5 B writes \u0f63\u0fa1\u0f72\u0f44\u0f0b\u0f54\u0f60\u0f72\u0f0b for \u0f56\u0f60\u0f72\u0f0b as authorized by the Dicts. But the\nquestion of final particles is still far from being satisfactorily\nsettled. The Dicts. are on the whole much at variance on this point.\nDesg. gives as a rule a greater variety of them than J.\n\nSome differences in the tenses of the verb are presented by the two\ncopies of A on one side and B on the other. In l. 2 \u0f66\u0f99\u0f7a\u0f42\u0f0b is the present\ntense as against the past form \u0f56\u0f66\u0f99\u0f7a\u0f42\u0f0b in A. As to the sense both would\ndo, and though the past form in Tibetan is better rendered in English\nby the present we may understand the past form as \u2018has begun to rise.\u2019\nIn verse XI B gives imp. forms, making the sense one of command whereas\nA has present forms giving a mere statement. The final \u0f66\u0f0b in \u0f66\u0f7c\u0f58\u0f66\u0f0b,\nhowever, is not recorded in the Dicts., nor the form \u0f66\u0fa6\u0fb1\u0f7c\u0f44\u0f66\u0f0b; \u0f50\u0f74\u0f63\u0f0b,\nhowever, is a regularly recognised imp. form.\n\n\u0f60\u0f41\u0fb2\u0f74\u0f42\u0f66\u0f0b in l. 35 is a correct past tense. The form \u0f41\u0fb2\u0f74\u0f42\u0f0b (without an\ninitial \u0f60\u0f0b) as in B is not recorded, though \u0f60\u0f41\u0fb2\u0f74\u0f42\u0f0b, present, might do\nequally well. \u0f60\u0f41\u0fb2\u0f7a\u0f63\u0f0b, l. 32, is not authorized by the Dicts. which all\nomit the initial \u0f60\u0f0b. The substitution of \u0f60\u0f46\u0f51\u0f0b for \u0f56\u0f64\u0f51\u0f0b (38) seems to\nlack sufficient urgency, though J. records a \u0f60\u0f46\u0f51\u0f0b\u0f49\u0f53\u0f0b\u0f54\u0f0b \u2018to listen to an\nexplanation\u2019 from Sch. A \u0f60\u0f55\u0f74\u0f44\u0f0b, l. 29, is correct according to the\nDicts., not \u0f55\u0f74\u0f44\u0f0b of B, though J. and S. Ch. D. give the alternative\nspelling.\n\nIn the treatment of grammatical particles A is superior to B. \u0f54\u0f62\u0f0b (10)\nis correct, not \u0f54\u0f0b B. It is an adverbial construction. In 18, \u0f54\u0f62\u0f0b, and\n22, \u0f56\u0f62\u0f0b, equally so. In 24 \u0f54\u0f62\u0f0b is a terminative dependent on \u0f56\u0f42\u0fb1\u0f72\u0f51\u0f0b\u0f54\u0f0b.\n\nThe remaining variants are all in the nature of equivalents for or\nagainst which nothing (or the same!) can be said, and which would do as\nwell as the readings we have adopted. Many of them are, however,\ncurious for this reason, that they are not homonymous variants at all\nand consequently substitutions for, not corruptions of, the text. We\nhave to leave the question alone whether those in A or in B are likely\nto be the original ones.\n\nIn 7, \u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f54\u0f7c\u0f0b\u0f46\u0f7a\u0f0b, very kind, is as good as \u0f62\u0f72\u0f53\u0f0b\u0f54\u0f7c\u0f0b\u0f46\u0f7a\u0f0b, very precious; in 17\n\u0f51\u0f74\u0f66\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f53\u0f66\u0f0b means practically the same as \u0f51\u0f74\u0f66\u0f0b\u0f51\u0f7a\u0f44\u0f0b\u0f53\u0f66\u0f0b, \u2018from this moment\u2019,\nand \u2018from this very day.\u2019 In 19 \u0f42\u0f5e\u0f53\u0f0b\u0f51\u0f74\u0f0b \u2018in another\u2019 seems even a trifle\nbetter than \u0f42\u0f5e\u0f53\u0f0b\u0f53\u0f66\u0f0b \u2018from another.\u2019 \u0f42\u0fb1\u0f72\u0f66\u0f0b seems better in 32 than \u0f40\u0fb1\u0f44\u0f0b in\nB, \u2018even, indeed!\u2019 \u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b \u2018to perform,\u2019 in l. 34, is as good as \u0f56\u0f66\u0f92\u0fb2\u0f74\u0f56\u0f0b\u0f54\u0f0b,\nalso \u2018to perform, accomplish,\u2019 and the future form of the latter would\nbe better if changed into a pf. form \u0f56\u0f66\u0f92\u0fb2\u0f74\u0f56\u0f66\u0f0b or pr. \u0f66\u0f92\u0fb2\u0f74\u0f56\u0f0b. In l. 40 \u0f42\u0f4f\u0f7c\u0f44\u0f0b\u0f56\u0f0b,\n\u2018the sending, throwing,\u2019 seems as good as \u0f66\u0f90\u0fb1\u0f7a\u0f63\u0f0b\u0f56\u0f5e\u0f72\u0f53\u0f0b, \u2018(as silly) as the\nconveying.\u2019 In 41 the article \u0f54\u0f0b means the same as plural \u0f62\u0fa3\u0f58\u0f66\u0f0b B. In\n44, \u0f56\u0f51\u0f42\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b, \u2018egotism, selfishness,\u2019 is substituted for \u0f49\u0f7c\u0f53\u0f0b\u0f58\u0f7c\u0f44\u0f66\u0f0b,\n\u2018sin\u2019; similarly in 45 and 49 \u0f40\u0f74\u0f53\u0f0b \u2018all,\u2019 for \u0f62\u0fa3\u0f58\u0f66\u0f0b \u2018many.\u2019 Lastly, the\ndifficult construction \u0f63\u0fb7\u0f74\u0f44\u0f0b\u0f56\u0f66\u0f0b\u0f58\u0f0b\u0f60\u0f46\u0f44\u0f0b\u0f56\u0f62\u0f0b, in 46, is replaced in B by the\neasier \u0f63\u0fb7\u0f74\u0f44\u0f0b\u0f56\u0f62\u0f0b\u0f58\u0f72\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f62\u0f0b, \u2018not allowing (letting, making) it [the soul]\n(to) fall\u2019 instead of \u2018letting it remain fallen when once it has done\nso.\u2019\n\nAll these examples seem to point out that one of the blockprints\n(probably the larger one) was derived from a version which was not\nactually copied from the original but rather written down from memory.\nThe variants are no cutting or copying mistakes except \u0f44\u0f7a\u0f66\u0f0b\u0f66\u0f7c\u0f0b and \u0f44\u0f66\u0f0b\u0f66\u0f7c\u0f0b\nl. 16, and \u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f54\u0f7c\u0f0b\u0f46\u0f7a\u0f0b and \u0f62\u0f72\u0f53\u0f0b\u0f54\u0f7c\u0f0b\u0f46\u0f7a\u0f0b in l. 7.\n\nIn l. 26 we find an erroneous \u0f45\u0f72\u0f44\u0f0b for \u0f5e\u0f72\u0f44\u0f0b.\n\nThe two \u0f08 at the end of lines 16 and 48 in B (or rather at the\nbeginning of the following lines, for that is where they must be put if\nthe Tibetan text is printed line for line like English verse) do not\nagree with my conception of the structure of the poem as indicated by\nmy typographical arrangement of it. I would not have expected a \u0f08 after\nline 16 but after lines 12, 24, 36 and 48. The occurrence of the sign\nafter line 48 may, however, be taken to indicate that the next two\nverses have to be regarded as appendices to the body of the poem\nproper.\n\nIt must be mentioned that in the title, in both copies of A., the final\nword is \u0f56\u0f5e\u0f74\u0f42\u0f66\u0f0b. In B., as the poem occurs in the body of the volume,\nthere is no equivalent title. I have written \u0f56\u0f5e\u0f74\u0f42\u0f66\u0f0b\u0f66\u0f7c\u0f37\u0f0b without prejudice\nto the question whether the form \u0f56\u0f5e\u0f74\u0f42\u0f66\u0f0b is legitimate or not. My\nteachers say that before a \u0f0e the \u0f66\u0f7c\u0f0b is required.\n\nThe only reading taken from B is \u0f44\u0f7a\u0f66\u0f0b for the incomprehensible \u0f44\u0f66\u0f0b of A\n1 and 2, in line 16.\n\nIt may be, finally, remarked that the three copies from which this\nedition was prepared, show once more that textual correctness and\nperfection of typographical execution are not necessarily related in\nTibet. The two small prints which are, but for the single omission of a\ndengbu in line 16, quite correct, are small, badly printed on bad\npaper, and not carefully or neatly cut. The larger copy is neat, well\nprinted on good paper, very legible, but not nearly so satisfactory as\na text.\n\n\n\n\n\n\nD. TRANSLATION.\n\nTHE SONG OF THE EASTERN SNOW MOUNTAIN.\n\n\nOBEISANCE TO THE TEACHER.\n\nI. (His Teachers).\n\n1. On the peak of the white snow mountain in the East\n A white cloud seems to be rising towards the sky.\n At the instant of beholding it I remember my teacher\n And, pondering over his kindness, faith stirs in me.\n\n2. To the East of where that cloud is floating,\n In that entirely victorious Virtue Solitude,\n There resided the precious ones, difficult to be invoked,\n Father Famous Goodheart, the Sire with (his two spiritual) sons.\n\n3. The yoga and other (teachings) of the two stages of the road\n Relating to the profound Doctrine, they preached most fully.\n To the pious of snowy Tibet\n Your grace, O protectors, was ineffable.\n\nII. (Himself).\n\n4. Especially that this ease-loving Clergy-Perfection\n Has turned his mind a little towards the Doctrine\n Is (thanks to) the kindness of these noble father and sons.\n Truly your kindness is great, O father and sons.\n\n5. From now onward till (I reach) the heart of saintship,\n Whilst, except in you, noble father and sons,\n I will not place my hope for protection in anyone else,\n I pray you to drag me along with your mercy-hook.\n\n6. Though I cannot repay you in proportion to whatever your favours\n have been,\n I pray that, with my soul not enslaved by attraction or repulsion,\n I may hold fast to your teaching, O protectors,\n And may always put my best energy into the endeavour.\n\nIII. (His Contemporaries).\n\n7. However, nowadays, in this snow mountain solitude,\n (There are those who) whilst promising to follow the teaching\n themselves,\n Regard others, who (equally) follow the teaching, as their veriest\n enemies.\n Such conduct calls forth the deepest sorrow.\n\n8. With thoughts wishing the ruin of others\n And with souls fettered by fierce ambition,\n They nevertheless promise to dwell on the high road.\n If we consider this (carefully) it is a matter of shame for all\n concerned.\n\n9. These malignant beings,\n Angry because they find themselves in their old age in the wrong\n road,\n And raging from the bottom of their hearts\n Against those persons who have (duly) acted conform to the Doctrine,\n Has not a demon entered their minds?\n\nIV. (His Pupils).\n\n10. Not to take steps to conquer the enemy, sin,\n But yet after mere reproach to flare up in reply,\n That is as silly as,\n When an evil spirit is at the Eastern door,\n To throw the ransom towards the Western door.\n\n11. Those virtue-friends who understand that this is so,\n Think of all embodied beings in general with kindness,\n But saintly thoughts especially of all who devote themselves to the\n Doctrine.\n And they subdue the enemy residing within, sin.\n\n12. O, my followers and friends,\n Whilst not letting your souls remain fallen after a lapse,\n But whilst examining (yourselves constantly) whether your minds keep\n to righteousness,\n To remain on the straight road, that surely is good.\n\nV. (Final Prayer).\n\n13. May all those who believe in these words,\n With a mind bent on the drawing on of all beings by means of love\n and mercy,\n Through the (direct) vision of the actionless state of (pure)\n knowledge,\n Speedily obtain (that) glorious, supreme saintship.\n\nVI. (Final Blessing).\n\n14. He, whose body blazes with the marks and beauties (as of a Buddha),\n Whose speech is adorned with the sixty branches of melody,\n Whose deep and wide mind, indeed, is a treasury of omniscient love,\n May that glorious teacher\u2019s blessing be on us.\n\nThe above was composed by the Great Omniscient Clergy Perfection\nGood-Glory as a song in loving memory.\n\nBlessing.\n\n\n\n\n\n\n\n\nE. GLOSSARY AND NOTES.\n\n(LEXICOGRAPHICAL, SYNTACTICAL AND MATERIAL.)\n\n\n\u0f40\u0f74\u0f42\u0f0b see \u0f40\u0fb1\u0f74\u0f0b.\n\n\u0f40\u0f74\u0f53\u0f0b\u0f42\u0fb1\u0f72\u0f66\u0f0b\u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f56\u0f60\u0f72\u0f0b\u0f62\u0f92\u0fb1\u0f74\u0f0b, 32. Not so much \u2018a matter of shame to all\u2019 (= all the\npeople who look at or into the matter, the beholders, the general\npublic, or even humanity in general), but rather \u2018a matter of all (of\nthem) being ashamed,\u2019 i.e. the people doing the shameful acts, the\npeople concerned, engaged in this conduct, not the public in general.\n\n\u0f40\u0f74\u0f53\u0f0b\u0f66\u0fb3\u0f7c\u0f44\u0f0b, 29. Here thought, conception, wish (cf. D. opwelling). (Desg.\n\u2018all-enveloping,\u2019 i.e. \u2018natural corruption or sin,\u2019 p. 8b, but \u0f40\u0f74\u0f53\u0f0b\u0f66\u0fb3\u0f7c\u0f44\u0f0b =\n\u0f49\u0f7c\u0f53\u0f0b\u0f58\u0f7c\u0f44\u0f0b\u0f42\u0f72\u0f0b\u0f66\u0fb3\u0f7c\u0f44\u0f0b, \u2018excitement of passion\u2019 on p. 1044a). See also S. Ch. D.,\np. 29b, \u0938\u092e\u0941\u0924\u094d\u092a\u093e\u0926, but Schroeter, p. 2b, \u2018approbation, assent, the\nconsenting to any proposition.\u2019\n\n\u0f40\u0f7c\u0f0b\u0f40\u0f7c\u0f0b see \u0f42\u0fb3\u0f74\u0f51\u0f0b.\n\n\u0f40\u0fb1\u0f44\u0f0b, 30. Here equal to \u0f61\u0f72\u0f53\u0f0b\u0f53\u0f0b\u0f61\u0f44\u0f0b, \u2018yet, however, nevertheless.\u2019\n\n\u0f40\u0fb1\u0f74\u0f0b, 20. Not as a separate word in J., who gives \u0f40\u0f74\u0f42\u0f0b and \u0f40\u0fb1\u0f7c\u0f0b\u0f56\u0f0b, the\nlatter after Schmidt. This is the word occurring in the compound \u0f5e\u0f56\u0f66\u0f0b\u0f40\u0fb1\u0f74\u0f0b\nthe Tibetan u-vowel, the \u2018foot-hook\u2019 (not merely honorific of \u0f40\u0fb1\u0f74\u0f0b as\nHannah seems to suggest in his Grammar of the Tibetan Language, p. 4),\nwhich J. has under \u0f5e\u0f56\u0f66\u0f0b, on p. 472a, together with a queried meaning\n\u2018spur\u2019 (of the foot: \u2018ein Sporn\u2019), taken from Csoma. This latter\nmeaning is unknown to my informants. Bell gives: hook \u0f40\u0f74\u0f42\u0f0b; fishhook \u0f49\u0f0b\n\u0f40\u0f74\u0f42\u0f0b, but iron hook \u0f63\u0f95\u0f42\u0f66\u0f0b\u0f40\u0fb1\u0f74\u0f0b. Henderson gives both \u0f41\u0f74\u0f42\u0f0b and \u0f40\u0fb1\u0f74\u0f0b for hook,\nand also \u0f63\u0f95\u0f42\u0f66\u0f0b\u0f40\u0fb1\u0f74\u0f0b alone for iron hook. My informants deny the correctness\nof \u0f41\u0f74\u0f42\u0f0b. Desg. knows \u0f40\u0f74\u0f42\u0f0b (\u0f54\u0f0b) only as a verb, not as a subst.; he\nmentions \u0f40\u0fb1\u0f74\u0f0b as a separate word, subst. hook, and does not mention \u0f40\u0fb1\u0f7c\u0f0b\u0f56\u0f0b.\nThe various articles in the three Dicts. sub \u0f41\u0f74\u0f42\u0f0b are interesting but\nthe meaning hook is not given in any of them. S. Ch. D. translates \u0f40\u0fb1\u0f7c\u0f0b\u0f56\u0f0b\nwith \u2018\u0905\u0919\u094d\u0915\u0941\u0936, a pointed iron hook, a large pin to pierce with,\u2019 whilst\nMacdonell in his Sk. dict. translates the Sk. word as \u2018hook, goad,\nstimulus, remedy.\u2019 (See below s.v. \u0f60\u0f51\u0fb2\u0f7a\u0f53\u0f0b\u0f54\u0f0b.) J. under \u0f40\u0f74\u0f42\u0f0b gives also\n\u0f63\u0f95\u0f42\u0f66\u0f0b\u0f40\u0f74\u0f42\u0f0b, an iron hook, and \u0f49\u0f0b\u0f40\u0f74\u0f42\u0f0b, a fishing hook, but my informants say\nthat the colloquial for fish hook is rather \u0f49\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f61\u0f60\u0f72\u0f0b (or \u0f54\u0f60\u0f72\u0f0b) \u0f63\u0f95\u0f42\u0f66\u0f0b\u0f40\u0fb1\u0f74\u0f0b\nor simply \u0f49\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b (pr. nyendzin), just as a meat hook (to hang up meat\non) is \u0f64\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b (pr. shendzin). The \u0f61\u0f0b in the above represents the\npronunciation of the more illiterate people.\n\nOne of my informants is, however, of opinion that \u0f63\u0f95\u0f42\u0f66\u0f0b\u0f40\u0fb1\u0f74\u0f0b does not mean\nan iron hook at all, but hook in general even though it might be made\nof silver, copper, gold, etc. He compares it with the word wall, \u0f63\u0f95\u0f42\u0f66\u0f0b\n\u0f62\u0f72\u0f0b, which is not necessarily made of iron, and though of stone or earth\nis still called \u2018iron-mountain.\u2019 Women\u2019s ornaments such as earrings,\nchains, or necklaces (\u0f66\u0f90\u0f7a\u0f0b\u0f60\u0f55\u0fb2\u0f7a\u0f44\u0f0b, pr. kenthang, not in the Dicts. or Bell.\nAs a colloquial word the dengbu might perhaps be left out in writing)\nmay have golden or silver hooks, \u0f42\u0f66\u0f7a\u0f62\u0f0b\u0f42\u0fb1\u0f72\u0f0b\u0f63\u0f95\u0f42\u0f66\u0f0b\u0f40\u0fb1\u0f74\u0f0b or \u0f51\u0f44\u0f74\u0f63\u0f0b\u0f42\u0fb1\u0f72\u0f0b\u0f63\u0f95\u0f42\u0f66\u0f0b\u0f40\u0fb1\u0f74\u0f0b. Example:\n\u0f66\u0f90\u0fb1\u0f7a\u0f0b\u0f51\u0f58\u0f53\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f63\u0f0b\u0f66\u0f90\u0fb1\u0f7a\u0f0b\u0f60\u0f55\u0fb2\u0f7a\u0f44\u0f0b\u0f61\u0f42\u0f0b\u0f54\u0f7c\u0f0b\u0f45\u0f72\u0f42\u0f0b\u0f60\u0f51\u0f74\u0f42\u0f0d \u0f51\u0f7a\u0f0b\u0f63\u0f0b\u0f42\u0f66\u0f7a\u0f62\u0f0b\u0f51\u0f44\u0f0b\u0f51\u0f44\u0f74\u0f63\u0f0b\u0f42\u0fb1\u0f72\u0f0b\u0f63\u0f95\u0f42\u0f66\u0f0b\u0f40\u0fb1\u0f74\u0f0b\u0f56\u0f5e\u0f72\u0f0b\u0f60\u0f51\u0f74\u0f42\u0f0b, this\nwoman has a very fine necklace which has four golden and silver hooks\n(or clasps). Schroeter\u2019s dict., p. 361b, already gives \u0f63\u0f95\u0f42\u0f66\u0f0b\u0f40\u0fb1\u0f74\u0f0b as hook\nonly. The expression \u0f63\u0f95\u0f42\u0f66\u0f0b\u0f53\u0f42\u0f0b in the sense of mineral, given by Desg.,\n307a, would make us think that \u0f63\u0f95\u0f42\u0f66\u0f0b\u0f40\u0fb1\u0f74\u0f0b might perhaps mean metal hook,\nbut see below. S. Ch. D. adds to the confusion. Under \u0f63\u0f95\u0f42\u0f66\u0f0b\u0f40\u0fb1\u0f74\u0f0b he gives:\n(1) iron pin to guide and punish elephants; fish-hook; (2) name of a\nplant. (His next entry seems improbable, elephant driving and elephant\ndriver for one and the same word). But under \u0f40\u0fb1\u0f74\u0f0b he defines \u0f63\u0f95\u0f42\u0f66\u0f0b\u0f40\u0fb1\u0f74\u0f0b as\n\u2018iron hook, an angle, a fishing-hook.\u2019 J. has \u0f63\u0f95\u0f42\u0f66\u0f0b\u0f40\u0fb1\u0f74\u0f0b under \u0f63\u0f95\u0f42\u0f66\u0f0b and\ngives \u2018an iron hook, esp. fishing-hook, angle; often fig.\u2019 and in his\nillustration he translates \u0f46\u0f7c\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f63\u0f95\u0f42\u0f66\u0f0b\u0f40\u0fb1\u0f74\u0f0b simply as \u2018hook of grace.\u2019 He\nmarks the word as belonging to the book language. It is curious to note\nthat Schlagintweit in his Rgyal-rabs (title, or introductory verse)\ntranslates the word \u0f63\u0f95\u0f42\u0f66\u0f0b\u0f40\u0fb1\u0f74\u0f0b with \u2018eisernen Hacken\u2019 (p. 25), whilst\nSchiefner renders the same word correctly on the next page by \u2018Hacken\u2019\nalone. But in his new translation of the Rgyal-rabs, H. A. Francke\n(J.P.A.S.B., Vol. VI, n. 8, p. 397) writes again \u2018Iron Hook.\u2019\n\nThere is still another compound with \u0f40\u0fb1\u0f74\u0f0b, namely \u0f58\u0f50\u0f7a\u0f56\u0f0b\u0f40\u0fb1\u0f74\u0f0b, the name for a\ncomponent part of the elaborate torma cake structure. It indicates a\nsmall piece of dough in the form of the top of the thumb. From all\nthese examples it might be hazarded that the element \u0f40\u0fb1\u0f74\u0f0b means primarily\n\u2018curve, curved\u2019 or \u2018curvature,\u2019 and has no substantial meaning like\n\u2018hook\u2019 or the like. My teachers, however, think that \u0f40\u0fb1\u0f74\u0f0b by itself is a\nsubstantive \u2018hook.\u2019 So it is not clear whether J. is right as against\nthe other Dicts. in not entering the word separately. The above\ndiscussion is in any case better entered under the word \u0f40\u0fb1\u0f74\u0f0b, whether\nthis is really an independent word or not. The fact that S. Ch. D.\ngives a Sk. equivalent for \u0f40\u0fb1\u0f74\u0f0b alone, pleads for its separate existence.\n\nMy teachers opine that \u0f40\u0fb1\u0f74\u0f0b as a separate word may occur alone, but their\nnearest approach to framing a sentence illustrating such a use was one\nin which they spoke of a wooden hook (made by a jungleman to fish or\nhunt with) as \u0f64\u0f72\u0f44\u0f0b\u0f42\u0f72\u0f0b\u0f63\u0f95\u0f42\u0f66\u0f0b\u0f40\u0fb1\u0f74\u0f0b or more briefly \u0f64\u0f72\u0f44\u0f0b\u0f40\u0fb1\u0f74\u0f0b. So the example was not\ndecisive.\n\nAdditional Note\u2014Cf. the example in Csoma\u2019s Grammar, p 109: \u0f42\u0f66\u0f7a\u0f62\u0f0b\u0f42\u0fb1\u0f72\u0f0b\u0f63\u0f95\u0f42\u0f66\u0f0b\n\u0f66\u0f92\u0fb2\u0f7c\u0f42\u0f0b, golden fetters or chains, lit.: golden iron ropes. See also\nRamsay, \u2018Western Tibet\u2019, p. 62:\n\n\u2018To hook\u2014ngi\u00e1kuk t\u00e1ng ches, properly applicable only to a fish caught\nwith a hook, but also used generally\u2019, and:\n\n\u2018Hook\u2014ngi\u00e1kuk (fish hook), kuk kuk (a hook of any kind)....\u2019\n\nQuery: Is the use of \u0f63\u0f95\u0f42\u0f66\u0f0b merely conventional in several words, as in\n\u0f63\u0f95\u0f42\u0f66\u0f0b\u0f41\u0fb2\u0f0b, cage (Bell, Walsh \u2018Tromowa Dialect\u2019), \u0f63\u0f95\u0f42\u0f66\u0f0b\u0f5f\u0f58\u0f0b (iron) bridge,\netc.? And is the use of \u0f63\u0f95\u0f42\u0f66\u0f0b perhaps analogous to that of honorific\nprefixes? Cf. the Dutch guilder (gulden) which is made of silver,\nthough its name is derived from \u2018gold.\u2019\n\n\u0f40\u0fb1\u0f7c\u0f0b\u0f56\u0f0b see \u0f40\u0fb1\u0f74\u0f0b.\n\n\u0f51\u0f40\u0f60\u0f0b\u0f56\u0f0b, 7. Difficult, but here rather with some of the meaning of the\nEnglish \u2018hard\u2019 (hard lines?), the French \u2018dur\u2019, perhaps L. \u2018arduus.\u2019\nThe meaning is somewhat that the invocation should not be undertaken\nlightly (God\u2019s name should not be spoken \u2018in vain\u2019). Conceptions like:\ngrave, serious, weighty, not lighthearted, or commonplace, or flippant,\nsuggest themselves here. It is \u2018a serious matter\u2019 to invoke these\nteachers.\n\n\u0f56\u0f40\u0f60\u0f0b\u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f54\u0f0b, 42. To think with kindness of or towards, or about (\u0f63\u0f0b).\n\n\u0f66\u0f90\u0f63\u0f0b\u0f63\u0fa1\u0f53\u0f0b, 11. We have taken this word in the general sense given by J.\n\u2018the pious,\u2019 though it may equally well be rendered by \u2018the fortunate\nones,\u2019 i.e. those who were fortunate enough to hear Tso\u1e45 k\u02bda pa\u2019s\npreaching or that of his two pupils. One of my informants suggests,\nhowever, that \u0f66\u0f90\u0f63\u0f0b\u0f63\u0fa1\u0f53\u0f0b should here be taken more literally as \u2018sharers\u2019,\n\u2018share-havers\u2019 in Tso\u1e45 k\u02bda pa\u2019s message and consequently should here be\nunderstood as his \u2018followers.\u2019\n\n\u0f66\u0f90\u0f74\u0f0b\u0f42\u0fb3\u0f74\u0f51\u0f0b see \u0f42\u0fb3\u0f74\u0f51\u0f0b.\n\n\u0f66\u0f90\u0f7a\u0f0b\u0f60\u0f55\u0fb2\u0f7a\u0f44\u0f0b see \u0f40\u0fb1\u0f74\u0f0b.\n\n\u0f66\u0f90\u0fb1\u0f56\u0f66\u0f0b\u0f62\u0f7a\u0f0b\u0f66\u0f0b, 19. May either be taken as two separate words \u2018protection and\nhope\u2019 or as a compound \u2018hope for protection,\u2019 \u2018protection-hope.\u2019 More\naccurately \u2018the spot (place = persons in this case) in whom I place my\nhope for protection, to whom I resort or go, in whom I trust, for\nprotection.\u2019 (cf. D. heul, toeverlaat).\n\n\u0f66\u0f90\u0fb1\u0f72\u0f51\u0f0b\u0f42\u0fb3\u0f74\u0f0b see \u0f58\u0f42\u0f74\u0f62\u0f0b\u0f58\u0f0b.\n\n\u0f66\u0f90\u0fb1\u0f7a\u0f0b\u0f66\u0f92\u0f7c\u0f0b see \u0f66\u0f92\u0f7c\u0f0b.\n\n\u0f66\u0f90\u0fb1\u0f7a\u0f0b\u0f56\u0f0b, 4. This is an illustration of the meaning of \u0f66\u0f90\u0fb1\u0f7a\u0f0b\u0f56\u0f0b under J.\u2019s 4th\nsub-heading, 1st division. \u0f51\u0f51\u0f0b\u0f54\u0f0b\u0f66\u0f90\u0fb1\u0f7a\u0f66\u0f0b \u2018faith has been born,\u2019 but here\nrather \u2018becomes active,\u2019 \u2018sprouts,\u2019 \u2018waxes strong,\u2019 or \u2018grows, flames\nup, intensifies, awakens, arises, stirs.\u2019 The idea is not, as in a case\nof Christian conversion, of a state of previously non-existent faith,\nsuddenly arising, but of an existing faith becoming strongly energised,\nleaping up (\u2018an outburst of faith\u2019). The colloquial \u0f51\u0f51\u0f0b\u0f54\u0f0b\u0f66\u0f90\u0fb1\u0f7a\u0f66\u0f0b can be\nsuitably translated by \u2018to inspire faith to.\u2019 For instance \u0f56\u0fb3\u0f0b\u0f58\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f63\u0f0b\u0f51\u0f51\u0f0b\n\u0f54\u0f0b\u0f66\u0f90\u0fb1\u0f7a\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b (\u0f58\u0f72\u0f0b) \u0f60\u0f51\u0f74\u0f42\u0f0b, that lama inspires me with (no) faith. A free\ntranslation of \u0f51\u0f51\u0f0b\u0f54\u0f0b\u0f66\u0f90\u0fb1\u0f7a\u0f0b\u0f56\u0f0b is consequently \u2018to have faith in,\u2019 but in our\npassage the additional meaning of \u2018renewed\u2019 is implied. Therefore we\nmay also render \u2018they call up my faith\u2019 or \u2018renewed faith comes up in\nme.\u2019 See the use of this expression in the Tibetan Primer III, p. 7, 1.\n8. \u0f51\u0f7a\u0f0b\u0f53\u0f66\u0f0b\u0f41\u0f7c\u0f0b (read \u0f41\u0f7c\u0f66\u0f0b) \u0f62\u0f92\u0fb1\u0f63\u0f0b\u0f54\u0f7c\u0f0b\u0f51\u0f7a\u0f0b\u0f64\u0f72\u0f53\u0f0b\u0f4f\u0f74\u0f0b\u0f56\u0f5f\u0f44\u0f0b\u0f54\u0f7c\u0f62\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f4f\u0f7a\u0f0b\u0f51\u0f51\u0f0b\u0f54\u0f0b\u0f66\u0f90\u0fb1\u0f7a\u0f66\u0f0b\u0f4f\u0f7a\u0f0b\u0f55\u0fb1\u0f42\u0f0b\u0f42\u0fb2\u0f44\u0f66\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f60\u0f5a\u0f63\u0f0b\n\u0f53\u0f66\u0f0b\u0f62\u0f92\u0fb1\u0f63\u0f0b\u0f54\u0f7c\u0f66\u0f0b\u0f42\u0f53\u0f44\u0f0b\u0f56\u0f0b\u0f51\u0f7a\u0f0b\u0f62\u0fa3\u0f58\u0f66\u0f0b\u0f56\u0f51\u0f42\u0f0b\u0f42\u0f0b\u0f63\u0f0b\u0f5e\u0f74 \u0f0d Then he, recognising that the king was\nvery good, and having gained faith in him, and having prostrated\nhimself numberless times, (asked) how can I request (i.e. take, accept)\nsuch (gifts) given by the king.\n\n\u0f66\u0f90\u0fb1\u0f7a\u0f51\u0f0b\u0f66\u0f92\u0f7c\u0f0b see \u0f66\u0f92\u0f7c\u0f0b.\n\n\u0f66\u0f90\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b, 50. To generate, the generation, production. \u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f56\u0f66\u0f90\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b \u2018that\nwhich has been produced in the soul,\u2019 \u2018the (completed) productions of\nthe soul\u2019; with \u0f51\u0f44\u0f0b = with; \u2018with thoughts of, assuming, observing an\nattitude of, with a mental attitude of or disposition to.\u2019 \u0f60\u0f42\u0fb2\u0f7c\u0f0b\u0f56\u0f0b\u0f62\u0fa3\u0f58\u0f66\u0f0b\n\u0f56\u0fb1\u0f58\u0f66\u0f0b\u0f66\u0f99\u0f72\u0f44\u0f0b\u0f62\u0f97\u0f7a\u0f66\u0f0b\u0f51\u0fb2\u0f44\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f56\u0f66\u0f90\u0fb1\u0f7a\u0f51\u0f0b (\u0f51\u0f44\u0f0b) is one elaborate substantive, a\n\u2018the-beings-with-kindness-having-drawn-soul-disposition.\u2019\n\n\u0f66\u0f90\u0fb1\u0f7c\u0f0b\u0f56\u0f0b, 28. Here not in J.\u2019s sense \u2018to be weary,\u2019 but as Desg. and S. Ch.\nD. have it \u2018sadness, grief, sorrow,\u2019 or adj. \u2018sad\u2019, etc. In seeing a\nhalf-naked beggar, it may be said: \u0f58\u0f72\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f66\u0f90\u0fb1\u0f7c\u0f0b\u0f56\u0f0b\u0f63\u0f0b\u0f41\u0f7c\u0f0b\u0f63\u0f0b\u0f51\u0f74\u0f42\u0f0b\u0f63\u0f7c\u0f42\u0f0b\u0f61\u0f44\u0f0b\u0f58\u0f72\u0f0b\u0f60\u0f51\u0f74\u0f42\u0f0b. Here\nthe word is adjective: \u2018that unhappy (unfortunate, wretched, miserable)\nman has not even a coat.\u2019 [\u0f51\u0f74\u0f42\u0f0b\u0f63\u0f7c\u0f42\u0f0b (Bell) = J. \u0f51\u0f74\u0f42\u0f0b\u0f54\u0f7c\u0f0b = \u0f42\u0f7c\u0f66\u0f0b\u0f63\u0f42\u0f0b = \u0f46\u0f74\u0f0b\u0f54\u0f0b =\nDesg. \u0f46\u0f7c\u0f0b\u0f54\u0f0b, coat, garment, dress; not alone \u2018man\u2019s coat,\u2019 as J. has it,\nbut for both sexes\u2014J. s.v. \u0f46\u0f74\u0f0b\u0f54\u0f0b. \u0f46\u0f74\u0f0b\u0f54\u0f0b and \u0f46\u0f7c\u0f0b\u0f54\u0f0b both missing in S. Ch.\nD. \u0f42\u0f7c\u0f66\u0f0b\u0f63\u0f42\u0f0b is pronounced both golak and g\u00f6lak. Walsh, Vocabulary Tromowa\nDialect, s.v. coat \u2018go\u2019 and \u2018golag.\u2019 My teachers do not know a word \u0f51\u0f74\u0f42\u0f0b\n\u0f54\u0f7c\u0f0b for coat in Tibetan. Desg. has a \u0f51\u0f74\u0f42\u0f66\u0f0b\u0f54\u0f7c\u0f0b, overcoat. S. Ch. D. \u0f51\u0f74\u0f42\u0f0b\u0f54\u0f0c\nor \u0f51\u0f74\u0f42\u0f0b\u0f54\u0f7c\u0f0b \u2018old coat or garment patched up and mended.\u2019]\n\n\u0f42\u0f0b\u0f42\u0f51\u0f53\u0f0b see \u0f42\u0f51\u0f53\u0f0b.\n\n\u0f41\u0f0b\u0f62\u0fa9\u0f7c\u0f51\u0f0b see \u0f42\u0f64\u0f42\u0f66\u0f0b\u0f60\u0f42\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b.\n\n\u0f41\u0f0b\u0f42\u0f64\u0f42\u0f66\u0f0b\u0f60\u0f42\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b see \u0f42\u0f64\u0f42\u0f66\u0f0b\u0f60\u0f42\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b.\n\n\u0f41\u0f74\u0f42\u0f0b see \u0f40\u0fb1\u0f74\u0f0b.\n\n\u0f41\u0f7c\u0f0b\u0f56\u0f7c\u0f60\u0f72\u0f0b\u0f62\u0f97\u0f7a\u0f66\u0f0b\u0f58\u0f47\u0f74\u0f42\u0f0b\u0f42\u0fb2\u0f7c\u0f42\u0f66\u0f0b\u0f54\u0f7c\u0f0b\u0f62\u0fa3\u0f58\u0f66\u0f0b, 45. My followers and friends (cf. citizens and\ncompatriots), i.e. followers who are also my friends; the same people\nunder two qualifications, not two different groups of people, the\nfriends and the followers. See \u0f62\u0f97\u0f7a\u0f66\u0f0b\u0f58\u0f47\u0f74\u0f42\u0f0b\u0f54\u0f0b.\n\n\u0f41\u0f7c\u0f0b\u0f58\u0f72\u0f0b\u0f42\u0fb3\u0f74\u0f51\u0f0b\u0f61\u0f72\u0f53\u0f0b see \u0f42\u0fb3\u0f74\u0f51\u0f0b.\n\n\u0f41\u0fb1\u0f7a\u0f51\u0f0b 18, \u0f41\u0fb1\u0f7c\u0f51\u0f0b 12, 23. The difference in form is not accidental. \u0f58\u0f42\u0f7c\u0f53\u0f0b\u0f41\u0fb1\u0f7c\u0f51\u0f0b\nis a stereotyped \u0f63\u0f56\u0f0b\u0f63\u0f74\u0f42\u0f66\u0f0b, manner of speech, expression. \u0f61\u0f56\u0f0b\u0f66\u0fb2\u0f66\u0f0b\u0f41\u0fb1\u0f7a\u0f51\u0f0c, l.\n18, is a normal honorific form. The form \u0f41\u0fb1\u0f7c\u0f51\u0f0b was described to me as one\nof intimacy, of utter confidence, as distinct from familiarity and lack\nof respect. This seems an almost exact parallel to the use of (thou),\ntu, du in (English), French and German in addressing parents, God, and\nrelations. The following example was given, a quotation from the \u0f56\u0fb3\u0f0b\u0f58\u0f0b\n\u0f58\u0f46\u0f7c\u0f51\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f46\u0f7c\u0f0b\u0f42\u0f0b, a little ritual gelukpa book, leaf 12a: \u0f41\u0fb1\u0f7c\u0f51\u0f0b\u0f53\u0f72\u0f0b\u0f56\u0fb3\u0f0b\u0f58\u0f0b\u0f41\u0fb1\u0f7c\u0f51\u0f0b\u0f53\u0f72\u0f0b\u0f61\u0f72\u0f0b\n\u0f51\u0f58\u0f0b\u0f41\u0fb1\u0f7c\u0f51\u0f0b\u0f53\u0f72\u0f0b\u0f58\u0f41\u0f60\u0f0b\u0f60\u0f42\u0fb2\u0f7c\u0f0b\u0f46\u0f7c\u0f66\u0f0b\u0f66\u0f90\u0fb1\u0f7c\u0f44\u0f0b\u0f66\u0f9f\u0f7a \u0f0d \u2018As thou art our lama, our yi-dam, our \u1e0d\u0101kin\u012b,\nour dharmap\u0101la ...\u2019 (prayer addressed to Tso\u1e45 k\u02bda pa). Likewise, in the\nlittle prayerbook \u0f62\u0f97\u0f7a\u0f0b\u0f56\u0f59\u0f74\u0f53\u0f0b\u0f66\u0f92\u0fb2\u0f7c\u0f63\u0f0b\u0f58\u0f60\u0f72\u0f0b\u0f42\u0f51\u0f74\u0f44\u0f0b\u0f60\u0f56\u0f7c\u0f51\u0f0b (to T\u0101r\u0101) we find a few cases of\n\u0f41\u0fb1\u0f7c\u0f51\u0f0b (e.g. p. 5b) amidst many cases of \u0f41\u0fb1\u0f7a\u0f51\u0f0b. In the term \u0f61\u0f56\u0f0b\u0f66\u0fb2\u0f66\u0f0b\u0f41\u0fb1\u0f7a\u0f51\u0f0b the\nhon. form of the first two syllables of course determines the hon. form\nof the last. The \u2018intimate\u2019 form \u0f41\u0fb1\u0f7c\u0f51\u0f0b was further described as \u2018the\nlanguage of religious transport, ardour, fervour,\u2019 \u0f51\u0f51\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f61\u0f74\u0f66\u0f0b.\n\n\u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f42\u0f51\u0f0b (\u0f62\u0f92\u0fb1\u0f56\u0f0b\u0f54\u0f0b) see \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f56\u0f0b.\n\n\u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f51\u0f42\u0f7c\u0f51\u0f0b see \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f56\u0f0b.\n\n\u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f56\u0f0b, 32. According to the Dicts. \u2018to be ashamed.\u2019 Desg. and S. Ch. D.\ndo not support J.\u2019s meaning \u2018piety\u2019 and his third meaning \u2018disgust,\naversion.\u2019 My oral information rejects these second and third meanings,\nyet see below. \u0f40\u0f74\u0f53\u0f0b\u0f42\u0fb1\u0f72\u0f66\u0f0b\u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f56\u0f60\u0f72\u0f0b\u0f62\u0f92\u0fb1\u0f74\u0f0b, freely translated \u2018is a matter of (cause\nfor) shame to all,\u2019 literally \u2018a-by-all-shame-feeling-cause,\u2019 i.e. all\nshould feel ashamed. The shame, it should be understood, must be felt,\nnot by all who behold the bad behaviour, but by all who are guilty of\nit. The exact meaning of the root \u0f41\u0fb2\u0f7a\u0f63\u0f0b from which the verb is derived is\nnot yet satisfactorily dealt with in the Dicts. which are supplementary\nas well as contradictory in their data. The compounds exhibit a great\nvariety of shades of meaning. That of \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f58\u0f7a\u0f51\u0f0b, for instance, may perhaps\ncover so wide a range as \u2018shameless, impudent, self-willed, stubborn,\nstiff-necked, arrogant, insolent, ungrateful, loveless, heartless,\nharsh, cruel, wanton, ruchlos, frech.\u2019 Some of the compounds and\napplications clearly indicate that \u0f41\u0fb2\u0f7a\u0f63\u0f0b must also mean \u2018sexual modesty,\nchastity,\u2019 others that it must mean \u2018bashfulness, shyness, timidity\u2019\n(in this sense \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f58\u0f7a\u0f51\u0f0b \u2018brazen, forward, unabashed, saucy, bold,\naudacious\u2019). \u0f41\u0fb2\u0f7a\u0f63\u0f0b seems to come very near to the D. \u2018schroom\u2019 which is\nmore \u2018diffidence\u2019 than \u2018scruple,\u2019 but \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f58\u0f7a\u0f51\u0f0b may in some cases mean\n\u2018unscrupulous\u2019 or \u2018without a conscience.\u2019 In this sense it comes near\nto \u2018impious.\u2019 The German subst. \u2018Scheu\u2019 may be also compared. It is\nalso averred that in certain combinations a positive statement with \u0f41\u0fb2\u0f7a\u0f63\u0f0b\n\u0f58\u0f7a\u0f51\u0f0b is practically identical with the English exclamation: how dare\nyou! how can you!\n\nA compound, difficult to define exactly, is \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f42\u0f5e\u0f74\u0f44\u0f0b\u0f58\u0f7a\u0f51\u0f0b in which \u0f42\u0f5e\u0f74\u0f44\u0f0b\nhas the meaning, not given in the Dicts. of straight, straightforward,\nhonest, true, dependable, the French \u2018droit\u2019 (cf. rectitude). The whole\nexpression may mean \u2018abandoned,\u2019 or simply \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f58\u0f7a\u0f51\u0f0b. Example \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f42\u0f5e\u0f74\u0f44\u0f0b\u0f58\u0f7a\u0f51\u0f0b\n\u0f54\u0f60\u0f72\u0f0b\u0f58\u0f72\u0f0b\u0f51\u0f7a\u0f0b\u0f61\u0f72\u0f0b\u0f5a\u0f7a\u0f0b\u0f51\u0f7a\u0f0b\u0f51\u0f7c\u0f53\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f62\u0f7a\u0f51\u0f0b, \u2018the lives of these abandoned (shameless, etc.)\nmen are useless.\u2019 An old sweetheart who has cast off her lover may be\ncalled \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f42\u0f5e\u0f74\u0f44\u0f0b\u0f58\u0f7a\u0f51\u0f0b \u2018the brazen, perfidious girl.\u2019 Desg. gives \u0f42\u0f5e\u0f74\u0f44\u0f0b in\nthis sense as equal to \u0f56\u0f5f\u0f44\u0f0b, \u2018good, just, generous.\u2019 This may be\nSchmidt\u2019s \u0f42\u0f5e\u0f74\u0f44\u0f66\u0f0b\u0f54\u0f0b \u2018sincere, orderly.\u2019 In the sentence \u0f55\u0f0b\u0f58\u0f0b\u0f63\u0f0b\u0f66\u0f90\u0f74\u0f0b\u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f60\u0f51\u0fb2\u0f0b\n\u0f63\u0f7c\u0f42\u0f0b\u0f54\u0f0b\u0f51\u0f7a\u0f0b\u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f62\u0f7a\u0f51\u0f0b, \u2018to render your parents kindness in this way\nshows a lack of gratitude,\u2019 my teachers explain the word as\n\u2018ungrateful, loveless, harsh.\u2019\n\nAs far as the further meanings of \u0f41\u0fb2\u0f7a\u0f63\u0f0b, as given in J. (see above), are\nconcerned, P\u02bdun Ts\u02bdogs maintains that \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f45\u0f53\u0f0b = \u0f46\u0f7c\u0f66\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f45\u0f53\u0f0b, \u2018pious,\u2019\nbut Karma denies it, and the former also states that \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f61\u0f7c\u0f51\u0f0b\u0f54\u0f0b = \u0f5e\u0f7a\u0f53\u0f0b\u0f54\u0f0b\n\u0f63\u0f7c\u0f42\u0f0b\u0f54\u0f0b, which latter expression Desg. and S. Ch. D. know as \u2018to be\ndisgusted with.\u2019 But J. and the others render the former expression\nwith \u0f41\u0fb2\u0f7a\u0f63\u0f0b, as \u2018chaste\u2019 or \u2018modest,\u2019 or as \u2018to be chaste,\u2019 etc. Both of\nmy teachers are at one about the expression \u0f5e\u0f7a\u0f0b\u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f56\u0f0b \u2018to be weary,\ntired, sick of.\u2019 Examples: \u0f63\u0f9f\u0f7c\u0f0b\u0f46\u0f66\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f63\u0f0b\u0f5e\u0f7a\u0f0b\u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f66\u0f7c\u0f44\u0f0b, I am tired of this food.\n(\u0f63\u0f9f\u0f7c\u0f0b\u0f46\u0f66\u0f0b, pr. tobch\u00e9, see Henderson\u2019s Manual, Voc., p. 48, s.v. food;\nthere written \u0f63\u0f9f\u0f7c\u0f56\u0f0b\u0f46\u0f66\u0f0b.) \u0f58\u0f72\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f63\u0f0b\u0f5e\u0f7a\u0f0b\u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f66\u0f7c\u0f44\u0f0b, \u2018I have got tired of this man.\u2019\nThe sentence \u0f46\u0f7c\u0f66\u0f0b\u0f50\u0f7c\u0f66\u0f0b\u0f54\u0f66\u0f0b\u0f62\u0f92\u0fb1\u0f74\u0f51\u0f0b\u0f42\u0fb2\u0f7c\u0f63\u0f0b\u0f53\u0f66 \u0f0d \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f61\u0f7c\u0f51\u0f0b\u0f44\u0f7c\u0f0b\u0f5a\u0f0b\u0f64\u0f7a\u0f66\u0f0b was explained to me as:\nHaving understood the doctrine, and having been delivered (saved), I am\nnow weary of the world, have renounced the world, know the world for\nvanity, have turned away from it. For J.\u2019s \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f42\u0f51\u0f0b, \u2018scornful laughter\u2019,\nthe synonym \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f51\u0f42\u0f7c\u0f51\u0f0b was given to me, as well as the explanation \u2018a\nlaugh to make the other feel ashamed,\u2019 \u2018to make another feel small.\u2019 We\nmay therefore think of ironic, sarcastic, malicious laughter, or of\nderision and Schadenfreude. \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f42\u0f51\u0f0b\u0f62\u0f92\u0fb1\u0f56\u0f0b\u0f54\u0f0b, to laugh at another, at the\nexpense of another, in order to make him ridiculous. This word \u0f41\u0fb2\u0f7a\u0f63\u0f0b\nfurnishes a very striking test of the present state of Tibetan\nlexicography, the word \u0f42\u0f51\u0f53\u0f0b will furnish another.\n\nFor words like these a comprehensive collection of authentic\nillustrations is imperative before finer shades and the exact range of\nmeanings can be fixed. \u0f44\u0f7c\u0f0b\u0f5a\u0f0b, commonly translated as \u2018shame,\u2019 a synonym\nfor \u0f41\u0fb2\u0f7a\u0f63\u0f0b, is a similarly uncertain word. Compare the translations in J.\nand S. Ch. D. of this same sentence: \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f56\u0f0b\u0f51\u0f44\u0f0b\u0f44\u0f7c\u0f0b\u0f5a\u0f0b\u0f56\u0f0b\u0f58\u0f7a\u0f51\u0f0b, J.: \u2018he has no\nshame nor dread\u2019; S. Ch. D.: \u2018he has no shame or modesty.\u2019\n\n\u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f58\u0f7a\u0f51\u0f0b see \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f56\u0f0b.\n\n\u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f42\u0f5e\u0f74\u0f44\u0f0b\u0f58\u0f7a\u0f51\u0f0b see \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f56\u0f0b.\n\n\u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f61\u0f7c\u0f51\u0f0b\u0f54\u0f0b see \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f56\u0f0b.\n\n\u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f45\u0f53\u0f0b see \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f56\u0f0b.\n\n\u0f41\u0fb2\u0f7c\u0f51\u0f0b see \u0f42\u0f44\u0f66\u0f0b\u0f62\u0f72\u0f60\u0f72\u0f0b\u0f41\u0fb2\u0f7c\u0f51\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f53\u0f0b and \u0f60\u0f56\u0fb2\u0f7c\u0f42\u0f0b.\n\n\u0f58\u0f41\u0fb1\u0f7a\u0f53\u0f0b\u0f54\u0f0b see \u0f58\u0f41\u0fb1\u0f7a\u0f53\u0f0b\u0f56\u0f62\u0fa9\u0f7a\u0f0b.\n\n\u0f58\u0f41\u0fb1\u0f7a\u0f53\u0f0b\u0f56\u0f62\u0fa9\u0f7a\u0f0b, 55. J.\u2019s queried \u0f58\u0f41\u0fb1\u0f7a\u0f53\u0f0b\u0f56\u0f62\u0fa9\u0f7a\u0f0b, quoted from Gyal-rabs: \u2018prob.:\nomniscient-merciful,\u2019 cannot with any certainty be decided from this\npassage.\n\nDesg. has \u0f58\u0f41\u0fb1\u0f7a\u0f53\u0f0b\u0f56\u0f62\u0fa9\u0f7a\u0f0c = \u0f50\u0f74\u0f42\u0f66\u0f0b\u0f62\u0f97\u0f7a\u0f0b = \u2018knowledge of the heart, i.e. pity,\nmercy.\u2019\n\nS. Ch. D. \u2018omniscient mercy.\u2019\n\nAccording to my teachers these are two different words here, knowledge\nand mercy; not a compound. \u0f58\u0f41\u0fb1\u0f7a\u0f53\u0f0b\u0f54\u0f0b is here hon. form of \u0f64\u0f7a\u0f66\u0f0b\u0f54\u0f0b to know.\nBut a subst. \u0f58\u0f41\u0fb1\u0f7a\u0f53\u0f0b is not recorded in the Dicts. Desg. has a \u0f58\u0f41\u0fb1\u0f7a\u0f53\u0f0b\u0f54\u0f0b =\n\u0f64\u0f7a\u0f66\u0f0b\u0f54\u0f0b = \u0f62\u0f72\u0f42\u0f0b\u0f54\u0f0b \u2018science, knowledge,\u2019 and S. Ch. D. also gives \u0f58\u0f41\u0fb1\u0f7a\u0f53\u0f0b\u0f54\u0f0b as\n\u2018knowledge.\u2019 In compounds \u0f58\u0f41\u0fb1\u0f7a\u0f53\u0f0b has usually the verbal value of\n\u2018knowing.\u2019 The entries s.v. \u0f58\u0f41\u0fb1\u0f7a\u0f53\u0f0b in the Dicts. need careful comparison\nand deserve close study.\n\n\u0f58\u0f41\u0fb1\u0f7a\u0f53\u0f0b\u0f54\u0f0b is often used in an emphatic sense, to know all, to know through\nand through, to know with supernatural knowledge (as, for instance, to\nknow what happens from a distance), cf. the English adj. \u2018knowing.\u2019\n\nThe shades of meaning: wise, learned, intelligent, sensible, careful,\ncautious, clever, need further analysis.\n\n\u0f60\u0f41\u0fb2\u0f74\u0f42\u0f0b\u0f54\u0f0b, 35. The value of this word is clear from the Dicts., but there\nis a difficulty in choosing suitable English words to fit each case in\nrendering. Such words as the following may be found useful under\nvarious circumstances: to be disturbed, upset, disordered (cf.\ndisordered brain), unbalanced, deranged, convulsed, in turmoil,\ntumultuous (a soul in tumult), in revolt, turbulent, wild, seething, in\nuproar, in the throes of (passion, etc.).\n\nAnd even so none of the above expressions furnishes an easy, idiomatic\nand close rendering for \u0f62\u0f92\u0fb1\u0f74\u0f51\u0f0b\u0f41\u0f7c\u0f44\u0f0b\u0f53\u0f66\u0f0b\u0f60\u0f41\u0fb2\u0f74\u0f42\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f58\u0f72\u0f0b, the man whose very\ncharacter is an utter chaos.\n\n\u0f60\u0f41\u0f74\u0f62\u0f0b\u0f56\u0f0b, 21. Ordinarily to carry, but here to carry back, i.e. to repay,\nrender, return.\n\nExample: \u0f55\u0f0b\u0f58\u0f60\u0f72\u0f0b\u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f60\u0f41\u0f74\u0f62\u0f0b\u0f51\u0f42\u0f7c\u0f66\u0f0b, You must render your parents their kindness.\nThe verb \u0f60\u0f47\u0f63\u0f0b\u0f56\u0f0b, primarily \u2018to weigh\u2019, is equally so used; see J. s.v.\n4. For the above example the word \u0f63\u0f53\u0f0b would ordinarily be inserted, \u0f55\u0f0b\n\u0f58\u0f60\u0f72\u0f0b\u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f63\u0f53\u0f0b\u0f60\u0f41\u0f74\u0f62\u0f0b\u0f51\u0f42\u0f7c\u0f66\u0f0b, but this would lessen the force of the illustration\nfor our purpose as \u0f63\u0f53\u0f0b means here \u2018return,\u2019 and \u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f63\u0f53\u0f0c, \u2018a kindness in\nreturn.\u2019 The above sentence can be expressed in three ways: \u0f55\u0f0b\u0f58\u0f60\u0f72\u0f0b\u0f51\u0fb2\u0f72\u0f53\u0f0b\n(with or without \u0f63\u0f53\u0f0b), \u0f60\u0f41\u0f74\u0f62\u0f0b (or \u0f60\u0f47\u0f63\u0f0b, or \u0f63\u0f7c\u0f42\u0f0b), \u0f51\u0f42\u0f7c\u0f66\u0f0b.\n\n\u0f42\u0f44\u0f66\u0f0b\u0f62\u0f72\u0f0b\u0f58\u0f0b, title. Mother Snow Mountain. The affixes to \u0f62\u0f72\u0f0b are according\nto J. \u0f56\u0f7c\u0f0b and \u0f42\u0f0b; Desg. adds \u0f44\u0f7c\u0f0b; S. Ch. D. only \u0f56\u0f7c\u0f0b; Bell and Henderson\nno affix. Of these \u0f56\u0f7c\u0f0b gives a definite sense of greatness to the\nmountain. (See S. Ch. D., Grammar, Introduction, p. 18). Here the\nparticle \u0f58\u0f0b is not an inherent part of the substantive, but is added to\ngive a feminine sense to the word, which here means something like\n\u2018Mother Mountain,\u2019 the big mountain being as it were the mother of all\nsmaller hills and heights around it. My informants were definitely of\nopinion that, here, \u2018Mother Mountain\u2019 and not \u2018Lady Mountain\u2019 was\nmeant. So we should not understand the expression as \u2018Her Majesty or\nLadyship the Snow Mountain.\u2019 The meaning though grammatically important\nremains better neglected in the translation.\n\n\u0f42\u0f44\u0f66\u0f0b\u0f62\u0f72\u0f60\u0f72\u0f0b\u0f41\u0fb2\u0f7c\u0f51\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f53\u0f0b, 25. In this snow-mountain-mass, i.e. monastery. \u0f62\u0f72\u0f0b\u0f41\u0fb2\u0f7c\u0f51\u0f0b\nas monastery in J. s.v. \u0f62\u0f72\u0f0b but not s.v. \u0f41\u0fb2\u0f7c\u0f51\u0f0b. Bell has \u0f62\u0f72\u0f0b\u0f41\u0fb2\u0f7c\u0f51\u0f0b as \u2018cell\n(of hermit).\u2019\n\nHere the expression seems rather to indicate Gendundub\u2019s own monastery\n(be it Daipung, Tashilhunpo or Namgyalch\u00f6de) than Galdan, spoken of in\nthe second verse. See Schulemann, Gesch. der Dalailamas, pp. 92 fll.\nSee \u0f60\u0f56\u0fb2\u0f7c\u0f42\u0f0b and \u0f64\u0f62\u0f0b.\n\n\u0f42\u0f7c\u0f0b\u0f63\u0f42\u0f0b see \u0f66\u0f90\u0fb1\u0f7c\u0f0b\u0f56\u0f0b.\n\n\u0f42\u0f7c\u0f63\u0f0b\u0f66\u0f0b, 33. J. \u0f60\u0f42\u0f7c\u0f63\u0f0b\u0f66\u0f0b, error, mistake. In Desg. \u0f60\u0f42\u0f7c\u0f63\u0f0b\u0f66\u0f0b or \u0f60\u0f42\u0f7c\u0f63\u0f0b\u0f56\u0f60\u0f72\u0f0b\u0f42\u0f53\u0f66\u0f0b,\nsolitary spot (s.v. \u0f60\u0f42\u0f7c\u0f63\u0f0b) and \u0f63\u0f58\u0f0b\u0f42\u0f7c\u0f63\u0f0b (s.v. \u0f42\u0f7c\u0f63\u0f0b), \u2018has lost his way\u2019;\nand also \u0f60\u0f42\u0f7c\u0f63\u0f0b\u0f66\u0f62\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f66\u0f74\u0f0b to put apart; \u0f60\u0f42\u0f7c\u0f63\u0f0b\u0f63\u0f58\u0f0b, a separate road, a side\nroad (route d\u00e9tourn\u00e9e). According to Desg. only the past form of \u0f60\u0f42\u0f7c\u0f63\u0f0b\n\u0f56\u0f0b, i.e. \u0f42\u0f7c\u0f63\u0f0b\u0f56\u0f0b, means to have erred, gone astray, both physically and\nmorally. S. Ch. D. copies J., but adds to J.\u2019s \u0f60\u0f42\u0f7c\u0f63\u0f0b\u0f66\u0f0b, the place where\ntwo roads separate: \u2018so as to create doubt in the mind regarding the\nright path.\u2019 Schroeter (p. 451a) has two entries \u0f60\u0f42\u0f7c\u0f63\u0f0b\u0f56\u0f0b, \u2018remote,\u2019 and\n\u0f60\u0f42\u0f7c\u0f63\u0f0b\u0f56\u0f60\u0f72\u0f0b\u0f42\u0f53\u0f66\u0f0b, \u2018a closet.\u2019 J. has the latter expression as \u2018a hermitage,\u2019\nand Desg., as above, \u2018solitary spot.\u2019 In our passage \u0f63\u0f58\u0f0b\u0f42\u0f7c\u0f63\u0f0b\u0f66\u0f0b does not\nmean \u2018the mistake as to the road,\u2019 or Anglice \u2018the error of his ways.\u2019\n\nIn our passage \u0f63\u0f58\u0f0b\u0f42\u0f7c\u0f63\u0f0b has to be taken together in the sense of \u0f63\u0f7c\u0f42\u0f0b\u0f63\u0f58\u0f0b =\n\u0f63\u0f58\u0f0b\u0f63\u0f7c\u0f42\u0f0b = \u0f63\u0f58\u0f0b\u0f44\u0f53\u0f0b, the wrong road (in a religious sense, in contrast to\nthe \u0f63\u0f58\u0f0b\u0f58\u0f50\u0f7c\u0f53\u0f0b\u0f54\u0f7c\u0f0b of l. 31). \u0f63\u0f58\u0f0b\u0f42\u0f7c\u0f63\u0f0b\u0f66\u0f0b is here to be understood as a\n\u2018wrong-road-place,\u2019 as the spot or place (\u0f66\u0f0b = \u0f66\u0f0b\u0f46\u0f0b) which is, or\nproves to be, the wrong road, i.e. the place where one realizes that\nthe road on which one is, is the wrong road, or, perhaps better, that\nthe road is a wrong road (= place) to be in, a wrong-road-spot, indeed.\n\nThe meanings, recorded in the Dicts. for compounds with or without\ninitial \u0f60\u0f0b of \u0f60\u0f42\u0f7c\u0f63\u0f0b\u0f56\u0f0b, seem logical, as one who has separated himself\nfrom the road, is astray, is mistaken, is (in moral or intellectual\nmatters) in the wrong, in error.\n\nNote this example of the use of the verb: \u0f63\u0f53\u0f0b\u0f62\u0f72\u0f42\u0f0b\u0f54\u0f0b\u0f56\u0f66\u0f92\u0fb2\u0f72\u0f58\u0f66\u0f0b\u0f53\u0f66\u0f0b\u0f62\u0f92\u0fb1\u0f56\u0f0b\u0f58\u0f0b\u0f42\u0f4f\u0f7c\u0f42\u0f66\u0f0b\n\u0f60\u0f42\u0f7c\u0f63\u0f0b\u0f61\u0f7c\u0f44\u0f0b\u0f44\u0f7c\u0f0b, answer very carefully otherwise you will make a mistake.\n\n[\u0f62\u0f72\u0f42\u0f0b\u0f54\u0f0b\u0f56\u0f66\u0f92\u0fb2\u0f72\u0f58\u0f66\u0f0b\u0f53\u0f66\u0f0b, \u2018having twisted, squeezed, screwed up your brains??\u2019 =\nadv., carefully, attentively.]\n\n\u0f42\u0f7c\u0f66\u0f0b\u0f63\u0f42\u0f0b see \u0f66\u0f90\u0fb1\u0f7c\u0f0b\u0f56\u0f0b.\n\n\u0f42\u0fb3\u0f74\u0f0b see \u0f58\u0f42\u0f74\u0f62\u0f0b\u0f58\u0f0b.\n\n\u0f42\u0fb3\u0f74\u0f51\u0f0b, 40. Ransom. Is here rather \u0f42\u0fb3\u0f74\u0f51\u0f0b\u0f5a\u0f56\u0f0b, well defined by S. Ch. D., s.v.\nThe meaning of \u0f42\u0fb3\u0f74\u0f51\u0f0b\u0f5a\u0f56\u0f0b is probably \u2018the ransom (which is thrown to the\nevil spirit) as a substitute for, representative of (the person on\nwhose behalf the offering is made),\u2019 J.\u2019s \u0f58\u0f72\u0f0b\u0f42\u0fb3\u0f74\u0f51\u0f0b \u2018a man\u2019s image which in\nhis stead is cast away in the \u0f42\u0f4f\u0f7c\u0f62\u0f0b\u0f58\u0f0c,\u2019 a ransom in effigy. There are,\nhowever, uses of \u0f42\u0fb3\u0f74\u0f51\u0f0b in which the primary sense is perhaps rather\n\u2018effigy\u2019 than \u2018ransom.\u2019 In a ritual describing the construction of the\ntorma cake it is said that the \u0f66\u0f90\u0f74\u0f0b\u0f42\u0fb3\u0f74\u0f51\u0f0b (together with many other moulds)\nmust be imprinted on the dough or paste. Here the word seems to mean no\nmore than \u2018a mould constituting an effigy of the body.\u2019 Though all the\ntorma-cake material is thrown away after it has served its purpose,\nthese imprinted effigies do not seem to serve specially as ransoms like\nthe \u0f42\u0fb3\u0f74\u0f51\u0f0b\u0f5a\u0f56\u0f0b and \u0f58\u0f72\u0f0b\u0f42\u0fb3\u0f74\u0f51\u0f0b quoted above.\n\nAs to J.\u2019s queried \u0f41\u0f7c\u0f0b\u0f58\u0f72\u0f0b\u0f42\u0fb3\u0f74\u0f51\u0f0b\u0f61\u0f72\u0f53\u0f0b (and the slightly different \u0f58\u0f72\u0f0b\u0f41\u0f7c\u0f0b\u0f42\u0fb3\u0f74\u0f51\u0f0b\u0f61\u0f72\u0f53\u0f0b),\nthis is explained as follows. The first phrase means: he is a l\u00fc in\nhuman form (a man-l\u00fc, cf. werwolf; D. een l\u00fc in menschenvorm,\nmenschelijke gedaante). \u0f58\u0f72\u0f0b\u0f41\u0f7c\u0f0b means \u2018that man, there (with a pointing\nout by word or finger).\u2019 For instance: that man John, that king \u0f40\u0f7c\u0f0b\u0f40\u0f7c\u0f0b.\n\u2018That man\u2019 alone would be \u0f58\u0f72\u0f0b\u0f51\u0f7a\u0f0b. But the second phrase would mean: \u2018that\nman so-and-so is a very devil.\u2019 J.\u2019s rendering of the first phrase as\n\u2018he is a curse, an anathema, one deserving to be cursed\u2019 seems too\nstrong. Rather \u2018an unmitigated nuisance,\u2019 for, though harsh, it may be\nsaid by a mother of her own child when it is naughty and unruly. The\nsense seems to be \u2018devil\u2019 (as may also be applied to children or wicked\ngrown-ups in English \u2018they are true devils,\u2019 D. \u2018een paar baarlijke\nduivels\u2019) and seems to be a case of meaning-shifting from result to\ncause (pale death!), the l\u00fc being the ransom thrown to the evil spirit,\nAnglice devil. The association does not seem to be that of\nworthlessness, hatefulness, something good for nothing, only fit to be\nthrown away like a l\u00fc.\n\nAs to the above King Koko, this is a facetious name applied (something\nlike thingumbob) to such Tibetans as ape Chinese manners in dress and\nin other ways. \u0f40\u0f7c\u0f0b\u0f40\u0f7c\u0f0b is said to be a Chinese word for Tib. \u0f68\u0f0b\u0f47\u0f7c\u0f0b or \u0f47\u0f7c\u0f0b\u0f47\u0f7c\u0f0b,\nelder brother. A Tibetan, strutting about in Darjeeling with Chinese\ncap and coat may hear the sarcasm addressed to him: \u0f40\u0f7c\u0f0b\u0f40\u0f7c\u0f0b\u0f63\u0f42\u0f66\u0f0b\u0f42\u0f0b\u0f54\u0f0b\u0f55\u0f7a\u0f56\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\n\u0f61\u0f72\u0f53\u0f0b\u0f53\u0f58\u0f0b \u2018Well Mr. Chinaman (or John Ch., Uncle Ch.) where are you going\nto?\u2019 (\u2018Mossioo\u2019 of the mid-Victorian Punch and music hall ditties).\n\n\u0f42\u0fb3\u0f74\u0f51\u0f0b\u0f5a\u0f56\u0f0b see \u0f42\u0fb3\u0f74\u0f51\u0f0b.\n\n\u0f51\u0f42\u0f60\u0f0b\u0f63\u0fa1\u0f53\u0f0b see \u0f51\u0f42\u0f7a\u0f0b\u0f63\u0fa1\u0f53\u0f0b.\n\n\u0f51\u0f42\u0f7a\u0f0b\u0f63\u0fa1\u0f53\u0f0b, 6. Clearly printed in both copies, not \u0f51\u0f42\u0f60\u0f0b\u0f63\u0fa1\u0f53\u0f0b. This name, \u2018the\nvirtuous,\u2019 seems to refer to the Gelukpa sect, though the monastery\nwhich is here meant is usually called \u0f51\u0f42\u0f60\u0f0b\u0f63\u0fa1\u0f53\u0f0b. The relation between the\ntwo terms is not quite clear. Gr\u00fcnwedel, in his \u2018Mythologie des\nBuddhismus,\u2019 etc., p. 72, speaks of \u2018das Kloster dGa-ldan oder\ndGe-ldan.\u2019 G\u00fcnther Schulemann in \u2018Die Geschichte der Dalailamas,\u2019 p.\n65, speaks of the \u2018Schule, die zuerst dGa-ldan-pa, dann aber\ndGe-ldan-pa oder dGe-lugs-pa, \u2018die Tugendsekte\u2019, genannt wurde.\u2019 Modern\nTibetans seem to know only the name \u0f51\u0f42\u0f60\u0f0b\u0f63\u0fa1\u0f53\u0f0b for the famous monastery.\n\n\u0f51\u0f42\u0fb2\u0f0b\u0f49\u0f7c\u0f53\u0f0b\u0f58\u0f7c\u0f44\u0f66\u0f0b, 37. This is an apposition. The enemies, the sins; the\nenemies who are the sins; \u2018these enemies of sins\u2019 as in \u2018these rascals\nof boys.\u2019 See \u0f49\u0f7c\u0f53\u0f0b\u0f58\u0f7c\u0f44\u0f66\u0f0b.\n\n\u0f58\u0f42\u0f74\u0f62\u0f0b\u0f58\u0f0b, title. Its hon. form is \u0f42\u0f66\u0f74\u0f44\u0f0b\u0f58\u0f42\u0f74\u0f62\u0f0b. As a single word the affix \u0f58\u0f0b\nis required, which may disappear in compounds. Bell gives as meaning of\n\u0f58\u0f42\u0f74\u0f62\u0f0b\u0f58\u0f0b \u2018religious song,\u2019 Henderson \u2018hymn.\u2019\n\nAs J. points out, the profane song is \u0f42\u0fb3\u0f74\u0f0b and the religious song \u0f58\u0f42\u0f74\u0f62\u0f0b\u0f58\u0f0b.\nA synonym for \u0f42\u0fb3\u0f74\u0f0b is \u0f42\u0f5e\u0f7a\u0f66\u0f0b (not in the three Dicts. but in Bell and\nHenderson s.v. song).\n\nS. Ch. D.\u2019s \u0f42\u0fb3\u0f74\u0f0b\u0f42\u0f5e\u0f7a\u0f66\u0f0b \u2018sportive song\u2019 is not supported by the data in J.\nor Desg., nor by my informants. They take the second part of this\ncompound as a misprint for \u0f42\u0f5e\u0f7a\u0f66\u0f0b and hold that \u0f42\u0fb3\u0f74\u0f0b\u0f42\u0f5e\u0f7a\u0f66\u0f0b is a double-form\nwith the meaning of either of its parts: song. The word \u0f58\u0f42\u0f74\u0f62\u0f0b\u0f58\u0f0b has one\nhonorific form, \u0f42\u0f66\u0f74\u0f44\u0f0b\u0f58\u0f42\u0f74\u0f62\u0f0b. The words \u0f42\u0fb3\u0f74\u0f0b and \u0f42\u0f5e\u0f7a\u0f66\u0f0b have each various hon.\nforms: \u0f42\u0f66\u0f74\u0f44\u0f0b\u0f42\u0f5e\u0f7a\u0f66 (recorded in Bell) and \u0f42\u0f66\u0f74\u0f44\u0f0b\u0f42\u0fb3\u0f74\u0f0b. Desg. has a \u0f42\u0f66\u0f74\u0f44\u0f0b\u0f58\u0f42\u0f74\u0f62\u0f0b,\npleasant song, but my oral information does not support this special\nmeaning.\n\nNote the difference between J. \u0f66\u0f90\u0fb1\u0f72\u0f51\u0f0b\u0f42\u0fb3\u0f74\u0f0b (s.v. \u0f66\u0f90\u0fb1\u0f72\u0f51\u0f0b), \u2018song of joy,\u2019 and\nDesg. id. s.v. \u0f42\u0fb3\u0f74\u0f0b \u2018chant \u00e9rotique.\u2019\n\nIn Redslob\u2019s translation of the Psalms into classical Tibetan, the word\n\u0f42\u0f66\u0f74\u0f44\u0f0b\u0f58\u0f42\u0f74\u0f62\u0f0b is used for psalm.\n\nThe following table may be useful.\n\n\n Ordinary \u0f58\u0f42\u0f74\u0f62\u0f0b\u0f58\u0f0b = hon. \u0f42\u0f66\u0f74\u0f44\u0f0b\u0f58\u0f42\u0f74\u0f62\u0f0b\n\n { \u0f58\u0f42\u0f74\u0f63\u0f0b\u0f42\u0fb3\u0f74\u0f0b\n ,, \u0f42\u0fb3\u0f74\u0f0b = ,, { \u0f56\u0f5e\u0f7a\u0f66\u0f0b (sic.) \u0f42\u0fb3\u0f74\u0f0b (??)\n { \u0f42\u0f66\u0f74\u0f44\u0f0b\u0f42\u0fb3\u0f74\u0f0b\n\n ,, \u0f42\u0f5e\u0f7a\u0f66\u0f0b = ,, { \u0f42\u0f66\u0f74\u0f44\u0f0b\u0f42\u0f5e\u0f7a\u0f66\u0f0b\n { \u0f58\u0f42\u0f74\u0f63\u0f0b\u0f42\u0f5e\u0f7a\u0f66\u0f0b (rare) ??\n\n\n\u0f60\u0f42\u0f7c\u0f63\u0f0b\u0f56\u0f0b see \u0f42\u0f7c\u0f63\u0f0b\u0f66\u0f0b.\n\n\u0f60\u0f42\u0f7c\u0f63\u0f0b\u0f66\u0f0b see \u0f42\u0f7c\u0f63\u0f0b\u0f66\u0f0b.\n\n\u0f60\u0f42\u0fb1\u0f7a\u0f0b\u0f56\u0f0b and \u0f60\u0f42\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b, 38. Attention must be drawn to the fact that Desg.\nidentifies \u0f60\u0f42\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b with \u0f60\u0f42\u0fb1\u0f7a\u0f0b\u0f56\u0f0b as against J.\u2019s distinction between the\ntwo forms as neutral and active. Also that Desg.\u2019s explanation of \u0f42\u0f61\u0f74\u0f63\u0f0b\n\u0f60\u0f42\u0fb1\u0f7a\u0f51\u0f0b etc., as \u2018to put (the enemy) to flight in battle,\u2019 seems more\nprobable than J.\u2019s \u2018to fight a battle,\u2019 etc. The explanation of \u0f60\u0f42\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b,\nby \u0f60\u0f55\u0f58\u0f0b in the note on \u0f42\u0f64\u0f42\u0f66\u0f0b\u0f60\u0f42\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b, q.v., seems to support this\nsupposition. S. Ch. D. gives as a meaning of \u0f60\u0f42\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b \u2018to institute, set\ngoing\u2019 and translates accordingly \u0f60\u0f50\u0f56\u0f0b\u0f58\u0f7c\u0f0b\u0f60\u0f42\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b as \u2018to start a combat,\u2019\nas against J. \u2018to combat\u2019 alone. Also \u0f42\u0f61\u0f74\u0f63\u0f0b\u0f60\u0f42\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b\u0f54\u0f7c\u0f0b \u2018one who gives\nbattle.\u2019 Desg. s.v. \u0f42\u0f61\u0f74\u0f63\u0f0b (p. 923): \u0f42\u0f61\u0f74\u0f63\u0f0b\u0f60\u0f50\u0f56\u0f0b or \u0f42\u0f61\u0f74\u0f63\u0f0b\u0f60\u0f42\u0fb1\u0f7a\u0f51\u0f0b \u2018to fight in\nbattle, to combat.\u2019 Cf. also J. s.v. \u0f42\u0f61\u0f74\u0f63\u0f0b. S. Ch. D. copies J. as\nagainst Desg. \u0f42\u0f61\u0f74\u0f63\u0f0b\u0f60\u0f42\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b, \u2018to fight a battle.\u2019 These words \u0f60\u0f42\u0fb1\u0f7a\u0f0b\u0f56\u0f0b and\n\u0f60\u0f42\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b, again, need further investigation supported by quotations (as\nwell as the word \u0f42\u0f61\u0f74\u0f63\u0f0b with which they are used).\n\n\u0f62\u0f92\u0f0b\u0f56\u0f0b, 33. To be old, the state of being old, old age. Example \u0f66\u0f90\u0f7a\u0f0b\u0f62\u0f92\u0f0b\u0f53\u0f0b\n\u0f60\u0f46\u0f72\u0f60\u0f72\u0f0b\u0f66\u0fa1\u0f74\u0f42\u0f0b\u0f56\u0f66\u0f94\u0f63\u0f0b\u0f61\u0f7c\u0f51\u0f0b, \u2018the being born, growing old, being ill, dying are\nsorrows,\u2019 or \u2018birth, old age, illness and death are sorrowful.\u2019 Cf. the\ntreatment of the first four words in J. \u0f62\u0f92\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b, with following verb, to\nbe translated as \u2018of old age,\u2019 literally: of (belonging to, attendant\non) having become old; for instance, the joys, sorrows, etc., of the\nstate of having become old (of old age) = \u0f62\u0f92\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f66\u0f90\u0fb1\u0f72\u0f51\u0f0b\u0f54\u0f7c\u0f0b (or \u0f66\u0fa1\u0f74\u0f42\u0f0b\u0f54\u0f7c\u0f0b). This\nis not the subst. \u0f62\u0f92\u0f66\u0f0b or \u0f62\u0f92\u0f66\u0f0b\u0f54\u0f7c\u0f0b of Desg. J. treats \u0f62\u0f92\u0f0b\u0f56\u0f0b as a verb with\n\u0f62\u0f92\u0f66\u0f0b as a past tense, taking \u0f62\u0f92\u0f51\u0f0b\u0f54\u0f0b and \u0f62\u0f92\u0f53\u0f0b\u0f54\u0f0b as adjectives from which\nthe usual substantives in \u0f54\u0f7c\u0f0b, \u0f58\u0f7c\u0f0b, etc., are made. Desg. gives the four\nforms \u0f62\u0f92\u0f0b, \u0f62\u0f92\u0f51\u0f0b, \u0f62\u0f92\u0f53\u0f0b and \u0f62\u0f92\u0f66\u0f0b as substantives and has no verb \u2018to be old.\u2019\nJ.\u2019s analysis seems the more accurate one. J.\u2019s \u0f62\u0f92\u0f66\u0f0b\u0f40\u0f0b \u2018old age\u2019 is\nabsent in Desg., whilst this latter has a \u0f62\u0f92\u0f66\u0f0b without affix as \u2018old\nman,\u2019 \u2018old age.\u2019 This word S. Ch. D. has as = \u0f62\u0f92\u0f0b\u0f56\u0f0b \u2018old, ripe\u2019; whilst\nhe adds \u0f62\u0f92\u0f66\u0f0b\u0f54\u0f0b = \u0f62\u0f92\u0f51\u0f0b\u0f54\u0f7c\u0f0b \u2018aged, old; exhausted, infirm; an old man.\u2019 This\ngroup needs proper quotations for final settlement.\n\nMy oral information on some of these points is as follows: The use of\n\u0f62\u0f92\u0f66\u0f0b alone, as \u2018old, ripe\u2019 is denied. \u0f62\u0f92\u0f66\u0f0b\u0f54\u0f0b does not mean \u0f62\u0f92\u0f51\u0f0b\u0f54\u0f7c\u0f0b \u2018old,\u2019\nbecause \u0f62\u0f92\u0f66\u0f0b\u0f54\u0f0b requires a \u0f63\u0f7c\u0f0b \u2018grown old in years\u2019 in that sense. As an\nindependent adjective, however, it means \u2018worn out, exhausted, thin,\nlean, aged, grown older,\u2019 and is in that case an equivalent for \u0f62\u0f92\u0f51\u0f0b\u0f54\u0f7c\u0f0b.\nTroubles make a man \u0f62\u0f92\u0f66\u0f0b\u0f54\u0f0b \u2018age him\u2019; make him as if old. Age makes a\nman \u0f62\u0f92\u0f51\u0f0b\u0f54\u0f7c\u0f0b, old, i.e. really old. For the use of \u0f62\u0f92\u0f66\u0f0b\u0f40\u0f0b the following two\nillustrations were given: \u0f62\u0f92\u0f66\u0f0b\u0f40\u0f60\u0f72\u0f0b\u0f51\u0f74\u0f66\u0f0b\u0f63\u0f0b\u0f63\u0f66\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f60\u0f51\u0fb2\u0f0b\u0f58\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b \u2018don\u2019t do such work\n(or things: or don\u2019t behave in that manner) in your old age;\u2019 \u0f62\u0f92\u0f66\u0f0b\u0f40\u0f0b\u0f64\u0f72\u0f0b\n\u0f56\u0f60\u0f72\u0f0b\u0f51\u0f74\u0f66\u0f0b\u0f63\u0f0b\u0f56\u0f66\u0f58\u0f0b\u0f56\u0fb3\u0f7c\u0f0b\u0f44\u0f53\u0f0b\u0f54\u0f0b\u0f58\u0f0b\u0f50\u0f7c\u0f44\u0f0b, \u2018don\u2019t think bad (evil) thoughts in your old\nage when (whilst) death is drawing near.\u2019\n\n\u0f62\u0f92\u0f51\u0f0b, \u0f62\u0f92\u0f53\u0f0b, \u0f62\u0f92\u0f66\u0f0b see \u0f62\u0f92\u0f0b\u0f56\u0f0b.\n\n\u0f62\u0f92\u0fb1\u0f0b (or \u0f62\u0f92\u0fb1\u0f63\u0f0b) \u0f66\u0f92\u0f7c\u0f0b see \u0f66\u0f92\u0f7c\u0f0b.\n\n\u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f58\u0f41\u0f53\u0f0b\u0f54\u0f7c\u0f0b see \u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f54\u0f0b.\n\n\u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f46\u0f0b see \u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f54\u0f0b.\n\n\u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f62\u0fa3\u0f58\u0f66\u0f0b see \u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f54\u0f0b.\n\n\u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f54\u0f0b and \u0f56\u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f54\u0f0b, 54. The treatment of these words in the Dicts. seems\nunsatisfactory. None of the Dicts. give a passive verb \u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f54\u0f0b or \u0f56\u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f54\u0f0b\n\u2018being adorned, being decked out, embellished,\u2019 etc. J. has only \u0f62\u0f92\u0fb1\u0f53\u0f0b as\na subst. \u2018ornament, decoration,\u2019 and a verb \u0f56\u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f54\u0f0b \u2018to adorn, decorate,\nprovide with.\u2019 According to this his own example \u0f49\u0f0b\u0f58\u0f42\u0f7c\u0f0b\u0f66\u0f0b\u0f61\u0f72\u0f66\u0f0b\u0f56\u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f54\u0f0b\nshould not mean, as he says, \u2018the letter nya (\u0f49\u0f0b) being provided with\nan S above it\u2019 (= \u0f66\u0f99\u0f0b), but rather something like \u2018to adorn the letter\nnya with a sa as a topletter.\u2019\n\nDesg. knows a verb \u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f54\u0f0b or \u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f62\u0f92\u0fb1\u0f56\u0f0b (or \u0f56\u0fb1\u0f7a\u0f51\u0f0b or \u0f56\u0f40\u0f7c\u0f51\u0f0b) with the meaning of\n\u2018to adorn,\u2019 with a past tense \u0f56\u0f62\u0f92\u0fb1\u0f53\u0f0b, \u2018ornavi, ornatus, orn\u00e9,\u2019 whatever\nthat means. He and J. quote also a \u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f42\u0fb1\u0f72\u0f66\u0f0b\u0f56\u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f54\u0f0b \u2018adorned,\u2019 in which the\n\u0f62\u0f92\u0fb1\u0f53\u0f0b has clearly a substantival value, like in \u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f54\u0f0b, \u2018without\nadornment, unadorned.\u2019\n\nS.v. \u0f56\u0f62\u0f92\u0fb1\u0f53\u0f0b Desg. says: \u2018praet. verbi \u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f54\u0f62\u0f0b, ornatus, et v. act. ornare,\norn\u00e9, orner,\u2019 and he adds \u0f56\u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f54\u0f0b or \u0f46\u0f0b \u2018ornament.\u2019 Bell has \u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f46\u0f0b for\nornament. But J. knows no \u0f56\u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f54\u0f0b or \u0f46\u0f0b as substantives and refers\nexpressly to the unprefixed \u0f62\u0f92\u0fb1\u0f53\u0f0b for the substantives. He further\nequates \u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f46\u0f0b and \u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f62\u0fa3\u0f58\u0f66\u0f0b \u2018ornaments\u2019 (plural). Under \u0f60\u0f51\u0f7c\u0f42\u0f66\u0f0b\u0f54\u0f0b, \u2018to put\non,\u2019 we find further \u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f60\u0f51\u0f7c\u0f42\u0f66\u0f0b\u0f54\u0f0b, to put on gay clothes, finery (s.v.\n\u0f62\u0f92\u0fb1\u0f53\u0f0b, the same expression is translated as \u2018to adorn one\u2019s self,\u2019) and\n\u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f56\u0f5f\u0f44\u0f0b\u0f54\u0f7c\u0f0b\u0f56\u0f4f\u0f42\u0f66\u0f0b\u0f54\u0f0b, \u2018beautifully attired\u2019 (Mil.). If these translations\nare idiomatically true we should expect (\u0f56) \u0f62\u0f90\u0fb1\u0f53\u0f0b to have a wider sense\nthan the English ornament, rather anything beautiful or fine, whether\nornaments (in the sense of trinkets) or not. The word adornment would\nfit better. (Cf. D. tooi, G. Schmuck.)\n\nDesg. gives no example of \u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f54\u0f0b with a clearly active value of the verb\n\u2018to ornament,\u2019 but both in J. and Desg. such examples are given under\n\u0f56\u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f54\u0f0b. Desg. gives as synonyms \u0f63\u0f7a\u0f42\u0f66\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b and \u0f58\u0f5b\u0f7a\u0f66\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b and it is a\nquestion whether in these expressions \u0f56\u0fb1\u0f7a\u0f51\u0f0b can have the neuter sense of\n\u2018to act as\u2019 = \u2018to be\u2019 (like in \u0f62\u0f92\u0fb1\u0f63\u0f0b\u0f54\u0f7c\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b). S. Ch. D. (who has several\nmisprints in his syns. for \u0f62\u0f92\u0fb1\u0f53\u0f0b) quotes s.v. \u0f60\u0f42\u0f7c\u0f51\u0f0b\u0f54\u0f0b (292b) a \u0f56\u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f51\u0f42\u0f7c\u0f51\u0f0b\u0f54\u0f0b,\n\u2018to arrange ornaments (tastefully); to decorate, adorn, to construct or\nadjust grammatical forms, sentences, (Zam.).\u2019 This latter use of \u0f56\u0f62\u0f92\u0fb1\u0f53\u0f0b\nis evidently the clue to the expression, quoted elsewhere by Desg. and\nS. Ch. D.: \u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f58\u0f41\u0f53\u0f0b\u0f54\u0f7c\u0f0b, \u0905\u0932\u0902\u0915\u093e\u0930\u092a\u0923\u094d\u0921\u093f\u0924, one versed in rhetoric, a clever\norator. The equation \u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f54\u0f0b = \u0f56\u0f5e\u0f42\u0f0b\u0f54\u0f0b (in the modern language, v. Bell,\nto put, place), given by S. Ch. D. is denied by both my teachers,\nthough confirmed by Desg.; they know of no Tibetan word of this\nspelling and sound with the meaning bejewelled, adorned, decorated, as\nis the correct translation of the Sk. equivalent cited, \u092e\u0923\u094d\u0921\u093f\u0924. Yet may\n\u0f62\u0f92\u0fb1\u0f53\u0f0b (\u0f54\u0f0b) perhaps mean \u2018an ornamented object\u2019, hence \u2018die, dice\u2019; hence\nagain Desg. \u2018objets m\u00eal\u00e9s pour tirer les sorts\u2019, and lastly \u2018stake\u2019 (in\ngambling) and \u2018lot\u2019? This first meaning is not in the Dicts. but would\nsettle the question discussed a few lines lower down, and explain those\ncombinations with \u0f62\u0f92\u0fb1\u0f53\u0f0b which refer to gambling and divination. In\nconnection with the immediately following articles in S. Ch. D., \u0f62\u0f92\u0fb1\u0f53\u0f0b\n\u0f56\u0f5e\u0f42\u0f0b\u0f58\u0f41\u0f53\u0f0c, \u2018one who joins in a wager, gambler\u2019 [one who puts up his\njewels, ornaments for a stake?], and \u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f51\u0f7c\u0f62\u0f0b\u0f56\u0f0b or \u0f56\u0f5e\u0f42\u0f0b\u0f54\u0f0b, \u2018a dice-rogue,\na gamester, one who throws dice,\u2019 etc., it should be ascertained\nwhether there is a Tibetan word with \u0f62\u0f92\u0fb1\u0f53\u0f0b which means die, dice, or\nwhether the combinations refer to the staking of ornaments and jewels\nin gambling.\n\nS.v. \u0f56\u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f54\u0f0b S. Ch. D. gives no news, treating this word, however, as a\nverb, and referring to \u0f62\u0f92\u0fb1\u0f53\u0f0b for the subst.\n\nAs a result of this little investigation we come to the conclusion that\nit is legitimate to inquire whether there is not a Tibetan verb \u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f54\u0f0b\n(more likely than \u0f56\u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f54\u0f0b) with the passive or neuter sense of \u2018being\ndecked out, being ornamented or adorned, showing gaily.\u2019 What would\nrender such a word exactly in English is difficult to see, unless we\ncoin a verb \u2018to splendiferate,\u2019 but D. pronken (pronken in vollen\nluister) comes near to it. Other related words would be: to blaze\nforth, to shine out, to cut a dash, or else to swagger, to swank, to\npreen, to strut, or again to be graced with or by, to show forth, etc.,\nbut especially \u2018to display\u2019 in the technical zoological sense.\n\nAn instructive illustration in this matter is furnished by the\nfollowing two sentences, both with the same meaning: \u0f50\u0f44\u0f0b\u0f40\u0f0b\u0f62\u0f72\u0f0b\u0f58\u0f7c\u0f66\u0f0b\u0f56\u0f62\u0f92\u0fb1\u0f53\u0f0b\n\u0f60\u0f51\u0f74\u0f42\u0f0b, or \u0f50\u0f44\u0f0b\u0f40\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f63\u0f0b\u0f62\u0f72\u0f0b\u0f58\u0f7c\u0f66\u0f0b\u0f56\u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f60\u0f51\u0f74\u0f42\u0f0b, of which the best idiomatic\ntranslation is: O, what a fine picture!; how fine is the painting\n(drawing) of (in) (this) picture!\n\nBut the psychological translation is in the first case: \u2018This picture\nis by-lines-(fine)-displaying\u2019, and in the second case: \u2018To this\npicture there is a by-the-lines-(drawings)-ornamentation (or display).\u2019\n\n\u0f62\u0f92\u0fb1\u0f63\u0f0b\u0f66\u0f92\u0f7c\u0f0b see \u0f66\u0f92\u0f7c\u0f0b.\n\n\u0f62\u0f92\u0fb1\u0f63\u0f0b\u0f56\u0f0b, 6. According to J., III, also \u2018superior, excellent, eminent.\u2019\n\u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f62\u0f92\u0fb1\u0f63\u0f0b\u0f56\u0f0b, \u2018most excellent, illustrious.\u2019 This may be the meaning\nhere. Whether there is a connection between the word as used here and\nthe \u0f62\u0f92\u0fb1\u0f63\u0f0b\u0f56\u0f0b title of the Dalai Lamas may be left undecided.\n\n\u0f62\u0f92\u0fb1\u0f74\u0f51\u0f0b, 30. Here character, heart, disposition, etc. It is curious that\nthis meaning, given by J. and Desg., is absent in S. Ch. D.\n\n\u0f66\u0f92\u0f7c\u0f0b, 39, 40. Door. Though the average Tibetan house (if it be not a mere\nhut) has two doors, a front door and a back door, they are not on a\nprinciple located in the eastern and western sides of the house. For\nthe text the words east and west have no special significance; they are\nsimply used \u0f51\u0f54\u0f7a\u0f0b\u0f60\u0f51\u0fb2\u0f0b\u0f54\u0f7c\u0f0b, by way of speech, as an example, illustration or\ncomparison.\n\nThe front (main, public) door is called \u0f42\u0f5e\u0f74\u0f44\u0f0b\u0f66\u0f92\u0f7c\u0f0b or \u0f62\u0f92\u0fb1\u0f0b (or \u0f62\u0f92\u0fb1\u0f63\u0f0b) \u0f66\u0f92\u0f7c\u0f0b. The\nfirst word is interpreted as the \u2018main,\u2019 \u2018public,\u2019 or \u2018middle\u2019 door;\nthe second as the \u2018wide\u2019 or \u2018royal\u2019 door. The back door is called \u0f63\u0f9f\u0f42\u0f0b\u0f66\u0f92\u0f7c\u0f0b\n(in J. s.v. \u0f63\u0f9f\u0f42\u0f0b\u0f54\u0f0b), which is explained as \u2018the door for horses and\ncattle.\u2019 The \u0f66\u0f90\u0fb1\u0f7a\u0f51\u0f0b\u0f66\u0f92\u0f7c\u0f0b quoted by J., p. 29b, is unknown to my informants.\nThey only know a \u0f66\u0f90\u0fb1\u0f7a\u0f0b\u0f66\u0f92\u0f7c\u0f0b, \u2018the door leading to birth, or re-birth.\u2019\n\n\u0f66\u0f92\u0f7c\u0f0b\u0f42\u0f66\u0f74\u0f58\u0f0b see \u0f42\u0f66\u0f74\u0f44\u0f0b.\n\n\u0f66\u0f92\u0fb2\u0f72\u0f58\u0f0b\u0f54\u0f0b see \u0f42\u0f7c\u0f63\u0f0b\u0f66\u0f0b.\n\n\u0f56\u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f54\u0f0b see \u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f54\u0f0b.\n\n\u0f44\u0f7a\u0f66\u0f0b\u0f54\u0f62\u0f0b (\u0f51\u0f74\u0f0b) see \u0f45\u0f72\u0f66\u0f0b\u0f40\u0fb1\u0f44\u0f0b and \u0f44\u0f7a\u0f66\u0f0b\u0f66\u0f7c\u0f0b.\n\n\u0f44\u0f7a\u0f66\u0f0b\u0f66\u0f7c\u0f0b, 16. With terminative: \u2018there is certainty for\u2019 = \u2018it is certain\u2019\n= \u2018I am sure of\u2019, \u2018I know for certain that\u2019, \u2018it is surely, truly so.\u2019\nA has \u0f44\u0f66\u0f0b for \u0f44\u0f7a\u0f66\u0f0b in B.\n\nHere, however, \u0f44\u0f7a\u0f66\u0f0b\u0f66\u0f7c\u0f0b = \u0f44\u0f7a\u0f66\u0f0b\u0f54\u0f62\u0f0b = \u0f44\u0f7a\u0f66\u0f0b\u0f54\u0f62\u0f0b\u0f51\u0f74\u0f0b = \u0f44\u0f7c\u0f0b\u0f50\u0f7c\u0f42\u0f0b = \u0f44\u0f7c\u0f53\u0f0b\u0f53\u0f66\u0f0b = \u2018indeed,\ntruly, really, forsooth.\u2019 Compare also \u0f45\u0f72\u0f66\u0f0b\u0f40\u0fb1\u0f44\u0f0b.\n\n\u0f44\u0f7c\u0f0b\u0f46\u0f7c\u0f51\u0f0b see \u0f45\u0f72\u0f66\u0f0b\u0f40\u0fb1\u0f44\u0f0b.\n\n\u0f44\u0f7c\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b see \u0f45\u0f72\u0f66\u0f0b\u0f40\u0fb1\u0f44\u0f0b.\n\n\u0f44\u0f7c\u0f0b\u0f50\u0f7c\u0f42\u0f0b see \u0f45\u0f72\u0f66\u0f0b\u0f40\u0fb1\u0f44\u0f0b and \u0f44\u0f7a\u0f66\u0f0b\u0f66\u0f7c\u0f0b.\n\n\u0f44\u0f7c\u0f0b\u0f58\u0f0b see \u0f45\u0f72\u0f66\u0f0b\u0f40\u0fb1\u0f44\u0f0b.\n\n\u0f44\u0f7c\u0f0b\u0f58\u0f7c\u0f0b see \u0f45\u0f72\u0f66\u0f0b\u0f40\u0fb1\u0f44\u0f0b.\n\n\u0f44\u0f7c\u0f0b\u0f5a\u0f0b see \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f56\u0f0b.\n\n\u0f51\u0f44\u0f7c\u0f66\u0f0b\u0f53\u0f66\u0f0b see \u0f45\u0f72\u0f66\u0f0b\u0f40\u0fb1\u0f44\u0f0b.\n\n\u0f58\u0f44\u0f7c\u0f53\u0f0b\u0f54\u0f62\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f66\u0f0b\u0f54\u0f0b see \u0f66\u0fa4\u0fb2\u0f7c\u0f66\u0f0b\u0f56\u0fb2\u0f63\u0f0b.\n\n\u0f45\u0f72\u0f0b\u0f58\u0fb1\u0f74\u0f62\u0f0b see \u0f58\u0fb1\u0f74\u0f62\u0f0b.\n\n\u0f45\u0f72\u0f66\u0f0b\u0f40\u0fb1\u0f44\u0f0b, 48. (Also \u0f45\u0f72\u0f66\u0f0b\u0f53\u0f66\u0f0b\u0f40\u0fb1\u0f44\u0f0b). Here rather with the meaning \u2018without\nfail, for sure, indeed, surely\u2019 in addition to J.\u2019s \u2018anyhow, by all\nmeans.\u2019 It is said to be synonymous with \u0f44\u0f7a\u0f66\u0f0b\u0f54\u0f62\u0f0b\u0f51\u0f74\u0f0b and colloquial \u0f44\u0f7c\u0f0b\u0f50\u0f7c\u0f42\u0f0b,\nas, for instance, in: \u0f44\u0f7c\u0f0b\u0f50\u0f7c\u0f42\u0f0b\u0f55\u0f7a\u0f56\u0f0b\u0f62\u0f7c\u0f42\u0f66\u0f0b\u0f42\u0f53\u0f44\u0f0b, \u2018I ask (you) to come without\nfail, indeed, surely, for sure, so that I may count on it.\u2019 Also \u0f62\u0f9f\u0f7a\u0f53\u0f0b\n\u0f63\u0fa1\u0f53\u0f0b. Cf. Desg. in addition to J.\u2014J. (p. 129b) has the spelling \u0f44\u0f7c\u0f0b\u0f62\u0f9f\u0f7c\u0f42\u0f0b.\nBell s.v. \u2018certainly\u2019 \u0f44\u0f7c\u0f0b\u0f50\u0f7c\u0f42\u0f0b (syn. \u0f62\u0f9f\u0f7a\u0f53\u0f0b\u0f63\u0fa1\u0f53\u0f0b); s.v. \u2018indeed\u2019 (syn. \u0f62\u0f9f\u0f7a\u0f53\u0f0b\u0f62\u0f9f\u0f7a\u0f53\u0f0b);\ns.v. \u2018surely\u2019 \u0f44\u0f7a\u0f66\u0f0b\u0f54\u0f62\u0f0b; s.v. \u2018actual\u2019 \u0f44\u0f7c\u0f0b\u0f50\u0f7c\u0f42\u0f0b; s.v. \u2018real\u2019 \u0f44\u0f7c\u0f0b\u0f50\u0f7c\u0f42\u0f0b (syn. \u0f51\u0f44\u0f7c\u0f66\u0f0b\n\u0f53\u0f66\u0f0b); s.v. \u2018really\u2019 \u0f44\u0f7a\u0f66\u0f0b\u0f54\u0f62\u0f0b. Desg. \u0f44\u0f7c\u0f0b\u0f50\u0f7c\u0f42\u0f0b\u0f61\u0f72\u0f53\u0f0b \u2018natural, not manufactured,\u2019\nbut \u0f44\u0f7c\u0f0b\u0f50\u0f7c\u0f42\u0f0b (next article) \u2018certitude\u2019 = \u0f44\u0f7c\u0f0b\u0f58\u0f0b, \u0f44\u0f7c\u0f0b\u0f58\u0f7c\u0f0b or \u0f44\u0f7c\u0f0b\u0f46\u0f7c\u0f51\u0f0b. S. Ch. D.\n\u0f44\u0f7c\u0f0b\u0f50\u0f7c\u0f42\u0f0b \u2018true, genuine, really.\u2019 \u0f62\u0f9f\u0f7a\u0f53\u0f0b\u0f63\u0fa1\u0f53\u0f0b and \u0f62\u0f9f\u0f7a\u0f53\u0f0b\u0f62\u0f9f\u0f7a\u0f53\u0f0b are not in the Dicts.\n\u0f44\u0f7c\u0f0b\u0f58\u0f7c\u0f0b and \u0f44\u0f7c\u0f0b\u0f46\u0f7c\u0f51\u0f0b are not endorsed by my authorities. See also \u0f44\u0f7a\u0f66\u0f0b\u0f66\u0f7c\u0f0b.\n\n\u0f45\u0f7a\u0f66\u0f0b\u0f54\u0f0b, colophon. According to J. = \u0f45\u0f7a\u0f66\u0f0b\u0f66\u0fa8\u0fb2\u0f66\u0f0b\u0f54\u0f0b, \u2018that which has been\nspoken,\u2019 i.e. \u2018speech, word,\u2019 etc. Corresponds very closely to D. \u2018het\ngesprokene, het gezegde\u2019 or L. \u2018dictum.\u2019 Here, however, the meaning may\nbe extended to \u2018piece of writing\u2019 (D. \u2018het geschrevene,\u2019 L. \u2018scriptum\u2019)\nor perhaps even more generally \u2018the above, the foregoing.\u2019\n\nThe other use of the expression, as an abbreviation for \u0f45\u0f7a\u0f66\u0f0b\u0f56\u0fb1\u0f0b\u0f56\u0f0b, \u2018the\nso-called,\u2019 is here, of course, not applicable.\n\n\u0f42\u0f45\u0f72\u0f42\u0f0b\u0f54\u0f74\u0f0b (or \u0f54\u0f7c\u0f0b) see \u0f51\u0fad\u0f44\u0f66\u0f0b\u0f58\u0f62\u0f0b.\n\n\u0f63\u0f95\u0f42\u0f66\u0f0b\u0f40\u0fb1\u0f74\u0f0b see \u0f40\u0fb1\u0f74\u0f0b.\n\n\u0f63\u0f95\u0f42\u0f66\u0f0b\u0f53\u0f42\u0f0b see \u0f40\u0fb1\u0f74\u0f0b.\n\n\u0f63\u0f95\u0f42\u0f66\u0f0b\u0f62\u0f72\u0f0b see \u0f40\u0fb1\u0f74\u0f0b.\n\n\u0f46\u0f42\u0f66\u0f0b\u0f66\u0fa1\u0f44\u0f0b, 22. In J. \u2018love and hatred,\u2019 but here better \u2018attraction (for\nthe pleasant) and repulsion (for the unpleasant),\u2019 in other words:\n\u2018non-attachment (to weal and woe), indifference (to the ups and downs\nof life),\u2019 or again \u2018bondage\u2019 (to emotions, impressions, etc.). S. Ch.\nD. has \u2018passion for, passionate attachment.\u2019 It is the German \u2018Lust und\nUnlust.\u2019\n\n\u0f46\u0f74\u0f0b\u0f42\u0f4f\u0f7a\u0f62\u0f0b see \u0f42\u0f4f\u0f7a\u0f62\u0f0b.\n\n\u0f46\u0f74\u0f0b\u0f54\u0f0b see \u0f66\u0f90\u0fb1\u0f7c\u0f0b\u0f56\u0f0b.\n\n\u0f46\u0f7c\u0f0b\u0f54\u0f0b see \u0f66\u0f90\u0fb1\u0f7c\u0f0b\u0f56\u0f0b.\n\n\u0f46\u0f7c\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f51\u0f56\u0fb1\u0f72\u0f44\u0f66\u0f0b see \u0f66\u0fa4\u0fb2\u0f7c\u0f66\u0f0b\u0f56\u0fb2\u0f63\u0f0b.\n\n\u0f46\u0f7c\u0f66\u0f0b\u0f5a\u0f74\u0f63\u0f0b\u0f56\u0f5e\u0f72\u0f53\u0f0b, 34. To be construed: \u0f46\u0f7c\u0f66\u0f0b + \u0f5a\u0f74\u0f63\u0f0b\u0f56\u0f5e\u0f72\u0f53\u0f0b (\u0f54\u0f0b or \u0f51\u0f74\u0f0b), and not as\n\u0f46\u0f7c\u0f66\u0f0b\u0f5a\u0f74\u0f63\u0f0b + \u0f56\u0f5e\u0f72\u0f53\u0f0b, etc.\n\n\u0f46\u0f7c\u0f66\u0f0b\u0f58\u0f5b\u0f51\u0f0b (\u0f58\u0f41\u0f53\u0f0b), 43. Here most likely in the stricter sense those who\nhave devoted, given, themselves (entirely) to the religious life, i.e.\nthose who have entered the order, the \u0f51\u0f42\u0f7a\u0f0b\u0f66\u0fb3\u0f7c\u0f44\u0f0b or even \u0f42\u0fb2\u0fad\u0f0b\u0f54\u0f0b, learners,\npupils, lay-brothers. Cf. however, J. s.v. \u0f46\u0f7c\u0f66\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b, p. 163a, and Desg.\nwho has a subst. \u0f46\u0f7c\u0f66\u0f0b\u0f58\u0f5b\u0f51\u0f0b, \u2018lamaist dignity, rank,\u2019 p. 333b.\n\n\u0f46\u0f7c\u0f66\u0f0b\u0f5f\u0f56\u0f0b, 10. Stands here for \u0f5f\u0f56\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f46\u0f7c\u0f66\u0f0b, or \u0f46\u0f7c\u0f66\u0f0b\u0f5f\u0f56\u0f0b\u0f58\u0f7c\u0f0b, \u2018the deep,\nprofound, doctrine, teaching, religion.\u2019 Perhaps an allusion to the \u0f5f\u0f56\u0f0b\n\u0f63\u0f58\u0f0b, the \u2018profound doctrine of Buddhism as explained in the Tantras\u2019\n(S. Ch. D. s.v. \u0f5f\u0f56\u0f0b\u0f63\u0f58\u0f0b). J. renders it \u2018a term of Buddhist mysticism,\ndoctrine of witchcraft,\u2019 whilst Desg. translates the term as \u2018doctrina\nmagica.\u2019 \u0f46\u0f7c\u0f66\u0f0b\u0f5f\u0f56\u0f0b instead of \u0f5f\u0f56\u0f0b\u0f46\u0f7c\u0f66\u0f0b perhaps for metrical reasons; in\nordinary speech the inversion seems not usual. See also \u0f5f\u0f56\u0f0b\u0f54\u0f0b.\n\n\u0f46\u0f7c\u0f66\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f45\u0f53\u0f0b see \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f56\u0f0b.\n\n\u0f58\u0f46\u0f7c\u0f51\u0f0b\u0f42\u0f51\u0f53\u0f0b see \u0f42\u0f51\u0f53\u0f0b.\n\n\u0f60\u0f46\u0f44\u0f0b\u0f56\u0f0b, 46. \u2018To hold, to keep, to stick to, adhere to.\u2019 \u0f58\u0f0b\u0f60\u0f46\u0f44\u0f0b\u0f56\u0f62\u0f0b \u2018not\nkeeping (it) so, not preserving, maintaining (it) in that (the same)\nstate, not letting (it) continue in the same way, not keeping up the\nstate of, not persisting in (the same way)\u2019 etc.\n\nFreely translated by its reverse: rectifying, redressing, correcting,\nchanging (one\u2019s attitude, condition, action, etc., previously referred\nto).\n\n\u0f60\u0f46\u0f51\u0f0b\u0f49\u0f53\u0f0b\u0f54\u0f0b see \u0f56\u0f64\u0f51\u0f0b\u0f49\u0f53\u0f0b.\n\n\u0f58\u0f47\u0f74\u0f42\u0f0b see \u0f62\u0f97\u0f7a\u0f66\u0f0b\u0f58\u0f47\u0f74\u0f42\u0f0b\u0f54\u0f0b.\n\n\u0f60\u0f47\u0f74\u0f42\u0f0b see \u0f62\u0f97\u0f7a\u0f66\u0f0b\u0f58\u0f47\u0f74\u0f42\u0f0b\u0f54\u0f0b.\n\n\u0f62\u0f97\u0f7a\u0f66\u0f0b\u0f58\u0f47\u0f74\u0f42\u0f0b\u0f54\u0f0b, 45. Not in the Dicts., lit. \u2018after-track,\u2019 is here,\n\u2018followers, pupils, disciples, adherents.\u2019 Though \u0f60\u0f47\u0f74\u0f42\u0f0b is sometimes\nused for \u0f58\u0f47\u0f74\u0f42\u0f0b, see J. 177a, last line, the word \u0f62\u0f97\u0f7a\u0f66\u0f0b\u0f60\u0f47\u0f74\u0f42\u0f0b, \u2018affix, final\nconsonant,\u2019 a grammatical term, is of course different, as well as J.\u2019s\nadj. \u2018following, coming after.\u2019\n\nThe word has also the meaning \u2018orphan\u2019 (those left behind). See also\nunder \u0f41\u0f7c\u0f0b\u0f56\u0f7c\u0f60\u0f72\u0f0b, etc.\n\n\u0f56\u0f62\u0f97\u0f7c\u0f51\u0f0b\u0f54\u0f0b see \u0f58\u0f5a\u0f53\u0f0b\u0f56\u0f62\u0f97\u0f7c\u0f51\u0f0b\u0f54\u0f0b.\n\n\u0f49\u0f0b\u0f40\u0f74\u0f42\u0f0b see \u0f40\u0fb1\u0f74\u0f0b.\n\n\u0f49\u0f7c\u0f53\u0f0b\u0f58\u0f7c\u0f44\u0f66\u0f0b, 37. Here \u2018sin\u2019 or \u2018vice\u2019 are to be understood as either the\nthree sins, or vices, or failings, or defects, or frailties, \u0f49\u0f7c\u0f53\u0f0b\u0f58\u0f7c\u0f44\u0f66\u0f0b\n\u0f42\u0f66\u0f74\u0f58, \u2018lust, anger and stupidity\u2019 (in the conventional rendering), \u0f60\u0f51\u0f7c\u0f51\u0f0b\n\u0f46\u0f42\u0f66\u0f0b, \u0f5e\u0f7a\u0f0b\u0f66\u0fa1\u0f44\u0f0b, \u0f42\u0f4f\u0f72\u0f0b\u0f58\u0f74\u0f42\u0f0b, or the five sins, \u0f49\u0f7c\u0f53\u0f0b\u0f58\u0f7c\u0f44\u0f66\u0f0b\u0f63\u0f94\u0f0b, namely the three\nmentioned above with the addition of \u0f44\u0f0b\u0f62\u0f92\u0fb1\u0f63\u0f0b \u2018pride\u2019 and \u0f55\u0fb2\u0f42\u0f0b\u0f51\u0f7c\u0f42\u0f0b \u2018envy\u2019 as\nfourth and fifth.\n\nSee also \u0f51\u0f42\u0fb2\u0f0b\u0f49\u0f7c\u0f53\u0f0b\u0f58\u0f7c\u0f44\u0f66\u0f0b.\n\n\u0f58\u0f49\u0f7a\u0f53\u0f0b see \u0f56\u0f64\u0f7a\u0f66\u0f0b\u0f42\u0f49\u0f7a\u0f53\u0f0b.\n\n\u0f66\u0f99\u0f72\u0f44\u0f0b\u0f54\u0f7c\u0f0b see \u0f56\u0fb1\u0f44\u0f0b\u0f46\u0f74\u0f56\u0f0b\u0f66\u0f99\u0f72\u0f44\u0f0b\u0f54\u0f7c\u0f0b.\n\n\u0f66\u0f99\u0f72\u0f44\u0f0b\u0f62\u0f74\u0f66\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b see \u0f56\u0f62\u0fa9\u0f7c\u0f53\u0f0b\u0f54\u0f62\u0f0b\u0f56\u0f42\u0fb1\u0f72\u0f51\u0f0b\u0f54\u0f0b.\n\n\u0f66\u0f99\u0f7c\u0f58\u0f66\u0f0b\u0f63\u0f66\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f54\u0f0b, 13. Equals \u0f66\u0f99\u0f7c\u0f58\u0f66\u0f0b\u0f63\u0f66\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b (or \u0f51\u0fb2\u0f53\u0f0b) \u0f54\u0f0b = \u2018to be ease-loving,\nindolent, lazy.\u2019\n\n\u0f42\u0f4f\u0f72\u0f44\u0f0b\u0f53\u0f66\u0f0b, 28. \u2018From the bottom\u2019 (sc. of the heart), hence expressions\nlike \u0f66\u0f90\u0fb1\u0f7c\u0f0b\u0f56\u0f0b\u0f42\u0f4f\u0f72\u0f44\u0f0b\u0f53\u0f66\u0f0b\u0f66\u0f90\u0fb1\u0f7a\u0f66\u0f0b may be simply translated \u2018a deep pity (or sadness)\narises, I become very sad, I am very sorry.\u2019 See also \u0f66\u0f90\u0fb1\u0f7c\u0f0b\u0f56\u0f0b.\n\n\u0f42\u0f4f\u0f7a\u0f62\u0f0b, 55. Here perhaps better \u2018treasure heap\u2019 than mere \u2018treasure,\u2019 or\nperhaps even \u2018treasury.\u2019 S. Ch. D. gives as meanings: \u2018treasure\u2019 and\n\u2018store-place,\u2019 in this deviating from J. and Desg. S. Ch. D.\u2019s example\n\u0f46\u0f74\u0f0b\u0f42\u0f4f\u0f7a\u0f62\u0f0b, \u2018the repository of water, the ocean\u2019, seems to prove his\nadditional explanation.\n\n\u0f62\u0f9f\u0f42\u0f0b\u0f51\u0f54\u0fb1\u0f51\u0f0b see \u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b.\n\n\u0f62\u0f9f\u0f7a\u0f53\u0f0b\u0f62\u0f9f\u0f7a\u0f53\u0f0b see \u0f45\u0f72\u0f66\u0f0b\u0f40\u0fb1\u0f44\u0f0b.\n\n\u0f62\u0f9f\u0f7a\u0f53\u0f0b\u0f63\u0fa1\u0f53\u0f0b see \u0f45\u0f72\u0f66\u0f0b\u0f40\u0fb1\u0f44\u0f0b.\n\n\u0f62\u0f9f\u0f7a\u0f53\u0f0b\u0f54\u0f0b, 49. (Pf. and ft. \u0f56\u0f62\u0f9f\u0f7a\u0f53\u0f0b). Has here simply the primary meaning \u2018to\nadhere to,\u2019 more colloquially, \u2018to stick to,\u2019 or \u2018to keep to, hold fast\nto, to heed, to observe.\u2019 May, however, here be also taken as Desg.\u2019s\n\u2018to believe in, to trust\u2019 (in the sense of \u2018to rely on\u2019) according to\nhis example \u0f41\u0fb1\u0f7a\u0f51\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f42\u0f66\u0f74\u0f44\u0f0b\u0f63\u0f0b\u0f62\u0f9f\u0f7a\u0f53\u0f0b\u0f54\u0f66\u0f0b, \u2018I believe, trust (in) your words\u2019 (p.\n420a), or otherwise: to put reliance on (what another says, states,\npreaches, teaches).\n\n\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f0b, 32. (Pf. \u0f56\u0f62\u0f9f\u0f42\u0f66\u0f0b). May almost be translated here as \u2018to\ncontemplate, to consider\u2019 (\u2018if one comes to think about it\u2019 or \u2018if one\nlooks into that matter\u2019), but not merely as \u2018to behold, to see.\u2019\n\n\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b, 47. Evidently the same as J.\u2019s. \u0f56\u0f62\u0f9f\u0f42\u0f66\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b \u2018examination, trial\u2019\n(214b). J. has a verb \u0f56\u0f62\u0f9f\u0f42\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b (or \u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f42\u0f5e\u0f72\u0f42\u0f0b) \u0f42\u0f4f\u0f7c\u0f44\u0f0b\u0f56\u0f0b, occurring in the\nPadma t\u02bda\u1e45 yig and in Milaraspa, with the meaning \u2018to examine, search\ninto, see whether or whether not.\u2019 J. has also the forms \u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b and\n\u0f56\u0f62\u0f9f\u0f42\u0f0b\u0f51\u0f54\u0fb1\u0f51\u0f0b, both subst. \u2018examination,\u2019 s.v. \u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b\u0f54\u0f0b, \u2018to examine,\u2019 p.\n329a.\n\nDesg. gives \u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f51\u0f54\u0fb1\u0f51\u0f0b as syn. with \u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f54\u0f0b, \u2018to consider, test, judge\u2019;\n\u0f56\u0f62\u0f9f\u0f42\u0f66\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b, \u2018examination, judgment.\u2019\n\nS. Ch. D. \u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b (= \u0f56\u0f66\u0f58\u0f0b\u0f58\u0f53\u0f7c\u0f0b, or \u0f58\u0f53\u0f7c\u0f0b\u0f56\u0f66\u0f58\u0f0b) \u2018consideration, examination,\ntrial,\u2019 and (558a) \u0f56\u0f62\u0f9f\u0f42\u0f0b\u0f51\u0f54\u0fb1\u0f51\u0f0b (= \u0f5e\u0f72\u0f56\u0f0b\u0f51\u0f54\u0fb1\u0f51\u0f0b), \u2018examination, careful weighing\nof all the details of a case, deliberation.\u2019 S. Ch. D. seems to treat\n\u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b and \u0f56\u0f62\u0f9f\u0f42\u0f0b\u0f51\u0f54\u0fb1\u0f51\u0f0b as two quite different words. S.v. \u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b\u0f54\u0f0b he has\nfurther \u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b\u0f54\u0f0b, \u2018to examine anything,\u2019 and \u0f56\u0f62\u0f9f\u0f42\u0f0b\u0f51\u0f54\u0fb1\u0f51\u0f0b, \u2018investigation,\ninquiry.\u2019\n\n\u0f62\u0f9f\u0f7c\u0f42\u0f66\u0f0b\u0f54\u0f0b see \u0f66\u0fa4\u0fb2\u0f7c\u0f66\u0f0b\u0f56\u0fb2\u0f63\u0f0b.\n\n\u0f63\u0f9f\u0f0b\u0f56\u0f0b 51. This word seems here to mean \u2018vision, illumination, (direct\nmystical) contemplation, the seeing face to face.\u2019 In our passage it is\nthe direct vision (the \u2018vision direct\u2019), proper to, inherent in,\ncharacteristic of, belonging to, the knowledge pertaining to the\nactionless (or undifferentiated) state, the\n\u2018passive-state-knowledge-vision.\u2019 See also \u0f66\u0fa4\u0fb2\u0f7c\u0f66\u0f0b\u0f56\u0fb2\u0f63\u0f0b.\n\n\u0f63\u0f9f\u0f42\u0f0b\u0f66\u0f92\u0f7c\u0f0b see \u0f66\u0f92\u0f7c\u0f0b.\n\n\u0f63\u0f9f\u0f7c\u0f0b\u0f46\u0f66\u0f0b see \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f56\u0f0b.\n\n\u0f63\u0f9f\u0f7c\u0f0b\u0f42\u0f51\u0f53\u0f0b see \u0f42\u0f51\u0f53\u0f0b.\n\n\u0f63\u0f9f\u0f7c\u0f56\u0f0b\u0f46\u0f66\u0f0b see \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f56\u0f0b.\n\n\u0f66\u0f9f\u0f7c\u0f44\u0f0b\u0f54\u0f0b\u0f49\u0f72\u0f51\u0f0b see \u0f66\u0fa4\u0fb2\u0f7c\u0f66\u0f0b\u0f56\u0fb2\u0f63\u0f0b.\n\n\u0f56\u0f62\u0f9f\u0f42\u0f0b\u0f51\u0f54\u0fb1\u0f51\u0f0b see \u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b.\n\n\u0f56\u0f62\u0f9f\u0f42\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b\u0f42\u0f4f\u0f7c\u0f44\u0f0b\u0f56\u0f0b see \u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b.\n\n\u0f56\u0f62\u0f9f\u0f42\u0f66\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b see \u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b.\n\n\u0f56\u0f66\u0f9f\u0f53\u0f0b\u0f54\u0f0b (\u0f42\u0f49\u0f72\u0f66\u0f0b) see \u0f63\u0f58\u0f0b\u0f62\u0f72\u0f58\u0f0b.\n\n\u0f56\u0f66\u0f9f\u0f53\u0f0b\u0f54\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f54\u0f0b, 23. \u2018To follow, to keep to the teaching; to be or remain\ntrue, faithful to the teaching, to hold fast to it, to stick to it.\u2019\nSee also \u0f62\u0f9f\u0f7a\u0f53\u0f0b\u0f54\u0f0b.\n\n\u0f50\u0f56\u0f66\u0f0b see \u0f60\u0f51\u0f74\u0f63\u0f0b\u0f50\u0f56\u0f66\u0f0b.\n\n\u0f50\u0f58\u0f66\u0f0b\u0f45\u0f51\u0f0b\u0f58\u0f41\u0fb1\u0f7a\u0f53\u0f0b\u0f54\u0f0b\u0f46\u0f7a\u0f53\u0f0b\u0f54\u0f7c\u0f0b\u0f51\u0f42\u0f7a\u0f0b\u0f60\u0f51\u0f74\u0f53\u0f0b\u0f42\u0fb2\u0f74\u0f56\u0f0b\u0f51\u0f54\u0f63\u0f0b\u0f56\u0f5f\u0f44\u0f0b\u0f54\u0f7c\u0f0b, lit.\n\u2018Great-all-knowing-clergy-perfection-good-glory,\u2019 corresponds to a Sk.\nMah\u0101-sarva-j\u00f1a-sa\u1e41gha-siddhi-shr\u012b-bhadra. See for literature about him:\nSchulemann, Geschichte der Dalailamas, pp. 91\u201392, note 11, and S. Ch.\nD.: The Hierarchy of the Dalai Lamas, J.A.S.B., Vol. LXXIII, Pt. I,\nextra No., p. 81.\n\n\u0f50\u0f74\u0f42\u0f66\u0f0b\u0f53\u0f72\u0f0b\u0f5f\u0f56\u0f0b\u0f61\u0f44\u0f66\u0f0b\u0f58\u0f41\u0fb1\u0f7a\u0f53\u0f0b\u0f56\u0f62\u0fa9\u0f7a\u0f60\u0f72\u0f0b\u0f42\u0f4f\u0f7a\u0f62\u0f0b, 55. This is here, in my opinion, not a sort\nof Hottentottenpotentatentantenattentater-like formation. I take the\n\u0f5f\u0f56\u0f0b\u0f61\u0f44\u0f66\u0f0b to refer to the \u0f50\u0f74\u0f42\u0f66\u0f0b, a profound and wide mind, whilst the \u0f58\u0f41\u0fb1\u0f7a\u0f53\u0f0b\n\u0f56\u0f62\u0fa9\u0f7a\u0f0b only refers to the \u0f42\u0f4f\u0f7a\u0f62\u0f0b, the treasury of omniscient mercy. It is\nnot likely that the qualities of width and depth form part of an\nenumeration of which the remaining items are love and knowledge or even\n(as a compound) omniscient-mercy. See the various component words in\nthis glossary.\n\n\u0f50\u0f74\u0f42\u0f66\u0f0b\u0f62\u0f97\u0f7a\u0f0b see \u0f58\u0f41\u0fb1\u0f7a\u0f53\u0f0b\u0f56\u0f62\u0fa9\u0f7a\u0f0b.\n\n\u0f50\u0f74\u0f42\u0f66\u0f0b\u0f42\u0f5f\u0f74\u0f0b\u0f56\u0f7c\u0f0b see \u0f56\u0fb3\u0f7c\u0f0b\u0f42\u0f5f\u0f74\u0f0b\u0f56\u0f7c\u0f0b.\n\n\u0f58\u0f50\u0f7a\u0f56\u0f0b\u0f40\u0fb1\u0f74\u0f0b see \u0f40\u0fb1\u0f74\u0f0b.\n\n\u0f58\u0f50\u0f7c\u0f53\u0f0b\u0f54\u0f7c\u0f0b see \u0f63\u0f58\u0f0b\u0f58\u0f50\u0f7c\u0f53\u0f0b\u0f54\u0f7c\u0f0b.\n\n\u0f60\u0f50\u0f56\u0f0b\u0f58\u0f7c\u0f0b\u0f60\u0f42\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b see \u0f60\u0f42\u0fb1\u0f7a\u0f0b\u0f56\u0f0b.\n\n\u0f51\u0f42\u0f0b\u0f66\u0fa3\u0f44\u0f0b, 43. J.\u2019s entry under this entry is as follows: \u201c\u0f51\u0f42\u0f0b (\u0f54\u0f60\u0f72\u0f0c) \u0f66\u0fa3\u0f44\u0f0b\n(\u0f56\u0f0b) Schr. \u2018good opinion\u2019 (?), prob.: a pure, sound view or knowledge\nGlr.; in Mil. it has a similar meaning.\u201d He adds an oral sentence:\n\u201c*dhag-n\u00e1\u1e45 j\u00f3n-wa* C. to lead a holy life.\u201d (sic. j\u00f3n = j\u00f3\u1e45?) Schroeter\nhas (135b): \u201c\u0f51\u0f42\u0f0b\u0f66\u0fa3\u0f44\u0f0b, a good opinion, a good conception of any thing, a\nconceit, a thought.\u201d [Based on an Italian \u2018concetto\u2019?] He has two\nfurther entries \u2018\u0f51\u0f42\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f66\u0fa3\u0f44\u0f0b\u0f56\u0f0b, to form a good opinion of any\nindividual,\u2019 and \u2018\u0f51\u0f42\u0f0b\u0f66\u0fa3\u0f44\u0f0b\u0f66\u0fa4\u0fb1\u0f7c\u0f44\u0f0b (read: \u0f66\u0fa6\u0fb1\u0f7c\u0f44\u0f0b) \u0f56\u0f0b, to form a good opinion, or\nto conceive well of any one.\u2019\n\nIn our passage we are inclined to take \u0f66\u0fa3\u0f44\u0f0b as \u0f66\u0fa3\u0f44\u0f0b\u0f56\u0f0b, as \u2018view, thought,\nidea, conception,\u2019 etc., and \u0f66\u0fa6\u0fb1\u0f7c\u0f44\u0f0b\u0f56\u0f0b = \u2018to exercise, practise, perform\u2019,\nor even \u2018to entertain, cherish (thoughts).\u2019 \u0f51\u0f42\u0f0b we take as \u0f51\u0f42\u0f0b\u0f54\u0f0b,\n\u2018pure\u2019\u2014the connection with thought not the opposite of false,\nerroneous, but of bad, cruel, unkind. So here the expression seems to\nmean \u2018to think with goodwill, with kindness (of others),\u2019 not the\ncolloquial \u2018to have a good opinion of, to think well of.\u2019 To think\n\u2018good\u2019 is here the opposite of to think \u2018evil,\u2019 but the idiomatic value\nof the expression \u2018to think well of\u2019 (as the opposite of \u2018to think\npoorly of\u2019) would make the latter rendering misleading. The real value,\nthen, of the expression as used in this passage, seems to be: \u2018to think\ngood, kind thoughts of,\u2019 i.e. purely, or saintly in the sense of\nkindly, lovingly, benevolently, in a friendly manner, with sympathy,\nbut not, as J. seems to suggest, intellectually correct. We may expand\nthe rendering into \u2018with a holy mind, with thoughts of saintliness,\nthinking saintly thoughts.\u2019 Compare J.\u2019s colloquial phrase quoted\nabove. So, as to the interpretation of the line in which the compound\noccurs, we take it that it means to enjoin, in contrast with the\nprevious line in which it is said that beings in general must be\nthought of with kindness, that religious people (instead of the mere\nlaymen) must be thought of in a still better, higher manner, namely\nwith holiness and saintliness.\n\nOne of my informants was first inclined to take \u0f51\u0f42\u0f0b\u0f66\u0fa3\u0f44\u0f0b\u0f66\u0fa6\u0fb1\u0f7c\u0f44\u0f0b\u0f56\u0f0b as \u2018to\nteach, to preach the true knowledge.\u2019 Though he later on sided with the\nexplanation adopted above, the opinion should be recorded, but it\nshould be added that a second informant rejected this view of the first\none.\n\nAttention should be drawn to the meaning of \u0f66\u0fa3\u0f44\u0f0b\u0f51\u0f42\u0f0b, \u2018the soul\u2019 (with\nspellings \u0f66\u0fa3\u0f44\u0f0b and \u0f53\u0f44\u0f0b; \u0f51\u0f42\u0f0b, \u0f62\u0f9f\u0f42\u0f66\u0f0b, \u0f56\u0f62\u0f9f\u0f42\u0f0b, \u0f66\u0f9f\u0f42\u0f0b, s. J.). Also the curious\nexpression \u2018to be indifferent\u2019 \u0f66\u0fa3\u0f44\u0f0b\u0f51\u0f42\u0f0b\u0f58\u0f0b\u0f56\u0f4f\u0f44\u0f0b\u0f56\u0f0b, S. Ch. D.; and \u0f66\u0fa3\u0f44\u0f0b\u0f51\u0f42\u0f0b\u0f58\u0f72\u0f0b\n\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b, Bell. These expressions not in Desg.\n\n\u0f51\u0f42\u0f0b\u0f66\u0fa3\u0f44\u0f0b\u0f66\u0fa6\u0fb1\u0f7c\u0f44\u0f0b\u0f56\u0f0b see \u0f51\u0f42\u0f0b\u0f66\u0fa3\u0f44\u0f0b.\n\n\u0f51\u0f44\u0f0b\u0f54\u0f7c\u0f0b see \u0f51\u0f54\u0f7a\u0f0b.\n\n\u0f51\u0fad\u0f44\u0f66\u0f0b\u0f58\u0f62\u0f0b, 27. Adverb: \u2018purely, first class, first rate.\u2019 Not in J. but\nin Desg., yet here in a slightly different application. About S. Ch.\nD.\u2019s \u2018gravy\u2019 and \u2018relish\u2019 see below. \u0f51\u0fad\u0f44\u0f66\u0f0b\u0f58\u0f0b with the genitive seems to\nmean \u2018acme\u2019, \u2018essence\u2019, the typical embodiment of something, like in\nexpressions as \u2018a first class liar, a thief pure and simple, the very\ndevil, satan himself, nothing short of an angel, a saint in propria\npersona.\u2019 \u0f51\u0f42\u0fb2\u0f0b\u0f56\u0f7c\u0f60\u0f72\u0f0b\u0f51\u0fad\u0f44\u0f66\u0f0b\u0f58\u0f0b, \u2018the very enemy.\u2019 In the colloquial \u0f51\u0fad\u0f44\u0f66\u0f0b\u0f58\u0f0b, \u0f61\u0f44\u0f0b\n\u0f62\u0fa9\u0f7a\u0f0b and \u0f68\u0f44\u0f0b\u0f42\u0f72\u0f0b\u0f51\u0f44\u0f0b\u0f54\u0f7c\u0f0b may have the same meaning. The latter is something\nlike pidgin-English \u2018number one\u2019 or the kitchen Malay equivalent\n\u2018nommer satu.\u2019 Other equations are \u0f42\u0f45\u0f72\u0f42\u0f0b\u0f54\u0f7c\u0f0b (or \u0f54\u0f74\u0f0b), also \u0f62\u0f44\u0f0b, the\nAnglo-Indian \u2018pukka.\u2019\n\nThe word \u0f51\u0fad\u0f44\u0f66\u0f0b may mean soup or gravy in the following case, when there\nis question of singling out the liquid portion from a mixture of broth\nand liquid. The primary meaning seems in that case rather to be liquid\nas contrasted to solid. \u0f44\u0f0b\u0f63\u0f0b\u0f51\u0fad\u0f44\u0f66\u0f0b\u0f56\u0fb3\u0f74\u0f42\u0f66\u0f0b\u0f62\u0f7c\u0f42\u0f66\u0f0b\u0f42\u0f53\u0f44\u0f0b = give me (only) the\nliquid (not the solid stuff), pour out to me (only) the liquid. But\nthis \u0f51\u0fad\u0f44\u0f66\u0f0b has no final \u0f58\u0f0b. A common word for soup which is not in the\nDicts. is \u2018r\u00fc thang\u2019, probably \u0f62\u0f74\u0f66\u0f0b\u0f50\u0f44\u0f0b, or \u0f50\u0f44\u0f0b alone. This latter word\nis in J. with the meaning of \u2018potion\u2019, a medical term, and in S. Ch. D.\nas \u2018potion, plain decoction, or mixture to be drunk after a medicinal\npill has been taken.\u2019 The word \u0f62\u0f74\u0f66\u0f0b\u0f50\u0f44\u0f0b means originally bone-soup, but\nhas acquired also the more general meaning \u2018soup.\u2019 \u0f50\u0f44\u0f0b can be applied\nto meat-soup, \u0f64\u0f0b\u0f41\u0f74\u0f0b, but \u0f64\u0f0b\u0f50\u0f44\u0f0b cannot be used. It might be that \u0f50\u0f44\u0f0b and\n\u0f51\u0fad\u0f44\u0f66\u0f0b are really the same word.\n\n\u0f51\u0f51\u0f0b\u0f54\u0f0b\u0f66\u0f90\u0fb1\u0f7a\u0f66\u0f0b see \u0f66\u0f90\u0fb1\u0f7a\u0f0b\u0f56\u0f0b.\n\n\u0f51\u0f58\u0f0b\u0f54\u0f7c\u0f0b, 30. Might here, in connection with ambition, be translated as\n\u2018fierce,\u2019 an extension of its primary meaning \u2018strong.\u2019\n\n\u0f51\u0f74\u0f42\u0f0b\u0f54\u0f7c\u0f0b see \u0f66\u0f90\u0fb1\u0f7c\u0f0b\u0f56\u0f0b.\n\n\u0f51\u0f74\u0f42\u0f0b\u0f63\u0f7c\u0f42\u0f0b see \u0f66\u0f90\u0fb1\u0f7c\u0f0b\u0f56\u0f0b.\n\n\u0f51\u0f74\u0f42\u0f66\u0f0b\u0f54\u0f7c\u0f0b see \u0f66\u0f90\u0fb1\u0f7c\u0f0b\u0f56\u0f0b.\n\n\u0f51\u0f74\u0f66\u0f0b\u0f53\u0f58\u0f0b\u0f61\u0f44\u0f0b, 24. For ever, always.\n\n\u0f51\u0f74\u0f66\u0f0b\u0f58\u0fb1\u0f74\u0f62\u0f0b\u0f56\u0f0b see \u0f58\u0fb1\u0f74\u0f62\u0f0b.\n\n\u0f51\u0f7c\u0f53\u0f0b\u0f46\u0f74\u0f44\u0f0b\u0f46\u0f74\u0f44\u0f0b see \u0f51\u0f7c\u0f53\u0f0b\u0f62\u0f7a\u0f0b\u0f46\u0f74\u0f44\u0f0b.\n\n\u0f51\u0f7c\u0f53\u0f0b\u0f62\u0f7a\u0f0b\u0f46\u0f74\u0f44\u0f0b, 40. \u2018Exceedingly stupid, meaningless, useless, silly,\nsenseless.\u2019 The particle \u0f62\u0f7a\u0f0b has an emphatic value, but it is difficult\nto define its precise scope in English. Oral information is vague on\nthe subject, and seems to point towards a possibility that the \u0f62\u0f7a\u0f0b is a\nsyllable of exclamation or turns the expression, of which it forms\npart, into an exclamation. \u0f51\u0f7c\u0f53\u0f0b\u0f62\u0f7a\u0f0b\u0f46\u0f74\u0f44\u0f0b. \u2018Oh, how silly!\u2019 An equivalent is\n\u0f51\u0f7c\u0f53\u0f0b\u0f46\u0f74\u0f44\u0f0b\u0f46\u0f74\u0f44\u0f0b\u0f61\u0f72\u0f53\u0f0b = \u0f51\u0f7c\u0f53\u0f0b\u0f58\u0f7a\u0f51\u0f0b. \u0f51\u0f7c\u0f53\u0f0b\u0f46\u0f74\u0f44\u0f0b alone is not used, and \u0f51\u0f7c\u0f53\u0f0b\u0f46\u0f74\u0f44\u0f0b\u0f46\u0f74\u0f44\u0f0b demands\na final \u0f62\u0f7a\u0f51\u0f0b or \u0f61\u0f72\u0f53\u0f0b.\n\nS. Ch. D. (502a) translates \u0f41\u0fb1\u0f7c\u0f51\u0f0b\u0f56\u0f7c\u0f51\u0f0b\u0f62\u0fa3\u0f58\u0f66\u0f0b\u0f66\u0f99\u0f72\u0f44\u0f0b\u0f62\u0f7a\u0f0b\u0f62\u0f97\u0f7a\u0f0b as: \u2018I pity you, ye\nTibetans\u2019; perhaps better \u2018What a pity, O ye Tibetans.\u2019 Compare the\nlist of words with wedged-in \u0f62\u0f7a\u0f0b in J. s.v. \u0f62\u0f7a\u0f0b p. 533b.\n\n\u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f46\u0f7a\u0f0b\u0f56\u0f0b, 16. Also \u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f46\u0f7a\u0f53\u0f0b, adjective \u2018kind.\u2019 According to S. Ch. D. also\n\u2018very kind, great boon, and the great or greatest benefactor.\u2019 S. Ch.\nD.\u2019s wording is unsatisfactorily indefinite and his examples, taken\nfrom J., fit the text badly. J. does not define the combination \u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f46\u0f7a\u0f0b\u0f56\u0f0b\nthough he has an example \u0f56\u0f40\u0f60\u0f0b\u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f46\u0f7a\u0f0b\u0f56\u0f0b with the meaning \u2018greatest\nbenefit.\u2019 Two colloquial examples are: \u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f46\u0f7a\u0f0b\u0f56\u0f60\u0f72\u0f0b\u0f61\u0f56\u0f0b\u0f61\u0f74\u0f58\u0f0b\u0f42\u0f49\u0f72\u0f66\u0f0b, \u2018the two\n(very) kind parents,\u2019 and \u0f58\u0f72\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f46\u0f7a\u0f53\u0f0b\u0f61\u0f72\u0f53\u0f0b, that man is (very) kind.\n\nIn form \u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f46\u0f7a\u0f0b\u0f56\u0f0b is a comparative, \u2018kinder.\u2019 \u0f46\u0f7a\u0f53\u0f0b\u0f54\u0f7c\u0f0b is one of those\nadjectives which have a comparative and superlative of their own as:\n\n\n Great. Many. Good. Small. Bad.\npositive \u0f46\u0f7a\u0f53\u0f0b\u0f54\u0f7c\u0f0b \u0f58\u0f44\u0f0b\u0f54\u0f7c\u0f0b \u0f61\u0f42\u0f0b\u0f54\u0f7c\u0f0b \u0f46\u0f74\u0f44\u0f0b\u0f46\u0f74\u0f44\u0f0b \u0f66\u0fa1\u0f74\u0f42\u0f0b\u0f54\u0f7c\u0f0b\ncomparative \u0f46\u0f7a\u0f0b\u0f56\u0f0b \u0f58\u0f44\u0f0b\u0f56\u0f0b (or \u0f44\u0f0b) \u0f61\u0f42\u0f0b\u0f42\u0f0b \u0f46\u0f74\u0f44\u0f0b\u0f44\u0f0b \u0f66\u0fa1\u0f74\u0f42\u0f0b\u0f42\u0f0b\nsuperlative \u0f46\u0f7a\u0f0b\u0f64\u0f7c\u0f66\u0f0b \u0f58\u0f44\u0f0b\u0f64\u0f7c\u0f66\u0f0b \u0f61\u0f42\u0f0b\u0f64\u0f7c\u0f66\u0f0b \u0f46\u0f74\u0f44\u0f0b\u0f64\u0f7c\u0f66\u0f0b \u0f66\u0fa1\u0f74\u0f42\u0f0b\u0f64\u0f7c\u0f66\u0f0b\n\n\nIn practice, however, as shown by the above examples, the form is used\nfor an ordinary quality in the positive degree though implying an\namount of abundance or fullness of the quality referred to. Bell (p.\n33) and Hannah (p. 129) have described these degrees of comparison.\nShort and partial notes in S. Ch. D.\u2019s grammar (p. 31) and Henderson\n(p. 23). See J. Dict. s.v. \u0f64\u0f7c\u0f66\u0f0b, p. 564. \u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f46\u0f7a, J. 262b (as equal to \u0f51\u0fb2\u0f72\u0f53\u0f0b\n\u0f45\u0f53\u0f0b) is not acknowledged by my informants.\n\n\u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f46\u0f7a\u0f0b is objected to by my teachers because they say it never occurs\nalone but requires a final \u0f56\u0f0b, except in the superlative form \u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f46\u0f7a\u0f0b\u0f64\u0f7c\u0f66\u0f0b\nwhich, of course, is another thing. See, however, S. Ch. D. \u0f56\u0f40\u0f60\u0f0b\u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f46\u0f7a\u0f0b,\np. 654, J. p. 13. As to the \u0f46\u0f7a\u0f53\u0f0b or \u0f46\u0f7a\u0f53\u0f0b\u0f54\u0f7c\u0f0b in many Tibetan adjectives,\nthis is better regarded as an enclitic particle, exactly corresponding\nto the English termination -ful. As little as the English -ful really\nmeans \u2018full\u2019, does the Tibetan \u0f46\u0f7a\u0f53\u0f0b (\u0f54\u0f7c\u0f0b) as a termination of adjectives\nreally mean \u2018great.\u2019\n\nBell has \u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f46\u0f7a\u0f53\u0f0b\u0f54\u0f7c\u0f0b for \u2018kind.\u2019\n\nThe word \u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f63\u0f53\u0f0b and its uses merit a separate inquiry. In this place we\nshall limit ourselves to stating that the entry gratitude (S. Ch. D.,\nRamsay, Schroeter) seems incorrect. The confusion has most likely come\nabout because a \u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f63\u0f53\u0f0b is an answer to kindness (return gift, etc.) and\nso betokens gratitude.\n\n\u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f46\u0f7a\u0f53\u0f0b (\u0f54\u0f7c\u0f0b) see \u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f46\u0f7a\u0f0b\u0f56\u0f0b.\n\n\u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f47\u0f72\u0f0b\u0f56\u0f5e\u0f72\u0f53\u0f0b, 21. Ellipse for: according to (or, in the measure of)\nwhatever kindness (you have shown to me).\n\n\u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f63\u0f53\u0f0b see \u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f46\u0f7a\u0f0b\u0f56\u0f0b.\n\n\u0f51\u0fb2\u0f74\u0f44\u0f0b\u0f60\u0f41\u0f7c\u0f62\u0f0b see \u0f56\u0f62\u0fa9\u0f7a\u0f0b.\n\n\u0f42\u0f51\u0f53\u0f0b see \u0f56\u0fb1\u0f44\u0f0b\u0f46\u0f74\u0f56\u0f0b\u0f66\u0f99\u0f72\u0f44\u0f0b\u0f54\u0f7c\u0f0b.\n\n\u0f42\u0f51\u0f74\u0f42\u0f0b\u0f54\u0f0b, 35. The three Dicts. are not at one as to the exact shades of\nmeaning of \u0f42\u0f51\u0f74\u0f42\u0f0b\u0f54\u0f0b.\n\nJ. has, subst.: \u2018anything hurtful, or any injury, mischief, harm,\ndone.\u2019\n\nDesg., subst.: \u2018dommage, perte, mal.\u2019\n\nS. Ch. D. no substantive.\n\nJ., adj. (= \u0f42\u0f51\u0f74\u0f42\u0f0b\u0f54\u0f0b\u0f45\u0f53\u0f0c), \u2018noxious, mischievous, dangerous.\u2019 Desg., adj.\nonly \u0f42\u0f51\u0f74\u0f42\u0f0b\u0f54\u0f0b\u0f45\u0f53\u0f0b, not \u0f42\u0f51\u0f74\u0f42\u0f0b\u0f54\u0f0b alone: nuisible (noxious), and a \u0f42\u0f51\u0f74\u0f42\u0f0b =\n\u0f42\u0f51\u0f7c\u0f42\u0f0b, deteriorated.\n\nS. Ch. D., adj.: \u0f42\u0f51\u0f74\u0f42\u0f0b\u0f54\u0f7c\u0f0b, vicious, mischievous, deleterious, poisonous.\n\nIn J. and S. Ch. D. further applied meanings as: wild, hideous\n(screams); ferocity (in beasts), deleterious (smell), fierce (woman).\n\nIn our passage the expression \u0f42\u0f51\u0f74\u0f42\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f45\u0f53\u0f0b may be rendered by malign,\nwicked, evil, evil-minded, spiteful, with sufficient correctness.\n\n\u0f42\u0f51\u0f74\u0f42\u0f0b\u0f54\u0f0b\u0f45\u0f53\u0f0b see \u0f42\u0f51\u0f74\u0f42\u0f0b\u0f54\u0f0b.\n\n\u0f42\u0f51\u0f74\u0f42\u0f0b\u0f54\u0f7c\u0f0b see \u0f42\u0f51\u0f74\u0f42\u0f0b\u0f54\u0f0b.\n\n\u0f42\u0f51\u0f74\u0f42\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f45\u0f53\u0f0b see \u0f42\u0f51\u0f74\u0f42\u0f0b\u0f54\u0f0b.\n\n\u0f42\u0f51\u0f74\u0f44\u0f0b\u0f56\u0f0b see \u0f42\u0f51\u0f74\u0f44\u0f0b\u0f51\u0f56\u0fb1\u0f44\u0f66\u0f0b.\n\n\u0f42\u0f51\u0f74\u0f44\u0f0b\u0f51\u0f56\u0fb1\u0f44\u0f66\u0f0b, Colophon. J. renders this word as \u2018a song expressive of\nlonging or of grief, an elegy (Mil.)\u2019; but this definition is not quite\ntypical of our present poem. S. Ch. D. has \u2018a song of longing grief.\u2019\nJ.\u2019s example \u0f58\u0f7c\u0f66\u0f0b\u0f42\u0f74\u0f66\u0f0b\u0f42\u0f51\u0f74\u0f44\u0f0b\u0f56\u0f0b\u0f51\u0f54\u0f42\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f66\u0f90\u0fb1\u0f7a\u0f0b, where \u0f42\u0f51\u0f74\u0f44\u0f0b\u0f56\u0f0b means (spiritual)\nlove, seems to point out to a meaning more apposite here. So we would\nprefer a translation: paean, hymn of praise (D. lofzang), or psalm\ninstead of elegy. Other words to be considered: song of thanksgiving,\nmemorial song, lament, plaintive song (jammerklacht?), memorial verses,\nan in memoriam, a memorial, etc. See also \u0f51\u0f56\u0fb1\u0f44\u0f66\u0f0b.\n\nThe dge rgan, however, explains the word indeed in J.\u2019s manner, but\nstates that the longing and grief are not the worldly sentiments but\nreligious ones. The longing and grief are concerned with the sorrows of\nthe world and a yearning after spiritual realities, but not with the\nmemory of the three teachers mentioned in the poem. If this is true,\nthe above hypothesis is likely to be a wrong one and in my translation\nof the colophon the words there used should in that case rather run \u2018as\na song of yearning for the higher life\u2019 (cf. the G. \u2018Weltschmerz\u2019).\n\n\u0f42\u0f51\u0f7c\u0f42\u0f0b see \u0f42\u0f51\u0f74\u0f42\u0f0b\u0f54\u0f0b.\n\n\u0f60\u0f51\u0f74\u0f63\u0f0b\u0f50\u0f56\u0f66\u0f0b, 37. Steps, measures, to subdue or tame, etc. \u0f60\u0f51\u0f74\u0f63\u0f0b\u0f50\u0f56\u0f66\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b,\nto take such measures.\n\n\u0f60\u0f51\u0f7c\u0f42\u0f66\u0f0b\u0f54\u0f0b see \u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f54\u0f0b.\n\n\u0f60\u0f51\u0fb2\u0f7a\u0f53\u0f0b\u0f54, 20. (Fut. \u0f51\u0fb2\u0f44\u0f0b). If the \u0f63\u0f95\u0f42\u0f66\u0f0b\u0f40\u0fb1\u0f74\u0f0b (see \u0f40\u0fb1\u0f74\u0f0b) is here to be thought of\nas a goad (like the one of the mahout) then the verb should be\nunderstood as sub J. 2, \u2018to conduct, lead, guide\u2019 (by prodding). My\nteachers take it as \u2018to draw,\u2019 or \u2018pull.\u2019 Pictorial representations\nmight decide the point. My teachers think rather of a rod with a hook\nat the end, like the episcopal staff, and not of angling with a\nfishhook or prodding with a goad.\n\n\u0f66\u0fa1\u0f74\u0f42\u0f0b\u0f61\u0f74\u0f66\u0f0b, 33. Or simply \u0f61\u0f74\u0f66\u0f0b, here: \u2018the loss of temper, wrath, angry\nexplosion or outburst.\u2019 This sense is not given in the Dicts., though\nJ.\u2019s 4, \u2018ardour, fervour, transport\u2019 comes near it. \u0f66\u0fa1\u0f74\u0f42\u0f0b\u0f61\u0f74\u0f66\u0f0b is the same\nas \u0f61\u0f74\u0f66\u0f0b, but for the fact that the former word shows the cause, an\noutburst on account of trouble, vexation, worry, pain, sorrow. (\u0f66\u0fa1\u0f74\u0f42\u0f0b)\n\u0f61\u0f74\u0f66\u0f0b\u0f56\u0f64\u0f51\u0f0b (\u0f66\u0f9f\u0f7c\u0f53\u0f0b or \u0f56\u0fb1\u0f7a\u0f51\u0f0b) \u0f54\u0f0b = to show (or to lose) one\u2019s temper, to flare\nup, to burst out, to break loose, to explode in anger, wrath. \u0f55\u0f0b\u0f58\u0f0b\u0f63\u0f0b\u0f66\u0fa1\u0f74\u0f42\u0f0b\n\u0f61\u0f74\u0f66\u0f0b\u0f58\u0f0b\u0f56\u0f64\u0f51\u0f0b, \u2018don\u2019t show temper to your parents.\u2019 \u0f51\u0f54\u0f7c\u0f53\u0f0b\u0f63\u0f0b\u0f61\u0f74\u0f66\u0f0b\u0f58\u0f0b\u0f56\u0f64\u0f51\u0f0b, \u2018don\u2019t\nlose your temper before (or with) the master.\u2019 \u0f51\u0f7a\u0f0b\u0f62\u0f72\u0f44\u0f0b\u0f41\u0f7c\u0f66\u0f0b\u0f44\u0f0b\u0f63\u0f0b\u0f61\u0f74\u0f66\u0f0b\u0f58\u0f44\u0f0b\u0f54\u0f7c\u0f0b\u0f56\u0f66\u0f9f\u0f53\u0f0b\n\u0f66\u0f7c\u0f44\u0f0b, \u2018to-day he has entirely lost his temper before (or to) me.\u2019 It is\nsynonymous, in this sense, with the word \u0f60\u0f74\u0f0b\u0f50\u0f74\u0f42\u0f0b which is also dealt with\ninadequately in the Dicts. q.v. \u0f58\u0f72\u0f0b\u0f66\u0f74\u0f0b\u0f63\u0f0b\u0f61\u0f44\u0f0b\u0f60\u0f74\u0f0b\u0f50\u0f74\u0f42\u0f0b\u0f58\u0f0b\u0f66\u0f9f\u0f7c\u0f53\u0f0b, \u2018don\u2019t lose your\ntemper to anyone, to whomsoever.\u2019 \u0f41\u0fb1\u0f7c\u0f51\u0f0b\u0f40\u0fb1\u0f72\u0f66\u0f0b\u0f60\u0f74\u0f0b\u0f50\u0f74\u0f42\u0f0b\u0f56\u0f64\u0f51\u0f0b\u0f51\u0f42\u0f7c\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f51\u0f7c\u0f53\u0f0b\u0f58\u0f7a\u0f51\u0f0b, \u2018there\nis no reason (no need, or it is senseless) to lose your temper.\u2019 (Cf.\nD. uitvallen, uitvaren, uitvoeteren, opstuiven, uitbarsten.)\n\n\u0f42\u0f53\u0f58\u0f0b\u0f63\u0f0b\u0f66\u0f99\u0f7a\u0f42\u0f0b\u0f60\u0f51\u0fb2\u0f0b\u0f56\u0f0b, 2. Either \u2018as if rising towards the sky,\u2019 in which case\n\u0f60\u0f51\u0fb2\u0f0b\u0f56\u0f0b refers to all the previous words, or: as if rising whilst in the\nsky, in which case the \u0f60\u0f51\u0fb2\u0f0b\u0f56\u0f0b would only refer to \u0f66\u0f99\u0f7a\u0f42\u0f0b\u0f54\u0f0b.\n\n\u0f42\u0f53\u0f66\u0f0b\u0f54\u0f0b see \u0f56\u0fb3\u0f7c\u0f0b\u0f42\u0f5f\u0f74\u0f0b\u0f56\u0f7c\u0f0b.\n\n\u0f58\u0f53\u0f7c\u0f0b\u0f56\u0f66\u0f58\u0f0b see \u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b.\n\n\u0f62\u0fa3\u0f63\u0f0b\u0f60\u0f56\u0fb1\u0f7c\u0f62\u0f0b\u0f66\u0f7c\u0f42\u0f66\u0f0b, 9. I have not received an explanation of the \u2018etc.\u2019 (\u0f66\u0f7c\u0f42\u0f66\u0f0b)\nin this place and I ignore what kind of category is alluded to here. It\nseems not probable that the \u201918 classes of science\u2019 can be meant,\nwhich, in the Mah\u0101vyutpatti (Ed. M.A.S.B.), form group XXIV, p. 20.\nGroup L, (p. 59), furnishes more likely material, but Yoga is missing\nin it.\n\n\u0f66\u0fa3\u0f44\u0f0b\u0f51\u0f42\u0f0b see \u0f51\u0f42\u0f0b\u0f66\u0fa3\u0f44\u0f0b.\n\n\u0f51\u0f54\u0f63\u0f0b\u0f63\u0fa1\u0f53\u0f0b, 56. \u2018Glorious, noble,\u2019 also \u2018having abundance.\u2019 Twice\nmentioned in J.\u2019s article but not translated, perhaps because the\nmeaning is so evident. Curious that neither Desg. nor J. specially cite\nthis compound to which S. Ch. D. gives 7 lines, besides mentioning\nseveral combinations.\n\n\u0f51\u0f54\u0f63\u0f0b\u0f56\u0fb3\u0f0b\u0f58\u0f7a\u0f51\u0f0b, 52. Is this one word?\n\n\u0f51\u0f54\u0f63\u0f0b\u0f60\u0f56\u0f62\u0f0b\u0f56\u0f0b, 53. \u2018Glory- or splendour-burning,\u2019 i.e. \u2018to blaze with\nglory,\u2019 or, more tamely, \u2018to be famous, renowned, celebrated\u2019; the\nlatter quoted by J. from Cs. s.v. \u0f60\u0f56\u0f62\u0f0b\u0f56\u0f0b (It may also be taken as\nglory-spreading, i.e. getting more famous). Desg. quotes a geographical\nname \u0f51\u0f54\u0f63\u0f0b\u0f60\u0f56\u0f62\u0f0b, Chinese Pienpa. The expression is not in Desg. or S. Ch.\nD., and in J. only as taken from Cs., so that the latter\u2019s explanation\nneeds verification. The literal translation \u2018to blaze with glory\u2019 fits\nhere better.\n\nColloquially \u0f60\u0f56\u0f62\u0f0b\u0f56\u0f0b is \u2018to thrive, to prosper, to do well.\u2019 \u0f60\u0f56\u0f62\u0f0b\u0f60\u0f51\u0f74\u0f42\u0f0b,\n\u2018he is doing well, is well-to-do, thriving.\u2019 \u0f60\u0f56\u0f62\u0f0b\u0f66\u0f7c\u0f44\u0f0b, he has become\nrich, has made a success of his life, has come out top dog, has made\ngood, has become wealthy, opulent, is safe, got his ship home, has \u2018got\nthere,\u2019 made his pile, is now a man of position. (Fr. est arriv\u00e9. D. is\nbinnen, heeft zijn schaapjes op het drooge.)\n\n\u0f51\u0f54\u0f7a\u0f0b, 53. Here \u0f51\u0f54\u0f7a\u0f0b = \u0f51\u0f54\u0f7a\u0f0b\u0f56\u0fb1\u0f51\u0f0b or \u0f51\u0f54\u0f7a\u0f0b\u0f56\u0fb1\u0f51\u0f0b\u0f56\u0f5f\u0f44\u0f0b\u0f54\u0f7c\u0f0b, technically \u2018the eighty\nsymmetrical parts, proportions, or points of beauty\u2019 (Cs.,\nMah\u0101vyutpatti); or beauties, lesser signs (de Harlez); proportions\n(Schiefner). See the references under \u0f58\u0f5a\u0f53\u0f0b and \u0f58\u0f5a\u0f53\u0f0b\u0f51\u0f54\u0f7a\u0f0b. J. (s.v. \u0f51\u0f54\u0f7a\u0f0c,\np. 327b) gives the full expression \u2018the eighty physical perfections of\nBuddha,\u2019 \u0f51\u0f54\u0f7a\u0f0b\u0f56\u0fb1\u0f51\u0f0b\u0f56\u0f5f\u0f44\u0f0b\u0f54\u0f7c\u0f0b\u0f56\u0f62\u0f92\u0fb1\u0f51\u0f0b\u0f45\u0f74\u0f0b, and \u0f51\u0f54\u0f7a\u0f0b\u0f56\u0fb1\u0f51\u0f0b alone \u2018proportion, symmetry,\nbeauty.\u2019 J. has the entry \u0f51\u0f54\u0f7a\u0f0b \u2018symmetry, harmony, beauty (in certain\nphrases)\u2019 but S. Ch. D. omits this. Our passage is an example of this\nuse, but the syllable \u0f51\u0f54\u0f7a\u0f0b is really an abbreviation here and not a full\nand independent word. Desg. seems to be mistaken in saying: \u0f51\u0f54\u0f7a\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\n(sic, misprint for \u0f56\u0fb1\u0f51\u0f0b) or \u0f58\u0f5a\u0f53\u0f0b\u0f51\u0f54\u0f7a\u0f0b, \u2018proportion, symmetry, the 80\nmarvels of the body of the Buddha.\u2019 So \u0f51\u0f54\u0f7a\u0f0b\u0f56\u0fb1\u0f51\u0f0b\u0f45\u0f53\u0f0b means indeed\n\u2018symmetrical, showing 80 marvels,\u2019 but these meanings would not be\napplicable to \u0f58\u0f5a\u0f53\u0f0b\u0f51\u0f54\u0f7a\u0f0b\u0f45\u0f53\u0f0b which could only mean \u2018showing the 32 signs\nand 80 beauties.\u2019\n\nFor the rest Desg.\u2019s 2nd article s.v. \u0f51\u0f54\u0f7a\u0f0b adds to J.\u2019s data, and his\n\u0f51\u0f54\u0f7a\u0f0b\u0f66\u0fb2\u0f7c\u0f63\u0f0b and \u0f51\u0f54\u0f7a\u0f0b\u0f5a\u0f74\u0f63\u0f0b \u2018custom, rule, example\u2019 are new. In Desg. \u2018custom,\nrule\u2019 tally with S. Ch. D. \u2018way of doing, method\u2019 which J. has as\n\u2018pattern, model,\u2019 but which he translates more freely in his examples.\nJ. s.v. \u0f56\u0fb1\u0f51\u0f0b \u2018proportion, symmetry, beauty,\u2019 quotes a \u0f51\u0f54\u0f7a\u0f0b\u0f56\u0fb1\u0f51\u0f0b from the\nDzl. in the same sense. According to this \u0f51\u0f54\u0f7a\u0f0b would be equal to \u0f56\u0fb1\u0f51\u0f0b\nwhich seems improbable and is denied by my informants. An example of\nthe use of \u0f51\u0f54\u0f7a\u0f0b\u0f5a\u0f74\u0f63\u0f0b is the following: \u0f51\u0f7a\u0f0b\u0f62\u0f72\u0f44\u0f0b\u0f66\u0f44\u0f0b\u0f42\u0f72\u0f0b\u0f51\u0f42\u0f7c\u0f53\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f63\u0f7c\u0f0b\u0f42\u0f66\u0f62\u0f0b\u0f42\u0fb1\u0f72\u0f0b\u0f60\u0f46\u0f58\u0f0b\u0f51\u0f7a\u0f0b\u0f51\u0f44\u0f0b\n\u0f54\u0f7c\u0f60\u0f72\u0f0b\u0f51\u0f54\u0f7a\u0f0b\u0f5a\u0f74\u0f63\u0f0b\u0f62\u0f7a\u0f51\u0f0b, the new year\u2019s dance of now-a-days in the monastery is in\nimitation of the old way, is after the ancient pattern, the old manner,\nfollows the old example. \u0f51\u0f54\u0f7a\u0f0b\u0f5a\u0f74\u0f63\u0f0b is here not exactly \u0f63\u0f74\u0f42\u0f66\u0f0b\u0f66\u0fb2\u0f7c\u0f63\u0f0b \u2018custom\u2019\nbut rather: \u2018(with) the (ancient) method (as) an example.\u2019\n\nNote the use of \u0f51\u0f44\u0f0b\u0f54\u0f7c\u0f60\u0f72\u0f0b in the above example as \u2018old, ancient.\u2019\n\n\u0f51\u0f54\u0f7a\u0f0b\u0f60\u0f51\u0fb2\u0f0b\u0f54\u0f7c\u0f0b see \u0f66\u0f92\u0f7c\u0f0b.\n\n\u0f51\u0f54\u0f7a\u0f0b\u0f56\u0fb1\u0f51\u0f0b see \u0f51\u0f54\u0f7a\u0f0b.\n\n\u0f51\u0f54\u0f7a\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b (= \u0f56\u0fb1\u0f51\u0f0b) see \u0f51\u0f54\u0f7a\u0f0b.\n\n\u0f51\u0f54\u0f7a\u0f0b\u0f5a\u0f74\u0f63\u0f0b see \u0f51\u0f54\u0f7a\u0f0b.\n\n\u0f51\u0f54\u0f7a\u0f0b\u0f66\u0fb2\u0f7c\u0f63\u0f0b see \u0f51\u0f54\u0f7a\u0f0b.\n\n\u0f66\u0fa4\u0fb2\u0f72\u0f0b\u0f53\u0f0b\u0f51\u0f40\u0f62\u0f0b\u0f54\u0f7c\u0f0b, 2, 5. The white cloud is a figure often occurring in\nTibetan poetry. If used as an emblem of holiness or spiritual loftiness\nin connection with eminent persons, this expression may perhaps contain\na stereotyped allusion to the name of the tenth and supreme bh\u016bmi or\nstage of the Bodhisattva, the dharma-megha, \u2018cloud of virtue,\u2019 \u0f46\u0f7c\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\n\u0f66\u0fa4\u0fb2\u0f72\u0f53\u0f0b. See Mah\u0101vyutpatti, ed. A.S.B., p. 11. Here evidently not J.\u2019s\n(336a) \u2018emblem of transitoriness,\u2019 though the point might be argued on\nthe basis of the final remark s.v. \u0f42\u0f51\u0f74\u0f44\u0f0b\u0f56\u0fb1\u0f44\u0f66\u0f0b, see above.\n\n\u0f66\u0fa4\u0fb2\u0f7c\u0f66\u0f0b\u0f56\u0fb2\u0f63\u0f0b, 51. This word corresponds according to S. Ch. D. to a Sk.\nnishprapa\u00f1ca (or apa\u00f1ca, aprapa\u00f1ca) which in Macdonell\u2019s Sk. Dict. is\nrendered by \u2018unevolved, exempt from multiformity.\u2019 We may, therefore,\nthink of expressions like \u2018the undifferentiated, homogeneous,\nabsolute.\u2019 The word dh\u0101tu being the Sk. equivalent for Tib. \u0f51\u0f56\u0fb1\u0f72\u0f44\u0f66\u0f0b the\nwhole expression \u0f51\u0f56\u0fb1\u0f72\u0f44\u0f66\u0f0b\u0f66\u0fa4\u0fb2\u0f7c\u0f66\u0f0b\u0f56\u0fb2\u0f63\u0f0b must correspond to a Sk. aprapa\u00f1ca dh\u0101tu.\nThe same Sk. Dict. translates the word dh\u0101tu as \u2018layer, component part,\nelement.\u2019 In Tibetan \u0f51\u0f56\u0fb1\u0f72\u0f44\u0f66\u0f0b means, according to J.: (1) \u2018the heavens\u2019;\n(2) \u2018height\u2019; (3) \u2018extent, region, space, in metaphysics an undefined\nidea.\u2019 According to the etymology \u0f66\u0fa4\u0fb2\u0f7c\u0f66\u0f0b\u0f56\u0fb2\u0f63\u0f0b should mean \u2018passive,\nactionless, quietistic, inert,\u2019 but according to the etymology of its\nSk. prototype rather \u2018undifferentiated, monadic.\u2019 One of my informants\ncompares it with \u0f46\u0f7c\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f51\u0f56\u0fb1\u0f44\u0f66\u0f0b, dharma dh\u0101tu, and \u0f66\u0f9f\u0f7c\u0f44\u0f0b\u0f54\u0f0b\u0f49\u0f72\u0f51\u0f0b, shunyat\u0101, the\nvoid, the absolute. In this connection one should compare J.\u2019s\nstatements (215a) that in modern (Tibetan) Buddhism the term \u0f58\u0f44\u0f7c\u0f53\u0f0b\u0f54\u0f62\u0f0b\n\u0f62\u0f9f\u0f7c\u0f42\u0f66\u0f0b\u0f54\u0f0b (\u0905\u092d\u093f\u0938\u092e\u092f), \u2018clear understanding or perception\u2019 means the same as\n\u0f66\u0f9f\u0f7c\u0f44\u0f0b\u0f54\u0f0b\u0f49\u0f72\u0f51\u0f0b, and further (259b) that \u0f51\u0f7c\u0f53\u0f0b\u0f51\u0f58\u0f0b, originally \u092a\u0930\u092e\u093e\u0930\u094d\u0925, has, in\nlater times, also become equivalent to \u0f66\u0f9f\u0f7c\u0f44\u0f0b\u0f54\u0f0b\u0f49\u0f72\u0f51\u0f0b. It seems that the old\nmetaphysicians reached regions and distinctions where their followers\ncould no longer join them, and hence the process became \u2018omne ignotum\npro \u0f66\u0f9f\u0f7c\u0f44\u0f0b\u0f54\u0f0b\u0f49\u0f72\u0f51\u0f0b.\u2019 For practical purposes the rendering \u2018absolute,\u2019 or\n\u2018motionless\u2019 might be used for \u0f66\u0fa4\u0fb2\u0f7c\u0f66\u0f0b\u0f56\u0fb2\u0f63\u0f0b, whilst the word \u0f51\u0f56\u0fb1\u0f72\u0f44\u0f66\u0f0b might be\nrendered by \u2018principle, state, region.\u2019 If occurring in a specimen of\nthe more technically and theoretically philosophical literature of\nNorthern Buddhism, a more precise rendering and more careful definition\nmight be required. Taking the following \u0f62\u0f9f\u0f7c\u0f42\u0f66\u0f0b\u0f54\u0f0b as \u2018knowledge,\nperception, cognition,\u2019 then the whole expression becomes in English\n\u2018the knowledge of the motionless state (or region, or principle)\u2019\nor\u2014more pedantic but perhaps truer\u2014\u2018the knowledge of (that is:\npertaining to, inherent in) the monadic state.\u2019 Other equivalents: \u2018a\nstate of stillness, the still state\u2019 and, mystically, \u2018the wisdom of\nthe silence.\u2019\n\nOne of my informants, the dge rgan, knows of a colloquial use of \u0f66\u0fa4\u0fb2\u0f7c\u0f66\u0f0b\u0f56\u0fb2\u0f63\u0f0b\n= \u0f62\u0f7a\u0f0b\u0f56\u0f0b\u0f58\u0f7a\u0f51\u0f0b = \u2018hopeless,\u2019 but my second authority ignores this use. The\nfollowing two examples were given: \u0f60\u0f51\u0f72\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f54\u0f0b\u0f66\u0fa4\u0fb2\u0f7c\u0f66\u0f0b\u0f56\u0fb2\u0f63\u0f0b\u0f62\u0f7a\u0f51\u0f0b, \u2018it is labour\nlost (hopeless) to [try and] know this.\u2019 You cannot hope to know this.\n(N.B.\u2014Note the elliptic construction \u2018hopeless to know\u2019 for \u2018to try to\nknow, to study and so come to know.\u2019) \u0f61\u0f72\u0f0b\u0f42\u0f7a\u0f0b\u0f61\u0f42\u0f0b\u0f54\u0f7c\u0f0b\u0f40\u0fb3\u0f7c\u0f42\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f58\u0f72\u0f0b\u0f60\u0f51\u0f74\u0f42\u0f0b\u0f66\u0f74\u0f58\u0f0b\u0f62\u0f9f\u0f42\u0f66\u0f0b\u0f64\u0f7a\u0f66\u0f0b\n\u0f54\u0f0b\u0f66\u0fa4\u0fb2\u0f7c\u0f66\u0f0b\u0f56\u0fb2\u0f63\u0f0b\u0f62\u0f7a\u0f51\u0f0b, \u2018As he does not even know how to read well (or properly),\nit is hopeless (lost labour), for him to (or: how can he?) study\ngrammar\u2019 (Not: how can he pretend to know grammar?).\n\nN.B.\u2014The Tibetan does not \u2018read\u2019 but \u2018reads books\u2019; he does not \u2018write\u2019\nbut \u2018writes letters,\u2019 he does not \u2018go\u2019 but \u2018goes to the shop.\u2019 In\nshort, he is a very objective being.\n\n\u0f55\u0f0b, 8. \u2018Father.\u2019 It is not clear why in the same line the same person\nis referred to by the ordinary \u0f55\u0f0b and then by the honorific \u0f61\u0f56\u0f0b, unless\n\u0f61\u0f56\u0f0b\u0f66\u0fb2\u0f66\u0f0b is a standard expression which cannot be changed whilst the\nfirst \u0f55\u0f0b is used for the sake of variety in expression.\n\nThe same double use of the honorific and ordinary terms for father\noccurs in Laufer\u2019s \u2018Ein S\u00fchngedicht der Bonpo\u2019, line 41.\n\n\u0f55\u0fb1\u0f7c\u0f42\u0f66\u0f0b, 5. In expressions like \u0f63\u0fa1\u0f72\u0f44\u0f0b\u0f56\u0f60\u0f72\u0f0b\u0f64\u0f62\u0f0b\u0f55\u0fb1\u0f7c\u0f42\u0f66\u0f0b\u0f53\u0f0b the \u0f56\u0f60\u0f72\u0f0b is explained as\nequivalent to \u0f66\u0f60\u0f72\u0f0b, \u2018of the place where.\u2019 So the phrase \u0f58\u0f72\u0f0b\u0f51\u0f7a\u0f0b\u0f60\u0f42\u0fb2\u0f7c\u0f0b\u0f56\u0f60\u0f72\u0f0b\u0f55\u0fb1\u0f7c\u0f42\u0f66\u0f0b\n\u0f60\u0f51\u0f72\u0f0b\u0f63\u0f0b should be understood as \u2018towards where the man has gone, to the\nplace where the man has gone,\u2019 \u0f60\u0f42\u0fb2\u0f7c\u0f0b\u0f66\u0f60\u0f72\u0f0b\u0f55\u0fb1\u0f7c\u0f42\u0f66\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f63\u0f0b.\n\n\u0f55\u0fb1\u0f7c\u0f42\u0f66\u0f0b\u0f54\u0f0b, 14. Here verb, infinitive, connected with Gendundub in\ninstrumental (agentive) or genitival relation: to turn, move towards,\nto tend to.\n\n\u0f55\u0fb1\u0f7c\u0f42\u0f66\u0f0b\u0f66\u0f74\u0f0b\u0f63\u0fb7\u0f74\u0f44\u0f0b\u0f56\u0f0b, 46. Lit. \u2018to fall aside,\u2019 but here, as applied to the mind\n(\u0f61\u0f72\u0f51\u0f0b), simply to be deflected, to go astray, to fall, sin (mentally),\nto deviate from the right path (religion, the right), to lapse (from\nvirtue), etc.\n\n\u0f60\u0f55\u0f74\u0f44\u0f0b\u0f56\u0f62\u0f0b\u0f60\u0f51\u0f7c\u0f51\u0f0b\u0f54\u0f0b, 29. \u2018To wish the ruin, the undoing, destruction of, to\nbe bent on the perdition of, to wish evil to\u2019 = \u0f58\u0f7a\u0f51\u0f0b\u0f54\u0f62\u0f0b\u0f60\u0f51\u0f7c\u0f51\u0f0b\u0f54\u0f0b.\n\n\u0f56\u0fb1\u0f44\u0f0b\u0f46\u0f74\u0f56\u0f0b\u0f66\u0f99\u0f72\u0f44\u0f0b\u0f54\u0f7c\u0f0b, 17. The bodhima\u1e47\u1e0da, according to the Dicts. historically\nand geographically Gaya, where the Buddha attained nirv\u0101\u1e47a. Here,\nhowever, it means rather the state implied by the locality,\n\u2018illumination, the essence of purification, final sainthood\u2019 literally\n\u2018the quintessence of bodhi.\u2019 In Christian language Golgotha (or the\nCross) is similarly used in a metaphorical sense. In living Tibetan \u0f56\u0fb1\u0f44\u0f0b\n\u0f46\u0f74\u0f56\u0f0b (bodhi) is not understood as \u2018wisdom\u2019 but as \u2018saintliness, purity.\u2019\nThere is, it seems, a confusion in the group of Tibetan [and Chinese!]\nrenderings of bodhima\u1e47\u1e0da (bodhi-essence) and bodhi-ma\u1e47\u1e0dala\n(bodhi-round), and their synonyms, a confusion which may already have\nits origin in India itself. The treatment of these words in the Dicts.\nis not satisfactory. J. and S. Ch. D. give s.v. \u0f56\u0fb1\u0f44\u0f0b\u0f46\u0f74\u0f56\u0f0b\u0f66\u0f99\u0f72\u0f44\u0f0b\u0f54\u0f7c\u0f0b this word\nas synonymous with \u0f62\u0fa1\u0f7c\u0f0b\u0f62\u0f97\u0f7a\u0f0b\u0f42\u0f51\u0f53\u0f0b, Vajr\u0101sana, but under \u0f66\u0f99\u0f72\u0f44\u0f0b\u0f54\u0f7c\u0f0b S. Ch. D. has\nthe entry: \u2018\u0f56\u0fb1\u0f44\u0f0b\u0f46\u0f74\u0f56\u0f0b\u0f66\u0f99\u0f72\u0f44\u0f0b\u0f54\u0f7c\u0f0b, the spirit of the Bodhisattva, i.e.\nBuddhahood.\u2019 This is the sense meant in our passage, though it may be\ndoubted whether \u0f56\u0fb1\u0f44\u0f0b\u0f46\u0f74\u0f56\u0f0b really stands here for \u0f56\u0fb1\u0f44\u0f0b\u0f46\u0f74\u0f56\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f51\u0f54\u0f60\u0f0b as S. Ch.\nD. interprets it instead of only for bodhi. The Mah\u0101vyutpatti (A.S.B.,\np. 44) has Bodhima\u1e47\u1e0da = \u0f56\u0fb1\u0f44\u0f0b\u0f46\u0f74\u0f56\u0f0b\u0f66\u0f99\u0f72\u0f44\u0f0b\u0f54\u0f7c\u0f0b, and Cs. translates, \u2018the essence\nof sanctity or holiness (name of the holy place at Gaya).\u2019 I yet\nbelieve that here a confusion of ma\u1e47\u1e0da and ma\u1e47\u1e0dala must be thought of.\nJ. has, s.v. \u0f66\u0f99\u0f72\u0f44\u0f0b\u0f54\u0f7c\u0f0b (p. 198b) \u2018snyi\u1e45-po-bya\u1e45 c\u0300\u02bd\u00fab- (or\nbya\u1e45-c\u0300\u02bdub-snyi\u1e45-po)-la mc\u0300\u02bd\u00eds-pa, to become Buddha Thgy.\u2019 Rockhill, Life\nof the Buddha, p. 35, mentions the form byang-tchub-kyi-snying-po as\nthe equivalent for bodhima\u1e47\u1e0da, and though Foucaux in the alphabetical\nindex to his translation of the Lalita Vist\u0101ra gives only the form\nwithout \u0f40\u0fb1\u0f72\u0f0b, yet in his text, in the places I verified (p. 239, five\ntimes), there is the \u0f40\u0fb1\u0f72\u0f0b as with Rockhill.\n\nIn mentioning the word \u0f62\u0fa1\u0f7c\u0f0b\u0f62\u0f97\u0f7a\u0f0b\u0f42\u0f51\u0f53\u0f0b a special reference must be made to the\nelement \u0f42\u0f51\u0f53\u0f0b, commonly translated as bolster, cushion, seat, rug, etc.\nJ. is very detailed about it. He has: \u2018a bolster, or seat composed of\nseveral quilts or cushions, put one upon the other (five for common\npeople, nine for people of quality).\u2019 Desg. simply \u2018stuffed cushion.\u2019\nS. Ch. D. more general \u2018a low seat, a divan, cushion, a bolster.\u2019 As to\nJ.\u2019s definition my authorities declare that this may be so perhaps \u2018on\nthe Ladakh side,\u2019 but is certainly not so in Tibet and in the\nDarjeeling district. They do not know about the details of five and\nnine cushions. They take the meaning far wider than bolster or cushion.\nThey say that anything used to support anything or to seat anybody may\nbe called \u0f42\u0f51\u0f53\u0f0b, it may be a sheet of cloth, a carpet, a blanket, a\ncushion, a bolster, a seat in general, anything used for lying or\nsitting down on. The word has a meaning exactly opposite to the English\n\u2018cover\u2019 and can consequently be used in as many varied senses as the\nlatter. Etymologically\u2014if the root of \u0f42\u0f51\u0f53\u0f0b, as seems probable, means\n\u2018to support\u2019\u2014the word would mean something like \u2018bearer,\u2019 \u2018basis,\u2019\n\u2018bed,\u2019 \u2018floor,\u2019 \u2018upholder.\u2019 We might think of \u2018underwear,\u2019 though in\nEnglish that particular word is used with quite another association of\nideas. In typography there is a word \u2018underlay\u2019 which corresponds\nexactly to the meaning of \u0f42\u0f51\u0f53\u0f0b. The word \u2018bedplate\u2019, used in\nengineering, comes also near to it. It will be easily seen how an\napplied meaning as \u2018cushion, bolster,\u2019 if given as the general sense of\nthe word, would in many cases be totally inadequate. The line of\nassociations to which \u2018cushion\u2019 belongs, and the line of associations\nto which \u2018seat, support, underlay\u2019 belong, intersect at only one point\nand for the rest have nothing in common. A table-cloth may be called\n\u0f42\u0f51\u0f53\u0f0b because the food rests on it (\u0f63\u0f9f\u0f7c\u0f0b\u0f42\u0f51\u0f53\u0f0b is used in this sense; lit.\nsomething like \u2018food-sheet, that on which the food rests\u2019). In a ritual\nit is prescribed that the \u0f42\u0f51\u0f53\u0f0b for the offerings should be a spotless\npiece of white cotton or other cloth, called \u0f58\u0f46\u0f7c\u0f51\u0f0b\u0f42\u0f51\u0f53\u0f0b, \u2018offering\nsheet,\u2019 \u2018that on which the offerings rest.\u2019 Bell has \u0f66\u0f0b\u0f42\u0f51\u0f53\u0f0b for\n\u2018carpet\u2019; small cushion, placed on chair \u0f41\u0f0b\u0f42\u0f51\u0f53\u0f0b; large cushion on\nground \u0f60\u0f56\u0f7c\u0f63\u0f0b\u0f42\u0f51\u0f53\u0f0b. This is a most interesting example illustrating the\nfact that it is strictly necessary first to find out the root-idea of a\nTibetan word before translating it by words representing the incidental\napplications of that root-idea. Whoever has handled Chinese\ndictionaries knows how specially necessary this is in studying\nIndo-Chinese languages. The Sanskrit equivalent, \u0101sana, is derived from\nthe root \u0101s, to sit or lie, but the Tib. root seems different.\n\nFurther notes on \u0f42\u0f51\u0f53\u0f0b. Cf. J. \u0f58\u0f0b\u0f42\u0f51\u0f53\u0f0b (pr. magd\u00e0n), ground, basis,\nfoundation, p. 409a. Bell, apron \u0f54\u0f44\u0f0b\u0f42\u0f51\u0f53\u0f0b. Cs., Grammar, p. 170, l. 10,\ntranslates \u0f42\u0f51\u0f53\u0f0b as couch (stuffed seat). Lewin, Manual, p. 123, first\nword last line: \u2018mat, seat\u2019, in the same sentence taken over from Cs.\u2019s\nGrammar. Two synonyms for J.\u2019s \u0f58\u0f0b\u0f42\u0f51\u0f53\u0f0b, quoted above, are \u0f62\u0fa8\u0f44\u0f0b\u0f42\u0f51\u0f53\u0f0b and\n\u0f42\u0f5e\u0f72\u0f0b\u0f42\u0f51\u0f53\u0f0b. Bell also has \u2018mat.\u2019\n\n\u0f56\u0fb1\u0f58\u0f66\u0f0b\u0f66\u0f99\u0f72\u0f44\u0f0b\u0f62\u0f97\u0f7a\u0f0b, 50. Seems simply an amplified form for \u2018love.\u2019 Difficult to\nbe translated exactly, Sk. maitr\u012bkaru\u1e47\u0101, may be treated as a compound,\nloving-kindness, love and kindness, or pity. On the question of karu\u1e47\u0101,\nespecially, the learned have descanted profusely.\n\n\u0f56\u0fb3\u0f0b (\u0f53\u0f0b) \u0f58\u0f7a\u0f51\u0f0b (\u0f54\u0f0b), 52. Sk. \u0905\u0928\u0941\u0924\u094d\u0924\u0930, unsurpassed, unexcelled, unrivalled,\nsupreme, incomparable, most high, highest. Not specially entered in J.\nbut illustrated by an example s.v. \u0f56\u0fb3\u0f0b. Altogether absent in Desg. S.\nCh. D. \u0f56\u0fb3\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f62\u0fa3\u0f58\u0f66\u0f0b\u0f63\u0f0b, \u2018to those who are supreme, or to the followers of\nthe Anuttara school.\u2019 A curious entry! See S. Ch. D. also s.v. \u0f56\u0fb3\u0f0b\u0f53\u0f0b.\n\n\u0f56\u0fb3\u0f0b\u0f58\u0f0b, 3. Here perhaps better \u2018teacher\u2019 than \u2018priest\u2019 or \u2018superior.\u2019 The\nword may be here equally well taken in the singular as in the plural,\nbut the latter is perhaps more likely.\n\n\u0f56\u0fb3\u0f0b\u0f58\u0f7a\u0f51\u0f0b, see \u0f56\u0fb3\u0f0b\u0f53\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f54\u0f0b.\n\n\u0f56\u0fb3\u0f7c\u0f0b\u0f42\u0f5f\u0f74\u0f0b\u0f56\u0f7c\u0f0b, 47. \u2018Straight, upright, righteous mind.\u2019 J.\u2019s entry is a\nlittle vague. I think he takes \u0f50\u0f74\u0f42\u0f66\u0f0b in his example \u0f50\u0f74\u0f42\u0f66\u0f0b\u0f42\u0f5f\u0f74\u0f0b\u0f56\u0f7c\u0f0b as an\nindication that \u0f42\u0f5f\u0f74\u0f0b\u0f56\u0f7c\u0f0b is also a honorific form. That, however, is not\nthe case. Compare also the quotation from Cs. in S. Ch. D., \u0f42\u0f5f\u0f74\u0f0b\u0f56\u0f7c\u0f62\u0f0b\u0f42\u0f53\u0f66\u0f0b\n\u0f54\u0f0b \u2018to be impartial and straightforward, to be on the side of honesty.\u2019\nI don\u2019t find this example in Schmidt. Desg. \u2018straight, upright,\n(\u00e9lev\u00e9,) just, honest.\u2019 According to the above the word is an adj. and\nthe translation of the passage becomes \u2018whether you persevere in a\nstraight (righteous) mind.\u2019 The verb \u0f42\u0f53\u0f66\u0f0b\u0f54\u0f0b has then to be taken as \u2018to\nhold, adhere to, persevere in (an opinion, etc.).\u2019 If however, we\nshould find that \u0f42\u0f5f\u0f74\u0f0b\u0f56\u0f7c\u0f0b can also be sbst. \u2018righteousness,\u2019\n\u2018straightness,\u2019 (not in any Dict.), then \u0f42\u0f53\u0f66\u0f0b\u0f54\u0f0b would have the other\nmeaning of \u2018to dwell, reside\u2019 and the phrase would have to be rendered\n\u2018whether the mind (continues to) dwell(s) in righteousness.\u2019 S. Ch. D.\nrenders \u0f50\u0f74\u0f42\u0f66\u0f0b\u0f42\u0f5f\u0f74\u0f0b\u0f56\u0f7c\u0f0b as \u2018honest mind,\u2019 but the sense honest versus\ndishonest seems not quite applicable in our passage. J. is vague here.\nMy informants gave the above definition \u2018straight, upright\u2019 as their\nown but felt afterwards vague about this example which, though they had\nframed it, they could not vouch for: \u0f58\u0f72\u0f0b\u0f51\u0f7a\u0f0b\u0f42\u0f5f\u0f74\u0f0b\u0f56\u0f7c\u0f62\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f58\u0f72\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f63\u0f9f\u0f7c\u0f66\u0f0b\u0f64\u0f72\u0f42\u0f0b, \u2018see\nwhether the man keeps straight or not.\u2019 The framer honestly confessed\nthat whilst we were discussing the word he had been influenced by S.\nCh. D.\u2019s Dict. in coining the sentence; a confession so instructive for\nidiom-verifiers that I think it worth while to record it here.\n\nFinally, Desg. supports S. Ch.\u2019s second meaning \u2018witness\u2019 for \u0f42\u0f5f\u0f74\u0f0b\u0f56\u0f7c\u0f0b.\nHe, however, does not give S. Ch.\u2019s form \u0f42\u0f5f\u0f74\u0f0b\u0f51\u0f54\u0f44\u0f0b. The ordinary word for\nwitness is, of course, \u0f51\u0f54\u0f44\u0f0b (\u0f54\u0f7c\u0f0b). It is characteristic of S. Ch. D.\nthat he copies J.\u2019s extract from Sch. under \u0f42\u0f5f\u0f74\u0f0b\u0f51\u0f54\u0f44\u0f0b \u2018witness,\nmediator,\u2019 but then immediately adds his own individual interpretation\nwhich not only is likely to be correct, but which also nullifies and\ncontradicts the previous entry which he copied immediately above. He\nhimself says, \u2018an honest and truthful witness.\u2019 It often occurs that S.\nCh. D. brings modifications, extensions and even corrections to J.\u2019s\nstatements, but at the same time he copies J. far too slavishly and so\ncontradicts himself in the pages of his own dictionary. Whether\nmeanings like \u2018reliable, straightforward, correct, proper,\u2019 etc., have\nto be attached to \u0f42\u0f5f\u0f74\u0f0b\u0f56\u0f7c\u0f0b is as yet uncertain.\n\n\u0f56\u0fb3\u0f7c\u0f0b\u0f56\u0f5f\u0f44\u0f0b\u0f42\u0fb2\u0f42\u0f66\u0f0b\u0f54\u0f0b, 8. In Sk. Sumatik\u012brti. According to the Sk. dictionaries\nthe primary sense of \u2018sumati\u2019 is \u2018benevolence.\u2019 In present-day Tibetan\n\u0f56\u0fb3\u0f7c\u0f0b\u0f56\u0f5f\u0f44\u0f0b is rather \u2018good-natured, kindhearted,\u2019 as against \u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f46\u0f7a\u0f53\u0f0b\u0f54\u0f7c\u0f0b\n\u2018benevolent.\u2019 So the Tibetan name has to be rendered as\nGood-nature-fame, or Famous good-nature, the personal name of Tso\u1e45 k\u02bda\npa.\n\n\u0f51\u0f56\u0f44\u0f0b\u0f51\u0f74\u0f0b (\u0f58\u0f0b) \u0f66\u0f7c\u0f44\u0f0b\u0f56\u0f0b, 22. (Not) fallen under the power (of)....\n\n\u0f51\u0f56\u0fb1\u0f44\u0f66\u0f0b, 54 and colophon. This word seems here hardly to mean \u2018song,\nsinging tune,\u2019 but rather \u2018melody, melodiousness, sweetness,\u2019 etc. This\ntallies to a certain extent with Csoma\u2019s translation of the title of\nlist LXI (p. 86) of the Mah\u0101vyutpatti, \u2018Names of the 60 sorts (or\ndivisions) of melody or melodious voices (or vocal sound).\u2019 I take it\nthat this list refers to what is mentioned here in our text. How these\n60 branches of melody are exactly to be understood I have not been able\nto ascertain. The opinions of P\u02bdun Ts\u02bdogs on the point are as follows.\nThe Buddha\u2019s voice had such a variety of (magic?) qualities, sixty in\nnumber, that they made him understood by all beings, whatever their own\nlanguages. The Buddha was in this way simultaneously understood by men,\ndevas, n\u0101gas, etc. In proffering this explanation P\u02bdun Ts\u02bdogs takes \u0f61\u0f53\u0f0b\n\u0f63\u0f42\u0f0b to mean rather \u2018kind\u2019 than \u2018branch.\u2019 As an alternative he suggests\nthat \u0f51\u0f56\u0fb1\u0f44\u0f66\u0f0b is an adjective synonymous with \u0f62\u0f72\u0f44\u0f0b\u0f56\u0f74\u0f0c, \u2018high\u2019 (as applied to\nvoice or rather tone) [or perhaps long, lengthened?] and that then\n\u0f51\u0f56\u0fb1\u0f44\u0f66\u0f0b\u0f61\u0f53\u0f0b\u0f63\u0f42\u0f0b would mean a \u2018variety\u2019 of tones or modulations. I myself am\ninclined to think that if the Mah\u0101vyutpatti list is not referred to, we\nhave here to do with some scholastic scheme of rhetorics, though if so\nunderstood the exact value of \u0f51\u0f56\u0fb1\u0f44\u0f66\u0f0b is not clear and certainly not\nsufficiently defined in the Dicts.\n\n(Cf. S. Ch. D. s.v. \u0f5f\u0f56\u0f0b (p. 1092a), \u0f5f\u0f56\u0f0b\u0f51\u0f56\u0fb1\u0f44\u0f66\u0f0b = \u092e\u0928\u094d\u0926\u094d\u0930, \u092e\u0928\u094d\u0926\u094d\u0930\u0915, \u2018a deep\nvoice, a musical tone.\u2019 See also \u0f42\u0f51\u0f74\u0f44\u0f0b\u0f51\u0f56\u0fb1\u0f44\u0f66\u0f0b.)\n\n\u0f51\u0f56\u0fb1\u0f72\u0f44\u0f66\u0f0b see \u0f66\u0fa4\u0fb2\u0f7c\u0f66\u0f0b\u0f56\u0fb2\u0f63\u0f0b.\n\n\u0f51\u0f56\u0fb1\u0f72\u0f44\u0f66\u0f0b\u0f66\u0fa4\u0fb2\u0f7c\u0f66\u0f0b\u0f56\u0fb2\u0f63\u0f0b see \u0f66\u0fa4\u0fb2\u0f7c\u0f66\u0f0b\u0f56\u0fb2\u0f63\u0f0b.\n\n\u0f60\u0f56\u0f62\u0f0b\u0f56\u0f0b see \u0f51\u0f54\u0f63\u0f0b\u0f60\u0f56\u0f62\u0f0b\u0f56\u0f0b.\n\n\u0f60\u0f56\u0f7c\u0f63\u0f0b\u0f42\u0f51\u0f53\u0f0b see \u0f56\u0fb1\u0f44\u0f0b\u0f46\u0f74\u0f56\u0f0b\u0f66\u0f99\u0f72\u0f44\u0f0b\u0f54\u0f7c\u0f0b.\n\n\u0f60\u0f56\u0fb2\u0f7c\u0f42\u0f0b, 6. Here \u2018solitude, wilderness\u2019 and so = \u0f62\u0f72\u0f0b\u0f41\u0fb2\u0f7c\u0f51\u0f0b = \u0f51\u0f42\u0f7c\u0f53\u0f0b\u0f54\u0f0b,\n\u2018monastery.\u2019 Not associated with any of the meanings connected with\n\u2018pasturing.\u2019 Cf. S. Ch. D. \u0f60\u0f56\u0fb2\u0f7c\u0f42\u0f0b\u0f51\u0f42\u0f7c\u0f53\u0f0b s.v. \u0f60\u0f56\u0fb2\u0f7c\u0f42\u0f0b.\n\nThe famous Galdan monastery was erected on a site called \u0f60\u0f56\u0fb2\u0f7c\u0f42\u0f0b\u0f54\u0f7c\u0f60\u0f72\u0f0b\u0f62\u0f72\u0f0b. See\nS. Ch. D., The Monasteries of Tibet, J.A.S.B., Vol. I, N.S. (1905), p.\n108.\n\n\u0f58\u0f72\u0f0b\u0f41\u0f7c\u0f0b see \u0f42\u0fb3\u0f74\u0f51\u0f0b.\n\n\u0f58\u0f72\u0f0b\u0f41\u0f7c\u0f0b\u0f42\u0fb3\u0f74\u0f51\u0f0b\u0f61\u0f72\u0f53\u0f0b see \u0f42\u0fb3\u0f74\u0f51\u0f0b.\n\n\u0f58\u0f72\u0f0b\u0f42\u0fb3\u0f74\u0f51\u0f0b see \u0f42\u0fb3\u0f74\u0f51\u0f0b.\n\n\u0f58\u0f72\u0f42\u0f0b\u0f56\u0f5f\u0f44\u0f0b\u0f58\u0f0b see \u0f61\u0f44\u0f66\u0f0b.\n\n\u0f58\u0f72\u0f42\u0f0b\u0f61\u0f44\u0f66\u0f0b see \u0f61\u0f44\u0f66\u0f0b.\n\n\u0f58\u0f7a\u0f51\u0f0b\u0f54\u0f62\u0f0b\u0f60\u0f51\u0f7c\u0f51\u0f0b\u0f54\u0f0b see \u0f60\u0f55\u0f74\u0f44\u0f0b\u0f56\u0f62\u0f0b\u0f60\u0f51\u0f7c\u0f51\u0f0b\u0f54\u0f0b.\n\n\u0f58\u0fb1\u0f74\u0f62\u0f0b, 52. J. \u0f58\u0fb1\u0f74\u0f62\u0f0b\u0f56\u0f0b adj., and \u0f58\u0fb1\u0f74\u0f62\u0f0b\u0f51\u0f74\u0f0b adv., \u2018quick(ly), swift(ly).\u2019 In Mil.\nadj. \u0f58\u0fb1\u0f74\u0f62\u0f0b\u0f54\u0f7c\u0f0b. Desg. \u0f58\u0fb1\u0f74\u0f62\u0f0b and \u0f58\u0fb1\u0f74\u0f62\u0f0b\u0f56\u0f0b (\u0f49\u0f72\u0f51\u0f0b), subst. \u2018promptness,\u2019 and \u0f58\u0fb1\u0f74\u0f62\u0f0b\u0f54\u0f7c\u0f0b\n\u2018swift.\u2019 As adv. \u0f58\u0fb1\u0f74\u0f62\u0f0b\u0f56\u0f62\u0f0b, or \u0f51\u0f74\u0f0b, or \u0f42\u0fb1\u0f72\u0f66\u0f0b. S. Ch. D. \u0f58\u0fb1\u0f74\u0f62\u0f0b\u0f56\u0f0b, verb, \u2018to\nhurry by, to pass on swiftly,\u2019 (example \u0f51\u0f74\u0f66\u0f0b\u0f58\u0fb1\u0f74\u0f62\u0f0b\u0f56\u0f0b, \u2018time quickly runs\naway.\u2019 [= tempus fugit]), and adv. quickly. Further adv. \u0f58\u0fb1\u0f74\u0f62\u0f0b\u0f51\u0f74\u0f0b. Some\ninteresting compounds in S. Ch. D.: \u0f58\u0fb1\u0f74\u0f62\u0f0b\u0f58\u0f0b \u2018a dancing woman,\u2019 etc. Note\nthe expression \u0f45\u0f72\u0f0b\u0f58\u0fb1\u0f74\u0f62\u0f0b \u2018as speedily as possible,\u2019 J.\n\nAccording to my informants S. Ch. D.\u2019s example \u0f51\u0f74\u0f66\u0f0b\u0f58\u0fb1\u0f74\u0f62\u0f0b\u0f56\u0f0b is not good\nTibetan. It should either be \u0f51\u0f74\u0f66\u0f0b\u0f58\u0fb1\u0f74\u0f62\u0f0b\u0f54\u0f7c\u0f0b (or \u0f56\u0f0b) \u0f61\u0f72\u0f53\u0f0b, lit. \u2018time is\nquick,\u2019 or with another meaning also \u2018the time is near\u2019 (i.e. at hand,\ncoming quickly), or again \u0f51\u0f74\u0f66\u0f0b\u0f58\u0fb1\u0f74\u0f62\u0f0b\u0f54\u0f7c\u0f0b\u0f51\u0f7a\u0f0b, \u2018the quick time.\u2019 Time quickly\nruns away, they say, should be expressed thus: \u0f51\u0f74\u0f66\u0f0b\u0f58\u0fb1\u0f74\u0f62\u0f0b\u0f56\u0f62\u0f0b\u0f60\u0f42\u0fb2\u0f7c\u0f0b\u0f42\u0f72\u0f0b\u0f60\u0f51\u0f74\u0f42\u0f0b.\n\nCf. also J., Desg.: \u0f66\u0fa8\u0fb1\u0f74\u0f62\u0f0b\u0f56\u0f0b.\n\n\u0f58\u0fb1\u0f74\u0f62\u0f0b\u0f58\u0f0b see \u0f58\u0fb1\u0f74\u0f62\u0f0b.\n\n\u0f59\u0f58\u0f0b\u0f42\u0fb1\u0f72\u0f0b, 38. Here: \u2018after only, as a result of only, in consequence of\nonly, mere, simple.\u2019 But \u0f59\u0f58\u0f0b has also the meanings: as soon as, simply\non (hearing), on the slightest (reproach, etc.) with a more prominent\nstress on the time element, instantaneousness.\n\n\u0f62\u0fa9\u0f7a\u0f0b\u0f51\u0fb2\u0f74\u0f44\u0f0b see \u0f56\u0f62\u0fa9\u0f7a\u0f0b.\n\n\u0f62\u0fa9\u0f7a\u0f0b\u0f54\u0f7c\u0f0b\u0f4f\u0f0b\u0f63\u0f0b see \u0f56\u0f62\u0fa9\u0f7a\u0f0b.\n\n\u0f62\u0fa9\u0f7a\u0f0b\u0f5e\u0fad\u0f0b see \u0f56\u0f62\u0fa9\u0f7a\u0f0b.\n\n\u0f62\u0fa9\u0f7c\u0f51\u0f0b\u0f54\u0f0b\u0f62\u0f92\u0fb1\u0f56\u0f0b\u0f54\u0f0b see \u0f42\u0f64\u0f42\u0f66\u0f0b\u0f60\u0f42\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b.\n\n\u0f56\u0f62\u0fa9\u0f7a\u0f0b, 55. \u0f56\u0f62\u0fa9\u0f7a\u0f0b = \u0f56\u0f62\u0fa9\u0f7a\u0f0b\u0f56\u0f0b, vb. \u2018to love\u2019 sbst. \u2018love, kindness, affection,\u2019\netc. Desg. has also a \u0f56\u0f62\u0fa9\u0f7a\u0f0b, \u2018acidity,\u2019 which is also known to my\ninformants. His \u0f56\u0f62\u0fa9\u0f7a\u0f0b\u0f51\u0fb2\u0f44\u0f0b \u2018bodyguard of the Dalai Lama\u2019 is held, by one of\nmy informants, to be a mistake for \u0f62\u0fa9\u0f7a\u0f0b\u0f51\u0fb2\u0f74\u0f44\u0f0b (pronounce ts\u012b-dung), the\nmonk-employees of the Tibetan government (and in a narrower sense: the\nclerical staff, the clerks and secretaries amongst them) as contrasted\nwith the lay-employees of noble birth (not officials in general as with\nS. Ch. D. 656a, but only those belonging to the nobility) who are\ncalled \u0f51\u0fb2\u0f74\u0f44\u0f0b\u0f60\u0f41\u0f7c\u0f62\u0f0b. The word \u0f62\u0fa9\u0f7a\u0f0b in the compound is said to be derived from\nthe designation of the Potala palace where many of the government\noffices are located, and which is called \u0f62\u0fa9\u0f7a\u0f0b\u0f54\u0f7c\u0f0b\u0f4f\u0f0b\u0f63\u0f0b, the Potala peak, but\nmost commonly, by the people, briefly \u0f62\u0fa9\u0f7a\u0f0b, the peak. This explanation of\nts\u012b-dung as a general class of lama government-employees is wider than\nthat given in Waddell\u2019s table in his \u2018Lhasa and its Mysteries,\u2019 p. 165.\nSee also \u0f62\u0fa9\u0f7a\u0f0b\u0f51\u0fb2\u0f74\u0f44\u0f0b, \u2018chief clerk or secretary\u2019 in S. Ch. D. s.v. \u0f62\u0fa9\u0f7a\u0f0b\u0f5e\u0fad\u0f0b\n(1013b), the latter being the special name of the former\u2019s hat.\n\n\u0f56\u0f62\u0fa9\u0f7a\u0f0b\u0f51\u0fb2\u0f44\u0f0b see \u0f56\u0f62\u0fa9\u0f7a\u0f0b.\n\n\u0f56\u0f62\u0fa9\u0f7c\u0f53\u0f0b\u0f54\u0f62\u0f0b\u0f56\u0f42\u0fb1\u0f72\u0f51\u0f0b\u0f54\u0f0b, 24. Equals \u0f56\u0f62\u0fa9\u0f7c\u0f53\u0f0b\u0f54\u0f62\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b (or \u0f42\u0fb1\u0f74\u0f62\u0f0b\u0f56\u0f0b) \u2018to apply oneself,\nexert oneself, put one\u2019s best energy into something\u2019 = \u0f66\u0f99\u0f72\u0f44\u0f0b\u0f62\u0f74\u0f66\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b, \u2018to\nbe zealous, diligent.\u2019 Also \u0f56\u0f62\u0fa9\u0f7c\u0f53\u0f0b\u0f60\u0f42\u0fb2\u0f74\u0f66\u0f0b\u0f66\u0f90\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b (\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b, \u0f62\u0fa9\u0f7c\u0f58\u0f0b\u0f54\u0f0b).\n\n\u0f5a\u0f74\u0f63\u0f0b, 28. Here \u2018conduct, behaviour\u2019 pure and simple, without allusion to\nthe \u0f5a\u0f74\u0f63\u0f0b\u0f41\u0fb2\u0f72\u0f58\u0f66\u0f0b, \u2018religious law, discipline, monastic rules.\u2019\n\n\u0f5a\u0f74\u0f63\u0f0b\u0f56\u0f5e\u0f72\u0f53\u0f0b see \u0f46\u0f7c\u0f66\u0f0b\u0f5a\u0f74\u0f63\u0f0b\u0f56\u0f5e\u0f72\u0f53\u0f0b.\n\n\u0f58\u0f5a\u0f53\u0f0b, 53. Here technically the (thirty-two) characteristic signs or\nmarks of a \u2018Great Man,\u2019 the mah\u0101purusha. Mah\u0101vyutpatti (Ed. A. S. B.),\nLXIII, p. 92. De Harlez, \u2018Vocabulaire Bouddhique Sanscrit-Chinois,\u2019 no.\n3. Schiefner, \u2018Triglotte,\u2019 no. 3. See de la Vall\u00e9e Poussin,\n\u2018Bouddhisme,\u2019 pp. 241 et seq.\n\nThe transition of meaning of the word \u0f58\u0f5a\u0f53\u0f0b in modern Tibetan in such\nexpressions as \u0f58\u0f5a\u0f53\u0f0b\u0f63\u0fa1\u0f53\u0f0b\u0f56\u0fb3\u0f0b\u0f58\u0f0b, \u2018a holy lama,\u2019 or \u0f58\u0f5a\u0f53\u0f0b\u0f63\u0fa1\u0f53\u0f0b\u0f58\u0f0b, \u2018a woman of\ngood appearance and virtues\u2019 (S. Ch. D.) should not be overlooked in\nthe interpretation of our passage for its psychological value. See also\n\u0f51\u0f54\u0f7a\u0f0b.\n\n\u0f58\u0f5a\u0f53\u0f0b\u0f63\u0fa1\u0f53\u0f0b see \u0f58\u0f5a\u0f53\u0f0b.\n\n\u0f58\u0f5a\u0f53\u0f0b\u0f51\u0f54\u0f7a\u0f0b, 53. This is a compound substantive of an elliptic nature, and\nmeans: \u2018the [well known 32 primary] characteristics [and the 80]\nbeauties [of Buddhas]\u2019 = \u0f58\u0f5a\u0f53\u0f0b\u0f51\u0f44\u0f0b\u0f51\u0f54\u0f7a\u0f0b\u0f56\u0fb1\u0f51\u0f0b (\u0f56\u0f5f\u0f44\u0f0b\u0f54\u0f7c\u0f0b). See also \u0f58\u0f5a\u0f53\u0f0b and \u0f51\u0f54\u0f7a\u0f0b.\n\n\u0f58\u0f5a\u0f53\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b, 30. \u0f58\u0f5a\u0f53\u0f0b is here hon. of \u0f58\u0f72\u0f44\u0f0b \u2018name,\u2019 and the compound,\nliterally \u2018name grasping,\u2019 means \u2018ambition, thirst for fame, glory,\u2019\netc. (D. eerzucht, roemzucht), perhaps even \u2018vainglory, pride, conceit,\negotism,\u2019 i.e. the hugging of one\u2019s own name and fame.\n\n\u0f58\u0f5a\u0f53\u0f0b\u0f56\u0f62\u0f97\u0f7c\u0f51\u0f0b\u0f54\u0f0b, 7. To invoke by name, to address a prayer to by name.\nApplied to both spiritual and human beings. \u0f62\u0f92\u0fb1\u0f63\u0f0b\u0f54\u0f7c\u0f60\u0f72\u0f0b\u0f58\u0f5a\u0f53\u0f0b\u0f56\u0f62\u0f97\u0f7c\u0f51\u0f0b\u0f54\u0f0b, \u2018to\naddress the king, speak to the king, direct, appeal to the king,\u2019 but\nalways by calling him by his name. \u2018O king help me\u2019 is not a proper\nexample of \u0f58\u0f5a\u0f53\u0f0b\u0f56\u0f62\u0f97\u0f7c\u0f51\u0f0b\u0f54\u0f0b, but \u2018O, thou, King George, help me!\u2019 would be\none. To spiritual beings their names may be expressed in a paraphrase,\nmetaphor or symbol, but they must be expressed in some way. The prayers\nto superhuman beings may be twofold, either an address containing\nrequests, etc., or a mere litany of names without any further subject\nmatter attached to them. The one is a recitation of names, the other a\ndirect address by name; the one a litany proper, the other an\ninvocation or prayer.\n\n\u0f60\u0f5a\u0f7c\u0f63\u0f0b\u0f56\u0f0b, 19. The form \u0f58\u0f72\u0f0b\u0f60\u0f5a\u0f7c\u0f63\u0f0b\u0f56\u0f66\u0f0b was paraphrased to me as \u0f60\u0f5a\u0f7c\u0f63\u0f0b\u0f42\u0f72\u0f0b\u0f58\u0f72\u0f53\u0f0b =\n\u0f60\u0f5a\u0f7c\u0f63\u0f0b\u0f58\u0f72\u0f0b\u0f61\u0f7c\u0f44\u0f0b = simple future, \u2018not going to seek\u2019 (D. niet zullende\nzoeken).\n\n\u0f5e\u0f72\u0f56\u0f0b\u0f51\u0f54\u0fb1\u0f51\u0f0b see \u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b.\n\n\u0f5e\u0f7a\u0f0b\u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f56\u0f0b see \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f56\u0f0b.\n\n\u0f5e\u0f7a\u0f53\u0f0b\u0f54\u0f0b\u0f63\u0f7c\u0f42\u0f0b\u0f54\u0f0b see \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f56\u0f0b.\n\n\u0f42\u0f5e\u0f53\u0f0b\u0f56\u0f66\u0f9f\u0f53\u0f0b (\u0f54\u0f0b) \u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f54\u0f0b see \u0f62\u0f44\u0f0b\u0f56\u0f66\u0f9f\u0f53\u0f0b (\u0f54\u0f0b) \u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f54\u0f0b.\n\n\u0f42\u0f5e\u0f74\u0f44\u0f0b see \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f56\u0f0b.\n\n\u0f42\u0f5e\u0f74\u0f44\u0f0b\u0f66\u0f92\u0f7c\u0f0b see \u0f66\u0f92\u0f7c\u0f0b.\n\n\u0f42\u0f5e\u0f74\u0f44\u0f66\u0f0b\u0f54\u0f0b see \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f56\u0f0b.\n\n\u0f42\u0f5e\u0f7a\u0f66\u0f0b see \u0f58\u0f42\u0f74\u0f62\u0f0b\u0f58\u0f0b.\n\n\u0f56\u0f5e\u0f42\u0f0b\u0f54\u0f0b see \u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f54\u0f0b.\n\n\u0f5f\u0f56\u0f0b, 10, 55. \u0f5f\u0f56\u0f0b = \u0f5f\u0f56\u0f0b\u0f54\u0f0b. J. vb., adj., subst. and adv. \u2018to be deep,\ndeep, deeply, depth\u2019; adj. \u0f5f\u0f56\u0f0b\u0f54\u0f7c\u0f0b and \u0f58\u0f7c\u0f0b. Desg. \u0f5f\u0f56\u0f0b\u0f54\u0f7c\u0f0b and \u0f58\u0f7c\u0f0b adj. only.\nS. Ch. D. \u0f5f\u0f56\u0f0b\u0f54\u0f0b vb. \u2018to make deep, to deepen,\u2019 also adj. and sbst.;\nfurther in \u0f54\u0f7c\u0f0b and \u0f58\u0f7c\u0f0b only adj. Note the additional meaning \u2018dense\u2019\n(also \u0f5f\u0f56\u0f66\u0f0b \u2018thickness\u2019) in S. Ch. D., not in the two others. My\nteachers deny that \u0f5f\u0f56\u0f0b\u0f54\u0f0b can be a verb \u2018to deepen,\u2019 or \u2018to make deep.\u2019\n\u0f5f\u0f56\u0f0b must also be understood as \u2018profound\u2019 (wisdom, teaching, etc.). See\n\u0f46\u0f7c\u0f66\u0f0b\u0f5f\u0f56\u0f0b, also \u0f51\u0f56\u0fb1\u0f44\u0f66\u0f0b, also \u0f50\u0f74\u0f42\u0f66\u0f0b\u0f53\u0f72\u0f0b, etc.\n\n\u0f5f\u0f56\u0f0b\u0f61\u0f44\u0f66\u0f0b see \u0f50\u0f74\u0f42\u0f66\u0f0b\u0f53\u0f72\u0f0b, etc.\n\n\u0f42\u0f5f\u0f74\u0f0b\u0f56\u0f7c\u0f0b see \u0f56\u0fb3\u0f7c\u0f0b\u0f42\u0f5f\u0f74\u0f0b\u0f56\u0f7c\u0f0b.\n\n\u0f42\u0f5f\u0f74\u0f0b\u0f51\u0f54\u0f44\u0f0b see \u0f56\u0fb3\u0f7c\u0f0b\u0f42\u0f5f\u0f74\u0f0b\u0f56\u0f7c\u0f0b.\n\n\u0f42\u0f5f\u0f74\u0f0b\u0f56\u0f7c\u0f62\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f54\u0f0b see \u0f56\u0fb3\u0f7c\u0f0b\u0f42\u0f5f\u0f74\u0f0b\u0f56\u0f7c\u0f0b.\n\n\u0f60\u0f74\u0f0b\u0f50\u0f74\u0f42\u0f0b see \u0f66\u0fa1\u0f74\u0f42\u0f0b\u0f61\u0f74\u0f66\u0f0b.\n\n\u0f61\u0f44\u0f0b\u0f62\u0fa9\u0f7a\u0f0b see \u0f51\u0fad\u0f44\u0f66\u0f0b\u0f58\u0f62\u0f0b.\n\n\u0f61\u0f44\u0f66\u0f0b, 55. = \u0f61\u0f44\u0f66\u0f0b\u0f54\u0f0b or \u0f54\u0f7c\u0f0b, \u2018wide, large.\u2019 Desg. also \u2018ample, abundant.\u2019\nS. Ch. D. only \u0f61\u0f44\u0f66\u0f0b\u0f54\u0f0b. Note J. \u2018*mig-ya\u1e45*\u2019, C., W. liberal, generous,\nbounteous,\u2019 but Desg. \u0f58\u0f72\u0f42\u0f0b\u0f61\u0f44\u0f66\u0f0b\u0f54\u0f0b \u2018wide-eyes: envious, covetous, greedy.\u2019\nIn S. Ch. D. \u0f61\u0f44\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f58\u0f72\u0f42\u0f0b = \u0935\u093f\u0936\u093e\u0932\u093e\u0915\u094d\u0937\u0940, \u2018large-eyes, a handsome woman, name of\na Goddess.\u2019 Cf. also in the same dict. \u0f58\u0f72\u0f42\u0f0b\u0f56\u0f5f\u0f44\u0f0b\u0f58\u0f0b, \u2018beautiful-eyes, a\nvery handsome woman, a nymph\u2019s name.\u2019 As to J.\u2019s mig-ya\u1e45, one of my\nteachers holds with him as against Desg., the other does not know the\nexpression.\n\n\u0f61\u0f44\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f58\u0f72\u0f42\u0f0b see \u0f61\u0f44\u0f66\u0f0b.\n\n\u0f61\u0f53\u0f0b\u0f63\u0f42\u0f0b see \u0f51\u0f56\u0fb1\u0f44\u0f66\u0f0b.\n\n\u0f61\u0f56\u0f0b\u0f66\u0fb2\u0f66\u0f0b (\u0f42\u0f66\u0f74\u0f58\u0f0c), 8, 15, 16, 18. \u2018Father (and) sons,\u2019 or, as Csoma already\nhas it in his Grammar, p. 28, \u2018teacher and pupils.\u2019 With the addition\n\u0f42\u0f66\u0f74\u0f58\u0f0b \u2018three,\u2019 and also as here without this addition, a very well known\nappellation of Tso\u1e45 k\u02bda pa and his two pupils (his spiritual sons). It\nis likely that to the Tibetan mind the expression means something like\n\u2018spiritual family (of three),\u2019 namely of one father and two sons. See\nintroductory remarks. Free renderings like \u2018spiritual trio\u2019 or \u2018teacher\ntriad\u2019 and the like are apt enough for practical purposes. Cf. an\nexpression like the following: \u0f41\u0fb1\u0f7c\u0f51\u0f0b\u0f55\u0f0b\u0f56\u0f74\u0f0b\u0f42\u0f49\u0f72\u0f66\u0f0b\u0f42\u0f0b\u0f53\u0f66\u0f0b\u0f61\u0f72\u0f53\u0f0b, \u2018where have you\ntwo, father and son, come from?\u2019 (But the sentence has also the second\nmeaning \u2018where do you live? where is your home?\u2019).\n\nIn the light of the above, has the note on p. 98 of the J.A.S.B., Vol.\nII, N.S., no. 4, 1906, in Satis Chandra Vidy\u0101bh\u016b\u1e63ana\u2019s article on \u2018the\nGyantse rock inscription\u2019 to be rectified? My informants do not think\nthat the expression is used among the Sakyapas in the sense given in\nthat note.\n\n\u0f61\u0f72\u0f53\u0f0b\u0f53\u0f0b\u0f61\u0f44\u0f0b see \u0f40\u0fb1\u0f44\u0f0b.\n\n\u0f61\u0f74\u0f66\u0f0b see \u0f66\u0fa1\u0f74\u0f42\u0f0b\u0f61\u0f74\u0f66\u0f0b.\n\n\u0f42\u0f61\u0f74\u0f63\u0f0b see \u0f60\u0f42\u0fb1\u0f7a\u0f0b\u0f56\u0f0b.\n\n\u0f42\u0f61\u0f74\u0f63\u0f0b\u0f60\u0f42\u0fb1\u0f7a\u0f51\u0f0b see \u0f60\u0f42\u0fb1\u0f7a\u0f0b\u0f56\u0f0b.\n\n\u0f62\u0f44\u0f0b see \u0f51\u0fad\u0f44\u0f66\u0f0b\u0f58\u0f62\u0f0b.\n\n\u0f62\u0f44\u0f0b\u0f56\u0f66\u0f9f\u0f53\u0f0b (\u0f54\u0f0b) \u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f54\u0f0b, 26. This expression must here not be understood as\n\u2018to follow one\u2019s own teaching.\u2019 \u0f62\u0f44\u0f0b\u0f56\u0f66\u0f9f\u0f53\u0f0b is here not one compound word.\nThe meaning is: they who themselves follow the teaching, as against the\n\u0f42\u0f5e\u0f53\u0f0b\u0f56\u0f66\u0f9f\u0f53\u0f0b\u0f54\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f54\u0f0b, the others who (also) follow the teaching. See \u0f42\u0f5e\u0f53\u0f0b\n\u0f56\u0f66\u0f9f\u0f53\u0f0b (\u0f54\u0f0b) \u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f54\u0f0b, 27.\n\n\u0f62\u0f72\u0f0b\u0f41\u0fb2\u0f7c\u0f51\u0f0b see \u0f60\u0f56\u0fb2\u0f7c\u0f42\u0f0b and \u0f42\u0f44\u0f66\u0f0b\u0f62\u0f72\u0f60\u0f72\u0f0b\u0f41\u0fb2\u0f7c\u0f51\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f53\u0f0b.\n\n\u0f62\u0f72\u0f0b\u0f60\u0f56\u0fb2\u0f7c\u0f42\u0f0b see \u0f60\u0f56\u0fb2\u0f7c\u0f42\u0f0b and \u0f42\u0f44\u0f66\u0f0b\u0f62\u0f72\u0f60\u0f72\u0f0b\u0f41\u0fb2\u0f7c\u0f51\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f53\u0f0b.\n\n\u0f62\u0f72\u0f42\u0f0b\u0f54\u0f0b see \u0f58\u0f41\u0fb1\u0f7a\u0f53\u0f0b\u0f56\u0f62\u0fa9\u0f7a\u0f0b.\n\n\u0f62\u0f72\u0f42\u0f0b\u0f54\u0f0b\u0f56\u0f66\u0f92\u0fb2\u0f72\u0f58\u0f66\u0f0b\u0f53\u0f66\u0f0b see \u0f42\u0f7c\u0f63\u0f0b\u0f66\u0f0b.\n\n\u0f62\u0f72\u0f44\u0f0b\u0f56\u0f74\u0f0b see \u0f51\u0f56\u0fb1\u0f44\u0f66\u0f0b.\n\n\u0f62\u0f74\u0f66\u0f0b\u0f50\u0f44\u0f0b see \u0f51\u0fad\u0f44\u0f66\u0f0b\u0f58\u0f62\u0f0b.\n\n\u0f62\u0f7a\u0f0b see \u0f51\u0f7c\u0f53\u0f0b\u0f62\u0f7a\u0f0b\u0f46\u0f74\u0f44\u0f0b.\n\n\u0f62\u0f7a\u0f0b\u0f56\u0f0b\u0f58\u0f7a\u0f51\u0f0b see \u0f66\u0fa4\u0fb2\u0f7c\u0f66\u0f0b\u0f56\u0fb2\u0f63\u0f0b.\n\n\u0f63\u0f53\u0f0b\u0f60\u0f55\u0f58\u0f0b\u0f54\u0f0b see \u0f42\u0f64\u0f42\u0f66\u0f0b\u0f60\u0f42\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b.\n\n\u0f63\u0f58\u0f0b\u0f42\u0f7c\u0f63\u0f0b see \u0f42\u0f7c\u0f63\u0f0b\u0f66\u0f0b.\n\n\u0f63\u0f58\u0f0b\u0f42\u0f7c\u0f63\u0f0b\u0f66\u0f0b see \u0f42\u0f7c\u0f63\u0f0b\u0f66\u0f0b.\n\n\u0f63\u0f58\u0f0b\u0f58\u0f50\u0f7c\u0f53\u0f0b\u0f54\u0f7c\u0f0b, 31. \u2018The high, elevated road,\u2019 has a religious connotation,\nthe proper road that leads to heaven after death, the \u2018narrow\u2019 road of\nChristianity. See below.\n\n\u0f63\u0f58\u0f0b\u0f51\u0fb2\u0f44\u0f0b\u0f54\u0f7c\u0f0b, 48. The straight road (metaphorically), the road of\nrighteousness, of straightness of mind. Cf. S. Ch. D. s.v. \u0f51\u0fb2\u0f44\u0f0b\u0f63\u0f58\u0f0b, p.\n649a. The meaning of this expression and that of \u0f63\u0f58\u0f0b\u0f58\u0f50\u0f7c\u0f53\u0f0b\u0f54\u0f7c\u0f0b, in line 31\n(see above), are quite different. The other is the highroad (towards\nheaven), the road of a high standard of moral conduct.\n\n\u0f63\u0f58\u0f0b\u0f62\u0f72\u0f58\u0f0b, 9. \u2018Steps on the path,\u2019 \u2018degrees of advance,\u2019 \u2018steps towards\nperfection,\u2019 is the short title of many mystical writings and\nespecially of one by Tso\u1e45 k\u02bda pa, to which the words may allude here\nwithout specially designating it. In this place the meaning does not\nseem to be a specific work but merely \u2018(religious) instructions,\nteaching in general.\u2019 The \u0f63\u0f58\u0f0b\u0f62\u0f72\u0f58\u0f0b\u0f54\u0f0b\u0f42\u0f49\u0f72\u0f66\u0f0b are here, according to my oral\ninformation, to be taken as the two halves or divisions of the Kandjur\nwhich is commonly divided into \u0f58\u0f51\u0f7c\u0f0b and \u0f66\u0f94\u0f42\u0f66\u0f0b, s\u016btra and tantra (or\nmantra, or dh\u0101ra\u1e47\u012b). In this division the \u0f62\u0f92\u0fb1\u0f74\u0f51\u0f0b or tantra section is\ncalled \u0f66\u0f94\u0f42\u0f66\u0f0b, whilst all the rest, properly subdivided in six divisions,\nis taken together as \u0f58\u0f51\u0f7c\u0f0b, of which the real \u0f58\u0f51\u0f7c\u0f0b\u0f66\u0fa1\u0f7a\u0f0b or s\u016btra-division\n(the 5th in sequence in the Kandjur) is only one. Concerning Tso\u1e45 k\u02bda\npa\u2019s study of the \u2018S\u016btras and Tantras\u2019 see S. Ch. D., \u2018Contributions,\netc. on Tibet,\u2019 VI, in J.A.S.B., 1882, Vol. LI, Part I, no. 1, p. 53.\nJ., s.v. \u0f56\u0f66\u0f9f\u0f53\u0f0b\u0f54\u0f0b, quotes a \u0f56\u0f66\u0f9f\u0f53\u0f0b\u0f54\u0f0b\u0f42\u0f49\u0f72\u0f66\u0f0b: \u2018with Urgyan Padma, etc., the\nsame as mdoi and s\u1e45ags kyi lam, v. mdo extr.\u2019 This is seemingly the\nsame as our expression.\n\n\u0f63\u0f74\u0f66\u0f0b\u0f45\u0f53\u0f0b, 42. J. has = \u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f45\u0f53\u0f0b, \u2018beings, creatures,\u2019 but may not the idea\nrather be all embodied creatures; with the etymological sense still\npotent in connection with the Buddhist reincarnation theory? S. Ch. D.\ngives a \u0f63\u0f74\u0f66\u0f0b\u0f45\u0f53\u0f0b\u0f42\u0f53\u0f66\u0f0b = \u0f42\u0fb2\u0f7c\u0f44\u0f0b\u0f41\u0fb1\u0f7a\u0f62\u0f0b = \u2018town, city,\u2019 which seems rather to point\nto the meaning \u2018man\u2019 for \u0f63\u0f74\u0f66\u0f0b\u0f45\u0f53\u0f0b. My informants don\u2019t feel quite certain\nwhether to include the five other classes of beings (including animals)\namongst the \u0f63\u0f74\u0f66\u0f0b\u0f45\u0f53\u0f0b, but are somewhat inclined to interpret the word as\n\u0f58\u0f72\u0f0b, \u2018man,\u2019 in general.\n\n\u0f64\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b see \u0f40\u0fb1\u0f74\u0f0b.\n\n\u0f64\u0f62\u0f0b\u0f42\u0f44\u0f66\u0f0b\u0f62\u0f72\u0f0b\u0f58\u0f0b, title, 1. The author writes his poem in a place to the\nwest of a snow-capped mountain, to the east of which the Galdan\nmonastery is situated. See notes on \u0f60\u0f56\u0fb2\u0f7c\u0f42\u0f0b, \u0f51\u0f42\u0f7a\u0f0b\u0f63\u0fa1\u0f53\u0f0b and \u0f42\u0f44\u0f66\u0f0b\u0f62\u0f72\u0f60\u0f72\u0f0b\u0f41\u0fb2\u0f7c\u0f51\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f53\u0f0b.\nWhich mountain or mountain chain is meant must be left undecided, even\nif granting that modern cartography could show it if identified. Local\ntradition, however, would most likely be able to point out a particular\nmountain.\n\n\u0f64\u0f7a\u0f66\u0f0b\u0f54\u0f0b see \u0f58\u0f41\u0fb1\u0f7a\u0f53\u0f0b\u0f56\u0f62\u0fa9\u0f7a\u0f0b.\n\n\u0f64\u0f7c\u0f66\u0f0b see \u0f62\u0f72\u0f53\u0f0b\u0f46\u0f7a\u0f0b\u0f56\u0f0b.\n\n\u0f42\u0f64\u0f42\u0f66\u0f0b see \u0f42\u0f64\u0f42\u0f66\u0f0b\u0f60\u0f42\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b.\n\n\u0f42\u0f64\u0f42\u0f66\u0f0b\u0f60\u0f42\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b, 38. This expression cannot yet be explained with\ncertainty. It may be taken here to mean, literally, \u2018to send out\n(distribute, give, put forward) justice, right,\u2019 but the exact\nidiomatic value of the phrase remains to be determined. It is not in\nthe Dicts., and unknown to my informants. We may take the possible\nvalues of the expression as three, viz.: 1. \u0f42\u0f64\u0f42\u0f66\u0f0b\u0f60\u0f42\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b = \u0f62\u0fa9\u0f7c\u0f51\u0f0b\u0f54\u0f0b\u0f62\u0f92\u0fb1\u0f56\u0f0b\u0f54\u0f0b =\n\u0f42\u0f64\u0f42\u0f66\u0f0b\u0f62\u0f92\u0fb1\u0f56\u0f0b\u0f54\u0f0b = \u2018to dispute, argue, contend with words.\u2019 This seems the\nsame expression as S. Ch. D.\u2019s \u0f41\u0f0b\u0f42\u0f64\u0f42\u0f66\u0f0b\u0f60\u0f42\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b \u2018to hold controversy,\u2019 p.\n1248. (Perhaps also \u2018to challenge, to be challenged to dispute.\u2019) 2. =\n\u0f63\u0f53\u0f0b\u0f60\u0f55\u0f58\u0f0b\u0f54\u0f0b \u2018to be defeated in argument, in dispute, to be silenced in\ndispute.\u2019\n\n3. = \u2018To make observations to, to remonstrate with, to use plain speech\nto, to speak straight to, to rebuke, to reproach, to tell one the\ntruth.\u2019 (Cf. the entry in J.\u2019s *k\u02bda kye-c\u0300e* to abuse, to menace\u2019 (p.\n97b.)) This seems the sense required here and would be a logical\ndevelopment of the primary meaning of the expression: \u2018to spread out\nthe justice (right) of the case before someone,\u2019 i.e. \u2018to submit the\ntruth about it.\u2019\n\nS. Ch. D. has s.v. \u0f41\u0f0b\u0f42\u0f64\u0f42\u0f66\u0f0b = \u0f41\u0f0b\u0f62\u0fa9\u0f7c\u0f51\u0f0b \u2018using rough language, controversy,\ndiscussion, dispute.\u2019 The other Dicts. lack this word.\n\nThe above is the result of an exhaustive discussion of the expression\nwith my teachers. Lexicographically (with a view to the entry quoted\nfrom S. Ch. D.) the first explanation seems the best, but with\nreference to the context, the last one deserves preference, and this is\nthe one chosen for the rendering.\n\nIt should be noted that in modern Tibetan there seems to be taking\nplace a shifting of the meaning of \u0f42\u0f64\u0f42\u0f66\u0f0b. Instead of as \u2018right,\njustice\u2019 it seems to be understood by some modern Tibetans as \u2018the\narguing about right or justice\u2019 as in a court of law, and hence simply\nas \u2018dispute, argument, pleading.\u2019 Example: \u2018This is not the place to\nargue your rights,\u2019 \u0f41\u0fb1\u0f7c\u0f51\u0f0b\u0f42\u0f64\u0f42\u0f66\u0f0b\u0f62\u0f92\u0fb1\u0f56\u0f0b\u0f66\u0f60\u0f72\u0f0b (or \u0f54\u0f60\u0f72\u0f0b) \u0f66\u0f0b\u0f46\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f62\u0f74\u0f0b\u0f58\u0f0b\u0f62\u0f7a\u0f51\u0f0b, lit. \u2018to\nhit out (\u0f62\u0f92\u0fb1\u0f56\u0f0b) for the right,\u2019 the verb meaning \u2018to do (\u0f62\u0f92\u0fb1\u0f56\u0f0b for verba\nloquendi) arguing (\u0f42\u0f64\u0f42\u0f66\u0f0b).\u2019\n\n\u0f56\u0f64\u0f51\u0f0b\u0f49\u0f53\u0f0b, 38. Literally \u2018speak-listen,\u2019 has two meanings. The first,\nquoted in J. from Schmidt in the form of \u0f60\u0f46\u0f51\u0f0b\u0f49\u0f53\u0f0b\u0f54\u0f0b (s.v. \u0f60\u0f46\u0f51\u0f0b\u0f54\u0f0b pf. and\nfut. \u0f56\u0f64\u0f51\u0f0b), is endorsed by my informants, \u2018to listen to an explanation\n(also, to a sermon, discourse, etc.)\u2019. The second is, \u2018to answer upon\nhearing,\u2019 i.e. \u2018to answer (in invective, hotly, in remonstrance or\ndispute) upon hearing (reproaches or unpleasant words).\u2019 If a mother\nchides her son for some fault, he may, instead of taking the rebuke in\nhumility, try to argue or to be impudent in return. The mother then may\nsay: \u0f44\u0f0b\u0f41\u0fb1\u0f7c\u0f51\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f68\u0f0b\u0f58\u0f0b\u0f63\u0f0b\u0f56\u0f64\u0f51\u0f0b\u0f49\u0f53\u0f0b\u0f58\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f63\u0f66\u0f0b\u0f44\u0f60\u0f72\u0f0b\u0f42\u0f4f\u0f58\u0f0b\u0f49\u0f7c\u0f53\u0f0b, \u2018Don\u2019t argue, dispute,\nbandy words with (don\u2019t be impudent to, \u201cno words with me!\u201d) your\nmother, but (\u0f60\u0f51\u0f72\u0f0b\u0f63\u0f66\u0f0b, \u2018rather, on the contrary, instead of this\u2019) listen\nto me.\u2019 The expression may be rendered as \u2018to flare up in answer (to a\nreproach), to retort angrily (after admonition), to snap, yap back.\u2019\n\n\u0f56\u0f64\u0f7a\u0f66\u0f0b\u0f42\u0f49\u0f7a\u0f53\u0f0b, 41. \u2018Friend\u2019 and, as J. has it, abbr. for \u0f51\u0f42\u0f7a\u0f0b\u0f56\u0f60\u0f72\u0f0b\u0f56\u0f64\u0f7a\u0f66\u0f0b\u0f42\u0f49\u0f7a\u0f53\u0f0b =\n\u0915\u0932\u094d\u092f\u093e\u0923\u092e\u093f\u0924\u094d\u0930 = virtue-friend.\n\nHere interpreted by my informants as \u2018true, genuine priests or monks,\nmonks who come up to the mark, worthy of the name,\u2019 but not technically\nas \u2018spiritual adviser\u2019 as J. has it. Desg. s.v. \u0f56\u0f64\u0f7a\u0f66\u0f0b, quotes only a\nform with \u0f58\u0f49\u0f7a\u0f53\u0f0b and gives it the meaning \u2018doctor, a lamaistic title.\u2019\nUnder \u0f42\u0f49\u0f7a\u0f53\u0f0b, however, he has \u0f56\u0f64\u0f7a\u0f66\u0f0b\u0f42\u0f49\u0f7a\u0f53\u0f0b, \u2018ad scientiam adjuvans, monastic\ndignity, teacher.\u2019 S. Ch. D. adds \u2018pious or holy friend, spiritual\nfriend or adviser.\u2019 Compare also J. for the semi-homonym \u0f51\u0f42\u0f7a\u0f0b\u0f56\u0f66\u0f99\u0f7a\u0f53\u0f0b.\n\n\u0f66\u0f0b see \u0f55\u0fb1\u0f7c\u0f42\u0f66\u0f0b.\n\n\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f54\u0f0b see \u0f56\u0f66\u0f58\u0f66\u0f0b\u0f64\u0f72\u0f44\u0f0b and \u0f56\u0f40\u0f60\u0f0b\u0f51\u0fb2\u0f72\u0f53\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f54\u0f0b.\n\n\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f56\u0f66\u0f90\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b see \u0f66\u0f90\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b.\n\n\u0f42\u0f66\u0f74\u0f44\u0f0b, 54. Here \u2018speech\u2019 in general, not \u2018a speech,\u2019 a slight extension\nof J.\u2019s meanings, unless his use of the definite article in \u2018the\nspeech\u2019 is a lapsus. The dicts. differ slightly and need co-ordination\nin details. About the meaning there can be no doubt as the word is here\nused in the series (hon.) \u0f66\u0f90\u0f74\u0f0b, \u0f42\u0f66\u0f74\u0f44\u0f0b, \u0f50\u0f74\u0f42\u0f66\u0f0b, for ordinary \u0f63\u0f74\u0f66\u0f0b, \u0f44\u0f42\u0f0b, \u0f61\u0f72\u0f51\u0f0b,\nbody, speech and mind, the so-called \u2018three doors,\u2019 \u0f66\u0f92\u0f7c\u0f0b\u0f42\u0f66\u0f74\u0f58\u0f0b.\n\n\u0f42\u0f66\u0f74\u0f44\u0f0b\u0f58\u0f42\u0f74\u0f62\u0f0b see \u0f58\u0f42\u0f74\u0f62\u0f0b\u0f58\u0f0b.\n\n\u0f42\u0f66\u0f74\u0f44\u0f0b\u0f56\u0f0b, 10. Here is the sense of \u2018to preach, to explain, to give an\nexposition of, to expatiate on, to exhibit, to lecture on.\u2019\n\n\u0f56\u0f66\u0f58\u0f0b\u0f58\u0f53\u0f7c\u0f0b see \u0f62\u0f9f\u0f7c\u0f42\u0f0b\u0f51\u0f54\u0fb1\u0f7c\u0f51\u0f0b.\n\n\u0f56\u0f66\u0f58\u0f0b\u0f58\u0f72\u0f0b\u0f41\u0fb1\u0f56\u0f0b, 12. Inconceivable, unthinkable, unimaginable, not to be\ngrasped by or in thought, beyond comprehension, realisation.\n\n\u0f56\u0f66\u0f58\u0f66\u0f0b\u0f64\u0f72\u0f44\u0f0b\u0f56\u0f66\u0f58\u0f66\u0f0b\u0f64\u0f72\u0f44\u0f0b, 4. The repetition of the verb softens the meaning\ninto \u2018quietly thinking\u2019 or from \u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f54\u0f0b \u2018to think,\u2019 into \u2018to muse, to\nponder\u2019, etc.\n\n\u0f68\u0f44\u0f0b\u0f42\u0f72\u0f0b\u0f51\u0f44\u0f0b\u0f54\u0f7c\u0f0b see \u0f51\u0fad\u0f44\u0f66\u0f0b\u0f58\u0f62\u0f0b.\n\n\n\n\n\n\n\n\nF. ADDITIONAL NOTES.\n\n\nIn l. 10 the \u0f63\u0f0b might also be understood as \u2018with a view to, for the\npurpose of, explaining, expounding.\u2019 The translation should in that\ncase rather run: With a view to expounding the profound (Buddhist)\ndoctrine, they preached, explained, most fully, minutely, in full\ndetail, Yoga and the other teachings (or the various kinds of Yoga) of\nthe two stages of the road.... \u0f63\u0f0b has then the force of: with regard,\nreference to; as far as ... is concerned.\n\nIn l. 17 the \u2018till\u2019 ought to be more emphatically rendered: until the\nvery moment that, i.e. I shall not cease a moment before. Or else: till\nI reach the very heart of saintship. See J. s.v. \u0f56\u0f62\u0f0b.\n\nIn l. 49 \u2018May all those\u2019 is more correct than \u2018May all of you,\u2019 for,\nunlike in the three preceding verses which are addressed to his pupils,\nthe author now utters a universal prayer addressed to mankind in\ngeneral.\n\nNote to p. 2. Waddell, L\u0101maist Graces before Meat, J.R.A.S., 1894, p.\n265, says that the libation is sprinkled with the tips of the fore and\nmiddle fingers. This is denied by my informants who maintain their\nstatement as given on p. 2, above.\n\nTo p. 4. After the Introduction was in print I have seen a copy of the\n\u0f51\u0f42\u0f60\u0f0b\u0f63\u0fa1\u0f53\u0f0b\u0f63\u0fb7\u0f0b\u0f56\u0f62\u0f92\u0fb1\u0f0b\u0f58\u0f0b, \u2018The Galdan Century of Gods,\u2019 and had it copied for me.\nIt is a small prayer-book to Tso\u1e45 k\u02bda pa, who manifests in a hundred\ndifferent forms, and it contains 18 four-lined stanzas of 9 syllables\neach, with the single exception of the stanza quoted in the\nIntroduction, which contains five lines.\n\nThis little book is the one mentioned in the Hor chos byu\u1e45 (Huth\u2019s\ntranslation, p. 387\u2014see note 5\u2014, and text p. 246). Huth gives as Sk.\nequivalent for the title: Tushitadeva\u00e7atik\u0101. Galdan (Tushita) is here\nthe heaven of that name, not the famous monastery. The stanza we are\ndiscussing is also mentioned in the same passage. Its name is \u0f51\u0f58\u0f72\u0f42\u0f66\u0f0b\u0f56\u0f62\u0fa9\u0f7a\u0f0b\n\u0f58\u0f0b (The unfathomable love verse). This Dmigs brtse ma is of\nconsiderable theological importance. I possess a commentary on it\nwritten by \u0f56\u0fb3\u0f7c\u0f0b\u0f56\u0f5f\u0f44\u0f0b\u0f56\u0f66\u0f90\u0f63\u0f0b\u0f56\u0f5f\u0f44\u0f0b\u0f62\u0f92\u0fb1\u0f0b\u0f58\u0f5a\u0f7c\u0f0b, the seventh Dalai Lama. Gr\u00fcnwedel, in\nthe list of Dalai Lamas on p. 206 of his \u2018Mythologie,\u2019 etc., writes \u0f66\u0f90\u0f63\u0f0b\n\u0f63\u0fa1\u0f53\u0f0b and Rockhill, in \u2018Tibet, a ... sketch derived from Chinese\nsources,\u2019 J.R.A.S., Vol. XXIII, new series, 1891, p. 287, \u0f66\u0f90\u0f63\u0f0b\u0f56\u0f5f\u0f44\u0f0b.\n\nSince, I have also found that this same stanza, with a modification,\noccurs on the title page of Sarat Chandra Das\u2019 edition of the \u0f51\u0f54\u0f42\u0f0b\u0f56\u0f66\u0f58\u0f0b\n\u0f60\u0f41\u0fb2\u0f72\u0f0b\u0f64\u0f72\u0f44\u0f0b (Bibl. Ind.). The stanza as there given consists of six lines,\nby the addition of an initial line to\n\n\n \u0f51\u0f44\u0f7c\u0f66\u0f0b\u0f42\u0fb2\u0f74\u0f56\u0f0b\u0f40\u0f74\u0f53\u0f0b\u0f60\u0f56\u0fb1\u0f74\u0f44\u0f0b\u0f50\u0f74\u0f56\u0f0b\u0f51\u0f56\u0f44\u0f0b\u0f62\u0fa1\u0f7c\u0f0b\u0f62\u0f97\u0f7a\u0f0b\u0f60\u0f46\u0f44\u0f0b \u0f0d,\n\n\ni.e. the Thunderbolt-bearer, Vajradhara.\n\nIn another little work, the \u0f66\u0fa4\u0fb1\u0f53\u0f0b\u0f60\u0f51\u0fb2\u0f7a\u0f53\u0f0b\u0f41\u0fb2\u0f74\u0f66\u0f0b\u0f42\u0f66\u0f7c\u0f63\u0f0b\u0f55\u0fb1\u0f42\u0f0b\u0f58\u0f46\u0f7c\u0f51\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f62\u0f72\u0f58\u0f0b\u0f54\u0f0b\u0f66\u0f92\u0f7c\u0f0b\u0f42\u0f66\u0f74\u0f58\u0f0b\u0f58\u0f74\u0f53\u0f0b\u0f66\u0f7a\u0f63\u0f0b,\n\u2018The illuminator of body, speech and mind concerning the order of\ninviting, lustrating, making obeisance to and worshipping (Tso\u1e45 k\u02bda\npa),\u2019 the stanza occurs once more, again in a different form.\n\nThere, p. 9b, the prayer is as in our Introduction, but lacks the third\nline (\u0f56\u0f51\u0f74\u0f51\u0f0b\u0f51\u0f54\u0f74\u0f44\u0f0b, etc.) and ends with \u0f51\u0f54\u0f63\u0f0b\u0f63\u0f0b\u0f55\u0fb1\u0f42\u0f0b\u0f5a\u0f63\u0f0b\u0f63\u0f7c\u0f0b. Also, instead of\n\u0f60\u0f47\u0f58\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f51\u0f56\u0fb1\u0f44\u0f66\u0f0b in the second line, this text writes \u0f60\u0f47\u0f58\u0f0b\u0f51\u0f54\u0f63\u0f0b\u0f51\u0f56\u0fb1\u0f44\u0f66\u0f0b.\n\nI am informed that the prayer occurs also in many other books with\nmodifications, and that when it is used in connection with \u0f41\u0fb2\u0f74\u0f66\u0f0b\u0f54\u0f0b or\n\u2018lustration\u2019 rites the closing words after \u0f42\u0fb2\u0f42\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f5e\u0f56\u0f66\u0f0b\u0f63\u0f0b are changed\ninto \u0f66\u0f90\u0f74\u0f0b\u0f41\u0fb2\u0f74\u0f66\u0f0b\u0f42\u0f66\u0f7c\u0f63\u0f0b, \u2018we baptise thee.\u2019\n\nTo p. 17. S. Ch. D., p. 490 b, s.v. \u0f42\u0f49\u0f53\u0f0b\u0f50\u0f56\u0f0b\u0f54\u0f0b mentions a medicinal root\nused against the plague, called \u0f63\u0f95\u0f42\u0f66\u0f0b\u0f40\u0fb1\u0f0b (without zhabs-kyu), but\ntranscribed lcags kyu.\n\nTo p. 23. Huth, Hor chos byu\u1e45, trs., p.117, renders \u0f58\u0f41\u0f60\u0f0b\u0f60\u0f42\u0fb2\u0f7c\u0f0b as \u1e0d\u0101ka,\nalso on p. 118 (see note 4). On p. 231 (see note 1) he suggests that\n\u0f58\u0f41\u0f60\u0f0b\u0f60\u0f42\u0fb2\u0f7c\u0f0b should be understood as \u1e0d\u0101kin\u012b = \u0f58\u0f41\u0f60\u0f0b\u0f60\u0f42\u0fb2\u0f7c\u0f0b\u0f58\u0f0b, not as Sk. \u1e0d\u0101ka.\nThe dge rgan understands all these three passages as referring to\n(female) \u1e0d\u0101kin\u012bs. Though according to Gr\u00fcnwedel (\u2018Mythologie,\u2019 p. 153)\nin Sk. mythology a male \u1e0d\u0101ka exists (a Tantra deity), in Tibet the \u0f58\u0f41\u0f60\u0f0b\n\u0f60\u0f42\u0fb2\u0f7c\u0f0b is always feminine, and a male species or individual does not exist\naccording to my informants. This statement needs testing of course.\nGr\u00fcnwedel (loc. cit.) thinks that these female \u1e0d\u0101kin\u012bs are original\nTibetan spirits or goddesses. The female \u0f61\u0f7a\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f58\u0f41\u0f60\u0f0b\u0f60\u0f42\u0fb2\u0f7c\u0f0b\u2019s are mentioned\nindifferently with or without the final \u0f58\u0f0b. Macdonell in his Sk. Dict.\nonly mentions the feminine form of the word. In the ritual book \u0f42\u0f45\u0f7c\u0f51\u0f0b\u0f46\u0f0b\n\u0f51\u0fb2\u0f74\u0f42\u0f0b \u201cThe six cut off pieces\u201d (i.e. chapters, divisions, into which the\ndescription of the torma offering is divided) we find the apostrophe:\n\u0f40\u0fb1\u0f7a\u0f0b\u0f58\u0f0b\u0f58\u0f72\u0f0b\u0f58\u0f72\u0f53\u0f0b\u0f61\u0f7a\u0f0b\u0f64\u0f7a\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f58\u0f41\u0f60\u0f0b\u0f60\u0f42\u0fb2\u0f7c\u0f0b\u0f58\u0f0b, \u201cO, wisdom fairy, supernatural (= not-human)\nmother,\u201d so defining the sex. In Tibetan the form \u0f58\u0f41\u0f60\u0f0b\u0f60\u0f42\u0fb2\u0f7c\u0f0b must\naccordingly not be understood as a masculine form of \u0f58\u0f41\u0f60\u0f0b\u0f60\u0f42\u0fb2\u0f7c\u0f0b\u0f58\u0f0b, but as\nits abbreviated form only. This without prejudice to the question\nwhether in special Tantric texts a male god \u1e0c\u0101ka, \u0f58\u0f41\u0f60\u0f0b\u0f60\u0f42\u0fb2\u0f7c\u0f0b, does occur.\n\nS. Ch. D. has for \u0f58\u0f41\u0f60\u0f0b\u0f60\u0f42\u0fb2\u0f7c\u0f0b an entry giving the meanings \u2018god, bird,\narrow.\u2019 Here the word has a poetical or metaphorical meaning based on\nits etymology, \u2018sky-goer\u2019, but no mythological value. He adds under\n\u0f58\u0f41\u0f60\u0f0b\u0f60\u0f42\u0fb2\u0f7c\u0f0b\u0f58\u0f0b \u2018a class, mainly of female spirits.\u2019 But the form in \u0f58\u0f0b\ncannot be masculine. In Tibet there is a class of people called \u0f46\u0f7c\u0f66\u0f0b\u0f62\u0f97\u0f7a\u0f0b,\nboth male and female, whose name may be translated as oracles, shamans\nor mediums. They are deemed to be obsessed by \u0f46\u0f7c\u0f66\u0f0b\u0f66\u0f90\u0fb1\u0f7c\u0f44\u0f0b\u2019s who speak\nthrough them whilst they themselves are in a state of trance or\nobsession. Their name is \u0f46\u0f7c\u0f66\u0f0b\u0f62\u0f97\u0f7a\u0f0b in Lhasa and other greater towns, and\namongst the more educated; but the country-people and the lower orders\nhave a special name for these mediums if they are women and call them\n\u0f62\u0fa3\u0f63\u0f0b\u0f60\u0f56\u0fb1\u0f7c\u0f62\u0f0b\u0f58\u0f0b or \u0f58\u0f41\u0f60\u0f0b\u0f60\u0f42\u0fb2\u0f7c\u0f0b\u0f58\u0f0b. In Sikkhim the word \u0f58\u0f41\u0f60\u0f0b\u0f60\u0f42\u0fb2\u0f7c\u0f0b\u0f58\u0f0b is general in\nthis sense. In Sikkhim the designation for a male medium of this sort\nis \u0f51\u0f54\u0f60\u0f0b\u0f56\u0f7c\u0f0b and not \u0f46\u0f7c\u0f66\u0f0b\u0f62\u0f97\u0f7a\u0f0b as in Tibet.\n\nWhilst investigating the question of Khandomas from the standpoint of\ncolloquial Tibetan I stumbled unexpectedly on the following interesting\npiece of information, throwing a vivid sidelight on some current\nbeliefs and practices of modern Tibet.\n\nThe abbot of the Saskya monastery is held to be the reincarnation of\nPadmasambhava. As the latter was the great \u2018binder,\u2019 that is subduer,\nof all spirits, witches, goblins and other creatures of that ilk, the\nSaskya abbot has in some way become the official head and master of all\nTibetan witches. Belief in witches is rife all over Tibet, and any\nwoman is liable to be declared one. The process is very simple. If a\ngreat Lama receives obeisance from the multitude he presents the\ndevotees in return with a \u2018protection-knot\u2019 (\u0f66\u0fb2\u0f74\u0f44\u0f0b\u0f58\u0f51\u0f74\u0f51\u0f0b), a narrow strip\nof cloth which he puts round their necks. He ties a knot in it\nmuttering some mantram over it, hence the name. Ordinary laymen receive\na white strip, tapas or those who have their hair cut short (probably\nbecause they look like tapas) get a yellow or red strip, but if a woman\napproaches whom the Lama by his magic knowledge recognizes as a witch,\nshe receives a black strip. From that moment she is irrevocably a witch\nand no protestation can help her out of the situation. In the Saskya\nmonastery an annual feast or ceremony is celebrated in which all\nwitches must appear personally, and the magic then displayed is so\ntremendously powerful that all women who are secretly endowed with the\npowers of witchcraft without the people knowing it, are irresistibly\ncompelled to attend the meeting. They simply cannot help it, and so\nstories are told of witches working in the fields, milking cows, or\notherwise engaged, being drawn away from their work and appearing in\nthe assembly with their milk-pail, or spindle, or whatever utensil they\nwere using at the time at any work, when they were forced to quit it\nand to come to Saskya. In the meeting they are then officially\nproclaimed witches and forced to pledge allegiance and obedience to the\nSaskya monastery and its head. Then the profitable and practical side\nof the transaction becomes manifest, for henceforth they have to pay an\nannual, heavy witch-tax, and in cases known to Karma himself, who came\nacross them when living in Tibet, this tax amounted to one \u0f62\u0fa1\u0f7c\u0f0b\u0f5a\u0f51\u0f0b (see\nBell, p. 104) or about Rs. 120 a year. On the other hand they are now\nprotected by the authority of the monastery as long as they pay the\ntax, though they have to pledge themselves not to use their powers for\nevil. Then they receive the official title of \u0f66\u0f0b\u0f66\u0f90\u0fb1\u0f0b\u0f58\u0f41\u0f60\u0f0b\u0f60\u0f42\u0fb2\u0f7c\u0f0b, though they\nare known to the people as \u0f60\u0f56\u0f60\u0f0b\u0f58\u0f7c\u0f0b, witch. But this latter word is a\nterm of abuse or contempt. The meaning of the two terms, however, is\nthe same. The entries in the dicts. s.v. \u0f60\u0f56\u0f60\u0f0b\u0f58\u0f7c\u0f0b and \u0f54\u0f7c\u0f0b (and other\nspellings) need proper testing in the light of the above. These witches\nare supposed not to live up to a great age but to die young, because\nthe monastery calls them out of life to become protecting spirits of\nthe monastery in the invisible spheres. When a bamo dies, her daughter,\nif she has any, inherits the office or quality of the mother. These\nbamos, during life, follow the ordinary occupations of women: buying,\nselling, working or marrying, and their bamo-hood seems to be no\ndrawback, in itself, to their matrimonial prospects. I heard of the\ncase of a bamo who was the wife of a very wealthy man. But the tax, far\nin excess of any levied on ordinary people, must be regularly paid. If\nthe bamo does not pay her tax, the monastery calls her soul and she\ndies. In the gompa for every accredited \u0f60\u0f56\u0f60\u0f0b\u0f58\u0f7c\u0f0b there is a \u0f66\u0f7c\u0f56\u0f0b or\nstuffed effigy, puppet, of which I have not been able to get a full\ndescription. Probably a stuffed doll or body, with a mask and garment,\nperhaps only a stick to hold the mask and garment up, like in a\npuppet-show. Each such puppet becomes the dwelling-place of the soul of\na dead bamo when she dies, and in order to see to it that after death\nshe may not do harm whilst roaming about, the puppet is bound in\nchains. Horrible to say, however, sometimes these chains are found\nbroken by the guardians, and this is a sure sign that the imprisoned\nsoul has escaped from the puppet which was its dwelling-place and that\nit may have started on a pilgrimage of evil works. As soon as it is\nfound that such an imprisoned witch-soul has escaped, solemn notice is\nat once sent out to all Tibet to the effect that a bamo-soul has broken\nloose from Saskya, and the various local Lamas all through the country\nwarn their flocks that a bamo is at large and enjoin them to be careful\nnot to fall a victim to the wandering witch. So, for instance, they are\ntold not to go about alone after dark, not to entertain strangers, and\nthe like, for the bamo may assume any disguise, and any man may fall a\nprey to the snares of a beautiful strange woman, as any woman might be\nallured by an unknown man. The late Lama Sherabgyamtsho in Ghoom, whose\nname is so well known to all students of Tibetan, used very often to\nmake solemn announcements of this nature and warn the Ghoom people that\na bamo had escaped from Saskya.\n\nA most fitting ending to this story is perhaps to be made by quoting\nthe old Buddhist formula \u201cThus I have heard,\u201d but there is no doubt\nthat the word \u0f58\u0f41\u0f60\u0f0b\u0f60\u0f42\u0fb2\u0f7c\u0f0b\u0f58\u0f0b acquires an interesting new meaning through\nthis curious tale.\n\nThere is a belief prevalent in Tibet that in every woman a touch of\nbamo-hood is latent (some philosophers, also outside Tibet, seem to\nthink the same!), but in the night of the 29th day of the twelfth\nTibetan month, this seed of evil will manifest most fully. The male\nTibetans, however, seem not to take any precautions or perform any\nrites to counteract the sinister influence of this date. Evidently it\nis a male Tibetan who first set up this theory, and it might be the\nsame fellow who is the author of the following proverb which bears on\nour subject and on the words we are dealing with. It runs:\n\n\n \u0f66\u0f90\u0fb1\u0f7a\u0f66\u0f0b\u0f51\u0f58\u0f53\u0f0b\u0f56\u0f62\u0f92\u0fb1\u0f0b\u0f63\u0f0b\u0f58\u0f41\u0f60\u0f0b\u0f60\u0f42\u0fb2\u0f7c\u0f0b\u0f42\u0f45\u0f72\u0f42\u0f0b\n \u0f41\u0fb1\u0f7c\u0f0b\u0f42\u0f0b\u0f56\u0f62\u0f92\u0fb1\u0f0b\u0f63\u0f0b\u0f60\u0f56\u0f60\u0f0b\u0f54\u0f7c\u0f0b\u0f42\u0f45\u0f72\u0f42\u0f0b\n\n Amongst a hundred women (at most) one khando!\n Amongst a hundred men (at most) one sorcerer!\n\n\nThat is\u2014khando being here used in the good sense of fairy\u2014: Amongst\nmany women there is scarcely one extremely good, but amongst many men\nthere is scarcely one extremely bad. In fact, in Tibet, all women are\nsuspected of having just a little seed of evil (of the witch) in them.\nAnd so the term of reproach is not as in Europe \u2018Old Adam\u2019 but rather\n\u2018Old Eve.\u2019\n\nAs far as the above story is concerned, it should not be forgotten that\nit is only a popular version of an interesting phase of religious\npractice, but Tibetan casuistry and theology are as a rule so subtle\nand well-systematised that a more theoretical exposition of the\ndoctrines and practices alluded to might throw considerably more, if\nnot other and new, light on the subject.\n\nTo p. 25. The quotation, s.v. \u0f41\u0fb2\u0f7a\u0f63\u0f0b\u0f56\u0f0c, l. 16: \u0f46\u0f7c\u0f66\u0f0b\u0f50\u0f7c\u0f66\u0f0b\u0f54\u0f66\u0f0b, etc., is from a\nlittle tract, a prayer to Padmasambhava, entitled \u0f56\u0f66\u0f58\u0f0b\u0f54\u0f0b\u0f58\u0fb1\u0f74\u0f62\u0f0b\u0f60\u0f42\u0fb2\u0f74\u0f56\u0f0b\u0f58\u0f0b, \u2018the\nquick mind-fulfiller.\u2019\n\nTo p. 25. Cf. Lewin, pp. 133\u2013134, no. 97\u201310, \u0f42\u0f5e\u0f51\u0f0b\u0f42\u0f51\u0f0b (\u0f62\u0f92\u0fb1\u0f74\u0f0b), ridiculous;\nzhed-ked, laughter, ridicule.\n\nTo p. 26. \u0f44\u0f7c\u0f0b\u0f5a\u0f0b\u0f56\u0f0b Bell, voc., to blush; Lewin, p. 77 (64\u20135), ridiculous.\nSee his example.\n\nTo p. 30. S. Ch. D., Dict., has \u0f40\u0f7c\u0f0b\u0f40\u0f7c\u0f0b (hidden on p. 34, out of\nalphabetical order) as \u2018a Tibetan of mixed breed, i.e. born of a\nChinese father and a Tibetan mother.\u2019 Waddell, Lhasa and its Mysteries,\np. 214, the same explanation. A special enquiry into this point,\nhowever, yielded a different result. One of my informants was a Tibetan\nwoman from Lhasa who had herself married a Chinaman there, and so ought\nto know. The half-breeds referred to by S. Ch. D. and Waddell are\ncalled \u2018baizhin,\u2019 spelling uncertain, given as \u0f56\u0f63\u0f0b\u0f56\u0f5e\u0f72\u0f53\u0f0b and \u0f56\u0f60\u0f72\u0f0b\u0f5e\u0f72\u0f53\u0f0b, said\nto be a Chinese word. However, another explanation of that same word\nwas given, as a man not in the pay of, not taking wages from, another.\nNot necessarily rich or of high position, but independent. Perhaps\nsomething like crofter. This latter explanation is, however,\ncontradicted by Karma who has relations amongst the baizhins in Tibet.\n\nIn a Tibetan mixed marriage such as we are here considering the custom\nis to call the elder son \u0f40\u0f7c\u0f0b\u0f40\u0f7c\u0f0b after the Chinese manner, instead of\nusing the Tibetan word. This is \u0f68\u0f0b\u0f47\u0f7c\u0f0b in Tsang and \u0f47\u0f7c\u0f0b\u0f47\u0f7c\u0f0b in Lhasa. The\nlatter is pronounced, and sometimes written, \u0f45\u0f7c\u0f0b\u0f45\u0f7c\u0f0b and even sometimes\npronounced ch\u00f6-cho, as if written \u0f45\u0f7c\u0f66\u0f0b\u0f45\u0f7c\u0f0b. But in the above case \u0f40\u0f7c\u0f0b\u0f40\u0f7c\u0f0b\nmeans really \u2018elder brother.\u2019 A girl, born in such a marriage, is\nsimilarly called \u0f58\u0f72\u0f0b\u0f58\u0f72\u0f0b, Chinese, instead of \u0f68\u0f0b\u0f46\u0f7a\u0f0b, Tibetan. These terms\ndo not mean half-blood. Whether \u0f58\u0f72\u0f0b\u0f58\u0f72\u0f0b is used for the eldest daughter\nalone or for all the daughters of the marriage I could not ascertain.\n\nIt is said that every Chinaman, however humble, becomes at once a\npersonage of importance when in Tibet, and demands to be addressed at\nleast as \u0f51\u0f54\u0f7c\u0f53\u0f0b\u0f54\u0f7c\u0f0b, Mister, Sir (as every European becomes automatically a\nSahib in India), and feels quite insulted if addressed by the more\nfamiliar \u0f40\u0f7c\u0f0b\u0f40\u0f7c\u0f0b as a liberty taken with his dignity. A Chinaman from\nTibet, however, denied this. I remember once travelling in the Sunda\ncountry with my Javanese writer who met several people on the road whom\nhe knew and whom he saluted as \u2018little brother\u2019 or \u2018elder brother.\u2019 I\nwas puzzled at his belonging to so big a family, but found the solution\nof the riddle when I understood that this fraternity was not one of\nconsanguinity at all. So \u2018elder sister\u2019 amongst Tibetans means only\nMadam, Lady, or a polite word of address to any woman of more than low\nstatus in life. In German M\u00fctterchen for any old woman of simple\nstatus.\n\nTo pp. 35\u201337. The expression \u0f40\u0f74\u0f53\u0f0b\u0f4f\u0f74\u0f0b\u0f56\u0f5f\u0f44\u0f0b\u0f54\u0f7c\u0f66\u0f0b\u0f56\u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f5e\u0f72\u0f44\u0f0b occurring in the\nlittle prayer-book \u0f56\u0f5f\u0f44\u0f0b\u0f66\u0fa4\u0fb1\u0f7c\u0f51\u0f0b can hardly mean \u2018a field (= heaven, world)\nwhich Kuntuzangpo has adorned\u2019 (beautified, decorated, embellished), in\nthe sense in which one may decorate a house or room, with beautiful\npictures, furniture, etc. It must surely be understood as \u2018the heaven\nblazing with the glory of Kuntuzangpo\u2019s presence in it,\u2019 a heaven\nresplendent with his glory. In other words, he adorns it by his mere\nbeing there, but not as the result of some activity expressed by a\ntransitive verb. The world is adorned, but has not been decorated or\nbeautified. I wonder if the agentive case \u0f54\u0f7c\u0f66\u0f0b may be understood as in\nEnglish expressions like: \u2018happy through him,\u2019 \u2018blazing with diamonds,\u2019\n\u2018laughing for joy,\u2019 and the like.\n\nTo p. 40. See the unusual explanation of \u0f45\u0f7a\u0f66\u0f0b\u0f54\u0f0b in S. Ch. D., s.v. \u0f42\u0f0b\nIII, where he translates \u0f45\u0f7a\u0f66\u0f0b\u0f54\u0f60\u0f7c\u0f0b as \u2018it may be said.\u2019 The dge rgan,\nhowever, paraphrases the expression here as \u0f63\u0f56\u0f0b\u0f54\u0f0b\u0f62\u0f7a\u0f51\u0f0b or \u0f63\u0f56\u0f0b\u0f42\u0f72\u0f0b\u0f60\u0f51\u0f74\u0f42\u0f0b, or\n\u0f45\u0f7a\u0f66\u0f0b\u0f66\u0fa8\u0fb2\u0f66\u0f0b\u0f66\u0f7c\u0f0b, which gives it another meaning, namely: \u2018so it has been\nsaid,\u2019 \u2018so is the teaching,\u2019 \u2018that is what has been taught.\u2019 In this\nsense the previous words are a direct quotation and the \u0f45\u0f7a\u0f66\u0f0b\u0f54\u0f60\u0f7c\u0f0b cannot\nbe translated as \u2018it may be said that.\u2019\n\nTo p. 40. In the note to \u0f46\u0f42\u0f66\u0f0b\u0f66\u0fa1\u0f44\u0f0b, for \u0f60\u0f51\u0f7c\u0f51\u0f0b\u0f46\u0f42\u0f66\u0f0b\u0f51\u0f44\u0f0b\u0f5e\u0f7a\u0f0b\u0f66\u0fa1\u0f44\u0f0b, non-attachment\nand indifference only in connection with a negative.\n\nTo p. 44. \u0f63\u0f9f\u0f0b\u0f56\u0f0b. See Graham Sandberg, Tibet and the Tibetans, p. 268,\nwho renders this word, as a technical term denoting the first of the\nfour stages of meditation, according to Milaraspa, as \u2018contemplation\u2019\nor \u2018concentration.\u2019 The second word, denoting a mental action\nunconnected with visual experience, does not seem appropriate. As in\nEnglish \u2018view\u2019 has both a physical and a mental meaning, so in Tibetan\n\u0f63\u0f9f\u0f0b\u0f56\u0f0b, as a verb, has mental connotations. J. has the word as sbst.\n\u2018mystical contemplation.\u2019 The Sk. equivalent, \u0926\u0930\u094d\u0936\u0928, is likewise both\nphysical and mental in meaning. Whereas J. and S. Ch. D. have a sbst.\n\u0f63\u0f9f\u0f0b\u0f56\u0f0b \u2018the act of looking,\u2019 and \u2018a look,\u2019 Desg. has it as \u2018sight\u2019\n(visus, vue, \u201cetc.\u201d).\n\nTo p. 58. See J\u00e4schke\u2019s note on ma\u1e47\u1e0da and ma\u1e47\u1e0dala, s.v. \u0f51\u0f40\u0fb1\u0f72\u0f63\u0f0b, p. 11 b.\nHis remark may have a bearing on the question of \u1e0d\u0101ka and \u1e0d\u0101kin\u012b,\ndiscussed above. See next note.\n\nTo pp. 59 and 60. My informants, though ignorant about the detail of\nfive and nine cushions, do know of a custom requiring the man of higher\nsocial position, greater age, more prestige, to be seated on a higher\nseat as a sign of respect. The difference of height, however, is in the\nseat itself, not effected by the placing of a number of cushions on\nseats of equal height.\n\nTo \u0f42\u0f51\u0f53\u0f0b still the two following words: \u0f62\u0f9f\u0f0b\u0f42\u0f51\u0f53\u0f0b, saddle cloth, and \u0f41\u0f0b\n\u0f42\u0f51\u0f53\u0f0b, second sheet, upper sheet, covering sheet over the \u0f60\u0f56\u0f7c\u0f63\u0f0b\u0f42\u0f51\u0f53\u0f0b. The\n\u0f60\u0f56\u0f7c\u0f63\u0f0b\u0f42\u0f51\u0f53\u0f0b is usually thick and rough but the \u0f41\u0f0b\u0f42\u0f51\u0f53\u0f0b thin and of finer\ntexture, like in European beds the bed sheet over the mattress. The\n\u0f60\u0f56\u0f7c\u0f63\u0f0b\u0f42\u0f51\u0f53\u0f0b is for softness and the \u0f41\u0f0b\u0f42\u0f51\u0f53\u0f0b for cleanliness, like the loose\ncovers of armchairs and sofas in Western countries.\n\nTo p. 62. Huth, Hor chos byu\u1e45, trs. 117, note 4, reconstitutes the name\nBlo bza\u1e45 grags pai dpal into Sk. Matibhadrak\u012brti\u00e7r\u012b. In Tibetan\nmantrams, however, where Tso\u1e45 k\u02bda pa\u2019s name is given in its Sk. form,\nSumati is used and not Matibhadra. See also p. 5 of the Introduction,\nsupra.\n\nTo p. 64. The word \u0f51\u0f58\u0f72\u0f42\u0f66\u0f0b\u0f58\u0f7a\u0f51\u0f0b (p. 3 and additional note to p. 4) should\nhave been discussed there. Desg. alone has the meaning of the word as\nin our text: unthinkable, unimaginable. According to oral information,\nsynonymous with \u0f56\u0f66\u0f58\u0f0b\u0f58\u0f72\u0f0b\u0f41\u0fb1\u0f56\u0f0b, l. 12, see p. 74, supra.\n\nThe elaborate entries in J. and S. Ch. D. under this word and under\n\u0f51\u0f58\u0f72\u0f42\u0f66\u0f0b\u0f54\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f54\u0f0b need investigation.\n\nThe word \u0f51\u0f58\u0f72\u0f42\u0f66\u0f0b\u0f54\u0f0b has also a special meaning, not in the dictionaries,\nin connection with any action done \u2018in thought,\u2019 \u0f51\u0f58\u0f72\u0f42\u0f66\u0f0b\u0f54\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b (as in\nEnglish \u2018I am with you in thought\u2019). But Tibetans can not only be\npresent in thought but they can give presents \u2018in thought,\u2019 and do all\nsorts of things \u2018in thought,\u2019 when there is no physical possibility of\ndoing so in the flesh. So the good story is told of a lazy Lama who, to\nget rid of the crowd, said: \u201cAnd now I give my hand-blessing to you all\n\u2018in thought,\u2019\u201d whereupon a disappointed and angry pilgrim answered:\n\u201cWell, then I give you my butter-offerings, which I have brought with\nme, also \u2018in thought.\u2019\u201d\n\nTo p. 65. The dictionaries spelt \u0f54\u0f7c\u0f0b\u0f4f\u0f0b\u0f63\u0f0b but the dge rgan says that \u0f54\u0f7c\u0f0b\u0f4f\u0f71\u0f0b\n\u0f63\u0f0b also occurs. Desg. has an alternative spelling \u0f54\u0f7c\u0f0b\u0f4c\u0f0b\u0f63\u0f0b, but this\nseems a misprint for \u0f54\u0f7c\u0f0b\u0f4a\u0f0b\u0f63\u0f0b. In Tibetan books I have only seen \u0f4f\u0f0b but\nthe dge rgan is sure that the two spellings, \u0f4a\u0f0b and \u0f4f\u0f71\u0f0b (but not \u0f4a\u0f71\u0f0b),\noccur as well.\n\nTo the text. When the larger part of this booklet was in print I\nacquired an additional copy of the text, which proved to be different\nfrom the two editions used by me. It is of the same size and style as\nedition A, but printed from other blocks. We call it C. The copy is a\npoor one, badly printed from worn-out blocks. A collation brought no\nnews of importance. The reading \u0f44\u0f7a\u0f66\u0f0b\u0f66\u0f7c\u0f0b in l. 16, however, is confirmed\nby this edition. Its only new reading is \u0f60\u0f46\u0f72\u0f44\u0f0b\u0f56\u0f62\u0f0b for \u0f60\u0f46\u0f44\u0f0b\u0f56\u0f62\u0f0b in l. 46.\nThis reading does not seem so satisfactory as the one we have followed.\nThe full result of the collation is given below. Indistinct readings\nare marked with a note of interrogation.\n\n\n C. l. 13. \u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f56\u0f60\u0f72\u0f0b? for \u0f54\u0f60\u0f72\u0f0b\n l. 18. \u0f42\u0f4f\u0f7c\u0f42\u0f66\u0f0b\u0f56\u0f62\u0f0b \u201d \u0f54\u0f62\u0f0b\n l. 24. \u0f56\u0f62\u0fa9\u0f7c\u0f53\u0f0b\u0f54\u0f0b \u201d \u0f54\u0f62\u0f0b\n l. 29. \u0f40\u0f74\u0f53\u0f0b\u0f66\u0fb3\u0f44\u0f0b \u201d \u0f66\u0fb3\u0f7c\u0f44\u0f0b\n l. 30. \u0f58\u0f46\u0f53\u0f0b? \u201d \u0f58\u0f5a\u0f53\u0f0b\n l. 41. \u0f56\u0f64\u0f7a\u0f66\u0f0b\u0f42\u0f49\u0f7a\u0f53\u0f0b\u0f44\u0f0b? \u201d \u0f54\u0f0b\n l. 44. \u0f60\u0f51\u0f74\u0f42\u0f0b\u0f56\u0f60\u0f72\u0f0b \u201d \u0f54\u0f60\u0f72\u0f0b\n l. 46. \u0f60\u0f46\u0f72\u0f44\u0f0b \u201d \u0f60\u0f46\u0f44\u0f0b\n l. 50. \u0f62\u0f94\u0f7a\u0f66\u0f0b \u201d \u0f62\u0f97\u0f7a\u0f66\u0f0b\n l. 51. \u0f62\u0f9f\u0f7c\u0f42\u0f66\u0f0b\u0f44\u0f60\u0f72\u0f0b \u201d \u0f54\u0f60\u0f72\u0f0b\n Colophon. \u0f42\u0f51\u0f74\u0f44\u0f66\u0f0b \u201d \u0f42\u0f51\u0f74\u0f44\u0f0b\n \u201d \u0f56\u0f40\u0fb2\u0f0b\u0f64\u0f72\u0f66\u0f0b \u201d desunt.\n\n\nThe variants of ll. 30, 41, 50 and 51 are evidently due to\ndeterioration of the blocks. There is no \u0f08 in this edition.\n\n\n\n\n\n\n\n\nERRATA.\n\n\n p. 7: first variant, bottom, read: \u0f66\u0f99\u0f7a\u0f42\u0f0b.\n p. 8: l. 20 of text, insert asterisk after \u0f56\u0f62\u0fa9\u0f7a\u0f0b.\n p. 9: second variant, bottom, read: \u0f60\u0f41\u0fb2\u0f7a\u0f63\u0f0b.\n p. 14, l. 13: teacher (or: teachers).\n p. 14, l. 14: his (or: their).\n p. 25, l. 1: for render read: repay.\n p. 27, l. 20: for render read: repay.\n p. 27, l. 27, 28: eliminate the commas outside the brackets.\n p. 36, l. 4: for Smuck read: Schmuck.\n p. 65, l. 24: for Lhassa read: Lhasa.\n p. 76, l. 24: for \u0f41\u0fb2\u0f74\u0f66\u0f0b\u0f54\u0f0b read: \u0f41\u0fb2\u0f74\u0f66\u0f0b.\n p. 76. l. 25: for baptise read: lustrate.\n\n\n\n\n\n\n\n\nNOTES\n\n\n[1] l. 2 B \u0f66\u0f99\u0f42\u0f0b\n\n[2] l. 5 B \u0f54\u0f60\u0f72\u0f0b\n\n[3] l. 7 A 1 and 2 \u0f56\u0f62\u0f0b\n\n[4] l. 7 B \u0f51\u0fb2\u0f72\u0f53\u0f0b\n\n[5] l. 10 B \u0f54\u0f0b\n\n[6] l. 16 A 1 and 2 both \u0f44\u0f66\u0f0b. Text from B\n\n[7] l. 16 B closes the line with a \u0f08 instead of \u0f0e\n\n[8] l. 17 B \u0f51\u0f7a\u0f44\u0f0b\n\n[9] l. 18 B \u0f54\u0f0b\n\n[10] l. 19 B \u0f53\u0f66\u0f0b\n\n[11] l. 20 A 2 \u0f56\u0f62\u0fa9\u0f0b\n\n[12] l. 22 B \u0f56\u0f66\u0f0b\n\n[13] l. 24 A 1 and 2 \u0f56\u0f59\u0f7c\u0f53\u0f0b\n\n[14] l. 24 B \u0f54\u0f0b\n\n[15] l. 26 B \u0f45\u0f72\u0f44\u0f0b\n\n[16] l. 29 B \u0f55\u0f74\u0f44\u0f0b\n\n[17] l. 29 A 2 \u0f66\u0fb3\u0f44\u0f0b\n\n[18] l. 32 B \u0f40\u0fb1\u0f44\u0f0b\n\n[19] l. 32 B \u0f60\u0f41\u0fb2\u0f63\u0f0b\n\n[20] l. 34 B \u0f56\u0f66\u0f92\u0fb2\u0f74\u0f56\u0f0b\n\n[21] l. 35 B \u0f41\u0fb2\u0f74\u0f42\u0f0b\n\n[22] l. 37 A 1 and 2 \u0f50\u0f54\u0f66\u0f0b\n\n[23] l. 38 B \u0f60\u0f46\u0f51\u0f0b\n\n[24] l. 40 B \u0f66\u0f90\u0fb1\u0f7a\u0f63\u0f0b\u0f56\u0f5e\u0f72\u0f53\u0f0b instead of \u0f42\u0f4f\u0f7c\u0f44\u0f0b\u0f56\u0f0b\n\n[25] l. 41 B \u0f62\u0fa3\u0f58\u0f66\u0f0b\n\n[26] l. 42 B \u0f66\u0f7c\u0f58\u0f66\u0f0b\n\n[27] l. 43 B \u0f66\u0fa6\u0fb1\u0f7c\u0f44\u0f66\u0f0b\n\n[28] l. 44 B last three words in B \u0f56\u0f51\u0f42\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f50\u0f74\u0f63\u0f0b\n\n[29] l. 45 A 1 and B \u0f56\u0f7c\u0f0b\n\n[30] l. 45 B \u0f40\u0f74\u0f53\u0f0b\n\n[31] l. 46 last four words in B \u0f56\u0f62\u0f0b\u0f58\u0f72\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f62\u0f0b\n\n[32] l. 47 A 2 \u0f56\u0fb3\u0f0b\n\n[33] l. 48 4 2 \u0f56\u0f7c\u0f62\u0f0b\n\n[34] l. 48 B has \u0f08 at the end of the line instead of \u0f0e\n\n[35] l. 49 B \u0f40\u0f74\u0f53\u0f0b\n\n[36] Colophon, A 2 has no \u0f45\u0f51\u0f0b after \u0f50\u0f58\u0f66\u0f0b, and has a final \u0f66\u0f0b to \u0f42\u0f51\u0f74\u0f44\u0f66\u0f0b.\nB has a different colophon \u0f60\u0f51\u0f72\u0f0b\u0f56\u0f9e\u0f0b\u0f46\u0f7a\u0f53\u0f0b\u0f51\u0f42\u0f7a\u0f0b\u0f60\u0f51\u0f74\u0f53\u0f0b\u0f42\u0fb2\u0f74\u0f56\u0f0b\u0f40\u0fb1\u0f72\u0f66\u0f0b\u0f58\u0f5b\u0f51\u0f0b\u0f54\u0f60\u0f7c \u0f0e","title":"Minor Tibetan Texts: 1. The song of the Eastern Snow-mountain","tradition":"myth-cosmogony","translated_text":null,"word_count":23380}