~ ~~ ~

न २ tagseose cs wok RY aD EY निरोग

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सदेन

ere rm, WE Ne Wah 111 १8 of IO

I.—THE SONG OF THE EASTERN SNOW-MOUNTAIN,

|

me rn a eres ee कन ० meena (य eens

=a J (1 == BY JOHAN VAN MANEN og TS ene aeenenmaianeaniaaaaael CALCUTTA: | a + PRINTED AT THE BAPTIST MISSION PRESS, $ AND PUBLISHED BY THE

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BIBLIOTHECA INDIOA. =" Sanskrst Series,

eo.

¥ =.

maa , ~ (Re. Aa. Agvavaidyaka, Faic.’1-5 @ -/10/- each Y a oe ae 9 Advaitachint® Kaustubha, Fasc. 1-3 @-/10/-each =... ` = 1 1४ Agni:Purana (Text), Faso. 1-14 @ -/10/s each + "क ०. 8 18 *Aitareya Aranyaka of Rig-Veda (Text), 2-4 @ -/10/ 1 14 Aitar8ya Braéhmans, Vol. I, Fasc. 1-5; Vol 7, Fase. 1-5; Vol. TI,

Fase. 1-6, Vol. IV. Fasc, 1-8 @ -/1 /- each., . a „ 14 6 Aitare ०५०६ ane a8 ४ ६९ Saar ae O! Amarakosha, Fasc. 1-2... ee ०“ 4 0 {> Bhasyam (Text), Faso. 2-5 @ -/10/- each + tae ,„ 2 8

। umana Didhiti Prasarinf, Fasc. 1-3 @-/10/-each =` =, , » 1 14 *Aphorisms of Sandilya (English), Fasc. 1 @ 1/- oor . F 0 Agtasihasriké PrajABpSramita, Fasc. 1-6 @ ry! seach .. `. 9 W ^ Atharvana Upanishads (Text), Fasc. 2-5 @ 0 each. - % 8 ` Atmatattvaviveka, Fasc. 1~2 i 4 AvadinaKa कश (Sans. and Tibetan), Vol. I, Fasc. 1-13, Vol. TE + . Fase j-] 1 @©9©, ee 24 0 । * Balam Bhatti, Vol. I, Fase. 1~2,'Vol. II, Fasc. 1 @.-/16/- each ,. ` 14 « Bauddhastotrasangra 2 8 Baudhfyans Srauta Sitttay Fase. -1+3; Vol. EH,’ Fase,'1-5; Veh, IEE, ¢ Faso. 1 @ «{20)- 1 6 4 &^8 *@.~ 110: each .; कु, थ 2५. . 2 8 :, Bhasavritty ^, ०, 0 10 Bh&tta Dipik&, Vol: I, Faso:-1-6; Vol. II, Fase. 1-2 @-/]0/-each .. 5 0 &vatéra of Cantideva, Fast. 1-7 @ -1 ०, 4 6 Brah utrag (English), Fase. 1 @ 1/- ange Po eS. + se 2. 0 “Brh@ddevata, Fasc. -4 @ -/10/- 0a ; a sg 208 ‘Byhaddharma Purina, Fasc. 1-6 @ -/10/- each - -„ 3 12 ` 0४४68997, Fasc. 1-2 @ 4 0/ ae . 1 4 ‘Oatalogue of Sanskrit Booke and MSS., Fase. 1-4 @ 2/- 6 „+ 8. 0 *Gatapatha Brahmana, Vol. I, Fase. 1-7;. Vol. IT Fase 1-5; Vol. ITT, | "ऋ Fase. 1~7;, Vol. V, Fasc. 1-4 @ -/10/- each » 14 6 म", Diktto Vol. VI, Fasc. 1-3 @1/4/-each =. = „= 8 i, > Ditto Vol. VII, Fase. 1-8 @--/ 0 AS -- फ 2 Ditto Vol. IX, Fase. 12 oP ae क ao kA-prajispiramita, Part’ I, Fase. 1-18, Part I, 265९. 1. ee | 0 Gaturyarga Ghint&nani, Vol, 21, Fasc. 1-25 ve TH, Part | ५ 18, Par ; Vol. IV 1-8 @ -/16/- each 36. 14 cee Dita vol १९ 24 ^. 4: 1५ ti ^ 01५ oo ध क * |, । , ute *Chandab Sdtra {Toxt), Fase. 1-3 (7) ~ ध ae 4 ih न्ष ह. । atte asd” 1 a4 14 attike न) gsc 4/- each .. ag Py. 99 ५: i;

*Crante Butra ef J ‘Se aptaroba (Text), 7५००. 2-17 @-/10/ sadh tk 9१ # Faso: ९ ् TY; Fase. 1-4; ren

a ; ha * ५१ ’ ¢ #, ‘ wrt १ «५ Be ty he ४.५ # „4 \ ® ५ ‘ षा es Fae, ५। 1 So hfe oe, at a ws द ' +? ee nf 2 we ,९१ ery ah, are pW Fee yt RS ae 5 4 we ^ ४ 4 x ५ 1 ॥ च ७ {+ {५ fs ५ an? 1 ॥ a é ९५) न्‌, Spe tas tage २८ ८९१ A ty 4 es = ४ ४ # Pe Te 0 x STE ng Ce! ora ae Me

BIBLIOTHEGA INDICA:

(oLLEcTION OF PRIENTAL Works

PUBLISHED BY THE ASIATIC SOCIETY OF BENGAL. New Sensss, No. 1426.

MINOR TIBETAN TEXTS.

I—THE SONG OF THE EASTERN SNOW-MOUNTAIN.

SIRWILLAMJONES

~|

|

1111

|

MDCCXLVI-MDCCXCN

BY JOHAN VAN MANEN.

er re eee ~~ eee

CALCUTTA: PRINTED AT THE BAPTIST MISSION PRESS, AND PUBLISHED BY THE ASIATIC SOCIETY, 1, PARK STREET. 1919.

८]. »+© !> 4८1] 16025

PREFATORY NOTE.

Lewin, in his ‘ Manual of Tibetan,’ 1879, preface, States : “Tibet and its language are still comparatively unknowr?.... the familiar tongue of the people, their folk-lore, songs and’ ballads are all unknown.”’

Far from contradicting this saying, Jaschke, the greatest Tibetan scholar of his time’ stated two years later, in 1881, in . the preface to the third edition of his Tibetan Dictionary: ° (0) the student who has for immediate object to learn how to read and write the Tibetan language.... existing dic- tionaries (are) almost if not quite useless.”’

Since Jaschke’s third edition! two new Tibetan dictionaries have appeared. Walsh in an article in the J.A.S.B., Vol 72,

Pt. 1, n. 2, 1903, reviewing the last one of these, the one by Sarat Chandra Das, says, p. 78: ^ Although the present Dic- tionary has fulfilled what it purposed to be, namely, a complete Dictionary of literary Tibetan, so far as our present sources of knowledge go, it does not fulfil the requirements of a standard dictionary of the entire language, and the standard dictionary of the modern and current Tibetan language has yet to be written.”’

Laufer, ‘ Roman einer Tibetischen Konigin,’ 1911, p. 27 e¢ seg., says: ‘‘ We have here to open a road through the jungles, unaided and by ourselves ; we have to work through text after text and note down expressions and idioms as we meet them,” etc.

Griinwedel in ‘ Padmasambhava’ und Verwandtes,’ 1912, pp. 9-10, endorses Laufer’s remarks and adds about the difficulty of translating from Tibetan : “ Ignorance regarding the subject- matter, mistakes and misunderstandings in the text itself, and, finally, the insufficiently explored idiomatic element of the language, of which the history is as yet poorly known, these are the main shoals.... Of all the dictionaries only Jaschke’s has really achieved something in the matter of idiom.”

As a matter of fact the printed materials available for the home student do not at present enable him, if without the help of a native teacher, to translate, accurately and without skipping the difficulties, any modern Tibetan book (not even the so-called Tibetan Primers in use in Darjeeling) if such books do not happen to belong to those excerpted in the existing dic- tionaries. Jischke’s, which is the best from this point of view, mentions only 25 titles of texts used as his sources. Compar- ing this with the more than 1000,titles quoted by Skeat as the sources for the material for his Etymological Dictionary of the

lv PREFATORY NOTE.

English language we at once see the inadequacy of such Matexial in the case of Tibetan.

It is true that at present more showy results can be obtained by the wholesale tganslation of texts (more with a view td making known thei¥ general contents, than to the furnishing of a precise philological, lexicographical and gram- matical analysis), and it is certain that the results of such work of translation would be more attractive and interesting to the wider public Yet one of the most valuable contributions to- wards laying a sound basis for future Tibetan scholarship is the painstaking, laborious and to a certain extent inglorious and humdrum drudging away at small texts with scrupulous atten- tion to the smallest minutiae, for a secure fixing of illustrative examples by co-ordinating correctness of text, full discussion of meanings, sharp formulation of definitions and subtle analysis of all questions and problems involved.

The following essay is a first contribution towards an at- tempt to serve such an ideal.

Bell Cs., Csoma

D. Desg. dict. dicts.

121.

Ed.

fig.

G. Hannah Henderson Hon.

J.

L.

1. M.A.S.B.

pr. prob.

त. V. S. Ch. D. Schmidt

Schroeter

ABBREVIATIONS.

= Adjective.

= Asiatic Society of Bengal.

= Bell’s Manual.

= Csoma’s Dictionary; if his Grammar is referred to it is specifically stated.

= Dutch.

== Desgodins, Dictionary.

= Dictionary. *

= All existing European Tibetan Diction- aries, but especially the three current ones by Jiischke, Sarat Chandra Das and Desgodins.

= Dzanglun, ed. and trsl. by Schmidt.

= Edition.

= figuratively.

German.

Hannah’s Grammar.

= Hendereon’s Manual.

= Honorific.

= Jaschke, Dictionary, 3rd ed. ; also Journal.

= Latin.

= line.

= Memoirs, Asiatic Society of Bengal.

= pronounce pronunciation.

= probably.

= see.

= Sarat Chandra Das, Dictionary.

Schmidt’s Dictionary, German Edition.

Schroeter’s Dictionary.

= Sanskrit.

Substantive.

sub voce.

synonym(s), Synonymous,

vocabulary.

Wl

॥ ॥ ॥ ॥

MINOR TIBETAN TEXTS. Primarily oe ee Treated. By Jouan Van Manen.

1. THE SONG OF THE EASTERN SNOW MOUNTAIN.

A. INTRODUCTION.

In his ‘ Mythologie des Buddhismus,’ Griinwedel gives on p. 59 the figures of a triad of famous reformers of lamaism ; Rje Rin po ch‘e, better known as Tson k‘a pa, and his two pupils, Rgval ts‘ab rje and Mk‘as grub rje. On pp. 70-72 he gives biographical notes concerning the three, and indicates their place and historical importance in lamaism. Ginther Schulemann, in ‘Die Geschichte der Dalailamas,’ gives in chapters [1 and [[ a complete compilation of what is known about these three.

In the modern Dge lugs pa sect their historical importance has never been lost sight of and their memory is kept green by a universal prayer or invocation, still in daily use, opening and closing every ceremony ina Dge lugs pa monastery. In preced- ing a ceremony it runs as follows :—

अ 7 AIBA रत-१८ दरि Forage saa | SPA YSN AAT AAAS युप तोह] विन्य € — ~ a < e त वक्ष प ० 12 तमनु ‘AE | | AA TAT YN AYA A Yay Saya |] To the repairer of the Tibetan vehicle, Tson ka pa (the Onionlander), To the true, strong, wise Lord Reval ts‘ab rje (Noble Throne-prince), To the sitra and mantra teaching master Mk-as grub rje (Noble Cleverness-perfection)

To these three victorious (illustrious) Father and Sons (Family of three), obeisance |

Im closing the ceremony the words arava say ay are : BK a — ‘ ६ + changed into AVANT Gay", ‘mav their blessing be on us,

‘may they bless us.’

: ¢ ,: MINOR TIBETAN TEXTS.

— . When the monks meet for AINE’, collective or communal

4

fea drinking, the Jast three words are changed into NSA EN

AA, +“ we give our oftering,| said before drinking the first cup a.)

and whilst sprinkling a few drops in libation with two fingers, the thumb and fourth finger of the right hand. At the termi- nation of tea drinking nothing is said at all. Except for these changes the formula remains the same for all occasions. Another pupil of Tson k‘a pa was his own nephew Dge hdun grub, about whom further particulars are given in the same passages of the two works cittd above, and who may be called the first Dalai Lama, though not known by that title but bv that of Reval ba, or conqueror. Yet it will be seen from

the above formula that the three who are together called ॥ ¢ <स" ' father and sons, that is Tson व pa and his two spiri- tual sons or pupils, are all three called Ra . The expression ww वभत सुस has no doubt to be understood as a collective word like ‘ group,’ ‘ family,’ just like 2°" means ° parents.’ F ४ भ क e . ४ . From this aa Aad पाप a small poem in praise of his wo WwW teachers, the NAAN, has come to us, which we now publish. ~ 1 ५ Of ARTE it is said ‘that he founded a formal cult of his

teacher Tson k‘a pa, and it may be that his devotional attitude found a reflection in this poem, showing the attitude taken by his own pupil towards him and his two other teachers in his turn.

ˆ This poem occurs in a miscellaneous collection of religious

matter (said to comprise about 150 leaves), in a work BATHS

(‘ Religious Practice’), leaves 59, 60. I have not been able to see a complete copy of this work. In this edition the text is fairly correct and clearly legible. A small edition, complete in itself. of which [ possess two copies (not quite so legible), offers several different readin gs which nearly all seem quite as good, and some decided] y better, than those of the larger edition. The differences shown by the two texts are, relatively to the size of the poem, so numerdus and of such a nature as to preclude thetidea that mere copying can have led tothem. One ix led to the conclusion that one of the two texts was produced

® MINOR TIBETAN “TEXTS.

from memory and not by actual copying. We shall’ note the variants furnished by the larger edition. marking them B. whilst following for our own text, with one exception, ¢duly noted, the smaller edition A. My two copies of the smaller edition would seem to be prints fi} om the same blocks put for some difference in the last page. “Whether the other pages are printed from the same blocks, whilst only this one last lock, has heen, for one reason or another, renewed (and changed in the process) may be left undiscussed for the moment. Enough to make the general statengent that great care should always be exercised before pronouncing Tibetan prints as made or not made from the same blocks, and that, indeed, interesting, observations may be made on Tibetan typographical practices.

TI e ti t — oes कछ : द bd T :

1e title Ba aa ix a very frequent one in Tibet, and — । ॥

, Z ‘ कव ४ र ८

indicates, like AAAR (asin J. Dict.. p. 2720, but not as on p.

X e ° . r Yr bd ह oe e

XXI a), areligious miscellany. 17 he particular BN a from

which our poem is taken is said to be one of the text-books which the Tashilhunpo tapas are required to learn by heart. The book with the same title which Laufer (Verzeichniss der Tib. Handschr. etc. zu Dresden, Z.1).M.G.. 1901, p. 123, n. 135) mentions. might or might not be the same. AsI have not. been able to examine the title pages and final pages of the

1 कनक ॥ book, T cannot give any further information about it. EN शुर is the marginal short title.

Another Gelukpa prayer of almast equal popularity and

frequency as those of the one quoted above, is the following which mav be used as an alternative to the former one. It 18

distinguished from it in that not the NAN AAS, but Tson ka pa alone is invoked in it. It runs -— BRT AVA TA SAA AANA II 131 q SRR ECA QS AES IER IIS AA TM | SES SHABT HAST HTS! PA ॥ तर नुस QOS ASNT AAA i

To the unfathomable great treasury of love. the Down- Looking-One (Chenresi, Avalokiteshvara),

MINOR TIBETAN TEXTS.

To the immaculate Lord of knowledge, Sweet-voice (Jam-

yang, Mafijughosha),

0 the subduer of the hosts of devils without exception,

the Master of Mysteries (Chanadorje, Vajrapéini),

Tor that crown-jewel of Tibetan sages, Tson k‘a pa,

To the feet of that (or: thee, o!) Famous Goodheart

(Lozangtakpa, Sumatikirti), we pray.

The chief difference between the use of the two prayers is that the latter is more in private use, whilst the former is more favoured in what may be called official meetings and collective acts of worship. The latter prayer is often used in a manner like the ‘Om mani padme him’ formula, and cases in which a devotee vowed to recite this prayer once or more time < a 100,000 times are known. The practical purpose of the

latter prayer was thus defined by a Tibetan: BAe ayaa ve च e नय केन न e ६ नन 17. 71 [| S, ~ ew [| ह ° PARTS TATE ACA ARIAS | 4२. सत्‌ RAIA SA RES ANAS Saar asc || To ensure (bring, ask for) in (this present, earthly) life: health, happiness, absence of sickness, and longevity—and at the time of death a happy mind and a firm hold on (grasp of) religion

The above form of the prayer is the printed one which is used by the monks to read aloud, mechanically and repeatedly. as a sort of praver-litany, together with other similar matter. for the benefit of their clients, or also to ensure their own salva- tion. It is said to occur in a prayer-book called Raa is)

हि तती, which [ have not seen myself and about which |

have no further details. This praver has also some variations in its final line (after < a pe the words NAA" ) according to circumstances. This line ends, when :

Opening a ceremony: QAarargayra zara | Closing .. er Qasr any Garda

Before tea GATAr"( or 5 ) NES CATA | # After _,, nothing at all is said.

It is interesting to note that one of my informants inter- prets the above formula as indicating that Tson k‘a pa is the

MINOR TIBETAN TEXTS. 5

simultaneous incarnation of Avalokiteshvara, Mafijughosha and Vajrapani, and that these persons invoked in the prayer are not referred to as a consecutive series of separate entities, but as all embodied in the one Tso 1 k‘a pa. My informant was very insistent about it that thig is the general and otthodox interpretation of this prayer. The other two names of¢Tson

k‘a pa are QESANT Ty and EPAaC AS 2r त

The closing verse of owr poem is also a prayer to Tson k‘a pa. It is also in use elsewhere than in connection with the present booklet and occurs elsewhere in print as well. My in- formant ascribes it to Gendundub himself and thinks that its wider use has spread from this booklet, though he cannot definitely assure that Gendunduh himself did not appropriate it for the closing lines of his poem, taking an already current prayer to JTson k‘a pa. The latter theory is plausible inas- much as the last verse is seven-footed as against the eight-footed lines of the rest of the poem. Anyhow, the statement that this prayer also refers to Tson k‘a pa alone. and is as such used and understood by all Gelukpa monks, settles a doubt we might otherwise entertain as to whether it is not addressed to the

NVQ ay’, in which case its final line would have to be

translated in the plural.

As to the edition, in the original the verses are not marked ; they are evidently four-lined. The small edition has no divisions at all, except marking the lines, but the larger edition

has inaddition a कै ( Haratay = snake head) after lines 16

and 48. In my own text and translation I have by typo: graphical disposition and by the introduction of title headings indicated my conception of the clever and verv logical inner structure of the poem.

The text is followed by a short discussion of the variants 111 it, next bv a translation, and then, my main business, byea full lexicographical discussion, in alphabetical order. This em- bodies in the first place all the new material, supplementing, amplifving, modifying, or even only questioning, the data in Jischke’s Dictionary. 3rd edition. For this Dictionary is, as far as lexicographical method is concerned, still superior to all other, even subsequent, Tibetan dictionaries. however much valuable and additional matter may be contained in the two latter. Jaschke’s dictionary is as yet the proper starting point for all future lexicographical research. In this glossary I have also drawn special attention to egntradictions in these three cur- rent dictionaries, those of Jéschke, Desgoding and Sarat Chandra Das, even to such points for which I myself have not been able to suggest a solution or about which | could not bring

MINOR TIBETAN TEXTS.

new material. For the good of future lexicographical work in She Fibetan field, it is very necessary to point out as many as possible of the numerous existing discrepancies and uncertain- ties (especially relating to fier shades of discrimination and precision) so as to focus the ‰ tention of investigators on them. At is‘unavoidable that most of this work can only be suitably undertaken on the spot in consultation with educated, intelli- gent Tibetans, and not in European closets. The number of those in a position to undertake such research will. for a long time to come, remain limited enough. As indicated in the sub- title of this essav my own main object in writing it is primarily a lexicographical one. For this reason I have also incorporated in my glossary notes on side-issues and all sorts of incidental idiomatic ‘catches’ which cropped up in the discussion of our text, though not immediately connected with the poem itself.

As it seemed the handiest way to present all the results of my investigation I have also embodied all commentatorial matter, the philological notes as distinct from the lexicographi- cal ones, under the same alphabet. The few syntactical re- inarks have also been wedged in in this list, though in their case the ‘Stichwort’ had to be chosen more or less at haphazard.

In the matter of oral information and illustrative exam- ples embodied in this paper, my authorities are nearly ex- clusively my two Tibetan teachers Skarma Bsam Gtan Paul and P‘un Ts‘ogs Lung Rtogs. The first is a native of Ghoom, though of pure Tibetan extraction (K*ams). He has resided for nearly a year in Lhasa. for another 3 months in Tashi- lhunpo (where he was Tibetan interpreter between the Tashi

Lama and Capt. R. Steen. [ M.S.), and for 4 vears in Gyangtse. The second is a native of Lhasa. where he resided till his 18th year, after which he spent 3 years in Tashilhunpo as a tapa. Then he wandered for 12 years through Tibet, Sikkhim and Nepal, after which he settled in Ghoom since about 1914. Until recently he was there schoolmaster (dge rgan) in the local Tibetan monastery.

ˆ Both these intelligent men have given me the greatest help in long, patient and painstaking discussions concerning the lexicographical and other problems presented by this present text, as well as by several others, which [ hope [ will be able to publich and discuss from time to time in the future.

MENOR TIBETAN TEXTS

B. TEx

TT SINS AAAS SS AINA TT शमु]

*

1 | 0 माइ" RNR दि. | व AS | 9 ~

4 AP INSIN FEAST ALS 15a ॥ 5 SHAR Ae तनि "वरयुश्च

¢ नेत्गनगोद् SNA कमि 4 र

in +( TES CR AMA AA RAS | ५ PAA ISN ANTS Q AN |

N

<

11 9 AN Ra cASN AVAIN NAIA |] 10 BART GAS NAN AIRICA |] i AR 34 Spor aay 1 12 aa BS TINA Resa a ga ॥ 1 IV 13) FATRIRAT AIS ARS IQ त्पो रमना | 14 त्रिक Or Qaare] AS |]

L2Bsq - 9 3 ५९; 1.7 4 Land 2 द 1. 73९3: 1.10

15

Vi 21

VII 25

VII 29

30

—

MINOR TIBETAN TEXTS, ENT SIN SAT INAS HG /

RFS ISON WIN FAN || aaah sarge ga रयत ॥ है.पत सुसद VAST HATA सपात्‌ HANNA || grag aa ATRESIA I SAE रति रत SNA SI'S | HANAN LOHAN'S AAAS’ | सर्गम्‌"

[111

ARS ETE ति १६ब्‌/ ADAYA वुदवनस्नुपसपोमुलिप I] 0/1 11 AScarays ces | BUA AA TAGS FAN |

गातेषु AS ANS C4 TANS RC ॥ HY NSH ETS LSC ANT |

A a a Te NE 7 $$$ -- ~~

1. 16 ^ 1 and 2 both ८ ख, Text from B; 1. 16 B closes the

line with a # instead of ||; 1.17 Be; 1. 18 Be; 1.19 Baw: 1. 20 ^ 288; 1. 22 Bas: 1.24 A land 2 पब; 1.24 Ba: 1. 26 Bae; 1. 29 23 ५५ ; 1. 29 ^ 2 Qe.

91 BSS AIR AACA वपनम्‌ 2६] ८ aR RgaRTS IASI "तनु

IX 33 aA ATA ETAT IS \| 24 BA दुन वलेन IA “AA AO SAY I] ॐ HA ALARA RMA रुपस्य" 36 गाम HASAN जुसि A AITIANSIA |

Iv"

X 37 Ray 55, 11 SAIS ॥ 38 SLATS नोदक न.न्‌र TNE ॥ 39 ARR HA Baerga} 40 ne Ri: bial aia ॥

XI 41 RFS BRAT AQ Aer] तः ॥ ५ चुर दसखमुगाम न्दरम्‌" | 11 >)

(. रम्‌ ALAA ATES 5G *AICAT A SON ॥

XII 45 निवि तर. हस महव तुगस +न+ 46 WRX AAO NAN aT २८.१११]

32 Bas: 1.32 Baga: 1.34 Baga’; 1.35 Bey; 137A 1 and 2 awa. 1. 38 B 2a5"-: 1. 40° B श्रै भवेम" instead of Hea 1. 41 B स; 1.42 ए समसः; 1. 43 Baga’; |. 44 B last three words in B पदक" रद ga: 1.45 Al and B4&’; 1. 45.B 14; 1. 46 last four words in B ax 954 ,

AN MAR RGRAY HERA || Ay -AN |]

C. THE VARIANTS.

The texts used were two small blockprints, nearly identi- cal A 1 and A 2, and a large blockprint B.

On the whole A furnishes a good text and it may be used as the basis for the edition. Two curious cases of the use of

G° for €" (7. 45) seem more than mere negligence of the wood-

1. 47A2 9; 1. 48 4 2 वर, 1. 48 B has 9 at the end of the line instead of ||; 1. 49 B 94; Colophon, A ४ has no सद" after axa’ and kas a final ¥ to 434%", B has a different colophon ९ देवर दग्‌ aR TA DA's at ll.

MINOR TIBETAN TEXTS. ` Lt cutter in connection with the badly printed ९६. in 1. 13 (which looks also like तद ) and also a हु" like क्तु" in |. 23. Inversely there is a clear Zl’ — 94)4y—in 1. 37 and a ZX: for त 1> 48

A 2 twice lacks the hook in # (20 24) and the naro~ in lines

29,47. These two latter variants may be due to deterioration in the blocks or the roughness of the paper, or defective ink- ing. Otherwise A 1 and A, 2 are practically identical, and except for the last pages (the last two of A 1 are condensed into a single one in A 2) the two copies may have been printed from the same blocks. * |=) a“ i=. 5 =

In 5 B writes &^~1 for 51" as authorised by the Dicts. But the question of final particles is still far from being satis- factorily settled. The Dicts. are on the whole much at variance on this point. Desg. gives as a rule a greater variety of them than J.

Some differences in the tenses of the verb are presented by the two copies of A on one side and B on the other. In |. 2

~~ . e ~~ .

sy is the present tense as against the past form ASA] in A As to the sense both would do, and though the past form in Tibetan is better rendered in English by the present we may

understand the past form as ‘has begun to rise.’ In verse XI B gives imp. forms, making the sense one of command whereas

A has present forms giving a mere statement. The final ay"

॥ 1 भ ° . ° in NAAN, however, is not recorded in the Dicts., nor the

form Scar, ger, however, is a regularly 1 | im. form.

aa in 1. 35 is a correct past tense. The form ay (without an initial 2" } as in B 18 not recorded. though aay present, might do equally well. भ्न, 1. 32, is not authorized by the Dicts. which all omit the, initial a The substitution

of ABS for 5.45 (38) seems to lack sufficient urgency,

12. MINOR TIBETAN TEXTS.

though J. records a 0.81 ‘to listen to an explanation ’ from Sch. A AC" I. 29, is correct according to the Dicts., not

दुभ of B, though J. and 8. Uh. D. give the alternative spelling.

In the treatment of grammatical particles A is superior to

B. 21" (10) is correct, not 2)" B. It is an adverbial construc- tion. In 18, तुर, and 22, ax, equally so. In 24 4%" 1६ a

terminative dependent on 3/1

The remaining variants are all in the nature of equivalents for or against which nothing (or the same!) can be said, and which would do as well as the readings we have adopted. Many of them are, however, curious for this reason, that they are not homonymous variants at all and consequently sub- stitutions for, not corruptions of, the text. We have to leave the question alone whether those in A or in B are likely to he the original ones.

In 7, २5.22 kind. 1 Las २ इस 1 7, <&*८1*.क* verv kind. is as good as "2S" very RATS’, ver ५ ४ KPA. ver, ; : S, ee ; precious; in 17 AaTAS 5A means practically the same as ~~ ~ f ४ 4 . AAACN, ‘from this moment’. and ‘from this very day.’ ~

In 19 पाते 5 ‘in another’ seems even a trifle better than ~w *

AAA aA ‘from another.’ ajar’ seems better in 32 than me" én B, ‘even, indeed! . set" ‘to perform,’ in 1. 34, is as good as ag also ` {0 perform, accomplish, and the future form of the latter would be better if changed into a pf. form ASS or pr. qv Tn 1. 40 aR, ‘the sending, throwing,’ scours as goot ax HOPS, «(as silly) as the conveying.’ In 41 the article दु" means the same as plurai FAA B. In 44,

ASAT AES" ‘egotism, selfishness,’ is substituted for $5 ACA",

MINOR TIBETAN TEXTS. 18 . ५ 8110 › ; similarly in 45 and 49 गाम्‌ ‘all,’ for दमस ‘many.’ | w Lastly, the difficult construction BROAN HN ASLAS’ in 46, is 9 ~D

replaced in B by the easier BRAVA ISAS, ‘not allowing <] | aaa

(letting, making) it [the soul] (to) fall’ instead of < letting it remain fallen when once it has done so.’

All these examples seem, to point out that one of the block- prints (probably the larger one) was derived from a version which was not actually copied from the original but rather written down from memory. © The variants are no cutting or

copving mistakes except Carey and [लु 1. 16, and + and RATS in 1. 7. In 1. 26 we find an erroneous Sc for तिर

The two ई at the end of lines 16 and 48 in B (or rather at the beginning of the following lines, for that is where they must be put if the Tibetan text is printed line for line like English verse) do not agree with my conception of the structure of the poem as indicated by my typographical arrangement of it. T would not have expected a # after line 16 but after lines 12. 24, 36 and 48. The occurrence of the sign after line 48 may, however, be taken to indicate that the next two verses have to be regarded as appendices to the body of the poem proper.

It must be mentioned that in the title, in both copies of

A., the final word is तलगत In B., as the poem occurs in the body of the 0 is no equivalent title. I have written AQAA सं without prejudice to the question whethe+ the form AeaN" 18 legitimate or not. Mv teachers say that <>

before a | the हू is required.

The only reading taken from B is cal for the incom- prehensible Ray’ of A 1 and 2, in line 16.

0 * It may be, finally, remarked that the three copies from which this edition was prepared, show once more that textual

€ ‘14 MINOK TIBETAN TEXTS.

correctness and perfection of typographical execution are not necessarily related in Tibet. The two smal] prints which are, ‘but for the single omission of a dengbu in line 16, quite correct, are small, badly printed on bad paper, and not carefully or neatly cut. The larger copy is neat, well printed on good paper, very legible, but not nearly so satisfactory as a text.

D. TRANSLATION.

The Song of the Eastern Snow Mountain.

OBEISANCE TO THE TEACHER 1. (His TEACHERS).

1. On the peak of the white snow mountain in the Fast A white cloud seems to be rising towards the skv. At the instant of beholding it I renember my teacher And, pondering over his kindness, faith stirs in me.

2. To the East of where that cloud is floating, In that entirely victorious Virtue Solitude, There resided the precious ones, difficult to be invoked, Father Famous Goodheart, the Sire with (his two spiri- tual) sons.

3. The yoga and other (teachings) of the two stages of the road Relating to the profound Doctrine, they preached most fully. To the pious of snowy Tibet Your grace, O protectors, was ineffable.

11. (HIMSELF). -4. Especially that this ease-loving Clergy-Perfection Has turned his mind a little towards the Doctrine Is (thanks to) the kindness of these noble father and sons. Truly your kindness is great, O father and sons.

5. From now onward till (I reach) the heart of saintship, Whilst, except in you, noble father and sons, 1 will not place my hope for protection in anyone else, { pray vou to drag me along with vour mercy-hook.

6. Though I cannot repay you in proportion to whatever your favours have, been, 1 pray that, with my soul not enslaved by attraction or repulsion,

|, MINOR TIBETAN TEXTS. 15

1 may hold fast to your teaching, O protectors, And may always put my best energy into the endeavour.

JJ. (His ContTEMPORARINS).

7. However, nowadays, in this snow mountain solitude, (There are those who) whilst promising to follow the teaching themselves, Kegard others, who (equally) follow the teaching, as their veriest enemies. Such conduct calls forth the deepest sorrow.

8. With thoughts wishing the ruin of others And with souls fettered by fierce ambition, They nevertheless promise to dwell on the high road. If we consider this (carefully) it is a matter of shame for all concerned.

9. These malignant beings, Angry because they find themselves in their old age in the wrong road, And raging from the bottom of their hearts Against those persons who have (duly) acted conform to the Doctrine, Has not a demon entered their minds ?

IV. (His Purtts).

10. Not to take steps to conquer the enemy, sin, But yet after mere reproach to flare up in reply, That is as silly as, ध When an evil spirit is at the Eastern door,

To throw the ransom towards the Western door.

11. Those virtue-friends who understand that this is so, Think of all embodied beings in general with kindness, But saintly thoughts especially of all who devote themselves to the Doctrine. And they subdue the enemy residing within, sin.

12. O, my followers and friends, Whilst not letting your souls remain fallen after a lapse, But whilst examining (yourselves constantly) whether

your minds keep to righteousness, To remain on the straight road, that surely is good. |, ४. (Finat PRAYER). 1२. May all those who believe jn these words,

With a mind bent on the drawing on of all ebeings by means of love and mercy.

16 MINOR TIBETAN TEXTS.

Through the (direct) vision of the actionless state of (pure) knowledge Speedilv obtain (that) glorious, supreme saintship

VI. (Finan Buessina).

14. He, whose body blazes with the marks and beauties (as of a Buddha), Whose speech is adorned with the sixty branches of melody Whose deep and wide mind, indeed, is a treasury of omniscient love Mav that glorious teacher*s blessing be on us.

The above was composed by the Great Omniscient Clergy Perfection Good-Glorv as a song in loving memory.

Blessing.

EY ee

E. (0884४ ^ प्रा) Notes.

(Lextcographical, Syntactical and Materval.)

mA) see ॥॥ ४

॥ AA 32 तु 2. Notso much ‘a matter of shame

to all’ ( = all the people who look at or into the matter, the beholders, the general public, or even’ humanity in general). but rather ‘a matter of all (of them) being ashamed,’ i.e. the people doing the shameful acts. the people concerned, engaged in this conduct not the public in general

TAS, 29. Here thought, conception, wish (cf. D. op- welling). (Desg. ` all-enveloping,’ i.e. ‘natural corruption or sin,’ p. 8b, but ॥ ‘RIC’ = Be ACA ac it t of p

» p. 9d, In 217" = "Ne" ‘excitement of pas sion’ on p. 1044a). See also 8. Ch. D., p. 29b, TMS, but

Schroeter, p. 2. ` batio schroeter, p. <4. ‘approbation, assent, the consenting to any proposition. -

गीं" see as

9 e MINOR TIBETAN TEXTS. , [7

Me’, 30. Here equal to- ५२३५५५६, ‘vet, however.

nevertheless. ’

aie 20. Notas a separate word in J.. who gives ma" and च e

~ mya", the latter after Schmidt. This is the word ocetirring ine

the compound 1/1 the Tibetan w-vowel, the ‘ foot-hook ` S |

(not merely honorific of प as Hannah seems to suggest in his wo

fF

~~ ® Grammar of the Tibetan Language. p. 4+). which J. has under

QA, on p. 472a. together with a queried meaning ‘spur’ (of the foot:'*¢in Sporn’), taken from Csoma. This latter meaning is unknown to my informants. Bell gives: hook: may’; fishhook amay but iron hook 6161 Henderson gives b] १ । “S ea ~~ ww *42 hoth ॥ and nN for hook, and also aay" alone for iron ~~ “~ hook. My informants deny the correctness of [पवा Desg. we e

knows may ( तः ) only as a verb, not as asubst.: he mentions “2

Mm" as a separate word, subst. hook, and does not mention

4

~~

— s . e ॥

m5" The various articles in the tAree Dicts. sub AA] are ॥ ५2

interesting but the meaning hook is not given आ धर of them.

8S. Ch. D. translates mya with ‘ AZT, a pointed iron hook, a

large pin to pierce with,’ whilst Macdonell in his Sk. dict °

translates the Sk. word as ‘hook, goad, stimulus, remedy.’

(See below s. v. QR "“Zy") J. under ग] न] * gives also al a7 प] दमः) al इनासगाग्‌,

an iron hook, and amy, a fishing hook, but my informants say

~~

that the colloquial for fish hook is rather (र (or 212. )

al all ay’ 7] " or simply, ‰ ४ ह्‌ * (pr. nvendzin). just as a meat hook

इस SEH (or oy

(to hang up meat on) is 43 (pr. shendzin). ‘The चुः in

3

|७०१..5.

‘

t

18 MINOR TIBETAN TEXTS.

the above represents the pronunciation of the more illiterate people.

One of my informants is, however, of opinion that SAIN

e nm" does not mean an iron uook at all, but hook in general 0) a

> even though it might be made of silver, copper, gold. ete.

< Ba, He compares it with the word wall, AANA, which is not

neccessarily made of iron. aud though of stone or earth is still called ` iron-mountain.” Women's ornaments such as earrings,

~ ~ . < chains. or necklaces ( WARE’, pr. kenthang. not. in the Dicts.

or Bell. As a colloquial word the dengbu might perhaps be

left out in writing) may have golden or silver hooks, पक्र € = | =, ° |, a e

3 or (3) Kxample : णि ARG (>< Ql

~ ~ Pe >" १०-] २ nen: न्भ" गन्‌

ष 0/१) avi VAPAINA'AR AGA ASAIN J 46

AAT, this woman has a very fine necklace which has four ष्फ

golden and silver hooks (or clasps). Schroeter’s dict., p. 3610, already gives an as hook only. The expression SAAT ञ्‌ in the sense of mineral, given by Desg., 3074, would make us think that RANT might perhaps mean metal hook, but sce X ww

below. S. Ch. D. adds to the confusion. Under दिपक he . S

gives: (1) iron pin to guide and punish elephants; fish-hook ; (2) name ofa plant. (His next entry seems improbable. elephant driving and elephant driver for one and the same word).

But under nN he defines Saya” as ‘iron hook, an angle, a No ~~

fishing-hook.’ J. has Aaya) under ANN and gives ‘an

iron hook, esp. fishing-hook, angle ; often fig.’ and in his illus-

tration he*translates AT ANT * simply as ‘ hook of grace.’ <

® e

MINOR TIBETAN TEXTS. , 19

He marks the word as belonging to the book language. It is curious to note that Schlagintweit in his Rgyal-rahs (title, gr

introductory verse’ translates the word AIAN with ‘ eisernen

Hacken’ (p. 25), whilst Schieffier renders the same word cor rectly on the next page by ‘Hacken’ @lone. But क his new translation of the Rgyval-rabs, H. A. Francke (J.PLA8.B.. Vol VI, n. 8, p. 397) writes again ‘ [ron Hook.’

There is still another compound with त], namels १११] w

the name for a component part of the claborate torma cake structure. It indicates a small piece of dough in the form of the top of the thumb. From all these examples it might be

hazarded that the element nN > means primarily ‘ curve, curved ’

9

“wo ५ . ८ or ‘curvature,’ and has no substantial meaning like ‘ hook ’

or the like Mv teachers, however, think that m7" by itself is <> a substantive ` hook.’ So it is not clear whether J. is right as

against the other Dicts. in not entering the word separately The above discussion is in any case better entered under the

word ue whether this is really an independent word or not. we

wy The fact that 8. Ch. D gives a Sk. equivalent for व" alone.

4 ~~

pleads for its separate existence.

|, My teachers opine that ग] ° © a separate word may occur ~ alone, but their nearest approach to framing a sentence illus-

trating such a use was one in which they spoke of a wooden

hook (made by a jungleman to fish or hunt with) as वषो

€

3 म] स] ° or more briefly oT) ° So the example was not ay aay decisive.

Additional Note—Cf. the example in Csoma’s Grammat p 109: AINA Sy SIA a] golden fetters or chains, lit.: golden iron ropes. See also Ramsay ‘ Western Tibet ’, p. 62:

‘To hook—,ngidkuk tang ches, properly applicable only to a fish caught with a hook, bat also used gencrally’, and

° Hook—ngidkuk (fish hook), kuk kuk (a*hook of any वापत्‌...

20 MINOR TIBETAN TEXTS. Query : Is the use of Qa merely conventional in sev-

eral words, as in AA's, eage (Bell, Walsh ‘Tromowa Dialect `}. AIT SEY (iron) bridge, ete./ And is the use of

<+) perhaps analogous to that of honorific prefixes ! Cf. the

Dutch guilder (gulden) which is made of silver. though its name is derived from ` ४०1. `

ae

Ve see T]"

=

ATA 'S", 7. Difficult, but here rather with some of the

meaning of the English ` hard’ (hard lines ?), the French ‘ dur ’, perhaps 14. ` arduus.” The meaning is somewhat that the in- vocation should not be undertaken lightly (God’s name should not be spoken ‘in vain’). Conceptions like: grave, serious, weighty, not lighthearted, or commonplace. or flippant. suggest themselves here, [t is ` 8 serious matter’ to invoke these teachers

AMAR NAA, 42. To think with kindness of or to-

wards. or about (Ay )

772, 11. We have taken this word in the general

sense given bv J. ‘the pious,’ though it may equally well be rendered by ‘ the fortunate’ ones,’ i.e. those who were fortunate enough to hear Tson ka pa’s preaching or that of his two pupils,

One of my informants suggests however, that mv BA should here be taken more literally as ‘ sharers’, ‘ share-havers* in Tson

k‘a pa’s message and consequently should here be understood as ius ‘ followers.’

m "SNK" see त yay “द adic’ see} ' मे ~ त र स, 19. May either be taken as two separate

words ` protection and hope ‘ or’as a compound - hope for pro- tection, ‘ protection-hope.’ More accurately ‘ the spot (place = persons in this case) in whom & place my hope for protection. to whom I resort or go, in whom T trust, for protection. (ef. 1. heul, toeverlaat).

MINOR TIBETAN TEXTS. 21

<` see aR Rl

Bo 8 See a

XQ

१ Per e Phis is an illustration of the meaning of ith हि

(aX) (32. «an

under J.’s 4th sub-heading, Ist division. ASSN ‘faith has

been born.’ but here एव ल्ल ` becomes active,’ ‘sprouts.’ ` waxes strong, or ` grows, flames up, intensifies, awakens. arises, stirs

The idea is not, as ina case of Christian conversion, of a state of previously non-existent faith, suddenly arising, but of an existing faith becoming strongly energised, leaping up (` an

f ७ ५ r , e oe e . outburst of faith’). The colloquial ८.८] AN ean be suitably translated by ` 10 inspire faith to. For instance > x (><, Ay

= ;n € ON . 9 . ANA न 7] (त ) QA A that lama inspires me with (no) १५. < 9 nw a f ५ > = . faith. A free translation of AVA a is Consequently ‘to a have faith in, but in our passage the additional meaning of “renewed” is implied. Therefore we may also render: they call up my faith’ 07 ` renewed faith comes up in me.’ See the use of

this expression inthe Tibetan Primer LET. p. 7.18. sane (read AS ) aver 5.955 AER AR NS SS VANS QA AUEAY ALY Qa AN aves ain 5. SAN तमनु मु €|

Then he. recognising that the king was verv good, and having gained faith in him. and having prostrated himself numberless times. (asked) how can [ request (i.e. take. accept) such (gifts) given by the king.

SH ee

On cy 50. ‘To generate, the generation. production.

- ~ ज . १ 6 NANA ASA त. ‘that which has been produced in the soul.’ * the

(completed) productions of the soul’; with AC =with: ` with |, thoughts of, assuming, observing an attitude of, with a mental

attitude of or disposition to). ANA SAS IAN AE ESN AGN

22 MINOR TIBETAN TEXTS.

=

€ ~ —

४ : ° *) is one elaborate substantive. a‘ the- oA SATAY, (म) 8 the beings-with kindness-having-drawn-soul -disposition.’

ars’, 28. Here not in J.’s sense ‘to be weary. but as wy | Desg. and +. Ch. D. have it - sadness, grief, sorrow,’ or adj. ‘sad’, etc. In seeing a half-naked beggar, it may be said: मति" पा nen "दोः सता * Here the word is NAYS TNR rsa ANC RAR Sy Here the wo adjective : ‘that unhappy (unfortunate,wretched, miserable) man has not even a coat.’ [ Ray sey (Bell) = च. स्पा =FIA aay = as ~ ~ ; QA = Derg. BEI", coat, garment, dress; not alone - man's coat,’ as J. has it, but for both sexes—J. ५.४. "दु 24. and “NS a Ba both missing inS Ch. D. पक्षमा 1 pronounced both golak and giélak. Walsh, Vocabulary Tromowa Dialect, s.y. coat ˆ 20 ` and ` golag.” My teachers do not know a word स्पा w न rls: ५ रि भ 008 { Q 4 for coat in Tibetan. Desg. has a ATA Ay", overcoat. S. Ch. ५७9

D ऽष त] or aay er ‘old ९०१४ or garment patched up and

~~ ~~

mended `| aT ee पाम्‌ RSS see RORATA AGE ˆ RAMA ASIS'C) see Shama a}E-Z al see ‘i

पित रिहसह्पामुषसेमस" 45. Mv followers and

friends (c/. citizens and compatriots), i.e. followers who are also my friends; the same people under two qualifications. not two different groups of people, the'friends and the followers. See

हेसह्षादः PATS NG see BI

MINOR TIBETAN ‘TEXTS. ; 2९ e

BS + BA 12, 23. The difference in form is not aeci-

dental. aN 5 is a stereotyped QTVANN, manner of

=~ | \ 4 © 2 © x त च e e e [८ i 8 क ८ + र . . ; speech, expression. QQ NA RA : 1. 18, ४ ४ normal honorific । ^ ।

{ “a [| # {1 1 ॥ 1 form. The form 25 was described to me as one of intimacy, of utter confidence, as disgfinct from familiarity and lack of respect. This seems an almost exact parallel to the use of (thou), tu. du in (English), French and German in addressing parents. God, and relations, ° The following example was given,

$ f , ~ < न~~ , , a quotation from the AVA 2१255 21. AY, a little ritual geluk- | k l { || कि, . ae = e e नर =. ee > भिर | te e iat pa book, leaf 12a: BRATS FUER FARA AH SNCS | ‘As thou art our lama. our vi-dam. our dakini, wd our dharmapala ... (prayer addressed to Tson [६१ pa). Like- 1 } I } ४ r 1 k = x $ e = e ~— e pea © wise. 111 the little praverbook . दि 45 a4 NA al २६८ ~< « f न ~ (to Tara&) we find a few cases of BA (e.g. p 5b) amidst many cases of पि ° In the term TAIN RS’ the hon. form of the first two svilables of course determines the hon. form of the aunt é last. The ` intimate’ form om was further described as ` the अ । ®

. . f ¢ = "KY 1 language of religious transport, ardour. fervour, ८८, 212 "युक

RANA’ (वरव) see Rarer

Aye aaa, 3 पित्त 32. According to the Diets ` {:) be ashamed.’ \ > Desg. and S. Ch. D. do not support J.’s meaning ` piety’ and his third meaning ‘disgust, aversion.’ My oral information e ° €. rejects these second and third meanings. vet see below. MAN ~~)

Raraa ay, freely translated ` is ‘a matter of (cause for) shame No ®

to all,’ literally ‘a-by-all-sham@-feeling-cause,’ i.e. all should feel ashamed. The shame, it should be understood, must be felt. not by all who behold the bad behaviour. but by all who

24 =~« MINOR TIBETAN ‘TEXTS.

‘ + ‘ णु १ . pee । € । 6 eX a root rom are guilty of it. The exact meaning of the root AN f

whien the verb is derived is not yet satisfactorily dealt with in the Dicts. which are supplementary as well as contradic- tory in their data. The compounds exhibit a great variety of

वर ~ ह shades ofmeaning. ‘That of पिति for instance. may perhaps a 9

cover so wide a range as ` shameless, impudent, self-willed stubborn, stiff-necked. arrogant, insolent, ungrateful, loveless heartless, harsh, (लाल्‌. wanton, ruchslos, frech ome of the

compounds and applications clearly indicate that Aa must also mean ‘sexual modesty. chastity. others that it) must 4 # . ° १ 1 . ~ . ~

mean ‘ bashfulness. shyness. timidity’ (in this sense Ay NA’

f . ॥ 1 ~ e ‘brazen, forward. unabashed. sauey, bold, audacious ). [२०] seems to come very near to the 0. -sehroom’ which is more

1 ? 4 3 bas —~ «

` diffidence ` than ` हलक. but eras: May TW some eases mean unscrupulous’ or? without a conscience.” In this sense it

comes near to ‘impious.’ The German subst ‘Scheu ` may be also compared. Ht is also averred that in certain combinations a

. ° * ox e ~ e . ° . . e positive statement with AN RA is practically identical with ~N

the English exclamation : how dare you! how can you! “yy ‘ “sn an A compound. difficult to define exactly. is पित्न्‌

। ~> in which मतर has the meaning, not givenin the Diets. of ~w

straight. straightforward. honest, true. dependable. the French “droit? (ef. rectitude). The whole expression may mean

““thandoned.” or simply २०११२ Hxample: An aes NA

215८ 5 at RA ९ the lives of these abandoned

(shameless. ete.) men are useless.’ An old sweetheart who has ~ =

cast off her lever mav be called पमि बात ‘the brazen,

perfidious girl.” Desg. vives ag in this sense as equal to

AAC’, good, Just, generons,’ ‘This may be Schmidt’s RGRAY

‘sincere, orderly.’ In the sentence EST APART AR AS IAT w

MINOR TIBETAN TEXTS, “ D5

~~ ~ @ ~+ [ । | 5 (55 ¶ु सन्म ‘to render vour parents kindness

in this way shows a lack of gratitude,’ my teachers explain the word as ‘ungrateful, loveless, harsh

[1 = . र s As far as the further meanings of Ao, as given in J. | । । । {see above), are concerned, P‘un Ts‘ogs maintains that Rey ~ ध ~ , ~ z = : ee AINA Bd = BA) NAA SF : 6 pious,’ but Karma denies it, and f ~ ~~ = ~~~ the former also states that FAIS "ey" = @ेम्‌"ता.नगु तः which 9

latter expression Desg. and 8S. Ch. 1). know as ‘to be disgusted with.” But J. and the others render the former expression

~ with Rar, as “chaste” or ‘modest,’ or as‘to be chaste,’ ete.

; nN Both of my teachers areat one about the expression ७1:01

‘to 1 tired, sich 0. ॥ न्प 2-1-27 | ac २६१ ^ » S ५ UN ५७ a - e v e e e to be weary, tired, sich o amples > AA QA Ay ले ए य . f भा, क ति स, Fam tired of this food. ( WA, pr. tobché, see Hender- f ह प sons Manual. Voc., p 48. ६.९. food: there written दक" )

2 As A) [RAY Nic’. ` [ have got tired of this man.’ The

sentence क ङ| aN LIS) < न~ aN [५० AA mage AN Was CX-

plained to me as: Having understood the doetrine. and having been delivered (saved). ॥ am now weary of the world, hav renounced the world, know the world for vanity, have turned

away fromit. For J ’s (२0 ` कापि] laughter’. the svno- |

nym AAS] "was given fo me. as well as the explanation ` प laugh to make the other feel ashamed, ` {0 make another feel small.’ We may therefore think of ironic. sarcastic, malicious ~ laughter, or of derision and Schadenfreude. पनितार तपत, to laugh at another, at the expense of another, in order to make . . ° ray ° ~s e [१ t . . him ridiculous. This word al furnishes a very striking

test of the present state of Tibetan lexicography, the word ममत will furnish another.

| 26 MINOR TIBETAN TEXTS.

‘For words like these a comprehensive collection of authen- tic illustrations is imperative before finer shades and the exact {.

wT 6 range of meanings can be fixed. CA commonly translated v ~ is > . (| as ‘shame,’ a synonym for AA, is a similarly uncertain word. * © ४

Compare the translations in J. and 8. Ch. D. of this same

~n क

sentence : 1/1 J.: “he has no shame nor

dread’: §. Ch. D.: ‘he has no shame or modesty.’ Barly Bare पिदर ० FANS पिद" see ara’ RASS ८ Raya 11 +) ARTIF, 77 J.’s queried SIRF AR, quoted from Cyal-

tabs: ` 1701. ` omniscient-merciful. cannot with any certainty be decided from this passage.

Desg. has 3 1 = gE =: ‘knowledge of the heart,

Le. pity, mercy.’ S. Ch. D. ‘omniscient mercy.’

According to my teachers these are two different words

there, knowledge and mercy ; nota compound, 13.11 is here hon form of ANE) to know. But a subst. मत is not recorded in the Dicts. Desg. has a /3 11 == Garey = रपा = ‘science, knowledge’, and 8. Ch. J). also gives aga er

as ‘knowledge’ In compounds वित्‌ has usually the verbal |

value of ‘knowing.’ The envries 8.v. 805 in the Dicts, need

careful comparison and deserve close study.

MINOR TIBETAN TEXTS. 27

सपपिडद 18 ग्ट, used in an emphatic sense. to know all,

to know through and through, to know with supernatusal knowledge (as, for instance, to know what happens from a distance), cf. the English adj. ‘ knowing.’

The shades of meaning: wise, learned, intelligent, sensible careful, cautious, clever, need further analysis

निम 2", 235. The value of this word is clear from the Dicts.. but there is a difficulty in choosing suitable English words to fit each case in rendering. Such words as the follow ing may be found useful undér various circumstances : to be disturbed, upset, disordered (cf. disordered brain), unbalanced deranged, convulsed, in turmoil tumultuous (a soul in tumult) in revolt, turbulent. wild. seething, in uproar. in the throes of

(passion, etc) And even so none of the above expressions furnishes an

easy, idiomatic and close rendering for HRA निगार LIAR, the man whose very character is (ध chaos.

a xa’, 21 Ordinarily to carry. but here to carry back. Le. to repay. render. return.

Example: द्वै RA 1 i ARIA, You must render your parents their kindness. The “I ^ >= primarily “to weigh `, isequally so used; see J. ४.४. 4. For the above ex- ample the word विम्‌ would ordinarily be inserted, वरतम AS, ARS AAA but this would lessen the force of the illustration for our purpose as ANG) means here ` return.’ and > Nd kindness in return.’ The above sentence can be expressed in three ways: ELBA RS (with or without Als’ ) aR (or

an: ~~ eA oe RRA Ray, tithe. Mother ey Mountain. The affixes to

= are according to J. or and ay : Desg. adds न्द्‌ S. Ch.

28 MINOR TIBETAN TEXTS.

D. only ततुः ; Rell and Henderson no affix. Of ०७6 रत gives

a definite sense of greatness to the mountain. (See 9. Ch. D., Grammar, Introduction, p. 18) Here the particle कलु" is not

ap inherent part of the substantive, but isadded to give a femin- ine sense to the word, which here means something like ‘Mother Mountain, the big mountain being as it were the mother of all smaller hills and heights around it. My infor- mants were definitely of opinion that, here, ‘ Mother Mountain ’ and not ‘Lady Mountain’ was meant. So we should not understand the expression as ‘Her Majesty or Ladyship the Snow Mountain.’ The meaning though grammatically import- ant remains better neglected in the translation.

an rere Nn < ~

AIRAT AQ 05 भ 25. In this snow-mountain-mass, । < ~~ : < 1.6. monastery. र्‌ AS as monastery in J. ९.४. =" but not s.v. en aes = 2 श f . ५ AR Bell has nay as cell (of hermit). । “N

Here the expression seems rather to indicate Gendundub’

५ own monastery (be it Daipung, Tashilhunpo or Namgyalehéde) than Galdan, spoken of in the second verse. See Schulemann,

(iesch. der Dailalamas pp. 92 fll See तवा and OR ता " see arg ८ al शन] (८ त त । पारस, ~>. दिपीनि ह, error. mistake |) Desg.

भभ or Bra MART, ५५१५ १५ ७ ARTs

ve Pod न

AYN AAI" (x.\ गि ); ‘has lost his way’; and also वानि AAAS to put apart : QATAR", a separate road, a side road (route détournce). According to Desg. only the past form of Pew e

(^+ „ be. पाधि त, means to have erred, gone astray, both physically and morally, 8. ( D. copies J.. but adds to J.’s (ARIAy Ay". the place where two roads separate : - so as to create doubt in the mind regarding the right path.’ Schroeter

410) has two entries mara < ies on ae अ (p ) ) entries "= < ४ remote,’ and रप] qa

OSA, ‘a closet.’ J. has the latter expression as ‘a hermitage,’

a) | । MINOR TIBETAN TEXTS. 29

ध ~~ and Desg., as above, ‘solitary spot.’ In our passage RAAT” gy doesnot mean ‘ the mistake as to the road.’ or Anglice ‘ the error of his ways.’ १ ?

In our passage aqsyayay has to be taxen together in the

sense of विषुः =Aay aay = ANCA the wrong road (in a 9 ध ५ , — 1 F

religious sense, in contrast to the QA AQAA of I. 3t). may aay Al is here to be understood as a ‘ wrong-road-place,’

ax the spot or place ( A" = कुक" ) which is, or proves to be, the

wrong road. i.e. the place where one realizes that the road on which one is, is the wrong road, or, perhaps better. that the road is a wrong road (=place) to be in. a wrong-road-spot, indeed.

The meanings, recorded in the Dicts. for compounds with 1 e ° . न श e e or without initial Q° of AAA Q , seem logical, as one who has

separated himself from the road is astray. ts mistaken, ¢s (in moral or intellectual matters) in the wrong, in error.

Note this example of the use of the verb: ^+ € ° e | | न [ कृ (~> 13०३ ६ f |] च ANN AN त ठ AAIN र्न "7, answer very carefully otherwise you will make a mistake. a €~ ४ ° [ रुत तति AN, ‘having twisted, squeezed. screwed up vour brains??? = adv.. carefully, attentively. | पी [| षां [| see aad 7 ४ ° see sala AVN’ र = ayer,

5 40. Ransom. Is here rather LVS, well defined by ध. Ch. D.. s.v. The meaning of प is probably ‘ the aw

ransom (which is thrown to the evil spirit) as a substitute for. e ° . representative of (the person on whose behalf the offering i»

< । oe ee es 4: t made),’ J.’s lit ‘a man’s image which in his stead is cas ww

39 MINOR TIBETAN TEXTS.

away in

uses of गिः in which the primary sense 1s perhaps rather ~~?

a

the > ` 0 ransom in effigy. There are, however, 3

effigy’ than ‘ransom.’ In a ritual describing the construction ९ of the torma cake’ it is said that the १ द) (together with w

many other moulds) must be imprinted on the dough or paste. Here the word seems to mean na more than ` a mould constitut- ing an effigy of the body.’ Though all the torma ‘cake material is thrown away after it has served its purpose. these im- printed effigies do not seem to serve specially as ransoms | ike

the 55 and HAS quoted above. ~ ~~ [वरी = € ५ . ft As to J.’s queried Aaa ns (and the slightly different HARKS), this ; 1 The first ph is ix explained as follows. The first phrase aay),

means: he isa liiin human form (a man-lii, ¢c/. werwolf; D.

ss 9 oe ~ नि een lii in menschenvorm, menschelijke gedaante). &" A means ‘that man. there (with a pointing out by word or finger).’ Mor ‘ : pen copped : instance: that man John, that king ष्णु ` Phat man’ alone Se would be AA But the second phrase would mean: ‘that

man so-and-so is a Very devil.’ J.’s rendering of the first phrase as ‘he is a curse, an anathema. one deserving to be cursed ' scems too strong. Rather ‘an unmitigated nuisance,’ for, though harsh, it may be said by a mother of her own child when it is naughty and unruly. The sense seems to be ‘ devil’ (as may also be applied to children or wicked grown-ups in English ‘ they are true devils’, 1). ‘een paar baarlijfke duivels’) and seems to be a case of meaning-shifting from result to cause (pale death!), the lii being the ransom thrown to the evil spirit, Anglice devil. The association dues not seem to be that of worthlessness, hatefulness, something good for nothing, only fit to be thrown away like a lii.

As to the above King Koko, this is a facetious name applied (something like thingumbob) to such Tibetans as ape

hh} : एः ८ yaa =, : Chinese manners in dress and in other Ways. ay ग is said to

be a Chinese word for Ti. (तुदः or ee, elder brother. A

Tibetan, strutting about in Darjeeling with Chinese cap and

|, MINOR TIBETAN TEXTs. 31

coat may hear the sarcasm addressed to him : गी AP NAY गु EL

~ ON ASIN HIN ‘Well Mr. Chinaman (or John Ch.. ६ wcle-

Ch ) where are you going 0 १ = ( ` Mossioo’ of the mid-Vietorian Punch and music hall ditties). ॥

घ्रा 252 nee त्रा

Ww ~~ न्‌ °

११९ 8१ “12१3

Ray म, 6. Clearly printed in both copics, not <मा द०

This name. - the virtuons,’ seems to refer to the Gelukpa sect, though the monastery which is here meant is usualy called RAIA 2/9 The relation between the two terms is not quite

clear. Ciunwedel, in his Mythologie des Buddhismus. ete , 1. 72, speaks of «das Kloster dGa-Idan oder d(ie-ldan.’ Gunther Schulemann in * Die Geschichte der Dalailamas.’ p. 65, speaks of the ‘Schule. die zuerst dGa-Idan-pa, dann aber dGe-ldan- pa oder dGe-lugs-pa, * die Tugendsckte’ genannt wurde.’

Modern Tibetans seem to know only the name RAIA Bla for ~+, the famous monastery. aa secur = Mhia | wy T ae <वा 35 HCN, 37. This is an apposition. The enemies, the sins; the enemies who are the sins ; ° these enemies of sins `

: वि ae , as in ‘ these rascals of boys.’ Sec BI AEN

=,

शा title. Its hon. form 18 TAIN A As a 9 > single word the affix क्तु" is required, which may disappear in ५ $ ध 96 ? compounds. Bell gives as meaning of ARIA ‘ religious song, Henderson ` hymn.’ As J. points out, the profane song 18 त्‌ and the religious =e ~ song ANAS A synonym for Al 18 पालक (not in the three ध = Dicts. but in Bell and Henderson 8.४. song).

S. Ch. D.'s घ "तेस ‹ आए ह्न ए९ song’ is not supported by w e

the data in J. or Desg., nor by my informants. They take the

99. MINOK TIBETAN TEXTS. | 9 ४ ~ क | second part of this compound as a misprint for ७१) 3116

hold that घास is a double-form with the meaning of लाल ~~

of its parts: song. The word waar has one honorific form, ~ ‘mx: 1116 words त्रा and * hav h varidus hon. aiNis RAIA he word Al anc man iave each varidus ho ष | eee 1 forms : RING Alaa (recorded in Bell) and aS ६ । Desg. has a ASR AA, pleasant song, but mv oral information does not support this special meaning. oO i Note the difference between J. a] “ (3.१. ° } "song ava & By), of joy,’ and Desg. id. s.v. a ‘chant ¢rotique.’

~~

In Redslob’s translation of the Psalms into classical Tib- etan, the word #॥ 9) is used for psalm. “

The following table mav be useful.

Ordinary कुमारवत्‌ hon. पाञ्च ^ वार ष्क el

| मनुष ६ = & ARE (sic. ay (7) FINED Z mS ae ARIANA see मापि"

दिविस" see वीमि ^गे and ARIK cr, 38. Attention must be drawn to the fact that Desg. identifies पोर with ass as against ९. > distinction between the two forms as neutral and active. Also

५ ~ that Desg.’s explanation of AINA ARS etc., as ‘to put (the

MINOR TIBETAN TEXTS. . 33 enemy) to flight in battle,’ seems more probable than Js ‘to fight a battle,’ etc. The explanation of clan ay by रवव" in the note on ALIAIN (योर्‌ श ae seems to support thjs sup- position. S. Ch. D. gives as » meaning of aajaer *to insti-, tute, set going’ and translates accordingly Q il पो “ay

£ 1 gly QAQN'N AQAA | as ‘to start a combat,’ as against J.‘to combat’ alone. Also मानिनम्‌ ता ‘one who °gives battle.’ Desg. 8.४. aay

9233) : Nay’ ५ ७९, ० ८ fieht i ttle. t (p. 923) : पास ANS or AINA (र to fight in battle, to combat.’ Cf.alsoJ.s ५. पुनि 3. Ch. 0. copies J as against व

Desg ANey ATS cr, ‘to fight a battle. These words Aaya and aay +, again, need further investigation sup- ported by quotations (as well as the word aay with which they are used).

aya, 39) To be old. the state of being old, old age.

E te e SS 1 a eas = ८ od

amp Bas ४ : the being born grow-

xample तौ FABA oa £ > + & ध

ing old, being ill, dving are sorrows,” or ` birth, old age, ill-

ness and death are sorrowful.” C/. the treatment of the first

. < Sara four words ind. तासन with follow ing verb, to be translated 3

as ‘of old age, literally: of (belonging to, attendant on) having,

become old: for instance, the jovs, sorrows, etc., of the state of

having | 1 (of old LIA zap rr

aving become old (of old age) = mA A > zy" or fall | )

४ ह ~)

Thi is ] . [ च कण ° 9 ree f Des y J ty ५ ts [] .

Vhis is not the subst. aN or AN ^ of Desg. J. treats र्त =]

asa verb with mar as a past tense, taking mya and aa ey . ५ . = गि

as adjectives from avhich the usual substantives In न+ ति “te...

| © 11:त6. Desg. gives the four forms ay a, वाम्‌ and mA ee >

५

34 . MINOR TIBETAN TEXTS.

as substantives and has no verb ‘to be old. J.’s analysis seems

‘the more accurate one. J.’s ma णुः ‘old age "is absent in Desg., whilst, this latter has a mar without affix as ‘old man,’ ‘ old age.’ 'Phis word S. Ch. D. has as = aa" ‘old, ripe’; whilst

he adds MAN Ay =a ey ‘aged, old; exhausted, infirm; an old

(8 man.’ This group needs proper quotations for final settle- ment,

My oral information on some of these points is as follows:

The use of तीस alone, as ‘ old. ripe’ is denied. तीस तु. does —— . — not mean तौर ‘old! because Arey" requires a Al’ ‘grown

old in years’ in that sense. As an independent adjective, however, it means ‘worn out, exhausted, thin. lean, aged,

5 ॥ 1 ॥ 1 1 — grown older.’ and is in that case an equivalent for aA 4 Troubles make a man gFAY ZY ‘ave him’: make him as of old. ॥ कि . Age makes a man ती ~ ¢ old. te. really old. For the use of ° e t २ ॥ न = aN 7 he following two illustrations were given : aA TA: ve 1 s e Ss, ॥ ° a : e १ | SATAY ARN Qs As क] 35 ‘don’t do such work (or things: or >) ~ don’t behave in that manner) in vour old age: न्तन 73 A: 1 va OF; ? «bu ष \ । ( O ave 3 पास 7 wf ~ (>

ANON TCH AYR, ‘don't: think bad (evil) thoughts &>

in your old age when (whilst) death is drawing near.’

ay, AA, वो sce arg Sorgen) Ho AAA se weer AAS ee Heer AAAS see anc |

MINOR TIBETAN TEXTS. . 35

|, Ay 4) and रतत 54. The treatment of these words in a + 6 the Dicts. seems unsatisfactory. None of the Dicts. give a

passive verb Jae or ततमत ‘ being adorned, being decked ^ | । out, embellished,’ etc. J. has only J as a subst. ‘ ornament. decoration,’ and a verb AAS a ‘to adorn, decorate, provide e ५ [| ° — € with.’ According to this his own example FHA NNN AAT fy should not mean, as he says, ‘the letter nya ( by ) being provided withan S above it’ (= SI ) but rather something like 3

` {0 adorn the letter nya with a sa as a topletter.’

Desg. knows a verb तग or AAT (or 5 or ans: ) with the meaning of ` {0 adorn,’ with a past tense AF; ‘ornavi, ornatus, orné,’ whatever that means. He and J.

cs 2 9 $ t e AS quote also a तो ANA वतम, cy ‘adorned,’ in which the तोत ha clearly a substantival value, like in तञ 554 : without adorn-

ment, unadorned.

0 रती Desg. says: ‘ praet verbi तञ र, ornatus, et Vv. act. ornare, (11८, orner,’ and he adds anal or @° ‘ orna- ment.’ Bell has ays for ornament. But J. knows no वतम्‌

। ~

fy or & as substantives and refers expressly to the unprefixed ताञ for the substantives. He further equates AAS and Je + स % ANN ‘ornaments’ (plural). Under नवासन, ` 10 put on. we find further HAASAN, to put on gay clothes, finery (s.v. Jee the ५ expression is translated as ` to adorn one’s self,’) and HATA AT AHI, *beautifully attirgd’ (ML).

If these translations are idiomatically true we should expect

36 MINOR TIBETAN TEXTS.

(३) कः to have a wider sense than the English ornament.

‘rathor anything beautiful or fine, whether ornaments (in the sense of trinkets) or not. The word adornment would fit better. (C/. D, tooi, ©. Smuck.)

‘Desg. gives no example of तु with a clearly active value of the verb ‘to ornament,’ but both in J. and Desg. such examples are given under AAT Desg. gives as synonyms ~ ~ on aif, oie ‘ ; ARIS and +> and it is a question whether in

। (न्वा ॥ ॥ these expressions 55 can have the neuter sense of < to act.as w = ‘to be’ (like in Araya ) अ. Ch. 0. (who has several 9) स teas oe . ~—, > misprints in his syns. for a4 ) quotes 8.४. ANA <]* (2925) a

e pean ८ f वतोऽ <न]<.त, to arrange ornaments (tastefully) ; to decorate. adorn, to construct or adjust grammatical forms. sentences. (Zam.).’ This latter use of गतोऽ is evidently the clue to the expression, quoted elsewhere by Desg and S Ch. D.: तौऽ

SV = ^ . . ५९ श्रलकरपण्डित, one versed in rhetoric, a clever orator. The equation पात = उतु (in the modern Janguage, ५, Bell, ww to put, place), given by S. Ch. D. is denied by both my teachers, though confirmed by Desg.; they know of no Tibetan word of this spelling and sound with the mean ing bejewelled, adorned, decorated. as is the correct translation of the Skr. equivalent tited, afuq. Yet may तोऽ ( ry ) perhaps mean ` an orna- ry | Obie 4 1 ce ८ lie li >. } yo. ^) ४ ८ hi < menjed object’, hence ‘die. dice’; hence again Degg. ‘ objet: mélés pour tirer les sorts’, and lastly ‘stake’ (in gambling)

and ‘lot’? This first meaning is not in the Diets. but would settle the question discussed a few lines Jower down, and ex-

plain those combinations with पा? which refer to gambling e

. a . . * s . . ची and divination. In connection with the immediately following

articles in S. Ch. D., TATRA ‘one who joins in a ‘ 9 wager, gambler” [one who puts up his jewels. ornaments for

MINOR TIBETAN TEXTS. 37

a stake ?|, and HAAN or AeA", ‘a dice-rogue, a Same ster, one who throws dice,’ etc., it should be ascertained whe- ther there is a Tibetan word with, पौ ee means die, eee or whether the combinations refer to the staking of ornaments* and jewels in gambling.

S.v. Aas ar 8. Ch. D: gives no news, treating this word, however, as a verb, and referring to तोम for the subst.

As a result of this little investigation we come to the con- clusion that it is legitimate to inquire whether there is not a Tibetan verb aya (more likely than Aaya ) with the passive

or neuter sense of ‘ being decked out, being ornamented or adorned, showing gaily.’ What would render such a word exactly in English is difficult to see, unless we coin a verb ‘ to splendiferate,’ but D. pronken (pronken in vollen luister) comes near to it. Other related words would be: to blaze forth, to shine out, to cut a dash, or else to swagger, to swank, to preen, to strut, or again to be graced with or by. to show forth, etc., but especially ` to displav’ in the technical zoological sense. An instructive illustration in this matter is furnished by the following two sentences, both with the same meaning:

शरण FAIA रया, or शुर May SAS IGTALT,

of which the best idiomatic translation is: O, what a fine picture!; how fine is the painting (drawing) of (in) (this) pic- ture!

But the psychological translation is in the first case: ‘ This picture 18 bv-lines-(fine-)-displaving ` , and in the second case ° ‘To this picture there is a by-the-lines-(drawings)-ornamen- tation (or display).’

NET ष्व. तोत त, 6. According to J., 111. also ‘ superior, excellent, eminent.’ ANAS AAA ‘most excellent, illustrious.’ This 3 mav be the meaning here. Whether there is a connection | between the word as used here and the aaa’ title of the

Dalai Lamas may be left undecided.

38 MINOR TIBETAN TEXTS.

4

तोप, 30. Here character, heart, disposition, etc. It is | ^ curious that this meaning, given by J. and Desg., is absent in

9. Ch ग). | $ "Er (39, 40. Doot. Though the average Tibetan house (if it

be not a mere hut) has two doors. a front door and a back door, they are not on a principle located in the eistern and western sides of the house. For the text the words east and west have

no special significance; thev are simplv used RASS by wav of speech, as an example, illustration or comparison.

* The front (main, public) door is called गाधरं or 3) (or तापि ) ai ; The first word is interpreted as the ` main.’ - pub- lic. or‘ middle’ door ; the second as the ' wide’ or* royal’ door The back door is called Bal x (in J. च. By), which is explained as ‘the door for horses and cattle” The aye

quoted by J., ए. 206, is unknown to my informants. = पटर णार

wa

know a a ‘the door leading to birth, or re-birth,’

aye

हमः १ AI शपा | स, मत्‌ see ayer ८251-1 ( ह ) see Saye” and Caray w Caray, 16. With terminative: ‘there is certainty for’

= ‘it is certain’ = ‘I am cure of’.‘! know for certain that’.

‘it is surely. truly so.’ A has Ray" for ay" in B,

Here, however, ब ^ = ~&1*८|द = CR za "5" = c gay = eae ; च्य ~न. = ‘indeed, truly. really, forsooth.’ Compare also

“ 8 रेक्ण.

MINOR TIBETAN TEXTS. . 39

TSA seo SANE

द am see SNE

ogg see BANC and CAV At Tat see SAIN"

Cal see SANE

Ka see era तसम sce SATE ६ RESIS दपाक्षद' ८६ ससत्थ |

<

io see aN ;

SANS, 48, (Also SATIN TC ). Here rather with the meaning ‘without fail, for sure, indeed, surely’ in addition to J.’s ‘anyhow, by all means.’ It is said to be synonymous with Raraqy's" and colloquial Cc ay, as. for instance, In: परुषा येवा पाप, [ ask (vou) to come without fail, indeed, surely, for sure. so that J may count on it.’ Also BA BIS : Cf. Desg. inaddition to J.—J. (p. 1296) has the spelling Cay Bell 8.४. ` certainly ` कुमा (svn. 282 ~ 8.९. ‘indeed’ (syn. ह ); Sv. ‘surely’ rays: ae actual पुन] ‘real’ a gay (svn. ८ सज ) ; ४ ‘really ` (&{*7}" Desg. प क्ेगप्पम्‌ ‘natural, not manufactured,’ but टः gay (next article) ‘ certitude’ = car, i= ay or [स 9. Ch. 1). [अः ‘true, genuine, really.’ 55215 and aa are not in the Dicts. Ca and Tas are not endorsed by my authorities.

See also Ay Sa HC

2426 see रवै

€. ~ ~ a ; ma ad

ae 2)" see Se arse ay ;

Ns = boned oO

>^ SN gy see ATF AAAS = e : aI ॥ e ow । । e e E pool ° e pager e SVNAN RET 13. Equals BAN ANIA (० 95")

Ly" =‘ to be ease-loving. indolent, lazy.’

i SAN, 28. ‘From the bottom’ (sc. of the heart), hence expressions like ततमत Serger may be simplv trans- ¢ a ) ie lated ‘a deep pity (or Sadness) arises. I become very sad, Iam very sorry’ See also ya" मतर 99. Here perhaps better - treasure heap’ than

mere ‘treasure,’ or perhaps even ‘ treasury.’ 8. Ch. ND. gives ag

MINOR TIBETAN TEXTS. ` 42

é meanings : ‘ treasure, and ‘ store-place,’ in this deviating from

J. and Desg. 9. Ch. D.’s example S555, ^ the repositor$ of :

water, the ocean ’, seems to prove his additional explanation. ध ^~. 0. म्ण ० सु.

axel, 49. (Pf. and ft. 1 ) Has here simply the pri-

mary meaning ` to adhere to,’ more colloquially. ‘ to stick to,’ or ‘to keep to, hold fast 10. to heed, to observe.’ May, however, here be also taken as Desg.’s ` {0 believe in, to trust ` (in the

| [1 1 wr < sense of ` to rely on’) according to his example Ray aAcel’ ~ = >

दिता, ‘] believe, trust (in) your words’ (p. 420@), or other- wise : to put reliance on (what another says. states, preaches, teaches).

EL ° xf 32 3 ie M ay Ss e tr Sic t (

all cy, 32. (PE. ठास ) lay almost be translated

here as ‘to contemplate, to consider’ (‘if one comes to think about it’ or ‘if one looks into that matter’), but not merely as ` to behold, to see.’

aay SAR, 47. Evidently the same as १.8. ददम < ‘examination, trial’ (214). J. has a verb BATRA (or my न] लेपा ध पाण "AT occurring in the Padma t‘an vig and in 5 | तन] ) ए | Milaraspa, with the meaning ‘ to examine. search into, see whe- ther or whether not.’ J. has also the forms हैषा तर्‌ ancl <] म, both subst. ` examination. 8 v. qaS 4, ‘to exam- ine,’ p. 329a. € Desg. gives BAY REIS as syn, with दैवात, ‘to consider,

test, Judge ’; ANN AA, ` examination, judgment.

14 . MINOR TIBETAN TEXTS. ' ban antl ane र + 5. Ch. D. BO 5515" (= IRINA, or NE ARR) ‘ ८०16१. ८ = श : € F ध tion, examination, trial,’ and (558a) 455] ९८; (=6 555 (1 ‘examination, careful weighing of all the details of a case, de- liberatiin.’ 5. Ch. f. seems to treat [9 and (१०

म as two quite different words. 8.४. ASA he has further ‘ ~~

Que

— [4 1 e e e ७ ॐ Ld गु 554, to examine anything,’ and AAA] ROK , investiga- = [|

tion, inquiry.’

a छ ष 7

गक्ष] see arg

) = .

तित 51. This word seems here to mean ‘ vision, illumi- nation, (direct mystical) contemplation, the seeing face to face.’ In our passage it is the direct vision (the * vision direct’), proper to, inherent in, characteristic of, belonging to, the knowle lve pertaining to the actionless (or undifferentiated) state, the

। passive-state-knowledge-vision. ` See also Sergey देषु See ag Tsar see Res ;

FARR seo पापु

BTS soe arse

=

शरद्‌ see Sargay |

१ ~ 9) a5. ASTRA AGRA see aay ans’ ०११1. <मत ( पास ) sec aay sy ; AVF ARETE, 23. “No follow. to keep to the teaching ; to be or remain true, faithfu! to the teaching, to hold fast to it,

a ~ t 1 Gc 1 t ? S © |, | to stick to it.’ See also a4 2] ।

J,

|, MINOR TIBETAN TEXTS. ` 45

QAI" see ANA AAR .

QUT SS ABA SF TAY ART ITA AACS, lit.

‘ Great-all-knowing-clergy-perfectioa-good-glory,’ corresponds &0 a Sk. Maha-sarva-jiia-samgha-siddhi-shri-bladra. See for litera- ture about him: Schulemann eschichte der Dalailamas

pp. 91-92, note 11, and £. Ch. D.: The Hierarchy of the Dalai Lamas, J.A.S B., Vol. LX XIV, Pt. I, extra No., p. 81

AAA HAVANA AGS 15 न, 55. This is here, in ~~ mv opinion, not a sort of Hottentottenpotentatentantenattenta ter-like formation. [take the 3Q’°W)CAY’ to refer to the FAIA, ww a profound and wide mind, whilst the „2. 3 only refers to the. मास the treasury of omniscient 116९४. Lt is not likelv / >]

that the qualities of width and depth form part of an enumeration of whicb the remaining items are love and know- ledge or even (as a compound) omniscient-mercy. See the various component words in this glossary.

धुमासहै' see AEF IS

RAIN alt ` see 3 न=

शता" see MN

AYA =I see UN AIA =]

ARN aT Aas! see Aaya"

AAT SIE’ 43. J's entry under this entry is as follows :

11 atl ( २९ ) Wo (a) Sehr. ` good opinion’ (१), prob.. a

pure sound view or knowledge Glr.; in 411८. it has a similar meaning.” He adds an oral sentence : ^` *dhag-nan jon-wa* C. to Jead a holy life.” (sic. [ल = jon?) Sehroeter has (1350): ५८ ननु ङ, a good opinion, a good’ conception of any thing. a

त A ; ४ conceit, a (ठप. [Based on qn [ध्या ` concetto"!| He

has two further entries ¢ दपापरि त, to {नण a good

q 46 MINOR TIBETAN TEXTS. ( lo Veal ~~ inion of any individual,’ and ¢ ‘ACN’ read: : op y SRC (read: HE त्‌, ‘to form a good opinion, or to conceive well of any one.’

Th our passage we are inclined to take इर as ‰ प ॐ

t ॥ १ aoe as ‘view, thought, idea, conception,’ etc., and yo = ‘to exercise, practise, perform’, or even ‘to entertain, cherish a (thoughts).’ <मा we take as स्तुव ‘pure '-\116 connection 9

with thought not the opposite of false. erroneous, but of bad, cruel. unkind. So here the expression seems to mean ‘ to think with goodwill, with kindness (of others), not the colloquial ‘ to have a good opinion of, to think well of.’ To think ‘ good’ is here the opposite of to think ‘evil,’ but the idiomatic value of the expression ‘to think well of’ (as the opposite of * to think poorly of’) would make the latter rendering misleading. The real value, then. of the expression as used in this passage, seems to be: ‘to think good, kind thoughts of,’ i.e. purely, or saintly in the sense of kindly, lovingly, benevolently, in a friendly manner, with sympathy, but not, as J. seems to suggest, in- tellectually correct. We may expand the rendering into ‘ with a holy mind. with thoughts of saintliness, thinking saintly thoughts.’ Compare J.’s colloquial phrase quoted above. So, as to the interpretation of the line in which the compound occurs, we takeit thatit means to enjoin, in contrast with the previous line in which it is said that beings in general must be thought of with kindness, that religious people (instead of the mere lay- men) must be thought of in a still better, higher manner; namely with holiness and saintliness.

One of my informants was first inclined to take Ray Re pn "J ‘i “+ t ‘each t k * शु) र "ता" as ` to teach, to preach the true knowledge.’ Though he ०: later on sided with the explanation adopted above, the opinion

should be recorded, but it should be added that a second in- formant rejected this view of the first one.

Attention should be drawn to the meaning of ~न, the ५ 9 * t ५ 31 * रि poe a ०, ° क 1 e soul’ (with speilings ‰^ nd १६ : ata ध sal : ABA $5] s.J.). Also the curious expression ‘to be indifferent’ "+ १

3१८२... Ch. 1). : and इदि प, Bell. These ex-

pressions not in Desg.

. MINOR TIBETAN T&XTS. 47

RAP RO MOT see Say SIE सदथः see RoI ;

८ सतर 27. Adverb : ‘ purely, first class, first rate । 3

(व Py 9 Not in J. but in Desg., yet here in a slightlv different applica- tion. About S Ch. D.’s ‘gravv’ and ‘relish’ see below. ,

RCAR with the genitive scems to mean ‘acme’, ‘essence’,

the typical embodiment of something, like in expressions as ‘a first class liar, a thief pure and simple, the very devil, satan himself, nothing short of an angel, a saint in propria

persona.’ वु ९2.८55, ‘the very enemy. In the collo- } om! ॥

Vy egmye ~

|) ~ a quial RGN wo’ x" and WOayac may have the same 9 11 meaning. The latter is something like pidgin-English ‘ number one’ or the kitchen Malay equivalent ‘nommer satu.’ Other f oN port क ५ equations are Asay A cor ©"), also RE ॥ the Anglo-Indian > णत."

The word 5cA" may mean soup or gravy in the following

case, When there is question of singling out the liquid portion

from a mixture of broth and liquid. व्राः primary moaning

seems in that case rather to be liquid as contrasted to solid. 3

CerScar aay Aaya =give me (only) the liquid (not the solid stuff), pour out to me (only) the liquid. But this SEAN” has no final A" = A common word for soup which is not in the Dicts. is ‘ru thang’, probably < &{प्‌-, or पु" alone. *

This latter word is in J. with the meaning of ‘ potion’, a medi- cal term, and in ६. Ch. D. as ‘ potion, plain decoction. or mix- ture to be drunk after a medicinal pill has been taken. The

word SN'QE’ means originally bone-soup, but has acquired also the more general meaning ‘ soup.’ qe" can be applied to 9 meat-soup, TR but १७२२ eannot be used. Tt might be that ; ~ ह

® ध QE" and सदसः are really the same word.

€ 48 MINOR TIBETAN TEXTS.

t e ॥ थू e see x e e शि । दृता, 30. Might here, in connection with ambition, be translated as ‘fierce, an extension of its primary meaning ¢ strong,’ ९ aay sy see arg > oF ॥ स्गुतिना see yr ५4 ARNE! see ङ्न (थ्‌, ~ RAHN AC’ 24. For ever, always. ००५९ {21 त* see x’ मकु oe gS

र => A = ॥ निक ® e 8 Cc eq छ °

OS 91

[ ॐ वि, ४ भ्‌ ७

AANA, 4(). ‘Exceedingly stupid. meaningless, use-

5 = ॐ ryy ध थ [॥ be less, silly. senseless.’ The particle €“ has an emphatic value. but it is difficult: to define its precise scope in English. Oral information is vague on the subject. and seems to point. to- ~ 11 wards a possibility that the 3° is a syllable of exclamation or |,

turns the expression, of which it forms part, into an exelama-

tion. दद" ` Oh, how सार! An equivalent is ty. iw

सक Aa <T AVS alone is not used, and Avge ar demands a final २८ or Ag

§.Ch. 1). (5024) translates BYAL SNS NE as: ` 1 pity vou, ye Tibetans!’ ; perhaps better ‘What a pity, 0 ve Tibetans.’ Compare the list of words with wedged-in x in J. ६.४. x p. 5836.

TA 0. \]>0 = ठ" adjective ‘kind.’ According

to S. Ch. D. also ‘very kigd, great boon, and the great or greatest benefactor. oS. Ch. D.’s wording is unsatisfactorilv indefinite and his examples, taken from J., fit the text badly

MINOR TIBETAN TEXTS. 49

J. does not define the combination ASN though he has an @ ON ६ . ® 7 श example ANA AF Sa with the meaning ‘ greatest benefit. Two colloquial examples are APA AQNAANH पारि two (very) kind parents,’ and N AA => नरः "Wa that man is (very) kind. In form 2554 is a comparative, ‘ kinder.’ BS a is one

of those adjectives which have a comparative and superlative

of their own as:

Great Many

| Good | Small. Bad. positive A 2] 6 UNE भव ao Qo Pall aa

compara Say ACTON) प्वनुवु ८८ [हुमा NAS OSS ess

1

su perla- ; tive | ie)

In practice, however, as shown by the above examples, the form is used for an ordinary quality in the positive degree though implying an amount of abundance or fullness of the quality referred to. Bell (p. 33) and Hannah (p. 129) have described these degrees of comparison. Short and partial notes in 8. Ch. D.’s grammar (p.31) and Henderson (p. 23). Seed

Dict. 8.४. AR, p. 564. Aa 3, J. 2625 (as equal to 5735 )

is not acknowledged by my informants. € ~+ F ., # As is objected to by my teachers because they say it never occurs alone but requires a final च, except in the su- Fe Of ~ AN ‘ न * perlative form AVS AN which, of course, is another thing. S N ae ae e 6 r t See, however, S. Ch. D. ATA, 47S", ए. 54, J. p.13. As to the BF or BHA in many Tibetan adjectives, this is better regarded as an enclitic particle, exactly corresponding to the @

English termination -ful. As little as the English -ful really . ठ

e 50 MINOR TIBETAN TEXTS.

means ‘ full °, does the Tibetan Ba ( ray ) asa termination of 4djectives really mean - great.’ a क, UNE Bell has 522] for ‘kind.’ | 1 ` Th’ word Ra als and its uses merit a separate inquiry. Tn this place we shall limit ourselves to stating that the entry

gratitude (S. Ch. D., Ramsay, Schroeter) seems incorrect. The

confusion has most likely come about because a AFAR is an answer to kindness (return gift, etc.) and so betokens gratitude. = इ e ee see Sse e 9.) 91; € € € Fllins semaine ’ AA =] Aad ४ 21. Ellipse for: according to (or. in the

ineasure of) whatever kindness (you have shown to me). [नो

Ras” re २९ |

ana AS see तहे

a ४

€ v~— अतति 9 पुरन्‌) 35. The three Dicts. are not at onc as to the w exact shades of meaning of ayer ८ +

J. has, subst. : ‘ anything hurtful, or any injury, mischief, harm, done.’

Desg., subst.: ‘dommage, perte, mal.’

S. Ch. D. no substantive.

J, adj. ( = पुरवा ys noxious, mischievous, dangerous.’ Desg., adj. only बरवा तठ, not aayer alone : nuisible (noxious), anda पारमा = AT, त

9. Ch. D., ailj. : ARATE, vicious, mischievous, deleterious,

é < + poisonous. In J. and S$. Ch. D पालः applied meanings as: wild,

hideous (screams); ferocity (in beasts), deleterious (smell), fierce (woman).

MINOR TIBETAN TEXTS. 51

In our passage the expression RST NAA SS may be i) ° @

rendered by malign, wicked, evil, evil-minded, spiteful, with

sufficient correctness. A San ee w wo पारपा "Ey" see aS ayer SATE vee SATE शा ० ~~ a) jn Se joe x ह ~) को न] 1 SSS, Colophon. ब. renders this word as ` 9 song expressive of longing or of grief, an elegy (Mil.)’; but this defi- nition is not quite typical of our present poem. S. Ch. D. has ‘a song of longing grief.’ J.’s example RST AT ASC TAL ~~ NAA where al <“ त] means (spiritual) love, seems to point ९ त | a

out to a meaning more apposite here. So we would prefer a translation : paean, hymn of praise (D. lofzang), or psalm instead of elegy. Other words to be considered : song of thanksgiving, memoria] 3011, lament, plaintive song (jammerklacht ?), memorial verses, an im memoriam, a raemorial, etc. See also AGATE °

The dge rgan, however, explains the word indeed in J.’s manner, but states that the longing and grief are not the worldly sentiments but religious ones. The longing and grief are concerned with the sorrows of the world and a yearning» after spiritual realities, but not with the memory of the three teachers mentioned in the poem. If this is true, the above hypothesis is likely to be a wrong one and in my translation of the colophon the words there used should in that case

rather run ‘ as a song of yearning for the higher life’ (cf. the G. ˆ Weltschmerz ’).

पातु see वरुः 2,

AAAI | 37. Steps, measures, to subdue or tame, etc. ~~

ARAHAN ACY, to take such measures.

52 MINOR TIBETAN TEXTS.

दद्पाक्षषप Sse ९1 | ARTE, 20. (Fut. AC" : lf the ANN (see is} ) is

hare to be thought of as a goad (like the one of the mahout)

+ then the verb should be understood as sub J. 2. ‘ to conduct, lead, guide’ (by prodding). My teachers take it as‘ to draw,” or ‘pull.’ Pictorial representations might decide the point. My teachers think rather of a rod: with a hook at the end, like the episcopal staff, and not of angling with a fishhook or prod- ding with a goad.

RATAN, 33. Or simply WIA", here: ‘the loss of temper, wrath, angry explosion or outburst.’ This sense is not given

in the Dicts., though J.’s 4, ‘ ardour, fervour, transport’ comes near it. al Way’ is the same as WAT", but for the fact that the former word shows the cause, an outburst on account of trouble, vexation, worry, pain, sorrow. ( al ) NAN 443 न | pi e ७ t h t ~ t ( Wg or 45 ) त = 0 show (or to lose) one’s temper. to flare up, to burst out, to break loose, to explode in anger, wrath. NOMEN 9115 ‘don’t show teniper to your parents.’ a

RAF NAN ALIS, ‘don’t lose your temper before (or with)

t ’ ae ee one e e orga क ५

he master. 5 tad AN 0 al NEA] १९० स~, to-day he has entirely lost his temper before (or to) me.’ It is synony emous, in this sense, with the word Q"gay which is also dealt

= 42 with inadequately in the Dicts. q.v. AV STATAIE'Q' SALI “ No «>

35, ‘don’t lose your temper to anyone, to whomsoever ’ 7 गी "2 [| पां [2 । cance « ae nes ae ‘ tl +

BA N = ६ | 4: AAA EIA Ad NA , there 18 no reason (no need, or it is senseless) to lose your temper.’ (Cf. D. uitvallen, uitvaren, uitvoeteren, opstuiven, uitbarsterr.)

7

TGR AY SITS, 2. Hither ‘as if rising towards the

MINOR TIBETAN TEXTS. 53

sky,’ in which case Axa refers to all the previous words, or: as if rising whilst in the sky, in which case the Axa would only refer to Sayer

ANA) soe ama बम oe गयु तुर सपद yo I have not received an explanation

of the ‘etc.’ ( RN ) in this place and I ignore what kind of

category is alluded to here. It seems not probable that the ° 18 classes of science’ can be meant, which, in the Mahavvut- patti (Kd. M.A.S.B.), form group XXIV, p. 20. Group L, (p. 59), furnishes-more likely material, but Yoga is missing in it.

8१.1.15

RCIA als", 56. =“ Glorious, noble,’ also ‘ having abundance.’

Twice mentioned in J.’s article but not translated, perhaps be- cause the meaning is so evident. Curious that neither Desg. nor J. specially cite this compound to which S. Ch. D. gives 7 lines, besides mentioning several combinations.

<दाव्प aS, 52. Is this one word ?

000 53. ‘Glory- or splendour-burning,’ i.e. ‘ to blaze with glory,’ or, more tamely, ‘to be famous, renowned, celebrated’; the latter quoted by J. from Cs. s.v. AAAS" (It may also be taken as glory-spreading, i.e. getting more famous). Desg. quotes a geographical name म AA’ Chinese

Pienpa. The expression is not in Desg. or 8. Ch. D., and in Jd. only as taken from Cs., so that the latter’s explanation needs verification. The literal translation ‘ to blaze with glory ’ fits here better. ;

Colloquially QQ%"q" is ‘to thrive, to prosper, to do well.’

AAR AAA, ‘he is doing well, is well-to-do, thriving.” AQQX

64 MINOR TIBETAN TEXTS.

सद" he has become rich, has made a success of his life, has

‘comé out top dog, has made good, has become wealthy, opu- lent, is safe, got his ship home, has ‘ got there,’ made his pile, is now aman of position. (Fr. est arrivé. D. is binnen, heeft zijn 801४0168 op het drooge.) ‘

1 १01 oe

cally ‘ the eighty symmetrical party, proportions, or points of

beauty (Cs., Mahaivyutpatti) ; or beanties, lesser signs (de Har- lez) ; proportions (Schiefner) See the references under- HSS and (+ J (३.९. द्र, p 3276) gives the full expression ‘the eighty physical perfections of Buddha,’ दयो दर्थः दत and दुदु" alone ‘proportion, symmetry. beauty.

J. has the entry ६२) ‘symmetry, harmony, beauty (in cer- tain phrases)’ but 9. Ch. D. omits this. Our passage is an example of this use, but the syllable < is really an abbrevia- tion here and not a full and independent word. Desg. seems to be mistaken in saving : Rg (sic, misprint for तुर्‌" ) or ++ २ ‘proportion, Symmetry, the 80 marvels of the body of the Buddha.’ So Re'gA 34 means indeed “symmetrical, showing 80 marvels,’ but these meanings would not be appli- cable to RSF AC 3H which could only mean ‘showing the 32 signs and 80 beauties.’

For the rest Desg.’s 2nd article s.v. RC adds to J.’s data, and his + and द्यो ‘custom, rule, example ` are new. In Desg. ‘custom, rule’ tally with 8. Ch. D. ‘way of doing, method’ which J. has as ‘ pattern, model,’ but which he trans-

lates more freely in his examples. J. 8.४. a ‘proportion, ) 1

symmetry, beauty,’ quotes a Rag from the Dzl. in the same

MINOR TIBETAN TEXTS. 55

sense. According to this <€ would be equal to 35 which seems improbable and is denied by my informants. An &x- ample of the use of RAY Kay is the following: SRCAC AT दवीगिवनि ANA RST SRC AA ST दे, the पर year’s dance of now-a-days in the monastery is in imitation of the old way, is after the ancient pattern, the old manner, follows the old example. REA 18 here not exactly amarayey” ‘custom’ but rather: ‘(with) the (ancient) method (as) an example.’

Note the use of न्तत र in the above example as ‘old,

ancient.’

Saag eT sce HF

eon ae

yea . an ° । । व्य en. re

sigan soo

Array see AA

२ हगार, 2.5. The white cloud is a figure often occur- ring in Tibetan poetry. If used as an emblem of holiness or spiritual loftiness in connection with eminent persons, this ex-

pression may perhaps contain a stereotyped allusion to the name of the tenth and supreme bhimi or stage of the Bodhisattva, the

dharma-megha, ‘cloud of virtue,’ BN NG See Mahavyut- patti, ed. A.S.B., p. 11. Here evidently not J.’s (336a) ‘em- blem of transitoriness,’ though the point might be argued on the basis of the final remark s.v. AAS 4, see above. # ~ sarge, 51. This word corresponds according to S. Ch.

D. to a Sk. nishprapanca (or apanca, aprapanca) which in Macdonell’s Sk. Dict. is rendered by ‘ unevolved, exempt from

-

56 MINOR TIBETAN TEXTS.

| multiformity.’? We may, therefore, think of expressions like “the undifferentiated, homogeneous, absolute.” The word dhatu being the Sk. equivalent for Tib. तेर the whole

expression RQCar Sanger must correspond to a Sk. aprapanca dhatu. The same Sk. Dict. translates the word dhatu as ‘layer, component part, element.’ In Tibetan ROCaY means, accord- ing to J.: (1) ‘the heavens’; (2) ‘height’; (3) ‘extent, region, space, in metaphysics an undefined idea.’ According to the etymology Serger shoulde mean ‘passive, actionless, quietis- tic, inert,’ but according to the etymology of its Sk. prototype rather ‘undifferentiated, monadic.? One of my informants compares it with BAM तदद्य, dharma dhatu, and सुवणत, shunyata, the void, the absolute. In this connection one should compare J.’s statements (215a) that in modern (Tibetan)!

vv ‘Sai

Buddhism the term REGS BARNEY ( श्रभिसमय), ‘clear understanding or perception ' means the same as SOA BN, and further (2599) that Aaa, originally परमाथ, has, in later times, also become equivalent to WOR It seems that the old metaphysicians reached regions and distinctions where their followers could no longer join them, and hence the pro- eess became ‘omne ignotum pro सतार ' For practical purposes the rendering ‘absolute,’ or ‘ motionless’ might be used for सिस, whilst the word ROCA might be rendered by ‘principle, state, region.’ If occurring in a specimen of the more technically and theoretically philosophical literature of Northern Buddhism, a more precise rendering and more careful definition might be required. Taking the following are as + 1

‘ knowledge, perception, cognition,’ then the whole expression becomes in English ‘the knowledge of the motionless state (or

MINOR TIBETAN TEXTS. 57

region, or principle)’ or —more pedantic but perhaps truer—

‘the knowledge of (that is: pertaining to, inherent in) the mo- nadic state.’ Other equivalents : ‘a state of stillness, the ‘still state’ and, mystically, ‘the wisdom of the silence.’

One of my informants, the dga rgan, knows of a colloqujal use of सुसु = eS IEALY = ‘hopeless,’ but mv second author- ity ignores this use. The following two examples were given :

4 । AR GSAT SAIS, ‘it is labour lost (hopeless) to [try and] know this.’ You cannot hope to know this. (N.B.— Note the elliptic construction ‘ hopeless to know ’ for ‘ to try to know, to study and so come to know.’ ) प्पेपोप्पवा तरण ay =. [1 e eon ZI ea cae wan eee ८ गुन नना AN दपा 4 RJ ० रि Aa <4 : As he does not

even know how to read well (or properly), it is hopeless (lost labour), for him to (or: how can he?) study grammar ? (Not: how can he pretend to know grammar ? ).

N.B.—The Tibetan does not ‘read’ but ‘reads books’ ; he does not ‘write’ but ‘writes letters,’ he does not ‘go’ but ‘goes to the shop.’ Jn short, he is a very objective being.

द" 8. ‘Father.’ It is not clear why in the same line the same person is referred to by the ordinary दु" and then by the honorific Wy, unless NaN is a standard expression which

cannot be changed whilst the first 2° is used for the sake of

variety in expression.

The sarne double use of the honorific and ordinary terms ` for father occurs in Laufer’s ‘Kin Sitihngedicht der Bonpo’, line 41.

वाक्षु 5. 1 ions like MR'AA.GR gaara th

SAIN , 9. dn expressions like &~ <^ GA KON 5 e AA: is explained as equivalent to सदि, ‘of the place where.’ So the phrase ICRC INC EAC should be understood as ‘towards where the man has gone, to the place where the man has gone,’ दिता सदि Qaras ay

8

68 MINOR TIBETAN TEXTS.

सुमाक्षष्य, 14. Here verb, infinitive, connected with Gen- dundub in instrumental (agentive) or genitival relation: to turn. move towards, to tend to. ह +

‘ च y a" q 5 aa Lit. ‘to fall aside,’ but here, as applied to the mind ( NK js simply to be deflected, to go _ astray, to fall, sin (mentally), to deviate from the right path (religion, the right), to lapse (from' virtue), etc.

९८२९ AAS TY, 29. ‘To wish the ruin, the undoing, destruction, of, to be bent on the perdition of, to wish evil to’ RTE AAT

3८ ATSC 17. The bodhimanda, according to the

Dicts. historically and geographically Gaya, where the Buddha attained nirvana. Here, however, it means rather the state implied bv the locality, ‘illumination, the essence of purifica- tion. final sainthood’ literally ‘ the quintessence of bodhi.’ In Christian language Golgotha (or the Cross) is similarly used in

a metaphorical sense. In living Tibetan 90a" (bodhi) is

not understood as ‘wisdom’ but as ‘saintliness, purity.’ There is, it seems, a canfusion in the group of Tibetan [and Chinese ! | renderings of bodhimanda (bodhi-essence) and bodhi- mandala (bodhi-round), and their synonyms, a confusion which may already have its origin in India itself. The treat- ment of these words in the Dicts. is not satisfactory. J. and

9. Ch. 1). give s.v. अ इश्व this word as synonymous ' 3 t = tae [| ra BY t Py व S C 8 t

with 5 ह्‌ पारत ध Vajrasana, but under ac cy S.Ch. D. has the entry : २८ इत्रत, the spirit of the Bodhisattva, 1.6. Buddhahood.’ This is the sense meant in our passage. though it may be doubted whether gga really stands here for

ण

QR ATA SEA’ as §. Ch. D. interprets it instead of only for bodhi. The Mahavyutpat¢i (A.S.B., p. 44) has Bodhimanda = gr avaic's and Cs. translates, ‘the essence of sanctity

MINOR TIBETAN ‘TEXTS 59

or holiness (name of the holy place at Gaya).’ I yet beleve that here a confusion of manda and mandala must be 8 ९

thought of. J. has ,s.v a ZI°(p. 1980) ‘snyin-po-byan cab

(or bvan-cub-snvin-po)-la mtis-pa, to become Buddha Thgy Rockhill, Life of the Buddha, p. 35, mentions the form, byang- tchub-kyi-snying-po as the equivalent for bodhimanda. and hough Foucaux in the alphabetical index to his translation of

the Lalita Vistara gives only the form without हि yet in his ~ 9

text, in the places I verified (1. 239, five times), there is the गी as with Rockhill. In mentioning the word eas a special reference

must be made to the element पुम्‌ commonly translated as >

bolster. cushion. scat. rug, etc. J.is very detailed about it. He has: ‘a bolster, or seat composed of several quilts or cushions, put one upon the other (five for common people, nine for people of quality)... Desg. simply ‘stuffed cushion.’ 8. Ch. D. more general ‘a low seat, a divan, cushion, a bolster.’ As to J.’s definition my authorities declare that this may be so perhaps ‘on the Ladakh side’ but is certainlv not so in Tibet and in the Darjeeling district. They do not know about the details of five and nine cushions. They take the meaning far wider than bolster or cushion. They say that anything used

to support anything or to seat anvbody may be called पारम्‌

it may be a sheet of cloth, a carpet, a blanket, a cushion, a bolster, a seat in general. anvthing used for lying or sitting down on. The word has a meaning exactly opposite to the English ‘cover’ and can consequently be used in as many varied senses

as the latter. Etymologically—f the root of पुरम्‌, as seems

probable, means ‘ to support ‘"—the word would mean something like ‘ bearer,’ ‘ basis,’ ‘ bed,’ ‘ floor.” ‘upholder.’ We might think of ‘underwear’, though in English that particular word is used with quite another association of ideas. In typography there is a word ‘underlay’ which corresponds exactly to the mean- ing of ala The word ‘ bedplate ’. used in, engineering, comes

also near to it. It will be easily seen how an applied meaning as ‘cushion, bolster; if given as the general sense of the word would in many cases be totally inadequate. The line of asso- ciations to which ‘ cushion ` belongs, and the line of aSsociations to which ‘seat, support, underlay ’ belong, intersect at only one

60 । MINOR TIBETAN TEXTS.

point’and for the rest have nothing in common. A table-cloth tnay .be called पारम्‌ because the food rests on it ( ra is used in this sense; lit. something like ‘food-shect, that on which the food rests’). In‘ ritual it is prescribed that the AIRS a the offerings should be a spotless piece of white cotton

or other cloth, called REARS ‘offering sheet,’ ‘that on which the offerings rest’ Bell has स पाम्‌, for ‘ carpet’: small cushion, placed on chair [पमान ‡ large cushion on ground

दिविषत्‌ This is a most interesting example illustrating

the fact that it is strictly necessary first to find out the root- idea of a Tibetan word before translating it by words repre- senting the incidental applications of that root-idea. Who- ever has handled Chinese dictionaries knows how specially necessary this is in studying Indo-Chinese languages. The Sanskrit equivalent, asana, is derived from the root 4s, to sit or lie, but the Tib. root seems different.

Further notes on पुम्‌ Cf. J. वपुर्‌ (pr. magdan), ground, basis, foundation, p.409a. Bell, apron १1 Cs.,

Grammar, p. 170, 1 10, translates ARG as couch (stuffed seat). Lewin, Manual, p. 123, first word last line ; ‘ mat, seat ’, in the same sentence taken over from Cs.’s Grammar. Two

synonyms for J.’s त्मम्‌, quoted above are HENS and aya S54 Bell also has ‘mat.’

554518८ हि, 50. Seems simply an amplified form for

‘love.’ Difficult to be translated exactly, Sk. maitrikaruna, may be treated as a compound, loving-kindness, love and kind- ness, or pity. On the question of karuna, especially, the jearned have descanted profusely.

तर (4) aS ( त ) 52. Sk. SAAT. unsurpassed, unex-

celle, unrivalled, supreme, iacomparable, most high, highest. Not specially entered in J. but illustrated by an example s.v. 5

MINOR TIBETAN TEXTS. 6I

Altogether absent in Desg. 8. Ch. D. EVaIR SSIS ON", ‘to those ड 9 who are supreme, or to the followers of the Anuttara school.”

A curious entry! See 9. Ch. D. also s.v. Ax 9 ॥ 1 [| कि

aya, 3. Here perhaps better ‘ teacher’ than ‘ priest’ or’

‘superior.’ The word may be here equally well taken in the singular as in the plural, एप the latter is perhaps more likely.

AAG, 80° TAY T

Eros 47. ‘Straight, upright, righteous mind.’ J.’s entry is a little vague. I think he takes पुस in his example gaara a as an indication that पाडत is also a honorific form. That, however, is not the case. Compare also the quotation from Cs. in 8. Ch. D., qe पाक्य" ‘to be im-

partial and straightforward, to be on the side of honesty.’ I don’t find this example in Schmidt. Desg. ‘ straight, upright, (Clevé,) just, honest.” According to the above the word is an adj and the translation of the passage becomes ‘ whether vou

persevere in a straight (righteous) mind.’ The verb maar sy has then to be taken as ‘to hold, adhere to, persevere in (an opinion etc.)’ If however, we should find that Way can also be sbst. ‘ righteousness ’, ‘ straightness,’ (not in any Dict.), then RAS would have the other meaning of ‘to dwell. reside’ and the phrase would have to be rendered ‘ whether the mind (continues to) dwell(s) in righteousness.’ 8. Ch. D. renders gay as ‘honest mind,’ but the sense honest

versus dishonest seems not quite applicable in our passage. J is vague here. My informants gave the above definition ‘straight, upright’ as their own but felt afterwards vague about this example which, though they had framed it, they

could not vouch for: ठ देवाह AS aA A EN AT,

‘see whether the man keeps stfaight or not.’ The framer honestly confessed that whilst we were discussing the word he had been influenced bv 8. Ch. D Dict. in coining the sentence; a

62 . MINOR TIBETAN TEXTS.

confession so instructive for idiom-verifiers that I think it worth «while to record it here

Finally, Desg. supports S. (0.18 second meaning ‘ witness’

for वाउ" He, however, does not gives S. Ch.’s form पारु e RIC" ( ei ) It is characteristic of 8. Ch. D. that he copies J.’s ex-

The ordinary word for witness is, of course <व

tract from Sch. under १ ‘witness, mediator,’ but then

immediately adds his own individual interpretation which not only is likely to be correct, but which also nullifies and con- tradicts the previous entry which he copied immediately above. He himself says, ‘an honest and truthful witness.’ It often occurs that 8. Ch. D. brings modifications. extensions and even corrections to J.’s statements, but at the same time he copies J. far too slavishly and so contradicts himself in the pages of his own dictionary Whether meanings like ‘ reliable, straight-

forward, correct, proper,’ etc., have to be attached to पामे is as yet uncertain.

A OSC oA, 8. In Sk. Sumatikirti. According to the Sk. dictionaries the primary sense of * sumati’ is ‘ benevo-

lence.’ In present-day Tibetan aa is rather ‘ good-natured, kindhearted,’ as against वरतः ‘benevolent.’ . 90 the Tib-

etan name has to be rendered as Good-nature-fame, or Famous good-nature, the personal name of Tson k‘a pa.

45. ( Ry" ) स~त, 22. (Not) fallen under the power (of)... ARAN, 54 and colophon. This word seems here hardly

to mean ‘ song, singing tune,’ but rather ‘ melody, melodious- ness, sweetness,’ etc. This tallies to a certain extent with Csoma’s translation of the title of list LXI क. 86) of the Mahavyutpatti, ‘ Names of the 60 sorts (or divisions) of melody or melodious voices (or vocal sound).’ = [ take it that this list refers to what is mentioned here in our text. How these 60 branches of melody are cfactly to be understood I have not been able to ascertain. The opinions of P‘un Ts‘ogs on the point are as follows. The Buddha’s voice had such a

MINOR TIBETAN ‘TEXTS. 63

variety of (magic ?) qualities, sixty in number, that they made him understood by: all beings, whatever their own languages, The Buddha was in this way simultaneously understood by men, devas, nagas, etc. In proffcring this explanation P‘un

Ts‘ogs takes WAAjay to mean yather धि ’ than ‘ branch.’ As an alternative he suggests that AGA" is an adjective: synonymous with Rog, ‘high’ (as applied to voice or rather tone) [or perhaps long, lengthened ?] and that then AEA Waaay would mean a ‘ variety’ of tones or modulations. I

myself am inclined to think that if the Mahavvutpatti list is not referred to, we have here to do with some scholastic scheme of rhetorics, though if so understood the exact value of

ACA" is not clear and certainly not sufficiently defined in the Dicts. (Cf. S. Ch. D. s.v. Bq" (p. 1092a), AYAICA = मन्द्रः

म्द का, ‘a deep voice, a musical tone.’ See also तर Ragcar

es सुस | ~~

सवरस see Har gar

AAR sco सवनम AAR A .

ARAN ee GGT HET,

ada, 6. Here ‘solitude, wilderness ’ and so = रर = Rae, ‘monastery.’ Not associated with any of the mean- ings connected with ‘ pasturing. Cf. 8. Ch. D. रतुपा र्त 8.४, Ada

The famous Galdan monastery was erected on a site called रतुना म्‌ as ष See 8. Ch. D., The Monasteries of Tibet. J.A.S.B., Vol. I, N.S. (1905), p. 105.

<२-* |

>| A see ay ।

64 MINOR TIBETAN TEXTS.

3 5 ०4० see प्र हेषा म seq NCA

रिषाण्पपकष sce WIEN

AFAR ARE see AYO AR AAS TY

NX 52. J 9 त adj., and as a adv., ‘quick(ly), swift(ly).”? In Mil. adj ax Zr 0688 RX and ys त्‌ 35 ), subst. ‘ promptness,’ and NX swift.’ As adv. ax त= : or ६ or aN S. Ch. D. as त्‌ ; verb, ‘to hurry bee pass on swiftly,’ (example NAAT ‘time quickly runs away.’ [=tempus fugit]), and adv quickly. Further adv 6] <" Some interesting compounds in S. Ch. D sa ठ" ‘a dancing woman, etc. Note the expression च yx as speedily as pos sible,’ J ‘

According to my informants S. Ch. D.’s example AAA A" is not good Tibetan. It should either be Ax RX ( a zy’ ) nd lit. ‘time is quick,’ or with another meaning also ‘the time is near’ (i.e. at hand, coming quickly), or again 5 स्मर

4 the quick time.’ Time quickly runs away, they sav, should be expressed thus: AN AAAS AT HAST

Cf. also J , 19088. ` सत ~

LI sce HRT

> ॐ

ant SAAN", 38. Here: ‘after only, as a result of only, in con-

MINOR TIBETAN TEXTS. (19

. न ’ ति sequence of only, mere, simple.’ But 3H" has also the mean- |,

। । ings: aS soon as , simply on (hearing), on the slightest’ (re- proach, etc.) with a more prominent stress on the time ele- ment, instantaneousness a

aC see nz ~~ sya see AZ" ae e ण्णः | Ed त see AX 2 : SATAY see SHARP ARS 21 9" 55. aq = तरत, vb. ‘tolove, sbst. ‘love, kindness, affection,’ ete. Desg has also a Oz", ‘acidity.’ which is also

e । १ known to my informants. His AZ aS ‘bodvguard of the

Dalai Lama’ is held. by one of my informants. to be a mistake

_~ for aac (pronounce tsi-dung), the monk-employees of the ~

Tibetan government (and in a niurrower sense: the clerical staff, the clerks and secretaries amongst them) as contrasted with the lav-emplovees of noble birth (not officials in general as with S. Ch. D. 656८. but only those belonging to the nobility)

~ wre

who are called AC रमि The word % 3 ४

in the compound is said to be derived from the designation of the Potala palace where many of the government offices are located. and which : ~ A is called ड ~5. त, the Potala peak, but most commonly. bs . mn ॥ 1 ॥ the people, briefly ae the peak. This explanation of tsi-dung as a gencral class of lama government-employees is wider than that given in Waddell’s table in his * Lhassa and its Mysteries.’ ~ 9 p 165. See also sao ‘chief clerk or secretary ' in S. Ch. D.. On ८ e [| ० 8 * ६.४. na! (10136), the latter being the special name of the _ 5 former's hat. ey ° व e Az AG see AX ५)

। 60 - MINOR 'TIKETAN TEXTS.

| es Pe

Serene rt I. Equals 1541521" (or पुरत

TFG 4९2१९42 ५५५4६१५ 354 (or भुर प. - {0 apply oneself, exert oneself, put one’s best energy into something ` = हइ, ‘to be zealous diligent.’ Also AWFAVN HSA ( 35.41, RRC" )

BAN, 28 Here ‘conduct, behaviour’ pure and simple.

“So ^ without allusion to the SABA, ‘religious law. discipline, monastic rules.’

ne € Es ध [ऋ < ध oC ॥

HN TEA see SAN ॐ 69

NAG’, 53. Ilere technically the (thirty-two) characteristic signs or marks of a ‘ Great Man,’ the mahapurusha. Mahavyut- patti (Ed. A. 8. B.). सा. p. 92. De Harlez, ‘ Vocabulaire

Bouddhique Sanscrit-Chinois,’ no >. Schiefner ‘ Triglotte,’ no . See de la Vallée Poussin, ‘ Bouddhisme” pp 241 et seq.

The transition of meaning of the word HAS 11 modern Tibetan in such expressions as NST 25.57 ‘a holy lama,’ or NSF BIS ‘a woman of good appearance Aili virtues ` (६. Ch, 1.) should not be overlooked in the mterpretation of our passage for its psychological value See also पे

HST AH see RAT

= 1; . e „(+ 53. This is a compound substantive of an b elliptic nature, and means: ‘the [well known 32 primary]

characteristics [and the 80| beauties | of Buddhas| =H SHAT <} (SEC's ) Sec also NAA and Rei 1 30. HBG is here hon. of FIC" ‘name,’ and

the compound, literally ‘name grasping,’ .means ‘ambition, thirst for fame, glory,’ ete. ७2. cerzncht, roemzucht), perhaps even ‘vainglory, pride, conceit. egotism,’ i.e. the hugging of one’s own name and fame.

2

MINOR TIBETAN TEXTS. 67

aS TERS, 7. To invoke by name, to address a prayer @

to by name. Applied to both spiritual and human beings.

ae OO ae °= ¢t ; st e ह t + वोन दिस EE" |‘ to address the king, speak to the king.

’ direct, appeal to the king,’ but always-by calling him b¥ his » name. ‘Q king help me’ is not a proper example of 51255 पहता, but " 0, ‘thou, King George, help me!’ would be one. To spiritual beings their names may be expressed in a para- phrase, metaphor or symbol, but they must be expressed in some way. The prayers to superhuman beings may be two- fold, either an address containing requests, etc, or a mere litany of names without any further subject matter attached to them. The one is a recitation of names, the other a direct address by name: the one a litany proper, the other an invoea tion or prayer. us ON we AANA" 19. The form NA AAARY was paraphrased al AG af nA .

to me as ABW APRA = ABW AC = simple future. ‘not going to seck’ (1). nict zullende zoeken).

€ — भ्यं

° ८ च see = be श

91 ka io

ns ~~

^

a e ‘aay e e ५ a e v

विर्न soe Bars

ated aid

TATE (व) दिया RES (द) AERA

गर न ars

॥.>

=~

GEA €]` see [AA (द|

निक see Aaa

A@ay aN sce shale

aN", 10, 55. ` 35 = 35*{* US. vb., adj., subst. and adv.

®

‘to be deep, deep, deeply, depth’ ; adj. Beyer ands] 12८82

68 MINOR TIBETAN TEXTS, 3 and a] adj. only 8. Ch. D. 3त"द" vb. ‘to make deep, to detpen,’ also adj. and sbst.; further in र्न and ay only adj Note the additional meaning " dense ` (also BAR’ ‘ thickness’) bn षि Ch: D.. not in’ the two others. Mv teachers deny thas 352" can be a verb ` {0 deepen,’ or ‘to make deep.’ उत must also be understood as ` ध ` (wisdom, teaching, ९४८. }. See ASAT, also स्‌", also FING, ete. =

SQA’ sce gan ह ete.

gS vee FSS

ESAS see IES

ae Sagara ow Se

इग ० SETAE

० "ई" sce (सालय |

WEAN, 90. SACL or a ‘wide, large’ Desg. also ‘ample, abundant.’ S. Ch. D. only पल" = Note J. ८४ mig:

(क * 9 * q ५ €. van ~. (^, W. liberal. generous, bounteous,’ but: Desg. NAT

oN; e e $ ९ CNS" ` wide-eves : envious, covetous, greedy.’ In 8. (Ch.

NOON Al e श e D. Ray ZIQ Ny = fauaat i: large eyes, a handsome woman. a ॐ a S न 1 =, name of a Goddess.’ Cf. also in the same diet, NAT ARCS 3 , beautiful-eves, a very handsome woman, a nymph’s name.’

s t 9 ५ ध As to J’s mig-van, one of my teachers holds with him as against Desg., the other does not know the expression

AIS ECE see Way AAT "सुरस AVA ( AAA ji 8, 18, 16, 18. ^ Father (and) sons.’

C o ॥ 1 च or, 48 Usoma already has it in his Grammar, p. 28, ° teacher and

MINOR TIBETAN TEXTS. 69

pupils.’ With the addition Wa ‘three,’ and also is here

without this addition, a very well known appellation of Tson k‘a pa and his two pupils (his spiritual sons). It is likely that to the Tibetan mind the expression means something, like ‘spiritual family (of three),’ namely of onte father andetwo sony See introductorv remarks. Free renderings like ‘ spiritual trio

or‘ teacher triad’ and the like are apt enough for practical pur-

| q ch ‘ penne! e r @ न्‌ e [1 poses. Cf an expression like the following : BA XY 4 पाकर म्‌] (नो ¢“ + -where have vou*two, father and son, come from 1 9 s (But the sentence has also the second meaning ‘ where do you

live ? where 18 your home 2’).

» In the light of the above, has the note on p. 98 of the J A.S.B., Vol. 11, N.S., no. 4. 1906. in Satis Chandra Vidyabhu- gana’s article on ‘ the Gyantse rock inscription’ to be rectified ? My informants do not think that the expression is used among the Sakyapas in the sense given in that note.

RS FIC see NO WISN sce MIPS ~~?

TAA" see Aaya’ ;

SR VATY see QT

~ * see SENNA’ :

AQ ASS ( < ) Carey’, 26. This expression must here not be understood as ‘ to follow one’s own teaching.’ ADAYA is here not one compound word. The meaning is: they who themselves follow the teaching, as against the पातैञ उञ रत, the others who (also) follow the teaching. See

Ne e TSR (4) EGET, 27,

SS [ऋ र विक ज i = नि

1

~| a oan d oF om pmo owe

Ray seo Ray and aca RA Ry aay

द्वु see 503२ .

70 . MINOR TIBETAN TEXTS.

हयाश दतिम्ुसः see पिह"

Rea’ ० RICA

सुसु ००८ SLATER"

= see ए.) |

AVA, seo HAYA

MARTEL see वोल्वो

AIST AVA see यवि,

QUST aya sy see पाक्ष

AINAYFA 31. ‘The high. elevated road. has a re-

ligious connotation, the proper road that leads to heaven after death, the ‘narrow’ road of Christianity. See below.

निमित्त 48. The straight road (metaphorically). the 9

road of righteousness, of straightness of mind. ~. 9. Ch D.

S.V. 27 नन, p. 6490. The meaning of this expression and that

of QR SGA, in line 31 (see above), are quite different. The

other is the highroad (towards heaven), the road of a high

standard of moral conduct.

ATR, 9. ‘Steps on the path.’ ` degrees of advance,’ ‘steps towards perfection,’ is the short title of many mvstical writings and especially of one by Tson k‘a pa, to which the words may allude here without specially designating it. In this place the meaning does not seem to be a specific work but merely ‘ (religious) instructions, teaching in general.” The

OS i>.

AANA) 3 51° are here, according to my oral information, to be taken 88 the two halves or divisions of the Kandjur which is commonly divided into aK and NAIA, sutra and

tantra (or mantra, or dharanf). In this division the तोर or ww

tantra section 1s called SAAN, whilst all the rest, properly sub-

MINOR TIBETAN TEXTS. 71 divided in six divigjons, is taken together as a5 of which the ॐ छ ह [कर्य ° | e [4 } e = ॥

real nas or sutra-division (the 5th in sequence in the Kan1-

jur) isonly one. Concerning Tsonk‘a pa’s study of the * Satras

and Tantras’ sec §. Ch. D., ‘Contribution?, ete. on Tibet,’ WI, in

S ॐ Pix as ८ re 9. Ge e [|

J.AS.B., 1882, Vol. LI. 1 ba 1, 11). 1, p. bs. 1., 8.\ ALS Fa | ।

quotes a AVS CYS ° ‘with Urgvan Padma. ete.. the same

as 1110101 and snags kyi lam, V. mdo extr.’ This is seemingly the sume as our expression.

प — जकर क & ५ ट t eS ९ t

’ QA Sq’, 42 J. has =NQA) SF ५ beings, creatures, but:

may not the idea rather be all embodied creatures; with the

etymological sense still potent in connection with the Buddhist re-

incarnation theory’ 8. Ch. D. gives x QIN 35 AIAN = aye 6A

= ‘town, city,’ which seems rather to point to the meaning

` 11181) ` for AN SF My informants dont feel quite certain

whether to include the five other classes of beings (including

; > ne interpret the word as x, ‘man,’ in geheral.

Ae ६ TARA see गि Pac e e e = ° e 1 #॥ ॥ = र 7 > =| x" : title, 1. he author writes his poem ina place to the west. of a snow-capped mountain, to the east of . ° —_ which the Galdan monastery is situated. See notes on ननन, क क Qn भा च sy ठ विः ध रगु BG and AEN AAA AA 3 Which mountain or moun- tain chain is meant must be left undecided. even if granting that modern cartography could show it if identified. Local

tradition, however. would most likely be able to point ont a particular mountain. +

aver sec ARF AX AN see RFS

79 MINOR TIBETAN TEXTS.

गुतगस 80 SHAT ASST ahaa AREY 38. This expression cannot vet be ex- ॐ

plained with certainty. [४ may be taken here to mean. literally. "10 Send out (distribute, give, put forward) justice, right,’ but the exact idiomatic value of the phrise remains to be deter- mined. It is not in the Dicts., and unknown to my informants. We may take the possible values uf the expression as three,

viz.: 1 BLOM दत]रद' = Serger = FLOAT Tz = ‘to dispute, argue, contend with words.’ This seems the same expression as 8S. Ch. D.’s [पपावुषसदतोर द ‘to hold contro- versy, p 1248. (Perhaps also’ to challenge to be challenged to dispute.’) 2. SAF ANNA ‘to be defeated in argument. in dispute, to be silenced in dispute.”

3. = ‘To make obrervations to, to remonstrate with, to use plain speech to. to speak straight to, to rebuke, to reproach, to tell one the truth. (C/ the entry in J.’s *k‘a kve ée * to abuse, to menace (p. (76 ) ' } This seems the sense required here and would hea logical development of the primary mean- ing of the expression : ` to spread out the justice (right) of the case before someone,’ 1.6. ‘to submit the truth about it.’

S. Ch 1). has s.v. ए प वुपुस न्प ‘using rough lan- guage, controversy, discussion dispute.” The other Dicts, lack this word,

The above is the result of an exhaustive discussion of the expression with my teachers. Lexicographically (with a view to the entry quoted from §. Ch. D.) the first explanation scems the best, but with reference to the context, the last one deserves preference, and this is the one chosen for the rendering.

It should be noted that in modern Tibetan there seems to

he taking place a shifting of the meaning of ANIA Instead

of 8 ` right, justice’ it seems to be understood by some modern Ti te : ‘ * t „ t usti ‘

Tibetans as ‘the arguing about right or justice’ as in a court of law, and hence simply a8 ‘dispute, argument, pleading.’

Example: ‘This is not the place to argue your rights, eat = 1

पानृणसतुसरि ` (or शि") (3 + lit.‘ to hit out

MINOR TIBETAN TEXTS. 1४ (तर) for the right, the verb meaning ‘ to do ( ae for verba

loquendi) arguing ( पापस

53.495, 38. Literally ‘ 0 has two ५१५१६.

The first, quoted in J. from Schmidt in the form of ABA SF 4 i (8.४. QA A pf. and fut. AOA )5 is endorsed by my infor-

mants, ‘ to listen to an explanation (also. to a sermon, discourse etc.) The second is, ‘ to ansWer upon hearing,’ i.e. to answer (in invective, hotly, in remonstrance or dispute) upon hearing (reproaches or unpleasant words).’ If a mother chides her son for some fault, he may, instead of taking the rebuke in humflity. try to argue or to be impudent in return. The

an ~ oO mother then may say: CASAS APIA SFA 4 ANCA ASN SS", ‘Don’t argue, dispute. bandy words with

(don’t be impudent to, ‘no words with me!’’) your mother. but ( QR प्प ‘rather, on the contrary, instead of this’ ) listen 9

to me. The expression may be rendered as ` {0 flare up in answer (to a reproach), to retort angrily (after admonition). to snap, vap back.’

AOA aL 41.0 ` Friend” and, as J. has it. abbr. for

क = क (> [1 [ मन] ~^ 415 ASF = कल्याणमिच्र = Virtue-friend Here interpreted by my informants as ‘true. genuine priests or monks, monks who come up to the mark. worthy of the name,’ but not technically as ‘ spiritual adviser’ as J. has it. 7“; ` ॥ ~ ध Desg. 8.५. AIAN, quotes only a form with NG and gives it the meaning ‘ doctor, a lamaistic title.” Under पु? how - 9 he | त प] & 1 scienti 1} nonastic ever, he nas * "ad selentiam adjuvans, 1 astic a १12 J dignity, teacher.’ ३. Ch. D. adds ‘ pious or holy friend, spiri- tual friend or adviser.’ Compare*also J. for the semi-homo- ~ ~ nvm RAT AAG a पष्य ev Ay" see AN 10

74 MINOR TIBETAN TEXTS.

ASIN ZY seo TART AC’ and Ima Ra sisvayey NEIGH os ayer e ^ ANAS", 54. Here ‘spéech’ in general, not ‘a speech,’ a

slight extension of J.’s meanings, unless his use of the definite article in ‘the speech’ is a lapsus. The dicts. differ slightly and need co-ordination in details* About the meaning there can be no doubt as the word is here used iu the series (hon.)

न, AAC’, cal ५ for ordinary QIN", Cay NA, body. speech and mind, the so-called ‘ three doors, क्ष पद्मः गालु मननु . see मरम + पाद्व. 10 Here is the sense of *to preach to explain,

to give an exposition of, to expatiate on, to exhibit, to lecture on.’

Seale) १

(~ . .

२8, 12. Inconceivable, unthinkable, unimagin- able, not to be graspe by or in thought. beyond comprehen- sion, realisation.

ANAS ASAIN AL, 4. The repetition of the verb softens the meaning into ‘quietly thinking’ or from 14 ‘to think,’ into ‘to muse, to ponder ’, ete.

S'RY'AC'E|' soe SEATS"

F. ADDITIONAL NOTES. | In 1. 10 the Q) might also be understood as ‘ with a View

b

to, for the purpose of, explaining, expounding.’ The transla- tion should in that case rather run: With 4 view to expound- ing the profound (Buddhist) doctrine, they preached, ex- plained, most fully, minutely, in full detail, Yoga and the other eachings (or the various kinds of Yoga) of the two stages of

the road..* Ay’ has then the force of : with regard, reference to; 4s far as... is concerned.

In 1. 17 the ` till’ ought to be more emphatically rendered until the very moment that, ¢.e. I shall not cease a moment before. Or else: till I reach the verv heart of saintship. See

Josv. QR

In 1. 49 ‘May all those’ is more correct than ` May all of vou’, for, unlike in the three preceding verses which are ad- dressed to his pupils, the author now utters a universal prayer addressed to mankind in general

Note to p 2. Waddell, Lamaist Graces before Meat J.R.AS.. 1894, p. 265, savs that the libation is sprinkled with the tips of the fore and middle fingers. This is denied by my informants who maintain their statement as given on p. 2. above.

To p.4. After the Introduction was in print I have seen

a copy of the ARIA दित ङे ततो म, ‘The Galdan Century of

Gods,’ and had it copied for me. It is a small praver-book to Tson k‘a pa. who manifests in a hundred different forms. and it contains 18 four-lined stanzas of 9 syllables each. with the single exception of the stanza quoted in the Introduction. which contains five lines.

This little book is the one mentioned in the Hor chos byun (Huth’s translation, p. 387--see note 5—, and text p. 246) Huth gives as Sk. equivalent for the title : Tushitadevacatika Galdan (Tushita) is here the heaven of that name, not the famous monastery. The stanza we are discussing is also men-

tioned in the same passage Its name is ARAN AR A (The ॐ

unfathomable love verse). This Dinigs brtse ma is of consider- able theological importance. T possess a commentary on it

76 MINOR TIBETAN TEXTS.

written by A SAC ARAB HAS, the seventh Dalai Lama. Grinwedel, in the list of Dalai Lamas on p. 206 of his ‘ Mytho- 10416, etc., writes नरि gla and Rockhill, in ‘ Tibet, a... . skete);

detived, from Chinese sources,’ J.R.AS., Vol. रशा, ney | series, 1891, p. 287, saga’

Since, [ have also found that this Same stanza, with a ॥ ॥ ॥ s 5 modification, occurs on the title page of Sarat Chandra Das

edition of the रदत ANS AIC" (Bibl. Ind.). The stanza as

there given consists of six lines, by the addition of an Initial line to

SEN IITA रपय CE dag |, १.८. the Thunderbolt-bearer, Vajradhara.

In another little work. the श्‌ ars ANA] Ray’ पा] xt : _ vork. the SRG ससि नाभ DANAE RS AS Si, ~The illuminator of body, speech

and mind concerning the order of inviting, lustrating, making obeisance to and worshipping (Tson k‘a pa),’ the stanza occurs once more, again in a different form.

There, p. %b, the prayer is as in our Introduction, but lacks the third ij ९ "RIIC’ ete.) a ends wit rite acks the third line ( 5 << , te.) and ae with ANA

विदुष Ray ay Also, instead of (= । 1 the second line, this text writes QR SAars gra

I am informed that the prayer occurs al-o in many other books with modifications, and that when it is used in connec-

tion with acy" or ‘lustration’ rites the closing words after हि ~ । न न 9, « क @ € hd ६८ JAIN <~ तदस ~` are changed into n| aS AINA , we baptise thee.’ To p. 17. "8. Ch. |) » p. 490 6, s.v Ny gaey mentions

a medicinal root used against the plague. called इनस]

<

(without zhabs-kyu), but tratiscribed lcags kyu. To p.23. Huth, Hor chos byun, trs , p. 117, renders

MINOR TIBETAN TEXTS. 77

ma aay as daka, also on p. 118 (see note 4). On p. 231 (see an र an note 1) he suggests that aaa} should be understood as

(नातप = 8९ AAS , hot as Sk. dika. The dge-ryan uider-

) A stands all these three passages as referring to (female) dakinis. Though according to Griinwedel ( ‹ Mythologie,’ p. 153) in Sk, mythology a male daka exists (a Tantra daity), in Tibet the

Lae geen ARA'AM is always feminine, and a male species or individual

does not exist according to miv informants. This statement needs testing of course. (Criinwedel (loc. cit.) thinks that these female dakinis are original Tibetan spirits or goddesses. The

“NAN a . = * female APR AAA" 71 s are mentioned indifferently with or without the final क्तु Macdonell in his Sk. Dict. onlv mentions the feminine form of the word. Tn the ritual book 185253]

# 1 ‘* The six cut off pieces’”’ (i.e. chapters, divisions. into which the description of the torma offering is divided) we find the t h गो i ° य्‌ cK] e = णो e = e ८९ () | d apostrophe : uy RAHN 5 oN | AN A) NAA otal HN , . Wisdom fairy, supernatural ( = not-human) mother,” so defining the

॥ 1 br sare ॥ 1 sex. In Tibetan the form RRA तना must accordingly not be mae ®

understood as a masculine form of AAA AAT ST, but as its ab- breviated form only. This without prejudice to the question whether in special Tantrik texts a male god Dak, AAQA A {0८8 occur

< pg one ees

S. Ch. 1). has for ARQ aq an entry giving the meanings ‘god, bird, arrow.” Here the word has a poetical or metaphori- cal meaning based on_ its etymology, ‘sky-goer, but no

~~ mythological value. He adds under NAAR RN" “a class, mainly of female spirits.’ But the form in J" cannot be masculine. In Tibet there is a class of people called ह CAs ° = “ ८ * € } I + | ~ = 5

e both male and female, whose name may be translated as oracles.

a

78 MINOR TIBETAN TEXTS,

श

shamans or mediums. They are deemed to be obsessed by

२ १ ’s who speak through them whilst they themselves w

र . T ’ . = ए at as are ig a state of trance or obsession. Their name is SAE

6 in ‘whasga and other greater towns, and amongst tle more educated : but the country-people and the lower orders have a special name for these mediums if they are women and call

them = ta AINA or AAA AT SN’ [1 Sikkhim the word ‰[ AAaTH is general in this sease. In Sikkhim the designa-

“_~

tion for a male medium of this sort. is त्तद and not NE’

| +)

as in Tibet

Whilst investigating the question of Khandomas from the standpoint of colloquial Tibxtan IT stumbled unexpectedly on the following interesting piece of information, throwing a vivid sidelight on some current beliefs and practices of modern Tibet.

The abbot cf the Saskva monastery is held to be the re- incarnation of Padmasambhava. As the latter was the great ‘binder, that is subduer, of all spirits, witches, goblins and other creatures of that ilk. the Saskva abbot has in some was become the official head and master of all Tibetan witches. Belief in witches is rife all over Tibet. and anv woman is liable to be declared one. The process is very simple. If a great Lama receives obeisance from the multitude he presents the

devotees in return witha‘ protection-knot AAA narrow

strip of cloth which he puts round their necks. He ties a knot in it muttering some mantram over it, hence the name. Or- dinary lavmen receive a white strip, tapas or those who have their hair cut short (probably because they look like tapas) get a vellow or red strip, but if a woman approaches whom the Lama bv his magic knowledge recognizes as a witch, she receives a black strip. From that moment she is irrevocably a witch and no protestation can help her out of the situation. Tn the Saskya monastery an annual feast or ceremony is cele- brated in which all witches must appear personally, and the magic then digplaved is so tremendously powerful that all women who are secretly endowed with the powers of witchcraft without the people knowiny it, are irresistibly compelled to attend the meeting. They simply cannot help it, and so stories are told of witches working in the fields, milking cows, o1 otherwise engaged, being drawn away from their work and appearing in the assembly with their milk-pail, or spindle, or

MINOR TIBETAN TEXTS. 79

whatever utensil they were using at the time at any work. when they were foréed to quit it and to come to Saskya. In the meeting they are then officially proclaimed witches ind forced to pledge allegiance and obedience to the Saskyva monas- tery and its head. Then the profitable and practical side*of the transaction becomes manifest, for Rencefogth they have to yay an annual, heavy witch-tax, and in cases known to Karma him- self, who came across them when living in Tibet, this tax

amounted to one Ea (sae Bell, p. 1 0.9 or about {२.8.120 a

year. On the other hand they are now protected by the authority of the monastery as*long as they pay the tax, though they have to pledge themselves not to use their powers for

evil. Then they receive the official title of WAY ARR AA,

8 — though they are known to the people as 412, witch. But

this latter word is a term of abuse or conteinpt. The meaning

of the two terms, however, is the same. The entries in the ; ~ a ~~~ e

dicts. s.v. AAA ठ्य and ह" (and other spellings) need proper

testing in the light of the above. These witches are supposed not to live up to a great age but to die young, because the monastery calls them out of life to become protecting spirits of the monastery in the invisible spheres. Whena bamo dies. her daughter, if she has any, inherits the office or quality of the mother. ‘These bamos, during life, follow the ordinary occu- pations of women: buving, selling. working or murrying, and their bamo-hood seems to be no drawback, in itself, to their matrimonial prospects. IT heard of the case of a bamo who was the wife of a verv wealthy man. But the tax, far in excess of any levied on ordinary people, must be regularly pid. Tf the bamo does not pay her tax, the monastery calls her soul and

qe she dics. In the gompa for every accredited QAAAH there

e a @ s isa AQ" or stuffed effigy, puppet. of which | have not been

able to get a full description. Probably a stuffed doll or body. with a mask and garment, perhaps only a stick to hold the mask and garment up. like in a puppet-shaw. Each such puppet becomes the dwelling-place of the soul of a dead bamo when she dies, and in order to see to it that after death she may not do harm whilst roaming about, the puppet is bound in chains. Horrible to say, however, sometimes these chains are found broken by the guardians, and, this is a sure sign that the imprisoned soul has escaped from the puppet

80 MINOR TIBETAN TRXTS.

| । which was its dwelling place-and that it may have started on । ४ pilgrimage of evil works. As soon as if is found that such in imprisoned witch-soul has escaped, solemn notice is at once sent out to all Tibet to the effect that a bamo-soul has broken loose from Saskya, and the various local Lamas all through thewountry warn their flocks that a bamois at large and enjoin them tobe careful not to fall a victim to the wandering witch. So, for instance, they are told not to go about alone after dark, not to entertain strangers, and the like, for the bamo may assume any disguise, and any man may fall a prey to. the snares of a beautiful strange woman, as any woman might be allured by an unknown man = The late Lama Sherabgyaitsho in Ghoom, whose name is so well known to all students of Tibetan, used very often to make solemn announcements of this nature and warn the Ghoom people that a bamo had escaped from Saskva |

A most fitting ending to this story is perhaps to be made by quoting the old Buddhist formula «Thus I have heard,”

° Ne = but there is no doubt that the word HAVANA acquires an

interesting new meaning through this curious tale.

There is a belief prevalent in Tibet that in every woman a touch of bamo-hood is latent (some philosophers, also outside Tibet, seem to think the same 1), but in the night of the 29th day of the twelfth Tibetan month, this seed of evil will mani- fest most fully. The male Tibetans. however, seem not to take any precautions or perform any rites to counteract the sinister influence of this date. Evidently it is a male Tibetan who first set up this theory sand it might be the same fellow who is the author of the following proverb which bears on our subject and on the words we are dealing with. Tt runs:

सेस म 1,1.12 Fayag eran Am say

Amongst a hundred women (at most) one khando!

Amongst a hundred men (at most) one sorcerer !

That is—khando being here used in the good sense of fairy— : Amongst many women there is scarcely one extremely good, but amongst many men there is scarcely one extremely bad. {n fact, ig Tibet, all women are suspected of having just a little seed of evil (of the witch) in them. And so the term of reproach is not asin Murope *Old Adam’ but rather ‘ Qld Eve.’

As far as the above story is concerned, it should not be forgotten that it is only a popular version of an interesting phase of reljgious practice, but Tibetan casu istry and theology are as a rule so subtle and well-systematised that a more

MINOR TIBETAN TEXTS. 81

é

theoretical exposition of the doctrines and practices alluded to might throw considerably more, if not other and new, light on, the subject. ति

To p.25. The quotation, s.v. mara, 1.16: SAIS,

etc., 18 from a little tract, a prayer to Padfhasambhava; entitled.

ANA AV AqA a, ‘the quick mind-fulfiller.’ ~? NN? ह|

+ Top. 25. Cf. Lewin, pp. 133-134, no. 97-10, mR (तो); _ ridiculous; zhed-ked, laughter, ridicule. = To } 26. Cea Bell, voc., to blush; Lewin, p. 77 (04-

5), ridiculous. See his cxample.

~ ban aad

To p. 30. S.Ch.D., Dict., has गी गीं (hidden on p. 34, out of

alphabetical order) as ‘ a Tibetan of mixed breed, ४.९. born of a Chinese father and a Tibetan mother.? Waddell, Lhasa and its Mysteries, p. 214, the same explanation. A special enquiry into this point, however, yielded a different result. One of my informants was a Tibetan woman from Lhasa who had herself married a Chinaman there, and so ought to know. The half- breeds referred to by S. Ch. D. and Waddell are called ‘ bai-

zhin,’ spelling uncertain, given as उनि पिम and पति वेड, said to

be a Chinese word. However, another explanation of that same word was given, as 4 man not ir the pay of, not taking wages from, another. Not necessarily rich or of high position, but independent. Perhaps something like crofter. This latter explanation is, however, contradicted by Karma who has rela- tions amongst the baizhins in Tibet.

In a Tibetan mixed marriage such as we are here consider-

ing the custom is to call the elder son my my after the Chinese

manner, instead of using the Tibetan word. This is (तुः in

Tsang and ee in Lhasa. The latter is pronounced, and * $ ०७० ००.०० र

sometimes written, $° 3° and even sometimes pronounced

ché-cho, as if written 3A But in the above case my ty

means really ‘elder brother,’ A girl, born in such a marriage,

(न ~ a ° T 2 is similarly called सल, Chinese, instead of NS; Tibetan

11

। 82 MINOR. TYBETAN TEXTS.

¢ a ४ <~, 2 Thess terms do not mean half-blgod. Whether त-क" is used

Sor the eldest daughter alone or for all the daughters of the marriage I could not ascertain. । Iteis said that every Chinaman, however humble, becomes at oyce a personage gf impoftance फ hen in Tibet, and demands e

“to be addressed at least as aria 1, Mister, Sir (as every Euro- pean becomes autor&atically a Sahib in India), and feels quite

insulted if addressed by the more familiar गीं as a libert . नी y

taken with his dignitv. A Chinaman from Tibet, however, denied this. I remember once travelling in the Sunda country with my Javanese writer who met several people on the road whom he knew and whom he saluted as ‘little brother’ or ‘elder brother.’ | was puzzled at his belonging to so big a family, but found the solution of the riddle when [ understood that this fraternity was not one of consanguinity at all. So ‘elder sister’ amongst Tibetans means only Madam, Lady, or a polite word of address to any woman of more than low status in life. In German Miitterchen for any old woman of simple status. ।

To pp. 35-37. The expression May ARC AN Ra AIA ~~? 4 wo

Qc occurring in the little prayer-book aac SF can hardly mean ‘a field (=heaven, world) which Kuntuzangpo has adorned’ (beautified, dgcorated, embellished), in the sense in which one may decorate a house or room, with beautiful pic- tures, furniture, etc. It must surely be understood as ‘ the heaven blazing with the glory of Kuntuzangpo’s presence in it,’ a heaven resplendent with his glory. Lf other words, he adorns it by his mere being there, but not as the result of some activity expressed by a transitive verb. The world os adorned, but Aas not been decorated or beautified. [ wonder if the agen-

e aio clea e » 1 tive case €] हू[* mav be understood as in English expressions

like: ‘happy through him,’ ‘ blazing with diamonds,’ ‘ laughing for joy,’ and the like.

To p. 40. See the unusual explanation of SAVE! in S. Ch. D., s.v. पु 111, where he translates BRT EIQ’ as ‘it may

[1 9 & be said.’ The dge rgan, however, paraphrases the expression

There as पितुस्तु or QIPEHAR Ay or BAYA, which gives

MINOR TIBETAN TEXTS. 83

it another meaning, namely: ‘so it has been said,’ ‘so is the teaching, ‘that is what has been taught. In this sense, the

previous words are a direct quotation and the 25! ria cannot

“be translated as ‘it may be said that.’ ट

९

To p. 40. In the note to AMNHC’, for ARS AA AC” que । non-attachment ang indifference only in connection with a negative.

To p. 44. wa ; See Graham Sandberg, Tibet and the |

Tibetans, p. 268, who renders this word, as a technical term denoting the first of the four stages of meditation, according to Milavaspa, as ‘contemplation’ or ‘concentration.’ The second word, denoting a mental action unconnected with visual ex- pericnce, does not seem appropriate. As in English ‘ view’ has

both a physical and a mental meaning, so in Tibetan wa, as a verb, has mental connotations. J. has the word as sbst. € ti t . 9 ॥ ‘ * t ‘S * : = mystical contemplation.’ The Sk. equivalent, ena, * like- wise both physical and mental in meaning. Whereas J. and S. Ch. D. have a sbst. त्रप ‘the act of looking,’ and ‘a look,’ Desg. has it as ‘ sight (visus, vue, “ etc.” ).

To p. 58. See Jischke’s note on manda and mandala, s.v. qe, p. 110. His remark may have a bearing on the ques- tion of daka and dakini, discussed above. See next note.

To pp. 59 and 60. My informants, though ignorant about the detail of five and nine cushions, do know of a custom requiring the man of higher social position, greater age, more prestige, to be seated on a higher seat as a sign of respect. The difference of height, however, is in the seat itself, not eflected

by the placing of a number of cushions on seats of equal height.

To पा still the two following words: AAG, saddle cloth, and पतरम्‌, second sheet, upper sheet, covering sheet over the Aqsa The ततिः पत3 is usually thick and rough but the Raa thin and of finer texture, like in Euro-

84 MINOR TIBETAN TEXTS. pean beds the bed sheet over theanattress. The Adarana

॥ for softness and the [पिष] for cleanliness, like the loose

covers Of armchairs and sofas in Western countries. &

To p. 62. Huth, Hor chos पणी, trs. 117, note 4, reeon- stitutes the name Blo bzan grags pai dpal into Sk. Matibha- drakirticri. Jn Tibetan mantrams, however, where Tson ka pa’s name is given in its.Sk. form, Sumati is used and pot Matibhadra. See also p. 5 of the Introduction, supra.

To p. 64. The word BATT मः (p. 3 and additional note

to p. 4) should have been discussed there. Desg. alone has the

८

meaning of the word asin our text: unthinkable, unimaginable. ° 1) ry e €~ : According to oral information, synonymous with ANAND ww b 1. 12, sce p. 74, supra. The elaborate entries in J. and S Ch. D. under this word

nN ~ . * : and under ANTAL AAA need investigation. A १ < (| . . he word ANA EY has also a special meaning, not in the dictionaries, in connection with any action done ‘in 3 छ ° i e [| न Ky} : न : thought, RAAIA ८ 5 Ey" (as in English ‘I am with you in thought’). But Tibetahs can not only be present in thought but they can give presents ° in thought,’ and do all sorts of things ‘In thought,’ when there is no physical possibility of doing so in the flesh. So the good story is told of a lazy Lama Who, to get rid of the crowd, said: “ And now I give my hand-blessing to you all‘ in thought,’”? whereupon a disap- pointed and angry pilgrim answered: “ Well, then 1 give

you my butter-offerings, which I have brought with me, also ‘in thought.’ ”

10 9. 65. The dictionaries spelt त्प but the dge-rgan says that [ग । also occurs. Desg. has an alternative spell- „ <~ fx, °° ~~ ing ततव, but this seems a misprint for १1 In Tibetan

books I have only seen 5 but the dge rgan is sure that the two ¢

spellings, क्र ९ (but not C ), occur as well. rx ee

9 * + 83 MISOR TIBETAN TEXTS. र

When thé larger part of this booklet was “a

‘red an additional copy of the text, which preve different from the two editions used by me. It is of the to be di ^ and style as edition A, but printed from other blocks. ss + ©. The.copy isa pogr one, badly printed from worn-out blocks. A collation brought né@ news of importdnce,

The reading Caray in 1. 16, however, is confirmed by this edi- ‘ 8 tiow. Its only new reading is ०३८२२. for AARAR’ inl. 46.

This reading does not seem so satisfactory as the one we have followed. The full result of the collation is given below. Indistinct readings are marked with a note of interrogation.

(^. 1. 13. ६९.२६ ? for nA" 1. 18. पापस. ६ nix.

1.24. Rarer » AR 1.29. गढपर » 0 1.30. RST? » सकम्‌

1.41. Qa, त 1.44. दिद्पाकषरिः , वदि.

1. 46. A&C „ ङ 1.50. ल्क » हिल

1. 51 |) ea ¢. "तिः . Colophon. Arar : १ é

a ` » ATG i \ , } The variants of Il. 30, 41, 50 and 51 are \vidently due to deterioration of the blocks. There is no ¥ in this edition.

86 MINOR TIBETAN TEXTS.

ERRATA. p. 7: first variant, bottom, read: si] p. 8: 1. 20 of text, insert asterisk after az

p. 9: second variant, bottom, read: (41 शि *

p. 14,1. 13: teacher (or: teachers).

p. f4, 1. 1{ ` his (or: thetr).

p. 29,1] 1: for render read: repay.

p. 27, 1. 20: for render read’ repay.

p. 27, 1. 27, 28: eliminate the commas outside the braok- Cts

p. 36, 1. 4 : for Smuck read: Schmuck.

1 p. 65, 1. 24: for Lhassa read: Lhasa. 1. 24: for Barer read: as

p. 76. 1, 25: for baptise read: lustrate.

Dharraabindu, Fase." @ -/10/- each ४." ta 2 ` Dictionary of the Kashmiri Language, Part I .. ०९ Gadadhara Paddhati ए 8198878, Vol. I, Fase. 1-7 @ -/10/: each Ditto Ac&rasara, Vol. II, Fase. 154 ie nd Gobhilfya Grhya, Siitra, Vol. I ६१ ss seg ” Ditto * Vol, II, Fasc. 1-2 @ 1/4/-each .. न Ditto (Appendix) Gobhila Parisista .. i es Ditto + Gnby + Sangraha es eee ae

Haralata a ui - ei

Institutes of. Vishnu (Text), Fasc. 1-2 @ -/10/- each Kala Madhava (Text), Fasc. 1-4 @ -/10/- each .. ie Kala Viveka, Fase. 1~7 @ -/10/- each 54 a ° * Karmapradiph, Fase.1 .. neg oy ate vs Katantra, Fase. 1-6 @-/12/-each .. ५.३ । * Katha Sarit Sagara (English), Fasc. 2-14 @ 1/- each Kavi Kalpa Lata, Fasc. 1 a ns ee Kavindravacana Samuceayah | ats as se Kiranavali, Fasc. 1-3 @ -/10/- ~ 1 Kurma Purana, Fasc. 1-9 @ -'.0/+ each i an

*Lalita Vistara (Toxt), Fase. 2-6 @ -/10/- each .. a

Ditto (English), Fasc. 1-3 @ 1/- each .. eo

Madana Parijaita, Fasc. 1-11 @ -/10/- each ध is = Maha-bhésya-pradipodyota, Vol. I, Fasc. 1-9; Vol. II, Fasc, 1-12; Vol. TIE, Fasc. 1-10 @ -/10/- each Ditto Vol. IV, Fasc. 1-3 @ 1/4/- each Maitra, or Maitrayaniya Upanishad, Fasc.1 .. i Menutik& Sangraha, Fase. 1-3 @ -/10/- each Markandeya Purana (English), Fasc. 1-9 @ 1/- each *Markandeya Purana (Text), Fasc. 4-7 @ -/10/- each *Mitnansa Darcana (Text), Fase. 9, 11-17 @ -/10/- each ` Mirror of Composition (English), Fasc. 4 @ 1/- each re = * Mugdhabodha Vyakarana. Vol. I, Fase. i-7 @ -/10/- each id Nirukta (2nd edition), Vol. I, Fasc. 1-2 @ 1 4/- 4 ; '.*Nirukta (old edition), Vol. I, Fase. 1, 2, 4, 5, 6; Vol. II, Fasc. 5, 6 । Vol III, Fase. 1-6; Vol. IV, Fasc. 1-8 @ -/10/- each .. ध Nityaicfrapaddhati, Fase. 1~7 @ -/10/- each =... a“ ssi Nityac@rapradipa, Vol. I, Fasc. 1-8, Vol. II, Fase. 1-4 @ -/{10/- each Nrisigha Tapani of Atharva-Veda (Text), Fasc. 1--3 @-/10/-each .. Nyayabindutika, Fasc. 1 @ -/10/- each ae Nyaya Vartika Tatparva Parisudhi, Fasc: 1-5 @ -/10/- eacia ' *“Nyayavartika (Text), Fasc. 2-7 @ -/10/- each .. x Nyayasarah ., da i Pe, Padumfiwati, Fasc. 1-6 @ १. each .. ee di + “Parfgara Smrti, Vol. I, Fasc. 2-8; Vol. II, Fase. 1-6; Vol. ITI, Fasc, 1-6 @ -/10/- each Ss es ee ५ bs Paragara, Institutes of (English) @ 1८ each .. oe *Paricista Pravan (Text), Faso. 5 @ -/10/ each .. i Pariksamukha Sutram .. ध 3 Prabandhacintémani (English), Faso. 1-3 @ 1/4/- cach Praékrita-Paingalam, Fasc. 1- 7 @ -/10/- each... Prthviraja Vijaya, Fase. 1-2 es

कै ॐ

Rasarnavam, Fase. 1-3 > , . ee न

Ravisiddhanta Manjari, Fasc. 1 Gee es és ** Saddaréana-Samuccaya, Fasc, 2-3 @ -/10/- each Su Sadukti-karna-mrita, Faac. 1 @ Hof - each ‘ $

818186८8 Kaha, Fase. 1-7 @ -/10/- each १ <a - *Samavada Sanhita, Vol. .I, Fase. 1-4, 6-10; Vol. 2, Fase. 2-6; Vol. 3, Fase. 1-7; Vol. 4, Fase. 1-6; Vol. 5, Fase. 1-8 @ -/10/- each

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