ཀུག་seeཀྱུ་.ཀུན་, 32. Not so much ‘a matter of shame to all’ (= all the people who look at or into the matter, the beholders, the general public, or even humanity in general), but rather ‘a matter of all (of them) being ashamed,’ i.e. the peopledoingthe shameful acts, the people concerned, engaged in this conduct, not the public in general.ཀུན་, 29. Here thought, conception, wish (cf.D.opwelling). (Desg. ‘all-enveloping,’ i.e. ‘natural corruption or sin,’ p. 8b, butཀུན་=ཉོན་, ‘excitement of passion’ on p. 1044a). See also S. Ch. D., p. 29b,समुत्पाद, but Schroeter, p. 2b, ‘approbation, assent, the consenting to any proposition.’ཀོ་seeགླུད་.[17]ཀྱང་, 30. Here equal toཡིན་, ‘yet, however, nevertheless.’ཀྱུ་, 20. Not as a separate word in J., who givesཀུག་andཀྱོ་, the latter after Schmidt. This is the word occurring in the compoundཞབས་the Tibetanu-vowel, the ‘foot-hook’ (not merely honorific ofཀྱུ་as Hannah seems to suggest in his Grammar of the Tibetan Language, p. 4), which J. has underཞབས་, on p. 472a, together with a queried meaning ‘spur’ (of the foot: ‘ein Sporn’), taken from Csoma. This latter meaning is unknown to my informants. Bell gives: hookཀུག་; fishhookཉ་, but iron hookལྕགས་. Henderson gives bothཁུག་andཀྱུ་for hook, and alsoལྕགས་alone for iron hook. My informants deny the correctness ofཁུག་. Desg. knowsཀུག་(པ་) only as a verb, not as a subst.; he mentionsཀྱུ་as a separate word, subst. hook, and does not mentionཀྱོ་. The various articles in the three Dicts. subཁུག་are interesting but the meaning hook is not given in any of them. S. Ch. D. translatesཀྱོ་with ‘अङ्कुश, a pointed iron hook, a large pin to pierce with,’ whilst Macdonell in his Sk. dict. translates the Sk. word as ‘hook, goad, stimulus, remedy.’ (See below s.v.འདྲེན་.) J. underཀུག་gives alsoལྕགས་, an iron hook, andཉ་, afishinghook, but my informants say that the colloquial for fish hook is ratherཉ་(orཔའི་)ལྕགས་or simplyཉ་(pr. nyendzin), just as a meat hook (to hang up meat on) isཤ་(pr. shendzin). Theཡ་in[18]the above represents the pronunciation of the more illiterate people.One of my informants is, however, of opinion thatལྕགས་does not mean anironhook at all, but hook in general even though it might be made of silver, copper, gold, etc. He compares it with the word wall,ལྕགས་, which is notnecessarilymade of iron, and though of stone or earth is still called ‘iron-mountain.’ Women’s ornaments such as earrings, chains, or necklaces (སྐེ་, pr. kenthang, not in the Dicts. or Bell. As a colloquial word the dengbu might perhaps be left out in writing) may have golden or silver hooks,གསེར་orདངུལ་. Example:སྐྱེ་, this woman has a very fine necklace which has four golden and silver hooks (or clasps). Schroeter’s dict., p. 361b, already givesལྕགས་ashookonly. The expressionལྕགས་in the sense of mineral, given by Desg., 307a, would make us think thatལྕགས་might perhaps mean metal hook, but see below. S. Ch. D. adds to the confusion. Underལྕགས་he gives: (1) iron pin to guide and punish elephants; fish-hook; (2) name of a plant. (His next entry seems improbable, elephant driving and elephant driver for one and the same word). But underཀྱུ་he definesལྕགས་as ‘iron hook, an angle, a fishing-hook.’ J. hasལྕགས་underལྕགས་and gives ‘an iron hook, esp. fishing-hook, angle; often fig.’ and in his illustration he translatesཆོས་simply as ‘hook of grace.’[19]He marks the word as belonging to the book language. It is curious to note that Schlagintweit in his Rgyal-rabs (title, or introductory verse) translates the wordལྕགས་with ‘eisernen Hacken’ (p. 25), whilst Schiefner renders the same word correctly on the next page by ‘Hacken’ alone. But in his new translation of the Rgyal-rabs, H. A. Francke (J.P.A.S.B., Vol. VI, n. 8, p. 397) writes again ‘Iron Hook.’There is still another compound withཀྱུ་, namelyམཐེབ་, the name for a component part of the elaborate torma cake structure. It indicates a small piece of dough in the form of the top of the thumb. From all these examples it might be hazarded that the elementཀྱུ་means primarily ‘curve, curved’ or ‘curvature,’ and has no substantial meaning like ‘hook’ or the like. My teachers, however, think thatཀྱུ་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 wordཀྱུ་, whether this is really an independent word or not. The fact that S. Ch. D. gives a Sk. equivalent forཀྱུ་alone, pleads for its separate existence.My teachers opine thatཀྱུ་as a separate word may occur alone, but their nearest approach to framing a sentence illustrating such a use was one in which they spoke of a wooden hook (made by a jungleman to fish or hunt with) asཤིང་or more brieflyཤིང་. So the example was not decisive.Additional Note—Cf.the example in Csoma’s Grammar, p 109:གསེར་, golden fetters or chains, lit.: golden iron ropes. See also Ramsay,‘Western Tibet’, p. 62:‘To hook—ngiákuk táng ches, properly applicable only to a fish caught with a hook, but also used generally’, and:‘Hook—ngiákuk (fish hook), kuk kuk (a hook of any kind).…’[20]Query: Is the use ofལྕགས་merely conventional in several words, as inལྕགས་, cage (Bell, Walsh ‘Tromowa Dialect’),ལྕགས་(iron) bridge, etc.? And is the use ofལྕགས་perhaps analogous to that of honorific prefixes?Cf.the Dutch guilder (gulden) which is made of silver, though its name is derived from ‘gold.’ཀྱོ་seeཀྱུ་.དཀའ་, 7. Difficult, but here rather with some of the meaning of the English ‘hard’ (hard lines?), the French ‘dur’, perhaps L. ‘arduus.’ The meaning is somewhat that the invocation should not be undertaken lightly (God’s name should not be spoken ‘in vain’). Conceptions like: grave, serious, weighty, not lighthearted, or commonplace, or flippant, suggest themselves here. It is ‘a serious matter’ to invoke these teachers.བཀའ་, 42. To thinkwithkindnessofortowards, orabout(ལ་).སྐལ་, 11. We have taken this word in the general sense given by J. ‘the pious,’ though it may equally well be rendered by ‘the fortunate ones,’ i.e. those who were fortunate enough to hear Tsoṅ kʽa pa’s preaching or that of his two pupils. One of my informants suggests, however, thatསྐལ་should here be taken more literally as ‘sharers’, ‘share-havers’ in Tsoṅ kʽa pa’s message and consequently should here be understood as his ‘followers.’སྐུ་seeགླུད་.སྐེ་seeཀྱུ་.སྐྱབས་, 19. May either be taken as two separate words ‘protection and hope’ or as a compound ‘hope for protection,’ ‘protection-hope.’ More accurately ‘the spot (place = persons in this case) in whom I place my hope for protection, to whom I resort or go, in whom I trust, for protection.’(cf.D.heul, toeverlaat).[21]སྐྱིད་seeམགུར་.སྐྱེ་seeསྒོ་.སྐྱེ་, 4. This is an illustration of the meaning ofསྐྱེ་underJ.’s4th sub-heading, 1st division.དད་‘faith has been born,’ but here rather ‘becomes active,’ ‘sprouts,’ ‘waxes strong,’ or ‘grows, flames up, intensifies, awakens, arises, stirs.’ The idea is not, as in a case of Christian conversion, of a state of previously non-existent faith, suddenly arising, but of an existing faith becoming strongly energised, leaping up (‘an outburst of faith’). Thecolloquialདད་can be suitably translated by ‘to inspire faith to.’ For instanceབླ་(མི་)འདུག་, that lama inspires me with (no) faith. A free translation ofདད་is consequently ‘to have faith in,’ but in our passage the additional meaning of ‘renewed’ is implied. Therefore we may also render ‘they call up my faith’ or ‘renewed faith comes up in me.’ See the use of this expression in the Tibetan Primer III, p. 7, 1. 8.དེ་(readཁོས་)རྒྱལ་Then he, recognising that the king was very good, and having gained faith in him, and having prostrated himself numberless times, (asked) how can I request (i.e. take, accept) such (gifts) given by the king.སྐྱེད་seeསྒོ་.སྐྱེད་, 50. To generate, the generation, production.སེམས་‘that which has been produced in the soul,’ ‘the (completed) productions of the soul’; withདང་= with; ‘with thoughts of, assuming, observing an attitude of, with a mental attitude of or disposition to.’འགྲོ་[22]པའི་(དང་) is one elaborate substantive, a ‘the-beings-with-kindness-having-drawn-soul-disposition.’སྐྱོ་, 28. Here not in J.’s sense ‘to be weary,’ but as Desg. and S. Ch. D. have it ‘sadness, grief, sorrow,’ or adj. ‘sad’, etc. In seeing a half-naked beggar, it may be said:མི་. Here the word is adjective: ‘that unhappy (unfortunate, wretched, miserable) man has not even a coat.’ [དུག་(Bell) = J.དུག་=གོས་=ཆུ་= Desg.ཆོ་, coat, garment, dress; not alone ‘man’s coat,’ as J. has it, but for both sexes—J.s.v.ཆུ་.ཆུ་andཆོ་both missing in S. Ch. D.གོས་is pronounced both golak and gölak. Walsh, Vocabulary Tromowa Dialect, s.v. coat ‘go’ and ‘golag.’ My teachers do not know a wordདུག་for coat in Tibetan. Desg. has aདུགས་, overcoat. S. Ch. D.དུག་༌orདུག་‘old coat or garment patched up and mended.’]ག་seeགདན་.ཁ་seeགཤགས་.ཁ་seeགཤགས་.ཁུག་seeཀྱུ་.ཁོ་, 45. My followers and friends (cf.citizens and compatriots), i.e. followers who are also my friends; the same people under two qualifications, not two different groups of people, the friendsandthe followers. Seeརྗེས་.ཁོ་seeགླུད་.[23]ཁྱེད་18,ཁྱོད་12, 23. The difference in form is not accidental.མགོན་is a stereotypedལབ་, manner of speech, expression.ཡབ་༌, l. 18, is a normal honorific form. The formཁྱོད་was described to me as one of intimacy, of utter confidence, as distinct from familiarity and lack of respect. This seems an almost exact parallel to the use of (thou), tu, du in (English), French and German in addressing parents, God, and relations. The following example was given, a quotation from theབླ་, a little ritual gelukpa book, leaf 12a:ཁྱོད་‘As thou art our lama, our yi-dam, our ḍākinī, our dharmapāla …’ (prayer addressed to Tsoṅ kʽa pa). Likewise, in the little prayerbookརྗེ་(to Tārā) we find a few cases ofཁྱོད་(e.g. p. 5b) amidst many cases ofཁྱེད་.In the termཡབ་the hon. form of the first two syllables of course determines the hon. form of the last. The ‘intimate’ formཁྱོད་was further described as ‘the language of religious transport, ardour, fervour,’དད་.ཁྲེལ་(རྒྱབ་) seeཁྲེལ་.ཁྲེལ་seeཁྲེལ་.ཁྲེལ་, 32. According to the Dicts. ‘to be ashamed.’ Desg. and S. Ch. D. do not support J.’s meaning ‘piety’ and his third meaning ‘disgust, aversion.’ My oral information rejects these second and third meanings, yet see below.ཀུན་, freely translated ‘is a matter of (cause for) shame to all,’ literally ‘a-by-all-shame-feeling-cause,’ i.e. all should feel ashamed. The shame, it should be understood, must be felt, not by all who behold the bad behaviour, but by all who[24]are guilty of it. The exact meaning of the rootཁྲེལ་from which the verb is derived is not yet satisfactorily dealt with in the Dicts. which are supplementary as well as contradictory in their data. The compounds exhibit a great variety of shades of meaning. That ofཁྲེལ་, for instance, may perhaps cover so wide a range as ‘shameless, impudent, self-willed, stubborn, stiff-necked, arrogant, insolent, ungrateful, loveless, heartless, harsh, cruel, wanton,ruchlos, frech.’ Some of the compounds and applications clearly indicate thatཁྲེལ་must also mean ‘sexual modesty, chastity,’ others that it must mean ‘bashfulness, shyness, timidity’ (in this senseཁྲེལ་‘brazen, forward, unabashed, saucy, bold, audacious’).ཁྲེལ་seems to come very near to the D. ‘schroom’ which is more ‘diffidence’ than ‘scruple,’ butཁྲེལ་may in some cases mean ‘unscrupulous’ or ‘without a conscience.’ In this sense it comes near to ‘impious.’ The German subst. ‘Scheu’ may be also compared. It is also averred that in certain combinations a positive statement withཁྲེལ་is practically identical with the English exclamation: how dare you! how can you!A compound, difficult to define exactly, isཁྲེལ་in whichགཞུང་has the meaning, not given in the Dicts. of straight, straightforward, honest, true, dependable, the French ‘droit’ (cf.rectitude). The whole expression may mean ‘abandoned,’ or simplyཁྲེལ་.Exampleཁྲེལ་, ‘the lives of these abandoned (shameless, etc.) men are useless.’ An old sweetheart who has cast off her lover may be calledཁྲེལ་‘the brazen, perfidious girl.’ Desg. givesགཞུང་in this sense as equal toབཟང་, ‘good, just, generous.’ This may be Schmidt’sགཞུངས་‘sincere, orderly.’ In the sentenceཕ་[25]པ་, ‘to render your parents kindness in this way shows a lack of gratitude,’ my teachers explain the word as ‘ungrateful, loveless, harsh.’As far as the further meanings ofཁྲེལ་, as given in J. (see above), are concerned, Pʽun Tsʽogs maintains thatཁྲེལ་=ཆོས་, ‘pious,’ but Karma denies it, and the former also states thatཁྲེལ་=ཞེན་, which latter expression Desg. and S. Ch. D. know as ‘to be disgusted with.’ But J. and the others render the former expression withཁྲེལ་, as ‘chaste’ or ‘modest,’ or as ‘to be chaste,’ etc. Both of my teachers are at one about the expressionཞེ་‘to be weary, tired, sick of.’ Examples:ལྟོ་, I am tired of this food. (ལྟོ་, pr. tobché, see Henderson’s Manual, Voc., p.48, s.v. food; there writtenལྟོབ་.)མི་, ‘I have got tired of this man.’ The sentenceཆོས་was explained to me as: Having understood the doctrine, and having been delivered (saved), I am now weary of the world, have renounced the world, know the world for vanity, have turned away from it. For J.’sཁྲེལ་, ‘scornful laughter’, the synonymཁྲེལ་was given to me, as well as the explanation ‘a laugh to make the other feel ashamed,’ ‘to make another feel small.’ We may therefore think of ironic, sarcastic, malicious laughter, or of derision andSchadenfreude.ཁྲེལ་, to laugh at another, at the expense of another, in order to make him ridiculous. This wordཁྲེལ་furnishes a very striking test of the present state of Tibetan lexicography, the wordགདན་will furnish another.[26]For words like these a comprehensive collection of authentic illustrations is imperative before finer shades and the exact range of meanings can be fixed.ངོ་, commonly translated as ‘shame,’ a synonym forཁྲེལ་, is a similarly uncertain word. Compare the translations in J. and S. Ch. D. of this same sentence:ཁྲེལ་, J.: ‘he has no shame nor dread’; S. Ch. D.: ‘he has no shame or modesty.’ཁྲེལ་seeཁྲེལ་.ཁྲེལ་seeཁྲེལ་.ཁྲེལ་seeཁྲེལ་.ཁྲེལ་seeཁྲེལ་.ཁྲོད་seeགངས་andའབྲོག་.མཁྱེན་seeམཁྱེན་.མཁྱེན་, 55. J.’s queriedམཁྱེན་, quoted from Gyal-rabs: ‘prob.: omniscient-merciful,’ cannot with any certainty be decided from this passage.Desg. hasམཁྱེན་༌=ཐུགས་= ‘knowledge of the heart, i.e. pity, mercy.’S. Ch. D. ‘omniscient mercy.’According to my teachers these are two different words here, knowledge and mercy; not a compound.མཁྱེན་is here hon. form ofཤེས་to know. But a subst.མཁྱེན་is not recorded in the Dicts. Desg. has aམཁྱེན་=ཤེས་=རིག་‘science, knowledge,’and S. Ch. D. also givesམཁྱེན་as ‘knowledge.’ In compoundsམཁྱེན་has usually the verbal value of ‘knowing.’ The entries s.v.མཁྱེན་in the Dicts. need careful comparison and deserve close study.[27]མཁྱེན་is often used in an emphatic sense, to know all, to know through and through, to know with supernatural knowledge (as, for instance, to know what happens from a distance),cf.the English adj. ‘knowing.’The shades of meaning: wise, learned, intelligent, sensible, careful, cautious, clever, need further analysis.འཁྲུག་, 35. The value of this word is clear from the Dicts., but there is a difficulty in choosing suitable English words to fit each case in rendering. Such words as the following may be found useful under various circumstances: to be disturbed, upset, disordered (cf.disordered brain), unbalanced, deranged, convulsed, in turmoil, tumultuous (a soul in tumult), in revolt, turbulent, wild, seething, in uproar, in the throes of (passion, etc.).And even so none of the above expressions furnishes an easy, idiomatic and close rendering forརྒྱུད་, the man whose very character is an utter chaos.འཁུར་, 21. Ordinarily to carry, but here to carry back, i.e. to repay, render, return.Example:ཕ་, You must render your parents their kindness. The verbའཇལ་, primarily ‘to weigh’, is equally so used; see J. s.v. 4. For the above example the wordལན་would ordinarily be inserted,ཕ་, but this would lessen the force of the illustration for our purpose asལན་means here ‘return,’ andདྲིན་༌, ‘a kindness in return.’ The above sentence can be expressed in three ways:ཕ་(with or withoutལན་),འཁུར་(orའཇལ་, orལོག་),དགོས་.གངས་, title. Mother Snow Mountain. The affixes toརི་are according to J.བོ་andག་; Desg. addsངོ་; S. Ch.[28]D. onlyབོ་; Bell and Henderson no affix. Of theseབོ་gives a definite sense of greatness to the mountain. (See S. Ch. D., Grammar, Introduction, p. 18). Here the particleམ་is not an inherent part of the substantive, but is added to give a feminine sense to the word, which here means something like ‘Mother Mountain,’ the big mountain being as it were the mother of all smaller hills and heights around it. My informants were definitely of opinion that, here, ‘Mother Mountain’ and not ‘Lady Mountain’ was meant. So we should not understand the expression as ‘Her Majesty or Ladyship the Snow Mountain.’ The meaning though grammatically important remains better neglected in the translation.གངས་, 25. In this snow-mountain-mass, i.e. monastery.རི་as monastery in J. s.v.རི་but not s.v.ཁྲོད་.Bell hasརི་as ‘cell (of hermit).’Here the expression seems rather to indicate Gendundub’s own monastery (be it Daipung, Tashilhunpo or Namgyalchöde) than Galdan, spoken of in the second verse. See Schulemann,Gesch. derDalailamas, pp. 92 fll. Seeའབྲོག་andཤར་.གོ་seeསྐྱོ་.གོལ་, 33. J.འགོལ་, error, mistake. In Desg.འགོལ་orའགོལ་, solitary spot (s.v.འགོལ་) andལམ་(s.v.གོལ་), ‘has lost his way’; and alsoའགོལ་to put apart;འགོལ་, a separate road, a side road (route détournée). According to Desg. only the past form ofའགོལ་, i.e.གོལ་, means to have erred, gone astray, both physically and morally. S. Ch. D. copies J., but adds to J.’sའགོལ་, the place where two roads separate: ‘so as to create doubt in the mind regarding the right path.’ Schroeter (p. 451a) has two entriesའགོལ་, ‘remote,’ andའགོལ་, ‘a closet.’ J. has the latter expression as ‘a hermitage,’[29]and Desg., as above, ‘solitary spot.’ In our passageལམ་does not mean ‘the mistake as to the road,’ or Anglice ‘the error of his ways.’In our passageལམ་has to be taken together in the sense ofལོག་=ལམ་=ལམ་, the wrong road (in a religious sense, in contrast to theལམ་of l. 31).ལམ་is here to be understood as a ‘wrong-road-place,’ as the spot or place (ས་=ས་)which is, or proves to be, the wrong road, i.e. the place where one realizes that the road on which one is, is the wrong road, or, perhaps better, that the road is a wrong road (= place) to be in, a wrong-road-spot, indeed.The meanings, recorded in the Dicts. for compounds with or without initialའ་ofའགོལ་, seem logical, as one whohasseparated himself from the road,isastray,ismistaken,is(in moral or intellectual matters) in the wrong, in error.Note this example of the use of the verb:ལན་, answer very carefully otherwise you will make a mistake.[རིག་, ‘having twisted, squeezed, screwed up your brains??’ = adv., carefully, attentively.]གོས་seeསྐྱོ་.གླུ་seeམགུར་.གླུད་, 40. Ransom. Is here ratherགླུད་, well defined by S. Ch. D., s.v. The meaning ofགླུད་is probably ‘the ransom (which is thrown to the evil spirit) as a substitute for, representative of (the person on whose behalf the offering is made),’ J.’sམི་‘a man’s image which in his stead is cast[30]away in theགཏོར་༌,’ a ransom in effigy. There are, however, uses ofགླུད་in which the primary sense is perhaps rather ‘effigy’ than ‘ransom.’ In a ritual describing the construction of the torma cake it is said that theསྐུ་(together with many other moulds) must be imprinted on the dough or paste. Here the word seems to mean no more than ‘a mould constituting an effigy of the body.’ Though all the torma-cake material is thrown away after it has served its purpose, these imprinted effigies do not seem to serve specially as ransoms like theགླུད་andམི་quoted above.As to J.’s queriedཁོ་(and the slightly differentམི་), this is explained as follows. The first phrase means: he is a lü in human form (a man-lü,cf.werwolf; D.een lü in menschenvorm, menschelijke gedaante).མི་means ‘that man, there (with a pointing out by word or finger).’ For instance: that man John, that kingཀོ་. ‘That man’ alone would beམི་.But the second phrase would mean: ‘that man so-and-so is a very devil.’ J.’s rendering of the first phrase as ‘he is a curse, an anathema, one deserving to be cursed’ seems too strong. Rather ‘an unmitigated nuisance,’ for, though harsh, it may be said by a mother of her own child when it is naughty and unruly. The sense seems to be ‘devil’ (as may also be applied to children or wicked grown-ups in English ‘they are true devils,’D. ‘een paar baarlijke duivels’) and seems to be a case of meaning-shifting from result to cause (pale death!), the lü being the ransom thrown to the evil spirit, Anglice devil. The association does not seem to be that of worthlessness, hatefulness, something good for nothing, only fit to be thrown away like a lü.As to the above King Koko, this is a facetious name applied (something like thingumbob) to such Tibetans as ape Chinese manners in dress and in other ways.ཀོ་is said to be a Chinese word for Tib.ཨ་orཇོ་, elder brother. A Tibetan, strutting about in Darjeeling with Chinese cap and[31]coat may hear the sarcasm addressed to him:ཀོ་‘Well Mr. Chinaman (or John Ch., Uncle Ch.) where are you going to?’(‘Mossioo’ of the mid-Victorian Punch and music hall ditties).གླུད་seeགླུད་.དགའ་seeདགེ་.དགེ་, 6. Clearly printed in both copies, notདགའ་. This name, ‘the virtuous,’ seems to refer to the Gelukpa sect, though the monastery which is here meant is usually calledདགའ་. The relation between the two terms is not quite clear. Grünwedel, in his‘Mythologie des Buddhismus,’etc., p. 72, speaks of ‘das Kloster dGa-ldan oder dGe-ldan.’ Günther Schulemann in ‘Die Geschichte der Dalailamas,’ p. 65, speaks of the ‘Schule, die zuerst dGa-ldan-pa, dann aber dGe-ldan-pa oder dGe-lugs-pa, ‘die Tugendsekte’, genannt wurde.’ Modern Tibetans seem to know only the nameདགའ་for the famous monastery.དགྲ་, 37. This is an apposition. The enemies, the sins; the enemies whoarethe sins; ‘these enemies of sins’ as in ‘these rascals of boys.’ Seeཉོན་.མགུར་, title. Its hon. form isགསུང་. As a single word the affixམ་is required, which may disappear in compounds. Bell gives as meaning ofམགུར་‘religious song,’ Henderson ‘hymn.’As J. points out, the profane song isགླུ་and the religious songམགུར་. A synonym forགླུ་isགཞེས་(not in the three Dicts. but in Bell and Henderson s.v. song).S. Ch. D.’sགླུ་‘sportive song’ is not supported by the data in J. or Desg., nor by my informants. They take the[32]second part of this compound as a misprint forགཞེས་and hold thatགླུ་is a double-form with the meaning of either of its parts: song. The wordམགུར་has one honorific form,གསུང་. The wordsགླུ་andགཞེས་have each various hon. forms:གསུང་(recorded in Bell) andགསུང་. Desg. has aགསུང་, pleasant song, but my oral information does not support this special meaning.Note the difference between J.སྐྱིད་(s.v.སྐྱིད་), ‘song of joy,’ and Desg. id. s.v.གླུ་‘chant érotique.’In Redslob’s translation of the Psalms into classical Tibetan, the wordགསུང་is used for psalm.The following table may be useful.Ordinaryམགུར་=hon.གསུང་Ordinary,,གླུ་=hon.,,{མགུལ་བཞེས་(sic.)གླུ་(??)གསུང་Ordinary,,གཞེས་=hon.,,{གསུང་མགུལ་(rare) ??འགོལ་seeགོལ་.འགོལ་seeགོལ་.འགྱེ་andའགྱེད་, 38. Attention must be drawn to the fact that Desg. identifiesའགྱེད་withའགྱེ་as against J.’s distinction between the two forms as neutral and active. Also that Desg.’s explanation ofགཡུལ་etc., as ‘to put (the[33]enemy) to flight in battle,’ seems more probable than J.’s ‘to fight a battle,’ etc. The explanation ofའགྱེད་, byའཕམ་in the note onགཤགས་, q.v., seems to support this supposition. S. Ch. D. gives as a meaning ofའགྱེད་‘to institute, set going’ and translates accordinglyའཐབ་as ‘to start a combat,’ as against J. ‘to combat’ alone. Alsoགཡུལ་‘one who gives battle.’ Desg. s.v.གཡུལ་(p. 923):གཡུལ་orགཡུལ་‘to fight in battle, to combat.’Cf.also J. s.v.གཡུལ་. S. Ch. D. copies J. as against Desg.གཡུལ་, ‘to fight a battle.’ These wordsའགྱེ་andའགྱེད་, again, need further investigation supported by quotations (as well as the wordགཡུལ་with which they are used).རྒ་, 33. To be old, the state of being old, old age. Exampleསྐེ་, ‘the being born, growing old, being ill, dying are sorrows,’ or ‘birth, old age, illness and death are sorrowful.’Cf.the treatment of the first four words in J.རྒས་, with following verb, to be translated as ‘of old age,’ literally: of (belonging to, attendant on) having become old; for instance, the joys, sorrows, etc., of the state of having become old (of old age) =རྒས་(orསྡུག་). This is not the subst.རྒས་orརྒས་of Desg. J. treatsརྒ་as a verb withརྒས་as a past tense, takingརྒད་andརྒན་as adjectives from which the usual substantives inཔོ་,མོ་, etc., are made. Desg. gives the four formsརྒ་,རྒད་,རྒན་andརྒས་[34]as substantives and has no verb ‘to be old.’ J.’s analysis seems the more accurate one. J.’sརྒས་‘old age’ is absent in Desg., whilst this latter has aརྒས་without affix as ‘old man,’ ‘old age.’ This word S. Ch. D. has as =རྒ་‘old, ripe’; whilst he addsརྒས་=རྒད་‘aged, old; exhausted, infirm; an old man.’ This group needs proper quotations for final settlement.My oral information on some of these points is as follows: The use ofརྒས་alone, as ‘old, ripe’ is denied.རྒས་does not meanརྒད་‘old,’ becauseརྒས་requires aལོ་‘grown old in years’ in that sense. As an independent adjective, however, it means ‘worn out, exhausted, thin, lean, aged, grown older,’ and is in that case an equivalent forརྒད་.Troubles make a manརྒས་‘age him’; make himas ifold. Age makes a manརྒད་, old, i.e.reallyold. For the use ofརྒས་the following two illustrations were given:རྒས་‘don’t do such work (or things: or don’t behave in that manner) in your old age;’རྒས་, ‘don’t think bad (evil) thoughts in your old age when (whilst) death is drawing near.’རྒད་,རྒན་,རྒས་seeརྒ་.རྒྱ་(orརྒྱལ་)སྒོ་seeསྒོ་.རྒྱན་seeརྒྱན་.རྒྱན་seeརྒྱན་.རྒྱན་seeརྒྱན་.[35]རྒྱན་andབརྒྱན་, 54. The treatment of these words in the Dicts. seems unsatisfactory. None of the Dicts. give a passive verbརྒྱན་orབརྒྱན་‘being adorned, being decked out, embellished,’ etc. J. has onlyརྒྱན་as a subst. ‘ornament, decoration,’ and a verbབརྒྱན་‘to adorn, decorate, provide with.’ According to this his own exampleཉ་should not mean, as he says, ‘the letternya(ཉ་) being provided with anSabove it’ (=སྙ་), but rather something like ‘to adorn the letternyawith asaas a topletter.’Desg. knows a verbརྒྱན་orརྒྱན་(orབྱེད་orབཀོད་) with the meaning of ‘to adorn,’ with a past tenseབརྒྱན་, ‘ornavi, ornatus, orné,’ whatever that means. He and J. quote also aརྒྱན་‘adorned,’ in which theརྒྱན་has clearly a substantival value, like inརྒྱན་, ‘without adornment, unadorned.’S.v.བརྒྱན་Desg. says: ‘praet. verbiརྒྱན་, ornatus, et v. act. ornare, orné, orner,’ and he addsབརྒྱན་orཆ་‘ornament.’ Bell hasརྒྱན་for ornament. But J. knows noབརྒྱན་orཆ་as substantives and refers expressly to the unprefixedརྒྱན་for the substantives. He further equatesརྒྱན་andརྒྱན་‘ornaments’ (plural). Underའདོགས་, ‘to put on,’ we find furtherརྒྱན་, to put on gay clothes, finery (s.v.རྒྱན་, the same expression is translated as ‘to adorn one’s self,’) andརྒྱན་, ‘beautifully attired’ (Mil.). If these translations are idiomatically true we should expect[36](བ)རྐྱན་to have a wider sense than the English ornament, rather anything beautiful or fine, whether ornaments (in the sense of trinkets) or not. The word adornment would fit better. (Cf.D.tooi, G.Schmuck.)Desg. gives no example ofརྒྱན་with a clearly active value of the verb ‘to ornament,’ but both in J. and Desg. such examples are given underབརྒྱན་. Desg. gives as synonymsལེགས་andམཛེས་and it is a question whether in these expressionsབྱེད་can have the neuter sense of ‘to act as’ = ‘to be’ (like inརྒྱལ་). S. Ch. D. (who has several misprints in his syns. forརྒྱན་) quotes s.v.འགོད་(292b) aབརྒྱན་, ‘to arrange ornaments (tastefully); to decorate, adorn, to construct or adjust grammatical forms, sentences, (Zam.).’ This latter use ofབརྒྱན་is evidently the clue to the expression, quoted elsewhere by Desg. and S. Ch. D.:རྒྱན་,अलंकारपण्डित, one versed in rhetoric, a clever orator. The equationརྒྱན་=བཞག་(in the modern language, v. Bell, to put, place), given by S. Ch. D. is denied by both my teachers, though confirmed by Desg.; they know of no Tibetan word of this spelling and sound with the meaning bejewelled, adorned, decorated, as is the correct translation of theSk.equivalent cited,मण्डित. Yet mayརྒྱན་(པ་) perhaps mean ‘an ornamented object’, hence ‘die, dice’; hence again Desg. ‘objets mêlés pour tirer les sorts’, and lastly ‘stake’ (in gambling) and ‘lot’? This first meaning is not in the Dicts. but would settle the question discussed a few lines lower down, and explain those combinations withརྒྱན་which refer to gambling and divination. In connection with the immediately following articles in S. Ch. D.,རྒྱན་༌, ‘one who joins in a wager, gambler’ [one who puts up his jewels, ornaments for[37]a stake?], andརྒྱན་orབཞག་, ‘a dice-rogue, a gamester, one who throws dice,’ etc., it should be ascertained whether there is a Tibetan word withརྒྱན་which means die, dice, or whether the combinations refer to the staking of ornaments and jewels in gambling.S.v.བརྒྱན་S. Ch. D. gives no news, treating this word, however, as a verb, and referring toརྒྱན་for the subst.As a result of this little investigation we come to the conclusion that it is legitimate to inquire whether there is not a Tibetan verbརྒྱན་(more likely thanབརྒྱན་) with the passive or neuter sense of ‘being decked out, being ornamented or adorned, showing gaily.’ What would render such a word exactly in English is difficult to see, unless we coin a verb ‘to splendiferate,’ but D.pronken (pronken in vollen luister)comes near to it. Other related words would be: to blaze forth, to shine out, to cut a dash, or else to swagger, to swank, to preen, to strut, or again to be graced with or by, to show forth, etc., but especially ‘to display’ in the technical zoological sense.An instructive illustration in this matter is furnished by the following two sentences, both with the same meaning:ཐང་, orཐང་, of which the best idiomatic translation is: O, what a fine picture!; how fine is the painting (drawing) of (in) (this) picture!But the psychological translation is in the first case: ‘This picture is by-lines-(fine)-displaying’, and in the second case: ‘To this picture there is a by-the-lines-(drawings)-ornamentation (or display).’རྒྱལ་seeསྒོ་.རྒྱལ་, 6. According to J., III, also ‘superior, excellent, eminent.’རྣམ་, ‘most excellent, illustrious.’ This may be the meaning here. Whether there is a connection between the word as used here and theརྒྱལ་title of the Dalai Lamas may be left undecided.[38]རྒྱུད་, 30. Here character, heart, disposition, etc. It is curious that this meaning, given by J. and Desg., is absent in S. Ch.D.སྒོ་, 39, 40. Door. Though the average Tibetan house (if it be not a mere hut) has two doors,a front door and a back door, they are not on a principle located in the eastern and western sides of the house. For the text the words east and west have no special significance; they are simply usedདཔེ་, by way of speech, as an example, illustration or comparison.The front (main, public) door is calledགཞུང་orརྒྱ་(orརྒྱལ་)སྒོ་. The first word is interpreted as the ‘main,’ ‘public,’ or ‘middle’ door; the second as the ‘wide’ or ‘royal’ door. The back door is calledལྟག་(in J. s.v.ལྟག་), which is explained as ‘the door for horses and cattle.’ Theསྐྱེད་quoted by J., p. 29b, is unknown to my informants. They only know aསྐྱེ་, ‘the door leading to birth, or re-birth.’སྒོ་seeགསུང་.སྒྲིམ་seeགོལ་.བརྒྱན་seeརྒྱན་.ངེས་(དུ་) seeཅིས་andངེས་.ངེས་, 16. With terminative: ‘there is certainty for’ = ‘it is certain’ = ‘I am sure of’, ‘I know for certain that’, ‘it is surely, truly so.’ A hasངས་forངེས་in B.Here, however,ངེས་=ངེས་=ངེས་=ངོ་=ངོན་= ‘indeed, truly, really, forsooth.’ Compare alsoཅིས་.[39]ངོ་seeཅིས་.ངོ་seeཅིས་.ངོ་seeཅིས་andངེས་.ངོ་seeཅིས་.ངོ་seeཅིས་.ངོ་seeཁྲེལ་.དངོས་seeཅིས་.མངོན་seeསྤྲོས་.ཅི་seeམྱུར་.ཅིས་, 48. (Alsoཅིས་). 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 withངེས་and colloquialངོ་, as, for instance, in:ངོ་, ‘I ask (you) to come without fail, indeed, surely, for sure, so that I may count on it.’ Alsoརྟེན་.Cf.Desg. in addition to J.—J. (p. 129b) has the spellingངོ་. Bell s.v. ‘certainly’ངོ་(syn.རྟེན་); s.v. ‘indeed’ (syn.རྟེན་); s.v. ‘surely’ངེས་; s.v. ‘actual’ངོ་; s.v. ‘real’ངོ་(syn.དངོས་); s.v. ‘really’ངེས་. Desg.ངོ་‘natural, not manufactured,’ butངོ་(next article) ‘certitude’ =ངོ་,ངོ་orངོ་. S. Ch. D.ངོ་‘true, genuine, really.’རྟེན་andརྟེན་are not in the Dicts.ངོ་andངོ་are not endorsed by my authorities. See alsoངེས་.[40]ཅེས་, colophon. According to J. =ཅེས་, ‘that which has been spoken,’ i.e. ‘speech, word,’ etc. Corresponds very closely to D. ‘het gesprokene, het gezegde’ or L. ‘dictum.’ Here, however, the meaning may be extended to ‘piece of writing’ (D. ‘het geschrevene,’ L. ‘scriptum’) or perhaps even more generally ‘the above, the foregoing.’The other use of the expression, as an abbreviation forཅེས་, ‘the so-called,’ is here, of course, not applicable.གཅིག་(orཔོ་) seeདྭངས་.ལྕགས་seeཀྱུ་.ལྕགས་seeཀྱུ་.ལྕགས་seeཀྱུ་.ཆགས་, 22. In J. ‘love and hatred,’ but here better ‘attraction (for the pleasant) and repulsion (for the unpleasant),’ in other words: ‘non-attachment (to weal and woe), indifference (to the ups and downs of life),’ or again ‘bondage’ (to emotions, impressions, etc.). S. Ch. D. has ‘passion for, passionate attachment.’ It is the German ‘Lust und Unlust.’ཆུ་seeགཏེར་.ཆུ་seeསྐྱོ་.ཆོ་seeསྐྱོ་.ཆོས་seeསྤྲོས་.ཆོས་, 34. To be construed:ཆོས་+ཚུལ་(པ་orདུ་), and not asཆོས་+བཞིན་, etc.ཆོས་(མཁན་), 43. Here most likely in the stricter sense those who have devoted, given, themselves (entirely) to the religious life, i.e. those who have entered the order, theདགེ་or evenགྲྭ་, learners, pupils, lay-brothers.Cf.however,[41]J. s.v.ཆོས་, p. 163a, and Desg. who has a subst.ཆོས་, ‘lamaist dignity, rank,’ p. 333b.ཆོས་, 10. Stands here forཟབ་, orཆོས་, ‘the deep, profound, doctrine, teaching, religion.’ Perhaps an allusion to theཟབ་, the ‘profound doctrine of Buddhism as explained in the Tantras’ (S. Ch. D. s.v.ཟབ་). J.renders it ‘a term of Buddhist mysticism, doctrine of witchcraft,’ whilst Desg. translates the term as ‘doctrina magica.’ཆོས་instead ofཟབ་perhaps for metrical reasons; in ordinary speech the inversion seems not usual. See alsoཟབ་.ཆོས་seeཁྲེལ་.མཆོད་seeགདན་.འཆང་, 46. ‘To hold, to keep, to stick to, adhere to.’མ་‘not keeping (it) so, not preserving, maintaining (it) in that (the same) state, not letting (it) continue in the same way, not keeping up the state of, not persisting in (the same way)’ etc.Freely translated by its reverse: rectifying, redressing, correcting, changing (one’s attitude, condition, action, etc., previously referred to).འཆད་seeབཤད་.མཇུག་seeརྗེས་.འཇུག་seeརྗེས་.རྗེས་, 45. Not in the Dicts., lit. ‘after-track,’ is here, ‘followers, pupils, disciples, adherents.’ Thoughའཇུག་is sometimes used forམཇུག་, see J. 177a, last line, the word[42]རྗེས་, ‘affix, final consonant,’ a grammatical term, is of course different, as well as J.’s adj. ‘following, coming after.’The word has also the meaning ‘orphan’ (those left behind). See also underཁོ་, etc.བརྗོད་seeམཚན་.ཉ་seeཀྱུ་.ཉོན་, 37. Here ‘sin’ or ‘vice’ are to be understood as either thethreesins, or vices, or failings, or defects, or frailties,ཉོན་, ‘lust, anger and stupidity’ (in the conventional rendering),འདོད་,ཞེ་,གཏི་, or the five sins,ཉོན་, namely the three mentioned above with the addition ofང་‘pride’ andཕྲག་‘envy’ as fourth and fifth.See alsoདགྲ་.མཉེན་seeབཤེས་.སྙིང་seeབྱང་.སྙིང་seeབརྩོན་.སྙོམས་, 13. Equalsསྙོམས་(orདྲན་)པ་= ‘to be ease-loving, indolent, lazy.’གཏིང་, 28. ‘From the bottom’ (sc. of the heart), hence expressions likeསྐྱོ་may be simply translated ‘a deep pity (or sadness) arises, I become very sad, I am very sorry.’ Seealsoསྐྱོ་.གཏེར་, 55. Here perhaps better ‘treasure heap’ than mere ‘treasure,’ or perhaps even ‘treasury.’ S. Ch. D. gives as[43]meanings: ‘treasure’ and ‘store-place,’ in this deviating from J. and Desg. S. Ch. D.’s exampleཆུ་, ‘the repository of water, the ocean’, seems to prove his additional explanation.རྟག་seeརྟོག་.རྟེན་seeཅིས་.རྟེན་seeཅིས་.རྟེན་, 49. (Pf. and ft.བརྟེན་). Has here simply the primary meaning ‘to adhere to,’ more colloquially, ‘to stick to,’ or ‘to keep to, hold fast to, to heed, to observe.’ May, however, here be also taken as Desg.’s ‘to believe in, to trust’ (in the sense of ‘to rely on’) according to his exampleཁྱེད་, ‘I believe, trust (in) your words’ (p. 420a), or otherwise: to put reliance on (what another says, states, preaches, teaches).རྟོག་, 32. (Pf.བརྟགས་). May almost be translated here as ‘to contemplate, to consider’ (‘if one comes to think about it’ or ‘if one looks into that matter’), but not merely as ‘to behold, to see.’རྟོག་, 47. Evidently the same as J.’s.བརྟགས་‘examination, trial’ (214b). J. has a verbབརྟག་(orརྟོག་)གཏོང་, occurring in the Padma tʽaṅ yig and in Milaraspa, with the meaning ‘to examine, search into,see whether or whether not.’ J. has also the formsརྟོག་andབརྟག་, both subst. ‘examination,’ s.v.དཔྱོད་, ‘to examine,’ p. 329a.Desg. givesརྟོག་as syn. withརྟོག་, ‘to consider, test, judge’;བརྟགས་, ‘examination, judgment.’[44]S. Ch. D.རྟོག་(=བསམ་, orམནོ་) ‘consideration, examination, trial,’ and (558a)བརྟག་(=ཞིབ་), ‘examination, careful weighing of all the details of a case, deliberation.’ S. Ch. D. seems to treatརྟོག་andབརྟག་as two quite different words. S.v.དཔྱོད་he has furtherརྟོག་, ‘to examine anything,’ andབརྟག་, ‘investigation, inquiry.’
ཀུག་seeཀྱུ་.ཀུན་, 32. Not so much ‘a matter of shame to all’ (= all the people who look at or into the matter, the beholders, the general public, or even humanity in general), but rather ‘a matter of all (of them) being ashamed,’ i.e. the peopledoingthe shameful acts, the people concerned, engaged in this conduct, not the public in general.ཀུན་, 29. Here thought, conception, wish (cf.D.opwelling). (Desg. ‘all-enveloping,’ i.e. ‘natural corruption or sin,’ p. 8b, butཀུན་=ཉོན་, ‘excitement of passion’ on p. 1044a). See also S. Ch. D., p. 29b,समुत्पाद, but Schroeter, p. 2b, ‘approbation, assent, the consenting to any proposition.’ཀོ་seeགླུད་.[17]ཀྱང་, 30. Here equal toཡིན་, ‘yet, however, nevertheless.’ཀྱུ་, 20. Not as a separate word in J., who givesཀུག་andཀྱོ་, the latter after Schmidt. This is the word occurring in the compoundཞབས་the Tibetanu-vowel, the ‘foot-hook’ (not merely honorific ofཀྱུ་as Hannah seems to suggest in his Grammar of the Tibetan Language, p. 4), which J. has underཞབས་, on p. 472a, together with a queried meaning ‘spur’ (of the foot: ‘ein Sporn’), taken from Csoma. This latter meaning is unknown to my informants. Bell gives: hookཀུག་; fishhookཉ་, but iron hookལྕགས་. Henderson gives bothཁུག་andཀྱུ་for hook, and alsoལྕགས་alone for iron hook. My informants deny the correctness ofཁུག་. Desg. knowsཀུག་(པ་) only as a verb, not as a subst.; he mentionsཀྱུ་as a separate word, subst. hook, and does not mentionཀྱོ་. The various articles in the three Dicts. subཁུག་are interesting but the meaning hook is not given in any of them. S. Ch. D. translatesཀྱོ་with ‘अङ्कुश, a pointed iron hook, a large pin to pierce with,’ whilst Macdonell in his Sk. dict. translates the Sk. word as ‘hook, goad, stimulus, remedy.’ (See below s.v.འདྲེན་.) J. underཀུག་gives alsoལྕགས་, an iron hook, andཉ་, afishinghook, but my informants say that the colloquial for fish hook is ratherཉ་(orཔའི་)ལྕགས་or simplyཉ་(pr. nyendzin), just as a meat hook (to hang up meat on) isཤ་(pr. shendzin). Theཡ་in[18]the above represents the pronunciation of the more illiterate people.One of my informants is, however, of opinion thatལྕགས་does not mean anironhook at all, but hook in general even though it might be made of silver, copper, gold, etc. He compares it with the word wall,ལྕགས་, which is notnecessarilymade of iron, and though of stone or earth is still called ‘iron-mountain.’ Women’s ornaments such as earrings, chains, or necklaces (སྐེ་, pr. kenthang, not in the Dicts. or Bell. As a colloquial word the dengbu might perhaps be left out in writing) may have golden or silver hooks,གསེར་orདངུལ་. Example:སྐྱེ་, this woman has a very fine necklace which has four golden and silver hooks (or clasps). Schroeter’s dict., p. 361b, already givesལྕགས་ashookonly. The expressionལྕགས་in the sense of mineral, given by Desg., 307a, would make us think thatལྕགས་might perhaps mean metal hook, but see below. S. Ch. D. adds to the confusion. Underལྕགས་he gives: (1) iron pin to guide and punish elephants; fish-hook; (2) name of a plant. (His next entry seems improbable, elephant driving and elephant driver for one and the same word). But underཀྱུ་he definesལྕགས་as ‘iron hook, an angle, a fishing-hook.’ J. hasལྕགས་underལྕགས་and gives ‘an iron hook, esp. fishing-hook, angle; often fig.’ and in his illustration he translatesཆོས་simply as ‘hook of grace.’[19]He marks the word as belonging to the book language. It is curious to note that Schlagintweit in his Rgyal-rabs (title, or introductory verse) translates the wordལྕགས་with ‘eisernen Hacken’ (p. 25), whilst Schiefner renders the same word correctly on the next page by ‘Hacken’ alone. But in his new translation of the Rgyal-rabs, H. A. Francke (J.P.A.S.B., Vol. VI, n. 8, p. 397) writes again ‘Iron Hook.’There is still another compound withཀྱུ་, namelyམཐེབ་, the name for a component part of the elaborate torma cake structure. It indicates a small piece of dough in the form of the top of the thumb. From all these examples it might be hazarded that the elementཀྱུ་means primarily ‘curve, curved’ or ‘curvature,’ and has no substantial meaning like ‘hook’ or the like. My teachers, however, think thatཀྱུ་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 wordཀྱུ་, whether this is really an independent word or not. The fact that S. Ch. D. gives a Sk. equivalent forཀྱུ་alone, pleads for its separate existence.My teachers opine thatཀྱུ་as a separate word may occur alone, but their nearest approach to framing a sentence illustrating such a use was one in which they spoke of a wooden hook (made by a jungleman to fish or hunt with) asཤིང་or more brieflyཤིང་. So the example was not decisive.Additional Note—Cf.the example in Csoma’s Grammar, p 109:གསེར་, golden fetters or chains, lit.: golden iron ropes. See also Ramsay,‘Western Tibet’, p. 62:‘To hook—ngiákuk táng ches, properly applicable only to a fish caught with a hook, but also used generally’, and:‘Hook—ngiákuk (fish hook), kuk kuk (a hook of any kind).…’[20]Query: Is the use ofལྕགས་merely conventional in several words, as inལྕགས་, cage (Bell, Walsh ‘Tromowa Dialect’),ལྕགས་(iron) bridge, etc.? And is the use ofལྕགས་perhaps analogous to that of honorific prefixes?Cf.the Dutch guilder (gulden) which is made of silver, though its name is derived from ‘gold.’ཀྱོ་seeཀྱུ་.དཀའ་, 7. Difficult, but here rather with some of the meaning of the English ‘hard’ (hard lines?), the French ‘dur’, perhaps L. ‘arduus.’ The meaning is somewhat that the invocation should not be undertaken lightly (God’s name should not be spoken ‘in vain’). Conceptions like: grave, serious, weighty, not lighthearted, or commonplace, or flippant, suggest themselves here. It is ‘a serious matter’ to invoke these teachers.བཀའ་, 42. To thinkwithkindnessofortowards, orabout(ལ་).སྐལ་, 11. We have taken this word in the general sense given by J. ‘the pious,’ though it may equally well be rendered by ‘the fortunate ones,’ i.e. those who were fortunate enough to hear Tsoṅ kʽa pa’s preaching or that of his two pupils. One of my informants suggests, however, thatསྐལ་should here be taken more literally as ‘sharers’, ‘share-havers’ in Tsoṅ kʽa pa’s message and consequently should here be understood as his ‘followers.’སྐུ་seeགླུད་.སྐེ་seeཀྱུ་.སྐྱབས་, 19. May either be taken as two separate words ‘protection and hope’ or as a compound ‘hope for protection,’ ‘protection-hope.’ More accurately ‘the spot (place = persons in this case) in whom I place my hope for protection, to whom I resort or go, in whom I trust, for protection.’(cf.D.heul, toeverlaat).[21]སྐྱིད་seeམགུར་.སྐྱེ་seeསྒོ་.སྐྱེ་, 4. This is an illustration of the meaning ofསྐྱེ་underJ.’s4th sub-heading, 1st division.དད་‘faith has been born,’ but here rather ‘becomes active,’ ‘sprouts,’ ‘waxes strong,’ or ‘grows, flames up, intensifies, awakens, arises, stirs.’ The idea is not, as in a case of Christian conversion, of a state of previously non-existent faith, suddenly arising, but of an existing faith becoming strongly energised, leaping up (‘an outburst of faith’). Thecolloquialདད་can be suitably translated by ‘to inspire faith to.’ For instanceབླ་(མི་)འདུག་, that lama inspires me with (no) faith. A free translation ofདད་is consequently ‘to have faith in,’ but in our passage the additional meaning of ‘renewed’ is implied. Therefore we may also render ‘they call up my faith’ or ‘renewed faith comes up in me.’ See the use of this expression in the Tibetan Primer III, p. 7, 1. 8.དེ་(readཁོས་)རྒྱལ་Then he, recognising that the king was very good, and having gained faith in him, and having prostrated himself numberless times, (asked) how can I request (i.e. take, accept) such (gifts) given by the king.སྐྱེད་seeསྒོ་.སྐྱེད་, 50. To generate, the generation, production.སེམས་‘that which has been produced in the soul,’ ‘the (completed) productions of the soul’; withདང་= with; ‘with thoughts of, assuming, observing an attitude of, with a mental attitude of or disposition to.’འགྲོ་[22]པའི་(དང་) is one elaborate substantive, a ‘the-beings-with-kindness-having-drawn-soul-disposition.’སྐྱོ་, 28. Here not in J.’s sense ‘to be weary,’ but as Desg. and S. Ch. D. have it ‘sadness, grief, sorrow,’ or adj. ‘sad’, etc. In seeing a half-naked beggar, it may be said:མི་. Here the word is adjective: ‘that unhappy (unfortunate, wretched, miserable) man has not even a coat.’ [དུག་(Bell) = J.དུག་=གོས་=ཆུ་= Desg.ཆོ་, coat, garment, dress; not alone ‘man’s coat,’ as J. has it, but for both sexes—J.s.v.ཆུ་.ཆུ་andཆོ་both missing in S. Ch. D.གོས་is pronounced both golak and gölak. Walsh, Vocabulary Tromowa Dialect, s.v. coat ‘go’ and ‘golag.’ My teachers do not know a wordདུག་for coat in Tibetan. Desg. has aདུགས་, overcoat. S. Ch. D.དུག་༌orདུག་‘old coat or garment patched up and mended.’]ག་seeགདན་.ཁ་seeགཤགས་.ཁ་seeགཤགས་.ཁུག་seeཀྱུ་.ཁོ་, 45. My followers and friends (cf.citizens and compatriots), i.e. followers who are also my friends; the same people under two qualifications, not two different groups of people, the friendsandthe followers. Seeརྗེས་.ཁོ་seeགླུད་.[23]ཁྱེད་18,ཁྱོད་12, 23. The difference in form is not accidental.མགོན་is a stereotypedལབ་, manner of speech, expression.ཡབ་༌, l. 18, is a normal honorific form. The formཁྱོད་was described to me as one of intimacy, of utter confidence, as distinct from familiarity and lack of respect. This seems an almost exact parallel to the use of (thou), tu, du in (English), French and German in addressing parents, God, and relations. The following example was given, a quotation from theབླ་, a little ritual gelukpa book, leaf 12a:ཁྱོད་‘As thou art our lama, our yi-dam, our ḍākinī, our dharmapāla …’ (prayer addressed to Tsoṅ kʽa pa). Likewise, in the little prayerbookརྗེ་(to Tārā) we find a few cases ofཁྱོད་(e.g. p. 5b) amidst many cases ofཁྱེད་.In the termཡབ་the hon. form of the first two syllables of course determines the hon. form of the last. The ‘intimate’ formཁྱོད་was further described as ‘the language of religious transport, ardour, fervour,’དད་.ཁྲེལ་(རྒྱབ་) seeཁྲེལ་.ཁྲེལ་seeཁྲེལ་.ཁྲེལ་, 32. According to the Dicts. ‘to be ashamed.’ Desg. and S. Ch. D. do not support J.’s meaning ‘piety’ and his third meaning ‘disgust, aversion.’ My oral information rejects these second and third meanings, yet see below.ཀུན་, freely translated ‘is a matter of (cause for) shame to all,’ literally ‘a-by-all-shame-feeling-cause,’ i.e. all should feel ashamed. The shame, it should be understood, must be felt, not by all who behold the bad behaviour, but by all who[24]are guilty of it. The exact meaning of the rootཁྲེལ་from which the verb is derived is not yet satisfactorily dealt with in the Dicts. which are supplementary as well as contradictory in their data. The compounds exhibit a great variety of shades of meaning. That ofཁྲེལ་, for instance, may perhaps cover so wide a range as ‘shameless, impudent, self-willed, stubborn, stiff-necked, arrogant, insolent, ungrateful, loveless, heartless, harsh, cruel, wanton,ruchlos, frech.’ Some of the compounds and applications clearly indicate thatཁྲེལ་must also mean ‘sexual modesty, chastity,’ others that it must mean ‘bashfulness, shyness, timidity’ (in this senseཁྲེལ་‘brazen, forward, unabashed, saucy, bold, audacious’).ཁྲེལ་seems to come very near to the D. ‘schroom’ which is more ‘diffidence’ than ‘scruple,’ butཁྲེལ་may in some cases mean ‘unscrupulous’ or ‘without a conscience.’ In this sense it comes near to ‘impious.’ The German subst. ‘Scheu’ may be also compared. It is also averred that in certain combinations a positive statement withཁྲེལ་is practically identical with the English exclamation: how dare you! how can you!A compound, difficult to define exactly, isཁྲེལ་in whichགཞུང་has the meaning, not given in the Dicts. of straight, straightforward, honest, true, dependable, the French ‘droit’ (cf.rectitude). The whole expression may mean ‘abandoned,’ or simplyཁྲེལ་.Exampleཁྲེལ་, ‘the lives of these abandoned (shameless, etc.) men are useless.’ An old sweetheart who has cast off her lover may be calledཁྲེལ་‘the brazen, perfidious girl.’ Desg. givesགཞུང་in this sense as equal toབཟང་, ‘good, just, generous.’ This may be Schmidt’sགཞུངས་‘sincere, orderly.’ In the sentenceཕ་[25]པ་, ‘to render your parents kindness in this way shows a lack of gratitude,’ my teachers explain the word as ‘ungrateful, loveless, harsh.’As far as the further meanings ofཁྲེལ་, as given in J. (see above), are concerned, Pʽun Tsʽogs maintains thatཁྲེལ་=ཆོས་, ‘pious,’ but Karma denies it, and the former also states thatཁྲེལ་=ཞེན་, which latter expression Desg. and S. Ch. D. know as ‘to be disgusted with.’ But J. and the others render the former expression withཁྲེལ་, as ‘chaste’ or ‘modest,’ or as ‘to be chaste,’ etc. Both of my teachers are at one about the expressionཞེ་‘to be weary, tired, sick of.’ Examples:ལྟོ་, I am tired of this food. (ལྟོ་, pr. tobché, see Henderson’s Manual, Voc., p.48, s.v. food; there writtenལྟོབ་.)མི་, ‘I have got tired of this man.’ The sentenceཆོས་was explained to me as: Having understood the doctrine, and having been delivered (saved), I am now weary of the world, have renounced the world, know the world for vanity, have turned away from it. For J.’sཁྲེལ་, ‘scornful laughter’, the synonymཁྲེལ་was given to me, as well as the explanation ‘a laugh to make the other feel ashamed,’ ‘to make another feel small.’ We may therefore think of ironic, sarcastic, malicious laughter, or of derision andSchadenfreude.ཁྲེལ་, to laugh at another, at the expense of another, in order to make him ridiculous. This wordཁྲེལ་furnishes a very striking test of the present state of Tibetan lexicography, the wordགདན་will furnish another.[26]For words like these a comprehensive collection of authentic illustrations is imperative before finer shades and the exact range of meanings can be fixed.ངོ་, commonly translated as ‘shame,’ a synonym forཁྲེལ་, is a similarly uncertain word. Compare the translations in J. and S. Ch. D. of this same sentence:ཁྲེལ་, J.: ‘he has no shame nor dread’; S. Ch. D.: ‘he has no shame or modesty.’ཁྲེལ་seeཁྲེལ་.ཁྲེལ་seeཁྲེལ་.ཁྲེལ་seeཁྲེལ་.ཁྲེལ་seeཁྲེལ་.ཁྲོད་seeགངས་andའབྲོག་.མཁྱེན་seeམཁྱེན་.མཁྱེན་, 55. J.’s queriedམཁྱེན་, quoted from Gyal-rabs: ‘prob.: omniscient-merciful,’ cannot with any certainty be decided from this passage.Desg. hasམཁྱེན་༌=ཐུགས་= ‘knowledge of the heart, i.e. pity, mercy.’S. Ch. D. ‘omniscient mercy.’According to my teachers these are two different words here, knowledge and mercy; not a compound.མཁྱེན་is here hon. form ofཤེས་to know. But a subst.མཁྱེན་is not recorded in the Dicts. Desg. has aམཁྱེན་=ཤེས་=རིག་‘science, knowledge,’and S. Ch. D. also givesམཁྱེན་as ‘knowledge.’ In compoundsམཁྱེན་has usually the verbal value of ‘knowing.’ The entries s.v.མཁྱེན་in the Dicts. need careful comparison and deserve close study.[27]མཁྱེན་is often used in an emphatic sense, to know all, to know through and through, to know with supernatural knowledge (as, for instance, to know what happens from a distance),cf.the English adj. ‘knowing.’The shades of meaning: wise, learned, intelligent, sensible, careful, cautious, clever, need further analysis.འཁྲུག་, 35. The value of this word is clear from the Dicts., but there is a difficulty in choosing suitable English words to fit each case in rendering. Such words as the following may be found useful under various circumstances: to be disturbed, upset, disordered (cf.disordered brain), unbalanced, deranged, convulsed, in turmoil, tumultuous (a soul in tumult), in revolt, turbulent, wild, seething, in uproar, in the throes of (passion, etc.).And even so none of the above expressions furnishes an easy, idiomatic and close rendering forརྒྱུད་, the man whose very character is an utter chaos.འཁུར་, 21. Ordinarily to carry, but here to carry back, i.e. to repay, render, return.Example:ཕ་, You must render your parents their kindness. The verbའཇལ་, primarily ‘to weigh’, is equally so used; see J. s.v. 4. For the above example the wordལན་would ordinarily be inserted,ཕ་, but this would lessen the force of the illustration for our purpose asལན་means here ‘return,’ andདྲིན་༌, ‘a kindness in return.’ The above sentence can be expressed in three ways:ཕ་(with or withoutལན་),འཁུར་(orའཇལ་, orལོག་),དགོས་.གངས་, title. Mother Snow Mountain. The affixes toརི་are according to J.བོ་andག་; Desg. addsངོ་; S. Ch.[28]D. onlyབོ་; Bell and Henderson no affix. Of theseབོ་gives a definite sense of greatness to the mountain. (See S. Ch. D., Grammar, Introduction, p. 18). Here the particleམ་is not an inherent part of the substantive, but is added to give a feminine sense to the word, which here means something like ‘Mother Mountain,’ the big mountain being as it were the mother of all smaller hills and heights around it. My informants were definitely of opinion that, here, ‘Mother Mountain’ and not ‘Lady Mountain’ was meant. So we should not understand the expression as ‘Her Majesty or Ladyship the Snow Mountain.’ The meaning though grammatically important remains better neglected in the translation.གངས་, 25. In this snow-mountain-mass, i.e. monastery.རི་as monastery in J. s.v.རི་but not s.v.ཁྲོད་.Bell hasརི་as ‘cell (of hermit).’Here the expression seems rather to indicate Gendundub’s own monastery (be it Daipung, Tashilhunpo or Namgyalchöde) than Galdan, spoken of in the second verse. See Schulemann,Gesch. derDalailamas, pp. 92 fll. Seeའབྲོག་andཤར་.གོ་seeསྐྱོ་.གོལ་, 33. J.འགོལ་, error, mistake. In Desg.འགོལ་orའགོལ་, solitary spot (s.v.འགོལ་) andལམ་(s.v.གོལ་), ‘has lost his way’; and alsoའགོལ་to put apart;འགོལ་, a separate road, a side road (route détournée). According to Desg. only the past form ofའགོལ་, i.e.གོལ་, means to have erred, gone astray, both physically and morally. S. Ch. D. copies J., but adds to J.’sའགོལ་, the place where two roads separate: ‘so as to create doubt in the mind regarding the right path.’ Schroeter (p. 451a) has two entriesའགོལ་, ‘remote,’ andའགོལ་, ‘a closet.’ J. has the latter expression as ‘a hermitage,’[29]and Desg., as above, ‘solitary spot.’ In our passageལམ་does not mean ‘the mistake as to the road,’ or Anglice ‘the error of his ways.’In our passageལམ་has to be taken together in the sense ofལོག་=ལམ་=ལམ་, the wrong road (in a religious sense, in contrast to theལམ་of l. 31).ལམ་is here to be understood as a ‘wrong-road-place,’ as the spot or place (ས་=ས་)which is, or proves to be, the wrong road, i.e. the place where one realizes that the road on which one is, is the wrong road, or, perhaps better, that the road is a wrong road (= place) to be in, a wrong-road-spot, indeed.The meanings, recorded in the Dicts. for compounds with or without initialའ་ofའགོལ་, seem logical, as one whohasseparated himself from the road,isastray,ismistaken,is(in moral or intellectual matters) in the wrong, in error.Note this example of the use of the verb:ལན་, answer very carefully otherwise you will make a mistake.[རིག་, ‘having twisted, squeezed, screwed up your brains??’ = adv., carefully, attentively.]གོས་seeསྐྱོ་.གླུ་seeམགུར་.གླུད་, 40. Ransom. Is here ratherགླུད་, well defined by S. Ch. D., s.v. The meaning ofགླུད་is probably ‘the ransom (which is thrown to the evil spirit) as a substitute for, representative of (the person on whose behalf the offering is made),’ J.’sམི་‘a man’s image which in his stead is cast[30]away in theགཏོར་༌,’ a ransom in effigy. There are, however, uses ofགླུད་in which the primary sense is perhaps rather ‘effigy’ than ‘ransom.’ In a ritual describing the construction of the torma cake it is said that theསྐུ་(together with many other moulds) must be imprinted on the dough or paste. Here the word seems to mean no more than ‘a mould constituting an effigy of the body.’ Though all the torma-cake material is thrown away after it has served its purpose, these imprinted effigies do not seem to serve specially as ransoms like theགླུད་andམི་quoted above.As to J.’s queriedཁོ་(and the slightly differentམི་), this is explained as follows. The first phrase means: he is a lü in human form (a man-lü,cf.werwolf; D.een lü in menschenvorm, menschelijke gedaante).མི་means ‘that man, there (with a pointing out by word or finger).’ For instance: that man John, that kingཀོ་. ‘That man’ alone would beམི་.But the second phrase would mean: ‘that man so-and-so is a very devil.’ J.’s rendering of the first phrase as ‘he is a curse, an anathema, one deserving to be cursed’ seems too strong. Rather ‘an unmitigated nuisance,’ for, though harsh, it may be said by a mother of her own child when it is naughty and unruly. The sense seems to be ‘devil’ (as may also be applied to children or wicked grown-ups in English ‘they are true devils,’D. ‘een paar baarlijke duivels’) and seems to be a case of meaning-shifting from result to cause (pale death!), the lü being the ransom thrown to the evil spirit, Anglice devil. The association does not seem to be that of worthlessness, hatefulness, something good for nothing, only fit to be thrown away like a lü.As to the above King Koko, this is a facetious name applied (something like thingumbob) to such Tibetans as ape Chinese manners in dress and in other ways.ཀོ་is said to be a Chinese word for Tib.ཨ་orཇོ་, elder brother. A Tibetan, strutting about in Darjeeling with Chinese cap and[31]coat may hear the sarcasm addressed to him:ཀོ་‘Well Mr. Chinaman (or John Ch., Uncle Ch.) where are you going to?’(‘Mossioo’ of the mid-Victorian Punch and music hall ditties).གླུད་seeགླུད་.དགའ་seeདགེ་.དགེ་, 6. Clearly printed in both copies, notདགའ་. This name, ‘the virtuous,’ seems to refer to the Gelukpa sect, though the monastery which is here meant is usually calledདགའ་. The relation between the two terms is not quite clear. Grünwedel, in his‘Mythologie des Buddhismus,’etc., p. 72, speaks of ‘das Kloster dGa-ldan oder dGe-ldan.’ Günther Schulemann in ‘Die Geschichte der Dalailamas,’ p. 65, speaks of the ‘Schule, die zuerst dGa-ldan-pa, dann aber dGe-ldan-pa oder dGe-lugs-pa, ‘die Tugendsekte’, genannt wurde.’ Modern Tibetans seem to know only the nameདགའ་for the famous monastery.དགྲ་, 37. This is an apposition. The enemies, the sins; the enemies whoarethe sins; ‘these enemies of sins’ as in ‘these rascals of boys.’ Seeཉོན་.མགུར་, title. Its hon. form isགསུང་. As a single word the affixམ་is required, which may disappear in compounds. Bell gives as meaning ofམགུར་‘religious song,’ Henderson ‘hymn.’As J. points out, the profane song isགླུ་and the religious songམགུར་. A synonym forགླུ་isགཞེས་(not in the three Dicts. but in Bell and Henderson s.v. song).S. Ch. D.’sགླུ་‘sportive song’ is not supported by the data in J. or Desg., nor by my informants. They take the[32]second part of this compound as a misprint forགཞེས་and hold thatགླུ་is a double-form with the meaning of either of its parts: song. The wordམགུར་has one honorific form,གསུང་. The wordsགླུ་andགཞེས་have each various hon. forms:གསུང་(recorded in Bell) andགསུང་. Desg. has aགསུང་, pleasant song, but my oral information does not support this special meaning.Note the difference between J.སྐྱིད་(s.v.སྐྱིད་), ‘song of joy,’ and Desg. id. s.v.གླུ་‘chant érotique.’In Redslob’s translation of the Psalms into classical Tibetan, the wordགསུང་is used for psalm.The following table may be useful.Ordinaryམགུར་=hon.གསུང་Ordinary,,གླུ་=hon.,,{མགུལ་བཞེས་(sic.)གླུ་(??)གསུང་Ordinary,,གཞེས་=hon.,,{གསུང་མགུལ་(rare) ??འགོལ་seeགོལ་.འགོལ་seeགོལ་.འགྱེ་andའགྱེད་, 38. Attention must be drawn to the fact that Desg. identifiesའགྱེད་withའགྱེ་as against J.’s distinction between the two forms as neutral and active. Also that Desg.’s explanation ofགཡུལ་etc., as ‘to put (the[33]enemy) to flight in battle,’ seems more probable than J.’s ‘to fight a battle,’ etc. The explanation ofའགྱེད་, byའཕམ་in the note onགཤགས་, q.v., seems to support this supposition. S. Ch. D. gives as a meaning ofའགྱེད་‘to institute, set going’ and translates accordinglyའཐབ་as ‘to start a combat,’ as against J. ‘to combat’ alone. Alsoགཡུལ་‘one who gives battle.’ Desg. s.v.གཡུལ་(p. 923):གཡུལ་orགཡུལ་‘to fight in battle, to combat.’Cf.also J. s.v.གཡུལ་. S. Ch. D. copies J. as against Desg.གཡུལ་, ‘to fight a battle.’ These wordsའགྱེ་andའགྱེད་, again, need further investigation supported by quotations (as well as the wordགཡུལ་with which they are used).རྒ་, 33. To be old, the state of being old, old age. Exampleསྐེ་, ‘the being born, growing old, being ill, dying are sorrows,’ or ‘birth, old age, illness and death are sorrowful.’Cf.the treatment of the first four words in J.རྒས་, with following verb, to be translated as ‘of old age,’ literally: of (belonging to, attendant on) having become old; for instance, the joys, sorrows, etc., of the state of having become old (of old age) =རྒས་(orསྡུག་). This is not the subst.རྒས་orརྒས་of Desg. J. treatsརྒ་as a verb withརྒས་as a past tense, takingརྒད་andརྒན་as adjectives from which the usual substantives inཔོ་,མོ་, etc., are made. Desg. gives the four formsརྒ་,རྒད་,རྒན་andརྒས་[34]as substantives and has no verb ‘to be old.’ J.’s analysis seems the more accurate one. J.’sརྒས་‘old age’ is absent in Desg., whilst this latter has aརྒས་without affix as ‘old man,’ ‘old age.’ This word S. Ch. D. has as =རྒ་‘old, ripe’; whilst he addsརྒས་=རྒད་‘aged, old; exhausted, infirm; an old man.’ This group needs proper quotations for final settlement.My oral information on some of these points is as follows: The use ofརྒས་alone, as ‘old, ripe’ is denied.རྒས་does not meanརྒད་‘old,’ becauseརྒས་requires aལོ་‘grown old in years’ in that sense. As an independent adjective, however, it means ‘worn out, exhausted, thin, lean, aged, grown older,’ and is in that case an equivalent forརྒད་.Troubles make a manརྒས་‘age him’; make himas ifold. Age makes a manརྒད་, old, i.e.reallyold. For the use ofརྒས་the following two illustrations were given:རྒས་‘don’t do such work (or things: or don’t behave in that manner) in your old age;’རྒས་, ‘don’t think bad (evil) thoughts in your old age when (whilst) death is drawing near.’རྒད་,རྒན་,རྒས་seeརྒ་.རྒྱ་(orརྒྱལ་)སྒོ་seeསྒོ་.རྒྱན་seeརྒྱན་.རྒྱན་seeརྒྱན་.རྒྱན་seeརྒྱན་.[35]རྒྱན་andབརྒྱན་, 54. The treatment of these words in the Dicts. seems unsatisfactory. None of the Dicts. give a passive verbརྒྱན་orབརྒྱན་‘being adorned, being decked out, embellished,’ etc. J. has onlyརྒྱན་as a subst. ‘ornament, decoration,’ and a verbབརྒྱན་‘to adorn, decorate, provide with.’ According to this his own exampleཉ་should not mean, as he says, ‘the letternya(ཉ་) being provided with anSabove it’ (=སྙ་), but rather something like ‘to adorn the letternyawith asaas a topletter.’Desg. knows a verbརྒྱན་orརྒྱན་(orབྱེད་orབཀོད་) with the meaning of ‘to adorn,’ with a past tenseབརྒྱན་, ‘ornavi, ornatus, orné,’ whatever that means. He and J. quote also aརྒྱན་‘adorned,’ in which theརྒྱན་has clearly a substantival value, like inརྒྱན་, ‘without adornment, unadorned.’S.v.བརྒྱན་Desg. says: ‘praet. verbiརྒྱན་, ornatus, et v. act. ornare, orné, orner,’ and he addsབརྒྱན་orཆ་‘ornament.’ Bell hasརྒྱན་for ornament. But J. knows noབརྒྱན་orཆ་as substantives and refers expressly to the unprefixedརྒྱན་for the substantives. He further equatesརྒྱན་andརྒྱན་‘ornaments’ (plural). Underའདོགས་, ‘to put on,’ we find furtherརྒྱན་, to put on gay clothes, finery (s.v.རྒྱན་, the same expression is translated as ‘to adorn one’s self,’) andརྒྱན་, ‘beautifully attired’ (Mil.). If these translations are idiomatically true we should expect[36](བ)རྐྱན་to have a wider sense than the English ornament, rather anything beautiful or fine, whether ornaments (in the sense of trinkets) or not. The word adornment would fit better. (Cf.D.tooi, G.Schmuck.)Desg. gives no example ofརྒྱན་with a clearly active value of the verb ‘to ornament,’ but both in J. and Desg. such examples are given underབརྒྱན་. Desg. gives as synonymsལེགས་andམཛེས་and it is a question whether in these expressionsབྱེད་can have the neuter sense of ‘to act as’ = ‘to be’ (like inརྒྱལ་). S. Ch. D. (who has several misprints in his syns. forརྒྱན་) quotes s.v.འགོད་(292b) aབརྒྱན་, ‘to arrange ornaments (tastefully); to decorate, adorn, to construct or adjust grammatical forms, sentences, (Zam.).’ This latter use ofབརྒྱན་is evidently the clue to the expression, quoted elsewhere by Desg. and S. Ch. D.:རྒྱན་,अलंकारपण्डित, one versed in rhetoric, a clever orator. The equationརྒྱན་=བཞག་(in the modern language, v. Bell, to put, place), given by S. Ch. D. is denied by both my teachers, though confirmed by Desg.; they know of no Tibetan word of this spelling and sound with the meaning bejewelled, adorned, decorated, as is the correct translation of theSk.equivalent cited,मण्डित. Yet mayརྒྱན་(པ་) perhaps mean ‘an ornamented object’, hence ‘die, dice’; hence again Desg. ‘objets mêlés pour tirer les sorts’, and lastly ‘stake’ (in gambling) and ‘lot’? This first meaning is not in the Dicts. but would settle the question discussed a few lines lower down, and explain those combinations withརྒྱན་which refer to gambling and divination. In connection with the immediately following articles in S. Ch. D.,རྒྱན་༌, ‘one who joins in a wager, gambler’ [one who puts up his jewels, ornaments for[37]a stake?], andརྒྱན་orབཞག་, ‘a dice-rogue, a gamester, one who throws dice,’ etc., it should be ascertained whether there is a Tibetan word withརྒྱན་which means die, dice, or whether the combinations refer to the staking of ornaments and jewels in gambling.S.v.བརྒྱན་S. Ch. D. gives no news, treating this word, however, as a verb, and referring toརྒྱན་for the subst.As a result of this little investigation we come to the conclusion that it is legitimate to inquire whether there is not a Tibetan verbརྒྱན་(more likely thanབརྒྱན་) with the passive or neuter sense of ‘being decked out, being ornamented or adorned, showing gaily.’ What would render such a word exactly in English is difficult to see, unless we coin a verb ‘to splendiferate,’ but D.pronken (pronken in vollen luister)comes near to it. Other related words would be: to blaze forth, to shine out, to cut a dash, or else to swagger, to swank, to preen, to strut, or again to be graced with or by, to show forth, etc., but especially ‘to display’ in the technical zoological sense.An instructive illustration in this matter is furnished by the following two sentences, both with the same meaning:ཐང་, orཐང་, of which the best idiomatic translation is: O, what a fine picture!; how fine is the painting (drawing) of (in) (this) picture!But the psychological translation is in the first case: ‘This picture is by-lines-(fine)-displaying’, and in the second case: ‘To this picture there is a by-the-lines-(drawings)-ornamentation (or display).’རྒྱལ་seeསྒོ་.རྒྱལ་, 6. According to J., III, also ‘superior, excellent, eminent.’རྣམ་, ‘most excellent, illustrious.’ This may be the meaning here. Whether there is a connection between the word as used here and theརྒྱལ་title of the Dalai Lamas may be left undecided.[38]རྒྱུད་, 30. Here character, heart, disposition, etc. It is curious that this meaning, given by J. and Desg., is absent in S. Ch.D.སྒོ་, 39, 40. Door. Though the average Tibetan house (if it be not a mere hut) has two doors,a front door and a back door, they are not on a principle located in the eastern and western sides of the house. For the text the words east and west have no special significance; they are simply usedདཔེ་, by way of speech, as an example, illustration or comparison.The front (main, public) door is calledགཞུང་orརྒྱ་(orརྒྱལ་)སྒོ་. The first word is interpreted as the ‘main,’ ‘public,’ or ‘middle’ door; the second as the ‘wide’ or ‘royal’ door. The back door is calledལྟག་(in J. s.v.ལྟག་), which is explained as ‘the door for horses and cattle.’ Theསྐྱེད་quoted by J., p. 29b, is unknown to my informants. They only know aསྐྱེ་, ‘the door leading to birth, or re-birth.’སྒོ་seeགསུང་.སྒྲིམ་seeགོལ་.བརྒྱན་seeརྒྱན་.ངེས་(དུ་) seeཅིས་andངེས་.ངེས་, 16. With terminative: ‘there is certainty for’ = ‘it is certain’ = ‘I am sure of’, ‘I know for certain that’, ‘it is surely, truly so.’ A hasངས་forངེས་in B.Here, however,ངེས་=ངེས་=ངེས་=ངོ་=ངོན་= ‘indeed, truly, really, forsooth.’ Compare alsoཅིས་.[39]ངོ་seeཅིས་.ངོ་seeཅིས་.ངོ་seeཅིས་andངེས་.ངོ་seeཅིས་.ངོ་seeཅིས་.ངོ་seeཁྲེལ་.དངོས་seeཅིས་.མངོན་seeསྤྲོས་.ཅི་seeམྱུར་.ཅིས་, 48. (Alsoཅིས་). 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 withངེས་and colloquialངོ་, as, for instance, in:ངོ་, ‘I ask (you) to come without fail, indeed, surely, for sure, so that I may count on it.’ Alsoརྟེན་.Cf.Desg. in addition to J.—J. (p. 129b) has the spellingངོ་. Bell s.v. ‘certainly’ངོ་(syn.རྟེན་); s.v. ‘indeed’ (syn.རྟེན་); s.v. ‘surely’ངེས་; s.v. ‘actual’ངོ་; s.v. ‘real’ངོ་(syn.དངོས་); s.v. ‘really’ངེས་. Desg.ངོ་‘natural, not manufactured,’ butངོ་(next article) ‘certitude’ =ངོ་,ངོ་orངོ་. S. Ch. D.ངོ་‘true, genuine, really.’རྟེན་andརྟེན་are not in the Dicts.ངོ་andངོ་are not endorsed by my authorities. See alsoངེས་.[40]ཅེས་, colophon. According to J. =ཅེས་, ‘that which has been spoken,’ i.e. ‘speech, word,’ etc. Corresponds very closely to D. ‘het gesprokene, het gezegde’ or L. ‘dictum.’ Here, however, the meaning may be extended to ‘piece of writing’ (D. ‘het geschrevene,’ L. ‘scriptum’) or perhaps even more generally ‘the above, the foregoing.’The other use of the expression, as an abbreviation forཅེས་, ‘the so-called,’ is here, of course, not applicable.གཅིག་(orཔོ་) seeདྭངས་.ལྕགས་seeཀྱུ་.ལྕགས་seeཀྱུ་.ལྕགས་seeཀྱུ་.ཆགས་, 22. In J. ‘love and hatred,’ but here better ‘attraction (for the pleasant) and repulsion (for the unpleasant),’ in other words: ‘non-attachment (to weal and woe), indifference (to the ups and downs of life),’ or again ‘bondage’ (to emotions, impressions, etc.). S. Ch. D. has ‘passion for, passionate attachment.’ It is the German ‘Lust und Unlust.’ཆུ་seeགཏེར་.ཆུ་seeསྐྱོ་.ཆོ་seeསྐྱོ་.ཆོས་seeསྤྲོས་.ཆོས་, 34. To be construed:ཆོས་+ཚུལ་(པ་orདུ་), and not asཆོས་+བཞིན་, etc.ཆོས་(མཁན་), 43. Here most likely in the stricter sense those who have devoted, given, themselves (entirely) to the religious life, i.e. those who have entered the order, theདགེ་or evenགྲྭ་, learners, pupils, lay-brothers.Cf.however,[41]J. s.v.ཆོས་, p. 163a, and Desg. who has a subst.ཆོས་, ‘lamaist dignity, rank,’ p. 333b.ཆོས་, 10. Stands here forཟབ་, orཆོས་, ‘the deep, profound, doctrine, teaching, religion.’ Perhaps an allusion to theཟབ་, the ‘profound doctrine of Buddhism as explained in the Tantras’ (S. Ch. D. s.v.ཟབ་). J.renders it ‘a term of Buddhist mysticism, doctrine of witchcraft,’ whilst Desg. translates the term as ‘doctrina magica.’ཆོས་instead ofཟབ་perhaps for metrical reasons; in ordinary speech the inversion seems not usual. See alsoཟབ་.ཆོས་seeཁྲེལ་.མཆོད་seeགདན་.འཆང་, 46. ‘To hold, to keep, to stick to, adhere to.’མ་‘not keeping (it) so, not preserving, maintaining (it) in that (the same) state, not letting (it) continue in the same way, not keeping up the state of, not persisting in (the same way)’ etc.Freely translated by its reverse: rectifying, redressing, correcting, changing (one’s attitude, condition, action, etc., previously referred to).འཆད་seeབཤད་.མཇུག་seeརྗེས་.འཇུག་seeརྗེས་.རྗེས་, 45. Not in the Dicts., lit. ‘after-track,’ is here, ‘followers, pupils, disciples, adherents.’ Thoughའཇུག་is sometimes used forམཇུག་, see J. 177a, last line, the word[42]རྗེས་, ‘affix, final consonant,’ a grammatical term, is of course different, as well as J.’s adj. ‘following, coming after.’The word has also the meaning ‘orphan’ (those left behind). See also underཁོ་, etc.བརྗོད་seeམཚན་.ཉ་seeཀྱུ་.ཉོན་, 37. Here ‘sin’ or ‘vice’ are to be understood as either thethreesins, or vices, or failings, or defects, or frailties,ཉོན་, ‘lust, anger and stupidity’ (in the conventional rendering),འདོད་,ཞེ་,གཏི་, or the five sins,ཉོན་, namely the three mentioned above with the addition ofང་‘pride’ andཕྲག་‘envy’ as fourth and fifth.See alsoདགྲ་.མཉེན་seeབཤེས་.སྙིང་seeབྱང་.སྙིང་seeབརྩོན་.སྙོམས་, 13. Equalsསྙོམས་(orདྲན་)པ་= ‘to be ease-loving, indolent, lazy.’གཏིང་, 28. ‘From the bottom’ (sc. of the heart), hence expressions likeསྐྱོ་may be simply translated ‘a deep pity (or sadness) arises, I become very sad, I am very sorry.’ Seealsoསྐྱོ་.གཏེར་, 55. Here perhaps better ‘treasure heap’ than mere ‘treasure,’ or perhaps even ‘treasury.’ S. Ch. D. gives as[43]meanings: ‘treasure’ and ‘store-place,’ in this deviating from J. and Desg. S. Ch. D.’s exampleཆུ་, ‘the repository of water, the ocean’, seems to prove his additional explanation.རྟག་seeརྟོག་.རྟེན་seeཅིས་.རྟེན་seeཅིས་.རྟེན་, 49. (Pf. and ft.བརྟེན་). Has here simply the primary meaning ‘to adhere to,’ more colloquially, ‘to stick to,’ or ‘to keep to, hold fast to, to heed, to observe.’ May, however, here be also taken as Desg.’s ‘to believe in, to trust’ (in the sense of ‘to rely on’) according to his exampleཁྱེད་, ‘I believe, trust (in) your words’ (p. 420a), or otherwise: to put reliance on (what another says, states, preaches, teaches).རྟོག་, 32. (Pf.བརྟགས་). May almost be translated here as ‘to contemplate, to consider’ (‘if one comes to think about it’ or ‘if one looks into that matter’), but not merely as ‘to behold, to see.’རྟོག་, 47. Evidently the same as J.’s.བརྟགས་‘examination, trial’ (214b). J. has a verbབརྟག་(orརྟོག་)གཏོང་, occurring in the Padma tʽaṅ yig and in Milaraspa, with the meaning ‘to examine, search into,see whether or whether not.’ J. has also the formsརྟོག་andབརྟག་, both subst. ‘examination,’ s.v.དཔྱོད་, ‘to examine,’ p. 329a.Desg. givesརྟོག་as syn. withརྟོག་, ‘to consider, test, judge’;བརྟགས་, ‘examination, judgment.’[44]S. Ch. D.རྟོག་(=བསམ་, orམནོ་) ‘consideration, examination, trial,’ and (558a)བརྟག་(=ཞིབ་), ‘examination, careful weighing of all the details of a case, deliberation.’ S. Ch. D. seems to treatརྟོག་andབརྟག་as two quite different words. S.v.དཔྱོད་he has furtherརྟོག་, ‘to examine anything,’ andབརྟག་, ‘investigation, inquiry.’
ཀུག་seeཀྱུ་.ཀུན་, 32. Not so much ‘a matter of shame to all’ (= all the people who look at or into the matter, the beholders, the general public, or even humanity in general), but rather ‘a matter of all (of them) being ashamed,’ i.e. the peopledoingthe shameful acts, the people concerned, engaged in this conduct, not the public in general.ཀུན་, 29. Here thought, conception, wish (cf.D.opwelling). (Desg. ‘all-enveloping,’ i.e. ‘natural corruption or sin,’ p. 8b, butཀུན་=ཉོན་, ‘excitement of passion’ on p. 1044a). See also S. Ch. D., p. 29b,समुत्पाद, but Schroeter, p. 2b, ‘approbation, assent, the consenting to any proposition.’ཀོ་seeགླུད་.[17]ཀྱང་, 30. Here equal toཡིན་, ‘yet, however, nevertheless.’ཀྱུ་, 20. Not as a separate word in J., who givesཀུག་andཀྱོ་, the latter after Schmidt. This is the word occurring in the compoundཞབས་the Tibetanu-vowel, the ‘foot-hook’ (not merely honorific ofཀྱུ་as Hannah seems to suggest in his Grammar of the Tibetan Language, p. 4), which J. has underཞབས་, on p. 472a, together with a queried meaning ‘spur’ (of the foot: ‘ein Sporn’), taken from Csoma. This latter meaning is unknown to my informants. Bell gives: hookཀུག་; fishhookཉ་, but iron hookལྕགས་. Henderson gives bothཁུག་andཀྱུ་for hook, and alsoལྕགས་alone for iron hook. My informants deny the correctness ofཁུག་. Desg. knowsཀུག་(པ་) only as a verb, not as a subst.; he mentionsཀྱུ་as a separate word, subst. hook, and does not mentionཀྱོ་. The various articles in the three Dicts. subཁུག་are interesting but the meaning hook is not given in any of them. S. Ch. D. translatesཀྱོ་with ‘अङ्कुश, a pointed iron hook, a large pin to pierce with,’ whilst Macdonell in his Sk. dict. translates the Sk. word as ‘hook, goad, stimulus, remedy.’ (See below s.v.འདྲེན་.) J. underཀུག་gives alsoལྕགས་, an iron hook, andཉ་, afishinghook, but my informants say that the colloquial for fish hook is ratherཉ་(orཔའི་)ལྕགས་or simplyཉ་(pr. nyendzin), just as a meat hook (to hang up meat on) isཤ་(pr. shendzin). Theཡ་in[18]the above represents the pronunciation of the more illiterate people.One of my informants is, however, of opinion thatལྕགས་does not mean anironhook at all, but hook in general even though it might be made of silver, copper, gold, etc. He compares it with the word wall,ལྕགས་, which is notnecessarilymade of iron, and though of stone or earth is still called ‘iron-mountain.’ Women’s ornaments such as earrings, chains, or necklaces (སྐེ་, pr. kenthang, not in the Dicts. or Bell. As a colloquial word the dengbu might perhaps be left out in writing) may have golden or silver hooks,གསེར་orདངུལ་. Example:སྐྱེ་, this woman has a very fine necklace which has four golden and silver hooks (or clasps). Schroeter’s dict., p. 361b, already givesལྕགས་ashookonly. The expressionལྕགས་in the sense of mineral, given by Desg., 307a, would make us think thatལྕགས་might perhaps mean metal hook, but see below. S. Ch. D. adds to the confusion. Underལྕགས་he gives: (1) iron pin to guide and punish elephants; fish-hook; (2) name of a plant. (His next entry seems improbable, elephant driving and elephant driver for one and the same word). But underཀྱུ་he definesལྕགས་as ‘iron hook, an angle, a fishing-hook.’ J. hasལྕགས་underལྕགས་and gives ‘an iron hook, esp. fishing-hook, angle; often fig.’ and in his illustration he translatesཆོས་simply as ‘hook of grace.’[19]He marks the word as belonging to the book language. It is curious to note that Schlagintweit in his Rgyal-rabs (title, or introductory verse) translates the wordལྕགས་with ‘eisernen Hacken’ (p. 25), whilst Schiefner renders the same word correctly on the next page by ‘Hacken’ alone. But in his new translation of the Rgyal-rabs, H. A. Francke (J.P.A.S.B., Vol. VI, n. 8, p. 397) writes again ‘Iron Hook.’There is still another compound withཀྱུ་, namelyམཐེབ་, the name for a component part of the elaborate torma cake structure. It indicates a small piece of dough in the form of the top of the thumb. From all these examples it might be hazarded that the elementཀྱུ་means primarily ‘curve, curved’ or ‘curvature,’ and has no substantial meaning like ‘hook’ or the like. My teachers, however, think thatཀྱུ་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 wordཀྱུ་, whether this is really an independent word or not. The fact that S. Ch. D. gives a Sk. equivalent forཀྱུ་alone, pleads for its separate existence.My teachers opine thatཀྱུ་as a separate word may occur alone, but their nearest approach to framing a sentence illustrating such a use was one in which they spoke of a wooden hook (made by a jungleman to fish or hunt with) asཤིང་or more brieflyཤིང་. So the example was not decisive.Additional Note—Cf.the example in Csoma’s Grammar, p 109:གསེར་, golden fetters or chains, lit.: golden iron ropes. See also Ramsay,‘Western Tibet’, p. 62:‘To hook—ngiákuk táng ches, properly applicable only to a fish caught with a hook, but also used generally’, and:‘Hook—ngiákuk (fish hook), kuk kuk (a hook of any kind).…’[20]Query: Is the use ofལྕགས་merely conventional in several words, as inལྕགས་, cage (Bell, Walsh ‘Tromowa Dialect’),ལྕགས་(iron) bridge, etc.? And is the use ofལྕགས་perhaps analogous to that of honorific prefixes?Cf.the Dutch guilder (gulden) which is made of silver, though its name is derived from ‘gold.’ཀྱོ་seeཀྱུ་.དཀའ་, 7. Difficult, but here rather with some of the meaning of the English ‘hard’ (hard lines?), the French ‘dur’, perhaps L. ‘arduus.’ The meaning is somewhat that the invocation should not be undertaken lightly (God’s name should not be spoken ‘in vain’). Conceptions like: grave, serious, weighty, not lighthearted, or commonplace, or flippant, suggest themselves here. It is ‘a serious matter’ to invoke these teachers.བཀའ་, 42. To thinkwithkindnessofortowards, orabout(ལ་).སྐལ་, 11. We have taken this word in the general sense given by J. ‘the pious,’ though it may equally well be rendered by ‘the fortunate ones,’ i.e. those who were fortunate enough to hear Tsoṅ kʽa pa’s preaching or that of his two pupils. One of my informants suggests, however, thatསྐལ་should here be taken more literally as ‘sharers’, ‘share-havers’ in Tsoṅ kʽa pa’s message and consequently should here be understood as his ‘followers.’སྐུ་seeགླུད་.སྐེ་seeཀྱུ་.སྐྱབས་, 19. May either be taken as two separate words ‘protection and hope’ or as a compound ‘hope for protection,’ ‘protection-hope.’ More accurately ‘the spot (place = persons in this case) in whom I place my hope for protection, to whom I resort or go, in whom I trust, for protection.’(cf.D.heul, toeverlaat).[21]སྐྱིད་seeམགུར་.སྐྱེ་seeསྒོ་.སྐྱེ་, 4. This is an illustration of the meaning ofསྐྱེ་underJ.’s4th sub-heading, 1st division.དད་‘faith has been born,’ but here rather ‘becomes active,’ ‘sprouts,’ ‘waxes strong,’ or ‘grows, flames up, intensifies, awakens, arises, stirs.’ The idea is not, as in a case of Christian conversion, of a state of previously non-existent faith, suddenly arising, but of an existing faith becoming strongly energised, leaping up (‘an outburst of faith’). Thecolloquialདད་can be suitably translated by ‘to inspire faith to.’ For instanceབླ་(མི་)འདུག་, that lama inspires me with (no) faith. A free translation ofདད་is consequently ‘to have faith in,’ but in our passage the additional meaning of ‘renewed’ is implied. Therefore we may also render ‘they call up my faith’ or ‘renewed faith comes up in me.’ See the use of this expression in the Tibetan Primer III, p. 7, 1. 8.དེ་(readཁོས་)རྒྱལ་Then he, recognising that the king was very good, and having gained faith in him, and having prostrated himself numberless times, (asked) how can I request (i.e. take, accept) such (gifts) given by the king.སྐྱེད་seeསྒོ་.སྐྱེད་, 50. To generate, the generation, production.སེམས་‘that which has been produced in the soul,’ ‘the (completed) productions of the soul’; withདང་= with; ‘with thoughts of, assuming, observing an attitude of, with a mental attitude of or disposition to.’འགྲོ་[22]པའི་(དང་) is one elaborate substantive, a ‘the-beings-with-kindness-having-drawn-soul-disposition.’སྐྱོ་, 28. Here not in J.’s sense ‘to be weary,’ but as Desg. and S. Ch. D. have it ‘sadness, grief, sorrow,’ or adj. ‘sad’, etc. In seeing a half-naked beggar, it may be said:མི་. Here the word is adjective: ‘that unhappy (unfortunate, wretched, miserable) man has not even a coat.’ [དུག་(Bell) = J.དུག་=གོས་=ཆུ་= Desg.ཆོ་, coat, garment, dress; not alone ‘man’s coat,’ as J. has it, but for both sexes—J.s.v.ཆུ་.ཆུ་andཆོ་both missing in S. Ch. D.གོས་is pronounced both golak and gölak. Walsh, Vocabulary Tromowa Dialect, s.v. coat ‘go’ and ‘golag.’ My teachers do not know a wordདུག་for coat in Tibetan. Desg. has aདུགས་, overcoat. S. Ch. D.དུག་༌orདུག་‘old coat or garment patched up and mended.’]ག་seeགདན་.ཁ་seeགཤགས་.ཁ་seeགཤགས་.ཁུག་seeཀྱུ་.ཁོ་, 45. My followers and friends (cf.citizens and compatriots), i.e. followers who are also my friends; the same people under two qualifications, not two different groups of people, the friendsandthe followers. Seeརྗེས་.ཁོ་seeགླུད་.[23]ཁྱེད་18,ཁྱོད་12, 23. The difference in form is not accidental.མགོན་is a stereotypedལབ་, manner of speech, expression.ཡབ་༌, l. 18, is a normal honorific form. The formཁྱོད་was described to me as one of intimacy, of utter confidence, as distinct from familiarity and lack of respect. This seems an almost exact parallel to the use of (thou), tu, du in (English), French and German in addressing parents, God, and relations. The following example was given, a quotation from theབླ་, a little ritual gelukpa book, leaf 12a:ཁྱོད་‘As thou art our lama, our yi-dam, our ḍākinī, our dharmapāla …’ (prayer addressed to Tsoṅ kʽa pa). Likewise, in the little prayerbookརྗེ་(to Tārā) we find a few cases ofཁྱོད་(e.g. p. 5b) amidst many cases ofཁྱེད་.In the termཡབ་the hon. form of the first two syllables of course determines the hon. form of the last. The ‘intimate’ formཁྱོད་was further described as ‘the language of religious transport, ardour, fervour,’དད་.ཁྲེལ་(རྒྱབ་) seeཁྲེལ་.ཁྲེལ་seeཁྲེལ་.ཁྲེལ་, 32. According to the Dicts. ‘to be ashamed.’ Desg. and S. Ch. D. do not support J.’s meaning ‘piety’ and his third meaning ‘disgust, aversion.’ My oral information rejects these second and third meanings, yet see below.ཀུན་, freely translated ‘is a matter of (cause for) shame to all,’ literally ‘a-by-all-shame-feeling-cause,’ i.e. all should feel ashamed. The shame, it should be understood, must be felt, not by all who behold the bad behaviour, but by all who[24]are guilty of it. The exact meaning of the rootཁྲེལ་from which the verb is derived is not yet satisfactorily dealt with in the Dicts. which are supplementary as well as contradictory in their data. The compounds exhibit a great variety of shades of meaning. That ofཁྲེལ་, for instance, may perhaps cover so wide a range as ‘shameless, impudent, self-willed, stubborn, stiff-necked, arrogant, insolent, ungrateful, loveless, heartless, harsh, cruel, wanton,ruchlos, frech.’ Some of the compounds and applications clearly indicate thatཁྲེལ་must also mean ‘sexual modesty, chastity,’ others that it must mean ‘bashfulness, shyness, timidity’ (in this senseཁྲེལ་‘brazen, forward, unabashed, saucy, bold, audacious’).ཁྲེལ་seems to come very near to the D. ‘schroom’ which is more ‘diffidence’ than ‘scruple,’ butཁྲེལ་may in some cases mean ‘unscrupulous’ or ‘without a conscience.’ In this sense it comes near to ‘impious.’ The German subst. ‘Scheu’ may be also compared. It is also averred that in certain combinations a positive statement withཁྲེལ་is practically identical with the English exclamation: how dare you! how can you!A compound, difficult to define exactly, isཁྲེལ་in whichགཞུང་has the meaning, not given in the Dicts. of straight, straightforward, honest, true, dependable, the French ‘droit’ (cf.rectitude). The whole expression may mean ‘abandoned,’ or simplyཁྲེལ་.Exampleཁྲེལ་, ‘the lives of these abandoned (shameless, etc.) men are useless.’ An old sweetheart who has cast off her lover may be calledཁྲེལ་‘the brazen, perfidious girl.’ Desg. givesགཞུང་in this sense as equal toབཟང་, ‘good, just, generous.’ This may be Schmidt’sགཞུངས་‘sincere, orderly.’ In the sentenceཕ་[25]པ་, ‘to render your parents kindness in this way shows a lack of gratitude,’ my teachers explain the word as ‘ungrateful, loveless, harsh.’As far as the further meanings ofཁྲེལ་, as given in J. (see above), are concerned, Pʽun Tsʽogs maintains thatཁྲེལ་=ཆོས་, ‘pious,’ but Karma denies it, and the former also states thatཁྲེལ་=ཞེན་, which latter expression Desg. and S. Ch. D. know as ‘to be disgusted with.’ But J. and the others render the former expression withཁྲེལ་, as ‘chaste’ or ‘modest,’ or as ‘to be chaste,’ etc. Both of my teachers are at one about the expressionཞེ་‘to be weary, tired, sick of.’ Examples:ལྟོ་, I am tired of this food. (ལྟོ་, pr. tobché, see Henderson’s Manual, Voc., p.48, s.v. food; there writtenལྟོབ་.)མི་, ‘I have got tired of this man.’ The sentenceཆོས་was explained to me as: Having understood the doctrine, and having been delivered (saved), I am now weary of the world, have renounced the world, know the world for vanity, have turned away from it. For J.’sཁྲེལ་, ‘scornful laughter’, the synonymཁྲེལ་was given to me, as well as the explanation ‘a laugh to make the other feel ashamed,’ ‘to make another feel small.’ We may therefore think of ironic, sarcastic, malicious laughter, or of derision andSchadenfreude.ཁྲེལ་, to laugh at another, at the expense of another, in order to make him ridiculous. This wordཁྲེལ་furnishes a very striking test of the present state of Tibetan lexicography, the wordགདན་will furnish another.[26]For words like these a comprehensive collection of authentic illustrations is imperative before finer shades and the exact range of meanings can be fixed.ངོ་, commonly translated as ‘shame,’ a synonym forཁྲེལ་, is a similarly uncertain word. Compare the translations in J. and S. Ch. D. of this same sentence:ཁྲེལ་, J.: ‘he has no shame nor dread’; S. Ch. D.: ‘he has no shame or modesty.’ཁྲེལ་seeཁྲེལ་.ཁྲེལ་seeཁྲེལ་.ཁྲེལ་seeཁྲེལ་.ཁྲེལ་seeཁྲེལ་.ཁྲོད་seeགངས་andའབྲོག་.མཁྱེན་seeམཁྱེན་.མཁྱེན་, 55. J.’s queriedམཁྱེན་, quoted from Gyal-rabs: ‘prob.: omniscient-merciful,’ cannot with any certainty be decided from this passage.Desg. hasམཁྱེན་༌=ཐུགས་= ‘knowledge of the heart, i.e. pity, mercy.’S. Ch. D. ‘omniscient mercy.’According to my teachers these are two different words here, knowledge and mercy; not a compound.མཁྱེན་is here hon. form ofཤེས་to know. But a subst.མཁྱེན་is not recorded in the Dicts. Desg. has aམཁྱེན་=ཤེས་=རིག་‘science, knowledge,’and S. Ch. D. also givesམཁྱེན་as ‘knowledge.’ In compoundsམཁྱེན་has usually the verbal value of ‘knowing.’ The entries s.v.མཁྱེན་in the Dicts. need careful comparison and deserve close study.[27]མཁྱེན་is often used in an emphatic sense, to know all, to know through and through, to know with supernatural knowledge (as, for instance, to know what happens from a distance),cf.the English adj. ‘knowing.’The shades of meaning: wise, learned, intelligent, sensible, careful, cautious, clever, need further analysis.འཁྲུག་, 35. The value of this word is clear from the Dicts., but there is a difficulty in choosing suitable English words to fit each case in rendering. Such words as the following may be found useful under various circumstances: to be disturbed, upset, disordered (cf.disordered brain), unbalanced, deranged, convulsed, in turmoil, tumultuous (a soul in tumult), in revolt, turbulent, wild, seething, in uproar, in the throes of (passion, etc.).And even so none of the above expressions furnishes an easy, idiomatic and close rendering forརྒྱུད་, the man whose very character is an utter chaos.འཁུར་, 21. Ordinarily to carry, but here to carry back, i.e. to repay, render, return.Example:ཕ་, You must render your parents their kindness. The verbའཇལ་, primarily ‘to weigh’, is equally so used; see J. s.v. 4. For the above example the wordལན་would ordinarily be inserted,ཕ་, but this would lessen the force of the illustration for our purpose asལན་means here ‘return,’ andདྲིན་༌, ‘a kindness in return.’ The above sentence can be expressed in three ways:ཕ་(with or withoutལན་),འཁུར་(orའཇལ་, orལོག་),དགོས་.གངས་, title. Mother Snow Mountain. The affixes toརི་are according to J.བོ་andག་; Desg. addsངོ་; S. Ch.[28]D. onlyབོ་; Bell and Henderson no affix. Of theseབོ་gives a definite sense of greatness to the mountain. (See S. Ch. D., Grammar, Introduction, p. 18). Here the particleམ་is not an inherent part of the substantive, but is added to give a feminine sense to the word, which here means something like ‘Mother Mountain,’ the big mountain being as it were the mother of all smaller hills and heights around it. My informants were definitely of opinion that, here, ‘Mother Mountain’ and not ‘Lady Mountain’ was meant. So we should not understand the expression as ‘Her Majesty or Ladyship the Snow Mountain.’ The meaning though grammatically important remains better neglected in the translation.གངས་, 25. In this snow-mountain-mass, i.e. monastery.རི་as monastery in J. s.v.རི་but not s.v.ཁྲོད་.Bell hasརི་as ‘cell (of hermit).’Here the expression seems rather to indicate Gendundub’s own monastery (be it Daipung, Tashilhunpo or Namgyalchöde) than Galdan, spoken of in the second verse. See Schulemann,Gesch. derDalailamas, pp. 92 fll. Seeའབྲོག་andཤར་.གོ་seeསྐྱོ་.གོལ་, 33. J.འགོལ་, error, mistake. In Desg.འགོལ་orའགོལ་, solitary spot (s.v.འགོལ་) andལམ་(s.v.གོལ་), ‘has lost his way’; and alsoའགོལ་to put apart;འགོལ་, a separate road, a side road (route détournée). According to Desg. only the past form ofའགོལ་, i.e.གོལ་, means to have erred, gone astray, both physically and morally. S. Ch. D. copies J., but adds to J.’sའགོལ་, the place where two roads separate: ‘so as to create doubt in the mind regarding the right path.’ Schroeter (p. 451a) has two entriesའགོལ་, ‘remote,’ andའགོལ་, ‘a closet.’ J. has the latter expression as ‘a hermitage,’[29]and Desg., as above, ‘solitary spot.’ In our passageལམ་does not mean ‘the mistake as to the road,’ or Anglice ‘the error of his ways.’In our passageལམ་has to be taken together in the sense ofལོག་=ལམ་=ལམ་, the wrong road (in a religious sense, in contrast to theལམ་of l. 31).ལམ་is here to be understood as a ‘wrong-road-place,’ as the spot or place (ས་=ས་)which is, or proves to be, the wrong road, i.e. the place where one realizes that the road on which one is, is the wrong road, or, perhaps better, that the road is a wrong road (= place) to be in, a wrong-road-spot, indeed.The meanings, recorded in the Dicts. for compounds with or without initialའ་ofའགོལ་, seem logical, as one whohasseparated himself from the road,isastray,ismistaken,is(in moral or intellectual matters) in the wrong, in error.Note this example of the use of the verb:ལན་, answer very carefully otherwise you will make a mistake.[རིག་, ‘having twisted, squeezed, screwed up your brains??’ = adv., carefully, attentively.]གོས་seeསྐྱོ་.གླུ་seeམགུར་.གླུད་, 40. Ransom. Is here ratherགླུད་, well defined by S. Ch. D., s.v. The meaning ofགླུད་is probably ‘the ransom (which is thrown to the evil spirit) as a substitute for, representative of (the person on whose behalf the offering is made),’ J.’sམི་‘a man’s image which in his stead is cast[30]away in theགཏོར་༌,’ a ransom in effigy. There are, however, uses ofགླུད་in which the primary sense is perhaps rather ‘effigy’ than ‘ransom.’ In a ritual describing the construction of the torma cake it is said that theསྐུ་(together with many other moulds) must be imprinted on the dough or paste. Here the word seems to mean no more than ‘a mould constituting an effigy of the body.’ Though all the torma-cake material is thrown away after it has served its purpose, these imprinted effigies do not seem to serve specially as ransoms like theགླུད་andམི་quoted above.As to J.’s queriedཁོ་(and the slightly differentམི་), this is explained as follows. The first phrase means: he is a lü in human form (a man-lü,cf.werwolf; D.een lü in menschenvorm, menschelijke gedaante).མི་means ‘that man, there (with a pointing out by word or finger).’ For instance: that man John, that kingཀོ་. ‘That man’ alone would beམི་.But the second phrase would mean: ‘that man so-and-so is a very devil.’ J.’s rendering of the first phrase as ‘he is a curse, an anathema, one deserving to be cursed’ seems too strong. Rather ‘an unmitigated nuisance,’ for, though harsh, it may be said by a mother of her own child when it is naughty and unruly. The sense seems to be ‘devil’ (as may also be applied to children or wicked grown-ups in English ‘they are true devils,’D. ‘een paar baarlijke duivels’) and seems to be a case of meaning-shifting from result to cause (pale death!), the lü being the ransom thrown to the evil spirit, Anglice devil. The association does not seem to be that of worthlessness, hatefulness, something good for nothing, only fit to be thrown away like a lü.As to the above King Koko, this is a facetious name applied (something like thingumbob) to such Tibetans as ape Chinese manners in dress and in other ways.ཀོ་is said to be a Chinese word for Tib.ཨ་orཇོ་, elder brother. A Tibetan, strutting about in Darjeeling with Chinese cap and[31]coat may hear the sarcasm addressed to him:ཀོ་‘Well Mr. Chinaman (or John Ch., Uncle Ch.) where are you going to?’(‘Mossioo’ of the mid-Victorian Punch and music hall ditties).གླུད་seeགླུད་.དགའ་seeདགེ་.དགེ་, 6. Clearly printed in both copies, notདགའ་. This name, ‘the virtuous,’ seems to refer to the Gelukpa sect, though the monastery which is here meant is usually calledདགའ་. The relation between the two terms is not quite clear. Grünwedel, in his‘Mythologie des Buddhismus,’etc., p. 72, speaks of ‘das Kloster dGa-ldan oder dGe-ldan.’ Günther Schulemann in ‘Die Geschichte der Dalailamas,’ p. 65, speaks of the ‘Schule, die zuerst dGa-ldan-pa, dann aber dGe-ldan-pa oder dGe-lugs-pa, ‘die Tugendsekte’, genannt wurde.’ Modern Tibetans seem to know only the nameདགའ་for the famous monastery.དགྲ་, 37. This is an apposition. The enemies, the sins; the enemies whoarethe sins; ‘these enemies of sins’ as in ‘these rascals of boys.’ Seeཉོན་.མགུར་, title. Its hon. form isགསུང་. As a single word the affixམ་is required, which may disappear in compounds. Bell gives as meaning ofམགུར་‘religious song,’ Henderson ‘hymn.’As J. points out, the profane song isགླུ་and the religious songམགུར་. A synonym forགླུ་isགཞེས་(not in the three Dicts. but in Bell and Henderson s.v. song).S. Ch. D.’sགླུ་‘sportive song’ is not supported by the data in J. or Desg., nor by my informants. They take the[32]second part of this compound as a misprint forགཞེས་and hold thatགླུ་is a double-form with the meaning of either of its parts: song. The wordམགུར་has one honorific form,གསུང་. The wordsགླུ་andགཞེས་have each various hon. forms:གསུང་(recorded in Bell) andགསུང་. Desg. has aགསུང་, pleasant song, but my oral information does not support this special meaning.Note the difference between J.སྐྱིད་(s.v.སྐྱིད་), ‘song of joy,’ and Desg. id. s.v.གླུ་‘chant érotique.’In Redslob’s translation of the Psalms into classical Tibetan, the wordགསུང་is used for psalm.The following table may be useful.Ordinaryམགུར་=hon.གསུང་Ordinary,,གླུ་=hon.,,{མགུལ་བཞེས་(sic.)གླུ་(??)གསུང་Ordinary,,གཞེས་=hon.,,{གསུང་མགུལ་(rare) ??འགོལ་seeགོལ་.འགོལ་seeགོལ་.འགྱེ་andའགྱེད་, 38. Attention must be drawn to the fact that Desg. identifiesའགྱེད་withའགྱེ་as against J.’s distinction between the two forms as neutral and active. Also that Desg.’s explanation ofགཡུལ་etc., as ‘to put (the[33]enemy) to flight in battle,’ seems more probable than J.’s ‘to fight a battle,’ etc. The explanation ofའགྱེད་, byའཕམ་in the note onགཤགས་, q.v., seems to support this supposition. S. Ch. D. gives as a meaning ofའགྱེད་‘to institute, set going’ and translates accordinglyའཐབ་as ‘to start a combat,’ as against J. ‘to combat’ alone. Alsoགཡུལ་‘one who gives battle.’ Desg. s.v.གཡུལ་(p. 923):གཡུལ་orགཡུལ་‘to fight in battle, to combat.’Cf.also J. s.v.གཡུལ་. S. Ch. D. copies J. as against Desg.གཡུལ་, ‘to fight a battle.’ These wordsའགྱེ་andའགྱེད་, again, need further investigation supported by quotations (as well as the wordགཡུལ་with which they are used).རྒ་, 33. To be old, the state of being old, old age. Exampleསྐེ་, ‘the being born, growing old, being ill, dying are sorrows,’ or ‘birth, old age, illness and death are sorrowful.’Cf.the treatment of the first four words in J.རྒས་, with following verb, to be translated as ‘of old age,’ literally: of (belonging to, attendant on) having become old; for instance, the joys, sorrows, etc., of the state of having become old (of old age) =རྒས་(orསྡུག་). This is not the subst.རྒས་orརྒས་of Desg. J. treatsརྒ་as a verb withརྒས་as a past tense, takingརྒད་andརྒན་as adjectives from which the usual substantives inཔོ་,མོ་, etc., are made. Desg. gives the four formsརྒ་,རྒད་,རྒན་andརྒས་[34]as substantives and has no verb ‘to be old.’ J.’s analysis seems the more accurate one. J.’sརྒས་‘old age’ is absent in Desg., whilst this latter has aརྒས་without affix as ‘old man,’ ‘old age.’ This word S. Ch. D. has as =རྒ་‘old, ripe’; whilst he addsརྒས་=རྒད་‘aged, old; exhausted, infirm; an old man.’ This group needs proper quotations for final settlement.My oral information on some of these points is as follows: The use ofརྒས་alone, as ‘old, ripe’ is denied.རྒས་does not meanརྒད་‘old,’ becauseརྒས་requires aལོ་‘grown old in years’ in that sense. As an independent adjective, however, it means ‘worn out, exhausted, thin, lean, aged, grown older,’ and is in that case an equivalent forརྒད་.Troubles make a manརྒས་‘age him’; make himas ifold. Age makes a manརྒད་, old, i.e.reallyold. For the use ofརྒས་the following two illustrations were given:རྒས་‘don’t do such work (or things: or don’t behave in that manner) in your old age;’རྒས་, ‘don’t think bad (evil) thoughts in your old age when (whilst) death is drawing near.’རྒད་,རྒན་,རྒས་seeརྒ་.རྒྱ་(orརྒྱལ་)སྒོ་seeསྒོ་.རྒྱན་seeརྒྱན་.རྒྱན་seeརྒྱན་.རྒྱན་seeརྒྱན་.[35]རྒྱན་andབརྒྱན་, 54. The treatment of these words in the Dicts. seems unsatisfactory. None of the Dicts. give a passive verbརྒྱན་orབརྒྱན་‘being adorned, being decked out, embellished,’ etc. J. has onlyརྒྱན་as a subst. ‘ornament, decoration,’ and a verbབརྒྱན་‘to adorn, decorate, provide with.’ According to this his own exampleཉ་should not mean, as he says, ‘the letternya(ཉ་) being provided with anSabove it’ (=སྙ་), but rather something like ‘to adorn the letternyawith asaas a topletter.’Desg. knows a verbརྒྱན་orརྒྱན་(orབྱེད་orབཀོད་) with the meaning of ‘to adorn,’ with a past tenseབརྒྱན་, ‘ornavi, ornatus, orné,’ whatever that means. He and J. quote also aརྒྱན་‘adorned,’ in which theརྒྱན་has clearly a substantival value, like inརྒྱན་, ‘without adornment, unadorned.’S.v.བརྒྱན་Desg. says: ‘praet. verbiརྒྱན་, ornatus, et v. act. ornare, orné, orner,’ and he addsབརྒྱན་orཆ་‘ornament.’ Bell hasརྒྱན་for ornament. But J. knows noབརྒྱན་orཆ་as substantives and refers expressly to the unprefixedརྒྱན་for the substantives. He further equatesརྒྱན་andརྒྱན་‘ornaments’ (plural). Underའདོགས་, ‘to put on,’ we find furtherརྒྱན་, to put on gay clothes, finery (s.v.རྒྱན་, the same expression is translated as ‘to adorn one’s self,’) andརྒྱན་, ‘beautifully attired’ (Mil.). If these translations are idiomatically true we should expect[36](བ)རྐྱན་to have a wider sense than the English ornament, rather anything beautiful or fine, whether ornaments (in the sense of trinkets) or not. The word adornment would fit better. (Cf.D.tooi, G.Schmuck.)Desg. gives no example ofརྒྱན་with a clearly active value of the verb ‘to ornament,’ but both in J. and Desg. such examples are given underབརྒྱན་. Desg. gives as synonymsལེགས་andམཛེས་and it is a question whether in these expressionsབྱེད་can have the neuter sense of ‘to act as’ = ‘to be’ (like inརྒྱལ་). S. Ch. D. (who has several misprints in his syns. forརྒྱན་) quotes s.v.འགོད་(292b) aབརྒྱན་, ‘to arrange ornaments (tastefully); to decorate, adorn, to construct or adjust grammatical forms, sentences, (Zam.).’ This latter use ofབརྒྱན་is evidently the clue to the expression, quoted elsewhere by Desg. and S. Ch. D.:རྒྱན་,अलंकारपण्डित, one versed in rhetoric, a clever orator. The equationརྒྱན་=བཞག་(in the modern language, v. Bell, to put, place), given by S. Ch. D. is denied by both my teachers, though confirmed by Desg.; they know of no Tibetan word of this spelling and sound with the meaning bejewelled, adorned, decorated, as is the correct translation of theSk.equivalent cited,मण्डित. Yet mayརྒྱན་(པ་) perhaps mean ‘an ornamented object’, hence ‘die, dice’; hence again Desg. ‘objets mêlés pour tirer les sorts’, and lastly ‘stake’ (in gambling) and ‘lot’? This first meaning is not in the Dicts. but would settle the question discussed a few lines lower down, and explain those combinations withརྒྱན་which refer to gambling and divination. In connection with the immediately following articles in S. Ch. D.,རྒྱན་༌, ‘one who joins in a wager, gambler’ [one who puts up his jewels, ornaments for[37]a stake?], andརྒྱན་orབཞག་, ‘a dice-rogue, a gamester, one who throws dice,’ etc., it should be ascertained whether there is a Tibetan word withརྒྱན་which means die, dice, or whether the combinations refer to the staking of ornaments and jewels in gambling.S.v.བརྒྱན་S. Ch. D. gives no news, treating this word, however, as a verb, and referring toརྒྱན་for the subst.As a result of this little investigation we come to the conclusion that it is legitimate to inquire whether there is not a Tibetan verbརྒྱན་(more likely thanབརྒྱན་) with the passive or neuter sense of ‘being decked out, being ornamented or adorned, showing gaily.’ What would render such a word exactly in English is difficult to see, unless we coin a verb ‘to splendiferate,’ but D.pronken (pronken in vollen luister)comes near to it. Other related words would be: to blaze forth, to shine out, to cut a dash, or else to swagger, to swank, to preen, to strut, or again to be graced with or by, to show forth, etc., but especially ‘to display’ in the technical zoological sense.An instructive illustration in this matter is furnished by the following two sentences, both with the same meaning:ཐང་, orཐང་, of which the best idiomatic translation is: O, what a fine picture!; how fine is the painting (drawing) of (in) (this) picture!But the psychological translation is in the first case: ‘This picture is by-lines-(fine)-displaying’, and in the second case: ‘To this picture there is a by-the-lines-(drawings)-ornamentation (or display).’རྒྱལ་seeསྒོ་.རྒྱལ་, 6. According to J., III, also ‘superior, excellent, eminent.’རྣམ་, ‘most excellent, illustrious.’ This may be the meaning here. Whether there is a connection between the word as used here and theརྒྱལ་title of the Dalai Lamas may be left undecided.[38]རྒྱུད་, 30. Here character, heart, disposition, etc. It is curious that this meaning, given by J. and Desg., is absent in S. Ch.D.སྒོ་, 39, 40. Door. Though the average Tibetan house (if it be not a mere hut) has two doors,a front door and a back door, they are not on a principle located in the eastern and western sides of the house. For the text the words east and west have no special significance; they are simply usedདཔེ་, by way of speech, as an example, illustration or comparison.The front (main, public) door is calledགཞུང་orརྒྱ་(orརྒྱལ་)སྒོ་. The first word is interpreted as the ‘main,’ ‘public,’ or ‘middle’ door; the second as the ‘wide’ or ‘royal’ door. The back door is calledལྟག་(in J. s.v.ལྟག་), which is explained as ‘the door for horses and cattle.’ Theསྐྱེད་quoted by J., p. 29b, is unknown to my informants. They only know aསྐྱེ་, ‘the door leading to birth, or re-birth.’སྒོ་seeགསུང་.སྒྲིམ་seeགོལ་.བརྒྱན་seeརྒྱན་.ངེས་(དུ་) seeཅིས་andངེས་.ངེས་, 16. With terminative: ‘there is certainty for’ = ‘it is certain’ = ‘I am sure of’, ‘I know for certain that’, ‘it is surely, truly so.’ A hasངས་forངེས་in B.Here, however,ངེས་=ངེས་=ངེས་=ངོ་=ངོན་= ‘indeed, truly, really, forsooth.’ Compare alsoཅིས་.[39]ངོ་seeཅིས་.ངོ་seeཅིས་.ངོ་seeཅིས་andངེས་.ངོ་seeཅིས་.ངོ་seeཅིས་.ངོ་seeཁྲེལ་.དངོས་seeཅིས་.མངོན་seeསྤྲོས་.ཅི་seeམྱུར་.ཅིས་, 48. (Alsoཅིས་). 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 withངེས་and colloquialངོ་, as, for instance, in:ངོ་, ‘I ask (you) to come without fail, indeed, surely, for sure, so that I may count on it.’ Alsoརྟེན་.Cf.Desg. in addition to J.—J. (p. 129b) has the spellingངོ་. Bell s.v. ‘certainly’ངོ་(syn.རྟེན་); s.v. ‘indeed’ (syn.རྟེན་); s.v. ‘surely’ངེས་; s.v. ‘actual’ངོ་; s.v. ‘real’ངོ་(syn.དངོས་); s.v. ‘really’ངེས་. Desg.ངོ་‘natural, not manufactured,’ butངོ་(next article) ‘certitude’ =ངོ་,ངོ་orངོ་. S. Ch. D.ངོ་‘true, genuine, really.’རྟེན་andརྟེན་are not in the Dicts.ངོ་andངོ་are not endorsed by my authorities. See alsoངེས་.[40]ཅེས་, colophon. According to J. =ཅེས་, ‘that which has been spoken,’ i.e. ‘speech, word,’ etc. Corresponds very closely to D. ‘het gesprokene, het gezegde’ or L. ‘dictum.’ Here, however, the meaning may be extended to ‘piece of writing’ (D. ‘het geschrevene,’ L. ‘scriptum’) or perhaps even more generally ‘the above, the foregoing.’The other use of the expression, as an abbreviation forཅེས་, ‘the so-called,’ is here, of course, not applicable.གཅིག་(orཔོ་) seeདྭངས་.ལྕགས་seeཀྱུ་.ལྕགས་seeཀྱུ་.ལྕགས་seeཀྱུ་.ཆགས་, 22. In J. ‘love and hatred,’ but here better ‘attraction (for the pleasant) and repulsion (for the unpleasant),’ in other words: ‘non-attachment (to weal and woe), indifference (to the ups and downs of life),’ or again ‘bondage’ (to emotions, impressions, etc.). S. Ch. D. has ‘passion for, passionate attachment.’ It is the German ‘Lust und Unlust.’ཆུ་seeགཏེར་.ཆུ་seeསྐྱོ་.ཆོ་seeསྐྱོ་.ཆོས་seeསྤྲོས་.ཆོས་, 34. To be construed:ཆོས་+ཚུལ་(པ་orདུ་), and not asཆོས་+བཞིན་, etc.ཆོས་(མཁན་), 43. Here most likely in the stricter sense those who have devoted, given, themselves (entirely) to the religious life, i.e. those who have entered the order, theདགེ་or evenགྲྭ་, learners, pupils, lay-brothers.Cf.however,[41]J. s.v.ཆོས་, p. 163a, and Desg. who has a subst.ཆོས་, ‘lamaist dignity, rank,’ p. 333b.ཆོས་, 10. Stands here forཟབ་, orཆོས་, ‘the deep, profound, doctrine, teaching, religion.’ Perhaps an allusion to theཟབ་, the ‘profound doctrine of Buddhism as explained in the Tantras’ (S. Ch. D. s.v.ཟབ་). J.renders it ‘a term of Buddhist mysticism, doctrine of witchcraft,’ whilst Desg. translates the term as ‘doctrina magica.’ཆོས་instead ofཟབ་perhaps for metrical reasons; in ordinary speech the inversion seems not usual. See alsoཟབ་.ཆོས་seeཁྲེལ་.མཆོད་seeགདན་.འཆང་, 46. ‘To hold, to keep, to stick to, adhere to.’མ་‘not keeping (it) so, not preserving, maintaining (it) in that (the same) state, not letting (it) continue in the same way, not keeping up the state of, not persisting in (the same way)’ etc.Freely translated by its reverse: rectifying, redressing, correcting, changing (one’s attitude, condition, action, etc., previously referred to).འཆད་seeབཤད་.མཇུག་seeརྗེས་.འཇུག་seeརྗེས་.རྗེས་, 45. Not in the Dicts., lit. ‘after-track,’ is here, ‘followers, pupils, disciples, adherents.’ Thoughའཇུག་is sometimes used forམཇུག་, see J. 177a, last line, the word[42]རྗེས་, ‘affix, final consonant,’ a grammatical term, is of course different, as well as J.’s adj. ‘following, coming after.’The word has also the meaning ‘orphan’ (those left behind). See also underཁོ་, etc.བརྗོད་seeམཚན་.ཉ་seeཀྱུ་.ཉོན་, 37. Here ‘sin’ or ‘vice’ are to be understood as either thethreesins, or vices, or failings, or defects, or frailties,ཉོན་, ‘lust, anger and stupidity’ (in the conventional rendering),འདོད་,ཞེ་,གཏི་, or the five sins,ཉོན་, namely the three mentioned above with the addition ofང་‘pride’ andཕྲག་‘envy’ as fourth and fifth.See alsoདགྲ་.མཉེན་seeབཤེས་.སྙིང་seeབྱང་.སྙིང་seeབརྩོན་.སྙོམས་, 13. Equalsསྙོམས་(orདྲན་)པ་= ‘to be ease-loving, indolent, lazy.’གཏིང་, 28. ‘From the bottom’ (sc. of the heart), hence expressions likeསྐྱོ་may be simply translated ‘a deep pity (or sadness) arises, I become very sad, I am very sorry.’ Seealsoསྐྱོ་.གཏེར་, 55. Here perhaps better ‘treasure heap’ than mere ‘treasure,’ or perhaps even ‘treasury.’ S. Ch. D. gives as[43]meanings: ‘treasure’ and ‘store-place,’ in this deviating from J. and Desg. S. Ch. D.’s exampleཆུ་, ‘the repository of water, the ocean’, seems to prove his additional explanation.རྟག་seeརྟོག་.རྟེན་seeཅིས་.རྟེན་seeཅིས་.རྟེན་, 49. (Pf. and ft.བརྟེན་). Has here simply the primary meaning ‘to adhere to,’ more colloquially, ‘to stick to,’ or ‘to keep to, hold fast to, to heed, to observe.’ May, however, here be also taken as Desg.’s ‘to believe in, to trust’ (in the sense of ‘to rely on’) according to his exampleཁྱེད་, ‘I believe, trust (in) your words’ (p. 420a), or otherwise: to put reliance on (what another says, states, preaches, teaches).རྟོག་, 32. (Pf.བརྟགས་). May almost be translated here as ‘to contemplate, to consider’ (‘if one comes to think about it’ or ‘if one looks into that matter’), but not merely as ‘to behold, to see.’རྟོག་, 47. Evidently the same as J.’s.བརྟགས་‘examination, trial’ (214b). J. has a verbབརྟག་(orརྟོག་)གཏོང་, occurring in the Padma tʽaṅ yig and in Milaraspa, with the meaning ‘to examine, search into,see whether or whether not.’ J. has also the formsརྟོག་andབརྟག་, both subst. ‘examination,’ s.v.དཔྱོད་, ‘to examine,’ p. 329a.Desg. givesརྟོག་as syn. withརྟོག་, ‘to consider, test, judge’;བརྟགས་, ‘examination, judgment.’[44]S. Ch. D.རྟོག་(=བསམ་, orམནོ་) ‘consideration, examination, trial,’ and (558a)བརྟག་(=ཞིབ་), ‘examination, careful weighing of all the details of a case, deliberation.’ S. Ch. D. seems to treatརྟོག་andབརྟག་as two quite different words. S.v.དཔྱོད་he has furtherརྟོག་, ‘to examine anything,’ andབརྟག་, ‘investigation, inquiry.’
ཀུག་seeཀྱུ་.ཀུན་, 32. Not so much ‘a matter of shame to all’ (= all the people who look at or into the matter, the beholders, the general public, or even humanity in general), but rather ‘a matter of all (of them) being ashamed,’ i.e. the peopledoingthe shameful acts, the people concerned, engaged in this conduct, not the public in general.ཀུན་, 29. Here thought, conception, wish (cf.D.opwelling). (Desg. ‘all-enveloping,’ i.e. ‘natural corruption or sin,’ p. 8b, butཀུན་=ཉོན་, ‘excitement of passion’ on p. 1044a). See also S. Ch. D., p. 29b,समुत्पाद, but Schroeter, p. 2b, ‘approbation, assent, the consenting to any proposition.’ཀོ་seeགླུད་.[17]ཀྱང་, 30. Here equal toཡིན་, ‘yet, however, nevertheless.’ཀྱུ་, 20. Not as a separate word in J., who givesཀུག་andཀྱོ་, the latter after Schmidt. This is the word occurring in the compoundཞབས་the Tibetanu-vowel, the ‘foot-hook’ (not merely honorific ofཀྱུ་as Hannah seems to suggest in his Grammar of the Tibetan Language, p. 4), which J. has underཞབས་, on p. 472a, together with a queried meaning ‘spur’ (of the foot: ‘ein Sporn’), taken from Csoma. This latter meaning is unknown to my informants. Bell gives: hookཀུག་; fishhookཉ་, but iron hookལྕགས་. Henderson gives bothཁུག་andཀྱུ་for hook, and alsoལྕགས་alone for iron hook. My informants deny the correctness ofཁུག་. Desg. knowsཀུག་(པ་) only as a verb, not as a subst.; he mentionsཀྱུ་as a separate word, subst. hook, and does not mentionཀྱོ་. The various articles in the three Dicts. subཁུག་are interesting but the meaning hook is not given in any of them. S. Ch. D. translatesཀྱོ་with ‘अङ्कुश, a pointed iron hook, a large pin to pierce with,’ whilst Macdonell in his Sk. dict. translates the Sk. word as ‘hook, goad, stimulus, remedy.’ (See below s.v.འདྲེན་.) J. underཀུག་gives alsoལྕགས་, an iron hook, andཉ་, afishinghook, but my informants say that the colloquial for fish hook is ratherཉ་(orཔའི་)ལྕགས་or simplyཉ་(pr. nyendzin), just as a meat hook (to hang up meat on) isཤ་(pr. shendzin). Theཡ་in[18]the above represents the pronunciation of the more illiterate people.One of my informants is, however, of opinion thatལྕགས་does not mean anironhook at all, but hook in general even though it might be made of silver, copper, gold, etc. He compares it with the word wall,ལྕགས་, which is notnecessarilymade of iron, and though of stone or earth is still called ‘iron-mountain.’ Women’s ornaments such as earrings, chains, or necklaces (སྐེ་, pr. kenthang, not in the Dicts. or Bell. As a colloquial word the dengbu might perhaps be left out in writing) may have golden or silver hooks,གསེར་orདངུལ་. Example:སྐྱེ་, this woman has a very fine necklace which has four golden and silver hooks (or clasps). Schroeter’s dict., p. 361b, already givesལྕགས་ashookonly. The expressionལྕགས་in the sense of mineral, given by Desg., 307a, would make us think thatལྕགས་might perhaps mean metal hook, but see below. S. Ch. D. adds to the confusion. Underལྕགས་he gives: (1) iron pin to guide and punish elephants; fish-hook; (2) name of a plant. (His next entry seems improbable, elephant driving and elephant driver for one and the same word). But underཀྱུ་he definesལྕགས་as ‘iron hook, an angle, a fishing-hook.’ J. hasལྕགས་underལྕགས་and gives ‘an iron hook, esp. fishing-hook, angle; often fig.’ and in his illustration he translatesཆོས་simply as ‘hook of grace.’[19]He marks the word as belonging to the book language. It is curious to note that Schlagintweit in his Rgyal-rabs (title, or introductory verse) translates the wordལྕགས་with ‘eisernen Hacken’ (p. 25), whilst Schiefner renders the same word correctly on the next page by ‘Hacken’ alone. But in his new translation of the Rgyal-rabs, H. A. Francke (J.P.A.S.B., Vol. VI, n. 8, p. 397) writes again ‘Iron Hook.’There is still another compound withཀྱུ་, namelyམཐེབ་, the name for a component part of the elaborate torma cake structure. It indicates a small piece of dough in the form of the top of the thumb. From all these examples it might be hazarded that the elementཀྱུ་means primarily ‘curve, curved’ or ‘curvature,’ and has no substantial meaning like ‘hook’ or the like. My teachers, however, think thatཀྱུ་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 wordཀྱུ་, whether this is really an independent word or not. The fact that S. Ch. D. gives a Sk. equivalent forཀྱུ་alone, pleads for its separate existence.My teachers opine thatཀྱུ་as a separate word may occur alone, but their nearest approach to framing a sentence illustrating such a use was one in which they spoke of a wooden hook (made by a jungleman to fish or hunt with) asཤིང་or more brieflyཤིང་. So the example was not decisive.Additional Note—Cf.the example in Csoma’s Grammar, p 109:གསེར་, golden fetters or chains, lit.: golden iron ropes. See also Ramsay,‘Western Tibet’, p. 62:‘To hook—ngiákuk táng ches, properly applicable only to a fish caught with a hook, but also used generally’, and:‘Hook—ngiákuk (fish hook), kuk kuk (a hook of any kind).…’[20]Query: Is the use ofལྕགས་merely conventional in several words, as inལྕགས་, cage (Bell, Walsh ‘Tromowa Dialect’),ལྕགས་(iron) bridge, etc.? And is the use ofལྕགས་perhaps analogous to that of honorific prefixes?Cf.the Dutch guilder (gulden) which is made of silver, though its name is derived from ‘gold.’ཀྱོ་seeཀྱུ་.དཀའ་, 7. Difficult, but here rather with some of the meaning of the English ‘hard’ (hard lines?), the French ‘dur’, perhaps L. ‘arduus.’ The meaning is somewhat that the invocation should not be undertaken lightly (God’s name should not be spoken ‘in vain’). Conceptions like: grave, serious, weighty, not lighthearted, or commonplace, or flippant, suggest themselves here. It is ‘a serious matter’ to invoke these teachers.བཀའ་, 42. To thinkwithkindnessofortowards, orabout(ལ་).སྐལ་, 11. We have taken this word in the general sense given by J. ‘the pious,’ though it may equally well be rendered by ‘the fortunate ones,’ i.e. those who were fortunate enough to hear Tsoṅ kʽa pa’s preaching or that of his two pupils. One of my informants suggests, however, thatསྐལ་should here be taken more literally as ‘sharers’, ‘share-havers’ in Tsoṅ kʽa pa’s message and consequently should here be understood as his ‘followers.’སྐུ་seeགླུད་.སྐེ་seeཀྱུ་.སྐྱབས་, 19. May either be taken as two separate words ‘protection and hope’ or as a compound ‘hope for protection,’ ‘protection-hope.’ More accurately ‘the spot (place = persons in this case) in whom I place my hope for protection, to whom I resort or go, in whom I trust, for protection.’(cf.D.heul, toeverlaat).[21]སྐྱིད་seeམགུར་.སྐྱེ་seeསྒོ་.སྐྱེ་, 4. This is an illustration of the meaning ofསྐྱེ་underJ.’s4th sub-heading, 1st division.དད་‘faith has been born,’ but here rather ‘becomes active,’ ‘sprouts,’ ‘waxes strong,’ or ‘grows, flames up, intensifies, awakens, arises, stirs.’ The idea is not, as in a case of Christian conversion, of a state of previously non-existent faith, suddenly arising, but of an existing faith becoming strongly energised, leaping up (‘an outburst of faith’). Thecolloquialདད་can be suitably translated by ‘to inspire faith to.’ For instanceབླ་(མི་)འདུག་, that lama inspires me with (no) faith. A free translation ofདད་is consequently ‘to have faith in,’ but in our passage the additional meaning of ‘renewed’ is implied. Therefore we may also render ‘they call up my faith’ or ‘renewed faith comes up in me.’ See the use of this expression in the Tibetan Primer III, p. 7, 1. 8.དེ་(readཁོས་)རྒྱལ་Then he, recognising that the king was very good, and having gained faith in him, and having prostrated himself numberless times, (asked) how can I request (i.e. take, accept) such (gifts) given by the king.སྐྱེད་seeསྒོ་.སྐྱེད་, 50. To generate, the generation, production.སེམས་‘that which has been produced in the soul,’ ‘the (completed) productions of the soul’; withདང་= with; ‘with thoughts of, assuming, observing an attitude of, with a mental attitude of or disposition to.’འགྲོ་[22]པའི་(དང་) is one elaborate substantive, a ‘the-beings-with-kindness-having-drawn-soul-disposition.’སྐྱོ་, 28. Here not in J.’s sense ‘to be weary,’ but as Desg. and S. Ch. D. have it ‘sadness, grief, sorrow,’ or adj. ‘sad’, etc. In seeing a half-naked beggar, it may be said:མི་. Here the word is adjective: ‘that unhappy (unfortunate, wretched, miserable) man has not even a coat.’ [དུག་(Bell) = J.དུག་=གོས་=ཆུ་= Desg.ཆོ་, coat, garment, dress; not alone ‘man’s coat,’ as J. has it, but for both sexes—J.s.v.ཆུ་.ཆུ་andཆོ་both missing in S. Ch. D.གོས་is pronounced both golak and gölak. Walsh, Vocabulary Tromowa Dialect, s.v. coat ‘go’ and ‘golag.’ My teachers do not know a wordདུག་for coat in Tibetan. Desg. has aདུགས་, overcoat. S. Ch. D.དུག་༌orདུག་‘old coat or garment patched up and mended.’]ག་seeགདན་.ཁ་seeགཤགས་.ཁ་seeགཤགས་.ཁུག་seeཀྱུ་.ཁོ་, 45. My followers and friends (cf.citizens and compatriots), i.e. followers who are also my friends; the same people under two qualifications, not two different groups of people, the friendsandthe followers. Seeརྗེས་.ཁོ་seeགླུད་.[23]ཁྱེད་18,ཁྱོད་12, 23. The difference in form is not accidental.མགོན་is a stereotypedལབ་, manner of speech, expression.ཡབ་༌, l. 18, is a normal honorific form. The formཁྱོད་was described to me as one of intimacy, of utter confidence, as distinct from familiarity and lack of respect. This seems an almost exact parallel to the use of (thou), tu, du in (English), French and German in addressing parents, God, and relations. The following example was given, a quotation from theབླ་, a little ritual gelukpa book, leaf 12a:ཁྱོད་‘As thou art our lama, our yi-dam, our ḍākinī, our dharmapāla …’ (prayer addressed to Tsoṅ kʽa pa). Likewise, in the little prayerbookརྗེ་(to Tārā) we find a few cases ofཁྱོད་(e.g. p. 5b) amidst many cases ofཁྱེད་.In the termཡབ་the hon. form of the first two syllables of course determines the hon. form of the last. The ‘intimate’ formཁྱོད་was further described as ‘the language of religious transport, ardour, fervour,’དད་.ཁྲེལ་(རྒྱབ་) seeཁྲེལ་.ཁྲེལ་seeཁྲེལ་.ཁྲེལ་, 32. According to the Dicts. ‘to be ashamed.’ Desg. and S. Ch. D. do not support J.’s meaning ‘piety’ and his third meaning ‘disgust, aversion.’ My oral information rejects these second and third meanings, yet see below.ཀུན་, freely translated ‘is a matter of (cause for) shame to all,’ literally ‘a-by-all-shame-feeling-cause,’ i.e. all should feel ashamed. The shame, it should be understood, must be felt, not by all who behold the bad behaviour, but by all who[24]are guilty of it. The exact meaning of the rootཁྲེལ་from which the verb is derived is not yet satisfactorily dealt with in the Dicts. which are supplementary as well as contradictory in their data. The compounds exhibit a great variety of shades of meaning. That ofཁྲེལ་, for instance, may perhaps cover so wide a range as ‘shameless, impudent, self-willed, stubborn, stiff-necked, arrogant, insolent, ungrateful, loveless, heartless, harsh, cruel, wanton,ruchlos, frech.’ Some of the compounds and applications clearly indicate thatཁྲེལ་must also mean ‘sexual modesty, chastity,’ others that it must mean ‘bashfulness, shyness, timidity’ (in this senseཁྲེལ་‘brazen, forward, unabashed, saucy, bold, audacious’).ཁྲེལ་seems to come very near to the D. ‘schroom’ which is more ‘diffidence’ than ‘scruple,’ butཁྲེལ་may in some cases mean ‘unscrupulous’ or ‘without a conscience.’ In this sense it comes near to ‘impious.’ The German subst. ‘Scheu’ may be also compared. It is also averred that in certain combinations a positive statement withཁྲེལ་is practically identical with the English exclamation: how dare you! how can you!A compound, difficult to define exactly, isཁྲེལ་in whichགཞུང་has the meaning, not given in the Dicts. of straight, straightforward, honest, true, dependable, the French ‘droit’ (cf.rectitude). The whole expression may mean ‘abandoned,’ or simplyཁྲེལ་.Exampleཁྲེལ་, ‘the lives of these abandoned (shameless, etc.) men are useless.’ An old sweetheart who has cast off her lover may be calledཁྲེལ་‘the brazen, perfidious girl.’ Desg. givesགཞུང་in this sense as equal toབཟང་, ‘good, just, generous.’ This may be Schmidt’sགཞུངས་‘sincere, orderly.’ In the sentenceཕ་[25]པ་, ‘to render your parents kindness in this way shows a lack of gratitude,’ my teachers explain the word as ‘ungrateful, loveless, harsh.’As far as the further meanings ofཁྲེལ་, as given in J. (see above), are concerned, Pʽun Tsʽogs maintains thatཁྲེལ་=ཆོས་, ‘pious,’ but Karma denies it, and the former also states thatཁྲེལ་=ཞེན་, which latter expression Desg. and S. Ch. D. know as ‘to be disgusted with.’ But J. and the others render the former expression withཁྲེལ་, as ‘chaste’ or ‘modest,’ or as ‘to be chaste,’ etc. Both of my teachers are at one about the expressionཞེ་‘to be weary, tired, sick of.’ Examples:ལྟོ་, I am tired of this food. (ལྟོ་, pr. tobché, see Henderson’s Manual, Voc., p.48, s.v. food; there writtenལྟོབ་.)མི་, ‘I have got tired of this man.’ The sentenceཆོས་was explained to me as: Having understood the doctrine, and having been delivered (saved), I am now weary of the world, have renounced the world, know the world for vanity, have turned away from it. For J.’sཁྲེལ་, ‘scornful laughter’, the synonymཁྲེལ་was given to me, as well as the explanation ‘a laugh to make the other feel ashamed,’ ‘to make another feel small.’ We may therefore think of ironic, sarcastic, malicious laughter, or of derision andSchadenfreude.ཁྲེལ་, to laugh at another, at the expense of another, in order to make him ridiculous. This wordཁྲེལ་furnishes a very striking test of the present state of Tibetan lexicography, the wordགདན་will furnish another.[26]For words like these a comprehensive collection of authentic illustrations is imperative before finer shades and the exact range of meanings can be fixed.ངོ་, commonly translated as ‘shame,’ a synonym forཁྲེལ་, is a similarly uncertain word. Compare the translations in J. and S. Ch. D. of this same sentence:ཁྲེལ་, J.: ‘he has no shame nor dread’; S. Ch. D.: ‘he has no shame or modesty.’ཁྲེལ་seeཁྲེལ་.ཁྲེལ་seeཁྲེལ་.ཁྲེལ་seeཁྲེལ་.ཁྲེལ་seeཁྲེལ་.ཁྲོད་seeགངས་andའབྲོག་.མཁྱེན་seeམཁྱེན་.མཁྱེན་, 55. J.’s queriedམཁྱེན་, quoted from Gyal-rabs: ‘prob.: omniscient-merciful,’ cannot with any certainty be decided from this passage.Desg. hasམཁྱེན་༌=ཐུགས་= ‘knowledge of the heart, i.e. pity, mercy.’S. Ch. D. ‘omniscient mercy.’According to my teachers these are two different words here, knowledge and mercy; not a compound.མཁྱེན་is here hon. form ofཤེས་to know. But a subst.མཁྱེན་is not recorded in the Dicts. Desg. has aམཁྱེན་=ཤེས་=རིག་‘science, knowledge,’and S. Ch. D. also givesམཁྱེན་as ‘knowledge.’ In compoundsམཁྱེན་has usually the verbal value of ‘knowing.’ The entries s.v.མཁྱེན་in the Dicts. need careful comparison and deserve close study.[27]མཁྱེན་is often used in an emphatic sense, to know all, to know through and through, to know with supernatural knowledge (as, for instance, to know what happens from a distance),cf.the English adj. ‘knowing.’The shades of meaning: wise, learned, intelligent, sensible, careful, cautious, clever, need further analysis.འཁྲུག་, 35. The value of this word is clear from the Dicts., but there is a difficulty in choosing suitable English words to fit each case in rendering. Such words as the following may be found useful under various circumstances: to be disturbed, upset, disordered (cf.disordered brain), unbalanced, deranged, convulsed, in turmoil, tumultuous (a soul in tumult), in revolt, turbulent, wild, seething, in uproar, in the throes of (passion, etc.).And even so none of the above expressions furnishes an easy, idiomatic and close rendering forརྒྱུད་, the man whose very character is an utter chaos.འཁུར་, 21. Ordinarily to carry, but here to carry back, i.e. to repay, render, return.Example:ཕ་, You must render your parents their kindness. The verbའཇལ་, primarily ‘to weigh’, is equally so used; see J. s.v. 4. For the above example the wordལན་would ordinarily be inserted,ཕ་, but this would lessen the force of the illustration for our purpose asལན་means here ‘return,’ andདྲིན་༌, ‘a kindness in return.’ The above sentence can be expressed in three ways:ཕ་(with or withoutལན་),འཁུར་(orའཇལ་, orལོག་),དགོས་.གངས་, title. Mother Snow Mountain. The affixes toརི་are according to J.བོ་andག་; Desg. addsངོ་; S. Ch.[28]D. onlyབོ་; Bell and Henderson no affix. Of theseབོ་gives a definite sense of greatness to the mountain. (See S. Ch. D., Grammar, Introduction, p. 18). Here the particleམ་is not an inherent part of the substantive, but is added to give a feminine sense to the word, which here means something like ‘Mother Mountain,’ the big mountain being as it were the mother of all smaller hills and heights around it. My informants were definitely of opinion that, here, ‘Mother Mountain’ and not ‘Lady Mountain’ was meant. So we should not understand the expression as ‘Her Majesty or Ladyship the Snow Mountain.’ The meaning though grammatically important remains better neglected in the translation.གངས་, 25. In this snow-mountain-mass, i.e. monastery.རི་as monastery in J. s.v.རི་but not s.v.ཁྲོད་.Bell hasརི་as ‘cell (of hermit).’Here the expression seems rather to indicate Gendundub’s own monastery (be it Daipung, Tashilhunpo or Namgyalchöde) than Galdan, spoken of in the second verse. See Schulemann,Gesch. derDalailamas, pp. 92 fll. Seeའབྲོག་andཤར་.གོ་seeསྐྱོ་.གོལ་, 33. J.འགོལ་, error, mistake. In Desg.འགོལ་orའགོལ་, solitary spot (s.v.འགོལ་) andལམ་(s.v.གོལ་), ‘has lost his way’; and alsoའགོལ་to put apart;འགོལ་, a separate road, a side road (route détournée). According to Desg. only the past form ofའགོལ་, i.e.གོལ་, means to have erred, gone astray, both physically and morally. S. Ch. D. copies J., but adds to J.’sའགོལ་, the place where two roads separate: ‘so as to create doubt in the mind regarding the right path.’ Schroeter (p. 451a) has two entriesའགོལ་, ‘remote,’ andའགོལ་, ‘a closet.’ J. has the latter expression as ‘a hermitage,’[29]and Desg., as above, ‘solitary spot.’ In our passageལམ་does not mean ‘the mistake as to the road,’ or Anglice ‘the error of his ways.’In our passageལམ་has to be taken together in the sense ofལོག་=ལམ་=ལམ་, the wrong road (in a religious sense, in contrast to theལམ་of l. 31).ལམ་is here to be understood as a ‘wrong-road-place,’ as the spot or place (ས་=ས་)which is, or proves to be, the wrong road, i.e. the place where one realizes that the road on which one is, is the wrong road, or, perhaps better, that the road is a wrong road (= place) to be in, a wrong-road-spot, indeed.The meanings, recorded in the Dicts. for compounds with or without initialའ་ofའགོལ་, seem logical, as one whohasseparated himself from the road,isastray,ismistaken,is(in moral or intellectual matters) in the wrong, in error.Note this example of the use of the verb:ལན་, answer very carefully otherwise you will make a mistake.[རིག་, ‘having twisted, squeezed, screwed up your brains??’ = adv., carefully, attentively.]གོས་seeསྐྱོ་.གླུ་seeམགུར་.གླུད་, 40. Ransom. Is here ratherགླུད་, well defined by S. Ch. D., s.v. The meaning ofགླུད་is probably ‘the ransom (which is thrown to the evil spirit) as a substitute for, representative of (the person on whose behalf the offering is made),’ J.’sམི་‘a man’s image which in his stead is cast[30]away in theགཏོར་༌,’ a ransom in effigy. There are, however, uses ofགླུད་in which the primary sense is perhaps rather ‘effigy’ than ‘ransom.’ In a ritual describing the construction of the torma cake it is said that theསྐུ་(together with many other moulds) must be imprinted on the dough or paste. Here the word seems to mean no more than ‘a mould constituting an effigy of the body.’ Though all the torma-cake material is thrown away after it has served its purpose, these imprinted effigies do not seem to serve specially as ransoms like theགླུད་andམི་quoted above.As to J.’s queriedཁོ་(and the slightly differentམི་), this is explained as follows. The first phrase means: he is a lü in human form (a man-lü,cf.werwolf; D.een lü in menschenvorm, menschelijke gedaante).མི་means ‘that man, there (with a pointing out by word or finger).’ For instance: that man John, that kingཀོ་. ‘That man’ alone would beམི་.But the second phrase would mean: ‘that man so-and-so is a very devil.’ J.’s rendering of the first phrase as ‘he is a curse, an anathema, one deserving to be cursed’ seems too strong. Rather ‘an unmitigated nuisance,’ for, though harsh, it may be said by a mother of her own child when it is naughty and unruly. The sense seems to be ‘devil’ (as may also be applied to children or wicked grown-ups in English ‘they are true devils,’D. ‘een paar baarlijke duivels’) and seems to be a case of meaning-shifting from result to cause (pale death!), the lü being the ransom thrown to the evil spirit, Anglice devil. The association does not seem to be that of worthlessness, hatefulness, something good for nothing, only fit to be thrown away like a lü.As to the above King Koko, this is a facetious name applied (something like thingumbob) to such Tibetans as ape Chinese manners in dress and in other ways.ཀོ་is said to be a Chinese word for Tib.ཨ་orཇོ་, elder brother. A Tibetan, strutting about in Darjeeling with Chinese cap and[31]coat may hear the sarcasm addressed to him:ཀོ་‘Well Mr. Chinaman (or John Ch., Uncle Ch.) where are you going to?’(‘Mossioo’ of the mid-Victorian Punch and music hall ditties).གླུད་seeགླུད་.དགའ་seeདགེ་.དགེ་, 6. Clearly printed in both copies, notདགའ་. This name, ‘the virtuous,’ seems to refer to the Gelukpa sect, though the monastery which is here meant is usually calledདགའ་. The relation between the two terms is not quite clear. Grünwedel, in his‘Mythologie des Buddhismus,’etc., p. 72, speaks of ‘das Kloster dGa-ldan oder dGe-ldan.’ Günther Schulemann in ‘Die Geschichte der Dalailamas,’ p. 65, speaks of the ‘Schule, die zuerst dGa-ldan-pa, dann aber dGe-ldan-pa oder dGe-lugs-pa, ‘die Tugendsekte’, genannt wurde.’ Modern Tibetans seem to know only the nameདགའ་for the famous monastery.དགྲ་, 37. This is an apposition. The enemies, the sins; the enemies whoarethe sins; ‘these enemies of sins’ as in ‘these rascals of boys.’ Seeཉོན་.མགུར་, title. Its hon. form isགསུང་. As a single word the affixམ་is required, which may disappear in compounds. Bell gives as meaning ofམགུར་‘religious song,’ Henderson ‘hymn.’As J. points out, the profane song isགླུ་and the religious songམགུར་. A synonym forགླུ་isགཞེས་(not in the three Dicts. but in Bell and Henderson s.v. song).S. Ch. D.’sགླུ་‘sportive song’ is not supported by the data in J. or Desg., nor by my informants. They take the[32]second part of this compound as a misprint forགཞེས་and hold thatགླུ་is a double-form with the meaning of either of its parts: song. The wordམགུར་has one honorific form,གསུང་. The wordsགླུ་andགཞེས་have each various hon. forms:གསུང་(recorded in Bell) andགསུང་. Desg. has aགསུང་, pleasant song, but my oral information does not support this special meaning.Note the difference between J.སྐྱིད་(s.v.སྐྱིད་), ‘song of joy,’ and Desg. id. s.v.གླུ་‘chant érotique.’In Redslob’s translation of the Psalms into classical Tibetan, the wordགསུང་is used for psalm.The following table may be useful.Ordinaryམགུར་=hon.གསུང་Ordinary,,གླུ་=hon.,,{མགུལ་བཞེས་(sic.)གླུ་(??)གསུང་Ordinary,,གཞེས་=hon.,,{གསུང་མགུལ་(rare) ??འགོལ་seeགོལ་.འགོལ་seeགོལ་.འགྱེ་andའགྱེད་, 38. Attention must be drawn to the fact that Desg. identifiesའགྱེད་withའགྱེ་as against J.’s distinction between the two forms as neutral and active. Also that Desg.’s explanation ofགཡུལ་etc., as ‘to put (the[33]enemy) to flight in battle,’ seems more probable than J.’s ‘to fight a battle,’ etc. The explanation ofའགྱེད་, byའཕམ་in the note onགཤགས་, q.v., seems to support this supposition. S. Ch. D. gives as a meaning ofའགྱེད་‘to institute, set going’ and translates accordinglyའཐབ་as ‘to start a combat,’ as against J. ‘to combat’ alone. Alsoགཡུལ་‘one who gives battle.’ Desg. s.v.གཡུལ་(p. 923):གཡུལ་orགཡུལ་‘to fight in battle, to combat.’Cf.also J. s.v.གཡུལ་. S. Ch. D. copies J. as against Desg.གཡུལ་, ‘to fight a battle.’ These wordsའགྱེ་andའགྱེད་, again, need further investigation supported by quotations (as well as the wordགཡུལ་with which they are used).རྒ་, 33. To be old, the state of being old, old age. Exampleསྐེ་, ‘the being born, growing old, being ill, dying are sorrows,’ or ‘birth, old age, illness and death are sorrowful.’Cf.the treatment of the first four words in J.རྒས་, with following verb, to be translated as ‘of old age,’ literally: of (belonging to, attendant on) having become old; for instance, the joys, sorrows, etc., of the state of having become old (of old age) =རྒས་(orསྡུག་). This is not the subst.རྒས་orརྒས་of Desg. J. treatsརྒ་as a verb withརྒས་as a past tense, takingརྒད་andརྒན་as adjectives from which the usual substantives inཔོ་,མོ་, etc., are made. Desg. gives the four formsརྒ་,རྒད་,རྒན་andརྒས་[34]as substantives and has no verb ‘to be old.’ J.’s analysis seems the more accurate one. J.’sརྒས་‘old age’ is absent in Desg., whilst this latter has aརྒས་without affix as ‘old man,’ ‘old age.’ This word S. Ch. D. has as =རྒ་‘old, ripe’; whilst he addsརྒས་=རྒད་‘aged, old; exhausted, infirm; an old man.’ This group needs proper quotations for final settlement.My oral information on some of these points is as follows: The use ofརྒས་alone, as ‘old, ripe’ is denied.རྒས་does not meanརྒད་‘old,’ becauseརྒས་requires aལོ་‘grown old in years’ in that sense. As an independent adjective, however, it means ‘worn out, exhausted, thin, lean, aged, grown older,’ and is in that case an equivalent forརྒད་.Troubles make a manརྒས་‘age him’; make himas ifold. Age makes a manརྒད་, old, i.e.reallyold. For the use ofརྒས་the following two illustrations were given:རྒས་‘don’t do such work (or things: or don’t behave in that manner) in your old age;’རྒས་, ‘don’t think bad (evil) thoughts in your old age when (whilst) death is drawing near.’རྒད་,རྒན་,རྒས་seeརྒ་.རྒྱ་(orརྒྱལ་)སྒོ་seeསྒོ་.རྒྱན་seeརྒྱན་.རྒྱན་seeརྒྱན་.རྒྱན་seeརྒྱན་.[35]རྒྱན་andབརྒྱན་, 54. The treatment of these words in the Dicts. seems unsatisfactory. None of the Dicts. give a passive verbརྒྱན་orབརྒྱན་‘being adorned, being decked out, embellished,’ etc. J. has onlyརྒྱན་as a subst. ‘ornament, decoration,’ and a verbབརྒྱན་‘to adorn, decorate, provide with.’ According to this his own exampleཉ་should not mean, as he says, ‘the letternya(ཉ་) being provided with anSabove it’ (=སྙ་), but rather something like ‘to adorn the letternyawith asaas a topletter.’Desg. knows a verbརྒྱན་orརྒྱན་(orབྱེད་orབཀོད་) with the meaning of ‘to adorn,’ with a past tenseབརྒྱན་, ‘ornavi, ornatus, orné,’ whatever that means. He and J. quote also aརྒྱན་‘adorned,’ in which theརྒྱན་has clearly a substantival value, like inརྒྱན་, ‘without adornment, unadorned.’S.v.བརྒྱན་Desg. says: ‘praet. verbiརྒྱན་, ornatus, et v. act. ornare, orné, orner,’ and he addsབརྒྱན་orཆ་‘ornament.’ Bell hasརྒྱན་for ornament. But J. knows noབརྒྱན་orཆ་as substantives and refers expressly to the unprefixedརྒྱན་for the substantives. He further equatesརྒྱན་andརྒྱན་‘ornaments’ (plural). Underའདོགས་, ‘to put on,’ we find furtherརྒྱན་, to put on gay clothes, finery (s.v.རྒྱན་, the same expression is translated as ‘to adorn one’s self,’) andརྒྱན་, ‘beautifully attired’ (Mil.). If these translations are idiomatically true we should expect[36](བ)རྐྱན་to have a wider sense than the English ornament, rather anything beautiful or fine, whether ornaments (in the sense of trinkets) or not. The word adornment would fit better. (Cf.D.tooi, G.Schmuck.)Desg. gives no example ofརྒྱན་with a clearly active value of the verb ‘to ornament,’ but both in J. and Desg. such examples are given underབརྒྱན་. Desg. gives as synonymsལེགས་andམཛེས་and it is a question whether in these expressionsབྱེད་can have the neuter sense of ‘to act as’ = ‘to be’ (like inརྒྱལ་). S. Ch. D. (who has several misprints in his syns. forརྒྱན་) quotes s.v.འགོད་(292b) aབརྒྱན་, ‘to arrange ornaments (tastefully); to decorate, adorn, to construct or adjust grammatical forms, sentences, (Zam.).’ This latter use ofབརྒྱན་is evidently the clue to the expression, quoted elsewhere by Desg. and S. Ch. D.:རྒྱན་,अलंकारपण्डित, one versed in rhetoric, a clever orator. The equationརྒྱན་=བཞག་(in the modern language, v. Bell, to put, place), given by S. Ch. D. is denied by both my teachers, though confirmed by Desg.; they know of no Tibetan word of this spelling and sound with the meaning bejewelled, adorned, decorated, as is the correct translation of theSk.equivalent cited,मण्डित. Yet mayརྒྱན་(པ་) perhaps mean ‘an ornamented object’, hence ‘die, dice’; hence again Desg. ‘objets mêlés pour tirer les sorts’, and lastly ‘stake’ (in gambling) and ‘lot’? This first meaning is not in the Dicts. but would settle the question discussed a few lines lower down, and explain those combinations withརྒྱན་which refer to gambling and divination. In connection with the immediately following articles in S. Ch. D.,རྒྱན་༌, ‘one who joins in a wager, gambler’ [one who puts up his jewels, ornaments for[37]a stake?], andརྒྱན་orབཞག་, ‘a dice-rogue, a gamester, one who throws dice,’ etc., it should be ascertained whether there is a Tibetan word withརྒྱན་which means die, dice, or whether the combinations refer to the staking of ornaments and jewels in gambling.S.v.བརྒྱན་S. Ch. D. gives no news, treating this word, however, as a verb, and referring toརྒྱན་for the subst.As a result of this little investigation we come to the conclusion that it is legitimate to inquire whether there is not a Tibetan verbརྒྱན་(more likely thanབརྒྱན་) with the passive or neuter sense of ‘being decked out, being ornamented or adorned, showing gaily.’ What would render such a word exactly in English is difficult to see, unless we coin a verb ‘to splendiferate,’ but D.pronken (pronken in vollen luister)comes near to it. Other related words would be: to blaze forth, to shine out, to cut a dash, or else to swagger, to swank, to preen, to strut, or again to be graced with or by, to show forth, etc., but especially ‘to display’ in the technical zoological sense.An instructive illustration in this matter is furnished by the following two sentences, both with the same meaning:ཐང་, orཐང་, of which the best idiomatic translation is: O, what a fine picture!; how fine is the painting (drawing) of (in) (this) picture!But the psychological translation is in the first case: ‘This picture is by-lines-(fine)-displaying’, and in the second case: ‘To this picture there is a by-the-lines-(drawings)-ornamentation (or display).’རྒྱལ་seeསྒོ་.རྒྱལ་, 6. According to J., III, also ‘superior, excellent, eminent.’རྣམ་, ‘most excellent, illustrious.’ This may be the meaning here. Whether there is a connection between the word as used here and theརྒྱལ་title of the Dalai Lamas may be left undecided.[38]རྒྱུད་, 30. Here character, heart, disposition, etc. It is curious that this meaning, given by J. and Desg., is absent in S. Ch.D.སྒོ་, 39, 40. Door. Though the average Tibetan house (if it be not a mere hut) has two doors,a front door and a back door, they are not on a principle located in the eastern and western sides of the house. For the text the words east and west have no special significance; they are simply usedདཔེ་, by way of speech, as an example, illustration or comparison.The front (main, public) door is calledགཞུང་orརྒྱ་(orརྒྱལ་)སྒོ་. The first word is interpreted as the ‘main,’ ‘public,’ or ‘middle’ door; the second as the ‘wide’ or ‘royal’ door. The back door is calledལྟག་(in J. s.v.ལྟག་), which is explained as ‘the door for horses and cattle.’ Theསྐྱེད་quoted by J., p. 29b, is unknown to my informants. They only know aསྐྱེ་, ‘the door leading to birth, or re-birth.’སྒོ་seeགསུང་.སྒྲིམ་seeགོལ་.བརྒྱན་seeརྒྱན་.ངེས་(དུ་) seeཅིས་andངེས་.ངེས་, 16. With terminative: ‘there is certainty for’ = ‘it is certain’ = ‘I am sure of’, ‘I know for certain that’, ‘it is surely, truly so.’ A hasངས་forངེས་in B.Here, however,ངེས་=ངེས་=ངེས་=ངོ་=ངོན་= ‘indeed, truly, really, forsooth.’ Compare alsoཅིས་.[39]ངོ་seeཅིས་.ངོ་seeཅིས་.ངོ་seeཅིས་andངེས་.ངོ་seeཅིས་.ངོ་seeཅིས་.ངོ་seeཁྲེལ་.དངོས་seeཅིས་.མངོན་seeསྤྲོས་.ཅི་seeམྱུར་.ཅིས་, 48. (Alsoཅིས་). 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 withངེས་and colloquialངོ་, as, for instance, in:ངོ་, ‘I ask (you) to come without fail, indeed, surely, for sure, so that I may count on it.’ Alsoརྟེན་.Cf.Desg. in addition to J.—J. (p. 129b) has the spellingངོ་. Bell s.v. ‘certainly’ངོ་(syn.རྟེན་); s.v. ‘indeed’ (syn.རྟེན་); s.v. ‘surely’ངེས་; s.v. ‘actual’ངོ་; s.v. ‘real’ངོ་(syn.དངོས་); s.v. ‘really’ངེས་. Desg.ངོ་‘natural, not manufactured,’ butངོ་(next article) ‘certitude’ =ངོ་,ངོ་orངོ་. S. Ch. D.ངོ་‘true, genuine, really.’རྟེན་andརྟེན་are not in the Dicts.ངོ་andངོ་are not endorsed by my authorities. See alsoངེས་.[40]ཅེས་, colophon. According to J. =ཅེས་, ‘that which has been spoken,’ i.e. ‘speech, word,’ etc. Corresponds very closely to D. ‘het gesprokene, het gezegde’ or L. ‘dictum.’ Here, however, the meaning may be extended to ‘piece of writing’ (D. ‘het geschrevene,’ L. ‘scriptum’) or perhaps even more generally ‘the above, the foregoing.’The other use of the expression, as an abbreviation forཅེས་, ‘the so-called,’ is here, of course, not applicable.གཅིག་(orཔོ་) seeདྭངས་.ལྕགས་seeཀྱུ་.ལྕགས་seeཀྱུ་.ལྕགས་seeཀྱུ་.ཆགས་, 22. In J. ‘love and hatred,’ but here better ‘attraction (for the pleasant) and repulsion (for the unpleasant),’ in other words: ‘non-attachment (to weal and woe), indifference (to the ups and downs of life),’ or again ‘bondage’ (to emotions, impressions, etc.). S. Ch. D. has ‘passion for, passionate attachment.’ It is the German ‘Lust und Unlust.’ཆུ་seeགཏེར་.ཆུ་seeསྐྱོ་.ཆོ་seeསྐྱོ་.ཆོས་seeསྤྲོས་.ཆོས་, 34. To be construed:ཆོས་+ཚུལ་(པ་orདུ་), and not asཆོས་+བཞིན་, etc.ཆོས་(མཁན་), 43. Here most likely in the stricter sense those who have devoted, given, themselves (entirely) to the religious life, i.e. those who have entered the order, theདགེ་or evenགྲྭ་, learners, pupils, lay-brothers.Cf.however,[41]J. s.v.ཆོས་, p. 163a, and Desg. who has a subst.ཆོས་, ‘lamaist dignity, rank,’ p. 333b.ཆོས་, 10. Stands here forཟབ་, orཆོས་, ‘the deep, profound, doctrine, teaching, religion.’ Perhaps an allusion to theཟབ་, the ‘profound doctrine of Buddhism as explained in the Tantras’ (S. Ch. D. s.v.ཟབ་). J.renders it ‘a term of Buddhist mysticism, doctrine of witchcraft,’ whilst Desg. translates the term as ‘doctrina magica.’ཆོས་instead ofཟབ་perhaps for metrical reasons; in ordinary speech the inversion seems not usual. See alsoཟབ་.ཆོས་seeཁྲེལ་.མཆོད་seeགདན་.འཆང་, 46. ‘To hold, to keep, to stick to, adhere to.’མ་‘not keeping (it) so, not preserving, maintaining (it) in that (the same) state, not letting (it) continue in the same way, not keeping up the state of, not persisting in (the same way)’ etc.Freely translated by its reverse: rectifying, redressing, correcting, changing (one’s attitude, condition, action, etc., previously referred to).འཆད་seeབཤད་.མཇུག་seeརྗེས་.འཇུག་seeརྗེས་.རྗེས་, 45. Not in the Dicts., lit. ‘after-track,’ is here, ‘followers, pupils, disciples, adherents.’ Thoughའཇུག་is sometimes used forམཇུག་, see J. 177a, last line, the word[42]རྗེས་, ‘affix, final consonant,’ a grammatical term, is of course different, as well as J.’s adj. ‘following, coming after.’The word has also the meaning ‘orphan’ (those left behind). See also underཁོ་, etc.བརྗོད་seeམཚན་.ཉ་seeཀྱུ་.ཉོན་, 37. Here ‘sin’ or ‘vice’ are to be understood as either thethreesins, or vices, or failings, or defects, or frailties,ཉོན་, ‘lust, anger and stupidity’ (in the conventional rendering),འདོད་,ཞེ་,གཏི་, or the five sins,ཉོན་, namely the three mentioned above with the addition ofང་‘pride’ andཕྲག་‘envy’ as fourth and fifth.See alsoདགྲ་.མཉེན་seeབཤེས་.སྙིང་seeབྱང་.སྙིང་seeབརྩོན་.སྙོམས་, 13. Equalsསྙོམས་(orདྲན་)པ་= ‘to be ease-loving, indolent, lazy.’གཏིང་, 28. ‘From the bottom’ (sc. of the heart), hence expressions likeསྐྱོ་may be simply translated ‘a deep pity (or sadness) arises, I become very sad, I am very sorry.’ Seealsoསྐྱོ་.གཏེར་, 55. Here perhaps better ‘treasure heap’ than mere ‘treasure,’ or perhaps even ‘treasury.’ S. Ch. D. gives as[43]meanings: ‘treasure’ and ‘store-place,’ in this deviating from J. and Desg. S. Ch. D.’s exampleཆུ་, ‘the repository of water, the ocean’, seems to prove his additional explanation.རྟག་seeརྟོག་.རྟེན་seeཅིས་.རྟེན་seeཅིས་.རྟེན་, 49. (Pf. and ft.བརྟེན་). Has here simply the primary meaning ‘to adhere to,’ more colloquially, ‘to stick to,’ or ‘to keep to, hold fast to, to heed, to observe.’ May, however, here be also taken as Desg.’s ‘to believe in, to trust’ (in the sense of ‘to rely on’) according to his exampleཁྱེད་, ‘I believe, trust (in) your words’ (p. 420a), or otherwise: to put reliance on (what another says, states, preaches, teaches).རྟོག་, 32. (Pf.བརྟགས་). May almost be translated here as ‘to contemplate, to consider’ (‘if one comes to think about it’ or ‘if one looks into that matter’), but not merely as ‘to behold, to see.’རྟོག་, 47. Evidently the same as J.’s.བརྟགས་‘examination, trial’ (214b). J. has a verbབརྟག་(orརྟོག་)གཏོང་, occurring in the Padma tʽaṅ yig and in Milaraspa, with the meaning ‘to examine, search into,see whether or whether not.’ J. has also the formsརྟོག་andབརྟག་, both subst. ‘examination,’ s.v.དཔྱོད་, ‘to examine,’ p. 329a.Desg. givesརྟོག་as syn. withརྟོག་, ‘to consider, test, judge’;བརྟགས་, ‘examination, judgment.’[44]S. Ch. D.རྟོག་(=བསམ་, orམནོ་) ‘consideration, examination, trial,’ and (558a)བརྟག་(=ཞིབ་), ‘examination, careful weighing of all the details of a case, deliberation.’ S. Ch. D. seems to treatརྟོག་andབརྟག་as two quite different words. S.v.དཔྱོད་he has furtherརྟོག་, ‘to examine anything,’ andབརྟག་, ‘investigation, inquiry.’
ཀུག་seeཀྱུ་.ཀུན་, 32. Not so much ‘a matter of shame to all’ (= all the people who look at or into the matter, the beholders, the general public, or even humanity in general), but rather ‘a matter of all (of them) being ashamed,’ i.e. the peopledoingthe shameful acts, the people concerned, engaged in this conduct, not the public in general.ཀུན་, 29. Here thought, conception, wish (cf.D.opwelling). (Desg. ‘all-enveloping,’ i.e. ‘natural corruption or sin,’ p. 8b, butཀུན་=ཉོན་, ‘excitement of passion’ on p. 1044a). See also S. Ch. D., p. 29b,समुत्पाद, but Schroeter, p. 2b, ‘approbation, assent, the consenting to any proposition.’ཀོ་seeགླུད་.[17]ཀྱང་, 30. Here equal toཡིན་, ‘yet, however, nevertheless.’ཀྱུ་, 20. Not as a separate word in J., who givesཀུག་andཀྱོ་, the latter after Schmidt. This is the word occurring in the compoundཞབས་the Tibetanu-vowel, the ‘foot-hook’ (not merely honorific ofཀྱུ་as Hannah seems to suggest in his Grammar of the Tibetan Language, p. 4), which J. has underཞབས་, on p. 472a, together with a queried meaning ‘spur’ (of the foot: ‘ein Sporn’), taken from Csoma. This latter meaning is unknown to my informants. Bell gives: hookཀུག་; fishhookཉ་, but iron hookལྕགས་. Henderson gives bothཁུག་andཀྱུ་for hook, and alsoལྕགས་alone for iron hook. My informants deny the correctness ofཁུག་. Desg. knowsཀུག་(པ་) only as a verb, not as a subst.; he mentionsཀྱུ་as a separate word, subst. hook, and does not mentionཀྱོ་. The various articles in the three Dicts. subཁུག་are interesting but the meaning hook is not given in any of them. S. Ch. D. translatesཀྱོ་with ‘अङ्कुश, a pointed iron hook, a large pin to pierce with,’ whilst Macdonell in his Sk. dict. translates the Sk. word as ‘hook, goad, stimulus, remedy.’ (See below s.v.འདྲེན་.) J. underཀུག་gives alsoལྕགས་, an iron hook, andཉ་, afishinghook, but my informants say that the colloquial for fish hook is ratherཉ་(orཔའི་)ལྕགས་or simplyཉ་(pr. nyendzin), just as a meat hook (to hang up meat on) isཤ་(pr. shendzin). Theཡ་in[18]the above represents the pronunciation of the more illiterate people.One of my informants is, however, of opinion thatལྕགས་does not mean anironhook at all, but hook in general even though it might be made of silver, copper, gold, etc. He compares it with the word wall,ལྕགས་, which is notnecessarilymade of iron, and though of stone or earth is still called ‘iron-mountain.’ Women’s ornaments such as earrings, chains, or necklaces (སྐེ་, pr. kenthang, not in the Dicts. or Bell. As a colloquial word the dengbu might perhaps be left out in writing) may have golden or silver hooks,གསེར་orདངུལ་. Example:སྐྱེ་, this woman has a very fine necklace which has four golden and silver hooks (or clasps). Schroeter’s dict., p. 361b, already givesལྕགས་ashookonly. The expressionལྕགས་in the sense of mineral, given by Desg., 307a, would make us think thatལྕགས་might perhaps mean metal hook, but see below. S. Ch. D. adds to the confusion. Underལྕགས་he gives: (1) iron pin to guide and punish elephants; fish-hook; (2) name of a plant. (His next entry seems improbable, elephant driving and elephant driver for one and the same word). But underཀྱུ་he definesལྕགས་as ‘iron hook, an angle, a fishing-hook.’ J. hasལྕགས་underལྕགས་and gives ‘an iron hook, esp. fishing-hook, angle; often fig.’ and in his illustration he translatesཆོས་simply as ‘hook of grace.’[19]He marks the word as belonging to the book language. It is curious to note that Schlagintweit in his Rgyal-rabs (title, or introductory verse) translates the wordལྕགས་with ‘eisernen Hacken’ (p. 25), whilst Schiefner renders the same word correctly on the next page by ‘Hacken’ alone. But in his new translation of the Rgyal-rabs, H. A. Francke (J.P.A.S.B., Vol. VI, n. 8, p. 397) writes again ‘Iron Hook.’There is still another compound withཀྱུ་, namelyམཐེབ་, the name for a component part of the elaborate torma cake structure. It indicates a small piece of dough in the form of the top of the thumb. From all these examples it might be hazarded that the elementཀྱུ་means primarily ‘curve, curved’ or ‘curvature,’ and has no substantial meaning like ‘hook’ or the like. My teachers, however, think thatཀྱུ་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 wordཀྱུ་, whether this is really an independent word or not. The fact that S. Ch. D. gives a Sk. equivalent forཀྱུ་alone, pleads for its separate existence.My teachers opine thatཀྱུ་as a separate word may occur alone, but their nearest approach to framing a sentence illustrating such a use was one in which they spoke of a wooden hook (made by a jungleman to fish or hunt with) asཤིང་or more brieflyཤིང་. So the example was not decisive.Additional Note—Cf.the example in Csoma’s Grammar, p 109:གསེར་, golden fetters or chains, lit.: golden iron ropes. See also Ramsay,‘Western Tibet’, p. 62:‘To hook—ngiákuk táng ches, properly applicable only to a fish caught with a hook, but also used generally’, and:‘Hook—ngiákuk (fish hook), kuk kuk (a hook of any kind).…’[20]Query: Is the use ofལྕགས་merely conventional in several words, as inལྕགས་, cage (Bell, Walsh ‘Tromowa Dialect’),ལྕགས་(iron) bridge, etc.? And is the use ofལྕགས་perhaps analogous to that of honorific prefixes?Cf.the Dutch guilder (gulden) which is made of silver, though its name is derived from ‘gold.’ཀྱོ་seeཀྱུ་.དཀའ་, 7. Difficult, but here rather with some of the meaning of the English ‘hard’ (hard lines?), the French ‘dur’, perhaps L. ‘arduus.’ The meaning is somewhat that the invocation should not be undertaken lightly (God’s name should not be spoken ‘in vain’). Conceptions like: grave, serious, weighty, not lighthearted, or commonplace, or flippant, suggest themselves here. It is ‘a serious matter’ to invoke these teachers.བཀའ་, 42. To thinkwithkindnessofortowards, orabout(ལ་).སྐལ་, 11. We have taken this word in the general sense given by J. ‘the pious,’ though it may equally well be rendered by ‘the fortunate ones,’ i.e. those who were fortunate enough to hear Tsoṅ kʽa pa’s preaching or that of his two pupils. One of my informants suggests, however, thatསྐལ་should here be taken more literally as ‘sharers’, ‘share-havers’ in Tsoṅ kʽa pa’s message and consequently should here be understood as his ‘followers.’སྐུ་seeགླུད་.སྐེ་seeཀྱུ་.སྐྱབས་, 19. May either be taken as two separate words ‘protection and hope’ or as a compound ‘hope for protection,’ ‘protection-hope.’ More accurately ‘the spot (place = persons in this case) in whom I place my hope for protection, to whom I resort or go, in whom I trust, for protection.’(cf.D.heul, toeverlaat).[21]སྐྱིད་seeམགུར་.སྐྱེ་seeསྒོ་.སྐྱེ་, 4. This is an illustration of the meaning ofསྐྱེ་underJ.’s4th sub-heading, 1st division.དད་‘faith has been born,’ but here rather ‘becomes active,’ ‘sprouts,’ ‘waxes strong,’ or ‘grows, flames up, intensifies, awakens, arises, stirs.’ The idea is not, as in a case of Christian conversion, of a state of previously non-existent faith, suddenly arising, but of an existing faith becoming strongly energised, leaping up (‘an outburst of faith’). Thecolloquialདད་can be suitably translated by ‘to inspire faith to.’ For instanceབླ་(མི་)འདུག་, that lama inspires me with (no) faith. A free translation ofདད་is consequently ‘to have faith in,’ but in our passage the additional meaning of ‘renewed’ is implied. Therefore we may also render ‘they call up my faith’ or ‘renewed faith comes up in me.’ See the use of this expression in the Tibetan Primer III, p. 7, 1. 8.དེ་(readཁོས་)རྒྱལ་Then he, recognising that the king was very good, and having gained faith in him, and having prostrated himself numberless times, (asked) how can I request (i.e. take, accept) such (gifts) given by the king.སྐྱེད་seeསྒོ་.སྐྱེད་, 50. To generate, the generation, production.སེམས་‘that which has been produced in the soul,’ ‘the (completed) productions of the soul’; withདང་= with; ‘with thoughts of, assuming, observing an attitude of, with a mental attitude of or disposition to.’འགྲོ་[22]པའི་(དང་) is one elaborate substantive, a ‘the-beings-with-kindness-having-drawn-soul-disposition.’སྐྱོ་, 28. Here not in J.’s sense ‘to be weary,’ but as Desg. and S. Ch. D. have it ‘sadness, grief, sorrow,’ or adj. ‘sad’, etc. In seeing a half-naked beggar, it may be said:མི་. Here the word is adjective: ‘that unhappy (unfortunate, wretched, miserable) man has not even a coat.’ [དུག་(Bell) = J.དུག་=གོས་=ཆུ་= Desg.ཆོ་, coat, garment, dress; not alone ‘man’s coat,’ as J. has it, but for both sexes—J.s.v.ཆུ་.ཆུ་andཆོ་both missing in S. Ch. D.གོས་is pronounced both golak and gölak. Walsh, Vocabulary Tromowa Dialect, s.v. coat ‘go’ and ‘golag.’ My teachers do not know a wordདུག་for coat in Tibetan. Desg. has aདུགས་, overcoat. S. Ch. D.དུག་༌orདུག་‘old coat or garment patched up and mended.’]ག་seeགདན་.ཁ་seeགཤགས་.ཁ་seeགཤགས་.ཁུག་seeཀྱུ་.ཁོ་, 45. My followers and friends (cf.citizens and compatriots), i.e. followers who are also my friends; the same people under two qualifications, not two different groups of people, the friendsandthe followers. Seeརྗེས་.ཁོ་seeགླུད་.[23]ཁྱེད་18,ཁྱོད་12, 23. The difference in form is not accidental.མགོན་is a stereotypedལབ་, manner of speech, expression.ཡབ་༌, l. 18, is a normal honorific form. The formཁྱོད་was described to me as one of intimacy, of utter confidence, as distinct from familiarity and lack of respect. This seems an almost exact parallel to the use of (thou), tu, du in (English), French and German in addressing parents, God, and relations. The following example was given, a quotation from theབླ་, a little ritual gelukpa book, leaf 12a:ཁྱོད་‘As thou art our lama, our yi-dam, our ḍākinī, our dharmapāla …’ (prayer addressed to Tsoṅ kʽa pa). Likewise, in the little prayerbookརྗེ་(to Tārā) we find a few cases ofཁྱོད་(e.g. p. 5b) amidst many cases ofཁྱེད་.In the termཡབ་the hon. form of the first two syllables of course determines the hon. form of the last. The ‘intimate’ formཁྱོད་was further described as ‘the language of religious transport, ardour, fervour,’དད་.ཁྲེལ་(རྒྱབ་) seeཁྲེལ་.ཁྲེལ་seeཁྲེལ་.ཁྲེལ་, 32. According to the Dicts. ‘to be ashamed.’ Desg. and S. Ch. D. do not support J.’s meaning ‘piety’ and his third meaning ‘disgust, aversion.’ My oral information rejects these second and third meanings, yet see below.ཀུན་, freely translated ‘is a matter of (cause for) shame to all,’ literally ‘a-by-all-shame-feeling-cause,’ i.e. all should feel ashamed. The shame, it should be understood, must be felt, not by all who behold the bad behaviour, but by all who[24]are guilty of it. The exact meaning of the rootཁྲེལ་from which the verb is derived is not yet satisfactorily dealt with in the Dicts. which are supplementary as well as contradictory in their data. The compounds exhibit a great variety of shades of meaning. That ofཁྲེལ་, for instance, may perhaps cover so wide a range as ‘shameless, impudent, self-willed, stubborn, stiff-necked, arrogant, insolent, ungrateful, loveless, heartless, harsh, cruel, wanton,ruchlos, frech.’ Some of the compounds and applications clearly indicate thatཁྲེལ་must also mean ‘sexual modesty, chastity,’ others that it must mean ‘bashfulness, shyness, timidity’ (in this senseཁྲེལ་‘brazen, forward, unabashed, saucy, bold, audacious’).ཁྲེལ་seems to come very near to the D. ‘schroom’ which is more ‘diffidence’ than ‘scruple,’ butཁྲེལ་may in some cases mean ‘unscrupulous’ or ‘without a conscience.’ In this sense it comes near to ‘impious.’ The German subst. ‘Scheu’ may be also compared. It is also averred that in certain combinations a positive statement withཁྲེལ་is practically identical with the English exclamation: how dare you! how can you!A compound, difficult to define exactly, isཁྲེལ་in whichགཞུང་has the meaning, not given in the Dicts. of straight, straightforward, honest, true, dependable, the French ‘droit’ (cf.rectitude). The whole expression may mean ‘abandoned,’ or simplyཁྲེལ་.Exampleཁྲེལ་, ‘the lives of these abandoned (shameless, etc.) men are useless.’ An old sweetheart who has cast off her lover may be calledཁྲེལ་‘the brazen, perfidious girl.’ Desg. givesགཞུང་in this sense as equal toབཟང་, ‘good, just, generous.’ This may be Schmidt’sགཞུངས་‘sincere, orderly.’ In the sentenceཕ་[25]པ་, ‘to render your parents kindness in this way shows a lack of gratitude,’ my teachers explain the word as ‘ungrateful, loveless, harsh.’As far as the further meanings ofཁྲེལ་, as given in J. (see above), are concerned, Pʽun Tsʽogs maintains thatཁྲེལ་=ཆོས་, ‘pious,’ but Karma denies it, and the former also states thatཁྲེལ་=ཞེན་, which latter expression Desg. and S. Ch. D. know as ‘to be disgusted with.’ But J. and the others render the former expression withཁྲེལ་, as ‘chaste’ or ‘modest,’ or as ‘to be chaste,’ etc. Both of my teachers are at one about the expressionཞེ་‘to be weary, tired, sick of.’ Examples:ལྟོ་, I am tired of this food. (ལྟོ་, pr. tobché, see Henderson’s Manual, Voc., p.48, s.v. food; there writtenལྟོབ་.)མི་, ‘I have got tired of this man.’ The sentenceཆོས་was explained to me as: Having understood the doctrine, and having been delivered (saved), I am now weary of the world, have renounced the world, know the world for vanity, have turned away from it. For J.’sཁྲེལ་, ‘scornful laughter’, the synonymཁྲེལ་was given to me, as well as the explanation ‘a laugh to make the other feel ashamed,’ ‘to make another feel small.’ We may therefore think of ironic, sarcastic, malicious laughter, or of derision andSchadenfreude.ཁྲེལ་, to laugh at another, at the expense of another, in order to make him ridiculous. This wordཁྲེལ་furnishes a very striking test of the present state of Tibetan lexicography, the wordགདན་will furnish another.[26]For words like these a comprehensive collection of authentic illustrations is imperative before finer shades and the exact range of meanings can be fixed.ངོ་, commonly translated as ‘shame,’ a synonym forཁྲེལ་, is a similarly uncertain word. Compare the translations in J. and S. Ch. D. of this same sentence:ཁྲེལ་, J.: ‘he has no shame nor dread’; S. Ch. D.: ‘he has no shame or modesty.’ཁྲེལ་seeཁྲེལ་.ཁྲེལ་seeཁྲེལ་.ཁྲེལ་seeཁྲེལ་.ཁྲེལ་seeཁྲེལ་.ཁྲོད་seeགངས་andའབྲོག་.མཁྱེན་seeམཁྱེན་.མཁྱེན་, 55. J.’s queriedམཁྱེན་, quoted from Gyal-rabs: ‘prob.: omniscient-merciful,’ cannot with any certainty be decided from this passage.Desg. hasམཁྱེན་༌=ཐུགས་= ‘knowledge of the heart, i.e. pity, mercy.’S. Ch. D. ‘omniscient mercy.’According to my teachers these are two different words here, knowledge and mercy; not a compound.མཁྱེན་is here hon. form ofཤེས་to know. But a subst.མཁྱེན་is not recorded in the Dicts. Desg. has aམཁྱེན་=ཤེས་=རིག་‘science, knowledge,’and S. Ch. D. also givesམཁྱེན་as ‘knowledge.’ In compoundsམཁྱེན་has usually the verbal value of ‘knowing.’ The entries s.v.མཁྱེན་in the Dicts. need careful comparison and deserve close study.[27]མཁྱེན་is often used in an emphatic sense, to know all, to know through and through, to know with supernatural knowledge (as, for instance, to know what happens from a distance),cf.the English adj. ‘knowing.’The shades of meaning: wise, learned, intelligent, sensible, careful, cautious, clever, need further analysis.འཁྲུག་, 35. The value of this word is clear from the Dicts., but there is a difficulty in choosing suitable English words to fit each case in rendering. Such words as the following may be found useful under various circumstances: to be disturbed, upset, disordered (cf.disordered brain), unbalanced, deranged, convulsed, in turmoil, tumultuous (a soul in tumult), in revolt, turbulent, wild, seething, in uproar, in the throes of (passion, etc.).And even so none of the above expressions furnishes an easy, idiomatic and close rendering forརྒྱུད་, the man whose very character is an utter chaos.འཁུར་, 21. Ordinarily to carry, but here to carry back, i.e. to repay, render, return.Example:ཕ་, You must render your parents their kindness. The verbའཇལ་, primarily ‘to weigh’, is equally so used; see J. s.v. 4. For the above example the wordལན་would ordinarily be inserted,ཕ་, but this would lessen the force of the illustration for our purpose asལན་means here ‘return,’ andདྲིན་༌, ‘a kindness in return.’ The above sentence can be expressed in three ways:ཕ་(with or withoutལན་),འཁུར་(orའཇལ་, orལོག་),དགོས་.གངས་, title. Mother Snow Mountain. The affixes toརི་are according to J.བོ་andག་; Desg. addsངོ་; S. Ch.[28]D. onlyབོ་; Bell and Henderson no affix. Of theseབོ་gives a definite sense of greatness to the mountain. (See S. Ch. D., Grammar, Introduction, p. 18). Here the particleམ་is not an inherent part of the substantive, but is added to give a feminine sense to the word, which here means something like ‘Mother Mountain,’ the big mountain being as it were the mother of all smaller hills and heights around it. My informants were definitely of opinion that, here, ‘Mother Mountain’ and not ‘Lady Mountain’ was meant. So we should not understand the expression as ‘Her Majesty or Ladyship the Snow Mountain.’ The meaning though grammatically important remains better neglected in the translation.གངས་, 25. In this snow-mountain-mass, i.e. monastery.རི་as monastery in J. s.v.རི་but not s.v.ཁྲོད་.Bell hasརི་as ‘cell (of hermit).’Here the expression seems rather to indicate Gendundub’s own monastery (be it Daipung, Tashilhunpo or Namgyalchöde) than Galdan, spoken of in the second verse. See Schulemann,Gesch. derDalailamas, pp. 92 fll. Seeའབྲོག་andཤར་.གོ་seeསྐྱོ་.གོལ་, 33. J.འགོལ་, error, mistake. In Desg.འགོལ་orའགོལ་, solitary spot (s.v.འགོལ་) andལམ་(s.v.གོལ་), ‘has lost his way’; and alsoའགོལ་to put apart;འགོལ་, a separate road, a side road (route détournée). According to Desg. only the past form ofའགོལ་, i.e.གོལ་, means to have erred, gone astray, both physically and morally. S. Ch. D. copies J., but adds to J.’sའགོལ་, the place where two roads separate: ‘so as to create doubt in the mind regarding the right path.’ Schroeter (p. 451a) has two entriesའགོལ་, ‘remote,’ andའགོལ་, ‘a closet.’ J. has the latter expression as ‘a hermitage,’[29]and Desg., as above, ‘solitary spot.’ In our passageལམ་does not mean ‘the mistake as to the road,’ or Anglice ‘the error of his ways.’In our passageལམ་has to be taken together in the sense ofལོག་=ལམ་=ལམ་, the wrong road (in a religious sense, in contrast to theལམ་of l. 31).ལམ་is here to be understood as a ‘wrong-road-place,’ as the spot or place (ས་=ས་)which is, or proves to be, the wrong road, i.e. the place where one realizes that the road on which one is, is the wrong road, or, perhaps better, that the road is a wrong road (= place) to be in, a wrong-road-spot, indeed.The meanings, recorded in the Dicts. for compounds with or without initialའ་ofའགོལ་, seem logical, as one whohasseparated himself from the road,isastray,ismistaken,is(in moral or intellectual matters) in the wrong, in error.Note this example of the use of the verb:ལན་, answer very carefully otherwise you will make a mistake.[རིག་, ‘having twisted, squeezed, screwed up your brains??’ = adv., carefully, attentively.]གོས་seeསྐྱོ་.གླུ་seeམགུར་.གླུད་, 40. Ransom. Is here ratherགླུད་, well defined by S. Ch. D., s.v. The meaning ofགླུད་is probably ‘the ransom (which is thrown to the evil spirit) as a substitute for, representative of (the person on whose behalf the offering is made),’ J.’sམི་‘a man’s image which in his stead is cast[30]away in theགཏོར་༌,’ a ransom in effigy. There are, however, uses ofགླུད་in which the primary sense is perhaps rather ‘effigy’ than ‘ransom.’ In a ritual describing the construction of the torma cake it is said that theསྐུ་(together with many other moulds) must be imprinted on the dough or paste. Here the word seems to mean no more than ‘a mould constituting an effigy of the body.’ Though all the torma-cake material is thrown away after it has served its purpose, these imprinted effigies do not seem to serve specially as ransoms like theགླུད་andམི་quoted above.As to J.’s queriedཁོ་(and the slightly differentམི་), this is explained as follows. The first phrase means: he is a lü in human form (a man-lü,cf.werwolf; D.een lü in menschenvorm, menschelijke gedaante).མི་means ‘that man, there (with a pointing out by word or finger).’ For instance: that man John, that kingཀོ་. ‘That man’ alone would beམི་.But the second phrase would mean: ‘that man so-and-so is a very devil.’ J.’s rendering of the first phrase as ‘he is a curse, an anathema, one deserving to be cursed’ seems too strong. Rather ‘an unmitigated nuisance,’ for, though harsh, it may be said by a mother of her own child when it is naughty and unruly. The sense seems to be ‘devil’ (as may also be applied to children or wicked grown-ups in English ‘they are true devils,’D. ‘een paar baarlijke duivels’) and seems to be a case of meaning-shifting from result to cause (pale death!), the lü being the ransom thrown to the evil spirit, Anglice devil. The association does not seem to be that of worthlessness, hatefulness, something good for nothing, only fit to be thrown away like a lü.As to the above King Koko, this is a facetious name applied (something like thingumbob) to such Tibetans as ape Chinese manners in dress and in other ways.ཀོ་is said to be a Chinese word for Tib.ཨ་orཇོ་, elder brother. A Tibetan, strutting about in Darjeeling with Chinese cap and[31]coat may hear the sarcasm addressed to him:ཀོ་‘Well Mr. Chinaman (or John Ch., Uncle Ch.) where are you going to?’(‘Mossioo’ of the mid-Victorian Punch and music hall ditties).གླུད་seeགླུད་.དགའ་seeདགེ་.དགེ་, 6. Clearly printed in both copies, notདགའ་. This name, ‘the virtuous,’ seems to refer to the Gelukpa sect, though the monastery which is here meant is usually calledདགའ་. The relation between the two terms is not quite clear. Grünwedel, in his‘Mythologie des Buddhismus,’etc., p. 72, speaks of ‘das Kloster dGa-ldan oder dGe-ldan.’ Günther Schulemann in ‘Die Geschichte der Dalailamas,’ p. 65, speaks of the ‘Schule, die zuerst dGa-ldan-pa, dann aber dGe-ldan-pa oder dGe-lugs-pa, ‘die Tugendsekte’, genannt wurde.’ Modern Tibetans seem to know only the nameདགའ་for the famous monastery.དགྲ་, 37. This is an apposition. The enemies, the sins; the enemies whoarethe sins; ‘these enemies of sins’ as in ‘these rascals of boys.’ Seeཉོན་.མགུར་, title. Its hon. form isགསུང་. As a single word the affixམ་is required, which may disappear in compounds. Bell gives as meaning ofམགུར་‘religious song,’ Henderson ‘hymn.’As J. points out, the profane song isགླུ་and the religious songམགུར་. A synonym forགླུ་isགཞེས་(not in the three Dicts. but in Bell and Henderson s.v. song).S. Ch. D.’sགླུ་‘sportive song’ is not supported by the data in J. or Desg., nor by my informants. They take the[32]second part of this compound as a misprint forགཞེས་and hold thatགླུ་is a double-form with the meaning of either of its parts: song. The wordམགུར་has one honorific form,གསུང་. The wordsགླུ་andགཞེས་have each various hon. forms:གསུང་(recorded in Bell) andགསུང་. Desg. has aགསུང་, pleasant song, but my oral information does not support this special meaning.Note the difference between J.སྐྱིད་(s.v.སྐྱིད་), ‘song of joy,’ and Desg. id. s.v.གླུ་‘chant érotique.’In Redslob’s translation of the Psalms into classical Tibetan, the wordགསུང་is used for psalm.The following table may be useful.Ordinaryམགུར་=hon.གསུང་Ordinary,,གླུ་=hon.,,{མགུལ་བཞེས་(sic.)གླུ་(??)གསུང་Ordinary,,གཞེས་=hon.,,{གསུང་མགུལ་(rare) ??འགོལ་seeགོལ་.འགོལ་seeགོལ་.འགྱེ་andའགྱེད་, 38. Attention must be drawn to the fact that Desg. identifiesའགྱེད་withའགྱེ་as against J.’s distinction between the two forms as neutral and active. Also that Desg.’s explanation ofགཡུལ་etc., as ‘to put (the[33]enemy) to flight in battle,’ seems more probable than J.’s ‘to fight a battle,’ etc. The explanation ofའགྱེད་, byའཕམ་in the note onགཤགས་, q.v., seems to support this supposition. S. Ch. D. gives as a meaning ofའགྱེད་‘to institute, set going’ and translates accordinglyའཐབ་as ‘to start a combat,’ as against J. ‘to combat’ alone. Alsoགཡུལ་‘one who gives battle.’ Desg. s.v.གཡུལ་(p. 923):གཡུལ་orགཡུལ་‘to fight in battle, to combat.’Cf.also J. s.v.གཡུལ་. S. Ch. D. copies J. as against Desg.གཡུལ་, ‘to fight a battle.’ These wordsའགྱེ་andའགྱེད་, again, need further investigation supported by quotations (as well as the wordགཡུལ་with which they are used).རྒ་, 33. To be old, the state of being old, old age. Exampleསྐེ་, ‘the being born, growing old, being ill, dying are sorrows,’ or ‘birth, old age, illness and death are sorrowful.’Cf.the treatment of the first four words in J.རྒས་, with following verb, to be translated as ‘of old age,’ literally: of (belonging to, attendant on) having become old; for instance, the joys, sorrows, etc., of the state of having become old (of old age) =རྒས་(orསྡུག་). This is not the subst.རྒས་orརྒས་of Desg. J. treatsརྒ་as a verb withརྒས་as a past tense, takingརྒད་andརྒན་as adjectives from which the usual substantives inཔོ་,མོ་, etc., are made. Desg. gives the four formsརྒ་,རྒད་,རྒན་andརྒས་[34]as substantives and has no verb ‘to be old.’ J.’s analysis seems the more accurate one. J.’sརྒས་‘old age’ is absent in Desg., whilst this latter has aརྒས་without affix as ‘old man,’ ‘old age.’ This word S. Ch. D. has as =རྒ་‘old, ripe’; whilst he addsརྒས་=རྒད་‘aged, old; exhausted, infirm; an old man.’ This group needs proper quotations for final settlement.My oral information on some of these points is as follows: The use ofརྒས་alone, as ‘old, ripe’ is denied.རྒས་does not meanརྒད་‘old,’ becauseརྒས་requires aལོ་‘grown old in years’ in that sense. As an independent adjective, however, it means ‘worn out, exhausted, thin, lean, aged, grown older,’ and is in that case an equivalent forརྒད་.Troubles make a manརྒས་‘age him’; make himas ifold. Age makes a manརྒད་, old, i.e.reallyold. For the use ofརྒས་the following two illustrations were given:རྒས་‘don’t do such work (or things: or don’t behave in that manner) in your old age;’རྒས་, ‘don’t think bad (evil) thoughts in your old age when (whilst) death is drawing near.’རྒད་,རྒན་,རྒས་seeརྒ་.རྒྱ་(orརྒྱལ་)སྒོ་seeསྒོ་.རྒྱན་seeརྒྱན་.རྒྱན་seeརྒྱན་.རྒྱན་seeརྒྱན་.[35]རྒྱན་andབརྒྱན་, 54. The treatment of these words in the Dicts. seems unsatisfactory. None of the Dicts. give a passive verbརྒྱན་orབརྒྱན་‘being adorned, being decked out, embellished,’ etc. J. has onlyརྒྱན་as a subst. ‘ornament, decoration,’ and a verbབརྒྱན་‘to adorn, decorate, provide with.’ According to this his own exampleཉ་should not mean, as he says, ‘the letternya(ཉ་) being provided with anSabove it’ (=སྙ་), but rather something like ‘to adorn the letternyawith asaas a topletter.’Desg. knows a verbརྒྱན་orརྒྱན་(orབྱེད་orབཀོད་) with the meaning of ‘to adorn,’ with a past tenseབརྒྱན་, ‘ornavi, ornatus, orné,’ whatever that means. He and J. quote also aརྒྱན་‘adorned,’ in which theརྒྱན་has clearly a substantival value, like inརྒྱན་, ‘without adornment, unadorned.’S.v.བརྒྱན་Desg. says: ‘praet. verbiརྒྱན་, ornatus, et v. act. ornare, orné, orner,’ and he addsབརྒྱན་orཆ་‘ornament.’ Bell hasརྒྱན་for ornament. But J. knows noབརྒྱན་orཆ་as substantives and refers expressly to the unprefixedརྒྱན་for the substantives. He further equatesརྒྱན་andརྒྱན་‘ornaments’ (plural). Underའདོགས་, ‘to put on,’ we find furtherརྒྱན་, to put on gay clothes, finery (s.v.རྒྱན་, the same expression is translated as ‘to adorn one’s self,’) andརྒྱན་, ‘beautifully attired’ (Mil.). If these translations are idiomatically true we should expect[36](བ)རྐྱན་to have a wider sense than the English ornament, rather anything beautiful or fine, whether ornaments (in the sense of trinkets) or not. The word adornment would fit better. (Cf.D.tooi, G.Schmuck.)Desg. gives no example ofརྒྱན་with a clearly active value of the verb ‘to ornament,’ but both in J. and Desg. such examples are given underབརྒྱན་. Desg. gives as synonymsལེགས་andམཛེས་and it is a question whether in these expressionsབྱེད་can have the neuter sense of ‘to act as’ = ‘to be’ (like inརྒྱལ་). S. Ch. D. (who has several misprints in his syns. forརྒྱན་) quotes s.v.འགོད་(292b) aབརྒྱན་, ‘to arrange ornaments (tastefully); to decorate, adorn, to construct or adjust grammatical forms, sentences, (Zam.).’ This latter use ofབརྒྱན་is evidently the clue to the expression, quoted elsewhere by Desg. and S. Ch. D.:རྒྱན་,अलंकारपण्डित, one versed in rhetoric, a clever orator. The equationརྒྱན་=བཞག་(in the modern language, v. Bell, to put, place), given by S. Ch. D. is denied by both my teachers, though confirmed by Desg.; they know of no Tibetan word of this spelling and sound with the meaning bejewelled, adorned, decorated, as is the correct translation of theSk.equivalent cited,मण्डित. Yet mayརྒྱན་(པ་) perhaps mean ‘an ornamented object’, hence ‘die, dice’; hence again Desg. ‘objets mêlés pour tirer les sorts’, and lastly ‘stake’ (in gambling) and ‘lot’? This first meaning is not in the Dicts. but would settle the question discussed a few lines lower down, and explain those combinations withརྒྱན་which refer to gambling and divination. In connection with the immediately following articles in S. Ch. D.,རྒྱན་༌, ‘one who joins in a wager, gambler’ [one who puts up his jewels, ornaments for[37]a stake?], andརྒྱན་orབཞག་, ‘a dice-rogue, a gamester, one who throws dice,’ etc., it should be ascertained whether there is a Tibetan word withརྒྱན་which means die, dice, or whether the combinations refer to the staking of ornaments and jewels in gambling.S.v.བརྒྱན་S. Ch. D. gives no news, treating this word, however, as a verb, and referring toརྒྱན་for the subst.As a result of this little investigation we come to the conclusion that it is legitimate to inquire whether there is not a Tibetan verbརྒྱན་(more likely thanབརྒྱན་) with the passive or neuter sense of ‘being decked out, being ornamented or adorned, showing gaily.’ What would render such a word exactly in English is difficult to see, unless we coin a verb ‘to splendiferate,’ but D.pronken (pronken in vollen luister)comes near to it. Other related words would be: to blaze forth, to shine out, to cut a dash, or else to swagger, to swank, to preen, to strut, or again to be graced with or by, to show forth, etc., but especially ‘to display’ in the technical zoological sense.An instructive illustration in this matter is furnished by the following two sentences, both with the same meaning:ཐང་, orཐང་, of which the best idiomatic translation is: O, what a fine picture!; how fine is the painting (drawing) of (in) (this) picture!But the psychological translation is in the first case: ‘This picture is by-lines-(fine)-displaying’, and in the second case: ‘To this picture there is a by-the-lines-(drawings)-ornamentation (or display).’རྒྱལ་seeསྒོ་.རྒྱལ་, 6. According to J., III, also ‘superior, excellent, eminent.’རྣམ་, ‘most excellent, illustrious.’ This may be the meaning here. Whether there is a connection between the word as used here and theརྒྱལ་title of the Dalai Lamas may be left undecided.[38]རྒྱུད་, 30. Here character, heart, disposition, etc. It is curious that this meaning, given by J. and Desg., is absent in S. Ch.D.སྒོ་, 39, 40. Door. Though the average Tibetan house (if it be not a mere hut) has two doors,a front door and a back door, they are not on a principle located in the eastern and western sides of the house. For the text the words east and west have no special significance; they are simply usedདཔེ་, by way of speech, as an example, illustration or comparison.The front (main, public) door is calledགཞུང་orརྒྱ་(orརྒྱལ་)སྒོ་. The first word is interpreted as the ‘main,’ ‘public,’ or ‘middle’ door; the second as the ‘wide’ or ‘royal’ door. The back door is calledལྟག་(in J. s.v.ལྟག་), which is explained as ‘the door for horses and cattle.’ Theསྐྱེད་quoted by J., p. 29b, is unknown to my informants. They only know aསྐྱེ་, ‘the door leading to birth, or re-birth.’སྒོ་seeགསུང་.སྒྲིམ་seeགོལ་.བརྒྱན་seeརྒྱན་.ངེས་(དུ་) seeཅིས་andངེས་.ངེས་, 16. With terminative: ‘there is certainty for’ = ‘it is certain’ = ‘I am sure of’, ‘I know for certain that’, ‘it is surely, truly so.’ A hasངས་forངེས་in B.Here, however,ངེས་=ངེས་=ངེས་=ངོ་=ངོན་= ‘indeed, truly, really, forsooth.’ Compare alsoཅིས་.[39]ངོ་seeཅིས་.ངོ་seeཅིས་.ངོ་seeཅིས་andངེས་.ངོ་seeཅིས་.ངོ་seeཅིས་.ངོ་seeཁྲེལ་.དངོས་seeཅིས་.མངོན་seeསྤྲོས་.ཅི་seeམྱུར་.ཅིས་, 48. (Alsoཅིས་). 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 withངེས་and colloquialངོ་, as, for instance, in:ངོ་, ‘I ask (you) to come without fail, indeed, surely, for sure, so that I may count on it.’ Alsoརྟེན་.Cf.Desg. in addition to J.—J. (p. 129b) has the spellingངོ་. Bell s.v. ‘certainly’ངོ་(syn.རྟེན་); s.v. ‘indeed’ (syn.རྟེན་); s.v. ‘surely’ངེས་; s.v. ‘actual’ངོ་; s.v. ‘real’ངོ་(syn.དངོས་); s.v. ‘really’ངེས་. Desg.ངོ་‘natural, not manufactured,’ butངོ་(next article) ‘certitude’ =ངོ་,ངོ་orངོ་. S. Ch. D.ངོ་‘true, genuine, really.’རྟེན་andརྟེན་are not in the Dicts.ངོ་andངོ་are not endorsed by my authorities. See alsoངེས་.[40]ཅེས་, colophon. According to J. =ཅེས་, ‘that which has been spoken,’ i.e. ‘speech, word,’ etc. Corresponds very closely to D. ‘het gesprokene, het gezegde’ or L. ‘dictum.’ Here, however, the meaning may be extended to ‘piece of writing’ (D. ‘het geschrevene,’ L. ‘scriptum’) or perhaps even more generally ‘the above, the foregoing.’The other use of the expression, as an abbreviation forཅེས་, ‘the so-called,’ is here, of course, not applicable.གཅིག་(orཔོ་) seeདྭངས་.ལྕགས་seeཀྱུ་.ལྕགས་seeཀྱུ་.ལྕགས་seeཀྱུ་.ཆགས་, 22. In J. ‘love and hatred,’ but here better ‘attraction (for the pleasant) and repulsion (for the unpleasant),’ in other words: ‘non-attachment (to weal and woe), indifference (to the ups and downs of life),’ or again ‘bondage’ (to emotions, impressions, etc.). S. Ch. D. has ‘passion for, passionate attachment.’ It is the German ‘Lust und Unlust.’ཆུ་seeགཏེར་.ཆུ་seeསྐྱོ་.ཆོ་seeསྐྱོ་.ཆོས་seeསྤྲོས་.ཆོས་, 34. To be construed:ཆོས་+ཚུལ་(པ་orདུ་), and not asཆོས་+བཞིན་, etc.ཆོས་(མཁན་), 43. Here most likely in the stricter sense those who have devoted, given, themselves (entirely) to the religious life, i.e. those who have entered the order, theདགེ་or evenགྲྭ་, learners, pupils, lay-brothers.Cf.however,[41]J. s.v.ཆོས་, p. 163a, and Desg. who has a subst.ཆོས་, ‘lamaist dignity, rank,’ p. 333b.ཆོས་, 10. Stands here forཟབ་, orཆོས་, ‘the deep, profound, doctrine, teaching, religion.’ Perhaps an allusion to theཟབ་, the ‘profound doctrine of Buddhism as explained in the Tantras’ (S. Ch. D. s.v.ཟབ་). J.renders it ‘a term of Buddhist mysticism, doctrine of witchcraft,’ whilst Desg. translates the term as ‘doctrina magica.’ཆོས་instead ofཟབ་perhaps for metrical reasons; in ordinary speech the inversion seems not usual. See alsoཟབ་.ཆོས་seeཁྲེལ་.མཆོད་seeགདན་.འཆང་, 46. ‘To hold, to keep, to stick to, adhere to.’མ་‘not keeping (it) so, not preserving, maintaining (it) in that (the same) state, not letting (it) continue in the same way, not keeping up the state of, not persisting in (the same way)’ etc.Freely translated by its reverse: rectifying, redressing, correcting, changing (one’s attitude, condition, action, etc., previously referred to).འཆད་seeབཤད་.མཇུག་seeརྗེས་.འཇུག་seeརྗེས་.རྗེས་, 45. Not in the Dicts., lit. ‘after-track,’ is here, ‘followers, pupils, disciples, adherents.’ Thoughའཇུག་is sometimes used forམཇུག་, see J. 177a, last line, the word[42]རྗེས་, ‘affix, final consonant,’ a grammatical term, is of course different, as well as J.’s adj. ‘following, coming after.’The word has also the meaning ‘orphan’ (those left behind). See also underཁོ་, etc.བརྗོད་seeམཚན་.ཉ་seeཀྱུ་.ཉོན་, 37. Here ‘sin’ or ‘vice’ are to be understood as either thethreesins, or vices, or failings, or defects, or frailties,ཉོན་, ‘lust, anger and stupidity’ (in the conventional rendering),འདོད་,ཞེ་,གཏི་, or the five sins,ཉོན་, namely the three mentioned above with the addition ofང་‘pride’ andཕྲག་‘envy’ as fourth and fifth.See alsoདགྲ་.མཉེན་seeབཤེས་.སྙིང་seeབྱང་.སྙིང་seeབརྩོན་.སྙོམས་, 13. Equalsསྙོམས་(orདྲན་)པ་= ‘to be ease-loving, indolent, lazy.’གཏིང་, 28. ‘From the bottom’ (sc. of the heart), hence expressions likeསྐྱོ་may be simply translated ‘a deep pity (or sadness) arises, I become very sad, I am very sorry.’ Seealsoསྐྱོ་.གཏེར་, 55. Here perhaps better ‘treasure heap’ than mere ‘treasure,’ or perhaps even ‘treasury.’ S. Ch. D. gives as[43]meanings: ‘treasure’ and ‘store-place,’ in this deviating from J. and Desg. S. Ch. D.’s exampleཆུ་, ‘the repository of water, the ocean’, seems to prove his additional explanation.རྟག་seeརྟོག་.རྟེན་seeཅིས་.རྟེན་seeཅིས་.རྟེན་, 49. (Pf. and ft.བརྟེན་). Has here simply the primary meaning ‘to adhere to,’ more colloquially, ‘to stick to,’ or ‘to keep to, hold fast to, to heed, to observe.’ May, however, here be also taken as Desg.’s ‘to believe in, to trust’ (in the sense of ‘to rely on’) according to his exampleཁྱེད་, ‘I believe, trust (in) your words’ (p. 420a), or otherwise: to put reliance on (what another says, states, preaches, teaches).རྟོག་, 32. (Pf.བརྟགས་). May almost be translated here as ‘to contemplate, to consider’ (‘if one comes to think about it’ or ‘if one looks into that matter’), but not merely as ‘to behold, to see.’རྟོག་, 47. Evidently the same as J.’s.བརྟགས་‘examination, trial’ (214b). J. has a verbབརྟག་(orརྟོག་)གཏོང་, occurring in the Padma tʽaṅ yig and in Milaraspa, with the meaning ‘to examine, search into,see whether or whether not.’ J. has also the formsརྟོག་andབརྟག་, both subst. ‘examination,’ s.v.དཔྱོད་, ‘to examine,’ p. 329a.Desg. givesརྟོག་as syn. withརྟོག་, ‘to consider, test, judge’;བརྟགས་, ‘examination, judgment.’[44]S. Ch. D.རྟོག་(=བསམ་, orམནོ་) ‘consideration, examination, trial,’ and (558a)བརྟག་(=ཞིབ་), ‘examination, careful weighing of all the details of a case, deliberation.’ S. Ch. D. seems to treatརྟོག་andབརྟག་as two quite different words. S.v.དཔྱོད་he has furtherརྟོག་, ‘to examine anything,’ andབརྟག་, ‘investigation, inquiry.’
ཀུག་seeཀྱུ་.ཀུན་, 32. Not so much ‘a matter of shame to all’ (= all the people who look at or into the matter, the beholders, the general public, or even humanity in general), but rather ‘a matter of all (of them) being ashamed,’ i.e. the peopledoingthe shameful acts, the people concerned, engaged in this conduct, not the public in general.ཀུན་, 29. Here thought, conception, wish (cf.D.opwelling). (Desg. ‘all-enveloping,’ i.e. ‘natural corruption or sin,’ p. 8b, butཀུན་=ཉོན་, ‘excitement of passion’ on p. 1044a). See also S. Ch. D., p. 29b,समुत्पाद, but Schroeter, p. 2b, ‘approbation, assent, the consenting to any proposition.’ཀོ་seeགླུད་.[17]ཀྱང་, 30. Here equal toཡིན་, ‘yet, however, nevertheless.’ཀྱུ་, 20. Not as a separate word in J., who givesཀུག་andཀྱོ་, the latter after Schmidt. This is the word occurring in the compoundཞབས་the Tibetanu-vowel, the ‘foot-hook’ (not merely honorific ofཀྱུ་as Hannah seems to suggest in his Grammar of the Tibetan Language, p. 4), which J. has underཞབས་, on p. 472a, together with a queried meaning ‘spur’ (of the foot: ‘ein Sporn’), taken from Csoma. This latter meaning is unknown to my informants. Bell gives: hookཀུག་; fishhookཉ་, but iron hookལྕགས་. Henderson gives bothཁུག་andཀྱུ་for hook, and alsoལྕགས་alone for iron hook. My informants deny the correctness ofཁུག་. Desg. knowsཀུག་(པ་) only as a verb, not as a subst.; he mentionsཀྱུ་as a separate word, subst. hook, and does not mentionཀྱོ་. The various articles in the three Dicts. subཁུག་are interesting but the meaning hook is not given in any of them. S. Ch. D. translatesཀྱོ་with ‘अङ्कुश, a pointed iron hook, a large pin to pierce with,’ whilst Macdonell in his Sk. dict. translates the Sk. word as ‘hook, goad, stimulus, remedy.’ (See below s.v.འདྲེན་.) J. underཀུག་gives alsoལྕགས་, an iron hook, andཉ་, afishinghook, but my informants say that the colloquial for fish hook is ratherཉ་(orཔའི་)ལྕགས་or simplyཉ་(pr. nyendzin), just as a meat hook (to hang up meat on) isཤ་(pr. shendzin). Theཡ་in[18]the above represents the pronunciation of the more illiterate people.One of my informants is, however, of opinion thatལྕགས་does not mean anironhook at all, but hook in general even though it might be made of silver, copper, gold, etc. He compares it with the word wall,ལྕགས་, which is notnecessarilymade of iron, and though of stone or earth is still called ‘iron-mountain.’ Women’s ornaments such as earrings, chains, or necklaces (སྐེ་, pr. kenthang, not in the Dicts. or Bell. As a colloquial word the dengbu might perhaps be left out in writing) may have golden or silver hooks,གསེར་orདངུལ་. Example:སྐྱེ་, this woman has a very fine necklace which has four golden and silver hooks (or clasps). Schroeter’s dict., p. 361b, already givesལྕགས་ashookonly. The expressionལྕགས་in the sense of mineral, given by Desg., 307a, would make us think thatལྕགས་might perhaps mean metal hook, but see below. S. Ch. D. adds to the confusion. Underལྕགས་he gives: (1) iron pin to guide and punish elephants; fish-hook; (2) name of a plant. (His next entry seems improbable, elephant driving and elephant driver for one and the same word). But underཀྱུ་he definesལྕགས་as ‘iron hook, an angle, a fishing-hook.’ J. hasལྕགས་underལྕགས་and gives ‘an iron hook, esp. fishing-hook, angle; often fig.’ and in his illustration he translatesཆོས་simply as ‘hook of grace.’[19]He marks the word as belonging to the book language. It is curious to note that Schlagintweit in his Rgyal-rabs (title, or introductory verse) translates the wordལྕགས་with ‘eisernen Hacken’ (p. 25), whilst Schiefner renders the same word correctly on the next page by ‘Hacken’ alone. But in his new translation of the Rgyal-rabs, H. A. Francke (J.P.A.S.B., Vol. VI, n. 8, p. 397) writes again ‘Iron Hook.’There is still another compound withཀྱུ་, namelyམཐེབ་, the name for a component part of the elaborate torma cake structure. It indicates a small piece of dough in the form of the top of the thumb. From all these examples it might be hazarded that the elementཀྱུ་means primarily ‘curve, curved’ or ‘curvature,’ and has no substantial meaning like ‘hook’ or the like. My teachers, however, think thatཀྱུ་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 wordཀྱུ་, whether this is really an independent word or not. The fact that S. Ch. D. gives a Sk. equivalent forཀྱུ་alone, pleads for its separate existence.My teachers opine thatཀྱུ་as a separate word may occur alone, but their nearest approach to framing a sentence illustrating such a use was one in which they spoke of a wooden hook (made by a jungleman to fish or hunt with) asཤིང་or more brieflyཤིང་. So the example was not decisive.Additional Note—Cf.the example in Csoma’s Grammar, p 109:གསེར་, golden fetters or chains, lit.: golden iron ropes. See also Ramsay,‘Western Tibet’, p. 62:‘To hook—ngiákuk táng ches, properly applicable only to a fish caught with a hook, but also used generally’, and:‘Hook—ngiákuk (fish hook), kuk kuk (a hook of any kind).…’[20]Query: Is the use ofལྕགས་merely conventional in several words, as inལྕགས་, cage (Bell, Walsh ‘Tromowa Dialect’),ལྕགས་(iron) bridge, etc.? And is the use ofལྕགས་perhaps analogous to that of honorific prefixes?Cf.the Dutch guilder (gulden) which is made of silver, though its name is derived from ‘gold.’ཀྱོ་seeཀྱུ་.དཀའ་, 7. Difficult, but here rather with some of the meaning of the English ‘hard’ (hard lines?), the French ‘dur’, perhaps L. ‘arduus.’ The meaning is somewhat that the invocation should not be undertaken lightly (God’s name should not be spoken ‘in vain’). Conceptions like: grave, serious, weighty, not lighthearted, or commonplace, or flippant, suggest themselves here. It is ‘a serious matter’ to invoke these teachers.བཀའ་, 42. To thinkwithkindnessofortowards, orabout(ལ་).སྐལ་, 11. We have taken this word in the general sense given by J. ‘the pious,’ though it may equally well be rendered by ‘the fortunate ones,’ i.e. those who were fortunate enough to hear Tsoṅ kʽa pa’s preaching or that of his two pupils. One of my informants suggests, however, thatསྐལ་should here be taken more literally as ‘sharers’, ‘share-havers’ in Tsoṅ kʽa pa’s message and consequently should here be understood as his ‘followers.’སྐུ་seeགླུད་.སྐེ་seeཀྱུ་.སྐྱབས་, 19. May either be taken as two separate words ‘protection and hope’ or as a compound ‘hope for protection,’ ‘protection-hope.’ More accurately ‘the spot (place = persons in this case) in whom I place my hope for protection, to whom I resort or go, in whom I trust, for protection.’(cf.D.heul, toeverlaat).[21]སྐྱིད་seeམགུར་.སྐྱེ་seeསྒོ་.སྐྱེ་, 4. This is an illustration of the meaning ofསྐྱེ་underJ.’s4th sub-heading, 1st division.དད་‘faith has been born,’ but here rather ‘becomes active,’ ‘sprouts,’ ‘waxes strong,’ or ‘grows, flames up, intensifies, awakens, arises, stirs.’ The idea is not, as in a case of Christian conversion, of a state of previously non-existent faith, suddenly arising, but of an existing faith becoming strongly energised, leaping up (‘an outburst of faith’). Thecolloquialདད་can be suitably translated by ‘to inspire faith to.’ For instanceབླ་(མི་)འདུག་, that lama inspires me with (no) faith. A free translation ofདད་is consequently ‘to have faith in,’ but in our passage the additional meaning of ‘renewed’ is implied. Therefore we may also render ‘they call up my faith’ or ‘renewed faith comes up in me.’ See the use of this expression in the Tibetan Primer III, p. 7, 1. 8.དེ་(readཁོས་)རྒྱལ་Then he, recognising that the king was very good, and having gained faith in him, and having prostrated himself numberless times, (asked) how can I request (i.e. take, accept) such (gifts) given by the king.སྐྱེད་seeསྒོ་.སྐྱེད་, 50. To generate, the generation, production.སེམས་‘that which has been produced in the soul,’ ‘the (completed) productions of the soul’; withདང་= with; ‘with thoughts of, assuming, observing an attitude of, with a mental attitude of or disposition to.’འགྲོ་[22]པའི་(དང་) is one elaborate substantive, a ‘the-beings-with-kindness-having-drawn-soul-disposition.’སྐྱོ་, 28. Here not in J.’s sense ‘to be weary,’ but as Desg. and S. Ch. D. have it ‘sadness, grief, sorrow,’ or adj. ‘sad’, etc. In seeing a half-naked beggar, it may be said:མི་. Here the word is adjective: ‘that unhappy (unfortunate, wretched, miserable) man has not even a coat.’ [དུག་(Bell) = J.དུག་=གོས་=ཆུ་= Desg.ཆོ་, coat, garment, dress; not alone ‘man’s coat,’ as J. has it, but for both sexes—J.s.v.ཆུ་.ཆུ་andཆོ་both missing in S. Ch. D.གོས་is pronounced both golak and gölak. Walsh, Vocabulary Tromowa Dialect, s.v. coat ‘go’ and ‘golag.’ My teachers do not know a wordདུག་for coat in Tibetan. Desg. has aདུགས་, overcoat. S. Ch. D.དུག་༌orདུག་‘old coat or garment patched up and mended.’]ག་seeགདན་.ཁ་seeགཤགས་.ཁ་seeགཤགས་.ཁུག་seeཀྱུ་.ཁོ་, 45. My followers and friends (cf.citizens and compatriots), i.e. followers who are also my friends; the same people under two qualifications, not two different groups of people, the friendsandthe followers. Seeརྗེས་.ཁོ་seeགླུད་.[23]ཁྱེད་18,ཁྱོད་12, 23. The difference in form is not accidental.མགོན་is a stereotypedལབ་, manner of speech, expression.ཡབ་༌, l. 18, is a normal honorific form. The formཁྱོད་was described to me as one of intimacy, of utter confidence, as distinct from familiarity and lack of respect. This seems an almost exact parallel to the use of (thou), tu, du in (English), French and German in addressing parents, God, and relations. The following example was given, a quotation from theབླ་, a little ritual gelukpa book, leaf 12a:ཁྱོད་‘As thou art our lama, our yi-dam, our ḍākinī, our dharmapāla …’ (prayer addressed to Tsoṅ kʽa pa). Likewise, in the little prayerbookརྗེ་(to Tārā) we find a few cases ofཁྱོད་(e.g. p. 5b) amidst many cases ofཁྱེད་.In the termཡབ་the hon. form of the first two syllables of course determines the hon. form of the last. The ‘intimate’ formཁྱོད་was further described as ‘the language of religious transport, ardour, fervour,’དད་.ཁྲེལ་(རྒྱབ་) seeཁྲེལ་.ཁྲེལ་seeཁྲེལ་.ཁྲེལ་, 32. According to the Dicts. ‘to be ashamed.’ Desg. and S. Ch. D. do not support J.’s meaning ‘piety’ and his third meaning ‘disgust, aversion.’ My oral information rejects these second and third meanings, yet see below.ཀུན་, freely translated ‘is a matter of (cause for) shame to all,’ literally ‘a-by-all-shame-feeling-cause,’ i.e. all should feel ashamed. The shame, it should be understood, must be felt, not by all who behold the bad behaviour, but by all who[24]are guilty of it. The exact meaning of the rootཁྲེལ་from which the verb is derived is not yet satisfactorily dealt with in the Dicts. which are supplementary as well as contradictory in their data. The compounds exhibit a great variety of shades of meaning. That ofཁྲེལ་, for instance, may perhaps cover so wide a range as ‘shameless, impudent, self-willed, stubborn, stiff-necked, arrogant, insolent, ungrateful, loveless, heartless, harsh, cruel, wanton,ruchlos, frech.’ Some of the compounds and applications clearly indicate thatཁྲེལ་must also mean ‘sexual modesty, chastity,’ others that it must mean ‘bashfulness, shyness, timidity’ (in this senseཁྲེལ་‘brazen, forward, unabashed, saucy, bold, audacious’).ཁྲེལ་seems to come very near to the D. ‘schroom’ which is more ‘diffidence’ than ‘scruple,’ butཁྲེལ་may in some cases mean ‘unscrupulous’ or ‘without a conscience.’ In this sense it comes near to ‘impious.’ The German subst. ‘Scheu’ may be also compared. It is also averred that in certain combinations a positive statement withཁྲེལ་is practically identical with the English exclamation: how dare you! how can you!A compound, difficult to define exactly, isཁྲེལ་in whichགཞུང་has the meaning, not given in the Dicts. of straight, straightforward, honest, true, dependable, the French ‘droit’ (cf.rectitude). The whole expression may mean ‘abandoned,’ or simplyཁྲེལ་.Exampleཁྲེལ་, ‘the lives of these abandoned (shameless, etc.) men are useless.’ An old sweetheart who has cast off her lover may be calledཁྲེལ་‘the brazen, perfidious girl.’ Desg. givesགཞུང་in this sense as equal toབཟང་, ‘good, just, generous.’ This may be Schmidt’sགཞུངས་‘sincere, orderly.’ In the sentenceཕ་[25]པ་, ‘to render your parents kindness in this way shows a lack of gratitude,’ my teachers explain the word as ‘ungrateful, loveless, harsh.’As far as the further meanings ofཁྲེལ་, as given in J. (see above), are concerned, Pʽun Tsʽogs maintains thatཁྲེལ་=ཆོས་, ‘pious,’ but Karma denies it, and the former also states thatཁྲེལ་=ཞེན་, which latter expression Desg. and S. Ch. D. know as ‘to be disgusted with.’ But J. and the others render the former expression withཁྲེལ་, as ‘chaste’ or ‘modest,’ or as ‘to be chaste,’ etc. Both of my teachers are at one about the expressionཞེ་‘to be weary, tired, sick of.’ Examples:ལྟོ་, I am tired of this food. (ལྟོ་, pr. tobché, see Henderson’s Manual, Voc., p.48, s.v. food; there writtenལྟོབ་.)མི་, ‘I have got tired of this man.’ The sentenceཆོས་was explained to me as: Having understood the doctrine, and having been delivered (saved), I am now weary of the world, have renounced the world, know the world for vanity, have turned away from it. For J.’sཁྲེལ་, ‘scornful laughter’, the synonymཁྲེལ་was given to me, as well as the explanation ‘a laugh to make the other feel ashamed,’ ‘to make another feel small.’ We may therefore think of ironic, sarcastic, malicious laughter, or of derision andSchadenfreude.ཁྲེལ་, to laugh at another, at the expense of another, in order to make him ridiculous. This wordཁྲེལ་furnishes a very striking test of the present state of Tibetan lexicography, the wordགདན་will furnish another.[26]For words like these a comprehensive collection of authentic illustrations is imperative before finer shades and the exact range of meanings can be fixed.ངོ་, commonly translated as ‘shame,’ a synonym forཁྲེལ་, is a similarly uncertain word. Compare the translations in J. and S. Ch. D. of this same sentence:ཁྲེལ་, J.: ‘he has no shame nor dread’; S. Ch. D.: ‘he has no shame or modesty.’ཁྲེལ་seeཁྲེལ་.ཁྲེལ་seeཁྲེལ་.ཁྲེལ་seeཁྲེལ་.ཁྲེལ་seeཁྲེལ་.ཁྲོད་seeགངས་andའབྲོག་.མཁྱེན་seeམཁྱེན་.མཁྱེན་, 55. J.’s queriedམཁྱེན་, quoted from Gyal-rabs: ‘prob.: omniscient-merciful,’ cannot with any certainty be decided from this passage.Desg. hasམཁྱེན་༌=ཐུགས་= ‘knowledge of the heart, i.e. pity, mercy.’S. Ch. D. ‘omniscient mercy.’According to my teachers these are two different words here, knowledge and mercy; not a compound.མཁྱེན་is here hon. form ofཤེས་to know. But a subst.མཁྱེན་is not recorded in the Dicts. Desg. has aམཁྱེན་=ཤེས་=རིག་‘science, knowledge,’and S. Ch. D. also givesམཁྱེན་as ‘knowledge.’ In compoundsམཁྱེན་has usually the verbal value of ‘knowing.’ The entries s.v.མཁྱེན་in the Dicts. need careful comparison and deserve close study.[27]མཁྱེན་is often used in an emphatic sense, to know all, to know through and through, to know with supernatural knowledge (as, for instance, to know what happens from a distance),cf.the English adj. ‘knowing.’The shades of meaning: wise, learned, intelligent, sensible, careful, cautious, clever, need further analysis.འཁྲུག་, 35. The value of this word is clear from the Dicts., but there is a difficulty in choosing suitable English words to fit each case in rendering. Such words as the following may be found useful under various circumstances: to be disturbed, upset, disordered (cf.disordered brain), unbalanced, deranged, convulsed, in turmoil, tumultuous (a soul in tumult), in revolt, turbulent, wild, seething, in uproar, in the throes of (passion, etc.).And even so none of the above expressions furnishes an easy, idiomatic and close rendering forརྒྱུད་, the man whose very character is an utter chaos.འཁུར་, 21. Ordinarily to carry, but here to carry back, i.e. to repay, render, return.Example:ཕ་, You must render your parents their kindness. The verbའཇལ་, primarily ‘to weigh’, is equally so used; see J. s.v. 4. For the above example the wordལན་would ordinarily be inserted,ཕ་, but this would lessen the force of the illustration for our purpose asལན་means here ‘return,’ andདྲིན་༌, ‘a kindness in return.’ The above sentence can be expressed in three ways:ཕ་(with or withoutལན་),འཁུར་(orའཇལ་, orལོག་),དགོས་.གངས་, title. Mother Snow Mountain. The affixes toརི་are according to J.བོ་andག་; Desg. addsངོ་; S. Ch.[28]D. onlyབོ་; Bell and Henderson no affix. Of theseབོ་gives a definite sense of greatness to the mountain. (See S. Ch. D., Grammar, Introduction, p. 18). Here the particleམ་is not an inherent part of the substantive, but is added to give a feminine sense to the word, which here means something like ‘Mother Mountain,’ the big mountain being as it were the mother of all smaller hills and heights around it. My informants were definitely of opinion that, here, ‘Mother Mountain’ and not ‘Lady Mountain’ was meant. So we should not understand the expression as ‘Her Majesty or Ladyship the Snow Mountain.’ The meaning though grammatically important remains better neglected in the translation.གངས་, 25. In this snow-mountain-mass, i.e. monastery.རི་as monastery in J. s.v.རི་but not s.v.ཁྲོད་.Bell hasརི་as ‘cell (of hermit).’Here the expression seems rather to indicate Gendundub’s own monastery (be it Daipung, Tashilhunpo or Namgyalchöde) than Galdan, spoken of in the second verse. See Schulemann,Gesch. derDalailamas, pp. 92 fll. Seeའབྲོག་andཤར་.གོ་seeསྐྱོ་.གོལ་, 33. J.འགོལ་, error, mistake. In Desg.འགོལ་orའགོལ་, solitary spot (s.v.འགོལ་) andལམ་(s.v.གོལ་), ‘has lost his way’; and alsoའགོལ་to put apart;འགོལ་, a separate road, a side road (route détournée). According to Desg. only the past form ofའགོལ་, i.e.གོལ་, means to have erred, gone astray, both physically and morally. S. Ch. D. copies J., but adds to J.’sའགོལ་, the place where two roads separate: ‘so as to create doubt in the mind regarding the right path.’ Schroeter (p. 451a) has two entriesའགོལ་, ‘remote,’ andའགོལ་, ‘a closet.’ J. has the latter expression as ‘a hermitage,’[29]and Desg., as above, ‘solitary spot.’ In our passageལམ་does not mean ‘the mistake as to the road,’ or Anglice ‘the error of his ways.’In our passageལམ་has to be taken together in the sense ofལོག་=ལམ་=ལམ་, the wrong road (in a religious sense, in contrast to theལམ་of l. 31).ལམ་is here to be understood as a ‘wrong-road-place,’ as the spot or place (ས་=ས་)which is, or proves to be, the wrong road, i.e. the place where one realizes that the road on which one is, is the wrong road, or, perhaps better, that the road is a wrong road (= place) to be in, a wrong-road-spot, indeed.The meanings, recorded in the Dicts. for compounds with or without initialའ་ofའགོལ་, seem logical, as one whohasseparated himself from the road,isastray,ismistaken,is(in moral or intellectual matters) in the wrong, in error.Note this example of the use of the verb:ལན་, answer very carefully otherwise you will make a mistake.[རིག་, ‘having twisted, squeezed, screwed up your brains??’ = adv., carefully, attentively.]གོས་seeསྐྱོ་.གླུ་seeམགུར་.གླུད་, 40. Ransom. Is here ratherགླུད་, well defined by S. Ch. D., s.v. The meaning ofགླུད་is probably ‘the ransom (which is thrown to the evil spirit) as a substitute for, representative of (the person on whose behalf the offering is made),’ J.’sམི་‘a man’s image which in his stead is cast[30]away in theགཏོར་༌,’ a ransom in effigy. There are, however, uses ofགླུད་in which the primary sense is perhaps rather ‘effigy’ than ‘ransom.’ In a ritual describing the construction of the torma cake it is said that theསྐུ་(together with many other moulds) must be imprinted on the dough or paste. Here the word seems to mean no more than ‘a mould constituting an effigy of the body.’ Though all the torma-cake material is thrown away after it has served its purpose, these imprinted effigies do not seem to serve specially as ransoms like theགླུད་andམི་quoted above.As to J.’s queriedཁོ་(and the slightly differentམི་), this is explained as follows. The first phrase means: he is a lü in human form (a man-lü,cf.werwolf; D.een lü in menschenvorm, menschelijke gedaante).མི་means ‘that man, there (with a pointing out by word or finger).’ For instance: that man John, that kingཀོ་. ‘That man’ alone would beམི་.But the second phrase would mean: ‘that man so-and-so is a very devil.’ J.’s rendering of the first phrase as ‘he is a curse, an anathema, one deserving to be cursed’ seems too strong. Rather ‘an unmitigated nuisance,’ for, though harsh, it may be said by a mother of her own child when it is naughty and unruly. The sense seems to be ‘devil’ (as may also be applied to children or wicked grown-ups in English ‘they are true devils,’D. ‘een paar baarlijke duivels’) and seems to be a case of meaning-shifting from result to cause (pale death!), the lü being the ransom thrown to the evil spirit, Anglice devil. The association does not seem to be that of worthlessness, hatefulness, something good for nothing, only fit to be thrown away like a lü.As to the above King Koko, this is a facetious name applied (something like thingumbob) to such Tibetans as ape Chinese manners in dress and in other ways.ཀོ་is said to be a Chinese word for Tib.ཨ་orཇོ་, elder brother. A Tibetan, strutting about in Darjeeling with Chinese cap and[31]coat may hear the sarcasm addressed to him:ཀོ་‘Well Mr. Chinaman (or John Ch., Uncle Ch.) where are you going to?’(‘Mossioo’ of the mid-Victorian Punch and music hall ditties).གླུད་seeགླུད་.དགའ་seeདགེ་.དགེ་, 6. Clearly printed in both copies, notདགའ་. This name, ‘the virtuous,’ seems to refer to the Gelukpa sect, though the monastery which is here meant is usually calledདགའ་. The relation between the two terms is not quite clear. Grünwedel, in his‘Mythologie des Buddhismus,’etc., p. 72, speaks of ‘das Kloster dGa-ldan oder dGe-ldan.’ Günther Schulemann in ‘Die Geschichte der Dalailamas,’ p. 65, speaks of the ‘Schule, die zuerst dGa-ldan-pa, dann aber dGe-ldan-pa oder dGe-lugs-pa, ‘die Tugendsekte’, genannt wurde.’ Modern Tibetans seem to know only the nameདགའ་for the famous monastery.དགྲ་, 37. This is an apposition. The enemies, the sins; the enemies whoarethe sins; ‘these enemies of sins’ as in ‘these rascals of boys.’ Seeཉོན་.མགུར་, title. Its hon. form isགསུང་. As a single word the affixམ་is required, which may disappear in compounds. Bell gives as meaning ofམགུར་‘religious song,’ Henderson ‘hymn.’As J. points out, the profane song isགླུ་and the religious songམགུར་. A synonym forགླུ་isགཞེས་(not in the three Dicts. but in Bell and Henderson s.v. song).S. Ch. D.’sགླུ་‘sportive song’ is not supported by the data in J. or Desg., nor by my informants. They take the[32]second part of this compound as a misprint forགཞེས་and hold thatགླུ་is a double-form with the meaning of either of its parts: song. The wordམགུར་has one honorific form,གསུང་. The wordsགླུ་andགཞེས་have each various hon. forms:གསུང་(recorded in Bell) andགསུང་. Desg. has aགསུང་, pleasant song, but my oral information does not support this special meaning.Note the difference between J.སྐྱིད་(s.v.སྐྱིད་), ‘song of joy,’ and Desg. id. s.v.གླུ་‘chant érotique.’In Redslob’s translation of the Psalms into classical Tibetan, the wordགསུང་is used for psalm.The following table may be useful.Ordinaryམགུར་=hon.གསུང་Ordinary,,གླུ་=hon.,,{མགུལ་བཞེས་(sic.)གླུ་(??)གསུང་Ordinary,,གཞེས་=hon.,,{གསུང་མགུལ་(rare) ??འགོལ་seeགོལ་.འགོལ་seeགོལ་.འགྱེ་andའགྱེད་, 38. Attention must be drawn to the fact that Desg. identifiesའགྱེད་withའགྱེ་as against J.’s distinction between the two forms as neutral and active. Also that Desg.’s explanation ofགཡུལ་etc., as ‘to put (the[33]enemy) to flight in battle,’ seems more probable than J.’s ‘to fight a battle,’ etc. The explanation ofའགྱེད་, byའཕམ་in the note onགཤགས་, q.v., seems to support this supposition. S. Ch. D. gives as a meaning ofའགྱེད་‘to institute, set going’ and translates accordinglyའཐབ་as ‘to start a combat,’ as against J. ‘to combat’ alone. Alsoགཡུལ་‘one who gives battle.’ Desg. s.v.གཡུལ་(p. 923):གཡུལ་orགཡུལ་‘to fight in battle, to combat.’Cf.also J. s.v.གཡུལ་. S. Ch. D. copies J. as against Desg.གཡུལ་, ‘to fight a battle.’ These wordsའགྱེ་andའགྱེད་, again, need further investigation supported by quotations (as well as the wordགཡུལ་with which they are used).རྒ་, 33. To be old, the state of being old, old age. Exampleསྐེ་, ‘the being born, growing old, being ill, dying are sorrows,’ or ‘birth, old age, illness and death are sorrowful.’Cf.the treatment of the first four words in J.རྒས་, with following verb, to be translated as ‘of old age,’ literally: of (belonging to, attendant on) having become old; for instance, the joys, sorrows, etc., of the state of having become old (of old age) =རྒས་(orསྡུག་). This is not the subst.རྒས་orརྒས་of Desg. J. treatsརྒ་as a verb withརྒས་as a past tense, takingརྒད་andརྒན་as adjectives from which the usual substantives inཔོ་,མོ་, etc., are made. Desg. gives the four formsརྒ་,རྒད་,རྒན་andརྒས་[34]as substantives and has no verb ‘to be old.’ J.’s analysis seems the more accurate one. J.’sརྒས་‘old age’ is absent in Desg., whilst this latter has aརྒས་without affix as ‘old man,’ ‘old age.’ This word S. Ch. D. has as =རྒ་‘old, ripe’; whilst he addsརྒས་=རྒད་‘aged, old; exhausted, infirm; an old man.’ This group needs proper quotations for final settlement.My oral information on some of these points is as follows: The use ofརྒས་alone, as ‘old, ripe’ is denied.རྒས་does not meanརྒད་‘old,’ becauseརྒས་requires aལོ་‘grown old in years’ in that sense. As an independent adjective, however, it means ‘worn out, exhausted, thin, lean, aged, grown older,’ and is in that case an equivalent forརྒད་.Troubles make a manརྒས་‘age him’; make himas ifold. Age makes a manརྒད་, old, i.e.reallyold. For the use ofརྒས་the following two illustrations were given:རྒས་‘don’t do such work (or things: or don’t behave in that manner) in your old age;’རྒས་, ‘don’t think bad (evil) thoughts in your old age when (whilst) death is drawing near.’རྒད་,རྒན་,རྒས་seeརྒ་.རྒྱ་(orརྒྱལ་)སྒོ་seeསྒོ་.རྒྱན་seeརྒྱན་.རྒྱན་seeརྒྱན་.རྒྱན་seeརྒྱན་.[35]རྒྱན་andབརྒྱན་, 54. The treatment of these words in the Dicts. seems unsatisfactory. None of the Dicts. give a passive verbརྒྱན་orབརྒྱན་‘being adorned, being decked out, embellished,’ etc. J. has onlyརྒྱན་as a subst. ‘ornament, decoration,’ and a verbབརྒྱན་‘to adorn, decorate, provide with.’ According to this his own exampleཉ་should not mean, as he says, ‘the letternya(ཉ་) being provided with anSabove it’ (=སྙ་), but rather something like ‘to adorn the letternyawith asaas a topletter.’Desg. knows a verbརྒྱན་orརྒྱན་(orབྱེད་orབཀོད་) with the meaning of ‘to adorn,’ with a past tenseབརྒྱན་, ‘ornavi, ornatus, orné,’ whatever that means. He and J. quote also aརྒྱན་‘adorned,’ in which theརྒྱན་has clearly a substantival value, like inརྒྱན་, ‘without adornment, unadorned.’S.v.བརྒྱན་Desg. says: ‘praet. verbiརྒྱན་, ornatus, et v. act. ornare, orné, orner,’ and he addsབརྒྱན་orཆ་‘ornament.’ Bell hasརྒྱན་for ornament. But J. knows noབརྒྱན་orཆ་as substantives and refers expressly to the unprefixedརྒྱན་for the substantives. He further equatesརྒྱན་andརྒྱན་‘ornaments’ (plural). Underའདོགས་, ‘to put on,’ we find furtherརྒྱན་, to put on gay clothes, finery (s.v.རྒྱན་, the same expression is translated as ‘to adorn one’s self,’) andརྒྱན་, ‘beautifully attired’ (Mil.). If these translations are idiomatically true we should expect[36](བ)རྐྱན་to have a wider sense than the English ornament, rather anything beautiful or fine, whether ornaments (in the sense of trinkets) or not. The word adornment would fit better. (Cf.D.tooi, G.Schmuck.)Desg. gives no example ofརྒྱན་with a clearly active value of the verb ‘to ornament,’ but both in J. and Desg. such examples are given underབརྒྱན་. Desg. gives as synonymsལེགས་andམཛེས་and it is a question whether in these expressionsབྱེད་can have the neuter sense of ‘to act as’ = ‘to be’ (like inརྒྱལ་). S. Ch. D. (who has several misprints in his syns. forརྒྱན་) quotes s.v.འགོད་(292b) aབརྒྱན་, ‘to arrange ornaments (tastefully); to decorate, adorn, to construct or adjust grammatical forms, sentences, (Zam.).’ This latter use ofབརྒྱན་is evidently the clue to the expression, quoted elsewhere by Desg. and S. Ch. D.:རྒྱན་,अलंकारपण्डित, one versed in rhetoric, a clever orator. The equationརྒྱན་=བཞག་(in the modern language, v. Bell, to put, place), given by S. Ch. D. is denied by both my teachers, though confirmed by Desg.; they know of no Tibetan word of this spelling and sound with the meaning bejewelled, adorned, decorated, as is the correct translation of theSk.equivalent cited,मण्डित. Yet mayརྒྱན་(པ་) perhaps mean ‘an ornamented object’, hence ‘die, dice’; hence again Desg. ‘objets mêlés pour tirer les sorts’, and lastly ‘stake’ (in gambling) and ‘lot’? This first meaning is not in the Dicts. but would settle the question discussed a few lines lower down, and explain those combinations withརྒྱན་which refer to gambling and divination. In connection with the immediately following articles in S. Ch. D.,རྒྱན་༌, ‘one who joins in a wager, gambler’ [one who puts up his jewels, ornaments for[37]a stake?], andརྒྱན་orབཞག་, ‘a dice-rogue, a gamester, one who throws dice,’ etc., it should be ascertained whether there is a Tibetan word withརྒྱན་which means die, dice, or whether the combinations refer to the staking of ornaments and jewels in gambling.S.v.བརྒྱན་S. Ch. D. gives no news, treating this word, however, as a verb, and referring toརྒྱན་for the subst.As a result of this little investigation we come to the conclusion that it is legitimate to inquire whether there is not a Tibetan verbརྒྱན་(more likely thanབརྒྱན་) with the passive or neuter sense of ‘being decked out, being ornamented or adorned, showing gaily.’ What would render such a word exactly in English is difficult to see, unless we coin a verb ‘to splendiferate,’ but D.pronken (pronken in vollen luister)comes near to it. Other related words would be: to blaze forth, to shine out, to cut a dash, or else to swagger, to swank, to preen, to strut, or again to be graced with or by, to show forth, etc., but especially ‘to display’ in the technical zoological sense.An instructive illustration in this matter is furnished by the following two sentences, both with the same meaning:ཐང་, orཐང་, of which the best idiomatic translation is: O, what a fine picture!; how fine is the painting (drawing) of (in) (this) picture!But the psychological translation is in the first case: ‘This picture is by-lines-(fine)-displaying’, and in the second case: ‘To this picture there is a by-the-lines-(drawings)-ornamentation (or display).’རྒྱལ་seeསྒོ་.རྒྱལ་, 6. According to J., III, also ‘superior, excellent, eminent.’རྣམ་, ‘most excellent, illustrious.’ This may be the meaning here. Whether there is a connection between the word as used here and theརྒྱལ་title of the Dalai Lamas may be left undecided.[38]རྒྱུད་, 30. Here character, heart, disposition, etc. It is curious that this meaning, given by J. and Desg., is absent in S. Ch.D.སྒོ་, 39, 40. Door. Though the average Tibetan house (if it be not a mere hut) has two doors,a front door and a back door, they are not on a principle located in the eastern and western sides of the house. For the text the words east and west have no special significance; they are simply usedདཔེ་, by way of speech, as an example, illustration or comparison.The front (main, public) door is calledགཞུང་orརྒྱ་(orརྒྱལ་)སྒོ་. The first word is interpreted as the ‘main,’ ‘public,’ or ‘middle’ door; the second as the ‘wide’ or ‘royal’ door. The back door is calledལྟག་(in J. s.v.ལྟག་), which is explained as ‘the door for horses and cattle.’ Theསྐྱེད་quoted by J., p. 29b, is unknown to my informants. They only know aསྐྱེ་, ‘the door leading to birth, or re-birth.’སྒོ་seeགསུང་.སྒྲིམ་seeགོལ་.བརྒྱན་seeརྒྱན་.ངེས་(དུ་) seeཅིས་andངེས་.ངེས་, 16. With terminative: ‘there is certainty for’ = ‘it is certain’ = ‘I am sure of’, ‘I know for certain that’, ‘it is surely, truly so.’ A hasངས་forངེས་in B.Here, however,ངེས་=ངེས་=ངེས་=ངོ་=ངོན་= ‘indeed, truly, really, forsooth.’ Compare alsoཅིས་.[39]ངོ་seeཅིས་.ངོ་seeཅིས་.ངོ་seeཅིས་andངེས་.ངོ་seeཅིས་.ངོ་seeཅིས་.ངོ་seeཁྲེལ་.དངོས་seeཅིས་.མངོན་seeསྤྲོས་.ཅི་seeམྱུར་.ཅིས་, 48. (Alsoཅིས་). 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 withངེས་and colloquialངོ་, as, for instance, in:ངོ་, ‘I ask (you) to come without fail, indeed, surely, for sure, so that I may count on it.’ Alsoརྟེན་.Cf.Desg. in addition to J.—J. (p. 129b) has the spellingངོ་. Bell s.v. ‘certainly’ངོ་(syn.རྟེན་); s.v. ‘indeed’ (syn.རྟེན་); s.v. ‘surely’ངེས་; s.v. ‘actual’ངོ་; s.v. ‘real’ངོ་(syn.དངོས་); s.v. ‘really’ངེས་. Desg.ངོ་‘natural, not manufactured,’ butངོ་(next article) ‘certitude’ =ངོ་,ངོ་orངོ་. S. Ch. D.ངོ་‘true, genuine, really.’རྟེན་andརྟེན་are not in the Dicts.ངོ་andངོ་are not endorsed by my authorities. See alsoངེས་.[40]ཅེས་, colophon. According to J. =ཅེས་, ‘that which has been spoken,’ i.e. ‘speech, word,’ etc. Corresponds very closely to D. ‘het gesprokene, het gezegde’ or L. ‘dictum.’ Here, however, the meaning may be extended to ‘piece of writing’ (D. ‘het geschrevene,’ L. ‘scriptum’) or perhaps even more generally ‘the above, the foregoing.’The other use of the expression, as an abbreviation forཅེས་, ‘the so-called,’ is here, of course, not applicable.གཅིག་(orཔོ་) seeདྭངས་.ལྕགས་seeཀྱུ་.ལྕགས་seeཀྱུ་.ལྕགས་seeཀྱུ་.ཆགས་, 22. In J. ‘love and hatred,’ but here better ‘attraction (for the pleasant) and repulsion (for the unpleasant),’ in other words: ‘non-attachment (to weal and woe), indifference (to the ups and downs of life),’ or again ‘bondage’ (to emotions, impressions, etc.). S. Ch. D. has ‘passion for, passionate attachment.’ It is the German ‘Lust und Unlust.’ཆུ་seeགཏེར་.ཆུ་seeསྐྱོ་.ཆོ་seeསྐྱོ་.ཆོས་seeསྤྲོས་.ཆོས་, 34. To be construed:ཆོས་+ཚུལ་(པ་orདུ་), and not asཆོས་+བཞིན་, etc.ཆོས་(མཁན་), 43. Here most likely in the stricter sense those who have devoted, given, themselves (entirely) to the religious life, i.e. those who have entered the order, theདགེ་or evenགྲྭ་, learners, pupils, lay-brothers.Cf.however,[41]J. s.v.ཆོས་, p. 163a, and Desg. who has a subst.ཆོས་, ‘lamaist dignity, rank,’ p. 333b.ཆོས་, 10. Stands here forཟབ་, orཆོས་, ‘the deep, profound, doctrine, teaching, religion.’ Perhaps an allusion to theཟབ་, the ‘profound doctrine of Buddhism as explained in the Tantras’ (S. Ch. D. s.v.ཟབ་). J.renders it ‘a term of Buddhist mysticism, doctrine of witchcraft,’ whilst Desg. translates the term as ‘doctrina magica.’ཆོས་instead ofཟབ་perhaps for metrical reasons; in ordinary speech the inversion seems not usual. See alsoཟབ་.ཆོས་seeཁྲེལ་.མཆོད་seeགདན་.འཆང་, 46. ‘To hold, to keep, to stick to, adhere to.’མ་‘not keeping (it) so, not preserving, maintaining (it) in that (the same) state, not letting (it) continue in the same way, not keeping up the state of, not persisting in (the same way)’ etc.Freely translated by its reverse: rectifying, redressing, correcting, changing (one’s attitude, condition, action, etc., previously referred to).འཆད་seeབཤད་.མཇུག་seeརྗེས་.འཇུག་seeརྗེས་.རྗེས་, 45. Not in the Dicts., lit. ‘after-track,’ is here, ‘followers, pupils, disciples, adherents.’ Thoughའཇུག་is sometimes used forམཇུག་, see J. 177a, last line, the word[42]རྗེས་, ‘affix, final consonant,’ a grammatical term, is of course different, as well as J.’s adj. ‘following, coming after.’The word has also the meaning ‘orphan’ (those left behind). See also underཁོ་, etc.བརྗོད་seeམཚན་.ཉ་seeཀྱུ་.ཉོན་, 37. Here ‘sin’ or ‘vice’ are to be understood as either thethreesins, or vices, or failings, or defects, or frailties,ཉོན་, ‘lust, anger and stupidity’ (in the conventional rendering),འདོད་,ཞེ་,གཏི་, or the five sins,ཉོན་, namely the three mentioned above with the addition ofང་‘pride’ andཕྲག་‘envy’ as fourth and fifth.See alsoདགྲ་.མཉེན་seeབཤེས་.སྙིང་seeབྱང་.སྙིང་seeབརྩོན་.སྙོམས་, 13. Equalsསྙོམས་(orདྲན་)པ་= ‘to be ease-loving, indolent, lazy.’གཏིང་, 28. ‘From the bottom’ (sc. of the heart), hence expressions likeསྐྱོ་may be simply translated ‘a deep pity (or sadness) arises, I become very sad, I am very sorry.’ Seealsoསྐྱོ་.གཏེར་, 55. Here perhaps better ‘treasure heap’ than mere ‘treasure,’ or perhaps even ‘treasury.’ S. Ch. D. gives as[43]meanings: ‘treasure’ and ‘store-place,’ in this deviating from J. and Desg. S. Ch. D.’s exampleཆུ་, ‘the repository of water, the ocean’, seems to prove his additional explanation.རྟག་seeརྟོག་.རྟེན་seeཅིས་.རྟེན་seeཅིས་.རྟེན་, 49. (Pf. and ft.བརྟེན་). Has here simply the primary meaning ‘to adhere to,’ more colloquially, ‘to stick to,’ or ‘to keep to, hold fast to, to heed, to observe.’ May, however, here be also taken as Desg.’s ‘to believe in, to trust’ (in the sense of ‘to rely on’) according to his exampleཁྱེད་, ‘I believe, trust (in) your words’ (p. 420a), or otherwise: to put reliance on (what another says, states, preaches, teaches).རྟོག་, 32. (Pf.བརྟགས་). May almost be translated here as ‘to contemplate, to consider’ (‘if one comes to think about it’ or ‘if one looks into that matter’), but not merely as ‘to behold, to see.’རྟོག་, 47. Evidently the same as J.’s.བརྟགས་‘examination, trial’ (214b). J. has a verbབརྟག་(orརྟོག་)གཏོང་, occurring in the Padma tʽaṅ yig and in Milaraspa, with the meaning ‘to examine, search into,see whether or whether not.’ J. has also the formsརྟོག་andབརྟག་, both subst. ‘examination,’ s.v.དཔྱོད་, ‘to examine,’ p. 329a.Desg. givesརྟོག་as syn. withརྟོག་, ‘to consider, test, judge’;བརྟགས་, ‘examination, judgment.’[44]S. Ch. D.རྟོག་(=བསམ་, orམནོ་) ‘consideration, examination, trial,’ and (558a)བརྟག་(=ཞིབ་), ‘examination, careful weighing of all the details of a case, deliberation.’ S. Ch. D. seems to treatརྟོག་andབརྟག་as two quite different words. S.v.དཔྱོད་he has furtherརྟོག་, ‘to examine anything,’ andབརྟག་, ‘investigation, inquiry.’
ཀུག་seeཀྱུ་.
ཀུན་, 32. Not so much ‘a matter of shame to all’ (= all the people who look at or into the matter, the beholders, the general public, or even humanity in general), but rather ‘a matter of all (of them) being ashamed,’ i.e. the peopledoingthe shameful acts, the people concerned, engaged in this conduct, not the public in general.
ཀུན་, 29. Here thought, conception, wish (cf.D.opwelling). (Desg. ‘all-enveloping,’ i.e. ‘natural corruption or sin,’ p. 8b, butཀུན་=ཉོན་, ‘excitement of passion’ on p. 1044a). See also S. Ch. D., p. 29b,समुत्पाद, but Schroeter, p. 2b, ‘approbation, assent, the consenting to any proposition.’
ཀོ་seeགླུད་.[17]
ཀྱང་, 30. Here equal toཡིན་, ‘yet, however, nevertheless.’
ཀྱུ་, 20. Not as a separate word in J., who givesཀུག་andཀྱོ་, the latter after Schmidt. This is the word occurring in the compoundཞབས་the Tibetanu-vowel, the ‘foot-hook’ (not merely honorific ofཀྱུ་as Hannah seems to suggest in his Grammar of the Tibetan Language, p. 4), which J. has underཞབས་, on p. 472a, together with a queried meaning ‘spur’ (of the foot: ‘ein Sporn’), taken from Csoma. This latter meaning is unknown to my informants. Bell gives: hookཀུག་; fishhookཉ་, but iron hookལྕགས་. Henderson gives bothཁུག་andཀྱུ་for hook, and alsoལྕགས་alone for iron hook. My informants deny the correctness ofཁུག་. Desg. knowsཀུག་(པ་) only as a verb, not as a subst.; he mentionsཀྱུ་as a separate word, subst. hook, and does not mentionཀྱོ་. The various articles in the three Dicts. subཁུག་are interesting but the meaning hook is not given in any of them. S. Ch. D. translatesཀྱོ་with ‘अङ्कुश, a pointed iron hook, a large pin to pierce with,’ whilst Macdonell in his Sk. dict. translates the Sk. word as ‘hook, goad, stimulus, remedy.’ (See below s.v.འདྲེན་.) J. underཀུག་gives alsoལྕགས་, an iron hook, andཉ་, afishinghook, but my informants say that the colloquial for fish hook is ratherཉ་(orཔའི་)ལྕགས་or simplyཉ་(pr. nyendzin), just as a meat hook (to hang up meat on) isཤ་(pr. shendzin). Theཡ་in[18]the above represents the pronunciation of the more illiterate people.
One of my informants is, however, of opinion thatལྕགས་does not mean anironhook at all, but hook in general even though it might be made of silver, copper, gold, etc. He compares it with the word wall,ལྕགས་, which is notnecessarilymade of iron, and though of stone or earth is still called ‘iron-mountain.’ Women’s ornaments such as earrings, chains, or necklaces (སྐེ་, pr. kenthang, not in the Dicts. or Bell. As a colloquial word the dengbu might perhaps be left out in writing) may have golden or silver hooks,གསེར་orདངུལ་. Example:སྐྱེ་, this woman has a very fine necklace which has four golden and silver hooks (or clasps). Schroeter’s dict., p. 361b, already givesལྕགས་ashookonly. The expressionལྕགས་in the sense of mineral, given by Desg., 307a, would make us think thatལྕགས་might perhaps mean metal hook, but see below. S. Ch. D. adds to the confusion. Underལྕགས་he gives: (1) iron pin to guide and punish elephants; fish-hook; (2) name of a plant. (His next entry seems improbable, elephant driving and elephant driver for one and the same word). But underཀྱུ་he definesལྕགས་as ‘iron hook, an angle, a fishing-hook.’ J. hasལྕགས་underལྕགས་and gives ‘an iron hook, esp. fishing-hook, angle; often fig.’ and in his illustration he translatesཆོས་simply as ‘hook of grace.’[19]He marks the word as belonging to the book language. It is curious to note that Schlagintweit in his Rgyal-rabs (title, or introductory verse) translates the wordལྕགས་with ‘eisernen Hacken’ (p. 25), whilst Schiefner renders the same word correctly on the next page by ‘Hacken’ alone. But in his new translation of the Rgyal-rabs, H. A. Francke (J.P.A.S.B., Vol. VI, n. 8, p. 397) writes again ‘Iron Hook.’
There is still another compound withཀྱུ་, namelyམཐེབ་, the name for a component part of the elaborate torma cake structure. It indicates a small piece of dough in the form of the top of the thumb. From all these examples it might be hazarded that the elementཀྱུ་means primarily ‘curve, curved’ or ‘curvature,’ and has no substantial meaning like ‘hook’ or the like. My teachers, however, think thatཀྱུ་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 wordཀྱུ་, whether this is really an independent word or not. The fact that S. Ch. D. gives a Sk. equivalent forཀྱུ་alone, pleads for its separate existence.
My teachers opine thatཀྱུ་as a separate word may occur alone, but their nearest approach to framing a sentence illustrating such a use was one in which they spoke of a wooden hook (made by a jungleman to fish or hunt with) asཤིང་or more brieflyཤིང་. So the example was not decisive.
Additional Note—Cf.the example in Csoma’s Grammar, p 109:གསེར་, golden fetters or chains, lit.: golden iron ropes. See also Ramsay,‘Western Tibet’, p. 62:
‘To hook—ngiákuk táng ches, properly applicable only to a fish caught with a hook, but also used generally’, and:
‘Hook—ngiákuk (fish hook), kuk kuk (a hook of any kind).…’[20]
Query: Is the use ofལྕགས་merely conventional in several words, as inལྕགས་, cage (Bell, Walsh ‘Tromowa Dialect’),ལྕགས་(iron) bridge, etc.? And is the use ofལྕགས་perhaps analogous to that of honorific prefixes?Cf.the Dutch guilder (gulden) which is made of silver, though its name is derived from ‘gold.’
ཀྱོ་seeཀྱུ་.
དཀའ་, 7. Difficult, but here rather with some of the meaning of the English ‘hard’ (hard lines?), the French ‘dur’, perhaps L. ‘arduus.’ The meaning is somewhat that the invocation should not be undertaken lightly (God’s name should not be spoken ‘in vain’). Conceptions like: grave, serious, weighty, not lighthearted, or commonplace, or flippant, suggest themselves here. It is ‘a serious matter’ to invoke these teachers.
བཀའ་, 42. To thinkwithkindnessofortowards, orabout(ལ་).
སྐལ་, 11. We have taken this word in the general sense given by J. ‘the pious,’ though it may equally well be rendered by ‘the fortunate ones,’ i.e. those who were fortunate enough to hear Tsoṅ kʽa pa’s preaching or that of his two pupils. One of my informants suggests, however, thatསྐལ་should here be taken more literally as ‘sharers’, ‘share-havers’ in Tsoṅ kʽa pa’s message and consequently should here be understood as his ‘followers.’
སྐུ་seeགླུད་.
སྐེ་seeཀྱུ་.
སྐྱབས་, 19. May either be taken as two separate words ‘protection and hope’ or as a compound ‘hope for protection,’ ‘protection-hope.’ More accurately ‘the spot (place = persons in this case) in whom I place my hope for protection, to whom I resort or go, in whom I trust, for protection.’(cf.D.heul, toeverlaat).[21]
སྐྱིད་seeམགུར་.
སྐྱེ་seeསྒོ་.
སྐྱེ་, 4. This is an illustration of the meaning ofསྐྱེ་underJ.’s4th sub-heading, 1st division.དད་‘faith has been born,’ but here rather ‘becomes active,’ ‘sprouts,’ ‘waxes strong,’ or ‘grows, flames up, intensifies, awakens, arises, stirs.’ The idea is not, as in a case of Christian conversion, of a state of previously non-existent faith, suddenly arising, but of an existing faith becoming strongly energised, leaping up (‘an outburst of faith’). Thecolloquialདད་can be suitably translated by ‘to inspire faith to.’ For instanceབླ་(མི་)འདུག་, that lama inspires me with (no) faith. A free translation ofདད་is consequently ‘to have faith in,’ but in our passage the additional meaning of ‘renewed’ is implied. Therefore we may also render ‘they call up my faith’ or ‘renewed faith comes up in me.’ See the use of this expression in the Tibetan Primer III, p. 7, 1. 8.དེ་(readཁོས་)རྒྱལ་Then he, recognising that the king was very good, and having gained faith in him, and having prostrated himself numberless times, (asked) how can I request (i.e. take, accept) such (gifts) given by the king.
སྐྱེད་seeསྒོ་.
སྐྱེད་, 50. To generate, the generation, production.སེམས་‘that which has been produced in the soul,’ ‘the (completed) productions of the soul’; withདང་= with; ‘with thoughts of, assuming, observing an attitude of, with a mental attitude of or disposition to.’འགྲོ་[22]པའི་(དང་) is one elaborate substantive, a ‘the-beings-with-kindness-having-drawn-soul-disposition.’
སྐྱོ་, 28. Here not in J.’s sense ‘to be weary,’ but as Desg. and S. Ch. D. have it ‘sadness, grief, sorrow,’ or adj. ‘sad’, etc. In seeing a half-naked beggar, it may be said:མི་. Here the word is adjective: ‘that unhappy (unfortunate, wretched, miserable) man has not even a coat.’ [དུག་(Bell) = J.དུག་=གོས་=ཆུ་= Desg.ཆོ་, coat, garment, dress; not alone ‘man’s coat,’ as J. has it, but for both sexes—J.s.v.ཆུ་.ཆུ་andཆོ་both missing in S. Ch. D.གོས་is pronounced both golak and gölak. Walsh, Vocabulary Tromowa Dialect, s.v. coat ‘go’ and ‘golag.’ My teachers do not know a wordདུག་for coat in Tibetan. Desg. has aདུགས་, overcoat. S. Ch. D.དུག་༌orདུག་‘old coat or garment patched up and mended.’]
ག་seeགདན་.
ཁ་seeགཤགས་.
ཁ་seeགཤགས་.
ཁུག་seeཀྱུ་.
ཁོ་, 45. My followers and friends (cf.citizens and compatriots), i.e. followers who are also my friends; the same people under two qualifications, not two different groups of people, the friendsandthe followers. Seeརྗེས་.
ཁོ་seeགླུད་.[23]
ཁྱེད་18,ཁྱོད་12, 23. The difference in form is not accidental.མགོན་is a stereotypedལབ་, manner of speech, expression.ཡབ་༌, l. 18, is a normal honorific form. The formཁྱོད་was described to me as one of intimacy, of utter confidence, as distinct from familiarity and lack of respect. This seems an almost exact parallel to the use of (thou), tu, du in (English), French and German in addressing parents, God, and relations. The following example was given, a quotation from theབླ་, a little ritual gelukpa book, leaf 12a:ཁྱོད་‘As thou art our lama, our yi-dam, our ḍākinī, our dharmapāla …’ (prayer addressed to Tsoṅ kʽa pa). Likewise, in the little prayerbookརྗེ་(to Tārā) we find a few cases ofཁྱོད་(e.g. p. 5b) amidst many cases ofཁྱེད་.In the termཡབ་the hon. form of the first two syllables of course determines the hon. form of the last. The ‘intimate’ formཁྱོད་was further described as ‘the language of religious transport, ardour, fervour,’དད་.
ཁྲེལ་(རྒྱབ་) seeཁྲེལ་.
ཁྲེལ་seeཁྲེལ་.
ཁྲེལ་, 32. According to the Dicts. ‘to be ashamed.’ Desg. and S. Ch. D. do not support J.’s meaning ‘piety’ and his third meaning ‘disgust, aversion.’ My oral information rejects these second and third meanings, yet see below.ཀུན་, freely translated ‘is a matter of (cause for) shame to all,’ literally ‘a-by-all-shame-feeling-cause,’ i.e. all should feel ashamed. The shame, it should be understood, must be felt, not by all who behold the bad behaviour, but by all who[24]are guilty of it. The exact meaning of the rootཁྲེལ་from which the verb is derived is not yet satisfactorily dealt with in the Dicts. which are supplementary as well as contradictory in their data. The compounds exhibit a great variety of shades of meaning. That ofཁྲེལ་, for instance, may perhaps cover so wide a range as ‘shameless, impudent, self-willed, stubborn, stiff-necked, arrogant, insolent, ungrateful, loveless, heartless, harsh, cruel, wanton,ruchlos, frech.’ Some of the compounds and applications clearly indicate thatཁྲེལ་must also mean ‘sexual modesty, chastity,’ others that it must mean ‘bashfulness, shyness, timidity’ (in this senseཁྲེལ་‘brazen, forward, unabashed, saucy, bold, audacious’).ཁྲེལ་seems to come very near to the D. ‘schroom’ which is more ‘diffidence’ than ‘scruple,’ butཁྲེལ་may in some cases mean ‘unscrupulous’ or ‘without a conscience.’ In this sense it comes near to ‘impious.’ The German subst. ‘Scheu’ may be also compared. It is also averred that in certain combinations a positive statement withཁྲེལ་is practically identical with the English exclamation: how dare you! how can you!
A compound, difficult to define exactly, isཁྲེལ་in whichགཞུང་has the meaning, not given in the Dicts. of straight, straightforward, honest, true, dependable, the French ‘droit’ (cf.rectitude). The whole expression may mean ‘abandoned,’ or simplyཁྲེལ་.Exampleཁྲེལ་, ‘the lives of these abandoned (shameless, etc.) men are useless.’ An old sweetheart who has cast off her lover may be calledཁྲེལ་‘the brazen, perfidious girl.’ Desg. givesགཞུང་in this sense as equal toབཟང་, ‘good, just, generous.’ This may be Schmidt’sགཞུངས་‘sincere, orderly.’ In the sentenceཕ་[25]པ་, ‘to render your parents kindness in this way shows a lack of gratitude,’ my teachers explain the word as ‘ungrateful, loveless, harsh.’
As far as the further meanings ofཁྲེལ་, as given in J. (see above), are concerned, Pʽun Tsʽogs maintains thatཁྲེལ་=ཆོས་, ‘pious,’ but Karma denies it, and the former also states thatཁྲེལ་=ཞེན་, which latter expression Desg. and S. Ch. D. know as ‘to be disgusted with.’ But J. and the others render the former expression withཁྲེལ་, as ‘chaste’ or ‘modest,’ or as ‘to be chaste,’ etc. Both of my teachers are at one about the expressionཞེ་‘to be weary, tired, sick of.’ Examples:ལྟོ་, I am tired of this food. (ལྟོ་, pr. tobché, see Henderson’s Manual, Voc., p.48, s.v. food; there writtenལྟོབ་.)མི་, ‘I have got tired of this man.’ The sentenceཆོས་was explained to me as: Having understood the doctrine, and having been delivered (saved), I am now weary of the world, have renounced the world, know the world for vanity, have turned away from it. For J.’sཁྲེལ་, ‘scornful laughter’, the synonymཁྲེལ་was given to me, as well as the explanation ‘a laugh to make the other feel ashamed,’ ‘to make another feel small.’ We may therefore think of ironic, sarcastic, malicious laughter, or of derision andSchadenfreude.ཁྲེལ་, to laugh at another, at the expense of another, in order to make him ridiculous. This wordཁྲེལ་furnishes a very striking test of the present state of Tibetan lexicography, the wordགདན་will furnish another.[26]
For words like these a comprehensive collection of authentic illustrations is imperative before finer shades and the exact range of meanings can be fixed.ངོ་, commonly translated as ‘shame,’ a synonym forཁྲེལ་, is a similarly uncertain word. Compare the translations in J. and S. Ch. D. of this same sentence:ཁྲེལ་, J.: ‘he has no shame nor dread’; S. Ch. D.: ‘he has no shame or modesty.’
ཁྲེལ་seeཁྲེལ་.
ཁྲེལ་seeཁྲེལ་.
ཁྲེལ་seeཁྲེལ་.
ཁྲེལ་seeཁྲེལ་.
ཁྲོད་seeགངས་andའབྲོག་.
མཁྱེན་seeམཁྱེན་.
མཁྱེན་, 55. J.’s queriedམཁྱེན་, quoted from Gyal-rabs: ‘prob.: omniscient-merciful,’ cannot with any certainty be decided from this passage.
Desg. hasམཁྱེན་༌=ཐུགས་= ‘knowledge of the heart, i.e. pity, mercy.’
S. Ch. D. ‘omniscient mercy.’
According to my teachers these are two different words here, knowledge and mercy; not a compound.མཁྱེན་is here hon. form ofཤེས་to know. But a subst.མཁྱེན་is not recorded in the Dicts. Desg. has aམཁྱེན་=ཤེས་=རིག་‘science, knowledge,’and S. Ch. D. also givesམཁྱེན་as ‘knowledge.’ In compoundsམཁྱེན་has usually the verbal value of ‘knowing.’ The entries s.v.མཁྱེན་in the Dicts. need careful comparison and deserve close study.[27]
མཁྱེན་is often used in an emphatic sense, to know all, to know through and through, to know with supernatural knowledge (as, for instance, to know what happens from a distance),cf.the English adj. ‘knowing.’
The shades of meaning: wise, learned, intelligent, sensible, careful, cautious, clever, need further analysis.
འཁྲུག་, 35. The value of this word is clear from the Dicts., but there is a difficulty in choosing suitable English words to fit each case in rendering. Such words as the following may be found useful under various circumstances: to be disturbed, upset, disordered (cf.disordered brain), unbalanced, deranged, convulsed, in turmoil, tumultuous (a soul in tumult), in revolt, turbulent, wild, seething, in uproar, in the throes of (passion, etc.).
And even so none of the above expressions furnishes an easy, idiomatic and close rendering forརྒྱུད་, the man whose very character is an utter chaos.
འཁུར་, 21. Ordinarily to carry, but here to carry back, i.e. to repay, render, return.
Example:ཕ་, You must render your parents their kindness. The verbའཇལ་, primarily ‘to weigh’, is equally so used; see J. s.v. 4. For the above example the wordལན་would ordinarily be inserted,ཕ་, but this would lessen the force of the illustration for our purpose asལན་means here ‘return,’ andདྲིན་༌, ‘a kindness in return.’ The above sentence can be expressed in three ways:ཕ་(with or withoutལན་),འཁུར་(orའཇལ་, orལོག་),དགོས་.
གངས་, title. Mother Snow Mountain. The affixes toརི་are according to J.བོ་andག་; Desg. addsངོ་; S. Ch.[28]D. onlyབོ་; Bell and Henderson no affix. Of theseབོ་gives a definite sense of greatness to the mountain. (See S. Ch. D., Grammar, Introduction, p. 18). Here the particleམ་is not an inherent part of the substantive, but is added to give a feminine sense to the word, which here means something like ‘Mother Mountain,’ the big mountain being as it were the mother of all smaller hills and heights around it. My informants were definitely of opinion that, here, ‘Mother Mountain’ and not ‘Lady Mountain’ was meant. So we should not understand the expression as ‘Her Majesty or Ladyship the Snow Mountain.’ The meaning though grammatically important remains better neglected in the translation.
གངས་, 25. In this snow-mountain-mass, i.e. monastery.རི་as monastery in J. s.v.རི་but not s.v.ཁྲོད་.Bell hasརི་as ‘cell (of hermit).’
Here the expression seems rather to indicate Gendundub’s own monastery (be it Daipung, Tashilhunpo or Namgyalchöde) than Galdan, spoken of in the second verse. See Schulemann,Gesch. derDalailamas, pp. 92 fll. Seeའབྲོག་andཤར་.
གོ་seeསྐྱོ་.
གོལ་, 33. J.འགོལ་, error, mistake. In Desg.འགོལ་orའགོལ་, solitary spot (s.v.འགོལ་) andལམ་(s.v.གོལ་), ‘has lost his way’; and alsoའགོལ་to put apart;འགོལ་, a separate road, a side road (route détournée). According to Desg. only the past form ofའགོལ་, i.e.གོལ་, means to have erred, gone astray, both physically and morally. S. Ch. D. copies J., but adds to J.’sའགོལ་, the place where two roads separate: ‘so as to create doubt in the mind regarding the right path.’ Schroeter (p. 451a) has two entriesའགོལ་, ‘remote,’ andའགོལ་, ‘a closet.’ J. has the latter expression as ‘a hermitage,’[29]and Desg., as above, ‘solitary spot.’ In our passageལམ་does not mean ‘the mistake as to the road,’ or Anglice ‘the error of his ways.’
In our passageལམ་has to be taken together in the sense ofལོག་=ལམ་=ལམ་, the wrong road (in a religious sense, in contrast to theལམ་of l. 31).ལམ་is here to be understood as a ‘wrong-road-place,’ as the spot or place (ས་=ས་)which is, or proves to be, the wrong road, i.e. the place where one realizes that the road on which one is, is the wrong road, or, perhaps better, that the road is a wrong road (= place) to be in, a wrong-road-spot, indeed.
The meanings, recorded in the Dicts. for compounds with or without initialའ་ofའགོལ་, seem logical, as one whohasseparated himself from the road,isastray,ismistaken,is(in moral or intellectual matters) in the wrong, in error.
Note this example of the use of the verb:ལན་, answer very carefully otherwise you will make a mistake.
[རིག་, ‘having twisted, squeezed, screwed up your brains??’ = adv., carefully, attentively.]
གོས་seeསྐྱོ་.
གླུ་seeམགུར་.
གླུད་, 40. Ransom. Is here ratherགླུད་, well defined by S. Ch. D., s.v. The meaning ofགླུད་is probably ‘the ransom (which is thrown to the evil spirit) as a substitute for, representative of (the person on whose behalf the offering is made),’ J.’sམི་‘a man’s image which in his stead is cast[30]away in theགཏོར་༌,’ a ransom in effigy. There are, however, uses ofགླུད་in which the primary sense is perhaps rather ‘effigy’ than ‘ransom.’ In a ritual describing the construction of the torma cake it is said that theསྐུ་(together with many other moulds) must be imprinted on the dough or paste. Here the word seems to mean no more than ‘a mould constituting an effigy of the body.’ Though all the torma-cake material is thrown away after it has served its purpose, these imprinted effigies do not seem to serve specially as ransoms like theགླུད་andམི་quoted above.
As to J.’s queriedཁོ་(and the slightly differentམི་), this is explained as follows. The first phrase means: he is a lü in human form (a man-lü,cf.werwolf; D.een lü in menschenvorm, menschelijke gedaante).མི་means ‘that man, there (with a pointing out by word or finger).’ For instance: that man John, that kingཀོ་. ‘That man’ alone would beམི་.But the second phrase would mean: ‘that man so-and-so is a very devil.’ J.’s rendering of the first phrase as ‘he is a curse, an anathema, one deserving to be cursed’ seems too strong. Rather ‘an unmitigated nuisance,’ for, though harsh, it may be said by a mother of her own child when it is naughty and unruly. The sense seems to be ‘devil’ (as may also be applied to children or wicked grown-ups in English ‘they are true devils,’D. ‘een paar baarlijke duivels’) and seems to be a case of meaning-shifting from result to cause (pale death!), the lü being the ransom thrown to the evil spirit, Anglice devil. The association does not seem to be that of worthlessness, hatefulness, something good for nothing, only fit to be thrown away like a lü.
As to the above King Koko, this is a facetious name applied (something like thingumbob) to such Tibetans as ape Chinese manners in dress and in other ways.ཀོ་is said to be a Chinese word for Tib.ཨ་orཇོ་, elder brother. A Tibetan, strutting about in Darjeeling with Chinese cap and[31]coat may hear the sarcasm addressed to him:ཀོ་‘Well Mr. Chinaman (or John Ch., Uncle Ch.) where are you going to?’(‘Mossioo’ of the mid-Victorian Punch and music hall ditties).
གླུད་seeགླུད་.
དགའ་seeདགེ་.
དགེ་, 6. Clearly printed in both copies, notདགའ་. This name, ‘the virtuous,’ seems to refer to the Gelukpa sect, though the monastery which is here meant is usually calledདགའ་. The relation between the two terms is not quite clear. Grünwedel, in his‘Mythologie des Buddhismus,’etc., p. 72, speaks of ‘das Kloster dGa-ldan oder dGe-ldan.’ Günther Schulemann in ‘Die Geschichte der Dalailamas,’ p. 65, speaks of the ‘Schule, die zuerst dGa-ldan-pa, dann aber dGe-ldan-pa oder dGe-lugs-pa, ‘die Tugendsekte’, genannt wurde.’ Modern Tibetans seem to know only the nameདགའ་for the famous monastery.
དགྲ་, 37. This is an apposition. The enemies, the sins; the enemies whoarethe sins; ‘these enemies of sins’ as in ‘these rascals of boys.’ Seeཉོན་.
མགུར་, title. Its hon. form isགསུང་. As a single word the affixམ་is required, which may disappear in compounds. Bell gives as meaning ofམགུར་‘religious song,’ Henderson ‘hymn.’
As J. points out, the profane song isགླུ་and the religious songམགུར་. A synonym forགླུ་isགཞེས་(not in the three Dicts. but in Bell and Henderson s.v. song).
S. Ch. D.’sགླུ་‘sportive song’ is not supported by the data in J. or Desg., nor by my informants. They take the[32]second part of this compound as a misprint forགཞེས་and hold thatགླུ་is a double-form with the meaning of either of its parts: song. The wordམགུར་has one honorific form,གསུང་. The wordsགླུ་andགཞེས་have each various hon. forms:གསུང་(recorded in Bell) andགསུང་. Desg. has aགསུང་, pleasant song, but my oral information does not support this special meaning.
Note the difference between J.སྐྱིད་(s.v.སྐྱིད་), ‘song of joy,’ and Desg. id. s.v.གླུ་‘chant érotique.’
In Redslob’s translation of the Psalms into classical Tibetan, the wordགསུང་is used for psalm.
The following table may be useful.
Ordinaryམགུར་=hon.གསུང་Ordinary,,གླུ་=hon.,,{མགུལ་བཞེས་(sic.)གླུ་(??)གསུང་Ordinary,,གཞེས་=hon.,,{གསུང་མགུལ་(rare) ??
འགོལ་seeགོལ་.
འགོལ་seeགོལ་.
འགྱེ་andའགྱེད་, 38. Attention must be drawn to the fact that Desg. identifiesའགྱེད་withའགྱེ་as against J.’s distinction between the two forms as neutral and active. Also that Desg.’s explanation ofགཡུལ་etc., as ‘to put (the[33]enemy) to flight in battle,’ seems more probable than J.’s ‘to fight a battle,’ etc. The explanation ofའགྱེད་, byའཕམ་in the note onགཤགས་, q.v., seems to support this supposition. S. Ch. D. gives as a meaning ofའགྱེད་‘to institute, set going’ and translates accordinglyའཐབ་as ‘to start a combat,’ as against J. ‘to combat’ alone. Alsoགཡུལ་‘one who gives battle.’ Desg. s.v.གཡུལ་(p. 923):གཡུལ་orགཡུལ་‘to fight in battle, to combat.’Cf.also J. s.v.གཡུལ་. S. Ch. D. copies J. as against Desg.གཡུལ་, ‘to fight a battle.’ These wordsའགྱེ་andའགྱེད་, again, need further investigation supported by quotations (as well as the wordགཡུལ་with which they are used).
རྒ་, 33. To be old, the state of being old, old age. Exampleསྐེ་, ‘the being born, growing old, being ill, dying are sorrows,’ or ‘birth, old age, illness and death are sorrowful.’Cf.the treatment of the first four words in J.རྒས་, with following verb, to be translated as ‘of old age,’ literally: of (belonging to, attendant on) having become old; for instance, the joys, sorrows, etc., of the state of having become old (of old age) =རྒས་(orསྡུག་). This is not the subst.རྒས་orརྒས་of Desg. J. treatsརྒ་as a verb withརྒས་as a past tense, takingརྒད་andརྒན་as adjectives from which the usual substantives inཔོ་,མོ་, etc., are made. Desg. gives the four formsརྒ་,རྒད་,རྒན་andརྒས་[34]as substantives and has no verb ‘to be old.’ J.’s analysis seems the more accurate one. J.’sརྒས་‘old age’ is absent in Desg., whilst this latter has aརྒས་without affix as ‘old man,’ ‘old age.’ This word S. Ch. D. has as =རྒ་‘old, ripe’; whilst he addsརྒས་=རྒད་‘aged, old; exhausted, infirm; an old man.’ This group needs proper quotations for final settlement.
My oral information on some of these points is as follows: The use ofརྒས་alone, as ‘old, ripe’ is denied.རྒས་does not meanརྒད་‘old,’ becauseརྒས་requires aལོ་‘grown old in years’ in that sense. As an independent adjective, however, it means ‘worn out, exhausted, thin, lean, aged, grown older,’ and is in that case an equivalent forརྒད་.Troubles make a manརྒས་‘age him’; make himas ifold. Age makes a manརྒད་, old, i.e.reallyold. For the use ofརྒས་the following two illustrations were given:རྒས་‘don’t do such work (or things: or don’t behave in that manner) in your old age;’རྒས་, ‘don’t think bad (evil) thoughts in your old age when (whilst) death is drawing near.’
རྒད་,རྒན་,རྒས་seeརྒ་.
རྒྱ་(orརྒྱལ་)སྒོ་seeསྒོ་.
རྒྱན་seeརྒྱན་.
རྒྱན་seeརྒྱན་.
རྒྱན་seeརྒྱན་.[35]
རྒྱན་andབརྒྱན་, 54. The treatment of these words in the Dicts. seems unsatisfactory. None of the Dicts. give a passive verbརྒྱན་orབརྒྱན་‘being adorned, being decked out, embellished,’ etc. J. has onlyརྒྱན་as a subst. ‘ornament, decoration,’ and a verbབརྒྱན་‘to adorn, decorate, provide with.’ According to this his own exampleཉ་should not mean, as he says, ‘the letternya(ཉ་) being provided with anSabove it’ (=སྙ་), but rather something like ‘to adorn the letternyawith asaas a topletter.’
Desg. knows a verbརྒྱན་orརྒྱན་(orབྱེད་orབཀོད་) with the meaning of ‘to adorn,’ with a past tenseབརྒྱན་, ‘ornavi, ornatus, orné,’ whatever that means. He and J. quote also aརྒྱན་‘adorned,’ in which theརྒྱན་has clearly a substantival value, like inརྒྱན་, ‘without adornment, unadorned.’
S.v.བརྒྱན་Desg. says: ‘praet. verbiརྒྱན་, ornatus, et v. act. ornare, orné, orner,’ and he addsབརྒྱན་orཆ་‘ornament.’ Bell hasརྒྱན་for ornament. But J. knows noབརྒྱན་orཆ་as substantives and refers expressly to the unprefixedརྒྱན་for the substantives. He further equatesརྒྱན་andརྒྱན་‘ornaments’ (plural). Underའདོགས་, ‘to put on,’ we find furtherརྒྱན་, to put on gay clothes, finery (s.v.རྒྱན་, the same expression is translated as ‘to adorn one’s self,’) andརྒྱན་, ‘beautifully attired’ (Mil.). If these translations are idiomatically true we should expect[36](བ)རྐྱན་to have a wider sense than the English ornament, rather anything beautiful or fine, whether ornaments (in the sense of trinkets) or not. The word adornment would fit better. (Cf.D.tooi, G.Schmuck.)
Desg. gives no example ofརྒྱན་with a clearly active value of the verb ‘to ornament,’ but both in J. and Desg. such examples are given underབརྒྱན་. Desg. gives as synonymsལེགས་andམཛེས་and it is a question whether in these expressionsབྱེད་can have the neuter sense of ‘to act as’ = ‘to be’ (like inརྒྱལ་). S. Ch. D. (who has several misprints in his syns. forརྒྱན་) quotes s.v.འགོད་(292b) aབརྒྱན་, ‘to arrange ornaments (tastefully); to decorate, adorn, to construct or adjust grammatical forms, sentences, (Zam.).’ This latter use ofབརྒྱན་is evidently the clue to the expression, quoted elsewhere by Desg. and S. Ch. D.:རྒྱན་,अलंकारपण्डित, one versed in rhetoric, a clever orator. The equationརྒྱན་=བཞག་(in the modern language, v. Bell, to put, place), given by S. Ch. D. is denied by both my teachers, though confirmed by Desg.; they know of no Tibetan word of this spelling and sound with the meaning bejewelled, adorned, decorated, as is the correct translation of theSk.equivalent cited,मण्डित. Yet mayརྒྱན་(པ་) perhaps mean ‘an ornamented object’, hence ‘die, dice’; hence again Desg. ‘objets mêlés pour tirer les sorts’, and lastly ‘stake’ (in gambling) and ‘lot’? This first meaning is not in the Dicts. but would settle the question discussed a few lines lower down, and explain those combinations withརྒྱན་which refer to gambling and divination. In connection with the immediately following articles in S. Ch. D.,རྒྱན་༌, ‘one who joins in a wager, gambler’ [one who puts up his jewels, ornaments for[37]a stake?], andརྒྱན་orབཞག་, ‘a dice-rogue, a gamester, one who throws dice,’ etc., it should be ascertained whether there is a Tibetan word withརྒྱན་which means die, dice, or whether the combinations refer to the staking of ornaments and jewels in gambling.
S.v.བརྒྱན་S. Ch. D. gives no news, treating this word, however, as a verb, and referring toརྒྱན་for the subst.
As a result of this little investigation we come to the conclusion that it is legitimate to inquire whether there is not a Tibetan verbརྒྱན་(more likely thanབརྒྱན་) with the passive or neuter sense of ‘being decked out, being ornamented or adorned, showing gaily.’ What would render such a word exactly in English is difficult to see, unless we coin a verb ‘to splendiferate,’ but D.pronken (pronken in vollen luister)comes near to it. Other related words would be: to blaze forth, to shine out, to cut a dash, or else to swagger, to swank, to preen, to strut, or again to be graced with or by, to show forth, etc., but especially ‘to display’ in the technical zoological sense.
An instructive illustration in this matter is furnished by the following two sentences, both with the same meaning:ཐང་, orཐང་, of which the best idiomatic translation is: O, what a fine picture!; how fine is the painting (drawing) of (in) (this) picture!
But the psychological translation is in the first case: ‘This picture is by-lines-(fine)-displaying’, and in the second case: ‘To this picture there is a by-the-lines-(drawings)-ornamentation (or display).’
རྒྱལ་seeསྒོ་.
རྒྱལ་, 6. According to J., III, also ‘superior, excellent, eminent.’རྣམ་, ‘most excellent, illustrious.’ This may be the meaning here. Whether there is a connection between the word as used here and theརྒྱལ་title of the Dalai Lamas may be left undecided.[38]
རྒྱུད་, 30. Here character, heart, disposition, etc. It is curious that this meaning, given by J. and Desg., is absent in S. Ch.D.
སྒོ་, 39, 40. Door. Though the average Tibetan house (if it be not a mere hut) has two doors,a front door and a back door, they are not on a principle located in the eastern and western sides of the house. For the text the words east and west have no special significance; they are simply usedདཔེ་, by way of speech, as an example, illustration or comparison.
The front (main, public) door is calledགཞུང་orརྒྱ་(orརྒྱལ་)སྒོ་. The first word is interpreted as the ‘main,’ ‘public,’ or ‘middle’ door; the second as the ‘wide’ or ‘royal’ door. The back door is calledལྟག་(in J. s.v.ལྟག་), which is explained as ‘the door for horses and cattle.’ Theསྐྱེད་quoted by J., p. 29b, is unknown to my informants. They only know aསྐྱེ་, ‘the door leading to birth, or re-birth.’
སྒོ་seeགསུང་.
སྒྲིམ་seeགོལ་.
བརྒྱན་seeརྒྱན་.
ངེས་(དུ་) seeཅིས་andངེས་.
ངེས་, 16. With terminative: ‘there is certainty for’ = ‘it is certain’ = ‘I am sure of’, ‘I know for certain that’, ‘it is surely, truly so.’ A hasངས་forངེས་in B.
Here, however,ངེས་=ངེས་=ངེས་=ངོ་=ངོན་= ‘indeed, truly, really, forsooth.’ Compare alsoཅིས་.[39]
ངོ་seeཅིས་.
ངོ་seeཅིས་.
ངོ་seeཅིས་andངེས་.
ངོ་seeཅིས་.
ངོ་seeཅིས་.
ངོ་seeཁྲེལ་.
དངོས་seeཅིས་.
མངོན་seeསྤྲོས་.
ཅི་seeམྱུར་.
ཅིས་, 48. (Alsoཅིས་). 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 withངེས་and colloquialངོ་, as, for instance, in:ངོ་, ‘I ask (you) to come without fail, indeed, surely, for sure, so that I may count on it.’ Alsoརྟེན་.Cf.Desg. in addition to J.—J. (p. 129b) has the spellingངོ་. Bell s.v. ‘certainly’ངོ་(syn.རྟེན་); s.v. ‘indeed’ (syn.རྟེན་); s.v. ‘surely’ངེས་; s.v. ‘actual’ངོ་; s.v. ‘real’ངོ་(syn.དངོས་); s.v. ‘really’ངེས་. Desg.ངོ་‘natural, not manufactured,’ butངོ་(next article) ‘certitude’ =ངོ་,ངོ་orངོ་. S. Ch. D.ངོ་‘true, genuine, really.’རྟེན་andརྟེན་are not in the Dicts.ངོ་andངོ་are not endorsed by my authorities. See alsoངེས་.[40]
ཅེས་, colophon. According to J. =ཅེས་, ‘that which has been spoken,’ i.e. ‘speech, word,’ etc. Corresponds very closely to D. ‘het gesprokene, het gezegde’ or L. ‘dictum.’ Here, however, the meaning may be extended to ‘piece of writing’ (D. ‘het geschrevene,’ L. ‘scriptum’) or perhaps even more generally ‘the above, the foregoing.’
The other use of the expression, as an abbreviation forཅེས་, ‘the so-called,’ is here, of course, not applicable.
གཅིག་(orཔོ་) seeདྭངས་.
ལྕགས་seeཀྱུ་.
ལྕགས་seeཀྱུ་.
ལྕགས་seeཀྱུ་.
ཆགས་, 22. In J. ‘love and hatred,’ but here better ‘attraction (for the pleasant) and repulsion (for the unpleasant),’ in other words: ‘non-attachment (to weal and woe), indifference (to the ups and downs of life),’ or again ‘bondage’ (to emotions, impressions, etc.). S. Ch. D. has ‘passion for, passionate attachment.’ It is the German ‘Lust und Unlust.’
ཆུ་seeགཏེར་.
ཆུ་seeསྐྱོ་.
ཆོ་seeསྐྱོ་.
ཆོས་seeསྤྲོས་.
ཆོས་, 34. To be construed:ཆོས་+ཚུལ་(པ་orདུ་), and not asཆོས་+བཞིན་, etc.
ཆོས་(མཁན་), 43. Here most likely in the stricter sense those who have devoted, given, themselves (entirely) to the religious life, i.e. those who have entered the order, theདགེ་or evenགྲྭ་, learners, pupils, lay-brothers.Cf.however,[41]J. s.v.ཆོས་, p. 163a, and Desg. who has a subst.ཆོས་, ‘lamaist dignity, rank,’ p. 333b.
ཆོས་, 10. Stands here forཟབ་, orཆོས་, ‘the deep, profound, doctrine, teaching, religion.’ Perhaps an allusion to theཟབ་, the ‘profound doctrine of Buddhism as explained in the Tantras’ (S. Ch. D. s.v.ཟབ་). J.renders it ‘a term of Buddhist mysticism, doctrine of witchcraft,’ whilst Desg. translates the term as ‘doctrina magica.’ཆོས་instead ofཟབ་perhaps for metrical reasons; in ordinary speech the inversion seems not usual. See alsoཟབ་.
ཆོས་seeཁྲེལ་.
མཆོད་seeགདན་.
འཆང་, 46. ‘To hold, to keep, to stick to, adhere to.’མ་‘not keeping (it) so, not preserving, maintaining (it) in that (the same) state, not letting (it) continue in the same way, not keeping up the state of, not persisting in (the same way)’ etc.
Freely translated by its reverse: rectifying, redressing, correcting, changing (one’s attitude, condition, action, etc., previously referred to).
འཆད་seeབཤད་.
མཇུག་seeརྗེས་.
འཇུག་seeརྗེས་.
རྗེས་, 45. Not in the Dicts., lit. ‘after-track,’ is here, ‘followers, pupils, disciples, adherents.’ Thoughའཇུག་is sometimes used forམཇུག་, see J. 177a, last line, the word[42]རྗེས་, ‘affix, final consonant,’ a grammatical term, is of course different, as well as J.’s adj. ‘following, coming after.’
The word has also the meaning ‘orphan’ (those left behind). See also underཁོ་, etc.
བརྗོད་seeམཚན་.
ཉ་seeཀྱུ་.
ཉོན་, 37. Here ‘sin’ or ‘vice’ are to be understood as either thethreesins, or vices, or failings, or defects, or frailties,ཉོན་, ‘lust, anger and stupidity’ (in the conventional rendering),འདོད་,ཞེ་,གཏི་, or the five sins,ཉོན་, namely the three mentioned above with the addition ofང་‘pride’ andཕྲག་‘envy’ as fourth and fifth.
See alsoདགྲ་.
མཉེན་seeབཤེས་.
སྙིང་seeབྱང་.
སྙིང་seeབརྩོན་.
སྙོམས་, 13. Equalsསྙོམས་(orདྲན་)པ་= ‘to be ease-loving, indolent, lazy.’
གཏིང་, 28. ‘From the bottom’ (sc. of the heart), hence expressions likeསྐྱོ་may be simply translated ‘a deep pity (or sadness) arises, I become very sad, I am very sorry.’ Seealsoསྐྱོ་.
གཏེར་, 55. Here perhaps better ‘treasure heap’ than mere ‘treasure,’ or perhaps even ‘treasury.’ S. Ch. D. gives as[43]meanings: ‘treasure’ and ‘store-place,’ in this deviating from J. and Desg. S. Ch. D.’s exampleཆུ་, ‘the repository of water, the ocean’, seems to prove his additional explanation.
རྟག་seeརྟོག་.
རྟེན་seeཅིས་.
རྟེན་seeཅིས་.
རྟེན་, 49. (Pf. and ft.བརྟེན་). Has here simply the primary meaning ‘to adhere to,’ more colloquially, ‘to stick to,’ or ‘to keep to, hold fast to, to heed, to observe.’ May, however, here be also taken as Desg.’s ‘to believe in, to trust’ (in the sense of ‘to rely on’) according to his exampleཁྱེད་, ‘I believe, trust (in) your words’ (p. 420a), or otherwise: to put reliance on (what another says, states, preaches, teaches).
རྟོག་, 32. (Pf.བརྟགས་). May almost be translated here as ‘to contemplate, to consider’ (‘if one comes to think about it’ or ‘if one looks into that matter’), but not merely as ‘to behold, to see.’
རྟོག་, 47. Evidently the same as J.’s.བརྟགས་‘examination, trial’ (214b). J. has a verbབརྟག་(orརྟོག་)གཏོང་, occurring in the Padma tʽaṅ yig and in Milaraspa, with the meaning ‘to examine, search into,see whether or whether not.’ J. has also the formsརྟོག་andབརྟག་, both subst. ‘examination,’ s.v.དཔྱོད་, ‘to examine,’ p. 329a.
Desg. givesརྟོག་as syn. withརྟོག་, ‘to consider, test, judge’;བརྟགས་, ‘examination, judgment.’[44]
S. Ch. D.རྟོག་(=བསམ་, orམནོ་) ‘consideration, examination, trial,’ and (558a)བརྟག་(=ཞིབ་), ‘examination, careful weighing of all the details of a case, deliberation.’ S. Ch. D. seems to treatརྟོག་andབརྟག་as two quite different words. S.v.དཔྱོད་he has furtherརྟོག་, ‘to examine anything,’ andབརྟག་, ‘investigation, inquiry.’