VoodooPad 4. 0 was announced today. I've been working with the developer, mostly to influence him to get the Unicode linking working. And it's now included! It means you could select one or more Unicode words, make a link, do a translation for the link. In other words, you could slowly build up your own dictionary of phrases and words, place names and so forth, making the translations very consistent.
Tuesday, November 18, 2008
Friday, November 07, 2008
Posted by KHX at 10:38 AM
Wednesday, October 15, 2008
Ryan McCormack sent me an email with a link to a project where he has built Tibetan flashcards. Check this out in case you want to use such a good tool for learning.
I've been using post-it notes everywhere, or small cards with Tibetan, sprinkled here and there. I used to have a small notepad with Tibetan, too. The computerized systems such as Ryan's, are very good as they are handy to have around and computers are good at repeating tasks.
Friday, October 03, 2008
Chris Fynn updated a page and more with really good information about Tibetan Unicode worth checking out. There's another page also on this page referring to information how to install Tibetan Unicode support on various computer platforms.
Saturday, July 26, 2008
To continue who is gathering at the Vulture's Peak: བྱང་ཆུབ་སེམས་དཔའི་་་་་
Thursday, July 24, 2008
Next the Heart Sutra describes who else is there.
Tuesday, July 22, 2008
To continue, next is ་་་བྱ་རྒོད་ཕུང་པོའི་རི་་་་ Again we need to look at bigger structures.
Monday, July 21, 2008
Next is རྒྱལ་པོའི་ཁབ་ན་་་་ This is where one has to be careful with translations. རྒྱལ་པོ། (rgyal po) usually means great, royal, king. ཁབ། (khab) means court, house, residence. But here it is really part a place name,་རྒྱལ་པོའི་ཁབ། (rgyal po'i khab) which is Rajagriha, or present day Rajgir in India.
Wednesday, July 16, 2008
The actual body of the sutra starts such: བཅོམ་ལྡན་འདས་་་་་་
Tuesday, July 15, 2008
I saw that the THDL site now also has Tibetan texts available in Unicode Tibetan. For example Longchenpa's Dispelling All Darkness Throughout the Ten Directions. (phyogs bcu mun sel)
The opening lines in sutras have the same format, this is true with the Heart Sutra, too. I've already covered this in in Sutra Opening Lines Part 1 and Sutra Opening Lines Part 2 so it's worth checking these pages out.
Thursday, July 10, 2008
The short name for Heart Sutra in Tibetan is ཤེས་རབ་སྙིང་པོ། shes rab snying po, or prajnaparamita hridaya in Sanskrit.
ཤེས་རབ། is wisdom, prajna. སྙིང་པོ། is essence, quintessence. Now, as part of translating the title it has become heart in English, even if the Essence of Wisdom Sutra would work fine, too.
The reason for this name is that this sutra has the essence of Buddhist wisdom teachings. If you know this short sutra inside out, you got the essence.
Wednesday, July 09, 2008
Ok, this is the next topic. We will slowly go through the translation of the whole Heart Sutra. Let's see how long that takes, but it's a noble goal. If you know how the Heart Sutra is translated and you could read it in Tibetan, you will get a huge vocabulary of words and expressions so that reading anything else will be easy. In addition, you create a lot of merit by just reading single words here and there.
I've posted some entries over time concerning sutra material, so here's a listing of postings good to check out:
- Perfection of Wisdom Translated to Tibetan
- The Tibetan word for Sutra
- Sutra Opening lines, Part 1 and Part 2
- Sutra Homage Section
- The Word Essence
- How 'In Sanskrit' is translated
- Homage section translated
Feel free to comment below for more suggestions as we will progress along this path.
Wednesday, June 18, 2008
This link has a nice Wylie to Unicode converter; you type in Wylie into a form and the output is Unicode that you could then copy to other locations.
Friday, May 16, 2008
See this link with interesting short Tibetan and English verses concerning quotes from Nagarjuna concerning emptiness and other topics. It's an easy and interesting way to see how short form verses are translated -- especially with very condensed meaning such as emptiness statements from Nagarjuna.
Wednesday, May 14, 2008
See the Jonang Foundation web site for more info.
Three of the other translations, done by Michael R. Sheehy, have both Tibetan and English so you could do comparisons of how an excellent Tibetan translator is translating texts.
Tuesday, April 01, 2008
Another letter that has a high frequency is the letter པ PA. The reason is that this letter is used to build new words from other verbs and nouns. This means that there's a good chance you see the end of the word if you encounter པ.
Monday, March 31, 2008
Another example is སོ་སོ།, an expression that means individual, distinct. So we got a lot of mileage just by learning another letter and how to build vowels.
Try to find the letter ས in the text below.
Saturday, March 29, 2008
With Tibetan letters, the vowels are marked with a sign above or below the root letter. To take the མ MA letter, if you add a line above, མེ, it becomes ME (fire). If you add this sign above, མི, it becomes MI (human, or a negation particle). If you have this, མོ, it is MO (divination system). Finally, with this sign, མུ , you have MU (border.)
Friday, March 28, 2008
There are many ways to learn the Tibetan letters. One basic system is based on how they are pronounced.
I'm really having fun with Unicode and Tibetan. But part of this is to take a lot of ACIP encoding material that I have as well as available from AsianClassics.org and similar places.
Wednesday, March 26, 2008
This issue came up recently on the dharmadictionary mailing lists as part of us starting to look into using Tibetan Unicode at the web site.
Posted by KHX at 3:57 PM
I will start using Tibetan Unicode fonts in this blog from this time forward.
- It is much better to see the actual Tibetan words and letters instead of Wylie. The more you see them, the better.
- It is really time for all of us to start using Tibetan on the computers now that it's feasible for anyone who really wants to do this.
- I could easier do full conversions of Tibetan texts and use copy/paste of text material instead of using images.
- Copy/paste will make it possible to copy parts to your documents, as well.
- Finally when Google catches up you could do searches using Tibetan fonts, wow.
Tuesday, March 25, 2008
To continue with the twelve spheres:
མ་འོངས་པ། ma 'ongs pa is future, the འི 'i at the end is a genitive particle that binds from right to left.
ཉེ་བར་སྤྱོད་པ། nye bar spyod pa is enjoyment,་རྣམ་པ། rnam pa is class or division.
དྲུག drug is number six. སྐྱེ་བ། skye ba is to arise, and again the 'i is a genitive particle binding from right to left.
སྒོ། sgo is a useful word, meaning door in the figurative sense, like a sense door. And you should know the 'i by now.
ཕྱིར། phyir is because. As this ends the whole sentence, we have the last letter doubling by the རོ ro construct.
All together, there's an entrance to the future sixfold experiences or enjoyments. Earlier we saw there were two parts, body (or really deha, the six objects, eye, ear, tongue, body and mental organ) and the objectification. Two times six means twelve.
To continue the explanation why exactly twelve spheres:
ལུས། lus here means body. དང། dang is a binding particle. We talked about ཡོངས་སུ་གཟུང་པ། yongs su gzung ba earlier; ཡོངས་སུ། yongs su is an expression, completely.གཟུང་བ། gzung ba is objectification, to grasp to objects. And this expression really has to do with sense objects and their objectification.
གཉིས། gnyis is two, or both, and་ཉིད། nyid means exactly, itself.
So we are again dealing with the body and the objectification via senses.
Tuesday, March 11, 2008
Next in Abhidharma-Samuccaya is the issue why there is exactly twelve spheres.
ཅིའི་ཕྱིར། ci'i phyir is why.སྐྱེ་མཆེད། skye mched is sphere; with the plural particle རྣམས། rnams this becomes spheres.
བཅུ་གཉིས། bcu gnyis is twelve.
ཁོ་ན། kho na is only, ཞེ་ན། zhe na is what does it mean. Note that this the same pattern as with the earlier questions listed in this text.
Tuesday, February 26, 2008
This is the second part for why there are eighteen elements.
འདས་པ། 'das pa here means past. དང་ dang is a conjunctive particle, translate it as 'and.'
ལྟར། ltar means likewise. གྱི་ gyi is a genitive particle.
ཉེ་བ། nye ba means close, to approach. The ར r is a general sub-ordination particle.
སྤོད་པ། spyod pa is a word used in many contexts, here it's engagement, to enact. Anyway, we need to read these two words together, as ཉེ་བར་སྤྱོད་པ། nye bar spyod pa means to use, to enjoy.
རྣམ་པ། rnam pa here is division or class. དྲུག drug is number six. འཛིན་པ། 'dzin pa means grasp, to hold on. It has a genitive particle at the end, འི 'i. ཕྱིར། phyir means because, and this is a proper sentence ending so it ends with རོ ro.
Anyway, I must confess that just looking at the Tibetan so far would be a very mysterious thing, unless one found out for example from a Sanskrit-Tibetan-Sanskrit dictionary that this all is really a translation for the following Sanskrit term: atitavartamanasadakaropabhogadharanata
. What that word means is: the six consciousnesses, visual auditory, olfactory, gustatory, tactile and mental.
Or, to puzzle this together, this is the parts of past and current experiences via the six consciousnesses. As this adds together with the first twelve we mentioned earlier, we have eighteen elements.
Next, about the twelve sense spheres.
Thursday, February 21, 2008
This section will have three parts, in the second part here we will go through two thirds of the answer.
ལུས། lus means body. However, here it is actually the Tibetan word used for the Sanskrit term deha which is the six objects: eye, ear, tongue, body and mental organ.
དང་། dang is a particle, a conjunctive particle. As the name implies, there's a conjunction between the words to the right and what's on the left. So a translator should always use something that binds together. Using the word and is a good choice, using commas is less binding so I think that should not be used.
ཡོཨུངས་སུ། yongs su is an expression: completely.གཟུང་བ། gzung ba is objectification -- to apprehend an object, or to grasp to objects. However here it actually is referring to sense objects and their appropriation. The reason is that this whole part is a translation of the Sanskrit term parigraha which is the six objects: visible form, sound, odor, taste, tangibility and mental objects.
གཉིས། gnyis means two, ཀྱིས། kyis is an instrumental particle, translate here as by.
If you have kept count, we have the two, and each had six parts, so we are up to twelve, we need six more. That's in the next section, as well as it will have one of the longest Sanskrit terms I've personally ever encountered.
Wednesday, February 20, 2008
Next Abhidharma-Samuccaya addresses why there are exactly eighteen elements.
ཅིའི་ཕྱིར། ci'i phyir is why. ཁམས། khams is element, རྣམས། rnams is plural ending, so we are dealing with elements.
བཅོ་བརྒྱད། bco brgyad is eighteen. ཁོ་ན། kho na is only, ཞེ་ན། zhe na is what does it mean.
Puzzling all this together and refining: Why are there only eighteen elements?
Next, this why is answered.
Monday, February 18, 2008
We are at the fifth and the last skandha, and why it exists.
བག་གི་གཞི། bdag gi gzhi is the basis of self.
དེ་དག de dag is all that.
གནས། gnas is a good word to memorize, here it means basis.
བརྗོད་པ། brjod pa is expression. It actually has a genitive particle at the end -- 'i -- and this ties to ཕྱིར། phyir, hence. It all also ends with the proper sentence ending vowel doubling, ro.
To translate this: self which is the basis of all that. To really understand this, Abhidharma-Samuccaya has a somewhat bias for the Mind Only world view representation. In this world view, there are seeds in the mind that ripens, stored in the storage house consciousness, and these ripening seeds trigger everything that is mentally experienced. Hence this last description for a skandha that should not be hard to figure out.
Next, we will find out the reason behind the amount of elements.
Sunday, February 17, 2008
This is the fourth skandha emerging as a self-base, bdag gi zhi.
ཆོས། chos here is phenomena (dharma.) The next is an interesting twist, you need to be careful when translating. དང་། dang is a connection particle, ཆོས་མ་ཡིན་པ། chos ma yin pa is actually two parts, ཆོས། chos again, phenomena, and མ་ཡིན་པ། ma yin pa means does not exist. So this section is phenomena that exists or not. Or all that exists or does not exist.
མངོན་པ། mngon pa is here to appear, the r at the end is a sub-ordination particle, binding right to left.
འདུ་བྱེད་པ། 'du byed pa is in Sanskrit samskara, conditioning factors, intention, deciding on all what is good and what is bad. So here we are talking about an agent that decides what is good or not good for all phenomena. and བརྗོད་པ། brjod pa is expression.
So here the skandha is: an expression of an agent that decides what is good or bad resulting in a self-base. This is one way to translate it. But you could actually put together all kinds of personal translations based on the data provided. Sometimes you get deeper insights by playing around with the translation options.
Friday, February 15, 2008
To continue how the self appearance manifests via skandhas.
བདག་གི་ཞི། bdag gi zhi is the self-base, the foundation of self that will emerge.
ཐ་སྙད། tha snyad here is expression.
བརྗོད་པ། brjod pa is also expression. One has to be careful here, translating an expression of expressions sounds like a big mouthful.
So the easiest is to follow along with the simplified translation model and state: self as expression.
As for what skandha this reflects, one way is to think of something that is an expression that someone experiences around oneself...
Tuesday, February 12, 2008
To continue with བདག་གི་གཞི། bdag gi gzhi, the five aspects. Now, sometimes it is interesting to improvise concerning translations. The earlier given translation, self-base, is one way to state it, or then base of self. But if we look at the word གཞི། gzhi, you could see that it has other variations, foundation, residence, basic nature. So you could create new translations, like a jazz player with chords, and see what resonates with you, as long as the usage of the word makes sense. Sometimes such personal translations are very powerful, for oneself, or maybe for others, too.
ལོངས་སྤྱོད། longs spyod is a word you could also see quite often, here it means actually experience, not enjoyment. And བརྗོད་པ། brjod pa is to be expressed.
So, one longer translation is the self-base expressed as experience. But you could actually make this just shorter and translate it as self as experience -- this assumes that the reader already was informed about the nature of self.
Again, using meditation you might get a connection between this self-base and the specific skandha.
Thursday, February 07, 2008
This is a somewhat longer sentence, but let's go through it. Look through the earlier postings to get more clues about the words used, as they are repeated in this listing of the five skandhas and the self appearance.
bdag gi gzhi is the self-base.
lus is body. yongs su is another good expression to learn: completely. Here I think these two reflects all physical objects, as lus could also be used for physical entities.
gzung ba here is perception (of objects), or the thing apprehended.
dang bcas pa is another good expression you will see a lot: together with, or accompanied by.
brjod pa is to express. dang is a particle that will bind this sentence with the other four parts that will come next.
If we put together all these separately translated parts, we could get something like: self as an expression of physical objects that are perceived.
Now, which skandha is this self-expression reflecting? There's a classical teaching trick where the someone is given enough clues, and with reflection and meditation it will become clear, as well as internalized.
Wednesday, February 06, 2008
This is new year's eve in the Tibetan calendar, so happy ལོ་གསར། lo gsar (lo sar).
ལོ། lo means year, and གསར། gsar means new, so now some of you know three new words! This is a nice, simple word for anyone learning the Tibetan alphabet, too. The Tibetan calendar is based on the moon (lunar calendar), so hence the place of new year is based on the lunar state. Another important times are full moon, no moon, and the state transitions from waxing to waning. As the new moon starts tomorrow, the calendar month/year, starts, too. By the way, if you use Google calendar you could add a lunar calendar that shows the lunar states. Believe it or not, full moon is an interesting day/night.
Another online calendar good to consult is the FPMT dharma dates web site. This lists all the important dharma dates related to the Tibetan calender and the lunar positions. As you could see there, a lot of activities happen during full moon.
Anyway, harmonious wishes for the next year and in the future to everyone reading this blog. And to copy from the ལོ་གསར། message from Lama Zopa Rinpoche just sent out:
"The most happy thing in my life, the most fulfilling thing is to work for and to benefit sentient beings. Even just the mere thought to cause happiness to sentient beings, to benefit them, to free them from suffering - this is the BEST offering to all the buddhas and bodhisattvas, this is the best offering, the best puja, this is what pleases their holy minds the most."
–Lama Zopa Rinpoche
Tuesday, February 05, 2008
OK, we will now go through how Abhidharma-Samuccaya describes why there are exactly five skandhas. There are five parts to it!
bdag gi gzhi is the self-base. This word will be used in all five parts. bdag is self, gi is a genitive particle binding right to left, and gzhi is base.
rnam pa is class, type, division. lnga is five, so this has to do with the five divisions of the self-base.
brjod pa is expression in this context. The 'i at the end is again a genitive particle that binds right to left. The right side is phyir, in order to, because. So this is: because of the expression, or due to expressing....
The last word, te, is a particle that shows that there's more to come, in other words, the reason why there are five expression of a self-base will be presented next.
Anyway, the self-base word is somewhat artificial in my taste, so I use the term appearance of self instead. So one way to translate this is, using the backwards reading technique good to use from time to time: Because of the five expressions (or methods) that self makes itself to appear.
That's what we will go through next, and it's not tough to already figure out that there's one expression of self that appears for each of the five skandhas. Anyway, the word appear here is important as it will not define that there's any self-existence -- self just appears, it does not exist from its own side.
Monday, February 04, 2008
I think it's time to switch to lower gears now and then so anyone really new with Tibetan has a chance of a slower pace, so expect from time to time simpler postings just dealing with a keyword or key construct. As we will dwell more in self in the next postings of Abhidharma-Samuccaya, it's good to go through this word that you will encounter hundreds of times in most Tibetan Buddhist texts.
Self is bdag in Tibetan, atman in Sanskrit. Sometimes this is translated as ego, which sounds for me a little bit more like a western psychology term. It's also sometimes translated as soul, which for me is not really a good translation, but it's something that Westerners dealing with Western philosophies and religions might have a connection to.
A somewhat more clear position is to think of this as a self-existent identity, something that exists from its own side, and it is me.
The big debate in ancient India was between those who supported the idea of atman, self, and the Buddhists who subscribed to anatman, no-self, or bdag med in Tibetan. med is a negation, so adding it to bdag makes it the opposite of bdag. Actually, another Sanskrit term for this is nairātmya, and that should sound familiar for anyone studying the Hevajra tantra.
All Buddhist traditions subscribe to this term of anatman. Depending on the school, other Buddhist systems go further and even subscribe to the idea that there's nothing that is self-existent, no self-existent phenomena, no self-existent mind stream, nothing self-existent such as time, space, and so on.
As Abhidharma-Samuccaya is a Mahayana text, it both supports the notion of no self as well as no dependency to self-existent outer things. However, it has an emphasis on the Mind Only view where everything can be connected back to the observer, the mind, and how that triggers various experiences. More about that then much later in the text. Anyway, just by describing various mental processes as parts that interact with each other, and the superficial result appearing as something self-existent such as self, is one of the main purposes of this text.
The astute reader would notice that there's no long stroke (shah) in the first word. The reason is that Tibetans consider the long stroke in the letter ga to work as a stroke. It's a thing good to know as you could find sentence separators this way.
Next, we will indeed connect the notion of bdag (as well as bdag med) with the concept of the five skandhas.
Sunday, February 03, 2008
We come now to really interesting definitions stated in Abhidharma-Samuaccya. This initial question is why are there exactly five skandhas, and the follow-up postings will then go through the answer to this question.
ci'i phyr is the word why. phung po is -- as discussed earlier -- heap (skandha). rnams is the plural ending so we are dealing with skandhas.
lnga is number five. kho na is just or exactly. zhe na is another good expression to learn, it means 'if someone asks why', or 'if one says so.' If you listen to a commentary you might also hear this expression when the Tibetan teacher is teaching.
So next we will unravel this mystery.
Thursday, January 31, 2008
This is the third set of the twelve sense bases.
lus is body so this is the body sense basis (kaya-ayatana.)
reg bya is touch so this is the touch sense basis (sprastavya-ayatana.)
yid is here mental organ so this is the mind sense basis (mana-ayatana.)
chos is here mental object so this is the mental object basis (dharma-ayatana.)
Some might wonder why it is so important to find and label various parts of the mental experience? It is really how a systems analyst works, in politics, software, organizations and so on. By finding out each logical part and how it all works together, the big picture emerges. In this case the answers are to be found later, and Abhidharma-Samuccaya will point out time after time: there's really nothing self-existent in the mental world. It is rather parts who work together, and each part is dependent on another part or parts.
We will see this next as Abhidharma-Samuccaya explains why there are exactly five skandhas, no more and no less.
Wednesday, January 30, 2008
As mentioned before, the words should be familiar, and if not, then just look through the recent blog entries where they are mentioned.
སྣ། sna is nose so this is the nose sense basis (ghrana-ayatana.)
དྲི། dri is odor so this is the odor sense basis (gandha-ayatana.)
ལྕེ། lce is tongue so this is the tongue sense basis (jihva-ayatana.)
རོ། ro is taste so this is the taste sense basis (rasa-ayatana.)
Now, Abhidharma-Samuccaya later describes what a sense basis really is. But it's good to know it already, instead of waiting for the hundredth or so blog posting before we reach that section.
The meaning of a sense basis (ayatana) is that it signifies a door in which the consciousness appears. If you look at the two pairs above, the nose sense basis and he odor sense basis are doors by which the the olfactory consciousness operates. Similarly, the tongue and taste sense bases operate as doors for the taste consciousness to operate.
Monday, January 28, 2008
As a lot of words we have gone through before, we will take four sense spheres at a time. If unsure, just go back in time in this blog and you will find the words described. Or those who have already read the earlier postings, this is a good time to see if you could recognize the words used in a somewhat different context!
mig is eye so the first is the eye sense base (caksur-ayatana.)
gzugs is form so the second is the form sense base (rupa-ayatana.)
rna ba is is ear so the third is the ear sense base (srotr-ayatana.)
sgra is sound so the fourth is the sound sense base (shabd-ayatana.)
I think you are already seeing a pattern, eye and form, ear and sound. Abhidharma-Samuccaya has more about this all then later.
Sunday, January 27, 2008
Next, Abhidharma-Samuccaya lists how many sense bases (or spheres as this is sometimes translated) there are, as well as each one.
skye mched is sense basis, sphere, ayatana in Sanskrit. We will get a better understanding of this after we have listed each one.
rnams is a plural ending, so this means that we are dealing with multiple spheres.
ni is an emphasis particle, it means that the right side will emphasize the left, i.e. how many are there.
bcu is ten. gnyis is two. bcu gnyis is twelve. If you now know bcu as ten, and the first nine numbers, you should now be able to count from one to nineteen.
te is the semi-final particle, it indicates that we will indeed list the twelve spheres or sense bases now. We will do three at a time, or so, as they will sound familiar.
Thursday, January 24, 2008
Ok, we are down to the last three elements, and as mentioned before, the elements and various interactions will be explained later in Abhidharma-Samuccaya.
yid is mind (Sanskrit manas), or also you could say the mental organ or mental faculty, so yid kyi khams is the mind element or the mental organ element (mano-dhatu.) I think here the mental organ translation is better, as it reflects one of the six sense systems, where actually the mental organ is one of those.
chos, Sanskrit dharma, has many meanings, here it is related to mental objects, so chos kyi khams is mental object element (dharma-dhatu.)
yid kyi rnam par shes pa'i khams is then the mental consciousness element (mano-vijnana-dhatu.) As this is the ending of the long listing of the eighteen elements, the last word ends with an 'so construct.
The interesting observations here is that the mental senses are grouped into a triad of elements, where each one is needed for mental parts to be formed.
Next, we will start looking at spheres!
Monday, January 21, 2008
Ok, six more elements to go! lus is body (Sanskrit kaya), kyi is the genitive particle that binds right to left and khams is element. So this is the body element (kaya-dhatu.)
reg bya is touch or tangibility, the 'i is again the genitive particle, binding this to khams, so this is the tangibility element (sprastavya-dhatu).
lus is (as earlier) body, rnam par shes pa is consciousness, so this all is the body consciousness element (kaya-vijnana-dhatu.)
Later Abhidharma-Samuccaya will have a definition what touch really is, so that will be interesting.
I think you have grasped the Sanskrit also by now, so now you could show your talent and know what for example kaya-vijnana-dhatu really is, based on knowing each of these three separate words!
Next, a somewhat surprising set of elements.
Monday, January 14, 2008
In case someone wonders how to get elements purified, here's one approach. Lotsawa House just announced a great translation of Teachings on the Offering of Flowers by Jikme Tenpe Nyima.
me tog is flower. rnams is the plural ending, so this is flowers.
Sunday, January 13, 2008
Next are the three elements associated with the taste sensation. lce is tongue, so lce'i khams is the tongue element (jihvad-dhatu.)
ro is taste, so ro'i khams is the taste element (rasa-dhatu.)
As we know that lce is tongue, then lce'i rnam par shes pa'i khams is the tongue consciousness element (jihva-vijnana-dhatu.)
This leads to an interesting observation. One of the main topics in this Abhidharma-Samuccaya is to show that there are really no self-existent things, such as a a self-existent taste universal. There are three factors involving, of which the tongue consciousness element is as important. It really means that there's nothing self-existent about what taste bad and what taste good. In real life this is easy to show, just check out how one dish is considered icky for someone, but a great delicacy for someone else.
It also means that there's really no limit to what someone could do concerning getting to a state where everything taste as bliss.
Thursday, January 10, 2008
Due to the kindness of Tsadra foundation, the collected works of the third Karmapa are available. See rywiki.tsadra.org/index.php/3rd_Karmapa . This is the whole collection in PDF format. Most likely you need to install the Nitartha Sambhota font to read it.
Anyway, we are entering the golden age of material available on Internet, even whole collections of important teachers. We just need more translations now.
Wednesday, January 09, 2008
Next is a triad related to smelling. sna is nose, the 'i is a genitive particle that binds khams, element to the nose, so we have the nose element (in Sanskrit ghrana-dhatu.)
dri is smell, or odor, so this is the odor element (gandha-dhatu.)
sna'i rnam par shes pa is the olfactory consciousness, so with khams this is the olfactory consciousness element (ghrana-vijnana-dhatu.)
Isn't this an interesting way to learn Tibetan words about various body parts and senses?
Monday, January 07, 2008
And now to my favorite triad of elements. rna ba is ear, the 'i is the genitive particle that binds khams, element, to rna ba. So this is the ear element (srotra-dhatu.)
sgra is sound, and you should recognize the genitive particle now, as a well as khams, so this is the sound element (shabda-dhatu.)
rna ba'i rnam par shes pa is auditory consciousness so this is the auditory consciousness element (srotra-vijnana-dhatu).
Does the pattern start to look familiar? We will go through the five + one more sense when dealing with the eighteen elements.
Sunday, January 06, 2008
Actually the elements have groupings of three parts, as we will notice next. gzhugs here is form, so gzhugs gi khams is form element, rupadhatu. This is in the context of visual form and not 'matter.' dang then binds to the next listing.
mig is eye or visual and rnam par shes pa is consciousness (Sanskrit vijnana.) Remember this word as it will show up multiple times when listing the elements. Thus, mig gi rnam par shes pa is visual consciousness (caksurvijnanadhatu.)
The 'i is a genitive particle binding khams, element to the left side, so this is the visual consciousness element.
We had before mig gi khams, eye element. Thus you could see that these elements have a grouping of a physical entity (eye) that is registering something (form) and is using a consciousness (visual consciousness), all together. In other words, all three have to work together for a form to be realized as visually seen.
We will go through the next elements in combinations of three.
Thursday, January 03, 2008
Let's start slowly and just take one or more elements in the beginning, and then later go through more elements.
མིག mig means eye (caksur.) གི gi is a genitive particle which binds the right to the left.་ཁམས། khams is element (dhatu.) So this is the eye element, caksurdhatu in Sanskrit.
Theདང། dang here is again a conjuctive particle; as we will list 18 elements, this particle is used in the listing.
Wednesday, January 02, 2008
The next lists how many elements are there, and after this all the elements are listed.
khams is element, rnams is the plural ending, so khams rnams is elements.
ni is an emphatic particle, so it's emphasizing the right side with the left.
bco brgyad is eighteen. de is another particle, the semi-final particle, this will tie together this statement with the listing of the eighteen elements.
So that's what we will do next, as the individual elements will introduce a lot of practical nouns that is good to learn in Tibetan!