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Subject: Special Bulletin:  Rinpoche's 10,000 Person Petition
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Date: Thursday, March 12, 2009, 12:42 PM







 






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[Non-text portions of this message have been removed]

Dear Justin,

A similar question has recently been asked in "
Tibetan-English_Dictionary-User_group@yahoogroups.com" under the title
"Melody notation, old and new".  One of the references in response was to
the Schoyen collection (http://www.schoyencollection.com/music.htm)
particularly http://www.schoyencollection.com/music.htm#7.30

I hope that this is helpful.

with best wishes,

'o-Dzin


2009/3/8 justinasia <justinasia@...>

>   Hi guys
> I'm trying to trace the origin of melodic notation in Japan. I'm looking
> for Tibetan musical notation. When the melody is
> represented on the text, by curved lines. Does anyone have any
> pictures of this? May be known as yang yig. I was hoping for old documents.
> I have found some pictures of pages on the internet, from 19th century. I
> was hoping for older texts, to get more of an idea how it looked before it
> came to Japan. I have searched through the International Dunhuang Project
> website, but have found nothing. I could be using the wrong search terms
> perhaps - they have a lot of pages there! It would be really great to see
> notation from their collection, and I am really hoping that there is some,
> if the system is that old.
>
> If anyone has any pictures, or knows where I can find them online, I would
> really appreciate to hear about it. Also new ones
> would be appreciated such as I have seen monks writing by hand on
> their texts. Also if anyone knows the history of the notation system,
> I would really love to hear about it. Was this system passed to China
> and used in their chant texts? Did the system originate in Tibet or
> elsewhere, (such as China or India)?
>
> Best wishes
> Justin
>
>
>



--
'�-Dzin Tridral
Caerdydd, Cymru
Achos pan ddaw y Pedwar Marchog i ofyn a roist ti o dy gyfan - fydd gen ti
ddim esgus - Meinir Gwilym


[Non-text portions of this message have been removed]

Hi guys
I'm trying to trace the origin of melodic notation in Japan. I'm looking for
Tibetan musical notation. When the melody is
represented on the text, by curved lines. Does anyone have any
pictures of this? May be known as yang yig. I was hoping for old documents. I
have found some pictures of pages on the internet, from 19th century. I was
hoping for older texts, to get more of an idea how it looked before it came to
Japan. I have searched through the International Dunhuang Project website, but
have found nothing. I could be using the wrong search terms perhaps - they have
a lot of pages there! It would be really great to see notation from their
collection, and I am really hoping that there is some, if the system is that
old.

If anyone has any pictures, or knows where I can find them online, I would
really appreciate to hear about it. Also new ones
would be appreciated such as I have seen monks writing by hand on
their texts. Also if anyone knows the history of the notation system,
I would really love to hear about it. Was this system passed to China
and used in their chant texts? Did the system originate in Tibet or
elsewhere, (such as China or India)?

Best wishes
Justin

Dear Mike, Jalendra means ocean, or as you say Lord of Water. He has a strong
connection with water. In the Lama Tsongkhapa Dharma Centre in Italy, there is a
statue of him in the middle of an ornamental pond, constantly being showered
with a water jet!

Gavin



________________________________
From: mgessex <mgessex@...>
To: lotsawa@yahoogroups.com
Sent: Thursday, 11 December, 2008 4:36:02
Subject: [lotsawa] Dzambhala question


I am looking for information about the practice of Dzambhala, in particular
background
information.

One question relates to the mantra om dzambhala dzalendraye swaha

looking in Monier Williams makes me think that jala is fluid and indra is indra
so we have
something like Lord of water, or Lord of lakes, but this is just a guess.

Any help on the context?

Mike






[Non-text portions of this message have been removed]

Dear Mike,

I think your answer is extremely fine. Why would you doubt yourself? Jala,
'water,' and indra, 'the king of the gods' go together to make jalendra,  which
means the 'king of water[s],' which is to say the ocean.

I think that part's simple.  But I also think it is part of Jambhala's full
name.  Look for help from an Indologist is my recommendation.  I see it's in
several titles of Jambhala saadhana texts that are found in the Tibetan canons.

Happy holy days (every day)!

Yours,
Dan

I am looking for information about the practice of Dzambhala, in particular
background
information.

One question relates to the mantra om dzambhala dzalendraye swaha

looking in Monier Williams makes me think that jala is fluid and indra is indra
so we have
something like Lord of water, or Lord of lakes, but this is just a guess.

Any help on the context?

Mike

Dear Gabriel,

Dharmaśreṣṭhin (Chos kyi tshong dpon)
— Chimpa, THBI, pp. 13, 82.
— Davidson, IEB, p. 78 (Dharmaśreṣṭhī).  Name inscribed on a rock in
Gilgit.
— See Bart Dessein. Dharmas Associated with Awarenesses and the Dating of
Sarvāstivāda Abhidharma Works, Asiatische Studien, vol. 50, no. 3 (1996), pp.
623-651, at p. 645.
— Liebenthal, Biography, p. 286.  Some sources give his name as Dharmajina,
Dharmottara, Dharmaśrī (the differences evidently resulting from problems in
the re-Sanskritization).
*— *Abhidharmahṛdaya.
— See under Abhidharmasāra (a different Sanskritization of the same Chinese
title).
— Bart Dessein, Sautrāntika and the Hṛdaya Treatises, Journal of the
International Association of Buddhist Studies, vol. 26, no. 2 (2003), pp.
287-319.  Translated into Chinese by Saṅghadeva.  Author, aka Dharmaśrī, was
a Tokharian from Bactria.
*— Vinayastotra ('Dul ba la bstod pa).  Tôh. no. 4136.  Derge Tanjur, vol.
SU, folios 133r.2-134r.5.  Tr. by Jinamitra and Klu'i rgyal mtshan.  A
commentary follows it.
— Banerjee, Sarvastivada Literature, p. 48.
— Drepung Catalog, p. 1594.  A woodblock print in 328 folios (obviously other
titles are included here!).

If you had downloaded Tibskrit from here

https://sites.google.com/site/tibetological/Home/temporary-home-for-tibskrit

then you could have looked for this yourself.  But I think you like to send out
difficult questions.

Anyway, I don't think you will find Sanskrit for this Abhidharmahṛdaya text,
or Tibetan either.  But good luck if you think you can.

Yours,
Dan M.

Dear Dharma friends,



I am looking for the possible existence of a text called Abhidharmahrdaya,
by Dharmasresthin, in Tibetan language.
The text was translated from Sanskrit to Chinese by Sanghadeva.



Does anyone know anything about it?



Thanks for any help.

All the best,

Gabriel





[Non-text portions of this message have been removed]

I received the following email from Basia concerning Chojor, the great
lotsawa from Woodstock:

He died peacefully with his brother on his side. His brother, Chime
Rinpoche, is here; he asks that when talking about the deceased we do
not use his name but say "Chime Rinpoche's brother."

There will be a ceremony on Monday at 2 PM in KTD main shrine room. If
you'd like to come, please let the front office know at
office@.... We are trying to get an idea of how many people to
expect.

Take good care
Basia

This is a big loss.

Janet Yelowchan, ND, LAc, LPC, LAC
Medicine Buddha Clinic
1623 Mathews St
Fort Collins, CO 80525
970.494.1120
www.bluebuddha.net

I got off on the side track of the verb zum pa.
The tshig dzod chen mo gives
zum pa-  kha rub pa, (right below) but also - mig zum pa, rma kha zum
pa, me tog zum pa/

kha rub pa/ mi gcig la mi mang pos kha rdung gtong ba/ (a bunch of
people verbally beating one person) going along with your suggestion of
silencing.

however Illuminator gives us that zum pa is the tha mi dad pa form of
'dzum pa which basically means to close up. (and also can be used for
smile, which is what we often see in sgrubs thabs)

Also in the tshig dzod we have in the definition of ku mud

mtsan mo zla ba shar tshe 'dab ma kha 'byed cing/ nyin mo nyi ma shar
tshe me tog ka zum pa zhig yin par drags.

going along with the flower metaphor I proposed.

Not that this has much to do with the original, much more profound
question.

Mike

--- Kim Poulsen <kimpoulsen@...> wrote:

> Hi Mike,
>
> good points. Your emphasis on the "closed" state is shared by others.
> While just googling this work I found this by Kelsang Wangmo from a
> tibetan class:
>
> As [Chandrakirti's] Seventy Verses on Going for Refuge says: "Being
> buddha ("opened") is being opened (vibuddha) like a lotus, because
> awareness opens to what is to be known, destroying the ignorant state
> of being tightly squeezed shut."
>
> And,
>
> "Those who cut the continuum of the sleep of ignorance, and emerge
> with perfect knowledge have woken up and are buddha ("awakened"),
> just like persons who have awakened from sleep."
>
> Hence the word buddha refers both to awakening from sleep, and to a
> lotus's opening. Therefore, as explained in the Treatise on the
> Formation of Words in Two Volumes, based on the reason that the
> meaning of the word buddha can be explained in both those ways
> earlier translators translated it with the compound Tibetan word
> San-gye ('awakened-opened').
>
>
> ------
>
> This explains how "sangs" and "rgyas" were chosen to render the idea
> contained in the indian texts, rather than being a literal
> translation. And explains why the wordplays works better in tibetan.
>
> Best regards,
>
> kim
>
>
>
>
>   ----- Original Message -----
>   From: Michael Essex
>   To: Michael Essex
>   Cc: lotsawa@yahoogroups.com
>   Sent: Sunday, June 22, 2008 2:31 AM
>   Subject: Re: [lotsawa] The Sangs & the Rgyas
>
>
>   ooh, ooh, I forgot the when (translating the na)
>
>   When understanding completely opens to the objects of knowledge
>   defeating delusion (which is like a) closed bud,
>   Enlightenment completely blossoms like a lotus.
>
>   better, I think, but still needs work
>
>   > some thoughts: I think we might want to look at the flower
> metaphor
>   > through the first 3 lines: rgyas is blossoming, and zum pa is
> closed
>   > (opposite of open blossom.
>   >
>   >
>   >
>   > > shes bya la ni blo rnam rgyas //
>   > >
>   > > rmongs pa'i zum pa bcom pas na //
>   > >
>   > > sangs rgyas pad ma ltar rnam rgyas //
>   >
>   >
>   > so we might have something like:
>   >
>   > understanding completely opening to the objects of knowledge
>   > defeats delusion which is (like a) closed bud
>   > Enlightenment completely blossoms like a lotus.
>   >
>   > I know this is not the most fluid translations, but it is too hot
> to
>   > concentrate.
>   >
>   > Mike
>   >
>   > > When the understanding (buddhi) has expanded to (everything)
>   > knowable
>   > >
>   > > (by) silencing and destroying delusions
>   > >
>   > > (Then) the buddha unfolds like a lotus
>   > >
>   > >
>   > >
>   > > [def. of "buddhi" is "the faculty which knows." Understanding
> has
>   > > expanded to include everything that should be known."zum pa" -
>   > > "shutting up" or "silencing"]
>   > >
>   >
>   >
>   >
>   >
>
>
>
>
>
>
>
------------------------------------------------------------------------------
>
>
>   No virus found in this incoming message.
>   Checked by AVG.
>   Version: 7.5.524 / Virus Database: 270.4.1/1512 - Release Date:
> 21-06-2008 09:27
>
>
> [Non-text portions of this message have been removed]
>
>

Hi Mike,

good points. Your emphasis on the "closed" state is shared by others. While just
googling this work I found this by Kelsang Wangmo from a tibetan class:

As [Chandrakirti's] Seventy Verses on Going for Refuge says: "Being buddha
("opened") is being opened (vibuddha) like a lotus, because awareness opens to
what is to be known, destroying the ignorant state of being tightly squeezed
shut."

And,

"Those who cut the continuum of the sleep of ignorance, and emerge with perfect
knowledge have woken up and are buddha ("awakened"), just like persons who have
awakened from sleep."

Hence the word buddha refers both to awakening from sleep, and to a lotus's
opening. Therefore, as explained in the Treatise on the Formation of Words in
Two Volumes, based on the reason that the meaning of the word buddha can be
explained in both those ways earlier translators translated it with the compound
Tibetan word San-gye ('awakened-opened').


------

This explains how "sangs" and "rgyas" were chosen to render the idea contained
in the indian texts, rather than being a literal translation. And explains why
the wordplays works better in tibetan.

Best regards,

kim




   ----- Original Message -----
   From: Michael Essex
   To: Michael Essex
   Cc: lotsawa@yahoogroups.com
   Sent: Sunday, June 22, 2008 2:31 AM
   Subject: Re: [lotsawa] The Sangs & the Rgyas


   ooh, ooh, I forgot the when (translating the na)

   When understanding completely opens to the objects of knowledge
   defeating delusion (which is like a) closed bud,
   Enlightenment completely blossoms like a lotus.

   better, I think, but still needs work

   > some thoughts: I think we might want to look at the flower metaphor
   > through the first 3 lines: rgyas is blossoming, and zum pa is closed
   > (opposite of open blossom.
   >
   >
   >
   > > shes bya la ni blo rnam rgyas //
   > >
   > > rmongs pa'i zum pa bcom pas na //
   > >
   > > sangs rgyas pad ma ltar rnam rgyas //
   >
   >
   > so we might have something like:
   >
   > understanding completely opening to the objects of knowledge
   > defeats delusion which is (like a) closed bud
   > Enlightenment completely blossoms like a lotus.
   >
   > I know this is not the most fluid translations, but it is too hot to
   > concentrate.
   >
   > Mike
   >
   > > When the understanding (buddhi) has expanded to (everything)
   > knowable
   > >
   > > (by) silencing and destroying delusions
   > >
   > > (Then) the buddha unfolds like a lotus
   > >
   > >
   > >
   > > [def. of "buddhi" is "the faculty which knows." Understanding has
   > > expanded to include everything that should be known."zum pa" -
   > > "shutting up" or "silencing"]
   > >
   >
   >
   >
   >






------------------------------------------------------------------------------


   No virus found in this incoming message.
   Checked by AVG.
   Version: 7.5.524 / Virus Database: 270.4.1/1512 - Release Date: 21-06-2008
09:27


[Non-text portions of this message have been removed]

ooh, ooh, I forgot the when (translating the na)

When understanding completely opens to the objects of knowledge
defeating delusion (which is like a) closed bud,
Enlightenment completely blossoms like a lotus.

better, I think, but still needs work

> some thoughts: I think we might want to look at the flower metaphor
> through the first 3 lines: rgyas is blossoming, and zum pa is closed
> (opposite of open blossom.
>
>
>
> > shes bya la ni blo rnam rgyas //
> >
> > rmongs pa'i zum pa bcom pas na //
> >
> > sangs rgyas pad ma ltar rnam rgyas //
>
>
> so we might have something like:
>
> understanding completely opening to the objects of knowledge
> defeats delusion which is (like a) closed bud
> Enlightenment completely blossoms like a lotus.
>
> I know this is not the most fluid translations, but it is too hot to
> concentrate.
>
> Mike
>
> > When the understanding (buddhi) has expanded to (everything)
> knowable
> >
> > (by) silencing and destroying delusions
> >
> > (Then) the buddha unfolds like a lotus
> >
> >
> >
> > [def. of "buddhi" is "the faculty which knows." Understanding has
> > expanded to include everything that should be known."zum pa" -
> > "shutting up" or "silencing"]
> >
>
>
>
>

some thoughts: I think we might want to look at the flower metaphor
through the first 3 lines: rgyas is blossoming, and zum pa is closed
(opposite of open blossom.



> shes bya la ni blo rnam rgyas //
>
> rmongs pa'i zum pa bcom pas na //
>
> sangs rgyas pad ma ltar rnam rgyas //


so we might have something like:

understanding completely opening to the objects of knowledge
defeats delusion which is (like a) closed bud
Enlightenment completely blossoms like a lotus.

I know this is not the most fluid translations, but it is too hot to
concentrate.

Mike

> When the understanding (buddhi) has expanded to (everything) knowable
>
> (by) silencing and destroying delusions
>
> (Then) the buddha unfolds like a lotus
>
>
>
> [def. of "buddhi" is "the faculty which knows." Understanding has
> expanded to include everything that should be known."zum pa" -
> "shutting up" or "silencing"]
>

Hi Gabriel,  I thought your translation was just fine.

I went through the text and made a few notes and a correction to the root text.





shes bya la ni blo rnam rgyas //

rmongs pa'i zum pa bcom pas na //

sangs rgyas pad ma ltar rnam rgyas //



[I read from "na", marking the condition of that which follows.]



When the understanding (buddhi) has expanded to (everything) knowable

(by) silencing and destroying delusions

(Then) the buddha unfolds like a lotus



[def. of "buddhi" is "the faculty which knows." Understanding has expanded to
include everything that should be known."zum pa" - "shutting up" or "silencing"]



thog mtha' med pa'i srid pa ru //

ma rig gnyis log pa yi //

'gro la gang yang snang de de //

brdzun te rmi lam lta bur 'dod //



Within (this) beginningless, endless existence

Whatever appears to the transmigrating beings

Which are misled by the two kinds of ignorance

Are considered unreal, as in a dream



["gang kang" corrected to "gang yang". "yi" read as the genitive "which". "la"
is best translated to "to."]



-----



ma rig nyid ni rgyun chad cing //

yang dag ye shes nges 'byung bas //

gang zhig rnams da de sangs rgyas //

skyes bu gnyid sangs ji bzhin //





Those that -

have stopped the stream of the sleep of ignorance

and (experience) the knowledge of reality, the emergence of the real

are instantly awakened (buddhas)

Just like a person awakening from sleep



[da - "instantly," "in a moment."]







Best regards,



Kim



   ----- Original Message -----
   From: Gabriel Jaeger
   To: lotsawa@yahoogroups.com
   Sent: Saturday, June 21, 2008 5:00 PM
   Subject: RE: [lotsawa] The Sangs & the Rgyas


   Dear Dan

   Thanks very much for all the info regarding the term Buddha.

   Anyway I could read properly as I do not have the Unicode font.

   Could you send it again in a non-unicode format? Or maybe there is somewhere
   in the net the sgra-sbyor bam-po gnyis-pa available?

   I checked th Vibhuticandra's commentary on the BCA at the ACIP data, but it
   seems that it did not say anything about the term Buddha (sangs rgyas).

   For the quotation of Khenpo kunphel as you others have mention too it seems
   that it comes from his oral lineage going back to Longchenpa from his
   Guhyagarbha commentary or as he did not mention anything about the source of
   the quotation and as we have seem this "way" of explaning the term Buddha is
   in many others commentaries from different masters and lineages so would be
   probably something very much heard everywhere.

   Regarding the source that Longchengpa gives that goes to the Skyabs 'gro
   bdun cu pa of Chandrakirti it seems that was a free way of quoting and bring
   the essence of what Chandrakirti says about the term Buddha.

   I could not grasp the full meaning and right meaning of what Chandrakirti
   says: (So with someone could correct my translation...)

   SHES BYA LA NI BLO RNAM RGYAS, ,

   With Completely expanded mind to that which can be known
   RMONGS PA'I ZUM PA BCOM PAS NA, ,

   By destroying the closed state of dullness
   SANGS RGYAS PAD MA LTAR RNAM RGYAS, ,

   The Buddha is completely open/unfolded/expanded like a lotus [flower].

   ------------

   THOG MTHA' MED PA'I SRID PA RU, ,
   In the existence without beginning or end
   MA RIG GNYIS KYIS LOG PA YI, ,
   By the perverted view which comes from the two kinds of ignorance

   'GRO LA GANG KANG SNANG DE DE, ,
   All and whatever appearance arose in the migrators
   BRDZUN TE RMI LAM LTA BUR 'DOD, ,
   are held as being false/untrue like a dream
   -------

   MA RIG GNYID NI RGYUN CHAD CING, ,
   By having cutted the continuum of the sleep of ignorance and
   YANG DAG YE SHES NGES 'BYUNG BAS, ,
   emerging definitely with authentic primordial wisdom
   GANG ZHIG RNAMS DA DE SANGS RGYAS, ,
   Those are [called] awoken (Buddha)
   SKYES BU GNYID SANGS JI BZHIN NO, ,
   Just like persons who have awakened from sleep.

   Thanks again,

   Gabriel

   From: lotsawa@yahoogroups.com [mailto:lotsawa@yahoogroups.com] On Behalf Of
   Dan Martin
   Sent: 17 June 2008 13:47
   To: lotsawa@yahoogroups.com
   Subject: [lotsawa] The Sangs & the Rgyas

   Dear Gabriele,

   I don't really have an answer to your question, just to note that at the
   beginning of the Sgra-sbyor Bam-po Gnyis-pa (Madhyavyutpatti) in the entry
   for "Buddha" you can read these words: gti mug gi gnyid sangs pas na mi
   gnyid sangs pa bzhin te / sangs pa la snyegs ... blo bye zhing rgyas pas na
   padma kha bye zhing rgyas pa dang 'dra bar bshad de sangs rgyas zhes bya'o.*

   (I only quoted the relevant parts of the entry, but you can see that its
   explanation of the sangs and the rgyas is the same... Try word-checking
   through the Bodhicaryavatara commentary by Vibhuticandra in the Asian
   Classics Input Project website, too.)

   *I found this in my copy of Nils Simonsson's "Indo-tibetische Studien"
   (Uppsala 1957).

   Yours,
   Dan

   [Non-text portions of this message have been removed]






------------------------------------------------------------------------------


   No virus found in this incoming message.
   Checked by AVG.
   Version: 7.5.524 / Virus Database: 270.4.1/1511 - Release Date: 20-06-2008
11:52


[Non-text portions of this message have been removed]

Dear Dan



Thanks very much for all the info regarding the term Buddha.

Anyway I could read properly as I do not have the Unicode font.

Could you send it again in a non-unicode format? Or maybe there is somewhere
in the net the sgra-sbyor bam-po gnyis-pa available?

I checked th Vibhuticandra's commentary on the BCA at the ACIP data, but it
seems that it did not say anything about the term Buddha (sangs rgyas).



For the quotation of Khenpo kunphel as you others have mention too it seems
that it comes from his oral lineage going back to Longchenpa from his
Guhyagarbha commentary or as he did not mention anything about the source of
the quotation and as we have seem this "way" of explaning the term Buddha is
in many others commentaries from different masters and lineages so would be
probably something very much heard everywhere.



Regarding the source that Longchengpa gives that goes to the Skyabs 'gro
bdun cu pa of Chandrakirti it seems that was a free way of quoting and bring
the essence of what Chandrakirti says about the term Buddha.



I could not grasp the full meaning and right meaning of what Chandrakirti
says: (So with someone could correct my translation...)



SHES BYA LA NI BLO RNAM RGYAS, ,

With Completely expanded mind to that which can be known
RMONGS PA'I ZUM PA BCOM PAS NA, ,

By destroying the closed state of dullness
SANGS RGYAS PAD MA LTAR RNAM RGYAS, ,

The Buddha is completely open/unfolded/expanded like a lotus [flower].

------------



THOG MTHA' MED PA'I SRID PA RU, ,
In the existence without beginning or end
MA RIG GNYIS KYIS LOG PA YI, ,
By the perverted view which comes from the two kinds of ignorance

'GRO LA GANG KANG SNANG DE DE, ,
All and whatever appearance arose in the migrators
BRDZUN TE RMI LAM LTA BUR 'DOD, ,
are held as being false/untrue like a dream
-------

MA RIG GNYID NI RGYUN CHAD CING, ,
By having cutted the continuum of the sleep of ignorance and
YANG DAG YE SHES NGES 'BYUNG BAS, ,
  emerging definitely with authentic primordial wisdom
GANG ZHIG RNAMS DA DE SANGS RGYAS, ,
Those are [called] awoken (Buddha)
SKYES BU GNYID SANGS JI BZHIN NO, ,
Just like persons who have awakened from sleep.



Thanks again,

Gabriel





From: lotsawa@yahoogroups.com [mailto:lotsawa@yahoogroups.com] On Behalf Of
Dan Martin
Sent: 17 June 2008 13:47
To: lotsawa@yahoogroups.com
Subject: [lotsawa] The Sangs & the Rgyas





Dear Gabriele,

I don't really have an answer to your question, just to note that at the
beginning of the Sgra-sbyor Bam-po Gnyis-pa (Madhyavyutpatti) in the entry
for "Buddha" you can read these words: gti mug gi gnyid sangs pas na mi
gnyid sangs pa bzhin te / sangs pa la snyegs ... blo bye zhing rgyas pas na
padma kha bye zhing rgyas pa dang 'dra bar bshad de sangs rgyas zhes bya'o.*

(I only quoted the relevant parts of the entry, but you can see that its
explanation of the sangs and the rgyas is the same... Try word-checking
through the Bodhicaryavatara commentary by Vibhuticandra in the Asian
Classics Input Project website, too.)

*I found this in my copy of Nils Simonsson's "Indo-tibetische Studien"
(Uppsala 1957).

Yours,
Dan





[Non-text portions of this message have been removed]

> From: saldridge1082002 <saldridge@...>

> Subject: Re: The Sangs & the Rgyas

> Date: Wednesday, June 19, 2008, 4:31 AM



  Hi Gabriele,

>

> I don't know if this helps.

>

> Another reference to the meaning of sangs-rgyas can be found in sGam-

> po-pa's Thar-rgyan ("Jewel Ornament"):

>

> " sang rgyas zhes bya zhe na/ ma rig pa gnyid dang 'dra ba las

> sangs nas/  shes bya gnyis la blo rgyas pas na sangs rgyas zhes ba'o/

> de ltar yang / ma rig gnyis las sangs phyir dang / blo rgyas gnyis

> phyis sangs rgyas yin// zhes gsungs so/

>

> p. 338, Dam chos yid bzhin nor bu thar pa rin po che'i rgyan ces bya

> ba bzhugs so, Si khron Mi rigs dpe skrun khang, 1990

>

> p. 262 Guenther, H.V. The Jewel Ornament of Liberation,

> London: Rider

> and Company, 1959.

>

> Regards,

>

> Stephen





[Non-text portions of this message have been removed]

Dear Gabriele,

I don't really have an answer to your question, just to note that at the
beginning of the Sgra-sbyor Bam-po Gnyis-pa (Madhyavyutpatti) in the entry for
"Buddha" you can read these words: gti mug gi gnyid sangs pas na mi gnyid sangs
pa bzhin te / sangs pa la snyegs ...  blo bye zhing rgyas pas na padma kha bye
zhing rgyas pa dang 'dra bar bshad de sangs rgyas zhes bya'o.*

(I only quoted the relevant parts of the entry, but you can see that its
explanation of the sangs and the rgyas is the same...  Try word-checking through
the Bodhicaryavatara commentary by Vibhuticandra in the Asian Classics Input
Project website, too.)

*I found this in my copy of Nils Simonsson's "Indo-tibetische Studien" (Uppsala
1957).

Yours,
Dan

Hello Gabe...

try this: http://www.kunpal.com/bca1comm.pdf  In addition to this, at THIS SITE
<http://www.kunpal.com/>  are additional chapters.  There is an incredible
amount of research and authoritative commentaries throughout this entire,
massive presentation.  The Bodhisattva-caryavatara appears in the Tangyur
btw...as (I believe) it is a treatise and commentary, and not the words or
derivatives thereof of the historic Buddha, Shakyamuni.  The Kangyur has that
distinction through the presentations of Buddha's direct followers and any to
whom these direct teachings were passed on.

Richard   འཇམ་དབྱངས་ཚེ་རིང།



[Non-text portions of this message have been removed]

Dear Dharma friends,

Does anyone know from which text (kangyur, tengyur etc)it comes the
following quote of Khenpo Kunphel's Boddhisatvacharyavatara:

In Khenpo Kunphel's commentary (Chapter 1, verse 154)

de-yang / ji-skad-du /
ma-rig-gnyid las sangs phyir dang /
shes-bya la yang blo-rgyas phyir //
sangs-rgyas pad-mo 'dab ltar rgyas //
de'i-phyir sangs-rgyas zhes-bya'o //
zhes-pa bzhin-no //

Because he has `awakened' from the sleep of ignorance,
Because he has opened his mind to knowledge,
Because Buddha is `unfolded' like a lotus petal,
Therefore, is he called the Buddha.

Thanks for any help
Regards,
Gabriel

Hello to Dan and all...

I've come to believe, or feel anyway...that any reluctance which might have been
experienced by buddhas prior to their enlightened advent, is most certainly
subsumed by their most perfect and all-inclusive patience.  These have come to
know in their direct presence that duality resolves itself through these
practices and their application.  Therefore, they joyfully expound these
teachings and exegeses without reservation.

Of course...this is only my take on it...and is also subject to its own innate
dualism...lol!

I love the way you expressed this here, and especially in this forum.  Thank
you.

Richard



[Non-text portions of this message have been removed]

Hi all,

I think that every reader of both English translations
will miss the two anchoring terms in the first two
lines:  ye-shes and dbyings.  Of course, there isn't
really any ultimate division between subject and
object, OK, if you are insisting, but wait a minute,
please, let's not jump way ahead of ourselves.
Assuming (as most of us must, except perhaps in rare
flashes of contemplative illumination) that this is
true, we still (perhaps must) go on talking using
subjectivizing and objectivizing terms, even with
regard to the ultimate non-dual Enlightenment
perspective.  Even Buddhas are forced to communicate
to us in those dual-izing terms.  Reluctantly.

So what I'm trying to say here is that ye-shes (for
which I'm preferring something like Full Knowledge
these days) and dbyings (which I, like most, always
translate Realm, even if it and Sanskrit dh�tu both
have so many more rich and interesting meanings...)
Dbyings is the Domain of Full Knowledge.... (what Full
Knowledge sees 'out there' as if there were an 'in
there' or an 'out there').

The zung-'jug, which etymologically means 'entering
into a pair' (a Tibetan calque translation from
yuga-naddha, which could also be translated 'bound
together in the yoke'), but really means complete
unity, is specifically referring to the complete unity
of the just-mentioned two 'things' � Full Knowledge
(viewed as something in the subject-side) and Realm
(viewed as being on the object-side).

But hey, I think both translations are excellent.
Like all translations, especially when, like this
verse, it's a matter of (if I may use the term, since
some will object to it) 'spiritual poetry', we
shouldn't/can't expect to capture every bit of meaning
in the target tongue.  That's why we can't give up
learning languages, no matter how much we might
imagine it can all be 'preserved' for posterity in
global English!  That's a delusion, I'd say.  You can
never entirely trust a translator or a translation,
that's true.  But what would you do without them?
Either pay them princely sums or sign up for language
classes, I say.  Your call.  Either way the people who
have learned languages will find employment.

Yours,
Dan


      
________________________________________________________________________________\
____
Be a better friend, newshound, and
know-it-all with Yahoo! Mobile.  Try it now. 
http://mobile.yahoo.com/;_ylt=Ahu06i62sR8HDtDypao8Wcj9tAcJ

Well, hi to Roger and everyone.  First of all...this is only as I've come to
hear and understand, so please take it only on face value.  But where your own
research may be concerned, then please share whatever you may discover, at least
with me or better yet, with the rest of this list here...okay?  So...

As far as I can see, in the pronunciation of thigle, or 
<http://rywiki.tsadra.org/index.php/thig_le> thig le, the part of the 'th' in 
<http://rywiki.tsadra.org/index.php/thig> thig is pronounced as, well, not 'th'
as in 'thorough' or 'this', but also not a 't' (as in tick).  There seems to be
a drawn-out-ness if you will, with the 't'...but also a shortened 'th'.  This
'th' becomes pronounced with more breath through the tongue, but 
<http://dictionary.reference.com/search?r=2&q=staccato> staccato, or brief.  The
'g' of 'thig' leaves me with a sort of 'g' as in goat...mixed with a 'k', as in
kick. The word actually comes out sounding more well pronounced as 'teek lee' as
far as I can tell from here.  The 'le' is like 'lee'.  So, just
maybe...now...I've explained (at least to myself?) the gist of the intracacies
involved?  That's for someone other than myself to call to reason and its
application to speech.

What would be really great is if we (or, maybe just me as I'm not too sure what
advances here at this list may have been made in the past until now...) had
access to sound-bytes (which I know can be done online and freely, but lack the
ability myself).

This list presently (or again me, alone and quite joyfully by myself), might
benefit by some method by which we could say or learn to speak these words as
they're pronounced by Tibetans themselves.

Of course, it goes without saying that we understand with exact precision what
this is which we're communicating at any and all given moment(s).  This is 
<http://rywiki.tsadra.org/index.php/mindfulness> mindfulness as far as 'I'
understand it presently.  The more this is practiced, the less effort is
required to reveal it.  It's spontaneous and comes to be aware quite on-its-own
and continue to search for this awareness, even as this awareness needs no
discursive understanding by which it comes to be comprehended.  These most
precious Tibetans I know and have known are particularly 
<http://dictionary.reference.com/search?q=adamant&r=5> adamant about this...and
very loving and compassionately patient with our struggles to understand this
simplicity which they attempt to communicate.  This is SO Dzogchen in nature
without regards of any kind whatsoever.  (Job opportunities??)  I believe Geshe
Michael Roach (Lobsang Chundzin) has many of these on CD or whatnot.  I have one
here...but have NO way to figure out how to make this available to everyone
here.  Tsk-tsk!  In it, he's actually drawing on a chalkboard how these get
verblized.  I love it!

By the way...your mi shigs <http://rywiki.tsadra.org/index.php/mi_shigs>  thig
le <http://rywiki.tsadra.org/index.php/thig_le>  is actually 
<http://rywiki.tsadra.org/index.php/mi_gshigs_pa%27i_thig_le> mi gshigs pa'i
thig le.  The point here (afaic) is not to indicate rightness or whatever...but
to emphasize these intricacies I myself and hopefully everyone here are
concerned with.  I know for a fact you're all aware of these.  I hope you
understand what I'm trying to say.  But please, at least understand this...I'm
only just beginning to understand the magnitude of this language and culture. 
This introduction is not intended to be competitive at all...not in the least. 
I'm trying to understand this to the best of my own ability too.

I believe Kent may pick up on this, or, at least I hope so!  We have SO much to
be offered to us by this culture which is so finely tuned to the essentials
which reveal for and as each and every one of us...this which we are.

So anyway dearhearts...the point is not so much to communicate what it is we
seek to understand...but to understand and communicate this which it is we know
ourselves to be.
----------------------------------------

Richard



[Non-text portions of this message have been removed]

(This is alll just my opinion!)

It's interesting that neither version translates "thig le"
into english - one leaves it as "tigle" (does that rhyme with wiggle?)
and the other leaves it as the sanskrit "Bindhu".

Someone invented the term "Buddhist hybrid english" for the kind of
translation that leaves all the difficult words untranslated and only
translates the easy words into english.

It's good to try and translate as much as possible - many texts
translate "mi shigs thig le" as "the indestructible drop".

Of course, whether you translate it as that, use the sanskrit or carry
through the tibetan, you need a teacher, a commentary or at least a
footnote to explain what it means in each context.

The first and second lines are linked by "ni" - this indicates that
the contents of the first and second line are related to each other -
the second line "describes" the first. The Chokling Tersar uses "and"
which gives the impression that there are two separate "things" being
described, which is not the case.

The Rigpa one is clear that there is the one "thing" and it is in the
sky - that seems a better fit to the tibetan to me, at least. If the
Rigpa version used "indesructible drop" in place of "tigle", I think
it would be a better rendering than the Chokling Tersar version.

Cheers



--- In lotsawa@yahoogroups.com, "m.brudov" <shenpen@...> wrote:
>
> Hello everybody!
>
> I would like to ask people who know Tibetan to help me to understand
> the meaning of the first stanza of a well-known aspiration prayer
> Vidyadhara Chariot by Jamyang Kyentse Wangpo. Here is Tibetan text:
>
> mi shigs thig le chen po'i ye shes ni
> 'od gsal gnyug ma'i mkha' dbyings dwangs pa'i ngos
> zung 'jug dbang po'i gzhu ltar mngon snang ba'i
> rang bzhin sprul pa'i zhing mchog pa+dma 'od
>
> I saw two different translations. First from General Chants for the
> Chokling Tersar:
>
> The wisdom of the indestructible great bindhu
> And the clear surface of the luminous innate expanse of space
> Vividly manifest in unity, like the 'bow of Indra'
> As a natural nirmanakaya real, the supreme Lotus Light.
>
> And second from Rigpa Foundation:
>
> The wisdom of the great, indestructible tigle
> Shines in the limpid sky of innate clear light,
> And the unity of space and wisdom, like a rainbow, appears for all
to see
> As the supreme, naturally emanated realm of Lotus Light.
>
>
> They are different!:) Maybe somebody knows which one is more correct?
>

Good idea using dharmadictionary.net and find out the entries. I would
recommend anyone who is not sure to use that resource and find out how
close you get compared with various other translations -- you learn a
lot just by trying. --Kent


On Sat, Feb 2, 2008 at 6:03 PM, Richard <roo-1@...> wrote:
>
>
>
>
>
>
> Dear m. brudov and all...
>
>  The entire context (see below) reveals more completely what you may perhaps
> be looking for? (that's a question) At any rate, I'm hoping you and others
> may enjoy this a bit. Courtesy of
> <http://www.lotsawahouse.org/chariot_of_vidyadharas.html> Lotsawa House. If
> you read this in html format, it makes the accessing of the several links
> much easier. You can always access it this way online at this list.
>
>  To answer your question...it's not so much which is more or less correct
> than the other...but more importantly what we may gain from each or either.
> Translations differ, vastly at times...and yet still at some point or other
> these may perhaps reveal a commonality of depth and meaning...in their
> essence.
>
>  Well, at any rate...that's my little take on it at present...please enjoy
> this little offering...and also marvel a bit at what can be accomplished
> with our most beautiful RYWiki
> <http://rywiki.tsadra.org/index.php/Main_Page> DharmaDictionary. Feel free
> to click the links and perhaps these may offer even a little more clarity
> and light to your sojourn here...
>
>  The Chariot of the Vidyadharas
>
>  <http://www.lotsawahouse.org/imagelib/sitebuilder/layout/blank.gif>
>  <http://www.lotsawahouse.org/imagelib/sitebuilder/layout/blank.gif>
> Padmasambhava, Guru Rinpoche
>
<http://www.lotsawahouse.org/sitebuildercontent/sitebuilderpictures/.pond/guru_r\
inpoche.jpg.w180h263.jpg>
> <http://www.lotsawahouse.org/imagelib/sitebuilder/layout/blank.gif>
>  <http://www.lotsawahouse.org/imagelib/sitebuilder/layout/blank.gif>
>  Namo Guru!
>
>  An Aspiration Prayer for Travelling to the Realm of Lotus Light
>
>  by <http://www.lotsawahouse.org/wangpo.html> Jamyang Khyentse Wangpo
>
>  <http://rywiki.tsadra.org/index.php/om_A_hUM> OM AH HUM
> <http://rywiki.tsadra.org/index.php/vajra> VAJRA
> <http://rywiki.tsadra.org/index.php/gu_ru_pad_ma> GURU PADMA
> <http://rywiki.tsadra.org/index.php/siddhi> SIDDHI HUM
>
>  The wisdom of the great, indestructible
> <http://rywiki.tsadra.org/index.php/thig_le> tigl�
>
>  Shines in the limpid sky of <http://rywiki.tsadra.org/index.php/%27od_gsal>
> innate clear light,
>
>  And the <http://rywiki.tsadra.org/index.php/Pristine_Awareness> unity of
> space and wisdom, like a rainbow, appears for all to see
>
>  As the supreme, naturally emanated realm of
> <http://rywiki.tsadra.org/index.php/pad_ma_%27od> Lotus Light.
>
>  In an expanse of rings of rainbow light, the direct realization of
> <http://rywiki.tsadra.org/index.php/dharmata> dharmata,
>
>  Rises the great mansion, the increasing of experience,
>
>  Where throngs of <http://rywiki.tsadra.org/index.php/daka> dakas and
> <http://rywiki.tsadra.org/index.php/dakini> dakinis, awareness reaching
> fullness,
>
>  Enact <http://rywiki.tsadra.org/index.php/rdo_rje%27i_gar_rgya> vajra
> dances and song, the
> <http://rywiki.tsadra.org/index.php/ka_dag_chos_zad_blo_%27das_chen_po>
> exhaustion of phenomena beyond the mind.
>
>  In its centre preside the primordial lord
> <http://rywiki.tsadra.org/index.php/Amitabha> Amitabha,
>
>  The great treasure of compassion,
> <http://rywiki.tsadra.org/index.php/phya_na_pad_mo> Padmapani,
>
>  And the <http://rywiki.tsadra.org/index.php/three_kayas> three kayas
> all-embodied, the immortal
> <http://rywiki.tsadra.org/index.php/Padma_Totreng_Tsal> T�treng Tsal,
>
>  With his <http://rywiki.tsadra.org/index.php/gu_ru_mtshan_brgyad> eight
> principal emanations and others, all manifesting to tame beings each in
> their own way.
>
>  Here, in this gathering�place of the
> <http://rywiki.tsadra.org/index.php/gtso_bo_bcu_gnyis> great magical net
>
>  Of your <http://rywiki.tsadra.org/index.php/%27byams_su_klas_pa> infinite
> display of aspects and forms,
>
>  May I and others, the ocean of sentient beings pervading space,
>
>  All be born the instant we depart this life.
>
>  Once there, taking the special path of the
> <http://rywiki.tsadra.org/index.php/Four_Vidyadhara_Levels> four vidyadhara
> stages,
>
>  May we swiftly attain the level of the lake-born Guru,
>
>  Who embodies oceans of
> <http://rywiki.tsadra.org/index.php/sku_dang_ye_shes> kayas and wisdom,
>
>  And spontaneously fulfil the benefit of ourselves and others!
>
>  These were the words of the holy one among the
> <http://rywiki.tsadra.org/index.php/vidyadhara> vidyadharas,
> <http://rywiki.tsadra.org/index.php/Jamyang_Khyentse_Wangpo> Jamyang
> Khyentse Wangpo. Siddhirastu!
>
>  --------------------------------------------
>
>  Richard
>
>  [Non-text portions of this message have been removed]
>
>



--
http://www.kentsandvik.com

Dear m. brudov and all...

The entire context (see below) reveals more completely what you may perhaps be
looking for?  (that's a question)  At any rate, I'm hoping you and others may
enjoy this a bit.  Courtesy of 
<http://www.lotsawahouse.org/chariot_of_vidyadharas.html> Lotsawa House.  If you
read this in html format, it makes the accessing of the several links much
easier.  You can always access it this way online at this list.

To answer your question...it's not so much which is more or less correct than
the other...but more importantly what we may gain from each or either. 
Translations differ, vastly at times...and yet still at some point or other
these may perhaps reveal a commonality of depth and meaning...in their essence.

Well, at any rate...that's my little take on it at present...please enjoy this
little offering...and also marvel a bit at what can be accomplished with our
most beautiful RYWiki  <http://rywiki.tsadra.org/index.php/Main_Page>
DharmaDictionary.  Feel free to click the links and perhaps these may offer even
a little more clarity and light to your sojourn here...

The Chariot of the Vidyadharas



   <http://www.lotsawahouse.org/imagelib/sitebuilder/layout/blank.gif>
   <http://www.lotsawahouse.org/imagelib/sitebuilder/layout/blank.gif> 	
Padmasambhava, Guru Rinpoche
<http://www.lotsawahouse.org/sitebuildercontent/sitebuilderpictures/.pond/guru_r\
inpoche.jpg.w180h263.jpg> 	 
<http://www.lotsawahouse.org/imagelib/sitebuilder/layout/blank.gif>
   <http://www.lotsawahouse.org/imagelib/sitebuilder/layout/blank.gif>
Namo Guru!


An Aspiration Prayer for Travelling to the Realm of Lotus Light



by  <http://www.lotsawahouse.org/wangpo.html> Jamyang Khyentse Wangpo


  <http://rywiki.tsadra.org/index.php/om_A_hUM> OM AH HUM 
<http://rywiki.tsadra.org/index.php/vajra> VAJRA 
<http://rywiki.tsadra.org/index.php/gu_ru_pad_ma> GURU PADMA 
<http://rywiki.tsadra.org/index.php/siddhi> SIDDHI HUM

The wisdom of the great, indestructible 
<http://rywiki.tsadra.org/index.php/thig_le> tiglé

Shines in the limpid sky of  <http://rywiki.tsadra.org/index.php/%27od_gsal>
innate clear light,

And the  <http://rywiki.tsadra.org/index.php/Pristine_Awareness> unity of space
and wisdom, like a rainbow, appears for all to see

As the supreme, naturally emanated realm of 
<http://rywiki.tsadra.org/index.php/pad_ma_%27od> Lotus Light.

In an expanse of rings of rainbow light, the direct realization of 
<http://rywiki.tsadra.org/index.php/dharmata> dharmata,

Rises the great mansion, the increasing of experience,

Where throngs of  <http://rywiki.tsadra.org/index.php/daka> dakas and 
<http://rywiki.tsadra.org/index.php/dakini> dakinis, awareness reaching
fullness,

Enact  <http://rywiki.tsadra.org/index.php/rdo_rje%27i_gar_rgya> vajra dances
and song, the 
<http://rywiki.tsadra.org/index.php/ka_dag_chos_zad_blo_%27das_chen_po>
exhaustion of phenomena beyond the mind.

In its centre preside the primordial lord 
<http://rywiki.tsadra.org/index.php/Amitabha> Amitabha,

The great treasure of compassion, 
<http://rywiki.tsadra.org/index.php/phya_na_pad_mo> Padmapani,

And the  <http://rywiki.tsadra.org/index.php/three_kayas> three kayas
all-embodied, the immortal 
<http://rywiki.tsadra.org/index.php/Padma_Totreng_Tsal> Tötreng Tsal,

With his  <http://rywiki.tsadra.org/index.php/gu_ru_mtshan_brgyad> eight
principal emanations and others, all manifesting to tame beings each in their
own way.

Here, in this gathering–place of the 
<http://rywiki.tsadra.org/index.php/gtso_bo_bcu_gnyis> great magical net

Of your  <http://rywiki.tsadra.org/index.php/%27byams_su_klas_pa> infinite
display of aspects and forms,

May I and others, the ocean of sentient beings pervading space,

All be born the instant we depart this life.

Once there, taking the special path of the 
<http://rywiki.tsadra.org/index.php/Four_Vidyadhara_Levels> four vidyadhara
stages,

May we swiftly attain the level of the lake-born Guru,

Who embodies oceans of  <http://rywiki.tsadra.org/index.php/sku_dang_ye_shes>
kayas and wisdom,

And spontaneously fulfil the benefit of ourselves and others!



These were the words of the  holy one among the 
<http://rywiki.tsadra.org/index.php/vidyadhara> vidyadharas, 
<http://rywiki.tsadra.org/index.php/Jamyang_Khyentse_Wangpo> Jamyang Khyentse
Wangpo. Siddhirastu!

--------------------------------------------


Richard


[Non-text portions of this message have been removed]

Hello everybody!

I would like to ask people who know Tibetan to help me to understand
the meaning of the first stanza of a well-known aspiration prayer
Vidyadhara Chariot by Jamyang Kyentse Wangpo. Here is Tibetan text:

mi shigs thig le chen po'i ye shes ni
'od gsal gnyug ma'i mkha' dbyings dwangs pa'i ngos
zung 'jug dbang po'i gzhu ltar mngon snang ba'i
rang bzhin sprul pa'i zhing mchog pa+dma 'od

I saw two different translations. First from General Chants for the
Chokling Tersar:

The wisdom of the indestructible great bindhu
And the clear surface of the luminous innate expanse of space
Vividly manifest in unity, like the 'bow of Indra'
As a natural nirmanakaya real, the supreme Lotus Light.

And second from Rigpa Foundation:

The wisdom of the great, indestructible tigle
Shines in the limpid sky of innate clear light,
And the unity of space and wisdom, like a rainbow, appears for all to see
As the supreme, naturally emanated realm of Lotus Light.


They are different!:) Maybe somebody knows which one is more correct?

Hi Kent,

Yes, I am member of the tsadra wiki (user Klimov, IIRC) and
I did post one or two specific Dzogchen terms that I am familiar with,
but it doesn't seem that the whole RY dictionary has been already wikified.
Or has it...?

What I am particulary interested in is the version for Palm OS as
I have copied the chos byung PDF to a small external flash card and
I read it on Palm (light bedside reading... :-).

Coming back to tsadra: it also seems that the most activity is by Richard and
not a lot is happening.
Or I am missing something?

Tashi delegs,

Victor

Am Montag, 10. Dezember 2007 15:54 schrieb "Kent Sandvik" sandvik@...
kent_sandvik:
> The ry dictionary evolved into an online version, alway updated, see
> http:://www.dharmadictionary.net. This is an online version using
> MediaWiki so it's more than a plain text file. Now, if someone wants a
> more transportable version, that's doable, but the best way to make
> sure that happens is to get active with the work over at this site as
> it requires help from everyone. --Kent

Sorry, there was a typo in that URL:

http://www.dharmadictionary.net which will redirect to
http://rywiki.tsadra.org, so both addresses are valid. All the content
there is indexed by Google and similar search engines, so you could
get interesting hits by just typing Wylie into your internet
searches... --Kent


--Kent


On Dec 9, 2007 11:05 AM, Kent Sandvik <sandvik@...> wrote:
> On Dec 9, 2007 10:25 AM, Victor <Klimov@...> wrote:
>
> >  P.S. What entity is selling the Rangjung Yeshe dictionary CD version 3?
> >  Snow Lion is out of stock and so seems to be Wisdom Pubs too
> >  (no answer from them as yet).
>
> The ry dictionary evolved into an online version, alway updated, see
> http:://www.dharmadictionary.net. This is an online version using
> MediaWiki so it's more than a plain text file. Now, if someone wants a
> more transportable version, that's doable, but the best way to make
> sure that happens is to get active with the work over at this site as
> it requires help from everyone. --Kent
>



--
http://www.kentsandvik.com

On Dec 9, 2007 10:25 AM, Victor <Klimov@...> wrote:

>  P.S. What entity is selling the Rangjung Yeshe dictionary CD version 3?
>  Snow Lion is out of stock and so seems to be Wisdom Pubs too
>  (no answer from them as yet).

The ry dictionary evolved into an online version, alway updated, see
http:://www.dharmadictionary.net. This is an online version using
MediaWiki so it's more than a plain text file. Now, if someone wants a
more transportable version, that's doable, but the best way to make
sure that happens is to get active with the work over at this site as
it requires help from everyone. --Kent

Hi everybody,

In rnying ma'i chos byung I've found following interesting statement:

rdo rje btsun mo'i bha ga ste chos kyi dbying thar pa chen po'i pho
brang rnams su.
page so bzhi [67], Kalimpong edition.

Is there a file, searchable text of shes bya kun khyab mdzod or some
other encyclopedia?
I'd like to look up definition of Vajra Queen.

Thanks and tashi delegs,

Victor

P.S. What entity is selling the Rangjung Yeshe dictionary CD version 3?
Snow Lion is out of stock and so seems to be Wisdom Pubs too
(no answer from them as yet).
V