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

On Dec 8, 2007 12:31 PM, wrighrp <roger_wright@...> wrote:
>
>
>
>
>
>
> Dear Erick,
>
>  it's great that you are working so hard on translating texts!
>
>  To help us all, do try to transcribe the tibetan into extended wylie:
>
>  For example:
>
>  "bla ma" for "la ma",
>  "gsum" for "sum",
>  "pa'i" for "pay",
>  "nas" for "nay"
>
>  and so on. That way it can be rendered back into actual tibetan
>  letters when required.
>
>  You might think about doing a "translation" first, based on the words
>  that are actually in the tibetan text and then a fuller "interpreted"
>  version based on commentaries and oral tradition.
>
>  That way everyone gets the full "value" out of your good works!

Yep, same here. Glad you are working and releasing translated
material, but it would be good to use Wylie so others could look at
the material and compare. We are also very, very close to actually
start using Unicode Tibetan in emails now (Vista or Leopard required).

Otherwise, anyone else, feel free to post short translations to the
list, and others could look at the material and either learn, or
comment. --Kent

Dear Erick,

it's great that you are working so hard on translating texts!

To help us all, do try to transcribe the tibetan into extended wylie:

For example:

"bla ma"  for "la ma",
"gsum" for "sum",
"pa'i" for "pay",
"nas" for "nay"

and so on. That way it can be rendered back into actual tibetan
letters when required.

You might think about doing a "translation" first, based on the words
that are actually in the tibetan text and then a fuller "interpreted"
version based on commentaries and oral tradition.

That way everyone gets the full "value" out of your good works!

Cheers

Roger Wright












--- In lotsawa@yahoogroups.com, sherab zangpo <emptyelephant@...> wrote:
>
>
>
>   rough draft. suggestions welcome. also included as a file.
>
>   The Noble Path to Awakening: A Concise Ngondro
>
>
>   by Jamyang Khyentse Wangpo
>
>
>   NA MO
>
>
>   Homage!
>
>
>   DAG SOG DRO KUN JANG CHHUB BAR
>
>
>   Until awakening, I together with all beings,
>
>
>   TSA WA SUM LA KYAB SU CHHI
>
>
>   Go for refuge in the Three Roots.
>
>
>   ZHEN DON SANG GYAY T'HOB JAY CHIR
>
>
>   In order to attain buddhahood for the sake of others
>
>
>   MON JUG DON DAM JANG SEM KYEY
>
>
>   I generate relative and ultimate bodhicitta.
>
>   AH
>
>
>   AH
>
>
>   DAG NYID CHI WOR PAY DAY TENG
>
>
>   On the crown of my head, upon a lotus and moon
>
>
>   LA MA DOR SEM YAB YUM GYI
>
>   Is Guru Vajrasattva father and mother
>
> T'HUG KAY NGAG LAY DUD TSII GYUN
>
>
>   From the mantra at their heart center, a stream of deathless nectar
>
>
>   BAB PAY NAY DON DIG DRIB JANG
>
> flows downward, purifying my sickness, demonic energies, negative
actions, and obscurations.
>
>
>   {Recite the hundred-syllable mantra.}
>
>
>   DOR SEM OD ZHU RANG LA T'HIM
>
>
>   Vajrasattva melts into light, and dissolves into me.
>
>
>   OM AH HUNG
>
>
>   OM AH HUNG
>
>
>   KU SUM ZHING KHAM LONG CHOD DANG
>
>
>   The purelands of the three kayas, my enjoyments,
>
> CHI NANG SANG WAY CHOD PAY TRIN
>
>
>   And cloud-masses of outer, inner, and secret offerings:
>
> KON CHHOG TSA WA SUM LA BUL
>
>
>   I offer these to the Three Jewels and the Three Roots --
>
> ZHEY NAY CHHOG T'HUN NGO DRUB TSOL
>
>
>   Through accepting these, please bestow supreme and ordinary
spiritual attainments!
>
>
>   OM AH HUNG GURU DEWA DAKINI SAPARIWARA RATNA MANDALA PUDZA MEGHA
AH HUNG
>
>
>   OM AH HUNG GURU DEWA DAKINI SAPARIWARA RATNA MANDALA PUDZA MEGHA
AH HUNG
>
>
>   RANG DUN NAM KHAR JA OD LONG
>
>
>   In the space in front of me, amidst a vast expanse of rainbow light,
>
> TSA WAY LA MA T'HOD TRENG TSAL
>
>
>   Is my Root Guru, in the form of Padma T'hod Treng Tsal.
>
>
>   GYUD SUM RIG DZIN GYA TSO KHOR
>
>
>   Surrounded by an oceanic retinue of the awareness-holders of the
Three Lineages,
>
> KYAB KUN DU PAY NGO WOR ZHUG
>
>   He abides as the essence and embodiment of all sources of refuge.
>
> {Practice the Phase of Approach with the Seven-Line Prayer and the
Vajra Guru Mantra.}
>
>
>   {Finally:}
>
>
>   NAY SUM TRU SUM OD ZER GYIY
>
>
>   From the three syllables at the Guru's three places, light-rays
issue forth
>
> JIN LAB WANG DANG NGO DRUB T'HOB
>
>
>   And I receive blessings, empowerments, and spiritual attainments.
>
> LA MA OD ZHU RANG LA T'HIM
>
>
>   The Guru melts into light and dissolves into light
>
> YER MEY MA CHO LHAG PAR ZHAG
>
>   And I completely relax within uncontrived inseparability.
>
>
>   Dedicate the merit.
>
>
>   This was written by Khyentse Wangpo.
>
>
>   Translated by Erick Sherab Zangpo.
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
> ---------------------------------
>
>
>
>
>
>
>
>
>
>
>
>
>
>
> ---------------------------------
> Looking for last minute shopping deals?  Find them fast with Yahoo!
Search.
>
> [Non-text portions of this message have been removed]
>

rough draft. suggestions welcome. also included as a file.

   The Noble Path to Awakening: A Concise Ngondro


   by Jamyang Khyentse Wangpo


   NA MO


   Homage!


   DAG SOG DRO KUN JANG CHHUB BAR


   Until awakening, I together with all beings,


   TSA WA SUM LA KYAB SU CHHI


   Go for refuge in the Three Roots.


   ZHEN DON SANG GYAY T'HOB JAY CHIR


   In order to attain buddhahood for the sake of others


   MON JUG DON DAM JANG SEM KYEY


   I generate relative and ultimate bodhicitta.

   AH


   AH


   DAG NYID CHI WOR PAY DAY TENG


   On the crown of my head, upon a lotus and moon


   LA MA DOR SEM YAB YUM GYI

   Is Guru Vajrasattva father and mother

T'HUG KAY NGAG LAY DUD TSII GYUN


   From the mantra at their heart center, a stream of deathless nectar


   BAB PAY NAY DON DIG DRIB JANG

flows downward, purifying my sickness, demonic energies, negative actions, and
obscurations.


   {Recite the hundred-syllable mantra.}


   DOR SEM OD ZHU RANG LA T'HIM


   Vajrasattva melts into light, and dissolves into me.


   OM AH HUNG


   OM AH HUNG


   KU SUM ZHING KHAM LONG CHOD DANG


   The purelands of the three kayas, my enjoyments,

CHI NANG SANG WAY CHOD PAY TRIN


   And cloud-masses of outer, inner, and secret offerings:

KON CHHOG TSA WA SUM LA BUL


   I offer these to the Three Jewels and the Three Roots --

ZHEY NAY CHHOG T'HUN NGO DRUB TSOL


   Through accepting these, please bestow supreme and ordinary spiritual
attainments!


   OM AH HUNG GURU DEWA DAKINI SAPARIWARA RATNA MANDALA PUDZA MEGHA AH HUNG


   OM AH HUNG GURU DEWA DAKINI SAPARIWARA RATNA MANDALA PUDZA MEGHA AH HUNG


   RANG DUN NAM KHAR JA OD LONG


   In the space in front of me, amidst a vast expanse of rainbow light,

TSA WAY LA MA T'HOD TRENG TSAL


   Is my Root Guru, in the form of Padma T'hod Treng Tsal.


   GYUD SUM RIG DZIN GYA TSO KHOR


   Surrounded by an oceanic retinue of the awareness-holders of the Three
Lineages,

KYAB KUN DU PAY NGO WOR ZHUG

   He abides as the essence and embodiment of all sources of refuge.

{Practice the Phase of Approach with the Seven-Line Prayer and the Vajra Guru
Mantra.}


   {Finally:}


   NAY SUM TRU SUM OD ZER GYIY


   From the three syllables at the Guru's three places, light-rays issue forth

JIN LAB WANG DANG NGO DRUB T'HOB


   And I receive blessings, empowerments, and spiritual attainments.

LA MA OD ZHU RANG LA T'HIM


   The Guru melts into light and dissolves into light

YER MEY MA CHO LHAG PAR ZHAG

   And I completely relax within uncontrived inseparability.


   Dedicate the merit.


   This was written by Khyentse Wangpo.


   Translated by Erick Sherab Zangpo.


















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














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

The Eight Verses of Mind Training
   composed by Dorje Senge, the Kadampa Geshe Langri Thangpa

   1.
   With the thought of accomplishing the highest benefit
   For all sentient beings, who are even more
   Precious than a wish-fulfilling gem
   I will constantly practice holding them dear.

   2.
   Whenever I associate with others
   I will see myself as lower than them all
   And from the very depths of my heart
   I will practice cherishing others as supreme.

   3.
   In all activities I will examine my mindstream
   And at the moment that a disturbing emotion arises
   Ferociously endangering myself and others
   Using forceful methods, I will confront and counteract it.

   4.
   Whenever I see a being of negative disposition
   Oppressed by negative actions and intense suffering
   As if had met a precious treasure
   I will hold such a rare one dear.

   5.
   When others, out of jealousy
   Unreasonably treat me with abuse and slander
   I will practice accepting defeat and loss
   And offering victory and gain to them.

   6.
   When someone I have helped and assisted
   And in whom I had high hopes
   Completely irrationally inflicts harm upon me
   I will see that person as a holy spiritual friend.

   7.
   In brief, both directly and indirectly
   I will offer all benefit and happiness to all beings, my mothers
   And take all my mothers' harmful actions and suffering
   Secretly upon myself.

   8.
   Engaging in these practices without staining or polluting them
   With the Eight Worldly Concerns
   I will practice recognizing all phenomena as illusory
   And liberate all beings from their bondage.

   Translated by Erick Sherab Zangpo.














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

Dear Dharma Friends.



While studying the four nobles truths from some Tibetan commentaries I tried
to follow the "The Sutra of the Dharma Wheel" (skr. "Dharmachakra-sutra;
tib. "chos kyi 'khor lo'i mdo") during the explanations, mainly from a
comentary of Mipham Rinpoche.



Still Mipham' commentary does not give an account and explanation of the
Sutra itself but just regarding the Four Nobles Truths.

I would like to know if there is any commentary direct on the sutra as the
Tibetans commentaries "chen 'drel" and "'drel ba" on the classical Indian
texts.

Does exist in Tibetan language any Indian Pandits and tibetan commentaries
on the sutra of the Dharma Whell itself?



Thanks since now for any help or suggestions.

With regards,

Gabriel





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

Dear members



Does anyone know how we call in Tibetan or the Tibetan terms for the famous
specialty of madhiamika where some call in English "The Four Logic
Alternatives" or "The fourfold schema":

1.Things are not existent

2. nor non-existent

3. nor both existent and non-existent

4. neither existent nor nonexistent.



What we would call this group of four in Tibetan language?



Also it is said in madhiamika philosophy that phenomena are divided into two
categories?

1.       Affirmative phenomena

2.       Negative phenomena



Also, it is said that we could subsume negative phenomena under two broad
categories:

1.Non-affirming negative phenomena

2.Affirming negative phenomena.



How we call this groups and each one of them in Tibetan language?



Thanks for any help.

Gabriel



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

"There is so much benefit to helping those who want to study and practice."



- Dzongsar Khyentse Rinpoche



Dear Friends,


           I am going to study the Tibetan language in India, with the intention
of becoming a translator of Tibetan Buddhist texts, as well as an oral
translator of Buddhist teachings. While in India, I will be studying primarily
at the Manjushree Institute for Tibetan Culture. I may also study at other
places, as opportunities arise (such as monasteries). I will be studying
full-time. I hope to be able to stay in India and pursue my studies for as long
as possible -- I hope to stay for 2 years or more, completing Manjushree's 21
month program, and possibly staying longer to study at monasteries and with
Tibetan scholars.


     The Tibetan language is on the verge of extinction. Less than 10 percent of
the sacred texts of Tibetan Buddhism have been translated. Lamas and other
teachers of the Dharma often are unable to give teachings in many places,
because there are no translators available.


     The Tibetan culture itself is on the verge of extinction. If the language
does not survive, and especially if the texts and oral teachings are not
translated into Western languages, then there is a risk that the teachings will
not be preserved and transmitted.


     Currently, I need to save about 1,500 more to meet my basic expenses of
studying in Asia for two years.


     I hope that you will consider helping to support the preservation and
transmission of the Dharma into English through my studies. I am very dedicated
to becoming an excellent translator.


Please send cash, checks or money orders to:


Erick Neiss
2340 Grant Street
Eugene, OR 97405


My  Intention for Studying the Tibetan Language:


The purpose of my life is to free all sentient beings from suffering, and lead
them to full enlightenment.


I must free all the hell realm sentient beings from suffering, and lead them to
full enlightenment.


I must free all the preta realm sentient beings from suffering, and lead them to
full enlightenment.


I must free all the animal realm sentient beings from suffering, and lead them
to full enlightenment.


I must free all the human realm sentient beings from suffering, and lead them to
full enlightenment.


I must free all the sura realm sentient beings from suffering, and lead them to
full enlightenment.


I must free all the asura realm sentient beings from suffering, and lead them to
full enlightenment.


I must free all the intermediate state sentient beings from suffering, and lead
them to full enlightenment.


Therefore, I must achieve enlightenment. Therefore, I am going to translate the
Dharma teachings to benefit all sentient beings.



May this request for financial help to study the Tibetan language beneficial for
all sentient beings. May it cause all sentient beings to achieve enlightenment
as quickly as possible. May anyone who sees this request for financial help,
hears, or dreams about this request for financial help never be reborn in the
lower realms. May they immediately be freed from all disease, spirit harms,
negative karma, and defilements, and then achieve enlightenment in that very
life.


Mangalam! May excellent virtue increase!

Thank you for your generosity. May it be the cause for the complete
enlightenment of all mother sentient beings throughout infinite space.



                         For as long as space endures
and for as long as living beings remain
until then may I too abide
to dispel the misery of the world.

--Shantideva

If you have any questions, please call 541-606-9014







For whom emptiness is possible
For those everything is possible
For whom emptiness is not possible
For those everything is not possible

-Nagarjuna







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

Dear Misha,
   Why do you assume that only one has to be correct and the other two
necessarily wrong? Tibetan does not often work that way, especially verse.
Generally Tibetan grammar is nowhere near as defining in terms of fixing the
meaning as English is. This is even more true in verse where grammatical and
punctuation clues are rare. One often has to read it aloud and get a sense of
where the pauses are.

   Think of the meaning. A buddha or buddha mind resides permanently in
Akanishtha, while all his emanations appear in countless worlds. These
emanations arise from the Dharmadhatu of that Akanishtha.  Therefore, this is a
case to be made for all three translations. However, I think 1 and 3 are closer.
Is there really much  difference between these two?

   Gramatically,  in the phrase 'og min chos kyi dbyings, 'og min qualifies chos
kyi dbyings. There could be a 'brel sgra imlied between the two ('og min gyi
chos...) but not necessarily. A mdo bla ma is the same as A mdo'i bla ma: Amdo
lama or lama of Amdo. Sometimes two nouns placed together mean that the first is
the second (A mdo lung pa chen po = the great land that is Amdo. Even here we
could say the great land of Amdo. so even English has this ambiguity)  but not
here I think, which is why number two is not so viable.

   Understanding Tibetan is often like doing cryptic crossword puzzles or
detective work. Unlike English so much of the understanding is down to the
reader and not necessarily determined by obvious grammatical pointers

   Best

   Gavin Kilty

"m.brudov" <shenpen@...> wrote:
           Hello, everybody!

Here is a line from a well-know chant: 'og min chos kyi dbyings kyi
pho brang nas (or "na")

I saw three different translations of it:
. In the dharmadhatu palace of Akanishtha.
2. In the dharmadhatu palace Akanishtha.
3. In the palace of the Ogmin dharmadhatu.

Does anybody know, which one is correct and why?

Thanks in advance,
Misha.






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

Hello, everybody!


Here is a line from a well-know chant: 'og min chos kyi dbyings kyi
pho brang nas (or "na")

I saw three different translations of it:

1. In the dharmadhatu palace of Akanishtha.
2. In the dharmadhatu palace Akanishtha.
3. In the palace of the Ogmin dharmadhatu.

Does anybody know, which one is correct and why?

Thanks in advance,
Misha.

Wrote a short article about this, see:

http://jigtenmig.blogspot.com/2007/06/using-voodoopad-as-translation-tool.html

--Kent

Dear members.



I was analysing the etymology of the word “’jig rten” in Tibetan and went
through some passages in some sutras defining the word.

I would like to ask help to clear some doubts that arise comparing some
definitions that I have found in different places in pali, Sanskrit and
Tibetan languages.



In the illuminator dicionary for ‘jig rten:



"World".  Translation of the Sanskrit "lokah".  Tibetan etymology: “rten”- a
basis or support which is “’jig pa”- subject to decay, transitory.  The
meaning of both the Sanskrit and Tibetan is the external, transitory places
that provide a locale for beings to live in.  Note that the term can be and
is used to mean all of the following: a single world like our planet earth;
a single, Mt. Meru-based world system as described in ancient Indian
cosmology; a whole system of worlds, such as a galaxy; or a complete system
of worlds like a universe.



So we could define this base or support  as some kink of atomic base or
something made up by the five elements?

I have noted also that you compare in the illuminator realms (kham) with
world system (`jig rten) where for “kham” you define as:



"Realm" meaning a realm of a certain type of experience belonging to a
certain kind of being.  Similar to the meaning of the Sanskrit "loka"
(Tibetan, ‘jig rten world or world system).  E.g., kham gsum- "the three
realms" q.v.  Other terms that are fitting: "plane", "sphere", "region".



I checked the Sanskrit word for the three realms (kham gsum) and it seems
that is “Tri-loka”.

If is in this way so in this context we have the same Sanskrit word “LOKA”
for defining the Tibetan words “’jig rten” and “kham”. So is not similar to
the word Loka as you wrote but is the own Sanskrit word LOKA for both “’jig
rten” and “kham” in this context.



Also beginning with the Indian etymology of the word we could see that for
example Traditionally in the HYPERLINK
"http://en.wikipedia.org/wiki/Puranas"Puranas there are seven lokas, Bhuloka
(earth), Bhuvarloka (air), Svarlokaor Svargaloka (heaven), Maharloka,
Janaloka, Tapoloka (abode of HYPERLINK
"http://en.wikipedia.org/wiki/Tapas"tapas) and Satyaloka (abode of HYPERLINK
"http://en.wikipedia.org/wiki/Satya"Truth), also called Brahmaloka or the
world of HYPERLINK "http://en.wikipedia.org/wiki/Brahma"Brahma. So they
state LOKA for the  elements in the same way.



In the Hindu scriptures we can found also for the word LOKA as a place of a
particular level of vibration and associated beings, Gods, devas or men.
Three primary lokas (Bhuloka, Devaloka and Sivaloka) and fourteen
sub-classifications of the cosmos are designated in their scriptures.



Also according to hindu’s different classification of the word we find for
LOKA:

That are  HYPERLINK "http://www.experiencefestival.com/seven_planes"seven
planes. They are HYPERLINK
"http://www.experiencefestival.com/bhuloka"Bhuloka (HYPERLINK
"http://www.experiencefestival.com/earth_plane"earth plane), HYPERLINK
"http://www.experiencefestival.com/bhuvarloka"Bhuvarloka (HYPERLINK
"http://www.experiencefestival.com/antariksha"Antariksha or the HYPERLINK
"http://www.experiencefestival.com/astral_plane"astral plane), HYPERLINK
"http://www.experiencefestival.com/svargaloka"Svargaloka (HYPERLINK
"http://www.experiencefestival.com/heaven"heaven or the HYPERLINK
"http://www.experiencefestival.com/mental_plane"mental plane), HYPERLINK
"http://www.experiencefestival.com/maharloka"Maharloka, HYPERLINK
"http://www.experiencefestival.com/janaloka"Janaloka, HYPERLINK
"http://www.experiencefestival.com/tapoloka"Tapoloka and HYPERLINK
"http://www.experiencefestival.com/satyaloka"Satyaloka (HYPERLINK
"http://www.experiencefestival.com/brahmaloka"Brahmaloka or the world of
HYPERLINK "http://www.experiencefestival.com/brahma"Brahma, the HYPERLINK
"http://www.experiencefestival.com/creator"Creator).



So we could see that here we have already a mental LOKA (svargaloka). If
this is so we this would disagree with your the illuminator where it says
that is a “externar” transitory place that provide a locale for beings to
live in.



In the Jain sect we find the definition of LOKA  and a different  group of
TRI-LOKA as:



“The world (LOKA) is eternal, without beginning or end. LOKA is that place
in which happiness (SUKA) and misery (DHUKA) are experienced as results of
virtue and vice. It is composed of three parts , urdhva (where the gods
reside), Madhya(this world of ours) and adho (where the inhabitants of hells
reside).

The mundane universe “Lokakasa” is pervaded with dharma wich makes all
movement possible. Beyond the lokakasa there is no dharma and therefore no
movement, but only space “akasa”. Surrounding this lokakasa are three layers
of air. The perfect soul rising straight over the urdhva-loka goes to the
top of this lokakasa and (there being no dharma) remains motionless there.

(Surendranath Dasgupta, History of Indian philosophy, Cambridge University
press)



As for the budhist definition and classifications of Loka:



As for the TRI_LOKA in Buddhism  in pali canon we have:



1.      Rupa-loka – Form sphere

2.      A-rupa-loka – formeless sphere

3.      Kama-loka – Desire sphere



We find this division in the illuminator as:

1.      Rupa-dhatu

2.      Arupa-dhatu

3.      Kama-dhatu



If we follow the pali words for this three we find the word LOKA designating
also the “Dhyana Lokas” or mental spheres where sentients beings reside.



In other words:



1)      We could difine LOKA as the result of the Karma of beings. By the
strength of this karma arise a movement the creates a calm wind whose power
gradually increase to form the mandala of air. And then goes on from this
element to the other elements one creating and supporting other until we
have the base of the universe where beings live.

2)      We have also for LOKA the mental environments/states/spheres where
the inhabitants of form and formeless spheres abiding in dhyanas experience
reality.



As a last find for the definition of LOKA in the Buddhist context we find in
the Prajnaparamita-ratnagunasamcayagatha (The perfection of wisdom in eight
thousand lines) Sutra the following:



“Shubuti: How does perfect of wisdom instruct the Tathagatas in this world,
and what is that the Tathagatas call ‘world’(LOKA)? [256]

Baghavat: The five skandhas have by the Tathagata being declared as
‘world’(LOKA). Wich five? Form, felling, cognition, formatives and
consciousness.

Shubuti: How have the five skandhas been shown up by the perfection of
wisdom of the Tathagatas, or what has been shown up by her?

Baghavat: The perfection of the Tathagatas has pointed out the five skandhas
as ‘the world’(LOKA), because they do not crumble, nor crumble away
(lujyante, pralujyante). For the five skandhas have emptiness for own-being,
and as devoid of own-being, emptiness can not crumble can not crumble or
crumble away. It is in this sense that perfection of wisdom instructs the
Tathagatas in this world. And as emptiness does not crumble, nor crumble
away, so also the signless, the wishless, the unaffected, the unproduced,
the non-existence and the realm of dharma.”



That definition given by “The Buddha” (or not we we agree that this Mahayana
scripture was not the words of Buddha himself) gives a wide range of meaning
for the word LOKA.

It is the five aggregates including the aspects of mind functioning, karma
and consciousness. In the end it states that is NOT transitory and NOT dacay
as is emptiness by nature...( in this case we can mentioned the
interpretations of the four Buddhist tenes for this passage and use
reasoning to grasp fully what is meant by that).

But it seems that this last definition in some way includes all the
categories of LOKAS not just in Buddhism but in Hinduism an Jain views as
mentioned before.



As for the definition given by the dun dkar tshig mdzod chen mo:



snod 'jig pa'i chos can dang bcud brten pa'i gang zag gnyis so/de yang snod
gling bzhi gling phran la sogs pa sems can rnams gnas pa'i snod lta bu yin
pas snod kyi 'jig rten dang/ de la brten pa'i khams gsum gyi sems can rnams
ni nang bcud lta bu yin pas bcud kyi 'jig rten zhes bya'o/



“The two, the container world(bhajanalokah)  and the persons that are
supported as the contents. Furthermore the container of the four continents
and its subcontinents etc being the dwelling container of all sentient
beings are  called the Loka’s container. In this, the sentient beings of the
three worlds being the internal contents are called the “Loka’s contents.”



So also here we could understand as for the word Loka not just the container
of sentient beings but both container and contents wich would agree with the
defitinion given by the Buddha in the Prajnaparamita text mentioned before
as the skandhas.



All this made a little confused and I could not find any more information
about.

Any help in clarifying this would be very kind.

Thanks since now.

Gabriel




--
Internal Virus Database is out-of-date.
Checked by AVG Free Edition.
Version: 7.5.446 / Virus Database: 269.7.0/801 - Release Date: 12-05-2007
18:40



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

Dear all,

I had the same problem until I noticed that a full stop (.) had crept in to
the url. ( http://jigtenmig.blogspot.com. )

This address works

http://jigtenmig.blogspot.com/

with best wishes

'ö-Dzin

On 23/05/07, Kent Sandvik <sandvik@...> wrote:
>
>   On 5/22/07, Greg Johnson
<gregjohnsonmn@...<gregjohnsonmn%40gmail.com>>
> wrote:
>
> > When I clicked on the link I got an error message, "object not found"
>
> Hmm, this should work: http://jigtenmig.blogspot.com. --Kent
>
>








--
'ö-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]

On 5/22/07, Greg Johnson <gregjohnsonmn@...> wrote:

> When I clicked on the link I got an error message, "object not found"

Hmm, this should work: http://jigtenmig.blogspot.com. --Kent

When I clicked on the link I got an error message, "object not found"

--
"This time, like all times, is a good one if we but know what to do with it."
Ralph Waldo Emerson

On 5/20/07, Kent Sandvik <sandvik@...> wrote:
> Started a series on dharma terms, covering sa lam just now. Feel free
> to spread the word, and comment on the blog. --Kent

Oops, forgot to mention the URL: http://jigtenmig.blogspot.com. --Kent

Started a series on dharma terms, covering sa lam just now. Feel free
to spread the word, and comment on the blog. --Kent

Hi! My name is Andreia, I'm from portugal, and i'm learning tibetan language.
But i'm finding it very difficult to do so on my own, so i'm requesting your
professional help in translating a short text that caught my attention.

   To dream, in spite of the disillusions,
   To stride, beyond all obstacles,
   To struggle, in spite of the barriers,
   To believe, above everything else!

   I thank on advance for reading this request.

   Best regards,

   Andreia


---------------------------------
Looking for earth-friendly autos?
  Browse Top Cars by "Green Rating" at Yahoo! Autos' Green Center.

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

The ACIP Release 6 Invitation and Press Release PDF files are now up
in the files section, http://tech.groups.yahoo.com/group/lotsawa/.

--Kent


On 3/11/07, Kent Sandvik <sandvik@...> wrote:
> ---------- Forwarded message ----------
> From: DM Announcements <dm-announce@...>
> Date: Mar 11, 2007 9:33 PM
> Subject: ACIP Release 6 - Party Invitation and Press Release
> To: dm-announce@...
>
>
>
> Dear Friend of ACIP:
>
> Please join us to celebrate 20 years of digitally preserving
> sacred wisdom and the premier of our Release 6 DVD.
>
> See attached PDF Invitation and Press Release.
>
> Friday, March 23 - 9 pm
> Jivamukti Yoga Center
>               (between 13th & 14th street)
> 841 Broadway, 2nd floor, NYC
>
> Presentations, hors d'oeuvres, and dancing!
>
> RSVP
> release6rsvp@...
>
> To Order DVD:
> For those unable to attend the March 23rd celebration
> who wish to receive a free copy of ACIP's release 6 DVD,
> please send an email to asianclassics@....
> Include your name and mailing address with zip code.
> Suggested donation: $15 for shipping and handling.
>
> Sincerely,
> John Brady
>
>
> Asian Classics Input Project
>
>

---------- Forwarded message ----------
From: DM Announcements <dm-announce@...>
Date: Mar 11, 2007 9:33 PM
Subject: ACIP Release 6 - Party Invitation and Press Release
To: dm-announce@...



Dear Friend of ACIP:

Please join us to celebrate 20 years of digitally preserving
sacred wisdom and the premier of our Release 6 DVD.

See attached PDF Invitation and Press Release.

Friday, March 23 - 9 pm
Jivamukti Yoga Center
               (between 13th & 14th street)
841 Broadway, 2nd floor, NYC

Presentations, hors d'oeuvres, and dancing!

RSVP
release6rsvp@...

To Order DVD:
For those unable to attend the March 23rd celebration
who wish to receive a free copy of ACIP's release 6 DVD,
please send an email to asianclassics@....
Include your name and mailing address with zip code.
Suggested donation: $15 for shipping and handling.

Sincerely,
John Brady


Asian Classics Input Project


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

Please can anyone tell me where I can get the Tibetan text for this -
either hard copy or digital?
Thanks
Huw Rowlands

I was talking about the difference between "ka" and "ga" in *English*, not in
Tibetan, as far as aspiration.

   -Padma

demmer8@... wrote:
           I don't think Padma is correct. In the first four sets of four
letters,
neither the first nor third letter is aspirated; only the second one is. The
difference between the first and third is pitch:
1st letter: high and short
2nd letter: medium and aspirated
3rd letter: lower and longer
4th letter: "normal" as in english, but closer to the 3rd letter than the
1st

"Nga" (4th letter) is often difficult for us since that sound is uncommon in
english. Try saying the word "sing" a few times and notice where your
tongue ends up. Then try it leaving off the "si." Finally, add AH on the end and
you'll get it.

Ani Trinlay



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






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

Hi everyone, this is my first post so I hope I don't embarrass myself
too badly.

I'd have to second Roger, I've been self studying Tibetan for a few
years now, and my understanding is that Wylie transcription actually
pretty closely mirrors the way that Classical Literary Tibetan would
have been pronounced in Lhasa a long time ago (provided that it is
understood that the "h" indicates aspiration), but that now regional
accents are applied to varying degrees in pronouncing classical
texts.  Thus someone with a Lhasa accent reading a sadhana would
prounounce it differently than how they would normally speak, but it
will still differ from the way a person with a Kham accent would
prounounce the sadhana (which would still be different than the way
that the person with a Kham accent would normally speak).  An example
of this might be the way that the Tibetan word for "dakini" or
"vajra" is pronounced in a name and when it is pronounced in a sadhana.

I believe that Wilson states in the introduction (or preface) that he
will utilize modern Lhasa pronunciation (whether colloquial or
literary, I don't know), so it will differ significantly from the way
the English letters used in Wylie Transcription are pronounced.

I have heard that in Ladakh they prununce things much closer to the
way that it is spelled/the way English speakers would pronounce the
Wylie letters; I have also heard that it is fairly agreed upon that
Ladakhi pronunciation has changed less than other Tibetan Dialects.
So the first letter is pronounced like the English "ka".

I apologize if my understanding is incorrect and has added to the
confusion.

Incidentally, when I first started studying Tibetan with Nyingma
students in Berkeley, I learned to pronounce the letters and their
sounds almost exactly as they would be pronounced in English based on
Wylie (after applying the pronunciation rules)- thus Tashi Delek was
prounounced Trashi Delek :-)

Cheers.
Kevin




On Dec 20, 2006, at 3:36 AM, wrighrp wrote:

> Hello all,
>
> I've been told that regional accents make a difference here too.
>
> I first started learning tibetan at a Kagyu centre and then later at a
> Geluk one. I certainly noticed a difference in pronunciation,
> particularly between k-g for 'ka'. I asked someone (long ago - can't
> remember who) and was told that many Kagyu lamas have 'Kham' accents
> whereas many Geluk lamas have 'Lhasa' accents.
>
> I can't testify to the accuracy of this, but relate it for interest
> (and perhaps further discussion)
>
> Cheers
>
> Roger Wright
>
> --- In lotsawa@yahoogroups.com, "David Gordon" <dgordon4@...> wrote:
> >
> >
> > I have just begun to learn the alphabet and am already confused
> by what
> > appears to be a contradiction in the sound of the first gutteral.
> From
> > previous study I had learned that that letter was "ka," but in Joe
> > Wilson's Translating Buddhism from Tibetan the first gutteral is
> > indicated as "ga."
> >
> > Any clarification of this apparent discrepancy would be greatly
> > appreciated.
> >
> >
> >
> > Thank you,
> >
> > David Gordon
> >
> >
> >
> > [Non-text portions of this message have been removed]
> >
>
>
>



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

Hello all,

I've been told that regional accents make a difference here too.

I first started learning tibetan at a Kagyu centre and then later at a
Geluk one. I certainly noticed a difference in pronunciation,
particularly between k-g for 'ka'. I asked someone (long ago - can't
remember who) and was told that many Kagyu lamas have 'Kham' accents
whereas many Geluk lamas have 'Lhasa' accents.

I can't testify to the accuracy of this, but relate it for interest
(and perhaps further discussion)

Cheers

Roger Wright


--- In lotsawa@yahoogroups.com, "David Gordon" <dgordon4@...> wrote:
>
>
> I have just begun to learn the alphabet and am already confused by what
> appears to be a contradiction in the sound of the first gutteral.  From
> previous study I had learned that that letter was "ka," but in Joe
> Wilson's Translating Buddhism from Tibetan the first gutteral is
> indicated as "ga."
>
> Any clarification of this apparent discrepancy would be greatly
> appreciated.
>
>
>
> Thank you,
>
> David Gordon
>
>
>
> [Non-text portions of this message have been removed]
>

I don't think Padma is correct.  In the first four sets of four  letters,
neither the first nor third letter is aspirated; only the second one  is.  The
difference between the first and third is pitch:
1st letter:  high and short
2nd letter: medium and aspirated
3rd letter: lower and longer
4th letter:  "normal" as in english, but closer to the 3rd letter  than the
1st

"Nga" (4th letter) is often difficult for us since that sound is  uncommon in
english.  Try saying the word "sing" a few times and notice  where your
tongue ends up.  Then try it leaving off the "si."   Finally, add AH on the end
and
you'll get it.

Ani Trinlay




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

Try www.learntibetan.net where you can listen. The first column
letter is "ka." "Ga" appears in the third column. In listening, the
sound may really be between the two in English.

I've noticed a difference in spelling of phoenetics too, between my
Dharma flashcards and Fluent Tibetan. However, "ga" is not aspirated
and "ka" is, in English.

Same thing with "ba" versus "pa" and "da" versus "ta." They are the
same as each other except for aspiration.

I find the sounds very difficult to distinguish a lot of the time.
Seems the aspiration and the tones play as big or bigger a part in
distinguishing sounds than the lip position.

-Padma

--- In lotsawa@yahoogroups.com, "David Gordon" <dgordon4@...> wrote:
>
>
> I have just begun to learn the alphabet and am already confused by
what
> appears to be a contradiction in the sound of the first gutteral.
From
> previous study I had learned that that letter was "ka," but in Joe
> Wilson's Translating Buddhism from Tibetan the first gutteral is
> indicated as "ga."
>
> Any clarification of this apparent discrepancy would be greatly
> appreciated.
>
>
>
> Thank you,
>
> David Gordon
>
>
>
> [Non-text portions of this message have been removed]
>

It's the famous how is ka pronounced, some spell it phonetically as
ka, others ga, I think the answer is somewhere between. It also
depends how ka is pronounced in a specific language, English ka is
very soft, while in Finnish has a very strong pronounciation.

Are there any web sites with samples of the sound so David could hear
it in real life, in addition to try to find a native speaking Tibetan
or someone who speaks good Tibetan?

There's always the Geshe Roach video with the letters pronounced, I
might have one back home and could make copies in case someone is
interested (just takes a while to find stuff in my studio nowadays).
--Kent


On 12/18/06, David Gordon <dgordon4@...> wrote:
>
>
>
>
>
>
>
>  I have just begun to learn the alphabet and am already confused by what
>  appears to be a contradiction in the sound of the first gutteral. From
>  previous study I had learned that that letter was "ka," but in Joe
>  Wilson's Translating Buddhism from Tibetan the first gutteral is
>  indicated as "ga."
>
>  Any clarification of this apparent discrepancy would be greatly
>  appreciated.
>
>  Thank you,
>
>  David Gordon
>
>  [Non-text portions of this message have been removed]
>
>

I have just begun to learn the alphabet and am already confused by what
appears to be a contradiction in the sound of the first gutteral.  From
previous study I had learned that that letter was "ka," but in Joe
Wilson's Translating Buddhism from Tibetan the first gutteral is
indicated as "ga."

Any clarification of this apparent discrepancy would be greatly
appreciated.



Thank you,

David Gordon



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

Dear Margaret,

I think the correct (& not phonetic) transcription, done in hideous "extended
Wylie" would
be:

oM su pra tiSh+Tha badz+ra ye swA hA

Or in 'ordinary wylie' (but for typographic reasons, with dotted Sanskritic
consonants
having their dots placed immediately before them):

o.m su pra ti.sh.tha badzra ye swâ hâ

(I assume the letter tha ought to be reversed, even if it isn't in your
example.)

This is not a mantra 'of' any particular deity.  It's the most general mantra
for performing
consecrations (in Sanskrit prati.s.thâ).  It is the high point of the ritual. 
In short-form
consecrations it may be practically the only thing there is, besides the flower
throwing (in
form of barley or rice 'flowers').

See Yael Bentor, Consecration of Images and Stûpas in Indo-Tibetan Tantric
Buddhism, E.J.
Brill (Leiden 1996), page 320.  (It is available in major research collections
in every
country; given the price it is hard to suggest buying it.)

I imagine you would have found this mantra on the back of a thangka painting or
something similar.  You do very often find it on artworks, sometimes alone, but
usually as
part of a group of mantras.

Yours,
Dan Y.