No comments about Life & Liberation Of Padmasambhava.

1 comments about The Warrior Song of King Gesar.

1. I am not a student of Eastern philosophy, although I've always thought that I had some appreciation for Buddhist ideas. Well, Gesar is not your sanitary, American high school Buddhism. Gesar is a warrior and superman, and through meditation and divine interaction, he goes out and - excuse the expression - Kicks Some Demon A**. The demon kingdoms surround Gesar's country of Ling, and Gesar must be victorious over them, so the populous will turn towards the tenets of Buddhism and his country have security.

   Gesar is an ancient tale from the Himalayan region, and its hero based on a real king. The author has done his best to abridge the major story into a form that is approachable to those of us without extensive background to Tibetan or Mongolian Buddhism, or knowledge of the extensive pantheon of Buddhist deities. However, I fear he has shortened the tale too much; some of his actions seemed like they needed more context. Doing a book search through a university library led me to another translation of the epic of Gesar - *The Superhuman life of Gesar of Ling* by Alexandra David-Neel & the lama Yongden. This version is nearly 400 pages long, compared to 150 pages. Obviously Douglas J. Penick took some liberties with the translation.

   This is an exciting tale, filled with magic, demons, and adventure. It is a good, "off-the-beaten-path" story that will give you another perspective on Buddhism and an insight into the cultures of the Himalayan region.

No comments about Tibetan (London Oriental and African Language Library).

1 comments about A Grammar of the Tibetan Language: Literary and Colloquial.

1. Herbert Bruce Hannah's _A Grammar of the Tibetan Language: Literary and Colloquial_ was originally published in 1912 and has been reprinted a number of times in recent years. It describes two forms of the language side by side, the literary and the colloquial. The former is the modern literary language which is descended from and still very similar to Classical Tibetan, and is typified, for the author, by a particular Tibetan translation of the Christian New testament. The latter is the modern colloquial language as spoken around Lhasa.
   
   The book consists of three main parts, the first on writing and pronunciation as well as some grammar ("Preliminaries"), the second on grammar ("Etymology") and the third on verb paradigms ("Appendix of Conjugations"). (There is also a part on syntax but it consists of only a single page.) The treatment of writing and pronunciation is rich in information but very hard to understand, and likely to confuse and frustrate a complete beginner. The treatment of grammar is much the same, and though it is generally less obscure, its constant switching between the literary and colloquial languages makes it difficult to get a clear picture of either one. The verb paradigms fill many pages but are concerned mostly with forms involving auxiliaries and are very repetitive.
   
   The book is strictly a reference work and contains no lessons or reading passages. Examples of the literary language are generally drawn from the New Testament translation already alluded to, which may bother those who want to deal with the language in the context of Tibetan Buddhist culture. Words, phrases, and example sentences are always written in Tibetan characters. Words and phrases, though not examples, are often accompanied by transliterations into Latin letters using a system that is peculiar to the author and different in a number of respects from the system now generally used today (Wylie). The book contains no indices, either of Tibetan words or of grammatical matters.
   
   All in all I would say that this book is likely to be of only very limited use to the average student of Tibetan. Those who already have a good basic knowledge of the language (either literary or colloquial or both) may find something of value in it, but beginners will almost certainly do better to opt for other, more suitable books, such as Stephen Hodge, _An Introduction to Classical Tibetan_, or perhaps Joe Wilson, _ Translating Buddhism from Tibetan_, for the Classical language, Melvyn C. Goldstein et al., _Essentials of Modern Literary Tibetan_, for the modern literary language, and Nicolas Tournadre, _Manual of Standard Tibetan_, for the modern colloquial language.

1 comments about English-Tibetan Dictionary of Modern Tibetan.

1. For its time I'm sure this was an excellent tool. I have one major complaint about it, which would have made me not buy it, but buy the newer 'Tibetan-English Dictionary' instead; the Tibetan script is hand-written. I'm guessing Goldstein's own hand? This makes many of the characters difficult to read and easily recognize. The new Tibetan-English Dictionary uses a standard font - much easier.

2 comments about The Classical Tibetan Language (S U N Y Series in Buddhist Studies).

1. It's not a typical grammar text. It won't give you prescriptive rules and exercises and it doesn't try to force Tibetan into procrustean bed of grammatical categories of European languages. Instead it aims at helping the reader to develop an intuition about the language and is very successful at that. Abundant examples with clear and thorough explanations lead you through all aspects of the Classical Tibetan from alphabet to poetry. This book will definitely help you crystallize your understanding of Tibetan grammar.



2. This book is a work of considerable erudition and depth on the historical dimension of classical Tibetan. It may be of great interest to anyone who already has a sound knowledge of the classical Tibetan language, but any potential buyer should be aware of what it is not. It is NOT an introduction to the classical Tibetan language. It is NOT a Tibetan grammar. As a matter of fact, the only Tibetan characters you will find in this books are in tables reproducing classical texts. All the textual examples are transliterated into Latin characters, which I personally find very irritating. For anyone interested in learning classical Tibetan the most appropriate first buy is, in my opinion, Wilson's "Translating Buddhism from Tibetan".

No comments about Tibetan English Dictionary of Buddhist Terminology.

No comments about Colloquial Tibetan.

No comments about Scripture, Logic, Language: Volume I: Essays on Dharmakirti and His Tibetan Successors Studies in Indian and Tibetan Buddhism.

4 comments about How to Read Classical Tibetan, Volume One: Summary of the General Path.

1. If you are smart and diligent enough to get it, this is your book. Trust me that this man knows what he is talking about. Readable format, great organization, engaging subject matter, "How to read classical tibetan" has it all. Coming from a master of classical tibetan and all-around great guy, this book is where its at.



2. Craig Preston's book _How to Read Classical Tibetan_ (Snow Lion, 2003) examines a short passage (about 30 long lines in all) of the tract "The Great Treatise (or exposition) of the Stages of the Path" (Lam-rim Chen-mo) by the 14th century teacher Tsongkhapa (Btsong-kha-pa), founder of the Gelugpa (Dge-lugs-pa) school of Tibetan Buddhism.
   
   In the course of the introduction and ten chapters the author goes through the long and short titles of the tract and then the 30-line passage, breaking the text into phrases and analyzing them grammatically from word to sentence level. He does this by means of well laid out labeled diagrams in which phrase-level structure is represented by boxes containing the parts of the phrases, which may be simple strings of text or nested boxes of the same type.
   
   He includes a full glossary of the words in the text at the end of the book, and repeats the items occurring in each phrase in the section on the phrase, obviating the need to be constantly flipping between the phrase and the glossary. As far as I could tell he does not customize or enhance the vocabulary items for the individual phrases but copies them verbatim from the glossary, including the different roots of the verbs and the variants of the mutable particles (kyi, tu and so on) each time.
   
   He intentionally focuses on the grammatical structure and literal meaning of the text and does not get into philosophical issues, though he does include, at the end of each chapter, with translations though not analyses or special notes, extracts from a commentary on the section of text in the chapter.
   
   As a total beginner myself I cannot evaluate the accuracy of the book, but it appears to be carefully edited, and the grammatical analyses and translations all seem reasonable to me. He uses the Tibetan alphabet throughout and rarely if ever includes any transliterations. I think this is appropriate. The Tibetan alphabet is easy to master and anyone studying the language should learn it at the very outset.
   
   He also, following Joe Wilson in his _Translating Buddhism from Tibetan_ (Snow Lion, 1992), uses opaque and confusing terminology for the cases (1st case, 2nd case and so on). This terminology derives ultimately from the Sanskrit grammarians and refers to the Sanskrit cases (1st case = nominative 2nd case = accusative 3rd case = instrumental 4th case = dative 5th case = ablative 6th case = genitive 7th case = locative), and does not really fit Tibetan. I would have been happier if he had used the simpler and more descriptive system of Nicolas Tournadre, _Manual of Standard Tibetan_ (Snow Lion, 2003) - a very good book BTW, with an extremely clear and thorough explanation of modern pronunciation (standard Lhasa dialect) - or even avoided the notion of case altogether and simply dealt in terms of the various particles (kyi, kyis, la/r/du etc.) as is done for Japanese (ga, wa, o, no etc.).
   
   The work is clearly aimed at beginners. I would guess that a motivated student could work through the whole book at a chapter at a sitting and be done with it in a couple weeks. I can see it being useful for someone in the early stages of studying Tibetan on their own who wants to read some real Classical Tibetan with a good amount of hand-holding. The only prerequisite I can see, apart from the ability to read the Tibetan alphabet, is a level of comfort with basic grammatical concepts and the activity of detailed word-by-word phrase-by-phrase grammatical analysis.



3. Hi guys, well i've been living in Nepal for the last 4 years and i can tell you that learning tibetan (and by this i mean really know it) its really hard, but i found that wilson's book is actually great not only coz it does work but also coz it provides you with the tools to do it... its the best next thing just after learning tibetan from tibetan grammarians
   
   so what i would suggest is...
   get wilson's book, then if you are completely new go through the whole book, coz it provides basic concept on Buddhism and lots of vocab (all really useful)... if you are a bit more experience then learn by heart apendixes 4 and 5 which deals with verbs, and clases which are a primordial part of tibetan (but for some reason some "serious" books dont even mention them... oh by the way tibetans do study tibetan talking about cases)...then move on to...
   
   Craig preston's how to read classical tibetan... which if you don't know by heart appendix 4 n 5 is rather useless... but otherwise excellent to show how to make the complex sentences (pages long at times) into short and readable clauses or sentences... besides it also completes wilsons lack of talk or not wanting to talk about transitive and intransitive verbs (which they also exist in tibetan and are of great importance when trying to get across the right meaning)
   
   last but not least... in my experience there have been tons of mistranslations all over the place even by "famous" translators... thats why i recommend Tony Duff's excellent Illuminator dictionary...
   
   until the day that someone explains tibetan grammar the way tibetan study it and understand it these are the tools for anyone who is serious about learning tibetan, and when the time is right go and get teachings on tibetan from a tibetan grammarian... then the whole world is open to you... once again i think these are the best for whats outer but once you see the real thing you wont go back...
   
   PS. by the way, the presentation on the cases its as its shown in the tibetan way specially if you memorize wilsons approach... why do people say that easier is better??? lack of diligence i guess... to become a translator is not easy specially when it comes to Dharma coz there is the danger of corrupting the teachings which it would be terrible for everyone... please study hard whether you find it hard or not... is for all sentient beings sake...



4. Preston's book is a great text for self-study.
   
   I particularly appreciate that he used Dzong-ka-pa's page and half Summary of the General Path as the basis of his translation training. This summary is at the end of the three-volume set that has been recently translated as the Great Treatise on the Stages of the Path to Enlightenment. Each volume is around 350 pages. This Summary is, I think, Dzong-ka pa most concise prose writing on the Buddhist path from the beginning clear through to Buddhahood. Although this book is meant for language students I found the basic philosophic text delightfully essency.
   
   This book is best read after having studied Joe Wilson's Translating Buddhism from Tibetan. These two books were written using the same style of grammatical analysis. Wilson's book goes through letter writing and pronunciation rules and then uses paradigm sentences which illustrate the grammar in detail. Preston has taken the next step which walks you through an actual text so you can see how these various paradigms show up in action.
   
   Preston takes each of the pithy sentences of the Summary and breaks them down into clauses and phrases, boxes them, and then clearly labels the parts with both the vocabulary and their grammatical use. Each word in every sentence is labeled with its syntactic function, what type of word or particle it is and its lexical meaning. You are not left guessing about any part of the sentence. He also gives you the English translation below each of these detailed structural outlines. The text is interspersed with helpful philosophic information too. For instance, when the text mentions the ten virtues and ten non-virtues, Preston inserts a list as to what these are.
   
   There are many details that one needs to memorize to learn grammar, I was overwhelmed at times, but remember that there are a finite number of details. For anyone wanting to be able to read or translate accurately this is a critical body of information you need to know. In the early pages of the book Preston lays what he calls the eight basic building blocks of Classical Tibetan syntax. These are the basic elements of any sentence, the subjects, objects, verbs and such.... The rest of the book illustrates how these parts are glued together by particles.
   
   Although this book was written using a Geluk text, grammar knows no partisan boundaries. I am now reading a root Kagyu text and I see that the same grammatical structures apply. This book will help you read any of the Tibetan Buddhist literature.
   
   As far as I know there are no other books written for students who are just starting to read Classical Tibetan. As a language student I found this book immensely helpful.