a ® ad of NS] [AA AIST NTN] aah at all Language EU E A Tibetan & English Reader Pema Gyatso & Geoff Bailey Be esa er ial BE laa) eaeg FAR AT STAIR | RASA TAT aaa Language Pathways & A Tibetan & English Reader Pema Gyatso & Geoff Bailey Tibetan Academy of Social Science, Lhasa, TAR AQ REN A Sqwraig Ro MHA adarargarasy BURL PF See Sb EO SR ERw Ra aNRe AAS] Tibet People’s PressAZ eB (CIP) ds Bai. AE AB, AK ae BLE RAB th HE 2010.1 ISBN 978 - 7-223 - 02784-7 1.08 1.Of-- OR-- 1. ORA—-BHO RSH .OH214@H31 oF FB RAR dB CCIP SHE RF (2009) 5% 208444 @aAzZR 1 Ki SS ARAM AWA REM Ake HMRI ARH WA HRSA ESB. A BS EA RL C5 TS ARR AL 20 “+ ) t@e Baa t SHS SH eR HB PY) PRE AT BRS] 787 x 1092 1/16 14.25 120 + 2010 4F 1 ASS 1 ik 2010 48 1 ASS 1 We Eh 01~5,000 ISBN 978 — 7-223 - 02784 -7 32.00 76 (Ft CD) UAT AED A BE (ey EY) RE Fn] A, Fp GH MAL AL Ae TBI A) RATIO AL (12H) :0891 — 6826115Dedicated To Gen Dawa la Great scholar, teacher, father and friend (1961-2007) v9| Bases Aa Boggy gana gy AMAR IAT T9555 sa Isoq FTIA5] Ragone dias Rereraa pra sisaper ergs TA yages| | (tg -90°2)5s aye) Se RTARTA AR RA See grEaz IR] ABARAT RayQRaka Grek Gen aW Hy saa sn Vey Sai sree, ARR E FRA A EA AA TIN ESAS SH SNAG ATT GR AAT HSN Ha AG Bao Syvaig AMATI Ar Ag IY IATA IG HAS RRNA Ger Aug ee Rye Ar gaqeyaavSgegAA’ (Geoff Bailey) sq] Se" ATA IIR SALA garrars Rr ara Bley sar IR BATRA HE AS TAT BR SRY IAS IAA GR TAAS ggnT SWS HAR TAaA gD Eva Sarsaw Fa qae aaa SS AAAs Ne Gey Ap ager Sarg SER ANTGRGR A Ran tg RoyaganrsorAaRaargaerggyay Aas AQ QAS SIENA ge g HS ey pHs Hy NAA gr aearg Bisa AAsry Ayer SoHo Gr ve Ig5 IH PAT Aw ACH GT TT aR ASN GRAN aay Aa qQavacsaa sys qsax RaRTRIT ARR AT aT RBA RR OTSA DIN TAR AE aaa ARR SANA UEMR | NASA RSH Aya gay ewsq RAWSIA Sg Sa VSR se HoSR Ag Va gna aS VANS AST Race Rina gy sara TS sl | Raa Sa STN ANS ARN aA Sqvgesag 4 By 4 BF o0etig (Bs 33 9Se fs Fas. we de 7 aR m4 Ise anny Basa] rszescseeivagustobereccagetle Reg eer nasler a eae 10 ER RTN| Lecsenenrtas Testing ocHie MSO Mh, Shoe ar Yoonunncerctioneo SPE 17 aah) gayparae rages) RRR RIS ane ecece ce tcecenttrnntnentnnnsentenntnenen 20 graparergn a Hoy Pistia innit wartanmaraes 28 esr gn ge Hes argragsaagyy PDAS TONSA AR AR a csrrcetteeeetnteneeteey 52 RAK Seragqny.. Hin Avrages] : Faqsq ghey... grea Suse qn ax4. Pq gr qarec aq. aes] ga NASA SEAT ESA FANG SING nese ecscnestenscetcteneentesnnentnsstntn 217 gr 8h ENG asenceenidbashungrcntngevenddigie idee scl sen Paige e120) aaraacy Language Pathways ffContents Opening Salutation... Preface... Introduction. Abbreviations . Section One: Folk Stories The Lion and the Rabbit ... An Exaggerated Reply toa Tall Story... Aku Dénba's Clever Teaching... The Clever Doctor... The Crow’s and the Magpie's Eyesight Competition ... The Rabbits Who Fled at the ‘Jel’... Smart Thinking Wins the Day .... The Urinating Jewels ..... The Elephant Sacrifices Himself... The Ravens Burn the Owls’ Nests Section Two: Well-known Symbols The Four Harmonious Friends ..... +102 The Six Symbols of Long Life... The Eight Symbols of Good Luck... The Seven Royal Treasures «sees iO a eysarcen Language Pathways Bi]IX as oe IK I Re 4 ANETAY Fale MASS Ber Berger Qrsg yore Ha ARR GAY asses essesestsestsen 136 Rwaronrg a aRey qanininenunmaanaan ded tanta: 143 Enna ixgsas§| usaersennsiehesp dees RENE eas ced ie trezacanee 150 BORY TAN TGTAA SRT OG erect 158 NAS SATS ARIA ge sSs| SR APIA UN ANAT AOE FAAP server 166 NYRI AS ARAN HN og Gara PTAY fees 175 MBM AW AS FRAT VAI AT IAAT cessor 184, MBeragawrayparerWe TTI SANA TIT wesc 192 RA] BRE SOO EY oa neenceserteeeeceeeestnevenesntnstnses 20 SBMS ASA Bi scssssesticseenisentssssateenetnsstutenientiiee 223 gx Qiysorcee Language pathways fi |20. a. 22. Section Three: Legends The Way Songtsen Gampo Chose His Personal Secretary..., The White Rooster of Samye.... The Great Merchant Norbu Sangbo The Four Willow Trees Planted by Princess Wencheng in Lhasa... Section Four: Wisdom Literature Extolling the Virtues of Wisdom (from Sakya Legshe) Extolling the Virtues of Intelligent Discernment (from Sakya Legshe) . Advice About Not Wasting Your Life (from Khache Palu) ........ 185 Advice About Being Careful What You Say (from Khache Palu)..... Appendix Glossary: Tibetan to English .. -. 200 Sources ..... 45 Seprersacy Language Pathways fj |Sern) Wg RA RR ETENRS BA ASaNETTR || Raa aesg BAAR san Aah aR NAA REA EN A | Ke Sa amo gquy gery S| | ANA SAS HVSI ER TS Ay | Baars aA eyaarsss ey | SHRETTANAAT INA | Rarer Berqusa ay 7 sy | HATS HT RST | BHATT ere | RRR AR Rar agny | TaN Raw aR 99 FBT AE | Ragan koa Bang, Sq | RENTERS | MARA Gay esr Herasy | WRATEIA HTB TI SVT TG] | sg Sqjasraee Language Pathways fj f20. a. Be Section Three: Legends The Way Songtsen Gampo Chose His Personal Secretary... The White Rooster of Samye ... The Great Merchant Norbu Sangbo.. The Four Willow Trees Planted by Princess Wencheng in Lhasa... Section Four: Wisdom Literature Extolling the Virtues of Wisdom (from Sakya Legshe) Extolling the Virtues of Intelligent Discernment (from Sakya Legshe) .. Advice About Not Wasting Your Life (from Khache Palu) ........ 185 Advice About Being Careful What You Say (from Khache Palu).......... Appendix Glossary: Tibetan to English .. 200 Sources qioeeraec] language Pathways Bj |Opening Salutation The Tibetan writing system of thirty letters and four vowels, Can express with ease the nature of existence and peace. fone is unable to properly use this excellent system, How disappointed would those previous scholars be! So, considering that which appeals to the river of young minds, We have made, through much effort, this small boat of the Language Pathway Series, with its two oars of Tibetan and English, And humbly offerit to all students. Young aspiring ones, who wish to reach The island of excellent bilingual proficiency, Will soon obtain the glorious fruit of knowledge - That which makes the Snowlands beautiful. May the light of the priceless jewel of knowledge, From both outside and within, completely break through the wall of the snow mountains, And radiate everywhere! seySepneraee Language Pathways ff |Preface The idea for such a book as this has been percolating for many years. This first book of the Language Pathways series represents the initial attempt to give students the opportunity to interact with a variety of Tibetan literary genres. Over the course of a number of years, we have collected and collated a variety of readings from the vast body of Tibetan literary works. The number of texts which one can draw from is almost inexhaustible, so decisions about what to include and what to leave out are always difficult. However, we certainly hope this first selection of readings is both enjoyable and meaningful. This book is a joint project with the Tibetan Academy of Social Science, Lhasa. It continues to be a privilege to work in partnership with the Academy. In particular, Jigme Dorje, Tsomo and He Xin Yuan have been very supportive of this project. We have greatly appreciated the support of Mr Sun Yong, the party secretary, and the president of the Tibetan Academy of Social Science, Mr Pema Namgyal. Both leaders have enthusiastically embraced this joint co-operative project. The renown scholar, Professor Pasang Wangdu, has been a great inspiration to us and we are very grateful for the foreward which he kindly wrote for this book. As a member of the International Council for Tibetan Studies and former head of the Nationalities Research Insititute of the Tibetan Academy of Social Science, we feel very honoured that he was willing to be involved in this project, There are many others who have helped in the production of this book. Thanks are particularly due to Mark Patterson, Sarah Portell, Stephanie Bailey and Ellen Bartee for their proof reading and valuable comments. Deyang, who has a great voice and isa wonderful reader, did a fantastic job recording all of the Tibetan readings. Thanks so much. Sarah Portell also allowed us to record her excellent voice for the English recordings and for this we are very grateful As always, a big thank you to Elke Martin for all her work on the layout, formatting and cover design. Where would we be without such German excellence! A special thanks is due to Dungyal for helping with typing much of the Tibetan. The joys of Unicode never cease! Thanks also to Sherrap of Shambala Adventures for providing the great photograph for the front cover. David Germano of the University of Virginia has again been a source of encouragement for this project and we are most appreciative of this. ag Scsrses| Language Pathways fj |We continue to be very grateful for the Tibetan instruction we have received from the outstanding teachers at Tibet University over a period of many years. The on-" going support and interest of the staff of the Tibetan language department has been very encouraging. We also wish to thank the Tibet People’s Press of the Tibet Autonomous Region for their support in printing this book. It is always a pleasure to work with the staff of the People’s Printing Press. All the sources used in compiling these readings have been taken from materials printed officially within the People’s Republic of China. The majority of the readings have been taken from books which have been published by the Tibet People’s Press in Lhasa. We have been able to reproduce these texts in this book with the full permission and co-operation of the Tibet People’s Press. All the artwork has also kindly been provided by them and we wish to thank the excellent artists who work for and are associated with the Tibet People’s Press. Finally, we wish to thank the Tibet Autonomous Region Foreign Affairs Bureau in Lhasa for supporting this project and providing the necessary visas. Their unequivocal support, especially through the personal involvement of Mr Ju Jian Hua, Mr Wang La, Mr Liu Lin, Mrs Luo Xiao Ling, Mrs Drolma, Mr Ge Ni and Mrs Song Jie has again been greatly appreciated. sqfiqpearaesy Language Pathways fjIntroduction This series of books is designed for Tibetans studying English and students of the Tibetan language. By using readings from a range of genres, we hope that students will lean much about Tibetan culture while pursuing their language study. in order to facilitate the dual aim of helping students of both the Tibetan and English languages, we have attempted, as much as possible, to make these books bilingual. The exercises at the end of each reading are in both languages so students can respond in the language of their particular focus This beginner level book is the first in a series of Tibetan and English readers. The readings are of a similar level to those used in Tibetan language classes in primary school and high school. The readings for each section have been arranged in such a way as to progress from the easier language of folk stories to the more difficult language found in wisdom literature. Subseqdent books will be aimed at intermediate and advanced levels. All of the source material is in literary Tibetan as opposed to the colloquial or ‘spoken’ form of Tibetan. The readings are broken up into four genres and have been arranged in terms of difficulty. The first section begins with somewhat easier and well- known folk stories. The readings in the second section describe common pictures and symbols — images that are typically seen in Tibetans’ homes, monasteries and other public places. The third section has readings about myths and legends and the fourth section introduces the student to the more challenging genre of wisdom literature. The Yeadings in section four have been taken from the Sakya Legshe (siqqvsiagy ) and Khache Palu (mB rq). The folk stories are written in a more contemporary form of literary Tibetan, while the wisdom literature reflects traditional literary Tibetan. The category of folk stories is comprised of stories which are widely known throughout Tibetan speaking areas. These stories include the adventures of two popular folk heroes ~ Aku Dénba and Nyiché Sanbo. Both of these characters employ clever trickery to achieve their humorous ends. Other folk stories that we have selected include stories about the animal kingdom. These stories typically have a moval lesson incorporated into them and are often used to instruct children. The category of ‘legends’ differs from ‘folk stories’ in that legends have some link with an historical figure or an historical account. For example, the story about how Songtsen Gampo chose his personal secretary has a clear link to history, even though one cannot definitively vouch for its complete accuracy. The other stories in the section paler) Language Pathways fj |under ‘legends’ also have a strong historical connection, without being part of the historical narrative per se. There are, of course, other literary genres such as ‘media Tibetan’ - newspaper and magazine articles, poetic verse, proverbs, the study of metaphors, synonyms and epithets, pilgrim guide books, and the great body of religious writings. To some extent these genres have been covered in the four categories we have included in this beginner level book. For example, wisdom literature incorporates poetic verse, proverbs, the study of metaphors and epithets, and religious writings. The category of well-known symbols draws from magazines and journals There are numerous versions of many of the stories presented in this book. Here we have not set out to make a definitive version of these stories, but have simply recorded them as they exist in printed materials. We have not significantly edited the Tibetan texts since they have all been published by established printing presses within China. In general, we have preserved the paragraph divisions where this has been possible. The one small change that we have made was to take out English style quotation marks in the Tibetan readings and make that consistent throughout the book. That is, some of the texts had quotation marks (following the contemporary trend in this area) and some did not. Literary Tibetan does not require English-style quotation marks as it has its own system of marking direct speech While it is anticipated that this series can be used meaningfully for independent study, for best results, it would be desirable to have a teacher of either Tibetan or English work through the books with the student. We have made recordings of each of the twenty-two readings in both Tibetan and English. These recordings have been made with native speakers of the respective languages and will be particularly helpful in improving one’s listening, comprehension and pronunciation skills. The enclosed CD contains .mp3 sound recordings. Whenever there is a sound recording for a text, this icon is displayed, LZ When using this book, it may be a good idea to use a sheet of paper to cover over the language with which you are most familiar. That is, if you are studying the Tibetan text, it would be best not to immediately look at the English. Firstly, see how much of the Tibetan you understand before reading the English. Conversely, when studying the English, you will be better served by reading the Tibetan after you have studied the English. Please note that the exercises in Tibetan and English ave not always exactly apeesr gay Language Pathways sabres]matching translations. That is, sometimes the questions in English vary slightly from those in Tibetan. This has been done with the intention of helping to maximise the needs of both learners. Itis assumed that students of this book have a basic foundation in the grammar of Tibetan and English. While some notes about grammar are given, this series is not an exhaustive study of the grammar of either language. We have also not commented on the literary and stylistic differences between the categories into which we have grouped the readings. This would be a study for another occasion. Translating from one language to another continues to remain a curious task, with varying degrees of success. We have endeavoured to render the readings into natural English without, we hope, losing the force and flow of the original Tibetan text. Literary Tibetan is very terse and compact and often requires expansion in English. Small differences of opinion may arise as to our translated lexical choices, but our intention has been to communicate as clearly and naturally as one is able to when moving from one language and culture to another. There are always some mevitable compromises when attempting to produce a resource that will adequately meet the needs of two different sets of language learners. Though we have by no means established a perfect balance of juggling these differing needs, we hope that through this series some benefit will be gained by both students of English and students of Tibetan. gSepe'sacy Language Pathways fjaa 5) 3x Bg] aes) 54 seqehaqyy se Raggy Scag) rey e089) ANea NS] aes) Awardcargy gry aay Sar Abbreviations n noun h. honorific v. verb* vi. intransitive verb ¢ vt. transitive verb com. verbalised compound adj. adjective adv, adverb idiom. idiomatic expression pr. pronoun pt. past tense Pp. present tense fi future tense imp. _ imperative/command con. conjunction part. particle post. postposition ¢ “Verb tenses ave listed only when they are not single stem verbs; - thatis, when the spelling is different across the three tenses. { Readers should not confuse the terms ‘transitive’ and ‘intransitive’ with ‘volitional’ and ‘non- volitional’ — also sometimes teferredtoas “controllable/uncontroliable’ and ‘intentional/unintentional’. Transitive verbs take a subject/agent and an object. Intransitive verbs have only a subject/agent and no object. Though it would be possible to do 50, we decided not to list the ‘normative’ volition of verbs in this book . This s primarily because the volition of a verb depends on certain contextual factors and in particular is determined by the final auxiliary verb. For further discussion about this, please refer to the introduction in 4hasa Verbs =A Practical introduction. { Note that the term ‘postpesition’ refers te the ‘position’ or ‘location’ of the following noun. In English grammar this is referred to asa ‘preposition’ asit comes before the ‘noun. In Tibetan, the ‘preposition’ comes after the noun and is thus termed ‘postposition’ AR Oeyeoras—] Language Pathways fj |eH QR HNOIERT Aga FA Section One: Folk Stories sig kyr] Language Pathways fj |ane gags rags Aa) ya q ARG ASR AR] @ wel erway g Aa eq ae Ae qeqiaigarg AN NSATT ANY RST ASN g Gr gv STH Re Haw gars ART ST GAS SARS SAR SIRS gwaeTs Be aga Safe aces Hare SR awS aq Sarsnge eng T85 Vee Rage ge aqneey Se Raer sg GaSe ge AR AN RAR Banragg avg HIV Aga gH 55 | agyarara Raga Hag By Sr aR Sarge5] Aaa gS SATE FeAaQTIY AHRHowagy gla, eraqy RRR ARTA RH ANA TRA GRACIA ER SN] ERR SG aR) Serge] AST Tagg Ne Pog FIC ANAT A SBN NGA SATA Hay ssa here Merge ae Tay agTs, TRINSGRANTT ARN] AwaAsoaSqra Rergeasaa Saray Aga Naereran garage gy Sys FAIS eSATA AS SUEWaIETIRARARASRITAR A, Ava Hq RAC A gars g" AR | Aqwaen aps Sopa Few yy ue KeBew gael game) as eqsaraes] Language Pathways fj |Section One: Folk Stories Se Reading One: The Lion and the Rabbit f Long ago, in one particular place, a lion and a rabbit lived together. The innately very proud lion constantly ridiculed the rabbit and harmed him countless times. Finally, the rabbit became so annoyed and angry at the lion that he said, “King, though you harm me so much, !am able to put up with it. But, king, there is an animal which is like you who says if you, the king, dare to compete with his strength then he will compete with you. But, if you do not dare to compete then you will become his slave.” The lion, full of pride, replied, “Where is he? | will compete with him now!” Then the rabbit took the lion and showed him a very deep well. “He's in the well,” the rabbit said. The lion bounded off to the edge of the well, looked down into it and saw clearly his reflection in the water. Thinking that this was his enemy, the lion roared. His enemy also roared. The lion leapt around and his reflection also leapt around. The lion bared his fangs and his enemy also bared his fangs. Whatever the lion did, his enemy also did. Overcome with pride, the lion jumped into the well and died. So the wise rabbit was completely victorious. (A Collection of Excellent Stories Tibet People's Press, pp. 55-56.) seqSasrcecy Language Pathways fffSayNR| Vocabulary ARF (n.) lion Bawragg} — (n.)strength contest, Ray (n, rabbit power competition RENGR] —_(n.) nature, inherent nature a Se inlet RTE NET FOIE E88 fy (adv.) naturally, inherently, 5 tye seam nate, a inately , a to contest, to challenge 5S (n) pride, arrogance, as (vt.) to be able to, tobe aaa capable: to dare to: (n.) ability, capability, 5 TG] (adv.) always power, force agi (n.)tidicule, slander, 5a) (n.)slave, serf cursing; (also say) (vt. + 36 to ridicule, wT aay (vt.) to put someone into to slander, to curse, u service, to put someone to toput down R . work; to set aside, to set me on harm, injury, damage, apart uit; x emma wine, ag NM] _ (V.com,) to enslave, to bind to damage, to hurt pnroestines ENR) (adi) innumerable, Ra ind s\wel countless, immeasurable asks] (adj.) deep (ax Re%) BSNS (n.) irritating, bothering 55] (vt.pt.) to show, to display, aR (nJanger.tage, wrath ‘to reveal; to teach, to expound RefFacsy —(v.com.) to get angry TEINAZA] (n.) a reflection, an image eal (n.) forbearance, tolerance, ‘vA rj (n) enemy, foe endurance, patience aS] . a sev Be] (v.com.) to endure, 5a (vt. pt.) to ask, to question to tolerate, to bear, to aes (n.)a question, a query waltnstatid: 0 pULup Nth RS) (vt.) to dance, to perform, Rae (con.) but, however, yet toact; to leap about Rasa] (n.) sentient being, animal, 3 (n.) fangs, tusks, eye teeth living being yaar Language Pathways fj |TSI (vt.) to bare teeth/fangs: atagA| (n.) countenance, disposition, to snarl or grimace form, shape, appearance A eS a1ea ARI Explanatory Notes | BA] Gar HsRq gvesy svid ya Ss SN Rasa sven gar Rasy fa, Asa] ART EN ENTER Rann) BR ETS aR EN SS arXqerRqwagy sq This particle is a causal cormector particle. It indicates that because of a certain action, a certain result came about. In English this is expressed by the words ‘because’, ‘since’, or ‘so’, For example, ‘He was injured so he got angry.’ There are a number of these particles in Tibetan which all serve the same function. a aka ghana a3] aRAgNADSS| RET HIAIT EY rasyaiqvar may Savane This word expresses the vocative case or the ‘case of address’. A} is used when addressing someone who is the same status as oneself. When calling out to someone who is of lower status than oneself ara should be used. When addressing someone whois higher, 77a should be used. ae eres ain aaaraser sag aay aka akarNs sey age This word means ‘to see’, ‘to appear’ or ‘to manifest’. For example; ‘the manner of appearing’, ‘really appearing’ and ‘appearing clearly’. RENBA Ger gr Sa) AverFanweern ge Sa FG Sy RAR A aR acaag ar ENUIG ISR ISI-_ BA This expression means to be inherently or naturally very proud, or to havea proud personality. This is in the same way that fire is naturally hot. ae eqsarae) Language Pathways fi]ars gr) Bares S ag marae Gx tiny gernaar gy ga TS The expression ‘to be victorious’ means to gain victory over others. The expression gue ever ‘I have won! is commonly used in spoken Tibetan Sv Gvaraqqysy This expression literally means ‘not able to stay because of one’s pride,” It means to be ‘overcome with pride to the point where one is driven to do a certain action. The story of the lion and the rabbit is recorded in the Sakya Legshe GrgAasrs95) andis widely known among Tibetans. Snag) Exercises 7 gygargper a Se Bey Rey aragysaarns Sg AAR] 7 Asa SAR RAR Be aasraigg FIA WISNAA IS Ra R ARAR RAS awe gegen Bavaq Baas 4 ANS TW ARS MAM WS AAR AAG, Bay aga sra Ray & Req Awan asysgy Ras arndas Rasa atic Bis aay 4 REenaaa espe ge apeB sagas gale gs sejtiqeorsaey Language Pathways fj |sectonoretok stor: BS A Give brief answers in English to the questions below. 1. Did the rabbit and the lion live together harmoniously? 2. Was the lion prouder than the rabbit? 3. What did the rabbit show to the lion? 4. Did the lion jump into the well knowing that he saw only his reflection? 5. What is more important — intelligence or bodily strength? Why? Bap BR AR RETA AaT ETS ¥ SEAR HI 4 AeSTHIN 7 — ReAwRNcargasyaysgTss0 95 gay Q — SAR gE an Aadaratg aa Sepgoww Hasan 35) 4 BBR Aie Ha sRan aa Raa Amgasrngg ates ay © RRA RR Riser asegggTth) qo RARA HRS agra Rq agence] Language Pathways blB Write "T" beside the sentences which are true and "E" beside those which are false. 1. — The lion occasionally bullied the rabbit. 2, __ Out of desperation, the rabbit thought about how he could take revenge on the lion, 3, __ The rabbit saw the lion's reflection in the well | 4. —— Inthe end, the lion and the rabbit became good friends. 5. The rabbit was very intelligent. 9 IRS BeBe gaa Ns AAT QI ASAIN] C Match up these Tibetan sentences to the correct English ones. L sexs Rea a agar g AN] 2, Aad RAR ar aT A AEA HS TAR RNAS ATA RE 3. ae NRG aor ragAR sergnrge na ssg 1a5 HG] RRR AAR AAA aa SAR G SAAT aA . Rera Hane RARG gare ges i —— “king, though you harm me so much, | am able to put up with it.” —— Then the rabbit took the lion and showed him a very deep well. So the wise rabbit was completely victorious. Long ago, in one particular place, a lion and a rabbit lived together. — _ Thelion constantly ridiculed the rabbit and countless times harmed him. ys ejrarsas| Language Pathways fj |Section Ove: Folk stories FR nase saw aNarRas NIC SHS ANTS | aR 5 aaa 5s x = ae aS ar ae = 7 88 AR RRS Res gga sg] 4 Aedakeshaqe_As_ aragsy 4 Avsiworqsan Ser aS vasqerex say & ay g__srnagyse 8 __ afcasisvn Fy 4 Rewer gare ges gy D Using the words below, fill in the blanks. lion rabbit edge into deep the completely bared fangs pride 1. Then the___took the lion and showed hima very. well. 2. The___went to the of the well and looked down into it. 3. Thelion his fangs and his enemy also bared his 4. Overcome with , the lion jumped. the well and died. 5. So___wise rabbit was victorious. rgtpamrceey Language Pathways fi |gayparsmavage sa om Q grgyarergn aa Hayy WW AAAS TR aes SiraqyrsTaqae wears hig sas Bape germag SF Asrn WAR BiH Shans Ne ay emy BrmR ag agg Svharsy RAWAR ARN A Hg Ropes sr ey eT AlEy sy BR SEARS ER A gage xa graRS WAR NR TSR AS AIRS Dag sages Sepa ar Se Fp seraygagsarcg & RAMS DAR Havas eaenapars wera Baye RAN GAENTAST THR RN] KQWAA RAs yeas BRAGS aR RaQ TRG SaR A AH| REQIRIR ARNE SENEGAL Ayer an tye] REN A STATS TSAR TS] Rey SRA RSSa IgA AIR Ts GINH CAN RANE SNR RTS Neg ora ier Sorer Ho argow saw gars Baye AAG TR naw HARAA IR Fag anvda Vageargarqr Suwa S3 5R NET a0) 5] Brag SPAN BAAS SA Raw y Se hg VS aw Ry Saraigy apy | Gora Basy Faas 79-94 AR Bev Fase ga ox) ag Sqrersacy Language Pathways fi |Section One: Folk Stories a Reading Two: An Exaggerated Reply to a Tall Story Along time ago, there was a very boastful man from the U area of Central Tibet who met a stranger from another area. The stranger asked the man from U, “How's your harvest this year?” “This year all the crops are excellent, especially the spring onions. They grew extremely large and have been laid across the Lhasa river. These days, no one needs to use a boat to cross the river as both travellers and animals are crossing the river by walking through the inside of the spring onions,” the man from U replied. The stranger did not show any surprise. As he was thinking how he should respond to this tall story, the man from U asked him, “What do you have in your area that is unusual?” “These days, in our area, we are making an incredibly huge copper cauldron. It is so big that it requires tens of thousands of workers. The hundreds of chief engineers needed to supervise all the workers cannot possibly reach them by walking, so they have no choice but to gallop on horses in all directions inside the cauldron,” replied the stranger. In utter amazement, the man from U said, “once you have finished this huge cauldron, what are you going to cook in it?” “We are going to cook your huge spring onions from Central Tibet,” the stranger replied. (Aku Dénba, Tibet People's Press, pp. 11-12.) ggSearneey Language pathways Bi |“e EBy seen one riers Baya) Vocabulary wBms (n.) exaggeration, hyperbole, overstatement; a roaring, whooshing, whizzing sound a (n.) an exaggerated or blown up story, a7 exaggeration (v.com.) to reply, to answer; to respond, to reciprocate aa 5] om ey (n.)areply or answer (n.) long ago, ancient times, antiquity 5a (n.) centre, middle; the area of Central Tibet Ray (n.) district, area, domain aaa) (n.) boasting, bragging, . exaggeration ae (adj.) hot; “very”, “extremely” ams (vi.) to meet, to touch, to come into contact with aR] (n.) place, district, homeland, area; valley 5a (n.) this year Sa 8 (n.) crops, harvest ay 35) (adj.) quality, good or bad BYSRE] — (adv.) in particular, especially ag erasroacy Language Pathways ff | awer i ]55) (v.com.) to think, to consider (n.) reply, answer, response wras ora, 8] (v.com.) to reply, to answer; to answer back a5) (n.) reply, answer, response ABTIRA| —_(v.com,)to reply, to answer BRAY (n.) copper; copper vessel, cauldron Raa G SI] (adj.) extraordinary, outstanding, amazing 285 FIGS] (v.com,) to lay sideways or laterally, to put something across sideways (also a2 ageraAS) Anna] (adv.) these days, nowadays ry (n.) boat, yak skin boat, coracle AAR] (v.com.) to sail or rowa boat agerey (n.) traveller, guest Be a] (n.) people and animals or livestock; people and commodities ay (n.) inner part, interior, cavity, hollow; inner part of ahouse 5a (vi.) to be surprised, amazed, astonishedan] (vip. to beat, tostrike to F'ETSIHS]__ (v.com.) to race or gallop a hit; to bang, to knock horse aay (n.) worker, labourer, arya] (post.) unless, except, only craftsman, artist FararHioy (v.com.) to walk SRS] (p.) number, quantity; 38 (vt-f.) to cook, to boil enumeration gag crah& (v.com.) to arrange, to a9 foarr}rimercal panicle “RP a|sSteom)tearena pluralising multiples of , tens awa Aga Explanatory Notes BAITS] RATT AG Aa ergs Reap sss gt @xSnin~ 95m HAVEING FARA SAS The term ‘exaggeration’ has the same meaning as the word 5 er - a word which is widely used in the spoken language of the Tsang area. For example, ‘that person is exaggerating or boasting’. (Note that though ax and qx" are spelled differently, they have the same meaning.) Rvqgsres eq] eqns s greaaa day KaxaqamAaHS Rs aE] Aaa arage gg aq Ser Reqer Oe] The expression ‘have grown really large’, means to exceed the normal standard of growth. Other examples are, ‘to be told off excessively’ and ‘to work extremely hard’. The pattem for this particular expression is: verb + aarasy sy. SSaip Sa Rag ka) Sapa vanes ga FoR wa ama gaasegs Ag Ba Aareg cing Bev syneraigarn gay TSAR sas TAN AY AA PEAS Baar BaRardtg) The expression ‘chief or head engineer’ is made up of two components. The first part T= SHIRTRR means ‘designer’ or ‘engineer’. The second part HEBay means the one who has the position as the main teacher or highly skilled one. In common everyday language Seay simply refers to the leader. ig Qesrsen) Language Pathways fi |S85 feces wail RS Age gy RayAva This term refers to both people and livestock. The word Say can also mean ‘merchandise’ or any goods that are for sale. . FAAS GS NSS! The word gas means to be surprised, The word 5E"aIKA\" means to be really surprised. On the rare occasion that the two words are used together, (they are not used this way in this story), the meaning is a big surprise. Fe ‘NEA is also spelled 5R05) Rag 3] This term means to be different, unusual or unlike something else 5083 Exercises 7] aearsprar oR 8 Re Reyaarag Bass 2 gay H AN 7 gamag FRG Ke aengea agryan Faw Tagg yA 2 gadgsntinady ware Sah gs ai] 4 geega BAA q gv qpararqa ean gpa aga NEN ITAG 53 « Rags wave Baya ag cacy Language Pathways ff| A Give brief answers in English to the questions below. 1, Who was the most boastful person — the stranger from another area or the man from Lhasa? . [sit possible to grow spring onions that cross from one side of the Lhasa river to the other? 3. Was the stranger able to quickly make up a story that was based on the man from U's story? B . What was the point of these two men’s boasting? . Which of the two men was victorious? nme Basdamnenanatergay v SRA RIN x RAERTSHSy A agen Sq Rares aca Se Faq ag gag So yr as Seaway a gerqag TAA aR cmanwasa Bay ST adie Aq Sarg ge aA S&S sR SAA Seay PSq Qa vSy] apg beyeurcmcy Language Pathways Bi]B Write "T" beside the sentences which are true and "F" beside those which are false. 1. __ The stranger asked the man from U how his harvest was. 2. The stranger said that travellers and all livestock were crossing through the inside of the spring onions. 3. —_ The man from U said that a huge copper cauldron was being built in the stranger's place. 4 —— The huge copper cauldron was built in order to cook onions 9] sen BAG Liha GRR ns Rey KHER RSS| C Match up these Tibetan sentences to the correct English ones. 1 Agger 3t ARN eR aa Ee 185) garda i Si Sa gay 2. FENIRRAsy HaHa Ease aren Aaie] SarIe] 3. RANA A Rrra HRSA Sage sR trag yma SaRay 4. REAR R Roe aRN SARA Sa weqan gam) SeBy 5. garnyga SR w Hq RSA Hv Sa Sa NS Way Sarg 95] __ “these days, in our area, we are making an incredibly huge copper cauldron.” __ “We are going to cook your huge spring onions from Central Tibet.” __ Avery boastful man from the U area of Central Tibet met a stranger from another area. __The man from U said, “This year all the crops are excellent.” __The man from U asked the stranger, “What do you have in your area that is unusual?” sypBepisicexy Language Pathways fj |Section One: Folk Stories Bi R mgayac Sh gary ane asa gv Goaxwysgnss| Ber ana ee aay ar ge ART ay gsr aw ay Ry 9 aaa ER aQuQuy Req ae Aaqaeeermeg_fias aera] a gargaa R Sas EN HARA GKEA TRaRagy Ses} 4 Rews8)___ 5 _ giz arovey 27805] Te © gy aNaeq aya gaidqasetinaky ge 5S aes qsetictigape 34 4 agers Stay__ Se rayawvaafShtig Bey __ ar] D Using the words below, fill in the blanks. have days time boat across harvest asked year boastful especially 1. Along ago there was avery __man from the U area of Central Tibet. 2. The stranger the man from U, “How's your this year?” 3. “This all the crops are excellent,__ the spring onions.” 4. “They grew so big that they been laid the Lhasa river.” 5. “These , No one needs to use a ‘to cross the river.” aaiiejasesas} Language Pathways fi |36 | Section One: Folk Stories gna perake rages ey 4 aA RAvengeyasy wey RAR Sq PTRAR A gan Aaa gerevaga yas ARR Say SaPSS A HSA EH Say IQ Hawa Rvragr has Tay gargs wa TETAS] AWaNRRa ayia Heaven y| aqqergge ia asy ERG Sy gAQa wag Tiga aga ka Aa nya ney agai AWA R GATS ARA TAN area orig Sar atin gram Anan g na ha ga agarg ay HAS Saag ragga a gq gav gga s eqeggs i Sy] Mahgrs asda e RB Bayar Beever ee aR aA ae Gwrorg hq tesa aay sR] ory Esq anges gs Tages Sey AReR Sage tiaar Reanevseq ABN WIE SG BR ART ERS AAA ES aN or sR gate Sarg artic) SRE Bwqr arama a Fraqy Baa9y) ae Fsdasragay Eras) IRR Eras Reread gay smeqange SIRT NIA RAT Rae AR A aR AEE IG Sa HIST TIT x GwAgnags aa Hus guada Xa Awagr yay RKTETRSE SIRT, RARTE A STRATA EY | Gores] Fegan _ls SBeaBapearmegaecp ag Shysersen) Language Pathways fj §Section One: folk stovies Section One: Folk Stories Sy Reading Three: Aku Dénba's Clever Teaching Long ago, when we Tibetan people would carry heavy loads on our backs, we carried the loads with a rope strapped around our foreheads. Aku Dénba considered this manner of carrying loads to have two flaws. Firstly, it was very harmful to the body, and secondly there was danger of the rope slipping from one’s forehead making it easy for the load to be destroyed. Though he realised that this way of carrying loads needed to be changed, he had not as yet had an opportunity to do so. On one occasion, when Aku Dénba was carrying a small load wrapped in cloth and was walking along the banks of the Lhasa Kyichu river, he met a group of more than ten Lhasa girls on their way back from collecting water from the river. Since everyone knew that Aku Dénba was a very sharply intelligent person, the girls blocked his path and said, “Uncle! Uncle! Everyone says how intelligent you are. So today please teach us something wise.” Right at that moment, Aku Dénba pretended to be very anxious and said, “Oh, oh! Where is the time to teach something wise? Look, the sky is on five!” Because of Aku Dénba’s very anxious and worried disposition, the girls also became very worried. Without even realising it, the girls looked way up into the sky and the ropes around their foreheads slipped down, shattering into pieces their loads of clay water pots. From that time on, in almost all Tibetan areas, the practice of putting the rope just below one's shoulders when carrying a load became widespread. (Aku Dénba, Tibet People’s Press, pp. 67-68.) ig dayois sae] Language Pathways illEBB section one: roe stones (Se sa sIN=]_ Vocabulary Be aRSy (pron.) we, us aby may (n.) snow; bitter; (vi.) to give offa scent or smell agai Eqs (n,) load, burden serey (n.) back (of the body) Ry | 7 ARR (vt.p.) to carry, to take, ! to bring; to bear, to suffer aay (n.) forehead ay (also Severe) arg (n.) uncle, (patemal) gee father's brother SANE] ay (n.) method, system, manner, way, tradition custom Qsyaasy| - — (n.) the physical body x aR (n.) harm, injury, damage, hurt; ae aga| (vt. to harm, to injure, to damage, to hurt Rew (n.) things, goods aa] (adj.) easy, easier (also sy%) 3 3am) (n.) danger, hazard, risk AERIS (v.com.) to change, gary to reform, to transform aarany (adv.) one time, one occasion Z Ra) 5°35] Language Pathways (n.) a cloth wrapping used for canying things, a load of provisions (post.) beside, nearby, next to; (n.) river bank, sea shore (adj.) sharp, pointed; clever, smart, astute (also a) (vt.pt.) to stop something, to block, to halt (adj.) clever, smart (v.com.) to show a particular appearance, to pretend to show a manner or mood (also SF eiiq) (vi) to have time, to be free/available (n.) anxiety, nervousness, worry, uptightness; confusion, ‘hurried and rushed’ (also aasere aged) (vi.pt) to be bom, to arise, to be produced, to come about (vi.) to do far more than is needed or required, to overdo (n) clay, terracotta (n.) water container, bucket= (n.) small pieces (n) area just below the Baye9 (n,) small broken ot ne HPREUAM : shattered pieces siouisensee By (vi) to be broken or SARS] —_ (4) (als0 Hf5,)towear, to aia hang up or hook on; to clothe someone else swag Explanatory Notes orgtigny Ke Rascwtiqgeyperssgqest rg Agena yge se Bisbee Gqsk dnt gg aq gnsirtny Aku Dénba isa very famous figure in Tibetan folklore. He is considered to be the father of sharing with others clever tricks and smart practices. HANVRR) 7 Sasa chs araerserit ayaa, < Bra ANciis i) This expression is literally ‘not knowing is not’ and can be understood in two ways. 1. In this reading it means ‘everyone knows’. 2. It can also mean ‘one who knows everything’ Hofoomatig, Aoeequdigyrtiqngpr aug tg quay ay Suc The expression ‘Where is the time to teach?’ means that there is no time to teach. ada, RNR ReraSaRe aga as Baga AS] AR ga Graft gees yer aaa AG@aRwtig tan gucws ages arses es] this term refers to the practice in earlier times by Tibetan people in which they would carry things they needed rolled up in some cloth on their backs. Today there are still some areas in which people do this RETAS| AgTsyaeraggg ss Hsses Aq sh This counting expression refers to any number from eleven to nineteen MVR ay RReensa Ra Stay The expression ‘snow mountain people’ is one of the names of the Tibetan people. 5 Sayre Language Pathways i |cea) Exercises 7) gt gweare SRR qq) Aare BAIS a aT 7 ANE Aq a Frade Awe Ane sraqr gin say a wate FF owaqggaraaq ha qsy 4 MAB agar T ss errata aga gwar ky Rragr sc ss eR aig < BRagave tg ana hae ERR Ay 4 wate swede Koy Reradrsearal nag TER ASA SANS] A Give brief answers in English to the questions below. 1. Long ago, how did Tibetan people carry their loads? 2. Was Aku Dénba a person of unrivalled intellect? 3. Why did Aku Dénba change the way people carried loads? 4. How many girls drew water from the Kyichu river? 5. How did Aku Dénba go about changing the way people carried their loads? Language Pathways ffRRB RST aNAaT SIT v ARAB x Rages 7 — we %qrR Rasa sa aq fiay a sa B Ange aq Sean nko hanya Fay Tq) Meese srg Hauge SRR ER TREATS) & Ra Sywgge greg gar aqergan Raw ak Seri B Write "T" beside the sentences which are true and “F" beside those which are false. 1. __ Aku Dénba was a kind-hearted person 2. ___ The old way of carrying loads made it easy for things to be broken. 3. ___ Aku Dénba saw fire buming in the sky. 4. —— These days there are only a few Tibetan areas where people carry loads by putting the rope just below their shoulders. 9 BR Ra eA A SA OTT TGERIT ¢ Match up these Tibetan sentences to the correct English ones. & RITA RT TAA GANA AT 2. WEY geei¥aSeragyertiqy Rev Frge saraswat Frag sy SF] 3 WY ag REvPQacgecysVQyeq aes ARES ga Tag aiogcen say 4. GEAR Twig Fase asraqyy S. RANA R WTR Ha NNg SR AST HR BAAN NGA] gj Qorsrsas] Language Pathways &j |—At that moment, Aku Dénba pretended to be very anxious. — "Oh, oh! Where is the time to teach something wise? Look, the sky is on fire!” Aku Dénba was a very sharply intelligent person. — The girls blocked Aku Dénba’s path. — “Uncle! Uncle! Everyone says how intelligent you are. So today please teach us something wise.” 5 asa ar sa anergy aarier asa RCSA HS BGS gee Kaya aw x aarsyax es ae Bases BW gee asrege 7 wBR Safer ty 2 He aprannd Frag —_ sa 4 srgqsia__Jawlsy g¥8exurRarqaier __eRqy a gedgae Bepaararseerney 4 Agar aqerye RA QIA SNH TST GIR & geRaesgn ty wargerara ARRAN BATE = Signa Kar = Ranass gy sg eeersany Language Pathways fj f