Documente Academic
Documente Profesional
Documente Cultură
Compiled
by
Lhamo Pemba
A LL RIGHTS RESERVED
N o part of this publication m ay be reproduced, stored in a retrieval
system , or transm itted in any form or by any m eans, electronic,
m echanical, photo-copying, recording or otherw ise, w ithout the
prior perm ission of the bearers of copyright.
ISBN: 81-86470-01-8
DEDICATION
CONTENTS
1
2
3
4
5
6
7
8
9
D edication
Forew ord
Publisher's N ote
Introduction
Tibetan W orld of Expressions
Tibetan Proverbs and English Translation
Footnotes
Glossary
A cknow ledgem ents
iii
vii
ix
xi
xiii
1
205
217
239
T H E DALAI LAMA
FORWARD
We Tibetans are in the m idst of one of the m ost
turbulent and difficult periods of our history. Our
very traditions and customs are threatened in our
homeland. Therefore it gives me great pleasure to see
tradition preserved in this new collection of Tibetan
proverbs.
I am confident that Ms Lhamo Pemba's commend
able effo rts in co m p ilin g and tra n s la tin g this
collection will be enjoyed by many readers around
the world interested in Tibetan language and culture.
February 9, 1996
PUBLISHER'S NOTE
So m uch can be learned about a race of people by studying their
use of language. Proverbs in particular open the door to the w is
dom , traditions, attitudes and hum our of a com m unity or nation.
The pithy descriptions, often including references to everyday
items w hich evoke a vivid sense of the people's w ay of life, m ay
also include poetic phrases and am using w ord-plays. Besides be
ing inform ative, therefore, a collection of proverbs such as this one
is m ost enjoyable to read through.
Ms. Lham o Pem ba's excellent w ork in compiling and translat
ing this book of sayings enables not only Tibetans to benefit from
the rich folklore contained within its pages, but also offers nonTibetan readers the opportunity to catch a sense of the spirit of
Tibet from the English translations and contextual explanations.
W e w ould like to thank V yvyan C ayley for revising the English
language text in the final stages and for her invaluable suggestions
and im provem ents.
Lham o Pem ba's dedication to her culture and people is m uch
appreciated and I am sure that, as a result of her devoted labour,
m any people are going to derive interest and satisfaction from this
book.
Gyatsho Tshering
Director
M arch 1996
INTRODUCTION
As is the case with m ost countries, Tibetan proverbs w ere p re
served in the oral tradition; they w ere never written dow n to be
assim ilated like know ledge, but left to the individual to acquire.
Proverbs added an im portant and colorful hue to the tapestry
of Tibetan folklore especially so in the colloquial w orld of exp res
sion.
M ost Tibetans know the proverbs of their own district. A t
hom e, am ong their peers and in social gatherings they quoted and
repeated proverbs so often that the sayings seem ed to seep into
their system w ithout m uch effort. Every piece of advice, sugges
tion and statem ent had a proverb to m ake it strike hom e. It gave
w hatever they did a com m on threshold, a w avelength that w as
shared by many. Indeed, proverbs becam e a source to learn from,
pithy lessons passed dow n through the ages by w ord of mouth.
The old people quoted them like incantations, parents like a staff
of discipline and friends and lovers like a book that teaches one
how to be a better person. Everyone w ho went to court in a village
or w anted to stress a point in an argum ent knew that to have the
last w ord one needed to be able to render the appropiate proverb
at the appropriate m om ent. A rm ed with such a verbal w eapon
one w ould get one w hat sought from one's adversary silence
and acceptance. This w ould create a flicker of victory for oneself,
especially in front of a judge.
Tibetan proverbs range in subject-m atter from the natural
elements and the environm ent to philosophy, rebirth and the
sam sara Lord Buddha spoke of.
They speak of sages in quest of enlightenment, their lack of
funds, their rich patrons and of course of the seductive w om en
w ho cast their nets of possession as surely as fishermen, and the
fate of those w ho succum bed to their charm s.
Some proverbs speak of the origin of places, and w hy they
cam e to be w hat they are. Some proverbs offer eulogies about a
district's natural landscape, a local fruit or vegetable, or even an
accent. O thers are disparaged for their loose m orals, their stingi
n ess, the p rev alen ce of d u ststorm s or the total ab sen ce of
com m onsense.
xii
XV
h a r a c t e r s in t h e
P ro v er b
]SqT i arf l 1
Double taxation:
To pay for the skin-boat
And yet have to wade through the narrow stream
Instead compensation
For killing the dzo
Exertionone puts in
Dividendsothers enjoy
| 3 j ^ q ^ q ^ ' 3 ^ ^ u k ] |
Where white is planted, white will be reaped
Where black is planted, black will be reaped
There's no choice:
But for one to tread the path fate has decreed
And to accept a child's control over a dog
q'f^q^^w^^pq^r&i^j ]^5prq%'^^',srq*rsi^q] ]
What destiny has decreed
One can't turn away
The lines upon the forehead
Though wiped will stay
j ^ ^ q ^ q s r g V f 3] |
j ^ y c ^ 'q ^ y ^ q ^ q j
A blackbird
Shouldn't make fun of another blackbird
For both have red beaks
A five-karma earring
Who cares who wears it?
^ o r q ^ q q^l ]
1
To buy a noose
For one's own neck
Settlem en t:
Should b eau tify the m agpie
A nd co m p lim en t the pine
W ithout d aw n break in g
T h e su n 's b e n ev o len ce can n o t shine
10
g y q q y ^ q q q q ^ c q
]^
] |
In happy times
Riding a horse gives a sore bottom
In sad times
One sings even face down
In happy times even the birds of the sky flock around you
In sad times even your own son departs
j|jqyq]'qgi^<W$rERj j
Man hopes for happiness, but he never
Steps out of the passage of suffering
12
Pleasant conversation
Is no help
During times of sorrow
13
14
16
For a lawsuit
Made obese by money
Truth is not required
Counsel:
Agreement and compromise are rare jewels
Division and conflict are swords for the heart
A donkey's dung:
Smooth outside
Coarse inside
[qq ] ^ q iW g q y 3 !y W ^ ]
Boastfulness
Is louder than the roars of the turquoise dragon
Accomplishment
Is as flimsy as the sky's rainbow
17
18
19
prqqq*i*crttjq]
Sores:
The one in the mouth
Takes longer to heal
Than the one on the hand
|Ojq]-q|^-q<M-q|^i;'q| j
We, the dwellers of the pure land of Tsang
Are clean in word and clean in hand
q^,q]^^%q]^aw,^%^,q|)^'<fcq'e^ ] |
It's hard for affection and concern
To be of one heart and one mind
If one doesn't clear doubts through discussion
j^c6'q%q|^&r^-P]a ^ ! ]
Harsh words hurt the listening ear
Yet harsh words come from a caring heart
20
Pq=jc;-3yfi^\gqsr|jj j|p^q;^3^5Jrc;3ysr|! |
A gentle mouth speaks no harsh words
A good disposition harbours no evil intent
21
The boaster:
Kills a tiger with his words
Yet his hands fail to kill a flea
joiqycwjvw'TjJ ^ j |
An utterance is a water-bubble
A deed is a drop of gold
jp q ,^ r ^ y w q ;i p e^j!| |
What one says must be practised
As a needle case must house thread
22
p r q ^ o r ^ s r ^ ]
^ q y^ g y ars^ q ^ q ] |
pji^q=3c;-^qyqaiq ^ 'q ^ q ^ q ^ q y q jq j ]
It's better to plough a fertile field
Than to build a house upon it
After a needle
The thread is ready to follow
pq^qy^M ^a^
j ^ q $ q y ^ - q q q ^ q q ^ j |
A secret:
The mouth tells the collar
The collar tells the hem
The hem tells the ground
The ground spreads it out
|
Incompetent efforts:
The mouth sets about catching birds
And the hands set about catching fish
Promises:
Are made like blazing fires
And fulfilled like broken bows
24
25
A pursued dog
Never takes the conventional road
l ^
- ^
26
A man that's uncontrollable
Should be sent away from home
28
A dog is a dog
One cannot stop it
From eating shit
g s i-w g q i-s c y w i
Complements:
Wealthy husband with a clever wife
Soft wool of good yarn
Discomfort:
A speck of dust in one's own eye
A lie in the Dharma's name
30
In a law-abiding kingdom
The king should command but once
Too many commands will only
Make a king lose his kingdom
Steadfastness:
A court's verdict
And an ocean's rock
f*\\
When others berate you with slander
To bear it with patience
Is a mark of wisdom
q]i;=3qyXa r ^ R * r X ]
34
Exertion:
Is needed for the holy Dharma
And for matters of importance
35
A duster of brocade
And a door knob of sandalwood
(Misuse of objects)
A quarrel:
Should have a base steader than a hill and
A tail that's longer than a river
j
The fewer the monks
The tastier the assembly tea
i s i 's '^ s r ^ i l ' ^ 1
A defrocked monk for three years
Is a handsome strutting peacock
36
Who changes into a hungry hunting dog
And then degenerates into a bent, hollowed earring
37
There's no way sweet potato leaves
Will sprout above the ground
To bait a fish
In a dry ravine
||pyar<q2rspij*jj |
To endear yourself to a friend
Point out his flaws
38
39
Too much attachment creates hatred
Too much sweetness creates nausea
To a loquacious Gesne
Just offer a pen17
jqq ^S )^ } q j i r q = j i ^ j j
The Geshe who is
Thrown off his horse
Doesn't have to dismount
(It's an ill-wind that blows no good)
40
No monastery tea20
No Shol thukpa21
(To fall between two stools)
41
42
No hair on my head
But taxed for a wig
No shoes on my feet
But forced to dance
(To be called to perform beyond one's ability)
44
45
It's the horse who loses his heel's nerve
Be like salt
Compatible to all
Not like the ladle
Stirring dissension
jp q ^ 'q q a r ^ q ^ q ] * ! ] ]
When a guest arrives at dusk
It's a sign that he will stay the night
When snow falls in the morning
It's a portent of the day bringing warmth
46
48
Deceptions:
To study dancing in Nepal
Instead of studying Buddhism in India27
a ra i^ * j|
49
50
\S
To d esire a large statu e
But to scro u h ge the provision
Without wealth
Becoming a swindler is natural
Without employment
Becoming a loafer is natural
52
53
W ^ ' q a ^ ' 3 3 ) ! I
*;jr*rS>q|i| j^siaqpafo]*i| |
Don't burn me
Burn my ear
Ra f ^ W ^ S rg ^l
l^lgq^ J q^l ]
55
56
j | ^ ,i]^*r<w^*rq| |
qy5ayq]=^ * r ^ g ySr.i3j |
Even wild beasts refrain from
Eating their own kind
If by the age of 13
One cannot plan one's life
Then how can one be
The village leader?
58
| |
60
If others drink it
It gives you a heartache
Gratitude:
For chang, water
For kindness, insolence
|
For penalty to be enforced
There has to be
One to uphold the law
s s r c j^ sa^uji;]
62
It's the Nagas who pollute the water from within its depths
It's the garuda who carries the snake to a tree's peak
ajl f ^ s r q q ^ l
j s r q ^ s ^ q ^ i
63
|q**r*i^arsrrq^3l'^| |
After crossing a river don't forget the bridge
After gaining maturity don't forget your parents
The ocean that basks in pride for its depth and vastness
Is but the total integration of several little rivulets
j g - g ^ y r g a ,^ - ,
? , s r o w ^ |
The sh ak in g o f the w aters
Sh akes the fishes, too
T he cu rren t o f a river
D ecid es w h eth er on e sw im s or sails
64
Small-mindedness:
Neglects matters of importance
But holds tenaciously to trifles
65
If on e kn o w s co n ten tm en t
M u ch or little w ealth m ak es no d ifference
T h e ch o s-k y o n g
W h o can n o t pro tect h im self
Yet offers p rotection to hu m an bein gs
T h e holy relig io n kn ow s no o w n er
For those w ho p ersevere
T h e holy d eities m ay b e beseeched
In any form on e w ish es
A parad ox:
P artiality w h ere faith flou rish es
In ju stice w here o p in io n s are expressed
Before o n e p reaches
O n e 's ow n m o rality should b e pure
66
No teaching have I
Yet my hair has been cut41
No wealth have I
Yet I am my parent's pet
A tasty tea
Is thanks to butter
68
q ^ q ^ ^TR^sq
A m an n ee d s a co m p an io n for life
W ithou t o n e, the w o rld truly is a d eso late p lace
Food sh o u ld b e taken
A cco rd in g to o n e 's d ig estio n
W ork sh o u ld b e d one
A cco rd in g to o n e 's ability
It's no charity
To kill a fish
To feed a dog
70
Is overlooked
What use is one's compassion?
Before sleeping
There are some questions to be answered
Before dying
There are some statements to be made
^ a r q ^ q j^ < w | jy q 3 ^ j
71
A rebel:
Turns his back on the benevolent sun
And starts a rebellion in his own country
Rarity:
A flower that blooms for 100 d^ys
A friend that's constant for a lifetime
72
^ Y l T q,q^ ,<wq^*r*r^qlql |
Better than sound sleep
Is a serene dream
^ y a ^ o r ^ a rlj-a is rq ^ j |
To speak of one's dreams
Even before sleeping
^ y f l ,^yq<Vlraisii
Dreams without sleeping
Racing without horses
R elativ es, acq u ain tan ces and frien d s th ese three I sou gh t
T h in k in g th ey 'd help m e in need
P u sh in g y o u r relativ e aw ay
But seatin g the en em y on yo u r lap
|^q]^qyq|-|qa|| ,
A trustworthy donkey
Should be given a trustworthy load
75
Advice:
It's like a pattern on a stone
The stone may break, but the pattern remains
Advice:
It may be unpleasant to the ear
Yet it stirs the heart
Rare gems:
A guest who speaks truthfully
A lord who has good intentions
76
1 ^
V F l
q j^ s ra rp rq g y a ^ sicq
M essag es co n v ey ed b y m o u th increase
P ro v isio n s con v ey ed b y hand d ecrease
77
T he m ag ic o f the torm a
Lies at its tip
H e p o sse sse s n o th in g b u t a d og
But he m u st tie it w ith an iron chain
P erfectionist:
W hen o n an erran d h e flies as straig h t as an arrow
W hen k ep t in d oo rs h e stan d s as stead fast as a hill
78
When a man is humility itself
Don't treat him with arrogance
o rq ^ y q ^ l |5lajRarq*jarq^| |
' T
r a * ,' S F
9 r s s ii
Amongst horses
A donkey can't stretch out its hand
Amongst horses
A donkey can't stretch out its neck
80
^T'Xcf]q ] M j
W h en a m an is astrid e h is o w n h o rse
It is fu tile for the sh o rt-leg g ed m u le to feel env y
For cattle:
W h e n lo v in g care is lack in g
W h at can o n e b u n d le o f g rass do?
A horse with
A dzo's horns
|^-'T|-q]*,sq] |
A togden knows not his death-bed
Nor a home for his strolling staff
A donkey's labour
For a dog's crumb
| ^ -^ -o rw |
82
Keep the imp at home, he'll steal and feed himself on tsampa
Keep the imp on the roof, he'll be carried off by the wind
83
jq ^ -q q -^ -q ^
\
I
I f j y w f w q ^ s j ^ q f y q ^ j
Gossip:
The farther the place, the sooner you will hear the news
The nearer the place, the more rare the news
To travel afar
One has to start from the nearest point
85
j^ s r^ j-q a rs ^ ] ]
It's no fau lt o f the scisso rs
If the lin es d raw n are crooked
'Q 3 R ] ]^ p *S]ET3j R 3j ] j
T h e lo rd 's co m p assio n
M ay be as lo n g as a hill
B ut his fo resig ht
Is no b ig g e r than a h o rse 's sin g le tail-hair
86
qqy^<r<warq|jqj jq ^ orl/^Rarq^qj |
T h e th u n d erb o lt fell in N g alam 52
T he trem or w as felt in L achi53
i T y q q '^ ^ q ^ q ^ w g ^ j
^3yq;3^Sryq^3yq^j j^'a^a^^vq^'^OiqjSlj |
-e^ q ] |
87
When compatible people live together
There's happiness
When incompatible people live on their own
There's unhappiness
88
Purity is Buddhahood
Impurity is hell
A deceiver possesses:
A double-pronged tongue like a poisonous snake
A double-face like a damaru
90
Grind black charcoal
It's black throughout
|
To stone the hand
That shows kindness
Hypocrisy:
A bell with two sounds
A man with two tongues
A task is no task
If it means catching marmots
As the yellow bear does55
92
!w ;Tj,*r|'J],5r'j |
i i ayaa^tfTy^Fq g ] ^ ' ^ ]
93
Although reason be present
There's no person to account for it
94
When one knows medicine
Then only is a medicine bag57 bought
To the face
Obeisance paid as to a god
At the back
Curses thrown as to a devil
1
To have an ugly form
But to possess a wonderful flavour
1
Desire eclipses decorum
Familarity makes
The dog rule the lion
Intimacy makes
The eye overlook the eyelash
95
A child's fist
Cannot smash the thunderbolt
There's no doubt
A sinner will descend to hell
Just as a brazen money-lender
Will get his interest
96
98
a ^ q q & ^ q q -fg a ra ^ q ]*^ ]
If the inner spirit of the warriors
Faces no division
Then there's no need to fear
The outer battle wrought by King Gesar
g p q g a jq q ^ S r ^ C j^ j
An old invalid
Is a knowing doctor
SjsrojR^'^q^j ifzTAiRsr^q^i j
Dawn arising makes travelling easier
Frank words make listening easier
^ ^ g q i^ a r q ^ q ^ a iq ^ ! |5R'q^3|'q]^*l'ai*q]^^S}^^q]q| |
A cow with a large udder is easier to milk
A man with a truthful nature is easier to like
100
W h en the je w e l is you rs
You d o n 't realise its v alu e
W h en the je w e l is a n o th e r's
You realise its v alu e
To fly on e need s w in gs
To dig on e n eed s claw s
101
A bride is a servant
A bridegroom is a bull
There is no nirvana
For one whose covenant is broken
There is no hell
For one whose practise is Dharma
j ^ q y ^ q]=^*rsr)3jj |
Without the ear's comprehension
The eye is just an ordinary aperture
Folly:
Consecration done for a wonderful chorten
By one having no authority to consecrate65
A harsh lord
Will be ousted by his people
A stupid warrior
Will be killed by his enemy
104
105
Chang:
For the lords
It's the soothing libation of leisure
For the servants
It's the damned drink of poverty
]^aycT*r<w^srq3f |
A lord has no truth to relate
A thief has no path to follow
^ 3 ^ q y 3 ^ q q j3 p $ q ]W j
eT^|
*sj-q<a^
jq ju T q p q ^ q y ly ^ Ij |
When a lord indulges in a single good deed
Why, his servant too must do the same
*^3^e^jVqyrq]%q|
The lord only desires one instant
106
For he has all
The servant desires one lifetime
For he has none
Self sufficiency:
No fame have I for grassy slopes full of wealth
But only a tethered cow
Providing morning tea shimmering with butter
1
A child's laughter heralds tears
107
In a child's labour
The stench of a fart lingers
(The work has^io value)
- j
A wolf's howl
Is a shepherd's warning
|** ra r rg 3 ^ | ]
A wolf is a wolf
Be he black or white (in nature)
With a tail that's thin or thick
108
gqvrfrVp^*rojq]'X'sigqj |
A sheep won't be released
From a wolf's mouth
The unexpected:
For the wolf to abstain from taking life
For the thief to show valour
Fosterage:
Doesn't make a wolf cub a guard dog
Doesn't make another's child yours
|3^q,1 *3qaiR*r3y*J|,^*l| |
The wolf that feeds on 100 sheep
Portends its own death
The arrowhead that's bent upwards
Portends its own breakage
Behaviour is judged
According to one's deeds
Heat and cold are judged
By the temperature of water
1
If one is versed in the art of healing
Even poison can be turned to medicine
110
A beggar's thukpa
Spills before it cooks
(An unfortunate event)
I '* '!
An old father becomes the shepherd
An old mother becomes the nanny
|^TlV3iw r*)iq5TqTfqql I
Children of the self-same family
Each have a different destiny
q^q^q] i^q-^l^qj |
A father's treasurea good son
An arrow's treasure good feathers
112
*r<W^qyq^j
Sjq ^ ]
srj<w^yyrj'q3j-c(i^|
| ^ ^ i}a r q q ]'f f i^ j I
Progress:
The son is more dynamic than the father
And the great-grandson is more so than the grandson
Ar^jarqsj'qt^i
To the pig
His pig-sty is heaven
a jq | ^ g r^ ^ r^ i
114
If enlightenment is tcTbereaped
It will be by the two together
A renowned man
Is befriended by folk of six districts
A generous hostess
Is flocked to by feasting guests
1 16
|
The best of men are deluded by talk
The mediocre are deluded by wealth
The worst are deluded by food
118
119
Before eating he chokes in his throat
(An unfortunate person for whom nothing goes right)
Placing limits:
The hungry, what he eats
The thirsty, what he drinks
1 * o w ^ cT&i'Sj3||
True happiness:
Isn't the outer healthy body
But the inner serene mind
120
Familiarity:
Makes cattle smell sweet
And detects flaws in your fellowmen
A child's knowledge
Lies on a whip's tip
122
'
News of urgency
Should be stressed
Again and again
The miraculous:
Butter without a cow
An egg without a bird
q'^'arar^T]<Vq^]
The cow that loves to feed on crops
Creates trouble for herselP6
124
iq - ^ w s ^ 'g ^ |
The worthy father's tea bag
qorg^qj-arg-uji;'] jqqyq-q|jdW3^R'qyq5&q |
A single woollen thread, though it be fine
When wound into a rope will shackle a lion
qoj'q^pajq^ojj j ^ ^v'qsrqis^] |
The ridiculous:
To load a cargo upon a frog
And to get milk from a tadpole
|
Give your son his name
125
Only after he is born
|<Wq|q$r3^q^3]j |
Only after the child's birth is the naming ceremony79
Only after the work's done is the claim to fame
1
Better eyesight
Than 100 youthful men
Better sense of smell
Than 100 hunting dogs
*3^gp] ^
A child's face
Will claim his father
] ]
126
| |
] ]
127
Dirty looks from the daughter
Stubbornness from the bride
Superfluous knowledge:
Is like a rotten, worm-eaten lion's carcass
128
To burden a calf
With an elephant's load
1
However thirsty the cuckoo may be
He'll wait for the rain water
S W
f ^ l
130
And realise
That the plight of the birds in the future is the same
(Death strikes all)
Daybreak comes
Even if there's no cock to herald it
Melody exists
Even if there's no blackbird to sing it
| q ^ Y ^ S iq ]-q ] |
Oddity:
An egg without a hen
A bridegroom without a bride
131
It's only a question of w hose imitation
Is the m ore cleverly set
Public disgrace:
For birds, plucking of feathers
For men, humiliation heaped in front of a crowd
| p w ^ g -q ^ -q | aw 3| e;-|
132
Although the lady's hair is long
Her temper is short
134
l v l Vswi,r ! w s , i i
If one indulges oneself too much
The leg that does the work will break
^ R a ^ O j-q ^ a^j
135
What horse the lama desires, he gets
What cow his attendant desires, he gets
To offer incense
After the lama has left
136
For the lord, disputes
For the togden, corpses83
137
138
O j ^ |
l - l ^ i
A soul to trust
A place to worship
Justice:
The powerful must not take to the hills
The humble must not lag behind doors
140
jgqyXftvq^-q-*farq,<W a|iI] ]
141
q W
^ ]
142
a ^ q - ^ - a ^ - ^ g ^ q ^ q Siaj] |
Knowing I am able and sagacious
I took up this task
Knowing my skill in archery
I grasped the bow
Sleep:
Easy for the contented
Elusive for the hungry
|q*qq]-j)v^si] |
qgq]Srq$&i\s-]zraj^j
144
Insignificance:
A finger-breadth's leap of a frog
A single night's wailing of a nun
Practice:
Makes one accomplished in all kinds of knowledge
Like the shepherd with his sling
A bee by nature
Is not attracted by a flame
! ar5,5eVfar3*rq^lqi i
A snake knows
How to uncoil himself
To squeeze a snake
To bring out its limbs
(To torture the culprit to get to the truth)
148
^'qwq^orlrsrqjsY ]qpEfc[y%qq*r$r^j ]
Don't stick out your tongue without thinking
What will befall you, you never know
149
iV F ^ t ^ i i
A man's defect should be expressed
A tree's flaw should be pruned
150
152
S j'^ -a rq ^ -C F ^ l
An evil man, though advised, doesn't listen
An evil dog, though controlled, doesn't behave
j a ^ o r w q ^ 'j s q j * ! ] |
Z fa q ]W 3 ^ * r3 ^ q jq j ]
154
|
An innocent man is declared guilty by a crime
A free-flowing river is crossed by a bridge
A faultless tree is felled by an axe
s rW V IS T S ^ I
If a man be truthful
Make him a leader
If a tree be straight
Make it a scale
S rq ^ y qj<3rw*i| ] < ^ ,q,q$ aru,e;'*r^ l
It would be better
For an unhappy guest to depart
And a patient that never recovers to die
156
Competence:
Enough makes one the jewel of the house
Too much fills the doorstep with riders
CV
^T'
CV -V -"
V^CV
Unless he is dead
A man is a tree-trunk of wealth
SjSIRp q ^ q j
jSjS ] R - a j q ^ - q ^ j
The public:
Its mouth is poison
Its hand is gold
157
Ambition:
Plans for 100 years
Though only one day be lived
In a man's lifetime
He knows three joys and three sorrows
In a long spring day
There are three cold and three warm times
158
Man's complexion
Mirrors his joy and his sorrow
160
Rebirth:
Just when you're getting a human form100
You get a dog's instead
162
CV
V"
V" 'V'CN
-V V""
Though he be blind
He looks with malevolence
Though he be toothless
He chews with menace
Without eyes
From the knees downwards
Is a desolate valley
There's no disparity
Between the size of the right and left eye
Between the taste of the right and left cheek
*V
163
To break your own needle
For someone else's sewing
Misfortune:
Is no man's desire
But it spares no man
s r q g q ^ q ^ R ! |]|isr$r3,( ^ ]
Double misfortune:
An extra month103 when famine strikes
And a crooked mouth when paralysis strikes
164
Even a firebrand can set alight
A mountain of hay
]qE;-qvw(|*rq[foj |
A blossom blessed with perfume
Will naturally invite the honey-seeking bee
To blow a fire
Only to singe your beard
166
An evil woman's tongue
An evil man's fist
To declare war
By thrusting one's spear at one's waist
(Do as one has promised)
Divorced women
Know no constant companion
,]
f *\
q ^ q ig q ^ r f c ]
| -w * r g * ;-g i;* i |
^qiTqi^fqqi^Raq jq^q^aqj*rfqq]'qp| |
To fill a small bag of tsampa
One has to face a bagful of obstacles
^ 3 } y ^ a r ^ q j q 3^-ajq|*q|
An inexperienced rider's love for riding
Will only break his limbs
A penniless host's love for feasting
Will only reduce him to beggary
170
Only the tip has dried
The root hasn't rotted
Perseverance finds
The path of rich dividends
Without effort
Even the smallest task
Is hard to accomplish
A patternless dye
Leaves no impression
^ qTc^ ^ ' uK ' ^ * r a ^ g ql
An unkind remark, however short
Kindles hurt in a human heart
However small a needle be
It possesses a sharp point
172
The friend that admonishes with harshness
Betokens a soul who cares for you
A lifetime of meditation
Blown into thin air
In one morning of ill-temper
174
When man's trade knows no contentment
Its a portent of a great loss
When a man's mouth knows no rest
It's a portent of an arse getting flogged
176
It's flowers you plant
But thorns you reap
i 3 ^ ,TH*iT5ql 1
If the cat sleeps a sleep of contentment
The rat cannot sleep the sleep of hunger
180
Gratitude gets fed one morning's breakfast
And repays it by working the whole day
Discipline:
Must be endured by oneself
Before one sets others under it
Misfortune:
When it strikes others do not rejoice
For there'll be a time when it will find you
Faults:
Your eyes see them in others
But you need a mirror to see your own
182
Happiness exists
When there's food and drink
But more happiness reigns
When there are no disputes and complaints
Food:
That which is grudged lies on the tip of the tongue
That which cannot be swallowed chokes in the throat
184
Overind ulgence:
Recognises that the food comes from others
But doesn't recognise his own stomach
|
To hide a fist
Under one's cowl
If there's no form
There's no shadow
186
For the good to repay gratitude
Takes months and years
For the wicked to avenge themselves
Takes one morning's effort
|
Unable to say "ham"
Because of the absence of a tongue
(Unable to prove one's innocence because of guilt)
r*wrgjAr<*rJ^|
2^ !
If you get up
You bang your head
If you sit down
You crush your bottom
m ;v a ii;*r3 js r& -^ cq
Literacy:
Root of all knowledge
Poorest tool for a livelihood
]^3W ^q]q'q^Jq ]^ R * q ]<3rq^j I
Without treading the path of sorrow
Where will the friend of one's heart be met?
^ ^ 3 ^ q ]*3^ q ]^ *q ^ ^ | j ^ ^ p ^ q y ^ q q ] ^ ^ ]
To show he is not without wealth
He wears a black woollen chuba
190
To show he is not without poverty
He stiches a horizontal patch
^1q 1 |
W qq|^Rvi|-q3j-q| j
A goat's kick cannot
Make a pillar fall
192
If you can accomplish your aims
Who cares if you do away with convention?
If you can feast on delicacies
Who cares if you die of a swollen belly?
| ]c T - - & i ' q 5Tq 51 ]
The greedy know no shame
Without shame man is akin to a beast
^RS)*^R-q|*rqg<r| jSjRq^R-cjqjSjq^-qgq] ]
Just as a valuable tree is glorified
By its own bark
Bestow praise on one's own folk
|},E^ ^ Srq'T]q5 Y ^ !
195
<woi'3ya^Y3il
g -a ^ -p ^ g ^ ,
|*isjrar|qyq^arsjy3j] |
|
For the man who possesses the nine kinds of courage and skill
His size need be no bigger than a goat
Stupidity:
A septuagenarian planning his future
A defeated king scrutinising his documents
jq2Tw*l<Vfp| |
The good years are
When shoots are green
When daughters sit on mothers' laps
200
Murder is murder
No matter how gentle
The murderer may be
^arq^tfsrq.fjysii jq^3yq-^qj,srirqj j
When falsehood is a hill
Truth is only a yak
If a mother's son
Has perseverance
Ganden's throne has
No real owner122
Infatuation:
It's faster than a horse
With a tail shorter than a sheep's
NOTES
1.
2.
3.
In Tib e t m ost brass statues were gilded w ith pure gold mak
ing them valuable. Th e proverb states that there's alw ays the
p o ssib ility of the gilded statue being removed and replaced
by a b ra ss one and the excuse rendered fo r such an occur
rence being given as "too much d u stin g " rubbing o ff the
gold.
4.
5.
8.
206
12.
Tibetan chubas are sometimes w orn with one arm free, leav
ing the sfeeve to hang loosely by the side. This style gives the
person a sw agger and a certain air of arrogance. In the p ro v
erb it refers to a household full of pride and haughtiness due
to pow er.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
207
23.
24.
25.
26.
27.
28.
29.
30.
31.
32.
Usually used w hen one attem pts to get things done by brib
ing officials for a favour. The official accepts the gift but
neglects the deed. Sometimes things can get even worse
w hen the official not only accepts the gift but also gets you
into trouble.
33.
34.
The offerings of the 15th are butter sculptures m ade for the
festival of C ho-nga Chod-pa, the 15th day of the first Tibetan
month. These offerings were m ade in secrecy in Tibet as it
208
w as a com petition am ongst m onasteries, so the m onks w ho
created these sculptures w ere highly skilled, creative and
artistic. The test required consistency, concentration and
imagination. The proverb refers to one w ho is very efficient.
35.
36.
37.
38.
39.
40.
41.
42.
43.
44.
45.
46.
209
the dogs had to follow suit. Therefore, an old horse with a
h eavy cargo could only m ove slowly which m eant the old
dog had a field day.
47.
48.
The Tiger and the H are are two of the 12 anim als in the
Tibetan horoscope. The form er denotes aggression and the
latter meekness. The proverb refers to a m iscarriage of jus
tice.
49.
Offerings and gifts are m ade to lam as and lords; som etim es
these gifts becom e a com pulsory gesture for the caller.
50.
51.
52.
53.
54.
55.
56.
57.
210
59.
The sound 'T h a t" is a very pow erful and efficacious Tan trie
m antra to pacify evil spirits.
60.
61.
62.
63.
64.
65.
66.
67.
68.
211
69.
70.
71.
72.
73.
Sacred relics such as the clothes of lam as, holy im ages and
sacred pills are w orn as amulets. Tibetans believe that the
sacredness of the am ulet and faith can help to save a w arrior
from accidents and hindrances, and can w ard off evil spirits.
74.
75.
76.
77.
78.
79.
This is the first Buddhist cerem ony for the child. A tuft of hair
is cut off by the lam a and a nam e given to the infant.
212
80.
81.
82.
83.
The lam a gets his fee for perform ing the death rites. The lord
gets his bribe from living off disputes. The togden spoken of
in this proverb are the Ragyapas, a com m unity of people who
earn their living by disposing of corpses for a fee.
84.
85.
86.
87.
88.
213
89.
90.
91.
This proverb is quoted in a biography of the Tibetan m ysticsaint M ilarepa (1052-1136 A.D.).
92.
93.
94.
95.
96.
Anim als like cattle, horses and yaks are tethered to pegs in
the ground. A hornless yak is tethered to the last peg so that
the other yaks cannot butt him with their horns.
97.
98.
One of the six realm s of sentient beings, with the longest life
span am ongst them.
99.
214
100. One of the six realms of sentient beings, considered the m ost
precious form for a sentient being to possess. To be reborn as
a dog m eans that one is degraded into the anim al realm.
101. To be reborn as a lord m eans that instead of undergoing
expiation for one's sins in hell, one is instead thrust into a
rebirth w here m ore sins are accum ulated.
102. Lhoka lies south of Lhasa.
103. The Tibetan calender is a lunar one, which is m ade up of 12
m onths but som etim es has two m onths of the sam e num ber
and som etim es omits one month.
104. The 'Upas consider the Tsangpas uncouth and lacking in
etiquette.
105. The 8th, 10th, 15th, 25th, and 30th days of the Tibetan m onth,
besides other sacred days, are considered auspicious days
w hen m erit is multiplied several times due to the sacredness
of the day and occasion.
106. The 10th d ay of every Tibetan month is considered an auspi
cious day, as these are the days chosen by Guru Padm a
Sam bhava for the manifestation of his birth and life activities.
M eat and chang are part of the Tan trie offering m ade.
107. The copper-coloured hill paradise of Guru Padm a Sambhava.
108. In Tibet, the quickest form of travel w as on horseback, which
resulted in resthouses and inns clustering the travel routes.
Traders found an accessible outlet for their trade w hen the
hosts at the inns or resthouses "h elp ed " them to find custom
ers. This transaction usually ended up with the poor trader
making a loss and the host m aking a profit.
109. Donkey's m eat is considered very inferior, so to slaughter a
donkey and to sell its m eat to others is a disgrace.
110. Vermilion w as im ported from China to Tibet and w as valued
m ore than red ochre. Vermilion w as used as red ink for
writing and for rituals.
111. Tibetan decorum dem ands that seniority in social position,
learning and age alw ays be respected. Even incarnate lam as
215
have a fixed set of seating rules to be followed; to transgress
that is considered a severe breach of etiquette.
112. Salt w as brought by traders and nom ads from C hang N am tso
in Changthang to be sold elsewhere. Salt w as transported on
the backs of yaks in yak-hair bags very com pactly packed.
Some traders even brought the salt to India.
113. D evadatta (Sanskrit) w as the cousin of Buddha Sakyamuni
and w as his m ain antagonist.
114. Thanka painters paint religious icons on canvas scrolls which
are sold for the purpose of prayer and m editation. If the holy
im ages are disfigured this ham pers the m editation and re
sults in dem erit for the painter.
115. A ccording to Tibetan folklore, w henever the rabbit sees dark
clouds gathering on the horizon he fears that the sky will fall
on his head. This fear is so persistent that the rabbit always
sleeps with his eyes open, looking skywards.
116. Tibetans also suffer from high altitude sickness, w hich they
call "L a-d u k " (poison of the pass). The rem edy is to eat
turnips. Fresh turnips are dried for use during the winter.
117. A p ig e o n w is h in g to g e t e n lig h te n m e n t d id so b y
circum am bulating a m onastery. Passers-by threw ash on him
w hich rendered him featherless during the pursuit of his
goal. This w as his com m ent.
118. Refers to the intense battle fought betw een G esar of Ling and
K urkar of H or, following the abduction of G esar's wife,
Sechang D agm o, and the invasion of Ling by the latter in
G esar's absence.
119. N am sey is the god of wealth.
120. H oly places are visited by the devout w ho offer m oney,
butterlam ps, etc., w hich the attendants use for themselves.
121. Lhalung Palgyi Dorji w as the m onk assassin w ho killed the
anti-Buddhist King Lang D arm a (reigned 838-842 A.D.). The
soldiers w ho followed the herm it Lhalung Palgyi Dorji's trail
found them selves in his cave. The story relates that a soldier
GLOSSARY
A
po h o r o r
B ardo:
B uddha:
hang:
hangthang:
h e n r e z ig :
C ho rten:
h o s-sk yo n g :
h uba:
D am aru:
A s m a l l r i t u a l h a n d - d r u m , w h i c h h a s t w o f a c e s a n d is
m a d e o f w o o d o r s k u l l- b o n e s .
D harm a:
D re:
218
D r il b u :
D rong:
Dzo:
G a n d en :
G elo n g :
G elug pa:
G esh e:
G o n pa :
Buddhist temple.
ell:
Jowo:
K alpa:
K arm a:
K arm a:
219
actions and all future conditions are determ ined by w hat
is done in the present.
Inhabitant of Kham , the eastern p rovin ce of Tibet.
Kham pas are renow ned for their valour.
K h am pa:
K h il - k h o r :
K o n g po :
K yang:
A wild ass, which looks like the zebra without its stripes.
Inhabits the Changthang.
L ama:
L hakhang:
L h asa:
antra:
ount
a g a s:
a l jo r p a :
ir v a n a :
P ure
A m ale adept.
rea lm / H ea v en :
220
Banknotes issued in denom inations of 5, 10, 25 and 100.
Previously, five sang w ere equal to one Indian rupee.
Sang:
S am sara:
S h in je C h o g y a l :
T athag ath a:
T h o - lo g:
T hu :
T huk pa:
T o g d en :
T orm a:
T sa n g :
T sa n g pa s:
Tibetan term for river but used generally for the Tsangpo
River which runs through Lhasa. The Tsangpo later be
com es the Brahm aputra River of India.
T s a n g p O:
T s a r i:
221
by the Lopas (a wild tribe), w hom the Tibetan governm ent
had to appease with annual gifts so as not to h arm the
devout.
T so k:
TJ:
'U
pa:
'U - t s a n g :
'U - z e y :
Y ak:
arlu n g :
Y id a g :
id a m :
ACKN OW LED GM EN TS
I am grateful to Khenpo N gaw ang Jinpa, Professor of Tibetan in St.
Joseph's College, Darjeeling and to N gaw ang Tenzing G yatso,
S e cre ta ry of the D ruk Thubten San ga C h olin g M o n a ste ry ,
Darjeeling, w ithout w hose help this book w ould have never been
com pleted.
I wish to thank Mr. Khushw ant Singh for review ing and
supporting m y work, and M other Damien, Principal of Loreto
College, Darjeeling and m y father for reading through m y m an u
script and for providing valuable suggestions. I ow e thanks also to
all the m onks of Druk Thubten Sangag Choling M onastery and
others for their contribution; and to m y w onderful friends who
h ave supported m e in all w ays possible.
I am thankful to m y publisher, M r Gyatsho Tshering-la, and
his staff at the Library of Tibetan W orks and Archives.