• No results found

The Emergence of a Myth : In search of the origins of the life story of Shenrab Miwo, the founder of Bon

N/A
N/A
Protected

Academic year: 2021

Share "The Emergence of a Myth : In search of the origins of the life story of Shenrab Miwo, the founder of Bon"

Copied!
3
0
0

Bezig met laden.... (Bekijk nu de volledige tekst)

Hele tekst

(1)

The Emergence of a Myth : In search of the origins of the life story of Shenrab Miwo, the founder of Bon

Gurung, K.N.

Citation

Gurung, K. N. (2011, May 31). The Emergence of a Myth : In search of the origins of the life story of Shenrab Miwo, the founder of Bon. Retrieved from

https://hdl.handle.net/1887/17677

Version: Not Applicable (or Unknown)

License: Licence agreement concerning inclusion of doctoral thesis in the Institutional Repository of the University of Leiden

Downloaded from: https://hdl.handle.net/1887/17677

Note: To cite this publication please use the final published version (if applicable).

(2)

vii

T

RANSLITERATION

S

YSTEM

All titles of Tibetan books will be transcribed using the Wylie Tibetan transliteration system (see table below) with the main syllable capitalized and in italics. Unless otherwise specified, all non-European terms used in this dissertation are to be understood as Tibetan words (except Chinese or Sanskrit words that have already been co-opted into the English language).

The names of people and places will mostly be transcribed phonetically, according to my own understanding of English pronunciation, from the standard Tibetan classical reading. However, on several occasions I use Tibetan transliteration for personal names, and words with specific purposes. This is done when I need to describe the meanings of original Tibetan words and to discuss their usages in other contexts. Personal titles or family names are transcribed using Tibetan transliteration.

The Wylie Tibetan transliteration system does not use any diacritics for Tibetan words, but I will use diacritics for original Sanskrit words. For instance, both Shenrab (Tib. gshen rab) and Śākyamuni contain the same phoneme ‘sh’

when written in Tibetan, but they are transcribed differently here. The former is transcribed without the use of diacritics and the latter with diacritics.

The Wylie Tibetan transliteration system is based on Turrell Wylie’s A Standard System of Tibetan Transcription (published in the Harvard Journal of Asiatic Studies, volume 22, 1959, pp. 261–267), and Devanāgarī transliteration is based on the article Xme Congrès International des Orientalistes, Session de Genève. Rapport de la Commission de Transcription, 1894.

Tibetan alphabet Devanāgarī alphabet for Sanskrit and Pāli

i u e o a ā i ī u ū ṛ ṝ ḷ ḹ e ai o au ṁ ḥ

ka kha ga nga ca cha ja nya ta tha da na pa pha ba ma tsa tsha d a wa ha a a ya ra la sha sa ha a

k kh g gh ṅ c ch j jh ñ ṭ ṭh ḍ ḍh ṇ t th d dh n p ph b bh m y r l v ś ṣ s h

(3)

viii

Referenties

GERELATEERDE DOCUMENTEN

71 If Nanjio 159 (Taisho 187) has to be dated to the 7 th century AD, it is possible that, when the other Chinese translations of Buddha legends were prepared, there

The Guardians of the world lifted the supreme horse with their hands, pure as a spotless lotus (rGya cher rol pa, p. The simile used to describe the colour of the horse in

Now, one might wonder why this episode was incorporated into the life story of Shenrab Miwo. There is no definitive answer to this question, but I shall present some hypotheses based

However, modifying rgyal bon into rgyal phyi (following the same system of replacement) apparently was not eligible; perhaps the latter does not carry any relevant

By doing so, the author(s) defended Bon as an organized system of belief and separated it from sacrificial ritual practice, and also demonstrated adherence to the

License: Licence agreement concerning inclusion of doctoral thesis in the Institutional Repository of the University of Leiden. Downloaded

rDzi bon dang drug rDzi bon dang drug sDzi bon dang drug These nine are called bar g.yen bonpos who subdue intermediate spirits. rGyal bon bong po rGyal bon bod po rGyal bon

yul ni mtsho mu le stong ldan had kyi ‘gram lags so/ khyim ni grong khyer lang ling gi dbus na mchis so/ rigs ni dmangs kyi rigs su gtogs so/ rgyal bu la khab mi mnga’ bas/ bdag gi bu