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Revue d’Etudes Tibétaines numéro quarante-huit — Avril 2019 Revue d’Etudes Tibé

Revue d’Etudes Tibétaines numéro quarante-huit — Avril 2019 Revue d’Etudes Tibétaines numéro quarante-huit — Avril 2019 ISSN 1768-2959 Directeur : Jean-Luc Achard. Comité de rédaction : Alice Travers, Charles Ramble, Jean-Luc Achard. Comité de lecture : Ester Bianchi (Università degli Studi di Perugia), Fabienne Jagou (EFEO), Rob Mayer (Oriental Institute, University of Oxford), Fernand Meyer (CNRS-EPHE), Françoise Pommaret (CNRS), Ramon Prats (Universitat Pompeu Fabra, Barcelona), Charles Ramble (EPHE, CNRS), Françoise Robin (INALCO), Alice Travers (CNRS), Jean-Luc Achard (CNRS). Périodicité La périodicité de la Revue d’Etudes Tibétaines est généralement bi-annuelle, les mois de parution étant, sauf indication contraire, Octobre et Avril. Les contributions doivent parvenir au moins six (6) mois à l’avance. Les dates de proposition d’articles au comité de lecture sont Novembre pour une parution en Avril, et Mai pour une parution en Octobre. Participation La participation est ouverte aux membres statutaires des équipes CNRS, à leurs membres associés, aux doctorants et aux chercheurs non-affiliés. Les articles et autres contributions sont proposés aux membres du comité de lecture et sont soumis à l’approbation des membres du comité de rédaction. Les articles et autres contributions doivent être inédits ou leur réédition doit être justifiée et soumise à l’approbation des membres du comité de lecture. Les documents doivent parvenir sous la forme de fichiers Word, envoyés à l’adresse du directeur (jeanluc.achard@sfr.fr). Comptes-rendus Contacter le directeur de publication, à l’adresse électronique suivante : jeanluc.achard@sfr.fr Langues Les langues acceptées dans la revue sont le français, l’anglais, l’allemand, l’italien, l’espagnol, le tibétain et le chinois. La Revue d'Etudes Tibétaines est publiée par l'UMR 8155 du CNRS (CRCAO), Paris, dirigée par Sylvie Hureau. Hébergement: http://www.digitalhimalaya.com/collections/journals/ret/ v Revue d’Etudes Tibétaines numéro quarante-huit — Avril 2019 Nathan W. Hill Tibetan zero nominalization pp. 5-9 Paul K. Nietupski Amdo politics and religion—Tuken Losang Choki Nyima (Thu’u bkwan Blo bzang chos kyi nyi ma, 1737-1802) pp. 10-35 Veronika Hein A collection of Spiti songs sung at village festivals and private gatherings pp. 36-49 Lama Jabb The Mingled Melody: Remembering the Tibetan March 10th Uprising pp. 50-98 Hiroyuki Suzuki & Sonam Wangmo An outline of the sound structure of Lhagang Choyu: A newly recognised highly endangered language in Khams Minyag pp. 99-151 Sarah H. Jacoby Tibetan Studies and the Art of Dialogue pp. 152-169 Nakza Drolma Pilgrimage Guide of the Tibetan Buddhist Holy Mountain Brag dkar sprel rdzong pp. 170-183 Maheshwar P. Joshi Material culture as proxy for language: the Himalayan evidence pp. 184-232 Compte-rendu Jean-Luc Achard Compte-rendu de “Fabienne Jagou, The Hibrity of Buddhism, Etudes thématiques vol. 29, Ecole Française d’Extrême-Orient, 2018” pp. 233-236 v Nathan W. Hill, “Tibetan zero nominalization”, Revue d’Etudes Tibétaines, no. 48, Avril 2019, pp. 5-9. Tibetan zero nominalization Nathan W. Hill (SOAS, University of London) everal researchers draw attention to the ability of Tibeto- Burman languages to use nominalized verb forms in finite contexts (Matisoff 1972, Coupe, ed. 2008, DeLancey 2011), but the reverse pattern—morphologically finite forms occurring in nominal contexts—has received less attention. Here I collect a few examples from Classical Tibetan and Old Tibetan texts of affixless verb forms occurring in syntactically nominal contexts. In example (1) the nominalized present verb stem ḥdzin-pa 'taker' is coordinated with gzuṅ, the finite future stem of the same verb. The meaning of gzuṅ in this passage is unequivocally 'that which is taken', as if the form were gzuṅ-pa or gzuṅ-bya. The choice of -daṅ as coordination marker guarantees the interpretation of gzuṅ as a nominal form, since -daṅ occurs only after nouns and never after verbs (Schwieger 2008: 161, 274-276). The expected phrase gzuṅ-pa- daṅ ḥdzin-pa is attested, as seen in example (2). (1) gzuṅ-daṅ ḥdzin-paḥi sgrib gñis bral 'free from the two obscurations of 'taken' and 'taker'. (Marpa 67a) (2) de ltar yoṅs-su sbyaṅs-nas gzuṅ-pa-daṅ ḥdzin-pa-las rnam-par grol-źiṅ 'being thus completely purified, one is liberated from 'taken' and 'taker' (Tenjur, vol. 13, p. 229) One might suppose that in example (1), although the form in question looks verbal, in fact it is a noun derived from a verb just as 'a run' derives from 'to run' in English or gnas 'place' form gnas 'to stay' in Tibetan. Although 'zero nominalization' is a fine term for this type of derivation of nouns from verbs, it is a derivational rather than an inflectional process and may not be synchronically productive. Nonetheless, there are other examples in which the zero-nominalized form functions verbally to the left and nominally to the right, just as in the case of productive inflectional nominalization such as -pa suffixation. The noun phrase rtse-la dgaḥ daṅ sdug-pa 'amorous play and S Revue d'Etudes Tibétaines 6 beauty' of example (3) consists of two component phrases rtse-la dgaḥ 'amorous play' and sdug-pa 'beauty', coordinated by the associative case -daṅ. The first constituent of the coordination, rtse-la dgaḥ 'play and love', itself clearly consists of two finite verbs coordinated by the converb -la. Thus, dgaḥ functions as a verb to the left (taking the verbal coordinator la) and a noun to the right (taking the nominal coordinator daṅ). (3) nad-kyis ḥjigs-pa ḥdi ltar śin-tu mi bzad-pa // skyes-bu mkhas- pas gnas ḥdi mthoṅ-nas ji lta-bur // rtse-la dgaḥ daṅ sdug-paḥi ḥdu-śes bskyed-par ḥgyur // The threats of illness are thus quite unbearable. The wise man, having seen this circumstance, how will he engender the notion of amorous play and beauty? (D. 96, vol. 46, p. 94a) To my taste the passage should have read rtse-la dgaḥ-źiṅ sdug-paḥi, with the verbal coordinator-źiṅ in place of the nominal coordinator case -daṅ. Tshogs drug raṅ grol (1781-1851) shares this preference, as seen in his quotation of the passage in example (4). (4) nad-kyis ḥjigs-pa ḥdi ltar śin-tu mi bzad-pa / skyes-bu mkhas- pas gnas ḥdi mthoṅ-na ji lta-bur // rtse-la dgaḥ źiṅ sdug-paḥi ḥdu-śes ci phyir skye // The threats of illness are thus quite unbearable; the wise man, if he sees this circumstance, how will the notion of amorous play and beauty arise? (Tshogs drug raṅ grol 2002, vol 4, p. 413) In example (5) the phrase ma rig looks like a finite 'didn't know', but functions as an attribute 'ignorant' as if the text had gsuṅ ma-rig-pa. The presence of the negation marker ma ensures that rig is acting verbally to the left. (5) bla-maḥi gsuṅ // ma-rig min-pa dbyiṅs-su dag / The words of the guru, which are not ignorant, are as pure as space. (Marpa 67a) The expected phrase *ma-rig-pa min-pa appears not to be attested. The ninth Karmapa Dbaṅ phyug rdo rje (1556- c. 1603) employs the finite equivalent ma-rig-pa min (example 6). The non-occurrence of *ma-rig- pa min-pa, together with the use of gzuṅ-daṅ ḥdzin-pa (example 1) in place of gzuṅ-pa-daṅ ḥdzin-pa (example 2), suggest that the Tibetans do not like a construction to contain too many pa's and omit the first Tibetan zero nominalization 7 when two appear in quick succession. (6) gal-te bu ṅan-pa-la bu ma-yin zer-ba bźin-du śes-rabs ṅan-pa ni ma rig-paḥo źe-na / śes-rab ṅan-pa ni ma rig-pa min-te/ ñon- moṅs-can-du gyur-paḥi lta-ba yin-paḥi phyir If one says 'evil knowledge' is ignorance, like one says to an evil son 'he is not (my) son', evil knowledge is not ignorance because it is a view that gives rise to kleśas. (Dbaṅ phyug rdo rje 2001) Analogous to the ma-rig 'ignorance' of example (5) is ma-dad 'lack of faith' in example (7); the negation of the verb stem suggests it must be understood verbally to the left, but the use of the noun coordinator - daṅ requires it to be understood nominally to the right. (7) ṅa-rgyal-daṅ ni ma-dad-daṅ // don-du gñer-ba-med-ñid-daṅ // phyi-rol-rnam-g.yeṅ-naṅ-bsdus-daṅ // skyo-ba-ñan-paḥi dri-ma yin // Pride and lack of faith, lack of interest and being distracted outward, being withdrawn inward and dejection, (these) are flaws of listening. (Bu ston 22b) Example (7) offers a second more interesting case of zero nominalization, viz. don-du gñer-ba-med-ñid. The clitic -ñid typically follows a noun phrase; a phrase don-du gñer-ba med-pa-ñid 'non- existence of searching after meaning' would pose no problem. This example is in meter, but a causa metri explanation for the lack of -pa is unsatisfying, since one could have swapped the -ñid with a -pa and thereby improved the syntax without substantially changing the meaning. In example (8) bźugs looks like a finite verb 'sits', but in context it means 'those who sit', as if the form were bźugs-pa. Because bźugs 'sit' governs the ḥdir 'here' to its left, it cannot be analyzed as a noun. Example (9) is exactly analogous, but with the verb tshogs 'assemble'. The expected phrases ḥdir bźugs-pa (10) and ḥdir tshogs-pa (11) also occur. In these cases, the explanation for the zero-nominalized forms is certainly that the passages in examples (8) and (9) are verse whereas examples (10) and (11) are prose. (8) ḥdir bźugs gsan-cig ! 'listen, O you who sit here !' (Marpa 50a) (9) ḥdir tshogs grwa-pa bu-slob kun // 'O all you monks and disciplines gathered here!' (Marpa 83a) Revue d'Etudes Tibétaines 8 (10) dkyil-ḥkhor chen-po ḥdir bźugs-pa-la snod-du gyur-pa-daṅ uploads/Litterature/ revue-d-x27-etudes-tibetaines.pdf