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G L O S S a R I O T I B E T A G L O S S A R I O T I B E T A N O TRASLITTERAZIONE E PRONUNCIA DELL’ ALFABETO TIBETANO A A ; E aperta, se nella stessa sillaba è seguita dalla finale D, Æ, L, N, ¹, S AI E lunga chiusa A’I E lunga aperta, con l’eventuale aggiunta di una I brevissima AU O lunga chiusa B B ; U semivocale, nella sillaba “ba” isolata ; o in una sillaba che comincia per “dba”; o se è preceduta da sillaba (della stessa parola) terminante con vocale, L,Ó,R,’ MUTA, se – iniziale - è seguita da consonante diversa da H,R,Y; nonché nelle sillabe “dbe,dbi,dbo,dbu” BR D pronunciata simultaneamente a una debole R con la lingua contro il palato BY G dolce di “gelo” Y, se nella stessa sillaba è preceduta da D C C dolce di “cece” D D ; MUTA, se – iniziale – è seguita da consonante diversa da H,R,W,Y; oppure se è finale Æ D con la lingua rivolta all’indietro contro il palato DR D pronunciata simultaneamente a una debole R con la lingua contro il palato DW D DZ Z dolce di “bazza“ E E chiusa ; sovente I breve quasi E (ingl. tin), quando è finale di sillaba. G G dura di “gatto“; MUTA, se – iniziale - è seguita da consonante diversa da H,R,W,Y scarsamente udibile, se è finale oppure se si trova nella finale GS GR D pronunciata simultaneamente a una debole R con la lingua contro il palato GW G dura di “gatto” H H aspirata come nell’ingl. “heart” (se preceduta da una consonante, forma con questa un’unica emissione di fiato) HR H seguita da una R appena accennata. ø I lunga J G dolce di “gelo” K K ; MUTA, se – iniziale - è seguita da consonante diversa da H,R,W,Y KHR T (con la lingua contro il palato) pronunciata aspirata in un’unica emissione di fiato KR T pronunciata simultaneamente a una debole R con la lingua contro il palato KW K L L ; MUTA, se – iniziale – è seguita da consonante diversa da H o W LW L M M; MUTA, se – iniziale – è seguita da altra consonante Ï M o N (nasalizza la vocale precedente) MR M MY GN di “gnomo” Ñ 2 GN di “gnomo“ 2 Da altri trascritta NY. Ó 3 NG dell’ingl. “long“ ¹ N pronunciata con la lingua rivolta all’indietro contro il palato NR N pronunciata con la lingua rivolta all’indietro contro il palato O O chiusa ; Ö, se nella stessa sillaba è seguita dalla finale D, Æ, L, N, ¹, S PHR T (con la lingua contro il palato) pronunciata aspirata in un’unica emissione di fiato PHY C dolce di “cece” pronunciata aspirata in un’unica emissione di fiato PR T pronunciata simultaneamente a una debole R con la lingua contro il palato PY C dolce di “cece” R R; MUTA, se – iniziale – è seguita da consonante diversa da W RW R S S dura di “cassa”; MUTA, se – iniziale – è seguita da consonante diversa da R o W; oppure se è finale ê 4 SC di “scena” å KH pronunciata in un’unica emissione di fiato; SC (di “scena”) sforzato con la lingua ripiegata all’indietro verso il palato, in parole sanscrite SR S dura di “cassa” êR SC di “scena” SW S dura di “cassa” í T pronunciata con la lingua rivolta all’indietro contro il palato THR T (con la lingua contro il palato) pronunciata aspirata in un’unica emissione di fiato TR T pronunciata con la lingua rivolta all’indietro contro il palato TS Z sorda di “mazza“ U U ; Ü, se nella stessa sillaba è seguita dalla finale D, Æ, L, N, ¹, S U’I Ü lunga, con l’eventuale aggiunta di una I brevissima W U semivocalico di “quando” ; MUTA, se nella stessa sillaba è preceduta da altra consonante. Y I semivocalico di “iena”. Z S dolce di “rosa” ó 5 J francese di “jour”, ma più palatale (cioè, quasi sc di scena) ZL D ‘ 6 muta. Le altre lettere hanno la stessa pronuncia dell’italiano. ACCENTO TONICO : tralasciando i toni alto e basso (con cui vengono pronunciate le lettere dell’alfabeto), va detto che l’accento tonico cade generalmente sull’ultima sillaba, ma non sempre: ad es., san-pà, de- lègs, mo-mò (raviolo), mò-mo (nonna), blò-saÒ, æè-rab, byaÒ-cùb. Cade solitamente sul radicale e non sulle desinenze grammaticali. Nei composti cade sull’ultima parte della composizione. 3 Da altri trascritta NG. 4 Da altri trascritta SH, á o Ç. 5 Da altri trascritta ZH. 6 Da altri trascritta È. GLOSSARIO A A-BAR SAÓS-RGYAS RGYA-MTSHO: vissuto dal 1653 al 1705, fu nominato reggente del 5° Dalai Lama nel 1679. Studioso di rango, fu letterato e medico famoso. A-CE : sorella maggiore. A-CHE LHA-MO : “sorella-dea” : attrice di teatro. A-CHI CHOS-KYI SGROL-MA: Protettrice del Dharma (dharmapõla) la cui pratica fu introdotta da ‘Bri-guÒ A-chi, matriarca del lignaggio ‘Bri-guÒ bKa’-brgyud. E’ raffigurata di color bianco, usualmente seduta su un leone delle nevi, ma può anche essere in piedi. Il suo aspetto non è irato (come invece avviene per i dharmapõla), bensì pacifico. A-CHU: a) parola che esprime la sensazione di freddo, come l’italiano “brrr”; b) nome di un inferno freddo (sanscr. huhuva). A-DKAR-GYI THEG-PA: il Veicolo della A bianca. AH-LA-LA: il suono di una grande risata. A-KHRID: “La guida della A”: un gter-ma dello rDzogs-chen bon riscoperto in Tibet dal santo rMe’u dgoÒs-mdzod ri-khro chen-po (1038-1096) e contenente degli insegnamenti simili al Sems-sde dei rÑiÒ-ma-pa. A-KHU: zio. ÷-LI: v. õli. AM-CHI : medico. Vedi sub cikitsavidyõ. A-MDO : vasta regione del Tibet nord-orientale, oggi comprendente la maggior parte della provincia cinese del Qinghai e la prefettura Kanlho del Gansu. E’ nota anche come provincia Dotoh. Insieme al Khams e al dbUs-gTsaÒ è una delle 3 regioni storiche del Tibet. A-MO-LI-KA: un tipo di pietra squadrata e nera. A-MYES RMA-CHEN: altro nome di rMa-chen sPom-ra. A-NE : zia. A-NI RJE-BTSUN SGROL-MA: “Monaca venerabile Tara” è una donna che ha personificato il principio della Åõkinú e che ha raggiunto l’Illuminazione, ispirandoci ad aver fiducia nel Dharma e a seguirne l’esempio. Era nata in una ricca famiglia di nomadi del Tibet orientale. A 16 anni i genitori pensarono al suo matrimonio, ma lei fuggì da casa per acquisire gli insegnamenti del Dharma che desiderava ardentemente. Per molti giorni viaggiò sola, incurante dei pericoli, fino a Nyingma Shungse, un monastero di suore vicino a Lhasa e qui si fece monaca. Dopo alcuni anni di studio e pratica andò al monastero di Shingdu Rinpoche e fece alcuni ritiri di 3 anni. Fece un ritiro di 3 mesi dello Dzog-chen: un ritiro al buio totale e completamente isolata da ogni contatto umano. Seguì una pratica detta “Devcholin”, in cui essa rimase su una pietra consacrata per 90 giorni senza cibarsi. Andò al monte Kailash e lo circumambulò 13 volte, facendo prostrazioni complete. Quando scoppiò la guerra con la Cina, si recò in India e si stabilì al monastero di Dejung Rinpoche, dove essa e il suo attendente costruirono una capanna nella giungla. Qui, nei pressi del Campo per rifugiati tibetani di Lobersing, in Orissa, pregò e meditò – isolata – per circa 2 anni. Un giorno arrivò alla sua capanna un taglialegna: preoccupato da vari problemi, le richiese un “mo” (divinazione). Lei gli diede delle informazioni esatte, che consentirono una rapida soluzione della situazione. Ben presto la notizia si diffuse nel Campo e i rifugiati si rivolsero a lei per un aiuto contro le malattie. Essa prese allora una bottiglia piena d’acqua e durante le sue meditazioni vi soffiò sopra: una sola goccia di quell’acqua curava ogni tipo di malattia, anche del bestiame. Un anno salvò i raccolti: si fece portare un po’ di terra dai campi, vi soffiò sopra e la fece spargere sugli appezzamenti. Da allora gli elefanti, gli orsi e i cinghiali non vennero più a mangiare le messi. Essa non aveva alcuna paura dei serpenti velenosi che le strisciavano attorno. E gli orsi venivano a mangiare le gtor-ma dopo le sue cerimonie rituali. Anche le iene la lasciavano in pace. Il suo corpo era radiante; eppure mangiava scarsamente, solo una scodella di latte con un po’ di farina di grano. Nel 1979 ha preannunciato la sua prossima morte. Due giorni dopo si ammalava. La mattina successiva molti testimoni sentirono versi simili a quelli di strani uccelli, mai uditi prima. Dopo poche ore il suo attendente li informò del suo trapasso: essi si recarono alla capanna e lì videro Ani che aveva assunto la stessa postura di buddha êõkyamuni quando morì. Per 3 giorni e 3 notti assistettero il corpo, che era caldo, senza segni di decomposizione. Esso si rimpicciolì un po’. E il giorno prima della cremazione colarono da una narice un leggero flusso rosso e dall’altra uno bianco: sono i segni di una grande realizzazione yogica. Quando la pira fu accesa, dal cielo terso cadde una pioggerellina. Molti arcobaleni attraversarono il fumo. Cinque enormi uccelli volteggiarono fino alla totale consumazione del corpo e poi svanirono: erano 5 Åõkinú che scortavano Ani alla Terra Pura. Nelle sue ceneri si trovarono innumerevoli reliquie (riÒ-bsrel), dotate del potere di guarire e di influsso benefico. A-NI-LA : il titolo con cui normalmente ci si rivolge ad una monaca (letteralmente significa “zia” + il suffisso onorifico “la”).
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