Mike Karma

TIBETAN TRANSLATION / TATTOO DESIGN - Adage / Principle:

"Make of your life a dream, and of that dream, a reality."
MIKE <X@gmail.com> Tue, Oct 5, 2010 at 1:21 PM
To: X@hotmail.fr
Cc: MIKE KARMA <tibetalia@X.com>, Gtt <tibetantranslation@X.com>

[N.B. If you are receiving this message AFTER your were supposed to receive a JPG image or other response from me,
please check your Spam folder.][I apologise if you have received this message more than once.][It is recommended that
you print this Email and read it carefully.]

Dear Isaline

I am sending you the raster images - and the PDF file - of the actual Uchen Tibetan
script for the following submission:

"MAKE OF YOUR LIFE A DREAM, AND [OF] THIS DREAM, A REALITY."

("Fais de ta vie un rêve, et de ce rêve une réalité." - Attributed to Antoine de Saint-Exupery.
Alternative wording: "Make of your life a dream, and of a dream, a reality."
"Fais de ta vie un rêve, et d'un rêve, une réalité.")

I am re-attaching the file you received yesterday and adding the rest of the Tibetan-
text files you have ordered, and supplying the complete Linguistic Information as
well. This means that this mail contains some of the info and images that you have
received previously but also completely new information and files; in other words,
this mail completely replaces all previous (preliminary) communication and all earlier
versions of images.

A word of clarification with respect to the content of the images: As you shall see, I
have only supplied the Tibetan Target Text and have not included the English
meanings above (or below, or beside...) the Tibetan. This is quite deliberate and
simply is the way I operate. Despite this it is not difficult to figure out what is what in
the images if you read the whole Email carefully and also pay attention to the file
names.

Please find attached herewith the image(s) containing the Tibetan glyphs.
For your reference, the following section provides detailed linguistic information.
Note that you need to view/print this mail in the HTML format (not Plain Text).

Transliteration
The entire source text, as above, translated / converted into Tibetan script and then
rendered in Wylie-Tibetan (viz. back-transliterated into precise Latinic transcription)
would be:

rang nyid kyi mi tshe rmi lam du sgyur te

rmi lam de nyid mngon sum du 'grub par gyis/

For your convenience both a horizontal and a vertical version of the Tibetan text are
provided in the PDF file.

You may wish to select one based purely on visual grounds.

Pronunciation

Phonetic transcription (based on Central-Tibetan pronunciation, and simplified; all

cerebrals, tonemes etc. are disregarded):

rahng nyee kyee mee tseh mee lahm too gyoor teh,
mee lahm teh nyee ngöön soom too droop par kyee/
(The above is loosely in accordance with Spelled Pronunciation rules and is to be pronounced the way a
native English speaker would read these words, except for vowels with Umlaut, which are to be
pronounced the German way. IPA Pronunciation / Transcription is much more precise and can be
supplied upon request. If you are not familiar with the various systems, here is a quick example that
demonstrates the drastic differences in the rendering of sounds: E.G. George | IPA Pronunciation:
/dʒɔrdʒ/ | Spelled Pronunciation: [jawrj].)

Vocabulary

All of the fully-fledged words appearing in the Tibetan translation and their entire
dictionary entries are listed below, with the most pertinent meanings / senses
highlighted if the entries are very long. Sometimes it is necessary to include
translations from alternative sources, or manually modify the automated listings, in
which case annotations are supplied in CAPITALS. In Tibetan, it is quite common to
see completely unrelated meanings under the same entry word; if this is the case
below, simply ignore the unrelated meanings.

rang nyid JH-SKT {C}svayam eva

JH-ENG oneself; just; itself
JH-OE {C}of their own accord; on their own
JH-EXT rang nyid ngos gzung ba la chos gzhan ngos gzung ba la ltos dgos pa btags yod zer
something whose identification must depend upon the identification of another phenomenon is said to be
JH-EXE
imputedly existent{Lati}
JV nature of a thing, oneself, haeceity, individual, oneself, personally, i, myself, self, SA rang, itself, oneself
 IW 1self, itself, 1's own, individual, personal
RY oneself, yourself; I, oneself, yourself; oneself
kyi JH-ENG [as genitive particle] of; by; in; which [as non-case particle] and; but; (semi-colon)
JH-C Comment: One of five genitive particles—gi, kyi, gyi, 'i, yi.
DM = khyi. 'dog.' Kuijp (1986) 35.
as regards, which belongs to, (inflecting affix after da ba sa), as much as, as far as, (verbal connector),
JV
genitive particle, relative clauses, related, belonging to
[ming mtha' da ba sa dang, da drag gi rjes su sbyar bya'i'brel sgra'i rkyen zhig ...Da ba sa...Da...Bod kyi
sa bab,...Rirgyab kyi shing nags,...Sa gnas kyi gnas tshul,...Chu'i pha roldkyi ri rnams,...Dag zhing kund
IW kyi sangs rgyas dang byang chubsems dpa',...Gzhan 'byord kyi yan lag] of 's, which, who, that, particle in
present and future tense of verbs, an inflecting aflix denoting the genitive case, attached to nouns
partidesct, by, because, though -. * of 's, which, who, that * by, because, though
Syn {gyi}; 1) of. 's. 2) which, who, that. 3) particle in present and future tense of verbs. 4) an inflecting
RY affix denoting the genitive case, attached to nouns. adj. 5) by, because, though. {khyod 'jigs mi dgos kyi}
you need not fear. for, which is, who is
mi tshe JV life, life, lifetime
IW a human life[time/ span]
RY {mi tshe ni yun thung} life is so short!. life-span; human life; a human life / lifetime / lifespan
rmi lam JH-SKT, YOGA svapna
JH-SKT {C,MV}*; {C}supina; {C}supinAntare; {C}svapnAntara
JH-ENG, JH-EXE,
dream
JV, IW, RB, RY
JH-ENG *{BJ 59.6}
JH-OE {C}in his dreams; in a dream
JH-EXT rmi lam gyi sngon po sngon por gsal bar snang ba'i rmi lam gyi shes pa
JH-EXE a *-consciousness to which a *-blue clearly appears as blue
JV *, * yoga, 1 of 12 sgyu ma'i dpe
*[ing], *-like {chos drug} gnyid khug skabs mnal lam du shar ba'i 'khrul snang,//nyal sa gcig kyang rmi lam
IW
mi gcig //rmi lam mi bden 'khrul ba yin]
RY 1) *; *, dreaming, dream-like. 2) one of {chos drug}
du JH-SKT {C}kati
JH-ENG accusative, adverbial accusative, dative, and locative particle: to; in; as; -ly; at; many; plural
JH-OE {C}how many?; some; several
JV weep, how many, how much, taste, woman of bad morals, at, unto, figure 71, SA ru
1) dat -loc particle [after final ng, d, n, m, r, &; 2) to, at, on, in; 3) (comp +-- comparative; 4) how much/
IW
many [each time]/ long; 4) Sol du 'khyud gsum gyi du ni ma 'ongs pa'i don
RB . . . du - in a(n) . . . manner
into. how many; 1) dat. -loc. particle [used after final ng, d, n, m, r, and. 2) to, at, on, in 3) [comp. adj. +--]
RY
conveys comparative 4) how much, how many, how long, how many each time?
sgyur JH-T bsgyur sgyur bsgyurd sgyurd
JH-ENG change; transform; affect; control
JH-EXT 1. grub mthas blo bsgyur ba ; 2. gling bzhi dbang bsgyur ba'i rgyal po ; 3. 'khor los bsgyur ba'i rgyal po
1. those whose minds have been affected by tenets; 2. monarch who controls the four continents; 3.
JH-EXE
universal monarch [monarch who controls by means of a wheel]
JV to change, transform, alter
beguiling * (tha dad pa bsgyur pa, bsgyur ba, sgyur,, 1) gzhi roll back and forth; 2) tr; 3) multiply; 4)
IW change, transform, transmute, transmuting, alter turn into; 5) times, -fold; 6) bring under control, rule; 7)
affect; 8) sgyur ba!; 9) tr
1) to change, transform, transmute, transmuting, alter. turn into. 2) translate, to interpret. 3) to multiply. 4)
RY
times, fold. 5) to bring under control, to rule. 6) to affect, control; lute/ vina; imp. of {sgyur ba}

Te continuative particle indicating there is more to come in the sentence; sometimes setting off appositives
JH-ENG
and usually indicating there is another clause to the sentence
DM ? te phyir thon la 'ong phugs su chug. Zhi-byed Coll. II 255.1. Perhaps see under gte (or ste).
(stop letter) (affix denoting the gerund, finite tense when followed by 'dug or yod, continuative particle),
JV
number 99, gerundive connective
= {ste} * so that, thus. [after na ra la sa and da drag can particle showing more to come] so that, thus
IW
[genundive after NA RA LA SA
RB te/ ste/ de - [colon or m-dash]; [can imply] " . . . ; rather, . . . "
RY when, after, as, etc./ makes a gerund; when. Syn {ste} [after n, r, l, s] so that, thus
de nyid JH-T, RB, RY de kho na nyid
 JH-SKT {C,MSA}tattva; {MSA}satattva; tathatA
JH-ENG reality; suchness; principle
JH-OE {C}just that; Thatness; truly real; 'thatness'; reality itself
JV, RY this very, THAT, THAT ITSELF
that itself, thatness, true nature, quality, that itself, immanent reality, * itself, * condition, precisely,
JV
precisely *, thatness, in itself
1) de yin pa nyid recognizing word [mi de nyid]; 2) 25 [the Samkhyas? rgya gar gyi mu stegs grangs can
pa tshos khas blangs pa'i de nyid zer ba'i gras su mig dang, rna ba, lce, sna, lag pa, rkang pa, 'phongs,
pags pa, 'doms, ngag yid, sgra, reg gzugs, ro, dri, nam mkha', sa, chu, me, rlung, gtso bo, chen po, nga
IW rgyal, skyes bu]; 3) true, real; 4) suchness quality, that day, that itself, thatness, (reality), itself, suchness,
oneself, principle, identity, sameness [opp to {gzhan nyid}; truly real, very essence. 1) that 1 it/ him her/
your their self; 2) 25; 3) true, real; 4) suchness quality, that day, [that] itself, thatness, (reality, suchness,
1self, principle, identity, sameness * truly real, [very] essence
RB {*} suchness (itself); isc. very nature
Thatness. The nature of phenomena and mind. essential nature, thatness [thd]. immanent reality; Syn {*}.
1) thatness, [reality]; 2) itself, oneself; that day, that itself, 3) identity, sameness [opp to gzhan nyid];
RY
essence; quality, truly real, very essence; 3) A term of grammar. Identity. One of the sub-divisions of the
second case. 4) principle, field. the true nature
mngon sum du 'grub realize, achieve, come true, actualize, materialize, establish
IW {NOTE THAT 'grub IS AN INVOLUNTARY VERB, AKIN TO ENGLISH INTRANSITIVE VERBS; THE
TRANSITIVE CONSTRUCTION IS MADE USING THE SUBSEQUENT par+gyis }
par DM 'print,' derived from Chinese acc. to Beyer, CT Lang. 141.
intervals, photo, photograph, picture, any artificial mould, sign of the adverb, supine when combined with
JV
verbs, SA bar
1) print block; 2) print, publish; 2) picture, photograph; 3) type, print; 4) pa + dative-locative; 5) form,
IW
mould; 6) printer / mold. print, publish, type, picture, photograph, pa + dat/loc
1) to print, to publish. 2) picture, photograph. 3) type, print, --{rgyag} to print, --{rko} to carve wood blocks.
RY
4) pa+dat.-loc. 5) form, mould, picture, print, photograph, printer
gyis JH-T bgyi/ bgyid/ bgyis/ gyis/
(as instrumental particle) by; by means of; with; because. (as non-case particle corruptly used in place of
JH-ENG
the non-case usage of genitive particles) but; and; (semi-colon). (as imperative verb form) do, MAKE
JH-C Comment: One of five instrumental particles—gis, kyis, gyis, 'is, yis. Also used adverbially.
JV do, make, you should, SA kyis, bgyid pa, work honestly, behave well, SA gis, past of bgyid
1) bgyid pa! do; 2) instr [after na, ma, ra, la [by, since, although, subject indicator]. 1) bgyid pa! do, !; 2)
IW
instr
will (at the end of a verbal clause); 1) do!. 2) instrumental case used after na, ma, ra, and la; imperative of
RY
{bgyid pa}; be/ do!/ let, allow. through

ADDITIONAL VOCABULARY:

mngon JH-T mngon mngon mngond mngond

JH-SKT {MSA}kathaM gamyate (_/gam); {C}prajJAyate (=pravartate = tat-kRta-cihna-abhAvAn)
JH-ENG actualize; manifest
JH-OE {C}(is/can be) conceived; conceive; come under the concept of; becomes/is conceivable; have a
conception of
 JV realize, envision, to become visible, evident, to appear, it seemed to me
see, envision, observe, be[come] visible/ evident, show, manifest, display, expose, reveal, appear,
IW apparent, manifestation, show, demonstrate, aspect of clarity/ manifestation in perception, before 1,
directly present
manifest; 1) to see, envision, observe, be visible, to observe, to show, manifest, display, expose, reveal,
RY appear, be evident, apparent, manifestation. 2) vi. to become visible / evident, appear. 3) vi. to show,
demonstrate. Syn {gsal ba}
mngon sum JH-SKT, YOGA pratyakSa
JH-SKT {LCh,C,L,MSA}*; {C}saMmukham; {MSA}aparokSa; {MSA,C}saMmukha
JH-ENG, JV, IW,
direct perception
RY
JH-ENG direct perceiver; *; obvious object
JH-OE {C}cognizable by the senses; sense-perception; open; face to face (with)
JH-DEFT mtshan nyid/ rtog pa dang bral zhing ma 'khrul ba'i rig pa
JH-DEFE Def.: a non-mistaken knower that is free from conceptuality{JKA}
JH-DIVT dbye ba/ 1 dbang mngon/ 2 yid mngon/ 3 rang rig mngon sum/ 4 rnal 'byor mngon sum/
Div.: (1) sense direct perceiver; (2) mental direct perceiver; (3) self-knowing direct perceiver; (4) yogic
JH-DIVE
direct perceiver
JH-C one of the seven types of knowledge and awareness (blo rig); for others, see blo rig
JH-EXT 'od gsal du mngon sum du 'jug pa'i rten
JH-EXE basis for manifestly entering into the clear light
pratyaksa, direct (experience, perception, awareness, perceiver), immediate (perception, apprehension),
manifest, evident, SA rnal 'byor mngon sum (four are dbang, yid, rang rig, rnal 'byor), open, public,
JV
manifest, cognizable by the senses, *, to perceive directly, evident to the senses, perception, directly,
really
1) unconfused dngos gnas perception; 2) directly perceived, not hidden; 3) [blo rig bdun gyi nang gses]
unconfused knowledge free from confusion [eg bum 'dzin dbang mngon dang, gzhan sems shes pa'i
mngon shes, 'phags pa'i mnyam bzhag ye shes {mngon sum yang dag yul gyi rnam pa 'khrul ba med pa'i
IW sgo nas dngos su mthong ba sogs rtog pa dang bral ba'i shes pa rnam par dag pa'i tsad ma - dper na,
gzugs 'dzin mig shes lta bu. 1) unconfused perception of real things; 2) directly perceived, not hidden; 3) *
unconfused knowledge free from confusion * */ perceiver, primal cognition directly apprehended/
perceptible, real, actual, vivid, manifest[ly], evident, direct fully, plainly, in person, by personal experience
RB immediate/ direct experience/ perception/ cognition; actually/ directly; (to be) actually present
* [thd]. actuality; 1) * / perceiver, directly apprehended, perceptible, primal cognition. 2) fully, plainly. 3) in
RY person, real, actual, vivid, manifest, evident, direct; clearly, manifestly, directly/ open, public; 1) manifest,
evident to the senses 2) perception, "pratyaksha" Skt. visible / perceptible
mngon du JH-SKT {LCh}abhi; {C}saMmukhI-bhavati; {C,MSA}abhimukha; {MV}Abhimukhya
JH-ENG manifest; actual
JH-OE {C}face to face with; face to face
JV inwardly aware, clear, concretely
really, actually, concretely visible, evident, manifest, apparent, perceptible, in form, materialized abhi, SK
IW
emphatic particle, true presence
ultimately; [abhi, a Sanskrit emphatic particle], true presence; manifest; 1) really, actually. 2) visible,
RY
evident, manifest, apparent. 3) concretely, perceptible, in form, materialized
mngon par sgrub JH-T bsgrub sgrub bsgrubs sgrubs
JH-SKT {C}abhinirharate
manifestly establish/achieve/accomplish; actualise, materialise
JH-ENG
{NOTE THAT sgrub IS AN ACTIVE / VOLITIONAL VERB, AKIN TO ENGLISH TRANSITIVE VERBS}
JH-OE {C}acquires
JV well-finished, well-accomplished
IW fully establish, well finished/ accomplished

Translation / Meaning / Style

The only slightly problematic word was "dream" as the nearest Tibetan equivalent
"rmi lam" is not traditionally used the way the English word is. Admittedly, young
Tibetans do use rmi lam to denote their desires and aspirations, but this is largely
seen as a Western influence. It is chiefly for this reason that I normally prefer to
translate text featuring "dreams" in an idiomatic rather than literal manner. As can be
seen in a number of my other designs I tend to employ the (more
idiomatic) Tibetan word smon 'dun, denoting desires and aspirations.

On the other hand, there is within Tibetan Buddhism a well-established and profound
spiritual practice which involves viewing all one's moment-by-moment sensory
perceptions as being a mere dream, and yet another practice which involves an effort
to become lucid (aware) during the course of one's sleep-dreams, attempting to
deliberately influence the content (the "plot") of dreams, and thus influencing the
content and quality of one's subsequent waking-reality as well.

From this point of view it obviously becomes quite justifiable to employ the literal
Tibetan translation rmi lam, which I have done in this case, especially since the
above-mentioned practices (known as Dream Yoga, or rmi lam rnal 'byor) are
possibly precisely what Saint-Exupery had in mind.

As for the word "make", I have opted for more idiomatic Tibetan expressions
(commonly found in Buddhist literature), corresponding to English words such as
"transform", "materialise", "realise": for example, mngon sum du 'grub (pa)
denotes "manifestly established / materialised", while (pa)r gyis, meaning
"do [the action signified by the preceding verb]!", is used to produce a
volitional (active, transitive) construction, but can in this case also be interpreted as
more of a poetic/rhetoric tool than an indispensible lexical item (see Vocabulary
above).

The remaining parts of the Target Text are a fairly straightforward translation affair:

The translated sentence follows the structure of the original relatively closely, hence
no further comment is provided here. (To a non-linguist quite the opposite may seem
to be the case, i.e. that the Tibetan is completely upside-down! This, however, is
simply owing to the fact that Tibetan, in terms of its syntax, tends to have an unusual
word-order as it is an SOV language, although, in terms of the script, it is written Left
> Right.)
http://en.wikipedia.org/wiki/Subject_Object_Verb

In terms of style and aesthetics - For your convenience, I have provided the
Tibetan in 2 different typefaces and in 2 different arrangements (horizontal and
vertical) in the PDF file, thus you will find the target text (in all cases executed in
Tibetan Uchen script) realised using both a classical- and a modern-looking
Tibetan font, and laid out as both horizontal and vertical text, thus comprising
2x2=4 different designs.

As you are aware one of the prominent features of the Tibetan script are the syllable-
separating dots and other peculiar punctuation. When writing Tibetan lexical items
the dots are obligatory. However, when using the Tibetan script to record foreign
words and names, OR WHEN ARRANGING IT VERTICALLY, it is permissible to
omit the punctuation. If you think you might wish to see also a Tibetan design without
any punctuation, please pay an additional fee of just 2EUR.

The PDF File

The PDF is an exceedingly useful format as it contains vector-defined Tibetan text

which can be easily reduced / enlarged and printed without any distortion or loss of
quality.

For your convenience, four different versions of the Tibetan target text are provided.
The content of your PDF files is as follows:

Page 1:

Lines 1,2 = Tibetan Target text

rang nyid kyi mi tshe rmi lam du sgyur te
rmi lam de nyid mngon sum du 'grub par gyis/
executed in the Uchen Tibetan script, realised using a classical-looking font,
arranged horizontally;
(This horizontal design served as a basis for the True-Vertical arrangement, which is obtained by placing each Tibetan syllable on
its own line, thus forming a column. The True-Vertical arrangement can be viewed both in the PDF file and in the PNG images (see
below).)

Page 2:

Lines 1,2 = Tibetan Target text

rang nyid kyi mi tshe rmi lam du sgyur te
rmi lam de nyid mngon sum du 'grub par gyis/
executed in the Uchen Tibetan script, realised using a modern-looking font,
arranged horizontally;
(This horizontal design served as a basis for the True-Vertical arrangement, which is obtained by placing each Tibetan syllable on
its own line, thus forming a column. The True-Vertical arrangement can be viewed both in the PDF file and in the PNG images (see
below).)

Page 3:

Columns 1,2 = Tibetan Target text

rang nyid kyi mi tshe rmi lam du sgyur te
rmi lam de nyid mngon sum du 'grub par gyis/
executed in the Uchen Tibetan script, realised using a classical-looking font,
arranged vertically (True-Vertical);

Page 4:

Columns 1,2 = Tibetan Target text

rang nyid kyi mi tshe rmi lam du sgyur te
rmi lam de nyid mngon sum du 'grub par gyis/
executed in the Uchen Tibetan script, realised using a modern-looking font,
arranged vertically (True-Vertical);

Image

Please find the PNG images of the actual Tibetan glyphs attached.

(For your convenience, I have provided 2 different arrangements (horizontal and

vertical) for the Tibetan target text in the PDF, but only the vertical in the image
format since this is what you actually ordered.)

The content of the images is as follows:

Image whose name ends in: -4IB-mi-tshe-rmi-lam-sgyur-te-rmi-lam-mngon-sum-

vgrub-vert-TR-.png

Columns 1,2 = Tibetan Target text

rang nyid kyi mi tshe rmi lam du sgyur te
rmi lam de nyid mngon sum du 'grub par gyis/
executed in the Uchen Tibetan script, realised using a classical-looking font,
arranged vertically (True-Vertical);

Image whose name ends in: -4IB-mi-tshe-rmi-lam-sgyur-te-rmi-lam-mngon-sum-

vgrub-vert-TR-font-TMU-.png

Columns 1,2 = Tibetan Target text

rang nyid kyi mi tshe rmi lam du sgyur te
rmi lam de nyid mngon sum du 'grub par gyis/
executed in the Uchen Tibetan script, realised using a modern-looking font,
arranged vertically (True-Vertical);

Raster image formats such as JPG or PNG tend to become distorted at different zoom
levels so please be sure to view and print them at an appropriate magnification.
However, since you have ordered a .pdf you likely will not use the JPG's / PNG's
much (except to verify that the Tibetan text in the PDF is displayed correctly).

Please read this important note which explains how the two file-types are to be used:

The main purpose of the JPG format is to convey the Tibetan script text to a
customer (who is not literate in Tibetan) as an image that is 100% certain to
display correctly on any computer. Unfortunately, viewing and printing the
minutest details of the Tibetan script while retaining the high-definition
quality is simply not possible with images. One major advantage PDF's have over
images is that they print much better. Moreover, even when text is magnified,
the edges of the graphemes do not become jagged at all.
Thus, owing to this particular PDF advantage which enables tattoo artists to work off
enlarged printouts, I now offer the option to generate PDFs for more demanding
customers. Having received a Tibetan PDF as well as a JPG, please remember: Images
are the basic format; they enable you to verify whether the PDF is displaying Tibetan
correctly on your computer. If there is no problem with the rendering of the Tibetan
script, the PDF's are a very useful format that will complement the images, and can
be used for advanced printing, or to generate new images using Photoshop, GIMP,
etc.

Please peruse the JPG vs. PDF file to learn how to take advantage of your PDF
file.
http://tibetantranslation.bravehost.com/tibetan_text/pdf/JPG-vs-PDF-Tibetan-Uchen-Script-Tattoo-Design-Images-by-Tibetalia-Tibetan-Tattoos-by-Mike-
Karma-.pdf

The Actual Tattoo

A word of advice to the tattooist: Please try to reproduce the shape of

the Tibetan graphemes faithfully, paying particular attention to the width of the
strokes (lines): if the line is thin on paper, it should be thin on the skin, too; and if the
line is thick on paper, it should be thick on the skin, too. This ensures that the beauty
of calligraphic Tibetan is conveyed fully, but may be a bit difficult if the tattoo is
intended to be relatively small, and the tattooist is working off a small image. It is
therefore important for the tattooist to study a larger image where all the details
are clearly visible as well.

The photos on my Website show a Tibetan-language tattoo that was executed

quite well although the graphemes are rather small. There is, however, a very slight
'fault' in that tattoo that may be relatively easy to avoid: there are unnecessary gaps
between strokes, i.e. at the junctures where the individual strokes are supposed to
meet. While it is true that some people may actually prefer such gaps (and there is
nothing wrong with that, as it may be seen as an aesthetic effect in its own right),
generally speaking, to create a perfect Tibetan tattoo, there should be no such gaps;
again the "as on paper, so on skin" rule applies.

Please let me know in case there are any uncertainties.

Have a co[s]mic day!

Inter-galactic greetings,

http://tibetalia.translatorscafe.com
http://proz.com/translator/756388
http://tibetan-translation.blogspot.com
http://tibetantranslation.bravehost.com

TIBETALIA Tibetan Translation Terms:

Translations of up to 10 words into Tibetan cost 8 EUR, translations of 10-100 words cost 20 EUR.
For translations of over 100 words where only a file containing text displayed through standard
Tibetan fonts and no JPG image is required please refer to my rates on
http://www.proz.com/translator/756388

Special rates apply for transliterations of personal names into Tibetan or Tibetanised Sanskrit.

A surcharge, typically around 8 EUR, will be added if any design that goes beyond supplying an
image of standard Tibetan fonts is required and/or if the client requires a consultation as to what
target text exactly he or she needs. There is a small surcharge of 2 EUR for additional file formats
such as .psd, .pdf etc.

Physical persons whose identity cannot be confirmed are required to pay in advance, in full.
PayPal, Moneybookers accepted.

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tibetan-translation-tattoo-design-uchen-script-image-by-tibetalia-bod-yig-4IB-mi-tshe-rmi-lam-sgyur-te-rmi-lam-mngon-
sum-vgrub-vert-TR-font-TMU-.png
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tibetan-translation-tattoo-design-uchen-script-image-by-tibetalia-bod-yig-4IB-mi-tshe-rmi-lam-sgyur-te-rmi-lam-mngon-
sum-vgrub-vert-TR-.png
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Tibetan-UCHEN-Script-Tattoo-Design-Images-by-Tibetalia-Tibetan-Tattoos-by-Mike-Karma-4IB-mi-tshe-rmi-lam-sgyur-te-
rmi-lam-mngon-sum-vgrub-.pdf
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