Introduction 1: (Definition and Nature of the term "syllable")

[Commentary (170.1-207.2):]

The maṇḍala-array of the cloud-mass of syllables Includes both an overview and interlinear commentary.

[Overview (170.5-176.2)]

This comprises a general teaching and a particular exegesis. The former (170.6-172.2) has three aspects: a verbal definition of the term "syllable"; its characteric nature; and its classifications.

i. The term "syllable" (Tibetan yi-ge) is derived from (the Sanskrit) akṣara—a signifying negation and kṣara signifying change. Thus a "syllable" is the unchanging essence, which can support the clear revelation of meaning.

Now, in this context sound is held to comprise both syllables and their subsequent representations. The syllables are the attributes of sound in general, which manifest in all their modes to any speaker or listener. The subsequent representations are held to be the forms in which these (sounds) are written down. This is because, when these are read aloud, the syllables with all their modes of sound and meaning are visualised and become manifest.

ii. The characteristic nature (of syllables) is that they are compounded of non-relational conditions and arise as general modes of sound and meaning (which are apprehended) by individual beings.^[1]

iii. As for their classification, they comprise sixteen vowels and thirty-four consonants, which are either short, long or dipthone in quantity. The short category includes those verbally quantified in a single syllable such as KA. The long category includes those quantified in two (syllables) such as KĀ. The diphthongs^[2] include those quantified in three syllables, i.e. the heavy sounds such as AI and AU. Moreover, syllables are also classified into three types or genders—masculine, feminine and neuter.^[3]

From where, one may ask, do these syllables emerge? They emerge from the lips, the tongue, the palate, and from within—exemplified (respectively) by PA, CA, YA, and A.

Concerning the causal basis for their emergence, it says in the Sword at the Gateway to Language (T. 4295):

The conditions of speech are universally created
By its places of articulation and action.
By conceptual thought, vital energy and their co-emergence,
And by vowels, consonants, and their (symbolic) manifestation.

According to this text, the syllables emerge through these seven causal bases. Explaining each of these individually it continues:

The places of articulation are the basic cause.
Action is the cause for emission (of sound).
Similarly, conceptual thought is the cause which stimulates (sound)

Vital energy is the cause which gives motility to the action.
In the manner of wind which activates trees.
Breath is the coemergence of these.^[4]

Which resembles (the coemergence of) life and youth.
Vowels and consonants are the causes
Of the all-pervasive motion (of sound).
And their (symbolic) manifestation or representation
Is said to be the cause through which
Those of equal fortune (perceive them).

Footnotes and references:

[1]:

On the series of twenty-three non-relational propensities (mi-ldan-pa'i 'du-byed) recognised by the Vaibhāṣikas, see above, Ch. 1, p. 419, note 102.

[2]:

Tibetan shin-tu rin-po.

[3]:

See Sambhoṭavyākaraṇa, pp. 133-136, according to which the hard unaspirate series of syllables (KA etc.) along with RA and HA is masculine; the hard aspirate series (KHA etc.) along with LA is neuter; the soft unaspirate series (GA etc.) along with SA is feminine; while the nasal series (NA etc.) along with VA, YA and SA is extreme feminine.

[4]:

I.e. breath (śvāsa) is the coemergence of conceptual thought (vikalpa) and vital energy (vāyu).