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Śāntideva: Bodhicaryāvatāra

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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
Important:
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Śāntideva: Bodhicaryāvatāra
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionChapter 1: Bodhicittānuśaṃsaḥ
Click to Expand/Collapse OptionChapter 2: Pāpadeśanā
Click to Expand/Collapse OptionChapter 3: Bodhicittaparigraho
Click to Expand/Collapse OptionChapter 4: Bodhicittāpramādo
Click to Expand/Collapse OptionChapter 5: Saṃprajanyarakṣaṇaḥ
Click to Expand/Collapse OptionChapter 6: Kṣāntipāramitā
Click to Expand/Collapse OptionChapter 7: Vīryapāramitā
Click to Expand/Collapse OptionChapter 8: Dhyānapāramitā
Click to Expand/Collapse OptionChapter 9: Prajñāpāramitā
Click to Expand/Collapse OptionChapter 10: Pariṇāmanā
Click to Expand/Collapse OptionColophon
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kutra me vartata iti pratyavekṣyaṃ tathā manaḥ |
samādhānadhuraṃ naiva kṣaṇam apy utsṛjed yathā ||41|| 
當以如是意 觀我之所在
諸識皆如是 攝令刹那住 
 
ci nas tiṅ ’dzin brtson pa ni | | skad cig gcig kyaṅ mi ’chor bar | |
bdag gi yid ’di gar spyod ces | | de ltar yid la so sor brtag | | 
 
«Où est ma pensée ? » : il la suit [et la ramène] en sorte qu’elle n’abandonne jamais, fût-ce un moment, le joug du recueillement. 
He will watch to see where his mind is moving, so that it may not even for an instant cast off the yoke of rapt devotion. 
bhayotsavādisaṃbandhe yady aśakto yathā sukham |
dānakāle tu śīlasya yasmād uktam upekṣaṇam ||42|| 
若怖因業力 能趣求快樂
修彼檀戒度 乃至大捨等 
 
’jigs daṅ dga’ ston sogs ’brel bar | | gal te mi nus ci bder bya | |
’di ltar sbyin pa’i dus dag tu | | tshul khrims btaṅ sñoms bya bar gsuṅs | | 
 
Toutefois, en cas de danger, à l’occasion d’une fête religieuse ; [ou dans le besoin pressant d’autrui], le bodhisattva doit obéir à son impression. [S’il est incapable de rester recueilli, il n’y a pas de faute] : car on peut, nous enseignent [les Livres], négliger la moralité quand c’est le moment de pratiquer la charité. 
Although one is powerless to act for the best when bound by fear, agitation, and so forth,
still, on an occasion of charity, the overlooking of conventional morality is advised. 
yad buddhvā kartum ārabdhaṃ tato ’nyan na vicintayet |
tad eva tāvan niṣpādyaṃ tadgatenāntarātmanā ||43|| 
若修菩提因 彼別不思惟
一向修自心 當起如是見 
 
gaṅ źig bsams te byar brtsams pa | | de las gźan du mi bsam ste | |
der gtad pa yi bsam pa yis | | de ñid re źig bsgrub par bya | | 
 
[Mais cette excuse ne justifie pas le relâchement :] læuvre [sainte, méditation, lecture, etc.], prudemment entreprise [sur les conseils de la raison, d’après les instructions de l’Écriture ou les avis d’un ami spirituel], il faut d’abord l’achever en s’y appliquant tout entier. 
Whoever, having been enlightened, commences to act, ought to think of nothing else.
Insofar as this can be accomplished it is by means of applying one’s entire being. 
evaṃ hi sukṛtaṃ sarvam anyathā nobhayaṃ1 bhavet |
asaṃprajanyakleśo ’pi vṛddhiṃ caivaṃ gamiṣyati ||44|| 
如是修諸善 不起於怖畏
而令諸煩惱 決定不增長 
 
de lta na ni kun legs byas | | gźan du gñi gar mi ’gyur ro | |
śes bźin ma yin ñe ñon moṅs | | de lta na ni ’phel mi ’gyur | | 
 
Comme cela, les deux actions seront bien faites; autrement, troute deux sont perdues, et le vice de la non-surveillance prend son essor. 
This way, everything is well done. Otherwise, both [of the conflicting interests of dāna and śīla] may not be achieved.
And the flaw of non-awareness will attain further development. 
nānāvidhapralāpeṣu vartamāneṣv anekadhā |
kautūhaleṣu sarveṣu hanyād autsukyam āgatam ||45|| 
種種正言說 見在而甚多
觀覽悉決了 破疑網得果 
 
bre mo’i gtam ni sna tshogs daṅ | | ṅo mtshar ltad mo rnam maṅ po | |
kun la ’jug par gyur pa na | | de la chags pa spaṅ bar bya | | 
 
Le bodhisattva combat l’excitation des conversations frivoles et confuses, si fréquentes, et l’excitation que provoquent les choses merveilleuses. 
My desire is gone, because of destroying manifold chatterings,
frequent turnings, all curiosities. 
mṛnmardanatṛṇacchedarekhādyaphalam āgatam |
smṛtvā tāthāgatīṃ śikṣāṃ bhītas tatkṣaṇam utsṛjet ||46|| 
如草被割截 念佛戒能忍
刹那行此行 獲得殊勝果 
 
don med sa rko rtswa gcod daṅ | | sa ris ’dri sogs byed gyur na | |
bde gśegs bslab pa dran byas nas | | skrag pas de yi mod la dor | | 
 
Écraser de la terre, couper des herbes, tracer des lignes, se sont des actions inutiles don’t le bodhisattva s’abstient sans hésiter et avec terreur, parce que le Tathāgata les a interdites. 
One ought to reject useless scratching, fidgeting, puttering,
once having learned the discipline of the Tathāgatha and having feared it. 
yadā calitukāmaḥ syād vaktukāmo ’pi vā bhavet |
svacittaṃ pratyavekṣyādau kuryād dhairyeṇa yuktimat ||47|| 
欲於諸正說 皆悉得通達
當觀照自心 常修於精進 
 
gaṅ tshe bskyod par ’dod gyur tam | | smra bar ’dod par gyur na yaṅ | |
daṅ por raṅ gi sems brtags nas | | brtan pas rig pa ldan par bya | | 
 
Quand il a envie de se mouvoir ou de parler, le bodhisattva examine d’abord sa pensée ; il a retablit, [le cas échéant], dans la sérénité convenable. 
If one should desire to move, or desire to speak,
his mind is to be examined and suitably composed with patience. 
anunītaṃ pratihataṃ yadā paśyet svakaṃ manaḥ |
na kartavyaṃ na vaktavyaṃ sthātavyaṃ kāṣṭhavat tadā ||48|| 
喻木之無情 無言無所作
見自心亦然 決定令如是 
 
gaṅ tshe raṅ yid chags pa daṅ | | khro bar ’dod pa de yi tshe | |
las su mi bya smra mi bya | | śiṅ bźin du ni gnas par bya | | 
 
Si la pensée subit l’influence du désir ou de l’aversion, il ne faut ni agir ni parler, comme si l’on était de bois. 
If one would see his mind disciplined and blunted, then he should not act nor speak.
He should remain like a piece of wood. 
uddhataṃ sopahāsaṃ vā yadā mānamadānvitam |
sotprāsātiśayaṃ vakraṃ vañcakaṃ ca mano bhavet ||49|| 
心起於輕慢 如彼迷醉人
惟求自讚譽 非彼修行者 
 
dgod daṅ ga źar bcas pa’am | | gal te ṅa rgyal rgyags ldan pa’am | |
mtshaṅ ’bru ba yi bsam pa daṅ | | gal te skyor ’byin slu sems sam | | 
 
De même, si elle est distraite, arrogante, orgueilleuse, personnelle, brutale tortueuse, astucieuse; 
If the mind should be arrogant or sarcastic, brutal because of prideful infatuation,
scornful and abusive, crooked and deceiving; 
yadātmotkarṣaṇābhāsaṃ parapaṃsanam eva ca |
sādhikṣepaṃ sasaṃrambhaṃ sthātavyaṃ kāṣṭhavat tadā ||50|| 
若他人於我 而生於毀謗
謂是嗔癡等 住心恒似木 
 
gaṅ tshe bdag bstod lhur len pa’am | | gźan la smod pa ñid daṅ ni | |
gśe bcas ’gyod daṅ bcas gyur pa | | de tshe śiṅ bźin gnas par bya | | 
 
encline à la vantardise, au pépris d’autrui, au dédain, à la querelle ; il faut rester immobile comme si l’on était de bois. 
if appearing conceited with one’s self and thus of the utmost contempt; taunting and angry:
one should remain like a piece of wood. 
lābhasatkārakīrtyarthi parivārārthi vā punaḥ |
upasthānārthi me cittaṃ tasmāt tiṣṭhāmi kāṣṭhavat ||51|| 
如木不分別 利養尊卑稱
亦不爲眷屬 乃至承事等 
 
rñed daṅ bkur sti grags ’dod pa’am | | g-yog ’khor don du gñer ’dod pa’am | |
bdag sems rim gro ’dod gyur na | | de tshe śiṅ bźin gnas par bya | | 
 
« Ma pensée ne rêve que richesses, honneurs, gloire, suite nombreuse, hommages de toute sorte : c’est pourquoi je reste immobile comme si j’étais de bois. 
The mind is [important] to me [only] for the sake of wealth, praise, glory; for the sake of retinue;
and, again, for the sake of homage. Therefore, I remain like a stick of wood. 
parārtharūkṣaṃ2 svārthārthi pariṣatkāmam eva vā |
vaktum icchati me cittaṃ tasmāt tiṣṭhāmi kāṣṭhavat ||52|| 
利他不自利 但欲爲一切
是故說我心 堅住恒如木 
 
gźan don yal bar ’dor ba daṅ | | raṅ don gñer bar ’dod pa daṅ | |
smra bar ’dod pa’i sems byuṅ na | | des ni śiṅ bźin gnas par bya | | 
 
« Elle est hostile au bien d’autrui, passionnée pour le sien, avide de compagnie, ardente à déborder en paroles : c’est pourguoi je reste immobile comme si jétais de bois. 
Being devoted to self-interest, my mind is cruelly opposed to the interest of others;
but it is desirous of company, and it likes to talk. Therefore, I remain like a stick of wood. 
asahiṣṇv alasaṃ bhītaṃ3 pragalbhaṃ mukharaṃ tathā |
svapakṣābhiniviṣṭaṃ vā tasmāt tiṣṭhāmi kāṣṭhavat ||53|| 
一心住如木 於尊親朋友
乃至於三業 不生憎愛怖 
 
mi bzod le lo ’jigs pa daṅ | | de bźin spyi rtol mu cor daṅ | |
raṅ gi phyogs źen sems byuṅ na | | de tshe śiṅ bźin gnas par bya | | 
 
« Elle est sans endurance, sans énergie, craintive, arrogante, prompte aux paroles injurieuses et déplacées, pariale pour mes [disciples et mes parents] : c’est pourquoi je reste immobile comme si jétais de bois. 
It is without endurance, without energy, fearful, arrogant,
and yet intent upon the welfare of its own kind. Therefore, I remain like a stick of wood. 
evaṃ saṃkliṣṭam ālokya niṣphalārambhi vā manaḥ |
nigṛhṇīyād dṛḍhaṃ śūraḥ pratipakṣeṇa tatsadā ||54|| 
觀察於煩惱 如空而不著
當勇猛堅牢 受持爲恒常 
 
de ltar kun nas ñon moṅs daṅ | | don med brtson pa’i yid brtags nas | |
de tshe dpa’ bos gñen po yis | | de ni brtan por gzuṅ bar bya | | 
 
« Quand il reconnît que sa pensée est soumise aux passions, adonnée à des æuvres vaines, [le bodhisattva], ce héros, la dompte, et pour toujours : il combat chaque passion avec l’arme appropriée. 
When the mind is seen to be troubled, or attempting that which is fruitless,
the hero ought always to restrain it firmly by means of the opposite behaviour. 
suniścitaṃ suprasannaṃ dhīraṃ sādaragauravam |
salajjaṃ sabhayaṃ śāntaṃ parārādhanatatparam ||55|| 
無善慚可怖 當一心求他
淸淨住三昧 爲他所尊重 
 
śin tu ṅes daṅ rab dad daṅ | | brtan daṅ lus daṅ źe sar bcas | |
ṅo tsha śes daṅ ’jigs bcas daṅ | | źi źiṅ gźan dga’ byed la brtson | | 
 
« Exempte de doute et d’erreur, pleine de bienveillance, ferme, respectueuse de la règle et des gurus, honteuse [de péché], effrayée [de ses suites], maîtresse des sens, toute à se concilier les créatures ; 
Resolved, serene, firm, respectful to whatever relates to the master,
with shame, with fear, mild, having as the highest object the satisfaction of others; 
parasparaviruddhābhir bālecchābhir akheditam |
kleśotpādād idaṃ hy etad eṣām iti dayānvitam ||56|| 
雖居童稚位 不使他瞋惱
自亦不瞋他 慈悲恒若此 
 
phan tshun mi mthun byis pa yi | | ’dod pa rnams kyis mi skyo źiṅ | |
ñon moṅs skyes pa ’di dag gi | | sems ’di byuṅ sñam brtser ldan daṅ | | 
 
« n’entrant pas en conflit avec les désirs contradictoires des fous, mais au contraire débordant de pitié, car c’est sous l’influence des passions qu’agissent ces malheureux ; 
unwearied by the contradictory desires of the childish;
but instead, full of pity for them, because this is from the arising of passion; 
ātmasattvavaśaṃ nityam anavadyeṣu vastuṣu |
nirmāṇam iva nirmānaṃ dhārayāmy eṣa mānasam ||57|| 
我受持禪那 使意恒寂靜
爲一切有情 恒居無罪處 
 
kha na ma tho med dṅos la | | bdag daṅ sems can dbaṅ byas śiṅ | |
sprul pa bźin du ṅa med par | | yid ’di rtag tu gzuṅ bar bya | | 
 
« toujours à mes ordres et aux ordres des créatures, telle une apparition magique, — mais scrupuleurement soumise à la loi, — telle je veux garder ma pensée exempte de tout sentiment du moi. 
always submissive to one’s own will or to that of other creatures, in suitable circumstances;
like a magical creation, without an opinion: Thus I bear whatever relates to the mind. 
cirāt prāptaṃ kṣaṇavaraṃ smṛtvā smṛtvā muhur muhuḥ |
dhārayāmīdṛśaṃ cittam aprakampyaṃ sumeruvat ||58|| 
念念須臾間 多時爲最勝
如是受持心 不動如須彌 
 
riṅ źig lon nas dal ba’i mchog | | thob pa yaṅ daṅ yaṅ bsams nas | |
sems de lta bur ri rab ltar | | rab tu mi g-yo gzuṅ bar bya | | 
 
« Telle je garde ma pensée, me souvenant sans cesse combien fut long à obtenir ce moment privilégié [d’ecistence humaine], telle je la garde inébranlable comme le mont Meru ». 
Having remembered the unique moment, obtained after a long time,
having remembered again and again, I make the mind as firm in appearance as Mount Sumeru. 
gṛdhrair āmiṣasaṃgṛddhaiḥ kṛṣyamāṇa itastataḥ |
na karoty anyathā kāyaḥ kasmād atra pratikriyām ||59|| 
鷲貪肉不厭 人貪善亦然
身心不修行 云何能出離 
 
bya rgod śa la chags pa yis | | phan tshun kun du bśal khrid kyaṅ | |
yid khyod mi dgar mi byed na | | da lta ci phyir kha ta byed | | 
 
Déchiqueté par les vautours avides de viande, pourquoi le cadavre ne fait-il rien pour se défendre ? 
When the body is dragged hither and thither by vultures lusting for meat, why is it powerless to save itself. 
rakṣasīmaṃ manaḥ kasmād ātmīkṛtya samucchrayam |
tvat taś cet pṛthag evāyaṃ tenātra tava ko vyayaḥ ||60|| 
云何護身意 一切時自勤
汝等何所行 各各專一心 
 
lus ’di bdag gir gzuṅ byas nas | | yid khyod ci phyir sruṅ bar byed | |
khyod daṅ ’di gñis so so na | | des ko khyod la ci źig bya | | 
 
Pourquoi veiller, ô mon âme, sur cette machine comme si elle était ton propre moi ? Si le corps est distinct de toi, quelle perte peux-tu faire en lui ? 
Why dost thou watch over this frame, O my spirit, as if it were thine own? if it is a thing apart from thee, what canst thou lose thereby? 
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