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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:
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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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tasmāt svapne sute naṣṭe so nāstīti vikalpanā |
tadbhāvakalpanotpādaṃ vibadhnāti mṛṣā ca sā ||141|| 
是故彼夢覺 此疑彼無有
彼性若見有 乃不實生者 
 
des na rmi lam bu śi la | | de med sñam pa’i rnam rtog ni | |
de yod rnam par rtog pa yi | | gegs yin de yaṅ brdzun pa yin | | 
 
Supposons qu’on rêve de la mort d’un fils : l’idée de l’inexistence [ou de la mort] du fils,—qui est une idée fausse,—arrête l’idée de l’existence du fils, idée tout aussi fausse. 
It follows that when in a dream one’s son is destroyed, he is not thought to be an object of imagination.
The false assumption which has arisen eliminates his existence, which is also false. 
tasmād evaṃ vicāreṇa nāsti kiṃcid ahetutaḥ |
na ca vyastasamasteṣu pratyayeṣu vyavasthitam ||142|| 
是故知彼性 無因卽無所
一切皆無主 因緣中安住 
rkyen rnams so so ’dus pa las | | rnam par gnas pa ma yin źiṅ | | 
de bas de ltar rnam dpyad pas | | ’ga’ yaṅ rgyu med yod ma yin | |
so so ba ’am ’dus pa yi | | rkyen rnams la yaṅ gnas ma yin | | 
 
L’examen critique démontre que rien n’existe sans cause ; que rien ne se trouve exister dans les causes prises soit à part, soit dans leur ensemble ; 
It thus follows from this examination that there is nothing whatever without causation
and there is likewise nothing contained in causes, whether in their totality or in their parts. 
anyato nāpi cāyātaṃ na tiṣṭhati na gacchati |
māyātaḥ ko viśeṣo ’sya yan mūḍhaiḥ satyataḥ kṛtam ||143|| 
由彼無別異 不住復不去
於實彼若迷 返爲世間勝 
gźan nas ’oṅ ba ma yin la | | gnas pa myed la ’gro ba ’aṅ myed | |(77)
sgyu ma daṅ ni khyad myed la | | rmoṅs pa rnams kyis bden par brtags |
…………………………………………………………… …………………………………………………………… (78) 
gźan nas ’oṅs pa’aṅ ma yin la | | gnas pa ma yin ’gro ma yin | |
rmoṅs pas bden par gaṅ byas ’di | | sgyu ma las ni khyad ci yod | | 
 
que rien n’arrive d’un lieu ou d’un temps dans un autre lieu ou temps ; que rien ne dure identique à soi-même ; que rien ne passe ailleurs : En quoi donc diffèrent d’une magie les choses que les fous tiennent pour vraies ? 
Nothing is otherwise perceived, whether it remains or it goes.
What is the difference between this [world of causation] and a creation of magic which the stupid consider to be reality? 
māyayā nirmitaṃ yac ca hetubhir yac ca nirmitam |
āyāti tat kutaḥ kutra yāti ceti nirūpyatām ||144|| 
爲從因所生 爲從幻化作
何來彼何去 了知而若此 
sgyu mas spruld pa gaṅ yin daṅ | | sgyu1 rnams kyis ni gaṅ spruld pa’ | |
de ni gaṅ nas ’oṅ ’gyur źiṅ | | gaṅ du ’gro ba brtag par gyis | |(79) 
sgyu mas sprul pa gaṅ yin daṅ | | rgyu rnams kyis ni gaṅ sprul pa | |
de ni gaṅ nas ’oṅs gyur ciṅ | | gaṅ du ’gro ba’aṅ brtag par gyis | | 
 
Qu’il s’agisse de la chose créée par le pouvoir magique ou de la chose créée par les causes, donnez-vous donc la peine de chercher d’où elle vient, et où elle s’en va ! 
Whatever is fabricated by illusion, and whatever is fabricated by causes,
where does it come from? and where does it go? Thus reflect! 
yad anyasaṃnidhānena dṛṣṭaṃ na tad abhāvataḥ |
pratibimbasame tasmin kṛtrime satyatā katham ||145|| 
若此而了知 乃見彼無性
云何知假實 同於影像等 
 
gaṅ źig gaṅ ni ñe ba yis | | mthoṅ gyur de med na min pa | |
bcos su gzugs brñan daṅ mtshuṅs pa | | de la bden ñid ji ltar yod | | 
 
Ce qui apparaît par le concours d’éléments étrangers et n’apparaît pas faute de ce concours, ce n’est qu’un reflet, une chose artificielle dépourvue de toute réalité. 
Whatever is seen because of the proximity of something else, that is unreal.
When it is as artificial as a reflection, how is it real? 
vidyamānasya bhāvasya hetunā kiṃ prayojanam |
athāpy avidyamāno ’sau hetunā kiṃ prayojanam ||146|| 
性若云自有 是因何所立
彼若是不有 彼因故不用 
dṅos po yod par gyurd pa la | | rgyu rnams kyis ni ci źig bya |
…………………………………………………………… …………………………………………………………… (80) 
dṅos po yod par gyur pa la | | rgyu yis dgos pa ci źig yod | |
’on te de ni med na yaṅ | | rgyu yis dgos pa ci źig yod | | 
 
[D’autre part, les causes n’ont, en fait, aucune activité] : la chose qui existe n’a que faire de causes, la chose qui n’existe pas n’a que faire de causes, 
When something is existent, what use is a cause?
Likewise, when it is nonexistent, what use is a cause? 
nābhāvasya vikāro ’sti hetukoṭiśatair api |
tadavasthaḥ kathaṃ bhāvaḥ ko vānyo bhāvatāṃ gataḥ ||147|| 
有無之性相 因俱胝百千
彼位云何性 何得於別性 
 
bye ba brgya phrag rgyu yis kyaṅ | | dṅos po med pa bsgyur du med | |
gnas skabs de dṅos ji ltar yin | | dṅos ’gyur gźan yaṅ gaṅ źig yin | | 
 
car des milliards de causes ne pourraient modifier l’inexistant. [« Il ne s’agit pas, dira-t-on, de modifier l’inexistant, mais seulement de lui donner l’existence. »]—Comment ce qui est dans l’état d’inexistence deviendrait-il existant ? et qu’est-ce qui peut parvenir à l’existence, sinon l’inexistant ? 
Even thousands of millions of aeons can cause no change in nonbeing.
How can anything in that state exist? Or how can that which is nonbeing come to a state of being? 
nābhāvakāle bhāvaś cet kadā bhāvo bhaviṣyati |
nājātena hi bhāvena so ’bhāvo ’pagamiṣyati ||148|| 
彼性無性時 是性何時得
無性卽無生 當依彼性行 
myed pa’i tshe na ’aṅ dṅos myed na. | | nam źig dṅos po ’buṅ bar ’gyur | |
dṅos po skye ba myed pa yis | | dṅos myed de ni ’brald myi ’gyurd | |(81) 
med tshe dṅos yod srid min na | | dṅos po yod par nam źig ’gyur | |
dṅos po skyes par ma gyur par | | dṅos med de ni ’bral mi ’gyur | | 
 
« D’abord », dira-t-on, « par suite de la présence de l’inexistence, la chose n’existe pas ; plus tard, par la disparition de l’inexistence, la chose existe. »—Si l’existence n’existence pas au temps de l’inexistence, jamais il n’y aura existence, car l’inexistence ne disparaitra pas tant que l’existence ne sera pas née ; 
If being does not exist in the time of nonbeing, when will it become being?
Indeed, that nonbeing will not disappear as long as being is in a state of not being born. 
na cānapagate ’bhāve bhāvāvasarasaṃbhavaḥ |
bhāvaś cābhāvatāṃ naiti dvisvabhāvaprasaṅgataḥ ||149|| 
性無過去性 而由性不生
無有性無性 喻幻化和合 
dṅos po myed daṅ ma bral nas | | dṅos po yod pa’i skabs myi ’byuṅ | |
raṅ bźin gñis su thald gyurd phyir | | dṅos po dṅos myed ñid myi ’gyur | |(82) 
dṅos med daṅ ni ma bral na | | dṅos po yod pa’i skabs mi srid | |
dṅos po’aṅ med par ’gyur min te | | raṅ bźin gñis su thal ’gyur phyir | | 
 
d’autre part, tant que l’inexistence n’aura pas disparu, l’existence ne pourra commencer. De même, la chose ne peut passer à l’inexistence : il s’ensuivrait qu’une même chose possède la double nature d’existence et de non-existence. 
And when nonbeing has not disappeared, there is no possible opportunity for being.
And being does not go into a state of nonbeing, a state of adherence to two natures. 
evaṃ ca na virodho ’sti na ca bhāvo ’sti sarvadā |
ajātam aniruddhaṃ ca tasmāt sarvam idaṃ jagat ||150|| 
一切有無性 有如是不滅
此一切世間 是故不生滅 
de bźin ’gag pa yod myin źiṅ | | rtag pa yaṅ ni myi dmyigs so | |
de bas skye bo ’di dag kun | | skye ba myed ciṅ ’gag pa myed | |(83) 
de ltar ’gag pa yod min źiṅ | | dṅos po’aṅ yod min de yi phyir | |
’gro ba ’di dag thams cad ni | | rtag tu ma skyes ma ’gags ñid | | 
 
Donc il n’y a jamais ni anéantissement, ni existence : tout cet univers est exempt de naissance comme de destruction ; 
Thus there is never either cessation or existence;
the universe neither comes to be nor halts in being. 
svapnopamās tu gatayo vicāre kadalīsamāḥ |
nirvṛtānirvṛtānāṃ ca viśeṣo nāsti vastutaḥ ||151|| 
知行空不實 喻夢喻芭蕉
分別滅不滅 一切不可得 
’gro ba rnams ni rmyi lam ’dra | | chu śiṅ bźin du sñiṅ po myed | |
mya ṅan ’das daṅ ma ’das pa ’aṅ | | yaṅ dag ñid du khyad par myed | |(84) 
’gro ba rmi lam lta bu ste | | rnam par dpyad na chu śiṅ ’dra | |
mya ṅan ’das daṅ ma ’das pa’aṅ | | de ñid du na khyad par med | | 
 
les destinées successives des créatures sont [illusoires] comme des rêves, vides comme la tige du bananier. Il n’y a aucune différence réelle entre les créatures délivrées et celles qui trànsmigrent. 
Life’s courses, if thou considerest them, are like dreams and as the plantain’s branches;
in reality there is no distinction between those that are at rest and those that are not at rest. 
evaṃ śūnyeṣu dharmeṣu kiṃ labdhaṃ kiṃ hṛtaṃ bhavet |
satkṛtaḥ paribhūto vā kena kaḥ saṃbhaviṣyati ||152|| 
性空乃如是 何得而何受
不實恒若斯 彼彼云何得 
de ltar stoṅ pa’i dṅos rnams la | | ci rñhed ci źig phrogs par ’gyurd | |
gaṅ gis gaṅ la rim mgro ’am | | yoṅs su rñas pa ’byuṅ bar ’gyurd | |(85) 
de ltar stoṅ pa’i dṅos rnams la | | thob pa ci yod śor ci yod | |
gaṅ gis rim gro byas pa ’am | | yoṅs su brñas pa’aṅ ci źig yod | | 
 
Les choses sont vides: rien ne peut être acquis ou dérobé, personne ne peut être honoré ou méprisé par qui que ce soit ; 
Since then the forms of being are empty, what can be gained, and what lost?
who can be honoured or despised, and by whom? 
kutaḥ sukhaṃ vā duḥkhaṃ vā kiṃ priyaṃ vā kim apriyam |
kā tṛṣṇā kutra sā tṛṣṇā mṛgyamāṇā svabhāvataḥ ||153|| 
何苦何快樂 何愛何不愛
彼愛何所愛 要當知自性 
bde daṅ sdug bsṅal ga la źig | | myi dga’r ci yod dga’r ci yod | |
ṅo bo ñid du btsal byas na | | sred pa gaṅ źig gaṅ la sred | |(86) 
bde ba’aṅ sdug bsṅal gaṅ las yin | | mi dgar ci yod dgar ci yod | |
de ñid du ni btsal byas na | | gaṅ źig sred ciṅ gaṅ la sred | | 
 
plaisir, souffrance, agréable, désagréable sont de vaines fictions, et on a beau chercher la convoitise, on ne trouve nulle part la convoitise. 
Whence should come joy or sorrow? What is sweet, what bitter?
What is desire, and where shall this desire in verity be sought? 
vicāre jīvalokaḥ kaḥ1 ko nāmātra mariṣyati |
ko bhaviṣyati ko bhūtaḥ ko bandhuḥ kasya kaḥ suhṛt ||154|| 
世間亦可知 何名爲無上
何人何所親　　何生而何得 
gsond gyi ’jig rten ’di brtags na | | ’di la su źig ’chi bar ’gyur | |
’khor ba na ni gaṅ źig gi | | dgrar gyurd gaṅ yin gñen gaṅ yin | |(87) 
dpyad na gson po’i ’jig rten ’di | | gaṅ źig ’dir ni ’chi ’gyur te | |
’byuṅ ’gyur gaṅ yin byuṅ gyur gaṅ | | gñen daṅ bśes kyaṅ gaṅ źig yin | | 
 
Examinons le monde des vivants: que sont les créatures ? qui meurt ? qui renaît ? qui a vécu ? qui est un parent ou un ami ? 
If thou considerest the world of living things, who shall die therein?
who shall be born, who is born? who is a kinsman and who a friend, and to whom. 
sarvam ākāśasaṃkāśaṃ parigṛhṇantu madvidhāḥ |
prakupyanti prahṛṣyanti kalahotsavahetubhiḥ ||155|| 
一切喻虛空 彼此受皆失
歡喜瞋相對 因喜或鬥諍 
bśes pa gaṅ źig thams chad kyaṅ | | mkha’ ’drar yaṅ dag yoṅs śes kyis2 | |
bdag ñid bde bar ’dod rnams kyi3 | | ’thab daṅ spro ba’i rgyu dag gis | |(88) 
thams cad nam mkha’ ’dra bar ni | | bdag ’bras yoṅs su gzuṅ bar gyis | |
bdag ñid bde bar ’dod rnams ni | | ’thab daṅ spro ba’i rgyu dag gis | | 
 
Tâchons donc, ô mes frères en ignorance, de comprendre que tout est vide comme l’espace : nous nous irritons pour de vaines disputes, nous nous réjouissons en des fêtes vides ; 
Would that my fellow-creatures should understand that all is as the void!
They are angered and delighted by their matters of strife and rejoicing; 
śokāyāsair viṣādaiś ca mithaś chedanabhedanaiḥ |
yāpayanti sukṛcchreṇa pāpair ātmasukhecchavaḥ ||156|| 
瞋惱諸邪行 一切令破壞
罪惡自愛樂 是得惡趣名 
’khrug pa daṅ ni ’ga’ bar ’gyurd | | mya ṅan ñon moṅs ’cher4 ba daṅ | |
mgo gcad pa daṅ brdeg pa yis | | śan5 du myi bder ’tsho bar byed | |(89) 
rab tu ’khrug daṅ dga’ bar byed | | mya ṅan ’bad rtsol rtsod pa daṅ | |
phan tshun gcod daṅ ’bigs pa daṅ | | sdig dag gis ni tshigs chen ’chi | | 
 
Poursuivant notre plaisir propre, nous passons péniblement, dans le péché, une vie pleine de chagrins, d’efforts, de désespoirs ; 
with grief and labour, with despair, with rending and stabbing one another,
they wearily pass their days in sin as they seek their own pleasure; 
mṛtāḥ patanty apāyeṣu dīrghatīvravyatheṣu ca |
āgatyāgatya sugatiṃ bhūtvā bhūtvā sukhocitāḥ ||157|| 
死卽墮惡趣 得苦而無悔
或往來天中 生生而得樂 
 
bde ’gror yaṅ daṅ yaṅ ’oṅs te | | bde ba maṅ po spyad spyad nas | |
śi nas ṅan soṅ sdug bsṅal ni | | yun riṅ mi bzad rnams su ltuṅ | | 
 
nous nous torturons, nous nous mutilons les uns les autres; après la mort, nous tombons dans les longues tortures de l’enfer, rendues plus cruelles par des accoutumances de bonheur multipliées dans de bonnes destinées. 
they die and fall into hells of long and bitter anguish;
they return again and again to happy births after births and grow wonted to joy. 
bhave bahuprapātaś ca tatra cāsattvam īdṛśam |
tatrānyonyavirodhaś ca na bhavet tattvam īdṛśam ||158|| 
捨於多罪崖 謂眞實如是
如是眞無性 復互相憎愛 
 
srid pa na ni g-yaṅ sa maṅ | | der ni de ñid min ’di ’dra | |
der yaṅ phan tshun ’gal bas na | | srid na de ñid ’di ’dra med | | 
 
 
In existence are many precipices, and yet they are endowed with unreality.
There is mutual cessation, and yet there can be nothing endowed with reality. 
tatra cānupamās tīvrā anantaduḥkhasāgarāḥ |
tatraivam alpabalatā tatrāpy alpatvam āyuṣaḥ ||159|| 
說彼將來惡 溺無邊苦海
色力幷壽命 彼得而唯少 
 
de yaṅ dpe med mi bzad pa’i | | sdug bsṅal rgya mtsho mtha’ las ’das | |
der ni de ltar stobs chuṅ źiṅ | | der ni tshe yaṅ thuṅ ba ñid | | 
 
Les existences sont des océans de douleur, incomparables, terribles, sans rives ; avec cela, de faibles forces, une vie courte, 
In life are oceans of sorrow, fierce and boundless beyond compare, a scant measure of power, a brief term of years; 
tatrāpi jīvitārogyavyāpāraiḥ kṣutklamaśramaiḥ |
nidrayopadravair bālasaṃsargair niṣphalais tathā ||160|| 
雖獲於快樂 而由飢困者
眠睡災昏迷 如虛幻和合 
 
der yaṅ gson daṅ nad med kyi | | byed daṅ bkres na’i ṅal ba daṅ | |
gñid daṅ ’tshe daṅ de bźin du | | byis daṅ ’grogs pa don med kyis | | 
 
vie qu’on passe inutilement à chercher la nourriture et la santé au milieu de la faim, de la maladie, de la fatigue, du sommeil, des peines ou obstacles, a milieu des fous : 
our years are spent in vain strivings for existence and health, in hunger, faintness, and labour, in sleep, in vexation, in fruitless commerce with fools, 
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