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Bodhisatvacaryānirdeśa

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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:
We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.
 
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Bodhisatvacaryānirdeśa
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| de nas ’jam dpal gźon nur gyur pas khye’u rin chen byin la ’di skad ces smras so ||  khye’u byaṅ chub ces bya ba de gaṅ gi tshig bla dags yin | rin chen byin gyis smras pa |  ’jam dpal byaṅ chub ni tshig gi bla dags med pa’o ||  ’jam dpal gyis smras pa | khyod ci las bsams te de skad smra ||  rin chen byin gyis smras pa | ’jam dpal chos ñid ni bsam du med pa yin na | de bdag gis ’di skad bsams te bstan par bya |  ’jam dpal gyis smras pa | ’di la las daṅ po pa’i byaṅ chub sems dpa’ la ji ltar gdams ṅag bstan par bya | ji ltar rjes su bstan par bya |  rin chen byin gyis smras pa | ’di skad ces bya bar bya ste | ’dod chags ma spaṅs śig | źe sdaṅ ma gźil cig | gti mug ma bsal cig | raṅ gi lus las gyen du ma bskyod cig | mi dge ba spyod cig | lta ba tshar ma bcad cig | kun tu sbyor ba rnams ma ston cig | phuṅ po rnams yoṅs su zuṅ śig | khams rnams ril por gyis śig | skye mched rnams la spyod cig | byis pa’i sa las ’da’ bar ma byed cig | mi dge ba la rtogs śig | dge ba spoṅs śig | saṅs rgyas yid la ma byed cig | chos ma sems śig | dge ’dun la mchod pa ma byed cig | bslab pa dag yaṅ dag par ma len cig | srid pa ñe bar źi ba don du ma gñer cig | chu bo las ma rgal cig ces gdams ṅag ’di lta bu ’dis las daṅ po pa’i byaṅ chub sems dpa’ la gdams par bya | rjes su bstan par bya’o ||  de ci’i phyir źe na | chos rnams kyi chos gnas pa ’di ni gnas pa kho na yin pa’i phyir ro ||  byis pa de dag ni skye ba’i chos su luṅ ston par byed do || ’gag pa’i chos su luṅ ston par byed do || chos kyi dbyiṅs ’di ni rnam par mi rtog pas rab tu phye ba yin te | chos ’di rnams kyi raṅ bźin de ltar rjes su rtogs pa gaṅ yin pa de ni byaṅ chub bo źes de ltar gdams na |  gal te mi skrag mi dṅaṅ źiṅ dṅaṅ bar mi ’gyur na | kye ma byaṅ chub sems dpa’ ’di ni phyir mi ldog pa ste | phyir mi ldog pa’i sa’i skal ba can yin no sñam du śes par bya ste |  gdams ṅag ’dis yaṅ daṅ yaṅ du yaṅ dag par dga’ ba bskyed par bya’o || 
爾時妙吉祥菩薩告寶授菩薩言。  云何説爲菩提。  寶授菩薩言。離諸語言名爲菩提。  妙吉祥言。汝當云何作如是説。  寶授菩薩言。法本無言故作是説  妙吉祥言。爲初地菩薩。當何所説令云何學。  寶授菩薩言。當如是説。不斷貪慾瞋恚。不捨愚癡不斷煩惱。乃至五蘊六處等。又復於智慧愚癡不生疑惑。不心念佛不思惟法。不供養衆。亦不持戒。不於朋友而求寂靜。乃至諸難亦不越度。妙吉祥。當爲初地菩薩説如是法令如是學。  於意云何。亦復不應於是諸法而有住相。若住相者是爲住法。  彼即愚迷起生滅法。若於是法説無疑惑。即於法界知其性也。若能如是了法性者。是得名爲説菩提也。  妙吉祥。若有菩薩聞斯法已不驚不怖。當知是爲得不退轉   
(On the designation bodhi and the instruction of the bodhisattva in the beginning of his development:) Then the bodhisattva Mañjuśrīkumārabhūta spoke to the boy Ratnadatta:  Boy, of what is “awakening” a designation (bodhir iti dāraka kasyaitad adhivacanam)?  Ratnadatta said: Mañjuśrī, awakening is no designation (ratnadatta uvāca nāsti mañjuśrīr bodhir adhivacanam).  Mañjuśrī said: Thinking what (yataś cintayitvā) do you say so?  Ratnadatta said: Mañjuśrī, the nature of things is unthinkable (dharmatā mañjuśrīr acintyā), thinking thus I will teach about it (sā mayaivaṃ cintayitvā nirdeśyā).  Mañjuśrī said: But what kind of instruction will you teach, how will you instruct the bodhisattva in the beginning of his development (atra katham ādikarmikasya bodhisattvasyāvavādo nirdeśyaḥ katham anuśāsanīyaḥ)?  Ratnadatta said: One should speak like this – do not give up your passion (rāga), do not fight your aversion (dveṣa), do not clear away your bewilderment (moha), do not liberate (uccal-) yourself from your body (kāya), practise (car-) the bad things (akuśala), do not hold back (nigrah-) your views (dṛṣṭi), do not be conscious of the bonds [to the worldly things] (sāyojana), grasp for (parigrah-) the parts of the personality (skandha), amass (piṇḍīkṛ-) the spheres of sense-perception (dhātu), move about (car-) among the fields of sense-perception (āyatana), do not leave (atî-) the stage of fools (bālabhūmi), frequent (āgam-) the bad (akuśala), give up the good (kuśala), do not think of (manaskṛ-) the Buddha, do not reflect (cint-) on religious teachings (dharma), do not give offerings to (pūj-) the congregation of monks (sāgha), do not take the training (śikṣā) upon yourself (samādā-), do not seek (prārthaya-) the peacefulness of existence (bhavaśamana), do not cross over (uttṛ-) the river [of existence] (ogha). This kind of instructions one should teach and give to the bodhisattva in the beginning of his development (ādikarmika).  Why? Because this state of the moments of existence and nothing else is their [true] state (iyaṃ dharmāṇāṃ dharmasthitir shitir eva).  Foolish people (bāla) explain things (vyākṛ-) in accordance with moments of existence of arising (utpādadharma) and moments of existence of disappearance (nirodhadharma). But this sphere of all moments of existence distinguishes itself by being beyond thought-constructions (sa tu dharmadhātur nirvikalpaprabhāvitaḥ), and understanding the essential character of all these moments of existence in this way is awakening (ya eṣāṃ dharmāṇāṃ svabhāvasyaivamanubodhaḥ sā bodhir iti).  If he is taught in this way and does not become afraid, scared or terrified, then he is a bodhisattva not turning back in his development, one who has a part in the stage of never turning back (yady evam upadiṣṭo nottrasen na sātrasyen na sātrāsam āpadyeta sa vatāvaivartiko bodhisattvo ’vaivairtikabhūmibhāgīya iti jñātavyaḥ).  By means of this instruction one should carry on a pleasant conversation at length (anenāvavādena punaḥ punaḥ sāmodanīyam). 
 
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