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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    
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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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sugatān sasutān sadharmakāyān praṇipatyādarato ’khilāṃś ca vandyān |
sugatātmajasaṃvarāvatāraṃ kathayiṣyāmi yathāgamaṃ samāsāt ||1|| 
如佛妙法體無邊 佛子正心歸命禮
佛甘露戒垂覆護 我今讚說悉依法 
 
bde gśegs chos kyi sku mṅa’ sras ’cas daṅ | | phyag ’os kun la’aṅ gus par phyag ’tshal te | |
bde gśegs sras kyi sdom la ’jug pa ni | | luṅ bźin mdor bsdus nas ni brjod par bya | | 
sayibar oduγsan nom-un bey·e ber köbegüd-lüge nigen-e [:] qamtu sögödtekün-e ber kündülen sögödčü :
bodhi·satuva-nar-un sanvar-tur oroqu-yi : ǰarliγ-un yosuγar kü quriyan ügülesügei -:- [1] 
Devant les Bouddhas, devant leurs fils [les Bodhisattvas], devant le corps de la Loi, je me prosterne avec un respect profond, et devant tous les amis spirituelts; car je vais exposer le chemin de la vie religieuse des [bodhisatvas] fils des Bouddhas, - sans m’écarter de l’Écriture, mais en résumé. 
Reverently bowing before the Blessed Ones, their Sons, the Body of the Law, and all the worshipful ones, I will briefly set forth in accordance with Holy Writ the way whereby the sons of the Blessed Ones enter the godly life. 
na hi kiṃcid apūrvam atra vācyaṃ na ca saṃgranthanakauśalaṃ mamāsti |
ata eva na me parārthacintā svamano bhāvayituṃ 1 kṛtaṃ mayedam 2 ||2|| 
此說無有未曾有 亦非自我而獨專
我無自他如是時 乃自思惟觀察作 
 
sṅon chad ma byuṅ ba yaṅ ’dir brjod med | | sdeb sbyor mkhas pa’aṅ bdag la yod min te | |
de phyir gźan don bsam pa bdag la med | | raṅ gi yid la bsgom phyir ṅas ’di brtsams | | 
urida ese boluγsan ber ende ügülekü busu : uran ber busu <-> bi nayiraγul·un ǰokiyaqui-a :
tegüber busud-un tulada ǰokiyaγsan bi busu : öber-ün sedkil-degen bisilγaqui-a ǰokiyaqui-a : [2] 
Je n’ai rien à dire de nouveau, en effet, et je ne suis pas un artiste en composition littéraire: si j’ai fait ce livre, c’est seulement pour sanctifier mon propre cæur et sans avoir en vue l’utilité du prochain. 
Nothing new will be told here, nor have I skill in writing of books; therefore I have done this work to hallow my own thoughts, not designing it for the welfare of others. 
mama tāvad anena yāti vṛddhiṃ kuśalaṃ bhāvayituṃ prasādavegaḥ |
atha matsamadhātur eva paśyed aparo ’py enam ato ’pi sārthako ’yam ||3|| 
如是發心觀察時 能令我此善增長
時見如是娑婆界 此乃是彼佛世尊 
 
dge ba bsgom phyir bdag gi dad pa’i śugs | | ’di dag gis kyaṅ re źig ’phel ’gyur la | |
bdag daṅ skal ba mñam pa gźan gyis kyaṅ | | ci ste ’di dag mthoṅ na don yod ’gyur | | 
buyan sedkiküi-yin tulada minu süsüg-ün küčün inu : eden-iyer ber nigen tedüi ülemǰi nemeged :
nama-luγ·a sača qubitan busud ber : ker ber eden-i üǰebesü qabiy·a-tu boluyu -:- [3] 
[Pour sanctifier mon propre cæur?] Car, tandis que je le médite, le courant de mes pensées purifiées se porte toujours plus puissant vers le bien.-Mais mon livre n’aurail pas quelque autre utilité, s’il arrivé qu’un homme qui me ressemble vienne á le connaître? 
By it the holy impulse within me to frame righteousness is strengthened; but if a fellow-creature should see it, this my book will fulfil another end likewise. 
kṣaṇasaṃpad iyaṃ sudurlabhā pratilabdhā puruṣārthasādhanī |
yadi nātra vicintyate hitaṃ punar apy eṣa samāgamaḥ kutaḥ ||4|| 
此界刹那難得生 得生爲人宜自慶
思惟若離菩提心 復次此來何以得 
dal ’byor ’di ni rñhed (sic) par śin du dka’ | | skyes bu’i don sgrub thob ’gyur pa la | |
gal te ’di la phan pa ma bsgrubs na | | phyis ’di yaṅ dag ’byor par ga la ’gyur | |(4) 
dal ’byor ’di ni rñed par śin tu dka’ | | skyes bu’i don sgrub thob par gyur pa la | |
gal te ’di la phan pa ma bsgrubs na | | phyis ’di yaṅ dag ’byor bar ga la ’gyur | | 
masi berkede oldayu ene čöle-tü bütügsen : kümün-ü tusa bütügegči bey·e oluγsan-dur-i:
ker be ende tusa-yi inu ese bütügebesü ele: qoyin·a basa egün-lüge učiralduqu qamiγ·a bolqu -:- [4] 
Combien difficile á obtenir cet état béni qui réunit toutes les conditions du bonheur temporel et de la délivrance! Si l’homme n’en profite pas pour réfléchir au salut, c’en est fait pur bien longtemps de pareille rencontre. 
This brief estate, which once gotten is a means to all the aims of mankind, is exceeding hard to win; if one use it not for wholesome reflection, how shall it ever come again to his lot? 
rātrau yathā meghaghanāndhakāre vidyut kṣaṇaṃ darśayati prakāśam |
buddhānubhāvena tathā kadācil lokasya puṇyeṣu matiḥ kṣaṇaṃ syāt ||5|| 
如雲覆蔽夜黑暗 閃電光明刹那現
佛威德利亦復然 刹那發意人獲福 
ci ltar mtshan mo mun nag sprin rum nas | | glog ’gyu skad cig rab snaṅ ston pa ltar | |
de bśin saṅs rgyas mthu yis brgya lam na | | ’jig rten bsod nams blo gros thang ’ga’ ’byuṅ | |(5) 
ji ltar mtshan mo mun nag sprin rum na | | glog ’gyu skad cig bar snaṅ ston pa ltar | |
de bźin saṅs rgyas mthu yis brgya lam na | | ’jig rten bsod nams blo gros thaṅ ’ga’ ’byuṅ | | 
niγu-tan qar·a söni-deki egülen-ü dotor·a-ača gilbelǰu : nigen daγun-u ǰaγur·a čaγaγan oγtarγui üǰegdeküi metü :
tegünčilen qamiγ·a ene yaγun-a burqan-nuγud-un küčün-iyer : yirtinčü-dekin-e buyan-tu sedkil nigen nigen-te töröyü -:- [5] 
De même qu’un éclair brille un instant dans l’obscurité de la nuit et des nuages, de même, par la grâce du Bouddha, il arrive que le pensée des hommes se tourne un instant vers le bien [: adonnée au mal dès l’origine, vomment pourrait-elle s’y fixer?] 
As in the night, amidst the gross darkness of the clouds, the lightning shows for an instant its radiance, so by the grace of the Enlightened it may hap that the mind of man turn for an instant to holy works. 
tasmāc chubhaṃ durbalam eva nityaṃ balaṃ tu pāpasya mahat sughoram |
taj jīyate ’nyena śubhena kena saṃbodhicittaṃ yadi nāma na syāt ||6|| 
是故善少力雖劣 能破大惡之業力
如是若發菩提心 此善勇進能超彼 
de ltas dge ba ñam chuṅ ñid la rtag | | sdig pa stobs chen śin du myi bzad pa | |
de ni rdzogs pa’i byaṅ cub sems myin par | | dge gźan gaṅ gis zild kyis non par ’gyur | |(6) 
de ltas dge ba ñam chuṅ ñid la rtag | | sdig pa stobs chen śin tu mi bzad pa | |
de ni rdzogs pa’i byaṅ chub sems min pa | | dge gźan gaṅ gis zil gyis gnon par ’gyur | | 
tegüber buyan-nuγud nasuda küčü ügei ber kü ayu <-:-> [:] masi doγsin yeke küčütü tede nigül-nügüd-i [:]
tuγuluγsan bodhičid sedkil-eče anggida busu : ali buyan-iyar darun čidaγdaqui terigün-i -:- [6] 
Aussi les mérites acquis sont’ils toujours impuissants à combattre la force irrésistible du péché effroyable. N’était la pensée de Bodhi, quelle vertu pourrait vaincre la force du péché? 
Thus righteousness is feeble, and the power of evil is constant, mighty, and dire; by what righteousness could it be overcome, if there were not the Thought of Enlightenment? 
kalpān analpān pravicintayadbhir dṛṣṭaṃ munīndrair hitam etad eva |
yataḥ sukhenaiva sukhaṃ pravṛddham utplāvayaty apramitāñ janaughān ||7|| 
思惟無量無邊劫 見佛咸說此眞實
若不快樂得快樂 增長救度無邊衆 
bskald pa du mar rab dgoṅs bdzad pa yi | | thub dbaṅ rnams kyi ’di ñid phan par gzigs | |
’dis ni tshad myed skye bo’i tshogs rnams kyis | | bde mchog bde blag ñid du thob par byed | |(7) 
bskal pa du mar rab dgoṅs mdzad pa yi | | thub dbaṅ rnams kyis ’di ñid phan par gzigs | |
’dis ni tshad med skye bo’i tshogs rnams kyis | | bde mchog bde blag ñid du thob par byed | | 
čaγlasi ügei olan galab-nuγud-tur sedkigčid : čidaγčin-u erketen egün-i büged tusa-tu kemen üǰebei :
egüber čaγ ügei olan amitan-a : degedü ǰirγalang-i olγaγulumui kilbar-a büged -:- [7] 
Pendent les nombreux millénaires [de leur carrière de bodhisattvas], les Rois-Bouddhas ont médité: ils ont découvert cette pensée de Bodhi, véritablement salutaîre, puisqu’elle fait parvenir sans peine au bonheur suprême [de la Bodhi] la foule innombrable des êtres. 
Pondering through many aeons, the Supreme Saints have found this blessing, whereby a swelling joy sweeps in sweetness down the boundless waters of mankind. 
bhavaduḥkhaśatāni tartukāmair api sattvavyasanāni hartukāmaiḥ |
bahusaukhyaśatāni bhoktukāmair na vimocyaṃ hi sadaiva bodhicittam ||8|| 
爲諸有情處衆苦 令離百千諸苦怖
受多快樂百千種 爲恒不離菩提心 
’jigs daṅ sdug bsṅal brgya phrag gźom ’dod ciṅ | | sems chan myi bde bsal bar ’dod pa daṅ | |
bde maṅ brgya phrag spyod par ’dod pas kyaṅ | | byaṅ cub sems ñid rtag du gtaṅ myi bya | |(8) 
srid pa’i sdug bsṅal brgya phrag gźom ’dod ciṅ | | sems can mi bde bsal bar ’dod pa daṅ | |
bde maṅ brgya phrag spyod par ’dod pas kyaṅ | | byaṅ chub sems ñid rtag tu gtaṅ mi bya | | 
olan ǰaγun orčilang-un ǰobalang-i darun küsegčin-e ber : qamuγ amitan-u ǰiγutan sedkil-i tarqaγulsuγai kemen küsegčin-e ber :
olan ǰaγun ǰirγalang-ud-iyar ǰirγasuγai kemen küsegčin ber : ene bodhičid sedkil-i ülü tebčigdeküi buyu -:- [8] 
Voulez-vous traverser les mille doulerus de l’existence, calmer les souffrances des créatures, goûter mille et mille bonheurs? N’abandonnez jamais la pensée de Bodhi. 
They who would escape the hundreds of life’s sorrows, who would end the anguish of living creatures, and who would taste hundreds of deep delights, must never surrender the Thought of Enlightenment. 
bhavacārakabandhano varākaḥ sugatānāṃ suta ucyate kṣaṇena |
sanarāmaralokavandanīyo bhavati smodita eva bodhicitte ||9|| 
彼善逝子處纏蓋 行在輪迴無所愛
若刹那說菩提心 人天歡喜悉歸命 
byaṅ cub sems skyed gyur na skad gcig gis | | ’khor ba’i btson rar bstams pa ñam thag rnams | |
bde gśegs rnams kyi sras śes brjod bya źiṅ | | jig rten lha myir bcas pas phyag byar ’gyur | |(9) 
byaṅ chub sems skyes gyur na skad cig gis | | ’khor ba’i btson rar bsdams pa’i ñam thag rnams | |
bde gźegs rnams kyi sras źes brjod bya źiṅ | | ’jig rten lha mir bcas pas phyag byar ‘gyur | | 
bodhičid sedkil ele töröbesü nigen daγun-u čaγ-tur [:] sansar-un gindan-dur enelkün amitan ber :
sayibar oduγsad köbegün kemen nereyidüged [:] sögödteküi bolqu yirtinčü-deki tngri-ner kiged kümün-e ber -:- [9] 
Le misérable que les passions enchaînent dans cette prison qui est l’existence, est aussitôt proclamé fils des Sugatas: il devient vénérable au monde des hommes et immortels, dès que la pensée de Bodhi prend naissance en lui. 
The wretch held in thrall by Life’s minions is declared a son of the Blessed Ones straightaway when the Thought of Enlightenment arises in him, and he becomes worshipful to the worlds of men and gods. 
aśucipratimām imāṃ gṛhītvā jinaratnapratimāṃ karoty anarghām |
rasajātam atīva vedhanīyaṃ sudṛḍhaṃ gṛhṇata bodhicittasaṃjñam ||10|| 
若有受持不淨像 喻佛寶像而無價
如藥變化遍堅牢 等修持妙菩提心 
gser sgyur rtsi’i rnam pa mchog lta bur | | myi gtsang lus ’di blaṅs nas rgyal ba’i sku | |
rin cen rin thang myed par sgyur bas na | | byaṅ cub sems śes bya ba rab brtan zuṅ | |(10) 
gser ’gyur rtsi yi rnam pa mchog lta bu | | mi gtshaṅ lus ’di blaṅs nas rgyal ba’i sku | |
rin chen rin thaṅ med par bsgyur bas na | | byaṅ chub sems źes bya ba rab brtan zuṅ | | 
degedü em-iyer altan qubilγaqui metü [:] ene burtaγ bey·e-yi abču <:> ilaγuγsad-un bey·e [:]
ünelesi ügei erdeni bolγan qubilγasuγai kemebesü : batuda bariγdaqui ene bodhičid kemegdeküi sedkil-i -:- [10] 
Ce corps impur devient cette perle inappréciable qui est un corps de Bouddha: prenez, prenez l’élixir qui accomplit une si merveilleuse métamorphose et qu’on appelle la pensée de Bodhi. 
This foul form that he has taken he makes into the priceless jewel of a Conqueror’s form; oh, grasp firmly the Thought of Enlightenment, that exceedingly potent elixir! 
suparīkṣitam aprameyadhībhir bahumūlyaṃ jagadekasārthavāhaiḥ |
gatipattanavipravāsaśīlāḥ sudṛḍhaṃ gṛhṇata bodhicittaratnam ||11|| 
菩提心寶驗無邊 價直世間無可喻
調御行人伴侶等 悉使受持而堅牢 
’gro ba’i ded pon gcig pu tshad myed blos | | legs par yoṅs su brtags na rin can pas | |
’gro ba’i gnas daṅ ’bral bar ’dod pa rnams | | rin cen byaṅ cub sems legs1 brtan par zuṅ | |(11) 
’gro ba’i ded dpon gcig pu tshad med blos | | legs par yoṅs su brtags na rin che bas | |
’gro ba’i gnas daṅ bral bar ’dod pa rnams | | rin chen byaṅ chub sems legs brtan par zuṅ | | 
amitan-u γaγča uduriγulsun-u čaγ ügei uqaγan-iyar : sayitur onoǰu üǰebe yeke ünetü büküi-yi :
amitan-u oron ača qaγačasuγai kemen sedkigčid-te : bodhičid sedkil-tü erdeni-yi batuda bariγdaqui : [11] 
Cette perle de la pensée de Bodhi qu’ont éprouvée et reconnue très précieuse les très intelligents et uniques conducteurs de la caravane du monde, ô vous qui passez d’existence en existence [comme les marchands vont de marché en marché], prenez, prenez cette perle! 
Ho, ye who are exiles in the marts of bodied being, grasp firmly the precious jewel of the Thought of Enligtenment, which the immeasurably wise sole Guides of the world’s caravan have well assayed! 
kadalīva phalaṃ vihāya yāti kṣayam anyat kuśalaṃ hi sarvam eva |
satataṃ phalati kṣayaṃ na yāti prasavaty eva tu bodhicittavṛkṣaḥ ||12|| 
芭蕉不實而生實 生實芭蕉而身謝
菩提心樹而淸淨 恒生勝果而不盡 
dge ba gźan kun chu śiṅ bźin du ni | | ’bras bu bskyed nas zad par ’gyur ba ñid | |
byaṅ cub sems kyi ljon śiṅ rtag par yaṅ | | ’bras bu ’byin pas myi zad ’phel bar ’gyur | |(12) 
dge ba gźan kun chu śiṅ bźin du ni | | ’bras bu bskyed nas zad par ’gyur ba ñid | |
byaṅ chub sems kyi ljon śiṅ rtag par yaṅ | | ’bras bu ’byin pas mi zad ’phel bar ’gyur | | 
anggida busud buyan-nuγud gadali modun metü : ači üreben ögču bürün baraγdan bui :
bodhičid sedkil-ün modun ürgülǰi aburida ber : ači ür·e-ben ögču ülü baran ülemǰi nemeyü -:- [12] 
Semblable au bananier, tout mérite s’anéantit en portant son fruit; mais, semblable à un arbre, la pensée de Bodhi fructifie en tout temts et sans s’épuiser; elle est véritablement féconde. 
Like the plantain-tree, all other righteousness fades away after its fruit is cast; but the tree of the Thought of Enlightenment bears everlasting fruit and fades not, but is ever fecund. 
kṛtvāpi pāpāni sudāruṇāni yadāśrayād uttarati kṣaṇena |
śūrāśrayeṇeva mahābhayāni nāśrīyate tat katham ajñasattvaiḥ ||13|| 
已作暴惡衆罪業 依菩提心刹那脫
勇猛依託無大怖 彼癡有情何不依 
sdig2 pa śin du myi3 bzad byas na yaṅ | |
dpa’ la rten nas ’jigs pa chen pol tar | | gaṅ la brten nas yud kyis sgrol ’gyur ba | | de la bag can rnams kyis ci myi brten | |(13) 
sdig pa śin tu mi bzad byas na yaṅ | | dpa’ la brten nas ’jigs pa chen po ltar | |
gaṅ la brten nas yud kyis sgrol ’gyur ba | | de la bag can rnams kyis cis mi brten | | 
masi doγsin nigül-tü üiles-i üiledbesü ber : baγatud-ta sitüǰü yeke ayul-ača könggeküi-dür adali :
alin-u siltaγan-bar tendeken-e büged tonilqu bügesü : tegün-ü sereküi uqaγatan yekin ülü barimui -:- [13] 
Eût-il commis des péchés effroyables, l’homme les franchi sur-le-champ s’il prend recours dans la pensée de Bodhi. Allez vers elle, créatures aveugles, comme les coupables chechent la protection d’un héros! 
Though he have wrought most grievous sins, a man by taking refuge therein escapes them straightaway; as ignorant beings under the guardianship of a mighty man escape sore terrors, why seek they not their refuge in this? 
yugāntakālānalavan mahānti pāpāni yan nirdahati kṣaṇena |
yasyānuśaṃsān amitān uvāca maitreyanāthaḥ sudhanāya dhīmān ||14|| 
譬如劫盡時大火 刹那焚燒罪業薪
若讚慈尊無量言 是曰善哉之智者 
des ni dus mtha’i mye bźin sdig cen rnams | | skad cig gcig gis nes par sred par byed | |
de’i phan yon dpag du myed pa dag | | byams mgon blo daṅ ldan pas nor bzaṅs bśad | |(14) 
des ni dus mtha’i me bźin sdig chen rnams | | skad cig gcig gis ṅes par sreg par byed | |
de yi phan yon dpag tu med pa dag | | byams mgon blo daṅ ldan pas nor bzaṅs bśad | | 
ene·gün-iyer ečüs čaγ-taki γal metü <:> yeke nigül-nügüd-i : tüimerdümüi nigen daγun-u čaγ-tur büged :
čaγ ügei egün-ü sayin tusa anu : uqaγan-tu itegel mayidari nomlaba sudani bayan-a [-:-] [14] 
Elle consume à l’instant les grands péchés avec les ardurs du feu cosmique.-Lisez les éloges infinis qu’en a fait le Bodhisattva, le protecteur Maitreya, dans ses réponses à Sudhana. 
Like the time of fire at the end of a world cycle, it instantly consumes the greatest evils;
its immeasurable benefits were taught to [the disciple] Sudhana by the wise Lord Maitreya. 
tad bodhicittaṃ dvividhaṃ vijñātavyaṃ samāsataḥ |
bodhipraṇidhicittaṃ ca bodhiprasthānam eva ca ||15|| 
彼種種覺心 正智而平等
菩提誓願心 而行菩提行 
byaṅ cub sems de mdor bsdu na | | rnams pa gñis su śes bya ste | |
byaṅ cub smon pa’i sems daṅ ni | | byaṅ cub ’jug pa ñid yin no | |(15) 
byaṅ chub sems de mdor bsdus na | | rnam pa gñis su śes bya ste | |
byaṅ chub smon pa’i sems daṅ ni | | byaṅ chub ’jug pa ñid yin no | | 
(3,4)čiyulγabasu tere bodhičid sedkil-i : (5)qoyar ǰüil kemen uqaγliaqui :
(6)küseküi bodhičid sedkil kiged : (7)oroqui bodhičid sedkil buyu -:- [15] 
Il y a, en résumé, deuz pensées de Bodhi: le væu de Bodhi, la marche vers la Bodhi. 
This Thought of Enlightenment is to be understood as twofold.
Briefly, it is the idea of dedication to Enlightenment and then the actual pilgrimage towards it. 
gantukāmasya gantuś ca yathā bhedaḥ pratīyate |
tathā bhedo ’nayor jñeyo yāthāsaṃkhyena paṇḍitaiḥ ||16|| 
喻去者欲行 彼之分別說
智分別說已 所行如智用 
’gro bar ’dod daṅ ’gro ba yi | | bye brag ci ltar śes pa ltar | |
de źin mkhas pas ’di gñis kyi | | bye brag rim bźin śes par bya | |(16) 
’gro bar ’dod daṅ ’gro ba yi | | bye brag ji ltar śes pa ltar | |
de bźin mkhas pas ’di gñis kyi | | bye brag rim bźin śes par bya | | 
(8)yabusuγai kemen küsegčin yabuγči qoyar-un : (9)ilγal inu yambar medegdekün bügesü :
(10)tegünčilen merged ede qoyar-un [:] (11)ilyal inu <:> ǰerge-ber medegdeküi bui [-:-] [16] 
Telle la différence de celui qui veut partir et de calui qui est en route, telle la différence que les savants établissent entre les deux pensées de Bodhi. 
As concisely stated by learned men, this difference is
that between a traveller and someone desirous of travelling. 
bodhipraṇidhicittasya saṃsāre ’pi phalaṃ mahat |
na tv avicchinnapuṇyatvaṃ yathā prasthāna cetasaḥ ||17|| 
菩提之願心 大果如輪迴
福故不間斷 亦如彼行意 
byaṅ cub smon dpa’i sems las ni | | ’khor tshe ’bras bu che ’byuṅ yaṅ | |
ci ltar ’jug pa’i sems bźin du | | bsod nams rgyun chags ’byuṅ ba myin | |(17) 
byaṅ chub smon pa’i sems las ni | | ’khor tshe ’bras bu che ‘byuṅ yaṅ | |
ji ltar ’jug pa’i sems bźin du | | bsod nams rgyun chags ’byuṅ ba min | | 
(12)küseküi bodhičid sedkil-eče : (13)orčilang-dur ači inu yeke bügesü ber :
(14)oroqui bodhičid sedkil metü : (15)tasurasi ügei buyan anu ülü bolumui -:- [17] 
Le simple væu de Bodhi porte de grands fruits de bonheur temporel [sans parler du salut]; mais pour celui qui possède la pensée active de bodhi, sa pensée se change en fleuve ininterromu de mérites. 
The idea of dedication to Enlightenment brings great fruit even on the wheel of rebirth,
but not the uninterrupted meritoriousness of the mind which is set upon departure. 
yataḥ prabhṛty aparyantasattvadhātupramokṣaṇe |
samādadāti tac cittam anivartyena cetasā ||18|| 
若彼等無邊 有情界解脫
與彼心平等 菩提願不退 
gaṅ nas bzuṅ ste sems can khams | | mtha’ yas rab du dgrol ba’i phyir | |
myi ldog pa’i sems kyis su | | sems de yaṅ dag blaṅs ’gyur pa | |(18) 
gaṅ nas bzuṅ ste sems can khams | | mtha’ yas rab tu dgrol ba’i phyir | |
mi ldog pa yi sems kyis su | | sems de yaṅ dag blaṅs gyur pa | | 
(16)ali čaγ-ača terigüleǰü <:> amitan-u ayimaγ [:] (17)kiǰaγalal ügegün-i <:> masida könggegülkü-yin tulada :
(18)ničul mital ügei sedkil-iyer : (19)abubasu tere bodhičid sedkil-i ünen-iyer <:> [-:-] [18] 
Aussitôt qu’il a pris possession de cette pensée pour la délivrance de tous les êtres de cet univers, dans une âme qui ne peut plus revenir en arrière; 
As soon as one undertakes to free himself from the unbounded realms of living beings,
he concentrates his mind with steadfast thought; 
tataḥ prabhṛti suptasya pramattasyāpy anekaśaḥ |
avicchinnāḥ puṇyadhārāḥ pravartante nabhaḥ samāḥ ||19|| 
彼等好睡眠 亦復多迷醉
間斷於福流 喻空無所有 
de nas blaṅs ste gñid log ’am | | bag myed gyurd kyaṅ bsod nams śugs | |
rgyun myi ’chad par du ma źig | | nam mkha’i mñam par rab du byuṅ | |(19) 
deṅ nas bzuṅ ste gñid log gam | | bag med gyur kyaṅ bsod nams śugs | |
rgyun mi ’chad par du ma źig | | nam mkha’ mñam par rab tu ’byuṅ | | 
(20)tere čaγ-ača terigülen umartabasu ber : (21)osoldabasu ber buyan-u küčün inu [:]
(22)ürgülǰi <:> olan tasurasi ügei [:] (23)köke oγtarγui-luγ·a sača odumu -:- [19] 
aussitôt, malgré le sommeil et les fréquentes distractions, se gonflent jusqu’à l’empyrée les torrents ininterrompus de ses mérites. 
that soon, in spite of sleep and repeated excitement,
floods of merit, equal to the sky, begin to flow without ceasing. 
idaṃ subāhupṛcchāyāṃ sopapattikam uktavān |
hīnādhimuktisattvārthaṃ svayam eva tathāgataḥ ||20|| 
妙臂而問此 劣意之有情
於解脫得生 爲自爲如來 
’di ni ’thad pa daṅ bcas par | | lag bzaṅs kyis ni źus pa las | |
dman mos sems can don gyi phyir | | de bźin gśegs pa ñid kyi gsuṅs | |(20) 
’di ni ’thad pa daṅ bcas par | | lag bzaṅ gis ni źus pa las | |
dman mos sems can don gyi phyir | | de bźin gśegs pa ñid kyis gsuṅs | | 
(24)ene sedkil-ün yosutu siltaγan inu : (25)subaqu barača-yin očigsen sudur-tur :
(26)door·a-du bisirel-ten amitan-u tulada : (27)tegünčilen iregsen burqan ber nomlabai -:- [20] 
Cette vertu de la pensée de Bodhi, le Tathāgata luimème l’a affirmée et expriqueée dans le Subāhupariprcchāsūtra pour le salut des hommes qui veulent entrer dans le Véhicule inférieur. 
This the Buddha himself correctly has asserted in the [scripture] Subāhupṛccha
for the sake of beings of lesser aspiration. 
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