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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.).
 
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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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anena hi vihāreṇa viharan durjaneṣv api |
pramadājanamadhye ’pi yatir dhīro na khaṇḍyate ||21|| 
常作如是行 不行人中惡
人中罪不犯 自然而不怖 
 
spyod pa ’di ’dras gnas byed na | | skye bo ṅan pa’i khrod gnas sam | |
bud med khrod na gnas kyaṅ ruṅ | | sdom brtson brtan pa ñams mi ’gyur | | 
 
Quand il garde jalousement sa pensée, même au milieu des méchants, même au milieu de belles, l’ascète inébrantable ne trébuche pas [dans l’observation de la règle]. 
What of an ascetic living a blameless way of life,
even among rogues or even in the midst of wanton women? He does not interrupt his constancy. 
lābhā naśyantu me kāmaṃ satkāraḥ kāyajīvitam |
naśyatv anyac ca kuśalaṃ mā tu cittaṃ kadā cana ||22|| 
我欲盡身命 利行而供養
別別身命盡 善心而不退 
 
bdag gi rñed daṅ bkur sti daṅ | | lus daṅ ’tsho ba med bla źiṅ | |
dge ba gźan yaṅ ñams bla yi | | sems ni nams kyaṅ ñams mi bya | | 
 
Périsse, si l’on veut, ce que je possède ! Périssent les hommages qu’on me rend, et mon corps, et ma vie ! Périsse tout autre bien, mais non jamais ma pensée ! 
Let my possessions be lost – love, respect, the life of the body.
Let any other happiness be lost to me, but never [mastery of] the mind. 
cittaṃ rakṣitukāmānāṃ mayaiṣa kriyate ’ñjaliḥ |
smṛtiṃ ca saṃprajanyaṃ ca sarvayatnena rakṣata ||23|| 
我欲守護心 合掌今專作
心念念之中 一切方便護 
 
sems bsruṅ ’dod pa rnams la ni | | dran pa daṅ ni śes bźin dag | |
thams cad ’bad pas sruṅs śig ces | | bdag ni de ltar thal mo sbyor | | 
 
Honneur à ceux qui veulent garder la [bonne] pensée ! Qu’ils gardent de toutes leurs forces et la mémoire et la suverillance. 
For those desiring to protect the mind, I fold my hands in prayer:
With all zeal protect both mindfulness and total awareness. 
vyādhyākulo naro yadvan na kṣamaḥ sarvakarmasu |
tathābhyāṃ vyākulaṃ cittaṃ na kṣamaṃ sarvakarmasu ||24|| 
喻於重病人 諸事不寧忍
散亂心亦然 不堪諸事業 
 
nad kyis dkrugs pa’i mi dag ni | | las rnams kun la mthu med pa | |
de bźin rmoṅs pas sems dkrugs pa | | las rnams kun la mthu med do | | 
 
Un homme affaibli par la maladie n’est propre àucune action ; de même, la pensée est incapable des æuvres [saintes] quand font défaut la mémoire et l’attention. 
As a man troubled by disease is not capable of any action,
so likewise with regard to these virtues, the troubled mind is incapable of any action. 
asaṃprajanyacittasya śrutacintitabhāvitam |
sacchidrakumbhajalavan na smṛtāv avatiṣṭhate ||25|| 
心散亂不定 聞思惟觀察
如器之滲漏 於水不能盛 
 
śes bźin med pa’i sems ldan pa’i | | thos daṅ bsams daṅ bsgoms pa yaṅ | |
glo rdol bum pa’i chu bźin du | | dran pa la ni de mi gnas | | 
 
La pensée est-elle dépourvue d’attention, [tous les éléments de la sagesse], les fruits de lenseignement, de la réflexion et de l’intuition méditative s’échappent de l’esprit : de même l’eau séchappe d’un vase fêlé. 
When practiced by the mind without total awareness,
instruction and reflection escape from mindfulness like water from a leaking jar. 
aneke śrutavanto ’pi śrāddhā yatnaparā api |
asaṃprajanyadoṣeṇa bhavanty āpattikaśmalāḥ ||26|| 
由多聞之人 於信方便等
過失心不定 獲不寂靜罪 
 
thos ldan dad pa can daṅ ni | | brtson pa lhur len du ma yaṅ | |
śes bźin med pa’i skyon chags pas | | ltuṅ ba’i rñog daṅ bcas par ’gyur | | 
 
Parmi les hommes instruits, croyants, énergiques beaucoup se souillent du péché, faute de surveillance. 
Many who have been instructed, who are faithful and intent upon zeal,
become sinful and impure because of a lack of awareness. 
asaṃprajanyacaureṇa smṛtimoṣānusāriṇā |
upacityāpi puṇyāni muṣitā yānti durgatim ||27|| 
心不決定故 迷惑賊所得
所有之福善 偷墮於惡處 
 
śes bźin med pa’i chom rkun dag | | dran pa ñams pa’i rjes ’braṅ bas | |
bsod nams dag ni ñer bsags kyaṅ | | rkun pos phrogs bźin ṅan ’gror ’gro | | 
 
La non-surveillance, comme un voleur, guette les défaillances de la mémoire ; elle dérobe les mérites vainement accumulés ; pauvres [en mérite], les hommes vont aux mauvaises destinées. 
The thief Heedlessness, waiting to escape the eye of remembrance, robs men of the righteousness they have gathered, and they come to an evil lot. 
kleśataskarasaṃgho ’yam avatāragaveṣakaḥ |
prāpyāvatāraṃ muṣṇāti hanti sadgatijīvitam ||28|| 
煩惱衆盜賊 魔著故得便
由魔羅發起 破壞善生命 
 
ñon moṅs chom rkun tshogs ’di ni | | glags skabs tshol bar byed pa ste | |
glags rñed gyur nas dge ’phrog ciṅ | | bde ’gro’i srog kyaṅ ’joms par byed | | 
 
Les passions, ainsi qu’une bande de voleurs, cherchent un passage; l’ont-elles trouvé, elles dérobent [notre viatique de bonnes æuvres] et perdent tout espoir de bonne destinée. 
The Passions, a band of robbers, seek a lodging, and when they have found it they rob us and destroy our good estate of life. 
tasmāt smṛtir manodvārān nāpaneyā kadā cana |
gatāpi pratyupasthāpyā saṃsmṛtyāpāyikīṃ vyathām ||29|| 
守彼意根門 惡不能牽去
念彼罪苦惱 次復獲安住 
 
de bas dran pa yid sgo nas | | gud du nam yaṅ mi gtoṅ ṅo | |
soṅ na’aṅ ṅan ’gro gnod pa dag | | dran par byas te ñe bar bźag | | 
 
Aussi la mémoire ne s’écartera jamais de la porte de notre âme ; sécarte-t-elle, il faut penser aux souffrances infernales, il faut à nouveau la rétablir à son poste. 
Then let remembrance never withdraw from the portal of the spirit; and if it departs, let it be brought back by remembering the anguish of hell. 
upādhyāyānuśāsinyā bhītyāpy ādarakāriṇām |
dhanyānāṃ gurusaṃvāsāt sukaraṃ jāyate smṛtiḥ ||30|| 
善哉隨師教 獲得善念生
奉於教誨師 當一心供給 
 
bla ma daṅ ni ’grogs pa las | | mkhan pos rjes su brtan pa daṅ | |
’jigs pas skal ldan gus byed la | | dran pa bde blag ñid du skye | | 
 
Heureux, qui, plein de déférence, cit avec des gurus, avec des maîtres, [avec de bons compagnons] ! Les avis qu’ils donnent et la crainte qu’ils inspirent, provoquent l’éclosion de la mémoire. 
Remembrance grows easily in happy obedient souls from the reverence raised by their teachers’ lore and from dwelling with their masters. 
buddhāś ca bodhisattvāś ca sarvatrāvyāhatekṣaṇāḥ |
sarvam evāgratas teṣāṃ teṣām asmi puraḥ sthitaḥ ||31|| 
於諸佛菩薩 刹那心決定
當怖畏憶念 慈哀現面前 
 
saṅs rgyas byaṅ chub sems dpa’ dag | | kun du thogs med gzigs par ldan | |
de dag thams cad spyan sṅa na | | rtag par bdag ni gnas so źes | | 
 
« Les Bouddhas et les Bodhisattvas portent [toujours] et tout lieu leur irresistible regard: tout est devant les yeux, je suis en leur présence. » 
“The Enlightened and their Sons keep unfailing watch in every place. Everything is before them, I stand in their presence.” 
iti dhyātvā tathā tiṣṭhet trapādarabhayānvitaḥ |
buddhānusmṛtir apy evaṃ bhavet tasya muhur muhuḥ ||32|| 
塵心而不定 去去不復還
若能守意門 護之住不散 
 
de ltar bsams nas ṅo tsha daṅ | | gus daṅ ’jigs ldan de bźin gnos | |
des na saṅs rgyas rjes dran pa’aṅ | | de la yaṅ daṅ yaṅ du ’byuṅ | | 
 
Cette pensée confère au bodhisattva la maîtrise de soi-même, la honte [du péché], le respect [de la loi], la crainte [de toute faute] ; et le souvenir de Bouddha se renouvelle en lui. 
Pondering this thought, a man will be possessed by modesty, obedience, and reverence, and the remembrance of the Enlightened will thus be always with him. 
saṃprajanyaṃ tadāyāti na ca yāty āgataṃ punaḥ |
smṛtir yadā manodvāre rakṣārtham avatiṣṭhate ||33|| 
 
 
gaṅ tshe dran pa yid sgo nas | | bsruṅ pa’i don du gnas gyur pa | |
de tshe śes bźin ’oṅ ’gyur źiṅ | | soṅ ba dag kyaṅ ’oṅ bar ’gyur | | 
 
Quand la mémoire, bonne gardienne, veille à la porte de l’âme, la suvreillance est désormais conquise et ne se dérobe plus. 
When remembrance stands on guard at the portal of the spirit, watchfulness comes, and nevermore departs. 
pūrvaṃ tāvad idaṃ cittaṃ sadopasthāpyam īdṛśam |
nirindriyeṇeva mayā sthātavyaṃ kāṣṭhavat sadā ||34|| 
我今護此心 恒常如是住
喻木之無根 不生惡枝葉 
 
re źig daṅ po ’di ’dra’i sems | | ’di ni skyon bcas śes byas nas | |
de tshe bdag gis śiṅ bźin du | | zuṅs thub par ni gnas par bya | | 
 
Il faut donc que la pensée soit toujours [gouvernée par la mémoire, tenue en garde par la suveillance] ; il faut aussi, [ayant des sens], que je sois comme n’en ayant point, comme si j’étais en bois. 
The thought thus must be kept ever under watch; I must always be as if without carnal sense, like a thing of wood. 
niṣphalā netravikṣepā na kartavyāḥ kadā cana |
nidhyāyantīva satataṃ kāryā dṛṣṭir adhogatā ||35|| 
眼觀於色相 知虛假不實
物物恒諦觀 是故而不著 
 
don med g-yeṅ bar lta ba ni | | nam yaṅ bdag gis mi bya ste | |
ṅes par sems pas rtag tu ni | | mig ni phab ste blta bar bya | | 
 
Le regard ne doit pas errer sans but; les yeux, [miclos], sont [ficés vers l’extremité du nez ou] tournés vers le sol [à neuf empans devant moi]. 
The eyes must never glance around without object; their gaze should always be ownward, as if in meditation. 
dṛṣṭiviśrāmahetos tu diśaḥ paśyet kadā cana |
ābhāsamātraṃ dṛṣṭvā ca svāgatārthaṃ vilokayet ||36|| 
因見而觀察 觀之令不惑
所來觀見已 安畏以善來 
 
lta ba ṅal bso’i ched du ni | | res ’ga’ phyogs su blta bar bya | |
’ga’ źig mig lam snaṅ gyur na | | bltas nas ’oṅs pa legs źes brjod | | 
 
Néanmoins, pour se reposer, [le bodhisattva débuttant] peut quelquefois regarder au loin ; [si quelqu’un s’approche], dès qu’il en a l’impression, il le regarde et lui souhaite la bienvenue. 
But sometimes, to rest his gaze, one may look around him, he sees [strangers] as mere phantoms, but will turn his eyes upon them to bid them welcome. 
mārgādau bhayabodhārthaṃ muhuḥ paśyec caturdiśam |
diśo viśramya1 vīkṣeta parāvṛtyaiva pṛṣṭhataḥ ||37|| 
欲行不知道 望四方生怖
決定知方已 觀心行亦然 
 
lam sogs ’jigs pa brtag pa’i phyir | | yaṅ daṅ yaṅ du phyogs bźir lta | |
ṅal bsos kha ni phyir bltas nas | | rgyab kyi phyogs su blta bar bya | | 
 
Pour se rendre compte des dangers qu’il peut courir, notamment en voyage, il regarde autour de lui: mais, pour cela, il a soin de s’arrêter et de se retourner. 
On the road, and other such places, he will look from time to time to the four quarters of space, to take note of danger; he will rest and turn round to look about him. 
sared apasared vāpi puraḥ paścān nirūpya ca |
evaṃ sarvāsv avasthāsu kāryaṃ buddhvā samācaret ||38|| 
智者之所行 思惟於前後
是善是惡等 如是事不失 
 
mdun daṅ rgyab tu brtag byas nas | | ’gro’am yaṅ na ’oṅ bya ste | |
de ltar gnas skabs thams cad du | | dgos pa śes nas spyad par bya | | 
 
De la sorte, il peut à bon escient, s’avancer ou reculer, et, en tout état de cause, faire ce qu’il faut faire. 
He will go forward or backward with heed, and in all conditions do what he has to do with understanding. 
kāyenaivam avastheyam ity ākṣipya kriyāṃ punaḥ |
kathaṃ kāyaḥ sthita iti draṣṭavyaṃ punar antarā ||39|| 
不住於此身 離此復何作
云何住此身 當復觀中間 
 
lus kyis ’di ltar gnas bya źes | | bya ba bsdogs nas de nas ni | |
skabs su lus ’di ji lta bur | | gnas pa yin źes blta bar bya | | 
 
Il n’entreprend rien, [lecture ou méditation], sans déterminer la position qui convient au corps ; il s’assure de temps en temps qu’elle n’est pas modifée. 
In every act that he undertakes he will consider the due posture of his body, and from time to time will look to see how it is. 
nirūpyaḥ2 sarvayatnena cittamattadvipas tathā |
dharmacintāmahāstambhe yathā baddho na mucyate ||40|| 
觀內心亦然 而用諸方便
以法爲大柱 縛之令不脫 
 
sems gyi glaṅ chen myos pa ni | | chos la sems pa’i ka chen la | |
ji ltar btags pa mi ’chor bar | | de ltar ’bad pa kun gyis brtag | | 
 
Il examine avec grand soin l’éléphant furieux de la pensée, en sorte qu’il reste enchaîné au grand poteau de la pensée de la Loi. 
He will watch with great heed the wild elephant of his thought, so that it remain bound to the stout stake of holy meditation and become not loosed. 
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