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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. 
śiraḥśūlāni sattvānāṃ nāśayāmīti cintayan |
aprameyeṇa puṇyena gṛhyate sma hitāśayaḥ ||21|| 
乃思惟療除 苦惱之有情
使苦惱盡已 獲得無邊福 
sems can rnams kyi glad nad tsam | | bsal lo sñam du bsams na yaṅ | |
phan ’dogs bsam pa daṅ ldan te | | bsod nams dpag myed ldan ’gyur na | |(21) 
sems can rnams kyi klad nad tsam | | bsal lo sñam du bsams na yaṅ | |
phan ’dogs bsam pa daṅ ldan de | | bsod nams dpag med ldan gyur na | | 
(28)amitan-u eki ebedküi tedüyiken-i ber : (29)arilγasu kemen sedkigsen-dür büged :
(30)tusa kürgeküi sedkil-dür tegülder boluγad : (4,1)čaγ ügei olan buyan bolqu bügesü ele -:- [21] 
La résolution d’apaiser [soit par des formules, soit par des remèdes], le mal de tête [de quelquess personnes], c’est une résolution infiniment méritoire. 
One who is a kindly benefactor thinks, “I will cure the headaches of beings.”
Thus by this benevolent intention he has acquired immeasurable merit. 
kim utāpramitaṃ śūlam ekaikasya jihīrṣataḥ |
aprameyaguṇaṃ sattvam ekaikaṃ ca cikīrṣataḥ ||22|| 
有情無邊苦 云何而療治
使一一安樂 獲無邊功德 
sems can re re’i myi bde ba | | dpag du myed pa bsal ’dod ciṅ | |
re re’aṅ yon tan dpag myed du | | sgrub par ’dod pa smos ci dgos | |(22) 
sems can re re’i mi bde ba | | dpag tu med pa bsal ’dod ciṅ | |
re re’aṅ yon tan dpag med du | | bsgrub par ’dod pa smos ci dgos | | 
(2)nigen nigen amitan-u ǰobalang-i anu : (3)čaγ ügei arilγasuγai kemen küsegčid [:] (4)nigen nigen-i ber čaγ ügei erdem-tü bolγan [:] (MonT 4a) (5)bütügesügei kemegčid-i yaγun ügületele bui -:- [22] 
Que dire de celui qui veut délivrer chacune des innombrables créatures d’une souffrance sans mesure, et la doter d’inappréciables qualités? 
How much more the one whishing to remove the infinite ache of every single being
and for each one to create infinite virtue! 
kasya mātuḥ pitur vāpi hitāśaṃseyam īdṛśī |
devatānām ṛṣīṇāṃ vā brahmaṇāṃ vā bhaviṣyati ||23|| 
何以利父母 如是及眷屬
得天及仙人 淨行婆羅門 
pha’am yaṅ na ma yaṅ ruṅ | | su la ’di ’dra’i4 phan sems yod | |
lha daṅ draṅ sroṅ rnams kyaṅ ruṅ | | tshaṅs pa la yaṅ ’di yod dam | |(23) 
pha’am yaṅ na ma yaṅ ruṅ | | su la ’di ’dra’i phan sems yod | |
lha daṅ draṅ sroṅ rnams kyaṅ ruṅ | | tshaṅs pa la yaṅ ’di yod dam | | 
(6)ečige be ese bügesü eke be : (7)ken-dür anu <:> ene metü tusa-tu sedkil :
(8)tngri-ner kiged <:> arsi-nuγud-ta ber [:] (9)esrua-dur ber <-:-> ene sedkil <:> qamiγ·a bui [-:-] [23] 
Chez qui trouver, dans le passé on dans l’avenir, semblable désir d’un tel bien? chez quelle mère, chez quel père, chez quel dieu, chez quel solitaire, chez quel brahmane? 
Whose mother or father is endowed with this benevolent desire?
To what gods or sages or brahmans does it belong? 
teṣām eva ca sattvānāṃ svārthe ’py eṣa manorathaḥ |
notpannapūrvaḥ svapne ’pi parārthe saṃbhavaḥ kutaḥ ||24|| 
如是彼有情 乃過去睡夢
不願於自利 唯願生利他 
sems can de dag ñid la’aṅ sṅon | | raṅ gi don du’aṅ ’di ’dra’i sems | |
rmyi lam du yaṅ ma rmyis na | | gźan gyi don du ga la skye| (24) 
sems can de dag ñid la sṅon | | raṅ gi don du ’di ’gra’i sems | |
rmi lam du yaṅ ma rmis na | | gźan gyi don du ga la skye | | 
(10)tede amitan-dur erte urida [:] (11)öber-ün tulada ber ene metü sedkil [:]
(12)ǰegüdün-dür ber ese ǰegüdülebesü : (13)busud-un tulada taki qamiγ·a törömü -:- [24] 
Dans aucune créature, même intéressé, même en rêve, semblable souhait n’avait jamais surgi: plus inouï encore parfaitement désintéressé. 
Even in sleep this desire has not previously arisen for these people,
not even in self-interest: How much less its appearance for the sake of others? 
sattvaratnaviśeṣo ’yam apūrvo jāyate katham3 |
yat parārthāśayo ’nyeṣāṃ na svārthe ’py upajāyate ||25|| 
有情最勝寶 希有何得生
種種意利他 不獨於自利 
gźan dag raṅ don du yaṅ | | myi ’byuṅ sems can don sems gaṅ | |
sems can rin cen khyad par ’di | | sṅa na myed pa rmad cig ’khruṅs | |(25) 
gźan dag raṅ gi don du yaṅ | | mi ’byuṅ sems can don sems gaṅ | |
sems kyi rin chen khyad par ’di | | sṅa na med pa’i rmad cig ’khruṅs | | 
(14)busud öber-ün tulada ber [:] (15)ülü toron bügetele <-:-> ali tere busud-un tusa sedkigči :
(16)belgetei-e erdeni sedkil-tü ene amidu : (17)urida ügei nigen γayiqamsiγ tangsuγ töröbei -:- [25] 
D’où nous vient le bodhisattva, perle unique, incomparable? les autres, même dans leur intérêt propre, ne dèsirent pas le bien d’autrui. 
This unprecedented, distinctive jewel among beings: How is it given birth?
This intention which is for the welfare of others does not appear in others even in self-interest. 
jagadānandabījasya jagadduḥkhauṣadhasya ca |
cittaratnasya yat puṇyaṃ tat kathaṃ hi pramīyatām ||26|| 
歡喜世間種 精進世間藥
心寶與有福 而彼云何說 
’gro ba kun gyi dga’ ba’i rgyu | | sems can sdug bsnal rtsir ’gyur pa | |
rin cen sems kyi bsod nams gaṅ | | de la ci ltar gźal gyi laṅ | |(26) 
’gro ba kun gyi dga’ ba’i rgyu | | sems can sdug bsṅal rtsir gyur pa | |
rin chen sems kyi bsod nams gaṅ | | de la ji ltar gźal gyis laṅ | | 
(18)qamuγ amitan-u baγasqulang-un siltaγan boluγad : (19)amitan-u ǰobalang-un em inu boluγsan :
(20)ali tere erdeni metü sedkil-ün buyan anu [:] (21)yambar metü bolqu čaγlabasu ülibesü <-:-> tegün-i [-:-] [26] 
Cette perle de la pensée, la pensée de Bodhi, semence de la joie du monde, remède à la souffrance du monde, comment apprécier sa saintelé? 
This merit—of the seed of the world’s joy, of the medicine for the world’s sorrow,
of the jewel of the mind: How, indeed, may it be measured? 
hitāśaṃsanamātreṇa buddhapūjā viśiṣyate |
kiṃ punaḥ sarvasattvānāṃ sarvasaukhyārtham udyamāt ||27|| 
云何諸有情 得一切快樂
爲發菩提心 供養於如來 
phan par bsams pa tsam gyis kyaṅ | | saṅs rgyas mchod pa khyad ’phags na | |
sems can ma lus thams chad kyi | | bde don brtsom pa smos ci dgos | |(27) 
phan par bsams pa tsam gyis kyaṅ | | saṅs rgyas mchod las khyad ’phags na | |
sems can ma lus thams cad kyi | | bde don brtson pa smos ci dgos | | 
(22)tusa-tu sedkil sedkigsen tedüiken-iyer ber : (23)burqan-nuγud-i takiγsan-ača ber ülegüü bolbasu ele [:]
(24)qočorli ügei qamuγ amitan-u [:] (25)ǰirγalang-un tulada <-:-> kičiyegčin-i taki yaγun ügületele -:- [27] 
Le simple désir du bien [du monde] est plus méritoire que le culte du Bouddha. Que dire des effors [du bodhisattva] pour la félicité complète de toute créature? 
The worship of Buddhas is excelled by merely having a desire for goodness:
How much more by zeal for the total welfare of all beings? 
duḥkham evābhidhāvanti duḥkhaniḥsaraṇāśayā |
sukhecchayaiva saṃmohāt svasukhaṃ ghnanti śatruvat ||28|| 
迷愛樂快樂 乃喻於冤嫌
遠離與隨行 悉從於自意 
sdug bsṅal ’dor ’dod sems yod kyaṅ | | sdug bsṅal ñid la mṅon par rgyug | |
bde ba ’dod kyaṅ gti mug pas | | raṅ gi bde ba dgra ltar ’joms | |(28) 
sdug bsṅal ’dor ’dod sems yod kyaṅ | | sdug bsṅal ñid la mṅon par rgyug | |
bde ba ’dod kyaṅ gti mug pas | | raṅ gi bde ba dgra ltar ’joms | | 
(26)ǰobalang-i gegen küseküi sedkil bügesü ber : (27)ǰobalang-dur kü esergü güyümüi :
(28)ǰirγalang-i küsebesü ber mungqaγ-un siltaγan-bar : (29)öber-ün ǰirγalang-i dayisun metü qoroγumui -:- [28] 
C’est à la souffrance que les hommes se précipitent pour s’évader de la souffrance, par désir de bonheur, ennemis d’euz-mêmes, perdant comme des fous leur bonheur; 
Eager to escape sorrow, men rush into sorrow; from desire of happiness they blindly slay their own happiness, enemies to themselves; 
yas teṣāṃ sukharaṅkāṇāṃ pīḍitānām anekaśaḥ |
tṛptiṃ sarvasukhaiḥ kuryāt sarvāḥ pīḍāś chinatti ca ||29|| 
若彼求快樂 苦惱種無邊
積諸善快樂 諸苦惱消除 
gaṅ źig bde bas phoṅs pa daṅ | | sdug bsṅal maṅ ldan de dag la | |
bde ba kun gyis tshim pa daṅ | | sdug bsṅal thams chad gcod byed ciṅ | |(29) 
gaṅ źig bde bas phoṅs pa daṅ | | sdug bsṅal maṅ ldan de dag la | |
bde ba kun gyis tshim pa daṅ | | sdug bsṅal thams cad gcod byed ciṅ | | 
(30)ked ber ǰirγalang-iyar ügegüreǰü [:] (5,1)olan ǰobaIang-tan teden-i : (2)qamuγǰirγaIang-ud-iyar <:> qangγaγad [:] (3)qotaIa ǰobaIang-ud-i oγtaIǰu [-:-] [29] 
ils sont avides de bonheur et constamment torturés. Celui qui les rassasiera de tous les bonheurs, apaisera leurs tourments, 
they hunger for happiness and suffer manifold pains; whence shall come one so kind as he who can satisfy them with all manner of happiness, allay all their pains, 
nāśayaty api saṃmohaṃ sādhus tena samaḥ kutaḥ |
kuto vā tādṛśaṃ mitraṃ puṇyaṃ vā tādṛśaṃ kutaḥ ||30|| 
破壞迷惑因 善哉云何得
親彼善知識 彼福如是得 
gti mug kyaṅ ni sel byed pa | | de daṅ dge mtshuṅs ga la yod | |
de ’dra’i sems kyaṅ ga la yod | | bsod nams de ’dra ’aṅ ga la yod | |(30) 
gti mug kyaṅ ni sel byed pa | | de daṅ dge mtshuṅs ga la yod | |
de ’dra’i bśes kyaṅ ga la yod | | bsod nams de ’dra’aṅ ga la yod | | 
(4)mungqaγ-ud-i ber tarqaγuluγči : (5)tegün-lüge sača buyan qamiγ·a bui :
(6)tere metü sayin nökör ber qamiγ-a bui [:] (7)qamiγ·a bolqui tere metü buyan ber -:- [30] 
éclairera leur folie, où trouver semblable bonté, pareil ami, si grande sainteté? 
shatter their delusion—whence such a friend, and whence such a holy deed? 
kṛte yaḥ pratikurvīta so ’pi tāvat praśasyate |
avyāpāritasādhus tu bodhisattvaḥ kim ucyatām ||31|| 
作利若迴向 彼必返讚歎
作善不求利 說彼是菩薩 
phan btags lan glon gaṅ yin pa | | de yaṅ re śig bsṅags ’os na | |
ma bcol legs pa byed pa yi | | byaṅ cub sems dpa’ smos ci dgos | |(31) 
phan btags lan lon gaṅ yin pa | | de yaṅ re źig bsṅags ’os na | |
ma bcol legs par byed pa yi | | byaṅ chub sems dpa’ smos ci dgos | | 
(8)tusa-tan-a ken ači qariγuluγči bolbasu : (9)tegün-i ber nigen tedüi maγtaγdaqu bügesü ele [:]
(10)buruγui-a sayin tusa üiledügči : (MonT 4b) (11)bodhi·satuva-nar-i taki yaγun ügületele bui -:- [31] 
On loue ceux qui rendent le bien pour le bien: que dire du bodhisattva qui donne spontanément? 
He who repays good deed with a good deed is praised; what shall be said of the Son of Enlightenment, who does kindness unsought? 
katipayajanasattradāyakaḥ kuśalakṛd ity abhipūjyate janaiḥ |
kṣaṇam aśanakamātradānataḥ saparibhavaṃ divasārdhayāpanāt ||32|| 
若有布施於少食 修善供養於世間
所施大小如蚊蚋 亦獲快樂得半日 
’gro ba ñuṅ zad nar ma’i zas sbyor ba | | skad cig zas tsam sbyin par byed pa daṅ | |
brñas bcas ñin phyed ’draṅs par byed pa yis | | dge ba byed pa yin źes skye bos bkur | |(32) 
’gro ba ñuṅ zad nar ma’i zas sbyor ba | | skad cig zas tsam sbyin par byed pa daṅ | |
brñas bcas ñin phyed ’draṅs par byed pa yaṅ | | dge ba byed pa yin źes skye bos bkur | | 
(12)amitan ürgülǰi čögöken idegen ǰokiyaǰu [:] (13)nigen daγun-u čaγ-tur idegen öggüged [:]
(14)doromǰilaγad ǰarim edür čadqaγuluγčin-i ber : (15)buyan üiledümüi kemen amitan-a kündülegdeküi bügesü ele -:- [32] 
On loue celui qui offre à quelques personnes un banquet de charité; on dit qu’il fait le bien: sa prodigalité ne dure qu’une heure, et les vivres médiocres qu’il fournit orgueilleusement soutiennent à peine les pauvres une demijournée! 
He who sets a banquet before a few is called “doer of righteousness,” and is honoured by the world, because in his pride he entertains men for half a day with brief largesse of mere food; 
kim u niravadhisattvasaṃkhyayā niravadhikālam anuprayacchataḥ |
gaganajanaparikṣayākṣayaṃ sakalamanorathasaṃprapūraṇam ||33|| 
云何獲得於能仁 要度無邊有情盡
有情無盡若虛空 一切智求自圓滿 
sems can graṅs mtha’ yas la dus riṅ du | | bde bar gśegs kyi bde ba bla na myed | |
yid la bsam pa mtha’ dag rdzogs byed pa | | rtag du sbyin pa lta źig smos ci dgos | |(33) 
sems can graṅs mtha’ yas la dus riṅ du | | bde bar gśegs kyi bde ba bla na med | |
yid la bsam pa mtha’ dag rdzogs byed pa | | rtag tu sbyin pa lta źig smos ci dgos | | 
(16)toγ·a tomsi ügei amitan-a önide : (17)sayibar oduγsad-un degedü ǰirγalang-ud-i :
(18)qamuγsedkil-dür sedkigsed-i tegüskegči : (19)nasu öglige öggügčin-i yaγun ügületele -:- [33] 
Que dire du bodhisattva qui donne à la multitude des êtres et pendant un temps illimité,-jusqu’à la fin des temps,-l’accomplissement parfait de tous les désirs? 
but what of him who bestows on a measureless number of creatures a satisfaction of all desires unbounded in time and perishing not when the world of heaven perishes? 
iti sattrapatau jinasya putre kaluṣaṃ sve hṛdaye karoti yaś ca |
kaluṣodayasaṃkhyayā sa kalpān narakeṣv āvasatīti nātha āha ||34|| 
佛子靜念而思惟 若煩惱生自心作
數生煩惱復生疑 佛說此人墮地獄 
gaṅ źig de ’dra’i rgyal sras sbyin bdag la | | gal te ṅan sems skyed par byed pa de | |
ṅan sems bskyed pa’i graṅs bźin bskal par ni | | dmyal bar gnas par ’gyur źes thub pas gsuṅs | |(34) 
gaṅ źig de ’dra’i rgyal sras sbyin bdag la | | gal te ṅan sems skyed par byed na de | |
ṅan sems bskyed pa’i graṅs bźin bskal par ni | | dñal bar gnas par ’gyur źes thub pas gsuṅs | | 
(20)ked ber tere metü öglige·či bodhi·satuva-nar-tur : (21)ker ber maγui sedkil egüskegčin :
(22)tere maγui sedkil egüskegsen-ü toγ·a-bar galab-tur-i : (23)tamu-dur orosiǰu aqu kemen burqan ber nomlabai -:- [34] 
Tel est le fils du Bouddha, maître du véritable banquet. Le Bouddha l’a déclaré: «Quiconque pèche dans son cæur contre lui reste en enfer autant de siècles que la pensée mauvaise a duré de secondes.» 
Such is the Master of the Banquet, the Son of the Conqueror; whosoever sins in his heart against him, saith the Lord, shall abide in hell as many ages as the moments of his sins. 
atha yasya manaḥ prasādam eti prasavet tasya tato ’dhikaṃ phalam |
mahatā hi balena pāpakarma jinaputreṣu śubhaṃ tv ayatnataḥ4 ||35|| 
佛子若發菩提心 滅大罪力得勝果 
’on te gaṅ źig yid rab daṅ byed na | | de’i ’bras bu de bas lhag par ’phel | |
rgyal sras rnams la do gal chen pos kyaṅ | | sdig pa myi ’byuṅ dge ba ṅaṅ gis ’phel | |(35) 
’on te gaṅ źig yid rab daṅ byed na | | de yi ’bras bu de bas lhag par ’phel | |
rgyal sras rnams la do gal chen pos kyaṅ | | sdig pa mi ’byuṅ dge ba daṅ gis ’phel | | 
(24)taki ken ber sayin sedkil-iyer süsülbesü : (25)tegün-ü ači inu tegün-eče ülemǰi nemeyü :
(26)yeke küčüten nigül-nügüd-eče ber : (27)bodhi·satuva-nar-a buyan-nuγud berke busu -:- [35] 
Mais quand le cæur s’apaise et se complaît dans le Bodhisattva, c’est un mérite si grand qu’il détruit les anciens péchés. Et ne faut-il pas vraiment se faire violence pour offenser les Bodhisattvas? N’est-ce pas tout naturellement qu’on les aime? 
But he whose spirit is at peace with them shall thence get abundant fruit; and truly, wrong to the Sons of the Conqueror can be done only by great effort, but kindness towards them is easy. 
teṣāṃ śarīrāṇi namaskaromi yatroditaṃ tad varacittaratnam |
yatrāpakāro ’pi sukhānubandhī sukhākarāṃs tāṃ śaraṇaṃ prayāmi ||36|| 
我今歸命摩尼心 救度有情得快樂 
gaṅ la sems kyi dam pa rin cen ce | | skyes pa de’i sku la phyag ’tshal źiṅ | |
gaṅ la gnod pa byas kyaṅ bder ’breld pa | | bde ba’i ’byuṇ gnas de la skyabs su mchi | |(36) 
gaṅ la sems kyi dam pa rin chen de | | skyes pa de yi sku la phyag ’tshal źiṅ | |
gaṅ la gnod pa byas kyaṅ bde ’brel ba | | bde ba’i ’byuṅ gnas de la skyabs su mchi | | 
(28)ken-dür sedkil-ün degedü tere erdeni : (29)törögsen tegün-ü bey·e-dür anu sögödüged :
(30)ken-dür qoor kürgebesü ber ǰirγaIang-dur barilduγuluγči : (6,1)I ǰirγalang töröküi tere oron-dur itegemüi bi <:> [-:-] [36] 
Je rends hommage aux corps des Bodhisattvas dans lesquels s’est manifestée cette excellente perle de la bonne pensée: les offenser mème porte bonheur. Je prends refuge dans les Bodhisattvas, mines de félicité. 
I do homage to the bodies of them in whom has arisen the choice jewel of the Thought, and even the ill-treatment of whom leads to happiness; in these mines of bliss I seek my refuge. 
bodhicaryāvatāre bodhicittānuśaṃsaḥ nāma prathamaḥ paricchedaḥ || 
讚菩提心品第一 
byaṅ cub sems dpa’i spyod pa la ’jug pa las | | byaṅ cub kyi sems kyi phan yon bśad pa źes bya ba ste le’u daṇ po’o ||| 
byaṅ chub sems dpa’i spyod pa la ’jug pa las byaṅ chub sems kyi phan yon bśad pa źas bya ba ste le’u daṅ po’o | | 
(2)bodhi·satuva-nar-un yabudal-dur oroqui nere-tü šastir-ača [:] (3)bodhičid sedkil-ün tusa-yi uqaγulqui terigün bölög -:- : -:- 
Chapitre premier: Êloge de la pensée de bodhi 
Chapter I: The Praise of the Thought of Enlightenment 
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