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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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yasminn ātmany atisnehād alpād api bhayād bhayam |
na dviṣet kas tam ātmānaṃ śatruvad yo bhayāvahaḥ ||121|| 
瞋如冤怖多 無愛怖獲少
以最上祕密 自他轉行利 
bdag lus gaṅ la chags pa yis | | ’jigs gnas chu la ’aṅ ’jigs skye ba | |
’jigs pa skied pa’i lus de la | | su źig dgra bźin sdaṅ myi byed | |(51) 
bdag lus gaṅ la chags pa yis | | ’jigs gnas chuṅ la ’jigs skye ba | |
’jigs pa skye ba’i lus de la | | su źig dgra bźin sdaṅ mi phyed | | 
 
On a pour le « moi » un si violent amour que son moindre péril épouvante : qui ne haïtrait pas ce moi qui terrorise comme fait un ennemi ? 
Because of excessive attachment to “self,” even the slightest fear causes fear.
Who would not hate that “self,” who, like an enemy, is a carrier of fear; 
yo māndyakṣutpipāsādipratīkāracikīrṣayā |
pakṣimatsyamṛgān hanti paripanthaṃ ca tiṣṭhati ||122|| 
水陸與飛空 勿令人住殺
由若於今時 救度於飢渴 
lus gaṅ bkres daṅ skom stsogs nad | | gso ba’i cho ga byed dod pas | |
bya daṅ ña daṅ ri dags dag | | gsod par byed ciṅ lam sgugs byed | |(52) 
lus gaṅ bkres daṅ skom sogs nad | | gso ba’i cho ga byed ’dod pas | |
bya daṅ ña daṅ ri dags dag | | gsod par byed ciṅ lam sgugs byed | | 
 
ce moi qui, pour combattre la maladie, la faim, la soif, [le froid], immole les volatiles, les poissons, les quadrupèdes, et traite toute la nature en ennemie, 
who, desiring a defense against sickness, hunger, thirst, and the like,
destroys birds, fish, animals, and stands as their antagonist; 
yo lābhasatkriyāhetoḥ pitarāv api mārayet |
ratnatrayasvam ādadyād yenāvīcīndhano bhavet ||123|| 
若人爲財利 殺父毀三寶
見世惡莊嚴 死得阿鼻財 
gaṅ gi khe daṅ rim gro’i phyir | | pha daṅ ma yaṅ gsod byed ciṅ | |
dkon mchog gsum gyi dkor brkus nas | | des na mnar myed sreg ’gyurd na | |(53) 
gaṅ źig khe daṅ rim gro’i phyir | | pha daṅ ma yaṅ gsod byed ciṅ | |
bkon mchog gsum gyi dkor brkus nas | | des ni mnar med bsreg ’gyur na | | 
 
ce moi qui, par avidité, par vanité, va jusqu’à tuer ses père et mère, jusqu’à commettre un vol sacrilège,—sans souci de l’enfer dont il alimentera les flammes ! 
who, for the sake of profit and honour would kill even his parents;
who would steal even the Three Jewels, the inheritance which he has received; and who would be fuel for Avīcī: 
kaḥ paṇḍitas tam ātmānam icched rakṣet prapūjayet |
na paśyec chatruvac cainaṃ kaś cainaṃ pratimānayet ||124|| 
何有於智者 見愛而供養
見冤不欲睹 供養云何說 
mkhas pa su źig lus de la | | ’dod ciṅ sruṅ daṅ mchod byed kyi | |
’di la su źig dgra bźin du | | lta bar myi byed rñas ma1 byed | |(54) 
mkhas pa su źig lus de la | | ’dod ciṅ bsruṅ daṅ mchod byed kyi | |
’di la su źig dgra bźin du | | blta bar mi byed brñas mi byed | | 
 
Voilà ce que je suis: digne objet, en vérité, pour un esprit sensé, d’amour, de solicitude, de culte ! Bien plutôt haïssable comme un ennemi et digne de tous les mépris. 
What wise man would desire that “self”? Who would protect it? Who would worship it?
Who would not regard it as an enemy? Who would honour it? 
yadi dāsyāmi kiṃ bhokṣya ity ātmārthe piśācatā |
yadi bhokṣye kiṃ dadāmīti parārthe devarājatā ||125|| 
斯鬼而自利 捨之而何受
利他而不生 云何捨受用 
gal te byin na ci spyad ces | | bdag don sems pa’ ’dre’ tshul | |
gal te spyad na ci sbyin źes | | gźan don sems pa lha’i chos | |(55) 
gal te byin na ci spyad ces | | bdag don sems pa ’dre yi tshul | |
gal te spyad na ci sbyin ces | | gźan don sems pa lha yi chos | | 
 
« Si je donne, que mangerai-je? » Égoïste, tu renaîtras dans le corps d’un piçāca !—« Si je mange, que donnerai-je ? » Charitable, tu renaîtras roi de dieux ! 
One thinks, “What shall I eat if I make an offering?” For the sake of the “self” he becomes a demon.
One thinks, “What shall I give if I eat?” For the sake of another he becomes the King of the Gods. 
ātmārthaṃ pīḍayitvānyaṃ narakādiṣu pacyate |
ātmānaṃ pīḍayitvā tu parārthaṃ sarvasaṃpadaḥ ||126|| 
以自利害他 地獄而別生
自害而利他 諸功德具足 
bdag phyir gźan la gnod byas na | | dmyal las stsogs par gduṅs par ’gyur | |
gźan phyir bdag la gnod byas na | | phun sum tshogs pa thams chad ’thob | |(56) 
bdag phyir gźan la gnod byas na | | dmyal la sogs par gduṅs par ’gyur | |
gźan phyir bdag la gnod byas na | | phun sum tshogs pa thams cad ’thob | | 
 
Tu fais souffrir le prochain pour toi-même : tu brûleras dans l’enfer. Tu te fais souffrir toi-même pour le prochain, toutes les bénédictions te sont assurées. 
Having injured another for the sake of the “self,” one is cooked in hell:
Having injured himself for the sake of another, he is endowed with all prosperity. 
durgatir nīcatā maurkhyaṃ yayaivātmonnatīcchayā |
tām evān yatra saṃkrāmya sugatiḥ satkṛtir matiḥ ||127|| 
作意善逝見 如是行別處
下劣不自愛 愚癡投惡趣 
bdag ñid mtho bar ’dod pa des | | ṅan ’gro ṅan daṅ glen par ’gyurd | |
de ñid gźan la spo byas na | | bde ’gro rim ’gro ’thob par ’gyurd | |(57) 
bdag ñid mtho bar ’dod pa des | | ṅan ’gro ṅan daṅ glen par ’gyur | |
de ñid gźan la spo byas na | | bde ’gro rim gro ’thob par ’gyur | | 
 
Tu prétends t’élever [au dessus des autres], tu renaîtras dans les destinées mauvaises, et [si tu obtiens ensuite l’existence humaine,] tu seras vil et stupide. Mais si tu transposes ta vanité au bénéfice d’autrui, tu obtiendras bonne destinée, honneurs, intelligence. 
That wish for self-elevation which [creates] an evil destiny, baseness, and stupidity,
[creates] a good destiny, honour, and intelligence when one has transferred it elsewhere. 
ātmārthaṃ param ājñapya dāsatvādy anubhūyate |
parārthaṃ tv enam ājñapya svāmitvādy anubhūyate ||128|| 
自利知微細 今當墮奴僕
利他微細知 當爲自在主 
bdag gi don du gźan bkol na | | bran las stsogs pa myoṅ bar ’gyurd | |
gźan gyi don du bdag spyad na | | rje dpon ñid stsogs myoṅ bar ’gyurd | |(58) 
bdag gi don du gźan bkol na | | bran la sogs pa myoṅ bar ’gyur | |
gźan gyi don du bdag spyad na | | rje dpon ñid sogs myoṅ bar ’gyur | | 
 
Tu commandes et fais travailler le prochain pour toi, tu seras esclave et [misérable] ; tu te mets au service du prochain, tu obtiendras le pouvoir et [l’opulence]. 
Having ordered another for self-benefit, one experiences slavery:
Having ordered himself for the benefit of another, he experiences power, and the like. 
ye kecid duḥkhitā loke sarve te svasukhecchayā |
ye kecit sukhitā loke sarve te ’nyasukhecchayā ||129|| 
世有諸苦者 昔自迷貪愛
世諸快樂者 於他昔利樂 
’jig rten bde ba ci sñed pa’ | | de kun gźan bde ’dod las gyurd | |
’jig rten sdug bsṅal ci sñed pa | | de kun raṅ bde ’dod las gyurd | |(59) 
’jig rten bde ba ji sñed pa | | de kun gźan bde ’dod las byuṅ | |
’jig rten sdug bsṅal ji sñed pa | | de kun raṅ bde ’dod las byuṅ | | 
 
Tous ceux qui sont malheureux ici-bas sont malheureux parce qu’ils ont cherché leur propre bonheur ; tous ceux qui sont heureux ici-bas sont heureux parce qu’ils ont cherché le bonheur du prochain. 
All of those who are in a condition of unhappiness in the world are that way because of desiring their own release.
All of those who are in a condition of happiness in the world are that way from seeking the release of another. 
bahunā vā kim uktena dṛśyatām idam antaram |
svārthārthinaś ca bālasya muneś cānyārthakāriṇaḥ ||130|| 
何要多種說 此中間已見
愚迷樂自爲 牟尼利他作 
maṅ du bśad lta ci źig dgos | | byis pa raṅ gi don byed daṅ | |
thub pa gźan gyi don mdzad pa | | ’di gñis kyi ni khyad par ltos | |(60) 
maṅ du bśad lta ci źig dgos | | byis pa raṅ gi don byed daṅ | |
thub pa gźan gyi don mdzad pa | | ’di gñis kyi ni khyad par ltos | | 
 
A quoi bon en dire plus long? Voyez seulement quelle différence il y a entre le fou qui désire son propre bonheur, et le Bouddha, ouvrir du bien d’autrui. 
But why so much speaking? Let that difference be seen which is between the fool who is concerned with his own benefit,
and the sage who creates benefit for another. 
na nāma sādhyaṃ buddhatvaṃ saṃsāre ’pi kutaḥ sukham |
svasukhasyānyaduḥkhena parivartam akurvataḥ ||131|| 
不求佛菩提 輪迴何得樂
自苦欲與他 迴轉無由得 
bdag bde gźan gyi sdug bsṅal dag | | yaṅ dag brje ba ma byas na | |
saṅs rgyas ñid du myi ’grub ciṅ | | ’khor ba na yaṅ bde ba myed | |(61) 
bdag bde gźan gyi sdug bsṅal dag | | yaṅ dag brje ba ma byas na | |
saṅs rgyas ñid du mi ’grub ciṅ | | ’khor ba na yaṅ bde ba med | | 
 
A coup sûr il n’obtient pas l’état de Bouddha, il n’obtient même pas les félicités du siècle, celui qui n’échange pas son bonheur contre la souffrance du prochain. 
There is certainly no accomplishment, no Buddhahood, or even happiness in the realms of rebirth,
for the one who does not exchange his own happiness for the sorrow of another. 
āstāṃ tāvat paro loko dṛṣṭo ’py artho na sidhyati |
bhṛtyasyākurvataḥ karma svāmino ’dadato bhṛtim ||132|| 
觀察於後世 善利不成就
於奴僕起業 主者而返受 
’jig rten pha rol ’phar źog gi | | tshe ’di don kyaṅ myi ’grub ste | |
bran g-yog las byed myi btub la | | rje dpon ’tsho ba ster myi byed | |(62) 
’jig rten pha rol phar źog gi | | bran g-yog las mi byed pa daṅ | |
rje dpon rṅan pa mi ster ba’i | | tshe ’di’i don yaṅ ’grub mi ’gyur | | 
 
Et sans parler de la vie future, où en serons-nous ici-bas si le serviteur se refuse à travailler et le maître à payer les gages ? 
Not even considering the next world, our welfare here does not prosper.
The workman does not do that for which he is paid; the master does not give wages to the workman. 
tyaktvānyo ’nyasukhotpādaṃ dṛṣṭādṛṣṭasukhotsavam |
anyo ’nyaduḥkhanād ghoraṃ duḥkhaṃ gṛhṇanti mohitāḥ ||133|| 
互相之利樂 迷者見而離
而返互相苦 當受惡苦報 
mthoṅ ṅam ma mthoṅ bde ’grub pa yi | | phan tshun bde skyed yoṅ bor źiṅ | |
gźan la sdub bsṅal byas pa’i rgyus | | rmoṅs rnams sdug bsṅal myi zad lend | |(63) 
mthoṅ daṅ ma mthoṅ bde ’grub pa’i | | phun sum bde skyid yoṅs bor źiṅ | |
gźan la sdug bsṅal byas pa’i rgyus | | rmoṅs pas sdug bsṅal mi bzad len | | 
 
Les hommes, au lieu de se rendre mutuellement service, ce qui est la source de tout bien dans les deux vies, cherchent réciproquement à se nuire : leur folie les précipite dans des maux extrêmes. 
After forsaking the origin of mutual happiness (the flowering of happiness whether seen or unseen),
the infatuated grasp at terrible sorrow, because sorrow is mutual. 
upadravā ye ca bhavanti loke yāvanti duḥkhāni bhayāni caiva |
sarvāṇi tāny ātmaparigraheṇa tat kiṃ mamānena parigraheṇa ||134|| 
若得世間災 乃至驚怖苦
彼一切自作 云何而此作 
’jig rten dag na ’tshe ba gaṅ yod daṅ | | ’jigs daṅ sdug bsṅal ci sñed yod gyurd pa’ | |
de kun bdag du ’dzind pa las gyurd na | | ’dre chen des kho bdag la ci źig bya | |(64) 
’jig rten dag na ’tshe ba gaṅ yod daṅ | | ’jigs daṅ sdug bsṅal ji sñed yod gyur pa | |
de kun bdag tu ’dzin pa las byuṅ na | | ’dre chen des ko bdag la ci źig bya | | 
 
De toutes les calamités, de toutes les souffrances, de toutes les terreurs d’ici-bas, le seul pricipe est le sentiment ou l’amour du moi : il faut y renoncer. 
Whatever calamities there are, and whatever sorrows and fears come to the world,
they are all the result of attachment to “self.” Why is that attachment mine? 
ātmānam aparityajya duḥkhaṃ tyaktuṃ na śakyate |
yathāgnim aparityajya dāhaṃ tyaktuṃ na śakyate ||135|| 
不能捨自身 於苦不能離
如不離於火 不能遠燒害 
 
bdag ñid yoṅs su ma btaṅ na | | sdug bsṅal spaṅ bar mi nus te | |
ji ltar me ni ma btaṅ na | | sreg pa spoṅ bar mi nus bźin | | 
 
On ne peut éviter la souffrance qu’en sortant du « moi » : on ne peut éviter la brûlure qu’en sortant du feu. 
Not having extinguished “self,” one is not able to extinguish sorrow;
just as one who has not extinguished a fire is not able to extinguish the burning. 
tasmāt svaduḥkhaśāntyarthaṃ paraduḥkhaśamāya ca |
dadāmy anyebhya ātmānaṃ parān gṛhṇāmi cātmavat ||136|| 
自苦若能除 能消除他苦
以彼自他受 是故而取喻 
de ltas bdag gnod źi ba daṅ | | gźan gyi sdug bsṅal źi bya phyir | |
bdag ñid gźan la gtaṅ bya źiṅ | | gźan rnams bdag bźin gzuṅ bar bya | |(65) 
de ltar bdag gnod źi ba daṅ | | gźan gyi sdug bsṅal źi bya’i phyir | |
bdag ñid gźan la gtaṅ bya daṅ | | gźan rnams bdag bźin gzuṅ bar bya | | 
 
Si je donne mon « moi » au prochain et adopte le prochain à titre de « moi », c’est donc autant pour calmer ma souffrance que pour calmer celle du prochain. 
It follows that for the sake of tranquilizing my own sorrow, and for the tranquilizing of the other’s sorrow,
I give myself to others and I accept others like myself. 
anyasaṃbaddham asmīti niścayaṃ kuru he manaḥ |
sarvasattvārtham utsṛjya nānyac cintyaṃ tvayādhunā ||137|| 
汝今無別思 利益諸有情
汝決定作意 因業有分別 
bdag ni gźan gyi dbaṅ gyurd ces | | yid kyod ṅes par śes gyis la | |
sems can kun don ma gtogs par | | da ni khyod kyis gźan myi bsam | |(66) 
bdag ni gźan gyi dbaṅ gyur ces | | yid khyod ṅes par śes gyis la | |
sems can kun don ma gtogs par | | da ni khyod kyis gźan mi bsam | | 
 
Que ce soit donc, ô mon àme, une chose bien entendue : tu appartiens au prochain, et tu ne peux plus penser désormais qu’au bien det toutes les créatures. 
That I am another is certainly well understood: Accept it, O mind!
Having cast off all for the sake of beings, nothing else is to be considered by you tomorrow. 
na yuktaṃ svārthadṛṣṭyādi tadīyaiś cakṣurādibhiḥ |
na yuktaṃ syandituṃ svārtham anyadīyaiḥ karādibhiḥ ||138|| 
眼以見爲能 所觀不爲眼
手以執爲用 所持寧爲手 
gźan dbaṅ myig las stsogs pa yis | | raṅ don bsgrub pa rigs ma yin | |
de don myig las stsogs pa yis | | de la log par bya ma2 rigs | |(67) 
gźan dbaṅ mig la sogs pa yis | | raṅ don sgrub par rigs ma yin | |
de don mig la sogs pa yis | | de la log par bya mi rigs | | 
 
Ces yeux, qui ne sont plus à moi, ne verront plus « mon » intérêt ; de même tous les sens. Ces mains, qui appartiennent au prochain, convient-il qu-elles travaillent pour moi ? De même tous les organes d’action. 
It is not suitable to employ sight [and similar faculties] for self-benefit, because the eyes, and so forth, are theirs.
It is not suitable to move the hands for self-benefit, because they belong to others. 
tena sattvaparo bhūtvā kāye ’smin yad yad īkṣase |
tat tad evāpahṛtyāsmāt parebhyo hitam ācara ||139|| 
但爲諸有情 亦不住身見
離見乃善逝 常行如是利 
 
des na sems can gtsor bya ste | | bdag gi lus la ci mthoṅ ba | |
de daṅ de ni phrogs nas kyaṅ | | gźan dag la ni phan par spyod | | 
 
Tout entier aux créatures, toutes les ressources de ce corps je les lui prendrai pour les mettre au service du prochain. 
After giving yourself to other beings, whatever you see in the body
which may be applied to the advantage of others, is to be taken away from it. 
hīnādiṣv ātmatāṃ kṛtvā paratvam api cātmani |
bhāvayerṣyāṃ ca mānaṃ ca nirvikalpyena cetasā ||140|| 
見彼下品人 而起自他見
雖觀彼憎愛 我心不疑惑 
 
dman sogs bdag tu byas pa daṅ | | gźan ñid du ni bdag byas nas | |
rnam rtog med pa’i sems kyis su | | phrag dog ’gran daṅ ṅa rgyal bsgom | | 
 
Je me tiendrai pour un étraner, et c’est dans les plus humbles d’abord que je reconnaîtrai mon « moi » : alors ce sera le moment d’être envieux et superbe, sans défaillance ou hésitation. 
After establishing “selfhood” in the most lowly, and the stranger in the “self,”
both envy and pride may arise without scruple of the mind. 
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