Bodhicittānuśaṃso nāma prathamaḥ paricchedaḥ|
Bodhicitta-nuśaṃso named prathamaḥ section/chapter
Bodhisattvacharyāvatāra (Buddha-Channel): Bienfaits de l’Esprit d’Eveil
Bodhisattvacharyāvatāra (Buddha-Channel): Los Beneficios del Espíritu de Despertamiento
Conseils Pour Bodhisattva (tr. Pháp Thân): L’Éloge de l’Esprit d’Éveil
Destellos de Sabiduría (tr. Gordi): Beneficios de la Bodhichita
Engaging in Bodhisattva Behaviour (tr. Berzin): The Benefits of Bodhichitta
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): An Explanation of the Benefits of Bodhichitta
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): Explaining the Benefits of Bodhichitta
Entering the Path of Enlightenment (tr. Matics): Praising the Thought of Enlightenment
Guide to the Bodhisattva’s Way of Life (tr. Elliott): An Explanation of the Benefits of Bodhichitta
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): The Benefits of the Awakening Mind
Guide to the Bodhisattva’s Way of Life (tr. Marut): In Praise of the Wish to Awaken
A Guide to the Bodhisattva Way of Life (tr. Tuffley): The Benefit of the Spirit of Awakening
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): The Benefit of the Spirit of Awakening
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Praise of the Awakening Mind
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Éloge de la Pensée de Bodhi
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): The Benefits of Bodhichitta
La Marcha Hacia la Luz (tr. Villalba): Elogio de la Aspiración al Despertar
La Marche à la Lumière (tr. Finot): Éloge de la Pensée de la Bodhi
La Marche vers l’Éveil (tr. Padmakara): Les Bienfaits de l’Esprit d’Éveil
Meaningful to Behold (Geshe Kelsang): The Benefits of Bodhichitta
The Nectar of Mañjushrī’s Speech (Khenpo Kunpal): The Excellence and Benefits of Bodhichitta
The Path of Light (tr. Barnett): The Praise of the Thought of Enlightenment
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): Bodhichittanuśamśā, In Praise of Bodhichitta
Vivre en Héros pour L’Éveil (tr. Driessens): Les Bienfaits de l’Esprit d’Éveil
The Way of the Bodhisattva (tr. Padmakara): The Excellence of Bodhichitta
Meaningful to Behold
1 – The Pre-eminent Qualities of the Author
2 – Introduction to the Text
3 – Explanation of the Actual Text
31 – The Meaning of the Holy Scripture’s Title
32 – The Homage of the Translators
33 – Explanation of the Meaning of the Text
331 – The Preliminary Explanation
331 1 – The Expression of Worship
The Nectar of Mañjushrī’s Speech
Part One: The Generation of Bodhichitta where it has Not Previously Existed
1 – The Preliminary Topics of the Commentary
2 – How a Teacher Sets Forth the Dharma
3 – How the Dharma is taught by a Buddha
3 – How the Dharma is taught by an Arhat
3 – How the Dharma is taught by a Learned Master
4 – The Author of the Treatise
4 – The Scriptural Sources of the Treatise
4 – The General Tendency of the Treatise
4 – The General Synopsis of the Bodhicharyavatara
4 – The Purpose of the Treatise
2 – How Disciples Should Attend to the Teachings
3 – Inner Motivation
3 – Outer Conduct
4 – Behaviour to Be Abandoned
4 – Behaviour to Be Adopted
2 – The Method of Explanation and Study
1 – An Explanation of the Treatise Itself
2 – An Explanation of the Title of the Treatise
3 – The Title Itself
3 – The Translator’s Homage
2 – An Explanation of the Treatise Thus Named
3 – The Preambles to the Treatise
4 – The Expression of Homage
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
1 – Le Sens du Titre
2 – Le Sens du Texte
21 – Introduction à la Composition (1-3)
211 – Expression d’Hommage (1ab)
Chapter I – verse 1ab
sugatān sasutān sadharmakāyān
Sugātas sasutān sa-Dharma-body
praṇipatyādarato’khilāṃśca vandyān|
‘throw-oneself-down’-yādarato’khilāṃśca vandyān
bde gśegs chos kyi sku mṅa’ sras ’cas daṅ
phyag ’os kun la’aṅ gus par phyag ’tshal te
Bodhicaryāvatāra-Samgraha (tr. Feuerstein): Bowing to the Dharma-embodying Sugātas together with their Sons and all Praiseworthy Ones …
Bodhisattvacharyāvatāra (Buddha-Channel): Respetuosamente me inclino ante el Cuerpo de Verdad de los Sugātas; ante sus Hijos, los Bodhsattvas y ante todos aquellos dignos de homenajes.
Conseils Pour Bodhisattva (tr. Pháp Thân): Je m’incline avec respect devant Ceux Allés en la Joie, devant leurs Fils, et tous ceux qui s’efforcent au bien.
Destellos de Sabiduría (tr. Gordi): Me postro respetuosamente ante los Sugātas, dotados con Dharmakāya, ante sus Hijos Nobles y ante todos los que merecen veneración.
Engaging in Bodhisattva Behaviour (tr. Berzin): Respectfully, I prostrate to the Blissfully Gone endowed with Dharmakāya, as well as to their Offspring and to everyone worthy of prostration.
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): To the Bliss-Gone Sugātas, endowed with the Dharmakāya, and to their Mighty Heirs, and to all those worthy of homage, I prostrate;
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): To the Sugātas, who are endowed with the Dharmakāya, together with their Sons, and to all who are worthy of veneration, I respectfully pay homage.
Entering the Path of Enlightenment (tr. Matics): Bowing respectfully to the Buddhas, their Sons, the Corpus of their Law and to all who are praiseworthy …
Guide to the Bodhisattva’s Way of Life (tr. Elliott): I prostrate to the Enlightened Buddhas endowed with the Truth Body, and to the Bodhisattvas and all other objects of prostration.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): Respectfully I prostrate myself to the Sugātas who are endowed with the Dharmakāya, as well as to their Noble Sons and to all who are worthy of veneration…
Guide to the Bodhisattva’s Way of Life (tr. Marut): Bowing down with reverence to Those Gone to Bliss, who possess the Dharma Body, together with their Offspring and all those who are praiseworthy …
A Guide to the Bodhisattva Way of Life (tr. Tuffley): Being mindful of all that is holy …
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Reverently bowing to the Sugātas, who are endowed with the Dharmakāya, together with their Children and all who are worthy of veneration …
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): In adoration I make obeisance to the Sugātas and their Sons, and to their Bodies of Dharma, and to all those worthy of praise.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Devant les Bouddhas, devant leurs Fils, devant le Corps de la Loi, je me prosterne avec un respect profond, et devant tous les Amis Spirituels;
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): With devotion I pay homage to the Buddhas Gone to Bliss, to their Dharma Body, Noble Heirs and all worthy of respect.
La Marcha Hacia la Luz (tr. Villalba): Después de haber saludado respetuosamente a los Budas, a los Bodisatvas y al Darmakaya, así como a todos los Santos Venerables,
La Marche à la Lumière (tr. Finot): Ayant salué respectueusement les Buddhas, leurs Fils et le Corps de la Loi, ainsi que toutes les Personnes Vénérables …
La Marche vers l’Éveil (tr. Padmakara): Au Bien-Allé, Maître du Corps du Dharma, aux Fils des Bouddhas et à tous ceux qui méritent d’être honorés, je rends hommage avec respect.
The Path of Light (tr. Barnett): Reverently bowing down before the Blessed Ones, their Sons, the Body of the Law, and all the worshipful ones …
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): Bowing respectfully to the Sugātas with ‘Dharmakāya’ endowed, along with their Noble Sons as also to all others worthy of veneration …
Vivre en Héros pour L’Éveil (tr. Driessens): Je m’incline avec respect devant Ceux-Allés-en-la-Joie qui possèdent le Corps du Dharma, devant leur Fils et toutes les personnes dignes de vénération.
The Way of the Bodhisattva (tr. Padmakara): To those who Go-in-Bliss, the Dharma they have mastered and to all their Heirs, to all who merit veneration, I bow down.
Meaningful to Behold
331 2 – The Promise of Composition
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
212 – Promesse de Composition (1cd)
Chapter I – verse 1cd
sugatātmajasaṃvarāvatāraṃ
Sugātas-maja-Vows-vatāraṃ
kathayiṣyāmi yathāgamaṃ samāsāt ||1||
kathayiṣyāmi [according-to?]-Scriptures put-together [1]
bde gśegs sras kyi sdom la ’jug pa ni
luṅ bźin mdor bsdus nas ni brjod par bya
Bodhicaryāvatāra-Samgraha (tr. Feuerstein): I shall speak briefly and in accord with Scripture about entering the Vow springing from the essence of the Sugātas.
Bodhisattvacharyāvatāra (Buddha-Channel): Aquí presentaré una síntesis de las vías de involucramiento en los Votos de los Bodhsattvas, conforme a las Enseñanzas.
Conseils Pour Bodhisattva (tr. Pháp Thân): Je vais exposer, en accord avec la pensée des [Sugātas], la pratique spirituelle des Fils des Vainqueurs.
Destellos de Sabiduría (tr. Gordi): Explicaré cómo implicarse en los Votos de los Hijos de los Budas, el significado de los cuales he condensado de acuerdo con las Escrituras.
Engaging in Bodhisattva Behaviour (tr. Berzin): Let me explain (how to) engage in the Blissfully Gone Offsprings’ Code, which I’ve compiled and condensed in accord with Buddhas’ Words.
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): the entrance into the Discipline of the Sugāta Heirs in accordance with Scripture, and in a condensed fashion, I shall now describe.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): That done, in accordance with the Scriptures, I will briefly explain entering into the precepts of the Sons of the Sugātas.
Entering the Path of Enlightenment (tr. Matics): I will relate briefly, according to the Scriptures, the way that the Offspring of the Buddhas enter the religious life.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): I will explain briefly, in accordance with the Scriptures, how to engage in the condensed Practices of the Bodhisattva.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): … here I shall explain how to engage in the Vows of the Buddhas’ Sons the meaning of which I have condensed in accordance with the Scriptures.
Guide to the Bodhisattva’s Way of Life (tr. Marut): I will concisely describe, in accordance with Scripture, a guide to the Observances of the Children of Those Gone to Bliss.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): … I shall outline to those who are interested how to go about becoming enlightened.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): … I shall concisely present a guide to the Discipline of the Children of the Sugātas in accordance with the Scriptures.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): In brief, and in accordance with Scripture, I shall describe the undertaking of the Observance of the Sons of the Sugāta.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): car je vais exposer le Chemin de la Vie Religieuse des Fils des Bouddhas, sans m’écarter de l’Écriture, mais en résumé.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): In accordance with the Scriptures, I shall now in brief describe the Way to adopt the Discipline of all the Buddhas’ Heirs.
La Marcha Hacia la Luz (tr. Villalba): …expondré brevemente la Práctica Espiritual de los Bodisatvas, según la Tradición.
La Marche à la Lumière (tr. Finot): … j’exposerai brièvement, selon la Tradition, la Pratique Spirituelle des Fils des Buddhas.
La Marche vers l’Éveil (tr. Padmakara): Je vais exposer en bref, selon les Textes, comment pratiquer les préceptes des Bodhisattvas.
The Path of Light (tr. Barnett): I will briefly set forth in accordance with Holy Writ the Way whereby the Sons of the Blessed Ones enter [the godly life].
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): I shall speak of the Vows practised by the Sons of Sugātas or Bodhisattvas in a condensed form and in accordance with the Scriptures (āgama).
Vivre en Héros pour L’Éveil (tr. Driessens): Je vais exposer brièvement, en accord avec les Écritures, l’Engagement dans les Vœux des Fils de Ceux-Allés-en-la-Joie.
The Way of the Bodhisattva (tr. Padmakara): According to Tradition, I shall now in brief describe the Entrance to the Bodhisattva Discipline.
Meaningful to Behold
331 3 – The reason for composition
The Nectar of Mañjushrī’s Speech
4 – The Author’s Commitment to Compose
4 – The Taking of a Humble Attitude
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
213 – Abandon de l’Arrogance (2-3)
Chapter I – verse 2
na hi kiṃcidapūrvamatra vācyaṃ
not hi kiṃcidapūrvamatra vācyaṃ
na ca saṃgrathanakauśalaṃ mamāsti|
not ca saṃgrathanakauśalaṃ mamāsti
ata eva na me parārthacintā
ata therefore not me parārtha-mind[?]
svamano vāsayituṃ kṛtaṃ mayedam ||2||
svamano vāsayituṃ prepare mayedam [2]
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
Bodhisattvacharyāvatāra (Buddha-Channel): Nada se expone aquí que no lo haya sido antes y no soy yo hábil en el arte de componer. También, he emprendido esto con la meta de impregnar con ello a mi propio espíritu y no para alumbrar a los demás.
Conseils Pour Bodhisattva (tr. Pháp Thân): Je n’ai rien à dire qui n’ait déjà été dit avant moi, et je suis peu habile dans le maniement des mots. Le but de cette composition n’est autre que d’accoutumer mon esprit au bien.
Destellos de Sabiduría (tr. Gordi): Nada hay aquí que no haya sido explicado antes y carezco de habilidad en el arte de la retórica. Por tanto, no albergo pretensiones de poder beneficiar a los demás con mi trabajo, lo escribo para poder familiarizarme con la Enseñanza.
Engaging in Bodhisattva Behaviour (tr. Berzin): I’ve nothing to say here that’s not come before, and I lack any skill in the crafting of verse; yet, though I lack even the thought to help others, I’ve composed this to familiarise my mind.
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): Here, I am not saying anything that has not been said before, and skill in poetry have I none, therefore, I have no idea that this will benefit others: I compose this for my own mind’s contemplation.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): I can say nothing here that has not already been said before, and I possess no skill in prosody. Hence, I would not even imagine that this might benefit others; I wrote it only to cultivate (Bodhichitta) within my own mind.
Entering the Path of Enlightenment (tr. Matics): There is nothing really original here, and I have no skill in literary composition. I have composed this with no thought of any other purpose than to clarify my own mind.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): There is nothing written here that has not been explained before, and I have no special skills in composition. My reason for writing this is to benefit others and to keep my mind acquainted.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): There is nothing here that has not been explained before and I have no skill in the art of rhetoric; therefore lacking any intention to benefit others (who have already understood) I write this in order to acquaint it to my mind.
Guide to the Bodhisattva’s Way of Life (tr. Marut): There is nothing here that hasn’t been said before, and I have no skilfulness in composition. This is not because of some thought that I could help others. I have composed this only in order to help sanitise my own mind.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): Nothing in this book is new. It has all been said before. Nor do I consider myself to be an expert writer, so my work is unlikely to have much influence on others. I write simply to help me in my journey towards Enlightenment.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): There is nothing here that has not been said before, nor do I have any skill in composition. Thus, I have no concern for the welfare of others, and I have composed this solely to season my own mind.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Nothing new will be said here, nor have I any skill in composition. Therefore I do not imagine that I can benefit others. I have done this to perfume my own mind.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): 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 cœur et sans avoir en vue l’utilité du prochain.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): There is nothing here that’s not been said before; and I have no skill in the art of composition. Therefore I do not expect this to be of much use to others, and write it only to acquaint it to my mind.
La Marcha Hacia la Luz (tr. Villalba): Nada tengo que decir que no haya sido ya dicho antes de mí. Además no soy buen escritor. No es la opinión de los demás lo que me preocupa. Emprendo esta obra con el fin de santificar mi proprio corazón.
La Marche à la Lumière (tr. Finot): Je n’ai rien à dire qui n’ait été dit avant moi et je ne suis pas un habile écrivain. Ce n’est donc point par souci de l’intérêt des autres, c’est pour sanctifier mon propre cœur que je fais cet ouvrage.
La Marche vers l’Éveil (tr. Padmakara): Je n’ai rien à dire qui n’ait était dit avant moi et je ne connais rien à l’art d’écrire. C’est donc sans la pensée d’aider les autres, mais pour y accoutumer mon esprit, que j’ai composé cet ouvrage.
The Path of Light (tr. Barnett): 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.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): There is nothing to be said here which has not been already spoken of (by the Scriptures); nor do I possess any special qualification for exposition (of the theme). Similarly, there is no desire either to do it for others’ sake. I write this (treatise) in order to familiarise my own mind more and more (with the Bodhisattva Practices).
Vivre en Héros pour L’Éveil (tr. Driessens): Il n’y a rien ici qui n’ait été expliqué auparavant, et je ne suis pas habile dans l’art de la rhétorique. Ce n’est donc pas avec la pensée du bien d’autrui mais pour y accoutumer mon esprit que j’ai compose ceci.
The Way of the Bodhisattva (tr. Padmakara): What I have to say has all been said before, and I am destitute of learning and of skill with words. I therefore have no thought that this might be of benefit to others. I wrote it only to sustain my understanding.
The Nectar of Mañjushrī’s Speech
4 – The Stirring Up of a Joyful and Enthusiastic Attitude
Chapter I – verse 3
mama tāvadanena yāti vṛddhiṃ
mama tāvadanena proceed/undergo vṛddhiṃ
kuśalaṃ bhāvayituṃ prasādavegaḥ|
my-skill bhāvayituṃ prasādavegaḥ
atha matsamadhātureva paśye-
atha matsamadhātureva paśye-
daparo’pyenamato’pi sārthako’yam ||3||
daparo’pyenamato’pi sārthako’yam [3]
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
Bodhisattvacharyāvatāra (Buddha-Channel): Habituándome así a lo que es virtuoso la potencia de mí fe irá creciendo [por] un tiempo; si otros, igual de dichosos que yo, leen estas líneas, ellos también se impregnarán con su sentido.
Conseils Pour Bodhisattva (tr. Pháp Thân): Peut-être pourrait-elle servir à y semer et cultiver des graines bénéfiques, et si d’autres personnes viennent à la lire, il est possible qu’elle leur soit aussi profitable.
Destellos de Sabiduría (tr. Gordi): Gracias a la familiarización con lo positivo, la fuerza de mi fe puede aumentar a través a estas palabras. Y, si son leídas por otros, iguales a mí en fortuna, también puede resultarles significativo.
Engaging in Bodhisattva Behaviour (tr. Berzin): For, due to acquaintance with what is constructive, the force of my belief may increase for a moment, even just through these (words). And if others, equal to myself in fortune, happen to see them, perhaps they might find them meaningful (too).
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): For the sake of my cultivation of virtue, my faith may be strengthened, and so I may increase my familiarity with it for a little while. But if others, equal to myself in fortune, come across these words, then may it be meaningful for them.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): Through these (compositions) may the power of my faith increase for awhile so that I may cultivate virtue. Still, if by chance others equal in fortune to myself view these, some benefit might ensue.
Entering the Path of Enlightenment (tr. Matics): The pure impetus to become good is strengthened in me because of this effort; but if another person like myself should see it, may it be useful to him also.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): Thus the strength of my faith and my virtuous realisations might for a while be increased by this, and perhaps others who are as fortunate as I might also find this Meaningful to Behold.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): For due to acquaintance with what is wholesome the force of my faith may for a short while increase because of these words. If, however, these words are seen by others equal in fortune to myself, it may be meaningful for them.
Guide to the Bodhisattva’s Way of Life (tr. Marut): Because of this, the power of my goodness increases so that I might cultivate virtue. And should another similar to me examine it, perhaps it will have some meaning.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): This work is therefore an act of faith made in order to cultivate virtue. It may also serve as a helpful guide to others who are in the same position as me.
A Guide to the Bodhisattva’s Way of Life (Sanskrit) (tr. Wallace): Owing to this, the power of my faith increases to cultivate virtue. Moreover, if someone else with a disposition like my own examines this, it may be meaningful.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): While doing this, the surge of my inspiration to cultivate what is skilful increases. Moreover, should another, of the very same humours as me, also look at this, then he too may benefit from it.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [Pour sanctifier mon propre cœur?] Car, tandis que je le médite, le courant de mes pensées purifies se porte toujours plus puissant vers le bien. Mais mon livre n’aura-il pas quelque autre utilité, s’il arrive qu’un homme qui me ressemble vienne à le connaître?
An Introduction to the Bodhisattva Way of Life (tr. Pearcey): Through this, my faith will be strengthened for a while, and I will grow more accustomed to what is virtuous. Then should others, somehow equal to myself in fortune, chance upon these words, they might find them beneficial.
La Marcha Hacia la Luz (tr. Villalba): Ante todo me servirá para fortalecer el rio de bondad que favorezca el Bien. Pero si, además, otra persona cuyo carácter se asemeje al mío, posa sus ojos sobre esta obra y saca provecho de ella, me sentiré feliz.
La Marche à la Lumière (tr. Finot): Il servira tout au moins à grossir pour moi le courant de piété qui favorise le bien. Mais de plus, si quelque autre, dont le caractère ressemble au mien, vient à y jeter les yeux, il pourra, lui aussi, en tirer profit
La Marche vers l’Éveil (tr. Padmakara): Le courant de ma foi s’en trouvera quelque temps grossi, au point que je m’habituerai à cette pratique vertueuse, et ceux qui tomberont sur ces mots pourront en tirer profit, eux aussi, qui ont la même fortune que moi.
The Path of Light (tr. Barnett): 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.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): With (the writing of) this (treatise) my own tendency towards wholesome karma will increase with speed and abundance. And, if another person with similar impulses sees or goes through this book that, in itself, will justify the attempt.
Vivre en Héros pour L’Éveil (tr. Driessens): Il est possible qu’en raison de cette accoutumance au bien la force de ma foi croisse pour un temps à cause de cette (composition). Et si d’autres dont la fortune égale la mienne la voient, elle leur sera (peut-être) profitable.
The Way of the Bodhisattva (tr. Padmakara): My faith will thus be strengthened for a little while, that I might grow accustomed to this virtuous way. But others who now chance upon my words, may profit also, equal to myself in fortune.
Meaningful to Behold
332 – The Actual Explanation of the Graduated Path to Enlightenment
332 1 – The Exhortation to Grasp the Significance of this Precious Human Existence
The Nectar of Mañjushrī’s Speech
3 – The Main Body of the Treatise
1 – The Basis Required for the Generation of Bodhichitta
2 – The Human Body as a Basis for the Generation of Bodhichitta
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
22 – Nature de l’Entreprise (I, 4 – IX, 167)
221 – La Personne-Support qui Entreprend (4-5)
221 1 – Enseignement sur la Difficulté d’Obtenir les Libertés et les Attributs du Support d’un Corps Humain (4)
Chapter I – verse 4
kṣaṇasaṃpadiyaṃ sudurlabhā
wealth-[human-rebirth]-saṃpadiyaṃ sudurlabhā
pratilabdhā puruṣārthasādhanī|
pratilabdhā puruṣārthasādhanī
yadi nātra vicintyate hitaṃ
yadi nātra vicintyate hitaṃ
punarapyeṣa samāgamaḥ kutaḥ ||4||
punarapyeṣa samāgamaḥ kutaḥ [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
Bodhicaryāvatāra-Samgraha (tr. Feuerstein): The fortunate moment that is difficult to attain has arrived, leading to the highest human goal. If not deemed beneficial now, will this opportunity ever come again?
Bodhisattvacharyāvatāra (Buddha-Channel): Las libertades y las riquezas son difíciles de obtener; dan a la condición humana toda su valía, pero, si no saco provecho de ellas, ¿cómo en el porvenir obtener condiciones que sean tan perfectas?
Conseils Pour Bodhisattva (tr. Pháp Thân): Les conditions favorables à la Libération, réunies dans cette existence humaine, sont très difficiles à obtenir; si je ne saisis pas cette chance maintenant, comment se présentera-t-elle encore à moi?
Destellos de Sabiduría (tr. Gordi): Tanto el ocio como los dones son muy difíciles de hallar; puesto que me proporcionan beneficios, so no los aprovecho ahora ¿cuándo volveré a tener una oportunidad perfecta como esta?
Engaging in Bodhisattva Behaviour (tr. Berzin): Having gained this (body with) respites and enrichments, so hard to find, which can fulfill the wishes of (every) being, if, in this (lifetime), I don’t actualise its benefits, when later will a perfect endowment with one come?
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): These freedoms and riches are extremely difficult to find. This attainment of meaningful human birth: if it happens that I do not accomplish its benefit, then later, how could this perfect wealth come again?
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): These freedoms and advantages are extremely difficult to obtain. Since I have gained (the opportunity) to accomplish that which is meaningful for a person, if I do not practise what is beneficial in this (lifetime), how will a perfect opportunity like this come about later?
Entering the Path of Enlightenment (tr. Matics): This favourable moment, so hard to obtain, has arrived, leading to the achievement of man’s well-being. If it is not utilised advantageously now, will the opportunity ever come again?
Gems of Dharma, Jewels of Freedom (tr. Holmes): These freedoms and endowments are exceedingly rare…
Guide to the Bodhisattva’s Way of Life (tr. Elliott): This precious human life, so hard to find, offers the ultimate goal for living beings. If we do not strive to accomplish this goal now, how will such a precious opportunity arise again?
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): Leisure and endowment are very hard to find; and, since they accomplish what is meaningful for man, if I do not take advantage of them now, how will such a perfect opportunity come about again?
Guide to the Bodhisattva’s Way of Life (tr. Marut): This leisure and fortune, so hard to obtain, are acquired in order to fulfill the purpose of human life. If one does not take advantage of it now, how can such a fortuitous encounter ever happen again?
A Guide to the Bodhisattva Way of Life (tr. Tuffley): I am grateful for the opportunity to write this when so many people must work hard all day just to live. If one has such an opportunity, it is important to use it for the benefit of as many people as possible, since who knows when another opportunity will arise?
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): This leisure and endowment, which are so difficult to obtain, have been acquired, and they bring about the welfare of the world. If one fails to take this favourable opportunity into consideration, how could this occasion occur again?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): This opportune moment is extremely hard to meet. Once met, it yields the welfare of mankind. If the advantage is neglected now, how will this meeting come again?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Combien difficile à obtenir cet état béni qui réunit toutes les conditions du bonheur temporal et de la délivrance! Si l’homme n’en profite pas pour réfléchir au salut, c’en est fait pour bien longtemps de pareille rencontre.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): This free and well-favoured human form is difficult to obtain. Now that we have the chance to realise the full human potential, if we don’t make good use of this opportunity, how could we possibly expect to have such a chance again?
La Marcha Hacia la Luz (tr. Villalba): La plenitud del momento presente es difícil de obtener. Esa plenitud que, cuando es alcanzada, colma todas las aspiraciones de los seres humanos. Si en esta vida no reflexionamos sobre el bien, ¿cuándo volveremos a encontrar otras condiciones como las actuales?
La Marche à la Lumière (tr. Finot): La plénitude du moment est difficile à obtenir, elle qui, une fois atteinte, comble tous les buts de l’homme. Si on ne réfléchit pas au bien dès cette vie, comment cette rencontre aurait-elle lieu de nouveau?
La Marche vers l’Éveil (tr. Padmakara): Qu’il est difficile de trouver ces libertés et ces richesses qui permettent à l’homme de donner un sens à sa vie! Si je ne parviens pas à en tirer profit maintenant, comment en trouverai-je à nouveau d’authentiques?
The Path of Light (tr. Barnett): 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 this lot?
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): This wealth of the moment [PHR: kṣaṇa] is hard to come by. When attained, it is capable of bringing immense benefit. If it is not gainfully used now, where will one come by it again?
Vivre en Héros pour L’Éveil (tr. Driessens): Les libertés et les attributs, très difficiles à obtenir, accomplissent le propos de la vie humaine. Si, les ayant atteints, je n’en tire pas profit maintenant, comment une telle occasion parfaite se présenterait-elle encore?
The Way of the Bodhisattva (tr. Padmakara): So hard to find such ease and wealth whereby to render meaningful this human birth! If now I fail to turn it to my profit, how could such a chance be mine again?
Meaningful to Behold
332 2 – The Method to Make this Precious Human Existence Meaningful
332 21 – The Contemplation of the Benefits of Bodhichitta
332 211 – An Explanation of the Benefits of Bodhichitta
332 211 a – The Conquest of All Great Evils
The Nectar of Mañjushrī’s Speech
2 – The Mind as a Basis for Bodhichitta
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
221 2 – Rareté de l’État d’Esprit de Mérite, le Support de la Motivation (5)
Chapter I – verse 5
rātrau yathā meghaghanāndhakāre
rātrau like meghaghanāndhakāre
vidyut kṣaṇaṃ darśayati prakāśam|
vidyut lightning-flash darśayati prakāśam
buddhānubhāvena tathā kadāci-
Buddha-nubhāvena tathā kadāci-
llokasya puṇyeṣu matiḥ kṣaṇaṃ syāt ||5||
llokasya merit-ṣu matiḥ lightning-flash syāt [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
Bodhicaryāvatāra-Samgraha (tr. Feuerstein): Just as lightning brightens momentarily a dark overcast night, so by the power of the Buddhas the world’s thinking may possibly, at least for an instant, be turned toward meritorious things.
Bodhisattvacharyāvatāra (Buddha-Channel): Así como en una noche ensombrecida por las nubes un relámpago ilumina todo el espacio un instante, [así], en este mundo, por el poder de los Budas, un pensamiento positivo aparece, fugazmente.
Conseils Pour Bodhisattva (tr. Pháp Thân): Comme dans une nuit où, les nuages obscurcissant les ténèbres, un éclair illumine tout durant un bref instant, de même, par la puissance des Éveillés, apparaît parfois une pensée bienfaisante.
Destellos de Sabiduría (tr. Gordi): Como el relámpago en medio de la noche oscura, brilla por un instante iluminando las nubes que cubren el cielo. De igual modo, el poder de Buda, hace posible un pensamiento virtuoso que brevemente aparece.
Engaging in Bodhisattva Behaviour (tr. Berzin): Just as a flash of lightening on a dark, cloudy night, for an instant, brightly illuminates all; so, in this world, through the might of the Buddhas, a positive attitude rarely and briefly appears.
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): Just as, in the dark black of night, covered by clouds, a flash of lightning momentarily illuminates and reveals, likewise, rarely, through the Buddha’s extraordinary might do positive attitudes arise, brief and transient in this world.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): Just as a flash of lightning amidst cloudbanks in the pitch black darkness of night reveals, for an instant, brightly illuminated (shapes), in the same way, occasionally, through the might of the Buddha, a meritorious thought arises briefly in (the minds of) worldly people.
Entering the Path of Enlightenment (tr. Matics): As lightning is seen briefly for an instant in the darkness of a clouded night, so perhaps, for once, the thought of the world may be turned, by the gesture of the Buddha, to good things for an instant.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): Just as on a dark and cloudy night a flash of lightning for a moment illuminates all, so for the worldly, through the power of Buddha’s blessings, a virtuous intention occasionally and briefly occurs.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): Just as a flash of lightning on a dark, cloudy night for an instant brightly illuminates all, likewise in this world, through the might of Buddha, a wholesome thought rarely and briefly appears.
Guide to the Bodhisattva’s Way of Life (tr. Marut): Just as a flash of lightning illuminates the darkness of a cloudy night, so too, because of the Buddha, does the worldly mind turn for just an instant to meritorious thought.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): In the same way that flashes of lightning in the night sky illuminates the clouds, through divine [ultimate?] providence, so too are peoples’ minds momentarily illuminated by glimpses of the divine [ultimate?]. After that, they are naturally drawn towards a fuller experience of the divine [ultimate?].
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Just as lightning illuminates the darkness of a cloudy night for an instant, in the same way, by the power of the Buddha, occasionally peoples’ minds are momentarily inclined toward merit.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): At night in darkness thick with clouds a lightning flash gives a moment’s brightness. So, sometime, by the power of the Buddha, the mind of the world might for a moment turn to acts of merit.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): 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 la pensée des hommes se tourne un instant vers le bien [adonnée au mal dès l’origine, comment pourrait-elle s’y fixer?].
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): Like a flash of lightning on a dark and cloudy night, which, for just a single instant, sheds its brilliant light, rarely, through the Buddhas’ power, a mind of virtue arises, briefly, to people of the world.
La Marcha Hacia la Luz (tr. Villalba): Así como en una noche oscurecida por nubes negras brilla, por un instante, el relámpago, de la misma manera, gracias al poder de los Budas, a veces el pensamiento de los seres humanos se detiene, por un instante, sobre el bien.
La Marche à la Lumière (tr. Finot): De même que dans une nuit où les nuages épaississent les ténèbres, l’éclair brille un instant, ainsi, par le pouvoir des Buddhas, parfois la pensée des hommes s’arrête un instant sur le bien.
La Marche vers l’Éveil (tr. Padmakara): Comme un éclair déchire la nuit en révélant avec éclat ce que les ténèbres voilaient, il arrive exceptionnellement que, par le pouvoir des Bouddhas, une pensée méritoire surgisse dans le monde quelques instants.
The Path of Light (tr. Barnett): As in the night, amidst the gross darkness of the clouds, the lightning shews 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.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): Just as a lightning flash [kṣaṇaṃ] produces sudden but instant illumination during a dark cloudy night, so also is peoples’ mind suddenly and for an instant drawn towards whole-some, beneficial tendencies [kuśalā] through the grace of the Buddhas.
Vivre en Héros pour L’Éveil (tr. Driessens): De même que dans une nuit où les nuages obscurcissent les ténèbres, l’éclair illumine un instant, ainsi, par the pouvoir de l’Éveillé, apparaît chez les hommes une rare et brève bienfaisant.
The Way of the Bodhisattva (tr. Padmakara): As when a flash of lightning rends the night, and in its glare shows all the dark black clouds had hid, likewise rarely, through the Buddhas’ power, virtuous thoughts rise, brief and transient, in the world.
The Nectar of Mañjushrī’s Speech
1 – The Benefits of Bodhichitta
2 – The General Benefits of Generating Bodhichitta
3 – Bodhichitta is Superior to All Other Virtues
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 – Motivation Présidant a l’Entreprise (I, 6 – III, 36)
222 1 – Bienfaits de l’Esprit d’Éveil (6-36)
222 11 – Bienfaits Proprement Dits (6-19)
222 111 – Bienfaits Ordinaires (6-14)
222 111 1 – Éliminations des Fautes (6)
Chapter I – verse 6
tasmācchubhaṃ durbalameva nityaṃ
tasmācchubhaṃ of-little-strength-meva nityaṃ
balaṃ tu pāpasya mahatsughoram|
strength tu pāpasya mahatsughoram
tajjīyate’nyena śubhena kena
tajjīyate’nyena śubhena kena
saṃbodhicittaṃ yadi nāma na syāt ||6||
Mind-Bodhicitta yadi nāma na syāt [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
Bodhicaryāvatāra-Samgraha (tr. Feuerstein): The good is always weak, whereas the power of evil is great and most terrifying. By what other good can evil be conquered if not by the Mind of Enlightenment?
Bodhisattvacharyāvatāra (Buddha-Channel): Por esta razón, la virtud es siempre débil y las fuerzas del mal, intensas e inagotables. ¿Qué otra virtud podría vérselas con ellas, fuera del perfecto Espíritu de Despertar?
Conseils Pour Bodhisattva (tr. Pháp Thân): Ainsi, l’inclination au bien est faible, comparée à la force de la confusion. Quelle autre pensée pourrait la vaincre, si ce n’est celle de l’Esprit d’Éveil?
Destellos de Sabiduría (tr. Gordi): La virtud es siempre débil y el poder de lo negativo extremadamente intenso ¿qué otra fuerza podrá superarlo, excepto la Mente del Despertar?
Engaging in Bodhisattva Behaviour (tr. Berzin): Thus, constructive (behaviour) is constantly weak, while negative forces are extremely strong and most unbearable. Except for a full Bodhichitta aim, can anything else constructive outshine it?
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): Thus, examine the frailty of virtue! The great force of negativity is extremely unbearable; and other than perfect Bodhichitta, all other virtues are overpowered by it.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): Hence, virtue is feeble while at all times the great power of negativity is utterly unbearable. Except for perfect Bodhichitta what other virtues could overcome (this negativity)?
Entering the Path of Enlightenment (tr. Matics): Indeed, goodness is weak, but the power of evil is always great and very dreadful. By what other goodness could evil be conquered if there were not surely the Thought of Enlightenment?
Guide to the Bodhisattva’s Way of Life (tr. Elliott): Thus, while our virtues are mostly weak, our non-virtues are extremely strong and fearsome. Other than Bodhichitta – a compassionate mind wishing for Enlightenment – what virtue can overcome the heaviest evils?
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): Hence virtue is perpetually feeble, the great strength of evil being extremely intense, and except for a fully Awakening Mind by what other virtue will it be overcome?
Guide to the Bodhisattva’s Way of Life (tr. Marut): So it is that goodness is always weak while the power of evil is great and very dreadful. If there were not something called “The Wish for Full Awakening”, what other goodness could ever overcome it?
A Guide to the Bodhisattva Way of Life (tr. Tuffley): But if divine [ultimate?] virtue is experienced for only a moment and not very often, and vice is our constant companion in daily life, then the power that these bad habits has over us is great indeed. If it were not for the sublime Spirit of Perfect Awakening that draws us on towards the divine [ultimate?], then it is likely that we would dwell in vice all our lives.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Thus, virtue is perpetually ever so feeble, while the power of vice is great and extremely dreadful. If there were no Spirit of Perfect Awakening, what other virtue would overcome it?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): This being so, the power of good is always weak, while the power of evil is vast and terrible. What other good could conquer that, were there not the perfect Awakening Mind?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): 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?
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): All ordinary virtues therefore are forever feeble, whilst negativity is strong and difficult to bear – but for the mind intent on perfect Buddhahood, what other virtue could ever overcome it?
La Marcha Hacia la Luz (tr. Villalba): El bien es, pues, siempre frágil, mientras que la fuerza del mal es grande y terrible. ¡Que otro bien podría vencerla que no fuera la Aspiración al Despertar!
La Marche à la Lumière (tr. Finot): Donc le bien est toujours faible, tandis que la force du mal est grande et terrible; quel autre bien pourrait le vaincre, hormis la Pensée de la Bodhi?
La Marche vers l’Éveil (tr. Padmakara): Le bien est donc fragile et le mal toujours si puissant que rien ne lui résiste. Quelle vertu, sinon l’Esprit d’Éveil parfait, pourrait le terrasser?
The Path of Light (tr. Barnett): 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?
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): Hence virtue is always weak and the might of evil is always over-bearing. By what else can it be overpowered if not by the Enlightened Mind?
Vivre en Héros pour L’Éveil (tr. Driessens): Donc, le bien est toujours faible et terrible la grande force du mal. N’était le parfait Esprit d’Éveil, quelle autre vertu pourrait la vaincre?
The Way of the Bodhisattva (tr. Padmakara): Thus behold the utter frailty of goodness! Except for perfect Bodhichitta, there is nothing able to withstand the great and overwhelming strength of evil.
Meaningful to Behold
332 211 b – The Attainment of the Most Sublime Happiness
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 111 2 – Réalisation du Bonheur et du Profit (7)
Chapter I – verse 7
kalpānanalpān pravicintayadbhi-
aeons-variously-pān think/reflect-about-foresee-dbhi-
rdṛṣṭaṃ munīndrairhitametadeva|
rdṛṣṭaṃ the-Munīs-ndrairhitametadeva
yataḥ sukhenaiva sukhaṃ pravṛddha-
yataḥ sukhenaiva happiness pravṛddha-
mutplāvayatyapramitāñjanaughān ||7||
mutplāvayatyapramitāñjanaughān [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
Bodhicaryāvatāra-Samgraha (tr. Feuerstein): Reflecting for many aeons, the foremost Sages realised this Mind of Enlightenment to be good. In this way, joy growing from joy spills over into the immeasurable mass of people.
Bodhisattvacharyāvatāra (Buddha-Channel): Tras haberlo contemplado durante edades [enteras] todos los Munis han visto de él los beneficios; es por él que la masa ilimitada de los seres alcanzará, rápidamente, el estado de felicidad suprema.
The Commentary on the GREAT PERFECTION: Having intended this over many kalpas, the Enlightened Sages see the benefits of this. If this occurs the immeasurable host of sentient beings will attain the ease of the highest state of blissfulness.
Conseils Pour Bodhisattva (tr. Pháp Thân): Les Vainqueurs l’ont contemplée durant de nombreuses ères et ont vu ses immenses bienfaits; grâce à elle, les bonheurs s’accumulent et font déborder de joie le grand fleuve des êtres.
Destellos de Sabiduría (tr. Gordi): Los Budas que han contemplado durante eones, saben de sus beneficios. Gracias a ella, las ilimitadas masas de seres obtendrán el supremo estado del gozo rápidamente.
Engaging in Bodhisattva Behaviour (tr. Berzin): The Kings of the Sages, having thoroughly reflected for many eons, have seen this very (mind) to be of (best) help, for by it, limitless masses of beings will quickly and easily attain Supreme Bliss.
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): Pondering thoroughly for a myriad of aeons, the Powerful Able Ones beheld this itself to be of benefit; and that through this, the boundless multitudes of people will easily reach Supreme Bliss.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): The mighty Munis, who have contemplated for many aeons, have seen that this (Bodhichitta) is beneficial because it causes unfathomable masses of beings to attain Supreme Bliss easily.
Entering the Path of Enlightenment (tr. Matics): This benefit was discovered by the Greatest Sages after reflecting for many aeons on the problem: thus, happiness was heaped upon happiness and happiness overflows to the immeasurable flood of humanity.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): The Able Ones, the Buddhas, who have considered this for many aeons, have all seen Bodhichitta to be the most beneficial because, through it, countless masses of living beings can easily attain the Supreme Bliss of Enlightenment.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): All the Buddhas who have contemplated for many aeons have seen it to be beneficial; for by it the limitless masses of beings will quickly attain the Supreme State of Bliss.
Guide to the Bodhisattva’s Way of Life (tr. Marut): The Kings of the Sages, who have been thinking about it for many eons, have realised that only this is beneficial for easily increasing the happiness of the boundless flood of humanity.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): The Holy Ones have been meditating for aeons on the nature of Enlightenment. They know that this momentary flash of insight that leads a person to want to move towards the divine [ultimate?] is a blessing that brings happiness into peoples’ lives and can help them toward Enlightenment.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): The Lords of Sages, who have been contemplating for many eons, have seen this alone as a blessing by which joy is easily increased and immeasurable multitudes of beings are rescued.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): This is the benefit, seen by the Lords of the Sages meditating for many aeons, whereby deep-welling happiness elates immeasurable masses of beings, through happiness alone.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Pendant les nombreux millénaires [de leur carrière de Bodhisattvas], les Rois-Bouddhas ont médité: ils ont découvert cette Pensée de Bodhi, véritablement salutaire, puisqu’elle fait parvenir sans peine au Bonheur Suprême [de la Bodhi] la foule innombrable des êtres.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): Contemplating wisely throughout the ages, the mighty Buddhas have seen its great benefit: that it helps the boundless multitude of beings easily to gain the highest States of Bliss.
La Marcha Hacia la Luz (tr. Villalba): Los Reyes de los Sabios han meditado sobre ello durante numerosos kalpas y, al final, han visto este Bien gracias al cual la felicidad obtenida desborda de alegría el río inmenso de los seres.
La Marche à la Lumière (tr. Finot): Pendant de nombreux kalpas ont médité les Rois des Sages; à la fin ils ont vu ce Bien, par lequel les bonheurs s’accumulant font déborder de joie le fleuve immense des êtres.
La Marche vers l’Éveil (tr. Padmakara): Les plus puissants des Sages réfléchirent pendant maints kalpas et virent que cette vertu est la seule utile, car elle permet à l’innombrable foule des êtres d’atteindre la félicité suprême sans difficulté.
The Path of Light (tr. Barnett): Pondering through many aeons, the Supreme Saints have found this blessing, whereby a swelling joy sweeps in sweetness down the boundless waters of mankind.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): This (Bodhichitta) has been realised to be most beneficial by the Buddhas through contemplation during countless ages; the happiness born of it will multiply to flood (with joy) countless masses of beings.
Vivre en Héros pour L’Éveil (tr. Driessens): Des âges durant les Puissants Seigneurs ont réfléchi et perçu qu’il est salutaire, car grâce à lui la masse illimitée des êtres atteindra sans peine la suprême félicité.
The Way of the Bodhisattva (tr. Padmakara): The mighty Buddhas, pondering for many ages have seen that this, and only this, will save the boundless multitudes and bring them easily to Supreme Joy!
Meaningful to Behold
332 211 c – Wish-Fulfilment
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 111 3 – Exaucement des Souhaits (8)
Chapter I – verse 8
bhavaduḥkhaśatāni tartukāmai-
bhava-suffering-felling[?] tartukāmai-
rapi sattvavyasanāni hartukāmaiḥ|
rapi beings-vyasanāni hartukāmaiḥ
bahusaukhyaśatāni bhoktukāmai-
bahusaukhyaśatāni bhoktukāmai-
rna vimocyaṃ hi sadaiva bodhicittam ||8||
rna vimocyaṃ hi sadaiva Bodhicitta [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
Bodhicaryāvatāra-Samgraha (tr. Feuerstein): Those who wish to escape the hundreds of sorrows of existence, who wish to remove the suffering of others, and who wish to enjoy the many hundreds of joys must never abandon the Mind of Enlightenment.
Bodhisattvacharyāvatāra (Buddha-Channel): Quienquiera desee vencer la inmensa alarma del mundo, alejar el sufrimiento de los seres y gozar de infinita dicha, no debe jamás desviarse del Pensamiento de Despertar.
The Commentary on the GREAT PERFECTION: Wishing to destroy the hundreds of sufferings of samsāra, desiring to clear away the sorrow of sentient beings, and wishing they will enjoy many hundreds of happinesses one should never let go of the means, which is Bodhichitta.
Conseils Pour Bodhisattva (tr. Pháp Thân): Ceux qui veulent détruire toutes les douleurs de l’existence, ceux qui veulent mettre un terme aux souffrances des êtres, et ceux qui veulent jouir des plus grandes joies doivent toujours garder comme compagnon l’Esprit d’Éveil.
Destellos de Sabiduría (tr. Gordi): Aquellos que desean destruir las penas de su existencia condicionada, aquellos que desean ver a todos los seres experimentando alegrías sin fin jamás deberían separarse de la Bodhichitta.
Engaging in Bodhisattva Behaviour (tr. Berzin): Those who wish to destroy the hundreds of sufferings of compulsive existence, those who wish to dispel the sorrow of limited beings, and those who wish to enjoy the hundreds of states of much happiness, will never give up the Bodhichitta aim.
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): Those who wish to overcome the hundreds of sufferings of conditioned existence, those who wish to clear away the unhappiness of living beings, and those who wish to experience the many hundreds of happinesses, too, should never forsake this very Bodhichitta.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): Those who wish to overcome the hundreds of sufferings of existence, those who wish to remove the unhappiness of beings, and those who wish them to enjoy multitudinous (forms of) bliss should never forsake Bodhichitta.
Entering the Path of Enlightenment (tr. Matics): Never is the Thought of Enlightenment to be relinquished by those who are desirous of escaping the hundreds of sorrows of existence, by those who are desirous of assuming the suffering of beings, or by those who are desirous of enjoying many hundreds of pleasures.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): Those who wish to destroy their own suffering, those who wish to dispel the suffering of others, and those who wish to experience much happiness should never forsake the practice of Bodhichitta.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): Those who wish to destroy the many sorrows of (their) conditioned existence, those who wish (all beings) to experience a multitude of joys, and those who wish to experience much happiness, should never forsake the Awakening Mind.
Guide to the Bodhisattva’s Way of Life (tr. Marut): The Wish to Awaken should never be relinquished by those who wish to overcome the hundreds of sufferings of this world, by those who wish to relieve living beings of their distress, and by those who wish to enjoy hundreds of pleasures.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): The Spirit of Awakening should never be forsaken by anyone wishing to transcend the difficulties of their daily life, or to help as many people in the world as possible to do the same.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Those who long to overcome the abundant miseries of mundane existence, those who wish to dispel the adversities of sentient beings, and those who yearn to experience a myriad of joys should never forsake the Spirit of Awakening.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Those who long to transcend the hundreds of miseries of existence, who long to relieve creatures of their sorrows, who long to enjoy many hundreds of joys, must never abandon the Awakening Mind.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Voulez-vous traverser les douleurs de l’existence, calmer les souffrances des créatures, goûter mille et mille bonheurs? N’abandonnez jamais la Pensée de Bodhi.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): Those who long to triumph over life’s distress, and who wish to put an end to others’ sorrows, those who seek to experience abundant joys – let them never turn their backs on Bodhichitta.
La Marcha Hacia la Luz (tr. Villalba): Todo aquel que quiera atravesar los innumerables sufrimientos de la vida, alejar todos los males de las criaturas y experimentar los cien mil gozos, no debe abandonar nunca la Aspiración al Despertar.
La Marche à la Lumière (tr. Finot): Quiconque veut traverser les innombrables douleurs de la vie, éloigner tous les maux des créatures, jouir de multiples centaines de bonheurs, ne doit jamais quitter la Pensée de la Bodhi.
La Marche vers l’Éveil (tr. Padmakara): Ceux qui veulent en finir avec les souffrances de l’existence, ceux qui veulent dissiper le malheur des êtres, ceux qui veulent jouir de multiples bonheurs ne devraient jamais renoncer à l’Esprit d’Éveil.
The Path of Light (tr. Barnett): 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.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): Those desirous of crossing the manifold miseries of the world (of conditioned existence) as also those desirous of removing the sufferings of others and those desirous of enjoying manifold joys – by such too the Bodhichitta should not be abandoned.
Vivre en Héros pour L’Éveil (tr. Driessens): Ce qui veulent détruire les milliers de maux de l’existence, ce qui veulent écarter l’insatisfaction chez les êtres et ceux qui veulent jouir des multiples joies ne doivent jamais abandonner l’Esprit d’Éveil.
The Way of the Bodhisattva (tr. Padmakara): Those who wish to overcome the sorrows of their lives, and put to flight the pain and sufferings of beings, those who wish to win such great beatitude, should never turn their back on Bodhichitta.
Meaningful to Behold
332 211 d – Bodhichitta Carries With It a Special Name and Meaning
The Nectar of Mañjushrī’s Speech
3 – A Change of Name and of Status
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 111 4 – Changement de Nom (9)
Chapter I – verse 9
bhavacārakabandhano varākaḥ
becoming-cārakabandhano wretched
sugatānāṃ suta ucyate kṣaṇena|
Sugātas-nāṃ suta ucyate arouse
sanarāmaralokavandanīyo
sanarāmara-world/place-vandanīyo
bhavati smodita eva bodhicitte ||9||
becomes smodita therefore Bodhicitta [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
Bodhisattvacharyāvatāra (Buddha-Channel): Desde que hayan producido el Pensamiento de Despertar, los desgraciados aprisionados en la existencia cíclica serán llamados los “Hijos de los Sugatas”; serán venerados en el mundo por los humanos y los dioses.
The Commentary on the GREAT PERFECTION: The moment they arouse the mind of Bodhichitta, these wretched ones who are bound in the prison of samsāra, will be called the Sons of the Tathāgata and be worthy of the prostrations of the world.
Conseils Pour Bodhisattva (tr. Pháp Thân): Dès l’instant où celui-ci apparaît en eux, les malheureux enchaînés dans la prison de l’existence reçoivent le nom de Fils de Ceux Allés en la Joie et sont vénérés par les mondes des hommes et des dieux.
Destellos de Sabiduría (tr. Gordi): Cuando aquellos débiles encadenados a la existencia cíclica manifiestan la Bodhichitta, merecen ser llamados “Hijos de los Budas” y los hombres y los dioses del mundo les venerarán.
Engaging in Bodhisattva Behaviour (tr. Berzin): The moment miserable beings bound in the prison of uncontrollably recurring saṃsāra develop a Bodhichitta aim, they’re called spiritual Offspring of the Blissfully Gone and become figures to be honoured by the gods of this world, as well as by men.
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): If Bodhichitta comes to birth, then in a single instant, those bound and exhausted in the dungeon of saṃsāra become known as Heirs of the Bliss-Gone Sugātas, and transform into objects of veneration for the gods and humans of the universe.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): Once this Bodhichitta has taken birth, in that (very) instant, (even) those who were captured in the prison of saṃsāra will be called ‘Sons of the Sugātas’ and will be revered by (all) the world, including gods and men.
Entering the Path of Enlightenment (tr. Matics): The wretched one who is bound by the fetters of existence instantly is proclaimed a Son of the Buddhas. He becomes worthy of being praised in the worlds of men and of immortals when the Thought of Enlightenment has arisen.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): The moment Bodhichitta is generated even in pitiful beings bound within the prison of saṃsāra, they become Bodhisattvas – a “Son or Daughter of Buddha” – and are worthy of veneration by humans and worldly gods.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): The moment an Awakening Mind arises in those fettered and weak in the goal of cyclic existence, they will be named a “Son of the Sugātas”, and will be revered by both men and gods of the world.
Guide to the Bodhisattva’s Way of Life (tr. Marut): When the Wish to Awaken has arisen, instantly a wretch who has been bound in the prison of this world is called a Child of Those Gone to Bliss, and becomes worthy of the respect of all those in the worlds of gods and humans.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): When the Spirit of Awakening arises in a person they become worthy of being called a Child of the Holy Ones, even though they have been wretchedly bound in the cycle of suffering.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): When the Spirit of Awakening has arisen, in an instant a wretch who is bound in the prison of the cycle of existence is called a Child of the Sugātas and becomes worthy of reverence in the worlds of gods and humans.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): When the Awakening Mind has arisen in him, a wretch, captive in the prison of existence, he is straightaway hailed Son of the Sugātas, to be revered in the worlds of gods and men.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Le misérable que les passions enchaînent dans cette prison qui est l’existence, est aussitôt proclamé Fils des Sugātas; il devient vénérable au monde des hommes et des immortels, dès que la Pensée de Bodhi prend naissance en lui.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): For the very instant that Bodhichitta is born in the weary captives enslaved within samsāra, they are called Heirs of the Bliss Gone Buddhas, honourable to gods, humans, and the world.
La Marcha Hacia la Luz (tr. Villalba): Los desgraciados que viven encadenados en la prisión de la vida son proclamados súbitamente Hijos de Buda; ¡helos aquí convertidos en venerables a los ojos de los dioses y de los humanos desde que surge en ellos la Aspiración al Despertar!
La Marche à la Lumière (tr. Finot): Le malheureux enchaîné dans la prison des existences est à l’instant proclamé Fils des Buddhas; le voilà devenu vénérable aux dieux et aux hommes, dès que s’est levée en lui la Pensée de la Bodhi.
La Marche vers l’Éveil (tr. Padmakara): À l’instant même où l’Esprit d’Éveil naît en eux, les plus misérables des prisonniers du samsâra méritent le nom de « Bodhisattvas », ainsi que l’hommage des hommes et des dieux.
The Path of Light (tr. Barnett): The wretch held in thrall by life’s minions is declared a Son of the Blessed Ones straightway when the Thought of Enlightenment arises in him, and he becomes worshipful to the worlds of men and gods.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): The moment Bodhichitta is born [kṣaṇena] in a puny [varāka] person, who is a prisoner of the fetters of the world, he is at once named as the Son of the Sugātas and becomes the object of reverence both for men and gods in the world.
Vivre en Héros pour L’Éveil (tr. Driessens): À l’instant où l’Esprit d’Éveil se lève en eux, les faibles enchaînes dans la prison du cycle reçoivent le nom de Fils de Ceux-Allés-en-la-Joie et sont vénérés par les mondes des hommes et des dieux.
The Way of the Bodhisattva (tr. Padmakara): Should Bodhichitta come to birth in one who suffers in the dungeons of saṃsāra, in that instant he is called the Buddhas’ Heir, worshipful alike to gods and men.
Meaningful to Behold
332 211 e – Transformation of the Inferior into the Supreme
The Nectar of Mañjushrī’s Speech
3 – The Benefits of Bodhichitta Shown by Means of Examples
4 – The Example of Alchemy
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 111 5 – Louange de ces Bienfaits au Moyen d’Illustrations (10-14)
222 111 51 – Transformation de l’Inferieur en Sublime, par l’Exemple de la Transmutation en Or (10)
Chapter I – verse 10
aśucipratimāmimāṃ gṛhītvā
aśucipratimāmimāṃ gṛhītvā
jinaratnapratimāṃ karotyanarghām|
Conqueror-Jewel-pratimāṃ karoty-priceless
rasajātamatīva vedhanīyaṃ
elixir-matīva transforming
sudṛḍhaṃ gṛhṇata bodhicittasaṃjñam ||10||
sudṛḍhaṃ gṛhṇata Bodhichitta-saṃjñam [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
Bodhicaryāvatāra-Samgraha (tr. Feuerstein): By seizing this impure form, one can transform it into the priceless form of a Conqueror’s Jewel. Very firmly seize the effective elixir known as the Mind of Enlightenment.
Bodhisattvacharyāvatāra (Buddha-Channel): Como el elixir supremo que todo transforma en oro, transformará él este cuerpo impuro que hemos tomado en cuerpo de Vencedor, joya infinitamente preciosa. Guardad pues, firmemente, este Pensamiento de Despertar.
The Commentary on the GREAT PERFECTION: Like the excellent elixir that turns things into gold, it makes this unclean body the Body of a Buddha. What is worthless is turned into something supremely precious, therefore firmly grasp this which is known as “Bodhichitta.”
Conseils Pour Bodhisattva (tr. Pháp Thân): Comme l’élixir suprême qui transforme tout en or, il fait de ce corps inutile, insignifiant, un joyau immaculé de la forme d’un Bodhisattva. Réjouissez-vous de l’Esprit d’Éveil!
Destellos de Sabiduría (tr. Gordi): Es como el supremo elixir que produce oro y transforma tu cuerpo impuro en la joya incomparable de la Forma de un Buda. Por tanto, mantén firmemente la Bodhichitta.
Engaging in Bodhisattva Behaviour (tr. Berzin): Like the supreme creation of a gold-making elixir, this unclean body, having been taken, will be transformed into the priceless Gem of a Triumphant One’s Body. So, firmly gain hold of what’s known as Bodhichitta.
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): Like the supreme kinds of elixirs in alchemy, it takes this unclean body and makes of it a Victorious One’s Exalted Form, a transformation into something whose value is priceless. That’s what’s called Bodhichitta — we should grasp it firmly!
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): (Bodhichitta) is just like the supreme kind of alchemical elixir, for it transforms this impure body we have taken into the priceless Jewel of the Victor’s Body. Therefore, very firmly seize (this elixir) called Bodhichitta!
Entering the Path of Enlightenment (tr. Matics): Having overpowered this impure likeness of one’s self, one should create the priceless likeness of a Conqueror’s Jewel. Seize firmly that very lively elixir which is the Concept of Enlightenment.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): Just like the supreme elixir that transmutes gold, Bodhichitta can transform this impure body we have taken into the priceless Jewel of a Buddha’s Form. Therefore, firmly maintain Bodhichitta.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): It is like the supreme gold-making elixir, for it transforms the unclean body we have taken into the priceless Jewel of a Buddha-Form. Therefore firmly seize this Awakening Mind.
Guide to the Bodhisattva’s Way of Life (tr. Marut): Having been cast in this impure mold, one takes on the priceless form of a jewel, of a Conqueror. Hold on tightly to this consciousness that consists of the Wish to Awaken, for it is very transformative, like quicksilver.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): So it is that an impure person, bound in sorrows and misery, can be transmuted into an Enlightened Person by the Spirit of Awakening. But to do so, they must attend closely to the quicksilver flash of the Spirit of Awakening, [that brief flash of lightning that dispels the darkness].
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Upon taking this impure form, it transmutes it into the priceless image of the Gem of the Jina. So, firmly hold to the quicksilver of elixir, called the Spirit of Awakening, which must be utterly transmuted.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Taking this base image, it transmutes it into the priceless image of the Buddha-Gem. Grasp tightly the quicksilver elixir, known as the Awakening Mind, which must be thoroughly worked.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): 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.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): Like the alchemists’ supreme elixir, it takes this ordinary, impure human form, and makes of it a Buddha’s priceless Body – such is Bodhichitta: let us grasp it firmly!
La Marcha Hacia la Luz (tr. Villalba): En inapreciable Buda diamantino convierte este cuerpo impuro. Mantened con fuerza este poderoso elixir llamado Aspiración al Despertar.
La Marche à la Lumière (tr. Finot): Prenant cette impure effigie [le corps], elle en fait cette inappréciable image de Diamant: un Buddha. Tenez ferme ce pénétrant élixir qui s’appelle la Pensée de la Bodhi.
La Marche vers l’Éveil (tr. Padmakara): Tenez-le ferme, ce « Esprit d’Éveil », car, à l’image de l’élixir d’or, il possède la qualité suprême de transformer ce corps impur en corps de Vainqueur, lequel est un Joyau inestimable.
The Path of Light (tr. Barnett): 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!
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): It takes this unclean form and transforms it into the pure and priceless form of a Jina or Conqueror. It is like the priceless gold-making elixir and has the quality of transforming everything. So, hold on fast to Bodhichitta.
Vivre en Héros pour L’Éveil (tr. Driessens): Tel le suprême élixir qui transforme en or, il fait de ce corps impur assumé le Joyau sans prix de la forme d’un Vainqueur. Saisissez fermement ce qu’on appelle l’Esprit d’Éveil!
The Way of the Bodhisattva (tr. Padmakara): For like the supreme substance of the alchemists, it takes the impure form of human flesh and makes of it the priceless Body of a Buddha. Such is Bodhichitta: we should grasp it firmly!
Meaningful to Behold
332 211 f – The Value of the Precious Bodhichitta, so Difficult to Find
The Nectar of Mañjushrī’s Speech
4 – The Example of the Jewel
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 111 52 – Enseignement sur la Valeur et la Difficulté de l’Acquérir, par l’Exemple d’une Pierre Précieuse (11)
Chapter I – verse 11
suparīkṣitamaprameyadhībhi-
suparīkṣitamaprameyadhībhi-
rbahumūlyaṃ jagadekasārthavāhaiḥ|
rbahumūlyaṃ jagadeka-Sole Guides
gatipattanavipravāsaśīlāḥ
those-with-the-nature-of-abiding-in-a-market-town
sudṛḍhaṃ gṛhṇata bodhicittaratnam ||11||
sudṛḍhaṃ gṛhṇata Jewel Bodhichitta [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
Bodhisattvacharyāvatāra (Buddha-Channel): Puesto que el Único Guía de los seres, tras haber, por su espíritu ilimitado llevado una investigación excelente y completa, lo ha reconocido [como] precioso, que aquellos que deseen liberarse de las moradas mundanas guarden resueltamente este Precioso espíritu de Despertamiento.
Destellos de Sabiduría (tr. Gordi): Puesto que la mente ilimitada del Único Guía del Mundo ha descubierto su belleza a través de una constante investigación, todos aquellos seres deseosos de estar libres de renacimientos mundanos deberían mantener la preciosa Bodhichitta.
Engaging in Bodhisattva Behaviour (tr. Berzin): Since the Immeasurable Mind of the Sole Navigator for Wandering Beings has (seen) its precious worth upon examining fully; please, anyone wishing to be parted from the plights of wandering beings: gain hold, truly firmly, of (this) Gem, Bodhichitta.
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): If the Sole Navigator of Beings, through his boundless intellect, saw with thorough analysis its preciousness, then we who wish to leave these places of wandering, would do well to hold to precious Bodhichitta.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): Since the Immeasurable Mind of the Sole Guide of Beings (saw) its great value when he thoroughly examined it, (all) those who wish to be free from the realms of beings should firmly take hold of this precious Bodhichitta in an excellent manner.
Entering the Path of Enlightenment (tr. Matics): You who are accustomed to dwelling abroad in the marketplaces of destiny, seize firmly that highly prized jewel, the Thought of Enlightenment, so well-attested by those of immeasurable thought, the unique Leaders of the World’s Caravan.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): Since the limitless wisdom of Buddha, the Sole Navigator of Living Beings, upon thorough investigation has seen its preciousness, those who wish to be free from saṃsāra’s suffering should firmly maintain this precious Mind of Bodhichitta.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): Since the Limitless Mind of the Sole Guide of the World has upon thorough investigation seen its preciousness, all beings wishing to be free from worldly abodes should firmly take hold of this precious Awakening Mind.
Guide to the Bodhisattva’s Way of Life (tr. Marut): Its great value has been well established by those Unique Appraisers of the World’s Treasures, whose wisdom is limitless. Those disposed to vacating this worldly condition should hold on tightly to this Jewel, the Wish to Awaken.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): The Holy Ones who have walked the Path of Enlightenment before me recognise the value of the Spirit of Awakening in achieving Enlightenment. They strongly recommend that aspirants hold tightly onto the Spirit of Awakening as the best way forward.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): The world’s Sole Leaders, whose minds are fathomless, have well examined its great value. You who are inclined to escape from the states of mundane existence, hold fast to the Jewel of the Spirit of Awakening.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): You who are accustomed to travelling abroad among the trading towns of the realms of rebirth, grasp tightly this gem which is the Awakening Mind. It is precious, assayed by those of immeasurable expertise, the unique caravan-leaders of the world.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): 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 le marché en marché], prenez, prenez cette perle !
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): With their boundless wisdom, beings’ Only Guides have investigated thoroughly and seen its value. Thus whoever longs for freedom from conditioned states should grasp this precious Bodhichitta and guard it well.
La Marcha Hacia la Luz (tr. Villalba): Como de valor incalculable, ha sido verificada y reconocida por la vasta inteligencia de los Guías Supremos de la caravana humana. Mantened firmemente esta joya que es la Aspiración al Despertar, ¡oh! vosotros que frecuentáis estos mercados que son los destinos de los seres vivientes.
La Marche à la Lumière (tr. Finot): Il a été vérifié et reconnu de grand prix par la vaste intelligence des Guides Suprêmes de la Caravane Humaine: tenez-le fermement, ce joyau qu’est la Pensée de la Bodhi, ô vous qui fréquentez ces marchés que sont les destinées des êtres vivants.
La Marche vers l’Éveil (tr. Padmakara): Si notre seul Guide, dont l’intelligence est illimité, en a parfaitement reconnu la grande valeur, vous qui voulez vous affranchir de toutes les destinées, tenez fermement le précieux joyau de l’Esprit d’Éveil!
The Path of Light (tr. Barnett): Ho, ye who are exiles in the marts of bodied being, grasp firmly the precious Jewel of the Thought of Enlightenment, which the immeasurably wise Sole Guides of the World’s Caravan have well assayed!
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): It has been thoroughly tested by the immeasurable intellects of those Sole Guides or Charioteers of the World to be a priceless gem. Therefore, O ye dwellers of the worldly abode, hold on fast to this Jewel of Bodhichitta!
Vivre en Héros pour L’Éveil (tr. Driessens): Puisque l’esprit sans limites du Guide Unique des Migrants, après une complète investigation, a (vu) sa grand valeur, vous qui désirez vous séparer des états mondains, saisissez fermement le précieux Esprit d’Éveil!
The Way of the Bodhisattva (tr. Padmakara): If the Perfect Leaders of all Migrant Beings have with boundless wisdom seen its priceless worth, we who wish to leave our nomad wandering should hold well to this precious Bodhichitta.
Meaningful to Behold
332 211 g – The Inexhaustible and Increasing Fruits of Bodhichitta
The Nectar of Mañjushrī’s Speech
4 – The Example of the Miraculous Fruit-Bearing Tree
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 111 53 – Enseignement sur son Développement et ses Effets Inépuisables, par l’Exemple de l’Arbre Céleste (12)
Chapter I – verse 12
kadalīva phalaṃ vihāya yāti
kadalīva fruits vihāya yāti
kṣayamanyat kuśalaṃ hi sarvameva|
kṣayamanyat virtue consequently[?] sarvameva
satataṃ phalati kṣayaṃ na yāti
satataṃ phalati kṣayaṃ not yāti
prasavatyeva tu bodhicittavṛkṣaḥ ||12||
prasavatyeva tu Bodhichitta-vṛkṣaḥ ||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
Bodhisattvacharyāvatāra (Buddha-Channel): Todas las demás virtudes son como el bananero: fructifica y de seguido se agota. El celestial árbol del Pensamiento de Despertar, fructificando sin cese, jamás se agota.
The Commentary on the GREAT PERFECTION: All other kinds of virtue are like a banana tree, it brings forth fruit but once then it is exhausted. However the eternal Tree of Bodhichitta gives fruit that always increases inexhaustibly.
Conseils Pour Bodhisattva (tr. Pháp Thân): Tel l’arbre d’eau qui meurt une fois qu’il a donné ses fruits, toutes les autres vertus s’épuisent, seul l’Arbre de l’Esprit d’Éveil fructifie toujours, et produit sans jamais s’épuiser.
Destellos de Sabiduría (tr. Gordi): Todas las otras virtudes, como el platanero, después de dar su fruto se marchitan. Pero el árbol perenne de la Bodhichitta brinda frutos sin cesar y de este modo florece sin fin.
Engaging in Bodhisattva Behaviour (tr. Berzin): Everything else that’s constructive resembles the plantain tree: having given birth to its fruit, it’s depleted. But the Tree of Bodhichitta forever bears fruit and, never depleted, it grows ever more.
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): Other virtues, like the plantain tree, have the nature of bearing fruit and then exhausting. Bodhichitta, like the magical trees of Sukhāvatī, always gives forth fruit, not exhausting, but ever-increasing.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): All other virtues are like plantain trees; after coming to fruition they (simply) cease to be. But the Tree of Bodhichitta constantly gives fruit and increases unceasingly.
Entering the Path of Enlightenment (tr. Matics): All other goodness, having lost its fruit, like the banana tree, begins to decay: but that Tree which is the Thought of Enlightenment begets and does not decay. It bears fruit perpetually.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): Whereas all other virtues are like plantain trees, in that they are exhausted once they bear fruit, the enduring celestial Tree of Bodhichitta is not exhausted but increases by bearing fruit.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): All other virtues are like the plantain tree, for after bearing fruit they simply perish. But the perennial Tree of the Awakening Mind unceasingly bears fruit and thereby flourishes without end.
Guide to the Bodhisattva’s Way of Life (tr. Marut): All other goodness wastes away, like the banana tree does, leaving behind its fruit. But the tree which is the Wish to Awaken never dies and perpetually bears fruit.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): Notice how an ordinary banana tree begins to die after it has finished bearing fruit. It is the same with the various virtues of earthly life. [They go into decline and gradually turn into their own opposite]. But the Tree of the Spirit of Awakening is beyond this earthly cycle. It bears perpetual fruit that never decays.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Just as a plantain tree decays upon losing its fruit, so does every other virtue wane. But the Tree of the Spirit of Awakening perpetually bears fruit, does not decay, and only flourishes.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Like the plantain stem, all other good things assuredly shed their fruit and then wither, whereas the Awakening Mind is a Tree that constantly fruits. It does not wither, but continues to produce.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Semblable au bananier, tout mérite s’anéantit en portant son fruit; mais, semblable à un Arbre Céleste, la Pensée de Bodhi fructifie en tout temps et sans épuiser; elle est véritablement féconde.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): All other virtues are like the plantain tree: they bear their fruit, and then they are no more. Yet constantly the marvellous Tree of Bodhichitta yields fruit and, undiminished, grows forevermore.
La Marcha Hacia la Luz (tr. Villalba): El platanero se machita después de haber dado su fruto. Solamente la Aspiración al Despertar es un árbol que fructifica y produce siempre sin agotarse nunca.
La Marche à la Lumière (tr. Finot): Tel que le bananier qui a donné son fruit, tout autre mérite s’épuise: seule, la Pensée de la Bodhi est un arbre qui fructifie toujours et toujours produit sans jamais s’épuiser.
La Marche vers l’Éveil (tr. Padmakara): Toutes les vertus produisent leurs fruits et s’épuisent – comme les plantains. Seul l’Arbre de l’Esprit d’Éveil donne toujours des fruits sans cesser de croître.
The Path of Light (tr. Barnett): 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, [and] is ever fecund.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): All other virtues are ever subject to decay like the plantain tree which perishes after a single fruition. But, the Tree of Bodhichitta has perennial fruition, does not perish, and in addition, proliferates evermore.
Vivre en Héros pour L’Éveil (tr. Driessens): Tel le bananier qui a donné des fruits, toutes les autres vertus s’épuisent, mais l’Arbre de l’Esprit d’Éveil toujours fructifie et croît sans s’épuiser.
The Way of the Bodhisattva (tr. Padmakara): All other virtues, like the plantain tree, produce their fruit, but then their force is spent. Alone the marvellous Tree of Bodhichitta will bear its fruit and grow unceasingly.
Meaningful to Behold
332 211 h – The Power of Protection from Great Fear
The Nectar of Mañjushrī’s Speech
4 – The Example of the Heroic Bodyguard
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 111 54 – Enseignement sur la Protection qu’il Assure contre les Effets des Mauvaises Actions, par l’Exemple d’une Escorte (13)
Chapter I – verse 13
kṛtvāpi pāpāni sudāruṇāni
kṛtvāpi pāpāni sudāruṇāni
yadāśrayāduttarati kṣaṇena|
yadāśrayāduttarati generated
śūrāśrayeṇeva mahābhayāni
śūrāśrayeṇeva mahābhayāni
nāśrīyate tatkathamajñasattvaiḥ ||13||
nāśrīyate tatkatham ignorant beingsiḥ [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
Bodhicaryāvatāra-Samgraha (tr. Feuerstein): By relying on this Mind of Enlightenment, one is at once released even when one has committed grievous sins, just as a hero’s protection releases one from great fear. Why, then, do ignorant beings not resort to it?
Bodhisattvacharyāvatāra (Buddha-Channel): Reposándome en él como cuando movido por el miedo me reposaría en un valeroso ser, seré librado en un instante, incluso si he cometido crímenes inmensurables. ¿Por qué, entonces, los seres vigilantes no se consagran a él?
The Commentary on the GREAT PERFECTION: Like depending on a hero when there is great danger even after doing inexpiable evil deeds, the instant one depends on this, one is liberated, why would those who are heedful not rely on it?
Conseils Pour Bodhisattva (tr. Pháp Thân): Comme un héros nous protège des grands dangers, en s’appuyant sur l’Esprit d’Éveil on se libère en un instant, même si de terribles fautes ont été commises. Qui, ayant bien compris cela, ne Prendrait pas Refuge en lui?
Destellos de Sabiduría (tr. Gordi): Del mismo modo que me encomiendo a un hombre valeroso cuando tengo miedo, si me encomiendo a la Bodhichitta seré rápidamente liberado, incluso habiendo cometidos actos extremadamente negativos ¿por qué entonces no se consagran a ello los que son rectos?
Engaging in Bodhisattva Behaviour (tr. Berzin): Even if they’ve committed extremely unbearable negative acts, why don’t the caring rely on that which, when relied on, will instantly free them, like relying on a hero when greatly afraid.
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): Even if an extremely intolerable destructive action is done, in the way that one would rely on a hero under great terror, whoever relies on it will be instantly freed. Therefore, why would the heedful not trust in it?
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): Although I have committed the most unbearable negative deeds, by entrusting myself to (Bodhichitta), I shall be instantaneously liberated, just as (one will be liberated from) great fear by entrusting oneself to a hero. Why do the ignorant not devote themselves to this?
Entering the Path of Enlightenment (tr. Matics): Whoever has committed the most dreadful evil may escape at once by Taking Refuge, as one escapes great dangers by taking refuge under the protection of a hero. Why is this Refuge not taken by ignorant beings?
Gems of Dharma, Jewels of Freedom (tr. Holmes): The support of someone strong and fearless can free one from fear. Likewise, one who is so supported will be quickly liberated, even though they may have committed unbearable wrongs. How could those who care not rely on such support?
Guide to the Bodhisattva’s Way of Life (tr. Elliott): Just as when those who are greatly afraid rely upon a courageous one, whoever relies upon Bodhichitta will immediately be freed from danger even if they have committed unbearable evils; so why do the conscientious not rely upon it?
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): Like entrusting myself to a brave man when greatly afraid, by entrusting myself to this (Awakening Mind) I shall be swiftly liberated even if I have committed extremely unbearable evils. Why then do the conscientious not devote themselves to this?
Guide to the Bodhisattva’s Way of Life (tr. Marut): Even one who has committed heinous bad deeds is instantly saved by seeking protection in it, just like one is spared great fear by seeking the protection of a valiant warrior. Why is it that ignorant beings do not seek protection in it?
A Guide to the Bodhisattva Way of Life (tr. Tuffley): When the Spirit of Awakening is embraced, it protects me from the various misfortunes of earthly life. It calms my fears and gives me confidence. It is puzzling why more people do not Seek Refuge from the ills of the world in the Spirit of Awakening. In their proud ignorance, they overlook or dismiss it.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Owing to its protection, as due to the protection of a powerful man, even after committing horrendous vices, one immediately overcomes great fears. Why do ignorant beings not Seek Refuge in it?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): In its protection, as in the protection of a hero, one immediately escapes great dangers, even after committing extremely cruel acts of evil. So why do ignorant beings not Seek Refuge in it?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Eût-il commis des péchés effroyables, l’homme les franchit sur-le-champ s’il prend recours dans la Pensée de Bodhi. Allez vers elle, créatures aveugles, comme les coupables cherchent la protection d’un héros!
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): Even those who’ve committed intolerable misdeeds, through having Bodhichitta instantly are freed, just like a brave companion banishing all one’s fears – why then would the prudent fail to put their trust in it?
La Marcha Hacia la Luz (tr. Villalba): El criminal más repulsivo es salvado en el instante en que se apoya en ella, así como uno se escapa de un gran peligro por la acción de un héroe. ¿Cómo puede haber inconscientes que no se Refugien en ella?
La Marche à la Lumière (tr. Finot): L’auteur des crimes les plus affreux s’en tire à l’instant en s’appuyant sur elle, comme on échappe à un grand danger par la protection d’un héros. Comment se trouve-t-il des inconscients pour ne pas Prendre leur Refuge en elle?
La Marche vers l’Éveil (tr. Padmakara): Comme si, sous une escorte de braves, ils échappaient à de grands dangers, ceux qui sont lestes des crimes les plus insupportables en seront instantanément libérés par l’Esprit d’Éveil: pourquoi les êtres prudents n’y recourraient-ils pas?
The Path of Light (tr. Barnett): Though he have wrought most grievous sins, a man by taking refuge escapes them straightway; as ignorant beings under the guardianship of a mighty man escape sore terrors, why Seek they not their Refuge in this?
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): It is that under whose shelter one can find security even after having committed grievous sins as does a frightened man under the shelter of a brave person. Why is it not, then, resorted to by ignorant beings?
Vivre en Héros pour L’Éveil (tr. Driessens): Comme lorsqu’on s’en remet à un héros devant un grand danger, en prenant appui sur (l’Esprit d’Éveil) on se trouve libéré en un instant, même si de terribles fautes ont été commises. Pourquoi alors les personnes attentives ne s’y appliqueraient-elles pas?
The Way of the Bodhisattva (tr. Padmakara): As though they passed through perils guarded by a hero, even those weighed down with dreadful wickedness will instantly be freed through having Bodhichitta. Who then would not place his trust in it?
Enlightened Vagabond (Ricard): quoting Patrul Rinpoche: “Some practitioners, though they have studied and understood a bit about emptiness, and they have visualised a deity and recited its mantras for many months and years, may take rebirth as harmful spirits because they deviate from the Teachings and fall under the spell of malicious intent. However, practitioners whose main practice is compassion will never run those risks.”
Meaningful to Behold
332 211i – The Swift and Easy Destruction of Great Evil
The Nectar of Mañjushrī’s Speech
4 – The Example of the Fires at the End of Time
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 111 55 – Destruction Définitive des Fautes, par l’Exemple du Feu (14ab)
Chapter I – verse 14ab
yugāntakālānalavanmahānti
age-end-of-kālānalavanmahānti
pāpāni yannirdahati kṣaṇena|
pāpāni yannirdahati engendered
des ni dus mtha’i me bźin sdig chen rnams
skad cig gcig gis ṅes par sreg par byed
Bodhisattvacharyāvatāra (Buddha-Channel): Es él como el fuego al final de una era, que consume todo el mal en un instante.
Destellos de Sabiduría (tr. Gordi): Como el fuego del final de un eón, que todo lo consume, la Bodhichitta difumina instantáneamente lo maligno.
Engaging in Bodhisattva Behaviour (tr. Berzin): Like the time-ending fires, it burns off with certainty, in an instant, enormous negative karmic force.
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): Thus, like the conflagration at the end of a world-cycle, great negative actions in a single moment are certain to be burned up and destroyed.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): Just like the fire at the end of an aeon, this (Bodhichitta) definitely consumes in one instant (even) great negative deeds.
Entering the Path of Enlightenment (tr. Matics): Like the time of fire at the end of a world cycle, it instantly consumes the greatest evils.
Gems of Dharma, Jewels of Freedom (tr. Holmes): Blazing like the fire at the age’s end, this will definitely and instantly burn very great wrongs.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): Just like the fire at the end of the aeon, in an instant it completely consumes all great evil.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): Just like the fire at the end of an age, it instantly consumes all great evil.
Guide to the Bodhisattva’s Way of Life (tr. Marut): Like the apocalyptic fire at the end of time it instantly consumes even great bad deeds.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): The Spirit of Awakening has a powerfully transformative effect on the extremes of earthly existence, [moderating them into an ideal state].
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Like the conflagration at the time of the destruction of the universe, it consumes great vices in an instant.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Like the holocaust at the end of the world age, it instantly consumes great evils in an instant.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Elle consume a l’instant les grands péchés avec les ardeurs du feu cosmique.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): Just like a great inferno at the ends of time, it annihilates terrible misdeeds in but an instant.
La Marcha Hacia la Luz (tr. Villalba): Como en el fuego del fin del mundo los mayores pecados son consumidos inmediatamente cuando aparece esta Aspiración.
La Marche à la Lumière (tr. Finot): Comme l’incendie de la fin du monde, elle consume en un instant les plus grands péchés.
La Marche vers l’Éveil (tr. Padmakara): Nul doute que les plus lourds méfaits se trouvent consumés en un instant par l’Esprit d’Éveil comme par un feu de fin des temps:
The Path of Light (tr. Barnett): Like the time of fire at the end of a world cycle, it instantly consumes the greatest evils;
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): It is that which completely burns away like the great fire on the doomsday all sins in an instant …
Vivre en Héros pour L’Éveil (tr. Driessens): Comme le feu à la fin d’un âge, en un moment il consume entièrement les grandes fautes.
The Way of the Bodhisattva (tr. Padmakara): Just as by the fires at the end of time, great sins are utterly consumed by Bodhichitta.
Meaningful to Behold
332 211j – Scriptural Citations of the Benefits of Bodhichitta
The Nectar of Mañjushrī’s Speech
4 – The Benefits of Bodhichitta in Other Texts
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 111 56 – Mode d’Enseignement d’autres Bienfaits dans les Soutras (14cd)
Chapter I – verse 14cd
yasyānuśaṃsānamitānuvāca
yasyānuśaṃsānamitānuvāca
maitreyanāthaḥ sudhanāya dhīmān ||14||
Maitreyanātha Sudhana wise [14]
de yi phan yon dpag tu med pa dag
byams mgon blo daṅ ldan pas nor bzaṅs bśad
Bodhisattvacharyāvatāra (Buddha-Channel): El Protector Maitreya, el Sabio, a Sudhana sus innumerables beneficios enseñó.
Destellos de Sabiduría (tr. Gordi): Sus insondables ventajas fueron enseñadas por Maitreya al discípulo Sudhana.
Engaging in Bodhisattva Behaviour (tr. Berzin): With wisdom, the Guardian Maitreya has explained its fathomless benefits to Sudhana.
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): These and uncountable other benefits Lord Maitreya, endowed with wisdom, explained to Sudhana.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): The wise Maitreyanātha taught its unfathomable benefits to Sudhana.
Entering the Path of Enlightenment (tr. Matics): Its immeasurable benefits were taught to [the disciple] Sudhana by the wise Lord Maitreya.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): Its countless benefits were explained by the wise Protector Maitreya to Bodhisattva Sudhana.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): Its unfathomable advantages were taught to the disciple Sudhana by the wise Lord Maitreya.
Guide to the Bodhisattva’s Way of Life (tr. Marut): The wise Lord Maitreya spoke about its boundless blessings to Sudhana.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): The Buddha has told us this.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): The wise Lord Maitreya related its unmeasured praises to Sudhana.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): The wise Lord Maitreya taught its incalculable benefits to Sudhana.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Lisez les éloges infinis qu’en a faits le Bodhisattva, le Protecteur Maitreya, dans ses réponses à Sudhana.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): Thus its benefits are vast beyond all measuring, as the wise Lord Maitreya explained to Sudhana.
The Path of Light (tr. Barnett): …its immeasurable benefits were taught to [the disciple] Sudhana by the wise Lord Maitreya.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): … it is that whose great instruction the wise Lord Maitreyanātha imparted to Bodhisattva Sudhana.
La Marcha Hacia la Luz (tr. Villalba): Sus infinitos beneficios fueron expuestos por el sabio Maitreya a Sudhana.
La Marche à la Lumière (tr. Finot): Ses bienfaits infinis ont été exposés par le sage Maitreya à Sudhana.
La Marche vers l’Éveil (tr. Padmakara): … innombrables sont ses bienfaits, ainsi qu’à Sudhana les décrivit le Sage Seigneur Maitreya.
Vivre en Héros pour L’Éveil (tr. Driessens): Ses incommensurables bienfaits ont été expliqués à Sudhana par Maitreya, le Sage Protecteur.
The Way of the Bodhisattva (tr. Padmakara): Thus its benefits are boundless, as the Wise and Loving Lord explained to Sudhana.
Drops of Nectar (Khenpo Kunpal) (tr. Kretschmar): “Noble son! Bodhichitta is like a Seed which gives birth to all the qualities of a Buddha. It is like a Field because it increases good qualities in all sentient beings. It is like the Earth because it supports the whole world … Noble Son! Bodhichitta is endowed with these (two hundred and thirty) qualities and even further immeasurable aspects of its benefits.”
Entry into the Realm of Reality, the Flower Ornament Sūtra, Gandavyuha (Cleary): “The Determination for Enlightenment is the Seed of all elements of Buddhahood; it is like a Field, growing good qualities in all beings; it is like the Earth, being a support for all beings; it is like Water, washing away all afflictions; it is like Wind, unattached to all worlds; it is like Fire, burning up the deadwood of clinging to views; it is like the Sun, illumining the abodes of all beings; it is like the Moon, fulfilling the sphere of all good qualities; it is like a Lamp, producing spiritual light; it is like an Eye seeing the even and the uneven; it is like a Road, leading to the City of Omniscience; it is like a Passageway, leading away from all wrong paths; it is like a Vehicle, carrying all Enlightening Beings; it is like a Door, leading into all the Practices of Enlightening Beings; it is like a Mansion, because of determination to abide in concentration; it is like a Park, because of experience of spiritual pleasures; it is like a Home, protecting all beings; it is like a Basis, being the Practice of all Enlightening Beings; it is like a Father, protecting all Enlightening Beings; it is like a Mother to all beings; it is like a Nurse, protecting in every way; it is like a King, overwhelming the mentality of all Individually Liberated Ones; it is like an Overlord, because of the excellence of all Vows; it is like the Ocean, containing all jewels of virtue; it is like the Polar Mountain, being impartial toward all beings; it is like the Surrounding Mountains, being a refuge for all beings; it is like the Himalaya, growing the herb of knowledge; it is like Intoxicating Fragrance, being the seat of all scents of virtue; it is like the Sky, because of the great extent of its virtue; it is like an Elephant, patient and noble; it is like a Horse of Good Breed, free from all unruliness; it is like a Charioteer, being the driver of the Great Vehicle; it is like Medicine, curing the ills of afflictions; it is like a Pit, because in it all bad qualities disappear; it is like a Thunderbolt, penetrating all things; it is like a Chest of Incense, producing the aroma of all virtues; it is like a Great Flower, pleasant to the sight of all beings; it is like Cooling Sandalwood, cooling off the burning of passion; it is like the Moon, pervading the cosmos; it is like the Medicine ‘Good to See’, obliterating all ills due to afflictions; it is like an Extracting Drug, as it extracts the arrows of evil propensities; it is like a Chief of Gods, because of the mastery of all the faculties; it is like the God of Wealth, because it puts an end to all poverty; it is like the Goddess of Beauty, being adorned with all virtues; it is like Jewellery, gracing all Enlightening Beings; it is like the Conflagration that Ends an Aeon, burning up all evildoing; it is like Medicine for Underdevelopment, because it increases the growth of all Enlightened Qualities; it is like a Dragon Pearl, repelling the poison of all afflictions; it is like a Water-Clearing Jewel, because it removes all turbidity and pollution; it is like a Wish-Fulfilling Jewel, granting success in all aims; it is like the Horn of Plenty, fulfilling all wishes; it is like the Desire-Granting Tree, as it showers the ornaments of all virtues; it is like a Goose-Feather Robe, as it does not absorb any of the ills of the mundane whirl; it is like Cotton Fibre, being soft in nature; it is like a Plough, clearing the mind-field of sentient beings; it is like a Warrior, striking down the self; it is like an Arrow, piercing its target of suffering; it is like Power, overcoming its enemy, afflictions; it is like Armour, protecting logical thought; it is like a Scimitar, cutting off the head of affliction; it is like a Sword Blade, slashing through the armour of pride, conceit and arrogance; it is like a Razor, slicing off compulsive propensities; it is like the Banner of a Hero, bringing down the banner of pride; it is like a Machete, felling the tree of ignorance; it is like an Axe, cutting through the tree of suffering; it is like Combat, being a saviour from all attacks; it is like Hands, protecting the Body of the Transcendent Ways; it is like Feet, being the base of all virtue and knowledge; it is like a Surgical Probe, cleaning away the covering of the sheath of ignorance; it is like an Extracting Instrument, extracting the thorn of the notion of self; it is like a Hoe, dragging away the thorns of propensities; it is like a Benefactor, freeing you from the bonds of the mundane whirl; it is like Wealth, rejecting all that is useless; it is like a Teacher, knowing the way to carry out all Enlightening Practices; it is like a Mine, having inexhaustible blessings; it is like a Fountain, having inexhaustible knowledge; it is like a Mirror, showing the reflection of all Ways into Truth; it is like a White Lotus, free from defilement; it is like a Great River, carrying forth the streams of the Ways of Transcendence and the Ways of Integration; it is like the Chief Water-Spirit, causing the clouds of the Teaching to shower; it is like the Root of Life, sustaining the universal compassion of all Enlightening Beings; it is like the Elixir of Immortality, bringing you to the deathless realm; it is like an All-Encompassing Net, taking in all beings who can be guided; it is like Health, producing endless health; it is like an Antidote to Poison, vitiating the poison of desire; it is like a Spell, destroying the poison of all folly; it is like Wind, removing all barriers and obstacles; it is like an Island of Jewels, being a mine of the Spiritual Jewels of all the Limbs of Enlightenment; it is like a Family, producing all good qualities; it is like a Home, being the abode of all virtuous qualities; it is like a Market, attended by all Enlightening ‘Merchants’; it is like Liquid Metal, clearing all obstructions caused by actions and afflictions; it is like a Honeybee, filling the stores of provisions for omniscience; it is like a Road, whereby all Enlightening Beings approach the City of Omniscience; it is like a Vessel, holding all pure qualities; it is like Rain, settling the dust of afflictions; it is like a Basis, defining the respective stations of all Enlightening Beings; it is like a Magnet, unaffected by Individual Liberation; it is like a Jewel, inherently pure; it is like an Emerald, being totally beyond the knowledge of all Individual Illuminates and worldlings; it is like the Drum that Sounds the Hour, because it wakes up beings sleeping in affliction; it is like Still, Clear Water, being pure; it is like an Ornament of the Finest Gold, obscuring all collections of virtue in the conditioned realm; it is like an Enormous Mountain, being invulnerable to anything in the triple world; it is like a Saviour, not abandoning any who take refuge in it; it is like Motivation, because it draws you toward your aim; it is like Intelligence, because it creates contentment of the heart; it is like Sacrifice, because it satisfies all beings; it is like Understanding, because it is what is best in the minds of all beings; it is like a Treasury, preserving all Enlightened Qualities; it is like a Summary, containing all the Practices and Vows of Enlightening Beings; it is like a Protector, protecting all beings; it is like a Guardian, repelling all evils; it is like the Net of Indra, rounding up the titans of afflictions; it is like the Snare of the Sky God, rounding up the teachable; it is like the Fire of Indra, burning up all habitual propensities and afflictions; it is like a Monument for the World. In sum, the Virtues of the Determination for Enlightenment are Equal to all the qualities and virtues of Buddhas. Why? Because it is the Source of all the Practices of Enlightening Beings, and from it all Buddhas of past, future and present. Therefore, whoever has aroused the Determination for Supreme Perfect Enlightenment becomes imbued with Measureless Virtues because of being absorbed by the Will for Omniscience.
Just as there is a Medicine called ‘Fearless’ that prevents five perils – one is not burned by fire, not affected by poison, not wounded by weapons, not swept away by water, not suffocated by smoke – in the same way, an Enlightening Being who has taken the medicine of the Will for Omniscience is not burned by the fire of passion, not affected by the poison of objects, not wounded by the weapons of afflictions, not swept away by the torrent of existence, not suffocated by the smoke of false discrimination.
Just as there is a Medicine called ‘Liberated’ that frees one from fear of attack, in the same way an Enlightening Being who has taken the medicine of Knowledge of Aspiration for Enlightenment has no fear of being impinged upon by the mundane whirl.
Just as there is an Herb whose Scent Repels all Poisonous snakes, in the same way the Scent of the Determination for Enlightenment wards off the vipers of afflictions.
Just as a person who has taken the herb of invincibility is victorious over all enemies, the Enlightening Being who has taken the Herb of Invincibility of the Will for Omniscience is invulnerable to all opposing demons.
Just as there is a medicine called ‘extracting’ that removes all barbs, so all barbs of passion, hatred, delusion and view drop out of the Enlightening Being who has taken the Extracting Medicine of the Determination for Enlightenment.
Just as there is a medicine called ‘good to see’ that cures all illnesses, the Enlightening Being who has taken the Good-to-See Medicine of the Aspiration for Enlightenment is cured of all the illnesses of afflictions and ignorance.
Just as there is a medicinal tree called ‘continuity’ whose bark heals all wounds and ulcers upon application and which itself regrows as it is stripped, the Tree of Continuity of Omniscience, which grow from the seed of the Essence of Enlightenment, heals the wounds and ulcers of actions and afflictions of the faithful on sight, and the Tree of Omniscience cannot be exhausted or killed by all beings.
Just as there is a kind of herb that promotes growth, by the efficacy of which all the trees of the continent grow, similarly by the efficacy of the Growth-Promoting Drug of the Will for Enlightenment, the Saints and Enlightening Beings all grow.
Just as there is an herb called ‘attainment of pleasure’, which when applied to the body produces physical and mental health, in the same way the ‘Attainment of Pleasure’ Herb of the Aspiration for Omniscience produces the physical and mental health in Enlightening Beings.
Just as there is an herb called ‘gaining memory’ that purifies the conscious memory, in the same way the Memory Herb of the Aspiration for Enlightenment produces in Enlightening Beings purity of unhindered memory of all Buddha-Teachings.
Just as there is an Herb called ‘Great Lotus’ by which one may live for an aeon, the Enlightening Being who keeps taking the Great Spiritual Medicine of the Will for Enlightenment becomes able to live for countless aeons.
Just as there is an herb of invisibility that renders one invisible to any humans or nonhumans, the Enlightening Being under the protection of the Invisibility Herb of the Will for Enlightenment, who is assured of Buddhahood, cannot be seen in the range of all demons.
Just as there is a great jewel in the ocean called ‘totality of all jewels’, which is such that it is impossible for all the aeonic fires to evaporate even a drop of the ocean where it is, in the same way it is impossible that Enlightening Beings whose mental course is imbued with the ‘Totality of All Jewels’ Gem of the Determination for Omniscience could lose even one virtue dedicated to omniscience; whereas if they abandon the Determination for Omniscience, all of their roots of goodness would evaporate.
Just as there is a great jewel called ‘collection of all lights’, which in a necklace obscures all jewellery, in the same way an Enlightening Being wearing the Ornament of the ‘Collection of all Lights’ Mind-Jewel of the Aspiration for Enlightenment is unsurpassed by all aspirations to Individual Salvation.
Just as there is a water-clarifying jewel that will clear all turbidity and foulness from water in which it is placed, in the same way the Water-Clarifying Jewel of the Determination for Enlightenment clears all the murk and turbidity of afflictions.
Just as fishers wearing the water dwelling gem do not die in water, in the same way an Enlightening Being protected by the Water-Dwelling Gem of the Will for Omniscience does not die in the sea of the mundane whirl.
Just as there is a jewel called ‘Dragon Scale Gem’, with which fishers and others who live from the sea enter the abodes of the dragons without being attacked by dragons or sea serpents, in the same way an Enlightening Being holding the Spiritual Jewel of Knowledge of the Determination for Omniscience enters the abodes of the realm of desire without being harmed.
Just as the chief of gods overwhelms other gods when wearing the jewel of lordship, in the same way the Enlightening Being wearing the Crown of Vows with the Regal Jewel of the Aspiration for Omniscience overwhelms all in the triple world.
Just as someone with a wish-fulfilling jewel does not fear poverty, the Enlightening Being with the Wish-Fulfilling Jewel of the Aspiration for Omniscience has no fears about livelihood.
Just as a ‘sun beauty’ jewel emanates fire when exposed to the sun, in the same way the Sunny Jewel of the Will for Omniscience emanates the Fire of Knowledge when touched by the Light Rays of the Jewel of Wisdom.
Just as the moon beauty jewel emits water when touched by moonlight, in the same way the Moon Beauty Jewel of the Aspiration for Enlightenment emits the Water of Commitment to All Good when touched by the Light of the Moon of Dedication of Roots of Goodness.
Just as great elephants wearing a crown of wish-fulfilling jewels have no fear of attack, in the same way those wearing the Crown of Wish-Fulfilling Jewels of Great Compassion of the Aspiration of Enlightenment have no fear of the ills of the state of misery.
Just as a jewel called ‘repository of the adornments of the world’ fulfils the wishes of all beings without ever being exhausted, in the same way the Aspiration for Enlightenment, the Great Jewel containing the Adornments of All Worlds, is never exhausted because of fulfilling the undertaking of Enlightenment, which is the wish of all beings.
Just as the great jewel of a sovereign king dispels darkness and lights up the palace, in the same way the Royal Jewel of the Aspiration for Omniscience dispels the darkness of ignorance in all states of being and radiates the Great Light of Knowledge in the realm of desire.
Just as everything bathed in sapphire light becomes blue, wherever the Sapphire of the Aspiration for Omniscience is taken, and whatever roots of goodness are dedicated by the Will for Omniscience, all become the colour of the Jewel of Omniscience.
Just as a jewel in a shower of filth does not absorb any foul odours, in the same way the Jewel of the Aspiration for Enlightenment is not defiled though in the realm of desire, because it is essentially pure.
Just as the jewel ‘pure light’ outshines all other jewels, in the same way the Jewel of Ultimately Pure Light of the Aspiration for Omniscience is not overcome by the accumulated virtues of all ordinary people, or all Learners, Saints and Solitary Illuminates.
Just as one fiery jewel disperses all darkness, in the same way one Fiery Jewel of the Aspiration for Omniscience, coupled with objective observation and correct thought, dispels the darkness of ignorance.
Just as a priceless jewel in the hand of a merchant in a boat on the sea is superior in beauty and value to hundreds and thousands of crystals in town, in the same way the Priceless Jewel of the Aspiration for Omniscience, even in the ocean of the mundane whirl, in the Boat of Vows, in the Determination of an Enlightening Being who has just aspired to Enlightenment for the first time, even though not having yet reached the City of Omniscience, is still superior to the Crystals of all Hearers and Individual Illuminates in the Town of Liberation.
Just as the jewel known as the ‘powerful king’, even when on the surface of the earth, shows the arrays of appearances of the abodes on the far-distant sun and moon, in the same way the powerful King Jewel of the Aspiration for Omniscience, in which all virtues are purified, even while in the mundane whirl, shows the Arrays of Appearances of the Spheres of all Buddhas in the Great Sun and Moon of Knowledge of Those who Realise Thusness in the Reaches of the Sky of the Cosmos of Reality.
Just as all the wealth, jewels, silver, gold, flowers, perfumes, garlands, clothes and furnishings there are as far as the sun and moon shine do not match the worth of the powerful king jewel, in the same way, all the virtues of celestials and humans, all Buddhist Disciples and Self-Illuminates, tainted or untainted, as far as the scope of the reality-realm reveals, do not match the worth of the powerful King Jewel of the Determination for Enlightenment.
Just as the jewel known as ‘containing the arrays of the oceans’ shows the arrays of all oceans, in the same way the Determination for Enlightenment shows the Array of the Ocean of the Scope of All-Knowledge.
Just as nothing surpasses celestial gold, with the exception of a wish-fulfilling jewel, there is nothing except the Wish-Fulfilling Jewel of Omniscience, which surpasses the Celestial Gold of the Aspiration for Enlightenment.
Just as a master snake-catcher can place all serpents under his control, the Enlightening Snake-Catcher who has mastered the Will for Enlightenment can place all the serpents of afflictions under control.
Just as an Armed Warrior is invulnerable to enemy troops, the Enlightening Being armed with the Determination for Omniscience becomes invulnerable to the enemy troops of afflictions.
Just as one handful of celestial serpent sandalwood powder perfumes a thousand worlds, and three thousand worlds full of jewels cannot match the worth of an ounce of it, in the same way one element of the Celestial Serpent Sandalwood of the Aspiration for Omniscience perfumes the whole cosmos with virtue and surpasses the minds of all Learners, Those who are Beyond Learning and Self-Illuminates.
Just as the precious snowy sandalwood stops all burning and cools the whole body, in the same way the Snowy Sandalwood of the Aspiration for Omniscience stops the burning of all afflictions, false notions, lust, hatred and delusion, and cools the body of knowledge.
Just as all who come to the Polar Mountain become one colour, gold, in the same way all who approach Enlightening Beings who are Entirely Dedicated to Omniscience become One Colour, the colour of Omniscience.
Just as the bark of a Tree of Paradise emits a fragrance that is not found in all the flowers on earth, in the same way the Fragrance of the Bark of Virtue and Knowledge of the Tree of Vows grown from the Seed of Enlightening Beings’ Determination for Omniscience is not found in any of the flowers of Hearers and Individual Illuminates, who have lesser roots of goodness, in their Untainted Discipline, Concentration, Wisdom, Liberation, and Knowledge and Wisdom of Liberation.
Just as it can be known of a budding Tree of Paradise that it will produce hundreds of thousands of blossoms, in the same way it can be known that the Paradise Tree of the Aspiration for Omniscience Budding with roots of goodness will produce countless Flowers of Enlightenment, imperfect and perfect, in celestials and humans.
Just as the fragrance of cloth or oil perfumed for one day with paradise tree flowers is not to be found in cloth or oil perfumed for a hundred thousand days with jasmine flowers, in the same way the Fragrance of Enlightening beings’ Virtue and Knowledge, of the mind and body infused for one lifetime with the Determination for Omniscience, wafts to the presence of all Buddhas in the ten directions, and is not to be found in the fragrance of untainted virtue and spiritual knowledge of those infused for a hundred thousand aeons with the aspirations of those who seek individual salvation.
Just as there is a kind of Tree that grows in an ocean, on all of which, from its roots to its flowers and fruits, all beings are at all times living, in the same way the world is sustained by the process of enlightening, growing from the Root of Vows based on Great Compassion, from the Initial Aspiration for Omniscience through the Duration and Ending of the True Teaching.
Just as there is an Ointment called ‘Golden Light’, one ounce of which will make a thousand ounces of copper gold, while those thousand ounces of copper cannot appropriate the ounce of ointment and make it copper, in the same way, the one element of the Essence of Aspiration for Omniscience, concentrated by knowledge of dedication of roots of goodness, takes away the copper of the barriers caused by actions and afflictions and makes them into the colour of total knowledge of all things, and the essential element of the Aspiration for Omniscience cannot be defiled or appropriated by any actions of afflictions.
Just as even a little bit of fire will produce as much flame as the amount of fuel it gets, in the same way even a little bit of the Fire of the Determination for Omniscience, because of mixing with objects, will increase in its production of Flames of Knowledge to the extent of the provisions it is supplied with.
Just as millions of lamps can be lit from one lamp, without the one lamp being exhausted or diminished by all the lamps taking their flame from it, in the same way from the One Lamp of the Aspiration for Omniscience of all Buddhas of past, future and present are lit, yet the One Lamp of Aspiration for Omniscience is not exhausted, and shines undiminished by the Lights of the Lamps of Aspiration to Omniscience proceeding from it.
Just as when a lamp is put into a room, even a thousand years of darkness immediately vanishes and it lights up the place, in the same way when the Lamp of the Aspiration for Omniscience enters the room of the mind of sentient beings, dark with ignorance, immediately untold aeons of darkness caused by the obstruction by afflictions is dispelled, and the Lamp produces the Light of Knowledge.
Just as a lamp makes light according to the conditions of its wick, and burns as long as there is a supply of oil, in the same way the Lamp of the Aspiration for Omniscience lights up the realm of reality according to the excellence of the Wick of Vows of the Enlightening Being, and as long as there is a supply of the Oil of the Practice of Universal Compassion, so long will there be the power for the Buddha-Tasks of guiding sentient beings and purifying lands.
Just as celestial gold ornaments on the head of the king of gods of control over others’ emanations cannot be outshone by any of the celestials of the realm of desire, in the same way the Celestial Gold Ornament of the Aspiration for Omniscience, set on Perfected Virtue and fastened on the head of Universal Vows of non-regressing Enlightening Beings, cannot be outshone by ordinary people or by Learners or Attainers of Individual Liberation.
Just as lion cubs thrive on the roar of the lion, king of beasts, while the other animals all hide, in the same way by the Roar of Omniscience of the Buddha, the human lion, extolling the Determination for Enlightenment, the Lion-Cub Beginning Enlightening Beings thrive on the Enlightened Teachings, while all grasping, clinging people hide.
Just as the strings of all instruments snap at the sound of an instrument strung with lion sinew, in the same way at the Virtue-Extolling Sound of the Instrument Strung with the Sinew of the Aspiration for Enlightenment of the Buddha-Lion whose Body is the Transcendent Ways, the strings of the lute of sensuality snap and the songs of praise of the virtues of the Individually Liberated fade out.
Just as a drop of lion milk in an ocean of cow milk causes all the milk to separate and does not mix with it, in the same way the ocean of milk of acts and afflictions accumulated over hundreds of thousands of aeons is destroyed by putting into it one drop of the Milk of the Determination for Omniscience of the Buddha, the Human Lion, and it does not mix with the Liberation of those who are only Enlightened for themselves alone.
Just as the extraordinary power of the cry of a kalavinka chick still in the shell is not found in any of the birds of the mountains, even when they are full grown, in the same way the extraordinary power of the Cry of Universal Compassion of the Aspiration for Enlightenment of a fledgling Enlightening Being still in the shell of the mundane whirl is not found in the Individually Liberated.
Just as the wing-flapping power and clear vision of a new-born garuda is not found even in fully grown birds of other species, in the same way the Power of the Determination for Enlightenment and the Purity of the Mind of Compassion in a beginning Enlightening Being born in the Family of the Buddhas is not found even in seekers of Individual Liberation and Self-Illuminates who have been practising for a long time.
Just as a spear in the hand of a powerful man can pierce any armour, however strong it is, in the same way the Spear of the Determination for Omniscience, in the Hand of an Enlightening Being of Steadfast Vigour, pierces the armour of all views and propensities.
Just as a mighty man full of wrath cannot be defeated by any man on earth as long as there are eruptions on his forehead, in the same way a mighty Enlightening Being filled with Universal Love and Compassion cannot be overcome by any devils or actions in any world as long as the eruptions of the Determination for Omniscience do not disappear from the face of will [Invincibility].
Just as the [beginner’s] special strength of application to technique of a student of archery is not found in a teacher of archery who has already learned it all, the special Strength of zealous practice of beginning Enlightening Beings is not found in those who seek and attain Personal Salvation without the Aspiration for Universal Enlightenment.
Just as the first step in learning archery is to learn the stance, in the same way for an Enlightening Being learning about Omniscience is the first Step to understanding all the Buddha-Teachings in the act of setting out with the Determination for Omniscience.
Just as when a magician is going to make a display of magical effects, all the effects are accomplished by first thinking of the Magical Formula, in the same way when manifesting the spheres of Buddhas and Enlightening Beings, the establishing of the spheres of Buddhas and Enlightening Beings takes place by first evoking the Vow to Accomplish Enlightenment.
Just as all the magical formulas are formless and invisible but produce Magical Phantoms with form by mental activity, in the same way the Determination for Omniscience is formless and invisible, yet it fashions all the spiritual realms with arrays of ornaments of all virtues merely by control of mental activity.
Just as all rats and mice take cover as soon as they see a Wildcat on the prowl, in the same way all conditioning and affliction flee just from the proceeding of Application of Intense Determination for Omniscience.
Just as when one puts on an ornament of the finest gold it outshines all bangles, in the same way the Enlightening Being wearing the Gold Ornament of the Determination for Omniscience outshines the ornaments of virtue of all Hearers and Individual Illuminates.
Just as even the smallest bit of the most powerful Magnet can burst strong chains asunder, in the same way even the smallest bits of Aspiration for Omniscience with Powerful Determination can burst asunder the chains of views, ignorance and craving.
Just as wherever a Magnet is used, all metals that it expels are repelled and do not remain there or join with it, in the same way wherever the Determination for Omniscience is used, whether in the midst of actions or afflictions or the Liberation of Hearers and Individual Illuminates, those actions and afflictions and Individual Liberation are Expelled and do not remain or join with it.
Just as a fisher with knowledge of sea monsters is free from fear of any creatures in the sea and is safe from harm even in the mouth of a whale, in the same way the Enlightening Being with the Knowledge of the Powerful Determination of the Aspiration for Enlightenment is free from fear of all actions and afflictions of the mundane whirl and cannot be annihilated even in the midst of Realisation of Individual Liberation, because of not falling into the extinction produced by witness of ultimate reality.
Just as one who has drunk the elixir of immortality does not die from the attacks of others, in the same way the Enlightening Being who has drunk the Immortality Elixir of the Aspiration for Omniscience does not die in the Stages of Learners of Individual Salvation and does not cease acting on the Vow of Universal Compassion of Enlightening Beings.
Just as a man who has perfected the ointment of Invisibility can wander through peoples’ houses unseen by anyone, the Enlightening Being Grounded on the Wisdom and Commitment of the Determination for Enlightenment can roam in the realms of all demons without being seen by any demons.
Just as a person who cleaves to a great king does not fear ordinary people, the Enlightening Being who cleaves to the Spiritual King of the Determination for Omniscience does not fear any obstacles, hindrances or states of misery.
Just as someone in water is in no danger from fire, the Enlightening Being who is soaked in [the Water] the Virtue of the Aspiration for Enlightenment is in no danger from the Fire of Knowledge of Individual Liberation.
Just as a person who cleaves to a heroic warrior does not fear enemies, the Enlightening Being who cleaves to the Heroic Warrior of the Determination for Omniscience does not fear the enemies that are evil actions.
Just as the king of gods with the thunderbolt weapon crushes all the titans, the Enlightening Being with the Thunderbolt of the Steadfast Will of the Aspiration for Omniscience crushes all the titans of demons and false teachers.
Just as a person who takes the elixir of life lives for a long time and does not grow weak, the Enlightening Being who uses the Elixir of the Aspiration for Omniscience goes around in the mundane whirl for countless aeons without becoming exhausted and without being stained by the ills of the mundane whirl.
Just as in all compounds of herbal extracts potable water is primary, never spoiling, in the same way in the Application of all Preparations of all Enlightening Beings’ Practices and Vows the Determination for Omniscience is primary, Never becoming Corrupt.
Just as in all of a person’s doing the faculty of life is the primary necessity, for an Enlightening Being to absorb the Buddha-Teachings the Aspiration for Enlightenment is the Primary Necessity.
Just as a person who has lost the faculty of life has no way to live, being unable to do anything for his people, in the same way an Enlightening Being without the Life Root of the Determination for Omniscience has no way to live, being unable to obtain Enlightened Knowledge for all beings.
Just as the ocean cannot being ruined by any poisons, the Ocean of Aspiration for Omniscience cannot be ruined by any of the poisons of compulsive actions, afflictions or aspirations for Personal Liberation alone.
Just as the sun is not outshone by the lights of all the stars, the Sun of Aspiration to Omniscience is not outshone by the Taintless Virtues of those who are Personally Liberated.
Just as a new-born prince is not inferior to fully grown ministers, because of his superior birth, a beginning Enlightening Being, born in the Family of the Enlightened Spiritual Kings, is Not Inferior to Buddhist disciples with long experience in religious practice, because of the superiority of Universal Compassion of the Aspiration for Enlightenment [Genealogy].
Just as a minister, no matter how old, should pay respect to a prince, no matter how young, and a prince need not honour a minister, in the same way Buddhist Disciples and Self-Illuminates, no matter how long they have performed religious practice, should pay Respect to even a beginning Enlightening Being, and the Enlightening Being need not honour those who are Enlightened only for themselves.
Just as a prince, without any power yet never without the character of royalty, is not equalled even by the ministers who have gained eminence, because of his superior birth, in the same way a beginning Enlightening Being, no matter how much under the sway of action and affliction, is never without the character of the Aspiration for Omniscience, and is not equalled even by eminent Buddhist Disciples and Self-Illuminates, because of being of the Family of Enlightened Ones.
Just as a clear jewel appears impure to a clouded eye, the Inherently Pure Jewel of the Aspiration to Omniscience is perceived as impure by those whose eye of unbelief is beclouded by ignorance.
Just as a body of medicine endowed with all medical knowledge and medicinal herbs cures the diseases of sentient beings by sight, contact and association, in the same way the Body of Vows and Knowledge of Enlightening Beings, sustained by the Knowledge and Medicine of Wisdom and Means assembling all Roots of Goodness, endowed with the Will for Enlightenment, Cures sentient beings’ diseases of afflictions by hearing, seeing, association, recollection and application.
Just as a goose-feather robe is not stained by any dirt, the goose-feather Robe of the Aspiration for Enlightenment is not stained by the dirt of afflictions of the mundane whirl.
Just as a wooden figure held together by the main pin does not fall apart and can perform any kind of movement, in the same way the Body of the Vow and Knowledge of Omniscience, held together by the Main Pin of the Vow of Enlightenment, can perform the tasks of Enlightening Beings, and does not fall apart as the Embodiment of the Vow of Omniscience.
Just as a machine without its pins cannot work, even though the parts are the same, similarly, the Enlightening Being without the commanding will [Lynch-Pin] of the Aspiration to Omniscience cannot attain Buddhahood, even though the preparations of the Parts of Enlightenment be the same.
Just as a sovereign ruler has a precious incense by the perfume of which his four armies are levitated into the air, in the same way the Roots of Goodness of an Enlightening Being, perfumed by the Incense of the Determination for Omniscience, leave the mundane and end up in the unconditioned realm of the Sky of Enlightened Knowledge.
Just as a diamond comes from nowhere else but a jewel mine, from a diamond or gold mine, in the same way the Diamond-like Aspiration for Omniscience comes from nowhere else but the jewel mine of Roots of Goodness in sentient beings’ minds, from the Diamond Mine of Universal Compassion saving all beings, or from the Gold Mine of Concentration on Omniscience.
Just as there is a kind of tree called ‘Rootless’ whose roots cannot be found, yet branches, leaves and flowers appear luxuriantly on the tree, in the same way the Root of the Aspiration for Omniscience cannot be found, yet it appears in all worlds, blooming with all Virtues, Knowledge and Mystic Capacities, forming a Web of Vows.
Just as a diamond does not shine beautifully in another kind of vessel, and cannot be held in an imperfect, perforated vessel, only in a perfect vessel, in the same way the Diamond of the Aspiration for Omniscience does not shine in the vessels of people with inferior resolutions, in the envious, in the immoral, in the mentally corrupt, in the lazy, in the heedless, or in the stupid, and it cannot be held by a vessel of a wavering, inconstant mind with defective will, only in the Precious Vessel of the powerful will of an Enlightening Being.
Just as a diamond pierces all jewels, the Diamond of the Determination for Omniscience Pierces the jewels of all truth.
Just as adamant splits all mountains, the Adamant of the Aspiration for Omniscience Splits the mountains of all views.
Just as even a cracked diamond is better than an ornament of gold, the finest of precious metals, in the same way the Diamond of the Aspiration for Omniscience is Better than the gold ornaments of the Virtues of Hearers and Individual Illuminates, even if the Will is broken by adversity.
Just as a diamond, even if cracked, relieves poverty, in the same way the Diamond of the Determination for Omniscience, even if split, Relieves the poverty of the mundane whirl.
Just as a Diamond, however little, breaks all gems and stones, in the same way the Diamond of the Aspiration for Omniscience, focussed on however small an object, Breaks all ignorance.
Just as a diamond does not come into the hands of an ordinary man, the [possession of the] Diamond of the Determination for Omniscience does not come into the hands of those of low intentions and poor roots of goodness.
Just as someone who has no knowledge of gems does not recognise the qualities of diamonds or understand their excellence, in the same way a stupid person does not know the qualities of the Diamond of Wisdom of the Aspiration for Enlightenment and does not understand its Excellence.
Just as a diamond cannot be worn out, the Diamond of the Aspiration for Enlightenment, the basis for Omniscience, Cannot be Worn Out.
Just as the thunderbolt weapon cannot be held even by a strong man unless he has superhuman strength, likewise the Thunderbolt of the Aspiration for Enlightenment cannot be held even by the mighty Saints and Sages, only by the great Enlightening Beings with great illumination, excelling in the superhuman might of infinite roots of goodness based on the power of the Cause of Omniscience.
Just as a thunderbolt can prevail where all other weapons cannot, and will not be destroyed, in the same way where the Weapons of Vows and Knowledge of all Buddhist Disciples and Self-Enlightened Ones cannot prevail, in developing and guiding people or living through the toils of practice though the ages of past, present and future, there, the Enlightening Being who holds the Great Thunderbolt Weapon of the Determination for Omniscience, prevails unharmed.
Just as an adamant cannot be held on any spot on the earth except on an adamantine surface, in the same way the Adamant Vows of Emancipation of Enlightening Beings cannot be held by those whose goal is Personal Salvation only; it can only be supported by the Adamantine Ground of the Resolute Determination for Universal Enlightenment.
Just as the ocean does not leak any water because it is a solid container with an unyielding ground, in the same way the Roots of Goodness of an Enlightening Being, Grounded on Adamant, Solid, Unyielding Dedication to Enlightening, do not die out in any states of existence.
Just as earth set on an adamantine base does not collapse or sink, in the same way the Vows of Enlightening Beings, grounded on the Adamantine Base of the Determination for Enlightenment, are not rent apart and do not collapse in any mundane realm.
Just as a diamond does not rot in water, the Diamond of the Aspiration for Enlightenment does Not Decompose or soften even though it remain in the water of action and affliction for all ages.
Just as a diamond is not burnt or heated by fire, the Diamond of the Determination for Omniscience is Not Burnt by the fires of suffering of the mundane whirl and is not Heated up by the fires of afflictions.
Just as the Seat of Buddhas sitting on the Site of Enlightenment battling the devil and Awakening to Omniscience cannot be supported by any spot on earth except the earth surface of the adamantine centre of the universe, in the same way the great force of power of the Roots of Goodness of Enlightening Beings Aspiring to Perfect Enlightenment, carrying out the practice, fulfilling the transcendent ways, entering into tolerance, attaining spiritual station, dedicating roots of goodness, receiving assurance of Buddhahood, providing the necessities for the Path of Enlightening Beings, and holding the multitude of Teachings of all Buddhas, cannot be sustained by mind other than the Mind set on Omniscience, the Adamantine Core of all Vows and Knowledge.
The Aspiration for Omniscience has these and untold other Extraordinary Virtues; and those who have set their minds on Supreme Perfect Enlightenment are, have been, and will be Endowed with Such Virtues. Therefore you have made a Great Gain in having aspired to Supreme Perfect Enlightenment and seeking the Practice of Enlightening Beings, because of attainment of these virtues.”
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): in the Gandavyuha Sūtra: “O Noble Son, the Awakening Mind is like the Seed of all the Buddhas’ qualities. Since it increases the wholesome qualities of all beings it is like a Field; since it supports each and every creature, it is like the Earth; since it perfectly severs all poverty, it is like the God of Wealth; since it affords complete protection to all Bodhisattvas, it is like a Father; since it perfectly accomplishes all aims, it is like the King of Wish-Fulfilling Gems; since it completely fulfils all intentions, it is like an Auspicious Vase … O Noble Son, the Awakening Mind is endowed with such excellent virtues as these as well as limitless other benefits.”
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): “O Kulputra! Bodhichitta is the Seed of all Buddha-Dharmas (Qualities); it is like a Field because it multiplies the white (noble) qualities of beings; it is like the Earth being everyone’s refuge; it is like a Father affording protection to all Bodhisattvas; it is like the God of Wealth for it annihilates all poverty; it is like the Wish-Fulfilling Gem because it fulfils all purposes; it is like an Auspicious Pitcher because it fulfils all intentions; it is like Power or ‘śakti’ because it conquers the enemy, the kleśas”.
Meaningful to Behold
332 212 – Recognition of Bodhichitta
332 212 1 – Divisions of Bodhichitta
The Nectar of Mañjushrī’s Speech
2 – The Specific Benefits of Bodhichitta in Intention and the Specific Benefits of Bodhichitta in Action
3 – Classification of Bodhichitta in Intention and Action
4 – Plain or Relative Bodhichitta, Engendered on the Basis of Prompting
4 – Subtle or Ultimate Bodhichitta, Gained Through [the Recognition of] Ultimate Reality
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 112 – Bienfaits Particuliers (15-19)
222 112 1 – Divisions (15)
Chapter I – verse 15
tadbodhicittaṃ dvividhaṃ vijñātavyaṃ samāsataḥ|
in-short-Bodhichitta divided vijñātavyaṃ samāsataḥ
bodhipraṇidhicittaṃ ca bodhiprasthānameva ca ||15||
Aspiring-Bodhichitta ca Engaging-Bodhichitta ca [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
Bodhicaryāvatāra-Samgraha (tr. Feuerstein): In short, the Mind of Enlightenment is to be understood as being twofold: the mind Intent on Enlightenment and the mind Proceeding toward Enlightenment.
Bodhisattvacharyāvatāra (Buddha-Channel): En breve, hemos de saber que el Espíritu de Despertar tiene dos aspectos: uno es el Espíritu de Aspiración y el otro, el Espíritu de Involucramiento.
The Commentary on the GREAT PERFECTION: Briefly this excellent wish, the Bodhichitta, should be known to be divided into two separate kinds, there is the attitude of Aspiring to Enlightenment and that of actually Entering into Enlightenment.
Destellos de Sabiduría (tr. Gordi): La Bodhichitta puede ser de dos clases: la Mente que Aspira a Iluminarse y la Mente que se Implica.
Engaging in Bodhisattva Behaviour (tr. Berzin): Bodhichitta is to be known, in brief, as having two aspects: a Bodhichitta aim that Aspires to Enlightenment and a Bodhichitta that’s Engaged with (Attaining) Enlightenment.
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): This Bodhichitta, when summarised, should be known as having two aspects: Bodhichitta of Aspiration and Bodhichitta of Engagement.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): In brief, this Bodhichitta should be understood to have two aspects: the Mind that Aspires to Enlightenment, and (the Mind) that Enters into (the Conduct of) Enlightenment.
Entering the Path of Enlightenment (tr. Matics): This Thought of Enlightenment is to be understood as twofold. Briefly, it is the idea of Dedication to Enlightenment (Bodhipranidhicitta) and then the actual Pilgrimage towards it (Bodhiprasthāna).
Gems of Dharma, Jewels of Freedom (tr. Holmes): That (type of) Bodhichitta in brief, should be known as (being) of two kinds – Aspiring to Enlightenment and actually Applying oneself to Enlightenment.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): In brief, you should know that Bodhichitta has two types: the mind that observes Enlightenment and Aspires, and the mind that observes Enlightenment and Engages.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): In brief, the Awakening Mind should be understood to be of two types: the mind that Aspires to Awaken and the mind that Ventures to do so.
Guide to the Bodhisattva’s Way of Life (tr. Marut): This Wish to Awaken is to be known to be of two kinds: the Aspiring Wish to Awaken and the Activated Wish to Awaken.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): The Spirit of Awakening is expressed in these two ways: the Spirit of Aspiring to Awaken and the Spirit of Venturing towards Awakening.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): In brief, this Spirit of Awakening is known to be of two kinds: the spirit of Aspiring for Awakening, and the spirit of Venturing toward Awakening.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): The Awakening Mind should be understood to be of two kinds; in brief: the Mind Resolved on Awakening and the Mind Proceeding towards Awakening.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Il y a, en résumé, deux pensées de Bodhi: le Vœu de Bodhi, la Marche vers la Bodhi.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): Understand that, briefly stated, Bodhichitta has two aspects: the mind Aspiring to Awaken, and Bodhichitta that’s Enacted.
La Marcha Hacia la Luz (tr. Villalba): Esta Aspiración al Despertar es doble: el Voto de alcanzar el Despertar y la Marcha hacia el Despertar.
La Marche à la Lumière (tr. Finot): Cette Pensée de la Bodhi est double, en résumé: le Vœu de la Bodhi, le Départ pour la Bodhi.
La Marche vers l’Éveil (tr. Padmakara): Sachez que, en bref, l’Esprit d’Éveil présente deux aspects: d’une part l’Aspiration à l’Éveil, d’autre part l’Engagement dans l’Éveil.
The Path of Light (tr. Barnett): 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.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): In brief, the Bodhichitta should be understood to be of two types: the mind which is Solicitous (‘pranidhi’) of Bodhi and the mind which Ventures (‘prasthāna’) after Bodhi.
Vivre en Héros pour L’Éveil (tr. Driessens): En résumé, l’Esprit d’Éveil doit être connu comme ayant deux aspects: l’Esprit d’Aspiration à la Plénitude et l’Esprit d’Engagement vers la Plénitude.
The Way of the Bodhisattva (tr. Padmakara): Bodhichitta, the Awakening Mind, in brief is said to have two aspects: first, aspiring, Bodhichitta in Intention; then, Active Bodhichitta, practical engagement.
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 112 2 – Distinction de Natures (16)
Chapter I – verse 16
gantukāmasya gantuśca yathā bhedaḥ pratīyate|
going-kāmasya going-śca yathā bhedaḥ pratīyate|
tathā bhedo’nayorjñeyo yāthāsaṃkhyena paṇḍitaiḥ ||16||
tathā bhedo’nayorjñeyo yāthāsaṃkhyena learned-ones ||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
Bodhisattvacharyāvatāra (Buddha-Channel): Así como es bien conocida la diferencia entre el deseo de partir y el acto de ir, igual, los sabios han de conocer la diferencia entre la aspiración y el involucramiento.
The Commentary on the GREAT PERFECTION: It should also be known that the difference of these two kinds is like that between wanting to go and actually going. Thus by capable persons these two Bodhichittas should be known to have this particular distinction.
Destellos de Sabiduría (tr. Gordi): Igual que se distingue claramente la diferencia entre aspirar a llegar y empezar a hacer camino, el sabio entiende llegado el momento la distinción entre estas dos Bodhichittas.
Engaging in Bodhisattva Behaviour (tr. Berzin): As is understood by the distinction between aspiring to go and (actually) going, so the learned understand the distinction between these two to be as if stages.
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): Wishing to depart and actually going, the distinction, in that way, should be understood. Similarly, the learned, through these two, should understand the distinctions gradually.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): Just as one understands the distinction between aspiring to go and (actually) going, in the same way the wise ones should understand the distinction between these two in their progressive order.
Entering the Path of Enlightenment (tr. Matics): As concisely stated by learned men, this difference is that between a traveller and someone desirous of travelling.
Gems of Dharma, Jewels of Freedom (tr. Holmes): Just as one knows the difference between wanting to go and actually going, so the sage should distinguish between these two respectively.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): Just as the distinction between wishing to go and actually going is understood, so, respectively, the wise should understand the difference between these two Bodhichittas.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): As is understood by the distinction between aspiring to go and (actually) going, so the wise understand in turn the distinction between these two.
Guide to the Bodhisattva’s Way of Life (tr. Marut): Just as there is a difference between someone who wants to travel and a traveller, there is known to be a similar difference between the two according to the reckoning of the learned teachers.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): For example, there are those who would like to travel, and those who actually do travel. In the same way that I can learn to recognise the difference between these two, I must also be able to discern the subtle difference in the Spirit of Awakening within myself.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Just as one perceives the difference between a person who yearns to travel and a traveller, so do the learned recognise the corresponding difference between these two.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): The distinction between these two should be understood by the wise in the same way as the distinction is recognised between a person who desires to go and one who is going, in that order.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Telle la différence de celui qui veut partir et de celui qui est en route, telle la différence que les savants établissent entre les deux Pensées de Bodhi.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): Just as one understands the difference between wishing to go and setting out upon a journey, the wise should understand these two, recognising their difference and their order.
La Marcha Hacia la Luz (tr. Villalba): Según los sabios, entre ambos aspectos existe la misma diferencia que entre aquel que quiere partir y aquel que ya está en camino.
La Marche à la Lumière (tr. Finot): Ils ont entre eux, selon les savants, la même différence qu’on établit entre celui qui veut partir et celui qui est en route.
La Marche vers l’Éveil (tr. Padmakara): De même que l’on fait la différence entre vouloir partir et partir effectivement, le Sage comprendra cette différence dans le bon ordre.
The Path of Light (tr. Barnett): As concisely stated by learned men, this difference is that between a traveller and someone desirous of travelling.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): Just as there is a palpable difference between one who desires to go (to a place) and one who is on the road (to a place), so also is the difference between the ‘pranidhichitta’ and the ‘prasthānchitta’ respectively.
Vivre en Héros pour L’Éveil (tr. Driessens): Leur différence est la même que celle qui sépare le désir de partir et la mise en route, les Sages comprennent ainsi leur spécificité respective.
The Way of the Bodhisattva (tr. Padmakara): Wishing to depart and setting out upon the road, this is how the difference is conceived. The wise and learned thus should understand this difference, which is ordered and progressive.
Meaningful to Behold
332 212 2 – Benefits of the Aspiring Mind of Bodhichitta
The Nectar of Mañjushrī’s Speech
3 – The Benefits of Bodhichitta in Intention and in Action
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 112 3 – Distinction de Bienfaits (17-19)
Chapter I – verse 17
bodhipraṇidhicittasya saṃsāre’pi phalaṃ mahat|
Aspiring-Bodhichittasya samsara’pi fruit mahat
na tvavicchinnapuṇyatvaṃ yathā prasthānacetasaḥ ||17||
na tvavicchinna-merit-tvaṃ yathā Engaging-cetasaḥ [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
Bodhicaryāvatāra-Samgraha (tr. Feuerstein): The fruit of the mind Intent on Enlightenment is great, even in the midst of the world, but it is not like the continuous merit of the mind Proceeding toward Enlightenment.
Bodhisattvacharyāvatāra (Buddha-Channel): Aunque el Espíritu de Aspiración al Despertar, porta muchos frutos en la existencia condicionada, no produce una incesante oleada de beneficios, como el Espíritu de Involucramiento.
The Commentary on the GREAT PERFECTION: Though from the Bodhichitta of Aspiration there is a great fruition in samsaric life, the merit of this does not continually arise as it does with the Bodhichitta of Entering.
Destellos de Sabiduría (tr. Gordi): Aunque la que Aspira a Despertar proporciona grandes beneficios en la existencia cíclica, no produce el flujo ininterrumpido de mérito, fruto de la que se implica.
Engaging in Bodhisattva Behaviour (tr. Berzin): Although great fruits arise, even in recurring saṃsāra, from an Aspiring Bodhichitta aim, positive force doesn’t accrue without interruption as it does with an Engaged Bodhichitta aim.
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): From Aspirational Bodhichitta great fruits arise while in saṃsāra; but unlike the manner of active, Engaged Bodhichitta an unremitting stream of merit will not come forth.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): From the Bodhichitta of Aspiration, great fruits arise while still circling (in saṃsāra), and yet, it does not have the unceasing stream of merit as does the Bodhichitta of Application.
Entering the Path of Enlightenment (tr. Matics): 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.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): From the mind that Aspires to Enlightenment, great effects arise while in saṃsāra; but an uninterrupted flow of good fortune does not ensue as it does from the Engaging Mind.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): Although great fruits occur in cyclic existence from the mind that Aspires to Awaken, an uninterrupted flow of merit does not ensue as it does with the Venturing Mind.
Guide to the Bodhisattva’s Way of Life (tr. Marut): There are great results here in cyclic existence deriving from the Aspiring Wish to Awaken. But there is not the non-stop merit that there is with the Activated Wish to Awaken.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): The Spirit of Aspiring to Awaken brings many benefits to my earthly life; however these are out-weighed by the far greater benefits that derive from the Spirit of Venturing to Awaken.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Although the result of the spirit of Aspiring for Awakening is great within the cycle of existence, it is still not like the continual state of merit of the spirit of Venturing.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Even in cyclic existence great fruit comes from the Mind Resolved on Awakening, but nothing like the uninterrupted merit that comes from that resolve when put into action.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Le simple Vœu de Bodhi porte de grands fruits de bonheur temporel [sans parler de salut]; pour celui qui possède la Pensée Active de Bodhi, sa pensée se change en un fleuve ininterrompu de mérites.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): Bodhichitta in Aspiration brings about great results, even as we continue to circle within saṃsāra; yet it does not bring about a ceaseless stream of merit, for that will come solely from Active Bodhichitta.
La Marcha Hacia la Luz (tr. Villalba): El Voto de Alcanzar el Despertar procura grandes frutos en este mundo, sin embargo no es, como lo es la Marcha hacia el Despertar, una fuente continua de méritos.
La Marche à la Lumière (tr. Finot): Le Vœu de la Bodhi porte de grands fruits en ce monde, mais il n’est pas, comme le Départ pour la Bodhi, une source continue de mérites.
La Marche vers l’Éveil (tr. Padmakara): De l’Esprit d’Éveil en Aspiration naissent de grands fruits même dans le samsâra, mais non un flot de mérites ininterrompu comme en produit l’Esprit d’Éveil Actif.
The Path of Light (tr. Barnett): 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.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): Great merit accrues even in this world from an Aspiring Mind, although this merit is not as uninterrupted as that which flows from a Venturing Mind or ‘prasthānchitta’.
Vivre en Héros pour L’Éveil (tr. Driessens): Quoique de grands fruits naissent dans le cycle de l’Esprit qui Aspire à l’Éveil, il ne suscite pas un flot ininterrompu de bienfaits comme l’Esprit d’Engagement.
The Way of the Bodhisattva (tr. Padmakara): Bodhichitta in Intention bears rich fruit for those still wandering in saṃsāra. And yet a ceaseless stream of merit does not flow from it; for this will rise alone from Active Bodhichitta.
Meaningful to Behold
332 212 3 – Benefits of the Engaging Mind of Bodhichitta
Chapter I – verses 18-19
yataḥ prabhṛtyaparyantasattvadhātupramokṣaṇe|
yataḥ prabhṛtyaparyanta-beings-dhātu-liberated
samādadāti taccittamanivartyena cetasā ||18||
samādadāti tac-mind-manivartyena cetasā [18]
tataḥprabhṛti suptasya pramattasyāpyanekaśaḥ|
tataḥprabhṛti suptasya pramattasyāpyanekaśaḥ
avicchinnāḥ puṇyadhārāḥ pravartante nabhaḥsamāḥ ||19||
avicchinnāḥ merit-dhārāḥ pravartante nabhaḥsamāḥ ||19||
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
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
Bodhisattvacharyāvatāra (Buddha-Channel): [18] Para aquel que despierta en sí, perfectamente, este espíritu determinado a nunca renunciar a liberar, completamente, todas suertes de seres, en su infinitud, [19] desde ese momento, incluso si está dormido o despreocupado, surgirá, continuamente, una fuerza de méritos vastos como el espacio.
The Commentary on the GREAT PERFECTION: … [19] When this has been grasped, even while they are asleep or when they are non-attentive, still the force of merit which is multifarious and continuous, as limitless as space, continues performing its function.
Conseils Pour Bodhisattva (tr. Pháp Thân): [18] Dès l’instant où l’esprit a pleinement saisi la pensée de libérer tous les êtres de la douleur, sans jamais se détourner de son but, [19] alors, même dans le sommeil, même dans la distraction, de multiples façons un flot de bienfaits s’écoule sans interruption vers les êtres dans toutes les directions de l’espace.
Destellos de Sabiduría (tr. Gordi): [18] Aquel que ha generado a la perfección esta mente vive deseoso de no abandonar jamás el anhelo de liberar por completo a todo ser consciente. [19] Desde ese momento en adelante, aun estando dormido o distraído, el ser acumula tanto merito como pueda ser contenido en la magnitud del espacio infinito.
Engaging in Bodhisattva Behaviour (tr. Berzin): [18] As soon as someone perfectly gains hold of that mind, with the thought never to turn back from totally liberating infinite realms of limited beings, [19] from that time onward, whether asleep or even not caring, a profusion of positive force gushes forth, without interruption, equal to space.
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): [18] From this point onward, an irreversible mind bent on totally liberating all the realms of sentient beings, as limitless as they are: that is the mind that is perfectly embraced. [19] Henceforth, either in sleep, or inattention, too, powerful merit in a multiplicity of ceaseless streams will arise fully, equal to the sky.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [18] From the point of time when one has genuinely adopted this Bodhichitta, in order to free infinite realms of beings with a resolve from which one does not turn away, [19] from that moment on, even while asleep or inattentive, an uninterrupted and multifarious force of merit arises, equal to the sky.
Entering the Path of Enlightenment (tr. Matics): [18] As soon as one undertakes to free himself from the unbounded realms of living beings, he concentrates his mind with steadfast thought; [19] that soon, in spite of sleep and repeated excitement, floods of merit, equal to the sky, begin to flow without ceasing.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [18] For whoever takes up the Engaging mind of Bodhichitta with the intention never to turn back from completely liberating the infinite living beings throughout all realms, [19] from that time forth, for him there will arise – even if he is asleep or apparently unconcerned – vast and powerful merit, equal to space, that flows without interruption.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [18] And for him who has perfectly seized this mind with the thought never to turn away from totally liberating the infinite forms of life, [19] from that time hence, even while asleep or unconcerned, a force of merit equal to the sky will perpetually ensue.
Guide to the Bodhisattva’s Way of Life (tr. Marut): [18] As soon as one begins to concentrate the mind with an irreversible intention to liberate the boundless mass of living beings, [19] from that time on, a constant, unremitting stream of merit showers down like a raincloud, even when one is distracted or sleeping.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [18] This greater and continuous stream of benefits begins to flow from the time I embrace the Spirit of Venturing to Awaken with a whole-hearted and irreversible commitment to help with the liberation of all sentient creatures. [19] From the moment of whole-hearted commitment onwards, I become part of a vast flowing river of divine energy that continues even when I am asleep or distracted by worldly affairs.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [18] From the time that one adopts that Spirit with an irreversible attitude for the sake of liberating limitless sentient beings, [19] from that moment on, an uninterrupted stream of merit, equal to the sky, constantly arises even when one is asleep or distracted.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [18] From the moment that he takes on that Mind to release the limitless realm of beings, with a resolve that cannot be turned back, [19] from that moment on, though he may doze off or be distracted many times, uninterrupted streams of merit like the bursting sky continuously pour forth.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [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; [19] aussitôt, malgré le sommeil et les fréquents distractions, se gonflent jusqu’à l’empyrée les torrents ininterrompus de ses mérites.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): [18] From the moment we genuinely take up this irreversible attitude – the Mind that aspires to liberate entirely the infinite realms of beings, [19] from then on, even while asleep, or during moments of inattention, a plentiful, unceasing force of merit will arise, equal to the vastness of the sky.
La Marcha Hacia la Luz (tr. Villalba): [18] Desde el momento en el que el espíritu produce la Aspiración tenaz de liberar a la masa ilimitada de seres, [19] poco importa que se adormezca o se disipe: las ondas de sus méritos se expanden sin cesar hasta alcanzar la infinitud del espacio.
La Marche à la Lumière (tr. Finot): [18] Dès l’instant où l’esprit a embrassé la Pensée tenace de délivrer la masse illimitée des êtres, [19] il a beau être parfois endormi ou dissipé: les flots de ses mérites vont sans cesse grossissant, pareils à l’infini de l’espace.
La Marche vers l’Éveil (tr. Padmakara): [18] Dès que l’on adopte l’Esprit d’Éveil comme il se doit, avec une intention irréversible, pour sauver l’infinité des êtres sous toutes leurs espèces, [19] dès cet instant la force des mérites jaillit au plus haut point, même si l’on est endormi ou distrait; incessante et multiple, elle est aussi vaste que l’espace.
The Path of Light (tr. Barnett): [18] As soon as one undertakes to free himself from the unbounded realms of living beings, he concentrates his mind with steadfast thought; [19] that soon, in spite of sleep and repeated excitement, floods of merit, equal to the sky, begin to flow without ceasing.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [18] From the time a person dedicates his mind, in an uninterrupted manner, to the liberation of all beings (from suffering) the flow of merit for him, [19] thence onwards, is manifold, constant and large as the sky whether he is (in a state of) sleep or wakefulness or is simply unconcerned.
Vivre en Héros pour L’Éveil (tr. Driessens): [18] Dès l’instant où l’on a parfaitement saisi cet Esprit, avec la pensée de ne pas s’en détourner, afin de libérer entièrement les êtres des mondes infinis, [19] dès ce moment, même dans le sommeil ou l’inattention, de multiples (façons) la force de mérites pareils à l’espace s’écoule sans interruption.
The Way of the Bodhisattva (tr. Padmakara): [18] For when, with irreversible intent, the mind embraces Bodhichitta, willing to set free the endless multitude of beings, [19] at that instant, from that moment on, a great and unremitting stream, a strength of wholesome merit, even during sleep and inattention, rises equal to the vastness of the sky.
Meaningful to Behold
332 213 – Reasons for the Benefits of Bodhichitta
The Nectar of Mañjushrī’s Speech
3 – Proving the Benefits of Bodhichitta by Scripture and with Reasoning
4 – Proving the Benefits of Bodhichitta by Scripture
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 12 – Raisons pour lesquelles il Possède ces Bienfaits (20-30)
222 121 – Raison selon les Écritures (20)
Chapter I – verse 20
idaṃ subāhupṛcchāyāṃ sopapattikamuktavān|
therefore Questions-of-Subahu-Sūtra-yāṃ sopapattikamuktavān
hīnādhimuktisattvārthaṃ svayameva tathāgataḥ ||20||
Lesser-liberation-being-rthaṃ svayameva Tathāgata [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
Bodhisattvacharyāvatāra (Buddha-Channel): Para aquellos que aspiran al Vehículo Inferior, todas estas razones han sido dadas por el Tathāgata mismo, en el Discurso requerido por Subāhu.
Destellos de Sabiduría (tr. Gordi): Pensando en el beneficio de aquellos inclinados a seguir el Vehículo Inferior el propio Tathāgata lo explico con toda lógica en el Sutra Pedido por Subāhu.
Engaging in Bodhisattva Behaviour (tr. Berzin): For the sake of limited beings admiring modest (aims), the Thusly Gone (Buddha) himself has proclaimed that this is correct in the Sūtra Subāhu Requested.
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): Concerning this, with logic and reasoning, due to Subāhu’s request, for the sake of those sentient beings inclined towards lesser approaches, the One Gone to Thusness himself nobly explained.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): This (presence of benefits) together with (four) reasons is what the Tathāgata himself explained in (the Sūtra) Requested by Subāhu for the benefit of those inclined toward the lesser (paths).
Entering the Path of Enlightenment (tr. Matics): This the Buddha himself correctly has asserted in the [Scripture] Subāhuparicchā for the sake of beings of lesser aspiration.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): For the sake of those with lesser inclinations, these benefits were explained with logical reasons by the Tathāgata himself in Sūtra Requested by Subāhu.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): For the sake of those inclined towards the lesser (vehicle), this was logically asserted by the Tathāgata himself in the Sūtra Requested by Subāhu,
Guide to the Bodhisattva’s Way of Life (tr. Marut): The One Who Found Reality himself made this argument in the Questions of Subāhu, for the sake of those living beings inclined toward the Foundational Vehicle.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): The truth of this is confirmed by [the] Tathāgata in the Holy Scriptures [of both the Mahāyāna and Hināyāna vehicles of Buddhism?].
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): The Tathāgata himself cogently asserted this in the Subāhuparipricchā for the sake of beings who are inclined toward the Lesser Vehicle.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): This is what the Tathāgata himself explained with proof in the Question of Subāhu, for the benefit of beings who are disposed toward the inferior path.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Cette vertu de la Pensée de Bodhi, le Tathâgata lui-même l’a affirmée et expliquée dans le Subāhuparipricchā Sūtra pour le salut des hommes qui veulent entrer dans le Véhicule Inferieur.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): This was explained by the Buddha, together with supporting reasons, in a teaching given at Subāhu’s request, for the sake of those inclined to lesser paths.
La Marcha Hacia la Luz (tr. Villalba): En el Subaupricha el Buda mismo declaro esto, apoyándose en pruebas, en favor de los seres que solo tienen una aspiración inferior.
La Marche à la Lumière (tr. Finot): Cela, le Buddha lui-même la déclaré, avec preuves à l’appui, dans la Subâhuparicchâ, en faveur des êtres qui n’ont qu’un idéal inférieur.
La Marche vers l’Éveil (tr. Padmakara): Cela, l’Ainsi-Allé lui-même l’a enseigné et démontré en toute logique dans le « Soutra Requis par Subâhu » pour ceux qui aspirent à une voie moins élevée.
The Path of Light (tr. Barnett): This the Buddha himself correctly has asserted in the [scripture] Subāhuparicchā for the sake of beings of lesser aspiration.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): In the Subāhuparicchā, the Tathāgata himself has spoken of this in a very logical manner for the benefit of those whose belief is in the Hināyāna or the Lesser Vehicle.
Vivre en Héros pour L’Éveil (tr. Driessens): Cela, Celui-Ainsi-Allé l’a lui-même déclaré, avec preuves à l’appui, dans les Questions de Subâhu, pour le bien des êtres d’aspiration inferieure.
The Way of the Bodhisattva (tr. Padmakara): This the Tathāgata, in the Sūtra Subāhu Requested, said with reasoned demonstration, teaching those inclined to lesser paths.
Bodhicaryā – Awaken the Heart by Opening the Mind (tr. PKT): from the Subāhuparipricchā: “If I don the armour (of courage) in order to bring benefit and happiness to boundless masses of sentient beings, I thus have boundless thoughts that bring benefit and happiness to all sentient beings. Consequently, the roots of virtue are boundless.”
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): in the Subāhuparipricchā Sūtra, “If one perseveres for the sake of bringing happiness and benefit to an infinite number of beings, then the infinite roots of virtue from this infinite aim that bears in mind the happiness and benefit of all sentient beings shall increase, expand and reach towards fulfilment every moment, day and night, regardless of whether one is unconscious or even asleep.”
An Oral Teaching on Bodhicaryāvatāra by Khenpo Sodargye Rinpoche: “If I wear the armature for the benefit and happiness of boundless sentient beings, then the concern of bringing benefit and happiness to all sentient beings is boundless and the virtue is boundless. Even if I am indolent or sleeping, the virtue is increasing, strengthening, and perfecting from moment to moment, day and night.”
Proving the Benefits by Scripture (I, 20) (Ringu Tulku Rinpoche) [edited from transcript]: “The Buddha explained there how special Bodhichitta is, how important it is, how different it is from other positive actions and thoughts. The Buddha gave four reasons – the ‘Four Limitlessnesses’. First, the person who has Bodhichitta wishes all limitless beings to be free from suffering. Not just for our near and dear ones, not just for the people of one country, one world, not just human beings – all beings, wherever they are throughout space, in whatever form, whatever kind of different existence they may be [in] –compassion is extended to all of them. / The second Limitlessness, is that they want or wish [limitless beings] to be free from every type of suffering. It’s not just that they have enough to eat, or have no disease, or no particular strong suffering and pain but every type of pain or dissatisfaction. / The third is that it’s not just to wish that people should be free from pain. Bodhisattvas, or even those who have the strong kind of Aspiration Bodhichitta, wish that countless beings [also] have the highest, the best, ultimate happiness: limitless happiness, wellbeing, wisdom, compassion, freedom, everything, Enlightenment. / Fourth, it’s not just that these wishes [are] for a short time. The wish is that they be in that state of lasting peace and wellbeing for all time, for limitless time. / There is nothing better you can wish for, therefore this Bodhichitta is an extraordinarily benevolent wish, extremely powerful, extremely positive. That is why it is said that this is not just for those inclined to the Lesser Path wishing [only] good things for themselves, ‘I wish [happiness] for myself and some of my people’. That [wish is not bad], but [it is] much less than [a limitless wish]. So [this practice of Bodhichitta] is not only to bring small-minded people to a grander way of using compassion, [but] there is a reason to understand that this kind of motivation is the most limitless and beneficial. It is not possible [for there] to be any wish or motivation more positive than this, limitless positivity. We can understand or imagine this, so we can also reason how important this aspiration is, [so then] the actual implementation [of that] work [is very] positive and powerful.”
The Nectar of Mañjushrī’s Speech
4 – Proving the Benefits of Bodhichitta with Reasoning
5 – Proving with Reason the Benefits of Bodhichitta in Intention
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 122 – Raisons Logiques (21-30)
222 122 1 – Sublime Motivation (21-25)
222 122 11 – Motivation d’un Grande Étendue en Raison de ses Objets (21-22)
Chapter I – verses 21-22
śiraḥśūlāni sattvānāṃ nāśayāmīti cintayan|
śiraḥśūlāni being-nāṃ nāśayāmīti thought/thinking
aprameyeṇa puṇyena gṛhyate sma hitāśayaḥ ||21||
aprameyeṇa merit gṛhyate sma hitāśayaḥ [21]
kimutāpratimaṃ śūlamekaikasya jihīrṣataḥ|
kimutāpratimaṃ śūlamekaikasya jihīrṣataḥ
aprameyaguṇaṃ sattvamekaikaṃ ca cikīrṣataḥ ||22||
aprameya-qualities being-mekaikaṃ ca cikīrṣataḥ [22]
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
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
Bodhisattvacharyāvatāra (Buddha-Channel): [21] Si la pensée de délivrer les êtres d’un mal de tête seulement est une pensée salutaire qu’elle fait amasser des mérites inconcevables, [22] que dire alors de ce souhait de libérer chacun de sa souffrance infinie et de ce vœu que tous les êtres obtiennent des qualités illimitées?
Bodhisattvacharyāvatāra (Buddha-Channel): [21] Si el pensamiento de librar a los seres de un dolor de cabeza, simplemente, es un pensamiento tan salutífero que hace amasar méritos inconcebibles, [22] ¿qué decir, entonces, de ese anhelo de liberar a cada uno de su infinito sufrimiento y de ese voto de que todos los seres obtengan calidades ilimitadas?
Destellos de Sabiduría (tr. Gordi): [21] Si incluso el pensamiento de aliviar a los seres de un simple dolor de cabeza, es una intención beneficiosa dotada de infinita bondad. [22] ¿Qué necesidad hay de mencionar las buenas cualidades que se adquieren con el deseo de eliminar su miseria y hacer posible que cada uno de ellos realice la virtud?
Engaging in Bodhisattva Behaviour (tr. Berzin): [21] If having a thought to be of help, even thinking, “May I relieve limited beings merely of headaches,” comes to have fathomless positive force, [22] what need to mention the wish to relieve each and every limited being of fathomless miseries, and the wish to help each and every limited being to actualise fathomless good qualities.
Conseils Pour Bodhisattva (tr. Pháp Thân): … [22] Insurpassables dans le monde sont les mérites obtenus par le souhait d’apaiser les souffrances intolérables de tous les êtres, quels qu’ils soient, et de leur offrir les meilleures vertus!
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): [21] The mere headaches of sentient beings: if even the thought “I will dispel them!” is a wish endowed with great benefit, then what incalculable merit will come. [22] When one wishes to dispel each and every sentient being’s unhappiness, all of it, boundless as it is, and establish them with boundless qualities: what need is there to speak of it?
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [21] If a person with a helpful intention thinks, “I shall merely relieve the headaches of (a few) beings,” (and this thought) is (already) endowed with boundless merit, [22] then it is needless to mention that wishing to dispel the boundless misery of every single being, and wishing for each of them to accomplish boundless qualities (also carries boundless merit).
Entering the Path of Enlightenment (tr. Matics): [21] One who is a kindly benefactor thinks, “I will cure the headaches of beings.” Thus by this benevolent intention he has acquired immeasurable merit. [22] How much more the one wishing to remove the infinite ache of every single being and for each one to create infinite virtue!
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [21] If even the thought to relieve the headaches of others is a beneficial intention that results in infinite merit, [22] what can be said of the wish to dispel the immeasurable misery of each and every living being and lead them all to good qualities?
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [21] If even the thought to relieve living creatures of merely a headache is a beneficial intention endowed with infinite goodness, [22] then what need is there to mention the wish to dispel their inconceivable misery, wishing every single one of them to realise boundless good qualities?
Guide to the Bodhisattva’s Way of Life (tr. Marut): [21] A well-intentioned person who just thinks, “I will relieve living beings of small things like headaches”, acquires limitless merit. [22] How much more the wish to remove the incomparable pain of each and every one of them, and the wish that each and every one of these living beings obtain countless good qualities?
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [21] A person who embraces the Spirit of Venturing to Awaken and aspires to help all sentient beings to be released from their suffering therefore accumulates virtue in great measure. [22] How much more virtue is derived by the person who wishes to go further and not only release sentient beings from their suffering but also then endow them with immeasurable happiness?
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [21] A well-intentioned person who thinks, “I shall eliminate the headaches of sentient beings,” bears immeasurable merit. [22] What then of a person who desires to remove the incomparable (Tibetan: incalculable) pain of every single being and endow them with immeasurable good qualities?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [21] Immeasurable merit took hold of the well-intentioned person who thought ‘let me dispel the headaches of beings.’ [22] What then of the person who longs to remove the unequalled agony of every single being and make their virtue infinite?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [21] La résolution d’apaiser [soit par des formules, soit par des remèdes], le mal de tête [de quelques personnes], c’est une résolution infiniment méritoire. [22] Que dire de celui qui veut délivrer chacune des innombrables créatures d’une souffrance sans mesure, et la doter d’inappréciables qualités?
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): [21] If boundless merit comes to anyone who, with the intention to be of benefit, has the thought simply to relieve the pain of those afflicted merely with a headache, [22] what need is there to speak of the wish to dispel all beings’ boundless sufferings, or the longing that they all might gain Enlightened qualities infinite in number.
La Marcha Hacia la Luz (tr. Villalba): [21] Aquel que formula el benevolente proyecto de curar al algunos seres humanos del dolor de cabeza, adquiere un mérito inmenso. [22] ¡Cuánto más aquel otro que quiere liberar a la Humanidad de una infinita gama de sufrimientos y dotarla de cualidades infinitas!
La Marche à la Lumière (tr. Finot): [21] Celui qui forme le bienveillant projet de guérir quelques hommes de leurs maux de tête acquiert un immense mérite: [22] combien plus celui qui veut les affranchir tous d’une infinie souffrance et les doter d’infinies qualités!
La Marche vers l’Éveil (tr. Padmakara): [21] Si la seule idée d’enlever, par bonté d’âme, leur mal de tête à quelques êtres apporte d’insondables mérites, [22] que dira-t-on de la volonté de dissiper les insondables souffrances de chacun des êtres en lui apportant d’insondables qualités?
The Path of Light (tr. Barnett): [21] One who is a kindly benefactor thinks, “I will cure the headaches of beings.” Thus by this benevolent intention he has acquired immeasurable merit. [22] How much more the one wishing to remove the infinite ache of every single being and for each one to create infinite virtue!
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [21] ‘I shall destroy the headache of beings suffering from it,’ – the very thought like this makes a person the recipient of immeasurable merit or ‘punya’ as one possessing the noble intention of relieving others of suffering and doing them good. [22] If that could be the ‘punya’ for the mere thought or intention, what need is then to speak of this wish to remove others’ pain and cultivate these boundless qualities (guṇa) for one’s own sake?
Vivre en Héros pour L’Éveil (tr. Driessens): [21] Si la pensée de soulager les êtres d’un simple mal de tête est une intention salutaire dont les mérites sont immenses, [22] que dire du désir d’apaiser les souffrances infinies de chaque être vivant et de le doter d’infinies qualités?
The Way of the Bodhisattva (tr. Padmakara): [21] If with kindly generosity one merely has the wish to soothe the aching heads of other beings, such merit knows no bounds. [22] No need to speak, then, of the wish to drive away the endless pain of each and every living being, bringing them unbounded virtues.
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 122 12 – Noblesse Surpassant le Monde (23-25)
Chapter I – verses 23-25
kasya mātuḥ piturvāpi hitāśaṃseyamīdṛśī|
kasya mātuḥ piturvāpi hitāśaṃseyamīdṛśī
devatānāmṛṣīṇāṃ vā brahmaṇāṃ vā bhaviṣyati ||23||
gods-tānām-Rishis-ṇāṃ vā Brahma-ṇāṃ vā bhaviṣyati [23]
teṣāmeva ca sattvānāṃ svārthe’pyeṣa manorathaḥ|
teṣāmeva ca beings-nāṃ svārthe’pyeṣa manorathaḥ
notpannapūrvaḥ svapne’pi parārthe saṃbhavaḥ kutaḥ ||24||
notpannapūrvaḥ svapne’pi parārthe saṃbhavaḥ kutaḥ [24]
sattvaratnaviśeṣo’yamapūrvo jāyate katham|
beings-Jewel-viśeṣo’yam-rare/uncommon born/produced how
yatparārthāśayo’nyeṣāṃ na svārthe’pyupajāyate ||25||
yatparārthāśayo’nyeṣāṃ na svārthe’pyupajāyate [25]
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
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
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
Bodhisattvacharyāvatāra (Buddha-Channel): [23] Qui est capable du désir de faire le bien à un tel degré? Nos père et mère, les dieux, les ermites, ou même le grand Brahma lui-même? [24] Si même en rêve ils n’ont jamais pu avoir ce désir pour eux-mêmes, comment les êtres pourraient-ils le développer pour autrui? [25] Une telle pensée d’être bénéfique aux êtres, et que les autres, même pour eux-mêmes, n’ont pas conçue, est une pensée infiniment précieuse. Sa naissance dans l’esprit est d’une splendeur sans précédent.
Bodhisattvacharyāvatāra (Buddha-Channel): [23] ¿Quién es capaz del deseo de hacer el bien a un grado tal? ¿Nuestro padre y madre, los dioses, los ermitaños, o el grande Brahma mismo? [24] Si nunca han podido, ni siquiera en sueños, tener este deseo para consigo mismos, ¿cómo los seres lo podrían desarrollar para [con] otro? [25] Un pensamiento tal, ser benéfico para los otros, que los demás no han concebido ni siquiera para sí mismos, es un pensamiento infinitamente precioso: su nacimiento en el espíritu es de un resplandor sin precedente.
The Commentary on the GREAT PERFECTION: [23] Even if we include the love of father and mothers, who has such a beneficial attitude? Even those who are gods and highly accomplished sages, or does even Brahma have anything like this? [24] If, before now, none of these sentient beings had such an attitude even for their own benefit, if it was not dreamed of even in a dream, how would such benefits ever arise for others? [25] This attitude of benefit by bringing joy to others, which does not arise even for oneself, this especially precious thought of benefiting beings is an unprecedented wonder which is born.
Destellos de Sabiduría (tr. Gordi): [23] ¿Tienen padres y madres una intención tan benévola? ¿La tienen los dioses y sabios? ¿La tiene acaso Brahma? [24] Si nunca antes habías sonado en generar ese deseo en tu propio beneficio ¿cómo lo vas a generar hacia los demás? [25] La intención de beneficiar a todos los seres no es espontanear en la mayoría, muchos ni siquiera piensan en su propio beneficio, como una extraordinaria joya de la mente, su nacimiento es una maravilla sin precedentes.
Engaging in Bodhisattva Behaviour (tr. Berzin): [23] Who has such an altruistic mind as this? Do even fathers? Do even mothers? Do even gods and sages? Does even Brahma have it? [24] If those limited beings, even in their dreams, have never before dreamt of such a mind (even) for their own sakes, how would it have arisen for the sakes of others? [25] This extraordinary Jewel of the mind – a mind for the sake of limited beings, which in others doesn’t arise for even their own sakes – crystallises as something of unprecedented wonder.
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): [23] Is it possible that our fathers or our mothers or anyone else has a beneficial mind such as this? Is it possible that the gods or the sages or even Brahma has this? [24] Previously, did sentient beings themselves have this kind of mind even for their own welfare? And if even in their dreams, they did not envision it, then how could they have generated the thought of such benefit for others? If others, even for their own benefit, did not give rise to it, then what of the mind wishing to benefit all sentient beings? [25] This special mind, so precious, in the past non-existent, is truly a wonder to be born.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [23] Do even fathers and mothers have such a benefiting intention? Do the gods and sages or even Brahma have it? [24] If those beings have never before even dreamed of such an intention (to attain Buddhahood) for their own sake, how could it ever arise for the sake of others? [25] (The fact) that this most (exalted) Jewel of the mind, this intention to benefit (all) beings, which does not arise in others even for their own sake, has (now) taken birth (in my mind) is an unprecedented wonder.
Entering the Path of Enlightenment (tr. Matics): [23] Whose mother or father is endowed with this benevolent desire? To what gods or sages or Brahmans does it belong? [24] 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? [25] 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.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [23] Does our father and mother have such a beneficial intention as this? Do the gods or the sages? Does even Brahma himself? [24] If, before generating Bodhichitta, these living beings do not even dream of such a mind for their own sakes, how will they develop it for the sake of others? [25] This mind to benefit living beings, which does not arise in others even for their own sakes, is an extraordinary Jewel of a mind, whose birth is an unprecedented wonder.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [23] Do even fathers and mothers have such a benevolent intention as this? Do the gods and sages? Does even Brahma have it? [24] If those beings have never before even dreamt of such an attitude for their own sake, how would it ever arise for the sake of others? [25] This intention to benefit all beings, which does not arise in others even for their own sake, is an extraordinary Jewel of the mind, and its birth is an unprecedented wonder.
Guide to the Bodhisattva’s Way of Life (tr. Marut): [23] Whose mother or father even has such an altruistic thought? Would it occur among the deities, sages, or Brahmas? [24] Even in their dreams, this special wish has not previously arisen among these beings – not even out of self-interest, let alone out of concern for others. [25] How is this distinctive, unprecedented Jewel born in someone, when among others, thinking about another’s welfare doesn’t occur even when it is in one’s self-interest?
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [23] Was there ever a mother or a father who had such benevolent altruism towards their children? Would even the gods and sages have such altruism? [24] Before anyone can have the desire to help all sentient beings, they must first wish to end their own suffering. [25] But how does this magnificent Jewel come into existence when it cannot normally be found in the hearts and minds of people, even when it is in their own self-interest to find it?
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [23] Who has even a mother or father with such altruism? Would the gods, sages or even Brahma have it? [24] If those beings have never before had that wish for their own sake even in their dreams, how could they possibly have it for the sake of others? [25] How does this unprecedented and distinguished Jewel (Tibetan: of the mind), whose desire for the benefit of others does not arise in others even for their own self-interest, come into existence?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [23] Whose mother or father ever has such a desire for their welfare as this, what deities or sages or Brahmās have it? [24] Those beings did not conceive this desire before, even for their own sake, even in a dream. How could they have it for the sake of others? [25] Such a being, unprecedented, an excellent Jewel, in whom there is born a concern for the welfare of others such as others have not even for themselves, how is he born?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [23] Chez qui trouver, dans le passe ou dans l’avenir, semblable désir d’un tel bien chez quelle mère, chez quel père, chez quel dieu, chez quel solitaire, chez quel Brahmane? [24] Dans aucune créature, même intéressé, même en rêve, semblable souhait n’avait jamais surgi: plus inouï encore parfaitement désintéressé. [25] D’où nous vient le Bodhisattva, Perle unique, incomparable? Les autres, même dans leur intérêt propre, ne désirent pas le bien d’autrui.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): [23] Do even our fathers or our mothers have such beneficence as this? Do the gods or the great sages? Does even mighty Brahma? [24] If these beings have never before held this aspiration for their own sake – not even in their dreams – how could they have made this wish for others? [25] A thought such as this – wanting for others what they do not wish for even themselves – is an extraordinary and precious state of mind, and its occurrence a marvel unlike any other!
La Marcha Hacia la Luz (tr. Villalba): [23] ¡Qué madre, qué padre son capaces de hacer un voto tan generoso! ¡Qué dios, qué rishi, qué Braman! [24] Ninguno de ellos formuló jamás, ni siquiera en sueños, un deseo parecido para sí mismo. ¡Cómo podría hacerlo para los demás! [25] ¿Cómo nace esta Perla de los seres, esta Perla sin precedente, si los demás no sienten tal inclinación, ni siquiera interesada, hacia el bien de los demás?
La Marche à la Lumière (tr. Finot): [23] Quelle mère, quel père est capable d’un vœu aussi généreux? Quel dieu, quel rishi, quel Brahmane? [24] Aucun d’eux ne forma jamais, fût-ce en rêve, pareil désir pour lui-même; comment le ferait-il pour autrui? [25] Cette Perle des êtres, cette Perle sans précédent [le Bodhisattva], comment naît-elle, puisque les autres n’éprouvent pas d’inclination, même intéressée, au bien d’autrui?
La Marche vers l’Éveil (tr. Padmakara): [23] Nos pères, et même nos mères, ont-ils jamais eu pareille bienveillance? Les dieux, les rishis, Brahmâ lui-même en sont-ils capables? [24] Aucun d’eux jamais ne forma, fût-ce en rêve, pareil désir pour lui-même: comment le ferait-il pour autrui? S’ils ne pensent pas même à faire leur propre bien, pourquoi se soucieraient-ils du bien des autres? [25] L’apparition de ce Joyau de l’esprit aussi précieux qu’extraordinaire est une merveille inouïe.
The Path of Light (tr. Barnett): [23] Whose mother or father is endowed with this benevolent desire? To what gods or sages or Brahmins does it belong? [24] 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? [25] 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.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [23] Whose mother, whose father will ever have such-like concern for welfare? Will even the gods, the sages or the Brāhmins have [it]? [24] How can beings to whom such a thought (of welfare) was not born earlier even in a dream for their own sake, be able to think like this for the sake of others’ well-being? [25] How is this inimitably special Jewel born – this Jewel of others’ well-being, which is not born even for self-interest in some?
Vivre en Héros pour L’Éveil (tr. Driessens): [23] Chez quelle mère, quel père trouve-t-on une telle intention bénéfique? Existe-t-elle chez les dieux, les sages ou Brahmâ? [24] Si, auparavant, chez tous ces êtres qui ne s’élèvent pas chez les autres, même pour leur intérêt personnel, [25] est un extraordinaire Joyau de l’esprit, et sa naissance, une merveille sans précédent.
The Way of the Bodhisattva (tr. Padmakara): [23] Could our fathers or our mothers ever have so generous a wish? Do the very gods, the rishis, even Brahma harbour such benevolence as this? [24] For in the past they never, even in their dreams, conceived such profit even for themselves. How could they have such aims for others’ sake? For beings do not wish their own true good, so how could they intend such good for others’ sake? [25] This state of mind, so precious and so rare, arises truly wondrous, never seen before.
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 122 2 – Sublime Activité (26-30)
222 122 21 – Activité d’une Grande Étendue en Raison de ses Objets (26-27)
Chapter I – verse 26
jagadānandabījasya jagadduḥkhauṣadhasya ca|
jagad-bliss-seed-sya jagad-suffering-uṣadhasya ca
cittaratnasya yatpuṇyaṃ tatkathaṃ hi pramīyatām ||26||
mind-jewel-sya yat-merit/virtue tatkathaṃ hi pramīyatām [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
Bodhisattvacharyāvatāra (Buddha-Channel): Comment prendre la pleine mesure des mérites que recèle cet esprit précieux cause de toutes les joies du monde, élixir apaisant les souffrances des êtres.
Bodhisattvacharyāvatāra (Buddha-Channel): ¿Cómo tomar la cabal medida de los méritos que guarda este espíritu precioso, causa de todas las dichas del mundo, elixir que apacigua los sufrimientos de los seres?
Conseils Pour Bodhisattva (tr. Pháp Thân): Comment mesurer les bienfaits de ce Diamant spirituel, source de la joie des êtres, remède aux douleurs du monde?
Destellos de Sabiduría (tr. Gordi): ¿Cómo puedo sondear el alcance de la bondad de esta joya, la medicina que alivia al mundo del dolor y que es la fuente de toda su alegría?
Engaging in Bodhisattva Behaviour (tr. Berzin): How can the positive force of a jewel-like mind, which is the cause of happiness for all wandering beings and the elixir for the sufferings of limited beings, be something whose measure can be taken?
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): This cause for the bliss of all beings, this alchemical transformer of suffering; the full merit of this precious Jewel of mind: how shall it be gauged or quantified?
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): It is the source of happiness for all beings. It is the panacea for all the suffering of beings. The totality of merit of this precious intention — how can it be fathomed?
Entering the Path of Enlightenment (tr. Matics): 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?
Guide to the Bodhisattva’s Way of Life (tr. Elliott): How can we possibly measure the benefits of this Jewel of a mind – the source of joy for all living beings and the cure for all their sufferings?
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): How can I fathom the depths of the goodness of this Jewel of the mind, the panacea that relieves the world of pain and is the source of all its joy?
Guide to the Bodhisattva’s Way of Life (tr. Marut): How can the merit be measured of this seed of worldly joy, this medicine for the world’s suffering, this Jewel of the mind?
A Guide to the Bodhisattva Way of Life (tr. Tuffley): And how can one measure the virtue of this Jewel of the heart and mind that has the potential to remedy the world’s suffering?
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): How can one measure the merit of the Jewel of the mind, which is the seed of the world’s joy and is the remedy for the world’s suffering?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): That Jewel, the Mind, which is the seed of pure happiness in the world and the remedy for the suffering of the world, how at all can its merit be measured?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Cette Perle de la pensée, la Pensée de Bodhi, semence de la joie du monde, remède à la souffrance du monde, comment apprécier sa sainteté?
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): This source of joy for all who wander in existence, this elixir that heals the sufferings of all beings, this priceless Jewel within the mind – how could such merit ever be evaluated?
La Marcha Hacia la Luz (tr. Villalba): Fuente de la alegría del mundo, remedio para el dolor del mundo, Diamante espiritual: cómo medir sus méritos.
La Marche à la Lumière (tr. Finot): Source de la joie du monde, remède à la douleur du monde, Diamant spirituel, comment mesurer tout ce qu’elle recèle de mérite?
La Marche vers l’Éveil (tr. Padmakara): Source de joie pour tous les êtres, voici pour eux un breuvage contre la souffrance: comment pourrait-on mesurer tous les mérites que recèle ce précieux état d’esprit?
The Path of Light (tr. Barnett): 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?
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): Immeasurable is the merit of the Jewel of the mind which is the seed of all bliss (ānanda) and the panacea for the sufferings of the world.
Vivre en Héros pour L’Éveil (tr. Driessens): Comment mesurer les bienfaits de cette Gemme spirituelle, source de bonheur des migrants, panacée aux douleurs du monde?
The Way of the Bodhisattva (tr. Padmakara): The pain-dispelling draft, this cause of joy for those who wander through the world – this precious attitude, this Jewel of mind, how shall it be gauged or quantified?
The Nectar of Mañjushrī’s Speech
5 – Proving with Reasoning the Benefits of Bodhichitta in Action
Chapter I – verse 27
hitāśaṃsanamātreṇa buddhapūjā viśiṣyate|
wish-to-do-good-mātreṇa Buddha-worship viśiṣyate
kiṃ punaḥ sarvasattvānāṃ sarvasaukhyārthamudyamāt ||27||
what punaḥ sarva-beings-nāṃ sarvasaukhyārthamudyamāt [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
Bodhisattvacharyāvatāra (Buddha-Channel): Si la simple pensée d’être bénéfique est supérieure à l’offrande aux Bouddhas, que dire de l’effort qui tend à établir tous les êtres sans exception dans le bonheur?
Bodhisattvacharyāvatāra (Buddha-Channel): Si el simple pensamiento de ser benéfico es superior a la ofrenda a los Budas, ¿qué decir del esfuerzo que tiende a establecer a todos los seres en la dicha, sin excepción?
The Commentary on the GREAT PERFECTION: If merely thinking about performing benefit is much nobler than making offerings to the Buddhas, why even speak of really exerting ourselves for the happiness of all sentient beings without remainder?
Conseils Pour Bodhisattva (tr. Pháp Thân): …que dire de ses efforts innombrables entrepris pour le bonheur de tous les êtres…
Destellos de Sabiduría (tr. Gordi): Si una mera intención benévola es superior a rendir veneración a los Budas, ¿es necesario mencionar los beneficios derivados del esfuerzo por hacer felices a todos los seres sin excepción?
Engaging in Bodhisattva Behaviour (tr. Berzin): If merely a thought to be of help is more especially noble than making offerings to the Buddhas, what need to mention striving for the sake of the happiness of all limited beings without exception?
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): For if even a mere beneficial thought is more special and noble than offerings to the Buddhas, what need is there to mention striving for the happiness and welfare of all sentient beings without exception?
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): If a mere benefiting intention surpasses presenting offerings to the Buddhas, then how much more so does striving for the sake of the happiness of all beings without excluding any?
Entering the Path of Enlightenment (tr. Matics): 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?
Guide to the Bodhisattva’s Way of Life (tr. Elliott): If the mere intention to benefit others is more meritorious than making offerings to the Buddhas, what can be said of actually striving for the happiness of every single living being?
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): If merely a benevolent intention excels venerating the Buddhas, then what need to mention striving to make all beings without exception happy?
Guide to the Bodhisattva’s Way of Life (tr. Marut): Just having a single altruistic thought is better than the worship of the Buddhas. How much more so the effort exerted on behalf of the welfare of all beings?
A Guide to the Bodhisattva Way of Life (tr. Tuffley): If altruism is more virtuous than simply being reverential towards the Buddha, how much more virtuous then is wishing to end the suffering of all sentient being?
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): If reverence for the Buddhas is exceeded merely by an altruistic intention, how much more so by striving for the complete happiness of all sentient beings?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Worship of the Buddha is surpassed merely by the desire for the welfare of others; how much more so by the persistent effort for the complete happiness of every being?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Le simple désir du bien [du monde] est plus méritoire que le culte du Bouddha. Que dire des efforts [du Bodhisattva] pour la félicité complète de toute créature?
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): For if the simple wish to benefit others surpasses offerings made before the Buddhas, what need is there to mention striving for the welfare of all without exception?
La Marcha Hacia la Luz (tr. Villalba): Un simple deseo de hacer el bien al mundo vale más que la adoración al Buda. Tanto más si a este deseo se une el esfuerzo de dar felicidad a los seres.
La Marche à la Lumière (tr. Finot): Un simple souhait pour le bien du monde l’emporte sur l’adoration du Buddha: combien plus s’il s’y joint l’effort de donner à tous les êtres tout le bonheur!
La Marche vers l’Éveil (tr. Padmakara): Car si la seule pensée d’aider un être est bien plus sublime que d’honorer les Bouddhas, que dire alors de l’effort que l’on fait pour apporter le bonheur à tous sans exception?
The Path of Light (tr. Barnett): 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?
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): Even (the act of) worshipping the Buddha is excelled by the mere wish to do good to beings. What then of (the merit from) the act of actively persevering for others’ welfare?
Vivre en Héros pour L’Éveil (tr. Driessens): Alors que la simple pensée d’être profitable l’emporte sur des offrandes aux Éveillés, quel besoin de mentionner les efforts entrepris pour le bonheur de tous les êtres sans exception?
The Way of the Bodhisattva (tr. Padmakara): For if the simple thought to be of help to others exceeds in worth the worship of the Buddhas, what need is there to speak of actual deeds that bring about the weal and benefit of beings?
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 122 22 – Montrer qu’elle n’Existe pas Ailleurs (28-30)
Chapter I – verses 28-30
duḥkhamevābhidhāvanti duḥkhaniḥsaraṇāśayā|
suffering-mevābhidhāvanti suffering-niḥsaraṇāśayā
sukhecchayaiva saṃmohāt svasukhaṃ ghnanti śatruvat ||28||
happiness-cchayaiva attachment sva-happiness killing/striking-down śatruvat [28]
yasteṣāṃ sukharaṅkāṇāṃ pīḍitānāmanekaśaḥ|
yasteṣāṃ happiness-lacking-ṇāṃ pīḍitānāmanekaśaḥ
tṛptiṃ sarvasukhaiḥ kuryātsarvāḥ pīḍāśchinatti ca ||29||
bringing-satisfaction sarva-happiness-iḥ kuryātsarvāḥ pīḍāśchinatti ca [29]
nāśayatyapi saṃmohaṃ sādhustena samaḥ kutaḥ|
nāśayatyapi saṃmohaṃ sādhustena samaḥ kutaḥ
kuto vā tādṛśaṃ mitraṃ puṇyaṃ vā tādṛśaṃ kutaḥ ||30||
kuto vā tādṛśaṃ mitraṃ merit vā tādṛśaṃ kutaḥ [30]
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
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
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
Bodhicaryāvatāra-Samgraha (tr. Feuerstein): … [29] Over and over again the Bodhisattva brings about the fulfillment of all happiness for those who are afflicted and hankering for happiness, and cuts off all their afflictions. [30] He also destroys their delusion. Where else is there goodness equal to his? Where else is there such friendship? Where else is there such virtue?
Bodhisattvacharyāvatāra (Buddha-Channel): [28] Pourtant désireux d’échapper à la souffrance, en réalité, ils se précipitent vers elle. Bien qu’ils cherchent le bonheur, dans leur ignorance, ils le détruisent comme s’il était un ennemi. [29] Mais quiconque est privé de bonheur, et de multiples souffrances est accablé, l’Esprit d’Éveil le comble de toutes les joies, et le libère de toutes les douleurs. [30] Il dissipe même l’ignorance. Où trouver une telle vertu? Où trouver un tel ami? Où trouver de tels mérites?
Bodhisattvacharyāvatāra (Buddha-Channel): [28] Aunque deseosos de escapar del sufrimiento, en realidad se precipitan hacia él; aunque buscan la dicha, en su ignorancia, la destruyen como si fuese un enemigo. [29] Pero quienquiera que esté privado de dicha y por múltiples tormentos abrumado, el Espíritu de Despertar lo colma con todos los gozos, y lo libera de todos los dolores. [30] Disipa él incluso la ignorancia. ¿Dónde encontrar una virtud tal? ¿Dónde encontrar un amigo tal? ¿Dónde encontrar méritos tales?
The Commentary on the GREAT PERFECTION: [28] We think we have the intention of getting rid of suffering, instead we run right to that very suffering. Though we want happiness, because of ignorance, we conquer our own happiness like an enemy … …
Destellos de Sabiduría (tr. Gordi): [28] Desean escapar de la miseria pero corren hacia ella, como si de su mejor amigo se tratase. Desean la felicidad pero, ignorantes, la destruyen como a un enemigo. [29] La Bodhichita proporciona alegría y desvanece la pena de aquellos que viven privados de felicidad y abrumados por la desdicha. [30] Si además elimina la confusión ¿dónde existe una virtud o mérito similar? ¿Dónde hay un amigo así?
Engaging in Bodhisattva Behaviour (tr. Berzin): [28] Although having the mind that wishes to shun suffering, they rush headlong into suffering itself. Although wishing for happiness, yet out of naïveté, they destroy their own happiness as if it were a foe. [29] For those who are destitute of happiness and who have many sufferings, it satisfies them with all happiness, cuts off all suffering, [30] and eliminates even their naïveté. Where is there anything comparably constructive as that? Where is there even such a friend as that? Where is there even such a force as positive as that?
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): [28] It is suffering that the mind wishes to abandon and yet it is suffering itself that it totally runs after. Desiring happiness, but through mental darkness, one’s own happiness, like an enemy, oneself destroys. [29] But those who fill with all the blisses those who are destitute of happiness, those who are burdened by many sufferings, and sever all of their pains [30] and even drive away the darkness of their confusion: what virtue could be likened to theirs? What kind of friend could be compared to them? What merit is there similar to theirs?
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [28] Although (beings) wish to avoid misery, they actually run toward misery itself. Although they want to be happy, out of ignorance they destroy their own happiness as they would an enemy. [29] (Bodhichitta) satisfies with all (the varieties of) happiness and cuts (free) from all suffering those who are deprived of happiness and those endowed with many sorrows. [30] It clears away even ignorance. Where is there a comparable virtue? Where is there ever such a friend? Where is there merit similar to this (Bodhichitta)?
Entering the Path of Enlightenment (tr. Matics): [28] Yet some rush to sorrow only because of the hope of escaping sorrow. Although striving for happiness, like their own enemy, they stupidly destroy their own happiness. [29] The one who bestows the satisfaction of all pleasure cuts off the afflictions of those who are avaricious for pleasure and thus constantly afflicted; [30] and, likewise, he destroys confusion. What goodness is comparable to his? Where is there such a friend or such merit as this?
Gems of Dharma, Jewels of Freedom (tr. Holmes): … [29] To those who are deprived of happiness and experience many sufferings, it brings the satisfaction of many forms of happiness, eradicates sufferings [30] and, further, dispels ignorance. Is there any virtue that can match this? Is there anywhere such a friend or such goodness?
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [28] Although living beings wish to be free from suffering, they run straight towards the causes of suffering; and although they wish for happiness, out of ignorance they destroy it like a foe. [29] For those who are deprived of happiness and afflicted with many sorrows, Bodhichitta bestows upon them boundless joy, eradicates all their suffering, [30] and even dispels their confusion. Where is there virtue equal to this? Where is there even such a friend? Where is there merit such as this?
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [28] Although wishing to be rid of misery, they run towards misery itself; although wishing to have happiness, like an enemy they ignorantly destroy it. [29] For those who are deprived of happiness and burdened with many sorrows it satisfies them with all joys, dispels all suffering, [30] and clears away confusion. Where is there a comparable virtue? Where is there even such a friend? Where is there merit similar to this?
Guide to the Bodhisattva’s Way of Life (tr. Marut): [28] Although people want to eliminate their suffering, they actually just run to embrace it. Although they just want to be happy, because of delusion they destroy it as if it were the enemy. [29] One who brings the fulfillment of all happiness for those starving for happiness, and who constantly severs all the afflictions of those who are afflicted, [30] who also obliterates delusion – where is there a saint equal to this? Where is there such a friend? Where is there such merit?
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [28] It is a great irony in life that in seeking to escape from suffering, most people hurry straight towards it. The person who desires happiness often succeeds in destroying their happiness through ignorance and delusion. [29] The person who embraces the Spirit of Venturing to Awaken and seeks to end the suffering of all sentient beings to bestow great happiness on those who are starved of it, and in so doing eliminate the various sorrows that afflict them. [30] Such a person dispels delusion and ignorance. Could there be any more saintly a person, or any greater friend than this?
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [28] Those desiring to escape from suffering hasten right toward suffering. With the very desire for happiness, out of delusion they destroy their own happiness as if it were an enemy. [29] He satisfies with all joys those who are starving for happiness and eliminates all the sorrows of those who are afflicted in many ways. [30] He dispels delusion. Where else is there such a saint? Where else is there such a friend? Where else is there such merit?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [28] Hoping to escape suffering, it is to suffering that they run. In the desire for happiness, out of delusion, they destroy their own happiness, like an enemy. [29] It satisfies with every happiness those starved of happiness, and cuts away oppressions from those oppressed in many ways. [30] It also drives off delusion. How could there be a holy man its equal, how such a friend, or how such merit?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [28] C’est à la souffrance que les hommes se précipitent pour s’évader de la souffrance, par désir de bonheur, ennemis d’eux-mêmes, perdant comme des fous leur bonheur; ils sont avides de bonheur et constamment torturés. [29] Celui qui les rassasiera de tous les bonheurs, apaisera leurs tourments, [30] éclairera leur folie, ou trouver semblable bonté, pareil ami, si grande sainteté?
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): [28] Although seeking to avoid pain, they run headlong into suffering. They long for happiness, but foolishly destroy it, as if it were their enemy. [29] To satisfy with every kind of joy, and to cut through all the sufferings of those who lack any real happiness, and are oppressed by sorrow’s burden, [30] to bring an end as well to their delusion – what other virtue is comparable to this? What friend is there who does as much? What else is there which is as meritorious?
La Marcha Hacia la Luz (tr. Villalba): [28] Los seres humanos se arrojan al sufrimiento queriendo escapar del sufrimiento. Deseosos de felicidad, destruyen locamente su felicidad, como si ellos mismos fueran sus peores enemigos. [29] Están hambrientos de felicidad pero viven torturados de diez mil formas. [30] ¿Dónde encontrar el hombre que los sacie, el que elimine sus aflicciones, el que disuelva su locura? ¿Dónde encontrar tal amigo?
La Marche à la Lumière (tr. Finot): [28] Les hommes se jettent dans la souffrance pour échapper à la souffrance; par désir du bonheur, ils détruisent follement leur bonheur, comme s’ils étaient leurs propres ennemis. [29] Ils sont affamés de bonheur et torturés de mille façons. [30] Celui qui les rassasiera de tous les bonheurs, qui coupera court à leurs tortures et supprimera leur folie, où trouver un homme aussi bon, un tel ami, un tel mérite?
La Marche vers l’Éveil (tr. Padmakara): [28] Tout en voulant lui échapper, nous nous jetons dans la souffrance; nous aspirons du bonheur mais, par ignorance, le détruisons comme s’il était notre ennemi. [29] De tous les bonheurs il comble les êtres privés de bonheur; il abolit les souffrances de ceux qu’affligent toutes les souffrances; [30] et il dissipe leur ignorance: quelle vertu vaut la sienne? Où trouver pareil ami? Comment de tels mérites sont-ils possibles?
The Path of Light (tr. Barnett): [28] Eager to escape sorrow, men rush into sorrow; from desire of happiness they blindly slay their own happiness, enemies to themselves; [29] 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, [30] and shatter their delusion – whence such a friend, and whence such a holy deed?
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [28] Beings pursue ‘dukkha’ in the hope of removing ‘dukkha’. Like an enemy, they destroy (their own) happiness out of ignorance even though desirous of being happy. [29] Therefore, who is as noble as that person who not only relieves from misery these beings, suffering from a penury of joy in many ways, [30] but also destroys their illusion or ignorance! None, whatsoever. Where is there such a friend? What ‘karma’ so meritorious as that?
Vivre en Héros pour L’Éveil (tr. Driessens): [28] Quoique animés par le souhait de rejeter la souffrance ils courent vers la souffrance même; quoique désireux du bonheur, dans leur ignorance, tel un ennemi, ils le détruisent. [29] Pour ceux privés de joies et frappés de multiples tourments, il rassasie de tous les bonheurs, tranche tous les maux, [30] et dissipe la confusion. Où trouver semblable vertu? Où trouver un tel ami? Où trouver un tel mérite?
The Way of the Bodhisattva (tr. Padmakara): [28] For beings long to free themselves from misery but misery itself they follow and pursue. They long for joy, but in their ignorance destroy it, as they would a hated enemy. [29] But those who fill with bliss all beings destitute of joy, who cut all pain and suffering away from those weighed down with misery, [30] who drive away the darkness of their ignorance – what virtue could be matched with theirs? What friend could be compared to them? What merit is there similar to this?
Meaningful to Behold
332 214 – Praise to the One Who Gives Birth to Bodhichitta
The Nectar of Mañjushrī’s Speech
2 – The Greatness of a Person who Possesses Bodhichitta
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 13 – Louange des Personnes Dotées de l’Esprit d’Éveil (31-36)
222 131 – Incomparables Profits (31)
Chapter I – verse 31
kṛte yaḥ pratikurvīta so’pi tāvatpraśasyate|
on-whose-account s/he-who pratikurvīta so’pi tāvatpraśasyate
avyāpāritasādhustu bodhisattvaḥ kimucyatām ||31||
avyāpāritasādhustu Bodhisattva kimucyatām [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
Bodhisattvacharyāvatāra (Buddha-Channel): Si l’acte de rendre une bonne action est digne de quelques éloges, que dire alors du Bodhisattva, qui fait le bien sans se faire prier?
Bodhisattvacharyāvatāra (Buddha-Channel): Si el acto de devolver una buena acción es digno de algunos elogios, ¿qué decir del Bodhisattva, que hace el bien sin hacerse [de] rogar?
Conseils Pour Bodhisattva (tr. Pháp Thân): Comment louer assez le Héros pour l’Éveil qui est généreux sans attendre qu’on l’en prie?
Destellos de Sabiduría (tr. Gordi): Si quien devuelve una acción amable es merecedor de alabanza ¿es necesario mencionar las alabanzas que merece un Bodhisattva que ayuda sin que se lo pidan?
Engaging in Bodhisattva Behaviour (tr. Berzin): If some consider as worthy of praise even someone who’s paid back for helping, what need to mention a Bodhisattva who does good without seeking (anything in return)?
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): If those who do good in return for favours received but one time are considered worthy of praise, then what need is there to speak of those who, without any coercion, practise goodness: the Bodhisattvas?
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): If even a person who returns a favour is worthy of being praised to some extent, then what need to mention Bodhisattvas who do good without being asked?
Entering the Path of Enlightenment (tr. Matics): Truly, whoever reciprocates for a service rendered is highly praised; but what can be said of a Bodhisattva who is not concerned with his own good?
Guide to the Bodhisattva’s Way of Life (tr. Elliott): If even someone who repays a kindness is worthy of some praise, what can be said of the Bodhisattva who helps others regardless of whether or not they help him?
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): If whoever repays a kind deed is worthy of some praise, then what need to mention the Bodhisattva who does good without its being asked of him?
Guide to the Bodhisattva’s Way of Life (tr. Marut): One who reciprocates when someone does something for them is praised to some extent. What can be said about a Bodhisattva who is totally unpreoccupied with his own welfare?
A Guide to the Bodhisattva Way of Life (tr. Tuffley): When a person reciprocates someone’s kind deed, the world will often praise them for it. How much more praiseworthy is the person whose good deed is unsolicited?
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Even one who repays a kind deed is praised somewhat, so what should be said of a Bodhisattva whose good deed is unsolicited?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Even if someone returns a favour, he is praised. What, then, can be said of the Bodhisattva, who does good without obligation?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): On loue ceux qui rendent le bien pour le bien: que dire du Bodhisattva qui donne spontanément?
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): If even those who do good deeds as repayment for past favours are worthy of some praise, what need is there to mention the Bodhisattvas, whose perfect actions are carried out unbidden?
La Marcha Hacia la Luz (tr. Villalba): Se elogia a aquel que devuelve un favor con otro favor, ¿qué decir del Bodhisattva, generoso sin que nadie se lo pida?
La Marche à la Lumière (tr. Finot): On loue celui qui reconnaît un service par un autre: que dire du Bodhisattva, généreux sans qu’on l’en prie?
La Marche vers l’Éveil (tr. Padmakara): Si l’on commence par l’éloge de ceux qui redent le bien pour le bien, que dira-t-on des Bodhisattvas qui font le bien sans qu’on leur ait demandé?
The Path of Light (tr. Barnett): He who repays good deed with good deed is praised; what shall be said of the Son of Enlightenment, who does kindness unsought?
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): A good turn reciprocated by a good turn is lauded. What, then, to speak of the Noble Conduct of a Bodhisattva who does good unsolicited?
Vivre en Héros pour L’Éveil (tr. Driessens): On loue celui qui rend un service; que dire un Héros pour l’Éveil qui fait le bien sans qu’on l’en prie?
The Way of the Bodhisattva (tr. Padmakara): If they who do some good, in thanks for favours once received, are praised, why need we speak of Bodhisattvas – those who freely benefit the world?
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 132 – Suprêmes Bienfaits (32-33)
Chapter I – verses 32-33
katipayajanasattradāyakaḥ
how-many-payajanasattradāyakaḥ
kuśalakṛdityabhipūjyate janaiḥ|
kuśalakṛdityabhipūjyate janaiḥ
kṣaṇamaśanakamātradānataḥ
kṣaṇamaśanakamātra-giving-taḥ
saparibhavaṃ divasārdhayāpanāt ||32||
indignantly/with-disdain divasārdhayāpanāt [32]
kimu niravadhisattvasaṃkhyayā
kimu niravadhi-being-saṃkhyayā
niravadhikālamanuprayacchataḥ|
niravadhikālamanuprayacchataḥ
gaganajanaparikṣayākṣayaṃ
sky/space-janaparikṣayākṣayaṃ
sakalamanorathasaṃprapūraṇam ||33||
sakalamanorathasaṃprapūraṇam [33]
’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
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
Bodhisattvacharyāvatāra (Buddha-Channel): [32] Celui qui donne parfois à quelques êtres, avec mépris, un peu de maigre nourriture, a peine suffisante pour une demi-journée, est honoré par le monde comme un être vertueux, [33] que dire alors de la générosité de celui qui sur de longues durées mène des êtres innombrables vers l’insurpassable félicité des Sougatas et qui ainsi, satisfait tous leurs espoirs?
Bodhisattvacharyāvatāra (Buddha-Channel): [32] Aquél que da, a veces, a algunas personas, con desprecio, un poco de magro alimento suficiente, apenas, para medio día, es alabado por el mundo como un virtuoso ser. [33] ¿Qué decir, entonces, de la generosidad de aquel que por largas duraciones [de tiempo] lleva a innumerables seres hacia la insuperable felicidad de los Sugātas, y que, así, satisface sus esperanzas todas?
Conseils Pour Bodhisattva (tr. Pháp Thân): … [33] qui tranchent toutes les douleurs, dissipent la confusion, rassasient de joie et exaucent tous les souhaits des êtres en nombre infini en leur offrant sans cesse l’incomparable félicité de Ceux Allés en la Joie!
Destellos de Sabiduría (tr. Gordi): [32] El mundo honra a quien da un poco de comida y satisface tan solo por unas horas a unos pocos seres que ni siquiera respeta. [33] ¿Cómo debería honrarse entonces al que confiere eternamente el gozo incomparable de los Sugātas a un numero de seres ilimitado, cuyas esperanzas se colman totalmente?
Engaging in Bodhisattva Behaviour (tr. Berzin): [32] People honour as someone who acts constructively, someone who gives, for only a short while, merely a morsel of meagre food in a demeaning manner to a few wandering beings, satiating them for half a day. [33] What need to mention someone who constantly looks to give, for an eternity of time, the peerless bliss of the Blissfully Gone (Buddhas) to endless numbers of limited beings, fulfilling the wishes of all their minds?
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): [32] Those who scornfully and with condescension, give food, giving, for just a mere moment, some morsels, or feeding enough for just a half a day: those people are honoured by the world as virtuous. [33] Just glancing at them, what need is there to speak of those who, for as long as the limitless numbers of sentient beings exist, wish to constantly bestow on them the unsurpassable bliss of Sugāta-hood, the ultimate fulfillment of all of their wishes?
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [32] (If) someone who donates food continuously to a few people and someone who only gives food once, and even someone who satiates them for half a day in a condescending manner is honoured by people, saying, “He performs virtue!”, [33] (then), what need to mention those who always bestow such (a great gift), the peerless bliss of the Sugātas, for a long period upon boundless multitudes of beings, (thus) fulfilling all their wishes?
Entering the Path of Enlightenment (tr. Matics): [32] The one who gives a feast for a few men is honoured by men, who say that he is a doer of good, because he proudly supports life for half a day by giving a brief measure of food. [33] What of the one who gives in limitless time to a limitless number of beings that full satisfaction of total desire which is imperishable even when the inhabitants of heaven perish?
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [32] If someone regularly, or even just once, gives food in a disdainful manner, which satisfies a few beings for only half a day, people honour him or her as virtuous; [33] so what can be said of one who eternally gives to countless living beings the everlasting, unsurpassed bliss of the Sugātas, fulfilling all their wishes?
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [32] The world honours as virtuous a man who sometimes gives a little, plain food disrespectfully to a few beings that satisfies them for only half a day. [33] What need be said then of one who eternally bestows the peerless bliss of the Sugātas upon limitless numbers of beings, thereby fulfilling all their hopes?
Guide to the Bodhisattva’s Way of Life (tr. Marut): [32] People honour as a do-gooder one who offers a feast – even if it’s just for a few people, even if the food that is given lasts only for a moment, even if it is only enough to support life for half a day, even if it is given contemptuously. [33] So what about the one who completely satisfies every one of the heart’s desires of an unlimited number of living beings, stretching over the course of limitless time? A commitment that is imperishable, lasting until suffering beings, whose number fills all of space, achieve their end.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [32] The philanthropist who makes a small gift to a needy person is praised by the world as being virtuous. [33] How much more virtuous is the person who wishes to end the suffering of all sentient beings?
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [32] The world honours as virtuous one who makes a gift to a few people, even if it is merely a momentary and contemptuous donation of plain food and support for half a day. [33] What then of one who forever bestows to countless sentient beings the fulfilment of all yearnings, which is inexhaustible until the end of beings as limitless as space?
A Guide to the Bodhisattva Way of Life (Tibetan) (tr. Wallace): … [33] What need be said of one who forever bestows the peerless bliss of the Sugātas and fulfils all the yearnings of countless sentient beings for all time?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [32] People honour someone who gives alms to a few people, saying, ‘he does good’, because he contemptuously supports their life for half a day with a moment’s gift of mere food. [33] What then of the one who offers to a limitless number of beings, throughout limitless time, the fulfilment of all desires, unending until the end of the sky and those beings?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [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 a peine les pauvres une demi-journée! [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?
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): [32] There are those who offer meals occasionally, and to just a few; their gifts, which are no more than food, are made in just a moment, and with disrespect, to bring nourishment for merely half a day – and yet such people are honoured by the world as virtuous. [33] Yet how does this compare to those who give over many ages and to the whole infinity of beings, constantly offering them the fulfilment of their every wish: the unsurpassable happiness born of blissful Buddhahood?
La Marcha Hacia la Luz (tr. Villalba): [32] Si alguien ofrece una comida es reconocido como hombre santo por haber dado una magra pitanza que reconfortará durante una escasa jornada a un pobre hambriento. [33] ¿Qué decir de aquel que, durante un tiempo infinito, da a un número infinito de seres la satisfacción de todos sus deseos, permaneciendo inagotable hasta la saciedad de todos los seres que pueblan el espacio?
La Marche à la Lumière (tr. Finot): [32] Qui offre un repas de charité à quelques personnes est célébré comme un saint homme, pour avoir donné, pendant un instant, et sans égards, une maigre pitance qui soutiendra les pauvres pendant une demi-journée. [33] Que dire de celui qui donne à un nombre infini d’êtres, pendant un temps infini, la satisfaction de tous leurs désirs, inépuisable jusqu’à l’épuisement de tous les êtres qui peuplent l’espace?
La Marche vers l’Éveil (tr. Padmakara): [32] S’il y a quelque vertu au fait de prendre sur sa propre nourriture quotidienne pour nourrir, avec le plus grand mépris, une poignée d’êtres un demi-jour de leur vie, [33] que dira-t-on alors de celui qui accord constamment à l’infinité des êtres l’insurpassable félicité des Biens-Allés et l’accomplissement de tous leurs souhaits?
The Path of Light (tr. Barnett): [32] He who sets a banquet before a few is called a ‘doer of righteousness’, and is honoured by the world, because in his pride he entertains men for half a day with a brief largesse of mere food; [33] 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?
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [32] A person is praised even if he offers a little dole of food with some ego and disdain to the needy. It is regarded as a noble gesture even though such charity may help the recipient for a fractional moment only and not for a full day or half a day or longer. [33] What, then, to speak of the gift (of charity) that comes from the Bodhisattvas – a gift for infinite number of beings, for an infinity of time, as spacious as space itself and one that fulfils all the desires of all beings?
Vivre en Héros pour L’Éveil (tr. Driessens): [32] Le monde honore en disant: « Il fait le bien » celui qui, pour un instant, a donné avec mépris à quelques personnes une pauvre nourriture qui les soutiendra une demi-journée. [33] Que dire alors de celui qui exauce tous les souhaits des êtres en nombreux infini en leur offrant sans cesse l’incomparable félicité de Ceux-Allés-en-la-Joie?
The Way of the Bodhisattva (tr. Padmakara): [32] Those who, scornfully with condescension, give, just once, a single meal to others – feeding them for only half a day – are honoured by the world as virtuous. [33] What need is there to speak of those who constantly bestow on boundless multitudes the peerless joy of blissful Buddhahood, the ultimate fulfillment of their hopes?
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 133 – Champ Particulier (34-35)
Chapter I – verses 34-35
iti sattrapatau jinasya putre
thus Bestower-of-Happiness-Ever-and-Always Jina-sya Son-of
kaluṣaṃ sve hṛdaye karoti yaśca|
evil/harmful-thought sve heart makes yaśca
kaluṣodayasaṃkhyayā sa kalpān
kaluṣodayasaṃkhyayā sa kalpas
narakeṣvāvasatīti nātha āha ||34||
narakeṣvāvasatīti nātha āha [34]
atha yasya manaḥ prasādameti
atha yasya manaḥ prasādameti
prasavettasya tato’dhikaṃ phalam|
prasavettasya tato’dhikaṃ fruit
mahatā hi balena pāpakaṃ
mahatā hi balena pāpakaṃ
jinaputreṣu śubhaṃ tvayatnataḥ ||35||
Jina-putreṣu śubhaṃ tvayatnataḥ [35]
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
’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
Bodhisattvacharyāvatāra (Buddha-Channel): [34] Quiconque nourrit des pensées malveillantes envers de tels Bienfaiteurs, les « Enfants des Vainqueurs », séjournera aux enfers pour autant d’éons, qu’il a eu de pensées, a dit le Mouni. [35] Par contre, en faisant naître un état d’esprit élevé, les fruits de celui-ci se multiplieraient bien plus. Quand les Bodhisattvas rencontrent d’importants obstacles, dans leur esprit ne surgit rien de mal; leurs vertus naturellement s’accroissent.
Bodhisattvacharyāvatāra (Buddha-Channel): [34] Quienquiera alimente pensamientos malévolos hacia tales Benefactores, los Hijos de los Vencedores, morará en los infiernos por tantas eras como haya tenido pensamientos, ha dicho el Muni. [35] Por el contrario, al hacer nacer un estado de espíritu elevado los frutos de este se multiplicarán más aún. Cuando los Bodhisattvas encuentran importantes obstáculos en su espíritu no surge ningún mal; sus virtudes crecen, naturalmente.
The Commentary on the GREAT PERFECTION: [34] Whoever to such Patrons as these Buddha Sons produces vicious aggression and animosity, as many bad thoughts as they aroused, so many kalpas they will abide in hell, so the Sage has taught …
Conseils Pour Bodhisattva (tr. Pháp Thân): … [35b] Même souffrant atrocement, les Bodhisattva n’engendrent jamais de fautes, tandis que leurs bonnes actions se multiplient sans efforts.
Destellos de Sabiduría (tr. Gordi): [34] Buda dijo: cualquiera que tenga un pensamiento maligno contra un benefactor como ese Bodhisattva, permanecerá en el infierno durante tantos eones como pensamientos malignos haya manifestado hacia él. [35] Pero si surge una actitud virtuosa hacia un Bodhisattva, los frutos de esta mente se multiplicarán. Cuando los Bodhisattvas padecen sufrimientos no generan negatividad alguna, al contrario, su virtud aumenta de manera natural.
Engaging in Bodhisattva Behaviour (tr. Berzin): [34] The Sage has said that if someone generates negative thoughts toward a Philanthropist Offspring of the Triumphant like that, that person will remain in a joyless realm for as many eons as the number of negative thoughts that were spent. [35] However, if someone has an extremely clear-minded (belief in such persons), its fruits will multiply far more than that. For even in the most acute situations, Triumphant’s Offspring never will generate anything negative. Rather, their positive actions naturally increase.
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): [34] For those kinds of Givers, the Heirs of the Victorious Ones, if one were to generate a negative thought towards them, then one will come to remain in hell for as many aeons as moments of ill will: thus the Able One has taught. [35] By contrast, those who practise good and excellent thoughts will yield increasing fruits of happiness in even greater measure. The Bodhisattvas, even in great adversity, do not bring forth evil, only an ever-increasing sphere of virtue and goodness.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [34] The Sage has said, “Whoever bears an evil thought against such a Son of the Victors, a Benefactor, will remain in hell for as many aeons as the number of his evil thoughts.” [35] But whoever (looks at a Bodhisattva) with a devoted mind, the fruits of this will multiply far more than these (evil thoughts). Even in greatest adversity, the Sons of the Victors never generate negativity; instead, their virtues naturally increase.
Entering the Path of Enlightenment (tr. Matics): [34] Indeed, whoever conceives evil in his heart against the Lord of the Feast, the Son of the Conqueror, he will dwell for aeons in hell, because of the reckoning up of evil interest. So spoke the Lord. [35] But he whose mind is turned to tranquillity will produce fruit which is superior to it; for, certainly, an act of evil requires great strength, but goodness to the Sons of the Conqueror is without effort.
Gems of Dharma, Jewels of Freedom (tr. Holmes): [34] The Sage has said that whoever generates a malevolent intention against such a One, the Benefactor, the Bodhisattva, will stay in hell for as many ages as there were moments of bad mind …
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [34] Buddha said that whoever generates an evil mind towards a Bodhisattva, a Supreme Benefactor, will remain in hell for as many aeons as the moments for which that evil mind was generated; [35] but, for whoever generates a pure mind of faith, the effects of good fortune will increase even more than that. Even when Bodhisattvas are faced with great adversity, negativity does not arise; rather, their virtues naturally increase.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [34] The Buddha has said that whoever bears an evil thought against a Benefactor such as that Bodhisattva will remain in hell for as many aeons as there were evil thoughts. [35] But if a virtuous attitude should arise (in that regard), its fruits will multiply far more than that. When Bodhisattvas greatly suffer they generate no negativity, instead their virtues naturally increase.
Guide to the Bodhisattva’s Way of Life (tr. Marut): [34] The Protector has said, “He who has foul thoughts arise in his heart toward the Lord of Feasts, the Child of the Victor, will dwell in the hell realms for as many eons as the number of such foul thoughts that have arisen.” [35] But one whose mind is favourably inclined will, because of that, bear abundant fruit. Evil done toward the Children of the Conquerors requires great force, but goodness toward them is done effortlessly.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [34] It is rightly said by the Holy Ones that a person who is ungrateful for the blessings they have received will experience great suffering. [35] If however a person cultivates an attitude of gratitude for the many blessings received, they experience happiness at the spontaneous generation of virtue. [This creates a buffer between them and the world which protects them], even when extreme events occur.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [34] The Lord declared, “One who brings forth an impure thought in his heart against a benefactor, a Child of the Jina, will dwell in hells for as many eons as there were impure thoughts. [35] But if one’s mind is kindly inclined, one will bring forth an even greater fruit. Even when a greatly violent crime is committed against the Children of the Jinas, their virtue spontaneously arises.
A Guide to the Bodhisattva Way of Life (Tibetan) (tr. Wallace): … [35] “… even when great force is brought against the Children of the Jinas, it does not give rise to vice on their part, but their virtue spontaneously increases”.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [34] The Protector has said that one who harbours in his heart a turbid thought against such a Lord of Gifts, a Son of the Conqueror, dwells in hells for aeons as numerous as the moments of that turbid thought. [35] But fruit outweighing that flows forth for one whose mind becomes serenely confident. For evil action against the Sons of the Conqueror requires great force, while pure action comes effortlessly.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [34] Tel est le Fils du Bouddha, Maitre du Véritable Banquet. Le Bouddha l’a déclaré: « Quiconque pèche dans son cœur contre lui reste en enfer autant de siècles que la pensée mauvaise a duré de secondes. » [35] Mais quand le cœur s’apaise et se complait 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?
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): [34] And those who develop feelings of hostility, towards these Benefactors, the Buddhas’ Heirs, will languish in the hells, the mighty Sage has said, for aeons equal to the moments of their malice. [35] By contrast, to look upon them well, will yield benefits in still greater measure. For even in adversity, the Buddhas’ Heirs bring no harm, only virtue that naturally increases.
La Marcha Hacia la Luz (tr. Villalba): [34] ¡Ay de aquel que genere en su corazón un mal pensamiento hacia este Maestro del Banquete, hacia este Bodhisattva! Su destino será los infiernos durante tantos kalpas como haya durado su pensamiento dañino. Así lo afirmo el Maestro. [35] Pero aquel otro, cuyo corazón se vuelque fervorosamente hacia él, obtendrá un fruto superior a su pecado. La acción dañina contra los Bodhisattvas es forzada y violenta, mientras que una buena acción surge sin esfuerzo.
La Marche à la Lumière (tr. Finot): [34] Quiconque envers ce Maître du Banquet, le Bodhisattva, forme en son cœur une mauvaise pensée, celui-là demeurera dans les enfers pendant autant de kalpas qu’a duré [de moments] la formation de cette pensée. Ainsi l’a dit le Maître. [35] Mais celui dont le cœur se tourne pieusement vers lui, celui-là acquiert un fruit supérieur à son péché. Et il faut se faire violence pour commettre une mauvaise action contre les Bodhisattvas, tandis qu’une bonne se fait sans effort.
La Marche vers l’Éveil (tr. Padmakara): Celui qui, à l’endroit de ces Bienfaiteurs Héritiers des Vainqueurs, nourrit des mauvais pensées, celui-là, dit le Sage, restera dans les enfers autant de kalpas qu’il aura eu de ces pensées. [35] En revanche, qui en eux placera toute sa foi récoltera plus grande abondance de fruits car, au cœur de l’adversité, les Bodhisattvas ne font jamais le mal et leur vertu spontanément s’accroît.
The Path of Light (tr. Barnett): [34] 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 sin. [35] 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.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [34] Lord Buddha said, “He who bears an evil thought for such a one as the Son of the Conqueror, the Bodhisattva, the Universal Benefactor of Beings, shall dwell in hell for as many aeons as the number of evil thoughts.” [35] Therefore, he whose mind attains a reverent attitude towards a Bodhisattva, for him the resultant merit is born manifold. The Bodhisattvas undergo great rigours without losing their innate nobility. Instead, their noble propensities increase further as a matter of course.
Vivre en Héros pour L’Éveil (tr. Driessens): [34] Le Puissant a déclaré que quiconque entretient des pensées malveillantes à l’endroit d’un Bienfaiteur tel le Fils des Vainqueurs demeurera dans les enfers pour autant d’âges cosmiques qu’il a forme de mauvaises pensées. [35] Mais qu’il développe (à son égard) une attitude d’esprit salutaire, et les fruits en seront plus grands encore. Même souffrant atrocement, les Fils des Vainqueurs n’engendrent pas des fautes, et leurs vertus s’accroissent naturellement.
The Way of the Bodhisattva (tr. Padmakara): [34] And those who harbour evil in their minds against such Lords of Generosity, the Buddhas’ Heirs, will stay in hell, the Mighty One has said, for ages equal to the moments of their malice. [35] By contrast, good and virtuous thoughts will yield abundant fruits in greater measure. Even in adversity, the Bodhisattvas never bring forth evil – only an increasing stream of goodness.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): in the Prasantaviniscayapratiharya Sūtra: “O Mañjuśrī, for as many thoughts of anger or contempt that one Bodhisattva bears to another Bodhisattva, for that many aeons shall he remain in hell. Therefore wear armour.”
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): the Mañjuśrī-vimoksha says: “Just as there is no fear for the mahanaga kings having the ‘cintamani’ gem in their crown so also there is no fear of any transgressions for the Bodhisattva who has the ‘cintamani’ of ‘mahākarunā’ in the crown of their conduct.”
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): from the Praśānti-viniś-chaya-pratihāra Sūtra says: “Irreverence towards a Bodhisattva spells total ruination of ‘Buddhatva’ or Buddhahood which, in turn, spells ruination for all beings, for Lord Buddha alone has the knowledge of ‘paramārtha’!” Shraddhā-balā-dhana-avatāra-mudrā Sūtra also says: “O Mañjuśrī! If a Son or a Daughter destroys or burns ‘Stupas’ as numerous as the sands of the Ganga, and if a Son or a Daughter, out of anger, speaks ill of a Bodhisattva (who is Liberated by following the Mahāyāna), the latter will be guilty of a greater sin than the former. Why? Because, the Buddhas are born out of the Bodhisattvas, the Stupas, as also all other joyous objects and images, are born of the Buddha. Disrespecting a Bodhisattva is disrespecting all the Buddhas. Respecting a Bodhisattva is respecting all the Buddhas.”
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 134 – Non-Retournement par la Souffrance (36)
Chapter I – verse 36
teṣāṃ śarīrāṇi namaskaromi
teṣāṃ śarīrāṇi namaskaromi
yatroditaṃ tadvaracittaratnam|
yatroditaṃ tadvara-Mind-Jewel
yatrāpakāro’pi sukhānubandhī
yatrāpakāro’pi suffering-nubandhī
sukhākarāṃstān śaraṇaṃ prayāmi ||36||
suffering-karāṃstān śaraṇaṃ prayāmi [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
Achieving Bodhichitta (Losang Tarchin): I prostrate to the Bodies of those in whom the holy Jewel of Highest Mind is born; I Take Refuge in those Sources of Great Joy who lead to bliss even those who harm them.
Bodhisattvacharyāvatāra (Buddha-Channel): Devant le Corps de celui où est né ce Joyau Sacré de l’Esprit, je me prosterne. Il apporte le bien-être même à ceux qui lui nuisent, en cette Source de Bonheur je Prends Refuge.
Bodhisattvacharyāvatāra (Buddha-Channel): Ante el Cuerpo de aquél en donde ha nacido esta Sagrada Joya del Espíritu, me prosterno. Trae el bienestar incluso a aquellos que lo perjudican; en esa Fuente de Dicha Tomo Refugio.
The Commentary on the GREAT PERFECTION: …even those who have done harm are still connected to happiness. Let us then Take Refuge in that Source of Virtue
Conseils Pour Bodhisattva (tr. Pháp Thân): Je m’incline devant Ceux en Lesquels cette Précieuse et Sublime Pensée est née; je Prends Refuge en ces Sources de Joie qui apportent le bonheur même à ceux qui leur nuisent.
Destellos de Sabiduría (tr. Gordi): Me postro ante el cuerpo de quien ha generado tan sagrada y preciosa mente. Me Refugio en esa fuente de gozo que proporciona felicidad incluso a aquellos que lo perjudican.
Engaging in Bodhisattva Behaviour (tr. Berzin): I prostrate to the Bodies of those in whom the Sacred State of Mind, the Gem, has arisen. I Take Safe Direction from those Sources of Bliss who join to bliss even those who harm them.
Entering into the Conduct of the Bodhisattva (tr. Tsiknopoulos): To this Precious Mind, and to the exalted forms of those who have generated it, I prostrate. To those Sources of Happiness that bring bliss even to those who harm them, I Go for Refuge.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): I pay respect to the Body of those in whom this Sacred and Precious Mind has arisen and who link to happiness even those who have caused them harm. To that very Source of Happiness I Go for Refuge.
Entering the Path of Enlightenment (tr. Matics): I reverence their Bodies, wherein this most Excellent Jewel of the Mind has arisen, wherein even a sin results in happiness. I Go for Refuge to these Resources of Happiness.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): I prostrate to these who have generated the Holy, Precious Mind of Bodhichitta; and I Go for Refuge to these Sources of Happiness who bestow bliss even upon those who harm them.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): I bow down to the Body of him in whom the Sacred Precious Mind is born. I Seek Refuge in that Source of Joy who brings to happiness even those who harm him.
Guide to the Bodhisattva’s Way of Life (tr. Marut): I bow down to the bodies in which this precious Jewel of a Wish has arisen. I Go for Refuge in these reservoirs of happiness, who transform even offences done to them into that which is conducive to happiness.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): Therefore I pay great respect to those in whom this precious Jewel of the Mind has arisen. They are praiseworthy indeed. It is to these Enlightened Ones that I Go for Refuge and protection, even when in my own ignorance I cause them harm. The Jewel of their Mind transforms the harm into happiness.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): I pay homage to the bodies of those in whom this Precious Jewel of the Mind has arisen. I Go for Refuge to those who are mines of joy, toward whom even an offense results in happiness.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): I bow down to the Bodies of those in whom that Excellent Jewel, the Mind, has arisen, and towards whom even harm will lead to happiness. To those Mines of Happiness, I Go for Refuge.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Je rends hommage aux Corps des Bodhisattvas dans lesquels s’est manifestée cette Excellente Perle de la Bonne Pensée: les offenser même porte bonheur. Je Prends Refuge dans les Bodhisattvas, mines de félicité.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): I bow down before all those in whom this most Precious, Sacred Mind is born! I Take Refuge in those Great Sources of Joy who bring bliss even to those who harm them.
La Marcha Hacia la Luz (tr. Villalba): Rindo homenaje a los Cuerpos de los Bodisatvas en cuyos corazones ha nacido esta Sublime Aspiración. Tomo Refugio en estos Veneros de Felicidad a los que no se puede ofender sin recibir por ello la recompensa debida.
La Marche à la Lumière (tr. Finot): Je rends hommage aux Corps des Bodhisattvas, où est né le Joyau de cette Pensée Sublime; je Prends mon Refuge dans ces Mines de Bonheur qu’on ne peut même offenser sans en recevoir quelque récompense.
La Marche vers l’Éveil (tr. Padmakara): À ceux qui détiennent ce Suprême Joyau de l’Esprit, je rends l’hommage de mes prosternations; dans ces Sources de Félicité qui rendent heureux ceux-là mêmes qui leur nuisent, je Prends Refuge.
The Path of Light (tr. Barnett): 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.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): I bow to the Bodies of such as these in whom the Jewel of the Noble Mind is born, who return good even for evil done to them, who provide joy to even those who try to harm them. I Seek their Refuge.
Vivre en Héros pour L’Éveil (tr. Driessens): Je m’incline devant le Corps de celui en lequel cette Précieuse et Sublime Aspiration est née; je Prends Refuge en cette Source de Joie qui amène au bonheur ceux-là mêmes qui lui nuisent.
The Way of the Bodhisattva (tr. Padmakara): To them in whom this Precious Sacred Mind is born – to them I bow! I Go for Refuge in that Source of Happiness that brings its very enemies to perfect bliss.
iti prajñākaramativiracitāyāṃ bodhicaryāvatārapañjikāyāṃ
here prajñākaramati-heroic-[way?]-of-mind Bodhicaryāvatāra-pañjikāyāṃ
bodhicittānuśaṃsāvivaraṇaṃ nāma prathamaḥ paricchedaḥ||
Bodhicittā-nuśaṃsāvivaraṇaṃ named first chapter/section
mlewisredford 