pāpadeśanā nāma dvitīyaḥ paricchedaḥ|
Wrongdoing-[Confession?] Named Second Chapter/Section
Conseils Pour Bodhisattva (tr. Pháp Thân): La Prière en Sept Branches
Destellos de Sabiduría (tr. Gordi): Eliminar lo Negativo
Engaging in Bodhisattva Behaviour (tr. Berzin): Openly Admitting Previous Negative Acts
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): Confessing Negativity
Entering the Path of Enlightenment (tr. Matics): Confession of Evil
Guide to the Bodhisattva’s Way of Life (tr. Elliott): Purifying Negativity
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): Disclosure of Evil
Guide to the Bodhisattva’s Way of Life (tr. Marut): Confession of Negative Deeds
A Guide to the Bodhisattva Way of Life (tr. Tuffley): The Confession of Error
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): The Confession of Sin
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Confession of Faults
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Confession des Péchés
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): Confession of Negativity
La Marcha Hacia la Luz (tr. Villalba): La Confesión
La Marche à la Lumière (tr. Finot): La Confession
La Marche vers l’Éveil (tr. Padmakara): Le Dévoilement des Fautes
Meaningful to Behold: Disclosure of Evil
The Nectar of Mañjushrī’s Speech: Confession of Negativity
The Path of Light (tr. Barnett): The Confession of Sin
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): Pāpadēśanā; Indicating Sin
Vivre en Héros pour L’Éveil (tr. Driessens): Confession
The Way of the Bodhisattva (tr. Padmakara): Confession
Meaningful to Behold
332 22 – How to Practise the Six Transcending Perfections once Bodhichitta has been Developed
332 221 – Maintaining the Bodhichitta
332 221 1 – How to Destroy Obstacles and Purify Evil
332 221 11 – The Preliminary Limbs of Practice
332 221 111 – Offering
332 221 111 1 – The Necessity and Recognition of the Objects of Offering
The Nectar of Mañjushrī’s Speech
1 – The Making of Offerings
2 – Material Offerings
3 – The Offering of One’s Possessions
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 2 – Saisir Pleinement cet Esprit Bienfaisant
222 21 – Sens Général
222 211 – Déterminer l’Esprit d’Éveil
222 211 1 – Nature
222 211 2 – Divisions
222 212 – Le Pratiquer
222 212 1 – Façon de le Saisir
222 212 11 – L’Objet de la Saisie
222 212 12 – La Personne qui le Saisit
222 212 13 – La Méthode pour le Saisir
222 212 2 – Façon de le Préserver
222 212 3 – Façon de le Restaurer
222 22 – Le Sens du Texte (1-65)
222 221 – Préparation
222 221 1 – Activité de Purification du Continuum de l’Esprit (II, 1 – III, 10)
222 221 11 – Offrandes (1-23)
222 221 111 – Enseignement Général (1)
Chapter II – verse 1
taccittaratnagrahaṇāya samyak
such-Mind-Jewel-seize/possess due/proper
pūjāṃ karomyeṣa tathāgatānām|
worship karomyeṣa Tathāgatas
saddharmaratnasya ca nirmalasya
sad-Dharma-Jewel-sya ca pure/stainless-sya
buddhātmajānāṃ ca guṇodadhīnām ||1||
buddhātmajānāṃ ca guṇodadhīnām [1]
1. rin chen sems de gzuṅ bar bya ba’i phyir
de bźin gśegs pa rnams daṅ dam pa’i chos
dkon mchog dri ma med daṅ saṅs rgyas sras
yon tan rgya mtsho rnams la legs par mchod
Bodhicaryāvatāra-Samgraha (tr. Feuerstein): In order to fully grasp this Jewel of the Mind, I offer worship to the Tathāgatas, to the Spotless Jewel of the true Dharma, and to the Sons of the Buddha, who are Oceans of Virtue.
Conseils Pour Bodhisattva (tr. Pháp Thân): Afin de détenir le Précieux Joyau de l’Esprit d’Éveil, je rends hommage à tous les Éveillés, au Sublime Dharma, Joyau Immaculé, et aux Fils des Vainqueurs, Océans de Bonté.
Destellos de Sabiduría (tr. Gordi): Puesto que deseo despertar esa preciosa mente, hago ahora ofrecimientos a los Tathāgatas, al sagrado Dharma, a la Joya Incomparable, y a los Hijos del Buda que son como un océano de excelencia.
Engaging in Bodhisattva Behaviour (tr. Berzin): To gain hold of that Precious Mind, I offer sincerely to you, the Thusly Gone, to the Stainless Rare Gem of the Hallowed Dharma, and to you, the Offspring of the Buddhas, with oceans of good qualities:
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): In order to adopt this Precious Bodhichitta, (I) present offerings in an excellent way to the Tathāgatas, to the Sublime Dharma, the Immaculate Jewel, and to the Sons of the Buddhas, who are an Ocean of Qualities.
Entering the Path of Enlightenment (tr. Matics): In order to grasp this Jewel of the Mind, I offer worship to the Buddhas and to the Spotless Jewel of the True Dharma and to the Sons of the Buddha, who are Oceans of Virtue:
Guide to the Bodhisattva’s Way of Life (tr. Elliott): To maintain this Precious Mind of Bodhichitta I make excellent offerings to the Oceans of Good Qualities – the Buddhas, the Stainless Jewel of the holy Dharma and the assembly of Bodhisattvas.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): In order to seize that Precious Mind I offer now to the Tathāgatas, to the Sacred Dharma, the Stainless Jewel, and to the Sons of Buddha, the Oceans of Excellence.
Guide to the Bodhisattva’s Way of Life (tr. Marut): In order to truly obtain this Jewel which is the Wish, I honour those who have found reality. I honour that Stainless Jewel which is the True Dharma. And I honour those Offspring of the Buddha, Reservoirs of all Good Qualities.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): So that I might discover and nurture the Jewel of the Mind, I must resolve to make whatever changes to myself that are necessary, no matter how attached I might be, no matter how high the price would seem. I am guided by the truth and example of the Holy Ones who have gone before me.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): In order to adopt that Jewel of the Mind, I make offerings to the Tathāgatas, to the Stainless Jewel of the Sublime Dharma, and to the Children of the Buddhas who are Oceans of Excellent Qualities.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): That I may fully grasp that Jewel, the Mind, I worship here the Tathāgatas, and the Flawless Jewel, the True Dharma, and the Sons of the Buddhas, who are Oceans of Virtue.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Pour posséder cette perle qui est la Pensée de Bodhi, moi, [candidat à cette pensée], j’adore en vérité les Bouddhas, la Bonne Loi, Perle sans Tache, et les Fils des Bouddhas [Avalokita, Mañjughoṣa et tous les autres grands Bodhisattvas qui forment la Communauté Sainte].
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): In order that I might adopt this Precious Jewel of Mind, I now make the most excellent of offerings to the Buddhas, to the Sacred Dharma – that most Rare and Flawless Jewel – and to the Buddhas’ Heirs, whose qualities are limitless.
La Marcha Hacia la Luz (tr. Villalba): Para conquistar la Joya de esta Aspiración al Despertar rindo homenaje a los Budas, a la Joya Pura de la Buena Ley y a los Hijos del Buda, Océanos de Merito Espiritual.
La Marche à la Lumière (tr. Finot): Pour conquérir ce Joyau qu’est la Pensée de la Bodhi, je rends hommage aux Buddhas, au Pur Joyau de la Bonne Loi et aux Fils du Buddha, Océans de Mérite Spirituels.
La Marche vers l’Éveil (tr. Padmakara): Pour cultiver ce Précieux Esprit, je fais dûment offrande aux Ainsi-Allés et au Saint Dharma, Joyau Immaculé, de même qu’aux Bodhisattvas, ces Océans de Qualités.
The Path of Light (tr. Barnett): To win this Jewel of the Thought I offer perfect worship to the Blessed Ones, to the Stainless Gem of the Good Law and to the Sons of the Enlightened, Oceans of Virtues.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): In order to properly achieve this Jewel of the Mind, I offer worship to the Tathāgatas, to the Stainless Jewel of the Sacred Dharma and to the Sons of Buddhas, the Oceans of Excellence.
Vivre en Héros pour L’Éveil (tr. Driessens): Afin de saisir cette Précieuse Pensée, à Ceux-Ainsi-Allés, aux Sublimes Doctrines, Gemmes Immaculées, aux Fils des Vainqueurs, Océans d’Excellence,
The Way of the Bodhisattva (tr. Padmakara): To the Buddhas, those Thus Gone, and to the Sacred Law, Immaculate, Supreme and Rare, and to the Buddha’s Offspring, Oceans of Good Qualities – that I might gain this Precious Attitude, I will make a perfect offering.
Meaningful to Behold
332 221 111 2 – The Actual Offering
332 221 111 21 – Unowned Offerings
The Nectar of Mañjushrī’s Speech
3 – The Offering of Things Unowned
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 112 – Explication Spécifique (2-23)
222 221 112 1 – Offrir ce qui n’Apparent à Personne (2-7)
222 221 112 11 – Offrande Proprement Dite (2-6)
Chapter II – verses 2-6
yāvanti puṣpāṇi phalāni caiva
yāvanti flowers phalāni caiva
bhaiṣajyajātāni ca yāni santi|
bhaiṣajyajātāni ca yāni santi
ratnāni yāvanti ca santi loke
jewels-ni yāvanti ca santi loke
jalāni ca svacchamanoramāṇi ||2||
waters ca clean-refreshing[?] [2]
mahīdharā ratnamayāstathānye
mahīdharā jewel-mayāstathānye
vanapradeśāśca vivekaramyāḥ|
vanapradeśāśca vivekaramyāḥ
latāḥ sapuṣpābharaṇojjvalāśca
latāḥ sa-flowers/blossoms-bharaṇojjvalāśca
drumāśca ye satphalanamraśākhāḥ ||3||
drumāśca ye satphalanamraśākhāḥ [3]
devādilokeṣu ca gandhadhūpāḥ
god-di-place[?]-ṣu ca gandhadhūpāḥ
kalpadrumā ratnamayāśca vṛkṣāḥ|
kalpadrumā jewel-mayāśca vṛkṣāḥ
sarāṃsi cāmbhoruhabhūṣaṇāni
sarāṃsi cāmbhoruhabhūṣaṇāni
haṃsasvanātyantamanoharāṇi ||4||
haṃsasvanātyantamanoharāṇi [4]
akṛṣṭajātāni ca śasyajātā-
akṛṣṭajātāni ca śasyajātā-
nyanyāni vā pūjyavibhūṣaṇāni|
nyanyāni vā pūjyavibhūṣaṇāni
ākāśadhātuprasarāvadhīni
ākāśadhātuprasarāvadhīni
sarvāṇyapīmānyaparigrahāṇi ||5||
sarvāṇyapīmānyaparigrahāṇi [5]
ādāya buddhyā munipuṃgavebhyo
Sons-of Buddha Holiest-of-Sages//[Bulls-among-Men]-vebhyo
niryātayāmyeṣa saputrakebhyaḥ|
niryātayāmyeṣa saputrakebhyaḥ
gṛhṇantu tanme varadakṣiṇīyā
gṛhṇantu tanme Bestowers-of-Compassion
mahākṛpā māmanukampamānāḥ ||6||
mahākṛpā māmanukampamānāḥ [6]
2. me tog ‘bras bu ji sñed yod pa daṅ
sman gyi rnam pa gaṅ źig yod pa daṅ
’jig rten rin chen ji sñed yod pa daṅ
chu gtsaṅ yid du ’oṅ ba ci yod daṅ
3. rin chen ri bo daṅ ni de bźin du
nags tshal sa phyogs dben źiṅ ñams dga’ daṅ
ljon śiṅ me tog rgyan spras spud pa daṅ
śiṅ gaṅ ’bras bzaṅ yal ga dud pa daṅ
4. lha sogs ’jig rten na yaṅ dri daṅ ni
spos daṅ dpag bsam śiṅ daṅ rin chen śiṅ
ma rmos ’khruṅs pa’i lo tog rnam pa daṅ
gźan yaṅ mchod par ’os pa’i rgyan rnams ni
5. tsho daṅ rdziṅ bu pa dmas brgyan pa dag
ṅaṅ pa śin tu skad sñan yid ’oṅ ldan
nam mkha’ rab ’byams khams kyi mthas gtugs na
yoṅs su gźuṅ ba med pa de dag kun
6. blo yis blaṅs nas thub pa skyes kyi mchog
sras daṅ bcas pa rnams la legs ’bul na
yon gnas dam pa thugs rje che rnams kyis
bdag la brtser dgoṅs bdag gi ’di dag bźes
The Commentary on the GREAT PERFECTION: [2] As many delightful fruits and flowers as there may be and whatever kinds of health giving medicines, as many precious jewels as there are in the world and whatever refreshing, clear and pleasant waters, [3] likewise mountains made of precious substance, delightful groves and solitary peaceful places adorned with ornaments of exquisite flowering trees, and trees whose branches are bending down with excellent fruit. [5] Lakes and ponds that are adorned by lotuses with the fascinating music of the wild geese; [4] harvests that need no sowing nor effort of cultivation and other ornaments for those that are worthy of worship. [5] Reaching to the limits of the vastness of space all this, which is the property of nobody at all. [6] Having been brought to mind, to these Best of Beings, the Sages together with their Sons, if these have been well-offered, may the Holy Patrons with their Great Compassion accept these offerings and look upon us kindly.
Conseils Pour Bodhisattva (tr. Pháp Thân): [2] Toutes les fleurs et les fruits, toutes les formes de remèdes, tous les trésors de l’univers, et toutes les eaux pures et délicieuses; [3] les montagnes faites de pierres précieuses, les agréables solitudes des bois, les arbres célestes aux parures de fleurs, et ceux qui présentent des fruits délicieux; [4] les parfums des mondes divins, les encens, les arbres à souhaits, les belles plantes des champs sauvages, et toutes les autres merveilles dignes d’être offertes; [5] les lacs ornés de lotus et agrémentés du chant des cygnes, les palais retentissants d’hymnes mélodieux, étincelants de perles et de joyaux, parures de l’espace sans limite; toutes ces choses répandues dans l’immensité de l’espace, qui n’appartiennent à personne, [6] les créant toutes par l’esprit, je les offre aux Vainqueurs, ces Êtres Suprêmes, et à leurs Fils. Protecteurs, vous qui ne pensez qu’au bien des autres, je vous prie d’accepter tout ceci!
Destellos de Sabiduría (tr. Gordi): [2] Todas las flores, frutas y esencias medicinales, todas las joyas junto al agua más clara y refrescante que exista en el mundo. [3] Montañas cubiertas de gemas, bosques frondosos, lugares alegres y tranquilos, plantas paradisíacas repletas de flores y frutos. [4] Fragancias propias de los reinos celestiales, incienso, árboles que otorgan deseos y árboles que dan joyas. Milagrosas cosechas que no han sido cultivadas, y cualquier otro ornamento que merezca ser ofrecido. [5] Lagos y estanques embellecidos con flores de loto, junto al hermoso llanto de los cisnes salvajes. Todo lo que no es poseído y se contiene en las ilimitadas esferas del espacio. [6] Estos ofrecimientos creados en mi mente entrego a los Seres Supremos, los Budas, y sus Hijos. ¡Oh compasivos, tened bondad de aceptar mis ofrecimientos!
Engaging in Bodhisattva Behaviour (tr. Berzin): [2] Whatever flowers and fruits there are and whatever manners of medicine there are, whatever jewels there are in this world and whatever pure pleasing waters there are, [3] mountains of precious minerals and likewise forests and secluded delightful places, trees adorned and bedecked with blossoms, and trees whose branches are laden with all sorts of excellent fruit; [4] and from the realms of divine beings and others, fragrances, incense, wish-granting trees, jewel shrubs, an assortment of wild-growing crops, and ornamentals as well, fit to be offered, [5] lakes and pools adorned with lotus and with swans possessing a bewitching cry, everything that’s without an owner to the far reaches of the infinite sphere of space – [6] taking them to mind, I offer them fully to you, the Sages, Foremost of Beings, together with your Spiritual Offspring. Hallowed Objects for Offerings, having Great Compassion, think kindly of me and accept these (tokens) of mine.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [2] Whatever flowers and fruits there are and whatever kinds of medicine, whatever jewels exist in this world and whatever clean and pleasing waters there are; [3] jewel mountains and likewise forests, remote and joyful places, heavenly trees ornamented and bedecked with flowers, as well as trees (laden with) beautiful fruits bending down the branches; [4] fragrances in the realms of gods and the like, incense, wish-granting trees and jewel trees, untilled and naturally grown crops, and furthermore, ornaments that are worthy to be offered; [5] lakes and pools adorned with lotuses, wild geese endowed with most beautiful voices, all these, which do not belong to an owner, within the reaches of infinite space; [6] creating these in my mind, I offer them in an excellent way to the Muni, the Supreme Being, together with his Sons. Sacred Recipients of Gifts, great Compassionate Ones, think kindly of me; accept these (offerings) of mine.
Entering the Path of Enlightenment (tr. Matics): [2] As many flowers and fruits and species of healing herbs as exist in the world and as many jewels as exist and waters clear and refreshing; [3] likewise, mountains of jewels and forest places to be enjoyed in solitude and vines blazing with flower-decoration and trees whose branches bow down with good fruit; [4] and in the world of gods and the like, fragrant incenses; wish-fulfilling trees and trees of jewels; [5] lakes adorned with lotuses and the endlessly fascinating cry of wild geese (hamsa); [4] harvests without cultivation and crops of grain and everything else ornamenting those worthy of worship; [5] things within the limits of extended space and likewise all things which belong to no one. [6] These I offer mentally to the Eminent Sages (Muni) and to their little Sons. May the Great Compassionate Ones, worthy of choice gifts, mercifully accept this from me.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [2] However many flowers and fruits there are, and all the different types of medicine; all the jewels there are in the world, and all the pure, refreshing waters; [3] mountains of jewels, forest groves, and quiet, joyful places; heavenly trees adorned with flowers and trees whose branches hang with delicious fruits; [4] scents that come from the celestial realms, incense, wish-granting trees and jewelled trees; harvests that need no cultivation and all ornaments that are suitable to be offered; [5] lakes and pools adorned with lotuses and the beautiful call of wild geese; everything that is unowned throughout all worlds as extensive as space – [6] holding these in my mind, I offer them well to the Supreme Beings, the Buddhas and Bodhisattvas. O Compassionate Ones, Holy Objects of Offering, think of me kindly and accept what I offer.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [2] Whatever flowers and fruits there are and whatever kinds of medicine, whatever jewels exist in this world and whatever clean, refreshing waters; [3] likewise gem-encrusted mountains, forest groves, quiet and joyful places, heavenly trees bedecked with flowers and trees with fruit-laden branches; [4] fragrances of the celestial realms, incense, wishing trees and jewel trees, uncultivated harvests, and all ornaments that are worthy to be offered; [5] lakes and pools adorned with lotuses and the beautiful cry of wild geese, everything unowned within the limitless spheres of space. [6] Creating these things in my mind I offer them to the Supreme Beings, the Buddhas, as well as their Sons; O Compassionate Ones, think kindly of me and accept these offerings of mine.
Guide to the Bodhisattva’s Way of Life (tr. Marut): [2] All the flowers, fruits, and types of healing remedies there are, and all the jewels there are in the world, and pure, refreshing water, [3] and also mountains made of jewels, wilderness areas where one can enjoy being alone, and vines ornamented with brilliant flowers, and trees whose boughs sag with ripe fruit, [4] And from the god-realms and other such places, fragrances and incense, wish-fulfilling trees, and trees made of jewels, lakes adorned with lotuses and the endlessly delightful songs of geese, [5] crops that are cultivated and those that grow on their own, and other things that embellish those worthy of worship, extending to the ends of outer space — all those things that are owned by no one. [6] Keeping this all in mind, I offer this to the Foremost of Sages, together with their Sons and Daughters. May those with great compassion be kindly predisposed toward me. May those most Worthy of Gifts accept this from me.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [2] I imagine the bountiful wonders of the natural world; the beautiful flowers, the delicious fruits, the healing herbs. The clear fresh waters of a mountain stream. The precious stones and nuggets of gold that roll along the stream bed. [3] Mountains gleaming with snow in the dawn light, deep forests of ancient trees and other beautiful places where I might find solitude and contemplate nature. I see vineyards of delicious grapes, and fruit trees with branches heavy with ripened fruit. [4] I am seeing an enchanted mountain lake with lotus blossoms upon it, surrounded by flowering trees. The scent from the flowers overwhelms my senses. In the clear blue sky above, the home of gods and angels, flights of migrating geese make their way to the horizon, honking softly to each other as they go. [5] Everywhere in nature there is beauty and richness to be found. I see it and appreciate it with no sense of ownership. [6] Now I bring to mind the Holy Ones. To them I make an offering of the many beautiful things of nature just witnessed. I humbly ask that the Holy Ones in their Infinite Compassion accept my offering.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [2] As many flowers, fruits and medicinal herbs as there are, and as many jewels as there are in the world, and clear and pleasant waters, [3] jewelled mountains, forested regions and other delightful and solitary places, vines shining with the ornaments of lovely flowers (Tibetan: shrubs adorned with flowers), and trees with branches bowed with delicious fruit, [4] fragrances and incenses, wish-fulfilling trees, jewelled trees, [5] lakes adorned with lotuses, enchanting calls of wild geese in the worlds of gods and other celestials, [4] uncultivated crops, planted crops [5] and other things that ornament the venerable ones, all these that are unowned and that extend throughout space, [6] I bring to mind and offer to the Foremost of Sages together with their Children. May those Worthy of Precious Gifts, the greatly Merciful Ones, Compassionate towards me, accept these from me.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [2] As many blossoms and fruits and medicinal herbs as there are, as many jewels as there are in the world, and clear refreshing waters; [3] along with jewel-formed mountains and other places delightful in solitude, the forest groves, creepers brilliant with beautiful flowers their ornaments, and trees, boughs bowed low under the weight of full fruit; [4] and, from the worlds of gods and celestials, scent and incense, magical trees that fulfil every wish and trees laden with gems, [5] lakes adorned with lotuses, where the calls of the geese steal the heart beyond bounds; [4] plants which grow wild and those which are sown, [5] and whatever else might adorn the honourable, and all those things unowned within the boundaries of the breadth of space; [6] see, in my mind I take hold of all of these, and present them to the Bulls amongst Sages, and their Sons. With Great Compassion, tender toward me, may those Most Worthy of Gifts accept these from me.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [2] Toutes les fleurs, les fruits, les herbes; tous les joyaux transparents et charmants et toutes les eaux limpides de l’univers; [3] les montagnes de pierres précieuses, et aussi les retraites des forets propices au recueillement, les lianes qui s’ornent et resplendissent de belles fleurs et les arbres que ploient leurs fruits excellents; [4] dans les mondes des dieux, les odeurs et les parfums, les arbres miraculeux, les arbres de pierres précieuses, [5] les lacs ornés de lotus et enchantés par le chant très plaisant des cygnes; [4] les plantes sauvages, les plantes cultivées, [5] tout ce qui est nécessaire au culte, toutes les offrandes que contient l’immensité de l’espace et qui n’appartiennent à personne; [6] je les prends en esprit, je les offre aux Rois-Bouddhas ainsi qu’à leurs Fils. Qu’ils acceptent mon offrande, eux qui sont Dignes d’Offrandes Choisies, ayant Compassion de moi dans leur Extrême Miséricorde.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): [2] I offer every variety of fruit and flower, and every kind of healing medicine, each and every jewel this world affords, and all its pure and freshest waters, [3] every mountain filled with precious gems, and forest groves, isolated and inspiring, trees of paradise garlanded with blossom, and trees whose branches are laden with fine fruit, [4] perfumed fragrances from the gods and other realms, incense, trees that grant wishes and produce magic gems, spontaneous harvests grown without the tiller’s care, and every thing of beauty worthy to be offered, [5] lakes and ponds adorned with lotus flowers, where the pleasant calls of geese are heard, every thing and place of beauty unclaimed by any owner, extending to the boundless limits of space itself. [6] I picture them all in my mind, and to the Supreme Buddhas and their Bodhisattva Heirs, I make a perfect gift of them. Think of me with love, O Sublime and Compassionate Lords, and accept all these offerings which I now present.
La Marcha Hacia la Luz (tr. Villalba): [2] Todas las flores y los frutos, todos los tesoros del universo, las aguas puras y deliciosas, [3] las montañas de gemas preciosas, la encantadora soledad de los bosques, las lianas resplandecientes de flores, los árboles cuyas ramas se doblan bajo el peso de sus frutos, [4] los perfumes de los mundos divinos y humanos, los árboles de los deseos y los árboles de pedrerías, [5] los lagos adornados con flores de loto y embellecidos con el canto de los cisnes, [4] las plantas salvajes y las plantas cultivadas y todos los ornamentos [5] que se extienden por la inmensidad del espacio, todas estas cosas que no pertenecen a nadie, [6] las tomo con mi espíritu y las ofrezco a los Grandes Santos y a sus Hijos. Que la acepten, ellos que son Dignos de Ofrecimientos mucho más bellos. ¡Que tengan Compasión de mí, ellos, los Grandes Compasivos!
La Marche à la Lumière (tr. Finot): [2] Toutes les fleurs, et les fruits, et les simples, tous les trésors de l’univers, les eaux pures et délicieuses, [3] les montagnes faites de précieuses gemmes, les ravissantes solitudes des bois, les lianes éclatantes de leur parure de fleurs, les arbres dont les branches plient sous le poids des fruits, [4] les parfums des mondes divins et humains, les arbres aux souhaits et les arbres de pierreries, [5] les lacs ornés de lotus et agrémentés du chant des cygnes, [4] les plantes sauvages et les plantes cultivées, [5] et toutes les nobles parures répandues dans l’immensité de l’espace, toutes ces choses qui n’appartiennent à personne, [6] je les prends en esprit et les offre aux Grands Saints et à leurs Fils. Qu’ils les acceptent, eux qui sont Dignes des Plus Belles Offrandes; qu’ils aient Compassion de moi, eux les Grands Compatissants!
La Marche vers l’Éveil (tr. Padmakara): [2] Toutes les fleurs et les fruits, les simples de toutes espèce, tout ce qui est précieux dans le monde et les eaux pures qui ravissent l’esprit, [3] les montagnes de pierreries, les forêts, les solitudes enchanteresses, les arbres sertis de fleurs comme de bijoux, les branches qui ploient sous les fruits, [4] les parfums des dieux et des autres mondes, les encens, les arbres a vœux et les arbres-joyaux, les céréales qui poussent sans être cultivées et toutes les belles choses digne d’être offertes, [5] les étangs et les lacs ornés de lotus où chantent les cygnes à la voix mélodieuse – toutes ces choses qui n’appartiennent à personne et s’étendent jusqu’aux confins de l’espace infini, [6] je les évoque mentalement pour en faire dument l’offrande aux Sages Suprêmes entre les êtres et aux Bodhisattvas, O Saints Destinataires, Grande est votre Compassion: soyez Bienveillants avec moi et acceptez ces offrandes.
The Path of Light (tr. Barnett): [2] All flowers, fruits and healing herbs, all gems and all waters clear and pleasant in the world, [3] likewise mountains of jewels, forests sweet in their solitude, climbing plants bright with ornaments of flowers, trees whose branches bend with goodly fruit, [4] fragrant incenses, trees of desire and jewel-bearing trees in the worlds of the gods and their kin, [5] lakes bedecked with lilies and wondrously pleasant with the cries of swans, [4] harvest springing without tilth and crops of grain, [5] and all else adorning them whom we worship, all things that are bounded by the spreading ethereal sphere and are in the possession of none, [6] I take in spirit and offer as guerdon to the Supreme Saints and their Sons. Worthy of choicest gifts and Great of Compassion, may they mercifully accept this of me!
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [2] (I offer) whatever kinds of flowers and fruit there are, all kinds of medicines (or medicinal herbs), whatever types of jewels exist in this world, and clean, limpid waters; [3] so also mountains abounding in jewels, forest groves beautiful and quiet, creepers resplendent with ornaments of beautiful flowers, and trees bent with the weight of fruit-laden branches; [4] fragrances and incenses from the celestial realms of gods, wish-fulfilling trees, jewel trees, [5] ponds with lotus ornaments bedecked, and the enchanting sweet-warbling music of swans; [4] harvests sprung without the ploughshare and those properly cultivated, all other sacred embellishments, [5] all things known and unknown and vast as the limitless sky. [6] Holding these (objects) mentally (in the palms of my hands), I offer them to the Holy Sages along with their Sons. O ye Compassionate Ones – Bodhisattvas, take pity on me and accept all these offerings of worship!
Vivre en Héros pour L’Éveil (tr. Driessens): [2] J’offre toutes les fleurs et les fruits, toutes les formes de remède, tous les joyau de l’univers et toutes les eaux pures et délicieuses; [3] les montagnes faites de pierres précieuses, et de même, les bois, les arbres célestes aux parures de fleurs et les arbre dont les branches ploient sous the poids de fruit; [4] les parfums des mondes divins, les encens, les arbres a souhaits et les arbres de pierreries, les moissons non cultivées et tous les autres ornements dignes d’être offert; [5] les lacs et les bassins ornés de lotus et agrémentés du chant des cygnes; toutes les choses qui n’appartiennent a personne dans les limites des sphères de l’espace immense; [6] les créant toutes en esprit je les offre aux Puissants, ces Êtres Suprêmes, et à leur Fils. Ô Grands Compatissants, Sublimes Objets d’Offrandes, pensez à moi avec amour et acceptez-les!
The Way of the Bodhisattva (tr. Padmakara): [2] I offer every fruit and flower and every kind of healing medicine; and all the precious things the world affords, with all pure waters of refreshment; [3] every mountain rich and filled with jewels, all sweet and lonely forest groves; the trees of heaven, garlanded with blossom, and branches heavy, laden with their fruit; [4] the perfumed fragrance of the realms of gods and men, all incense, wish-fulfilling trees and trees of gems, all crops that grow without the tiller’s work and every sumptuous object worthy to be offered; [5] lakes and tarns adorned with lotuses, all plaintive with the sweet-voiced cries of water birds and lovely to the eyes, and all things wild and free, stretching to the boundless limits of the sky. [6] I will hold them in my mind, and to the supreme Buddhas and their Heirs will make a perfect gift of them. O think of me with love, Compassionate Lords; Sacred Objects of my Gifts, accept these offerings.
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 112 12 – Raison de cette Offrande (7)
Chapter II – verse 7
apuṇyavānasmi mahādaridraḥ
no-merit-vānasmi mahādaridraḥ
pūjārthamanyanmama nāsti kiṃcit|
offering-rthamanyanmama nāsti kiṃcit
ato mamārthāya parārthacittā
ato mamārthāya parārtha-mind
gṛhṇantu nāthā idamātmaśaktyā ||7||
gṛhṇantu Lords idam-Beings-Protectors/Guardians [7]
7. bdag ni bsod nams mi ldan bkrin chen te
mchod pa’i nor gźan bdag la caṅ ma mchis
des na gźan don dgoṅs pa’i mgon gyis ’di
bdag gi don slad ñid kyi mthus bźes śig
The Commentary on the GREAT PERFECTION: I, possessing no merit, am utterly destitute. I do not have any other wealth that I can offer. As these Lords intend the benefit of others, for my benefit, may these Powerful Ones accept it!
Destellos de Sabiduría (tr. Gordi): ¡Oh Protectores, vosotros que tanto ayudáis a los demás aceptadlos para mi beneficio! Puesto que carezco de méritos, soy pobre y nada tengo que ofrecer.
Engaging in Bodhisattva Behaviour (tr. Berzin): Lacking in positive karmic force, I’m extremely impoverished and have nothing else that is precious to offer. Therefore, Guardians whose thoughts are for the welfare of others, accept them by the power of your concern for my sake.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): Not being endowed with merit, I am destitute, having no other riches to offer. Therefore, Protector, you who care (only) for the welfare of others, accept these (offerings) with (your) powers for my own sake.
Entering the Path of Enlightenment (tr. Matics): I have nothing else for worship. Therefore, for my sake, let the Lords whose highest object is the mind accept this through my own effort.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): Lacking merit, I am destitute and have nothing else that I can offer; therefore, O Protectors, who think of the welfare of others, please accept these for my sake.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): Having no merit I am destitute and I have no other gifts to offer. O Protectors, you who think of helping others, by your power accept these for my sake.
Guide to the Bodhisattva’s Way of Life (tr. Marut): I am without merit and destitute; I have nothing else to use to pay honour. So, for my sake, may the Protectors, who wish only for the welfare of others, accept this which I’ve done to the best of my ability.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): As a poor sinner who in reality owns nothing, I humbly ask the Holy Ones to accept my offering so that I might contribute towards ending the suffering of sentient beings.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Devoid of merit and destitute, I have nothing else to offer. Therefore, may the Protectors, whose concerns are for the welfare of others, accept this by their own power, for my sake!
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): I have no merit, I am completely destitute. I have nothing else to offer in worship. So, through their power, may the Lords resolved on the well-being of others accept this for my well-being.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [Car] je suis un grand pauvre, étant sans mérite: je n’ai rien d’autre pour ma pūjā! Qu’eux-mêmes, car c’est nécessaire, prennent toutes ces offrandes pour mon propre crédit: les Protecteurs ne pensent qu’au bien du prochain.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): Lacking stores of merit, I am destitute and have nothing more to offer. O Protectors, who consider only others’ benefit, in your great power, accept this for my sake.
La Marcha Hacia la Luz (tr. Villalba): Carezco de méritos, soy muy pobre. Nada más puedo ofrecer. ¡Que se dignen los Protectores, ellos que gracias a su poder sólo sueñan con el bien de los demás, aceptar mi ofrenda para mí bien!
La Marche à la Lumière (tr. Finot): Je suis sans mérite, je suis très pauvre; je n’ai rien d’autre à offrir. Daignent les Protecteurs, qui ne songent qu’au bien des autres, accepter ceci pour mon bien, grâce à leur puissance!
La Marche vers l’Éveil (tr. Padmakara): Dépourvu de mérites, je suis très pauvre et n’ai d’autres richesses à vous offrir. Alors, Protecteurs qui pensent au bonheur des autres, acceptez-les pour mon bien car vous en avez le pouvoir!
The Path of Light (tr. Barnett): I am exceeding poor and without righteousness; there is naught else for me to offer. So may their care for others’ weal be for my weal and let the Lords take this in their native grace.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): A great destitute am I, possessing no merit. I have no other objects of worship to offer. Therefore, O ye Great Masters, take pity on me by accepting these objects of worship, created mentally by me!
Vivre en Héros pour L’Éveil (tr. Driessens): Dénué de mérite, je suis très pauvre et n’ai rien d’autre à offrir. Ô Protecteurs qui pensez au bien d’autrui, par votre puissance, acceptez ceci pour mon bien!
The Way of the Bodhisattva (tr. Padmakara): For I am empty-handed, destitute of merit, I have no other wealth. But you, Protectors, you whose thoughts are for the good of others, in your great power, accept this for my sake.
Meaningful to Behold
332 221 111 22 – One’s Own Body
The Nectar of Mañjushrī’s Speech
3 – The Offering of One’s Body
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 112 2 – Le Corps (8-9)
Chapter II – verses 8-9
dadāmi cātmānamahaṃ jinebhyaḥ
dadāmi cātmānamahaṃ jinebhyaḥ
sarveṇa sarvaṃ ca tadātmajebhyaḥ|
sarveṇa sarvaṃ ca tadātmajebhyaḥ
parigrahaṃ me kurutāgrasattvā
parigrahaṃ me kurut-Conquerors
yuṣmāsu dāsatvamupaimi bhaktyā ||8||
yuṣmāsu slave[?]-tvamupaimi bhaktyā [8]
parigraheṇāsmi bhavatkṛtena
parigraheṇāsmi bhavatkṛtena
nirbhīrbhave sattvahitaṃ karomi|
nirbhīrbhave sattvahitaṃ karomi
pūrvaṃ ca pāpaṃ samatikramāmi
pūrvaṃ ca pāpaṃ samatikramāmi
nānyacca pāpaṃ prakaromi bhūyaḥ ||9||
nānyacca bad-deeds prakaromi bhūyaḥ [9]
8. rgyal daṅ de sras rnams la bdag gis ni
bdag gi lus kun gtan du dbul bar bgyi
sems dpa’ mchog rnams bdag ni yoṅs bźes śig
gus pas khyed kyi ’baṅs su mchi bar bgyi
9. bdag ni khyed kyis yoṅs su bzuṅ bas na
srid na mi ’jig sems can phan pa brgyid
sṅon gyi sdig las yaṅ dag ’da’ bgyid ciṅ
sdig pa gźan yaṅ slan chad mi bgyid do
Bodhicaryāvatāra-Samgraha (tr. Feuerstein): [8] And I give myself to the Victors and their Sons wholly and completely. Take hold of me, O Foremost Beings! With devotion I enter your service. [9] By your taking hold of me, I become fearless and able to work for the good of beings, to transcend former sins, and also to commit no further sins.
The Commentary on the GREAT PERFECTION: [8] To the Victorious Ones, the Buddhas and their Sons in all my lives, I shall always offer all my bodies. May I be accepted by these excellent Spiritual Warriors! …
Conseils Pour Bodhisattva (tr. Pháp Thân): [8] Aux Vainqueurs et à leurs Fils, a jamais j’offre tous mes corps. Admettez-moi à votre service, je me fais avec respect votre serviteur. [9] Parfaitement secouru par vous, sans peur, dans le cycle, j’aiderai les êtres. Je transcenderai mes fautes anciennes, et n’en commettrai plus de nouvelles.
Destellos de Sabiduría (tr. Gordi): [8] Hasta la eternidad ofreceré a los Conquistadores y a sus Hijos mis cuerpos. Por favor, Héroes Supremos, aceptadme y respetuosamente me convertiré en vuestro súbito. [9] Totalmente abandonado a vuestro amparo beneficiare sin temor a la existencia condicionada. Transcenderé más negatividades previas y dejare d cometerlas en el futuro.
Engaging in Bodhisattva Behaviour (tr. Berzin): [8] All my bodies I offer for eternity to you, the Triumphant, and to your Spiritual Offspring. Supreme Beings, please fully accept me. Respectfully, I shall serve as your attendant. [9] Completely under your care and thus unafraid of compulsive existence, I shall benefit limited beings. I shall perfectly transcend my previous negative karmic force and henceforth, never commit further negative acts.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [8] To the Victor and his Sons I shall constantly offer all my bodies. Supreme Heroic Beings, please accept me completely; I shall be your respectful subject. [9] When I am completely cared for by you, I shall benefit sentient beings without fearing samsāric existence; I shall perfectly transcend my previous negative deeds and furthermore shall not commit wicked deeds in the future.
Entering the Path of Enlightenment (tr. Matics): [8] And I give myself to the Conquerors completely, and to their Sons. Pre-eminent Beings, take possession of me! Through devotion I go into servitude. [9] By your taking possession of me I become without fear of existence, I do good to all beings, and I by-pass former sin and, moreover, I do no further sin.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [8] Eternally I will offer all my bodies to the Buddhas and Bodhisattvas. Out of respect, I will become your servant; please accept me, O Supreme Heroes. [9] Being completely under your care I will benefit living beings with no fear of saṃsāra. I will purify my previous evils and in future I will commit no more.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [8] Eternally shall I offer all my bodies to the Conquerors and their Sons. Please accept me, you Supreme Heroes, respectfully shall I be your subject. [9] Through being completely under your care I shall benefit all with no fears of conditioned existence; I shall perfectly transcend my previous evils and in the future shall commit them no more.
Guide to the Bodhisattva’s Way of Life (tr. Marut): [8] I give myself completely and totally to the Conquerors and their Offspring. Supreme Beings, take me into your arms! With devotion I place myself in your service. [9] Due to your protection, I have nothing in the world to fear. I will do what benefits living beings. I leave behind my previous bad deeds, and I will not in the future do such misdeeds again.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [8] I wholeheartedly and unreservedly offer myself to the Holy Ones. O Supreme Beings, accept this poor sinner. With reverence I devote myself to your service. [9] With your protection, I shall not fear misfortune in my earthly life. I shall serve all sentient beings. I shall overcome my vices and sin no more.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [8] I completely offer my entire self (Tibetan: I offer my body) to the Jinas and their Children. O Supreme Beings, accept me! I reverently devote myself to your service. [9] Being free from fear of mundane existence due to your protection, I shall serve sentient beings; I shall completely transcend my earlier vices, and henceforth I shall sin no more.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [8] I give my entire self wholly to the Conquerors and to their Sons. Take possession of me, Sublime Beings; out of devotion, I am your slave. [9] You take possession of me. I become fearless. I act for the benefit of beings. I leave behind previous wrongdoing completely; never again shall I do another wrong.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [8] [Mais que dis-je? J’ai quelque chose à offrir en effet: je renonce à moi-même et] je me donne aux Bouddhas ainsi qu’à leurs Fils, tout entier, sans réserve. Prenez possession de moi, Êtres Sublimes, je me fais par dévotion votre esclave. [9] Devenu votre chose, je n’ai plus rien à craindre ici-bas; je m’applique au bien de prochain, je dépouille mes anciens péchés, je ne pèche plus désormais.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): [8] To the Buddhas and their Bodhisattva Heirs, I offer my body now and in all my lives to come. Supreme Courageous Ones, accept me totally, for with devotion I will be your servant. [9] If you accept me and take me fully in your care, I will not fear samsāra as I offer other beings help. The harmful acts I did before are entirely in the past, and from now on, I vow to do no further deeds of harm.
La Marche vers l’Éveil (tr. Padmakara): [8] Ô Vainqueurs et vous, Bodhisattvas, je vous fais a jamais l’offrande de tous mes corps. Acceptez-moi complètement, Suprêmes Héros de l’Esprit, et je serai votre respectueux serviteur. [9] Si vous m’acceptez complètement, j’aiderai tous les êtres sans peur du monde, je me dégagerai de mes anciens méfaits et n’en commettrai plus d’autres.
La Marcha Hacia la Luz (tr. Villalba): [8] Yo mismo me doy a los Vencedores y a sus Hijos, sin reserva y todo entero. ¡Seres Sublimes, admitidme a vuestro servicio! Me declaro con devoción vuestro esclavo. [9] Ahora que se sido admitido a vuestro servicio he perdido todo miedo. Trabajaré para el bien de los seres. Me he liberado de mis antiguos pecados y no cometeré ninguno más en adelante.
La Marche à la Lumière (tr. Finot): [8] Et je me donne moi-même aux Vainqueurs, sans réserve et tout entier, ainsi qu’à leurs Fils. Admettez-moi à votre service, Êtres Sublimes. Je me fais avec dévotion votre esclave. [9] Admis à votre service, je suis maintenant sans peur; je travaille au bien des êtres; j’échappe aux péchés anciens et je n’en commets plus de nouveaux.
The Path of Light (tr. Barnett): [8] Yea, I give to the Conquerors and the Sons myself entirely. Take me for your chattel, O Noble Beings; I make myself in love your slave. [9] By being your chattel I am freed from fear in life and work good for living creatures; I escape my former sins and do evil no more.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [8] I offer myself wholly and in all manner at the feet of the Conquerors (‘Jinas’) and their Sons, the Bodhisattvas. O ye Holy Ones, accept me! I do hereby, with great devotion, become your slave. [9] Under your (benign) shelter I shall become fearless. I can thus freely devote myself to the task of general good. I shall overcome the results of my previous sins and no more commit any in the future
Vivre en Héros pour L’Éveil (tr. Driessens): [8] Aux Vainqueurs et à leur Fils a jamais j’offre tous mes corps. Ô Suprême Héros, acceptez-moi! Avec respect je me fais votre serviteur. [9] Parfaitement secouru par vous, sans crainte, dans le cycle j’aiderai les êtres; je transcenderai mes fautes anciennes et n’en commettrai pas de nouvelles.
The Way of the Bodhisattva (tr. Padmakara): [8] The Buddhas and their Bodhisattva Children – I offer them myself throughout my lives. Supreme Courageous Ones, accept me totally, for with devotion I will be your servant. [9] For if you will accept me, I will be a benefit to all, and freed from fear. I’ll go beyond the evils of my past, and ever after turn my face from them.
Meaningful to Behold
332 221 111 23 – Offerings that are Mentally Transformed
332 221 111 231 – Ordinary Offerings
The Nectar of Mañjushrī’s Speech
2 – Offerings Manifested by the Power of the Mind
3 – The Offering of a Ceremonial Bath
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 112 3 – Ce qui sont Créé par l’Esprit (10-19)
Chapter II – verses 10-13
ratnojjvalastambhamanorameṣu
jewelled-jjvalastambhamanorameṣu
muktāmayodbhāsivitānakeṣu|
muktāmayodbhāsivitānakeṣu
svacchojjvalasphāṭikakuṭṭimeṣu
svacchojjvalasphāṭikakuṭṭimeṣu
sugandhiṣu snānagṛheṣu teṣu ||10||
sugandhiṣu snānagṛheṣu teṣu [10]
manojñagandhodakapuṣpapūrṇaiḥ
manojñagandhodaka-flowers-pūrṇaiḥ
kumbhairmahāratnamayairanekaiḥ|
kumbhairmahā-jewelled-mayairanekaiḥ
snānaṃ karomyeṣa tathāgatānāṃ
snānaṃ karomyeṣa Tathāgatas
tadātmajānāṃ ca sagītivādyam ||11||
tadātmajānāṃ ca sagītivādyam [11]
pradhūpitairghautamalairatulyai-
pradhūpitairghautamalairatulyai-
rvastraiśca teṣāṃ tanumunmṛṣāmi|
rvastraiśca teṣāṃ tanumunmṛṣāmi|
tataḥ suraktāni sudhūpitāni
tataḥ suraktāni sudhūpitāni
dadāmi tebhyo varacīvarāṇi ||12||
dadāmi tebhyo vara-robes-ṇi [12]
divyairmṛduślakṣṇavicitraśobhai-
divyairmṛduślakṣṇavicitraśobhai-
rvastrairalaṃkāravaraiśca taistaiḥ|
rvastrairalaṃkāravaraiśca taistaiḥ|
samantabhadrājitamañjughoṣa-
Samantabhadra-Ajita-Mañjughoṣa-
lokeśvarādīnapi maṇḍayāmi ||13||
Lokeśvarā-dīnapi maṇḍayāmi [13]
10. khrus kyi khaṅ pa śin tu dri źim pa
śel gyi sa gźigs la źiṅ ’tsher ba ltar
rin chen ’bar ba’i ka ba yid ’oṅ ldan
mu tig ’od chags bla re bres pa der
11. de bźin gśegs daṅ de yi sras rnams la
rin chen bum pa maṅ po spos kyi chu
yid ’oṅ legs par bkaṅ ba glu daṅ ni
rol mor bcas pa du mas sku khrus gsol
12. de dag sku la mtshuṅs pa med pa’i gos
gtsaṅ la dri rab bsgos pas sku phyi’o
de nas de la kha dog legs bsgyur ba’i
na bza’ śin tu dri źim dam pa ’bul
13. gos bzaṅ srab la ’jam pa sna tshogs daṅ
rgyan mchog brgya phrag de daṅ de dag gis
’phags pa kun du bzaṅ daṅ ’jam dbyaṅs daṅ
’jig rten dbaṅ phyug sogs la’aṅ brgyan par bgyi
The Commentary on the GREAT PERFECTION: [10] In very fragrant excellent bathing-houses with brilliant floors that shine like spotless crystal, whose pleasant pillars are blazing with precious jewels, whose hangings and tapestries are brilliant with pearls, [11] are the Tathāgatas and the Buddha Sons, with precious vases filled with perfumed water and an abundance of good and pleasant songs with joyful music, we ask to wash their bodies. [12] Their external bodies are lovingly anointed with matchless perfumes, pure and excellent-smelling. Then for these Sages, with colours that are well-dyed, we offer them fine garments of matchless fragrance, excellent clothing, fine and soft to touch. [13] And hundreds of excellent ornaments, for all these the Noble Ones Samantabhadra and Mañjushrī, Avalokiteśvara and others.
Destellos de Sabiduría (tr. Gordi): [10] En salas de baño dulcemente perfumadas, con suelos de cristal centelleando brillantes, y exquisitas columnas resplandecientes de joyas junto a doseles adornados con perlas. [11] Suplico a los Tathāgatas y a sus Hijos que se dignen a bañar sus cuerpos en bañeras enjoyadas llenas de agua perfumada, entretenidos con música y canciones. [12] Permitidme secar vuestros cuerpos con suaves ropas tan limpias que desprenden esencias. Dejad que os vista con preciosos ropajes de adecuados colores. [13] Con múltiples ornamentos y finas telas vestiré a los Aryas Samantabhadra, Mañjughoṣa, Avalokiteśvara y a todos los demás.
Engaging in Bodhisattva Behaviour (tr. Berzin): [10] To bathing chambers, exquisitely sweet scented, with crystal floors, transparent and polished to a shine, having beautiful pillars, glowing with gems, and crowned with canopies, radiant with pearls, [11] I invite you, Thusly Gone (Buddhas) and your Spiritual Offspring, and shower your bodies, over and again, from many jewelled vases filled to the brim with scented water and delightful things, to the accompaniment of song and music. [12] I (now) dry your bodies with incomparable cloths, clean and well-anointed with scent, and then present you, hallowed beings, with most fragrant robes correctly dyed to colour. [13] I adorn with excellent garments, fine and smooth, and with hundreds of the choicest pieces of jewellery, this and that, you, the Aryas Samantabhadra, Mañjushrī, Lokeśvara and all the rest.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [10] (In) very sweetly scented bathing pavilions (with) luminous and sparkling, level crystal floors, endowed with exquisite pillars ablaze with gems, aglow with pearls, canopies are hanging; [11] there I offer bathing to the Tathāgatas and their Sons with many precious vases, properly filled with pleasant scented water, accompanied by various songs and music. [12] I dry their bodies with incomparable cloths, clean and well-powdered with scent, and then I present them excellent things, garments of colours well-dyed, (powdered with) most sublime sweet-smelling fragrance. [13] With each and every one (of the many) hundreds of excellent ornaments and various noble garments, fine and smooth, I adorn the Noble Samantabhadra, Mañjughoṣa, Lokeśvara and others.
Entering the Path of Enlightenment (tr. Matics): [10] In their houses of perfumed bathing, with delightful pillars of blazing jewels, with canopies shining with pearls, with their mosaic pavements, [11] I myself will prepare the bath of the Buddhas and their Sons, with the playing of songs, using many water jars encrusted with great jewels and filled with flowers and fragrant waters agreeable to the mind. [12] With garments perfumed, purified of dirt, unequalled, I dry their bodies. Then I give them well-coloured, well-perfumed choice robes (cīvaras). With celestial, delicate, smooth, varied, handsome garments, [13] with choice ornaments; with such as these I adorn Samantabhadra, Ajita, Mañjughoṣa, Lokeśvara and the rest.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [10] Within this sweetly scented bathing chamber with a clear and glistening crystal floor, majestic pillars ablaze with jewels and canopies of radiant pearls spread aloft; [11] with many jewelled vases filled to the brim with scented waters that steal the mind and to the accompaniment of music and song, I offer ablution to the Buddhas and Bodhisattvas. [12] I dry their bodies with matchless cloths that are immaculately clean and scented. Then I offer to the Holy Beings fragrant garments in magnificent colours. With various excellent raiment, fine and smooth, [13] and a multitude of supreme ornaments, I adorn Arya Samantabhadra, Mañjushrī, Avalokiteśvara and all the others.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [10] To very sweetly-scented bathing chambers with brilliantly sparkling crystal floors and exquisite pillars ablaze with gems, having canopies above aglow with pearls, [11] I beseech the Tathāgatas and their Sons to come and bathe their bodies. From many jewelled vases filled with waters scented and enticing, to the accompaniment of music and song. [12] Let me dry their bodies with incomparable cloths, clean and well-anointed with scent, and then may I present these Holy Beings with fragrant garments of suitable colours. [13] I adorn with manifold ornaments and various raiment fine and smooth, the Aryas Samantabhadra, Mañjughoṣa, Avalokiteśvara and all the others.
Guide to the Bodhisattva’s Way of Life (tr. Marut): [10] In their fragrant bath houses, with delightful pillars gleaming with jewels, shining canopies made of pearls, and floors inlaid with clear, bright crystal, [11] I will bathe Those Who Have Found Reality and their Offspring with many vases, encrusted with jewels, filled with pleasing fragrant water and flowers, while songs and music are played. [12] I dry their bodies with unique, immaculate, scented towels, and then I give them the best kind of robes – beautifully coloured and sweet smelling. [13] With things like celestial clothing — brilliantly coloured, soft and smooth, excellently ornamented – I adorn Samantabhadra, Ajita, Mañjughoṣa, Lokeśvara and the rest.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [10] I feel myself being deeply cleansed in the waters of a sweetly fragrant bathing chamber. The pillars and walls are radiant with precious stones and patterns of delight. The floor is made of translucent crystal. [11] Now I serve the Holy Ones by bathing them from vases of fragrant holy water. A heavenly choir is mingled with the sound of gently running water. [12] I dry the Holy Ones with the finest towel, and offer them exquisitely tailored garments to wear. [13] All of the Holy Ones are present (Samantabhadra, Ajita, Mañjughoṣa, Lokeśvara and others). I humbly serve them all.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [10] In sweetly fragrant bathing chambers whose beautiful pillars are radiant with jewels, glowing canopies made of pearls and crystal floors transparent and sparkling, [11] I bathe the Tathāgatas and their Children with many vases studded with superb jewels and filled with pleasing, fragrant flowers and water (Tibetan: filled with pleasing, aromatic water …), to the accompaniment of songs and instrumental music. [12] I dry their bodies with scented, immaculate, exquisite cloths; then I offer them beautifully coloured and sweetly fragrant garments. [13] I adorn Samantabhadra, Ajita, Mañjughoṣa, Lokeśvara and others with those divine, soft, delicate and colourful raiment and with the most precious of jewels (Tibetan: with hundreds of supreme jewels).
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [10] In those sweet-smelling bath-houses, where canopies gleam with pearls, over delightful pillars, brilliant with gems, rising up from mosaic floors of clear, brilliant crystal, [11] from many pots, encrusted with enormous gems, filled with exquisitely fragrant water and flowers, see, I bathe the Tathāgatas and their Sons, to the accompaniment of songs and music. [12] I wipe down their bodies with cloths beyond compare, scented, cleansed of impurities; then I present them with the finest robes, richly dyed and fragrant. With each and every celestial garment, soft, smooth, of many-coloured splendour, [13] and with choice ornaments, I adorn Samantabhadra, Ajita, Mañjughoṣa, Lokeśvara and other Bodhisattvas.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [10] Dans des maisons de bain parfumées dont les piliers, brillants de gemmes, ravissent les yeux, aux baldaquins rayonnants et tissés de perles, pavées de cristal limpide et resplendissant, [11] je prépare des milliers de cruches avec les nobles gemmes, pleines d’eau et de fleurs parfumées; je fais le bain des Tathāgatas au son des chants et des instruments. [12] Je frotte leur corps avec des étoffes parfumées, immaculées, incomparables. Et je leur donne des cīvaras de choix excellemment teintes et parfumés. Voici des vêtements divins, doux au toucher, lisses, de diverses couleurs: [13] voici des ornements pour parer Samantabhadra, Ajita, Mañjughoṣa, Lokeśvara et les autres Bodhisattvas.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): [10] To a bath house filled with soothing scents, with brightly sparkling floors of crystal, and fine pillars all shimmering with gems, where hang gleaming canopies of pearls, [11] I invite the Buddhas and their Bodhisattva Heirs. I request you: come to bathe yourselves in scented water, poured from overflowing jugs made of exquisite jewels, all the while accompanied by melody and song. [12] Then let me dry you in cloths beyond compare, immaculate and anointed well with perfumed scent, and dress you finely in the most excellent of garments, lightly scented and dyed in vivid colours. I offer clothing made of the finest gentle fabrics, [13] and hundreds of the most beautiful adornments, to grace the bodies of noble Samantabhadra, Mañjughoṣa, Lokeśvara and the rest.
La Marcha Hacia la Luz (tr. Villalba): [10] En las salas de baño perfumadas que asombran los ojos con sus columnas resplandecientes de joyas, con sus radiantes cortinas bordadas de oro, con sus suelos de cristal puro y brillante, [11] con sus numerosas bañeras incrustadas de gemas nobles, llenas de flores y de agua fragante, preparo el baño de los Budas y de sus Hijos, al son de cánticos y melodías. [12] Con paños incomparables impregnados de incienso y lavados de toda mancha, seco sus cuerpos y después los cubro con ropa luminosa y aromatizada. [13] Con vestidos celestes, suaves, finos, adornados con motivos brillantes y variados, visto a Samantabhadra, a Ayita, a Manyusri, a Avalokiteśvara y a los otros Bodisatvas.
La Marche à la Lumière (tr. Finot): [10] Dans les salles de bains parfumées, qui enchantent les yeux par leurs colonnes resplendissantes de joyaux, leurs éblouissantes courtines brodées de perles, leur pavé de pur et brillant cristal; [11] avec de nombreuses urnes incrustées de nobles gemmes pleines de fleurs et d’eau odorante, je prépare le bain des Buddhas et de leurs Fils, au son des chants et de la musique. [12] Avec des étoffes incomparables, imprégnées d’encens et lavées de toute tache, j’essuie leur corps et je les revêts ensuite de robes brillantes et embaumées. De vêtements célestes, doux, fins, éclatants, [13] d’ornements variés je pars Samantabhadra, Ajita, Mañjughoṣa, Lokeçvara et les autres Bodhisattvas.
La Marche vers l’Éveil (tr. Padmakara): [10] Un pavillon de bains agréablement parfumée, pourvu d’un sol de cristal d’un éclatante propreté et des gracieuses colonnes agrémentées de joyaux flamboyants; [11] là, sous les dais étincelants de perles, aux accents des chants et de la musique, je donne leur bain aux Ainsi-Allés et aux Bodhisattvas en inclinant mante aiguière précieuse bien remplie d’eau parfumée. [12] Je les sèche à l’aide d’étoffes sans pareilles, propres et fragrantes. Je leur offre des vêtements teints comme il se doit, odorants et suprêmes. [13] Je parerai les Êtres Sublimes comme Samantabhadra, Mañjuśrī et Lokeśvara de soieries colorées, fines et douces, ainsi que d’ornements suprêmes par centaines.
The Path of Light (tr. Barnett): [10] In their houses of perfumed bathing, with delightful pillars of blazing jewels, with canopies shining with pearls, with their mosaic pavements brilliant and clear; [11] I myself will prepare the bath of the Buddhas and their Sons, with the playing of songs, using many water jars encrusted with great jewels and filled with flowers and fragrant waters agreeable to the mind. [12] With garments perfumed, purified of dirt, unequalled, I dry their bodies. Then I give them well-coloured, well-perfumed, choice robes. [13] With celestial, delicate, smooth, varied, handsome garments, with choice ornaments; with such as these I adorn Samantabhadra, Ajita, Mañjughoṣa, Lokeśvara, and the rest.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [10] In bath chambers full of sweet fragrance, with beautiful columns resplendent with jewels, umbrellas and canopies glowing with gems and floors clean with spotless marble laid, [11] I shall offer a bath to the Tathāgatas and their Sons with gem-encrusted pitchers of water, full of delectable scents and flowers, to the accompaniment of music from sweet instruments. [12] With spotlessly clean inimitable garments scented with incense, I shall wipe their bodies; I shall offer them nice gowns or shawls, beautifully red and fragrant with incense. [13] I shall also adorn (the famous Bodhisattvas) like Ajita, Mañjughoṣa and Lokeśvara with ornaments and garments divine, soft, attractive and delicate and of different hues.
Vivre en Héros pour L’Éveil (tr. Driessens): [10] Dans des salles de bains parfumées, avec leurs sols de pur et brillant cristal, leurs colonnes resplendissantes de joyaux et leurs éblouissantes courtines brodées de perles, [11] je prie Ceux-Ainsi-Allés et leurs Fils de s’approcher et de baigner leur corps avec de nombreux vases précieux remplis d’eaux odorantes, délicieuses, et aux sons des chantes et de la musique. [12] J’essuie leur corps avec des étoffes incomparables, sans tache, imprégnées de parfum, et j’offre à ces Êtres Sublimes d’excellents vêtements embaumés. [13] Je pare d’habits fins et doux et d’ornements varies Samantabhadra, Mañjughoṣa, Lokeśvara et les autres Êtres Nobles;
The Way of the Bodhisattva (tr. Padmakara): [10] A bathing chamber excellently fragrant, with floors of crystal, radiant and clear, with graceful pillars shimmering with gems, all hung about with gleaming canopies of pearls – [11] there the blissful Buddhas and their Heirs I’ll bathe with many a precious vase, abrim with water, sweet and pleasant, all to frequent strains of melody and song. [12] With cloths of unexampled quality, with peerless, perfumed towels I will dry them and offer splendid scented cloths, well dyed and of surpassing excellence. With different garments, light and supple, [13] and a hundred beautiful adornments, I will grace sublime Samantabhadra, Mañjughoṣa, Lokeśvara and their kin.
The Nectar of Mañjushrī’s Speech
3 – Offerings of Pleasant Substances
Chapter II – verses 14-19
sarvatrisāhasravisārigandhai-
sarvatrisāhasravisārigandhai-
rgandhottamaistānanulepayāmi|
rgandhottamaistānanulepayāmi
sūttaptasūnmṛṣṭasudhautahema-
sūttaptasūnmṛṣṭasudhautahema-
prabhojjvalān sarvamunīndrakāyān ||14||
prabhojjvalān sarvamunīndrakāyān [14]
māndāravendīvaramallikādyaiḥ
māndārava/lily-endīvara-mallikā/jasmine-dyaiḥ
sarvaiḥ sugandhaiḥ kusumairmanojñaiḥ|
sarvaiḥ sugandhaiḥ kusumairmanojñaiḥ
abhyarcayābhyarcyatamān munīndrān
abhyarcayābhyarcyatamān munīndrān
sragbhiśca saṃsthānamanoramābhiḥ ||15||
sragbhiśca saṃsthānamanoramābhiḥ [15]
sphītasphuradgandhamanoramaiśca
sphītasphuradgandhamanoramaiśca
tān dhūpameghairupadhūpayāmi|
those incense-clouds-forms-dhūpayāmi
bhojyaiśca khādyairvividhaiśca peyai-
bhojyaiśca khādyairvividhaiśca peyai-
stebhyo nivedyaṃ ca nivedayāmi ||16||
stebhyo nivedyaṃ ca nivedayāmi [16]
ratnapradīpāṃśca nivedayāmi
jewel-lights-ṃśca nivedayāmi
suvarṇapadmeṣu niviṣṭapaṅktīn|
golden-lotus-meṣu niviṣṭapaṅktīn
gandhopalipteṣu ca kuṭṭimeṣu
gandhopalipteṣu ca kuṭṭimeṣu
kirāmi puṣpaprakarān manojñān ||17||
kirāmi flowers-prakarān manojñān [17]
pralambamuktāmaṇihāraśobhā-
pralambamuktāmaṇihāraśobhā-
nābhāsvarān diṅmukhamaṇḍanāṃstān|
nābhāsvarān diṅmukhamaṇḍanāṃstān
vimānameghān stutigītaramyān
vimāna-clouds stutigītaramyān
maitrīmayebhyo’pi nivedayāmi || 18||
maitrīmayebhyo’pi nivedayāmi [18]
suvarṇadaṇḍaiḥ kamanīyarūpaiḥ
golden-daṇḍaiḥ kamanīya-form-iḥ
saṃsaktamuktāni samucchritāni|
saṃsaktamuktāni samucchritāni|
pradhārayāmyeṣa mahāmunīnāṃ
pradhārayāmyeṣa great-munīnāṃ
ratnātapatrāṇyatiśobhanāni ||19||
jewels-tapatrāṇyatiśobhanāni [19]
14. stoṅ gsum kun du dri ṅad ldaṅ ba yi
dri mchog rnams kyis thub dbaṅ kun gyi sku
gser sbyaṅs btso ma byi dor byas pa ltar
’od chags ’bar ba de dag byug par bgyi
15. thub dbaṅ mchod gnas mchog la yid ’oṅ ba’i
me thog ma nda ra daṅ pa dma daṅ
utpal la sogs dri źim thams cad daṅ
phreṅ ba spel legs yid ’oṅ rnams kyis mchod
16. spos mchog yid ’phrog dri ṇad khyab pa yi
bdug pa’i sprin tshogs rnams kyaṅ de la dbul
źal zas bza’ btuṅ sna tshogs bcas pa yi
lha bśos rnams kyaṅ de la dbul bar bgyi
17. gser gyi pa dma tshar du dṅar ba yi
rin chen sgron ma rnams kyaṅ dbul bar bgyi
sa gzi bstar ba spos kyi byugs pa der
me tog yid ’oṅ sil ma dgram par bya
18. gźal med pho braṅ bstod dbyaṅ yid ’oṅ ldan
mu tig rin chen rgyan ’phyaṅ mdzes ’bar ba
dpag yas nam mkha’i rgyan gyur de dag kyaṅ
thugs rje’i raṅ bźin can la dbul bar bgyi
19. rin chen gdugs mdzes gser gyi yu ba can
khor yug rgyan gyi rnam pa yid ’oṅ ldan
dbyibs legs blta na sdug pa bsgreṅ ba yaṅ
rtag tu thub dbaṅ rnams la dbul bar bgyi
The Commentary on the GREAT PERFECTION: [14] A fragrant odour fills the billion worlds. The supremely fragrant bodies of the Sages blaze with light as they are being anointed, as if adorned in refined and polished gold. [15] To the Lord of Sages, the Supreme Recipient we offer such pleasant flowers as the jasmine and lotus, utpala and so forth, all those of pleasant fragrance, pleasantly arranged in skilfully woven garlands. [16] The finest incense there is full of pleasant fragrance, we offer billowing in fragrant offering clouds. Sumptuous food accompanied with a variety of drinks, nourishment fit for the gods we offer to these Lords. [17] I offer rows of lamps, finely set with jewels, which have been arranged on golden lotus buds, [18] palaces of the gods with pleasant songs of praise, with brilliant hangings embroidered in precious gems and pearls, all these ornaments, as limitless as space, I offer to those who have the nature of compassion. [19] Precious parasols with handles made of gold having edges that are pleasantly adorned, well-shaped and well-carried by attractive bearers, we will always offer to the Kings of Sages.
Destellos de Sabiduría (tr. Gordi): [14] Con el mismo cuidado que puliría el oro, untaré los cuerpos brillantes de los Budas con los mejores aromas, cuya fragancia pervivirán mil millones de mundos. [15] A los más dignos objetos de ofrecimiento entrego hermosas y bien decorados guirnaldas junto a bellas flores de dulces olores como lirios, jazmines y capullos de loto. [16] Ofrezco también nubes de incienso cuya dulce esencia cautiva a la mente así como deleites celestiales que tanto cautivan a la mente. [17] Hago ofrecimientos de luz con lámparas enjoyadas, dispuestas en el interior de dorados capullos de loto. [18] A aquellos cuya naturaleza es compasiva, ofrezco palacios en los que resuenan himnos melodiosos y están exquisitamente iluminados por la luz de las perlas y gemas que adornan el espacio infinito. [19] Eternamente ofrezco a todos los Budas, graciosos parasoles, cuyas bellas formas cautivan con empuñaduras de oro y varillas exquisitamente embellecidas con adornos.
Engaging in Bodhisattva Behaviour (tr. Berzin): [14] With the best colognes whose fragrant vapours rise to all the myriad worlds, I anoint the bodies of all you Kings of the Sages, who shine with light, like sluiced, refined, and polished gold. [15] To you, the Kings of the Sages, Foremost Objects for Offerings, I present lovely flowers, such as māndāravā, lotus, and water lily, with sweet fragrance, each of them (loose) and also delicately strung together and exquisite in garlands. [16] I offer you, as well, masses of clouds from the burning of the choicest incense, stealing the mind, whose fragrant aroma pervades (everywhere). I offer you also a celestial feast with a wide array of dishes, delicacies, and nectars to drink. [17] I offer you lamps of precious metals as well, arranged in rows on lotuses of gold. On swept ground, sprinkled with scented water, I scatter beautiful flower petals [18] and offer to you, with a nature of compassion, immeasurable palaces, enchanting with arias of praise, draped with dangling ornaments of pearls and gems, beautiful and sparkling, beyond fathom, becoming an adornment of space. [19] Eternally, I offer to you Kings of the Sages stunning jewelled parasols with golden handles, their rims adorned with exquisite types of decoration, with an elegant shape, erect and gorgeous to behold.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [14] Just like polishing cleaned and refined gold, I anoint the bodies of all Lords of the Sages with supreme perfumes of scented fragrances permeating all ‘third order of a thousand (world systems)’. So that they glow and sparkle in their lustre. [15] To the Lords of the Sages, the Supreme Objects for Offerings, I offer every (variety of) beautiful flowers, sweetly fragrant, such as māndāravā-flower, lotus, utpala and others as well as beautiful, well-arranged garlands. [16] I also offer (the Victors and their Sons) cloud banks of incense that spreads a supreme scent of sweet fragrance, captivating the mind; and I present them royal delicacies, including a variety of food and drink. [17] I offer precious lamps arranged in rows upon golden lotuses; on a level floor anointed with perfume, I scatter petals of lovely flower blossoms. [18] To those who have the nature of compassion I offer also these unfathomable palaces endowed with beautiful melodies of praise, exquisitely radiating, bedecked with ornaments of pearls and gems, serving as an adornment for immeasurable space. [19] I constantly offer to the Lords of the Sages precious and lovely parasols with golden handles and exquisite ornamental designs embellishing the rims. Hoisted, their excellent shapes are beautiful to behold.
Entering the Path of Enlightenment (tr. Matics): [14] With the perfumes which pervade all of the three thousand worlds, with the uttermost perfumes, I anoint the bodies of all the Great Sages, who shine with a radiance like well-refined, well-polished and well-cleaned gold. [15] With the blossoms of the coral tree, the blue lotus, jasmine and the like; with all perfumed and delightful flowers, I praise the most praiseworthy Best of Sages with beautifully-formed garlands. [16] I envelop them with clouds of incense, delighting the mind with dense, expanding aromas; and I offer to them an offering of various moist and dry foods and libations. [17] I offer them jewel lamps placed in rows on golden lotuses; and on mosaic pavements anointed with perfume I scatter many pleasing flowers. [18] Celestial clouds delightful as songs of praise, ornamenting the four directions, shining as garlands of gems and pearl necklaces: these also I offer to the Benevolent Ones. [19] I place before those who are the Great Sages lofty jewel parasols encrusted with pearls, exceedingly handsome, with pleasingly-shaped golden handles.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [14] Just like polishing pure, refined gold, I anoint the radiant bodies of all the Able Ones with supreme perfumes whose fragrance pervades every part of the three thousand worlds. [15] To the Able Ones, the Supreme Objects of Offering, I offer all the beautiful, scented flowers – māndāravās, utpalas, lotuses and so forth – and exquisite garlands, finely arranged. [16] I offer them vast and fragrant clouds of supreme incense that steal the mind; and I offer delicacies of the gods, together with a variety of food and drink. [17] I also offer jewelled lamps arranged on golden lotuses; and on polished ground sprinkled with scent and scattered with beautiful flower petals, [18] I offer to those with the nature of compassion a celestial palace resounding with heavenly praise and hung with beautiful pearls and jewelled ornaments whose infinite radiance illuminates space. [19] Eternally I will offer to the Able Ones exquisite jewelled parasols held aloft, with pleasing shapes, handles of gold, and rims embellished with beautiful ornaments.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [14] Just like polishing pure, refined gold do I anoint the Buddhas’ forms that blaze with light with the choicest perfumes whose fragrance permeates a thousand million worlds. [15] And to the Highest Objects of Giving I offer beautiful, well-arranged garlands, as well as enchanting, sweet-smelling flowers, such as lily, jasmine and lotus blooms. [16] Also I send forth clouds of incense whose sweet aroma steals away the mind, as well as celestial delicacies including a variety of foods and drinks. [17] I offer them jewelled lamps arranged on golden lotus buds; upon land sprinkled with scented water do I scatter delicate flower petals. [18] To those who have the nature of compassion I offer palaces resounding with melodious hymns, exquisitely illuminated by hanging pearls and gems that adorn the infinities of space. [19] Eternally shall I offer to all the Buddhas jewelled umbrellas with golden handles and exquisite ornaments embellishing the rims, standing erect, their shapes beautiful to behold.
Guide to the Bodhisattva’s Way of Life (tr. Marut): [14] With perfumes – the very best of scents from throughout all the 3,000 worlds – I anoint the bodies of all these Kings of the Sages, glowing with the radiance of gold that has been burnished, polished, and cleaned. [15] With pleasing, fragrant flowers – the heavenly mandarava, blue lotus, jasmine, and others – and with beautifully made garlands, I revere the Kings of Sages who are most praiseworthy. [16] I fumigate the clouds with incense, which swell with delightful scents. I offer them feasts of various enjoyments, edibles, and drinks. [17] I offer them lamps of jewels, arranged in rows on golden lotuses. And I scatter all kinds of pleasing flowers on the floor besmeared with fragrances. [18] I offer to those endowed with loving-kindness multitudes of palaces, ringing with songs of praise, shining and gleaming with garlands heavy with pearls and gems, and decorated at all four entrances. [19] I visualise for these Great Sages umbrellas studded with jewels, exceedingly beautiful, tall, with golden handles and inlaid pearls, perfectly shaped.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [14] My prayer to the Holy Ones now extends out like a sweet perfume that now permeates a thousand million worlds. I anoint the bodies of the Holy Ones who now shine brightly with the lustre of pure gold. [15] I offer the Holy Ones the most beautiful garlanded flowers known to the earthly gardener. I perfume the garland of flowers [16] with enchanting clouds of strongly-scented incense. I lay before the Holy Ones a feast of the most exquisite delicacies and fine wines. [17] To light the hall, I offer jewelled lamps arranged in a golden lotus pattern. On the floor I scatter flower petals and scented crystals. [18] My offerings to the Holy Ones now extend to a brilliant celestial city of shining palaces from which the songs of praise of heavenly choirs can be heard. Garlands of flowers and jewels also float gently from the palaces whose portals are wide open and richly decorated at all four corners, welcoming the visitor in. [19] I bring to mind the exquisitely shaped parasols of the ancient Holy Ones, held aloft by golden handles complete with inlaid pearl.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [14] With perfumes permeating a thousand million worlds, I anoint the bodies of the Lords of Sages that are blazing with the lustre of well-refined, rubbed and polished gold. [15] I worship the most glorious Lords of Sages with all wonderfully fragrant and pleasing blossoms – māndāravā flowers, blue lotuses and others – and with splendidly arranged garlands [16] I perfume them with enchanting clouds of incenses having a pungent and pervasive aroma. I offer them feasts consisting of various foods and drinks. [17] I offer them jewelled lamps, mounted in rows upon golden lotuses; and I scatter lovely drifts of blossoms on the floor anointed with perfume. [18] To those filled with love I also offer brilliant multitudes of palaces, delightful with songs of praise, radiant with garlands of pearls and jewels and ornamented at the entrances in four directions. [19] I bring to mind the great Sages’ exquisitely beautiful, jewelled parasols perfectly raised with golden handles, lovely shapes and inlaid pearls.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [14] With the costliest perfumes, their fragrance pervading the entire universe of three thousand worlds, I anoint the bodies of all the Lords of Sages brilliant with the lustre of gold well-heated, polished and cleansed. [15] I glorify the most glorious Lords of Sages with all sweetly scented blossoms, delightful to the mind: celestial flowers, jasmine, blue lotus and others; and with garlands, alluringly arranged. [16] I envelop them in heady clouds of incense, rich, pervading and aromatic. I make them an offering of foods, soft and hard, and many kinds of drink. [17] I offer bejewelled lamps, arrayed in rows on golden lotuses, and on the mosaic floors sprinkled with perfume, I strew lovely drifts of flowers. [18] To those formed of goodwill I also offer those shining clouds that are celestial palaces, ornamented at the entrances in the four directions, splendid with pendulous ropes of pearls and precious stones, entrancing with songs and poems of praise. [19] Now, for the Great Sages, I set up splendid, bejewelled umbrellas, encrusted with pearls, fully raised on beautifully formed shafts of gold.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [14] Avec les meilleurs parfums, dont la suavité se répand dans les trois mille mondes, j’oins le corps des Rois-Bouddhas: ces corps brillant comme l’or passé à la flamme, frotté à la pierre, lavé à l’acide. [15] Toutes les fleurs, parfumées et charmantes, celles de l’érythrine, du lotus bleu, du jasmin; pour honorer les Rois-Bouddhas très Dignes d’Honneur, pour tresser des guirlandes artistiques! [16] Je les encense avec des nuages d’un encens gras, pénétrant, plaisant; je leur offre l’offrande d’aliments, mets des deux classes et boissons. [17] Je leur offre des lampes en gemmes qui forment des guirlandes dans des lotus d’or; et sur les pavements enduits de parfum je répands à profusion des belles fleurs. [18] A ces Êtres qui sont Toute Affection, j’offre, ornés de colliers pendants de perles et des gemmes, d’innombrables palais aériens, lumineux, illuminant les points cardinaux, retentissant de délicieuses louanges. [19] Je présente aux Grands Munis de hauts parasols de gemmes, incrustés de perles, très beaux, et dont les manches élégants sont en or.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): [14] With the most sublime of fragrant perfumes, that gently permeates throughout a billion worlds, I will anoint the bodies of all the Buddhas, gleaming brightly, like pure and burnished gold. [15] To the Mighty Sages, Perfect Recipients of my offering, I will present red lotus and heavenly māndāravā, blue utpala flower and other scented blossoms, beautifully arranged in brightly coloured garlands. [16] I also offer billowing clouds of incense, whose sweet aroma captivates the mind, and a rich feast of plentiful food and drink, fit to grace the tables of the gods. [17] I offer row upon row of precious lamps, all perfectly contrived as golden lotuses, and I scatter the petals of attractive flowers upon level, incense-sprinkled ground. [18] I offer divine palaces resonant with songs of praise, gleaming with precious pearls and pendant gems, the most beautiful of structures in the whole of space – all this I offer to those whose nature is compassion. [19] Jewel-encrusted parasols with handles made of gold, whose fringes are all embellished in ornate designs, turned upright, well-proportioned and pleasing to the eye.
La Marcha Hacia la Luz (tr. Villalba): [14] Con perfumes exquisitos, cuyo aroma penetra la inmensidad del universo, unzo a todos los Budas, cuyos cuerpos relampaguean como el oro puro. [15] Con todas las flores deliciosas y fragantes – eritrina, loto azul, jazmín – con guirnaldas de formas subyugantes, adoro a los muy adorables Budas. [16] Los sahúmo con nubes de incienso que impregnan sus corazones de un perfume rico y penetrante. Les rindo homenaje ofreciéndoles alimentos blandos y duros y bebidas variadas. [17] Les ofrezco antorchas de pedrerías dispuestas sobre lotos dorados y, a lo largo del suelo rociado de perfumes, siembro una alfombra de flores encantadoras. [18] Ofrezco a estos Misericordiosos una multitud de capillas celestes adornadas con colgantes de perlas; para sus rostros, brillantes ornamentos que emiten himnos melodiosos, traídos de todos los puntos cardinales. [19] Entrego a los Grandes Santos parasoles altos de pedrerías, con mango de oro y forma graciosa, incrustados de perlas resplandecientes.
La Marche à la Lumière (tr. Finot): [14] Avec des parfums exquis dont l’arôme pénètre l’immensité de l’univers, j’oins les corps de tous les Buddhas, étincelants comme l’or épuré, poli, lustré. [15] Avec toutes les fleurs délicieusement odorantes — érythrine, lotus bleu, jasmin — avec des guirlandes d’une forme enchanteresse, j’adore les très Adorables Buddhas. [16] Je les encense avec des nuages d’encens qui ravissent le cœur de leur parfum riche et pénétrant. Je leur fais hommage d’aliments mous et durs et de breuvages variés. [17] Je leur offre des flambeaux de pierreries rangés sur des lotus d’or, et, au long du pavé enduit de parfums, je sème une jonchée de fleurs charmantes. [18] J’offre à ces Miséricordieux une foule de chapelles aériennes ornées de festons de perles, étincelantes parures du visage des régions cardinales, retentissantes d’hymnes mélodieux. [19] Je présente aux grands Saints de hauts parasols de pierreries au manche d’or, à la forme gracieuse, incrustés de perles, d’un éclat rayonnant.
La Marche vers l’Éveil (tr. Padmakara): [14] De fragrances suprêmes embaument le trichiliocosme, j’oindrai le corps de tous les Seigneurs des Sages, lequel éclate de rayonnantes lumières, comme on polit le plus fin des or purs. [15] J’honore les Seigneurs des Sages, les Êtres le plus Dignes d’Offrande, d’érythrines, de lotus, de nélombos, de toutes les fleurs parfumées et charmantes, et de colliers enchanteurs tresses avec un art consomme. [16] Je leur offre des nuées d’encens dont le parfum diffus ravit l’esprit, et je leur offre aussi des nourritures divines, les mets et les boissons les plus variés. [17] Je leur offre des lampes des joyaux sure des lotus d’or parfaitement alignées; je répands des pétales de fleurs exquises sur le sol souple et parfumée. [18] De palais démesures ou, au son de louanges mélodieuses, flamboient des festons de joyaux et de perles précieuses, insondables parures de l’espace, je ferai l’offrande à Ceux dont la Nature est Compassion. [19] De splendides parasols a manche d’or, franges d’ornements enchanteurs, dressant leur belle forme, plaisante au regard: cela aussi, je l’offre constamment aux Seigneurs des Sages.
The Path of Light (tr. Barnett): [14] With the perfumes which pervade all of the three thousand worlds, with the uttermost perfumes, I anoint the bodies of all the Great Sages, who shine, with a radiance like well-refined, well-polished, and well-cleaned, gold. [15] With the blossoms of the coral tree, the blue lotus, jasmine, and the like; with all perfumed and delightful flowers, I praise the most praiseworthy Best of Sages with beautifully formed garlands. [16] I envelop them with clouds of incense, delighting the mind with dense, expanding aromas; and I offer to them an offering of various moist and dry foods and libations. [17] I offer them jewel lamps placed in rows on golden lotuses; and on mosaic pavements anointed with perfume I scatter many pleasing flowers. [18] Celestial clouds delightful as songs of praise, ornamenting the four directions, shining as garlands of gems and pearl necklaces: these also I offer to the Benevolent Ones. [19] I place before those who are the Great Sages lofty jewel parasols encrusted with pearls, exceedingly handsome, with pleasingly shaped golden handles.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [14] I shall anoint their bodies all over with the best of scents, they, whose fragrance pervades millions of worlds and whose bodies are resplendent like refined gold. [15] To the Venerable Sages – the Bodhisattvas – who are worthy of reverence, I shall offer for worship beautiful garlands of such flowers as the lily (māndāravā), the lotus (indīvara), the jasmine (mallikā) and various others equally fragrant and attractive. [16] I shall also offer them clouds of incense, thick and pleasantly aromatic, spreading in all directions and emitting great fragrance like clouds hanging under the sky. I shall give food offerings to them of various kinds and many delectable drinks too. [17] I shall also offer bejewelled lamps perched on rows of golden lotuses, and on floors sprinkled over with scented objects shall I scatter fragrant flowers. [18] To the Compassionate Ones I shall offer hosts of palaces bedecked with hanging garlands of costly gems, resplendent in all directions, and resounding all over with chants of prayerful hymns. [19] I shall also offer to the Great Sages, the Buddhas and the Bodhisattvas, bejewelled umbrellas with golden handles and exquisitely embellished rims, stretching upright and with shapes beautiful to look at.
Vivre en Héros pour L’Éveil (tr. Driessens): [14] Avec des parfums exquis dont la fragrance se répand dans un milliard de mondes, j’oins comme on lustre l’or épuré, poli, les corps des Puissants Seigneurs; [15] à ces Puissants Seigneurs, Suprêmes d’Objets d’Adoration, j’offre de superbes guirlandes bien composée, et toutes les fleurs odorantes, mandara, utpala et lotus. [16] Je leur offre aussi des nuages d’encens dont le parfum riche et pénétrant ravit l’esprit, des délicatesses célestes comprenant des nourritures et breuvages variés. [17] Je leur offre des flambeaux de pierreries reposant sur des lotus d’or, et même une jonchée de fleurs éclatantes sur le sol asperge d’eau parfumée. [18] A Ceux dont la Nature est Compassion j’offre des palais retentissants d’hymnes mélodieux, étincelants de festons de perles, parures de l’espace infini. [19] Toujours, je présente aux Puissants Seigneurs des parasols de pierreries aux manches d’or, droits, aux formes gracieuses, dont les bords sont embellis d’ornements exquis.
The Way of the Bodhisattva (tr. Padmakara): [14] And with a sumptuous fragrance that pervades a thousand million worlds, I will anoint the bodies of the Buddhas, light and gleaming bright, like pure and burnished gold. [15] I will place before the Buddha, perfect object of my worship, flowers like the lotus and the māndāravā, utpala, and other scented blossoms, worked and twined in lovely scented garlands. [16] I will offer swelling clouds of incense, whose ambient perfume ravages the mind, and various foods and every kind of drink, all delicacies worthy of the gods. [17] I will offer precious lamps, all perfectly contrived as golden lotuses, a bed of flower petals scattering upon the level, incense-sprinkled ground. [18] I will offer palaces immense and resonant with song, all decked with precious pearls and pendent gems, gleaming treasures fit to ornament the amplitude of space: all this I offer to the loving Bodhisattvas. [19] Precious parasols adorned with golden shafts and bordered all around with jewelled fringes, upright, well-proportioned, pleasing to the eye, again, all this I give to all the Buddhas.
The Nectar of Mañjushrī’s Speech
2 – Offerings Made Through the Power of Aspiration
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 112 4 – Prière pour la Pérennité des Offrandes (20-21)
Chapter II – verses 20-21
ataḥ paraṃ pratiṣṭhantāṃ pūjāmeghā manoramāḥ|
ataḥ paraṃ pratiṣṭhantāṃ worship-clouds manoramāḥ
tūryasaṃgītimeghāśca sarvasattvapraharṣaṇāḥ ||20||
tūrya-offering-of-music-clouds-of all-beings-praharṣaṇāḥ [20]
sarvasaddharmaratneṣu caityeṣu pratimāsu ca|
sarvasaddharmaratneṣu Stūpas pratimāsu ca
puṣparatnādivarṣāśca pravartantāṃ nirantaram ||21||
flowers-jewels-divarṣāśca pravartantāṃ nirantaram ||21||
20. de las gźan yaṅ mchod pa’i tshogs
rol mo dbyaṅs sñan yid ’oṅ ldan
sems can sdug bsṅal tshim byed pa’i
sprin rnams so sor gnas gyur cig
21. dam chos dkon mchog thams cad daṅ
mchod rten rnams daṅ sku gzugs la
rin chen me tog la sogs char
rgyun mi ’chad par ’bab par śog
Conseils Pour Bodhisattva (tr. Pháp Thân): [20] Que des nuages d’offrandes, résonnantes de musiques et de mélodies enchanteresses, qui apportent la joie aux êtres, se maintiennent aussi longtemps que nécessaire! [21] Qu’une pluie continuelle de fleurs célestes et de joyaux descende sur tout ce qui représente le Sublime Enseignement!
Destellos de Sabiduría (tr. Gordi): [20] Deseo que durante tanto tiempo como sea necesario, una nube de ofrecimientos que resuenen con agradables músicas, permanezca apaciguando nuestras miserias. [21] Que una continua lluvia de flores y gemas preciosas descienda sobre los relicarios, las estatuas y todas las Joyas de Dharma.
Engaging in Bodhisattva Behaviour (tr. Berzin): [20] And, in addition to this, may clouds bursting with the music of a symphony of offering (instruments) and beautiful celestial musicians each take their place, alleviating the suffering of limited beings. [22] May they shower, without interruption, a rain of jewels, flowers, and so forth on all you Rare Supreme Gems of the hallowed Dharma, and on your Stūpa, Monuments and Buddha Images.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [20] In addition, may masses of offerings endowed with sweet and pleasing melodies of musical instruments each remain as (offering) clouds, soothing the misery of beings. [21] May a rain of gems, flowers and the like continuously descend upon all sublime Jewels of Dharma and upon Stūpas and Images!
Entering the Path of Enlightenment (tr. Matics): [20] Hereafter may delightful clouds of worship arise, and clouds of music and song which thrill all creatures. [21] Upon all Jewels of the True Dharma, Shrines (chaityas), and Images, may the rains of flowers, jewels and such fall without end.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [20] In addition to these, may masses of offerings resounding with music and beautiful melodies remain like so many clouds that send down relief to suffering living beings! [21] And upon all the Holy Dharma Jewels, the Stūpas and the Images, may there fall an uninterrupted rain of flowers, jewels and so forth.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [20] And in addition may a mass of offerings resounding with sweet and pleasing music, (like) clouds that appease the misery of all, each remain (for as long as necessary). [21] And may a continuous rain of flowers and precious gems descend upon the Reliquaries and the Statues, and upon all the Jewels of Dharma.
Guide to the Bodhisattva’s Way of Life (tr. Marut): [20] And then, moreover, delightful offering clouds arise, with clouds of instrumental music enrapturing all living beings. [21] May a never ending shower of flowers, jewels, and so on, rain down upon all the Jewels of the True Dharma, and on sacred sites and images.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [20] The sum total of my offerings rise high towards heaven like billowing clouds of incense smoke, sweet with promise of devotion, and accompanied by magnificent orchestral music that enchant all who hear it. [21] May it be so that flowers and precious jewels rain down upon the Sacred Temples and Reliquaries containing the earthly remains of the Holy Ones.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [20] Thereafter, may delightful clouds of offerings rise high, and clouds of instrumental music that enrapture all sentient beings. [21] May showers of flowers, jewels and the like continually fall on the Images, Reliquaries and all the Jewels of the sublime Dharma!
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [20] Hereafter, may heady clouds of worship arise, and clouds of instrumental music, thrilling every being. [21] May flowers and jewels and other offerings rain down incessantly upon the Caityas, Images, and all the Jewels which make up the True Dharma.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [20] Puissant à partir de cet instant, charme du cœur, joie de toute créature, s’élever les nuages d’adoration [que j’offre aux Bouddhas], les nuages de musique, voix et instruments. [21] Que sur [tous les Textes de] la bonne Loi, perles [par la lumière et la bienfaisance], sur les Stūpas et sur les Icones, tombent en pluie sans relâche fleurs, gemmes, [poudre de santal et vêtements].
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): [20] Now and forever, I offer this to all the Buddhas. May a multitude of other offerings, accompanied by music sweet to hear, be made in great successive clouds, to soothe the pains of living beings. [21] May rains of precious gems and flowers shower down in never-ending streams, upon all the Jewels of Noble Dharma, and Sacred Monuments and Images!
La Marcha Hacia la Luz (tr. Villalba): [20] Y ahora, ¡que estas nubes de ofrendas se eleven inflamando el corazón! ¡Que estas nubes de cantos y músicas hagan gozar a todos los seres! [21] ¡Que sobre todas las Joyas de la Buena Ley, sobre las Estupas y sobre las Estatuas caiga sin cesar una lluvia de flores, joyas y sustancias preciosas!
La Marche à la Lumière (tr. Finot): [20] Et maintenant, qu’ils s’élèvent, les nuages d’offrandes qui charment le cœur, les nuages de chants et de musique qui réjouissent tous les êtres! [21] Que sur tous les Joyaux de la Bonne Loi, sur les Stupas et les Statues tombent sans cesse des pluies de fleurs, de joyaux et d’autres substances précieuses!
La Marche vers l’Éveil (tr. Padmakara): [20] Entre autres offrandes, que se forment devant eux des nuées de musique et de chants mélodieux qui apaisent les souffrances des êtres. [21] Que sur tous les Joyaux des Enseignements Suprême, sure les Stoûpas et les Nobles Représentations, une pluie de fleurs précieux objets tombe en flots ininterrompus.
The Path of Light (tr. Barnett): [20] Hereafter may delightful clouds of worship arise, and clouds of music and song which thrill all creatures. [21] Upon all Jewels of the true Dharma, shrines, and images, may the rains of flowers, jewels, and such, fall without end.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [20] In addition to these, may a host of offerings, resounding with lilting music, sweet and pleasant, delightful to the ears of all beings, be arranged or offered at the feet of the Great Ones. [21] May an incessant rain of flowers and gems shower on all the Chaityas and Images of all the Jewels of Noble Dharma.
Vivre en Héros pour L’Éveil (tr. Driessens): [20] En outre, que d’autres nuages d’offrandes résonnantes de musiques et de mélodies enchanteresses qui apaisent les souffrances des êtres se maintenant (aussi longtemps que nécessaire)! [21] Qu’une pluie continuelle de fleurs et de gemmes descende sur les Reliquaires, les Statues et sur tous les Joyaux de la Sublime Doctrine!
The Way of the Bodhisattva (tr. Padmakara): [20] May a multitude of other offerings, accompanied by music sweet to hear, be made in great successive clouds, to soothe the sufferings of living beings. [21] May rains of flowers, every precious thing, fall down in an unceasing stream upon the Jewels of Sacred Dharma, the Triple Gem and all Supports for Offering!
Meaningful to Behold
332 221 111 232 – Sublime Offerings
The Nectar of Mañjushrī’s Speech
2 – The Unsurpassable Offering
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 112 5 Offrande Incomparable (22)
Chapter II – verse 22
mañjughoṣaprabhṛtayaḥ pūjayanti yathā jinān|
Mañjughoṣa-prabhṛtayaḥ worship-yanti yathā Jinās
tathā tathāgatānnāthān saputrān pūjayāmyaham ||22||
tathā Tathāgatā-nnāthān saputrān worship-yāmyaham ||22||
22. ji ltar ’jam dbyaṅs la sogs pas
rgyal ba rnams la mchod mdzad pa
de bźin bdag gis de bźin gśegs
mgon po sras daṅ bcas rnams mchod
Destellos de Sabiduría (tr. Gordi): De la misma manera que Mañjughoṣa y otros hicieron ofrecimientos a los Conquistadores, de modo similar yo ofrezco presentes a los Tathāgatas, los Protectores y sus Hijos.
Engaging in Bodhisattva Behaviour (tr. Berzin): Just as Mañjushrī and others have made offerings to you, the Triumphant, so do I, too, make offerings to you, my Thusly Gone Guardians, and to your spiritual Offspring.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): In the same way as Mañjughoṣa and others have made offerings to the Victors, similarly I present offerings to the Tathāgatas, the Protectors and their Sons.
Entering the Path of Enlightenment (tr. Matics): As Mañjughoṣa and the others worship the Conquerors, thus I worship the Lord Buddhas and their Sons.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): Just as Mañjuśrī, Samantabhadra and others made offerings to the Conquerors, so do I make offerings to the Sugātas, the Protectors, and to the Bodhisattvas.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): In the same way as Mañjughoṣa and others have made offerings to the Conquerors, similarly do I bestow gifts upon the Tathāgatas, the Protectors, their Sons and all.
Guide to the Bodhisattva’s Way of Life (tr. Marut): Just as Mañjughoṣa and the rest worship the Conquerors, so too do I worship the Protectors, those who found reality, together with their Offspring.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): As our venerable forefathers worshipped the Holy Ones, so do I worship the Tathāgata.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Just as Mañjughoṣa and others worship the Jinas, so do I worship the Tathāgatas, the Protectors, together with their Children.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Just as Mañjughoṣa and others following him have worshipped the Conquerors, so I, too, worship the Tathāgatas, who are Protectors, and their Sons.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Comme Mañjughoṣa et les autres [Bodhisattvas Maîtres des dix terres] adorent les Vainqueurs, de mêmes, [avec les mêmes résolutions], moi aussi j’adore les Bouddhas Tutélaires et la troupe de leurs Fils [les Bodhisattvas].
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): Just as Mañjughoṣa and the rest made offerings to all the Buddhas, likewise I too will offer to Those Thus Gone and all their Bodhisattva Heirs.
La Marcha Hacia la Luz (tr. Villalba): De la misma manera en la que Manyuśri y los otros Bodisatvas adoran a los Vencedores, así adoro yo a los Budas Tutelares y a sus Hijos.
La Marche à la Lumière (tr. Finot): Comme Mañjughoṣa et les autres Bodhisattvas adorent les Vainqueurs, ainsi j’adore les Buddhas Tutélaires avec leurs Fils.
La Marche vers l’Éveil (tr. Padmakara): Comme Mañjughoṣa et ses semblables honorèrent les Vainqueurs, j’honore les Ainsi-Allés, nos Protecteurs, et les Bodhisattvas.
The Path of Light (tr. Barnett): As Mañjughoṣa and the others worship the Conquerors, thus I worship the Lord Buddhas and their Sons;
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): Just as the Bodhisattvas like Mañjughoṣa worship the Tathāgatas so shall I worship the Tathāgatas and their Sons.
Vivre en Héros pour L’Éveil (tr. Driessens): De même que Mañjughoṣa et d’autres (Bodhisattvas) ont fait des offrandes aux Vainqueurs, j’adore les Protecteurs: ceux Ainsi-Allés et leurs Fils.
The Way of the Bodhisattva (tr. Padmakara): Just as Mañjughoṣa, gentle and melodious, made offerings to all the Conquerors, likewise I will make oblation to the Buddhas and their Bodhisattva Children.
Meaningful to Behold
332 221 112 – Prostrations
The Nectar of Mañjushrī’s Speech
2 – The Offering of Melodious Praise
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 112 6 – Offrande de Louanges (23)
Chapter II – verse 23
svarāṅgasāgaraiḥ stotraiḥ staumi cāhaṃ guṇodadhīn|
svarāṅgasāgaraiḥ verses-of-praise-iḥ staumi cāhaṃ guṇodadhīn
stutisaṃgītimeghāśca saṃbhavantveṣvananyathā ||23||
musical-saṃgīti-clouds-śca saṃbhavantveṣvananyathā [23]
23. yon tan rgya mtsho rnams la bdag
bstod dbyaṅs yan lag rgya mtshos bstod
bstod dbyaṅs sñan sprin de dag la
ṅes par kun du ’byuṅ gyur cig
Conseils Pour Bodhisattva (tr. Pháp Thân): Par des océans de louanges harmonieuses, j’exalte les Éveillés, ces Océans de Bonté; que ces nuages de chants joyeux s’élèvent toujours jusqu’à eux!
Destellos de Sabiduría (tr. Gordi): Glorifico a los Océanos de Excelencia con armoniosos versos de ilimitada alabanza. Que estas nubes de gentil elogio ascienda constantemente ante su presencia.
Engaging in Bodhisattva Behaviour (tr. Berzin): I offer praises to you Oceans of Good Qualities, with melodious eulogies and a sea of tongues. May clouds of harmonies of melodious eulogies to you amass with certainty all around.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): I praise the Oceans of Qualities with an ocean of variations of melodious eulogies; may clouds of lovely melodies of praise actually ascend to them at all times.
Entering the Path of Enlightenment (tr. Matics): And I praise with hymns, with oceans of sound, these Seas of Virtue. Let clouds of singing praise unfailingly arise to them.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): To these Oceans of Good Qualities I offer a melodious ocean of praise. May a chorus of sweet-sounding melodious verses always ascend to their presence.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): I glorify the Oceans of Excellence with limitless verses of harmonious praise; may these clouds of gentle eulogy constantly ascend to their presence.
Guide to the Bodhisattva’s Way of Life (tr. Marut): I sing the praises to those possessing oceans of good qualities with hymns possessing oceans of melodies. May they unfailingly meet with clouds of song and praise!
A Guide to the Bodhisattva Way of Life (tr. Tuffley): I praise the Holy Ones with sacred and melodious hymns that rise like a virtuous ocean tide, flowing towards heaven.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): With hymns that are seas of melodies, I praise the Oceans of Virtues. May the clouds of harmonies of praise ascend to them in the same way.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): I praise the Oceans of Virtue with hymns that are a sea of notes and harmonies. Let clouds of chanted praise arise no differently among them.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Moi aussi je loue ces Océans de Vertus avec des louanges, fleuves de notes harmonieuses: que ce soit pour eux, tel que je l’imagine, un concert multiple de louanges.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): With vast oceans of melodious praise, I honour these Oceans of Good Qualities. May clouds of sweet and gentle praise ascend unceasingly before them.
La Marcha Hacia la Luz (tr. Villalba): Con un océano de himnos y ritmos armoniosos exalto a estos Maestros Oceánicos. ¡Que estas nubes de virtuosos acordes se eleven hacia ellos sin desviarse de su ruta!
La Marche à la Lumière (tr. Finot): Par des hymnes, océans de rythmes harmonieux, j’exalte ces Océans de Mérites; que ces nuages de pieux accords s’élèvent vers eux sans dévier de leur route.
La Marche vers l’Éveil (tr. Padmakara): Comme ces Océans de Qualités, je les couvre de louanges chantées sur un océan de modes: que vers eux jaillissant continuellement ces nuées de louanges mélodieuses!
The Path of Light (tr. Barnett): … and I praise with hymns, with oceans of sound, these Seas of Virtue. Let clouds of singing praise unfailingly arise to them.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): To these (Buddhas and Bodhisattvas) – Oceans of Excellence – I shall sing praises with holy hymns (‘stotras’) accompanied by musical accomplishments as expansive as the ocean and with hosts of hymnal chants. May it be as contemplated by me.
Vivre en Héros pour L’Éveil (tr. Driessens): Par des océans de louanges j’exalte ces Océans d’Excellences; que ces nouages de rythmes harmonieux s’élèvent toujours jusqu’à eux!
The Way of the Bodhisattva (tr. Padmakara): I will offer prayers by every way and means to these vast Oceans of Good Qualities. May clouds of tuneful praise ascend unceasingly before them.
The Nectar of Mañjushrī’s Speech
1 – An Act of Veneration
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 12 – Prosternations (24-25)
Chapter II – verses 24-25
sarvakṣetrāṇusaṃkhyaiśca praṇāmaiḥ praṇamāmyaham|
Buddhaland-ṇusaṃkhyaiśca prostrate respectfully-myaham
sarvatryadhvagatān buddhān sahadharmagaṇottamān ||24||
sarvatryadhvagatān Buddhas sahadharmagaṇottamān [24]
sarvacaityāni vande’haṃ bodhisattvāśrayāṃstathā|
sarva-Stupas vande’haṃ Bodhisattvas-śrayāṃstathā
namaḥ karomyupādhyāyānabhivandyān yatīṃstathā ||25||
named karomyupādhyāyānabhivandyān yatīṃstathā [25]
24. dus gsum gśegs pa’i saṅs rgyas kun
chos daṅ tshogs kyi mchog bcas la
źiṅ rdul kun gyi graṅs sñad kyi
lus btud pa yis bdag phyag ’tshal
25. byaṅ chub sems kyi gźi rnams daṅ
mchod rten rnams la bdag phyag ’tshal
mkhan po de bźin slob dpon daṅ
brtul źugs mchog la phyag ’tshal lo
Conseils Pour Bodhisattva (tr. Pháp Thân): [24] Je rends hommage en me prosternant avec des corps aussi nombreux que les atomes des univers devant tous les Éveillés des trois temps, devant le Dharma et la Communauté Suprême. [25] De même, je m’incline devant toutes les manifestations de l’Esprit d’Éveil, devant les Maîtres Spirituels rayonnant d’amour, et devant tous les êtres, moi qui suis leur serviteur.
Destellos de Sabiduría (tr. Gordi): [24] Emanando cuerpos tan numerosos como los átomos del universo me postro ante los Budas de los tres tiempos, el Dharma y la Suprema Comunidad. [25] De igual modo me postro a la base de la Bodhichitta, a todos los Maestros y Abades y a todos los nobles practicantes.
Engaging in Bodhisattva Behaviour (tr. Berzin): [24] I prostrate to all you Buddhas who have graced the three times, to the Dharma and to you, the Highest Assembly, bowing down with bodies as numerous as all the atoms of the world. [25] I prostrate to you bases for the Bodhichitta aim and to your Stūpa Monuments. I prostrate to you Abbots and likewise to you (Ordaining) Masters, and to you supreme (Upholders of) Tamed Behaviour.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [24] To all Buddhas who appear throughout the three times, to the Dharma and the Supreme Among Gatherings, bowing down with bodies as numerous as all the atoms in the Buddha Fields, I pay respect. [25] To the basis of Bodhichitta and to (all) Stūpas I pay respect. Likewise, to the Preceptors and to the Teachers as well as to the Supreme Practitioners, I pay respect.
Entering the Path of Enlightenment (tr. Matics): [24] With salutations as numerous as the atoms in all Buddha-fields, I salute the Buddhas of all three worlds [times?] and the Dharma and the Great Congregations. [25] Likewise, I praise all Shrines (Chaityas) and places associated with Bodhisattvas; and I make obeisance to praiseworthy Teachers and Ascetics.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [24] To all the Buddhas abiding in the three times, the Dharma, and the Supreme Assembly, I prostrate with as many emanated bodies as there are atoms in all the worlds. [25] I prostrate to the bases for generating Bodhichitta, to the Images of Buddha’s Body, Speech and Mind, to the Abbots and Preceptors and to the Supreme Practitioners on the Path.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [24] With bodies as numerous as all the atoms within the universe, I prostrate to all Buddhas of the three times, the Dharma and the Supreme Community. [25] Likewise I prostrate to all Reliquaries, to the bases of an Awakening Mind, to all learned Abbots and Masters and to all the Noble Practitioners.
Guide to the Bodhisattva’s Way of Life (tr. Marut): [24] I bow down with prostrations as numerous as the atoms in all the Buddha-fields to the Buddhas of all three times, together with Dharma and the Supreme Assembly. [25] I pay homage to all the sacred places and pilgrimage spots of the Bodhisattva. I make obeisance to the praiseworthy Teachers and Ascetics.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [24] I bow low in submission before the living spirit of the Buddha. I bow more times than there are atoms in the universe. [25] I likewise bow to the various Shrines and Resting Places of the Bodhisattvas.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [24] With prostrations as numerous as the atoms within all the Buddha-Fields, I bow to the Buddhas present in all the three times, to the Dharma and to the Sublime Assembly. [25] Likewise, I pay homage to all the Shrines and to the Resting-places of the Bodhisattva. I prostrate to the Preceptors and to the Praiseworthy (Tibetan: Teachers and) Adepts as well.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [24] With as many prostrations as there are atoms in all the Buddha-Fields, I throw myself down before the Buddhas of all three times, before the Dharma, and before the Highest Assembly. [25] I worship all Caityas and places associated with the Bodhisattva. I bow down to my Teachers, and to Spiritual Aspirants who are worthy of praise.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [24] Autant il y a d’atomes dans tous les « Champs de Bouddha » de l’univers, autant de fois je me prosterne devant tous les Bouddhas du passé, du présent et de l’avenir, devant la Loi, devant l’Excellente Congrégation. [25] Je salue tous les Stūpas [qu’ils contiennent ou non des reliques], tous les Lieux qu’a sanctifies le futur Bouddha (Śākyamuni au cours de ses naissances successives]. Je rends hommage aux Maîtres Vénérables et aux Ascètes.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): [24] Multiplying my body as many times as there are atoms in the universe, I prostrate and bow before the Buddhas of the past, present and future, the Dharma and the Supreme Assembly. [25] To all supports of Bodhichitta and all Stūpas, I bow down, and to Preceptors and Teachers, and Those who Practise Discipline.
La Marcha Hacia la Luz (tr. Villalba): [24] Tantas veces como átomos hay en los “Campos de Buda” me postro ante los Budas de los tres tiempos, delante del Darma y de la Sanga. [25] Saludo a todas las Estupas y a todos las Moradas de los Bodhisattvas. Rindo homenaje a los Maestros Espirituales y a los Venerables Ascetas.
La Marche à la Lumière (tr. Finot): [24] Autant qu’il y a d’atomes dans tous les « Champs de Buddha », autant de fois je me prosterne devant les Buddhas des trois temps, devant la Loi et l’Église. [25] Je salue tous les Stūpas et tous les Séjours des Bodhisattvas; je rends hommage aux Maîtres Spirituels et aux Ascètes Vénérables.
La Marche vers l’Éveil (tr. Padmakara): [24] À tous les Bouddhas qui vont par les trois temps, aux Enseignements et à l’Assemblée Suprême je rends l’hommage de mes prosternations avec autant de corps qu’il y a d’atomes dans l’univers. [25] Aux supports de l’Esprit d’Éveil et aux Stoûpas je rends l’hommage de mes prosternations, de même, qu’aux Abbés et à Ceux qui Enseignent, ainsi qu’aux Adeptes de l’Ascèse Suprême.
The Path of Light (tr. Barnett): [24] With as many obeisances as there are atoms in all the Domains I adore all the Enlightened Ones of the past, present and future, the Law and the Noble Congregation. [25] I worship all the Memorial-Sanctuaries and the Dwellings of the Sons of the Enlightened; I salute the Preceptors and the Worshipful Holy Men.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [24] I do obeisance as many times as the number of atoms in all the ‘Buddhakshetras’ in the ten directions to all the Buddhas of all the three times along with their Noble Pre-cursors (the Bodhisattvas). [25] Similarly, I bow to all the Reliquaries sheltering the (relics of) Bodhisattvas, to all the erudite Preceptors and the Venerable Yatis (who had attained perfection through self-control).
Vivre en Héros pour L’Éveil (tr. Driessens): [24] Je rends hommage en m’inclinant avec ces corps aussi nombreux que les atomes des univers à tous les Éveillés des trois temps, à la Doctrine et à la Suprême Communauté. [25] Je me prosterne devant les Reliquaires, les bases de l’Esprit d’Éveil, les Abbés, les Maîtres, et devant les Sublimes Pratiquants.
The Way of the Bodhisattva (tr. Padmakara): [24] To the Buddhas of the past, the present and all future time, to the Doctrine and Sublime Assembly, with bodies many as the grains of dust upon the ground, I prostrate and bow. [25] To Shrines and all supports of Bodhichitta I bow down: all Abbots who transmit the vows, all learned Masters, and all Noble Ones who practise Dharma.
Meaningful to Behold
332 211 113 – Going for Refuge
332 211 113 1 – The Causes of Refuge
332 211 113 2 – The Objects of Refuge
332 211 113 3 – The Measurement of Having Taken Refuge
332 211 113 4 – The Commitments of Taking Refuge
332 211 113 5 – The Benefits of Taking Refuge
The Nectar of Mañjushrī’s Speech
1 – Taking Refuge
2 – The General Principles of Refuge
3 – The Cause of Refuge
3 – The Essence of Refuge
3 – The Different Kinds of Refuge
4 – An Explanation of Provisional Causal Refuge
4 – An Explanation of Ultimate Resultant Refuge
4 – Refuge According to the Bodhicharyavatara
5 – An Explanation of Hinayana Refuge
5 – An Explanation of Mahayana Refuge
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 13 – Prise de Refuge (26)
222 221 131 – Sens Général
222 221 131 1 – Déterminer (le Refuge)
222 221 131 11 – Nature
222 221 131 12 – Divisions
222 221 131 13 – Natures Individuelles
222 221 131 2 – Le Pratiquer
222 221 132 – Sens du Texte (26)
Chapter II – verse 26
buddhaṃ gacchāmi śaraṇaṃ yāvadā bodhimaṇḍataḥ|
Buddha Refuge going until Awakening-essence
dharmaṃ gacchāmi śaraṇaṃ bodhisattvagaṇaṃ tathā ||26||
Dharma Refuge going Bodhisattva-Assembly like-that/just-so [26]
26. byaṅ chub sñiṅ por mchis kyi bar
saṅs rgyas rnams la skyabs su mchi
chos daṅ byaṅ chub sems dpa’ yi
tshogs la’aṅ de bźin skyabs su mchi
Bodhicaryāvatāra-Samgraha (tr. Feuerstein): I Go for Refuge to the Buddha until adorned by Enlightenment. I Go for Refuge to the Dharma and also to the hosts of Bodhisattvas.
Conseils Pour Bodhisattva (tr. Pháp Thân): Je Prends Refuge dans les Éveillés jusqu’au cœur de l’Éveil. Je Prends Refuge dans le Dharma, l’Enseignement Spirituel, et dans l’Assemblée des Héros pour l’Éveil.
Destellos de Sabiduría (tr. Gordi): Me Refugio en todos los Budas, el Dharma y en la Asamblea de Bodhisattvas hasta que posea la esencia del Despertar.
Engaging in Bodhisattva Behaviour (tr. Berzin): Till I reach the heart of a purified state, I Take Safe Direction from you Buddhas. Likewise, I Take Safe Direction from the Dharma and from you, the Assembly of Bodhisattvas.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): I Go for Refuge to the Buddhas until I attain the essence of Awakening. Likewise, I Go for Refuge to the Dharma and to the Gathering of Bodhisattvas.
Entering the Path of Enlightenment (tr. Matics): I Go to the Buddha for Refuge until Enlightenment is reached. I Go to the Dharma for Refuge, likewise to the hosts of Bodhisattvas.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): Until I attain the essence of great Enlightenment I will Go for Refuge to the Buddhas; likewise I will Go for Refuge to Dharma and to the assembly of Bodhisattvas.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): I Seek Refuge in all Buddhas until I possess the essence of Awakening, likewise I Seek Refuge in Dharma and in the Assembly of Bodhisattvas.
Guide to the Bodhisattva’s Way of Life (tr. Marut): I Go for Refuge to the Buddha until the essence of Awakening is reached. I Go for Refuge in the Dharma and also the Assembly of Bodhisattvas.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): I Find Refuge in the Buddha [from the earthly cycle of suffering]. Likewise do I Find Refuge in the Dharma and the Community of Bodhisattvas. In the Three Jewels I Find Refuge.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): I Go for Refuge to the Buddha as far as the quintessence of Enlightenment; I Go for Refuge to the Dharma and the Community of Bodhisattvas.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): As far as the Seat of Awakening, I Go to the Buddha for Refuge; I Go for Refuge to the Dharma, and to the Assembly of Bodhisattvas.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Je Prends Refuge dans le Bouddha, [j’observe sa Loi] jusqu’à la possession de la suprême Illumination; je Prends Refuge dans la Loi et dans la Troupe Excellente des Bodhisattvas.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): Until I realise the essence of Enlightenment, I Take Refuge in the Buddhas. And likewise in the Dharma, and the Assembly of Bodhisattvas.
La Marcha Hacia la Luz (tr. Villalba): Tomo Refugio en el Buda hasta que alcance el Trono de la Iluminación. Tomo Refugio en el Darma y en la Multitud de Bodisatvas.
La Marche à la Lumière (tr. Finot): Je Prends mon Refuge dans le Buddha jusqu’au Trône de la Bodhi; je Prends mon Refuge dans la Loi et dans la Foule des Bodhisattvas.
La Marche vers l’Éveil (tr. Padmakara): Je Prends Refuge dans les Bouddhas jusqu’au cœur de l’Éveil; je Prends aussi Refuge dans le Dharma et l’Assemblée des Bodhisattvas.
The Path of Light (tr. Barnett): I Take Refuge with the Enlightened One, awaiting the coming of the perfect Light; I Take Refuge in the Law and the Congregation of the Sons of Enlightenment.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): So long as I do not completely attain the essence of Bodhi or the secret of Enlightenment I shall Seek Refuge in the Buddha, in the Dharma, in the Bodhisattvas.
Vivre en Héros pour L’Éveil (tr. Driessens): Je Prends Refuge dans les Éveillés jusqu’à l’essence d’Éveil; je Prends Refuge dans la Doctrine et l’Assemblée des Héros pour l’Éveil.
The Way of the Bodhisattva (tr. Padmakara): Until the essence of Enlightenment is reached I will Go for Refuge to the Buddhas. Also I Take Refuge in the Doctrine and all the Host of Bodhisattvas.
The Nectar of Mañjushrī’s Speech
5 – The General Way of Taking Refuge
6 – Refuge Precepts
Meaningful to Behold
332 211 12 – The Declaration of Non-Virtue
332 211 121 – The Power of Regret
The Nectar of Mañjushrī’s Speech
1 – The Confession of Negative Actions
2 – The Visualisation of the Witnesses of One’s Confession
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 14 – Dévoilement des Fautes (27-65)
222 221 141 – Sens Général
222 221 141 1 – Les Six Portes de l’Erreur, Objets à Purifier
222 221 141 2 – Les Quatre Forces Antidotes, Facteurs Purificateurs
222 221 141 3 – La Préparation (la Pratique) Proprement Dite et la Conclusion, Mode de Purification
222 221 142 – Sens du Texte (27-65)
222 221 142 1 – La Force du Regret (27-31)
222 221 142 11 – Enseignement Général sur la Manière de Déclarer ses Fautes (27-29)
Chapter II – verse 27
vijñāpayāmi saṃbuddhān sarvadikṣu vyavasthitān|
Learned/Wise-payāmi saṃ-Buddhas all/every-preparation-made vyavasthitān
mahākāruṇikāṃścāpi bodhisattvān kṛtāñjaliḥ ||27||
Great-Compassion-kāṃścāpi Assembly-Bodhisattvas kṛt-folded-hands [27]
27. phyogs rnams kun na bźugs pa yi
rdzogs saṅs rgyas daṅ byaṅ chub sems
thugs rje chen po mṅa’ rnams la
thal mo sbyar te gsol ba ni
The Commentary on the GREAT PERFECTION: Dwelling in all the quarters of the universe, Complete and Perfect Buddhas and the Bodhisattvas, you who are Possessors of the Great Compassion, to you I join my palms and make this supplication.
Conseils Pour Bodhisattva (tr. Pháp Thân): Les mains jointes, je m’adresse aux Parfaits Éveillés et Héros pour l’Éveil qui résident dans les dix directions, et déclare mes erreurs:
Destellos de Sabiduría (tr. Gordi): Con las manos juntas, elevo súplicas a los Budas y Bodhisattvas que poseen gran compasión y residen en todas las direcciones.
Engaging in Bodhisattva Behaviour (tr. Berzin): With palms pressed together, I beseech you Buddhas and Bodhisattvas residing in every direction, possessing Great Compassion:
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): Perfect Buddhas and Bodhisattvas, endowed with Great Compassion, residing in all directions, joining my palms, I beseech you thus:
Entering the Path of Enlightenment (tr. Matics): With folded hands (añjali), I implore the Perfect Buddhas stationed in all places, and likewise the Great Compassionate Bodhisattvas:
Guide to the Bodhisattva’s Way of Life (tr. Elliott): With my palms pressed together, I make requests to those Endowed with Great Compassion – the Perfect Buddhas and the Bodhisattvas, who abide throughout the ten directions.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): With folded hands I beseech the Buddhas and Bodhisattvas who Possess the Great Compassion and reside in all directions.
Guide to the Bodhisattva’s Way of Life (tr. Marut): I pray with hands folded to the Fully Awakened Ones residing in all directions, and also to the Bodhisattvas, Beings of Great Compassion.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): Being now in the presence of the Assembly of Fully Awakened Ones, I humbly ask them [to allow me, an unworthy sinner, to be among them that I may learn their ways and ultimately ascend to their level].
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): With folded hands I beseech the Fully Awakened Ones present in all directions and the Greatly Compassionate Bodhisattvas.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): To the Perfect Buddhas arrayed in all directions, and also to the Bodhisattvas of Great Compassion, holding my hands together in reverence, I declare:
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): J’invoque les Parfaits Bouddhas qui résident dans toutes les régions, les Bodhisattvas de Grande Miséricorde; je me mets en leur présence et, prosterné, [je leur dis]:
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): To the Perfect Buddhas and Bodhisattvas, who reside in every direction of space, and who embody Great Compassion, I press my palms together and pray:
La Marcha Hacia la Luz (tr. Villalba): Me dirijo a los Budas de todas las regiones y a los Muy Misericordiosos Bodisatvas y, con las manos unidas, les digo:
La Marche à la Lumière (tr. Finot): Je m’adresse aux Buddhas qui résident dans toutes les régions et aux Très Miséricordieux Bodhisattvas, et je leur dis les mains jointes.
La Marche vers l’Éveil (tr. Padmakara): Aux Parfaits Bouddhas et aux Bodhisattvas empreints de Grande Compassion qui se tiennent dans toutes les directions de l’espace j’adresse, les mains jointes, cette prière:
The Path of Light (tr. Barnett): With clasped hands I make supplication to the Enlightened Ones dwelling in all regions, and to the Most Merciful Sons of Enlightenment.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): With folded hands I implore the Buddhas and the Bodhisattvas inhabiting all directions – the Great Compassionate Ones:
Vivre en Héros pour L’Éveil (tr. Driessens): Les mains jointes, je supplie les Parfaits Éveillés et Héros pour l’Éveil Très Compatissants qui résident dans les dix régions:
The Way of the Bodhisattva (tr. Padmakara): To perfect Buddhas and Bodhisattvas, in all directions where they may reside, to them who are the Sovereigns of Great Mercy, I press my palms together, praying thus:
The Nectar of Mañjushrī’s Speech
3 – The Strength of Regretting That One has Done Wrong
Chapter II – verses 28-29
anādimati saṃsāre janmanyatraiva vā punaḥ|
anādimati saṃsāra janmanyatraiva vā punaḥ
yanmayā paśunā pāpaṃ kṛtaṃ kāritameva vā ||28||
yanmayā paśunā sin kṛtaṃ kāritameva vā [28]
yaccānumoditaṃ kiṃcidātmaghātāya mohataḥ|
yaccānumoditaṃ kiṃcidātmaghātāya ignorance
tadatyayaṃ deśayāmi paścāttāpena tāpitaḥ ||29||
tadatyayaṃ deśayāmi paścāttāpena tāpitaḥ [29]
28. thog ma med ldan ’khor ba nas
tshe rabs ’di’am gźan dag tu
bdag gis ma ’tshal sdig bgyis pa’am
bgyid du stsal ba ñid daṅ ni
29. gti mug ’khrul pas bdag non te
rjes su yid raṅs gaṅ bgyis pa
noṅs pa de ni mthoṅ bgyis nas
bsam pa thag pas mgon la bśags
The Commentary on the GREAT PERFECTION: [28] Here within saṃsāra, from beginningless time within this life and also in many other lives though I did not seek to do so, I have done evil deeds or though I did not do them, I had them done by others. [29] Confused by ignorance, I was overcome; and therefore I rejoiced in all these evil deeds; but now that I have seen they were pain-producing errors, sincerely I confess them to the Protecting Lords.
Conseils Pour Bodhisattva (tr. Pháp Thân): [28] Au cours de cette vie et dans les autres, dans ce cycle des existences sans commencement, toutes les erreurs que j’ai commises, celles que j’ai suscitées, [29] et, par mon aveuglement, celles dont je me suis réjoui, toutes ces fautes, j’en prends conscience, et les confesse devant vous, Amis de Bien.
Destellos de Sabiduría (tr. Gordi): [28] Desde tiempo sin principio en la existencia cíclica, tanto en esta vida como en las pasadas he cometido actos negativos sin saberlo y he inducido a otros a cometerlos también. [29] Abrumado por la ilusión de la ignorancia me regocije de mis actos, pero ahora, consciente de mis errores, los declaro sinceramente ante todos los Budas.
Engaging in Bodhisattva Behaviour (tr. Berzin): [28] throughout my beginningless samsaric existence, in this and other lives, I’ve unwittingly committed negative acts or caused others to commit (them), [29] and further, oppressed by the confusion of naivety, I’ve rejoiced (in them) – whatever I’ve done, I see them as mistakes and openly admit (them) to you, my Guardians, from the depths of my heart.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [28] throughout beginningless saṃsāra in this lifetime and in others, ignorantly I committed negative deeds, incited (others) to commit them [29] and, overwhelmed by the delusion of ignorance, I rejoiced (in negativity). Whichever of these (deeds) I have done, recognising this as a fault, I confess to you, Protectors, from the depth of my heart.
Entering the Path of Enlightenment (tr. Matics): [28] whatever evil, on the endless wheel of rebirth, or simply right here, whatever evil was committed by me, an animal, or caused to be committed, [29] and whatever was enjoyed foolishly, ending in self-destruction, that evil I confess, stricken with remorseful feeling.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [28] Since beginningless time in saṃsāra, throughout this and all my previous lives, out of ignorance I have committed evil, ordered it to be committed, [29] and, overwhelmed by deceptive ignorance, rejoiced in its being committed by others. Seeing all these to be grave mistakes, from the depths of my heart I confess them to the Holy Beings.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [28] Throughout beginningless cyclic existence in this life and in others, unknowingly I committed evil deeds and ordered them to be done (by others). [29] Overwhelmed by the deceptions of ignorance I rejoiced in what was done. But now seeing these mistakes from my heart I declare them to the Buddhas.
Guide to the Bodhisattva’s Way of Life (tr. Marut): [28] Whatever bad deeds I, beast that I am, have done or caused others do, whether it was here in this life or in any previous lifetime in beginningless cyclic existence, [29] and whatever I foolishly and self-destructively applauded, I confess those transgressions, tormented by the pain of regret.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [28] I repent my sins, whatever hurt I have caused, and humbly seek their forgiveness. [29] I repent taking pleasure in the misfortunes of others. [Schadenfreude does no one any good, least of all the person who feels that emotion].
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [28] Whatever sin, I, a brute, have committed or caused others to commit in this life and others throughout the beginningless cycle of existence, [29] and anything in which I have deludedly rejoiced, thereby harming myself – that transgression I confess, overcome by remorse.
A Guide to the Bodhisattva Way of Life (Tibetan) (tr. Wallace): [28] Whatever sin, I, a brute, have committed unknowingly or caused others to commit in this life and others throughout the beginningless cycle of existence, [29] and anything in which I have deludedly rejoiced being oppressed by the deception of delusion – that transgression I have seen and I earnestly confess, overcome by remorse, to the Lords.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [28] throughout the beginningless cycle of existence, and again in this very birth, the evil I, a brute, have done or caused, [29] or anything I, deluded, have rejoiced in to my own detriment, I confess that transgression, tormented by remorse.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [28] le péché [du corps, de la voix ou de la pensée] que j’ai stupidement commis ou fait commettre à autrui, que ce soit dans cette vie, que ce soit jadis durant l’éternité des transmigrations, [29] le péché que j’ai approuvé [de la pensée ou de la voix], bourreau insensé de moi-même, ce péché je le confesse, brûlé par la brûlure du remords.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): [28] in this and all my other countless lifetimes spent wandering in beginningless saṃsāra, in my ignorance I have committed wrongs and encouraged others to do the same. [29] Overwhelmed by ignorant delusion, I celebrated the harm that was done. But now I see it all was done in error, and before the Buddhas, sincerely I confess.
La Marcha Hacia la Luz (tr. Villalba): [28] Todo el mal que he causado, bruto y estúpido yo, en las alejadas encarnaciones del pasado o en la vida presente; [29] todo el pecado que, en mi ceguera, he cometido para mi propia pérdida, lo confieso, incendiado de remordimiento.
La Marche à la Lumière (tr. Finot): [28] Tout le mal que j’ai fait ou causé, comme une brute stupide, dans l’éternité des transmigrations ou dans la vie présente, [29] tout le péché que, dans mon aveuglement, j’ai approuvé pour ma perte, je le confesse, brûlé de remords.
La Marche vers l’Éveil (tr. Padmakara): [28] « Au cours de cette vie et de toutes les autres dans le cercle dépourvu de commencement, j’ai commis le mal sans le savoir et j’ai incité les autres le commettre aussi; [29] écrasé par les illusions de mon ignorance, j’ai pris plaisir au mal commis par les autres: à présent que je vois mes crimes, je vous les confesse sincèrement, Ô Protecteurs.
The Path of Light (tr. Barnett): [28] Whatever be the sin that I, poor brute, in my beginningless round of past births or in this birth have in my madness done or made others to do [29] or approved for my own doing, I confess the transgression thereof, and am stricken with remorse.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [28] Whatever sin I committed or made others commit through my foolishness, [29] or abetted others in doing sins out of delusion, proving suicidal for myself, all these shall I highlight now, tortured as I am with remorse.
Vivre en Héros pour L’Éveil (tr. Driessens): [28] Au cours de cette vie et d’autres, dans ce cycle des existences sans commencement, les fautes que j’ai commises, celles que j’ai suscitées et, [29] sous l’emprise de l’ignorance, celles dont je me suis réjoui, ces erreurs, j’en prends conscience et du fond du cœur les dévoile devant les Protecteurs.
The Way of the Bodhisattva (tr. Padmakara): [28] “In this and all my other lifetimes, wandering in the round without beginning, blindly I have brought forth wickedness, inciting others to commit the same. [29] I have taken pleasure in such evil, tricked and overmastered by my ignorance. Now I see the blame of it, and in my heart, oh Great Protectors, I declare it!
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 142 12 – Mode Spécifique de Dévoilement pour les Fautes Commises envers les Objets Sublimes (30-31)
Chapter II – verses 30-31
ratnatraye’pakāro yo mātapitṛṣu vā mayā|
Three-Jewels’pakāro yo mātapitṛṣu vā illusion[?]
guruṣvanyeṣu vā kṣepāt kāyavāgbuddhibhiḥ kṛtaḥ ||30||
Gurus-ṣvanyeṣu vā kṣepāt body-speech-mind-bhiḥ committed [30]
anekadoṣaduṣṭena mayā pāpena nāyakāḥ|
aneka-ignorance-duṣṭena illusion[?] evil-actions hellish
yatkṛtaṃ dāruṇaṃ pāpaṃ tatsarvaṃ deśayāmyaham ||31||
yatkṛtaṃ dāruṇaṃ evil-actions tatsarvaṃ deśayāmyaham [31]
30. bdag gis dkon mchog gsum daṅ ni
pha ma’am bla ma gźan dag la
ñon moṅ sgo nas lus ṅag daṅ
yid kyis gnod bgyis gaṅ lags daṅ
31. ñes pa du mas skyon chags pa’i
sdig can bdag gis sdig pa gaṅ
śin tu mi bzad bgyis pa de
thams cad ’dren pa rnams la bśags
Bodhicaryāvatāra-Samgraha (tr. Feuerstein): [30] Whatever wrong I have done to the Three Jewels, to my mother and father, to my Teachers, or to others through the misuse of body, speech, and thought [31] and, O Lords, whatever grievous sin I who am sinful and afflicted with many faults have committed — all that I confess …
The Commentary on the GREAT PERFECTION: [30] By me to the Three Jewels, the Buddha, Dharma and Sangha, to my father and mother, to the Guru and others because of having the kleśas, I have done great harm, by actions of body and speech and also in my mind. [31] By a multitude of wrong-doings I have engendered faults, the evil deeds which I as an evil-doer have done and which I could not keep from doing in spite of myself, I confess them openly to the Guides of the World.
Conseils Pour Bodhisattva (tr. Pháp Thân): [30] Tout le mal que j’ai accompli, sous l’influence des perturbations mentales, par mes actions, mes paroles, ou mes pensées, à l’encontre des Trois Joyaux, mes parents, mes Maîtres, et tous les autres êtres, [31] tous ces méfaits que j’ai commis, imprégné de multiples imperfections je les déclare devant vous, Êtres Sublimes.
Destellos de Sabiduría (tr. Gordi): [30] Toda acción negativa de cuerpo, palabra y mente cometida desde un estado mental alterado, hacia las Tres Joyas, mis padres, mis Maestros espirituales y otros semejantes. [31] Los declaro sinceramente a los Guías de Mundo junto a todos mis errores malignos y polucionados por la abundancia de faltas.
Engaging in Bodhisattva Behaviour (tr. Berzin): [30] Whatever harmful actions of body, speech and mind I’ve committed out of disturbing emotion toward you Three Supreme Gems, my fathers, my mothers, my Spiritual Mentors or others, [31] and whatever extremely unbearable base actions I’ve done – I, who am full of negative force that gives rise to faults through many wrong actions – I openly admit all of them to you Spiritual Leaders.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [30] Whatever harm I have done due to my afflictions, with body, speech and mind, to the Three Jewels, my father, mother, Teachers and others; [31] whatever negative deeds I, the wicked one – (to whose mind) the stains of various mistakes cling – have committed, (even) the most intolerable acts, I confess them to the Guides of All.
Entering the Path of Enlightenment (tr. Matics): [30] Whatever wrong I have done to the Three Jewels, or to my mother and father, or to praiseworthy Teachers, by abuse of deed, speech and thought; [31] by many dark offences, by the evil wrought by me, Lords, whatever violent evil was done – all that I confess.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [30] Whatever harmful actions of body, speech or mind I have done under the influence of delusion towards the Three Precious Jewels, my father and mother, my Spiritual Guide and others – [31] all the extremely unbearable evil actions committed by me an evil person polluted by many faults – I confess before the Deliverers, the Enlightened Beings.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [30] Whatever harmful acts of body, speech and mind I have done in a disturbed mental state, towards the Three Jewels of Refuge, my parents, my Spiritual Masters and others; [31] and all the grave wrongs done by me, so thoroughly evil and polluted by an abundance of faults, I openly declare to the Guides of the World.
Guide to the Bodhisattva’s Way of Life (tr. Marut): [30] Whatever offences of body, speech, or mind that I’ve committed out of disrespect toward the Three Jewels, my mother or father, my Gurus, and others, [31] whatever heinous bad deeds – bad deeds done by me, corrupted by many faults – I confess them all to you, my Guides.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [30] I repent the disrespect I have shown to the Buddha, the Dharma, the Bodhisattvas and all other people, [since all deserve to be treated with respect]. [31] [And likewise I repent all of my other vices; my lust, my greed, my anger, my pride, my laziness, my gluttony, my envy to name but some of them. I sincerely regret them all and resolve to transcend them no matter how much effort it takes. I know that these stand between me and Enlightenment. I am not attached to them. I resolve to let them go].
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [30] Whatever offense I have committed, out of disrespect, with my body, speech and mind against the Three Jewels, against mothers and fathers, and against Spiritual Mentors and others, [31] and whatever terrible vices I, a sinner, defiled with many faults, have done, O Guides, I confess them all.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [30] The harm I have done, in arrogance, to the Three Jewels, or to my mothers or fathers, or to others worthy of respect, with body, speech and mind; [31] the cruel evil I have wickedly done, corrupted by many faults; O Leaders, I confess it all.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [30] Toutes les offenses commises contre les Trois Perles et contre [mes Bienfaiteurs], père, mère et autres personnes digne de respect, par action, parole ou pensée; [31] le péché funeste que j’ai commis, pécheur, entrainé par toutes sortes de passions, je le confesse sans réserve, ô Conducteurs!
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): [30] Whatever I have done against the Three Jewels, my parents, my Teachers or anyone else, through the force of my afflictions, with my body, speech or mind, [31] all the misdeeds that I, the wicked one, have done, faults that cling to me from my many mistakes, and all the unbearable crimes I have committed, I openly declare to you, the Guides of all the World.
La Marcha Hacia la Luz (tr. Villalba): [30] Todas las ofensas, todos los ultrajes que he cometido contra las Tres Tesoros, contra mi padre y contra mi madre, contra todas las personas dignas de mi respeto, sea en acto, en palabra o pensamiento, [31] todos los pecados perniciosos que he cometido, ¡pobre pecador vicioso de muchos vicios!, todo esto lo confieso, ¡oh Conductores!
La Marche à la Lumière (tr. Finot): [30] Toutes les offenses que j’ai commises par outrage contre les Trois Joyaux, contre mon père et ma mère et les autres personnes ayant droit à mon respect, soit en acte, soit en parole, soit en pensée; [31] tout ce que, pécheur vicié de multiples vices, j’ai commis de péchés pernicieux, tout cela je le confesse, ô Conducteurs!
La Marche vers l’Éveil (tr. Padmakara): [30] « Sous le coup des émotions négatives, j’ai agi avec mon corps, ma parole et mon esprit contre les Trois Joyau et mes parents, contre les Maîtres et les autres. [31] Pécheur qu’entachent de nombreux vices, j’ai commis de nombreux méfaits proprement insupportables: de toutes ces choses, Ô Guides, je me confesse à vous. »
The Path of Light (tr. Barnett): [30] Whatsoever wrong I have done by sin against the Three Gems or father and mother or other Elders by deed, word or thought, [31] whatever dire offence has been wrought by me, a sinner fouled with many a stain, O Masters, I confess all.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [30] (I frankly declare) whatever ill I have done through body, speech and mind and in a state of mental imbalance towards the Three Gems, towards my parents, towards my Preceptors and towards others. [31] I, who am polluted by many thoughts and who committed many grievous sins as an evil-doer, all those I will declare (before the Bodhisattvas).
Vivre en Héros pour L’Éveil (tr. Driessens): [30] Tout le mal que, perturbé, j’ai accompli par le corps, la parole et la pensée contre les Trois Joyau, mes parents, mes Maîtres et d’autres, [31] et toutes les terribles offenses que j’ai commises, imprégné de multiples imperfections, je les déclare devant les Guides.
The Way of the Bodhisattva (tr. Padmakara): [30] “Whatever I have done against the Triple Gem, against my parents, Teachers, and the rest, through force of my defilements, by the faculties of body, speech, and mind; [31] all the evil I, a sinner, have committed, the sin that clings to me through many evil deeds; all the frightful things that I have caused to be, I openly declare to you, the Teachers of the World.”
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 142 2 – La Force du Support (32-53)
222 221 142 21 – Raison de Prendre Refuge (32-46)
222 221 142 211 – Enseignement (32)
Chapter II – verse, Skt. 33; Tib. 32
[kathaṃ ca niḥsarāmy asmān nityodvigno ’smi nāyakāḥ |
in-what-way ca niḥsarāmy asmān nityodvigno ’smi hell-realms
mā bhūn me mṛtyur acirād akṣīṇe pāpasaṃśaye ||32||
mā bhūn me mṛtyur acirād akṣīṇe un-virtue-saṃśara [32]]
kathaṃ ca niḥsarāmyasmāt paritrāyata satvaram|
in-what-way ca niḥsarāmyasmāt rescue/protect-myself satvaram
mā mamākṣīṇapāpasya maraṇaṃ śīghrameṣyati ||33||
mā mamākṣīṇa-unwholesome-sya dying śīghrameṣyati [33]
32. bdag ni sdig pa ma byaṅ bar
sṅon du ’gum par ’gyur du mchi
ji ltar ’di las ṅas thar bar
myur ba’i tshul gyis bskyab tu gsol
Destellos de Sabiduría (tr. Gordi): Sin embargo, puesto que puedo perecer antes de haber purificado, por favor, protéjedme para que me libere de lo negativo rápidamente.
Engaging in Bodhisattva Behaviour (tr. Berzin): But, I may be snatched from my life before cleansing myself of my negative forces of karma. Just as (then I may fall to a horrible rebirth), I beseech you for Safe Direction to free myself definitely from that, with the swiftest of means.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): I may well come to perish before my wicked deeds have been purified. What then will liberate me with certainty from these? Please grant me your protection in a swift manner.
Entering the Path of Enlightenment (tr. Matics): [S32] How can I escape from it? I am eternally fearful, Lords. Let death not be soon, because of my despair that my evil has not diminished. [S33] How can I escape from it? Rescue me with haste! Death will come quickly and my evil has not diminished.
Gems of Dharma, Jewels of Freedom (tr. Holmes): I pray with extreme urgency for Refuge, that there may be certainty of liberation from my wrongdoings, for death may well occur before these are purified.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): But I might die before I purify all my negativities; O please protect me so that I may surely and swiftly be freed from them.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): But I may well perish before all my evils have been purified; so please protect me in such a way as will swiftly and surely free me from them.
Guide to the Bodhisattva’s Way of Life (tr. Marut): How can I be rid of this? Come quickly to my rescue! May death not come for me too soon, while my bad deeds are still alive and well!
A Guide to the Bodhisattva Way of Life (tr. Tuffley): But how to let them go? Please may I find a way and find it soon. May I not die before they have been cleansed from my soul lest my karma lead to unfavourable rebirth.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): How shall I escape it? Rescue me quickly! May death not soon creep up on me before my vices have vanished!
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [S32] How can I escape it? I am continually in a state of alarm, O Leaders. Let death not come too soon to me, before my mass of evil is destroyed! [S33] How can I escape it? Rescue me quickly, lest death come swiftly, before my evil is destroyed!
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Comment lui échapper? En toute hâte protégez-moi, de peur que la mort n’arrive trop vite avant que mon péché soit effacé.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): Before my negativity has been purified, my life may well come to an end, so I pray now: grant me your protection, swiftly, to ensure that I am freed!
La Marcha Hacia la Luz (tr. Villalba): ¿Cómo escapar de mis pecados? ¡Daos prisa en salvarme! ¡Que la muerte no me llegue antes de haberlos redimido!
La Marche à la Lumière (tr. Finot): Comment échapper à mon péché? Hâtez-vous de me sauver! Que la mort n’arrive pas trop vite avant qu’il ne soit effacé!
La Marche vers l’Éveil (tr. Padmakara): « Peut-être mourrai-je avant de m’être purifie de mes actes négatifs, et pour m’en libérer pour de bon, je vous supplie de m’offrir au plus vite votre protection! »
The Path of Light (tr. Barnett): [S32] How can I escape from it? I am eternally fearful, Lords. Let death not be soon, because of my despair that my evil has not diminished. [S33] How may I escape from it? Speedily save me, lest death come too soon upon me ere my sin have faded away.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): How shall I get out of it? Save me, save me at once. Let not death soon overtake me with my un-attenuated sin outstanding (against me).
Vivre en Héros pour L’Éveil (tr. Driessens): Mais je pourrai mourir avant d’avoir purifie mes fautes; protégez-moi de façon que j’en sois surement et rapidement libéré!
The Way of the Bodhisattva (tr. Padmakara): “Before my evil has been cleansed away, it may be that my death will come to me. And so that, come what may, I might be freed, I pray you, quickly grant me protection!”
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 142 212 – Explication (33-46)
222 221 142 212 1 – Engendrer la Pensée de Prendre Refuge en Songeant que la Mort Survient Rapidement (33-39)
222 221 142 212 11 – Enseignement (33-34)
Chapter II – verses, Skt. 34-35; Tib. 33-34
kṛtākṛtāparīkṣo’yaṃ mṛtyurviśrambhaghātakaḥ|
done-done-yet-to-be-done-[lit.-upheld] mṛtyur-treacherous/untrustworthy
svasthāsvasthairaviśvāsya ākasmikamahāśaniḥ ||34||
svasthāsvasthairaviśvāsya ākasmikamahāśaniḥ [34]
priyāpriyanimittena pāpaṃ kṛtamanekadhā|
loved-one-priyanimittena unwholesome-acts kṛtamanekadhā
sarvamutsṛjya gantavyamiti na jñātamīdṛśam ||35||
sarvamutsṛjya gantavyamiti na jñātamīdṛśam [35]
33. yid brtan mi ruṅ ’chi bdag ’di
byas daṅ ma byas mi sdod pas
na daṅ mi na kun gyis kyaṅ
glo bur tshe la yid mi brtan
34. thams cad bor te chas dgos par
bdag gis de ltar ma śes nas
mdza’ daṅ mi mdza’i don gyi phyir
sdig pa rnam pa sna tshogs byas
Conseils Pour Bodhisattva (tr. Pháp Thân): [T33] La mort n’est pas digne de confiance et ne s’attarde pas à ce qui est fait ou reste à faire, car la vie est instable, et que l’on soit malades ou bien portants, elle frappe à l’improviste. [T34] Je n’ai pas compris que tôt ou tard je devrai tout laisser, parents et amis, et partir seul; c’est pourquoi j’ai commis maintes erreurs à cause d’amis et ennemis.
Destellos de Sabiduría (tr. Gordi): [T33] Al traicionero señor de la muerte no le importan las cosas que quedan por hacer. Tanto si estoy enfermo como si estoy sano, este fugaz período de ida es inestable. [T34] Tendré que macharme solo y dejarlo todo atrás; por no comprender este hecho he llevado a cabo acciones en beneficio de mis amigos y familiares.
Engaging in Bodhisattva Behaviour (tr. Berzin): [T33] Whether or not I’ve done (purification), since this lord of death, who can’t be trusted, never will wait, everyone, whether sick or not, (dies) all of a sudden. My life can’t be trusted. [T34] Leaving all behind, I’ll depart. But not having realised this, I’ve committed all sorts of negative acts for the sake of my friends and my foes.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [T33] This unreliable (māra of) death will not wait, (whether your tasks) are completed or not completed. Therefore, no one, neither the ill nor the healthy, should place his trust in this fleeting life. [T34] One must depart (alone), leaving all behind. But I, not understanding this, have committed various kinds of negative deeds for the sake of friends and foes.
Entering the Path of Enlightenment (tr. Matics): [S34] This death is not considerate of what has been done or not done: a great, sudden thunderbolt, the killer as we rest, distrusted by the healthy and by the sick. [S35] For the sake of that which is dear and of that which is not dear, I have done evil in various ways. I did not understand that all which has been done must be relinquished.
Gems of Dharma, Jewels of Freedom (tr. Holmes): [T33] It is wrong to feel so confidant. My death will not wait for me to finish the things I have to do. As far as this ephemeral life is concerned, there is certainty for no one – sick or healthy. [T33] A confidant mind is out of place. The lord of death does not work in terms of what has or has not been done. Therefore no one, sick or healthy, should feel certain about this precarious existence. [T34] We must go leaving everything behind. Unconscious of this, we commit various wrongs for the sake of the ones we love and on account of those we dislike.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [T33] Since the untrustworthy lord of death will not wait while I purify my evils, regardless of whether I am sick or not, this momentary life is unreliable. [T34] I shall have to leave everything and depart alone but, through failing to understand this, I have committed many kinds of evil action with respect to my friends and others.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [T33] The untrustworthy lord of death waits not for things to be done or undone; whether I am sick or healthy, this fleeting lifespan is unstable. [T34] Leaving all, I must depart alone. But through not having understood this I committed various kinds of evil for the sake of my friends and foes.
Guide to the Bodhisattva’s Way of Life (tr. Marut): [T33] Death, killer of the complacent, does not take into account what has been done and left undone. Neither the healthy nor the sick can be confident that it won’t come suddenly, [like a great flash of lightning]. [T34] I have done all kinds of bad deeds on account of friends and enemies, not realising that when it’s time to go, everything must be left behind.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [S34] Death is the great leveller. [It comes in many guises. Quietly like a stealthy fog, or violently like a thunderbolt from out of the blue. I must get my life in order now, since] I do not know when death will visit me, or in what guise. It takes the healthy and the ill, the good and bad. [I must be ready for death to take me at any time]. [S35] In the name of helping my friends and family, I have done wrong and have not even realised that I have done wrong, [since helping loved ones is seldom thought to be so].
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [S34] Death does not differentiate between tasks done and undone. This traitor is not to be trusted by the healthy or the ill, for it is like an unexpected, great thunderbolt. [S35] I have committed various vices for the sake of friends and enemies. This I have not recognised: “Leaving everyone behind, I must pass away.”
A Guide to the Bodhisattva Way of Life (Tibetan) (tr. Wallace): [T33] This capricious lord of death does not wait for things done and left undone. No one, neither the ill nor the healthy, can depend on this transient life …
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [S34] This death pays no heed to what is done or undone; a killer of security; not to be trusted by those sick or well; a shattering thunderbolt from nowhere. [S35] I did evil in many ways on account of friends and enemies. This I did not understand: I must abandon all and go.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [S34] La mort n’examine pas ce qu’on a fait et ce qu’on n’a pas fait; elle nous perd par la confiance; l’homme bien portant ne peut s’y fier non plus que la malade; c’est un coup de foudre inopiné. [S35] C’est pour trouver l’agréable et pour éviter le pénible que j’ai péché si souvent: n’avais-je pas réfléchi qu’il me faudrait un jour tout abandonner, et partir?
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): [T33] The lord of death is fickle, unworthy of our trust, whether life’s tasks are done or not, he will not wait. For the sick and for the healthy alike, this fleeting life is not something on which we can rely. [T34] When we go, we must leave everything behind, but I have failed to understand this, and so for the sake of friends and enemies alike, I engaged in all manner of harmful deeds.
La Marcha Hacia la Luz (tr. Villalba): [S34] La muerte no se detiene a considerar lo que ha sido hecho o falta por hacer. Aparece cuando más confiados estamos. ¡Que nadie se fíe de ella, se tenga buena salud o se esté enfermo! ¡La muerte golpea como el rayo! [S35] Muchas veces el placer y el dolor han sido motivos de pecado para mí. Olvidaba que un día tendré que dejarlo todo y partir.
La Marche à la Lumière (tr. Finot): [S34] La mort ne s’attarde pas à considérer ce qui est fait ou reste à faire. C’est par notre confiance qu’elle nous atteint. Que personne ne se fie à elle, bien-portant ou malade; la mort est un coup de foudre. [S35] Le plaisir et le déplaisir ont été maintes fois pour moi des occasions de péché. J’oubliais qu’un jour il faudrait tout laisser là et partir.
La Marche vers l’Éveil (tr. Padmakara): [T33] On ne peut faire confiance au seigneur de la mort car il n’attendra pas que nous ayons fini. Que l’on soit malade ou en bonne santé, la vie est brève et imprévisible. [T34] Inconscient qu’il faut partir en abandonnant tout, j’ai commis de multiples méfaits tant à cause de mes ennemis que de mes amis.
The Path of Light (tr. Barnett): [S34] Death considers not what works be done or not done, and strikes us through our ease, a sudden thunder-bolt, unsure alike for the healthy and the sick. [S35] For the sake of things unloved and loved have I sinned these many times; and never have I thought that I must surrender everything and depart.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [S34] Death is treacherous. It does not differentiate between deeds done and deeds undone. It disregards both health and ill-health. It comes unexpectedly like a thunderbolt. [S35] For the sake of those so dear to me and for the sake of those not so dear – that is, for friends and foes alike – I committed sins in many ways. I did not know this, that one day I would have to depart (from the world) leaving all behind.
Vivre en Héros pour L’Éveil (tr. Driessens): [T33] Le seigneur de la mort, indigne de confiance, ne s’attarde pas à ce qui est fait ou reste à faire, car la vie est instable, et, malades ou bien portants, (il frappe) par surprise. [T34] Laissant tout, je devrai partir seul, mais n’ayant pas compris cela j’ai commis maintes erreurs à cause d’amis et d’ennemis.
The Way of the Bodhisattva (tr. Padmakara): [T33] The wanton lord of death we can’t predict, and life’s tasks done or still to do, we cannot stay. And whether ill or well, we cannot trust our lives, our fleeting, momentary lives. [T34] And we must pass away, forsaking all. But I, devoid of understanding, have, for the sake of friend and foe alike, provoked and brought about so many evils.
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 142 212 12 – Explication (35-37)
Chapter II – verses, Skt. 36-38; Tib. 35-37
apriyā na bhaviṣyanti priyo me na bhaviṣyati|
[those]-disliked not come-to-be beloved my not come-to-be
ahaṃ ca na bhaviṣyāmi sarvaṃ ca na bhaviṣyati ||36||
I also not come-to-be everything also not come-to-be [36]
tattatsmaraṇatāṃ yāti yadyadvastvanubhūyate|
tattatsmaraṇatāṃ yāti yadyadvastvanubhūyate
svapnānubhūtavatsarvaṃ gataṃ na punarīkṣyate ||37||
svapnānubhūtavatsarvaṃ gataṃ na punarīkṣyate [37]
ihaiva tiṣṭhatastāvadgatā naike priyāpriyāḥ|
ihaiva abiding/living-said-past naike comfort/discomfort
tannimittaṃ tu yatpāpaṃ tatsthitaṃ ghoramagrataḥ ||38||
tannimittaṃ but gathering-wickedness tatsthitaṃ dreadful-magrataḥ [38]
35. mi mdza’ rnams kyaṅ med ’gyur źiṅ
mdza’ ba rnams kyaṅ med par ’gyur
bdag kyaṅ med par ’gyur ba ste
de bźin thams cad med par ’gyur
36. rmi lam ñams su myoṅ ba bźin
dṅos po gaṅ daṅ gaṅ spyad pa
de de dran pa’i yul du ’gyur
’das pa thams cad mthoṅ mi ’gyur
37. re źig gson tshe ’di ñid la
mdza’ daṅ mi mdza’ du ma ’das
de dag don du byas pa’i sdig
mi bzad gaṅ yin mdun na gnas
The Commentary on the GREAT PERFECTION: … [T36] Like the experiences that we have in our dreams, whatever may be the sorts of things that one enjoys these become nothing more than objects of memory. They all are gone. We do not see them anymore …
Conseils Pour Bodhisattva (tr. Pháp Thân): [T35] Ce qui me plaît ne sera plus, ce qui me déplaît ne sera plus, moi-même, je ne serai plus, et pareillement, rien ne sera plus! [T36] Toutes ces choses dont je jouis, telles une illusion ou un rêve, ne seront plus qu’un souvenir, et je ne les reverrai plus. [T37] Tandis que je suis en vie, beaucoup, amis ou ennemis, sont partis, mais les fautes que j’ai commises à cause d’eux, demeurent devant moi.
Destellos de Sabiduría (tr. Gordi): [T35] Mis enemigos acabarán siendo nada; mis amigos acabarán siendo nada, yo mismo acabaré siendo nada, todo lo que me rodea acabará siendo nada. [T36] Como la experiencia vivida en sueños, cualquiera de las cosas que disfruto ahora acabará siendo solo un recuerdo. Ninguna vivencia volverá a repetirse. [T37] Y aunque muchos amigos y enemigos ya han perecido, todo lo negativo que por su causa realicé se quedará conmigo.
Engaging in Bodhisattva Behaviour (tr. Berzin): [T35] My foes will vanish; my friends also will vanish; I too shall vanish; likewise, all will vanish. [T36] Just like the experiences in a dream, anything I enjoy will become an object of memory; everything that’s passed, I won’t see (again). [T37] Even within this brief lifetime itself, many friends and foes have passed. But whatever unbearable (fruits) there are from the negative acts I’ve committed for their sake (still) lie ahead.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [T35] Foes will cease to be; friends will cease to be; I too will cease to be; likewise, everything will cease to be. [T36] Just like an experience in a dream, whatever things I have enjoyed have become a (mere) object of memory of ‘this and that’. I will not see (again) anything that has passed. [T37] Even within this very life, while I am briefly alive, many friends and foes have passed, but whatever unbearable negative deeds I committed for their sake, (the karmic ripening of these deeds) remains ahead of me.
Entering the Path of Enlightenment (tr. Matics): [S36] That which is not dear to me will not be; that which is dear to me will not be; and I will not be; and all will not be. [S37] Whatever reality is experienced, it becomes like a thing remembered. Like a dream-experience all is gone and is not seen again. [S38] Many who were here just for a moment have died, whether good or bad, yet the evil caused by [me, through] them, remains present and terrible.
Gems of Dharma, Jewels of Freedom (tr. Holmes): [T35] However, those we like will cease to exist, those we dislike will cease to exist and even we ourselves will cease to exist: in such a way does everything come to the end of its existence … …
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [T35] And yet my friends will become nothing and others will also become nothing. Even I shall become nothing; likewise, everything will become nothing. [T36] Just like an experience in a dream, everything I now enjoy will become a mere recollection, for what has passed cannot be seen again. [T37] Even during this brief life, many friends and others have passed away; but the unbearable results of the evil I have committed for their sake still lie ahead of me.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [T35] My foes will become nothing. My friends will become nothing. I too will become nothing. Likewise all will become nothing. [T36] Just like a dream experience, whatever things I enjoy will become a memory. Whatever has passed will not be seen again. [T37] Even within this brief life many friends and foes have passed, but whatever unbearable evil committed for them remains ahead of me.
Guide to the Bodhisattva’s Way of Life (tr. Marut): [T35] Enemies will not be there anymore, nor friends, nor myself. Nothing will remain. [T36] Whatever is experienced will become just a memory, like the experience of a dream – gone, never to be seen again. [T37] Already here in this life many friends and enemies have departed after living just a while. But because of the bad deeds they committed, terrible things lie ahead.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [S36] My friends who I side with, my enemies who I oppose; none of us shall remain. Everyone alive today will be [a rotting corpse one day, then a pile of dust, then] nothing at all. [Death, the great leveller, treats us all as equals]. [S37] All of my experiences in life will fade to nothingness, like a dreamer who awakens. [S38] There are those who I have known who are now deceased. Some of them were friends, some of them enemies. They are all gone now, but the results of [their] actions are still with me and must be dealt with.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [S36] My enemies will not remain, nor will my friends remain. I shall not remain. Nothing will remain. [S37] Whatever is experienced will fade to a memory. Like an experience in a dream, everything that has passed will not be seen again. [S38] Even in this life, as I have stood by, many friends and enemies have passed away, but terrible sin induced by them remains ahead of me.
A Guide to the Bodhisattva Way of Life (Tibetan) (tr. Wallace): … [T36] Whatever is experienced is reduced to a memory, and all that is past is seen no more …
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [S36] Those I loathe will die; those I love will die; I too will die; and all will die. [S37] Everything experienced fades to memory. Everything is like an image in a dream. It is gone and is not seen again. [S38] Even in this life, as I have stood by, many loved and loathed have gone. But the evil occasioned by them remains, ghastly, before me.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [S36] Mes ennemis, mes amis, mon propre corps, tout [ce que je sens et connais], qu’en restera-t-il? Rien. [S37] Les objets des sens ne seront plus qu’un souvenir. Comme un rêve, toute chose disparaitra, et à jamais. [S38] Nombreux les amis et les ennemis qui ont défilé devant mes yeux: seul demeure, seul m’accompagne, terrible, le péché dont ils furent l’occasion.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): [T35] My enemies will become no more, and my friends will cease to be, I myself will pass from this existence, and everything in turn will disappear. [T36] Like experiences in a dream, everything I make use of and enjoy, will later turn to faded memory, and having passed will not be seen again. [T37] In this lifetime, which lasts but for a while, some friends and enemies are now gone. But not the harmful acts I did for them – those unbearable effects are still to come.
La Marcha Hacia la Luz (tr. Villalba): [S36] Aquellos que me disgustan dejarán de ser; aquellos que me satisfacen dejarán de ser; yo mismo dejaré de ser y nada será eternamente. [S37] Los objetos que percibo no serán más que un recuerdo, como las cosas vistas en un sueño pasan sin que se las vuelva a ver. [S38] Desde que vivo en este mundo muchos son los que, amigos o enemigos, han partido ya, pero los pecados que cometieron siguen amenazantes delante de mí.
La Marche à la Lumière (tr. Finot): [S36] Ceux qui me déplaisent ne seront plus, celui qui me plaît ne sera plus, moi-même je ne serai plus, et rien ne sera plus. [S37] Les objets que je perçois ne seront plus qu’un souvenir, comme les choses qu’on voit en rêve passent sans qu’on ne les revoie jamais. [S38] Tandis que je demeure en ce monde, beaucoup en sont partis, amis ou ennemis; mais le péché dont ils furent l’occasion est toujours là, menaçant devant moi.
La Marche vers l’Éveil (tr. Padmakara): [T35] Mes ennemis disparaîtront, mes amis disparaîtront de même et moi aussi, je disparaîtrai: tout est promis à disparaître. [T36] Tous les objets dont j’aurai usé comme en rêve ne seront plus que des souvenirs et, passes, je ne les reverrai plus. [T37] Au cours de cette seule vie j’ai perdu autant d’amis que d’ennemis mais les terribles méfaits que pour eux j’ai commis se tiennent toujours là, devant moi.
The Path of Light (tr. Barnett): [S36] They whom I love not, they whom I love, I myself, shall be no more, naught shall remain. [S37] All the things whereof I have feeling shall pass away into a memory; like the vision of a dream, all departs and is seen no more. [S38] The many whom I love or love not pass away while I stand here; only the dire sin wrought for their sake remains before me.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [S36] Neither friends nor foes will last nor will I be and all else will not be either. [S37] Whatever things I experience or enjoy will be reduced to mere memory like things seen in a dream which, once experienced, are not seen again. [S38] Here, while leading even this life, many friends and foes have departed. Whatever sin I committed for their sake, it stands boldly confronting me.
Vivre en Héros pour L’Éveil (tr. Driessens): [T35] Mes ennemis ne seront plus, mes amis ne seront plus, moi-même ne serai plus, et pareillement, rien ne sera plus. [T36] Telles les expériences du rêve, toutes les choses dont je jouis seront des objets de la mémoire et je ne verrai plus ce qui est passe. [T37] Tandis que je suis en vie beaucoup, amis ou ennemis, sont partis, mais les terribles fautes qu’à cause d’eux j’ai perpétrées demeurent devant moi.
The Way of the Bodhisattva (tr. Padmakara): [T35] My enemies at length will cease to be, my friends and I myself will cease to be, and all is likewise destined for destruction. [T36] All that I possess and use is like the fleeting vision of a dream. It fades into the realms of memory; and fading, will be seen no more. [T37] And even in the brief course of this present life, so many friends and foes have passed away, because of whom, the evils I have done still lie, unbearable, before me.
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 142 212 13 – Résumé (38-39)
Chapter II – verses, Skt. 39-40; Tib. 38-39
evamāgantuko’smīti na mayā pratyavekṣitam|
that-[fading-life]-āgantuko’smīti not illusion realised-ṣitam
mohānunayavidveṣaiḥ kṛtaṃ pāpamanekadhā ||39||
ignorance-surely-yavidveṣaiḥ created/performed bad-manekadhā [39]
rātriṃdivamaviśrāmamāyuṣo vardhate vyayaḥ|
rātriṃdivamaviśrāmamāyuṣo grows vyayaḥ
āyasya cāgamo nāsti na mariṣyāmi kiṃ nvaham ||40||
āyasya and-going/slipping-away lost not mariṣyāmi what/why bearing [40]
38. de ltar bdag ni glo bur źes
bdag gis rtogs par ma gyur pas
gti mug chags daṅ źe daṅ gis
sdig pa rnam pa du ma byas
39. ñin mtshan sdod pa yoṅ me par
tshe ’di rtag tu god ’gyur źiṅ
snon pa gud nas ’oṅ med na
bdag lta ’chi bar cis mi ’gyur
The Commentary on the GREAT PERFECTION: … [T39] Day as well as night it never stays at all. This life eternally fleeting is getting ever-shorter; having gotten shorter, it will not then increase. Why would one like me not be going to die?
Conseils Pour Bodhisattva (tr. Pháp Thân): [T38] Je n’ai pas pleinement compris que je suis seulement de passage sur la terre, et par ignorance, attachement et aversion j’ai commis bien des fautes. [T39] Nuit et jour, sans interruption, ma vie s’écoule continument, et rien ne va la prolonger: il est inévitable que je meure un jour.
Destellos de Sabiduría (tr. Gordi): [T38] Así pues, por no haberme dado cuenta de que desapareceré repentinamente, he cometido demasiados errores consecuencia de la ignorancia, el apego y el odio. [T39] La vida transcurre sin detenerse, día y noche y, además, nunca se acrecienta ¿por qué la muere no habría de llegarle a alguien como yo?
Engaging in Bodhisattva Behaviour (tr. Berzin): [T38] Through not having realised that, all of a sudden, I (can die) like this, I’ve committed negative acts of so many sorts out of naivety, desire, and anger. [T39] Day and night, without a stop, this life is always getting shorter – no extension ever comes from the side; why should someone like me not die?
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [T38] Thus, as I did not realise that I am ephemeral, I committed many forms of negative deeds out of ignorance, attachment and aversion. [T39] Remaining neither day nor night, this life is constantly slipping away. And since (life) is never getting any longer, why would death not come to one like me?
Entering the Path of Enlightenment (tr. Matics): [S39] I did not consider that I also am such a stranger. Because of confusion, attachment and hatred, I have frequently done evil. [S40] Night and day, incessantly, the decay of life increases; and there is no help coming. Shall I not surely die?
Gems of Dharma, Jewels of Freedom (tr. Holmes): … [T39] Without ever stopping for even a day or a night, this life is constantly on the wane. As what is left diminishes and disappears, how could the likes of me not die?
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [T38] Thus, through failing to realise that I shall suddenly die, I have committed many evils out of ignorance, attachment and anger. [T39] Remaining still neither day nor night, this life is continuously slipping away and never increases in duration; so why should death not come to one such as me?
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [T38] Thereby, through not having realised that I shall suddenly vanish, I committed so much evil out of ignorance, lust and hate. [T39] Remaining neither day nor night, life is always slipping by and never getting any longer, why will death not come to one like me?
Guide to the Bodhisattva’s Way of Life (tr. Marut): [T38] I have not considered that I too am ephemeral. Because of delusion, attachment, and hatred, I have done all kinds of bad deeds. [T39] Life is ceaselessly wasting away, night and day, and there is no way to add to it. How can it be that I will not die?
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [S39] In my ignorance I have forgotten that I too shall pass. I have grown … attached … I have allowed myself to hate. My days are one long litany of sinful ignorance. [S40] With every passing moment my lifespan becomes shorter and shorter. It has been doing so since the moment I was born…
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [S39] Thus, I have not considered that I am ephemeral. Due to delusion, attachment and hatred, I have sinned in many ways. [S40] Day and night, a life span unceasingly diminishes and there is no adding on to it. Shall I not die then (Tibetan: How shall one like me not die)?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [S39] Just like them I am a fleeting wraith. This I failed to recognise. In delusion, yearning and aversion, I did evil many times. [S40] Night and day, without respite, more of life is lost. It never gets longer. Surely, will I not die?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [S39] Je n’ai pas compris que j’étais ici-bas un passant: j’ai péché, j’ai péché par égarement, par attachement, par aversion. [S40] Nuit et jour, sans interruption, les ressources de la vie s’épuisent. Rien ne les renouvelle: je mourrai sans aucun doute.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): [T38] Never thinking that I too might quickly pass away, in my delusion, lust and hatred, I have done so much to harm. [T39] Never halting, day or night, my life is always slipping by. Having gone, life cannot be extended, so how could the likes of me not die?
La Marcha Hacia la Luz (tr. Villalba): [S39] En esta tierra soy un extranjero: hasta ahora no lo he comprendido. ¡Cuántas faltas he cometido cegado por la ignorancia, el apego y el odio! [S40] Día y noche, sin interrupción, la vida se va gastando sin obtener ningún beneficio. ¿Acaso no es inevitable mi muerte?
La Marche à la Lumière (tr. Finot): [S39] Je suis un étranger sur la terre: voilà ce que je n’ai pas compris. L’égarement, l’affection, la haine m’ont fait commettre bien des fautes. [S40] Nuit et jour, sans interruption, la vie se dépense et aucun gain ne l’accroît: n’est-il pas inévitable que je meure?
La Marche vers l’Éveil (tr. Padmakara): [T38] N’ayant jamais réalisé que, moi aussi, j’étais promis à disparaître, j’ai commis des multiples actes négatifs par ignorance, attachement et colère. [T39] Sans interruption, jour et nuit, cette vie ne cesse de s’écourter sans que nul ne puisse la prolonger. Pourquoi donc un être comme moi ne mourrait-il pas?
The Path of Light (tr. Barnett): [S39] I understood not that I was but a chance comer, and through madness, love or hatred I have wrought many a sin. [S40] Unceasingly through night and day the waning of vital force increases; must I not die?
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [S39] I did not realise that I was a temporary arrival or a stranger. So, out of ignorance or ill-will, I committed countless sins. [S40] The span of life gets increasingly depleted during night and day. There is no increase in its contents. Why will not, then, death come to me one day?
Vivre en Héros pour L’Éveil (tr. Driessens): [T38] Je n’ai pas compris que je disparaîtrai soudainement et, par ignorance, attachement et aversion, j’ai commis de multiples offenses. [T39] Nuit et jour sans répit cette vie s’écoule continûment; si rien ne le prolonge, comment (la mort) ne frapperait-elle pas une personne comme moi?
The Way of the Bodhisattva (tr. Padmakara): [T38] The thought came never to my mind that I too am a brief and passing thing. And so, through hatred, lust and ignorance I have been the cause of many evils. [T39] Never halting, night or day, my life is slipping, slipping by. And nothing that has passed can be regained – and what but death could be my destiny?
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 142 212 2 – Engendrer la Pensée de Prendre Refuge en Songeant aux Grandes Frayeurs du Trépas (40-46)
222 221 142 212 21 – Enseignement (40-42)
Chapter II – verses, Skt. 41-43; Tib. 40-42
iha śayyāgatenāpi bandhumadhye’pi tiṣṭhatā|
attempt/effort bed-calming relatives-madhye’pi tiṣṭhatā
mayaivekena soḍhavyā marmacchedādivedanā ||41||
mayaivekena endured marmacchedādi-fallen-in-with [41]
yamadūtairgṛhītasya kuto bandhuḥ kutaḥ suhṛt|
Yama-dūtair-having-been-seized what relative in-what-manner friend
puṇyamekaṃ tadā trāṇaṃ mayā tacca na sevitam ||42||
virue-mekaṃ then/so trāṇaṃ illusory tacca not dwelt/visited [42]
anityajīvitāsaṅgādidaṃ bhayamajānatā|
uncertain-living-being-brought-to-place-of-torture fear/dread-produces
pramattena mayā nāthā bahu pāpamupārjitam ||43||
apprehension-him illusion nāthā bahu bad-mupār-undone[43]
40. bdag ni mal na ’dug bźin du
gñen bśes kun gyis mtha’ bskor kyaṅ
srog ’chad pa yi tshor ba dag
bdag ñid bcig pus myoṅ bar ’gyur
41. gśin rje’i pho ñas zin pa la
gñan gyis ci phan bśes ci phan
de tshe bsod nams gcig bskyabs na
de yaṅ bdag gis maṅ sten to
42. mgon po bag med bdag gis ni
’jigs pa ’di ’dra ma ’tshal nas
mi rtag tshe ’di’i chad dag tu
sdig pa maṅ po ñe bar bsgrubs
Destellos de Sabiduría (tr. Gordi): [T40] Mientras permanezco convaleciente en la cama a pesar de estar rodeado de amigos y familiares, la severidad de la vida será experimentada sólo por mí. [T41] Cuando sea atrapado por los mensajeros de la muerte ¿de qué me servirán mis familiares alrededor del lecho? Solo mi mérito me ayudará entonces, aunque nunca lo creí. [T42] ¡Oh Protectores! fijaros en mí, que despreocupado e inconsciente de un terror como éste he acumulado una inmensa cantidad de energía negativa solo para beneficio de esta vida transitoria.
Engaging in Bodhisattva Behaviour (tr. Berzin): [T40] While lying in bed, even if I’m surrounded by all my relatives and friends, I alone shall experience the feelings of my life being severed. [T41] When seized by the messengers of the lord of death, what help are relatives? What help are friends? Only my positive karmic force will provide me a safe direction then, but I’ve never relied on just that. [T42] O Guardians! Not (really) caring, I didn’t know (there’d be) such terror as this, and so, for the sake of this impermanent life, I’ve caused so much negative karmic force to build up.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [T40] While I am lying in bed, even though (I am) surrounded by my friends and relatives, I alone will experience the feeling of life being severed. [T41] When captured by the messengers of the lord of death, what benefit will relatives afford? What benefit will friends afford? At that time (my) merit should protect me, but upon that I have never relied. [T42] Protectors! I, so heedless, unaware of such terror as this, committed many a negative deed for the sake of this transient life.
Entering the Path of Enlightenment (tr. Matics): [S41] The agony of intense pain, whether accompanied by family or by myself in my bed, must be endured alone. [S42] When one is seized by the envoys of death, what value is a relative? What value is a friend? At that moment, merit is the only protection, and that was never attended to by me. [S43] Because of attachment to my transient life, by ignorance of this fearful prospect, by foolishness, Lords, I have acquired much evil.
Gems of Dharma, Jewels of Freedom (tr. Holmes): [T40] As I lie on my bed, I may be surrounded by my friends and relatives but it is I and I alone who will experience the feelings of life coming to its end. [T41] When grabbed by Yama’s henchmen, what use relatives, what use friends? At that time merit alone provides shelter, and merit have I none …
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [T40] Even if, as I lie on my deathbed, I am surrounded by friends and relatives, I alone shall have to experience the feeling of my life being severed. [T41] Of what help will my companions be when I am seized by the messengers of the lord of death? At that time, only merit will protect me, but upon that I have not relied. [T42] O Protectors, oblivious to dangers such as these, I, who am devoid of conscientiousness, have committed many negative actions for the sake of this transient life.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [T40] While I am lying in bed, although surrounded by my friends and relatives, the feeling of life being severed will be experienced by me alone. [T41] When seized by the messengers of death, what benefit will friends and relatives afford? My merit alone shall protect me then, but upon that I have never relied. [T42] O Protectors! I so unconcerned, unaware of such terror as this, accumulated a great deal of evil for the sake of this transient life.
Guide to the Bodhisattva’s Way of Life (tr. Marut): [T40] Although in bed in the midst of my relatives, it is I alone who must endure the feeling of intense pain. [T41] When I am grabbed by death’s messengers what can my relatives and friends do? Then merit will be my only protection, and I have not attended to it. [T42] Because of my attachment to this transitory life, and by not thinking about this terrifying thing, I have carelessly acquired many bad deeds, O Protectors!
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [S41] Even though I may be well cared for on my death bed, I alone have to deal with no longer feeling strong, instead feeling my life ebbing away and knowing that soon I shall be gone. [S42] When the messenger of death taps me on the shoulder and says “it’s nearly time”, only virtue can give me real comfort. Only the knowing that I have worked hard for many years to rid myself of my vices and accumulate merit can help me then. [S43] Oh Holy Ones, in my negligence I have remained ignorant of this danger and allowed myself to accumulate many vices and attachments to this transient life of mine.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [S41] Although lying here on a bed and relying on relatives, I alone have to bear the feeling of being cut off from my vitality. [S42] For a person seized by the messengers of death, what good is a relative and what good is a friend? At that time, merit alone is a protection, and I have not applied myself to it. [S43] O Protectors, I, negligent and unaware of this danger, have acquired many vices out of attachment to (Tibetan: for the sake of) this transient life.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [S41] Though here laid on my bed, though in the midst of family, it is alone that I must endure the agony of the throes of death. [S42] For one seized by the messengers of death, what good is a relative, what good a friend? At that time, merit alone is a defence and I have not acquired it. [S43] By clinging to this transient life, not recognising this danger, heedless, O Lords, I have acquired great evil.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [S41] Étendu sur mon lit ou frappé debout, en vain mes parents m’entoureront; seul, je supporterai toutes les douleurs de la mort. [S42] Saisi par les messagers de Yama, [dieu des morts, et conduit vers le lieu de mon supplice], ou trouverai-je un parent, un ami? Le mérite seul pourrait me sauver, mais cet ami, je l’ai négligé. [S43] Attaché à la vie qui passe, oublieux du châtiment certain, enivré [par la jeunesse, la beauté, l’argent et le pouvoir], j’ai péché, ô Protecteurs, j’ai beaucoup péché.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): [T40] While I lie there in my final bed, friends and family may be by my side, but I alone will be the one to feel the severing of all ties to life. [T41] When I am seized by the emissaries of Death, what help will be my family or my friends? At that time it is merit alone that can protect me, but upon that, alas, I have failed to depend. [T42] O Protectors! I was heedless, unaware of horrors such as this, and all for this transient existence, amassed so many harmful deeds.
La Marcha Hacia la Luz (tr. Villalba): [S41] Incluso aquí, acostado sobre mi cama, rodeado por los míos, tendré que sufrir los dolores de la agonía. [S42] ¿Qué pueden hacer los padres o los amigos cuando los mensajeros de Yāma nos arrastran? Sólo el bien es la salvación, ¡pero que poco lo he practicado! [S43] Apegado a esta vida efímera, ignorante del peligro, ¡qué frívolo he sido! ¡Cuánto mal he hecho, oh Protectores!
La Marche à la Lumière (tr. Finot): [S41] Ici même, couché sur mon lit, au milieu des miens, je devrai souffrir seul toutes les souffrances de l’agonie. [S42] Quand on est saisi par les messagers de Yama, que peuvent parents ou amis? Le bien seul est un moyen de salut, mais je ne l’ai pas pratiqué. [S43] Par attachement à cette vie éphémère, par ignorance du danger, par frivolité, j’ai fait beaucoup de mal, ô Protecteurs!
La Marche vers l’Éveil (tr. Padmakara): [T40] Quand sur mon lit de mort je serai entouré de mes amis et de mes proches, c’est moi seul qui ressentirai les affres de la vie qui s’éteint. [T41] Quand les émissaires de la mort m’empoigneront, seuls mes mérites m’offriront un refuge: cela même que j’aurai négligé! [T42] Ô Protecteurs, dans mon inconscience je n’avais pas imaginé pareille frayeur, et c’est ainsi que, pour cette vie sans durée, j’ai réalisé beaucoup de mauvaises choses.
The Path of Light (tr. Barnett): [S41] Lying here on my bed, or standing amidst my kin, I must suffer the agonies of dissolution alone. [S42] Whence shall I find a kinsman, whence a friend, when the death-god’s messengers seize me? Righteousness alone can save me then and for that I have not sought. [S43] Clinging to brief life, I have been blind to this terror, heedless; O my Masters, grievous guilt have I gathered.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [S41] Lying on my death bed, surrounded by friends and relatives, by me alone will be borne the pangs or pain of (approaching) death. [S42] When seized by messengers of death, of what avail will be a friend or a relation? My only protection at that time is virtue (‘punya’) and that I practised not. [S43] In a life so transient and ignorant of this danger (of death) O Lord, I accumulated a lot of sin and evil through mad (egoistic) pursuits.
Vivre en Héros pour L’Éveil (tr. Driessens): [T40] Couche sur mon lit, quoiqu’entouré de proches et d’amis j’éprouverais seul le sentiment d’être sépare de la vie. [T41] Quand je serai saisi par las messagers de Yama de quel profit me seront parents et amis? Le mérite seul me protègerait, mais je ne l’ai pas développé. [T42] Ô Protecteurs, inattentif, ignorant semblable peur, pour le bien de cette vie éphémère j’ai accompli de nombreuses fautes.
The Way of the Bodhisattva (tr. Padmakara): [T40] There I’ll be, prostrate upon my bed, and all around, the ones I know and love – but I alone shall be the one to feel the cutting of the thread of life. [T41] And when the vanguard of the deadly king has gripped me, what help to me will be my friends or kin? For only goodness gained in life will help me: this, alas, is what I shrugged away. [T42] Oh Protectors! I, so little heeding, had hardly guessed at horror such as this – and all for this brief, transient existence, have gathered so much evil to myself.
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 142 212 22 – Explication (43-46)
Chapter II – verses, Skt. 44-47; Tib. 43-46
aṅgacchedārthamapyadya nīyamāno viśuṣyati|
aṅgacchedārthamapyadya led-[by-the-hand] dried-up-wizened-[cf-sadhu]
pipāsito dīnadṛṣṭiranyadevekṣate jagat ||44||
parched/dry wretched-perceived-ranyadevekṣate living [44]
kiṃ punarbhairavākārairyamadūtairadhiṣṭhitaḥ|
what punarbhairavākārairyamadūtairadhiṣṭhitaḥ
mahātrāsajvaragrastaḥ purīṣotsargaveṣṭitaḥ ||45||
mahātrāsajvaragrastaḥ purīṣotsargaveṣṭitaḥ [45]
kātarairdṛṣṭipātaiśca trāṇānveṣī caturdiśam|
kātarair-perceived-pātaiśca trāṇānveṣī four-directions
ko me mahābhayādasmātsādhustrāṇaṃ bhaviṣyati ||46||
ko my mahābhayādasmātsādhustrāṇaṃ bhaviṣyati [46]
trāṇaśūnyā diśo dṛṣṭvā punaḥ saṃmohamāgataḥ|
trāṇa-emptiness take-direction having-been back/return stupefaction-māgataḥ
tadāhaṃ kiṃ kariṣyāmi tasmin sthāne mahābhaye ||47||
tadāhaṃ what kariṣyāmi tasmin sthāne mahābhaye [47]
43. skye bo yan lag bcad pa’i sar
di riṅ khrid pa’aṅ bred ’gyur te
kha skams mig rtsa ṅan la sogs
sṅa las gźan du ’gyur snaṅ na
44. gśin rje’i pho ña ’jigs ’jigs lta’i
śa tshugs can gyis bzuṅ gyur ciṅ
’jigs chen nad kyis thebs gyur pa
rab tu ñam thag smos ci dgos
45. su źig ’jigs chen ’di las bdag
legs par skyob par byed ’gyur źes
bred śa thon pa’i mig bgrad nas
phyogs bźir skyabs dag tshol bar byed
46. phyogs bźir skyabs med mthoṅ nas ni
de nas kun du yi mug ’gyur
gnas der skyabs yod ma yin na
de tshe bdag gis ji ltar bya
The Commentary on the GREAT PERFECTION: [T43] If this is the day when a man is being led to a place where he will have a limb cut off, with dry mouth, blood-shot eyes and such, he seems quite otherwise than he was formerly. [T44] When the utterly terrifying messengers of the Lord of Death having a form of flesh, seize us bodily, how badly will we be stricken with the illness of great fear? What need is there to say how terrible that will be? [T45] Who is the sadhu that can be our guardian, one who is able to guard us from such frights as these, our flesh will crawl with panic and with staring eyes we shall search for protectors in the four directions. [T46] Having seen that in the four directions there are none, we shall be enveloped in complete despair.
Destellos de Sabiduría (tr. Gordi): [T43] Petrificada esta la persona que hoy es conducida a la cámara de torturas. Con la boca seca y los ojos hundidos su entera apariencia se transfigura. [T44] ¿Qué necesidad hay de mencionar el tremendo desespero del que, afligido por la enfermedad del gran pánico, es atrapado por las garras de los atemorizantes mensajeros de la muerte? [T45] ¿Quién puede ofrecerme protección verdadera en medio de este gran horro? Con los ojos aterrorizados y fuera de las órbitas buscare guarecerme en todas las direcciones. [T46] Pero no encontrando el ansiado refugio, sucumbiré envuelto en la desesperación. Y sin protección alguna ¿qué habré de hacer entonces?
Engaging in Bodhisattva Behaviour (tr. Berzin): [T43] If someone even just being led to where his limbs will be lopped off today is so terrified that, with dry mouth, sunken eyes, and worse, he appears transfigured from before, [T44] what need to mention the tremendous torment when grabbed by the macabre physical forms of the sinister messengers of the lord of death and fallen into a fit of great panic. [T45] “Who can show me a safe and sound direction out of this monstrous horror?” Staring with terrified, bulging eyes I’ll search the four quarters for anyone (who can show me) safe direction out. [T46] (And then), seeing no one in the four quarters who can give safe direction, I’ll become filled with total despair from that. If no one having safe direction is there in that place, what can I do at that time?
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [T43] If those people, who are led today to the place where their limbs will be amputated, are petrified, with parched mouths and glazed eyes, appearing different than before, [T44] then needless to mention (my) tremendous despair when taken by the physical forms of the fearsome looking messengers of the lord of death, when (I am thus) stricken with the disease of great panic. [T45] Who can really protect me from this great horror? With eyes gaping in an expression of terror I will search the four quarters for refuge. [T46] Seeing no refuge in the four quarters I will become completely depressed. If there is no refuge on that occasion, then what should I do at that time?
Entering the Path of Enlightenment (tr. Matics): [S44] The one who even today is carried off for the sake of a mere amputation withers away; he is thirsty, his sight is afflicted, he sees the world other [than it is]. [S45] How much more when one has been overcome by the formidable messengers of death, seized by the fever of great fear, wound about with filth and excrement? [S46] With despair, and with eyes directed to the four quarters, I look for protection. What ascetic will be my protector [and deliver me] from this great fear? [S47] Having seen all quarters devoid of protection, and having fallen again into complete confusion, what then shall I do in that place of great fear?
Gems of Dharma, Jewels of Freedom (tr. Holmes): [T43] If, when the time comes for them to be taken to the place where their limbs will be hacked off, people become terror-stricken and dry-mouthed, with their eyes bulging and bloodshot and so forth, [T44] then what need to mention the unspeakable horror and reactions of one gripped by fear when the time of transformation (death) comes and they are seized by the totally terrifying emissaries of the Lord of Death, apparent as if in flesh and blood. [T45?] When the time comes to die, children will not be a refuge, nor father nor mother nor friends nor loved ones. There will be no one who can be your refuge …
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [T43] Terrified is the person who today is led away to a place where his limbs will be torn from his body. With a dry mouth and sunken eyes, his appearance is completely distorted. [T44] So what need is there to mention the terrible despair I shall experience when, stricken by great panic, I am seized by the physical apparitions of the terrifying messengers of the lord of death? [T45] “Who can grant me real protection from this great terror?” Petrified, with wide, bulging eyes, I shall search for refuge in all directions. [T46] But, seeing no refuge anywhere, I shall become utterly dejected. If I cannot find refuge there, what shall I do at that time?
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [T43] Petrified is the person today being led to a torture chamber. With dry mouth and dreadful, sunken eyes, his entire appearance is transfigured. [T44] What need to mention the tremendous despair when stricken with the disease of great panic, being clasped by the physical forms of the frightful messengers of death? [T45] “Who can afford me real protection from this great horror?” With terrified, bulging eyes agape I shall search the four quarters for refuge. [T46] But seeing no refuge there I shall become enveloped in gloom. If there should be no protection there, then what shall I be able to do?
Guide to the Bodhisattva’s Way of Life (tr. Marut): [T43] Even now, when someone is being taken for an amputation, his mouth becomes parched with thirst. He sees the world differently, through wretched eyes. [T44] How much more when one is overcome by the Frightener and the messengers of death? Possessed with feverish terror, he will be covered in his own excrement. [T45] Desperately I will look around in all directions, searching for protection. Where is the good person who will serve as my defender from this great fear? [T46] Seeing that there is no protection coming from any quarter, I will revert to complete confusion. What will I do in that state of great fear?
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [S44] The terrible reality of my transient life [would become all too apparent were I to be seriously injured. As I lie helpless in a pool of blood, feeling my life ebbing away, I feel a bitter regret that I did not take action sooner to prepare for death]. [S45] At such times, [things could always be worse, so bad as to be unimaginable from an ordinary, day-to-day point of view]. My terror and regret would be boundless. [S46] In such a state, I look around me in all direction to find someone who might help me in my hour of great need. Is anyone there? [S47] But there is no one. I sink back into misery and confusion. What can be done!?
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [S44] One completely languishes while being led today to have the limbs of one’s body amputated. Parched with thirst and with pitiable eyes, one sees the world differently. [S45] How much more is one overpowered by the horrifying appearances of the messengers of death as one is consumed by the fever of terror and smeared with a mass of excrement? [S46] With distressed glances I seek protection in the four directions. Which good person will be my protection from this great fear? [S47] Seeing the four directions devoid of protection, I return to confusion (Tibetan: despair). What shall I do in that state of great fear?
A Guide to the Bodhisattva Way of Life (Tibetan) (tr. Wallace): … [T44] What need, then, is there to speak of the pathos of one who is overpowered by the terrifying forms of the messengers of the Lord of Death and who is stricken with the affliction of great dread? … …
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [S44] Even someone taken away today to have a limb cut off withers, throat parched, gaze wretched. He sees the world in a completely different way. [S45] But that is nothing to the feverish horror which grips me, covered in my own uncontrolled excrement, as death’s terrifying messengers stand over me. [S46] With cowering glances I search the four directions for deliverance. What saint will deliver me from this great fear? [S47] Seeing the directions devoid of deliverance, I fall into total confusion once again. What will I do then in that state of great fear?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [S44] Le condamné qu’on mène [au pilori] pour lui couper le pied ou la main, son corps se dessèche, la soif serre sa gorge, sa vue se trouble et s’altère. [S45] Que sera-ce quand les messagers du dieu des morts mettront la main sur moi, effroyables? [S46] Dévoré par la fièvre et l’épouvante, souillé de mes propres ordures, mes yeux terrifiés chercheront un protecteur aux quatre coins du ciel: « Quelle Bonté [spontanée] va me protéger contre cet effroyable danger? » [46] Le ciel est vide et sans secours: je retombe dans l’inconscience. Que ferai-je alors, que ferai-je dans ce lieu d’effroi [qu’est l’enfer]?
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): [T43] When led towards the place of torture, where his body will soon be ripped apart, a man is transfigured by his terror; his mouth turns dry, his pained eyes dart. [T44] If that is so, then how desperate will I be, when stricken down and gravely ill with fear, I am seized by the messengers of death, and their gruesome, terrifying forms appear? [T45] Is there anyone who can really save me from the horrors of this appalling fate? Staring in terror with my eyes opened wide, I’ll search all around to find a refuge place. [T46] When nowhere do I see such a place of safety, my heart will sink; depressed, I’ll give up hope. For if there is no haven to which I might retreat, what options am I left with? What is there to do?
La Marcha Hacia la Luz (tr. Villalba): [S44] El condenado al patíbulo, cuando se contrae de horror, cuando la sed le devora y la vista se le nubla, deja de reconocer el mundo. [S45] ¿Qué será de mí cuando, devorado por el pánico y la fiebre, manchado por mis propias heces, los terribles mensajeros de Yāma vengan a buscarme? [S46] Mis ojos asustados buscaran por todas partes un medio de salvación. ¿Qué ser bondadoso vendrá a sacarme de este espantoso peligro? [S47] Sin ningún apoyo en el espacio vacío, hundido en la locura, ¿qué hare en ese instante terrible?
La Marche à la Lumière (tr. Finot): [S44] Le condamné qu’on emmène pour lui couper un membre se contracte d’horreur, la soif le dévore, sa vue affaiblie ne reconnaît plus le monde. [S45] Que sera-ce lorsque les affreux messagers de Yama prendront possession de moi, dévoré d’épouvante et de fièvre, souillé de mes propres ordures? [S46] Mes regards effrayés chercheront de tous côtés un moyen de salut. Quel être de bonté viendra me tirer de cet immense péril? [S47] Voyant l’espace vide de tout secours, replongé dans l’affolement, que ferai-je alors, en présence du lieu terrible?
La Marche vers l’Éveil (tr. Padmakara): [T43] Si l’homme qu’on emmène au lieu de son supplice est défiguré par la peur, la gorge sèche, les yeux exorbités, [T44] que ferai-je quand les messagers de la mort aux formes effroyables s’empareront de moi et que, malade de terreur, j’atteindrai le comble du désespoir? [T45] Qui m’offrira une protection efficace contre cette épouvante? Les yeux agrandis par l’effroi, je fouillerai les quatre horizons en quête d’un refuge, [T46] mais nulle part je ne trouverai de secours et mon désespoir atteindra son comble. Que ferai-je alors s’il n’est pas de salut en ces lieux?
The Path of Light (tr. Barnett): [S44] He who is taken to be maimed of his limbs at once withers away; thirst racks him, his sight is darkened, the world is changed to his sight. [S45] How then will it be with me when I am in the charge of the death-god’s hideous messengers, consumed by a fever of mighty terror, covered with filth, looking with timid glances to the four quarters of heaven for aid? [S46] Who will be the friend to save me from that awful terror? [S47] I shall see in the heavens no help and sink back into madness; then what shall I do in that place of horror?
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [S44] Now, even a (guilty) person gets frozen (with fear) as he is led to tortures like the cutting of limbs etc, he feels thirsty, has woeful looks and the world looks entirely different to him now. [S45] What, then, of a person in the custody of the demoniac messengers of death and stricken with the fever of great fear whilst he is by excreta encompassed on all sides (in the river of hell)? [S46] Casting frightened looks in all the four directions, I seek refuge; who will be my good saviour from this great and terrible fear? [S47] Seeing my helpless plight bereft of refuge, I shall again become despaired. What shall I, with utter fright filled, then do at that place (i.e. hell)?
Vivre en Héros pour L’Éveil (tr. Driessens): [T43] Terrorisée, la bouche sèche et la vue affaiblie, si l’entière apparence de la personne que l’on emmène aujourd’hui pour lui couper un membre est transformée, [T44] que sera-ce alors quand, frappe par la maladie de terreur, les formes affreuses des messagers de Yama prendront possession de moi? [T45] « Qui me protègera contre cette immense peur? » Les yeux exorbités, dans les quatre directions je chercherai un refuge. [S46] Mais n’y voyant pas d’abri, replongé dans un brouillard, que ferai-je si je ne trouve là aucun secours?
The Way of the Bodhisattva (tr. Padmakara): [T43] The day they take him to the scaffold, where his body will be torn and butchered, a man is changed, transfigured by his fear: his mouth is dry, his eyes start from his brow. [T44] If so it is, then how will be my misery when stricken down, beside myself with fear, I see the fiend, the messenger of death, who turns on me his fell and dreadful gaze? [T45] Who can save me, who can now protect me from this horror, from this frightful dread? And then I’ll search the four directions, seeking help, with panic-stricken eyes. [T46] Nowhere help or refuge will be found. And sunk beneath the weight of sorrow, naked, helpless, unprotected – what, when this befalls me, shall I do?
Meaningful to Behold
332 211 122 – The Power of Reliance
The Nectar of Mañjushrī’s Speech
3 – The Strength of Support
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 142 22 – L’Objet de Refuge (47-52)
222 221 142 221 – Les Trois Joyaux en Général (47-48)
Chapter II – verse, Skt. 48-49; Tib. 47-48
adyaiva śaraṇaṃ yāmi jagannāthān mahābalān|
from-today-onwards going/running yāmi world-āthān great-strength
jagadrakṣārthamudyuktān sarvatrāsaharān jinān ||48||
jagadrakṣārthamudyuktān sarvatrāsaharān Jinas [48]
taiścāpyadhigataṃ dharmaṃ saṃsārabhayanāśanam |
taiścāpyadhigataṃ Dharma saṃsāra-bhayanāśanam
śaraṇaṃ yāmi bhāvena bodhisattvagaṇaṃ tathā ||49||
protecting yāmi bhāvena Bodhisattva-Hosts tathā [49]
47. de bas rgyal ba ’gro ba’i mgon
’gro ba skyob pa’i don brtson pa
stobs chen ’jigs pa kun sel la
di riṅ ñid nas skyabs su mchi
48. de yi thugs su chud pa’i chos
’khor ba’i ’jigs pa sel ba daṅ
byaṅ chub sems dpa’i tshogs la yaṅ
de bźin yaṅ dag skyabs su mchi
Destellos de Sabiduría (tr. Gordi): [T47] Ante tal evidencia Busco ahora Refugio en los Budas, Protectores del Mundo, en los que se esfuerzan por cuidar todo lo que vive y con gran energía erradican el temor. [T48] De igual manera me Refugio en el Dharma que ellos han experimentado, capaz de eliminar el temor de la existencia cíclica; me Refugio también en la Asamblea de Bodhisattvas.
Engaging in Bodhisattva Behaviour (tr. Berzin): [T47] Therefore, from this very day, I Take Safe Direction from you, the Triumphant, you Guardians of those who wander, who strove to become Safe Directions for wandering beings and who can remove all my fears with your stupendous forces. [T48] Likewise, I purely Take Safe Direction from the Dharma you’ve realised, which abolishes the fears of recurring saṃsāra, and also from you, the Assembly of Bodhisattvas.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [T47] Therefore, from today onward I Go for Refuge to the Victor, the Protector of Beings, who strives to shelter all beings and with great power eradicates all fear. [T48] To the Dharma he has realised, which clears away the fears of saṃsāra, and also to the Assembly of Bodhisattvas, I genuinely Go for Refuge in the same manner.
Entering the Path of Enlightenment (tr. Matics): [S48] Therefore, I Go now for Refuge to the Lords of the Earth, the ones labouring for the sake of the earth’s protection, the Conquerors who dispel all fear; [S49] and likewise I Go for Refuge to the Dharma that is mastered by them, which consumes the fear of rebirth; and I Go to the Company of Bodhisattvas.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [T47] Therefore, from today I Go for Refuge to the Conqueror Buddhas who protect living beings, who seek to give Refuge to all living beings, and who, with their great strength, eradicate all fear. [T48] Likewise, I sincerely Go for Refuge to the Dharma they have realised, which dispels the fears of saṃsāra, and to the Assembly of Bodhisattvas.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [T47] Therefore I now Seek Refuge in the Buddhas who protect the world, who strive to shelter all that lives and with great strength eradicate all fear. [48] Likewise I purely Seek Refuge in the Dharma they have realised that clears away the fears of cyclic existence, and also in the Assembly of Bodhisattvas.
Guide to the Bodhisattva’s Way of Life (tr. Marut): [47] And so right now I Go for Refuge to the Protectors of the World, those with great strength, the Conquerors who strive to guard the world, who remove all anxiety. [T48] I earnestly Go for Refuge to the Dharma that has been mastered by them, which destroys the fear of cyclic existence, and I also Go for Refuge to the Assembly of Bodhisattvas.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [S48] My only Refuge from this extreme misery is in the Holy Ones and the Bodhisattvas. I look to them and find comfort, for they understand my situation and want to help me. [S49] I look to the Dharma as it is manifested in the Holy Ones and the Bodhisattvas. [By coming into full understanding and alignment with the Dharma I can overcome my fear of death and the cycle of existence and suffering. Oh what unimaginable happiness and relief to find such comfort!]
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [S48] Right now I Go for Refuge to the Protectors of the World whose power is great, to the Jinas, who strive to protect the world and who eliminate every fear. [S49] Likewise, I earnestly Go for Refuge to the Dharma that is mastered by them and that annihilates the fear of the cycle of existence, and to the Assembly of Bodhisattvas as well.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [S48] Right now I Go for Refuge to the mighty Protectors of the World, who have undertaken the care of the world, the Conquerors who remove all fear. [S49] I also Go whole-heartedly for Refuge to the Dharma they have realised, which destroys the danger of cyclic existence, and to the Assembly of Bodhisattvas.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [S48] Aujourd’hui même je veux Prendre Refuge dans les Puissants Protecteurs du Monde, dans les Vainqueurs qui s’appliquent à garder les hommes, à détruire toute douleur; [S49] dans la Loi, [dans le Nirvâṇa] qu’ils ont conquis, et qui supprime les dangers de l’existence [en détruisant les passions]; je Prends Refuge, et de tout cœur, dans la Troupe des Bodhisattvas.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): [T47] Thus, from this day onwards I Take Refuge in the Buddhas, the Guardians of the World, who labour to protect and benefit us all, and whose great strength can banish every fear. [T48] Likewise, I genuinely Take Refuge in the Dharma they have realised, which eliminates saṃsāra’s terror, and also in the Hosts of Bodhisattvas.
La Marcha Hacia la Luz (tr. Villalba): [S48] A partir de ahora Recurro a los Poderosos Guardianes que se esfuerzan en proteger el mundo, a ellos que disipan todos los terrores, a ellos, ¡los Vencedores! [S49] Con toda mi alma Recurro al Darma por ellos alcanzado, al Darma que destruye el peligro de las reencarnaciones y a la multitud de Bodisatvas.
La Marche à la Lumière (tr. Finot): [S48] Dès maintenant j’ai Recours aux Puissants Gardiens du Monde, qui s’évertuent à protéger le monde, qui dissipent toutes les terreurs, aux Vainqueurs! [S49] J’ai Recours de toute mon âme à la Loi par eux atteinte, qui détruit le danger des transmigrations, et à la Foule des Bodhisattvas.
La Marche vers l’Éveil (tr. Padmakara): [T47] Victorieux Protecteurs des Mondes dévoués à secourir les êtres, vous avez la force d’éliminer la peur et je Prends, dès ce jour, Refuge en Vous. [T48] Je Prends authentiquement Refuge, aussi, dans le Dharma que vous avez réalisé et qui dissipe les frayeurs du samsâra, ainsi que dans la Communauté des Bodhisattvas.
The Path of Light (tr. Barnett): [S48] Now, now I Come for Refuge to the Mighty Lords of the World, the Conquerors eager for the world’s protection, who allay all fear; [S49] to the Law learned by them I Come with all my heart for Refuge and to the Congregation of the Sons of Enlightenment.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [S48] Therefore today itself I shall Seek Refuge (at the feet) of the Mighty Lords of the World – the Conquerors who remove all kinds of fear. [S49] Therefore, I shall sincerely Seek Refuge in the Dharma as manifested (attained) by them as capable of destroying the fear of saṃsāra as also Seek Refuge in the Assembly of Bodhisattvas.
Vivre en Héros pour L’Éveil (tr. Driessens): [T47] Des maintenant, je Prends Refuge dans les Conquérants, Protecteurs du Monde, qui s’évertuent à secourir les migrants et dont la grande force dissipe toute craint. [T48] Je Prends Refuge avec pureté dans la Doctrine par eux réalisée qui écarte les peurs du cycle et, de même, dans l’Assemblée des Héros pour l’Éveil.
The Way of the Bodhisattva (tr. Padmakara): [T47] Thus from this day forth I Go for Refuge to Buddhas, Guardians of wandering beings, who labour for the good of all that lives, those Mighty Ones who scatter every fear. [T48] In the Dharma that resides within their hearts, that scatters all the terrors of saṃsāra, including the Multitude of Bodhisattvas, likewise I will perfectly Take Refuge.
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 142 222 – Prise de Refuge dans les Héros pour l’Éveil qui Possèdent la Force de la Prière (49-52)
Chapter II – verses, Skt. 50-53; Tib. 49-52
samantabhadrāyātmānaṃ dadāmi bhayavihvalaḥ|
Samantabhadrā-yātmānaṃ offer-myself fear-vihvalaḥ
punaśca mañjughoṣāya dadāmyātmānamātmanā ||50||
punaśca Mañjughoṣā-ya offer-myself-mānam-willing-surrender [50]
taṃ cāvalokitaṃ nāthaṃ kṛpāvyākulacāriṇam|
taṃ Avalokiteśvara nāthaṃ One-Whose-Nature-is-Moved-by-Compassion
viraumyārtaravaṃ bhītaḥ sa māṃ rakṣatu pāpinam ||51||
Hero-umyārtaravaṃ bhītaḥ he me protect un-virtue [51]
āryamākāśagarbhaṃ ca kṣitigarbhaṃ ca bhāvataḥ|
Arya-Ākāśagarbha and Kṣitigarba and bhāvataḥ
sarvān mahākṛpāṃścāpi trāṇānveṣī viraumyaham ||52||
all-[beings?] great-tenderness-ścāpi trāṇānveṣī Hero-umyaham [52]
yaṃ dṛṣṭvaiva ca saṃtrastāḥ palāyante caturdiśam|
yaṃ perceiving-you and saṃtrastāḥ palāyante caturdiśam|
yamadūtādayo duṣṭāstaṃ namasyāmi vajriṇam ||53||
Yama-dūtādayo duṣṭāstaṃ namasyāmi Vajri-ṇam ||53||
49. bdag ni ’jigs pas rnam skrag pas
kun du bzaṅ la bdag ñid ’bul
’jam pa’i dbyaṅs la bdag ñid kyis
bdag gi lus ni dbul bar bgyi
50. thugs rjes spyod pa ma ’khrul ba
spyan ras gzigs mgon de la yaṅ
ñam thag ṅa ros ’o dod ’bod
sdig ldan bdag la bskyab tu gsol
51. ’phags pa nam mkha’i sñiṅ po daṅ
sa yi sñiṅ po dag daṅ ni
thugs rje che mgon thams cad la
skyabs tshol sñiṅ nas ’os dod ’bod
52. gaṅ źig mthoṅ nas gśin rje yi
pho ña la sogs sdaṅ ba rnams
skrag nas phyogs bźir ’byer byed pa
rdo rje can la skyabs su mchi
Destellos de Sabiduría (tr. Gordi): [T49] Tembloroso de miedo, ofrezco mi cuerpo, palabra y mente a Samantabhadra y a Mañjughoṣa. [T50] Al Protector Avalokiteśvara, cuyos compasivos actos son infalibles. Apenado, le grito: ¡Por favor protege a este ser malvado! [T51] En mi búsqueda de refugio, imploro sinceramente a Ākāśagarbha, Kṣitigarbha y a todos los Protectores Compasivos. [T52] Me Refugio también en Vajrapāṇi, ante cuya visión todos los seres malignos, incluidos los mensajeros de la muerte, huyen despavoridos.
Engaging in Bodhisattva Behaviour (tr. Berzin): [T49] Totally panicked with anguish, to you, Samantabhadra, I offer myself; and, of my own accord, I make to you, Mañjughoṣa, an offering of my body. [T50] To you as well, Guardian Avalokiteśvara, who are undeceiving in acting with compassion, I cry out for help in a wail of torment: “Pray, give Safe Direction to me who has (such) a negative karmic force!” [T51] From Ākāśagarbha, Kṣitigarba, and all you Guardians with great compassion, I Seek Safe Direction and, from my heart, cry out for help. [T52] I Take Safe Direction from you, the One with a Vajra: upon your sight, all malevolent beings, such as the messengers of the lord of death, flee in panic to the four quarters (of the world).
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [T49] Utterly panicking with fear, I offer myself to Samantabhadra; to Mañjughoṣa as well I myself offer this body of mine. [T50] Also to the Protector Avalokita, whose compassionate conduct is without delusion, I let out a lamentation of mournful crying, “Please grant me, the wicked one, protection!” [T51] In the Noble Ākāśagarbha, in Kṣitigarba, and in all Protectors of Great Compassion I Seek Refuge, crying out in lamentation from my heart. [T52] I Go for Refuge to Vajrapāṇi the sight of whom frightens (all) hateful ones, such as the messengers of the lord of death, and causes them to flee in terror to the four quarters.
Entering the Path of Enlightenment (tr. Matics): [S50] Trembling with fear, I give myself to Samantabhadra, and again I give myself by my own action, to Mañjughoṣa; [S51] and to the Lord Avalokita, who is entirely occupied with the practice of compassion, I, who am terrified, cry aloud a cry of suffering, “May he protect me, a sinner!” [S52] To the Noble Ākāśagarbha and to Kṣitigarba, and indeed to all the great Compassionate Beings, I cry aloud, looking for protection. [S53] And I worship the Lord of the Thunderbolt. When they have seen him, the messengers of death and the other evil beings are frightened and they flee to the four directions.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [T49] Overcome with fear, I offer myself to Arya Samantabhadra, and I offer my body into the service of Arya Mañjushrī. [T50] To Protector Avalokiteśvara, who acts unerringly out of compassion, I utter this desperate cry for help: “O, please protect me, an evildoer!” [T51] Seeking Refuge, from my heart I pray to Arya Ākāśagarbha, to Arya Kṣitigarba and to all the Compassionate Protectors. [T52] I Go for Refuge to Arya Vajrapāṇi, upon sight of whom all harmful beings, such as the messengers of the lord of death, flee in terror to the four directions.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [T49] I, trembling with fear, offer myself to Samantabhadra; to Mañjughoṣa also I make a gift of my body. [T50] To the Protector Avalokiteśvara who infallibly acts with compassion, I utter a mournful cry, “Please protect this evil-doer!” [T51] In my search for a Refuge I cry from my heart for Ākāśagarbha, Kṣitigarba and all the Compassionate Protectors. [T52] And I Seek Refuge in Vajrapāṇi, upon the sight of whom all harmful beings such as the messengers of death flee in terror to the four quarters.
Guide to the Bodhisattva’s Way of Life (tr. Marut): [T49] Trembling with fear, I give myself to Samantabhadra, and I also willingly give myself to Mañjughoṣa. [T50] Terrified, I cry out to Avalokita, whose practice is suffused with compassion: “Protect me, a doer of bad deeds!” [T51] Seeking protection, I earnestly cry out to Arya Ākāśagarbha and Kṣitigarbha and all those with great compassion. [T52] I bow to Vajrī, the sight of whom terrifies the messengers of death and other malignant beings who scatter in all directions.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [S50] Shaking with fear, I humbly and sincerely offer my wretched self to the Assembly of Bodhisattvas. [S51] I cry out to the Bodhisattva Avalokita to please help me, a sinner. [S52] Then I cry out to the other Noble, Compassionate Bodhisattvas (Ākāśagarbha, Kṣitigarba and the rest) to please help me, a sinner. [S53] I bow to the King of Heaven (Vajrī). When the messenger of death and the other malevolent beings gathered around me see Vajrī they flee in abject terror as fast as they can.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [S50] Trembling with fear, I offer myself to Samantabhadra, and of my own will I offer myself to Mañjughoṣa. [S51] Terrified, I utter a mournful cry to the Protector Avalokita, whose conduct overflows with compassion, that he may protect me, a sinner. [S52] Seeking protection, I earnestly invoke Noble Ākāśagarbha, Kṣitigarba and all the Compassionate Ones. [S53] I bow to (Tibetan: Take Refuge in) Vajrī, upon the sight of whom the messengers of death and other malevolent beings flee in terror to the four directions.
A Guide to the Bodhisattva Way of Life (Tibetan) (tr. Wallace): [T49] Distraught with fear, I offer myself to Samantabhadra and I offer my body to Mañjughoṣa. [T50] And to the Lord Avalokiteśvara, whose compassionate conduct is unfailing, I make the mournful plea, ‘Protect me, the sinner!’ … …
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [S50] Trembling with fear I give myself to Samantabhadra, and again freely I give myself to Mañjughoṣa. [S51] Terrified I cry out in anguish to the Protector Avalokita whose conduct overflows with compassion. I have done evil. May He protect me! [S52] Seeking deliverance with all my heart I cry out to Noble Ākāśagarbha, too, and Kṣitigarba, and all those of Great Compassion. [S53] I bow to the Holder of the Vajra. As soon as they see him the ministers of death and all malign creatures flee, quaking, in the four directions.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [S50] Ému de crainte, je me donne à Samantabhadra; je me donne aussi, spontanément, à Mañjughoṣa. [S51] Avalokita, Protecteur, Pitié Vivante, je l’invoque avec des cris de détresse et d’effroi; qu’il me protège, car je suis un pécheur! [S52] Le Noble Ākāçagarbha et Kṣitigarba et tous les Grands Compatissants, je les invoque pour qu’ils me protègent. [S53] Hommage à Vajrapāṇi! Devant lui s’enfuient d’abord épouvantés tous les méchants, messagers du dieu des morts ou démons.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): [T49] Utterly terrified and gripped with fear, I give myself to Samantabhadra; and to Mañjughoṣa too, I offer this body in service. [T50] To the Protector Avalokiteśvara, whose compassion is in all his actions, I cry out in the depths of desperation, “grant me your protection, evil as I am!” [T51] To the Noble Bodhisattvas Ākāśagarbha and Kṣitigarba, and all the Lords of Great Compassion, from my heart, I call for your protection. [T52] And I Take Refuge in Vajrapāṇi, before whom death’s messengers and all who threaten us will flee in terror, dispersed in all directions.
La Marcha Hacia la Luz (tr. Villalba): [S50] Loco de miedo me entrego a Samantabhadra. Todo yo me entrego a Manyusri. [S51] Al Protector Avalokiteśvara, cuyos actos surgen todos de la compasión, lanzo mi grito de angustia y de espanto: “¡Protege a este pecador!” [S52] A los santos Ākāśagarbha y Sistigarba, a todos los Misericordiosos, los invoco para mi salvación. [S53] ¡Saludo al Portador del Rayo! A el cuya sola presencia aterroriza y espanta a los mensajeros de Yāma y a los demás malignos de las cuatro direcciones.
La Marche à la Lumière (tr. Finot): [S50] Éperdu de crainte, je me donne à Samantabhadra; je me donne moi-même à Mañjughoṣa. [S51] Au Protecteur Avalokita, dont tous les actes sont dominés par la compassion, je jette mon cri de détresse et d’effroi: « Qu’il me garde, moi pécheur! » [S52] Le saint Ākāçagarbha et Kṣitigarba, et tous les Miséricordieux, je les invoque pour mon salut. [S53] Celui dont la seule vue terrifie et met en fuite dans les quatre directions les messagers de Yama et autres réprouvés, je le salue, le Porte Foudre.
La Marche vers l’Éveil (tr. Padmakara): [T49] Sous le coup d’une peur absolue, j’offre mon être à Samantabhadra, et à Mañjughoṣa j’offre mon corps également. [T50] Vous dont la compassion œuvre sans méprise, Ô Protecteur Avalokita, mes cris de désespoir vous appellent: protégez l’être malfaisant que je suis! [T51] Âkâśagarbha et Kṣitigarba, Sublimes Protecteurs, grande est votre compassion. Je vous implore du fond de mon cœur: accordez-moi votre protection! [T52] En vous, dont la vue terrorise les émissaires de la mort et les porteurs de haine en les chassant aux quatre horizons, Ô Vajrapâni, je Prends Refuge.
The Path of Light (tr. Barnett): [S50] Trembling with fear, I give myself to Samantabhadra, and again I give myself, by my own action, to Mañjughoṣa; [S51] and to the Lord Avalokita, who is entirely occupied with the practice of compassion, I, who am terrified, cry aloud a cry of suffering, “May He protect me, a sinner!” [S52] To the noble Ākāśagarbha and to Kṣitigarbha, and indeed to all the great Compassionate Beings, I cry aloud, looking for protection. [S53] And I worship the Lord of the Thunderbolt. When they have seen him, the messengers of death and the other evil beings are frightened and they flee to the four directions.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [S50] Trembling with fear I surrender myself to Samantabhadra as also to Mañjughoṣa I surrender myself most willingly. [S51] To the Lord Avalokiteśvara who moves about as moved by compassion for beings, I cry out in lament as one in total fright that he, the Compassionate One, may protect me – a sinner. [S52] Seeking protection I cry out from my heart to the Compassionate Bodhisattvas like Ākāśagarbha and Kṣitigarba and all others. [S53] I bow to that Vajrapāṇi, the Bodhisattva, seeing whom the messengers of Yama and such others take to their heels out of sheer fright.
Vivre en Héros pour L’Éveil (tr. Driessens): [T49] Éperdu de crainte je me donne à Samantabhadra, et à Mañjushrī également j’offre mon corps. [T50] J’adresse un cri de détresse sincère au Protecteur Avalokiteśvara dont l’activité compatissante est infaillible: « Protégez-moi, qui ai mal agi! » [T51] En quête d’un refuge, avec mon cœur j’en appelle au Noble Âkâśagarbha, à Kṣitigarba et à tous les Protecteurs, Grand Compatissants; [T52] je Prends Refuge en Vajrapâni, dont la vue terrifie et met en fuite dans les quatre directions les messagers de Yama.
The Way of the Bodhisattva (tr. Padmakara): [T49] Gripped by dread, beside myself with terror, to Samantabhadra I will give myself; and to Mañjushrī, the melodious and gentle, I will give myself entirely. [T50] To him whose loving deeds are steadfast, oh my Guardian, Avalokita, I cry out from depths of misery, “Protect me now, the sinner that I am!” [T51] Now to the Noble One, Ākāśagarbha, and to Kṣitigarba, from my heart I call. And all Protectors, Great, Compassionate, to them I Go in search of Refuge. [T52] And to Vajrapāṇi, Holder of the Diamond, the very sight of whom will rout all dangers like the deadly host of Yama; to him indeed I fly for safety.
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 142 223 – Signification d’Avoir Pris Refuge (53)
Chapter II – verse, Skt. 54; Tib. 53
atītya yuṣmadvacanaṃ sāṃprataṃ bhayadarśanāt|
transgressed/ignored yuṣmadvacanaṃ from-now-on fear/dread-perceiving/acknowledging
śaraṇaṃ yāmi vo bhīto bhayaṃ nāśayata drutam ||54||
protection yāmi vo bhīto bhayaṃ nāśayata instantaneous [54]
53. sṅon chad skyed kyi bka’ las ’das
da ni ’jigs pa che mthoṅ nas
khyed la skyabs su mchi lags kyis
’jig pa myur du bsal du gsol
Destellos de Sabiduría (tr. Gordi): Aunque anteriormente ignoré Vuestros Consejos, ahora tras enfrentarme a este gran temor, en Vosotros Tomo Refugio ¡que mis miedos sean rápidamente eliminados!
Engaging in Bodhisattva Behaviour (tr. Berzin): Previously, I’ve transgressed Your Advice, but seeing now these horribly frightening things, I take Safe Direction from You, and by this, may I purge myself quickly of these fearful things.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): Previously, I ignored Your Teaching. Now, catching sight of great terror, I Go for Refuge to You. Please swiftly clear away (these) fears.
Entering the Path of Enlightenment (tr. Matics): I now Go terrified to You for Refuge – after having neglected Your Instruction, because of beholding fear. May you quickly extinguish fear!
Guide to the Bodhisattva’s Way of Life (tr. Elliott): Previously I transgressed Your Advice, but now, having seen these great dangers, I Go to You for Refuge to quickly dispel my fears.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): Previously I transgressed Your Advice, but now upon seeing this great fear I Go to You for Refuge. By doing so may this fear be swiftly cleared away!
Guide to the Bodhisattva’s Way of Life (tr. Marut): Having ignored Your Instructions, I am faced with this fear. Terrified, I now Go to You for Refuge. Swiftly take away this fear!
A Guide to the Bodhisattva Way of Life (tr. Tuffley): After ignoring Your Wise Advice for so long when I was young and carefree and thought I would live forever, I now realise my foolish error and humbly ask for forgiveness and comfort as I face this most terrible of fears, the fear of death. Please take away this fear now!
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): After neglecting Your Counsel, in terror I Go to You for Refuge now as I face this fear. Swiftly remove my fear!
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): I have transgressed Your Command. Now, at seeing the danger, terrified, I Go to You for Refuge. Destroy the danger, quickly!
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): J’ai violé Votre Parole: mais je vois ce qu’il m’en coûte et j’ai peur. Je Prends Refuge en Vous: ne tardez pas et sauvez-moi du danger.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): In the past I ignored Your Words, but now I have seen this horror, and so I Take You as my Refuge: swiftly banish all my fears, I pray!
La Marcha Hacia la Luz (tr. Villalba): He transgredido Vuestra Palabra. Ahora, tembloroso ante el peligro, Tomo Refugio en Vosotros: ¡Daos prisa en alejar este peligro!
La Marche à la Lumière (tr. Finot): J’ai transgressé Votre Parole; maintenant, effrayé à la vue du danger, je Prends mon Refuge en Vous: hâtez-vous de chasser ce péril!
La Marche vers l’Éveil (tr. Padmakara): J’ai autrefois transgresse Vos Instructions mais aujourd’hui, voyant l’ampleur du danger, je Prends Refuge en vous et vous implore: libérez-moi de la peur sans tarder!
The Path of Light (tr. Barnett): I now Go terrified to You for Refuge – after having neglected Your Instruction, because of beholding fear. May you quickly extinguish fear.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): Having transgressed Your Word I now, face to face with fear, Seek Your Refuge. Frightened as I am, pray destroy my fear instantly.
Vivre en Héros pour L’Éveil (tr. Driessens): J’ai transgressé Votre Parole; à présent que je Prends Refuge en Vous a la vue de cette grande peur, écartez-la sans délai!
The Way of the Bodhisattva (tr. Padmakara): Formerly Your Words I have transgressed, but now I see these terrors all around. To you indeed I come for help, and pray you, swiftly save me from this fear.
Meaningful to Behold
332 211 123 – The Power of the Opponent Force
The Nectar of Mañjushrī’s Speech
3 – The Strength of the Remedial Practice
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 142 3 – La Force des Antidotes (54-64)
222 221 142 31 – Pertinence de l’Effort pour Appliquer les Antidotes (54-57)
222 221 142 311 – Enseignement au Moyen de l’Exemple de la Maladie (54-56)
Chapter II – verses, Skt. 55-57; Tib. 54-56
itvaravyādhibhīto’pi vaidyavākyaṃ na laṅghayet|
itvara-disease-bhīto’pi physician’s-consultation not disregard
kimu vyādhiśatairgrastaścaturbhiścaturuttaraiḥ ||55||
then-why-not vyādhiśatairgrastaścaturbhiścaturuttaraiḥ [55]
ekenāpi yataḥ sarve jambudvīpagatā narāḥ|
ekenāpi since/therefore all[?] Jambudvīpa-gone human
naśyanti yeṣāṃ bhaiṣajyaṃ sarvadikṣu na labhyate ||56||
naśyanti of-which remedy any-preparation/treatment not to-be-found [56]
tatra sarvajñavaidyasya sarvaśalyāpahāriṇaḥ|
in-that-case omniscient-science Omnipotent-Curer-of All-Disease
vākyamullaṅghayāmīti dhiṅ māmatyantamohitam ||57||
stating-mullaṅghayāmīti dhiṅ māmatyanta-deluded/stupid [57]
54. tha mal nad kyis ’jigs na yaṅ
sman pa’i ṅag bźin bya dgos na
’dod chags la sogs ñes pa brgya’i
nad kyis rtag btab smos ci dgos
55. de gcig gis kyaṅ ’jam gliṅ na
gnas pa’i mi kun brlag byed la
de dag gso ba’i sman gźan ni
phyogs rnams kun nas mi rñed na
56. de la sman pa thams cad mkhyen
zug rṅu thams cad ’byin pa yi
bka’ ltar mi byed sems pa ni
śin tu gti mug smad pa’i gnas
Destellos de Sabiduría (tr. Gordi): [T54] Si cuando asustado por una enfermedad común, acato confiado la prescripción de un médico. Cuanto más no deberé asustarme si estoy perpetuamente enfermo de apego y otros engaños. [T55] Los que habitan en esta tierra pueden ser controlados por cualquiera de estos engaños y en ningún lugar del universo hallarán otra medicina. [T56] Quien no actúa según el consejo del Médico que Todo lo Sabe, demuestra ser tremendamente ignorante y merecedor de desprecio pues sólo él es capaz de desenraizar la miseria.
Engaging in Bodhisattva Behaviour (tr. Berzin): [T54] If even when scared by a common illness, I have to act in accord with a doctor’s advice, what need to mention when perpetually afflicted by diseases, like desire, (that produce) hundreds of injuries. [T55] If just one of these can bring all the people living in this Southern Continent to ruin, and if no other medicine to cure them is to be found in any direction, [T56] then the urge not to act in accord with the advice of the Omniscient Physicians concerning that, which can remove every painful disease, is something to be rebuked as extremely naïve.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [T54] If I must comply with a physician’s advice when frightened by a common disease, then no need to mention (that I must heed the Buddha) when perpetually infected with diseases of hundreds of misdeeds such as desire and so forth. [T55] If all people living in Jambudvīpa can be destroyed by just one of these (diseases of afflictions), and if no other medicine to cure these can be found in any quarter, [T56] then concerning this, those who have the intention to disregard the advice of the Omniscient Physician that can uproot all misery are extremely ignorant and deserve to be criticised.
Entering the Path of Enlightenment (tr. Matics): [S55] Dreading even a passing disease, one would not violate the command of a physician. Why, then, after being ravaged by four hundred and four diseases? [S56] Yet all men dwelling in Jambudvīpa perish because of even a single disease for which no medicine is found. [S57] Because I violate the command of the All-Knowing Physician, the one who in such a case takes away all cause of pain, shameful is my complete confusion!
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [T54] If I need to follow the doctor’s advice when frightened by an ordinary illness, how much more necessary is it to follow Buddha’s advice when perpetually afflicted by the many harmful diseases of the delusions? [T55] If all the people living in this world can be greatly harmed by just one of these delusions, and if no medicine other than Dharma can be found anywhere to cure them, [T56] those who do not act in accordance with the Dharma teachings given by Buddha, the All-knowing Physician, through which all pains of the delusions can be removed, are surely foolish and confused.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [T54] If I need to comply with a doctor’s advice when frightened by a common illness, then how much more so when perpetually diseased by the manifold evils of desire and so forth. [T55] And if all people dwelling on this earth can be overcome by just one of these, and if no other medicine to cure them is to be found elsewhere in the universe, [T56] then the intention not to act in accordance with the advice of the All-Knowing Physicians that can uproot every misery, is extremely bewildered and worthy of scorn.
Guide to the Bodhisattva’s Way of Life (tr. Marut): [T54] Fearful even of a passing ailment, one would not neglect the doctor’s orders. How much more when afflicted with four hundred and four more serious illnesses? [T55] Even one of these can kill all the inhabitants of the Jambudvīpa continent, and there is no cure to be found anywhere. [T56] Were I to spurn the advice of the Omniscient Physician, who extracts the cause of all pain, shame on me! I’d be an off-the-charts idiot!
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [S55] Just as someone with a minor illness would not ignore their doctor’s advice because they fear what might happen if they do, how much more so would I ignore the wise advice of the Bodhisattvas when I realise that I now face all of the diseases of the world in one terrible package, death. [S56] Any one of these “four-hundred and four” diseases is capable of killing every person in the world, [and worse, there is no known cure for any of them. In short, death is always fatal]. [S57] How utterly deluded I would be to ignore the advice of the Bodhisattvas, the Omniscient Physician who cures all ills.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [S55] Even one frightened by a fleeting illness would not disregard the physician’s advice; how much more so one afflicted by the four hundred and four diseases [S56] of which just one can annihilate all people living in Jambudvīpa, and for which a medicine is not found in any region. [S57] If I disregard the counsel of the Omniscient Physician who removes every pain, shame on me, extremely deluded one that I am!
A Guide to the Bodhisattva Way of Life (Tibetan) (tr. Wallace): [T54] When frightened by an ordinary illness, if it is necessary to heed the physician’s advice, what need to speak of one who is continually afflicted by the hundred ailments of attachment and so on? [T55] If just one of them destroys all the people living in Jambudvīpa, and if no other medicine to cure them is found anywhere, [T56] then the intention not to heed the counsel of the Omniscient Physician who removes every pain is utterly deluded and shameful!
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [S55] Even one afraid of passing illness would not ignore the doctor’s advice; how much more so one in the grip of the four hundred and four diseases, [S56] of which just one can wipe out all the people in Jambudvīpa; for which no remedy is found in any region. [S57] Yet on this I ignore the advice of the Omniscient Doctor who removes all barbs. Oh, there is no end to my stupidity!
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [S55] Quand on redoute une maladie légère, on ne va pas désobéir au médecin. Encore moins quand on est attaque par les quatre cent quatre maladies. [S56] Or il est des maladies dont une seule peut emporter tous les hommes du Jambudvīpa, et qui sont sans remède humain. [S57] Pour ces maladies, il est un Médecin Omniscient, habile à guérir toutes les souffrances [du corps et de l’âme]: cette médecine, je méprise sa parole. N’est-ce pas le comble de la folie?
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): [T54] For if, alarmed by common ailments, I must follow the doctor’s sage advice, how much more so when perpetually afflicted by desire and other faults. [T55] If one of these alone brings ruin to all who dwell within the world, and no other cure to heal them is found anywhere at all, [T56] then the intention not to follow the advice of the Omniscient Physician, whose words banish ills of every kind, is utter madness, worthy of contempt.
La Marcha Hacia la Luz (tr. Villalba): [S55] Cuando se tema una enfermedad pasajera no se violan las prescripciones del médico. Con más razón cuando las cuatrocientas enfermedades nos roen la vida. [S56] Sin embargo, existen enfermedades para las que el universo no contiene remedio. Una sola de estas enfermedades basta para aniquilar a todos los habitantes de Yambudvipa. [S57] ¡Y yo he violado la palabra del Medico Omnisciente, la que cura todos los dolores! ¡Qué vergüenza de mi insensatez!
La Marche à la Lumière (tr. Finot): [S55] Quand on craint une maladie passagère, on ne viole pas les prescriptions du médecin, à plus forte raison quand on est rongé par les quatre cent quatre maladies! [S56] Or il est des maladies pour lesquelles l’univers ne contient pas de remède et dont une seule anéantirait tous les habitants du Jambudvīpa. [S57] Et je viole la parole du Médecin Omniscient qui guérit toutes les douleurs! Honte à l’insensé que je suis!
La Marche vers l’Éveil (tr. Padmakara): [T54] Si, effrayé par les maladies ordinaires, je dois suivre les conseils d’un médecin, à plus forte raison le dois-je quand le désir et les autres maux, par centaines, m’affligent sans répit. [T55] Si un seul de ces maux à le pouvoir d’anéantir tous les êtres humains qui peuplent la terre sans qu’il soit possible de trouver nulle part un remède qui les guérisse, [T56] autre que les paroles de l’Omniscient Médecin, lesquelles extirpent toutes les douleurs, il est stupide et méprisable de ne pas vouloir les écouter.
The Path of Light (tr. Barnett): [S55] Dreading even a passing disease, one would not violate the command of a physician. Why, then, after being ravaged by four hundred and four diseases? [S56] Yet all men dwelling in Jambudvīpa perish because of even a single disease for which no medicine is found. [S57] Because I violate the command of the All-Knowing Physician, the one who in such a case takes away all cause of pain, shameful is my complete confusion!
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [S55] Even a person, afraid of a mild illness, cannot afford to transgress the word of the physician. What, then, to speak of a person suffering from a thousand diseases? [S56] If all the people inhabiting Jambudvīpa die of one of these diseases and a cure is not available in all the (four) directions, [S57] then fie on me, the deluded one, for transgressing the word of the All-Knowing, All-Curing Physician.
Vivre en Héros pour L’Éveil (tr. Driessens): [T54] Si, frappe par une maladie courante, il faut agir selon les prescriptions du médecin, que dire alors de cette nécessité quand, sans cesse, nous frappent des centaines de maux tels que l’attachement? [T55] Or, si une seules de ces maladies suffit pour détruire tous les habitants de cette terre et si, en aucun lieu, un remède n’est obtenu pour les guérir, [T56] l’intention de ne pas agir selon la parole des Physiciens Omniscients qui extirpent toute misère est d’un égaré et digne de blâme.
The Way of the Bodhisattva (tr. Padmakara): [T54] For if, alarmed by common ills, I act according to the doctor’s words, what need to speak of when I’m constantly brought low by lust and all the hundred other torments? [T55] And if, by one of these alone, the dwellers in the world are all thrown down, and if no other remedy exists, no other healing elsewhere to be found [T56] than words of the Omniscient Physician, uprooting every ill and suffering, the thought to turn on him deaf ears is raving folly, wretched and contemptible.
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 142 312 – Enseignement au Moyen de l’Exemple d’un Abîme (57)
Chapter II – verse, Skt. 58; Tib. 57
atyapramattas tiṣṭhāmi prapāteṣv itareṣv api|
atyapramattas tiṣṭhāmi prapāteṣv itareṣv api
kimu yojanasāhasre prapāte dīrghakālike ||58||
what-of yojana-fall plunging long-time-darkness [58]
57. g-yaṅ sa tha mal chuṅ du la’aṅ
dpag yod gnas par bya dgos na
dpag tshad stoṅ du lhuṅ ba yi
yun riṅ g-yaṅ sar smos ci dgos
Conseils Pour Bodhisattva (tr. Pháp Thân): Si je dois être très attentif en longeant un précipice, que dire de mon insouciance au bord de ce gouffre qui s’étend sur des milliers de kilomètres et l’immensité du temps?
Destellos de Sabiduría (tr. Gordi): Si ando con cuidado cuando estoy junto a un pequeño precipicio ordinario, con cuando cuidado deberé andar si estoy cerca de uno cuya profundidad es inexpugnable.
Engaging in Bodhisattva Behaviour (tr. Berzin): If I need to be careful at a small and ordinary cliff, what need to mention at the cliff over which I can fall for thousands of leagues for a long duration (in the joyless realms).
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): If I must remain heedful (when approaching) even a small, ordinary drop, then how much more so (when in fear of falling) into a chasm that drops thousands of leagues, (where I have to remain) for a long time.
Entering the Path of Enlightenment (tr. Matics): I will stand with extreme care upon any other precipice; why not, then, upon that precipice which is a thousand worlds in depth and of immense duration?
Guide to the Bodhisattva’s Way of Life (tr. Elliott): If it is necessary to exercise caution when near a small, ordinary precipice, how much more necessary is it when near the fathomless pits of hell into which I could fall for a very long time?
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): If I need to be careful near a small, ordinary precipice, then how much more so near the one of long duration that drops for a thousand miles.
Guide to the Bodhisattva’s Way of Life (tr. Marut): I’m very careful when I’m on the edge of even a small precipice. What about when on a cliff that seems to go on forever, for thousands of miles?
A Guide to the Bodhisattva Way of Life (tr. Tuffley): When I stand at the edge of even a small precipice, how keenly aware of the danger I am. How much more attentive should I be as I stand at the edge of a yawning chasm three thousand miles deep?
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): If I stand very attentive even on a smaller cliff, then how much more so on an enduring chasm of a thousand leagues?
A Guide to the Bodhisattva Way of Life (Tibetan) (tr. Wallace): If I need to stay very attentive at the edge of even a small cliff, how much more is this the case at the edge of an enduring chasm that descends for a thousand leagues?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): I stand with exceeding care even on an ordinary cliff. How much more so above a precipice of a thousand leagues through great expanses of time?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Au bord d’un précipice, je ne m’aventure qu’avec une extrême attention: et j’irai côtoyer sans méfiance l’abîme sans fond et sans issue [des enfers]?
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): If I need to take special care when poised above a common drop of some small height, then how much more so to avoid the one of deep duration that falls a thousand miles?
La Marcha Hacia la Luz (tr. Villalba): Con extrema prudencia bordeo los precipicios. ¿Qué decir de mi despreocupación ante el abismo de los infiernos que se extienden sobre miles de lugares y sobre el tiempo inmenso?
La Marche à la Lumière (tr. Finot): C’est avec une extrême prudence que je longe les précipices. Que dire de mon insouciance au bord de ce gouffre de l’enfer, qui s’étend sur des milliers de lieues et sur l’immensité du temps?
La Marche vers l’Éveil (tr. Padmakara): Si un petit ravin ordinaire commande la prudence, que dire d’un abîme ou l’on plonge interminablement sur des milliers de lieues?
The Path of Light (tr. Barnett): I will stand with extreme care upon any other precipice; why not, then, upon that precipice which is a thousand worlds in depth and of immense duration?
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): If I have to keep alert where face to face with even a small precipice, how much more of alert-mindedness is needed while facing a sheer drop of thousands of miles!
Vivre en Héros pour L’Éveil (tr. Driessens): Si je dois être attentif près d’une petite ravine, à plus forte raison pour un gouffre qui s’étend sur des milliers de lieues et une longue durée.
The Way of the Bodhisattva (tr. Padmakara): If along the small and ordinary cliff I need to pick my away with special care, what need to speak of the immense crevasse that plunges down, unnumbered fathoms deep?
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 142 32 – S’Appliquer sans Délai (58-61)
222 221 142 321 – La Vie n’est pas Digne de Confiance (58-59)
Chapter II – verses, Skt. 59-60; Tib. 58-59
adyaiva maraṇaṃ naiti na yuktā me sukhāsikā|
today killed naiti not joined me well-being
avaśyam eti sā velā na bhaviṣyāmy ahaṃ yadā ||59||
avaśyam eti sā time-of-death not will-come-about- ahaṃ yadā [59]
abhayaṃ kena me dattaṃ niḥsariṣyāmi vā katham|
fearlessness who me protect niḥsariṣyāmi vā how
avaśyaṃ na bhaviṣyāmi kasmān me susthitaṃ manaḥ ||60||
certainly not my-time-will-come kasmān me susthitaṃ manaḥ [60]
58. di riṅ kho na mi ’chi źes
bde bar ’dug pa rigs ma yin
bdag ni med par ’gyur ba’i dus
de ni gdon mi za bar ’byuṅ
59. bdag la mi ’jigs su yis byin
’di las ji ltar ṅes thar źes
gdon mi za bar med ’gyur na
ji ltar bdag yid bde bar ’dug
The Commentary on the GREAT PERFECTION: [T58] “At least today I will not die,” I say. What reason is there to rejoice in that? For still, the time when I become a non-existence will doubtless come to pass in any case …
Conseils Pour Bodhisattva (tr. Pháp Thân): [T58] Je ne peux pas me réjouir en pensant: « je ne mourrai pas aujourd’hui! », car l’heure où je ne serai plus sonnera inexorablement …
Destellos de Sabiduría (tr. Gordi): [T58] Es inapropiado divertirme pensando que hoy no moriré, porque llegará el momento inevitable en que me consentiré en polvo. [T59] ¿Quién puede concederme la intrepidez? ¿Cómo puedo sentirme confiado y libre? Si, de manera inevitable he de convertirme en polvo ¿cómo puedo relajarme y divertirme?
Engaging in Bodhisattva Behaviour (tr. Berzin): [T58] It’s incorrect (for me) to sit at ease, thinking, “I won’t die just today,” for without a doubt that time will come when I shall be no more. [T59] Who can give me a state of no fear? How can I be freed with certainty from this? If I shall doubtlessly vanish, how can I sit with my mind at ease?
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [T58] It is unreasonable to rest easy thinking, “Today, at least, I shall not die,” for inevitably the time will come when I shall become nothing. [T59] Who can assure me (that I need) not fear? How can I be surely freed from this (fear of dying)? If I will inevitably become nothing, how can my mind rest at ease?
Entering the Path of Enlightenment (tr. Matics): [S59] Perhaps death does not come today, but nonetheless I ought not to be at ease; inevitably the hour comes when I shall not exist. [S60] By whom is security given to me, and how shall I escape? Inevitably I shall not exist. How can the mind be composed?
Gems of Dharma, Jewels of Freedom (tr. Holmes): [T58] It is inappropriate to dwell in a contented attitude that thinks ‘at least I won’t die today’. It is without doubt that at one time or another I shall be annihilated …
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [T58] It is unwise to indulge in pleasures, thinking “At least I shall not die today”; for without doubt the time will come when I shall become nothing. [T59] Who will grant me fearlessness? How can I be freed from these fears? If I shall inevitably become nothing, how can I continue to indulge?
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [T58] It is inappropriate to enjoy myself thinking that today alone I shall not die, for inevitably the time will come when I shall become nothing. [T59] Who can grant me fearlessness? How can I be surely freed from this? If I shall inevitably become nothing, how can I relax and enjoy myself?
Guide to the Bodhisattva’s Way of Life (tr. Marut): [T58] It’s not right that I should just relax and say, “Death will not come today.” It will come, you can be sure of that! And when my time comes, I will be no more. [T59] Who granted me a reprieve from fear? How will I ever escape? My demise is inevitable! Why is my mind so composed?
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [S59] It would be foolish of me to think today I shall relax, death will not come today. Death may come today, and if not today, then someday. Nothing is more certain. [S60] How can I remove the fear of death? [Only by embracing the Way of the Bodhisattvas. Only then shall my mind be at rest].
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [S59] It is inappropriate for me to be at ease, thinking, “Just today death will not arrive.” The time when I will not exist is inevitable. [S60] Who can give me fearlessness? How shall I escape? I shall certainly not exist. Why is my mind at ease?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [S59] Death may not come this very day, but my complacency is ill-founded. Inevitably the time approaches when I shall die. [S60] Who has granted me impunity? How shall I escape? It is certain I shall die. How can my mind be at ease?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [S59] « Ce n’est pas aujourd’hui que viendra la mort? » Est-ce une raison pour être en repos? Elle viendra sans doute l’heure où c’en sera fait de moi. [S60] Qui me dira: « Ne crains pas », ou quelle issue pour m’échapper? A coup sûr, je mourrai: reste calme, ô mon âme, si tu peux!
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): [T58] It makes no sense to relax and think: “Today, at least, I shall not die,” for it is certain that a time will come when my life will cease to be. [T59] Who can offer me reassurance? How can I be sure I need not fear? If there is no doubt that I will die, then how can I remain at ease?
La Marcha Hacia la Luz (tr. Villalba): [S59] “¡La muerte no me sobrevendrá hoy!” ¡Falsa seguridad! Inexorablemente viene y, cuando viene, dejo de ser. [S60] ¿Quién me ha dado a mí un salvoconducto? ¿Cómo escaparé? Inevitablemente tengo que dejar de ser. ¿Cómo puede mi corazón permanecer tranquilo?
La Marche à la Lumière (tr. Finot): [S59] « La mort ne viendra pas aujourd’hui! » Fausse sécurité! Elle vient inexorablement, l’heure où je ne serai plus. [S60] Qui m’a donnée une sauvegarde et comment échapperais-je? Il faut bien que je cesse d’être! Comment mon cœur est-il tranquille?
La Marche vers l’Éveil (tr. Padmakara): [T58] Il n’est pas raisonnable de rester tranquille en pensant qu’on ne muera pas tout au moins aujourd’hui, car l’heure viendra sans le moindre doute, ou l’on disparaîtra. [T59] Qui peut me donner de ne pas avoir peur? Comment échapper à la mort sans coup férir? S’il ne fait aucun doute que je disparaîtrai, comment puis-je rester tranquille sans souci?
The Path of Light (tr. Barnett): [S59] Perhaps death does not come today, but nonetheless I ought not to be at ease; inevitably the hour comes when I shall not exist. [S60] By whom is security given to me? And how shall I escape? Inevitably I shall not exist. How can the mind be composed?
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [S59] It is not proper for me to enjoy myself thinking: ‘well, I am not going to die today.’ For the hour will inevitably arrive when I cease to be. [S60] Who would grant me fearlessness so that I could wander about undeterred? When I do have to become naught (or cease to be), how can I be at peace with myself?
Vivre en Héros pour L’Éveil (tr. Driessens): [T58] Il est déraisonnable de me réjouir: « Je ne mourrai pas aujourd’hui! » car l’heure où je ne serai plus sonnera inexorablement. [T59] Qui m’accordera l’absence de peur? Comment me libèrerai-je définitivement de cela? Si, inévitablement, je cesserai d’être, comment mon esprit demeure-t-il joyeux?
The Way of the Bodhisattva (tr. Padmakara): [T58] “Today, at least, I shall not die,” so rash to lull myself with words like these! My dissolution and my hour of death will come upon me ineluctably. [T59] So why am I so unafraid, what escape is there for me? Death, my death will certainly come round, so how can I relax in careless ease?
Meaningful to Behold
332 211 124 – The Power of the Promise
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 142 322 – Les Jouissances ne sont pas Dignes de Confiance (60)
Chapter II – verse, Skt. 61; Tib. 60
pūrvānubhūtanaṣṭebhyaḥ kiṃ me sāram avasthitam|
in-the-past-nubhūtanaṣṭebhyaḥ what my sāram avasthitam
yeṣu me’bhiniviṣṭena gurūṇāṃ laṅghitaṃ vacaḥ ||61||
in-which my’bhiniviṣṭena Gurus-ṇāṃ laṅghitaṃ speech/words [61]
60. sṅon chad myoṅ ste źig pa las
bdag la lhag pa ci yod na
bdag ni de la mṅon źen nas
bla ma’i bka’ daṅ ’gal bar byas
Conseils Pour Bodhisattva (tr. Pháp Thân): De toutes les jouissances d’autrefois, aujourd’hui abolies, dont je me suis délectée, au mépris de la Parole des Maîtres, quel fruit me restera-t-il?
Destellos de Sabiduría (tr. Gordi): ¿Qué es lo que me queda de las experiencias del pasado? Por mi gran apego a ellas he estado yendo en contra de los Consejos de mis Maestros Espirituales.
Engaging in Bodhisattva Behaviour (tr. Berzin): What I’ve experienced in the past has disappeared, and because of my clinging to whatever extra I have beyond that, I’ve been acting contrary to my Mentors’ Advice.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): Is there anything that remains with me from what I experienced before, which has (not already) vanished? Nevertheless, I am clearly attached to these (pleasures), and have disregarded my Guru’s Advice.
Entering the Path of Enlightenment (tr. Matics): What lasting value survives from the vanished experience of an earlier day? What remains to me when I have neglected the Word of the Gurus?
Guide to the Bodhisattva’s Way of Life (tr. Elliott): What remains with me now from the pleasant experiences of my previous lives that have now ceased? And yet, because of my strong attachment to worldly pleasures, I have gone against the Advice of my Spiritual Guide.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): What remains with me now from the terminated experiences of the past? But through my great attachment to them I have been going against my Spiritual Masters’ Advice.
Guide to the Bodhisattva’s Way of Life (tr. Marut): What of value remains with me from my past, now gone forever? These things so engrossed me that I ignored the Advice of my Gurus.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): How much of any value has remained with me from my earlier life? That life is gone, only memories remain, and I have foolishly allowed myself to be so engrossed in those memories that I have ignored the wise Advice of my Spiritual Mentors.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): What of value has remained with me from earlier experiences, which have disappeared, and engrossed in which I neglected the Counsel of Spiritual Mentors?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): What essence has remained mine from things I once enjoyed, now perished, for which my infatuation led me to ignore the Advice of my Teachers?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Tu n’as rien retiré de toutes tes sensations, abolies aujourd’hui; tu t’y es absorbée, tu as violé la Parole des Maîtres,
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): Of my experiences from the past, what’s left for me? What now remains? Yet by clinging to them obsessively, I have disobeyed my Teacher’s Words.
La Marcha Hacia la Luz (tr. Villalba): ¿Qué fruto me quedará de todos los gozos pasados, hoy va consumidos, en los que me complací despreciando la Palabra del Maestro?
La Marche à la Lumière (tr. Finot): De toutes les jouissances d’autrefois, aujourd’hui abolies, où je me suis complu, au mépris de la Parole du Maître, quel fruit me restera-t-il?
La Marche vers l’Éveil (tr. Padmakara): Que me reste-t-il de ce que j’ai ressenti et qui a disparu? En m’y attachant à ce point, j’ai contredit mon Maître.
The Path of Light (tr. Barnett): What lasting value survives from the vanished experience of an earlier day? What remains to me when I have neglected the Word of the Gurus?
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): With past experiences destroyed what essence is left of them for me? But, my attachment or adherence to them made me (foolishly) transgress the Words of the Masters.
Vivre en Héros pour L’Éveil (tr. Driessens): Que reste-t-il pour moi des expériences détruites du passé? Mais en m’y attachant j’ai agi à l’encontre de la Parole des Maîtres.
The Way of the Bodhisattva (tr. Padmakara): Of life’s experience, all seasons past, what is left to me, what now remains? By clinging to what now is here no more, my Teacher’s Precepts I have disobeyed.
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 142 323 – Les Proches et Amis ne sont pas Dignes de Confiance (61)
Chapter II – verse, Skt. 62; Tib. 61
jīvalokam imaṃ tyaktvā bandhūn paricitāṃs tathā|
living-world imaṃ tyaktvā bandhūn paricitāṃ stathā
ekākī kvāpi yāsyāmi kiṃ me sarvaiḥ priyāpriyaiḥ ||62||
solitary anywhere yāsyāmi what? my whole/complete comfort-&-discomfort [62]
61. gson tshe ’di daṅ de bźin du
gñen daṅ bśes pa rnam spaṅs nas
gcig bu ga śed ’gro dgos na
mdza’ daṅ mi mdza’ kun ci ruṅ
Destellos de Sabiduría (tr. Gordi): Si cuando deje esta vida he de dejar también a todos mis amigos y familiares, ¿cual es el sentido de amigo y enemigo?
Engaging in Bodhisattva Behaviour (tr. Berzin): Having abandoned this lifetime and likewise my relatives and friends, if alone I must wander in an uncertain direction, what use with all of my friends and foes?
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): As I must abandon this life, and in the same way my relatives and friends, when I must go alone to an uncertain destination, what use are all my friends and enemies?
Entering the Path of Enlightenment (tr. Matics): Having forsaken this land of the living, with its relatives and friends, I shall go somewhere all alone. What to me is all that is dear and not dear?
Guide to the Bodhisattva’s Way of Life (tr. Elliott): If, when I depart from this life and from my friends and relatives, I must wander all alone, why commit non-virtue for the sake of friends and enemies?
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): Having departed from this life and from all my friends and relatives, if all alone I must go elsewhere what is the use of making friends and enemies?
Guide to the Bodhisattva’s Way of Life (tr. Marut): Leaving behind this world of the living, with its relatives and acquaintances, I will go on to wherever I’m going, alone. What will all these friends and enemies be to me then?
A Guide to the Bodhisattva Way of Life (tr. Tuffley): So I must take myself away from the trials and tribulations of everyday life, remove myself to a place of solitude and contemplation. What use is the everyday world in the pursuit of Spiritual Enlightenment?
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Upon forsaking my relatives and friends and this world of the living, alone I shall go elsewhere. What is the use of all my friends and enemies?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Leaving behind this world of the living, along with relatives and intimates, wherever I go I shall be alone. What to me are all those I love or loathe?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): et tu vas quitter ce monde des vivants, tes parents et tes amis. Tu t’en iras, toute seule, je ne sais où. Á quoi t’ont servis les amours et les haines?
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): Just as I must eventually forsake this life, so too must I take leave of relatives and friends. When I must go alone on death’s uncertain journey, what concern to me are all these enemies and allies?
La Marcha Hacia la Luz (tr. Villalba): Dejaré el mundo de los vivos, dejaré a mis padres y a mis amigos y me iré solo, no se adónde. ¿Qué importan entonces los amigos o los enemigos?
La Marche à la Lumière (tr. Finot): Quittant le monde des vivants, quittant mes parents, mes amis, je m’en irai seul je ne sais où. Qu’importent alors amis ou ennemis?
La Marche vers l’Éveil (tr. Padmakara): S’il me faut quitter mes proches et mes amis, de même que la vie, pour me rendre seul je ne sais où, à quoi bon les amis, les ennemis?
The Path of Light (tr. Barnett): Having forsaken this land of the living, with its relatives and friends, I shall go somewhere all alone. What to me is all that is dear or not dear?
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): Leaving this world of beings as well as relatives and friends, I shall depart alone for the unknown somewhere. What use are to me friends or foes?
Vivre en Héros pour L’Éveil (tr. Driessens): Si, abandonnant cette vie, mes parents et amis, je dois partir seul quelque part, qu’import amis et ennemis?
The Way of the Bodhisattva (tr. Padmakara): This span of life and all that it contains, my kith and kin are all to be abandoned! I must leave them, setting out alone, what grounds are there for telling friend from foe?
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 142 33 – Comment s’Appliquer (62-64)
222 221 142 331 – Par la Pensée (62)
Chapter II – verse, Skt. 63; Tib. 62
iyam eva tu me cintā yuktā rātriṃ divaṃ tadā|
this only need me concern intent-upon night day in-that-case
aśubhān niyataṃ duḥkhaṃ niḥsareyaṃ tataḥ katham ||63||
unwholesome-actions niyataṃ suffering niḥsareyaṃ tataḥ how-to [63]
62. mi dge ba las sdug bsṅal ’byuṅ
de las ji ltar ṅes thar źes
ñin mtshan rtag tu bdag gis ni
’di ñid ’ba’ źig bsam pa’i rigs
Conseils Pour Bodhisattva (tr. Pháp Thân): « Comment me délivrerai-je définitivement des actes nuisibles, sources de souffrance? » Nuit et jour, sans arrêt, je ne devrai songer qu’à cela.
Destellos de Sabiduría (tr. Gordi): ¿Cómo puedo liberarme de una vez por todas de lo negativo, fuente de toda miseria? Continuamente, día y noche debería considerar este hecho.
Engaging in Bodhisattva Behaviour (tr. Berzin): “From destructive actions comes (nothing but) suffering; how can I be liberated definitely from that?” It’s proper for me to think, day and night, constantly only about that.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): Since from non-virtuous actions suffering will arise, how can I surely free (my mind) from these? Thinking constantly, day and night, about this alone, is (most) appropriate.
Entering the Path of Enlightenment (tr. Matics): This thought is with me always, night and day, sorrow is caused by the evil deed (aśuba). How then can I escape?
Gems of Dharma, Jewels of Freedom (tr. Holmes): From non-virtue will arise suffering. The correct thing to do, day and night and in every circumstance, is to contemplate one thing and one thing alone: “How can I attain definite release from this?”
Guide to the Bodhisattva’s Way of Life (tr. Elliott): “How can I definitely be freed from non-virtue, the source of all suffering?” Throughout the day and the night, I should think only about this.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): “How can I be surely freed from unwholesomeness, the source of misery?” continually night and day should I only consider this.
Guide to the Bodhisattva’s Way of Life (tr. Marut): And so I should be thinking only this night and day: “How can I escape from the suffering caused by bad deeds?”
A Guide to the Bodhisattva Way of Life (tr. Tuffley): In my place of solitude, I ask myself how can I transcend the vices and sins of my everyday life. That is all I need concern myself with.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): In that case, only this concern is appropriate for me day and night: how shall I surely escape suffering on account of that non-virtue?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Rather, at all times night and day, my sole concern should be this: suffering is the inevitable result of wrong. How can I escape it?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [Mortel et pécheur], il convient que je pense nuit et jour à une seule chose: « Du péché procède nécessairement la souffrance; comme échapper au péché? »
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): How can I free myself from non-virtue, the source from which sufferings arise? At all times of the day and night, this should be my one concern.
La Marcha Hacia la Luz (tr. Villalba): He aquí, pues, la preocupación que anida en mi día y noche: el pecado produce inevitablemente dolor. ¿Cómo escapar de él?
La Marche à la Lumière (tr. Finot): Voici donc le souci qu’il sied d’avoir jour et nuit: le péché produit forcément la douleur; comment y échapper?
La Marche vers l’Éveil (tr. Padmakara): Comment me libérer pour de bon de la souffrance qui résulte des actes nuisibles? Voilà l’unique question sur laquelle, jour et nuit, devrait se pencher mon esprit.
The Path of Light (tr. Barnett): This thought is with me always, night and day, sorrow is caused by the evil deed. How then can I escape?
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): Therefore my only worry night and day is as to how I could overcome suffering which is the inevitable consequence of evil karma.
Vivre en Héros pour L’Éveil (tr. Driessens): « Comment me délivrerai-je définitivement de la non-vertu, source de souffrance? » Nuit et jour sans arrêt je ne devrai songer qu’à cela.
The Way of the Bodhisattva (tr. Padmakara): And therefore how can I make sure to rid myself of evil, only cause of sorrow? This should be my one concern, my only thought both night and day.
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 142 332 – Par l’Action (63-64)
Chapter II – verses, Skt. 64-65 ; Tib. 63-64
mayā bālena mūḍhena yat kiṃcit pāpam ācitam|
mayā bālena like-a-fool yat [whatever?] un-virtuous-deeds without-understanding
prakṛtyā yac ca sāvadyaṃ prajñaptyāvadyam eva ca ||64||
naturally yac ca sāvadyaṃ prajñaptyāvadyam eva ca [64]
tatsarvaṃ deśayāmy eṣa nāthānām agrataḥ sthitaḥ|
tatsarvaṃ deśayāmy eṣa Lords-of-the-World agrataḥ sthitaḥ
kṛtāñjalir duḥkhabhītaḥ praṇipatya punaḥ punaḥ ||65||
with-reverent-gesture suffering-bhītaḥ praṇipatya again and again[65]
63. bdag ni mi śes gti mug pas
raṅ bźin kha na ma tho’am
bcas pa’i sdig pa gaṅ yin las
gaṅ yaṅ ruṅ ba bgyis pa rnams
64. mgon po’i spyan sṅar mṅon sum du
thal sbyar sdug bsṅal ’jigs sems kyis
yaṅ daṅ yaṅ du phyag ’tshal te
de dag thams cad bśags par bgyi
Conseils Pour Bodhisattva (tr. Pháp Thân): [T63] Amis du Monde, je vous déclare mes multiples erreurs telles qu’elles sont! A l’avenir, je ne commettrai plus de telles actions stupides …!
Destellos de Sabiduría (tr. Gordi): [T63] Cualquier cosa llevada a cabo por mí a través de la ignorancia y el desconocimiento, sea la transgresión de un voto o una acción de naturaleza negativa. [T64] En presencia de los Protectores, humildemente lo confieso, con mis manos juntas me postro una y otra vez, aterrorizado por la miseria que se avecina.
Engaging in Bodhisattva Behaviour (tr. Berzin): [T63] Out of naïveté or (simply) not knowing, whatever I’ve done that fits into being either naturally disgraceful or a negative act proscribed (by you Buddhas), [T64] I openly admit all of them directly before the eyes of you Guardians, prostrating over and again, with palms pressed together and a mind dreading suffering.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [T63] Whatever I may have done due to ignorance and stupidity, among (all) unreported misdeeds of (violating) natural laws or all negative deeds of (breaking) established rules, [T64] in the direct sight of the Protectors, with palms joined and mind terrified by the misery (to come), I prostrate again and again, confessing all these (misdeeds).
Entering the Path of Enlightenment (tr. Matics): [S64] Whatever the evil that has been accumulated by my foolishness and ignorance and whatever of my speaking and teaching is objectionable, and whatever is evil by nature: [S65] I confess it all, standing in the presence of the Lords, fearing sorrow, and with folded hands prostrating myself again and again.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [T63] Whatever I have done out of unknowing and confusion – be it a natural non-virtue or a transgression – [T64] with my palms pressed together and my mind fearful of suffering, prostrating myself again and again, I confess them all before the Protectors.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [T63] Whatever has been done by me through ignorance and unknowing, be it the breaking of a vow or a deed by nature wrong, [T64] I humbly confess it all in the presence of the Protectors, with folded hands, prostrating myself again and again, my mind terrified by the misery (to come).
Guide to the Bodhisattva’s Way of Life (tr. Marut): [T63] Whatever bad deeds I, a simple fool, have collected – whether they be misdeeds by their very nature or bad deeds that come from breaking vows – [T64] I confess them all, standing here before the Protectors. Fearful of suffering, with folded hands I make prostrations over and over.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [S64] I take stock of my situation; whatever I have done or not done that has caused harm, whatever sins I have committed through ignorance, whatever vices I have come to possess, whatever attachments I have formed that are difficult to relinquish, I catalogue them and in full knowledge I prepare to make amends. [S65] Knowing what terrible suffering awaits me if I do not make amends, I humbly confess it all to the Bodhisattvas with folded hands and repeated bows. I am truly sorry, and wish to change.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [S64] Whatever vice, whatever natural misdeed, and whatever misdeed by prohibition I, an ignorant fool, have accumulated, [S65] terrified by suffering, all this I confess, standing with folded hands in the presence of the Protectors and bowing repeatedly.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [S64] Whatever evil I, a deluded fool, have amassed, what is wrong by nature and what is wrong by convention, see, [S65] I confess all that as I stand before the Protectors, my palms pressed together in reverence, terrified of suffering, prostrating myself again and again.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [S64] Le péché que ma sottise et mon égarement ont accumulé, péché contre la loi naturelle, péché contre les Lois de la Confrérie, [S65] sans réserve je le confesse en présence des Protecteurs, humblement prosterné dans mon effroi, humblement prosterné.
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): [T63] Whatever wrongs I have committed, in my ignorance and blindness – whether actions plainly negative or deeds proscribed by vows, [T64] before the Buddhas, I join my palms together, and, terrified by the awful sufferings to come, prostrate myself upon the ground over and again, confessing all my harmful deeds, each and every one.
La Marcha Hacia la Luz (tr. Villalba): [S64] Confieso todos los pecados que he acumulado, por ignorancia o por extravío, sean condenables por la ley natural o por la Ley del Darma, [S65] ante la Presencia de los Protectores, temiendo el sufrimiento, con las manos unidas y postrado sin cesar ante sus pies.
La Marche à la Lumière (tr. Finot): [S64] Les péchés que j’ai accumulés par ignorance ou égarement, qu’ils soient condamnés par la loi naturelle ou la Loi Religieuse, [S65] je les confesse tous, en présence des Protecteurs, dans l’effroi de la douleur, les mains jointes et prosterné sans cesse à leurs pieds.
La Marche vers l’Éveil (tr. Padmakara): [T63] Quels que soient les méfaits que j’ai commis sous le coup de l’ignorance et de la bêtise, les fautes naturelles et les transgressions des vœux, [T64] je les confesse à nos Protecteurs eux-mêmes en joignant les mains et en me prosternant maintes et maintes fois par peur de la souffrance.
The Path of Light (tr. Barnett): [S64] Whatsoever guilt I have gathered in my foolishness and delusion, alike the wrong of nature and the wrong of commandment, [S65] I confess it all as I stand before the Masters with clasped hands, affrighted with grief and making obeisance again and again.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [S64] Out of foolishness or ignorance whatever sin I committed either under compulsion of my own nature or through transgression (of the Master’s Word), [S65] here do I confess it all in the presence of the Lords by falling prostrate again and again and with folded hands, scared of suffering as I am.
Vivre en Héros pour L’Éveil (tr. Driessens): [T63] Les fautes que j’ai accomplies par ignorance et confusion, qu’elles soient mauvaises par nature ou aillent à l’encontre des règles, [T64] l’esprit apeure par la souffrance, les mains jointes et me prosternant encore et encore, je les déclare toutes en Présence des Protecteurs.
The Way of the Bodhisattva (tr. Padmakara): [T63] Therefore all the sins I have committed, blinded in the dark of ignorance: actions evil by their nature or the faults of broken vows, [T64] mindful of the suffering to come, I join my palms and ceaselessly prostrate, and all my evils I will now confess directly in the presence of the Buddhas.
Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
222 221 142 4 – La Force de se Détourner de l’Erreur (65)
Chapter II – verse, Skt. 66; Tib. 65
atyayam atyayatvena pratigṛhṇantu nāyakāḥ|
transgression atyayatvena pratigṛhṇantu Masters
na bhadrakam idaṃ nāthā na kartavyaṃ punar mayā ||66||
not wholly-wrong now-on Refuge not what-has-to-be-done again mayā [66]
65. ’dren pa rnams kyis bdag gi sdig
noṅs pa lags par gzuṅ du gsol
’di ni bzaṅ po ma lags pas
slan chad bdag ni yoṅ mi bgyid
Bodhicaryāvatāra-Samgraha (tr. Feuerstein): May the Lords pardon my sins and transgressions. O Lords, I will not do again that which is inauspicious.
Conseils Pour Bodhisattva (tr. Pháp Thân): … Á l’avenir, je ne commettrai plus de telles actions stupides!
Destellos de Sabiduría (tr. Gordi): Suplico a los Guías del Mundo que sean negligentes con mis actos negativos y errores. Puesto que comprendo que son perjudiciales, no volveré a cometerlos en el futuro.
Engaging in Bodhisattva Behaviour (tr. Berzin): Spiritual Leaders, in (light of my) taking my negative acts as having been misdeeds, I beseech you: since this was not wholesome, I shall never do them again.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): I beseech the Guides (of the World) to accept me as I am, at fault due to my negative deeds. Since these (negative deeds) are not good, from now on I shall never repeat them.
Entering the Path of Enlightenment (tr. Matics): May the Leaders accept my sin and transgression! That which was not good, Lords, will not be done again by me.
Gems of Dharma, Jewels of Freedom (tr. Holmes): You, Guides of Humanity, please remove these evils I have committed. These misdeeds are bad indeed; I shall never do them again.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): I request all the Holy Beings to free me from all my evils and faults; and since these bring only harmful results, in future I will not commit them again.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): I beseech all the Guides of the World to please accept my evils and wrongs. Since these are not good, in future I shall do them no more.
Guide to the Bodhisattva’s Way of Life (tr. Marut): May the Guides take away my transgression, together with my inclination to transgress. Lords, I will not do that which is not good again.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): May the Holy Ones be aware of my sins and injustices. To the Assembly of Bodhisattvas I implore please help me to sin no more!
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): May the Guides be aware of my transgressions together with my iniquity. O Protectors, may I not commit this evil again!
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Let the Leaders accept my transgression for what it is. It is not good, O Protectors. I must not do it again.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Je ne le cache pas: vous le voyez comme il est; et je m’engage, ô mes Protecteurs, à ne plus le commettre [volontairement].
An Introduction to the Bodhisattva’s Way of Life (tr. Pearcey): I call upon you, the Guides of all the World, to accept me, and the harms that I have done. And these actions, since they are unwholesome, I promise, from now on, I shall never do again.
La Marcha Hacia la Luz (tr. Villalba): Que los Conductores conozcan mis faltas tal y como son. El mal que he hecho. ¡Oh Protectores! no lo volveré a hacer más.
La Marche à la Lumière (tr. Finot): Que les Conducteurs sachent mes fautes telles qu’elles sont. Ce mal, ô Protecteurs, je ne le commettrai plus.
La Marche vers l’Éveil (tr. Padmakara): Ô Guides, je vous supplie de considérer mes méfaits tels qu’ils sont. Puisqu’ils sont nuisibles, plus jamais je ne les commettrai.
The Path of Light (tr. Barnett): May my Lords take my transgressions as it is; never more, O Masters, will I do this unholy work.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): May the Lords accept these extremely harmful acts of mine as frankly confessed by me. And, as they are not good, I shall certainly not repeat them.
Vivre en Héros pour L’Éveil (tr. Driessens): Ô Protecteurs, je vous en supplie: acceptez mes défaits et erreurs! Puisqu’ils ne sont pas salutaires, à l’avenir je ne les commettrai plus.
The Way of the Bodhisattva (tr. Padmakara): I pray you, Guides and Guardians of the World, to take me as I am, a sinful man. And all these actions, evil as they are, I promise I will never do again.
The Nectar of Mañjushrī’s Speech
3 – The Strength of Amendment
iti prajñākaramativiracitāyāṃ bodhicaryāvatārapañjikāyāṃ
here-[ends?] prajñākaramativiracitāyāṃ Bodhicaryāvatāra-pañjikāyāṃ
pāpadeśanā nāma dvitīyaḥ paricchedaḥ||
confession-of-non-virtue named second chapter/section
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