Chapter 4

bodhicittāpramādo nāma caturthaḥ paricchedaḥ|
Bodhicittā-pramādo named fourth chapter/section

Conseils Pour Bodhisattva (tr. Pháp Thân): Application à l’Esprit d’Éveil
Destellos de Sabiduría (tr. Gordi): La Rectitud
Engaging in Bodhisattva Behaviour (tr. Berzin): Taking Care (about Bodhichitta)
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): The Teaching on Heedfulness
Entering the Path of Enlightenment (tr. Matics): Vigilance in the Thought of Enlightenment
Guide to the Bodhisattva’s Way of Life (tr. Elliott): Relying upon Conscientiousness
Guide to the Bodhisattva’s Way of Life (tr. Marut): Staying Vigilant about the Wish to Awaken
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): Conscientiousness
A Guide to the Bodhisattva Way of Life (tr. Tuffley): Attending to the Spirit of Awakening
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Attending to the Spirit of Awakening
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Vigilance Regarding the Awakening Mind
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Non-Distraction dans la Pensée de Bodhi
La Marcha Hacia la Luz (tr. Villalba): La Práctica de la Aspiración al Despertar
La Marche à la Lumière (tr. Finot): L’Application à la Pensée de la Bodhi
La Marche vers l’Éveil (tr. Padmakara): Enseignements sur l’Application
Meaningful to Behold: Conscientiousness
The Nectar of Mañjushrī’s Speech: Carefulness
The Path of Light (tr. Barnett): Heedfulness in the Thought of Enlightenment
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): Perseverance in Bodhichitta
Vivre en Héros pour L’Éveil (tr. Driessens): L’Attention
The Way of the Bodhisattva (tr. Padmakara): Awareness

Meaningful to Behold
332 222 – How to Practise the Six Transcending Perfections
332 222 1 – Meditating on the Method of Conscientiousness so that the Bodhichitta Practice and Precepts do not Degenerate
332 222 11 – A Brief Description of Conscientiousness

The Nectar of Mañjushrī’s Speech
Part Two: How to Prevent Bodhichitta from Weakening once it has Been Generated
1 – A Brief Presentation

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 – Comment Entreprendre la Pratique (IV, 1 – IX, 167)
223 1 – Les Six Perfections (IV, 1 – IX, 167)
223 11 – La Discipline Morale (IV, 1 – V, 109)
223 111 – Explication de l’Attention (1-48)
223 111 1 – Enseignement (1)

Chapter IV – verse 1

evaṃ gṛhītvā sudṛḍhaṃ bodhicittaṃ jinātmajaḥ|
therefore having-taken-up well-resolute Bodhichitta Jinā-child/family-member
śikṣānatikrame yatnaṃ kuryān nityam atandritaḥ ||1||
training-gradually take-care I-should-act constantly engaged-nuturing [1]

1. rgyal ba’i sras kyis de lta bur
byaṅ chub sems rab brtan bzuṅ nas
g-yel ba med par rtag tu yaṅ
bslab las mi ’da’ ’bad par bya

Bodhicaryāvatāra-Samgraha (tr. Feuerstein): A Son of the Victor, holding very firmly on to the Mind of Enlightenment, should always make an effort, without laziness, not to transgress the Teachings.
Conseils Pour Bodhisattva (tr. Pháp Thân): Ayant ainsi saisi fermement l’Esprit d’Éveil, que le Fils des Vainqueurs, sans jamais se lasser, fasse effort pour ne pas s’écarter des Instructions.
Destellos de Sabiduría (tr. Gordi): Una vez generada con firmeza la Mente del Despertar, el Hijo del Conquistador jamás duda y se esfuerza en todo momento para no apartarse de su práctica.
Engaging in Bodhisattva Behaviour (tr. Berzin): As a Triumphant Ones’ Offspring, having firmly gained hold of Bodhichitta like this, I’ll strive never to transgress its Training, without ever wavering.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): A Son of the Victor, who thus has firmly adopted Bodhichitta must never waver, but (should think), “I will always exert myself to never stray from (the Bodhichitta) Precepts.”
Entering the Path of Enlightenment (tr. Matics): The Son of the Conqueror, having grasped the Thought of Enlightenment firmly, must make every effort, constantly and alertly, not to transgress the Discipline.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): A practitioner who has firmly generated Aspiring and Engaging Bodhichitta in this way should always apply effort without wavering so as not to stray from the Trainings.
Guide to the Bodhisattva’s Way of Life (tr. Marut): A Child of the Buddha, once they’ve tightly embraced the Wish to Awaken must always make tireless efforts not to neglect the Training.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): Having firmly seized the Awakening Mind in this way a Conqueror’s Son must never waver: always should he exert himself to never stray from his practice.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): Having committed myself to nurturing the Spirit of Awakening, as someone on the spiritual path I must ceaselessly strive to nourish my virtue and not forget my training.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Thus upon firmly adopting the Spirit of Awakening, a Child of the Jinas should always vigilantly strive not to neglect his training.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): The Son of the Conqueror who has adopted the Awakening Mind with great resolve in this way should, ever tireless, strive hard not to transgress the Training.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): De la sorte, le Fils des Vainqueurs a pris, d’une prise ferme, la Pensée de Bodhi: désormais, sans défaillance, il s’efforce de ne pas violer les Règles [des Bodhisattvas].
La Marcha Hacia la Luz (tr. Villalba): Después de haber formulado firmemente la Aspiración al Despertar, que los Bodisatvas se esfuercen, sin cansarse nunca, en cumplir sus Votos.
La Marche à la Lumière (tr. Finot): Ayant ainsi fermement saisi la Pensée de la Bodhi, que le Bodhisattva, sans jamais se lasser, s’efforce de ne pas transgresser la Règle.
La Marche vers l’Éveil (tr. Padmakara): Les Bodhisattvas qui ont ainsi adopte l’Esprit d’Éveil inébranlablement s’efforceront, sans jamais en dévier, de ne pas en transgresser les préceptes.
The Path of Light (tr. Barnett): The Son of the Conqueror, who has thus firmly laid hold of the Thought of Enlightenment, must constantly strive without slackening to observe the rule.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): The Son of a Conqueror, holding on to the Bodhichitta firmly, should always make an effort without any laziness, not to transgress the Teachings.
Vivre en Héros pour L’Éveil (tr. Driessens): Ayant saisi fermement l’Esprit d’Éveil, sans jamais vaciller le Fils des Vainqueurs fait effort pour ne pas s’écarter des Instructions.
The Way of the Bodhisattva (tr. Padmakara): The Children of the Conqueror who thus have firmly grasped this Bodhichitta should never turn aside from it but always strive to keep its Disciplines.

Meaningful to Behold
332 222 12 – An Extensive Explanation of Conscientiousness
332 222 121 – Meditating on Conscientiousness with Respect to Bodhichitta
332 222 121 1 – The Reasons Why it is Unwise to Abandon Bodhichitta

The Nectar of Mañjushrī’s Speech
1 – The Detailed Explanation
2 – Reflecting on the Precepts to be Implemented as a Means to Inculcate Carefulness in One’s Behaviour
3 – Preventing the Attitude of Bodhichitta from Weakening

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 111 2 – Exposé (2-47)
223 111 21 – Instruction sur Ce Qui est à Accomplir (2-14)
223 111 211 – Pertinence de Ne Pas le Rejeter (2-3)

Chapter IV – verses 2-3

sahasā yat samārabdhaṃ samyag yad avicāritam|
rashly who enterprise-bestowing entered-into yad considered
tatra kuryān na vety evaṃ pratijñāyāpi yujyate ||2||
in-that-case should-perform not weave in-such-a-way promise-made engaged-in [2]

vicāritaṃ tu yad buddhair mahāprājñaiś ca tatsutaiḥ|
considered but who Buddha with-great-wisdom-examined and that-allowed
mayāpi ca yathāśakti tatra kiṃ parilambyate ||3||
mayāpi and yathāśakti tatra what parilambyate [3]

2. bab col brtsam pa gaṅ yin pa’am
gaṅ źig legs par ma brtags pa
de ni dam bcas byas gyur kyaṅ
bya’am btaṅ źes brtags pa’i rigs

3. saṅs rgyas rnams daṅ de yi sras
śes rab chen pos gaṅ brtags śiṅ
bdag ñid kyis kyaṅ brtag brtags pa
de la bśol du ci źig yod

Conseils Pour Bodhisattva (tr. Pháp Thân): [2] Ce que l’on a entrepris précipitamment, on peut l’accomplir ou s’abstenir, même si une promesse a été faite, si après examen on réalise que l’on commet une erreur.   [3] Mais comment ajourner ce qui, ayant été examiné par la Grande Sagesse des Éveillés et de leurs Fils, et par moi-même, a été perçu comme bienfaisant?
Destellos de Sabiduría (tr. Gordi): [2] Si estoy a punto de cometer un acto descuidado, debo reconsiderar mi conducta, aun habiéndome comprometido a llevarlo a cabo.   [3] ¿Cómo puedo obviar lo que ha sido ya analizado por la gran sabiduría de los Budas y sus Hijos, incluso por mí mismo en tantas ocasiones?
Engaging in Bodhisattva Behaviour (tr. Berzin): [2] For something undertaken all of a sudden or something I didn’t examine well, even if I’ve given a promise about it, it’s proper to examine, “Do it or give it up?”   [3] But how can I ever withdraw from what the Buddhas and their Spiritual Offspring have examined with great discriminating awareness and I, myself, have repeatedly examined as well?
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [2] Although one has made a decision, it is appropriate to reconsider whether or not to carry through whatever was begun rashly and whatever was not well considered.   [3] What has been examined with the great wisdom of the Buddhas and their Sons and has even been examined and re-examined by myself – how could I discard it?
Entering the Path of Enlightenment (tr. Matics): [2] Whatever is undertaken in haste, whatever is not properly considered, may be accomplished or it may not be accomplished, even if a vow has been taken; [3] but that which has been considered by the Buddhas, who have great wisdom; and by their Sons; and even by me, according to my ability – how can that be neglected?
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [2] If an ordinary action is undertaken in haste or without being well thought out, it might be appropriate to reconsider, even if a promise has been made; [3] but how could I possibly turn back from something that has been examined by the wisdom of the Buddhas and Bodhisattvas, and that I too have repeatedly examined?
Guide to the Bodhisattva’s Way of Life (tr. Marut): [2] It is important to consider whether or not to do what has been rashly undertaken or not properly considered, even though one has made a commitment.   [3] But how can I neglect what has been well-examined by the Buddhas, their Offspring, and even by myself, to the best of my ability?
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [2] In the case of reckless actions or of deeds not well considered, although a promise may have been made it is fit to reconsider whether I should do them or not.   [3] But how can I ever withdraw from what has been examined by the great wisdom of the Buddhas and their Sons, and even many times by me myself?
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [2] Though a commitment has been made, it is important that a person who realises they acted rashly [and are not ready to undertake the rigorous training must be allowed to defer their commitment without shame].   [3] [As for myself, I am ready.   I shall set my feet firmly on the path taken by] the Buddha and the Bodhisattvas [and strive with all my energy to follow the Path no matter how difficult it becomes].
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [2] Although one has made a commitment, it is appropriate [to reconsider] whether or not to do that which has been rashly undertaken and which has not been well considered.   [3] But shall I discard that which has been examined by the Sagacious Buddhas and their Children, as well as by myself according to the best of my abilities?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [2] It is proper to reconsider whether or not one should carry out any rash undertaking, or anything not thoroughly thought through, even if one has already promised to do it.   [3] But why hang back from what has been thought through by the Buddhas and their Sons, who are great in wisdom, and by me, too, as far as I am able?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [2] Une action entreprise en hâte et sans convenable examen – y eût-il promesse – on verra s’il faut la faire ou ne pas la faire.   [3] Mais cette [règle des Bodhisattvas dans la Subāhuparipricchā], examinée par les Bouddhas, par leurs Fils de Grande Science, [Maitreyanātha et les autres Bodhisattvas] – par moi-même enfin, dans la mesure de mes forces – pourquoi tarder à m’y soumettre?
La Marcha Hacia la Luz (tr. Villalba): [2] Aquello que se emprende precipitadamente sin una reflexión madura acaba por paralizarse, aunque haya una promesa por medio.   [3] Pero aquello que ha sido examinado por los Budas, por los Sabios Bodisatvas y por mí mismo, ¿cómo podría ser suspendido?
La Marche à la Lumière (tr. Finot): [2] Ce qu’on a entrepris précipitamment, sans mûrement réfléchir, on peut, même si on a fait une promesse, le faire ou s’en abstenir.   [3] Mais ce qui a été examiné par les Buddhas, par les Sages Bodhisattvas et par moi-même, selon mon pouvoir, pourquoi l’ajourner?
La Marche vers l’Éveil (tr. Padmakara): [2] Tout ce que l’on entreprend à la légère, sans y avoir dûment pense, fut-ce une promesse ou un serment, mérite encore réflexion: faut-il agir ou renoncer?   [3] Mais comment pourrais-je remettre à plus tard ce que les Bouddhas et les Bodhisattvas ont examiné et réexaminé a la lumière de leur Grande Sagesse, et que j’ai moi-même considéré maintes et maintes fois?
The Path of Light (tr. Barnett): [2] If a work be undertaken in haste and without right reflection, one may well consider whether it should be done or no, even though a vow have been made; [3] but how should I delay in this work, which has been perpended by the Enlightened Ones, by their most Sage Sons and by me likewise according to the measure of my power?
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [2] That which is started on an impulse or without due deliberation should never be acted upon even if (it has been) promised on oath.   [3] A course of action which has been well-pondered over by the Buddhas and their Supremely Wise Sons, or even myself to the best of my capacity – why any procrastination in (pursuing) that (course)?
Vivre en Héros pour L’Éveil (tr. Driessens): [2] En cas d’entreprise précipitée ou d’action mal examinée, même quand une promesse a été faite, il est approprié de considérer s’il faut s’en abstenir ou pas.   [3] Mais comment ajournerai-je ce qui a été examiné avec Grande Sagesse par les Eveillés et leurs Fils?
The Way of the Bodhisattva (tr. Padmakara): [2] Whatever was begun without due heed, and all that was not properly conceived, although a promise and a pledge were given, it is right to hesitate – to press on or draw back.   [3] Yet all the Buddhas and their Heirs have thought of this in the Great Wisdom; I myself have weighed and pondered it, so why should I now doubt and hesitate?

Meaningful to Behold
332 222 121 2 – The Faults of Abandoning Bodhichitta
332 222 121 21 – One is Led into the Three Lower Realms

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 111 212 – Désavantages de son Rejet (4-7)
223 111 212 1 – Pleine Maturation de la Chute dans des Mauvaises Destinées (4-7)
223 111 212 11 – Chute dans les Mauvaises Destinées (4)

Chapter IV – verse 4

yadi caivaṃ pratijñāya sādhayeyaṃ na karmaṇā|
if cheating acknowledge accomplish-in-such-manner nor enacted/engaged-in
etāṃ sarvāṃ visaṃvādya kā gatir me bhaviṣyati ||4||
approach all broken-promise what destiny I will-ensue [4]

4. gal te de ltar dam bcas nas
las kyis bsgrub pa ma byas na
sems can de dag kun bslus pas
bdag gi ’gro ba ci ’drar ’gyur

Destellos de Sabiduría (tr. Gordi): Si rompo mi promesa y defraudo a los seres conscientes ¿qué tipo de renacimiento me espera?
Engaging in Bodhisattva Behaviour (tr. Berzin): If, having promised like this, I don’t carry it through with my actions, then, by deceiving every limited being, what will become of my rebirth states?
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): If, having made such a promise, I do not put it into action, I have deceived all sentient beings.   What destiny will I have?
Entering the Path of Enlightenment (tr. Matics): And if, having thus promised, I do not fulfil my vow in deed, having falsely said all of this, what will be my destiny?
Gems of Dharma, Jewels of Freedom (tr. Holmes): If the commitment has been made but the work not done, one will get what one deserves for having so cheated beings.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): If, having made the Bodhichitta promise, I do not actually put it into practice, since I shall be deceiving all these living beings, what sort of rebirth shall I then take?
Guide to the Bodhisattva’s Way of Life (tr. Marut): If, having made this commitment, I don’t succeed in putting it into action, I have lied to all of them.   What then would be my fate?
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): If having made such a promise I do not put it into action then by deceiving every living being what kind of rebirth shall I take?
A Guide to the Bodhisattva Way of Life (tr. Tuffley): Having made such a promise to myself and the Holy Ones, if I subsequently fail to keep it, what destiny awaits me?
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): If upon making such a promise, I do not put it into action, then having deceived those sentient beings, what destiny shall I have?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Moreover, after making a promise of this kind, if I were not to fulfil it in practice and broke my word to all these beings, what would be my future birth?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): J’ai fait un Vœu, et quel Vœu! Si je ne l’accomplis pas, je trompe toutes les créatures [qui comptent sur moi]: quelle destinée me préparé-je?
La Marcha Hacia la Luz (tr. Villalba): Si no cumplo lo prometido, si engaño de esta manera a todos los seres, ¿cuál será mi destino?
La Marche à la Lumière (tr. Finot): Si, après l’avoir promis, je ne l’accomplis pas en fait, dupant ainsi tous les êtres, quelle sera ma destinée?
La Marche vers l’Éveil (tr. Padmakara): Si, ayant formé ce Vœu, je ne le traduis pas en acte, je trompe tous les êtres: quelle sera alors ma destinée?
The Path of Light (tr. Barnett): If I fulfil not my vow by deeds, I shall be false to all beings, and what a fate will be mine!
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): What will be my fate if, having taken such a Vow, I do not practise it in action but, instead, deceive everybody?
Vivre en Héros pour L’Éveil (tr. Driessens): Si, après l’avoir promis, je ne l’accomplis pas en fait, trompant ainsi les êtres, quelle sorte de destinée sera la mienne?
The Way of the Bodhisattva (tr. Padmakara): For if I bind myself with promises, but fail to carry out my words in deed, then everything will have been betrayed.   What destiny must lie in store for me?

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 111 212 12 – Ses Conséquences (5-6)

Chapter IV – verses 5-6

manasā cintayitvāpi yo na dadyāt punar naraḥ|
[in-the]-mind cintayitvāpi yo not give-that again a-man/person
sa preto bhavatīty uktam alpamātre’pi vastuni ||5||
sa preta bhavatīty uktam alpamātre’pi vastuni [5]

kim utānuttaraṃ saukhyam uccair uddhuṣya bhāvataḥ|
what utānuttaraṃ saukhyam uccair uddhuṣya bhāvataḥ|
jagatsarvaṃ visaṃvādya kā gatir me bhaviṣyati ||6||
worldly-beings-all broken-promise what destiny I will-ensue [6]

5. dṅos po phal pa cuṅ zad la’aṅ
yid kyis sbyin par bsam byas nas
mi gaṅ sbyin par mi byed pa
de yaṅ yi dags ’gyur gsuṅs na

6. bla na med pa’i bde ba la
bsam pa thag pas mgron gñer nas
’gro ba thams cad bslu byas na
bde ’gror ji ga ’gro ’gyur ram

Destellos de Sabiduría (tr. Gordi): [5] Según las palabras dl Buda, quien incumple sus promesas, por pequeñas que sean, renacerá como espíritu hambriento.   [6] Si defraudo a todos los seres después de haberlos invitado sinceramente a llevarles al gozo insuperable ¿tendré un renacimiento feliz?
Engaging in Bodhisattva Behaviour (tr. Berzin): [5] If (Buddha) has said that once someone’s made up his mind to give away even some small and trivial thing, and then doesn’t (actually) give it away, he’ll turn into a clutching ghost; [6] then, if I should deceive all wandering beings, after having sincerely invited them to unsurpassable bliss, will I go to a better rebirth state?
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [5] If it has been taught (in the Scriptures) that one who intends in his thoughts ‘I will give’, even if it is only a small thing, but then does not give it, will become a preta; [6] then if I deceived all beings, by having summoned them from the bottom of my heart to the unsurpassable bliss, how should I go to a happy state?
Entering the Path of Enlightenment (tr. Matics): [5] The man who, having mentally reflected, will not give again [and again], will become a hungry ghost, so it has been said, even if the matter is trifling.   [6] How much more the being who loudly has proclaimed the supreme happiness!   Having spoken falsely to all the world, what will be my destiny?
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [5] It is said that someone who, out of miserliness, does not give even the smallest ordinary thing that he or she has dedicated to others will be reborn as a hungry spirit.   [6] So, if I were to deceive all living beings, whom from the depths of my heart I have invited to be guests at the Banquet of Enlightenment, how could I take a fortunate rebirth in the future?
Guide to the Bodhisattva’s Way of Life (tr. Marut): [5] It has been said that a person who intends to give something, even a very small thing, but nevertheless does not give it will become a craving spirit.   [6] So what about someone who lies so ostentatiously, inviting the whole world to the highest happiness? What then would be my fate?
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [5] If it has been taught (by the Buddha) that he who does not give away the smallest thing he once intended to give will take rebirth as a hungry ghost, [6] then if I should deceive all beings after having sincerely invited them to the Unsurpassable Bliss, shall I take a happy rebirth?
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [5] It has been said by the Wise Ones that a person who reneges on an agreement to even a small thing becomes a hungry ghost who suffers an insatiable hunger and thirst, far beyond what ordinary humans are capable of feeling.   [6] How much greater would my suffering be for having deceived the whole world with my promises of great happiness for all?
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [5] It has been said that a person who intended to give away even a tiny thing but does not do so becomes a preta.   [6] Then all the more so, having deceived the entire world after loudly and sincerely inviting it to Unsurpassable Happiness, what state of existence shall I have?
A Guide to the Bodhisattva Way of Life (Tibetan) (tr. Wallace): … [6] If I were to deceive all beings after sincerely inviting them to unsurpassable happiness, how could I ever proceed to a favourable state of existence?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [5] It is taught that a man who has only thought about giving in his mind, but does not actually do so, becomes a hungry ghost, even if the gift were only small.   [6] How much worse will it be for me, having proclaimed aloud the Unsurpassed Happiness with great enthusiasm? After breaking my word to the entire world, what would be my future birth?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [5] Car il est dit [dans les Livres Saints – Sāgaramatisūtra, Saddharmasmrityupasthana, Dharmasangīti]: « Donner en pensée si petite chose que ce soit, ne pas la donner en effet: on devient un preta [et, s’il y a eu promesse, on est damné] ».   [6] Que dire de celui qui promet dans son cœur et à haute voix le Bonheur Suprême aux créatures? Qui ne trompe-t-il pas? Quelle sera sa destinée?
La Marcha Hacia la Luz (tr. Villalba): [5] Se dice que aquel que tiene un simple pensamiento de dar y no dar, renace como espíritu hambriento, aunque se trate de una cosa pequeña.   [6] Con más razón si, después de haber anunciado la Felicidad Suprema en voz alta y desde el fondo del corazón, defraudo al mundo entero.
La Marche à la Lumière (tr. Finot): [5] « Qui a eu la simple pensée de donner et ne donne pas, deviendra un spectre affamé », dit-on, et cela, même s’il s’agit d’une très petite chose.   [6] À plus forte raison si, ayant annoncé hautement et du fond du cœur le Bonheur Suprême, je viens à duper le monde entier, quelle sera ma destinée?
La Marche vers l’Éveil (tr. Padmakara): [5] Il est dit que lorsque, en pensée, on décide d’offrir ne serait-ce qu’une vétille mais qu’on ne le fait pas, on renaît comme un esprit famélique.   [6] Comment renaîtrai-je dans une destinée heureuse si je trompe l’ensemble des êtres après les avoir de tout cœur invités à jouir de la Félicité Suprême?
The Path of Light (tr. Barnett): [5] Even of a small matter it is said that he who gives not what he has purposed in thought to give becomes a tortured ghost; [6] how, then, shall it be with him who proffers aloud and earnestly the gift of Supreme Happiness? I shall be false to all the world, and what a fate will be mine!
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [5] It has been said even in respect of a small thing that if a person does not give it away having vowed to do so, he becomes a ‘preta’.   [6] What shall then be my fate if, by deceiving everybody, I do not fulfil my Vow of affording unsurpassed bliss to beings after having spoken it in thought?
Vivre en Héros pour L’Éveil (tr. Driessens): [5] S’il a été dit que celui a eu l’intention de donner même une petite chose, faut de l’offrir, prendra naissance comme esprit affamé, [6] a plus forte raison quand, les ayant invités au fond du cœur au Bonheur Suprême, je trompe les migrants, comment accéderai-je aux destinées heureuses?
The Way of the Bodhisattva (tr. Padmakara): [5] If in the Teachings it is said that one who in his thought intends to give away a little thing but then draws back will take rebirth among the hungry ghosts, [6] how can I expect a happy destiny if from my heart I summon wandering beings to the highest bliss, but then deceive and let them down?

A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): in the Saddharmasmrityupasthana Sutra: “If one does not give the slightest thing (one) once intended (to give), one can be born as a hungry ghost; and if one does not give something (one) promised (to give), one can be born in hell.”

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 111 212 13 – Abandon des Arguments (7)

Chapter IV – verse 7

vetti sarvajña evaitām acintyāṃ karmaṇo gatim|
he-knows omniscient alone incomprehensible karma gone-[gives-up]
yad bodhicittatyāge’pi mocayaty evaṃ tāṃ narān ||7||
who/which/what/whatever Bodhicitta-tyāge’pi gain-release only tāṃ narān [7]

7. mi gaṅ byaṅ chub sems btaṅ yaṅ
de dag thar par byed pa ni
las tshul bsam gyis mi khyab ste
thams cad mkhyen pa kho nas mkhyen

Destellos de Sabiduría (tr. Gordi): Sólo el Omnisciente puede discernir los resultados de acciones como éstas.   La razón por la que aun habiendo abandonado la Bodhichitta alguien puede ser libre, está más allá de la comprensión ordinaria.
Engaging in Bodhisattva Behaviour (tr. Berzin): And how the karma works for someone who gives up Bodhichitta, yet attains Liberation, is beyond all thought: only the Omniscient can understand.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): That people who have given up Bodhichitta still lead (others) to Liberation is the inconceivable working of karma, known by the Omniscient One alone.
Entering the Path of Enlightenment (tr. Matics): Only the All-Knowing One understands the inscrutable course of action which releases those men even after the Thought of Enlightenment has been forsaken.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): How someone who abandons Bodhichitta can then attain Liberation is beyond ordinary comprehension – only the Omniscient can know that.
Guide to the Bodhisattva’s Way of Life (tr. Marut): Only someone who was omniscient could know the inscrutable way karma could unfold such that even people who give up the Wish to Awaken could nevertheless attain Liberation.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): Only the Omniscient can discern the manner of the action of those who give up the Awakening Mind but are freed; it is beyond the scope of (ordinary) thought.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): Only the Omniscient One knows what awaits those who promise and then forsake the Spirit of Awakening after full commitment has been entered into.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Only the Omniscient One knows the inconceivable course of action of those people whom he liberates even when they forsake the Spirit of Awakening.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Only the Omniscient One knows the inconceivable course of action which can still liberate people even when they have abandoned the Awakening Mind.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Il voit « Celui Qui Sait Tout », cette marche incompréhensible de l’acte: il fait parvenir à la Délivrance les hommes mêmes qui abandonnent la Pensée de Bodhi.
La Marcha Hacia la Luz (tr. Villalba): Sólo el Omnisciente conoce el inescrutable designio del acto que libera a los seres humanos aunque abandonen la Aspiración al Despertar.
La Marche à la Lumière (tr. Finot): L’Omniscient seul connaît l’inscrutable marche de l’acte, qui, même en cas d’abandon de la Pensée de la Bodhi, délivre les hommes.
La Marche vers l’Éveil (tr. Padmakara): Seul l’Omniscient connaît le karma inconcevable de ceux qui, bien qu’ayant renoncé à l’Esprit d’Éveil, atteignent la Libération.
The Path of Light (tr. Barnett): Only the All-knowing One understands the inscrutable course of action which releases those men even after the Thought of Enlightenment has been forsaken.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): Only the Omniscient knows the consequence of the karma of these unthinkable ones, [for he gives release to even persons] who have given up the Bodhichitta.
Vivre en Héros pour L’Éveil (tr. Driessens): Seul l’Omniscient connaît l’inconcevable manière d’agir de ceux qui se Libèrent, même en cas d’abandon de l’Esprit d’Éveil.
The Way of the Bodhisattva (tr. Padmakara): And as for those who, losing Bodhichitta, nonetheless attain to Liberation, this is through the inconceivable effect of karma, only understood by the Omniscient.

Meaningful to Behold
332 222 121 22 – The Benefits to Others will Decrease

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 111 212 2 – Dégradation de l’Activité Altruiste (8-10)

Chapter IV – verses 8-10

bodhisattvasya tenaivaṃ sarvāpattir garīyasī|
Bodhisattva-that by-him/her-as-it-were all-[downfall?] heaviest
yasmād āpadyamāno ‘sau sarvasattvārthahānikṛt ||8||
because getting-way not all-beings-loss/failure-making [8]

yo’py anyaḥ kṣaṇam apy asya puṇyavighnaṃ kariṣyati|
yo’py another kṣaṇam apy of-his/her virtue-vighnaṃ kariṣyati|
tasya durgatiparyanto nāsti sattvārthaghātinaḥ ||9||
tasya misfortune-paryanto nāsti sattvārthaghātinaḥ [9]

ekasyāpi hi sattvasya hitaṃ hatvā hato bhavet|
ekasyāpi since sattvasya hitaṃ having-killed kill bhavet|
aśeṣākāśaparyantavāsināṃ kim u dehinām ||10||
aśeṣākāśaparyantavāsināṃ what need-to-mention dehinām [10]

8. de ni byaṅ chub sems dpa’ la
ltuṅ ba’i naṅ na lci ba ste
’di ltar de ni byuṅ gyur na
sems can kun gyi don la dman

9. gaṅ gźan skad cig tsam yaṅ ’di’i
bsod nams bar chad gegs byed pa
sems can don la dman gyur pas
de yi ṅan ’gro mu mtha’ med

10. sems can gcig gi bde ba yaṅ
bśig na bdag ñid ñams ’gyur na
nam mkha’ ma lus mtha’ klas pa’i
lus can bde bśig smos ci dgos

Bodhicaryāvatāra-Samgraha (tr. Feuerstein): [8] For a Bodhisattva, every transgression is momentous because in transgressing he reduces the welfare of all beings … …
Conseils Pour Bodhisattva (tr. Pháp Thân): [8] D’entre les erreurs des Bodhisattva, cet abandon de l’Esprit d’Éveil est le plus grave, car, s’il se produit, le bien des êtres est compromis … …
Destellos de Sabiduría (tr. Gordi): [8] Para un Bodhisattva, esta es la peor de las transgresiones, ya que, si alguna vez tiene lugar, afecta el bienestar de todos.   [9] Y si alguien obstaculiza sus actividades positivas, aunque sólo sea por un instante, puesto que afecta al bienestar de todos, renacerá constantemente en reinos inferiores.   [10] Si destruir la alegría de una sola criatura, me perjudica ¿qué puedo esperar si destruyo la alegría de todas las criaturas, tantas como inmenso es el espacio?
Engaging in Bodhisattva Behaviour (tr. Berzin): [8] For a Bodhisattva, (however), this is the heaviest from among (all) the downfalls; because, if something should happen like that, it impairs the welfare of all limited beings.   [9] And should anyone else cause an obstruction, for even an instant, to his positive acts, there’ll be no end to his worse rebirth states, from impairing the welfare of limited beings.   [10] For if one’s (state of rebirth) will worsen by destroying the joy of even a single, limited being, what need to mention destroying the bliss of embodied beings as vast as all space?
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [8] This, for the Bodhisattva is, among the downfalls, the heaviest.   If such (a downfall) should ever happen, it will weaken the welfare of all sentient beings.   [9] Should someone for even a single moment obstruct or hinder the merit of this (Bodhisattva), because he has weakened the welfare of (all) sentient beings, there will be no end to his (rebirth in) miserable states.   [10] If I corrupt myself when I destroy even the happiness of a single sentient being, then it is needless to mention (what will result from) destroying the happiness of creatures pervading all reaches of space.
Entering the Path of Enlightenment (tr. Matics): [8] Every transgression of the Bodhisattva is of extreme gravity, since, as he transgresses, the welfare of all beings is destroyed because of it.   [9] Anyone who creates an obstacle to his merit, even for an instant, has no limit to his misfortune; because he destroys the welfare of others.   [10] Indeed, the one who has smitten the benefactor of even a single being, will be smitten.   How much more when he smites the beings who dwell throughout the immensity of all space?
Gems of Dharma, Jewels of Freedom (tr. Holmes): [8] If someone has broken this commitment, the situation of all beings worsens … …
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [8] For a Bodhisattva, abandoning Bodhichitta is the heaviest of all downfalls, for, should he or she incur it, the whole basis of working for others will be lost.   [9] And if someone else were to obstruct or hinder a Bodhisattva’s virtuous actions, even for a moment, since he would be undermining the welfare of all living beings, there would be no end to his lower rebirths.   [10] For if I would experience misfortune as a result of destroying the happiness of just one being, what can be said of the consequences of destroying the happiness of all living beings as extensive as space?
Guide to the Bodhisattva’s Way of Life (tr. Marut): [8] Truly, that is the gravest downfall of them all for a Bodhisattva, since by bringing this about one damages the welfare of all living beings.   [9] There is no end to the misfortune of a person who obstructs a Bodhisattva’s merit-making, even for just an instant, for he destroys the welfare of all living beings.   [10] One who harms the benefactor of just one single being is himself harmed. How much more someone who harms the benefactor of all beings dwelling throughout the entirety of endless space?
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [8] This, for a Bodhisattva, is the heaviest of downfalls, for should it ever happen, the welfare of all will be weakened.   [9] And should others for even a single moment hinder or obstruct his wholesome (deeds), by weakening the welfare of all there will be no end to their rebirth in lower states.   [10] For if my being is impaired by destroying the joy of even one creature then what need is there to mention destroying the joy of creatures vast as space.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [8] For a Bodhisattva, it is the greatest fall of all.   Having risen so high, to then forsake the Spirit of Awakening, he plunges to the abject depths, damaging the welfare of all sentient beings in his wake.   [9] And if someone actively works against the Bodhisattva, that person shall experience no end of suffering because he is diminishing the welfare of all sentient beings.   [10] To harm the well-being of even a single person brings serious consequences. How much more serious the consequences if the one being harmed is a Bodhisattva, whose influence extends to all sentient beings?
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [8] Therefore, for a Bodhisattva it is the heaviest downfall of all; for if he commits such a downfall, he impairs the welfare of all sentient beings.   [9] If someone else hinders his virtue, even for a moment, there will be no end to his miserable states of existence, because he diminishes the welfare of sentient beings.   [10] One would be destroyed, obliterating the well-being of even one sentient being; how much more so of beings dwelling throughout all of space?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [8] Therefore every error of this kind is all the more serious for a Bodhisattva, since when he errs he deprives every being of benefit; [9] and anyone else who hinders his meritorious actions, even momentarily, will undergo unlimited bad rebirths, because he destroys the benefit for living beings.   [10] He would certainly be destroyed, destroying the welfare of just one being; how much more so of the embodied beings dwelling throughout the expanse of space?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [8] Et c’est pourquoi toute défaillance du Bodhisattva est très grave: par sa défaillance, le salut de toute créature périclite.   [9] Et pour les autres, pour ceux qui mettent obstacle, ne fut-ce qu’un instant, au mérite du Bodhisattva, il n’est pas de terme à leurs mauvaises destinées, car ils détruisent le salut des créatures.   [10] On se perd quand on compromet le salut d’une seule créature: que dire du mal fait à tous les vivants qui habitent l’immensité de l’étendue?
La Marcha Hacia la Luz (tr. Villalba): [8] Todo desfalleciendo del Bodisatva es grave ya que cuando él peca queda destruido el bien de todos los seres.   [9] Y aquel que obstaculiza, aunque sea por un solo instante la tarea del Bodisatva se encontrará con un castigo inmenso, ya que agrede el bien de todos los seres.   [10] Cuando se daña a un solo ser se uno a sí mismo.   ¡Que decir cuando se daña a todos los seres del espacio infinito!
La Marche à la Lumière (tr. Finot): [8] Toute défaillance du Bodhisattva est très grave, car, quand il pèche, c’est le bien de tous les êtres qu’il détruit.   [9] Et celui qui met un obstacle d’un instant au mérite du Bodhisattva encourt un immense châtiment, car il s’attaque au bien de tous les êtres.   [10] Quand on frappe une seule créature dans son bien, on est soi-même frappé; que dire, lorsqu’il s’agit de tous les êtres compris dans l’infini de l’espace!
La Marche vers l’Éveil (tr. Padmakara): [8] Cette faute est la plus grave que les Bodhisattvas puissent commettre car elle détruit le pouvoir d’œuvrer au bien de tous les êtres.   [9] Et celui qui entrave leurs mérites un seul instant renaîtra sans fin dans les mauvais mondes, car il détruit le bien fait aux êtres.   [10] Celui qui détruit le bonheur d’un seul être détruit son propre bonheur: à plus forte raison celui qui détruit le bonheur des êtres sans nombre qui peuplent tout l’espace.
The Path of Light (tr. Barnett): [8] Every transgression of the Bodhisattva is of extreme gravity, since, as he transgresses, the welfare of all beings is destroyed because of it.   [9] Anyone who creates an obstacle to his merit, even for an instant, has no limit to his misfortune; because he destroys the welfare of others.   [10] Indeed, the one who has smitten the benefactor of even a single being, will be smitten.   How much more when he smites the beings who dwell throughout the immensity of all space?
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [8] Therefore, for a Bodhisattva, this is the biggest misfortune which, if it befalls, can be the cause of great harm for all beings.   [9] Whosoever else also hinders his (i.e. a Bodhisattva’s) noble deeds even for a moment his evil fate will be abundant as one (guilty of) destroying the welfare of all beings.   [10] A person is ruined even by marring the welfare of one being; what then of him who destroys the welfare of countless beings dwelling up to the endless expanse of space?
Vivre en Héros pour L’Éveil (tr. Driessens): [8] D’entre les chutes des Héros pour l’Éveil cet (abandon) est le plus grave, car, s’il se produit, le bien des êtres s’en ressent.   [9] Et si autrui, un seul instant, s’oppose à ses bienfaits, comme le bien des êtres en sera affaibli, ses destinées malheureuses n’auront pas de fin.   [10] Car si moi-même suis diminué en détruisant le bonheur d’un seul être, que dire, lorsqu’est détruit le bonheur des créatures comprises dans l’infini de l’espace?
The Way of the Bodhisattva (tr. Padmakara): [8] This failure is indeed the gravest of all Bodhisattva downfalls, for should it ever come to pass, the good of every being is cast down.   [9] And anyone who, for a single instant, halts the merit of a Bodhisattva will wander endlessly in states of misery, because the welfare of all beings is brought low.   [10] Destroy a single being’s joy and you will work the ruin of yourself.   But if the happiness of all is brought to nothing … what need is there to speak of this?

A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): from the Prāsantivinischayapratiharya Sutra: “Should one person steal the possessions of and kill every being in the world, and should another obstruct the slightest virtue of a Bodhisattva, such as that of giving a morsel of food to an animal, the evil of the latter would be incalculably greater than the former.   This is so because he would be obstructing the virtue which gives rise to the occurrence of a Buddha.”

Meaningful to Behold
332 222 121 23 – One is Far Removed From the Bodhisattva Grounds

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 111 212 3 – Obstacles au Fruit de la Libération (11)

Chapter IV – verse 11

evam āpattibalato bodhicittabalena ca|
therefore [foot-soldier-forcibly?]-…downfalls Bodhichitta-power and
dolāyamānaḥ saṃsāre bhūmiprāptau cirāyate ||11||
vacillating-progress saṃsāra Bhūmi-arrived for-a-long-time-held-back [11]

11. de ltar ltuṅ ba stobs ldan daṅ
byaṅ chub sems stobs ldan pa dag
’khor bar res kyis ’dre byed na
sa thob pa la yun riṅ thogs

Destellos de Sabiduría (tr. Gordi): Los que tienen el poder de la Mente del Despertar, tienen también el poder de perderla, por ello permanecen dando vueltas en la existencia cíclica y durante largo tiempo se ven impedidos de alcanzar los niveles del Bodhisattva.
Engaging in Bodhisattva Behaviour (tr. Berzin): Therefore, someone with the force from a downfall and the force from (developing) Bodhichitta (again) keeps bouncing down and up in saṃsāra, for a long time obstructed in reaching any Arya level of mind.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): Those who thus (give rise to) powerful downfalls and powerful Bodhichitta revolve within saṃsāra and are hindered for a long time from attaining the (Bodhisattva) Levels.
Entering the Path of Enlightenment (tr. Matics): As a consequence he is buffeted in the cycle of rebirth between the power of transgression and the power of the Thought of Enlightenment; he delays a long while the attaining of the Stages leading to Enlightenment.
Gems of Dharma, Jewels of Freedom (tr. Holmes): Those who vacillate between strong breaches of commitment – the cause of downfall – and strong commitment to reach Enlightenment, will experience serious delay in attaining the Bodhisattva Levels.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): Those who repeatedly renew their Bodhisattva Vow only to go on to incur further downfalls will remain for a long time enmeshed in saṃsāra, obstructed from attaining higher Spiritual Grounds.
Guide to the Bodhisattva’s Way of Life (tr. Marut): Caught in cyclic existence, oscillating between the power of the downfalls and the power of Bodhicitta, one is slow to obtain the various levels of a Bodhisattva.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): Thus those who have the force of an Awakening Mind as well as the force of falling (from it) stay revolving within cyclic existence and for a long time are hindered in reaching the Bodhisattva Levels.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): This is why becoming a Bodhisattva is such a slow process.   The harm we do to ourselves when we harm other sentient beings, [particularly those in whom the Spirit of Awakening is strong] makes for very slow progress.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Thus, due to the power of downfalls, and due to the power of the Spirit of Awakening, one revolving in the cycle of existence is slow in attaining the Bodhisattva Grounds.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Swinging back and forth like this in cyclic existence, now under the sway of errors, now under the sway of the Awakening Mind, it takes a long time to gain Ground[s].
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Et, de la sorte, balloté dans les existences, [tiré en arrières] par le poids des fautes, [tiré en avant] par la force de la Pensée de Bodhi [qu’il a conçue], [le Bodhisattva] s’attarde à la conquête de la sainteté.
La Marcha Hacia la Luz (tr. Villalba): Yendo a la deriva en el océano de la transmigración, arrastrado de acá para allá por la fuerza del pecado unas veces y por la fuerza de la Aspiración al Despertar otras, uno retrasa su llegada a la Tierra Pura.
La Marche à la Lumière (tr. Finot): Ainsi ballotté sur l’océan des transmigrations par la force du péché et la force de la Pensée de la Bodhi, il recule son Arrivée à Terre.
La Marche vers l’Éveil (tr. Padmakara): Lorsqu’alternent de la sorte la force des chutes et la force de l’Esprit d’Éveil, long est l’accès aux Terres des Bodhisattvas.
The Path of Light (tr. Barnett): As a consequence he is buffeted in the cycle of rebirth between the power of transgression and the power of the Thought of Enlightenment; he delays a long while in the obtaining of the stages leading to Enlightenment.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): Thus, revolving between the force of the Awakening Mind and the pull of the falling mind, one oscillates in cyclic existence and one’s attainment of the Level (of a Bodhisattva) is delayed.
Vivre en Héros pour L’Éveil (tr. Driessens): Ainsi, ceux qui possèdent la force de l’Esprit d’Éveil et la force de le perdre tournent dans le cycle et sont empêchés pour longtemps d’accéder aux Terres.
The Way of the Bodhisattva (tr. Padmakara): And one who wanders in saṃsāra, who time and time again embraces Bodhichitta, only to destroy it through his faults, will long be barred from Bodhisattva Grounds.

Meaningful to Behold
332 222 122 – Meditating on Conscientiousness with Respect to Precepts
332 222 122 1 – Conscientiousness in Abandoning Non-Virtue

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 111 213 – Instruction sur son Non-Rejet (12-14)

Chapter IV – verse 12

tasmād yathāpratijñātaṃ sādhanīyaṃ mayādarāt|
throwing-away from-the-start-as-promised accomplishment-holding-back by-me-care
nādya cet kriyate yatnas talenāsmi talaṃ gataḥ ||12||
not-do mind action in-which talenāsmi [world]-level gone-[i.e.-falling] [12]

12. de ltas ji ltar dam bcas bźin
bdag gis gus par bsgrub par bya
deṅ nas brtson par ma byas na
’og nas ’og tu ’gro bar ’gyur

The Commentary on the GREAT PERFECTION: If I do not make an effort from now on I will simply go ever lower and lower still.
Destellos de Sabiduría (tr. Gordi): Por tanto, puesto que lo he prometido respetuosamente, mis acciones estarán a la altura de mi compromiso.   Si a partir de ahora no me esfuerzo caeré en los reinos inferiores.
Engaging in Bodhisattva Behaviour (tr. Berzin): Therefore, with highest regard, I shall carry it through, just as I’ve promised, because if, from now on, I don’t make an effort, I’ll wander from lower to ever-lower states.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): Therefore just as I have pledged I shall practise respectfully.   From now on, if I make no effort, I shall descend from lower to lower (states).
Entering the Path of Enlightenment (tr. Matics): Therefore, that which has been promised is to be zealously fulfilled by me.   If today an effort is not made, I sink lower and lower.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): Therefore, I must practise sincerely, in accordance with the promise I have made.   If, from now on, I make no effort, I shall be reborn in lower and lower states.
Guide to the Bodhisattva’s Way of Life (tr. Marut): So I must conscientiously fulfill that to which I have committed.   If I don’t make an effort now, I will sink lower and lower.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): Therefore just as I have promised shall I respectfully accord my actions.   If from now on I make no effort I shall descend from lower to lower states.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): It is therefore important that I always act respectfully towards others, in keeping with my commitment.   Not making the effort to do so will result in me going to lower and lower states.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Therefore, I should respectfully act in accordance with my commitment.   If I do not make an effort now, I shall go from lower to lower states.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Therefore I must diligently fulfil what I have promised.   If I make no effort today I shall sink to lower and lower levels.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Aussi dois-je faire scrupuleusement ce que j’ai promis de faire.   Aujourd’hui même, il faut travailler; sinon, je tomberai de plus en plus bas.
La Marcha Hacia la Luz (tr. Villalba): Por lo tanto, lo prometido debe ser escrupulosamente realizado.   Si hoy mismo no hago un esfuerzo descenderé a lo más bajo de lo más bajo.
La Marche à la Lumière (tr. Finot): Donc, ce que j’ai promis, je dois l’exécuter scrupuleusement; si aujourd’hui même je ne fais pas un effort, je descendrai de bas-fond en bas-fond.
La Marche vers l’Éveil (tr. Padmakara): Je vais donc respectueusement mettre en œuvre ce que j’ai promis.   Si, désormais, je ne m’y efforce point, je tomberai de plus en plus bas.
The Path of Light (tr. Barnett): Therefore I must heedfully fulfil my vow; if I labour not this very day, down, down I fall.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): Therefore, whatever has been vowed by me should be sincerely practised.   If the effort is not made by me today I (am doomed to) sink from lower to lower levels.
Vivre en Héros pour L’Éveil (tr. Driessens): Donc, comme je l’ai promis, je dois agir avec respect; si, dès ce jour, je ne fais pas d’efforts, je descendrai de plus en plus bas.
The Way of the Bodhisattva (tr. Padmakara): Therefore I will act devotedly according to the promise I have made.   For if I fail thus to apply myself, I will fall from low to even lower states.

The Nectar of Mañjushrī’s Speech
3 – Observing the Precepts to be Implemented Without Relaxing One’s Diligence

Chapter IV – verses 13-14

aprameyā gatā buddhāḥ sarvasattvagaveṣakāḥ|
immeasurable gone Buddhas all-beings-gaveṣakāḥ
naiṣām ahaṃ svadoṣeṇa cikitsāgocaraṃ gataḥ ||13||
naiṣām ahaṃ svadoṣeṇa cikitsāgocaraṃ gone [13]

adyāpi cet tathaiva syāṃ yathaivāhaṃ punaḥ punaḥ|
even-now if tathaiva syāṃ yathaivāhaṃ again [and] again
durgativyādhimaraṇacchedabhedādy avāpnuyām ||14||
misfortune-vyādhimaraṇacchedabhedādy avāpnuyām [14]

13. sems can thams cad phan mdzad pa’i
saṅs rgyas graṅs med ’das gyur kyaṅ
bdag ni raṅ gi ñes pas de’i
gso ba’i spyod yul ma gyur to

14. da duṅ de bźin bdag byed na
yaṅ daṅ yaṅ du’aṅ de bźin te
ṅan ’gror nad daṅ ’chiṅ ba daṅ
bcad daṅ gśeg sogs myoṅ bar ’gyur

Bodhicaryāvatāra-Samgraha (tr. Feuerstein): [13] Innumerable Buddhas have passed who favoured all beings.   Because of my own fault I have been beyond the reach of their medical science …
The Commentary on the GREAT PERFECTION: [13] Though countless former Buddhas have come throughout the past, having the purpose of benefit for all sentient beings, I, because of my own faults and shortcomings, was not within the scope of their healing ministrations.   [14] If now again I act in such a way as that, having acted again and again in just that way, how will I be worthy of their consideration?   If even the amount of suffering I have now is irresistible and more than I can bear, what about the sufferings of sentient beings in hell?   How will I be able to bear such pain as theirs?
Destellos de Sabiduría (tr. Gordi): [13] Aunque para el beneficio de todos, han aparecido incontables Budas, a causa de mis errores no he sido objeto de su cuidado.   [14] Si sigo así, una y otra vez tendré que experimentar el sufrimiento de los reinos inferiores, enfermedades, esclavitud y derramamiento de sangre.
Engaging in Bodhisattva Behaviour (tr. Berzin): [13] Countless Buddhas, who have helped all limited beings, have already passed.   Yet, I wasn’t an object of their healing, because of my mistakes.   [14] And if I still were to act like this, it would be the same, over and again: worse rebirth states, sickness, death, being dismembered and torn apart.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [13] Although countless Buddhas, who worked for the benefit of all sentient beings, have passed on, yet, because of my own mistakes, I did not come into the domain of their healing care.   [14] If I still act in the same manner, I shall likewise (sink) again and again (from lower to lower states).   In miserable states I will experience disease, bondage, being cut, being cleaved and the like.
Entering the Path of Enlightenment (tr. Matics): [13] Innumerable Buddhas have passed, seeking all beings: because of my own fault I have been beyond the scope of their medicine.   [14] If even today I am to be as I have been time after time, I really deserve to receive misfortune, disease, death, mutilation, laceration and so forth.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [13] Even though there have been countless Buddhas in the past working to benefit all living beings, because I have so many karmic obstacles I have not been a direct object of their care; [14] and, if I remain like this, again and again I shall have to experience sickness, incarceration, laceration and mutilation in the lower realms.
Guide to the Bodhisattva’s Way of Life (tr. Marut): [13] Innumerable Buddhas have come and gone, wishing to round up all beings.   It is my fault that I have not come in range of their attention.   [14] If I stay like this, as I am now, I will repeatedly suffer bad rebirths, sickness, death, mutilation, laceration, and so forth.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [13] Although for the benefit of every creature countless Buddhas have passed by yet I was not an object of their care because of my own mistakes.   [14] And if I continue to act like this again and again shall I undergo (suffering) in unhappy realms, sickness, bondage, laceration and the shedding of blood.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [13] Despite there having been many Buddhas pass through the world already, each of whom have sought to benefit all sentient beings, through my own ignorance and sin, I have avoided their benefactions.   Whose fault is this?   Only mine.   [14] Unless I embrace the Spirit of Awakening, I will remain ignorant and sinful. Time and again I will experience sickness and death.   I shall witness the destruction of my good fortune and in my ignorance wonder why life is being so cruel.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [13] Innumerable Buddhas have gone by, seeking out every sentient being; but through my own fault, I have not come into the domain of their care.   [14] If I remain like this, as I am now, I will repeatedly come to the miserable states of existence, illness, death, amputation, destruction and the like.
A Guide to the Bodhisattva Way of Life (Tibetan) (tr. Wallace): [13] Innumerable Buddhas have gone by who have served all sentient beings; but through my own fault, I have not come into the domain of their care …
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [13] Innumerable Buddhas have gone seeking out all sentient beings.   Through my own fault I was beyond the reach of their healing care.   [14] If even today I continue in such a way that I shall repeatedly attain bad rebirths, disease and death, have limbs cut off, and be cleaved apart …
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [13] [Aujourd’hui même]: innombrables sont passés les Bouddhas cherchent toute créature [pour la guérir]; par ma faute, leurs remèdes me sont demeurés inapplicables.   [14] Et si, aujourd’hui encore, je me conduis comme j’ai fait trop souvent: je vais [certainement] aux mauvaises destinées, à la maladie, à la mort, aux mutilations, aux lacérations.
La Marcha Hacia la Luz (tr. Villalba): [13] Innumerables Budas han pasado por este mundo intentando liberar a todos los seres pero, debido a mis faltas, no he estado al alcance de su poder salvador.   [14] Si hoy también sigo siendo tal y como he sido hasta ahora, mi destino será el sufrimiento, la enfermedad, la muerte, la mutilación y la laceración.
La Marche à la Lumière (tr. Finot): [13] D’innombrables Buddhas ont passé, cherchant tous les êtres à convertir: par ma faute, je ne me trouvais pas à portée de leur puissance de guérison.   [14] Si aujourd’hui encore je reste tel que je l’ai été toujours, je suis voué aux lieux de punition, à la maladie, à la mort, aux mutilations, aux lacérations.
La Marche vers l’Éveil (tr. Padmakara): [13] D’innombrables Bouddhas sont venus, qui ont aidé tous les êtres, mais à cause de mes propres fautes je n’ai pu bénéficier de leurs soins.   [14] Si je continue de la sorte, il en sera toujours de même: je souffrirai dans les mondes mauvais, malade, enchaîné, découpé, mutilé – que sais-je encore?
The Path of Light (tr. Barnett): [13] Numberless are the Enlightened who have passed by in search of all living beings; and through my own fault I have not come into their healing hands.   [14] If this day also I shall be as I have been again and again, misery, sickness, death, maiming, dismemberment and the like will fall to my lot;
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [13] Countless have been the Buddhas seeking the welfare of all beings, but I could never come within the ambit of their care because of my own faults.   [14] If I continue to be even today what I was, I shall be destined to meet the fate of sufferings (in realms of hell) through disease, death, dismemberment and disintegration etc.
Vivre en Héros pour L’Éveil (tr. Driessens): [13] Quoique d’innombrables Éveillés aient passé pour le profit de tous les êtres, en raison de mes erreurs, je ne me suis pas trouvé à portée de leur sollicitude.   [14] Si, aujourd’hui encore, je continue d’agir ainsi, je connaîtrai maintes fois dans les états infortunés la maladie, la mort, les lacérations et mutilations.
The Way of the Bodhisattva (tr. Padmakara): [13] Striving for the benefit of all that lives, unnumbered Buddhas have already lived and passed, but I, by virtue of my sins, have failed to come within the compass of their healing works.   [14] And this will always be my lot if I continue to behave like this, and I will suffer pains and bondage, wounds and laceration in the lower realms.

The Nectar of Mañjushrī’s Speech
2 – Reflection on the Freedoms and Advantages of the Precious Human Body as a Means to Inculcate Carefulness in Action
3 – Carefulness in Action Resulting from Thinking of the Difficulty Involved in Gaining the Freedoms and Advantages of the Precious Human Condition

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 111 22 – Être Attentif au Support Disponible et Qualifié (15-27)
223 111 221 – Difficulté de son Obtention (15-16)

Chapter IV – verses 15-16

kadā tathāgatotpādaṃ śraddhāṃ mānuṣyam eva ca|
when Tathāgata-footsteps-of faith human-life even/only/just and
kuśalābhyāsayogyatvam evaṃ lapsye ‘tidurlabham ||15||
virtuous/skill-suitability in-this-way find scarce [15]

ārogyaṃ divasaṃ cedaṃ sabhaktaṃ nirupadravam|
freedom-from-disease divasaṃ cedaṃ sabhaktaṃ nirupadravam
āyuḥ kṣaṇaṃ visaṃvādi kāyo kācita kopamaḥ ||16||
life/alive an-instant visaṃvādi body kācita kopamaḥ [16]

15. de bźin gśegs pa ’byuṅ ba daṅ
dad daṅ mi lus thob pa daṅ
dge goms ruṅ ba de lta bu
dkon pa nam źig thob par ’gyur

16. nad med ñi ma ’di lta bu
zas bcas ’tshe ba med kyaṅ ni
tshe ni skad cig bslu ba ste
lus ni thaṅ cig brñan po bźin

Bodhicaryāvatāra-Samgraha (tr. Feuerstein): [15] When will I again obtain a human birth, faith, the capacity for skilful practice, and the presence of the Tathāgatas, all of which are difficult to obtain …?
The Commentary on the GREAT PERFECTION: [15] That a Tathāgata has actually arisen, that we have faith and have attained a human body, and that, in addition, we can practise goodness; when will what is so rare ever be gained again?   [16] Though seemingly today, I am without any illness, even if I have food and am without affliction, this life is still no more than an illusory instant, this body is no more than a momentary reflection.
Conseils Pour Bodhisattva (tr. Pháp Thân): [15] Comment trouverai-je encore l’apparition d’un Éveillé, l’obtention d’un corps humain, et l’aptitude à la pratique du bien, ces choses si difficiles à obtenir?   [16] Bien qu’aujourd’hui je sois en bonne santé, bien nourri et sans soucis, la vie est éphémère, trompeuse, et le corps pareil à un objet prêté.
Destellos de Sabiduría (tr. Gordi): [15] Si es raro que aparezca un Tathāgata, si es rara la fe y raro también un cuerpo humano apto para cultivar lo virtuoso, ¿volveré a obtenerlo de nuevo?   [16] Aunque hoy estoy sano, bien alimentado y no padezco enfermedades, la vid es pasajera y engañosa.   El cuerpo es como un objeto que nos han prestado un instante.
Engaging in Bodhisattva Behaviour (tr. Berzin): [15] If the advent of a Thusly Gone (Buddha), and gaining embodiment as a human (with) belief in what’s fact and the properly constructive instincts are so rare, when shall I attain them (again) like this?   [16] Although on a day like today, I’m not sick, have food, and haven’t any injuries, life is but for a moment and will let me down: the body is like something on loan for an instant.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [15] The arising of a Tathāgata, faith, the attainment of a human body and the chance to cultivate virtue: if they are that rare, when will they again be obtained?   [16] Although (I have) a day like this, (which is) free from disease, endowed with food and unafflicted, life is momentary and deceptive; the body is like something loaned for but a moment.
Entering the Path of Enlightenment (tr. Matics): [15] When shall I attain the arising of a Buddha, faith, humanity and a condition suitable for the practice of righteous actions? These are requirements very hard to obtain!   [16] This day of health and its nourishment, the lack of danger and this momentary life, like a borrowed body, are a deception.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [15] Since the appearance of a Tathāgata – a Buddha, faith in his teachings, a precious human body and a suitable basis for practising Dharma are so rare, when will an opportunity like this arise again?   [16] Today, for example, I might be free from sickness, well-nourished and without afflictions; but this life is fleeting and deceptive and my body is as if borrowed for a moment.
Guide to the Bodhisattva’s Way of Life (tr. Marut): [15] When will I again obtain what is so very hard to obtain: the appearance of a Buddha, faith, birth as a human, and the ability to practise making merit?   [16] Today there may be health, enjoyment, and no problems, but life is fleeting and deceptive and the body is just on loan.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [15] If the arising of a Tathāgata, faith, the attainment of a human body and my being fit to cultivate virtue are scarce, when will they be won again?   [16] Although today I am healthy, well-nourished and unafflicted, life is momentary and deceptive: the body is like an object on loan for but a minute.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [15] It is a great privilege to have access to the Sacred Teachings of the Buddha and the Holy Ones.   I am very grateful to have the opportunity to be virtuous.   I must remember this and not take it for granted.   [16] Good health, food on the table, sufficient time to contemplate the virtues; these are great blessings for which I am forever grateful.   My life is indeed short in the larger scheme of things.   My body has been loaned to me so that I might use it to find virtue.   [I must take care of my body as best I can to honour this great gift].
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [15] When shall I encounter the extremely rare appearance of the Tathāgata, faith, human existence and the ability to practise virtue?   [16] Health, daily sustenance and lack of adversity.   Life is momentary and deceptive; and the body is as if on loan.
A Guide to the Bodhisattva Way of Life (Tibetan) (tr. Wallace): … [16] Although on such a day as this I am free of illness, well-nourished and unafflicted, life is momentary and deceptive; and the body is as if on loan for an instant.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [15] …when shall I find such rare circumstances again: the arising of a Tathāgata, faith, the human state itself, the capacity to practise skillful deeds, [16] health, and this day, with food and freedom from disaster?   In a moment life breaks its promise.   The body is like an object on loan.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [15] Et quand obtiendrai-je ce qui est si difficile à obtenir, la rencontre d’un Tathâgata, la foi, l’état d’homme, l’aptitude à pratiquer le bien [par l’intégrité des organes], [16] et un jour, [une période] de santé, avec ce qu’il faut pour vivre et à l’abri des misères?   La vie est courte et décevant, le corps nous est prêté [pour un instant].
La Marcha Hacia la Luz (tr. Villalba): [15] ¿Cuándo encontrare de nuevo a un Buda, la fe, la condición humana, la aptitud de practicar el bien, todos ellas tan difíciles obtener?   [16] La salud, la seguridad, los alimentos del día de hoy, los momentos que aún tenemos que vivir, todo esto es ilusorio.   El cuerpo es un objeto prestado.
La Marche à la Lumière (tr. Finot): [15] Quand trouverai-je de nouveau l’apparition d’un Buddha, la foi, la condition humaine, l’aptitude à la pratique du bien, toutes choses si difficiles à obtenir?   [16] La santé, le jour présent avec sa pitance et sa sécurité, le moment que nous avons à vivre, tout cela est trompeur: le corps est pareil à un objet prêté.
La Marche vers l’Éveil (tr. Padmakara): [15] L’apparition d’un Ainsi-Allé, la foi, l’existence humaine et l’aptitude à cultiver le bien, voilà des choses rares: quand les retrouverai-je?   [16] Aujourd’hui, je n’ai aucune maladie, j’ai de quoi me nourrir et aucun danger ne me guette.   Mais la vie trompeuse, elle ne dure qu’un instant, et mon corps n’est qu’un emprunt éphémère.
The Path of Light (tr. Barnett): [15] …and when shall I win that most rare boon, the coming of one of the Enlightened, faith, human birth and fitness to labour in righteousness, [16] a day of health with food and no vexations? Life is a brief instant, and plays us false; the body is like a thing held in precarious tenure.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [15] How shall I then attain that which is difficult to attain – the generation of the ‘Tathata’, faith, human form and the ability to cultivate wholesome practice?   [16] Presently I may be full of health, well-fed, without affliction; but life is momentary and illusive and the body is like an object on a brief moment’s loan.
Vivre en Héros pour L’Éveil (tr. Driessens): [15] Si la venue de Celui-Ainsi-Allé, la foi, l’obtention d’un corps humain, l’aptitude à cultiver le bien sont choses rares, quand les obtiendrai-je de nouveau?   [16] Quoique ce jour je sois en bonne santé, bien nourri et sans tracas, la vie est éphémère, trompeuse, et le corps tel un objet prêté une fois.
The Way of the Bodhisattva (tr. Padmakara): [15] The appearance of the Buddhas in the world, true faith and the attainment of the human form, an aptitude for good: all these are rare. And when will all this come to me again?   [16] Today, indeed, I’m hale and hearty, have enough to eat and am without affliction. And yet this life is fleeting and deceptive.   This body is but briefly lent to me.

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 111 222 – Désavantages de sa Non-Obtention (17-22)
223 111 222 1 – Désavantages Proprement Dits (17-19)
223 111 222 11 – Absence de Pratique dans les Destinées Douloureuses (17-18)

Chapter IV – verses 17-18

na hīdṛśair maccaritair mānuṣyaṃ labhyate punaḥ|
not considering [current?]-conduct-[going-to?] human-birth attained again
alabhyamāne mānuṣye pāpam eva kutaḥ śubham ||17||
alabhyamāne human evil only peak splendid [17]

yadā kuśalayogyo ‘pi kuśalaṃ na karomy aham|
[now]-when virtuous-fitting-[behaviour] and virtuous not doing you-[identity]
apāyaduḥkhaiḥ saṃmūḍhaḥ kiṃ kariṣyāmy ahaṃ tadā ||18||
apāyaduḥkhaiḥ saṃmūḍhaḥ what kariṣyāmy ahaṃ tadā [18]

17. bdag gi spyod pa ’di ’dras ni
mi yi lus kyaṅ ’thob mi ’gyur
mi lus thob par ma gyur na
sdig pa ’ba’ źig dge ba med

18. gaṅ tshe dge spyad skal ldan yaṅ
dge ba bdag gis ma byas na
ṅan soṅ sdug bsṅal kun rmoṅs pa
de tshe bdag gis ci byar yod

Bodhicaryāvatāra-Samgraha (tr. Feuerstein): … [18] If I do not do good now, even though I am capable of goodness, what will I do when I am stupefied by pain and suffering?
The Commentary on the GREAT PERFECTION: [17] As for our behaviour which is of such a kind, if we shall not even gain a human body, it goes without saying we cannot go to higher realms.   For if we shall not even gain a human body, we shall do only evil and there can be no good.   [18] Now when there is a chance for excellent behaviour, if, even so, good actions are not what we perform, what are you going to do when they have come for you with the stupefying sufferings of the lower realms?
Destellos de Sabiduría (tr. Gordi): [17] Con un comportamiento así no volveré a obtener un cuerpo humano y viviré en medio de lo negativo.   [18] Si ahora que tengo la oportunidad de llevar una vida constructiva mis acciones no son virtuosas, ¿qué hare cuando este confundido por las miserias de los reinos inferiores?
Engaging in Bodhisattva Behaviour (tr. Berzin): [17] And with my behaviour like this, I won’t even attain a human body (again).   And if I haven’t attained (another) human body, I’ll have only (my) negative force and nothing constructive.   [18] If even when having the chance for constructive behaviour, I do nothing constructive, then what course will I have when completely struck dumb by the sufferings in the worse rebirth states?
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [17] With such behaviour as mine, I shall not again even obtain a human body.   If one does not obtain a human body there will be no virtue but only negativity.   [18] If, at a time when (I have obtained the freedoms and advantages), I do not practise virtue, although I have the chance to perform virtue, when completely bewildered by the suffering of the lower realms, what (virtue) shall I then do?
Entering the Path of Enlightenment (tr. Matics): [17] In failure to achieve the human state, there is evil: from whence can good come?   [18] If I do not do good when I am capable of goodness, what will I do when I am stupefied by the sorrows of an evil destiny?
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [17] If I engage in non-virtuous actions, I shall not obtain a human body again; and if I do not attain a human form, there will be no virtue, only negativity.   [18] If I do not practise virtue now while I have the good fortune to do so, what virtue shall I be able to practise when I am suffering and confused in the lower realms?
Guide to the Bodhisattva’s Way of Life (tr. Marut): [17] With behaviour such as mine, I’ll not again obtain a human birth. When one doesn’t get such a human birth, there are only bad deeds, for how can one do good?   [18] If I don’t do meritorious action while I’m capable of it, what will I do when I’m completely stupefied by the sufferings of the unfortunate states?
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [17] And with behaviour such as this I shall not win a human body again, and if this human form is not attained there will be solely evil and no virtue.   [18] If when I have the chance to lead a wholesome life my actions are not wholesome, then what shall I be able to do when confused by the misery of the lower realms?
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [17] If I take all these blessings for granted and are not grateful, in all likelihood I shall not achieve a human rebirth in my next incarnation. As a beast I am only ever capable of vice.   How then could I possibly cultivate virtue?   No, it would be impossible.   [18] If I do not choose to live virtuously when I am capable of doing so, how much less capable of virtue would I be when living as a sub-human beast, always frightened for my own survival.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [17] With such behaviour on my part, a human state is certainly not obtained again.   When a human state is not achieved, there is only vice and how could there be blessing?   [18] If I do not perform virtue even when I am capable of it, what then shall I do when fully dazed by the sufferings of miserable states of existence?
A Guide to the Bodhisattva Way of Life (Tibetan) (tr. Wallace): [17] With such behaviour on my part, a human state is certainly not obtained again.   When a human state is not achieved, there is only vice and no virtue; and how could there be blessing?   [18] If I do not perform virtue even when have the opportunity to do so, what then shall I do when fully dazed by the sufferings of miserable states of existence?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [17] The human state is never achieved again by such acts as mine.   When the human state is lost there is only evil.   How could there be good?   [18] If I do not behave skillfully even when I am capable of skilful deeds, what then will I do when stupefied by the sufferings of the lower realms?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [17] Certes, à me conduire comme je fais, je ne renaitrai pas dans l’humanité: hors de l’humanité, c’est le péché qui m’attend, jamais le bien.   [18] Comment, capable aujourd’hui du bien, je ne fais pas le bien!   Comment le ferai-je, égaré ou aveuglé au milieu des tortures infernales ou dans la bestialité?
La Marcha Hacia la Luz (tr. Villalba): [17] Si continúo con mi conducta errónea no podré volver a obtener la condición humana y, fuera de la condición humana, el mal es lo único que me espera.   ¿Cómo obtendré entonces el Bien?   [18] Si no hago el Bien ahora que soy capaz, ¿qué hare cuando me vea embrutecido por los sufrimientos de los destinos funestos?
La Marche à la Lumière (tr. Finot): [17] Ce n’est point par une conduite comme la mienne qu’on obtient de nouveau la condition d’homme; et en dehors de la condition d’homme, c’est le mal seul qui m’attend: d’où viendrait le bien?   [18] Si je ne fais pas le bien, maintenant que j’en suis capable, que ferai-je alors, hébété par les souffrances des sorts funestes?
La Marche vers l’Éveil (tr. Padmakara): [17] Je me conduis de telle sorte que je ne retrouverai plus même d’existence humaine.   Et si je ne suis plus un homme, je ne ferai que le mal, jamais le bien.   [18] Si, alors qu’il m’échoit de pratiquer le bien, je ne le pratique pas, que ferai-je quand les souffrances des mauvaises destinées m’abrutiront complètement?
The Path of Light (tr. Barnett): [17] Truly with deeds such as mine have been I shall not again win human birth; and if I win it not, evil awaits me; when should good come?   [18] Since I work not righteousness when I am able, how shall I do it when crazed by the pains of hell?
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [17] Nor is this human form attainable again through much (unwholesome) acts of mine.   In the absence of a human form only evil acts are performed.   Whence merit, then?   [18] If I do not perform wholesome acts even when capable of doing so, what shall I do when I am baffled by the sufferings of lower realms?
Vivre en Héros pour L’Éveil (tr. Driessens): [17] Ce n’est pas par une conduite comme la mienne qu’on obtient de nouveau un corps humain.   Et si ce corps n’est pas obtenu erreurs et non-virtus seules prévaudront.   [18] Si je ne fais pas le bien à l’heure où j’en ai l’opportunité, que ferai-je, hébété par les souffrances des états infortunés?
The Way of the Bodhisattva (tr. Padmakara): [17] And yet the way I act is such that I shall not regain a human life!   And losing this, my precious human form, my evils will be many, virtues none.   [18] Here is now the chance for wholesome deeds, but if I fail now to accomplish virtue, what will be my lot, what shall I do, when trapped in lower realms, enmeshed in misery?

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 111 222 12 – Par Voie de Conséquence, Non-Obtention de Destinées Heureuses (19)

Chapter IV – verse 19

akurvataś ca kuśalaṃ pāpaṃ cāpy upacinvataḥ|
they-do-by and properly evil cāpy for-cinvataḥ
hataḥ sugatiśabdo ‘pi kalpakoṭiśatair api ||19||
killed happy-life-sound-uttered and kalpas-tens-of-millions-gained-talking [19]

19. dge ba dag kyaṅ ma byas la
sdig pa dag kyaṅ ñer bsags na
bskal pa bye ba brgyar yaṅ ni
bde ’gro’i sgra yaṅ thos mi ’gyur

The Commentary on the GREAT PERFECTION: …even in the course of a thousand million kalpas I will not even hear the words, “the higher realms.”
Destellos de Sabiduría (tr. Gordi): Allí no tendré oportunidad de realizar actos positivos sino que amasare negatividad durante millones de eones, ni tan siquiera oiré la expresión “una vida feliz”.
Engaging in Bodhisattva Behaviour (tr. Berzin): If, while not doing anything constructive, I continue to build up negative force, then for hundreds of millions of eons I won’t even hear the words “better rebirth state.”
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): If I continuously amass negative deeds having not practised even (the slightest) virtue; for a hundred million aeons I shall not even hear the mere words ‘fortunate states’.
Entering the Path of Enlightenment (tr. Matics): Because of the lack of good actions and, indeed, the accumulation of evil, the very idea of an advantageous condition of life is destroyed for hundreds of millions of aeons.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): For if I do not practise virtue but accumulate only evil, I shall not even hear the words “fortunate rebirth” for a hundred million aeons.
Guide to the Bodhisattva’s Way of Life (tr. Marut): One who does not do meritorious action and instead accumulates bad deeds will have destroyed his chances to even hear the word “good birth” for hundreds of millions of eons.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): And if I commit no wholesome deeds (there), but readily amass much evil, then for a hundred million aeons I shall not even hear the words “a happy life”.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): In this abject state, one does not perform virtue; one accumulates sin in great quantity, making it very difficult to achieve a favourable state of existence.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): For one who does not perform virtue but accumulates sin, even the expression “favourable state of existence” will be lost for a thousand million eons.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): For one who does not act skilfully and heaps up evil too, even the idea of a good rebirth is lost for hundreds of billions of aeons.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Je ne fais pas le bien et j’accumule le mal: pour des millions de millénaires, le nom même de « bonne destinée » a péri pour moi.
La Marcha Hacia la Luz (tr. Villalba): Para aquel que no hace el bien y acumula los frutos del pecado, el hombre mismo de la felicidad queda abolido para cientos de millones de kalpas.
La Marche à la Lumière (tr. Finot): Pour qui ne fait pas le bien et accumule le péché, le nom même du bonheur est aboli pour des centaines de millions de kalpas.
La Marche vers l’Éveil (tr. Padmakara): Je ne pourrai plus pratiquer aucune vertu et constamment accumulerai méfait sur méfait, au point que pendant cent fois dix millions d’ères, je n’entendrai plus même les mots de « destinées heureuses ».
The Path of Light (tr. Barnett): I do no righteous work, and gather sin; the very name of good destiny is lost to me for millions of aeons.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): Not doing wholesome deeds and, instead, garnering evil, even the term ‘happy life’ or ‘sugati’ will be dead for me for millions of aeons.
Vivre en Héros pour L’Éveil (tr. Driessens): Qui n’a pas accompli le bien et a accumulé les fautes n’entendra pas même l’expression « destinées heureuses » pour des centaines de millions de périodes cosmique.
The Way of the Bodhisattva (tr. Padmakara): Never, there, performing any virtue, only ever perpetrating evil, thus for a hundred million aeons, happy states will never come to me.

Dilgo Khyentse Rinpoche, : “When a magician creates the illusion of horses, oxen, chariots and so forth, although they [appear and] can move, they are actually non-existent.   In the same way, a person who has realised the emptiness of all phenomena recognises the activities of the world as an illusion.   Nowadays, this is a very difficult thing to do – delusion is heaped on delusion and it spreads like monkeys imitating each other.   We are so deceived that it is hard to find a way out.   Having lost sight of the true nature of things, it is easy to waste one’s life”.

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 111 222 2 – Leurs Preuves (20-22)
223 111 222 21 – Démonstration par les Écritures (20)

Chapter IV – verse 20

ata evāha bhagavān mānuṣyam atidurlabham|
that is why Bhagavān human-condition intention-hard-to-find
mahārṇavayugacchidrakūrmagrīvārpaṇopamam ||20||
great-ṇava[?]-yoke-opening-turtle-neck-purchase-[i.e.-put-neck-through]-pamam [20]

20. de ñid phyir na bcom ldan gyis
rgya mtsho cher g-yeṅs gña’ śiṅ gi
bu gar rus sbal mgrin chud ltar
mi ñid śin tu thob dkar gsuṅs

The Commentary on the GREAT PERFECTION: This is the reason why the Bhagavān has taught that attaining human birth is much more difficult than for a turtle to put its head into a yoke, tossed within the vastness of a limitless ocean.
Conseils Pour Bodhisattva (tr. Pháp Thân): Le Bienheureux a déclaré que la condition humaine s’obtient aussi difficilement qu’une tortue aveugle parvient à passer son cou dans l’orifice d’un joug flottant sur l’océan en remontant une fois par siècle à la surface.
Destellos de Sabiduría (tr. Gordi): Según palabras del Buda, obtener el estado humano es aún más difícil que para la tortuga errante del océano, insertar su cabeza en la anilla arrastrada por la corriente.
Engaging in Bodhisattva Behaviour (tr. Berzin): Because of just this, the Vanquishing Master has said rebirth as a human is so difficult to attain, just as it is for a turtle to stick its neck through the hole in a yoke adrift on the vast sea.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): Therefore, the Bhagavān has declared that the human (body) is extremely difficult to obtain, (even more than) a turtle is likely to poke its neck through the hole of a yoke drifting upon the vast ocean.
Entering the Path of Enlightenment (tr. Matics): Therefore the Blessed One said that the human state is exceedingly hard to obtain; it is like a turtle inserting his neck into the cleft of a yoke in the great sea.
Gems of Dharma, Jewels of Freedom (tr. Holmes): On account of it being like that, the Transcendent Accomplished Victor has said that to be a human is as rare as (the chance of) a turtle putting its neck through the hole of a wooden yoke floating on a turbulent ocean.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): It is for these reasons that Buddha, the Blessed One, said that it is extremely difficult to obtain a precious human life; just as it is rare for a turtle to insert its neck into a yoke adrift on a vast ocean.
Guide to the Bodhisattva’s Way of Life (tr. Marut): That is why the Blessed One said a human birth is very hard to obtain, as rare as a turtle who just happens to stick its neck into the opening of a yoke floating in the great sea.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): For these very reasons the Buddha has said that like for a turtle to insert its neck into a yoke adrift upon the vast ocean, it is extremely hard to attain the human state.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): The Buddha likened the difficulty of achieving human incarnation thus; it is like a wooden cattle-yoke floating on the surface of the ocean.   The likelihood of a half-blind turtle, rising from the depths once in a hundred years and putting his head through the yoke is considered greater than the chances of a being who is locked in the cycle of birth, suffering and death, from achieving rebirth as a human.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Therefore, the Blessed One stated that human existence is extremely difficult to obtain, like a turtle’s head emerging into the ring of a yoke on a vast ocean.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): That is why the Fortunate One declared that the human state is so hard to attain; as likely as the turtle poking its neck through the hole of a yoke floating on the mighty ocean.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): C’est pourquoi Bhagavat a proclamé l’humanité très difficile à obtenir – de même qu’il est difficile à une tortue aveugle de rencontrer un joug [balloté par les vents] au milieu du Grand Océan, et de passer le cou dans son orifice.
La Marcha Hacia la Luz (tr. Villalba): Esta es la razón por la que el Bienaventurado dijo: “La condición humana es tan difícil de obtener como difícil es que una tortuga consiga pasar su cuello por el orificio de un yugo que flote en el océano inmenso”.
La Marche à la Lumière (tr. Finot): C’est pourquoi le Bienheureux a dit: « La condition humaine s’obtient aussi rarement qu’une tortue parvient à passer son cou dans l’orifice d’un joug flottant sur l’océan. »
La Marche vers l’Éveil (tr. Padmakara): C’est pourquoi le Seigneur Bouddha explique qu’il est aussi difficile de trouver une existence humaine que pour une tortue de passer son cou dans un joug balloté sur l’océan.
The Path of Light (tr. Barnett): Therefore the Lord has said that human birth is exceedingly hard to win; hard as for a turtle to pass its neck into the hole of a yoke in the ocean.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): So it was that the Lord said: “Human status is very difficult to obtain; as (the luck of) a tortoise trying to thrust its neck into (the hole of) a yoke (adrift) on the tumultuous waves of a great ocean”.
Vivre en Héros pour L’Éveil (tr. Driessens): C’est pourquoi le Vainqueur Transcendant a dit que la condition humaine s’acquiert aussi difficilement qu’une tortue parvient à passer son cou dans l’orifice d’un joug ballotté sur le grand océan.
The Way of the Bodhisattva (tr. Padmakara): This is why Lord Buddha has declared that like a turtle that perchance can place its head within a yoke adrift upon a shoreless sea, this human birth is difficult to find!

A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): in the Yang.dag.par.ldan.pa’i.lung, Saṁyuktāgama: “ ‘O monks, suppose that this great earth were to become an ocean upon which a single yoke were being tossed about by the wind and thus being moved from here to there.   If under that ocean there were a blind turtle, do you think it would be easy for it to insert its head into that yoke when it rises to the surface only once every hundred years?’   ‘No Lord, it would not,’ replied the monks.   The Lord then said, ‘In a similar fashion, O monks, it is extremely hard to obtain the human state.’ ”

Meaningful to Behold
332 222 122 2 – Conscientiousness in Meditating Upon Virtue
332 222 122 21 – Strive to Abandon the Infinite Evils Collected in Previous Lives

The Nectar of Mañjushrī’s Speech
3 – Carefulness in Action Resulting from Reflecting on the Difficulty of Escaping from the Lower Realms

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 111 222 22 – Démonstration par le Raisonnement (21-22)

Chapter IV – verse 21

ekakṣaṇakṛtāt pāpād avīcau kalpam āsyate|
solely-moment-committed wicked resulting-Avici kalpa of-this
anādikālopacitāt pāpāt kā sugatau kathā ||21||
as-for-this-deficiency-piled-up[?] wicked which [happy-state?] why? [21]

21. skad cig gcig byas sdig pas kyaṅ
bskal par mnar med gnas ’gyur na
thog med ’khor bar bsags sdig gis
bde ’gror mi ’gro smos ci dgos

Destellos de Sabiduría (tr. Gordi): Si incluso un instante de maldad me hace pasar un eón en el infierno más profundo.   ¿Dónde habrá de llevarme la maldad acumulada desde tiempo sin principio?
Engaging in Bodhisattva Behaviour (tr. Berzin): If, by the negative force of committing (a heinous act) for an instant, I must spend an eon in a joyless realm of unrelenting pain, what need to mention not going to one of the better rebirth states because of the negative force I’ve built up over beginningless saṃsāra?
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): If even through the negativity created in one instant one will dwell in the avīci hell for an aeon, then because of the negative deeds I have accumulated within saṃsāra from time without beginning, what need is there to mention that I will not go to happy states?
Entering the Path of Enlightenment (tr. Matics): Because of the evil wrought in a single instant, one is placed in the avīci hell for an aeon.   Because of the evil accumulated in an eternity of time, a good state is out of the question.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): Since just one moment of evil can lead to an aeon in the deepest hell, if I do not purify all the evil I have collected since beginningless time, it goes without saying that I shall not take a human rebirth.
Guide to the Bodhisattva’s Way of Life (tr. Marut): Because of a bad deed done in just one moment one goes to the avīci hell for an eon. So how on earth will I land in a good rebirth with bad deeds accumulated since beginningless time?
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): If even by the evil of one instant an aeon may be spent in the deepest hell, then because of the evil I have gathered since beginningless time what need to mention my not going to a happy realm.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): A person might find themselves in a hellish afterlife for a long time for having committed relatively minor sin.   [How fortunate we are to find ourselves in a favourable existence in which virtue can be cultivated].
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): One dwells in the avīci hell for an aeon as a consequence of a vice committed in a single moment.   What then can be said of a favourable state of existence, since sin has been accumulated since beginningless time?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Through an act of evil committed in a single instant, an aeon is endured in the avīci hell.   In the light of evil heaped up through time without beginning, what talk can there be of a good rebirth?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [La raison en est manifeste]: le coupable reste toute une période cosmique l’avîci pour un péché qui ne dure qu’un instant.   Si les péchés sont accumulés depuis le commencement des temps, parler de « bonne destinée », c’est une plaisanterie.
La Marcha Hacia la Luz (tr. Villalba): A consecuencia del pecado de un instante se permanece durante un ciclo entero en el infierno avīci; ¿cómo se podría hablar de felicidad tratándose de los pecados acumulados durante un tiempo infinito?
La Marche à la Lumière (tr. Finot): Pour un péché d’un instant, on reste pendant un cycle entier dans l’enfer avîci; en présence de péchés accumulés depuis un temps infini, comment parler de bonheur?
La Marche vers l’Éveil (tr. Padmakara): Si l’on reste tout un kalpa dans les tourments insurpassables pour avoir fait le mal un instant, il va sans dire que mes méfaits commis dans le samsâra depuis la nuit des temps ne me conduiront pas dans les renaissances supérieures.
The Path of Light (tr. Barnett): Because of the evil wrought in a single instant, one is placed in the avīci hell for an aeon.   Because of the evil accumulated in an eternity of time, a good state is out of the question.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): A person is consigned to the deepest hell by an evil deed done for a moment; what is then to expect by way of a happy state after having amassed evil deeds since time immemorial?
Vivre en Héros pour L’Éveil (tr. Driessens): Si, pour une faute d’un instant, on demeure durant un âge cosmique dans le lieu d’indicibles (souffrances), comment parler de situations plaisantes pour les erreurs accumulées dans le cycle depuis un temps sans commencement?
The Way of the Bodhisattva (tr. Padmakara): If evil acts of but a single instant lead to deepest hell for many ages, the evils I have done from time without beginning – no need to say that they will keep me from the state of bliss!

Meaningful to Behold
332 222 122 22 – Merely Experiencing the Sufferings of the Lower Realms Will Not Lead to Release

Chapter IV – verse 22

na ca tanmātram evāsau vedayitvā vimucyate|
neither and merely-my-abiding vedayitvā vimucyate
tasmāt tadvedayann eva pāpam anyat prasūyate ||22||
consequently tadvedayann only evil other/more prasūyate [22]

22. de tsam kho na myoṅ gyur nas
de ni rnam thar mi ’gyur te
’di ltar de ni myoṅ bźin du
sdig pa gźan dag rab tu skye

Destellos de Sabiduría (tr. Gordi): La experiencia de un renacimiento en el infierno no me liberará, ya que mientras la vivo cometo otras acciones negativas.
Engaging in Bodhisattva Behaviour (tr. Berzin): But just having experienced only that much, I shall still not get free, for while experiencing like this, I’ll prolifically create further negative force.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): But having already experienced so much (suffering), that (being) will still not be liberated; for while such (suffering) was being experienced, other misdeeds were extensively produced.
Entering the Path of Enlightenment (tr. Matics): Even after having experienced that duration [of sorrow], one is not released, because while it is being experienced other evil is begotten.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): Simply experiencing the effects of my non-virtue will not lead to my being released from the lower realms, for, while I am experiencing those effects, I shall be generating yet more non-virtue.
Guide to the Bodhisattva’s Way of Life (tr. Marut): And having experienced even that, one still is not freed, for one has created new bad deeds while being in that experience.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): But having experienced merely that (rebirth in hell) I shall still not be liberated; for while it is being experienced other evil will be extensively produced.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): Simply living in a favourable [sic] state of existence is not enough to become liberated.   Instead, it usually results in a person accumulating more vices.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Having experienced that alone, one is still not liberated.   Therefore, while experiencing it, one begets more vices.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Yet having experienced that, one is still not released, since, while experiencing it, one begets more evil still.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Si du moins on était délivré [du péché et de ses suites douloureuses], quand on a « mangé » les fruits du péché!   Mais, pendant qu’il souffre pour ses péchés anciens, le damné engendre de nouveaux péchés.
La Marcha Hacia la Luz (tr. Villalba): Para liberarnos de nuestros pecados no basta con soportar sus consecuencias si, mientras se las soporta, se siguen produciendo nuevos pecados.
La Marche à la Lumière (tr. Finot): Et il ne suffit pas d’en avoir supporté les conséquences pour être délivré, puisque, pendant qu’on les supporte, on produit de nouveaux péchés.
La Marche vers l’Éveil (tr. Padmakara): Or il ne suffit pas de souffrir ainsi pour être délivré, car, au cours de cette expérience, d’autres méfaits surgissent à foison.
The Path of Light (tr. Barnett): Even after having experienced that duration [of sorrow], one is not released, because while it is being experienced other evil is begotten.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): Such a person is not liberated even after experiencing that state, that is, hell; because, even more evil is generated in the process of experiencing that state.
Vivre en Héros pour L’Éveil (tr. Driessens): Mais cette seule expérience ne me donnera pas la Libération, car, tandis que je l’éprouve, je produis d’autres méfaits.
The Way of the Bodhisattva (tr. Padmakara): And mere experience of such pain does not result in being freed from it.   For in the very suffering of such states, more evil will occur, and then in great abundance.

Meaningful to Behold
332 222 122 23 – Not Giving Effort to the Practice of Virtue Now that the Perfect Human Rebirth has been Obtained is Self-deception

The Nectar of Mañjushrī’s Speech
3 – Now that the Freedoms and Advantages of this Human Form Have Been Obtained, it is Important to Strive in Virtue

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 111 223 – Ne pas Abandonner les Efforts Apres l’Avoir Obtenu (23-27)
223 111 223 1 – Enseignement (23)

Chapter IV – verse 23

nātaḥ parā vañcanāsti na ca moho ‘sty ataḥ paraḥ|
acting of living-unconcerned nor and infatuation heaping up paraḥ
yad īdṛśaṃ kṣaṇaṃ prāpya nābhyastaṃ kuśalaṃ mayā ||23||
who endowed-with-such-qualities for-a-moment having-attained nābhyastaṃ kuśalaṃ deception [23]

23. ’di ’dra’i dal ba rñed gyur nas
bdag gis dge goms ma byas na
’di las bslus pa gźan med de
’di las rmoṅs pa’aṅ gźan med do

The Commentary on the GREAT PERFECTION: If even having attained the leisure of these freedoms we do not train in what is wholesome and what is good, there is no seduction that is greater than this.   There can be no fool who is greater than such a one.
Conseils Pour Bodhisattva (tr. Pháp Thân): Il n’y a pire duperie, il n’y a pire folie, que de ne pas cultiver le bien après avoir trouvé une telle liberté!
Destellos de Sabiduría (tr. Gordi): No puede haber un engaño mayor, tras haber hallado el ocio y los dones, que el de no entonarme con la virtud.
Engaging in Bodhisattva Behaviour (tr. Berzin): So if, having found a respite such as this, I don’t make being constructive a habit, there’s nothing more self-deceptive than this; there’s nothing more stupid than this.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): Having obtained such freedoms, if I do not accustom myself to virtue, there is no greater deception than this and no greater stupidity.
Entering the Path of Enlightenment (tr. Matics): Having obtained a brief moment which is endowed with such qualities, there is certainly no greater deception and no greater stupidity than not applying myself to goodness;
Guide to the Bodhisattva’s Way of Life (tr. Elliott): If, having found the freedom and endowment of a human life, I do not strive to practise Dharma, there can be no greater self-deception, there can be no greater folly.
Guide to the Bodhisattva’s Way of Life (tr. Marut): And so, having obtained a momentary opportunity like this, were I not to use it to practise virtue there would be no greater betrayal, no greater foolishness.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): So if, when having found leisure such as this I do not attune myself to what is wholesome, there could be no greater deception and there could be no greater folly.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): Living complacently in this favourable state of existence, putting off until later the practice of virtue is indeed a most unfortunate way to live.   It is to squander a precious opportunity.   There is no greater delusion than this.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Upon obtaining such leisure, if I do not practise virtue, then there is no duplicity greater than this, and there is no delusion greater than this.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): There is no greater waste of time than this, nor is there greater folly: that after attaining such a fleeting opportunity I do not practise skilful deeds.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Posséder cette bénédiction [qu’on appelle une vie humaine] et ne pas m’appliquer au bien: est-il plus grand duperie ou plus grande stupidité?
La Marcha Hacia la Luz (tr. Villalba): No hay peor engaño ni peor locura que tener la oportunidad de hacer el bien y no hacerlo.
La Marche à la Lumière (tr. Finot): Il n’y a pire duperie ou pire folie que d’avoir trouvé une pareille occasion sans en profiter pour faire le bien.
La Marche vers l’Éveil (tr. Padmakara): Il n’est pire duperie, il n’est abrutissement plus épais que de ne pas s’exercer au bien quand on en a la liberté.
The Path of Light (tr. Barnett): Having obtained a brief moment which is endowed with such qualities, there is certainly no greater deception and no greater stupidity than not applying myself to goodness;
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): If noble conduct is not practised even after getting such an opportunity, there will be no greater self-deceit nor bigger folly.
Vivre en Héros pour L’Éveil (tr. Driessens): Il n’y a pire duperie, il n’y a pire folie que de ne pas cultiver le bien après avoir acquis une telle liberté.
The Way of the Bodhisattva (tr. Padmakara): Thus, having found reprieve from all these things, if I now fail to train myself in virtue, what greater folly could there ever be?   How more could I betray myself?

Meaningful to Behold
332 222 122 24 – If Virtue is Not Practised Now Suffering Will be Experienced in this Life as Well

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 111 223 2 – Explication (24-27)
223 111 223 21 – Réfléchir aux Effets de Stupidité et de Confusion (24-25)

Chapter IV – verse 24

yadi caivaṃ vimṛṣyāmi punaḥ sīdāmi mohitaḥ|
if and-as-it-were vimṛṣyāmi again/moreover sleep-[in]-self-control bewildered
śociṣyāmi ciraṃ bhūyo yamadūtaiḥ pracoditaḥ ||24||
śociṣyāmi ciraṃ bhūyo Yama-dūtaiḥ pracoditaḥ [24]

24. gal te bdag gis de rtogs nas
rmoṅs pas phyis kyaṅ sgyid lug na
’chi bar ’gyur ba’i dus kyi tshe
mya ṅan chen po ldaṅ bar ’gyur

Destellos de Sabiduría (tr. Gordi): Y si, dándome cuenta de ello, continúo como un necio con mi pereza, a la hora de la muerte un tremendo arrepentimiento me estremecerá.
Engaging in Bodhisattva Behaviour (tr. Berzin): If, having understood this, I procrastinate stupidly still in the future, then, when the hour for (my) dying will come, enormous anguish will swell.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): If I, having realised this, yet still, due to stupidity, continue shying away (from practice), when the time of death comes tremendous suffering will arise.
Entering the Path of Enlightenment (tr. Matics): …and if, indeed, I am again distressed and I sit stupidly inactive, once more I shall burn for a long while as I am driven on by the messengers of death.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): Having understood this, if out of ignorance I remain indolent, then, when the time comes for me to die, I shall be choked with unimaginable terror.
Guide to the Bodhisattva’s Way of Life (tr. Marut): And if I am again neglectful and just stupidly sit on my hands, when the messengers of Death come calling, I will regret it for a long, long time.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): And if, having understood this, I still foolishly continue to be slothful, when the hour of death arrives tremendous grief will rear its head.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): If I know all this, and still do nothing, when my time comes and I stand before king Yama, lord of death, it will go very badly for me.   I shall have aeons to reconcile the enormous regret I would then feel.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): If I recognise this and still deludedly fall into sloth, then when I am commanded by the messengers of Yama, I shall long remain in great anguish.
A Guide to the Bodhisattva Way of Life (Tibetan) (tr. Wallace): If I recognise this and still deludedly fall into sloth, when death is nigh, great anguish will arise.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): And if I am sensible of this but, confused, sink down in despair, for a long time I shall lament still more, when summoned by Yama’s messengers.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Si, sachant ce que je sais, je suis assez stupide que de rester inactif, quelles longues tristesses quand les messagers du dieu des morts viendront à nouveau me pourchasser!
La Marcha Hacia la Luz (tr. Villalba): Si después de esta reflexión sucumbo de nuevo a mi locura, lo lamentare largamente cuando me vea perseguido por los mensajeros de Yāma.
La Marche à la Lumière (tr. Finot): Et si, après cette réflexion, je succombe de nouveau à ma folie, je m’en repentirai longtemps, pourchassé par les messagers de Yama.
La Marche vers l’Éveil (tr. Padmakara): Si, ayant bien compris ce point, je reste indolent par ignorance, au moment où je mourrai, quelle ne sera mon affliction!
The Path of Light (tr. Barnett): …and if, indeed, I am again distressed and I sit stupidly inactive, once more I shall burn for a long while as I am driven on by the messengers of death.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): If I am thus careless I shall again suffer because of my folly, for again shall I be grieving when overtaken by the messengers of death.
Vivre en Héros pour L’Éveil (tr. Driessens): Et quand, ayant compris cela, aveugle, je continue de céder à la paresse, lorsque surviendra l’heure de la mort une immense tristesse s’emparera de moi.
The Way of the Bodhisattva (tr. Padmakara): And though all this I understand, but later waste my time in foolish idleness, then when my time to die comes round, my sorrows will be black indeed.

Meaningful to Behold
332 222 122 25 – If Virtue is Not Practised Now One Will be Lead into Realms of Unfortunate Rebirth

Chapter IV – verse 25

ciraṃ dhakṣyati me kāyaṃ nārakāgniḥ suduḥsahaḥ|
for-a-long-time consumed-by-fire my body place-of-torment-into great-pain-with
paścāttāpānalaś cittaṃ ciraṃ dhakṣyaty aśikṣitam ||25||
remorse-bound mind for-a-long-time will-burn un-tutored-[in-enlightened-ways] [25]

25. dmyal me bzod dkas dus riṅ du
bdag gi lus la bsregs gyur na
’gyod pa mi bzad me ’bar bas
sems gduṅ ’gyur ba gdon mi za

Destellos de Sabiduría (tr. Gordi): Cuando mi cuerpo arda envuelto en las insoportables llamas del infierno, habré de sufrir también el tormento abrasador del remordimiento.
Engaging in Bodhisattva Behaviour (tr. Berzin): Then, if my body will burn for so long in the unbearable fires of a joyless realm, there can be no doubt that my mind will be tortured by the searing flames of unendurable regret.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): When my body is burning for a long time in the unbearable fires of hell, inevitably my mind will be agonised by the blazing fire of unbearable remorse.
Entering the Path of Enlightenment (tr. Matics): Long will my body burn in the intolerable fires of hell.   Long will my unruly mind burn in the flame of remorse.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): If my body will burn for a very long time in the unbearable fires of hell, then, without doubt, my mind will be consumed by the raging fires of regret.
Guide to the Bodhisattva’s Way of Life (tr. Marut): The unbearable fires of hell will scorch my body for ages, and my untrained mind will be scorched for a long time by the hot fire of regret.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): Then if my body blazes for a long time in the unbearable flames of hell, inevitably my mind will be tormented by the fires of unendurable remorse.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): The searing flames of hell will scorch me for unendurable ages.   When those fires abate, I shall still be wracked with extreme remorse for a long time.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): The unendurable fire of hell will scorch my body for ages, and afterward the fire of remorse will torment my undisciplined mind for a long time.
A Guide to the Bodhisattva Way of Life (Tibetan) (tr. Wallace): If the unendurable fire of hell will scorch my body for ages, the flames of unendurable remorse will surely torment my mind.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Long the intolerable roasting of my body in hell-fire.   Long the burning of the untrained mind in the flame of self-reproach.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Comme ce corps sera longuement brûlé par l’insupportable feu de l’enfer!   Comme le feu du remords brûlera longuement cette pensée qui ne s’est pas soumise aux règles!
La Marcha Hacia la Luz (tr. Villalba): Mi cuerpo arderá durante mucho tiempo en el fuego insoportable del infierno; por mucho tiempo mi cuerpo indomable será devorado por el fuego del remordimiento.
La Marche à la Lumière (tr. Finot): Longtemps mon corps brûlera dans le feu intolérable de l’enfer; longtemps mon corps indocile sera dévoré par le feu du remords.
La Marche vers l’Éveil (tr. Padmakara): Tandis que les insupportables flammes de l’enfer brûleront longtemps mon corps, l’insoutenable brasier de mes remords torturera sans aucun doute mon esprit.
The Path of Light (tr. Barnett): Long will my body burn in the intolerable fires of hell. Long will my unruly mind burn in the flame of remorse.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): For long will my body burn in the unbearable fires of hell, and my mind – foolish and ignorant – will interminably smoulder in the fire of repentance.
Vivre en Héros pour L’Éveil (tr. Driessens): Lorsque pour longtemps mon corps sera brûlé dans les feux de l’enfer difficiles à endurer, sans aucun doute mon esprit sera tourmenté par les flammes d’un regret intolérable.
The Way of the Bodhisattva (tr. Padmakara): And when my body burns so long in the fires of hell so unendurable, my mind likewise will also be tormented – burned in flames of infinite regret.

Meaningful to Behold
332 222 122 26 – Following from the above it is Reasonable to Abandon Non-virtue and Practise Virtue

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 111 223 22 – Mépris de sa Nature (26-27ab)

Chapter IV – verses, Skt. 26-27a; Tib. 26-27ab

kathaṃcid api saṃprāpto hitabhūmiṃ sudurlabhām|
how-indeed even achieved beneficial-state-[of-existence] difficult-to-attain
jānann api ca nīye ‘haṃ tān eva narakān punaḥ ||26||
birth then and nīye ‘haṃ they accordingly hell again [26]

atra me cetanā nāsti mantrair iva vimohitaḥ|
here my intelligence lost mantra-[spell?] confusion

26. śin tu rñed dka’ phan pa’i sa
ji źig ltar te rñed gyur nas
bdag ñid śes daṅ ldan bźin du
phyir yaṅ dmyal ba der khrid na

27ab. sṅags kyis rmoṅs par byas pa bźin
bdag la ’dir sems med du zad

Destellos de Sabiduría (tr. Gordi): [26] Si ahora que he encontrado, casi por accidente, este estado afortunado tan difícil de encontrar, si ahora que soy capaz de discernir sigo encaminándome hacia los infiernos, [27ab] es como estar hipnotizado por un embrujo, mi mente reducida a la nada ignora las causas de su propia confusión.
Engaging in Bodhisattva Behaviour (tr. Berzin): [26] Having found, somehow, a beneficial rebirth, so hard to find, if (now), while able to discriminate, I drag myself down once more to a joyless realm, [27ab] it amounts to not having had a mind while here, like having been stupefied by a mantra spell.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [26] Having obtained through coincidence something like this (body) which is difficult to obtain, a ground to benefit, if I lead (myself) once more into the hells while I am endowed with knowledge, [27ab] then am I like someone (who) has been stupefied by a mantra, have I been reduced in this (situation) to someone without a mind?
Entering the Path of Enlightenment (tr. Matics): [26] How, indeed has this propitious state, so hard to obtain, ever been achieved?   And am I to be knowingly led again into those very hells?   [27a] Like one who is stupefied by spells, I have no understanding of this,
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [26] Having found, by some very slight chance, this beneficial state, so rare to find, if, while I am endowed with such good fortune, I am once again led to the hells, [27ab] it is as if I am confused by a spell and my mind has been reduced to nothing!
Guide to the Bodhisattva’s Way of Life (tr. Marut): [26] Somehow I’ve achieved a fortunate state, so hard to obtain, and even knowing this I find myself attracted again to the hell realms.   [27a] It’s like I have no choice in the matter, as if bewitched by mantras. I don’t know who has confused me.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [26] Having found by some coincidence this beneficial state that is so hard to find, if now while able to discriminate I once again am led into the hells, [27ab] then as though I were hypnotised by a spell I shall reduce this mind to nothing.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [26] Why must I suffer so? Because I have something which is very difficult to obtain, and even though I know this, I still could not be bothered making the best use of it, fool that I am.   [27a] In this unfortunate state, I have no will.   My thoughts are under the control of someone else, I know not who.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [26] I have somehow obtained the advantageous state that is very difficult to achieve, and though aware of that, I am led back to those same hells.   [27a] I have no will in this matter, as if bewitched by spells.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [26] Though I have somehow come to a nigh unattainable place of advantage, and though I understand this, still I am lead back to those self-same hells once more.   [27a] I have no will in this matter, as if bewildered by spells.   I do not understand.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [26] Par je ne sais quel miracle, j’ai obtenu cette terre du salut si difficile à obtenir; et, en pleine conscience, je me laisse reconduire dans les mêmes enfers!   [27a] Je ne sais vraiment qu’en penser: comme un homme possédé par des formules magiques,
La Marcha Hacia la Luz (tr. Villalba): [26] No sé cómo he alcanzado esta tierra favorable tan difícil de obtener; y he aquí que, plenamente consciente de ello, de nuevo soy conducido a los mismos infiernos.   [27a] Soy un ser desprovisto de razón.
La Marche à la Lumière (tr. Finot): [26] J’ai atteint, je ne sais comment, cette terre favorable si difficile à atteindre; et voilà qu’en pleine conscience, je suis reconduit aux mêmes enfers.   [27a] Je suis donc dénué de raison, aveuglé par quelque sortilège!
La Marche vers l’Éveil (tr. Padmakara): [26] Maintenant que j’ai gagné, comme par hasard, ce support salutaire qu’il est si difficile d’obtenir, si, en pleine conscience, je me reconduis dans les mêmes enfers, [27ab] c’est que, comme abêti par un sortilège, j’ai tout bonnement perdu la raison
The Path of Light (tr. Barnett): [26] I have found this most rare sphere of weal, I know not how; and shall I with open eyes suffer myself to be borne back to these hells?   [27a] My thought cannot grasp it; like one who is driven mad by spells,
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [26] Having somehow attained this blissful state, difficult to obtain and with full awareness, I am being led again to those very hells.   [27a] And here I am in no way conscious, as if under the spell of a charm.
Vivre en Héros pour L’Éveil (tr. Driessens): [26] J’ai atteint, je ne sais comment, cet état bénéfique très malaisé à obtenir; si, alors que je suis capable de discernement, je suis reconduit aux enfers, [27ab] alors, c’est comme si j’étais obscurci par un charme, l’esprit réduit à néant.
The Way of the Bodhisattva (tr. Padmakara): [26] For it’s as if by chance that I have gained this state so hard to find, wherein to help myself.   And now, when freedom – power of choice – is mine, if once again I am led away to hell, [27ab] I am as if benumbed by sorcery, my mind reduced to total impotence

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 111 223 23 – Analyser les Causes de ce Mépris (27cd)

Chapter IV – verse, Skt. 27b; Tib. 27cd

na jāne kena muhyāmi ko ‘trāntar mama tiṣṭhati ||27||
not I-know by-whom riding/steering-me ko ‘trāntar mine remains [27]

27cd. cis rmoṅs bdag kyaṅ ma śes te
bdag gi khoṅ na ci źig yod

Destellos de Sabiduría (tr. Gordi): ¿Qué sucede en mi interior?
Engaging in Bodhisattva Behaviour (tr. Berzin): If I don’t know what’s causing me to be so stupid, well, what is it there inside my (head)?
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): Even if I do not understand why I am stupefied, who is within me?
Entering the Path of Enlightenment (tr. Matics): …not realising by whom I am crazed or who stands there within me.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): Even I do not know what causes this confusion – what is it that dwells within me?
Guide to the Bodhisattva’s Way of Life (tr. Marut): I don’t know who is there inside me.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): Even I do not know what is causing me confusion, what is there dwelling inside me?
A Guide to the Bodhisattva Way of Life (tr. Tuffley): They have taken up residence inside me.   I am their slave.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): I do not know by whom I am bewitched or who dwells inside me.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): By what am I perplexed?   Who dwells here within me?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): …je ne sais qui me possède.
La Marcha Hacia la Luz (tr. Villalba): ¿Qué es lo que me enloquece?   ¿Quién vive dentro de mí?
La Marche à la Lumière (tr. Finot): Je ne sais qui m’affole, qui se tient au-dedans de moi!
La Marche vers l’Éveil (tr. Padmakara): …et j’ignore ce qui tant m’abrutit: que se passe-t-il au fond de moi?
The Path of Light (tr. Barnett): I know not by whom I am crazed or who possesses me.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): I do not know by what I am being deluded and who it is dwelling inside of me.
Vivre en Héros pour L’Éveil (tr. Driessens): Je ne sais même pas ce qui me trouble, ce qui se tient en moi.
The Way of the Bodhisattva (tr. Padmakara): …with no perception of the madness overwhelming me.   Oh what is it that has me in its grip?

Meaningful to Behold
332 222 122 3 – Conscientiousness in Abandoning Delusion
332 222 122 31 – Contemplating the Faults of Delusion
332 222 122 311 – Delusion Gives Us no Choice

The Nectar of Mañjushrī’s Speech
2 – Reflecting on the Afflictive Emotions to Be Discarded as a Means to Inculcate Carefulness in One’s Behaviour
3 – The Defects of Afflictive Emotions

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 111 23 – Enseignement sur l’Attention aux Perturbations, les Objets à Abandonner (28-35)
223 111 231 – Examiner les Perturbations, les Objets à Abandonner (28-35)
223 111 231 1 – Réfléchir à leurs Inconvénients (28-33)
223 111 231 11 – Comme les Humains, elles Causent le Mal (28-29)

Chapter IV – verse 28

hastapādādirahitās tṛṣṇādveṣādiśatravaḥ|
hands-feet-[for?]-getting-around desire-dveṣādiśatravaḥ
na śūrā na ca te prājñāḥ kathaṃ dāsīkṛto ‘smi taiḥ ||28||
not śūrā not and te prājñāḥ kathaṃ dāsīkṛto ‘smi taiḥ [28]

28. źe sdaṅ sred sogs dgra rnams ni
rkaṅ lag la sogs yod min la
dpa’ mdzaṅs min yaṅ ji źig ltar
de dag gis bdag bran bźin byas

Conseils Pour Bodhisattva (tr. Pháp Thân): Le désir, la répulsion et les autres perturbations sont des ennemis sans mains ni pieds, sans intelligence ni conscience; comment ai-je pu devenir leur esclave?
Destellos de Sabiduría (tr. Gordi): A pesar de que mis enemigos, el odio y el apego no tienen pies ni manos, no son valientes ni sabios ¿por qué me he acostumbrado a ser su esclavo?
Engaging in Bodhisattva Behaviour (tr. Berzin): Although enemies, such as anger and craving, have neither legs nor arms, are neither brave nor wise, how is it that they’ve made me like their slave?
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): These enemies such as hatred and craving are not (beings) who have legs, arms and the like; though they are neither courageous nor wise, how is it that these (enemies) have caused me (to become) like a slave?
Entering the Path of Enlightenment (tr. Matics): My enemies – desire, hatred and such like – are destitute of hands, feet and so forth. They are not courageous and they are not wise.   How can I be enslaved by them?
Guide to the Bodhisattva’s Way of Life (tr. Elliott): The inner enemies of hatred, attachment and so forth do not have arms and legs, nor do they have courage or skill; so how have they made me their slave?
Guide to the Bodhisattva’s Way of Life (tr. Marut): Enemies like craving and hatred don’t have hands, legs, and the rest; they are not strong or clever.   So how is it that I am enslaved by them?
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): Although enemies such as hatred and craving have neither any arms nor legs, and are neither courageous nor wise, how have I been used like a slave by them?
A Guide to the Bodhisattva Way of Life (tr. Tuffley): They are enemies indeed, and they live inside me.   There is anger and hatred and craving and others.   They have no form, no arms and legs.   I do not know how to defeat them.   I do not even know how they are able to control me.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Enemies such as craving and hatred are without arms, legs and so on.   They are neither courageous nor wise.   How is it that they have enslaved me?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Enemies such as greed and hate lack hands and feet and other limbs.   They are not brave, nor are they wise.   How is it they enslave me?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [Les passions, direz-vous, mais] ces ennemis, au premier rang la convoitise et la haine, n’ont ni pieds, ni mains, ni courage, ni intelligence!   Comment m’ont-elles réduit en esclavage?
La Marcha Hacia la Luz (tr. Villalba): El deseo, el odio, la ignorancia son enemigos sin manos y sin pies.   No son tan valientes ni tan inteligentes, ¿cómo he podido convertirme en su esclavo?
La Marche à la Lumière (tr. Finot): Le désir, la haine et les autres passions sont des ennemis sans mains, sans pieds; ils ne sont ni braves, ni intelligents; comment ai-je pu devenir leur esclave?
La Marche vers l’Éveil (tr. Padmakara): La colère, la soif et leurs pareilles, mes ennemies sans bras ni jambes – sans rien de tel – ne sont ni intelligentes ni braves: comment m’ont-elles réduit en esclavage?
The Path of Light (tr. Barnett): My foes, desire, hate and their kindred, are handless and footless, they are neither valiant nor cunning; how can they have enslaved me?
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): Enemies like craving and hatred are without hands or feet; they are neither brave nor wise.   How, then, have I been enslaved by them?
Vivre en Héros pour L’Éveil (tr. Driessens): Les ennemis telles l’aversion et la soif n’ont ni jambes ni bras et ne sont ni braves ni intelligents.   Comment ont-ils pu faire de moi leur esclave?
The Way of the Bodhisattva (tr. Padmakara): Anger, lust – these enemies of mine – are limbless and devoid of faculties.   They have no bravery, no cleverness; how then have they reduced me to such slavery?

Meaningful to Behold
332 222 122 312 – Delusion Brings Infinite Suffering

Chapter IV – verse 29

maccittāvasthitā eva ghnanti mām eva susthitāḥ|
within-me-vasthitā indeed striking-anti me so firm/unpeturbed
tatrāpy ahaṃ na kupyāmi dhigasthānasahiṣṇutām ||29||
there-increasing[?] na kupyāmi dhigasthānasahiṣṇutām [29]

29. bdag gi sems la gnas bźin du
dga’ mgur bdag la gnod byed pa
de la’aṅ mi khro bzod pa ni
gnas min bzod pa smad pa’i gnas

Conseils Pour Bodhisattva (tr. Pháp Thân): Tandis qu’ils habitent mon esprit, ils me frappent à leur aise, et sans m’irriter envers eux je les laisse faire.   Ce sont pourtant des sources de douleur!
Destellos de Sabiduría (tr. Gordi): Permanecen en mi mente causando dolor a su antojo, y los tolero sin generar aversión alguna; pero este es un momento vergonzoso e inadecuado para tener paciencia.
Engaging in Bodhisattva Behaviour (tr. Berzin): For while squatting in my mind, at their pleasure, they gleefully cause me harm.   To be patient and not become angry with them is an inappropriate, pathetic place for patience.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): Tolerating these (enemies), not becoming angry at them, at those who, while residing within my mind, please themselves and cause me harm, is patience toward an improper object, an object that has been criticised (by the Victor).
Entering the Path of Enlightenment (tr. Matics): Yet they are dwelling within my own mind and thus they smite me at their ease.   Nonetheless, I am not angry.   Pitiful is this unseasonable patience!
Guide to the Bodhisattva’s Way of Life (tr. Elliott): While they remain within my mind, they harm me at their pleasure, and yet, without anger, I patiently endure them.   How shameful!   This is no occasion for patience.
Guide to the Bodhisattva’s Way of Life (tr. Marut): Stationed within my own mind, they are perfectly situated to destroy me, and yet I don’t get angry.   To hell with this inappropriate patience!
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): For while they dwell within my mind at their pleasure they cause me harm, yet I patiently endure them without any anger; but this is an inappropriate and shameful time for patience.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): These possessing entities delude me into thinking that they are who I really am.   They prosper at my expense; grow stronger as I become weaker.   I should be angry at allowing such a shameful situation to exist, yet somehow I just cannot seem to care.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Stationed in my mind, they ruin me while remaining well-established themselves; and yet I do not get angry at my forbearance with this shameful and improper situation.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Lodged within my own mind, it is me that they strike down, themselves unshaken.   Yet I do not boil with rage at this.   Oh, such ill-placed forbearance!
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): C’est qu’elles résident dans ma pensée et me font la guerre sans que j’y prenne garde.   Et je ne m’irrite pas contre elles, tolérance déplacée et honteuse!
La Marcha Hacia la Luz (tr. Villalba): Emboscados en mi corazón me asaltan a su antojo, ¡y yo ni siquiera me irrito!   ¡Basta ya de esta absurda paciencia!
La Marche à la Lumière (tr. Finot): Embusqués dans mon cœur, ils me frappent à leur aise, et je ne m’en irrite même pas; fi de cette absurde patience!
La Marche vers l’Éveil (tr. Padmakara): Elles occupent mon esprit, me font mal comme bon leur semble, et moi, je le tolère sans m’importer: cette patience mal placée mérite le mépris!
The Path of Light (tr. Barnett): But they dwell in my spirit, and there at their ease smite me.   And withal I am not wroth with them; fie on my unseemly long-suffering!
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): While these safely dwell in my heart, they are destroying me.   Even then, I feel no anger.   Fie on such misplaced tolerance!
Vivre en Héros pour L’Éveil (tr. Driessens): Tandis qu’ils habitent mon esprit, à leur guise ils me frappent.   Sans m’irriter, envers eux je suis patient.   Pourtant, ce ne sont pas des objets de patience mais de blâme.
The Way of the Bodhisattva (tr. Padmakara): I it is who welcome them within my heart, allowing them to harm me at their pleasure!   I who suffer all without resentment – thus my abject patience, all displaced!

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 111 231 12 – Elles Produisent de Grands Maux (30-32)

Chapter IV – verses 30-31

sarve devā manuṣyāś ca yadi syur mama śatravaḥ|
all gods humanity-gods and or align-against me combined
te ‘pi nāvīcikaṃ vahniṃ samudānayituṃ kṣamāḥ ||30||
te ‘pi not-āvīci-kaṃ deliver samudānayituṃ ground/patience[?] [30]

meror api yadā saṅgān na bhasmāpy upalabhyate|
Meru[?] even when combined not-even reduce-to-ashes is-known
kṣaṇāt kṣipanti māṃ tatra balinaḥ kleśaśatravaḥ ||31||
in-an-instant cast me there mighty kleśas-combined [31]

30. gal te lha daṅ lha min rnams
thams cad bdag la dgrar laṅs kyaṅ
de dag gis kyaṅ mnar med pa’i
me naṅ khrid ciṅ ’jug mi nus

31. ñon moṅs stobs can dgra ’dis ni
gaṅ daṅ phrad na ri rab kyaṅ
thal ba yaṅ ni mi lus pa
der bdag skad cig gcig la ’dor

Conseils Pour Bodhisattva (tr. Pháp Thân): [30] Même si j’avais pour ennemis tous les dieux et démons de l’univers, ils ne pourraient me conduire dans le feu insupportable de l’enfer.   [31] Mais les passions, ces adversaires puissants, ont la force de me jeter dans ce brasier, au contact duquel tout disparaît sans même laisser de cendres.
Destellos de Sabiduría (tr. Gordi): [30] Si los dioses y anti-dioses se aliasen en mi contra, no serían capaces de llevarme a los atemorizantes fuegos del peor de los infiernos.   [31] Pero el poderoso enemigo, mis emociones aflictivas, pueden lanzarme en un solo instante a las llamas que destruyen incluso las cenizas del rey de las montañas.
Engaging in Bodhisattva Behaviour (tr. Berzin): [30] Even if all the gods and anti-gods were to rise up against me as enemies, they couldn’t drag and feed me into the fires (of a joyless realm) of unrelenting pain.   [31] But those strong mighty enemies, my disturbing emotions, can, in a moment, hurl me into them, which, when met, will cause not even the ashes of the King of Mountains to remain.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [30] Even if all the gods and asuras should rise up as enemies against me, even these would not be able to lead and place me in the fires of the avīci.   [31] These enemies, the powerful afflictions, can cast me in one moment into (the fires of hell), which (burn) whatever they encounter, even Mt. Sumeru, not leaving even ashes behind.
Entering the Path of Enlightenment (tr. Matics): [30] If all gods and men were my enemies, they would not be capable of pulling me into the fire of the avīci hell, [31] at whose mere touch even ashes may not remain of Mount Meru; [but] my powerful passions, my enemies, instantly cast me there.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [30] If all living beings, including the gods and demi-gods, were to rise up against me as one enemy, they could not lead me to the fires of the deepest hell and throw me in; [31] but this powerful enemy of the delusions in an instant can cast me into that fiery place where even the ashes of Mount Meru would be consumed without a trace.
Guide to the Bodhisattva’s Way of Life (tr. Marut): [30] Even if every one of the gods and humans were my enemies they would still not be able to drag me down into the fires of avīci hell, [31] which, when encountered, could burn even Mount Meru to ashes.   But the powerful mental affliction enemies cast me into them instantly.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [30] Should even all the gods and anti-gods rise up against me as my enemies, they could not lead nor place me in the roaring fires of deepest hell, [31] but the mighty foe, these disturbing conceptions in a moment can cast me amidst (those flames) which when met will cause not even the ashes of the king of mountains to remain.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [30] If [my inner] demons [were perceived by me as external], they could not drag me to the fiery gates of hell [unless I let them].   [But having made their way into my very core, they are able to lead me like a lamb to the slaughter].   [31] The fires of hell consume all [virtues].   They turn the heavenly mountain [to blackened rubble].   By giving in to these enemies that reside in my mind, I am immediately cast into these fires.   [I must therefore learn to master my own mind so that the enemies can be cast out, and kept out].
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [30] If all gods and humans (Tibetan: demigods) were my enemies, even they would be unable to bring me to the fire of the avīci hell.   [31] When encountered, it consumes even the ashes of Mount Meru.   Mental afflictions, the mighty enemies, instantly throw me there.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [30] If every god and human being were my enemy, even they could not deliver me to the fire of the avīci hell.   [31] Once that has taken hold, not even ash is left, even from Mount Meru.   In an instant my mighty enemies, the defilements, cast me there.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [30] Tous les dieux avec les hommes se feraient mes ennemis qu’ils ne pourraient me traîner au feu de l’avīci.   [31] Et dans ce feu, ou le mont Meru lui-même serait consumé jusqu’aux cendres, ces puissants ennemis qui sont les passions me précipitent en un instant.
La Marcha Hacia la Luz (tr. Villalba): [30] Todos los dioses y los hombres serían incapaces de arrastrarme al fuego del infierno, aunque fueran mis enemigos.   [31] Pero las pasiones, estos poderosos enemigos, con solo un guiño de ojo me arrojan a un fuego a cuyo contacto incluso el monte Meru se fundiría sin ni siquiera dejar cenizas.
La Marche à la Lumière (tr. Finot): [30] Si j’avais pour ennemis tous les dieux et tous les hommes ensemble, ils seraient incapables de me traîner au feu de l’enfer.   Mais les passions, ces ennemis puissants, me jettent en un clin d’œil dans un feu, au contact duquel le Meru fondrait sans même laisser de cendres.
La Marche vers l’Éveil (tr. Padmakara): [30] Si les dieux et les titans devenaient tous mes ennemis, ils seraient incapables de me traîner dans les flammes de l’enfer insurpassable.   [31] Mais il suffit d’un instant à ces puissants ennemis, les émotions négatives, pour me précipiter dans [un feu qui], s’il touchait le mont Mérou, n’en lasserait pas même de cendres.
The Path of Light (tr. Barnett): [30] If all gods and mankind were my foes, they could not drag me to the fire of the hell avīci; [31] but into this flame, at the touch whereof not even ashes would remain of Meru, these mighty enemies the passions hurl me in an instant.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [30] Even if all gods and men became my enemies, they would not be able to hurl me into the fires of hell.   [31] However, these kleśa-enemies instantly push me into them whose contact does not permit even the ashes of the Meru Mountain to survive.
Vivre en Héros pour L’Éveil (tr. Driessens): [30] Même si les dieux et dieux jaloux se dressaient tous contre moi en ennemis, ils ne pourraient me conduire ni me faire entrer dans le feu intolérable de l’enfer.   [31] Mais les passions, ce puissant adversaire au contact duquel les cendres même du mont Méru disparaîtraient, en un instant me jetteront dans ce (brasier).
The Way of the Bodhisattva (tr. Padmakara): [30] If all the gods and demigods besides together came against me as my foes, their mighty strength – all this would not avail to fling me in the fires of deepest hell.   [31] And yet, the mighty fiend of my afflictions, flings me in an instant headlong down to where the mighty lord of mountains would be burned, its very ashes all consumed.

Meaningful to Behold
332 222 122 313 – Delusion Harms One for a Long Time

Chapter IV – verse 32

na hi sarvānyaśatrūṇāṃ dīrgham āyur apīdṛśam|
not on-account-of sarvānyaśatrūṇāṃ long-lasting active closely-dṛśam
anādyantaṃ mahādīrghaṃ yan mama kleśavairiṇām ||32||
anādyantaṃ eternally-long-lasting yan me kleśas-my-enemy [32]

32. bdag gi ñon moṅs dgra bo gaṅ
dus riṅ thog mtha’ med pa ltar
dgra gźan kun kyaṅ de lta bur
yun riṅ thub pa ma yin no

Conseils Pour Bodhisattva (tr. Pháp Thân): Si je laisse une place dans mon esprit à ces ennemis incessants et de longue durée …,
Destellos de Sabiduría (tr. Gordi): Los enemigos comunes no tienen capacidad para permanecer mucho tiempo pero las emociones aflictivas son el enemigo duradero que no tiene principio.
Engaging in Bodhisattva Behaviour (tr. Berzin): My disturbing emotions are long-standing enemies, with no beginning or end.   No other enemy can be like that, for such a long time.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): Among all (my) other enemies none has been capable (of harming me) for such a long time as these enemies, these afflictions of mine, have (harmed me) for so long, (since time) without beginning or end.
Entering the Path of Enlightenment (tr. Matics): None, of all other enemies, is endowed with the long life, without beginning or end, which is the great length of life of my enemies of passion.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): No other type of enemy can remain for as long a time as can the enduring foes of my delusions, for they have no beginning and no apparent end.
Guide to the Bodhisattva’s Way of Life (tr. Marut): None of my other enemies have such a long life, without beginning or end, like the longevity of my mental affliction foes.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): All other enemies are incapable of remaining for such a length of time as can my disturbing conceptions, the long-time enemy with neither beginning nor end.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): External enemies do not last as long as my inner enemies, these mental afflictions whose existence is endless until they are mastered.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): For the longevity of all other enemies is not so enduring, beginningless, and endless as that of my enemies, the mental afflictions.
A Guide to the Bodhisattva Way of Life (Tibetan) (tr. Wallace): For the longevity of all other enemies is not so enduring, beginningless [and] cannot remain as [long as] that of my enemies, the mental afflictions which long endure, without beginning or end.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): For the long life of all other foes together is not of such length as that of my enemies, the defilements, which is interminably long, without beginning or end.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [Puissantes], elles sont aussi éternelles: si longtemps que vivent mes autres ennemis, leur vie est autrement longue!
La Marcha Hacia la Luz (tr. Villalba): Ningún otro enemigo tiene una vida tan larga como la larguísima vida, sin principio y sin fin, de estos enemigos míos, las pasiones.
La Marche à la Lumière (tr. Finot): Aucun autre ennemi n’a une vie aussi longue, que la très longue vie, sans commencement ni fin, de mes ennemis les passions.
La Marche vers l’Éveil (tr. Padmakara): Mes adversaires, les émotions négatives, n’ont ni commencement ni fin. Aucun autre ennemi n’est capable de pareille longévité.
The Path of Light (tr. Barnett): No other foes have life so long as the beginningless, endless, everlasting life of my enemies the passions.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): Nor do all other enemies (of mine) have such a long span of life as that of these my kleśa foes, beginningless, endless and extremely lengthy.
Vivre en Héros pour L’Éveil (tr. Driessens): Aucun autre adversaire n’est capable d’une vie aussi longue que mes ennemis les passions, dont l’extrême longévité est sans commencement ni fin.
The Way of the Bodhisattva (tr. Padmakara): No other enemy indeed has lived so long as my defiled emotions – oh my enemy, afflictive passion, endless and beginningless companion!

Meaningful to Behold
332 222 122 314 – Following Delusion as if it were a Friend is Unwise

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 111 231 13 – Instruction Montrant Qu’il ne Faut pas les Suivre (33)

Chapter IV – verse 33

sarve hitāya kalpante ānukūlyena sevitāḥ|
all way-to bring-about ānukūlyena service
sevyamānās tv amī kleśāḥ sutarāṃ duḥkhakārakāḥ ||33||
serving-mind your all-these kleśas still-more suffering-bring-about [33]

33. mthun par rim gro bsten byas na
thams cad phan daṅ bde byed la
ñon moṅs rnams ni bsten byas na
phyir źiṅ sdug bsṅal gnod pa byed

Conseils Pour Bodhisattva (tr. Pháp Thân): Tous ceux que j’honore et sers m’apportent bonheur et joie, mais à qui sert les perturbations, elles ne réservent que souffrances futures.
Destellos de Sabiduría (tr. Gordi): Honrar y confiarme a los demás me traerá beneficio y felicidad, pero confiarme a los engaños, sólo me traerá desgracia y perjuicio en el futuro.
Engaging in Bodhisattva Behaviour (tr. Berzin): With all (the others), becoming close and serving (them) nicely, brings benefit and happiness; but being close with my disturbing emotions (only) harms me with even more pain.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): If I serve and wait upon (ordinary enemies) in accord (with their wishes), they will (at) all (times) further my welfare and happiness.   But if I wait upon afflictions, they will once again cause harm and suffering.
Entering the Path of Enlightenment (tr. Matics): All may be turned to advantage when service is done because of kindness; but these passions, being served, become even more the creators of sorrow.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): If I agree with external enemies and honour them, they will eventually bring me benefit and happiness; but if I entrust myself to delusions, in the future they will bring me only more pain and suffering.
Guide to the Bodhisattva’s Way of Life (tr. Marut): Everyone when treated with kindness becomes affable.   But when these mental afflictions are honoured they bring about even more suffering.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): If I agreeably honour and entrust myself (to others) they will bring me benefit and happiness, but if I entrust myself to these disturbing conceptions in future they will bring only misery and harm.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): When I treat people well, they will treat me well, in general.   But when I honour my mental afflictions, they repay my kindness with increased suffering.   [This is no way for a guest to behave. They must be ejected forthwith].
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Everyone becomes favourably disposed when tended with kindness, but when these mental afflictions are honoured, they bring about suffering all the more.
A Guide to the Bodhisattva Way of Life (Tibetan) (tr. Wallace): When properly honoured, everyone provides service and causes happiness, but when these mental afflictions are honoured, they inflict suffering all over again.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Everyone becomes well-disposed when they are treated with kindness, but when these defilements are honoured they cause suffering all the more.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [Elles sont aussi intraitables]: on se concilie ses ennemis même, en les traitant comme il convient.   Mais quand on traite bien les passions, elles n’en sont que plus pernicieuses.
La Marcha Hacia la Luz (tr. Villalba): Todo hombre fielmente servido vela por el bien de su servidor, pero las pasiones no reservan a quienes les sirve más que el colmo de la desgracia.
La Marche à la Lumière (tr. Finot): Tout homme fidèlement servi veille au bien de son serviteur: mais les passions, à qui les sert, ne réservent que le comble du malheur.
La Marche vers l’Éveil (tr. Padmakara): Quand on les sert en répondant à leurs désirs, ils vous aident et cherchent à vous plaire, mais si vous servez vos émotions négatives, c’est la souffrance qu’elles apportent en retour.
The Path of Light (tr. Barnett): All beings may be turned by submission to kindness; but these passions become all the more vexatious by my submission.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): All others work towards one’s well-being when properly served, but these kleśas, when served, are extremely harmful in their consequence.
Vivre en Héros pour L’Éveil (tr. Driessens): Tous ceux que j’honore et sers m’apportent bonheur et profit; mais à qui les sert les passions ne réservent dans le futur que maux et peines.
The Way of the Bodhisattva (tr. Padmakara): All other foes that I appease and wait upon will show me favours, give me every aid, but should I serve my dark defiled emotions, they will only harm me, draw me down to grief.

Meaningful to Behold
332 222 122 315 – Being Patient with Delusion is Unwise

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 111 231 2 – Garder à l’Esprit que Ceux ne Sont pas des Objets Auxquels on Puisse s’en Remettre

Chapter IV – verses 34-35

iti saṃtatadīrghavairiṣu vyasanaughaprasavaikahetuṣu|
iti extended-dīrghavairiṣu vyasanaughaprasavaika-reason
hṛdaye nivasatsu nirbhayaṃ mama saṃsāraratiḥ kathaṃ bhavet ||34||
in-my-heart nivasatsu without-fear me saṃsāra-ratiḥ how bhavet [34]

bhavacārakapālakā ime narakādiṣv api vadhyaghātakāḥ|
becoming-moving-about-skull/head[?] ime hell-diṣv api strike-me-down-executioner
mativeśmani lobhapañjare yadi tiṣṭhanti kutaḥ sukhaṃ mama ||35||
mativeśmani lobhapañjare if remaining despair happiness mine [35]

34. de ltar yun riṅ rgyun chags dgrar gyur pa
gnod pa’i tshogs rab ’phel ba’i rgyu gcig pu
bdag gi sñiṅ la ṅes par gnas ’cha’ na
’khor bar ’jigs med dga’ bar ga la ’gyur

35. ’khor ba’i brtson ra’i sruṅ mas dmyal sogs su
gsod byed gśed mar gyur pa ’di dag ni
gal te blo gnas chags pa’i dra ba na
gnas na bdag la bde ba ga la yod

Conseils Pour Bodhisattva (tr. Pháp Thân): [34] …uniques sources du fleuve de la souffrance, comment pourrais-je vivre dans le cycle heureux et sans crainte?
Destellos de Sabiduría (tr. Gordi): [34] Atado a la existencia cíclica ¿cómo puedo vivir feliz y sin temor, cuando en mi corazón tengo siempre un lugar para este enemigo inextinguible único causante de mi perjuicio?   [35] Y ¿cómo voy a experimentar felicidad si en la morada de mi apego anidan los guardianes de la existencia cíclica, los engaños, mis futuros carniceros y verdugos en los infiernos?
Engaging in Bodhisattva Behaviour (tr. Berzin): [34] These long-time, continuing enemies like this are the sole causes for masses of harm to increase ever more.   How can I be joyful and not terrified in saṃsāra, if I set a secure place (for them) in my heart?   [35] Where can I have happiness if, in a web of attachments within my mind, they lurk as guards of my saṃsāra-prison, becoming my murderers and butchers in joyless realms and the like?
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [34] Thus, since this long-term and incessant enemy, the sole cause that greatly enlarges the mass of harm, is definitely residing in my heart, how can I be joyful without fear within saṃsāra?   [35] If these (afflictions who function) as guardians of the prison of saṃsāra and manifest as lethal executioners in the hell realm and so forth, dwell in my mind, and if I remain within the snare of attachment, how will I ever have happiness?
Entering the Path of Enlightenment (tr. Matics): [34] When these constant and long-lived enemies, the only causes begetting a flood of misfortune, dwell within the heart; how can I, without fear, find pleasure on the wheel of rebirth?   [35] If these guards of the prison of being, the executioners of those to be slain in hell and elsewhere, stand in the house of the mind, in the cage of greed; how can I be happy?
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [34] So how can I remain in saṃsāra joyfully and without fear while I readily reserve a place in my heart for this interminable enemy of long duration that alone is the cause of increasing all my suffering?   [35] How can I ever be happy while these guardians of the prison of saṃsāra that torture and torment me in the hells and elsewhere dwell like a net of iron in my mind?
Guide to the Bodhisattva’s Way of Life (tr. Marut): [34] When these long-lasting enemies, who are the one and only cause of a flood of disasters, live so fearlessly in my heart, how can I revel in cyclic existence?   [35] If these prison guards of existence, these executioners and killers who live in places like the hell realms, dwell in the house of my very mind, in the cage of my own greed, how can I be happy?
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [34] While in cyclic existence how can I be joyful and unafraid if in my heart I readily prepare a place for this incessant enemy of long duration, the sole cause for the increase of all that harms me?   [35] And how shall I ever have happiness if in a net of attachment within my mind there dwell the guardians of the prison of cyclic existence, these (disturbing conceptions) that become my butchers and tormentors in hell?
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [34] From the safety of my own heart, these inner demons ruin my enjoyment of life by creating obstacles and difficulties that beset me at almost every turn.   [35] Knowing this, how can I possibly find happiness in life while these despicable enemies continue to enjoy an honoured place in my most sacred inner self?
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [34] How can I take delight in the cycle of existence when constant, long-lasting enemies who are the sole cause of the currents and floods of adversities fearlessly dwell in my heart?   [35] How can I be happy if the guardians of the prison of the cycle of existence, these murderers and slaughterers in hells and the like, remain in the cage of greed within the dwelling of my heart?
A Guide to the Bodhisattva Way of Life (Tibetan) (tr. Wallace): [34] How can I take delight in the cycle of existence when constant, long-lasting enemies who are the sole cause of the perpetuation of a mass of adversities dwell in my heart …?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [34] With all this in mind, while such long-standing enemies, the sole cause of the flowing flood of misfortunes, dwell fearlessly within my heart, how can I take pleasure in cyclic existence?   [35] If these gaolers of the prison of existence, who are also the executioners of the condemned in hells and like places, remain in the house of my mind, the cage of greed, how can I be happy?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [34] Elles sont, dans un mot, des ennemis acharnés et à la vie dure; elles sont la source unique de l’océan des misères; elles habitent dans mon propre cœur: et je goûterais, en sécurité, les joies de la vie?   [35] Gardiennes de la prison des naissances, exécutrices aussi des hautes œuvres dans les enfers, tant que les passions résident dans mon esprit comme dans une maison, dans mon désir comme dans une cage, quel bonheur puis-je espérer?
La Marcha Hacia la Luz (tr. Villalba): [34] Su odio es constante y vivaz.   Las pasiones son el único origen del torrente de las miserias.   ¡Y habitan en mi corazón!   ¿Cómo podría yo gozar así en paz de la vida?   [35] Guardianas de la prisión de la vida, verdugos de los condenados al infierno, ¿cómo podré saborear la felicidad si moran en la casa de mi espíritu, en la jaula de mis deseos?
La Marche à la Lumière (tr. Finot): [34] Leur haine est constante et vivace; elles sont la source unique du torrent des misères; et elles habitent dans mon cœur.   Comment pourrais-je jouir en paix de la vie?   [35] Gardiennes de la prison de la vie, bourreaux des coupables dans l’enfer et les autres lieux de punition, si elles se tiennent dans la maison de mon esprit, dans la cage de mon désir, comment goûterais-je le bonheur?
La Marche vers l’Éveil (tr. Padmakara): [34] Si mes ennemis de toujours, cause unique du foisonnement de tous mes maux, logent vraiment dans mon cœur, comment aimerait-je le samsâra sans le redouter?   [35] Comment puis-je être heureux si ces gardiens de la prison des existences, ces bourreaux qui assassinent dans les enfers et ailleurs, occupent mon esprit, niches dans le filet de mes désirs?
The Path of Light (tr. Barnett): [34] Then whilst these everlasting foes, sole source of the birth of the floods of sorrow, are dwelling in my heart, how can I fearlessly rejoice in the life of the flesh?   [35] Whence can I have happiness, if these warders of the prison-house of existence, ay, these torturers of the damned in hell and elsewhere, lodge in the house of my spirit, in the bower of my desire?
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [34] How can I have a fear-free (sense of) joy towards saṃsāra when these constant, incessant enemies, the sole source of great evils and sins, continue to dwell in my mind?   [35] Whence can there be any happiness for me when, in the cage of greed, my mind, dwell these guardians of the prison of ‘saṃsāra’ – these killers and butchers of hells etc?
Vivre en Héros pour L’Éveil (tr. Driessens): [34] Si, assurément, je laisse une place dans mon cœur à cet ennemi incessant et de longue durée, l’unique cause de l’augmentation des maux, comment, dans le cycle, pourrais-je vivre heureux et sans crainte?   [35] Alors que dans le filet de l’attachement en mon esprit se tiennent les gardiens de la prison du cycle, bourreaux des enfers et autres tourmenteurs, comment goûterai-je le bonheur?
The Way of the Bodhisattva (tr. Padmakara): [34] Therefore, if these long-lived, ancient enemies of mine, the wellspring only of increasing woe, can find their lodging safe within my heart, what joyful peace in this world can be found?   [35] And if the jail guards of the prisons of saṃsāra, the butchers and tormentors of infernal realms, all lurk within me in the web of craving, what joy can ever be my destiny?

Meaningful to Behold
332 222 122 316 – Developing Encouragement to Dispel Delusion

The Nectar of Mañjushrī’s Speech
3 – Putting up with the Hardships Involved in Abandoning Afflictions

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 111 232 – Engendrer l’Aspiration à les Abandonner (36-44)
223 111 232 1 – Revêtir l’Armure d’Abandon des Perturbations (36)

Chapter IV – verse, Skt. 36a; Tib.36abcd

tasmān na tāvad aham atra dhuraṃ kṣipāmi yāvan na śatrava ime nihatāḥ samakṣam|
with-regard not your I here [lit.]-load-[arms] put-down-I yāvan not śatrava these struck-down in-my-own-sight

36ab. de ltar ji srid bdag gis dgra ’di mṅon sum du
ṅes par ma bcom de srid bdag ’dir brtson mi ’dor

Conseils Pour Bodhisattva (tr. Pháp Thân): Par conséquent, jamais je ne me détournerai de la destruction des perturbations, et je n’abandonnerai pas mes efforts avant que ces adversaires n’aient définitivement péri sous mes yeux;
Destellos de Sabiduría (tr. Gordi): Hasta ver a este enemigo despedazado no cejare en mi empeño.
Engaging in Bodhisattva Behaviour (tr. Berzin): Therefore, I shall never give up my efforts in this until, directly myself, I definitely smash these enemies.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): Thus, for as long as I have not actually and with certainty defeated this enemy, for that long I shall never give up exerting myself in this (antidote for afflictions).
Entering the Path of Enlightenment (tr. Matics): Indeed, I will not be free from their torment until these enemies are slain before my eyes.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): In the same way, I will not abandon my efforts until this inner foe of mine is directly and definitely destroyed.
Guide to the Bodhisattva’s Way of Life (tr. Marut): For as long as these enemies are not struck down, right before my eyes, I will not drop this burden I’m carrying.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): Therefore as long as this enemy is not slain with certainty before my very eyes, I shall never give up exerting myself (towards that end).
A Guide to the Bodhisattva Way of Life (tr. Tuffley): I therefore cultivate the determination to take whatever action is necessary to rid myself of their tyranny.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Therefore, as long as these enemies are not destroyed before my eyes, I shall not forsake my task.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): For this reason I shall not cast off the burden here, until these enemies are struck down before my eyes.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Jusqu’au jour où je les verrai anéanties, je n’abandonne pas mes armes, l’attention et l’effort.
La Marcha Hacia la Luz (tr. Villalba): No posare, pues, mis armas hasta que estos enemigos havan perecido ante mis ojos.
La Marche à la Lumière (tr. Finot): Donc je ne déposerai pas le harnois avant que ces ennemis n’aient péri sous mes yeux.
La Marche vers l’Éveil (tr. Padmakara): Je ne relâcherai pas mon effort avant de voir cet ennemi vaincu pour de bon.
The Path of Light (tr. Barnett): Then I will not lay down my burden until these foes be smitten before my eyes.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): Therefore, so long as these enemies are not killed before my own eyes, I will not throw the yoke.
Vivre en Héros pour L’Éveil (tr. Driessens): Donc, je n’abandonnerai pas effort avant que cet adversaire n’ait définitivement péri sous mes yeux;
The Way of the Bodhisattva (tr. Padmakara): I will not leave the fight until, before my eyes, these enemies of mine are all destroyed.

Meaningful to Behold
332 222 122 32 – The Inappropriateness of Grieving over the Hardships to be Endured While Abandoning Delusion

Chapter IV – verse, Skt. 36b; Tib. 36cd

svalpe ‘pi tāvad apakāriṇi baddharoṣā mānonnatās tam anihatya na yānti nidrām ||36||
little/slight ‘pi tāvad acting-wrongly bound-to-anger/resentment mānonnatās tam won’t-stop not they-go will-not-sleep [36]

re źig gnod byed chuṅ ṅu la yaṅ khros gyur pa
ṅa rgyal bdo rnams de ma bcom par gñid mi ’oṅ

Destellos de Sabiduría (tr. Gordi): El orgulloso no duerme hasta vencer a quien le ha perjudicado ligeramente.
Engaging in Bodhisattva Behaviour (tr. Berzin): Having become enraged at someone who caused them even some minor, occasional harm, those with full-blown pride won’t sleep till they’ve smashed that (enemy).
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): At times, those inflated with pride, who are enraged about a minor harm-doer, do not sleep until their (enemy) is defeated.
Entering the Path of Enlightenment (tr. Matics): Proud men, when concerned with even a very slight offender, are dominated by anger, and they will not sleep until the enemy has been destroyed.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): Out of anger, worldly people who are filled with pride will not sleep until they have destroyed those who cause them even the slightest temporary harm.
Guide to the Bodhisattva’s Way of Life (tr. Marut): Proud people, enraged with an offender, do not sleep until they destroy him, no matter how trivial the offence.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): Having become angry at someone who caused only slight and short-lived harm, self-important people will not sleep until their (enemy) is overcome,
A Guide to the Bodhisattva Way of Life (tr. Tuffley): Now that I realise the terrible impact of my inner demons, I resolve to not rest until I have banished them.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Those lofty with pride, who are enraged at someone who gives them even a minor insult, will not sleep until they kill him.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Once their anger has been aroused, people who are inflated with pride do not sleep until their enemy has been slain, even if they caused only a slight offence.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Comment!   Nous voyons que les hommes orgueilleux, pour venger quelque injure, attachent leur colère à l’insulteur et ne dorment pas avant de l’avoir tué:
La Marcha Hacia la Luz (tr. Villalba): Los guerreros orgullosos persiguen encolerizados a sus más irreductibles adversarios; no se adormecen hasta haberlos aplastado.
La Marche à la Lumière (tr. Finot): Les orgueilleux poursuivent de leur colère le plus chétif adversaire; ils ne s’endorment pas avant de l’avoir écrasé.
La Marche vers l’Éveil (tr. Padmakara): Les arrogants qui s’emportent contre les petits agresseurs éphémères ne trouvent pas le sommeil avant de les avoir vaincus.
The Path of Light (tr. Barnett): Men of lofty spirit are stirred to wrath against even a mean offender, and sleep not until they have smitten him.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): People with self-respect, when incensed by even a little insult, sleep not until the detractor is killed.
Vivre en Héros pour L’Éveil (tr. Driessens): … les orgueilleux poursuivent de leur colère ce qui leur en causé de légers désagréments et ne trouvent pas le sommeil avant de les avoir écrases.
The Way of the Bodhisattva (tr. Padmakara): For if, aroused to fury by the merest slight, incapable of sleep until the scores are settled …

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 111 232 2 – Ne Pas se Décourager Devant la Souffrance (37-41a)
223 111 232 21 – Inconvénients des Objets d’Abandon (37-38)

Chapter IV – verses 37-38

prakṛtimaraṇaduḥkhitāndhakārān raṇaśirasi prasabhaṃ nihantum ugrāḥ|
naturally-inclined-killing-suffering-impelled-bound-prison[?]| delight-in-battle-śirasi violently nihantum strong/courageous
agaṇitaśaraśaktighātaduḥkhā na vimukhatām upayānty asādhayitvā ||37||
agaṇitaśaraśaktighātaduḥkhā not vimukhatām approach asādhayitvā [37]

kim uta satatasarvaduḥkhahetūn prakṛtiripūn upahantum udyatasya|
how satatasarvaduḥkhahetūn prakṛtiripūn upahantum udyatasya
bhavati mama viṣādadainyam adya vyasanaśatair api kena hetunā vai ||38||
become my despondency-cowardice now vyasanaśatair even by/with-whom reason certainly/indeed [38]

37. raṅ bźin ’chi bas sdug bsṅal gyur pa’i ñon moṅs dag
g-yul ṅor mdar tshe nan gyis gźom par ’dod pa yaṅ
mda’ mduṅ mtshon gyis phog pa’i sdug bsṅal khyad bsad nas
don ma grub par phyir phyogs ’byer bar mi byed na

38. rtag tu sdug bsṅal kun gyi rgyur gyur pa
raṅ bźin dgra des gźom brtson bdag la deṅ
sdug bsṅal brgya phrag rgyur gyur gaṅ gis kyaṅ
yi chad sgyid lug mi ’gyur smos ci dgos

Conseils Pour Bodhisattva (tr. Pháp Thân): [37]…Même si cela me vaut de grands tourments, j’accomplirai imperturbablement cette tâche…
Destellos de Sabiduría (tr. Gordi): [37] Me envuelvo en una violenta batalla contra aquellos engaños que provocarán sufrimiento en el momento de la muerte.   A los hombres valerosos no les importa caer heridos por flechas o espadas y no se retiran hasta ganar.   [38] Sin desánimo ni pereza afrontare incontables sufrimientos para eliminar a mis enemigos naturales, los engaños, fuente constante de miseria.
Engaging in Bodhisattva Behaviour (tr. Berzin): [37] And if, while lined up in the height of battle against those with disturbing emotions, who will come to suffer their natural deaths (anyway), those obsessed with vindictively smashing them will disregard the pain of being struck by the weapons of arrows or spears and, till accomplishing their aims, [38] will never run off in the opposite direction; is there need to mention that I mustn’t lose heart and procrastinate, even if I’m caused hundreds of sufferings when, now, I strive to definitely overcome my natural enemies (my disturbing emotions), which are the continual source of all my sufferings?
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [37] When lined up on the battlefield with those afflicted ones – who are subject to suffering since they will naturally die – vigorously desiring to defeat them, ignoring the suffering of being hit by weapons (such as) arrows and spears, if I do not turn back to flee until I have accomplished my goal, [38] then, there is no need to mention that I will not be discouraged or shy away, regardless of whatever is causing me hundreds (of forms) of suffering, because (from) today I will strive to defeat these actual and natural enemies, who are the perpetual cause of all miseries.
Entering the Path of Enlightenment (tr. Matics): [37] The strong are bale to ignore in violent battle the aforementioned death, suffering and ignorance. The incalculable suffering of wounds caused by arrows and spears does not bring about such aversion as those enemies who are still to be overcome.   [38] How then can there be despondency and depression, when I have begun to strike these natural enemies, the continual causes of all sorrow!   In spite of hundreds of misfortunes, what could be the excuse?
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [37] If those who engage in violent battles, strongly wishing to destroy deluded beings who must suffer death anyway, disregard the pain of being wounded by weapons and do not withdraw until they have accomplished their aim, [38] then it goes without saying that, even if I have to endure great hardships, from now on I should not be indolent or faint-hearted in striving once and for all to destroy this natural foe that is the constant source of all my suffering.
Guide to the Bodhisattva’s Way of Life (tr. Marut): [37] In the heat of battle, fierce warriors are able to swiftly kill those who, ignorant and unhappy, will die anyway.   Although tormented by countless wounds from arrows and spears, they do not turn away until they’ve accomplished their goal.   [38] When I am intent on slaying my congenital enemies, the causes of all my continuous suffering, why am I now depressed and dejected, even if I must put up with hundreds of difficulties?
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [37] …and if while engaged in a violent battle, vigorously desiring to conquer those whose disturbing conceptions will naturally bring them suffering at death, men disregard the pain of being pierced by spears and arrows and will not withdraw until the day is won; [38] then what need to mention that I should not be faint-hearted and slothful, even if I am caused many hundreds of sufferings when now I strive to overcome my natural enemies, (these disturbing conceptions) which are the constant source of my misery?
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [37] I am like a warrior in the thick of battle. I have come too far to turn back now.   Though weary and blooded, I push on and pursue the battle to the bitter end.   [38] There is a righteous battle to be fought.   These inner demons that are the source of all suffering, these deceivers who fool me into thinking they are who I am, they are ripe for defeat.   I am not fooled by them now.   I see them clearly for what they are.   I know my enemy and my enemy is not me.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [37] At the height of a battle, ready to slaughter those who are in darkness and who are naturally subject to suffering through death, those afflicted with injuries from countless spears and arrows do not turn back without accomplishing their goal.   [38] What then when I am eager to destroy my natural enemies, which are the perpetual cause of all miseries?   Today, even if I am [beset] with a hundred adversities, why am I weary and despondent?
A Guide to the Bodhisattva Way of Life (Tibetan) (tr. Wallace): [37] At the height of a battle, utterly intent on killing those who are afflicted and who are naturally subject to suffering through death, some ignore their own injuries from arrows and spears, and do not turn back without having accomplished their goal.   [38] Then needless to say, not even a hundred causes of suffering will make me succumb to weariness and despair as I now apply myself to conquering my natural enemies, which are the perpetual causes of all miseries.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [37] In the vanguard of the battle, violently passionate to kill bringers of darkness destined by nature to suffer death, not counting the pain from blows of arrows and spears, they do not turn away until they have achieved this end.   [38] What then when I am striving to kill my natural enemies, who are eternal causes of every pain?   Today, even if I suffer a hundred afflictions, what reason do I have to feel the misery of despair?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [37] …les voici au front de la bataille, ardents à tuer des misérables que la nature, hélas, a déjà condamnés à mort; ils comptent pour rien la morsure douloureuse des flèches ou des javelots; ils ne détournent pas la tête qu’ils n’aient achevé; [38] et moi qui me suis levé pour combattre des ennemis nés, auteurs perpétuels de toute souffrance, comment et sous quelles souffrances irai-je m’abandonner et plier les genoux?
La Marcha Hacia la Luz (tr. Villalba): [37] En el frente de batalla asestan golpes terribles a los desgraciados, condenados ya por la naturaleza al suplicio de la muerte.   No tienen en cuenta el dolor que les producen los flechazos y los lanzazos, no dan la espalda antes de haber vencido.   [38] Y yo, que me he sublevado para vencer a mis enemigos naturales, únicos responsables de todos mis dolores, ¿por qué me dejaría ir a la desesperación y al desaliento, aun después de cientos de derrotas?
La Marche à la Lumière (tr. Finot): [37] Sur le front de bataille, ils lancent des coups terribles à des malheureux que la nature a déjà condamnés au supplice de la mort.   Ils comptent pour rien la douleur des coups de flèche et de lance et ne tournent pas le dos avant d’avoir vaincu.   [38] Et moi, qui me suis levé pour vaincre mes ennemis naturels, auteurs constants de toutes mes douleurs, pourquoi m’abandonnerais-je maintenant au désespoir et à l’abattement, même à la suite de centaines de misères?
La Marche vers l’Éveil (tr. Padmakara): [37] En déployant leurs troupes, ils veulent s’assurer qu’ils écraseront des misérables voués par nature aux souffrances de la mort et, au mépris des souffrances infligées par les armes, ils ne battent pas en retraite avant d’avoir atteint leur but.   [38] Il va sans dire que, même par centaines, les douleurs ne me décourageront pas, dès lors que j’essaie de vaincre un ennemi vraiment tel par nature, source continue de toutes mes souffrances.
The Path of Light (tr. Barnett): [37] They rage in the forefront of battle, furious, heeding not the anguish of wounds from arrows and javelins to strike freely at the poor creatures doomed by nature to death, and turn not away until they have fulfilled their purpose.   [38] How then, and for what reason, should I, who have set myself to strike down these natural foes, the constant causes of all miseries, sink down in base despair, even for hundreds of disasters?
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [37] Having once resolved (to fight to the finish) and while engaged in battle, people do not turn away in the face of the onslaught of arrows and spears.   Then, what about the gloom of certain death, inherent in life’s battle, where evils are all ready to kill you?   [38] Then what of my grief and cowardice today when attacked by hundreds of evils – my natural enemies and the sources of all suffering, (although) I am ready to destroy (those)?
Vivre en Héros pour L’Éveil (tr. Driessens): [37] Engagés dans un combat violent et désirant ardemment vaincre ceux dont les passions les amènent naturellement aux souffrances de la mort, ne comptent pour rien la douleur des coups de flèche et de lance, et ne se retirent pas avant de l’avoir emporté; [38] et moi qui m’efforce d’abattre mes adversaires naturels, sources perpétuelles de tous les maux, même si cela me vaut des centaines de tourments, pourquoi céderais-je au découragement et à l’apathie?
The Way of the Bodhisattva (tr. Padmakara): [37] …foolish rivals, both to suffer when they die, will draw the battle lines and do their best to win, and careless of the pain of cut and thrust, will stand their ground, refusing to give way, [38] no need to say that I will not lose heart, regardless of the hardships of the fray.   These natural foes today I’ll strive to crush – these enemies, the source of all my pain.

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 111 232 22 – Avantages de leurs Contrecarrants (39-40)

Chapter IV – verses 39-40

akāraṇenaiva ripukṣatāni gātreṣv alaṃkāravad udvahanti|
akāraṇenaiva enemy-ṣatāni on-the-body ornament udvahanti
mahārthasiddhyai tu samudyatasya duḥkhāni kasmān mama bādhakāni ||39||
Great Perfection but samudyatasya suffering why my hindering [39]

svajīvikāmātranibaddhacittāḥ kaivartacaṇḍālakṛṣīvalādyāḥ|
svajīvikāmātranibaddha-mind fisherman-outcaste-farmer-valādyāḥ
śītātapādivyasanaṃ sahante jagaddhitārthaṃ na kathaṃ sahe ‘ham ||40||
śītātapādivyasanaṃ endure jagaddhitārthaṃ not in-any-way sahe ‘ham [40]

39. don med dgra yis rma srol btod pa yaṅ
lus la rgyan daṅ ’dra bar srel byed na
don chen sgrub phyir yaṅ dag brtson gyur pa
bdag la sdug bsṅal ci phyir gnod byed yin

40. ña pa gdol pa źiṅ pa la sogs pa
raṅ gi ’tsho ba tsam źig sems pa yaṅ
graṅ daṅ tsha la sogs pa’i gnod bzod na
’gro ba bde phyir bdag lta cis mi bzod

Conseils Pour Bodhisattva (tr. Pháp Thân): [39] …Comment la souffrance serait un mal pour moi qui ai engagé toute mon énergie à la réalisation du Grand But?   [40] Si de nombreux êtres, tels les fermiers, uniquement concernés par leurs moyens d’existence, endurent le chaud, le froid, et autres maux, pourquoi ne les supporterais-je pas pour le bien du monde?
Destellos de Sabiduría (tr. Gordi): [39] Si algunos incluso aceptan las heridas de guerra como adornos, ¿por qué habrá de ser molesto el sufrimiento ahora que, impecablemente, me esfuerzo por conseguir el Gran Objetivo?   [40] Si pescadores, cazadores y granjeros, soportan el frio y el calor, preocupados únicamente por su supervivencia, ¿por qué no ser paciente cuando el objetivo es la alegría del mundo?
Engaging in Bodhisattva Behaviour (tr. Berzin): [39] If wounds, without even some purpose, inflicted by enemies, are held up like ornaments on the body, then why are sufferings troublesome to me, who impeccably strives to fulfill the Great Purpose?   [40] If fishermen, outcastes, peasants and the like, even with the thought of merely their livelihoods, endure such sufferings as heat and cold, why aren’t the likes of me patient for the sake of the happiness of wandering beings?
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [39] When even scars inflicted by enemies (in a) meaningless (fight) are worn, like ornaments, upon the body why should suffering be (seen as) something that causes harm to me, one who genuinely strives to accomplish the Great Purpose?   [40] When fishermen, outcastes, farmers, and so forth, thinking merely of their own livelihood, endure adversities such as cold and heat; why can someone like me not endure (hardships) for the sake of the happiness of beings?
Entering the Path of Enlightenment (tr. Matics): [39] Others bear the wounds of enemies, although they are useless, like ornaments upon their bodies.   So why should I, who am engaged in the accomplishment of the Great Work (mahārthasiddhi) be oppressed by sorrows?   [40] Their minds fixed upon the means of livelihood, fishermen, outcastes (chandālas), farmers and the like, prevail over the misfortunes of cold, heat and similar difficulties.   How shall I not prevail in the work of the world’s well-being?
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [39] If scars inflicted by enemies for no great reason are displayed on the body like ornaments, why should I not be prepared to endure hardships in striving sincerely to accomplish the Great Purpose?   [40] If fishermen, hunters and farmers, who think only of their own livelihood, endure such sufferings as heat and cold, why can I not forbear hardships for the sake of the happiness of all?
Guide to the Bodhisattva’s Way of Life (tr. Marut): [39] Some people wear the wounds they received for no good reason from their enemies as if they were ornaments on their bodies.   So why do sufferings bother me, who am intent on accomplishing such a Great Goal?   [40] People like fishermen, outcastes, and farmers, put up with all kinds of adversities like cold, heat, and the rest, just to make a living. So why can’t I also bear hardships for the sake of the welfare of the whole world?
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [39] If even scars inflicted by meaningless enemies are worn upon the body like ornaments, then why is suffering a cause of harm to me who impeccably strives to fulfil the Great Purpose?   [40] If fisherman, hunters and farmers, thinking merely of their own livelihood, endure the sufferings of heat and cold, why am I not patient for the sake of the world’s joy?
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [39] [I will not be put off by a few cuts and bruises. These are the price of victory].   [40] If fishermen [hauling in nets on the cold and windy seas, or travellers wearily crossing a mountain pass], or farmers labouring in the fields under the hot summer sun, if all these can endure the discomfort of their labours, then I too shall endure whatever discomforts come from ridding myself from my mental afflictions.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [39] If they wear scars from their enemies for no reason as if they were ornaments, then why do sufferings trouble me when I am set to accomplish a Great Goal?   [40] If fishermen, outcasts, farmers and others, whose minds are fixed merely on their own livelihoods, withstand the adversities of cold and heat, then why do I not endure for the sake of the well-being of the world?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [39] Without cause they display the wounds from the enemy on their limbs, as if they were decorations.   Why then, when I am striving to fulfil the Great Cause, do I let my sufferings oppress me? [40] Their minds set only on their own livelihood, fishermen, candālas, ploughmen and the like withstand such distress as extreme heat and cold.   Why have I no endurance though it is for the advantage and well-being of the universe?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [39] Les soldats se font gloire des blessures pourtant inutiles qu’ils ont reçues à l’ennemi; et, travaillant à un si Grand Œuvre, je serai abattu par les souffrances?   [40] Seulement préoccupés d’assurer leur subsistance, les pécheurs, les chandālas, les laboureurs supportent le froid, la chaleur … que ne supportent-ils pas? Et, pour le salut du monde, je ne pourrais en faire autant?
La Marcha Hacia la Luz (tr. Villalba): [39] Como si fueran ornamentos, los guerreros muestran sobre sus cuerpos las inútiles heridas infligidas por los enemigos.   ¿Cómo podría yo, que me he erguido para realizar una Gran Obra, permitir que los sufrimientos me desvíen de mi camino?   [40] Los pescadores, los braceros, los campesinos y los artesanos concentran sus mentes en sus medios de existencia, resistiendo el frío, el calor y todas las miserias.   ¿Cómo podría yo dejar de soportar las mías, yo que he hecho el Voto de trabajar para el bien del mundo?
La Marche à la Lumière (tr. Finot): [39] On étale sur son corps comme des parures, les inutiles blessures faites par les ennemis.   Comment, moi, qui me suis levé pour accomplir une Grande Œuvre, m’en laisserais-je détourner par les souffrances?   [40] L’esprit concentré sur leurs moyens d’existence, les pêcheurs, les parias, les laboureurs et les autres artisans endurent le chaud, le froid, toutes les misères.   Comment ne les supporterais-je pas, moi aussi, pour le bien du monde?
La Marche vers l’Éveil (tr. Padmakara): [39] On étale comme des parures sur son corps les absurdes blessures infligées par l’ennemi.   Comment la souffrance pourrait-elle m’affecter, moi qui lutte vraiment pour une Noble Cause?   [40] Si les pêcheurs, les bouchers ou les paysans supportent la chaleur, le froid et les autres misères en ne pensant qu’à leur subsistance, comment ne le supporterais-je pas pour le bonheur des mondes?
The Path of Light (tr. Barnett): [39] Men bear on their limbs, like ornaments, meaningless scars gotten from their enemies; why should sufferings overcome me, who am labouring to accomplish a Lofty End?   [40] Setting their thoughts upon their mere livelihood, fishers, chandālas, husbandmen and the like bear the miseries of cold, heat and the rest; why should not I suffer them for the weal of the world?
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [39] People wear like ornaments on their bodies the scars so meaninglessly inflicted by an enemy. Why should, then, sufferings be an obstacle for me who am ready to undertake the task of achieving the Great Perfection.   [40] Fishermen, chandālas and tillers of land endure the excesses of heat and cold merely for the purpose of earning a livelihood.   Why should not I endure all sufferings, then, for the well-being of the world?
Vivre en Héros pour L’Éveil (tr. Driessens): [39] Si l’on arbore sur son corps comme des parures les blessures infligées par d’inutiles ennemis, pourquoi la souffrance serait-elle un mal pour moi qui travaille impeccablement à la réalisation du Grand Dessein?   [40] Si les pêcheurs, chasseurs et fermiers, uniquement concernés par leurs moyens d’existence, endurent le chaud et le froid, pourquoi ne les supporterais-je pour le bonheur du monde?
The Way of the Bodhisattva (tr. Padmakara): [39] The wounds inflicted by the enemy in futile wars are flaunted by the soldier as a trophy.   So in the high endeavour for so Great a Prize, why should hurt and injury dismay me?   [40] When fishers, butchers, farmers and the like, intending just to gain their livelihood, will suffer all the miseries of heat and cold, how can I not bear the same to gain the happiness of beings?

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 111 232 23 – Ne pas se Décourager en Examinant ses Propres Engagements (41-42a)

Chapter IV – verses, Skt. 41-42a; Tib. 41-42ab

daśadigvyomaparyantajagatkleśavimokṣaṇe|
ten-directions-sky/space-to-the-ends-of-worldly-beings-kleśas-liberated
pratijñāya madātmāpi na kleśebhyo vimocitaḥ ||41||
declare-to-undertake [drunk?]māpi not kleśas-bhyo liberated [41]

ātmapramāṇam ajñātvā bruvann unmattakas tadā|
self-measure without-knowing spoke disordered/frantic-mind then

41. phyogs bcu nam mkha’i mthas gtugs pa’i
’gro ba ñon moṅs las bsgral bar
dam bcas gaṅ tshe bdag ñid kyaṅ
ñon moṅs rnams las ma grol ba

42ab. bdag gi tshod kyaṅ mi śes par
smra ba ji ltar smyon pa min

Conseils Pour Bodhisattva (tr. Pháp Thân): [T41] Je me suis engagé à libérer des perturbations tous les êtres se trouvant jusqu’aux confins de l’espace, et je n’en suis pas moi-même délivré …
Destellos de Sabiduría (tr. Gordi): [T41] Cuando prometí liberar de sus engaños a todos los seres que moran en las diez direcciones y llegan hasta el límite del espacio, yo no me había despojado aún de los míos.   [T42ab] Sin ser consciente de mi propia capacidad ¿no fue de locos haber hablado de este modo?
Engaging in Bodhisattva Behaviour (tr. Berzin): [T41] When I promised to liberate from their disturbing emotions wandering beings in the ten directions as far as the ends of space, I myself was not freed yet from disturbing emotions, [T42ab] and didn’t even realise the extent of my (being under their control); wasn’t it crazy to have spoken (like that)?
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [T41] When I promised to liberate (all) beings in the ten directions, (pervading) the reaches of space from their afflictions, though I myself was not free (at all) from (my own) afflictions, [T42ab] without knowing the scope of my capacity, when I spoke like that, was it not crazy?
Entering the Path of Enlightenment (tr. Matics): [S41] When I promised the world, extending as far as the ten points of space, liberation from the passions, I was myself not liberated from them.   [S42a] Having been ignorant of my own measure, a madman then spoke.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [T41] If I myself am not free from delusions when I promise all living beings abiding in the ten directions throughout space that I will liberate them from their delusions, [T42ab] is it not foolish of me to say such things while disregarding my own shortcomings?
Guide to the Bodhisattva’s Way of Life (tr. Marut): [S41] Although I have committed to liberating from their mental afflictions living beings extending through space in all directions, I have not even managed to free even myself from such afflictions!   [S42a] Not really knowing myself, it was a crazy person who spoke then!
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [T41] When I promised to liberate all those beings dwelling in the ten directions as far as the ends of space from their disturbing conceptions, I myself was not yet freed from mine.   [T42ab] Thus unaware of even my own capacity, was it not somewhat crazy to have spoken like that?
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [S41] What choice do I have but to do this when I have made a solemn Vow that I will work to liberate all sentient beings from the mental afflictions.   I cannot do this for the world if I have not first done it for myself.   [S42a] When I made my commitment to end the suffering of the world, I did not fully understand at the time that I was afflicted so badly by my inner demons.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [S41] While I have promised to liberate beings throughout space in the ten directions from their mental afflictions, I have not liberated even myself from mental afflictions.   [S42a] Without knowing my own limitations, I spoke at that time as if I were a bit insane.
A Guide to the Bodhisattva Way of Life (Tibetan) (tr. Wallace): … [S42a] Was I not insane to speak without recognising my own limitations?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [S41] I have promised to liberate the universe from the defilements, to the limit of space in the ten directions, but even my own self is not freed from the defilements!   [S42a] At that time I was intoxicated, speaking without realising my own limitations.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [S41] [Hélas], esclave moi-même des passions, quand je m’engageais à délivrer de leur joug toutes les créatures qui contient l’étendue vers les dix points cardinaux, [S42a] j’ignorais ma mesure, je parlais comme un insensé: [pour délivrer les autres, ne faut-il pas que je sois délivré moi-même]?
La Marcha Hacia la Luz (tr. Villalba): [S41] Me he comprometido a liberar de las pasiones al mundo entero que se extiende por las diez direcciones, ¡y ni siquiera yo me he liberado de ellas!   [S42a] He hablado como un insensato ignorando mi medida.
La Marche à la Lumière (tr. Finot): [S41] Je me suis engagé à délivrer des passions le monde entier compris entre les dix points cardinaux.   Et moi-même je n’en suis pas délivré!   [S42a] Ignorant ma mesure, je parlais alors comme un insensé.
La Marche vers l’Éveil (tr. Padmakara): [T41] J’ai fait le serment de libérer de leurs émotions négatives tous les êtres, aussi loin que s’étendent les dix horizons de l’espace, sans être moi-même libéré de ces émotions.   [T42ab] N’était-ce pas folie que de parler de la sorte sans m’être évalué moi-même?
The Path of Light (tr. Barnett): [S41] Ah, when I vowed to deliver all beings within the bounds of space in its ten points from the passions, I myself had not won deliverance from the passions.   [S42a] Knowing not my own measure, I spoke like a madman.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [S41] Having vowed to emancipate from ‘kleśas’ beings dwelling in all the ten directions till the ends of space, my own self has not so far been liberated from ‘kleśas’.   [S42a] Probably, then I spoke like a crazy fool ignorant of my own capacity.
Vivre en Héros pour L’Éveil (tr. Driessens): [T41] Quand je me suis engagé à libérer des perturbations les migrants qui habitent les dix directions jusqu’aux confins de l’espace, je n’en étais pas moi-même libéré; [T42ab] ignorant ma capacité, une telle parole n’était-elle pas insensée?
The Way of the Bodhisattva (tr. Padmakara): [T41] When I pledged myself to free from their affliction beings who abide in every region, stretching to the limits of the sky, I myself was subject to the same afflictions.   [T42ab] Thus I did not have the measure of my strength – to speak like this was clear insanity.

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 111 232 3 – Endurer (les Difficultés dans l’Application des) Contrecarrants (42cd-44)

Chapter IV – verse Skt. 42b; Tib. 42cd

anivartī bhaviṣyāmi tasmātkleśavadhe sadā ||42||
the-point-is-I-continue into-the-future therefore-kleśas-engage-with-weapons perpetually [42]

42cd. de ltar ñon moṅs gźom pa la
rtag tu phyir mi ldog par bya

Destellos de Sabiduría (tr. Gordi): Puesto que es así, nunca debo abandonar mi labor de vencer los engaños.
Engaging in Bodhisattva Behaviour (tr. Berzin): But, as this is so, I shall never withdraw from destroying my disturbing emotions.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): That being so, still I will never turn back from defeating (all) afflictions.
Entering the Path of Enlightenment (tr. Matics): To the extent that I am not turned around, I will always be bound by passion.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): This being so, I must never turn back from destroying my own delusions.
Guide to the Bodhisattva’s Way of Life (tr. Marut): But because of that Commitment, I will never turn away from the vanquishing of the mental afflictions.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): But as this is so I must never withdraw from vanquishing my disturbing conceptions.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): Now that I have some clearer understanding of this, I redouble my determination to rid myself of these inner enemies.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Therefore, I shall never turn back from vanquishing mental afflictions.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): After that I can never turn back from destroying the defilements.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Donc, désormais et sans retour, je combats les passions!
La Marcha Hacia la Luz (tr. Villalba): Pero a partir de ahora me aplicaré sin descanso y sin vueltas a la destrucción de las pasiones.
La Marche à la Lumière (tr. Finot): Donc, je m’appliquerai sans cesse et sans retour à la destruction des passions.
La Marche vers l’Éveil (tr. Padmakara): Je ne renoncerai donc jamais à vaincre les émotions négatives.
The Path of Light (tr. Barnett): Then I will never turn back from smiting the passions.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): However, I shall not retrace my steps now from the battle against kleśas.
Vivre en Héros pour L’Éveil (tr. Driessens): Par conséquent, jamais je ne me détournerai de la destruction des perturbations.
The Way of the Bodhisattva (tr. Padmakara): More reason, then, for never drawing back, abandoning the fight against defiled confusion.

The Nectar of Mañjushrī’s Speech
3 – How Emotional Defilement is to Be Abandoned

Chapter IV – verses 43-44

atra grahī bhaviṣyāmi baddhavairaś ca vigrahī|
here-and-now I-shall-seize I-shall-be bound-vairaś and vigrahī
anyatra tadvidhāt kleśāt kleśaghātānubandhinaḥ ||43||
aside-from knowing-this-[resolve] kleśāt kleśaghātānubandhinaḥ [43]

galantv antrāṇi me kāmaṃ śiraḥ patatu nāma me|
galantv antrāṇi me kāmaṃ śiraḥ patatu named me
na tv evāvanatiṃ yāmi sarvathā kleśavairiṇām ||44||
not tv evāvanatiṃ yāmi sarvathā kleśavairiṇām [44]

43. ’di la bdag gis źen bya źiṅ
khon du bzuṅ nas g-yul sprad de
rnam pa de ’dra’i ñon moṅs pa
ñon moṅs ’joms byed ma gtogs so

44. bdag ni bsregs te bsad gyur tam
bdag gi mgo bo bcad kyaṅ bla’i
rnam pa kun du ñon moṅs pa’i
dgra la mdud par mi bya’o

Conseils Pour Bodhisattva (tr. Pháp Thân): … [44] …Que je sois brûlé vif, torturé, que ma tête éclate, plutôt que de m’incliner devant eux!
Destellos de Sabiduría (tr. Gordi): [43] Esta será mi única obsesión: con un fuerte resentimiento ¡me encontraré con ellos en el campo de batalla! Engaños como estos me ayudaran a destruir a todos los engaños, todavía no debo abandonarlos.   [44] Preferiría que me quemasen, cortasen la cabeza o que me dieran muerte antes que rendirme ante los engaños.
Engaging in Bodhisattva Behaviour (tr. Berzin): [43] To do this shall be my obsession: holding a grudge, I shall meet them in battle!   Disturbing emotions, in forms such as these, are exclusively for destroying the disturbing emotions.   [44] Better for me to be burned to death or have my head chopped off: I shall never, in any circumstances, bow to the enemy, (my) disturbing emotions.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): [43] I will cling to this (antidote for afflictions) and, holding a grudge (against afflictions), I will set up a battle!   Since afflictions of this type are what will destroy afflictions, they are (temporarily) not to be (abandoned).   [44] Though I might be burned, killed or have my head cut off, it is (all) acceptable, but I will never bow down to the enemy of afflictions.
Entering the Path of Enlightenment (tr. Matics): [43] I will be a fighter in this, and an enemy intent upon waging war, except with regard to that kind of passion which results [in] the destruction of passion.   [44] Although my bowels ooze out and my head falls, I will not bow before my everlasting enemies, the passions.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): [43] This will be my main objective: bearing a strong grudge, to do battle with my delusions.   Although such a grudge appears to be a delusion, because it destroys delusions it is not.   [44] It would be better for me to be burned to death or to have my head cut off than to ever allow myself to come under the influence of delusions.
Guide to the Bodhisattva’s Way of Life (tr. Marut): [43] I will be tenacious and intent on revenge!   I will wage war against my mental afflictions – except for the kind that are designed to obliterate mental afflictions.   [44] Let my guts ooze out and my head fall off – whatever!   But I will never, no matter what, bow before my enemy, the mental afflictions.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): [43] And to do this will be my sole obsession: holding a strong grudge I shall meet them in battle!   But disturbing conceptions such as these destroy disturbing conceptions and (for the time being) are not to be (abandoned).   [44] It would be better for me to be burned, to have my head cut off and be killed, rather than ever bowing down to those ever-present disturbing conceptions.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): [43] In pursuit of this worthy goal I shall be tireless.   I will not rest until the job is done.   The only mental affliction that I shall spare in my crusade shall be those that assist in the elimination of other mental afflictions.   [44] I would sooner die, have my entrails spread out before me or have my head split open than to bow down before my enemies, the mental afflictions.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): [43] I shall be tenacious in this matter; and fixed on revenge, I shall wage war, except against those mental afflictions that are related to the elimination of mental afflictions.   [44] Let my entrails ooze out and my head fall off, but by no means shall I bow down to my enemies, the mental afflictions.
A Guide to the Bodhisattva Way of Life (Tibetan) (tr. Wallace): [43] I shall be obsessed in this matter; and with vengeance I shall wage battle, [but] those mental afflictions are the exception, for they destroy mental afflictions.   [44] Let me be burned, let me perish and be beheaded, but by no means shall I submit to my enemies, the mental afflictions.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): [43] I shall be tenacious in this, and wage war sworn to enmity, except against the kind of defilement that comes from murdering the defilements.   [44] I do not care if my guts ooze out! Let my head fall off!   But never shall I bow down before the enemy, the defilements!
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): [43] Oh, je m’attacherai aux passions!   Ceint de colère et de ressentiment, je les frapperai!   Je ne garde qu’une passion: celle de détruire les passions! [44]   On peut, si l’on veut, répandre mes entrailles et faire tomber ma tête: mais je prétends ne jamais tomber au pouvoir des passions, mes ennemis.
La Marcha Hacia la Luz (tr. Villalba): [43] Me aferraré a ello.   Como un fiero guerrero perseguiré con todo mi odio cualquier pasión que no sea la de acabar con todas las pasiones.   [44] ¡Aunque mis entrañas sean esparcidas, aunque me corten la cabeza!   ¡Nunca sucumbiré ante mis enemigos, las pasiones!
La Marche à la Lumière (tr. Finot): [43] Je m’y cramponnerai.   Je serai un guerrier poursuivant de sa haine toute autre passion que celle qui s’attache à la perte des passions.   [44] Que mes entrailles se répandent, que ma tête tombe!   Jamais je ne me courberai devant mes ennemis les passions!
La Marche vers l’Éveil (tr. Padmakara): [43] Je m’éprendrai de cette tâche et avec rancœur livrerai combat: voilà qui ressemble à des émotions négatives mais n’en est pas, par cela les détruit.   [44] Faites-moi périr par le feu ou coupez-moi la tête: jamais je ne m’inclinerai devant mes ennemis, les émotions négatives!
The Path of Light (tr. Barnett): [43] I will grapple with them, will wrathfully make war on them all except the passion that makes for the destruction of the passions.   [44] Though my bowels ooze out and my head fall off, I will nowise abase myself before my foes the passions.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): [43] I shall here become a fighter for my vow and I shall fight against kleśas as a sworn foe, because there is no wrong in so hating and fighting against them.   [44] My weapons may wear out; my head may indeed fall off for sure; but I will not bow low or surrender before these kleśas – my enemies.
Vivre en Héros pour L’Éveil (tr. Driessens): [43] Je m’attacherai à cela, et les combattrai avec ressentiment; une perturbation de cette sorte, qui détruit les perturbations, n’est pas (provisoirement, à rejeter).   [44] Que je brûle, que je sois tué, que ma tête éclate, plutôt que je m’incliner devant les passions, ennemis omniprésents!
The Way of the Bodhisattva (tr. Padmakara): [43] This shall be my all-consuming passion; filled with rancour I will wage my war!   Though this emotion seems to be defiled, it halts defilement and shall not be spurned.   [44] Better if I perish in the fire, better that my head be severed from my body than ever I should serve or reverence my mortal foes, defiled emotions.

Meaningful to Behold
332 222 122 33 – Contemplating the Joy of Being Able to Abandon Delusion
332 222 122 331 – Unlike an Ordinary Enemy, When Delusion is Completely Uprooted, it Cannot Return

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 111 233 – Engendrer l’Enthousiasme Capable de les Abandonner (45-47)

Chapter IV – verse 45

nirvāsitasyāpi tu nāma śatror deśāntare sthānaparigrahaḥ syāt|
nirvāsitasyāpi but named enemy deśāntare sthānaparigrahaḥ to-be
yataḥ punaḥ saṃbhṛtaśaktir eti na kleśaśatror gatir īdṛśī tu ||45||
[having]-gone return recouped-forces eti not kleśas-enemy gatir īdṛśī but [45]

45. tha mal dgra bo yul nas phyuṅ yaṅ ni
yul gźan dag tu gnas śiṅ yoṅs bzuṅ nas
nus pa brtas nas de nas phyir ldog gi
ñon moṅs dgra tshul de daṅ ’dra ma yin

Conseils Pour Bodhisattva (tr. Pháp Thân): Les ennemis expulsés d’un pays s’établissent dans un autre, y refont leurs forces et reviennent; mais les passions ne disposent pas d’un tel refuge.
Destellos de Sabiduría (tr. Gordi): Cuando los enemigos ordinarios son desterrados, se establecen en otro lugar para recuperar fuerzas y regresar, pero el caso del enemigo principal, mis engaños, es diferente.
Engaging in Bodhisattva Behaviour (tr. Berzin): Common enemies, when driven off from a country, will settle and occupy other lands, and when they’ve recovered their strength, return once again; but the way of the enemy, my disturbing emotions, is not similar in this regard.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): Although I expelled ordinary enemies from my country, they settled down in another and made it their own.   Recovering their strength they will return. But the way this enemy of affliction (operates) differs from these (ordinary enemies).
Entering the Path of Enlightenment (tr. Matics): An enemy who has been banished may find rest in another quarter and then return with accumulated power; but the enemy of passion has not such a destiny.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): An ordinary enemy who is expelled from a country will go to another and remain there, only to return when he has regained his strength; but the enemy of the delusions is not like that.
Guide to the Bodhisattva’s Way of Life (tr. Marut): An enemy, even when exiled, may find asylum in another country, and from there return with forces reassembled.   But there’s no such course of action available to the mental affliction enemies.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): Common enemies when expelled from one country simply retire and settle down in another, though when their strength is recovered they then return.   But the way of this enemy, my disturbing conceptions, is not similar in this respect.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): In the physical world a defeated enemy may regroup and return with even greater force.   But for my personal enemy, there is no such recourse.   Once banished, they cannot return, [provided one is vigilant].
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Even if exiled, an enemy may acquire a residence and followers in another country whence he returns with his full strength.   But there is no such course for the enemy, the mental afflictions.
A Guide to the Bodhisattva Way of Life (Tibetan) (tr. Wallace): Even if expelled, an enemy may acquire a residence and followers in another country and take control, whence he returns with his full strength.   But the way of this enemy is not like that.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Even if banished, an enemy may acquire retinue and support in another country, and return from there with gathered strength. But there is no such resort for this enemy, the defilements.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Qu’un ennemi ordinaire soit expulsé: il se retire dans quelque lieu, il reprend des forces, il revient à l’attaque: mais il n’en est pas de même de l’ennemi qui s’appelle passion.
La Marcha Hacia la Luz (tr. Villalba): Un enemigo expulsado puede encontrar asilo en otro lugar, rehacer en él sus fuerzas y volver al ataque.   ¡No dejaré que mis enemigas las pasiones encuentren un tal refugio!
La Marche à la Lumière (tr. Finot): Un ennemi expulsé peut trouver asile dans un autre lieu, y refaire ses forces et en revenir; mais l’ennemie passion n’a pas un tel refuge.
La Marche vers l’Éveil (tr. Padmakara): L’ennemi ordinaire chassé d’un pays peut trouver asile à l’étranger, rassembler ses forces et se refaire avant de revenir, mais ce n’est pas le cas de mes ennemis, les émotions négatives.
The Path of Light (tr. Barnett): An enemy, though driven away, may establish himself in another spot, whence he may return with gathered powers; but such is not the way of the enemy passion.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): An exiled enemy settles down in another country and returns again when he gains power.   However, such is not the case with the enemy called ‘kleśa’.
Vivre en Héros pour L’Éveil (tr. Driessens): Les ennemis expulsés d’un pays s’établissent dans un autre, y refont leurs forces et reviennent; mais l’ennemie passion n’est pas ainsi.
The Way of the Bodhisattva (tr. Padmakara): Common enemies, when driven from the state, retreat and base themselves in other lands, and muster all their strength the better to return.   But our afflictions are without such stratagems.

Meaningful to Behold
332 222 122 332 – As the Cause of Delusion is Perverted Views, with Diligence it Can be Abandoned

Chapter IV – verse 46

kvāsau yāyān manmanaḥstho nirastaḥ sthitvā yasmin madvadhārthaṃ yateta|
how-can-this-be by/with-which mind-fixed-on-aḥstho removed sthitvā yasmin madvadhārthaṃ yateta
nodyogo me kevalaṃ mandabuddheḥ kleśāḥ prajñādṛṣṭisādhyā varākāḥ ||46||
not-dyogo me alone mandabuddheḥ kleśas prajñādṛṣṭisādhyā pitiable [46]

46. ñon moṅs ñon moṅs śes rab mig gis spaṅ
bdag yid las bsal gaṅ du ’gro bar ’gyur
gaṅ du gnas nas bdag gnod bya phyir ’oṅ
blo źen bdag la brtson pa med par zad

Conseils Pour Bodhisattva (tr. Pháp Thân): Passions, passions!   Où irez-vous une fois écartées de mon esprit, anéanties par l’œil de la sagesse?   Où demeurerez-vous afin de me nuire?
Destellos de Sabiduría (tr. Gordi): Cuando los engaños sean apagados de mi mente por el ojo de la sabiduría ¿dónde irán?   ¿Dónde vendrán para volver a perjudicarme?   Mi mente es débil y soy incapaz de esforzarme.
Engaging in Bodhisattva Behaviour (tr. Berzin): Pitiful disturbing emotions, when gotten rid of by wisdom’s eye and kicked out of my mind, where will you go?   Where will you live to come back to harm me?   Weak-minded, it’s fallen to my making no effort.
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): Wretched afflictions!   Once they are overcome by the eye of wisdom and are dispelled from my mind, where will they go?   Where will they dwell and then return to harm me? I, weak in mind, lacked diligence.
Entering the Path of Enlightenment (tr. Matics): Where will he go who dwells in my mind, when once cast out?   Where will he stand from which he may strive after my destruction?   I am stupid only because I make no effort.   It is by the perception of wisdom that the vile passions are to be subdued.
Guide to the Bodhisattva’s Way of Life (tr. Elliott): O delusions, delusions, where will you go when banished by the eye of wisdom and expelled from my mind?   And from where will you return to harm me again?   But, being weak-minded, I am reduced to making no effort!
Guide to the Bodhisattva’s Way of Life (tr. Marut): Where would what resides in my own mind go if banished?   From which place would it strive to defeat me?   It’s only because I make no effort that I am so stupid.   The wretched afflictions will be mastered by the perspective of wisdom.
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): Deluded disturbing conceptions!   When forsaken by the eye of wisdom and dispelled from my mind, where will you go?   Where will you dwell in order to be able to injure me again?   But, weak-minded, I have been reduced to making no effort.
A Guide to the Bodhisattva Way of Life (tr. Tuffley): Once ejected, the afflictions have nowhere to go to regroup.   Outside of my inner sanctum they are weak, barely able to exist independently.   In their weakened state they try to insinuate themselves back in where they might grow strong again.   But with wisdom and vigilance, they can be excluded from my inner sanctum.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Once the affliction that dwells in my mind has been expelled, where would it go, and where would it rest and attempt to destroy (Tibetan: torment) me?   Feeble in spirit, I am lacking in perseverance. Mental afflictions are frail and conquerable with the eye of wisdom.
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Based in my mind, where might it go once cast out?   Where might it stay and work towards my destruction?   I make no effort simply because my mind is dull. The defilements are weaklings to be subdued by wisdom’s glare.
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Où ira-t-il, cet hôte de mon cœur, quand je l’aurai chassé?   Où se tiendra-t-il pour travailler à ma perte?   La cause unique de mon esclavage, c’est l’absence d’effort, c’est l’imbécillité de l’esprit: les passions, les misérables passions, ne peuvent être détruites que par la vue de la vérité.
La Marcha Hacia la Luz (tr. Villalba): ¿Dónde podrían ir una vez desterradas de mi corazón estos huéspedes que buscan mi ruina?   Su única fuerza es mi cobardía y mi estupidez.   Las pasiones no son más que viles canallas que huyen en presencia de la sabiduría.
La Marche à la Lumière (tr. Finot): Où irait-il une fois chassé, cet hôte de mon cœur, pour préparer ma ruine? Sa seule force, c’est ma lâcheté et ma sottise.   Les passions ne sont qu’une vile canaille qui fuit à la vue de la sagesse.
La Marche vers l’Éveil (tr. Padmakara): Misérables émotions que chasse l’œil de la connaissance!   Où irez-vous quand vous aurez quitté mon esprit?   D’où reviendrez-vous pour me nuire?   Je ne suis qu’un sot qui ne fait pas d’efforts!
The Path of Light (tr. Barnett): Where can this dweller in my spirit go when I cast him out; where can he stand, to labour for my destruction?   It is only that I – fool that I am – make no effort; the miserable passions are to be overcome by the vision of wisdom.
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): These miserable kleśas can be overcome by the eye of wisdom.   Once banished from the mind, where will they settle down to (regain power and) plan my ouster.   But a fool as I am, I alone am a gutless coward.
Vivre en Héros pour L’Éveil (tr. Driessens): Passions, passions!   Où irez-vous une fois écartées de mon esprit, anéanties par l’œil de la sagesse?   Où demeurerez-vous, afin de me nuire?   Mais, faible d’esprit, j’en suis arrivé à ne plus faire d’effort.
The Way of the Bodhisattva (tr. Padmakara): Defiled emotions, scattered by the eye of wisdom!   Where will you now run, when driven from my mind?   Whence would you return to do me harm?   But oh – my mind is feeble.   I am indolent!

Meaningful to Behold
332 222 122 333 – For these Reasons it is Suitable to Abandon Delusion

Chapter IV – verse 47

na kleśā viṣayeṣu nendriyagaṇe nāpy antarāle sthitā nāto ‘nyatra kuha sthitāḥ punar amī mathnanti kṛtsnaṃ jagat|
not kleśas viṣayeṣu nendriyagaṇe nāpy antarāle abiding nāto ‘nyatra kuha abiding punar those churn-up entire world
māyaiveyam ato vimuñca hṛdayaṃ trāsaṃ bhajasvodyamaṃ prajñārthaṃ kim akāṇḍa eva narakeṣv ātmānam ābādhase ||47||
illusion-iveyam ato relinquish my-heart trāsaṃ cultivate-vodyamaṃ prajñārthaṃ kim causeless[?] eva hell-realms ātmānam unrestrained [47]

47. ñon moṅs rnams ni yul na mi gnas dbaṅ tshogs la min par na’aṅ min
de las gźan na’aṅ min na di dag gar gnas ’gro ba kun gnod byed
’di ni sgyu ’dra de phyir sñiṅ la ’jigs spoṅs śes phyir brtson pa bsten
don med ñid du bdag la dmyal sogs rnams su ci ste gnod pa byed

Bodhicaryāvatāra-Samgraha (tr. Feuerstein): The passions are not in the sense objects and they are not in the sense organs, nor in between them.   They are not anywhere else either.   Yet they stir up the entire world.   They are an illusion!   O heart, abandon fear!   Exert yourself for the sake of wisdom!   Why torment yourself in the hells?
The Commentary on the GREAT PERFECTION: If the kleśas are not in objects, the senses, between, or elsewhere, where are these harmers of beings?   They are like illusion.   Abandon the fear in your heart and try to rely on Prajña.
Conseils Pour Bodhisattva (tr. Pháp Thân): Les perturbations ne demeurent ni dans les objets, ni dans les sens, ni entre les deux, ni ailleurs!   Où sont-elles donc pour tourmenter ainsi le monde entier?   Elles ne sont que de simples illusions!   Donc, que mon esprit abandonne toute crainte et s’applique à la sagesse.   Car pourquoi, sans aucune raison, devrait-il souffrir?
Destellos de Sabiduría (tr. Gordi): Si los conceptos engañosos no existen en el objeto, ni en los órganos sensoriales, ni entre esos dos o separados de ellos ¿dónde están y de qué manera pueden perjudicar?   Puesto que son como una ilusión, debería eliminar mi temor y esforzarme por conseguir la sabiduría.   Sin una razón que exista realmente ¿por qué debería sufrir tanto en el infierno?
Engaging in Bodhisattva Behaviour (tr. Berzin): If disturbing emotions don’t live in sensory objects, in networks of sensory cells, in between (the two), or somewhere other than that, then where can they live to harass all wandering beings (again)?   They’re like an illusion and, because of that, I shall get rid of the fear in my heart and devote myself resolutely to striving for wisdom.   Why have I been torturing myself, for no real reason, in joyless realms and the like?
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): If these afflictions do not dwell within the objects, the sense organs or the accumulations (of consciousness), between (objects and sense organs), nor elsewhere, then where have they existed and how do they cause harm to all beings?   These (afflictions) are just like an illusion.   Therefore I should dispel the fear within my heart and rely on diligence in order to understand (that they lack any self-nature).   Why should I let them harm me in the hell (realms) and the like, meaninglessly?
Entering the Path of Enlightenment (tr. Matics): The passions are not in objects, nor in the complex of the senses, nor in any intermediate place, nor elsewhere.   Where are they, then – these that torture the whole world!?   They are simply illusion.   O heart, renounce fear!   Strive for wisdom!   Why do you torture yourself in hell without cause?
Guide to the Bodhisattva’s Way of Life (tr. Elliott): The delusions are not in the objects, in the sense powers, between them, or elsewhere; so from where can they cause harm to all living beings?   Because they are just like illusions, I should banish fear from my heart and strive to attain wisdom.   Why bring the sufferings of hell and so forth upon myself for no reason?
Guide to the Bodhisattva’s Way of Life (tr. Marut): The mental afflictions are not located in the objects of the senses, nor are they in the group of sense powers, nor are they in between or anywhere else.   Where are these things that agitate the whole world located?   It’s only an illusion!   Let my heart be free of fear!   Let me work hard for wisdom!   Why are you needlessly torturing yourself in hell?
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): If these disturbing conceptions do not exist within the objects, the sense organs, between the two nor elsewhere, then where do they exist and how do they harm the world?   They are like an illusion – thus I should dispel the fear within my heart and strive resolutely for wisdom.   For no reason, why should I suffer so much in hell?
A Guide to the Bodhisattva Way of Life (tr. Tuffley): In reality, the mental afflictions do not exist in the external world of phenomena […].   Any appearance of them there is an illusion.   I must liberate my heart and mind from these enemies […] and keep them out.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): Mental afflictions do not exist in sense objects, nor in the sense faculties, nor in the space between, nor anywhere else.   Then where do they exist and agitate the whole world?   This is (Tibetan: like) an illusion only.   Liberate (Tibetan: abandon) your fearing heart and cultivate perseverance for the sake of wisdom.   Why would you torture yourself in hells (Tibetan: and the like) for no reason?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): The defilements do not dwell in objects, nor in the collection of the senses, nor in the space in between.   There is nowhere else for them to dwell, and yet they churn up the entire universe.   This is but illusion!   So, heart, free yourself from fear, devote yourself to striving for wisdom.   Why, quite needlessly, do you torment yourself in hells?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Les passions ne résident pas dans les objets des sens, ni dans les organes ni entre les objets et les organes, ni nulle part ailleurs: ou résident elles?   Et cependant elles troublent tout cet univers!   Les passions ne sont qu’une illusion de l’esprit: dépouille-toi donc, ô mon âme, de toute terreur; fais effort vers la vérité, et ne va pas – sans motif – te tourmenter toi-même dans les enfers.
La Marcha Hacia la Luz (tr. Villalba): Las pasiones no residen ni en los objetos sensoriales ni en los órganos sensoriales ni entre ambos ni en ninguna otra parte.   ¿Desde dónde atormentan al mundo entero?   Son un simple espejismo.   Por lo tanto, ¡oh, corazón mío! aparta todo temor, esfuérzate en alcanzar la Sabiduría.   ¿Por qué, sin motivo, te atormentas a ti mismo en el fuego del infierno?
La Marche à la Lumière (tr. Finot): Les passions ne demeurent ni dans les objets, ni dans les sens, ni dans l’intervalle, ni ailleurs.   Où sont-elles installées pour tourmenter le monde entier?   C’est un simple mirage.   Donc, ô mon cœur, quitte toute crainte, efforce-toi vers la Sagesse.   Pourquoi, sans motif, te tourmenter toi-même dans les enfers?
La Marche vers l’Éveil (tr. Padmakara): Les émotions négatives ne se trouvent dans les objets, ni dans les sens, ni dans les consciences, ni entre les deux.   Et si elles ne sont nulle part ailleurs, où sont-elles donc pour nuire à tous les êtres?   Elles sont illusoires: chassez de votre esprit toute crainte et attachez-vous à le reconnaître.   Pourquoi se faire du mal sans raison dans les enfers ou ailleurs?
The Path of Light (tr. Barnett): The passions lie not in the objects of sense, nor in the sense-organs, nor between them, nor elsewhere; where do they lie?   And yet they disturb the whole world!   They are but a phantom.   Then cast away thy heart’s terror and labour for wisdom; why should thou vainly torture thyself in hell?
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): Kleśas do not exist in objects, nor in sense organs, nor in between these two, nor do they exist anywhere else.   Then, where do they exist and how do they churn the entire world?   They are verily an illusion.   So, give up the fears of your heart and practise perseverance for attaining prajñā or discrimination (wisdom).   Why torture yourself in hells for no reason?
Vivre en Héros pour L’Éveil (tr. Driessens): Les perturbations n’habitent pas les objets, ni les sens, ni l’intervalle, ni ailleurs.   Où vivent-elles pour tourmenter le monde entier?   Elles s’apparentent à des illusions; donc que mon cœur abandonne toute crainte et s’applique à la sagesse, car pourquoi, sans raison, devrais-je souffrir dans les enfers?
The Way of the Bodhisattva (tr. Padmakara): And yet defilements are not in the object, nor yet within the faculties, nor somewhere in between.   And if not elsewhere, where is their abode whence they might wreak their havoc on the world?   They are simple mirages, and so – take heart!   Banish all your fear and strive to know their nature.   Why suffer needlessly the pains of hell?

Meaningful to Behold
332 222 13 – Summary

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (tr. Driessens)
223 111 3 – Résumé (48)

Chapter IV – verse 48

evaṃ viniścitya karomi yatnaṃ yathoktaśikṣāpratipattihetoḥ|
therefore having-considered-this I-[will]-make effort yathoktaśikṣāpratipattihetoḥ
vaidyopadeśāc calataḥ kuto ‘sti bhaiṣajyasādhyasya nirāmayatvam||48||
vaidyopadeśāc moves-from/is-diverted from ‘sti medicine-prescription nirāmayatvam [48]

48. de ltar rnam bsams ji skad bśad pa yi
bslab pa bsgrub pa’i ched du ’bad par bya
sman pa’i ṅag ma mñan na sman dag gis
bcos dgos nad pa sos pa ga la yod

Bodhicaryāvatāra-Samgraha (tr. Feuerstein): Considering thus, I will make every effort to realise the Procedures and Teachings as explained.   How can there be health for one who, in need of medicine, departs from the physician’s prescription?
Destellos de Sabiduría (tr. Gordi): Habiendo pensado bien en ello, debo intentar poner estos Consejos en práctica tal y como ha sido explicado.   Si se ignoran las instrucciones del médico ¿podrá el paciente curarse con sólo leer su receta?
Engaging in Bodhisattva Behaviour (tr. Berzin): Having decisively thought like this, I shall strive to actualise the Training, just as explained.   Not listening to the doctor’s instructions, how can a patient in need of a cure be healed by his medicines?
Entering the Conduct of the Bodhisattvas (tr. Kretschmar): Having thus considered (the Teachings on Heedfulness), I will exert myself in order to accomplish the Trainings, just as they have been taught.   Without following the instructions of a physician, how could his medicine heal a patient in need of a cure?
Entering the Path of Enlightenment (tr. Matics): Having deliberated in this way, I shall strive for the behaviour taught in the Discipline.   How is he healed, who, needing to be treated with medicine, departs from the prescription of the physician?
Guide to the Bodhisattva’s Way of Life (tr. Elliott): Therefore, having considered this well, I will strive sincerely to practise these Precepts as they have been explained.   If a sick person does not listen to the doctor’s advice, how can he expect to be cured?
Guide to the Bodhisattva’s Way of Life (tr. Marut): Having reflected on all this, I will make an effort to put into practice the Teachings as they have been taught to me.   Why would someone who could be cured by taking the prescribed medicine deviate from his doctor’s instructions?
A Guide to the Bodhisattva’s Way of Life (tr. Batchelor): Therefore having thought about this well, I should try to put these Precepts into practice just as they have been explained.   If the doctor’s instructions are ignored, how will a patient in need of cure be healed by his medicines?
A Guide to the Bodhisattva Way of Life (tr. Tuffley): Now that I have come to understand that my battle is with the enemy within, I resolve to rid myself of them and diligently apply the Teachings of the Wise Ones.   There really is no other way.
A Guide to the Bodhisattva Way of Life (Sanskrit) (tr. Wallace): After pondering in this way, I shall make an effort to apply the Teachings as they have been explained.   How can someone who could be cured by medicine be restored to health if he strays from the physician’s advice?
A Guide to the Buddhist Path to Awakening (tr. Crosby & Skilton): Making a firm resolve in this way, I shall strive to follow the Training as it has been taught.   How can someone who could be cured by medicine get well if he does not follow the doctor’s advice?
Introduction à la Pratique des Futurs Bouddhas (tr. de la Vallée Poussin): Je fixe tout ceci dans mon esprit, et je fais effort pour observer les Règles [du Bodhisattva] comme [le Bouddha] les a enseignées: le remède peut guérir le malade, mais à mépriser l’ordre du médecin, comment recouvrer la santé?
La Marcha Hacia la Luz (tr. Villalba): ¡Está decidido! Me esforzaré en seguir el Darma tal y como ha sido enseñado.   Existe un remedio para curar la enfermedad, pero ¿cómo podríamos recuperar la salud si nos apartamos de las indicaciones del médico?
La Marche à la Lumière (tr. Finot): C’est décidé! Je ferai mes efforts pour observer la Règle telle qu’elle a été énoncée.   Si une maladie peut être guérie par un remède, comment recouvrer la santé en s’écartant de l’ordonnance du médecin?
La Marche vers l’Éveil (tr. Padmakara): Au terme de ces réflexions, je mettrai toute en œuvre pour appliquer les Préceptes tels qu’ils sont enseignés, comment le remède pourrait-il guérir sans que le malade suive les conseils du médecin?
The Path of Light (tr. Barnett): Thus resolved, I will strive to fulfill the Rule as it has been taught; how should he who needs medicine find healing, if he depart from the physician’s heart?
Śāntideva’s Bodhicaryāvatāra (tr. Sharma): Therefore, having so made up my mind, I shall endeavour to put into practice the Teachings as explained (by the Bodhisattva Teachers).   How will a patient be cured by medicines if he ignored the advice of the physician?
Vivre en Héros pour L’Éveil (tr. Driessens): Ayant réfléchi de cette manière et ces explications, je m’efforcerai d’accomplir les Instructions telles qu’elles ont été énoncées, car, si l’on ignore la parole du médecin, comment le remède agira-t-il sur le malade dont la guérison est nécessaire?
The Way of the Bodhisattva (tr. Padmakara): This is how I should reflect and labour, taking up the Precepts just set forth.   What invalid in need of medicine ignored his doctor’s words and gained his health?

iti prajñākaramativiracitāyāṃ bodhicaryāvatārapañjikāyāṃ
iti prajñākaramativiracitāyāṃ Bodhicaryāvatāra-pañjikāyāṃ
bodhicittāpramādaścaturthaḥ paricchedaḥ||
Bodhicittā-pramādaś-fourth section/chapter

bodhicaryāvatāre bodhicittāpramādo nāma caturthaḥ paricchedaḥ ||
Bodhicaryāvatāre Bodhicitta-pramādo named fourth chapter/section

byaṅ chub sems dpa’i spyod pa la ’jug pa las
bag yod bstan pa źes bya ba ste le’u bźi pa’o

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