Chapter 7

vīryapāramitā nāma saptamaḥ paricchedaḥ|
Perfection-of-Effort named seventh section/chapter

Conseils Pour Bodhisattva (Pháp Thân): La Persévérance
Engaging in Bodhisattva Behaviour (Berzin): Joyful Perseverance
Entering the Path of Enlightenment (Matics): Perfection of Strength
Guide to the Bodhisattva’s Way of Life (Elliott): Relying upon Effort
A Guide to the Bodhisattva’s Way of Life (Batchelor): Enthusiasm
A Guide to the Bodhisattva Way of Life (Tuffley): The Perfection of Zeal
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): The Perfection of Zeal
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): The Perfection of Vigour
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): De la Vertu de Force
La Marcha Hacia la Luz (Villalba): La Energía
La Marche à la Lumière (Finot): L’Énergie
La Marche vers l’Éveil (Padmakara): Le Courage
Meaningful to Behold: Joyous Effort
The Nectar of Mañjushrī’s Speech: Diligence
The Path of Light (Barnett): The Perfect Strength
Śāntideva’s Bodhicaryāvatāra (Sharma): Perfection of Valour
Vivre en Héros pour L’Éveil (Driessens): La Persévérance
The Way of the Bodhisattva (Padmakara): Heroic Perseverance

Meaningful to Behold
332 222 32 – How to Practise Joyous Effort
332 222 321 – Exhortation to Practise Joyous Effort

The Nectar of Mañjushrī’s Speech
Part Three: How Bodhichitta is to be Developed and Intensified
1 – A Brief Explanation of the Need for Diligence

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223.13 – La Persévérance (1-76)
223 131 – Instruction pour l’Exercice de la Persévérance (1)

Chapter VII – verse 1

evaṃ kṣamo bhajedvīryaṃ vīrye bodhiryataḥ sthitā|
therefore patience-developed cultivate-effort effort Awakening-moving-towards sthitā
na hi vīryaṃ vinā puṇyaṃ yathā vāyuṃ vināgatiḥ ||1||
na hi effort vinā virtue yathā wind vināgatiḥ [1]

Bodhicaryāvatāra-Samgraha (Feuerstein): One who has thus become patient should acquire vigour, for Enlightenment is based on vigour. Without vigour there can be no merit, just as there is no movement without the wind.
The Commentary to the GREAT PERFECTION: That only with exertion Enlightenment exists, is like there being no motion without the wind element. So without exertion no merit will arise.
Conseils Pour Bodhisattva (Pháp Thân): Le pratiquant doit cultiver la persévérance, car l’Éveil prend place en celui qui est énergique; comme les arbres ne ploient pas en l’absence de vent, sans persévérance les mérites ne s’élèvent pas.
Engaging in Bodhisattva Behaviour (Berzin): Patient like that, I need to embrace joyful perseverance, since (based) on perseverance, Enlightenment takes place. After all, without joyful perseverance, there’s no arising of positive force, just as, without wind, there’s no motion.
Entering the Path of Enlightenment (Matics): Thus having become patient, one should become heroic (vīrya), for Enlightenment is gained by standing strong. Without strength (vīrya) there is no merit, as without the wind there is no movement.
Guide to the Bodhisattva’s Way of Life (Elliott): With the practice of patience I should train in effort because the fruit of Enlightenment depends upon it. Just as a candle flame cannot move without wind, so the collections of wisdom and merit cannot grow without effort.
A Guide to the Bodhisattva’s Way of Life (Batchelor): Having patience I should develop enthusiasm; for Awakening will dwell only in those who exert themselves. Just as there is no movement without wind, so merit does not occur without enthusiasm.
A Guide to the Bodhisattva Way of Life (Tuffley): Once I have established patience as a virtue, my next challenge is to cultivate enthusiasm for the task. This is a necessary pre-condition for Awakening in the same way that a sailing boat must have wind before it can move through the water towards its goal.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): Thus, one who has patience should cultivate zeal, because Awakening is established with zeal, and there is no merit without zeal, just as there is no movement without wind.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): Patient in this way one should cultivate vigour, because Awakening depends on vigour. For without vigour there is no merit, just as there is no movement without wind.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): Après la patience, la force; car l’Illumination [des Bouddhas] appartient aux forts. Sans la force, on n’acquiert [ni] mérite, [ni savoir]; de même qu’il faut le “vent” pour qu’il y ait mouvement.
La Marcha Hacia la Luz (Villalba): Al mismo tiempo que la paciencia hay que cultivar la energía, puesto que el Despertar mora en la energía. Sin energía es imposible el mérito espiritual, del mismo modo que sin viento no hay movimiento.
La Marche à la Lumière (Finot): En possession de la patience, il faut cultiver l’énergie, puisque la Bodhi a son siège dans l’énergie: sans l’énergie, en effet, le mérite spirituel est impossible, comme sans le vent le mouvement.
La Marche vers l’Éveil (Padmakara): Ainsi, je cultiverai le courage, car l’Éveil appartient aux courageux. De même que sans souffle le mouvement est impossible, il n’est pas de mérites sans courage.
The Path of Light (Barnett): Now he who is patient will seek for strength, for in strength lies Enlightenment. Without strength there is no righteous work, as without wind there is no motion.
Śāntideva’s Bodhicaryāvatāra (Sharma): Having thus acquired forbearance one should practise ‘vīrya’, valour or effort wherein Bodhi dwells. There can be no acquisitions of ‘punya’ or merit without effort just as there can be no movement without wind.
Vivre en Héros pour L’Éveil (Driessens): Étant ainsi en possession de la patience, je dois cultiver la persévérance, car l’Éveil réside en celui qui est énergique; comme le mouvement en l’absence de vent, sans persévérance le mérite ne s’élève pas.
The Way of the Bodhisattva (Padmakara): Thus with patience I will bravely persevere. Through zeal it is that I shall reach Enlightenment. If no wind blows, then nothing stirs, and neither is there merit without perseverance.

Meaningful to Behold
332 222 322 – Recognising Joyous Effort

The Nectar of Mañjushrī’s Speech
1 – A Detailed Explanation of Diligence
2 – Diligence Identified

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 – Explication de la Persévérance (2-76)
223 132 1 – Déterminer la Persévérance (2aa)

Chapter VII – verse 2aa

kiṃ vīryaṃ kuśalotsāhastadvipakṣaḥ
what-[is] effort kuśalotsāhastadvipakṣaḥ

Bodhicaryāvatāra-Samgraha (Feuerstein): What is vigour? Wholesome effort.
Conseils Pour Bodhisattva (Pháp Thân): Qu’est-ce que la persévérance? L’enthousiasme pour le bien!
Engaging in Bodhisattva Behaviour (Berzin): What’s joyful perseverance? It’s zestful vigour for being constructive.
Entering the Path of Enlightenment (Matics): What is strength? Proper effort.
Guide to the Bodhisattva’s Way of Life (Elliott): Effort is a mind that delights in virtue.
A Guide to the Bodhisattva’s Way of Life (Batchelor): What is enthusiasm? It is finding joy in what is wholesome.
A Guide to the Bodhisattva Way of Life (Tuffley): Zeal can be described as enthusiasm for virtue.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): What is zeal? It is enthusiasm for virtue.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): What is vigour? The endeavour to do what is skilful.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): Qu’est-ce que la force? L’énergie dans le bien, [l’énergie contre le mal].
La Marcha Hacia la Luz (Villalba): ¿Qué es la energía? El coraje de hacer el Bien.
La Marche à la Lumière (Finot): Qu’est-ce que l’énergie? Le courage au bien.
La Marche vers l’Éveil (Padmakara): Qu’est-ce que le courage? L’enthousiasme pour le bien.
The Path of Light (Barnett): And what is strength? Vigour in well-doing.
Śāntideva’s Bodhicaryāvatāra (Sharma): What is ‘vīrya’? It is striving after wholesome pursuits.
Vivre en Héros pour L’Éveil (Driessens): Qu’est-ce que la persévérance? L’enthousiasme pour le bien.
The Way of the Bodhisattva (Padmakara): Heroic perseverance means delight in virtue.

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 2 – Abandonner les Aspects Défavorables (2b-30)
223 132 21 – Explication de la Paresse (2ab-2b)

Chapter VII – verse 2ab-2b

ka ucyate|
what is-said
ālasyaṃ kutsitāsaktirviṣādātmāvamanyanā ||2||
laziness kutsitāsaktirviṣādātmāvamanyanā [2]

Bodhicaryāvatāra-Samgraha (Feuerstein): What is said to be adversity? Laziness, a weakness for that which is reprehensible, despondency, and self-contempt.
The Commentary to the GREAT PERFECTION: There is the laziness of attachment to bad actions, that of discouragement and that of self-deprecation.
Conseils Pour Bodhisattva (Pháp Thân): Quels sont ses adversaires? La paresse, l’attachement aux actions nuisibles, et le découragement.
Engaging in Bodhisattva Behaviour (Berzin): Its opposing factors are explained as lethargy, clinging to what’s negative (or petty), and, from being discouraged, disparaging oneself.
Entering the Path of Enlightenment (Matics): What is its adversity? Sloth: attachment to contemptible things, despair, self-despising.
Guide to the Bodhisattva’s Way of Life (Elliott): Its opponents are the laziness of indolence, the laziness of being attracted to non-virtuous actions and the laziness of discouragement.
A Guide to the Bodhisattva’s Way of Life (Batchelor): Its opposing factors are explained as laziness, attraction to what is bad and despising oneself out of despondency.
A Guide to the Bodhisattva Way of Life (Tuffley): The opposite of zeal is spiritual sloth, attachment to habits you know by now are not good for you, general laziness for taking on challenges and low self-esteem.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): What is said to be its antithesis? It is spiritual sloth, clinging to the reprehensible, apathy and self-contempt.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): What is its antithesis called? Sloth, clinging to what is vile, despondency and self-contempt.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): Quels sont ses ennemis? La langueur [ou impuissance du corps et de la pensée], l’attachement aux mauvais [plaisirs], le découragement [ou manque de résolution] et le mépris de soi-même [qui en est la conséquence].
La Marcha Hacia la Luz (Villalba): ¿Cuáles son sus adversarios? La indolencia, el apego al mal, el desaliento y el desprecio de sí.
La Marche à la Lumière (Finot): Quels en sont les adversaires? L’indolence, l’attachement au mal, le découragement et le mépris de soi.
La Marche vers l’Éveil (Padmakara): Quels en sont les adversaires? La paresse, l’attachement au mal, le découragement et le mépris de soi.
The Path of Light (Barnett): What is its contrary called? Faintness, clinging to base things, despair, self-contempt.
Śāntideva’s Bodhicaryāvatāra (Sharma): What are its opposing factors? They are lethargy, attachment for reprehensible things, despondency and self-despise.
Vivre en Héros pour L’Éveil (Driessens): Décrivons ses facteurs contraires: la paresse, l’attachement au mal, le découragement et le mépris de soi.
The Way of the Bodhisattva (Padmakara): Its contrary may be defined as laziness: an inclination for unwholesome ways, despondency and self-contempt.

Meaningful to Behold
332 222 323 – Eliminating the Opponent to Joyous Effort
332 222 323 1 – Recognising the Opponent: Laziness
332 222 323 2 – How to Abandon Laziness
332 222 323 21 – Abandoning the Laziness of Indolence
332 222 323 211 – Examining the Cause of Indolence

The Nectar of Mañjushrī’s Speech
2 – Removing the Conditions Inimical to Diligence
3 – Identifying Laziness and its Causes

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 22 – Manière de l’Éliminer (3-30)
223 132 221 – Éliminer la Paresse d’Inactivité (3-14)
223 132 221 1 – Reconnaître sa Cause (3)

Chapter VII – verse 3

avyāpārasukhāsvādanidrāpāśrayatṛṣṇayā|
avyāpāra-pleasure-svādanidrāpāśraya-sdaness-yā
saṃsāraduḥkhānudvegādālasyamupajāyate ||3||
saṃsāra-suffering-nudvegād-laziness-mupajāyate [3]

Conseils Pour Bodhisattva (Pháp Thân): Le goût des plaisirs éphémères et un désir excessif de sommeil engendrent l’insensibilité aux souffrances du cycle, et ainsi l’indolence et la paresse s’accroissent.
Engaging in Bodhisattva Behaviour (Berzin): Lethargy arises from apathy about the problems of recurring samsara, (which comes) through relishing a taste of pleasure from idleness and through craving sleep as a haven.
Entering the Path of Enlightenment (Matics): Because one is unconcerned with the sorrow of rebirth, sloth arises through inertia, relish for pleasure, torpor, an eagerness to be protected.
Guide to the Bodhisattva’s Way of Life (Elliott): The laziness of indolence develops when, through being attracted to worldly pleasures, and particularly to the pleasures of sleep, we fail to become disillusioned with the sufferings of samsara.
A Guide to the Bodhisattva’s Way of Life (Batchelor): Because of attachment to the pleasurable taste of idleness, because of craving for sleep and because of having no disillusion with the misery of cyclic existence, laziness grows very strong.
A Guide to the Bodhisattva Way of Life (Tuffley): Spiritual sloth comes about when I believe that minimum effort is all that is required on the spiritual path. [This could be described as an economy of effort mind set]. Sloth or the inertia that goes with it is also engendered when I am too attached to the pleasures of the flesh, or to getting more sleep than I need, or anything that blinds me to the suffering of sentient beings.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): Spiritual sloth arises from indolence, indulging in pleasures, sleep and craving for lounging around due to one’s apathy toward the miseries of the cycle of existence.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): Sloth comes from idleness, indulging in pleasures, sleep, the longing to lean on others, and from apathy for the sufferings of cyclic existence.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): D’où procède la langueur? D’une [détestable] sécurité au milieu des douleurs de l’existence; d’où la négligence [des bonnes œuvres], la délectation dans le plaisir, la torpeur et le désir de l’oreiller.
La Marcha Hacia la Luz (Villalba): La inercia, el gusto por el placer, la torpeza, la necesidad de apoyo, engendran insensibilidad hacia el dolor de la transmigración, y de aquí nace la indolencia.
La Marche à la Lumière (Finot): L’inertie, le goût du plaisir, la torpeur, le besoin d’appui, engendrent l’insensibilité à la douleur des transmigrations, et delà naît l’indolence.
La Marche vers l’Éveil (Padmakara): La paresse naît du goût des plaisirs, de l’indolence et du sommeil, comme du manque d’aversion pour les souffrances du samsâra.
The Path of Light (Barnett): From inaction, delight in pleasure, slumber and eagerness for repose springs a spirit that feels no horror at the miseries of life, and from this arises faintness.
Śāntideva’s Bodhicaryāvatāra (Sharma): ‘Ālasya’ or lethargy is born of the taste for illusory joys, craving for sleep and an absence of disillusionment with ‘saṃsāra’.
Vivre en Héros pour L’Éveil (Driessens): En raison du goût agréable de l’indolence, d’un solide désir pour le sommeil, de l’absence de dégoût pour les souffrances du cycle, la paresse s’accroît.
The Way of the Bodhisattva (Padmakara): Complacent pleasure in the joys of idleness, a craving for repose and sleep, no qualms about the sorrows of saṃsāra: these are the source and nurse of laziness.

Meaningful to Behold
332 222 323 212 – Contemplating the Faults in This Life of Indolence

The Nectar of Mañjushrī’s Speech
3 – An Explanation of How to Rid Oneself of the Three Kinds of Laziness
4 – Cultivating an Antidote to the Kind of Laziness that is a Yearning for Idleness

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 221 2 – L’Éliminer (4-14)
223 132 221 21 – Engendrer la Pensée de l’Effort (4-13)
223 132 221 211 – Réfléchir à l’Impermanence de Cette Vie (4-13)
223 132 221 211 1 – Certitude (4-6)

Chapter VII – verses 4-6

kleśavāgurikāghrātaḥ praviṣṭo janmavāgurām|
kleśas-deer-hunter-kāghrātaḥ praviṣṭo janmavāgurām
kimadyāpi na jānāsi mṛtyorvadanamāgataḥ ||4||
kimadyāpi na jānāsi mṛtyorvadanamāgataḥ [4]

svayūthyānmāryamāṇāṃstvaṃ krameṇaiva na paśyasi|
svayūthyānmāryamāṇāṃstvaṃ krameṇaiva na paśyasi
tathāpi nidrāṃ yāsyeva caṇḍālamahiṣo yathā ||5||
tathāpi nidrāṃ yāsyeva caṇḍāla-buffalo-[slaughterer] yathā [5]

yamenodvīkṣyamāṇasya baddhamārgasya sarvataḥ|
yamenodvīkṣyamāṇasya baddhamārgasya sarvataḥ
kathaṃ te rocate bhoktuṃ kathaṃ nidrā kathaṃ ratiḥ ||6||
kathaṃ te rocate bhoktuṃ kathaṃ nidrā kathaṃ ratiḥ [6]

Conseils Pour Bodhisattva (Pháp Thân): [4] Pris dans les pièges des passions, tombé dans le filet des naissances, [6] ne vois-tu pas que la mort a bloqué toutes les issues, guette et fond sur toi? [5] Ne vois-tu pas tous tes compagnons mourir les uns après les autres…?
Engaging in Bodhisattva Behaviour (Berzin): [4] Sniffed out by the trapper, the disturbing emotions, and fallen into the trap of rebirth, how do you still not realise that you’ve landed in the mouth of the Lord of Death? [5] Don’t you even see that he’s slaughtering the members of your herd, each in turn? Yet despite being like a buffalo at the butcher, you even go to sleep! [6] With the road blocked everywhere and eyeballed by the Lord of Death, how can eating bring you joy? How can sleeping? How can making love?
Entering the Path of Enlightenment (Matics): [4] Scented by the hunters of passion, caught in the net of birth, is not the very day you are born a return to the countenance of death? [5] Do you not see those of your own group dying according to their turn? And yet sleep is to you as the buffalo to the outcaste (chandāla). [6] Being observed by death, paths blocked in every direction, how can you enjoy eating, sleep, sensual pleasure?
Guide to the Bodhisattva’s Way of Life (Elliott): [4] Why do we not realise that while we are caught in the snare of delusions such as laziness, we are trapped in the net of samsara and held within the jaws of the Lord of Death? [5] If I check carefully, I can see that the Lord of Death is systematically slaughtering everyone; yet still I am not concerned about my death, just like an animal unconcerned about being butchered. [6] The Lord of Death is looking for his next victim so that he can prevent him from travelling the path to Liberation, and that victim might well be me; so how can I just indulge in worldly pleasures?
A Guide to the Bodhisattva’s Way of Life (Batchelor): [4] Enmeshed in the snare of disturbing conceptions, I have entered the snare of birth. Why am I still not aware that I live in the mouth of the Lord of Death? [5] Do I not see that he is systematically slaughtering my species? Whoever remains soundly asleep (surely behaves) like a buffalo with a butcher. [6] When having blocked off every (escape) route the Lord of Death is looking (for someone to kill), how can I enjoy eating? And likewise how can I enjoy sleep?
A Guide to the Bodhisattva Way of Life (Tuffley): [4] Spiritual sloth is a mental affliction that can keep me locked in the cycle of birth and death. I must clearly recognise sloth as a great enemy on the spiritual path. [5] Sloth makes me like a lamb being led willingly to the slaughter. The cycle of rebirth awaits me unless I shake myself and realise how docile and ineffective it makes me. [6] When I know that I will stand before King Yama, Lord of Death in due course and have my life reviewed in detail, how can I allow myself to live for the pleasures of the flesh which make me lazy when I know that soon enough I will have to give proper account of myself and likely be found wanting?
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): [4] Scented out by the hunters, the mental afflictions, you have entered the snare of rebirth. Why do you not recognise even now that you are in the mouth of death? [5] You do not see that those of your own kind are gradually being killed. You even fall asleep like a buffalo among butchers. [6] When Yama watches you and your path is blocked on all sides, how can you enjoy eating and how can you sleep and have sexual intercourse?
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): [4] Scented out by the trappers, the defilements, you have walked into the trap of birth. Do you not realise even now that you have entered the mouth of death? [5] You do not see those of your own herd as they are killed one by one? You even go to sleep like a buffalo at the butcher. [6] When Yama is sizing you up and at every turn the way is blocked, how can it please you to eat? How can you sleep? How make love?
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): [4] [Inexplicable sécurité]! Je suis au pouvoir des passions, [comme le poisson] aux mains des pécheurs, car je suis dans le filet des renaissances; et, en ce moment même, comprends-je vraiment que la mort va m’engloutir? [5] Tu ne vois donc pas, abattus l’un après l’autre, ceux qui faisaient partie de ton troupeau, [les compagnons de ton enfance]? Et cependant tu t’abandonnes au sommeil comme un taureau destiné à l’abattoir! [6] Yama, [le roi de la mort], t’observe et te ferme tout passage: [condamné à mort, les bourreaux t’entourent]. Comment trouves-tu plaisir à manger, à dormir, à aimer?
La Marcha Hacia la Luz (Villalba): [4] Puesto que has caído en la red de la transmigración estás en poder de esos pescadores que son las pasiones. ¿Cómo es que no has comprendido aún que te encuentras en los hocicos de la muerte? [5] ¿No ves cómo tus compañeros mueren unos tras otros? ¡Y, sin embargo, te abandonas a la indolencia como el búfalo de un paria! [6] Yāma te acecha. Todas las salidas te están cerradas. ¿Cómo puedes complacerte en la comida, en el sueño, en el amor?
La Marche à la Lumière (Finot): [4] Tu es au pouvoir de ces pêcheurs, les passions, puisque tu es tombé dans le filet des naissances. Comment n’as-tu pas encore compris que tu es entré dans la gueule de la mort? [5] Ne vois-tu pas tous tes compagnons mourir l’un après l’autre? Et cependant tu te laisses aller à l’indolence, comme un buffle de paria! [6] Yama te guette; toute issue t’est fermée. Comment peux-tu prendre plaisir aux repas, au sommeil, à l’amour?
La Marche vers l’Éveil (Padmakara): [4] Comment, pris au piège des émotions négatives et empêtré dans le filet des renaissances, ne me suis-je pas encore rendu compte que je me suis jeté dans la gueule du Seigneur de la Mort? [5] Ne le vois-tu pas tuer tous tes compagnons les uns après les autres? Cependant, tu t’abandonnes au sommeil comme un buffle aux côtés de son boucher. [6] Toute issue t’est fermée; le Seigneur de la Mort guette: comment peux-tu prendre plaisir à manger? Comment peux-tu te plaire à dormir?
The Path of Light (Barnett): [4] Pursued by the Passions, those fishers, thou hast come in to the net of Birth, and knowest thou not that this self-same day thou hast fallen into the jaws of Death? [5] Seest thou not thy comrades smitten down one after the other, and withal thou fallest into slumber like a bullock in the butcher’s hands? [6] Watched by the death-god, thy ways hemmed in on every side, how canst thou find delight in food, how canst thou sleep and love?
Śāntideva’s Bodhicaryāvatāra (Sharma): [4] Caught in the mesh of ‘kleśas’, you have entered the snare of birth. Why do you not even now realise that you are lying in the mouth of death. [5] Don’t you see how systematically your own kind is being killed? Still you are behaving like a buffalo asleep in the presence of a ‘chandāla’ or a butcher. [6] Constantly under the surveillance of the Lord of Death, with all routes barred, how do you relish enjoyments, sleep and attachment?
Vivre en Héros pour L’Éveil (Driessens): [4] Pris dans les rets des passions, tombé dans le filet des naissances, comment n’ai-je pas encore compris que je suis entré dans la gueule du Seigneur de la Mort? [5] Ne vois-tu pas qu’il tue progressivement notre espèce? Quiconque s’en remet au sommeil ressemble au buffle devant son exécuteur. [6] Le Seigneur de la Mort a bloqué toute issue et guette: comment peux-tu prendre plaisir aux repas, et, de même, au sommeil?
The Way of the Bodhisattva (Padmakara): [4] Snared by the trapper of defiled emotion, enmeshed and taken in the toils of birth, how could I not know that thus I’ve strayed into the mouth, the very jaws, of death? [5] Don’t you see how one by one death comes to claim your fellow men? And yet you slumber on so soundly, like a buffalo beside its butcher. [6] All paths of flight are blocked, the Lord of Death now has you in his sights. How can you take pleasure in your food? How can you delight to rest and sleep?

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 221 211 2 – S’Exhorter en Songeant que la Mort Survient Rapidement (7-10)
223 132 221 211 21 – Enseignement (7)

Chapter VII – verse 7

yāvatsaṃbhṛtasaṃbhāraṃ maraṇaṃ śīghrameṣyati|
yāvatsaṃbhṛtasaṃbhāraṃ maraṇaṃ śīghrameṣyati
saṃtyajyāpi tadālasyamakāle kiṃ kariṣyasi ||7||
saṃtyajyāpi tadālasyamakāle not? kariṣyasi [7]

The Commentary to the GREAT PERFECTION: Even if we truly abandon laziness, then it is too late. Then what could we do?
Engaging in Bodhisattva Behaviour (Berzin): So stock up on a bountiful store (of positive force) while you can, for death will come all too soon. Even by throwing off lethargy then, what can you accomplish when out of time?
Entering the Path of Enlightenment (Matics): As soon as death has assembled his tools he will come quickly. Having then forsaken your sloth, what will you do at that unseasonable time?
Gems of Dharma, Jewels of Freedom (Holmes): Death will come so swiftly. Between now and then one must establish the accumulations. Right now get rid of time-wasting. There is no time to spare: do whatever possible!
Guide to the Bodhisattva’s Way of Life (Elliott): The time of death will come quickly, so accumulate wisdom and merit while you can. Do not wait until the time of death to abandon laziness, for then it will be too late!
A Guide to the Bodhisattva’s Way of Life (Batchelor): Objection: for as long as death is actually approaching (I shall remain at ease; when he arrives) then I shall accumulate merits. Reply: even if I then put a stop to laziness, what will be the use? That is not the time!
A Guide to the Bodhisattva Way of Life (Tuffley): I must cultivate spiritual zeal now, the sooner the better. Waiting until the hour of my death is too late. In any case death may come any time, without warning.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): Since death will come swiftly, with its implements prepared, what will you do then even if you have abandoned spiritual sloth at this wrong time?
A Guide to the Bodhisattva Way of Life (Tibetan) (Wallace): Since death will come swiftly, until it does, one should accumulate the collections [of merit and knowledge]. Even if one rejects spiritual sloth at the time [of death], what will you do at this wrong time?
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): Even if you abandon your sloth as death is swiftly approaching, his implements prepared, it will be too late. What will you do?
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): Mais il sera temps, penses-tu, quand la mort aura fait ses préparatifs et ne pourra plus tarder: il sera trop tard pour secouer ta paresse, pour agir.
La Marcha Hacia la Luz (Villalba): Cuando la muerte haya acabado sus preparativos y se lance sobre ti, intentarás sacudirte de encima tu indolencia pero ya será demasiado tarde. ¿Que podrás conseguir entonces?
La Marche à la Lumière (Finot): Quand la mort aura achevé ses préparatifs et fondra sur toi, tu secoueras ton indolence, mais trop tard: que pourras-tu faire alors?
La Marche vers l’Éveil (Padmakara): La mort ne tardera pas à t’atteindra. En attendant, accumule mérites et sagesse. À quoi bon renoncer seulement alors à ta paresse? Il ne sera plus temps.
The Path of Light (Barnett): Wait a little while, until Death shall have gathered his instruments, and he will come swiftly upon thee; then it will be an ill time for thee to cast off thy faintness, and what wilt thou do?
Śāntideva’s Bodhicaryāvatāra (Sharma): As you collect the material (for wholesome acts), death will surely come too soon. Even if you give up lethargy at that inopportune time, what use will it be?
Vivre en Héros pour L’Éveil (Driessens): La mort surgit rapidement; avant qu’elle ne vienne, je dois accumuler les collections. Même si, à cette heure, j’abandonne la paresse, il ne sera plus temps. Que ferai-je alors?
The Way of the Bodhisattva (Padmakara): Death will be so quick to swoop on you; gather merit till that moment comes! Wait till then to banish laziness? Then there will be no time, what will you do?

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 221 211 22 – Explication (8-10)

Chapter VII – verses 8-10

idaṃ na prāptamārabdhamidamardhakṛtaṃ sthitam|
idaṃ na prāptamārabdhamidamardha-done sthitam
akasmānmṛtyurāyāto hā hato’smīti cintayan ||8||
akasmānmṛtyurāyāto hā hato’smīti cintayan [8]

śokavegasamucchūnasāśruraktekṣaṇānanān|
śokavegasamucchūnasāśruraktekṣaṇānanān
bandhūnnirāśān saṃpaśyan yamadūtamukhāni ca ||9||
bandhūnnirāśān saṃpaśyan yamadūtamukhāni ca [9]

svapāpasmṛtisaṃtaptaḥ śṛṇvannādāṃśca nārakān|
svanon-virtuous-actions-smṛtisaṃtaptaḥ śṛṇvannādāṃśca hells
trāsoccāraviliptāṅgo vihvalaḥ kiṃ kariṣyasi ||10||
trāsoccāraviliptāṅgo vihvalaḥ kiṃ kariṣyasi [10]

The Commentary to the GREAT PERFECTION: [8] …After the Lord of Death has suddenly appeared, we shall think, “Oh no, all is surely lost.” … …
Engaging in Bodhisattva Behaviour (Berzin): [8] With this still not done, this just having been started, this still left half-done, and the Lord of Death having come all of a sudden, and the thought arising, “Oh no, I’m destroyed!” [9] And seeing relatives, their faces with red eyes swollen from the force of grief and flowing with tears, having lost all hope, and also the faces of the messengers of Yama, [10] tormented by the memory of negative acts, hearing the screams from the joyless realms, body befouled with excrement because of fear – having become delirious, what will you do?
Entering the Path of Enlightenment (Matics): [8] This remaining unfinished, this begun, this half done – suddenly death appears! Thinking, “alas, I am smitten,” [9] beholding your relatives in despair, their eyes red with tears, swollen by the shock of grief, and [beholding also] the faces of the messengers of death, [10] tortured by the memory of your evil, hearing the roarings of hell, the shaking body smeared with the excrement caused by terror: what will you do?
Guide to the Bodhisattva’s Way of Life (Elliott): [8] With some things not yet started and others half-finished, the Lord of Death will suddenly strike and I shall think, “Oh no, this is the end for me!” [9] When I become a victim of the Lord of Death, my relatives – their eyes red and swollen with sorrow and their faces flushed with tears – will finally give up hope. [10] Tormented by memories of my previous non-virtues and hearing the sounds of impending hell, out of terror I shall cover myself in excrement! What shall I be able to do in such a pathetic state?
A Guide to the Bodhisattva’s Way of Life (Batchelor): [8] When this has not been done, when this is being done and when this is only half finished, suddenly the Lord of Death will come. And the thought will occur, “Oh no, I am done for!” [9] Their faces flowing with tears and their eyes red and swollen with sorrow, my relatives will finally lose hope and I shall behold the vision of the messengers of death. [10] Tormented by the memory of my evils and hearing the sounds of hell, in terror I shall clothe my body in excrement. What virtue can I do in such a delirious state?
A Guide to the Bodhisattva Way of Life (Tuffley): [8] If I do not start now, at the hour of my death I am likely to wretchedly think: I have made too little progress on the spiritual path. Oh what a lazy fool I have been to think I could postpone this until later. [9] My remorse grows until it makes my head spin, I look up at the distressed faces of my loved ones gathered around my death bed. And now I see the messenger of death approaching from afar. [10] I am tormented by the recollection of my many vices. In terror at the prospect of suffering in the after-life, I lose control of my bodily functions. How disgusting!
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): [8] Thinking: “I have not achieved this. I have just started this but it remains half-done. Death has suddenly arrived. Oh, I am wretched.” [9] Seeing despondent relatives with their eyes swollen and red, with tears on their faces from the impact of their grief and the faces of the messengers of Yama, [10] tormented by the recollection of your own vices, hearing the sounds of hell and befouling your body with excrement out of fear, what will you do when you are so terrified?
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): [8] ‘I have not started this! This I started, but it remains half done! Death has come from nowhere! Oh no, I am stricken!’; [9] thinking this, beholding faces, those of hopeless relatives, eyes red from shedding tears and swollen in the shock of their grief, and those of the messengers of Yama, [10] tormented by the memory of your own evil, and hearing the hellish bellowings, quaking from terror your body caked in excrement, what will you do?
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): [8] « Ceci n’est pas fait, [car je pensais le faire demain]; ceci est commencé [que j’aurais dû faire dès longtemps]; ceci reste à moitié fait: et voici la mort inopinée! Ah, je suis perdu! » [9] Et tandis que tu penses [à tes devoirs négligés], autour de toi seront les parents, les yeux rouges, la figure gonflée et couverte de larmes dans l’excès de leur tristesse; devant toi, la face terrible des messagers de Yama. [10] Brillé par le souvenir de tes péchés, l’oreille frémissante du cri des damnés, souillé de les propres ordures, tu ne commanderas ni à ton corps, ni à ta voix, ni à la pensée. Que pourras-tu faire?
La Marcha Hacia la Luz (Villalba): [8] “Me quedan muchas cosas por hacer: unas apenas han sido comenzadas, otras sólo están a medias y, ¡he aquí que la muerte surge de improvisto! ¡Ah, estoy perdido!” [9] Así pensarás al ver a tus padres desesperados, con los ojos hinchados de tristeza, enrojecidos por las lágrimas y, ante ti, el rostro de los mensajeros de Yāma. [10] Torturado por el recuerdo de tus pecados oirás los clamores del infierno. Revuelto en tus propias heces, asustado hasta el paroxismo, perdido, ¿qué harás entonces?
La Marche à la Lumière (Finot): [8] « Ceci reste à faire, ceci est seulement commencé, ceci n’est qu’à moitié fait, et voilà que la mort surgit à l’improviste. Ah, je suis perdu! » [9] Ainsi penseras-tu en voyant tes parents désespérés, les yeux gonflés de chagrin et rougis par les larmes, et devant toi la face des messagers de Yama. [10] Torturé par le souvenir de tes péchés, entendant les clameurs de l’enfer, souillé de tes ordures, dans l’excès de ton effroi, éperdu, que feras-tu ?
La Marche vers l’Éveil (Padmakara): [8] Tandis que ceci reste à entreprendre et que cela n’est qu’a moitié fini, le Seigneur de la Mort surgit soudain et l’on s’écrie: « Hélas, je suis perdu! » [9] Tu regarderas tes proches désespérés, avec leurs yeux rougis, gonflés par le chagrin, leur face inondée de larmes, et tu contempleras aussi le visage des messagers de Yama. [10] Torturé par le souvenir de tes méfaits, tu entendras les clameurs des enfers et la peur te souillera de tes excréments tandis que tu perdras la raison: que feras-tu alors?
The Path of Light (Barnett): [8] ‘This work untouched, this begun, this standing half-done – and lo! Death has suddenly fallen upon me! Alas, I am undone!’ [9] Such will be thy thoughts, whilst thou lookest upon thy despairing kinsmen with their eyes swollen and red with tears in the passion of their grief and upon the faces of the death-god’s messengers, [10] whilst thou liest racked by the memory of thy sins, hearing the noises of hell, altogether overwhelmed – and oh, what wilt thou do?
Śāntideva’s Bodhicaryāvatāra (Sharma): [8] ‘I have not achieved this’, ‘this I started and is only half-done’, while you are thinking like this, death overtakes suddenly and you exclaim, ‘Oh, I am undone!’ [9] What will your restlessness do to see the messengers of death when your relatives, with tears flowing down their faces and eyes swollen and red with sorrow, finally become helpless? [10] Restless then, what will you do when you are being tormented by the memory of your own sins and you are hearing hell-shouts and, out of sheer fright, you are covering your own body with your own excreta?
Vivre en Héros pour L’Éveil (Driessens): [8] Ceci reste à faire, ceci est commencé, et ceci à moitié accompli. Mais survient soudain le Seigneur de la Mort et la pensée: « Ah, je suis perdu! » [9] Le visage ruisselant de larmes, les yeux rougis par le chagrin, mes proches perdront tout espoir, tandis que je verrai la face des messagers de Yama. [10] Torturé par le souvenir de mes fautes, entendant les clameurs des enfers, terrifié, le corps souillé de mes ordures, que ferai-je, dans cet état de folie?
The Way of the Bodhisattva (Padmakara): [8] “This I have not done. And this I’m only starting. And this – I’m only halfway through…” Then is the sudden coming of the Lord of Death and, O, the thought, “alas, I’m finished!” [9] Your tear-stained cheeks, your red and swollen eyes, such will be the depths of your distress. You’ll gaze into the faces of your hopeless friends, and see the coming servants of the deadly lord. [10] The memory of former sins will torture you; the screams and din of hell break on your ears. With very terror you will foul yourself; what will you do then, in such extremity of fear?

Meaningful to Behold
332 222 323 213 – Contemplating the Suffering in Future Lives Caused by Indolence

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 221 212 – Réfléchir aux Souffrances Futures (11-13)

Chapter VII – verses 11-13

jīvamatsya ivāsmīti yuktaṃ bhayamihaiva te|
live-fish ivāsmīti yuktaṃ bhayamihaiva te
kiṃ punaḥ kṛtapāpasya tīvrānnarakaduḥkhataḥ ||11||
kiṃ punaḥ kṛta-un-virtuous-actions tīvrān-hell-suffering-taḥ [11]

spṛṣṭa uṣṇodakenāpi sukumāra pratapyase|
handled[?] uṣṇodakenāpi sukumāra pratapyase
kṛtvā ca nārakaṃ karma kimevaṃ svasthamāsyate ||12||
kṛtvā ca hell-realms karma kimevaṃ svasthamāsyate [12]

nirudyama phalākāṅkṣin sukumāra bahuvyatha|
nirudyama phalākāṅkṣin sukumāra bahuvyatha
mṛtyugrasto’marākāra hā duḥkhita vihanyase ||13||
mṛtyugrasto’marākāra hā duḥkhita vihanyase [13]

Engaging in Bodhisattva Behaviour (Berzin): [11] If, like a live fish flopping, (about to be cooked), you’d have (such) terror in this lifetime; is there need to mention the unbearable tortures of the joyless realms, when having created (so much) negative force? [12] Baby-skin! Even at the touch of hot water, you’re scalded! How can you sit back at ease like this, doing karmic deeds for a joyless realm (rebirth)? [13] Dreamer of results without any effort! Weakling! Waster of plenitude! Seized by death and having the airs of an (immortal) god! Oh dear! With these miserable ways, you’re destroying yourself!
Entering the Path of Enlightenment (Matics): [11] Here you are filled with fear, thinking, “I am like a live fish [confined to be eaten].” How much more is the intense misery of hell to the evil-doer? [12] O tender one, you suffer pain when touched by warm water. And having done hellish karma, how can you remain at your ease? [13] O reward-seeker, you are lazy! O greatly-suffering, you are tender! O immortal, you are seized by death! Miserable one, you are destroyed!
Guide to the Bodhisattva’s Way of Life (Elliott): [11] If even in this human life I shall experience terror like that felt by a fish being cooked alive, what can be said of the unbearable sufferings of hell that I shall experience as a consequence of my non-virtuous actions? [12] As a result of the non-virtues I have committed, I shall be born in the hot hells where my tender, young flesh will be scalded by hot, molten metals; so how can I remain at ease under the control of laziness? [13] I wish for higher attainments without having to make any effort, permanent freedom without having patiently to endure any pain, and to remain like a long-life god while living in the jaws of death. How foolish I am! When death comes, I shall be overwhelmed by suffering!
A Guide to the Bodhisattva’s Way of Life (Batchelor): [11] If even in this life I shall be gripped with fear like that of a live fish being rolled (in hot sand), why even mention the unbearable agonies of hell that will result from my unwholesome deeds? [12] How can I remain at ease like this when I have committed the actions (that will bear fruit) in my delicate infant’s body encountering boiling acids in the hell of tremendous heat? [13] Much harm befalls those with little forbearance (in Dharma practice) and those who want results without making any effort. While clasped by death they will cry like the gods, “Oh, no, I am overcome by misery!”
A Guide to the Bodhisattva Way of Life (Tuffley): [11] It occurs to me that I am like a fish that has been hauled out of his element at the end of a hook and line. I am right to be terrified at what lies ahead for me. [12] I say to all those who are frightened of burning their finger under the hot water tap for a moment: if you think that is bad, you are in for a very rude shock in the after-life. Understand that complacency is your enemy. Cultivate your zeal for the spiritual path now! [13] I say to them, nothing worthwhile was ever achieved without effort; the spiritual path is a difficult one, but the effort you spend is well worth it.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): [11] Realising “I am like a live fish,” your fear is appropriate now. How much more when you have committed vices and face the intense suffering of hell? [12] So, delicate one, you burn even when touched by hot water. Upon performing deeds leading to hell, how will you remain at ease? [13] You expect results with no effort. So delicate you are and in so much pain. While in the clutches of death, you act like an immortal. Hey, miserable one (Tibetan: alas), you are destroying yourself (Tibetan: you are destroyed by miseries)!
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): [11] Realising you are like a captive fish, how right it is for you to be afraid right now. How much more so when you have committed evil actions and are faced with the intense agonies of hell? [12] So sensitive, touched only by hot water you are scalded. How can you rest at ease like this, when you have committed acts worthy of hell? [13] Hey you, expecting results without effort! So long-suffering! You, in the clutches of death, acting like an immortal! Hey, sufferer, you are destroying yourself!
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): [11] Nous sommes semblables aux poissons que [les Orientaux] gardent vivants [pour s’en nourrir]. Craignons la mort, tandis qu’il n’est pas trop tard; [la mort], que dis-je bien plutôt, pécheurs que nous sommes, les terribles tourments de l’enfer? [12] Comment, pauvre enfant douillet, tu cries quand tu le brûles avec de l’eau chaude; et ton péché d’enfer te laisse en pleine sécurité! [13] Tu ne t’efforces pas et tu comptes sur la récompense; tu crains la souffrance et tu es voué à toutes les souffrances; tu te crois immortel et tu es déjà saisi par la mort. Ah, malheureux, tu te perds!
La Marcha Hacia la Luz (Villalba): [11] “Soy un pez en el vivero”. He aquí el pensamiento que, desde ahora, debe hacerte temblar, sobre todo a ti, pecador, ante los terribles suplicios de los infiernos. [12] Sufres, ¡oh delicado!, al tocar el agua caliente. ¿Cómo puedes tú, culpable de pecados dignos de las llamas infernales, sentirte seguro? [13] Tú, que eres negligente, ambicionas recompensas; tú, que eres blando, no temes los dolores que te aguardan; tú, que ya estás en poder de la muerte, te crees inmortal. ¡Ah, desgraciado que a pasos acelerados caminas hacia tu perdición!
La Marche à la Lumière (Finot): [11] « Je suis comme un poisson dans le vivier. » Voilà la pensée qui doit te faire trembler dès la vie présente, toi surtout, pécheur, devant les terribles supplices des enfers. [12] Tu souffres, ô délicat, pour avoir touché de l’eau chaude; comment peux-tu, coupable d’un péché digne des flammes infernales, rester ainsi en sécurité? [13] Tu es nonchalant et tu convoites des récompenses; tu es douillet et tu es voué à toutes les souffrances; tu es déjà saisi par la mort et tu te crois immortel. Ah, malheureux, tu vas à ta perte!
La Marche vers l’Éveil (Padmakara): [11] Si dans cette vie la peur te convulse comme un poisson, que t’inspireront les insupportables souffrances des enfers dues à tes méfaits? [12] Comment peux-tu rester aussi tranquille, alors que tu as tout fait pour choir dans les enfers où ta chair si tendre brûlera au contact de métaux liquides et brûlants? [13] Tu veux aboutir sans d’efforts; tu es si douillet qu’un rien t’affecte; envahi par la mort, tu t’écrieras comme un dieu: « Oh, la souffrance a eu raison de moi! »
The Path of Light (Barnett): [11] It is well for thee to think fearfully of thyself here as of a living fish, much more so for the sinner to dread the fiery anguish of hell. 12] Thou art burnt if warm water touch thee, tender creature that thou art; and when thou doest damnable sins, how canst thou sit thus comfortably? [13] O wretched soul, that longest for reward unearned by striving, thou, that art so tender and much afflicted, thou immortal, thou are devoured by Death, and undone!
Śāntideva’s Bodhicaryāvatāra (Sharma): [11] Fear is natural to me as to a live fish. Why then, is there no fear in me of the severe hells after having committed evil deeds? [12] O delicate body! You burn even when sprinkled over with hot water. How healthy will you be by committing evil deeds fit enough to lead (you) to hell? [13] Those who desire results without hard work, o delicate body, suffer severely! In the clutches of death, they wail like gods, ‘oh, I am killed by dukkha’.
Vivre en Héros pour L’Éveil (Driessens): [11] Si, dans la vie présente même, je serai effrayé tel un poisson roulé vivant (dans le sable), quel besoin de mentionner les maux intolérables, fruits des méfaits accomplis? [12] Comment puis-je demeurer ainsi tranquille quand les actions que j’ai commises (seront causes d’une naissance dans) l’Enfer d’Extrême Chaleur, (où mon corps) délicat éprouvera le contact de l’eau bouillant? [13] De grands maux frappent le nonchalant et celui qui, sans faire d’efforts, attend des résultats. Saisi par la mort, tels les dieux (il s’écrie): « Ah, je suis vaincu par la souffrance! »
The Way of the Bodhisattva (Padmakara): [11] And if you are so scared while still alive, like fishes writhing on the open ground, what need to speak of pain unbearable in hells created by past evil deeds? [12] The hells in which the boiling molten bronze will burn your body, tender like a baby’s flesh – all is now prepared, your former deeds have done it! [13] How can you lay back so free of care? Much harm will come to those with small forbearance, who wish to have the fruit without endeavour. Seized by death, they’ll cry out like the gods: “Alas I fall, by pain and sorrow crushed.”

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 221 22 – L’Accomplir par l’Action (14)

Chapter VII – verse 14

mānuṣyaṃ nāvamāsādya tara duḥkhamahānadīm|
mānuṣyaṃ nāvamāsādya cross suffering-great-nadīm
mūḍha kālo na nidrāyā iyaṃ naurdurlabhā punaḥ ||14||
mūḍha kālo na nidrāyā iyaṃ naurdurlabhā punaḥ [14]

Bodhicaryāvatāra-Samgraha (Feuerstein): Having acquired a human “boat”, cross the great river of suffering! O fool, this is not the time for sleep! Such a boat is not easily acquired again.
The Commentary to the GREAT PERFECTION: Whoever, with the support of this ship of human birth, can cross the great waters of the river of suffering; since later such a ship may be difficult to find, it would be wrong to sleep at this time, because of stupidity.
Conseils Pour Bodhisattva (Pháp Thân): Avec le véhicule de cette existence humaine, libère-toi du grand fleuve de la douleur! Puisqu’il est difficile de le retrouver ultérieurement, insensé, ce n’est pas l’heure de dormir!
Engaging in Bodhisattva Behaviour (Berzin): Seated in a boat (now) of a human rebirth, cross over the mighty river of suffering! With this boat being so hard to catch again, idiot, it’s not time for going to sleep!
Entering the Path of Enlightenment (Matics): Having reached the ship of manhood, cross the great river of sorrow. Fool, this is not the time for sleep! The ship is hard to find again.
Gems of Dharma, Jewels of Freedom (Holmes): Making use of this vessel of powerful human potential, get free from the mighty river of suffering. Since such a craft will be hard to come across in the future, fall not into confusion: sleep not when it is time (to act).
Guide to the Bodhisattva’s Way of Life (Elliott): By depending upon this boat-like human form, we can cross the great ocean of suffering. Since such a vessel will be hard to find again, this is no time to sleep, you fool!
A Guide to the Bodhisattva’s Way of Life (Batchelor): Relying upon the boat of a human (body), free yourself from the great river of pain! As it is hard to find the boat again, this is no time for sleep, you fool.
A Guide to the Bodhisattva Way of Life (Tuffley): You have achieved a human birth, and are in a position to now cross the great river of human suffering to become enlightened for the benefit of all sentient beings. Do not waste this opportunity; do not think another opportunity is coming soon.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): Upon finding the boat of human birth now, cross the great river of suffering. O fool, there is no time for sleep, for this boat is hard to catch again.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): Now that you have met with the boat of human life, cross over the mighty river of suffering. Fool, there is no time for sleep! It is hard to catch this boat again.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): Puisque, [bonheur inouï], tu as pris pied sur ce navire qui est l’état d’homme, traverse le large fleuve de la souffrance. Insensé! Ce n’est pas le moment de dormir. Quand et à quel prix retrouveras-tu jamais ce navire?
La Marcha Hacia la Luz (Villalba): ¡Atraviesa el río del dolor, tú que dispones de la nave humanidad! ¡No es el momento de dormir, insensato! ¡Es muy difícil volver a encontrar esta nave!
La Marche à la Lumière (Finot): Tu disposes de la nef Humanité: traverse donc le fleuve Douleur! Insensé, ce n’est pas le moment de dormir! Cette nef est difficile à trouver une autre fois.
La Marche vers l’Éveil (Padmakara): L’existence humaine est une nef pour traverser l’océan de la souffrance. Tu auras du mal à retrouver pareil vaisseau: insensé, ce n’est pas le moment de dormir!
The Path of Light (Barnett): Thou hast found the ship of manhood; then sail in it across the broad river of sorrow. Fool, this is no time for slumber; it will be hard to find the ship again.
Śāntideva’s Bodhicaryāvatāra (Sharma): Relying on the boat of human existence, cross the great river of dukkha. O, fool, this is no time for sleep, because this boat is not easy to come by again!
Vivre en Héros pour L’Éveil (Driessens): Avec le vaisseau de cette existence humaine, libère-toi du grand fleuve de la douleur! Puisqu’il est difficile de le retrouver ultérieurement, insensé, ce n’est pas l’heure de dormir!
The Way of the Bodhisattva (Padmakara): Take advantage of this human boat; free yourselves from sorrow’s mighty stream! This vessel will be later hard to find. The time that you have now, you fool, is not for sleep!

Meaningful to Behold
332 222 323 22 – Abandoning the Laziness of Being Attracted to Unwholesome Actions

The Nectar of Mañjushrī’s Speech
4 – Cultivating an Antidote to the Kind of Laziness that Consists in an Inclination to Unwholesome Actions

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 221 222 – Éliminer l’Attachement pour les Actions Mauvaises (15)

Chapter VII – verse 15

muktvā dharmaratiṃ śreṣṭhāmanantaratisaṃtatim|
muktvā Dharma-ratiṃ śreṣṭhāmanantaratisaṃtatim
ratirauddhatyahāsyādau duḥkhahetau kathaṃ tava ||15||
ratirauddhatyahāsyādau suffering-hetau kathaṃ your [15]

Conseils Pour Bodhisattva (Pháp Thân): Comment renoncer à la suprême félicité du Dharma, source perpétuelle de joie, pour me complaire dans les plaisirs mondains, qui n’engendrent que la douleur?
Engaging in Bodhisattva Behaviour (Berzin): Letting go of the joy of the hallowed Dharma – the best, an unending fount of joy – how can you find any joy in such causes for suffering as shenanigans, joking, and the like?
Entering the Path of Enlightenment (Matics): Having cast away the delight of the Dharma, the most noble course of endless delight, how is there delight for you in arrogance, derision and such causes of sorrow?
Guide to the Bodhisattva’s Way of Life (Elliott): Why do I forsake the joy of Holy Dharma, which is a boundless source of happiness, just to seek pleasure in distractions and meaningless pursuits that are only causes of suffering?
A Guide to the Bodhisattva’s Way of Life (Batchelor): Having rejected the supreme joy of the sacred Dharma which is a boundless source of delight, why am I distracted by the causes for pain? Why do I enjoy frivolous amusements and the like?
A Guide to the Bodhisattva Way of Life (Tuffley): There is enormous happiness for those who follow the spiritual path and dwell in the Dharma. The shallow pleasures of the flesh, though easier to obtain, are a very poor substitute.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): Forsaking the supreme joy of Dharma, which is an endless stream of joy, how can you delight in frivolity and jokes, which are two causes of suffering?
A Guide to the Bodhisattva Way of Life (Tibetan) (Wallace): Having forsaken the supreme joy of Dharma, which is the cause of endless joy, due to causes of suffering do you take delight in distractions, jokes and the like?
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): How can you, after letting go of the most splendid delight, the Dharma, which is an unending stream of joy, find joy in a cause of suffering such as arrogance and ridicule?
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): Tu fais fi de l’excellente joie des bonnes œuvres, source de félicités qui se renouvellent sans fin; et tu te plais dans les dissipations, [rires, jeux, chants, dans des plaisirs] qui mûriront en souffrance.
La Marcha Hacia la Luz (Villalba): ¿Cómo puedes renunciar a la exquisita voluptuosidad del Deber, origen de voluptuosidades infinitas, por las voluptuosidades mundanas y por las risas que no producen más que dolor?
La Marche à la Lumière (Finot): Comment peux-tu renoncer à l’exquise volupté du devoir, source de voluptés infinies, pour la volupté des dissipations et des rires, qui n’engendre que la douleur?
La Marche vers l’Éveil (Padmakara): Comment peux-tu renoncer à la joie suprême du Dharma, source de joies infinies, pour le plaisir de te distraire ou de t’agiter qui sont autant de causes de souffrances?
The Path of Light (Barnett): How canst thou forsake the noble delight in the Law, which brings an endless course of comforts, and find pleasure in wantonness, mirth and other like sources of sorrow?
Śāntideva’s Bodhicaryāvatāra (Sharma): Forsaking the noble joy of Dharma which is a source of boundless happiness, why do you take delight in frivolous entertainments like the uppishness of laughter and of speech – sources of dukkha?
Vivre en Héros pour L’Éveil (Driessens): Ayant renoncé à la suprême félicité de la Sainte Doctrine, source perpétuelle de joie, pourquoi te complais-tu dans le rire et la dissipation, causes de douleur?
The Way of the Bodhisattva (Padmakara): You turn your back upon the sacred Doctrine, the supreme joy and boundless source of happiness. What pleasure can you have in mere amusement straying to the causes of your misery?

Meaningful to Behold
332 222 323 23 – Abandoning the Laziness of Discouragement

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 223 – Éliminer la Paresse du Découragement (16-30)
223 132 223 1 – Enseignement (16)

Chapter VII – verse 16

aviṣādabalavyūhatātparyātmavidheyatā|
aviṣādabalavyūhatātparyātmavidheyatā
parātmasamatā caiva parātmaparivartanam||16||
parātmasamatā caiva parātmaparivartanam [16]

The Commentary to the GREAT PERFECTION: Without discouragement I should gather the supports, and making a great effort, I should master myself. Seeing that there is equality of oneself and other, I should therefore make an exchange of self and other.
Conseils Pour Bodhisattva (Pháp Thân): Donc, dès à présent, je dois faire tout mon possible pour assurer le bien des autres!
Engaging in Bodhisattva Behaviour (Berzin): (So), don’t get discouraged, amass the supporting forces, readily accept, and take control of, yourself, then equalise self and others, and exchange self for others, too.
Entering the Path of Enlightenment (Matics): Self-mastery: aiming at courage and achievement of power, identity of the self and others, and likewise, exchange of the self and others [are aspects of vīrya].
Guide to the Bodhisattva’s Way of Life (Elliott): Without being discouraged, I should collect wisdom and merit and strive for self-control through mindfulness and alertness. Then I should equalise self and others and practise exchanging myself with others.
A Guide to the Bodhisattva’s Way of Life (Batchelor): Without indulging in despondency, I should gather the supports (for enthusiasm) and earnestly take control of myself. (When by seeing) the equality between self and others I should practise exchanging self for others.
A Guide to the Bodhisattva Way of Life (Tuffley): When I have banished laziness, a whole range of virtues are naturally derived. These include prudence, self-control, equality between myself and others.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): The absence of apathy, the array of abilities such as prudence, self-control, equality between oneself and others and exchange of oneself for others …
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): Freedom from despair, the array of capacities including dedication and control, regarding oneself and others as equal, and the exchange of self and others
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): La confiance en soi, les [quatre] corps d’armée, l’application exclusive, la domination de soi, l’indifférenciation de soi et d’autrui, et la substitution d’autrui au moi: [voilà les ennemis de la paresse; les auxiliaires de la force].
La Marcha Hacia la Luz (Villalba): El coraje, la aplicación, la fuerza, el dominio de sí, la identificación de sí con los demás, la interdependencia de sí con los demás, ¡he aquí los factores de los que nace la energía!
La Marche à la Lumière (Finot): Le courage, l’armée, l’application, la maîtrise de soi, l’identification de soi et d’autrui, l’interversion de soi et d’autrui, voilà les facteurs de l’énergie.
La Marche vers l’Éveil (Padmakara): Ne perds pas courage, rassemble tes forces, sois résolu et maîtrise-toi! Considère les autres comme tes égaux, puis échange-toi contre eux!
The Path of Light (Barnett): The spirit that knows not despair, the troops of the army, devoted heed, self-submission, equal esteem of self and others and regard of others in place of self [are the supports of strength].
Śāntideva’s Bodhicaryāvatāra (Sharma): Shorn of despondence, full of a mass of strength, with cleverness and self-control, I should generate ‘vīrya’ or valour for exchanging self with others and for identification with others.
Vivre en Héros pour L’Éveil (Driessens): Sans me décourager, avec l’armée (des antidotes), l’application et la maîtrise de soi, (je pratiquerai) l’égalité de soi et d’autrui et l’échange de soi pour autrui.
The Way of the Bodhisattva (Padmakara): Do not be downcast but marshal all your strength; take heart and be the master of yourself! Practise the equality of self and other; practise the exchange of self and other.

The Nectar of Mañjushrī’s Speech
4 – Cultivating an Antidote to the Kind of Laziness that Consists in Self-Depreciation and Defeatism

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 223 2 – Explication (17-30)
223 132 223 21 – Méditer sur les Antidotes au Sentiment d’Incapacité: sa Cause (17-19)

Chapter VII – verses 17-19

naivāvasādaḥ kartavyaḥ kuto me bodhirityataḥ|
naivāvasādaḥ kartavyaḥ kuto me bodhirityataḥ|
yasmāttathāgataḥ satyaṃ satyavādīdamuktavān ||17||
yasmāttathāgataḥ satyaṃ satyavādīdamuktavān [17]

te’pyāsan daṃśamaśakā makṣikāḥ kṛmayastathā|
te’pyāsan daṃśamaśakā makṣikāḥ kṛmayastathā
yairutsāhavaśāt prāptā durāpā bodhiruttamā ||18||
yairutsāhavaśāt prāptā durāpā bodhiruttamā [18]

kimutāhaṃ naro jātyā śakto jñātuṃ hitāhitam|
kimutāhaṃ naro jātyā śakto jñātuṃ hitāhitam
sarvajñanītyanutsargādbodhiṃ kiṃ nāpnuyāmaham ||19||
Omniscient-One-bond-nutsargād-Bodhichitta kiṃ nāpnuyāmaham [19]

The Commentary to the GREAT PERFECTION: [17] If I say, “how shall I be Enlightened,” discouraged, I will not accomplish it. That is the reason why the Tathagata, the one who teaches truly, taught this truth: [18] “Gnats and flies on meat and honey bees, likewise mosquitoes and other bugs and worms, even these by great enough force of effort, will gain Enlightenment so difficult to attain.” [19] One like me with the gotra [of patrilineal descent] and human birth, recognising benefit and harm, if I keep to Bodhisattva Conduct, why should I not attain Enlightenment?
Conseils Pour Bodhisattva (Pháp Thân): … [18] Ils furent des mouches, vers, moustiques, et autres insectes de toutes sortes, ceux qui, développant la force de l’énergie, ont atteint l’Éveil incomparable. [19] Si moi, qui suis né en tant qu’être humain, ayant la capacité de discerner le bien du mal, ne rejette pas la Conduite des Bodhisattva, comment n’obtiendrais-je pas aussi l’Éveil?
Engaging in Bodhisattva Behaviour (Berzin): [17] Never get discouraged by thinking, “How can there be Enlightenment for me?” For the Speaker of Truth, the Thusly Gone (Buddha), has pronounced this truth, like this: [18] “Even those who’ve become gnats, mosquitoes, hornets, and worms likewise too, shall attain unsurpassable Enlightenment, so hard to attain, by generating the force of zestful vigour.” [19] (How much more so for) someone like me, having (Buddha) nature and born as a human, able to perceive what’s of benefit or harm! Why shouldn’t I reach Enlightenment, so long as I don’t quit Bodhisattva Behaviour?
Entering the Path of Enlightenment (Matics): [17] One is not to be fatigued with the thought, “why should Enlightenment come to me?” The Tathāgata, the Truth-Speaker, has uttered this truth: [18] even those who formerly were gnats, mosquitoes, flies and worms have obtained the uttermost Enlightenment, so very difficult to obtain, by reason of resolution and effort. [19] How much more am I, having been born a man, able to know advantage and disadvantage? Why shall I not obtain Enlightenment by means of not abandoning the Rule of the All-Knowing?
Gems of Dharma, Jewels of Freedom (Holmes): … [18] If they develop the power of diligence, even bees, flies, bluebottles, worms or whatever insect it may be will achieve Enlightenment, so hard to attain! [19] That being the case, how could one such as myself, born as a human full of potential and with an understanding of what is beneficial and what is harmful, not achieve Enlightenment, provided that I do not forsake the Bodhisattva Conduct?
Guide to the Bodhisattva’s Way of Life (Elliott): [17] I should not discourage myself by thinking, “How shall I ever become Enlightened?” For the Tathāgatas, who speak only the truth, have said that it can be so. [18] It is said that even flies, bees, gnats and all other insects and animals can attain the rare and unsurpassed state of Enlightenment through developing the power of effort; [19] so why should I, who am born a human, and who understands the meaning of spiritual paths, not attain Enlightenment by following the Bodhisattva’s Way of Life?
A Guide to the Bodhisattva’s Way of Life (Batchelor): [17] I should never indulge in despondency by entertaining such thoughts as, “how shall I ever Awaken?” For the Tathāgatas who speak what is true have uttered this truth: [18] “If they develop the strength of their exertion, even those who are flies, mosquitoes, bees and insects will win the unsurpassable Awakening which is so hard to find.” [19] So, if I do not forsake the Bodhisattva’s Way of Life, why should someone like myself who has been born in the human race not attain Awakening, since I am able to recognise what is beneficial and what is of harm?
A Guide to the Bodhisattva Way of Life (Tuffley): [17] I do this without worrying that becoming Awakened is an impossible goal. [18] I remind myself of the Buddha’s words that even the lowliest creature – the mosquito, the gadfly, the worm – can all achieve Enlightenment through the power of their own efforts. [19] With the advantage of being human, with the ability to know what is right and wrong, why should I not achieve Enlightenment if I follow the Teachings of the Buddha and the Bodhisattvas?
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): [17] …should be practised without the discouragement of thinking, “How could I possibly attain Awakening?” For the truth-speaking Tathāgata proclaimed this truth: [18] “Even those who were gadflies, mosquitoes, bees and worms attained supreme Awakening, which is difficult to attain, through the power of their effort.” [19] Human by birth and capable of knowing what is beneficial and what is not, why could I not attain Awakening as long as I do not forsake the Guidance of the Omniscient One?”
A Guide to the Bodhisattva Way of Life (Tibetan) (Wallace): … … [19] Human by birth and recognising what is beneficial and what is harmful, if one such as myself were not to abandon the Conduct of Enlightenment, why could I not achieve Enlightenment?)
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): [17] …should be practised, and not defeatism from thinking ‘how could I possibly achieve Buddhahood?’ For the Tathāgata, Speaker of the Truth, spoke this truth: [18] ‘Even those who were gnats, mosquitoes, wasps or worms, have reached the Highest Awakening, hard to reach, through the strength of their exertion.’ [19] How about me, born a human being, able to know good from bad? If I do not forsake the Guidance of the Omniscient, why should I not attain Buddhahood?
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): [17] Il ne faut pas te décourager en disant: « comment obtiendrai-je jamais l’Illumination des Bouddhas? », car le Véridique Tathâgata a déclaré ceci en toute vérité. [18] « Ils ont été des insectes, des moustiques, des mouches et des vers [ces Bouddhas Souverains, Çâkyamuni, Ratnaçikhin, Dipamkara]. En s’efforçant ils ont obtenu la suprême Illumination, si difficile à obtenir ». [19] Et moi, j’ai déjà obtenu l’état privilégié d’existence humaine; je sais distinguer ce qui est bon et ce qui est mauvais. Pourquoi, fidèle aux Règles de l’Omniscient, n’obtiendrais-je pas l’Illumination des Bouddhas?
La Marcha Hacia la Luz (Villalba): [17] No te desalientes pensando: “¡Nunca obtendré la Iluminación!”, pues el Tathāgata Verídico dijo en verdad [18] que todos los que, con su esfuerzo, obtuvieron la Iluminación fueron, en existencias anteriores, tábanos, mosquitos, moscas, gusanos,… [19] Y yo, que he nacido como ser humano, que soy capaz de discernir el bien del mal, ¿por qué no obtendré también la Iluminación si sigo las Reglas de los Omniscientes?
La Marche à la Lumière (Finot): [17] Il ne faut pas se décourager en pensant: « Comment obtiendrais-je la Bodhi? » puisque – le Tathâgata Véridique la dit en toute vérité – [18] ils furent des taons, des moustiques, des mouches, des vers, ceux qui, par leur effort, ont obtenu la Bodhi difficile à atteindre. [19] Et moi, qui suis né homme, capable de discerner le bien et le mal, pourquoi donc, en suivant les Règles des Omniscients, n’obtiendrais-je pas aussi la Bodhi?
La Marche vers l’Éveil (Padmakara): [17] Ne perds pas courage en te demandant comment tu pourrais atteindre l’Éveil, puisque l’Ainsi-Allé, qui est Véridique, a enseigné cette vérité: [18] s’ils avaient la force de s’y appliquer, les mouches, les abeilles et les taons atteindraient l’Éveil Suprême qu’il est si difficile d’atteindre. [19] Moi, qui suis né dans le genre humain et qui sais distinguer le bien et le mal, pourquoi n’atteindrais-je pas l’Éveil si je ne renonce pas à sa Pratique?
The Path of Light (Barnett): [17] Let me not despair that the Enlightenment will come to me; for the Blessed One, the Speaker of Truth, has revealed this truth, [18] that they who by force of striving have gained hard-won supreme Enlightenment have been erstwhile gnats, gad-flies, flies and worms. [19] Now I am a man by birth, able to know good and evil: why shall I not win the Enlightenment by following the Rule of the All-knowing?
Śāntideva’s Bodhicaryāvatāra (Sharma): [17] I should never become despondent thinking, ‘how can I achieve Bodhi?’ For, Tathāgata, the Speaker of Truth, said thus: [18] “Even they (i.e. the Buddhas and Bodhisattvas) were (in their various births) biting mosquitoes, flies and insects, who, through their courage, attained Supreme Bodhi, so hard to attain.” [19] Then why should not I, born as a human being, capable of discriminating between what is beneficial and what is harmful, achieve Bodhi if I do not forsake the Teachings of Bodhisattvas?
Vivre en Héros pour L’Éveil (Driessens): [17] Ne vous découragez pas en pensant: « Comment m’éveillerais-je? » car Celui-Ainsi-Allé dont la parole est authentique a dit cette vérité: [18] « S’ils développent la force de l’énergie, mouches, moustiques, vers et insectes de toutes sortes obtiendront l’Éveil incomparable difficile à atteindre. » [19] Si quelqu’un comme moi, né dans la race humaine, et discernant bienfaits et méfaits, ne rejette pas la Conduite des Héros pour l’Éveil, pourquoi n’obtiendrait-il pas la plénitude? »
The Way of the Bodhisattva (Padmakara): [17] “Oh, but how could I become Enlightened?” Don’t excuse yourself with such despondency! The Buddhas, who declare the truth, have spoken and indeed proclaimed: [18] that if they bring forth strength of perseverance, the very bees and flies and stinging gnats or grubs will find with ease Enlightenment so hard to find! [19] Able to distinguish good from ill, if I, by birth and lineage of human kind, devote myself to Bodhisattva Training, why should I not gain the state of Buddhahood?

A Guide to the Bodhisattva’s Way of Life (Batchelor): In the Subāhuparipricchā Sūtra: “Furthermore the Bodhisattva should perfectly train himself in the following way: he should consider that if those who are now lions, tigers, dogs, jackals, vultures, storks, crows, owls, insects, bees and mosquitoes will (in the future) awaken to the unsurpassable Enlightenment, why, while I am a human being, should I degenerate the enthusiasm in attaining Enlightenment even at the cost of my life?”

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 223 22 – Méditer sur les Antidotes à (la Pensée que) sa Réalisation est Difficile: ses Conditions (20-30)
223 132 223 221 – Absence de Raisons pour le Découragement (20-28)
223 132 223 221 1 – Abandonner la Crainte due à la Difficulté de Pratiquer (20-26)
223 132 223 221 11 – Exprimer les Conceptions Erronées (20a)

Chapter VII – verse 20a

athāpi hastapādādi dātavyamiti me bhayam|
athāpi hastapādādi to-give-over-miti me bhayam

Conseils Pour Bodhisattva (Pháp Thân): “Mais je tremble à la pensée de donner mes mains, mes pieds, et mes autres membres!”
Engaging in Bodhisattva Behaviour (Berzin): Suppose I said, “But it frightens me that my arms, legs, and so on are to be given away.”
Entering the Path of Enlightenment (Matics): If I am afraid because of the thought, “a hand or a foot or something must be lost,”
Guide to the Bodhisattva’s Way of Life (Elliott): Some people might be discouraged out of fear of having to sacrifice their flesh,
A Guide to the Bodhisattva’s Way of Life (Batchelor): Objection: but nevertheless it frightens me to think that I may have to give away my arms and legs.
A Guide to the Bodhisattva Way of Life (Tuffley): If I become fearful that the sacrifices required of me on the spiritual path are too great…
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): If I fear, thinking, “I shall have to sacrifice my arms, legs and the like,”
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): Then again I may be fearful, thinking, ‘I shall have to sacrifice a hand or a foot or something’;
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): Mais je frémis à la pensée de sacrifier, [comme doivent le faire les futurs Bouddhas], mes mains, mes pieds et [ma vie même]!
La Marcha Hacia la Luz (Villalba): ¡Pero tiemblo ante la idea de dar mis manos, mis pies y mis demás miembros!
La Marche à la Lumière (Finot): Mais je tremble à l’idée de donner mes mains, mes pieds et mes autres membres!
La Marche vers l’Éveil (Padmakara): Or je tremble à l’idée de donner mes membres et d’autres parties de mon corps:
The Path of Light (Barnett): If I am afraid when I think that I must give my hand or foot,
Śāntideva’s Bodhicaryāvatāra (Sharma): I am rather afraid thinking that I may have to give away my hands and feet
Vivre en Héros pour L’Éveil (Driessens): Mais, dira-t-on: « je frémis a la nécessité de donner bras et jambes! »,
The Way of the Bodhisattva (Padmakara): “That I must give away my life and limbs alarms and frightens me”

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 223 221 12 – Les Éliminer (20b-26)
223 132 223 221 121 – Éliminer leur Support (20b-24)

Chapter VII – verses 20b-24

gurulāghavamūḍhatvaṃ tanme syādavicārataḥ ||20||
gurulāghavamūḍhatvaṃ tanme syādavicārataḥ [20]

chettavyaścāsmi bhettavyo dāhyaḥ pāṭyo’pyanekaśaḥ|
chettavyaścāsmi bhettavyo dāhyaḥ pāṭyo’pyanekaśaḥ
kalpakoṭīrasaṃkhyeyā na ca bodhirbhaviṣyati ||21||
kalpakoṭīrasaṃkhyeyā na ca bodhirbhaviṣyati [21]

idaṃ tu me parimitaṃ duḥkhaṃ saṃbodhisādhanam|
idaṃ tu me parimitaṃ suffering Saṃbodhi-sādhanam
naṣṭaśalyavyathāpohe tadutpādanaduḥkhavat ||22||
naṣṭaśalyavyathāpohe tadutpādana-suffering-vat [22]

sarve’pi vaidyāḥ kurvanti kriyāduḥkhairarogatām|
sarve’pi vaidyāḥ kurvanti kriyā-suffering-irarogatām
tasmādbahūni duḥkhāni hantuṃ soḍhavyamalpakam ||23||
tasmādbahūni suffering-ni hantuṃ soḍhavyamalpakam [23]

kriyāmimāmapyucitāṃ varavaidyo na dattavān|
kriyāmimāmapyucitāṃ varavaidyo na dattavān
madhureṇopacāreṇa cikitsati mahāturān ||24||
madhureṇopacāreṇa cikitsati mahāturān [24]

Conseils Pour Bodhisattva (Pháp Thân): [20b] C’est que je confonds par confusion ce qui est grave et ce qui est insignifiant! [21] Ce qui est grave, c’est d’être mutilé, lacéré, brûlé et écorché en d’innombrables occasions, durant des myriades de périodes cosmiques, et cela sans obtenir l’Éveil. [22] Ce qui est insignifiant, c’est cette douleur limitée que l’on subit afin d’obtenir l’Éveil, pareille à celle d’une incision effectuée pour l’élimination de souffrances importantes … …
Engaging in Bodhisattva Behaviour (Berzin): [20b] Well, I’m being reduced to fear by a state of bewilderment, from failing to discern what’s heavy or light. [21] For countless millions of eons, I’ll be gashed, stabbed, burned, and split open innumerable times, and still won’t attain Enlightenment; [22] but this suffering I’ll have in achieving Enlightenment is something with a limit, like the pain from an incision made on my body to remove the harm from a foreign object festering inside. [23] All doctors, in fact, bring freedom from sickness through the discomforts of medical treatments; so a little discomfort must be endured to kill off a plague of sufferings. [24] Yet, the Foremost Physician hasn’t offered the usual healing treatments like these; but rather, cures countless chronic afflictions with an extremely gentle procedure.
Entering the Path of Enlightenment (Matics): [20b] …that is only due to a lack of discrimination in choosing between the important and the unimportant. [21] I can be cut, split, burnt, lanced repeatedly, for innumerable millions (kotis) of aeons and I will not become Enlightened; [22] but this limited sorrow is productive of my complete Enlightenment. It is like the sorrow of extraction when one removes the pain of a buried arrow. [23] All physicians bring about health by means of painful treatments; therefore, to destroy many sorrows, a trifle is to be borne; [24] but the Best Physician is not one who has given even this suitable treatment. By means of kindly practice he would cure those who are very ill.
Gems of Dharma, Jewels of Freedom (Holmes): … … … [23] The suffering of my achieving Enlightenment is understandable. It is like the suffering inflicted on the body by surgery to rid it of an unbearably painful internal sickness …
Guide to the Bodhisattva’s Way of Life (Elliott): [20b] …but this is due to not understanding what we should give, or when. [21] In our previous lives, over countless aeons, we have been cut, stabbed, burned and flayed alive innumerable times; but we have not achieved anything from these hardships. [22] Yet the hardships we must forbear to attain Enlightenment are insignificant compared to these. It is like enduring the lesser suffering of surgery so as to stop much greater pain. [23] If doctors have to use unpleasant medical treatments to cure people of their illnesses, I should be able to forbear a few discomforts to destroy the many sufferings of saṃsāra. [24] But Buddha, the Supreme Physician, does not use ordinary treatments such as these; rather, he uses extremely gentle methods to eliminate all the great diseases of the delusions.
A Guide to the Bodhisattva’s Way of Life (Batchelor): [20b] Reply: without discriminating between what is heavy and what is light (suffering) I am reduced to fear through confusion. [21] For over countless myriads of aeons I have been cut, stabbed, burned and flayed alive innumerable times – but I have not Awakened. [22] Yet the suffering involved in my Awakening will have a limit; it is like the suffering of having an incision made in order to remove and destroy greater pain. [23] Even doctors eliminate illness with unpleasant medical treatments, so in order to overcome manifold sufferings I should be able to put up with some discomfort. [24] But the Supreme Physician does not employ common medical treatments such as these, with an extremely gentle technique he remedies all the greatest ills.
A Guide to the Bodhisattva Way of Life (Tuffley): [20b] …I may lose perspective and confuse what is important and what is insignificant for my progress on the path. [21] For countless rebirths and in between births I may encounter great suffering without the possibility of Awakening: this is my chance now to achieve Awakening. I must not waste it. [22] The amount of suffering that I must endure to become Awakened in my current life is relatively small, much like the pain of extracting a splinter lodged under the skin. [23] Since the cure administered by a doctor to cure a physical ailment often involves a not inconsiderable amount of discomfort, I can certainly endure the small amount of pain required to cure a multitude of spiritual ills, the mental afflictions that are my obstacles on the Path to Enlightenment. [24] Though it is normal for doctors to administer cures, the Supreme Physician does not. He cures illness with gentle, almost imperceptible treatments that work very gradually.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): [20b] …I may confuse the important with the insignificant due to my lack of discrimination. [21] For countless millions of eons I shall be cut, pierced, burned and split open many times, but Awakening will not occur. [22] However, this limited suffering of mine, which yields perfect Awakening, is like the suffering of extraction when removing the pain of an embedded splinter. [23] All physicians cure with unpleasant treatments. Therefore, to destroy a multitude of pains, a slight one must be endured. [24] Although such treatment is customary, the Supreme Physician does not give it. He cures chronic diseases with gentle treatment.
A Guide to the Bodhisattva Way of Life (Tibetan) (Wallace): [20b] …my fear is due to confusion, without discriminating between what is important and what is insignificant … [22] This suffering of mine that induces Enlightenment is limited. It is like the suffering of an incision made in order to remove the harm of a debilitating disease … [24] Such ordinary treatment is not rendered by the Supreme Physician. Rather, by very gentle means, he heals immeasurable, chronic diseases.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): [20b] …through lack of judgement, I may confuse the significant with the insignificant in this way! [21] I shall be cut up, sliced open, burned, and split open for innumerable billions of aeons, and still there will be no Awakening. [22] But this limited suffering of mine, the means to perfect Buddhahood, is like the pain of extraction when getting rid of the agony of an embedded thorn. [23] All doctors use painful treatments to restore health. It follows that to put an end to many sufferings, a slight one must be endured. [24] Though such treatment is appropriate, it is not what the Best Doctor prescribed: he cures by sweet conduct those with the greatest illness.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): [20b] C’est que tu ne réfléchis pas, [ô mon âme]! Tu crois lourd ce qui est léger, et léger ce qui est lourd. [21] [D’une part], le corps mutilé, lacéré, brûlé, fendu avec des scies rouges; des supplices renouvelés sans fin pendant des siècles innombrables et stériles pour l’Illumination: [voilà ce que tu crois léger]. [22] Mesurée, au contraire, la souffrance qui engendre l’Illumination: telle la brève souffrance de l’extraction d’une épine perdue dans les chairs. [23] Tous les médecins, pour rétablir la santé, font des opérations douloureuses [ou prescrivent un régime pénible]. Il est donc convenable que tu souffres un peu pour apaiser la douleur éternelle de toi-même et du prochain! [24] Mais cette méthode, encore que convenable, le Meilleur des Médecins ne l’impose pas [aux néophytes]: c’est par une méthode très douce, [proportionnée aux forces du fidèle], qu’il guérit les [passions], maladies invétérées et dangereuses.
La Marcha Hacia la Luz (Villalba): [20b] Y es que, por irreflexión, confundo lo grave con lo insignificante. [21] Lo grave es ser descuartizado, rajado, quemado, lacerado durante innumerables millones de kalpas y sin obtener la Iluminación. [22] Lo insignificante es este dolor limitado que me ayuda a acceder a la Iluminación, este dolor parecido al que causa la extracción de una flecha hundida en la carne y que pone fin al dolor experimentado primero. [23] Todos los cirujanos curan mediante operaciones dolorosas. Hay que sufrir un poco, pues, para eliminar los grandes sufrimientos. [24] Esta operación, por saludable que sea, no es recomendada a los principiantes ni por los Mejores Médicos del Mundo. Las enfermedades graves deben ser curadas con tratamientos suaves.
La Marche à la Lumière (Finot): [20b] C’est que je confonds par irréflexion ce qui est grave et ce qui est insignifiant. [21] Ce qui est grave, c’est d’être coupé, fendu, brûlé, lacéré, pendant d’innombrables millions de kalpas, et sans obtenir la Bodhi. [22] Ce qui est insignifiant, c’est cette douleur limitée, qui procure la Bodhi, pareille à la douleur que cause l’extraction d’un dard enfoncé dans les chairs, et qui met fin à celle qu’on éprouvait. [23] Tous les médecins guérissent au moyen d’opérations douloureuses: donc il faut souffrir un peu pour éliminer de grandes souffrances. [24] Mais cette opération, toute salutaire qu’elle soit, le Meilleur des Médecins ne l’ordonne pas au débutant: c’est par un traitement doux qu’il guérit les maladies graves.
La Marche vers l’Éveil (Padmakara): [20b] …ma peur vient de ce que, irréfléchi, je confonds ce qui est grave et ce qui ne l’est pas. [21] Pendant d’innombrables millions d’ères cosmiques, un nombre de fois incalculable on m’a coupé en morceaux, transpercé, brûlé et écorché, mais je n’en ai pas attient l’Éveil pour autant. [22] Les souffrances que je dois endurer pour atteindre l’Éveil sont limitées comme les douleurs d’une blessure faite pour éliminer un mal plus destructeur. [23] Tous les médecins nous rendent la santé en nous faisant subir de pénibles traitements, c’est pourquoi il faut supporter une douleur bénigne pour vaincre une multitude de souffrances. [24] Or le Médecin Suprême n’a point recours à ces médications ordinaires: il soigne l’infinité des maladies graves avec les traitements les plus doux.
The Path of Light (Barnett): [20b] …it is because in my heedlessness I confound things of great and of small weight. [21] I may be cleft, pierced, burnt, split open many and many a time for countless millions of aeons, and never win the Enlightenment. [22] But this pain that wins me the Enlightenment is of brief term; it is like the pain of cutting out a buried arrow to heal its smart. [23] All physicians restore health by painful courses; then to undo much suffering, let us bear a little. [24] But even this fitting course the Great Physician has not enjoined upon us; he heals them that are grievously sick by tender treatment.
Śāntideva’s Bodhicaryāvatāra (Sharma): [20b] The distinction of big and small with me is only due to my ignorance. [21] For millions of countless ages I have been cut asunder, battered, burnt and flayed innumerable times. However, even that will not induce Bodhi. [22] This suffering of mine for (the purpose of) perfect Sambodhi is limited like the pain of surgery one has to endure for removing a painful sore. [23] Most doctors effect cure through prescribing some bodily discomforts. So also, for destroying many and greater sufferings, it is good to endure a little suffering. [24] But the Supreme Physician did not suggest even these reasonable treatments or cures. He cures the most terrible pains with a very gentle treatment.
Vivre en Héros pour L’Éveil (Driessens): [20b] …sans discerner le lourd du léger, dans ta confusion tu es réduit à la peur. [21] Durant des myriades de périodes cosmiques, en d’innombrables occasions, j’ai été mutilé, lacéré, brûlé et écorché sans atteindre l’Éveil. [22] Or la douleur subie pour obtenir l’Éveil est limitée; elle ressemble à celle d’une incision effectuée pour l’élimination de maux graves. [23] Les médecins eux-mêmes guérissent les maladies au moyen de traitements désagréables; donc, je dois supporter quelque inconfort pour vaincre de multiples souffrances. [24] Le Suprême Physicien n’emploie pas de traitements ordinaires de ce genre. C’est par une méthode très douce qu’il guérit les plus terribles maladies.
The Way of the Bodhisattva (Padmakara): [20b] …if so you say, your terror is misplaced. Confused, you fail to see what’s hard and what is easy. [21] For myriads of ages, measureless, uncounted, your body has been cut, impaled, burned, flayed – for times past numbering! Yet none of this has brought you Buddhahood. [22] The hardships suffered on the path to Buddhahood are different, for their span is limited and likened to the pain of an incision made to cure the harm of hidden ailments. [23] The doctors and those skilled in healing arts use bitter remedies to cure our ills. Likewise we, to uproot dreadful sorrow, should bear what are indeed but little pains. [24] And yet the Supreme Healer does not use, like them, these common remedies. With antidotes of extreme tenderness he soothes away intense and boundless suffering.

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 223 221 122 – Les Éliminer par l’Accoutumance (25-26)

Chapter VII – verses 25-26

ādau śākādidāne’pi niyojayati nāyakaḥ|
ādau śākādidāne’pi niyojayati hell-realms
tatkaroti kramātpaścādyatsvamāṃsānyapi tyajet ||25||
tatkaroti kramātpaścādyatsvamāṃsānyapi tyajet [25]

yadā śākeṣviva prajñā svamāṃse’pyupajāyate|
yadā vegetables-viva prajñā svamāṃse’pyupajāyate
māṃsāsthi tyajatastasya tadā kiṃ nāma duṣkaram ||26||
māṃsāsthi tyajatastasya then what called duṣkaram [26]

Conseils Pour Bodhisattva (Pháp Thân): [25] Tout d’abord, on se prépare en donnant de la nourriture, et progressivement, nous serons capables d’offrir jusqu’à notre propre chair. [26] Celui qui parvient à considérer des légumes et sa chair de la même façon n’éprouve plus aucune difficulté à offrir son corps si cela est nécessaire.
Engaging in Bodhisattva Behaviour (Berzin): [25] As a start, the Spiritual Guide prescribes giving away a vegetable and the like. Once accustomed to that, one may eventually, through stages, come to give away even one’s own flesh. [26] When the insight arises that my very own body is similar to a vegetable and the like, then, as for giving away such things as my flesh, what hardship would there be in that?
Entering the Path of Enlightenment (Matics): [25] At the beginning the Lord compels only the alms of vegetables and such. Afterwards he gradually forms one who will sacrifice even his own flesh. [26] If the knowledge arises that even one’s own flesh is as vegetable matter, then what is really difficult about the sacrifice of your flesh and bone?
Guide to the Bodhisattva’s Way of Life (Elliott): [25] To begin with, Buddha, the Guide, encourages us to practise giving such things as food. Later, when we become used to this, we can gradually learn to give our own flesh. [26] When eventually we develop a mind that regards our body as being just like food, what discomfort shall we feel from giving away our flesh?
A Guide to the Bodhisattva’s Way of Life (Batchelor): [25] At the beginning, the Guide of the World encourages the giving of such things as food. Later, when accustomed to this, one may progressively start to give away even one’s flesh. [26] At such a time when my mind is developed to the point of regarding my body like food, then what hardship would there be when it came to giving away my flesh?
A Guide to the Bodhisattva Way of Life (Tuffley): [25] The Supreme Physician prescribes [becoming vegetarian and not indulging in the various pleasures of the flesh that are so easily obtained and which we are encouraged to use. These make a person attached and therefore unable to let go of the things of this life when it is their time to die]. [26] When I reach the state of non-attachment where I no longer see my own body as anything very important, simply a vehicle in which to travel the spiritual path, I will not be too attached to it when it comes my time to depart this life.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): [25] At the beginning, the Guide prescribes giving vegetables and the like. One does it gradually so that later one can give away even one’s own flesh. [26] When insight arises that one’s own flesh is like a vegetable, then what difficulty is there in giving away one’s flesh and bone?
A Guide to the Bodhisattva Way of Life (Tibetan) (Wallace): [25] The Guide encourages us at the beginning to give vegetables and so on. Once we are accustomed to that, then later on we can gradually give away even our own flesh. [26] When there arises the attitude of regarding one’s own body as being like a vegetable and so forth, what problem is there in giving away ones’ own flesh?
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): [25] The Guide enjoins giving only vegetables and the like at first. Later, by degrees, one acts in such a way that one is even able to give up one’s own flesh! [26] When the understanding arises that one’s own flesh is no more than a vegetable, what difficulty is there in giving away one’s flesh and bones?
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): [25] Notre Maître, en effet, commence par imposer [des sacrifices faciles]: « Donnez des légumes [et du riz] »; ensuite, et graduellement, il fait en sorte que [le fidèle] abandonne [volontiers] jusqu’à sa propre chair. [26] [La pratique de la charité anéantit peu à peu tout égoïsme, et] quand le Bodhisattva n’a pas plus d’attachement pour son corps que pour des légumes, lui est-il difficile de donner sa chair et ses os?
La Marcha Hacia la Luz (Villalba): [25] Primeramente, el Maestro prescribe a su discípulo que se abstenga de verduras y otros alimentos; después le hace gradualmente capaz de sacrificar hasta su propia piel. [26] Aquel que considera de la misma manera la verdura y la carne de su propio cuerpo, no encuentra ninguna dificultad en sacrificar su sangre y sus huesos.
La Marche à la Lumière (Finot): [25] Tout d’abord, le Maître prescrit à son disciple de donner des légumes et autres aliments, puis il le rend par degrés capable de sacrifier jusqu’à sa chair. [26] Celui qui parvient à considérer du même œil des légumes et sa chair n’éprouve plus aucune difficulté à sacrifier sa chair et ses os.
La Marche vers l’Éveil (Padmakara): [25] Notre Guide a enseigné comment être généreux en commençant par donner des légumes; c’est ainsi que, avec l’habitude, on parvient peu à peu à faire don de sa propre chair. [26] Lorsqu’on voit son propre corps du même œil qu’un légume, quel mal aurait-on à faire don de sa chair?
The Path of Light (Barnett): [25] At first our Lord ordains gifts only of herbs and the like, and then in due course brings men at last to surrender even their own flesh. [26] When there comes to man the spirit that looks upon his flesh as no more than herbs, what hardship is it for him to surrender his flesh and bone?
Śāntideva’s Bodhicaryāvatāra (Sharma): [25] To start with, the Lord engages us (or encourages us) into giving away such things as food. Later, getting used to this routine, we may not hesitate from giving away even our flesh. [26] Afterwards, when a realisation is reached that one’s flesh and bones are no different from vegetables or ‘sāka’, one feels no difficulty in giving away even one’s flesh.
Vivre en Héros pour L’Éveil (Driessens): [25] Tout d’abord, le Guide nous prépare (en prescrivant) le don de nourriture; plus tard, habitués à celui-ci, nous offrirons progressivement jusqu’à notre propre chair. [26] Quand est née la pensée qui assimile le corps à un légume, quelle difficulté éprouverait-on à donner sa chair?
The Way of the Bodhisattva (Padmakara): [25] Our Guide instructs us to begin by giving food or other little charities that, later, step by step, the habit once acquired, we may be able to donate our very flesh. [26] For when one has the view that sees equality between one’s body and the food one gives, why then! What hardship can there be in giving up, relinquishing, one’s very flesh?

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 223 221 2 – Abandonner le Découragement dû à la Longue Durée (de la Pratique) (27-28)

Chapter VII – verses 27-28

na duḥkhī tyaktapāpatvātpaṇḍitatvānna durmanāḥ|
na suffer tyakta-un-virtuous-actions-tvātpaṇḍitatvānna durmanāḥ
mithyākalpanayā citte pāpātkāye yato vyathā ||27||
mithyākalpanayā mind bad-actions-tkāye yato vyathā [27]

puṇyena kāyaḥ sukhitaḥ pāṇḍityena manaḥ sukhi|
puṇyena kāyaḥ sukhitaḥ pāṇḍityena manaḥ sukhi
tiṣṭhan parārthaṃ saṃsāre kṛpāluḥ kena khidyate ||28||
tiṣṭhan parārthaṃ saṃsāra kṛpāluḥ with-which khidyate [28]

Bodhicaryāvatāra-Samgraha (Feuerstein): … [28] The body is happy because of merit. The mind is happy because of learning. Remaining in the world for the sake of others, what could possibly make the compassionate person despondent?
The Commentary to the GREAT PERFECTION: … [28] By merit the body will be in a state of happiness. And when, because of knowledge, the mind has become happy, though they remain in saṃsāra for the benefit of beings, how will those who have compassion then be sad?
Conseils Pour Bodhisattva (Pháp Thân): [27] Par l’abandon des fautes, il ne souffre pas physiquement; puisqu’il est sage, il est à l’abri des souffrances mentales, car c’est en raison des conceptions erronées et des méfaits que l’esprit et le corps souffrent. [28] Le corps est heureux par les mérites et l’esprit par la sagesse; demeurant dans le cycle pour le bien des êtres pourquoi le Bodhisattva se découragerait-il?
Engaging in Bodhisattva Behaviour (Berzin): [27] (After all), from purging negative karmic force, there’ll be no more suffering, and from becoming mentally proficient, there won’t be any more mental distress; but similarly, from distorted conceptions, the mind gets hurt, and from negative force, the body. [28] Through positive force, though, the body has joy, and with mental proficiency, the mind becomes joyful. So even remaining in recurring saṃsāra for the sake of others, what could depress a Compassionate One?
Entering the Path of Enlightenment (Matics): [27] One is not unhappy because of the abandonment of misery, he is not melancholy because of learning; since pain is in the mind by false imagining, and in the body because of evil. [28] The body is happy by means of merit; the mind is happy by means of learning: what can hurt the Compassionate One as he remains in the realm of rebirth for the sake of others?
Guide to the Bodhisattva’s Way of Life (Elliott): [27] The Bodhisattva has abandoned non-virtue and so does not experience physical suffering; and, because he clearly realises emptiness, he does not experience mental pain. By contrast, we are afflicted by wrong conceptions and our bodies and minds are harmed by non-virtuous actions. [28] Because of his merit, the Bodhisattva experiences physical happiness, and because of his wisdom, mental joy; so even if this Compassionate One must abide in saṃsāra for the sake of others, how could he ever be perturbed?
A Guide to the Bodhisattva’s Way of Life (Batchelor): [27] Having forsaken all evil there would be no suffering and due to wisdom there would be no lack of joy; but now my mind is afflicted with mistaken conceptions and my body is caused harm by unwholesome deeds. [28] As their bodies are happy due to their merits and their minds are happy due to their wisdom, even if they remained in cyclic existence for the sake of others, why would the Compassionate Ones ever be upset?
A Guide to the Bodhisattva Way of Life (Tuffley): [27] When I have managed to give up my various vices, those attachments (addictions) to various earthly pleasures, my suffering is greatly lessened. And having become wise I am not troubled by mental afflictions. Suffering is due to false ideas and delusions, and bodily pain is due to indulging in vice (like eating too much rich food, drinking too much alcohol, smoking and other drugs, too much sex etc). [28] My body is healthy and feels good through clean living. My mind is peaceful and happy through wisdom and the elimination of mental afflictions. What afflictions could trouble me when I stay in the cycle of existence for the sake of others?
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): [27] On account of abandoning vices, one does not suffer, and on account of being wise, one does not become troubled in mind; for mental pain is due to false conceptions and bodily pain is due to sinful actions. [28] The body is well on account of merit; and the mind is joyful on account of wisdom. What can afflict a Compassionate One who stays in the cycle of existence for the sake of others?
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): [27] One does not suffer from relinquishing evils, nor ail in mind from becoming wise, since affliction in the mind is due to false projections and affliction in the body is due to evil action. [28] The body experiences pleasure as a result of acts of merit. The mind is pleased through learning. When he remains in cyclic existence for the benefit of others what can weary the Compassionate One?
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): [27] Le Bodhisattva est à l’abri de toute douleur corporelle, car il a dépouillé le péché; à l’abri de toute tristesse, car il connaît la vérité [du double néant]: or la pensée souffre par l’erreur, le corps par le péché. [28] Les bonnes œuvres assurent le bonheur du corps; la science, le bonheur de l’âme: rien n’a prise sur le [Bodhisattva] Miséricordieux qui reste dans ce monde pour le bien d’autrui.
La Marcha Hacia la Luz (Villalba): [27] Siendo impecable, permanece al abrigo de los sufrimientos físicos; siendo sabio, está protegido del sufrimiento moral; puesto que el espíritu sufre por error y el cuerpo por pecado. [28] El cuerpo es feliz por la virtud, el corazón por la sabiduría; si vives en la rueda de la transmigración por amor a los seres, ¿de qué sufrirás?
La Marche à la Lumière (Finot): [27] Impeccable, il est à l’abri de la souffrance physique; sage, à l’abri de la souffrance morale; puisque l’esprit souffre par l’erreur, et le corps par le péché. [28] Le corps est heureux par la vertu, le cœur par la sagesse; restant dans le cercle des transmigrations par compassion pour les êtres, de quoi souffrirait-il?
La Marche vers l’Éveil (Padmakara): [27] Le renoncement au mal met fin à la souffrance et la connaissance au déplaisir. Car ce sont les idées fausses et les actes négatifs qui nuisent au corps et à l’esprit. [28] Si les mérites font le bonheur du corps et la connaissance le bonheur de l’esprit, de quoi se lasseraient les Etres Compatissants qui restent dans le samsâra pour le bien des autres?
The Path of Light (Barnett): [27] He is not hurt, for he has cast off sin, nor sad, for knowledge is his; for distress comes in the mind from false imaginations, and in the body from sin. [28] The body is made happy by righteous works, the spirit by knowledge; what can vex the Compassionate One who remains in embodied life only for the welfare of others?
Śāntideva’s Bodhicaryāvatāra (Sharma): [27] There would be no suffering at giving up evil; there could be no confusion of mind from learning or knowledge. (But now my) mind is troubled due to false fancies as the body is due to evil actions. [28] How can the Compassionate One feel sad, remaining as he does in saṃsāra for others’ sake and when his body is happy due to wholesome action and resultant merit and his mind happy due to wisdom.
Vivre en Héros pour L’Éveil (Driessens): [27] Puisqu’il a abandonné les fautes, il n’y a pas souffrance; puisqu’il est sage, il n’y a pas déplaisir, car c’est en raison des conceptions fausses et des méfaits que l’esprit et le corps souffrent. [28] Le corps est heureux par les mérites et l’esprit par la sagesse; même vivant dans le cycle pour le bien d’autrui, pourquoi les Compatissants se décourageraient-ils?
The Way of the Bodhisattva (Padmakara): [27] Sin has been abandoned, thus there is no pain. Mind is skilled, and thus there is no sorrow. For so it is that mind and body both are injured by false views and sinfulness. [28] Merit is the true cause of the body’s ease, while happiness of mind is bought about by training. What could sadden those who have Compassion, who linger in saṃsāra for the sake of beings?

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 223 222 – Raisons pour l’Enthousiasme (29-30)

Chapter VII – verses 29-30

kṣapayan pūrvapāpāni pratīcchan puṇyasāgarān|
kṣapayan pūrvapāpāni pratīcchan puṇyasāgarān
bodhicittabalādeva śrāvakebhyo’pi śīghragaḥ ||29||
Bodhicitta-balādeva Śrāvakas-ebhyo’pi śīghragaḥ [29]

evaṃ sukhātsukhaṃ gacchan ko viṣīdetsacetanaḥ|
thus from-joy-to-joy gacchan ko viṣīdetsacetanaḥ
bodhicittarathaṃ prāpya sarvakhedaśramāpaham ||30||
Bodhicitta-rathaṃ prāpya sarvakhedaśramāpaham [30]

The Commentary to the GREAT PERFECTION: [29] As for this, because of the power of Bodhichitta, having exhausted the power of former evil deeds, one will therefore gather up an ocean of merit. This is explained as better than the Śrāvakas. [30] Therefore, mounted on the horse of Bodhichitta, which clears away all weariness and desperation, one will go from happiness to happiness. Knowing Bodhichitta, who could then despair?
Conseils Pour Bodhisattva (Pháp Thân): … [30] Ainsi, allant de bonheur en bonheur, monté sur le cheval de l’Esprit d’Éveil, qui dissipe toute fatigue et douleur, qui, connaissant cet Esprit, se découragerait?
Engaging in Bodhisattva Behaviour (Berzin): [29] Because the strength of his Bodhichitta aim is depleting his negative forces from the past and gathering oceans of positive force, he’s explained as surpassing the Śrāvaka Listeners. [30] So, mounting the horse of the Bodhichitta aim, which dispels all depression and exhaustion, and journeying from joy to joy, who, with a sensible mind, would ever become discouraged?
Entering the Path of Enlightenment (Matics): [29] By the power of the Thought of Enlightenment, one destroys former sins, receives oceans of merit, and is swifter than the Disciples [of the Hināyāna]. [30] Having obtained the chariot of the Thought of Enlightenment, which removes all depression and fatigue, going from happiness to happiness, who that is intelligent would be despondent?
Gems of Dharma, Jewels of Freedom (Holmes): … [30] Having mounted the steed of a pure human existence, gallop away from the hazardous paths of saṃsāra’s suffering.
Guide to the Bodhisattva’s Way of Life (Elliott): [29] Through the power of his Bodhichitta, he purified all his previous non-virtue; and because he accumulates vast collections of merit and wisdom, he is said to surpass the Hearers. [30] Having mounted the steed of Bodhichitta that dispels mental discouragement and physical weariness, the Bodhisattva travels the path from joy to joy. Knowing this, who could ever be discouraged?
A Guide to the Bodhisattva’s Way of Life (Batchelor): [29] Due to the strength of his Awakening Mind, the Bodhisattva consumes his previous evils and harvests oceans of merit: hence he is said to excel the Śrāvakas. [30] So, having mounted the horse of an Awakening Mind that dispels all discouragement and weariness, who, when they know of this mind that proceeds from joy to joy, would ever lapse into despondency?
A Guide to the Bodhisattva Way of Life (Tuffley): [29] Through the power of the Spirit of Awakening to transform me, I extinguish the various vices that used to afflict me and move forwards towards my goal of Awakening, accumulating merit with each passing day. [30] Sensing the Spirit of Awakening within me is like getting into a powerful and refined saloon car. It carries me forward with a sense of exhilaration that dispels any despondency. I do not doubt for a moment now that I will reach my goal. This brings a great sense of joy to know this.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): [29] Extinguishing previous vices and accumulating oceans of merit, owing to the power of the Spirit of Awakening alone, one moves ahead of the Śrāvakas. [30] Upon mounting the chariot of the Spirit of Awakening, which carries away all despondency and weariness, what sensible person would despair at progressing in this way from joy to joy?
A Guide to the Bodhisattva Way of Life (Tibetan) (Wallace): … [30] Thus, while mounted on the steed of Spiritual Awakening, which banishes all despondency and weariness, as one moves from joy to joy, what sensible person would despair?
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): [29] Destroying previous evil actions, receiving oceans of merit, by the power of the Awakening Mind alone he progresses more quickly even than the Śrāvakas. [30] Proceeding in this way from happiness to happiness, what thinking person would despair, after mounting the carriage, the Awakening Mind, which carries away all weariness and effort?
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): [29] Détruisant ses anciens péchés par la force de la Pensée de Bodhi, enrichi sans cesse de nouveaux mérites, le [candidat à la qualité de Bouddha] va plus vite que le candidat à la qualité d’Arhat. [30] Porté dans ce char qui est la Pensée de Bodhi, progressant, sans douleur et sans fatigue, d’un bonheur [moindre] vers un bonheur [plus grand], quel homme sensé pourrait se décourager?
La Marcha Hacia la Luz (Villalba): [29] Destruyendo tus antiguos pecados, absorbiendo océanos de méritos, gracias a la fuerza de tú Aspiración, irás más deprisa que los Auditores. [30] Yendo así de felicidad en felicidad, ¿qué ser inteligente se desalentaría, después de haber obtenido la Aspiración que le ahorra todo dolor y toda fatiga?
La Marche à la Lumière (Finot): [29] Détruisant ses anciens péchés, absorbant des océans de mérite, par la force de la Pensée de la Bodhi, il va plus vite que les Auditeurs. [30] Allant ainsi de bonheur en bonheur, quel être intelligent se découragerait, quand il a obtenu ce char qu’est la Pensée de la Bodhi, qui lui épargne toute douleur et toute fatigue?
La Marche vers l’Éveil (Padmakara): [29] Par le pouvoir de l’Esprit d’Éveil, ils épuisent les actes nuisibles passés et rassemblent des océans de mérites: ainsi dit-on qu’ils dépassent les Auditeurs. [30] Volant de bonheur en bonheur, quelle conscience chevauchant l’Esprit d’Éveil qui libère de toutes les fatigues viendrait à perdre courage?
The Path of Light (Barnett): [29] Annulling his former sins, amassing oceans of righteousness, by the power of his Thought of Enlightenment he travels more swiftly than the Disciples. [30] Having thus in the Thought of Enlightenment a chariot that removes all vexation and weariness, travelling from happiness to happiness, who that is wise will despair?
Śāntideva’s Bodhicaryāvatāra (Sharma): [29] A Bodhisattva consumes away his previous sins and garners oceans of merit on the strength of his Bodhichitta. Therefore he is far ahead of the Śrāvakas. [30] Who, of Awakened Mind, would feel despondent, going daily from joy to joy and attaining the Chariot of Bodhichitta which removes all sweat and fatigue?
Vivre en Héros pour L’Éveil (Driessens): [29] Par la force de l’Esprit d’Éveil, il épuise ses fautes passées et réunit un océan de bienfaits, ainsi, il est dit qu’il surpasse les Auditeurs. [30] Par conséquent, montée sur le Coursier de l’Esprit d’Éveil qui dissipe toute fatigue et abattement, allant de bonheur en bonheur, quelle personne, connaissant cet Esprit, serait accablée?
The Way of the Bodhisattva (Padmakara): [29] For through their power of Bodhichitta, former sins are totally consumed, and merit, ocean-vast, is gathered in; therefore we say they’re higher than the Śrāvakas. [30] For, mounted on the horse of Bodhichitta, that puts to flight all mournful weariness, who could ever be dejected, riding such a steed from joy to joy?

Meaningful to Behold
332 222 324 – Increasing the Force of Joyous Effort
332 222 324 1 – Recognising the Four Powers that Increase the Force of Joyous Effort

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 3 – Développer les Remèdes (31-76)
223 132 31 – Enseignement (31-32)

Chapter VII – verse 31

chandasthāmaratimuktibalaṃ sattvārthasiddhaye|
aspiration-self-confidence-joy-rest-strength-of sattvārthasiddhaye
chandaṃ duḥkhabhayātkuryādanuśaṃsāṃśca bhāvayan ||31||
intention duḥkhabhayātkuryādanuśaṃsāṃśca bhāvayan [31]

Bodhicaryāvatāra-Samgraha (Feuerstein): To achieve the welfare of all beings, one must resort to the power of zeal, constancy, joy, and release. Zeal should be cultivated out of apprehension for suffering and translated into action.
The Commentary to the GREAT PERFECTION: … Devotion is produced by fear of suffering and thinking of its beneficial qualities.
Conseils Pour Bodhisattva (Pháp Thân): Réaliser le bien des êtres requiert l’armée de l’aspiration au bien, de la confiance en soi, de la joie et du renoncement …
Engaging in Bodhisattva Behaviour (Berzin): (Thus), the supporting forces for fulfilling the aims of limited beings are strong intention, steadfastness, delight, and letting go. Strong intention is developed from the dread of suffering and by reflecting on its benefits. Entering the Path of Enlightenment (Matics): For achieving the welfare of beings, there is the power of zeal, constancy, joy and release. Eagerness is derived from a fear of sorrow, and it becomes beneficial because of action.
Guide to the Bodhisattva’s Way of Life (Elliott): The four powers that assist us in working for the benefit of others are the powers of aspiration, self-confidence, joy and rejection. The power of aspiration is generated by contemplating the benefits of virtuous actions and developing fear of the cycle of suffering.
A Guide to the Bodhisattva’s Way of Life (Batchelor): The supports when working for the sake of living beings are aspiration, steadfastness, joy and rest. Aspiration is developed through fear of misery and by contemplating the benefits of (aspiration) itself.
A Guide to the Bodhisattva Way of Life (Tuffley): The virtues that I now sense within me, aspiration, determination, delight in the small everyday things of life, these are all for the purpose of ending the suffering of sentient beings. I know that suffering is never far away if I allow myself to slip and go back to my old sinful ways.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): The powers of aspiration, steadfastness, delight and letting go are for the sake of accomplishing the benefit of sentient beings. Out of fear of suffering one should generate that aspiration as one contemplates its blessings.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): The capacity for desire, perseverance, delight and letting go leads to the fulfilment of the needs of living beings. Out of the fear of suffering, and while meditating on the praises [sic], one should create desire.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): Pour réaliser le salut des créatures par la possession de la vertu de force, le Bodhisattva a une armée [composée de quatre corps]: le vœu [ou désir du bien], la fermeté [qu’on appelle aussi fierté], la joie [ou attachement aux bonnes œuvres], la suspension [ou abandon momentané de l’entreprise]. Le vœu [a un double mobile]: la crainte de la souffrance, [suite inévitable du péché], et le désir des fruits [des bonnes œuvres].
La Marcha Hacia la Luz (Villalba): Para realizar la salvación de los seres hace falta un ejército de cuatro cuerpos: aspiración, fortaleza, alegría y renuncia. La aspiración se obtiene por miedo al dolor y tras reflexionar sobre sus ventajas.
La Marche à la Lumière (Finot): Pour réaliser le salut des créatures, il faut une armée de quatre corps: aspiration, fierté, joie, renonciation. L’aspiration s’acquiert par la crainte de la douleur et la pensée des avantages.
La Marche vers l’Éveil (Padmakara): Pour réaliser le bien des êtres [il faut] une armée composée d’aspiration, de fermeté, de joie et de renoncement. L’aspiration naît de la peur des souffrances et de l’évocation des bienfaits.
The Path of Light (Barnett): To accomplish the welfare of his fellow-creatures he has an army, the troops of which are love of right, constancy, joy and abandonment. The love of right he will frame from the fear of suffering and from pondering upon merits.
Śāntideva’s Bodhicaryāvatāra (Sharma): For the welfare of all beings, the four-fold army of ‘chhanda’ (desire for meritorious deeds), ‘sthāma’ (courage in action), ‘rati’ (attachment to noble action) and ‘mukti’ (spirit of sacrifice) are essential. Engender ‘chhanda’ from the fear of dukkha whilst pondering over the sweet fruits of noble action.
Vivre en Héros pour L’Éveil (Driessens): L’accomplissement du bien d’autrui (requiert) l’armée de l’aspiration, de la fermeté, de la joie et de la renonciation. L’aspiration s’obtient par la pensée de ses avantages et la crainte de la souffrance.
The Way of the Bodhisattva (Padmakara): The forces that secure the good of beings are aspiration, firmness, joy and moderation. Aspiration grows through fear of suffering and contemplation of the benefit to be attained.

The Nectar of Mañjushrī’s Speech
2 – Implementing the Favourable Conditions for Diligence
3 – A Brief Explanation

Chapter VII – verse 32

evaṃ vipakṣamunmūlya yatetotsāhavṛddhaye|
thereby vipakṣamunmūlya yatetotsāhavṛddhaye
chandamānaratityāgatātparyavaśitābalaiḥ ||32||
aspiration-mānaratityāgatātparyavaśitābalaiḥ [32]

Engaging in Bodhisattva Behaviour (Berzin): Uprooting opposing factors like that, I shall strive then to further my zestful vigour with the forces of strong intention, having pride, delight, and letting go, also readily accepting and taking control.
Entering the Path of Enlightenment (Matics): Then, after having eradicated the enemy one should strive for an increase of strength by means of the power of zeal, pride, joy, sacrifice, dedication and mastery.
Guide to the Bodhisattva’s Way of Life (Elliott): Having overcome all three types of laziness, I should continuously strive to increase my effort through aspiration, self-confidence, joy and rejection, and through the force of familiarity and mental suppleness.
A Guide to the Bodhisattva’s Way of Life (Batchelor): Thus in order to increase my enthusiasm I should strive to abandon its opposing forces, to (amass the supports of) aspiration, self-confidence, joy and rest, to practise in earnest and to become strong in self-control.
A Guide to the Bodhisattva Way of Life (Tuffley): I use this awareness to keep me firmly on the path. I use it to increase my enthusiasm for the challenges of the path ahead. I remind myself that any zeal I generate like this can be used to overcome the obstacles that lie ahead.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): Uprooting its opposite in this way one should strive to increase one’s zeal with the powers of aspiration, self-confidence, delight, letting go, dedication and determination.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): Uprooting the opposite in this way, one should endeavour to increase one’s exertion through the capacities of desire, pride, delight, giving up, dedication and control.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): Quand il a déraciné les ennemis [de la force], [le Bodhisattva] s’applique à croître la force en faisant manœuvrer ses armées, à savoir le vœu, la fierté, la joie, la suspension, l’application exclusive, la domination de soi.
La Marche vers l’Éveil (Padmakara): M’étant affranchi de ce qui s’y oppose avec l’aspiration, la fierté, la joie et l’abandon provisoire, je m’appliquerai à cultiver le courage grâce à la force, de la détermination et du contrôle de soi.
The Path of Light (Barnett): When he has uprooted his foes, he will strive for increase of vigour by means of his armies, which are the love of right, pride, joy, abandonment, devoted heed and self-submission.
Śāntideva’s Bodhicaryāvatāra (Sharma): Thus one should, after uprooting the opposition, work hard for enhancing one’s enthusiasm with the strength gained from wholesome aspirations, self-confidence, joy and the determination to get the desired result.
Vivre en Héros pour L’Éveil (Driessens): Ainsi, pour accroître mon enthousiasme, je devrai faire effort pour abandonner son contraire, (développer) l’aspiration, la confiance en soi, la joie, la renonciation, la pratique et la force du contrôle de soi.
The Way of the Bodhisattva (Padmakara): Therefore leaving everything that is adverse to it, I’ll labour to increase my perseverance – through cheerful effort, keenness, self-control, through aspiration, firmness, joy and moderation.

Meaningful to Behold
332 222 324 2 – An Extensive Explanation of the Four Powers
332 222 324 21 – An Extensive Explanation of the Power of Aspiration

The Nectar of Mañjushrī’s Speech
3 – A Detailed Explanation
4 – Summoning the Four Remedial Forces
5 – The Force of Aspiration

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 32 – Explication (33-76)
223 132 321 – Réunir les Forces (33-67bb)
223 132 321 1 – Aspiration (33-46a)
223 132 321 11 – Fautes de l’Absence d’Aspiration (33-39)
223 132 321 111 – Ne pas Produire l’Aspiration (33-36)

Chapter VII – verses 33-36

aprameyā mayā doṣā hantavyāḥ svaparātmanoḥ|
immeasurable mayā faults hantavyāḥ svaparātmanoḥ
ekaikasyāpi doṣasya yatra kalpārṇavaiḥ kṣayaḥ ||33||
ekaikasyāpi faults-sya in-order-that kalpārṇavaiḥ kṣayaḥ [33]

tatra doṣakṣayārambhe leśo’pi mama nekṣyate|
in-that-case fault-kṣayārambhe leśo’pi mama nekṣyate
aprameyavyathābhājye noraḥ sphuṭati me katham ||34||
aprameyavyathābhājye noraḥ sphuṭati me katham [34]

guṇā mayārjanīyāśca bahavaḥ svaparātmanoḥ|
guṇā mayārjanīyāśca bahavaḥ svaparātmanoḥ
tatraikaikaguṇābhyāso bhavetkalpārṇavairna vā ||35||
tatraikaikaguṇābhyāso bhavetkalpārṇavairna vā [35]

guṇaleśe’pi nābhyāso mama jātaḥ kadācana|
guṇaleśe’pi nābhyāso mama jātaḥ kadācana
vṛthā nītaṃ mayā janma kathaṃcillabdhamadbhutam ||36||
vṛthā nītaṃ mayā janma kathaṃcillabdhamadbhutam [36]

Engaging in Bodhisattva Behaviour (Berzin): [33] But the faults of both myself and others that I’ll need to vanquish are boundless! And when the depletion of each individual fault will take oceans of eons, [34] and even a fraction of that initiative for depleting those faults can’t be seen yet in me, then how is it that my heart doesn’t burst at the fathomless sufferings that I’ll need to endure? [35] The excellent features, for both myself and others, that I’ll need to actualise, are also enormous! And there, when the repeated practice for each individual feature will take oceans of eons, [36] and I’ve never developed the repeated practice for even a fraction of the excellent features, it’s amazing how I’ve rendered meaningless this rebirth somehow attained!
Entering the Path of Enlightenment (Matics): [33] I am to destroy immeasurable hatreds, both of myself and of others, and in this task the waning of a single “hate” requires oceans of aeons. [34] In beginning the waning of hatred, however, the smallest particle [of strength] is not to be observed in me. Destined to immeasurable pain, why does my breast not burst? [35] Many are the virtues, both of myself and of others, which are to be acquired; yet the adding of a single virtue will not occur until after oceans of aeons. [36] Never has any increase in virtue arisen in me – even the least virtue. How this birth, so marvellously acquired, was uselessly obtained by me!
Guide to the Bodhisattva’s Way of Life (Elliott): [33] In the past I have accumulated countless non-virtuous actions, even just one of which can cause me to experience many aeons of suffering, [34] but because of my laziness I have not purified any of these evils and so I remain as an abode of infinite suffering. Why does my heart not crack open with fear? [35] I need to attain the good qualities of a Bodhisattva for the sake of myself and others, but it might take me many aeons to accomplish just one of these. [36] Up to now, I have not familiarised myself with even a fraction of these good qualities. How tragic it would be if I were now to waste this rare and precious rebirth on meaningless pursuits!
A Guide to the Bodhisattva’s Way of Life (Batchelor): [33] I shall have to overcome the boundless faults of myself and others, and (in order to destroy) each of these faults (alone) (I may have to strive until) an ocean of aeons is exhausted. [34] But if within myself I do not perceive even a fraction of the perseverance (required) to exhaust these faults, then why do I not have a heart attack? For now I have become an abode for infinite misery (in realising that I have only non-virtue, cause of hellish migrations). [35] Likewise I shall have to realise many excellent qualities for myself and others, and (in order to attain) each of these qualities (alone) I may have to acquaint myself with its cause until an ocean of aeons is exhausted. [36] But I have never developed acquaintance with even a fraction of these excellences! How strange it is to squander this birth I have found by some coincidence.
A Guide to the Bodhisattva Way of Life (Tuffley): [33] There are many faults that still lie hidden that I must work to overcome. I cannot expect this to be a quick and easy process. [34] I shall work to eliminate my faults and those of other people as best I can. It may take a very long time, aeons maybe, but I shall work at it and eventually will see some progress in ending the suffering of the people around me. If I do not see any progress, may my heart burst because it is the place where the suffering of the world is localised. [35] In every way possible, I must acquire good qualities for myself and others. To miss even one chance to do so is to risk not having another chance for a very long time. [36] Thus far I may have passed up every opportunity that came my way to acquire good qualities. How foolish to waste such opportunities, when simply being incarnated as a human is difficult. Who knows when I might have another chance?
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): [33] I must eliminate immeasurable faults for myself and for others. While the eradication of every single fault may take myriads of aeons, [34] there, I do not see even a small fraction of a beginning of the elimination of faults. Why does my heart not burst open when I am to be allotted immeasurable suffering? [35] I must acquire many good qualities for myself and for others; otherwise the cultivation of every single good quality may not take place in myriads of eons. [36] I have never trained in even a small fraction of good qualities. It is astonishing that this life, which I have somehow obtained, has been spent in vain.
A Guide to the Bodhisattva Way of Life (Tibetan) (Wallace): … … [35] I shall bring about a multitude of excellent qualities of myself and others. While each good quality is to be cultivated for oceans of eons, [36] I have never cultivated even a fraction of excellence. It is appalling that this life, which I have somehow obtained, has been lived in vain.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): [33] I must destroy immeasurable faults, both for myself and for others. The destruction of a single one of those faults takes an ocean of aeons. [34] Yet no trace of an effort is seen on my part to destroy those faults. How does my heart not burst when I am to be allotted immeasurable pain? [35] I must acquire many virtues, both for myself and for others. The discipline of a single one of those virtues might not succeed in an ocean of aeons. [36] I have never made an effort towards even a trace of virtue. Somehow miraculously attained, I lead my existence pointlessly.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): [33] [En ma qualité de Bodhisattva], je dois détruire d’innombrables vices, les miens et ceux du prochain. Pour en détruire un seul, [si la pensée est faible], il faut des milliers de siècles. [34] Or je ne possède même pas un atome d’énergie. Destiné à des souffrances infinies, comment [mon cœur] ne tremble-t-il pas dans ma poitrine? [35] Je dois acquérir, pour moi et pour les autres, d’innombrables vertus; et c’est à peine si des milliers de siècles suffisent à l’exercice d’une seule. [36] Or jamais je ne me suis appliqué, même à la moindre. Inutile est demeurée ma naissance à si grande peine et si miraculeusement obtenue!
La Marcha Hacia la Luz (Villalba): [33] Tengo que destruir muchos vicios, tanto míos como de las demás; y cada vicio sólo puede ser destruido después de miles de kalpas de esfuerzo. [34] Para esta tarea de destruir los vicios no encuentro ni una parcela de energía en mí. Destinado como estoy a dolores infinitos ¿cómo es que mi pecho no estalla? [35] Necesito adquirir numerosas virtudes, tanto para mí como para los demás; la práctica de cada virtud sólo se perfecciona al cabo de miles de kalpas. [36] Aún no he perfeccionado la práctica de una sola pizca de virtud, ¿para qué he logrado entonces este maravilloso nacimiento tan difícil de obtener?
La Marche à la Lumière (Finot): [33] J’ai à détruire d’innombrables vices, pour moi et les autres; dans cette tâche, la destruction de chaque vice n’a lieu qu’après des océans de kalpas. [34] Pour cette entreprise de la destruction des vices, je ne vois pas en moi une seule parcelle d’énergie. Destiné à des douleurs infinies, comment ma poitrine n’éclate-t-elle pas? [35] Il me faut acquérir des vertus nombreuses, pour moi et les autres; or la pratique de chaque vertu ne s’acquiert — et encore — qu’après des océans de kalpas! [36] Or je n’ai pas encore acquis la pratique d’une seule parcelle de vertu; c’est pour rien que j’ai obtenu cette naissance merveilleuse si difficile à atteindre.
La Marche vers l’Éveil (Padmakara): [33] Je dois par moi-même détruire mes fautes et celles d’autrui, qui sont innombrables, en consacrant à chacune d’elles un océan d’ères cosmiques. [34] Or, en moi, je ne vois pas même une parcelle du courage qui permettrait d’éliminer ces fautes: pourquoi mon cœur, qui est le siège d’insondables souffrances, n’éclate-t-il pas? [35] Il m’échoit de produire, en autrui comme en moi-même, un grand nombre de qualités, et chacune de ces qualités nécessite qu’on s’y familiarise pendant des océans de kalpas. [36] Je ne me suis jamais habitué ne serait-ce qu’à une fraction de ces vertus: qu’il est étrange d’avoir gaspillé cette existence qui m’est échue par je ne sais quel hasard!
The Path of Light (Barnett): [33] Countless are the faults in myself and my fellows that I shall have to destroy, and hundreds of thousands of aeons must pass ere even one of these fade away. [34] But I find not in myself the least morsel of vigour to set myself to undo these faults; I am doomed to boundless anguish, and why does my bosom not burst? [35] Many are the virtues in myself and my fellows that must be gained, and hundreds of thousands of aeons scarce be enough for the practice of even one of them. [36] But I have never practised the least morsel of virtue; to no purpose has been spent the birth so hardly and marvellously won.
Śāntideva’s Bodhicaryāvatāra (Sharma): [33] Innumerable are the faults – mine own and those of others – to be destroyed. The exhausting of each of these faults may even last oceans of ages. [34] Even an iota (of effort) is not perceivable to me for exhausting these faults or ‘dośas’. Then, why does not my heart break away for my being the repository of immeasurable suffering? [35] Many excellent qualities have to be cultivated by me both for myself and for others’ sake and the practising of each of the qualities severally may be possible only after aeons and not otherwise. [36] I have never practised even a little of these excellent qualities. So I have wasted this inimitable life which came to me just by coincidence.
Vivre en Héros pour L’Éveil (Driessens): [33] Je dois détruire d’innombrables imperfections, les miennes et celles d’autrui, mais, pour chacune d’elles, un océan de périodes cosmiques s’écoulera. [34] Quand je ne vois pas en moi une parcelle d’énergie pour l’élimination des fautes et que je suis le lieu de souffrances infinies, pourquoi mon cœur n’éclate-t-il pas? [35] Pour moi-même et les autres, je dois accomplir de multiples vertus; or, pour chacune d’elles, je dois méditer pour un océan d’âges cosmiques. [36] Jamais je ne me suis accoutumé à une fraction même de ces excellences. Quelle chose étrange de gâcher cette naissance obtenue par accident!
The Way of the Bodhisattva (Padmakara): [33] Thus the boundless evils of myself and others – I alone must bring them all to nothing, even though a single of these ills may take unnumbered ages to exhaust! [34] And yet for this great enterprise I do not see within myself the slightest aptitude – I whose destiny is boundless suffering, why does not my heart now burst asunder? [35] All virtues for my own and others’ sake, though they be many, I must now accomplish, even if for each I must endeavour for unnumbered ages. [36] Acquaintance I have never gained with even part of such great qualities. So strange to waste in trivial pursuits this life that chance has brought to me!

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 321 112 – En Établir les Raison (37-38)

Chapter VII – verses 37-38

na prāptaṃ bhagavatpūjāmahotsavasukhaṃ mayā|
na prāptaṃ Bhagavans-puja-mahotsava-joy-of mayā
na kṛtā śāsane kārā daridrāśā na pūritā ||37||
na kṛtā śāsane kārā daridrāśā na pūritā [37]

bhītebhyo nābhayaṃ dattamārtā na sukhinaḥ kṛtāḥ|
bhītebhyo nābhayaṃ dattamārtā na sukhinaḥ kṛtāḥ
duḥkhāya kevalaṃ māturgato’smi garbhaśalyatām ||38||
duḥkhāya kevalaṃ māturgato’smi garbhaśalyatām [38]

Engaging in Bodhisattva Behaviour (Berzin): [37] I’ve not made offerings to the Vanquishing Master, nor provided the joy of magnificent feasts; I’ve done no services for the teachings, nor fulfilled the hopes of the poor! [38] I’ve given no freedom from fear to the frightened, nor offered comfort to those in distress! It comes down to all that I have produced is only discomfort, and the pain (of an alien object) in the womb for my mother!
Entering the Path of Enlightenment (Matics): [37] I have not experienced the happiness of great festivals for the worship of the Blessed One. The Teaching had not been praised, nor have the poor been satisfied. [38] Security has not been given to the fearful, happiness has not been granted to the afflicted. As an arrow from the womb of my mother I have merely shot to sorrow.
Guide to the Bodhisattva’s Way of Life (Elliott): [37] Do I have faith and respect in Buddha? Have I practised his teachings, the Dharma? Do I rely on the supreme Spiritual Friends, the Sangha? Have I fulfilled the wishes of the poor and needy? [38] Do I give help to those in danger or relief to those who are suffering? No! All I have done is experience the discomforts of being in my mother’s womb, and all the subsequent sufferings.
A Guide to the Bodhisattva’s Way of Life (Batchelor): [37] I have not made offerings to the Lord Buddhas, I have not given the pleasure of great festivals, I have not performed actions for the Teachings, I have not fulfilled the wishes of the poor, [38] I have not granted fearlessness to the frightened and I have not given happiness to the weak. All I have given rise to is the agonies in the mother’s womb, and to suffering.
A Guide to the Bodhisattva Way of Life (Tuffley): [37] In my laziness, I have not participated in the various festivals honouring the Buddha and the Bodhisattvas. Nor have I expressed any respect for the Holy Teachings. Nor even have I fulfilled the hopes of the poor and disadvantaged. [38] I have [neither] eased the anxieties of those who are afraid, nor have I comforted those in distress. All I have been, in my laziness, is like a spear in my mother’s womb to make her suffer. And ever since have I inflicted suffering upon the world in many and varied ways.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): [37] I have not found joy in great festivals and offerings to the Blessed One. I have not paid my respect to the Teaching, nor have I fulfilled the hopes of the poor. [38] I have not granted fearlessness to the frightened, nor have I comforted the distressed. I became a spear in the womb just for my mother to suffer.
A Guide to the Bodhisattva Way of Life (Tibetan) (Wallace): [37] I have not worshipped the Blessed One, nor have I provided the joy of great festivals. I have not implemented the Teaching, nor have I fulfilled the hopes of the poor. [38] I have not granted fearlessness to the frightened, nor have I comforted the distressed. I have just created pain and suffering in my mother’s womb.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): [37] I have not found happiness in the great festivals of worship for the Fortunate One, nor have I performed my duties towards the Dispensation, nor have I fulfilled the wants of the destitute. [38] I have not given fearlessness to the fearful, nor have I comforted the afflicted. I became a barb in the womb solely to my mother’s suffering.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): [37] Je n’ai pas connu la joie des grandes fêtes en l’honneur des [Bouddhas] Bienheureux; je n’ai pas honoré la Religion [en vénérant les images, les Stupas, la Bonne Loi, en dotant les monastères]; je n’ai pas rempli l’espérance des pauvres. [38] Ai-je donné la sécurité à ceux qui ont peur? Ai-je guéri ceux qui souffrent [du corps ou de l’âme]? C’est à la malheure que je suis entré dans le sein douloureux de ma mère!
La Marcha Hacia la Luz (Villalba): [37] No he conocido la alegría de las grandes fiestas en honor de los Bienaventurados, no he rendido honor al Darma, no he satisfecho la esperanza de los pobres. [38] A los hombres en peligro no he brindado seguridad; a los dolientes no he aportado bienestar; no he sido más que un puñal doloroso en el vientre de mi madre.
La Marche à la Lumière (Finot): [37] Je n’ai pas connu la joie des grandes fêtes d’hommage aux Bienheureux; je n’ai pas rendu d’honneurs à la Religion; je n’ai pas rempli l’espérance des pauvres. [38] Aux hommes en péril je n’ai pas assuré la sécurité; les souffrants n’ont pas reçu de moi le bien-être; je n’ai été qu’un glaive de douleur dans le sein de ma mère.
La Marche vers l’Éveil (Padmakara): [37] Je n’ai pas honoré le Bienheureux, je n’ai pas offert le bonheur de grandes réjouissances, je n’ai rien fait en faveur des Enseignements et je n’ai pas comblé les vœux des êtres démunis. [38] Je n’ai pas offert l’absence de peur à ceux qui avaient peur, ni le bonheur aux êtres désespérés: je n’ai fait que procurer à ma mère les douleurs de l’enfantement et d’autres souffrances.
The Path of Light (Barnett): [37] The joy of the great festivals in worship of the Lord has not been mine; I have done no honour to the Law, nor fulfilled the desire of the poor; [38] I have not given security to them that are in fear, nor happiness to the afflicted; I have been only a vexation of my mother’s womb, to work sorrow.
Śāntideva’s Bodhicaryāvatāra (Sharma): [37] I have not achieved the great joy of paying meet adoration to the Buddha; I have not worshipped the ‘sāsana’; I have not fulfilled the wishes of the needy. [38] I have not bestowed fearlessness on those full of fear; I have not made the unhappy ones happy. Only for (giving) dukkha (to her) was I born of my mother’s womb.
Vivre en Héros pour L’Éveil (Driessens): [37] Je n’ai pas fait d’offrandes aux Vainqueurs Transcendants, je n’ai pas offert le plaisir de grandes fêtes, je n’ai pas agi pour la Doctrine, je n’ai pas exaucé les vœux des pauvres, [38] je n’ai pas accordé la sécurité aux êtres terrifiés, ni donné la joie aux êtres affaiblis. Je n’ai fait qu’engendrer la douleur et le tourment dans le sein de ma mère.
The Way of the Bodhisattva (Padmakara): [37] Offerings to the Buddhas I have never made; no feasts were ever held through my donations; no works have I accomplished for the Teachings; the wishes of the poor, alas, I left unsatisfied. [38] The frightened I have not encouraged, and to the weary I have given no rest. My mother’s birth pangs and her womb’s discomfort, these alone are my accomplishments!

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 321 113 – Montrer l’Irrationalité de son Rejet en Réfléchissant aux Fautes de l’Absence d’Aspiration pour la Doctrine (39)

Chapter VII – verses 39

dharmacchandaviyogena paurvikeṇa mamādhunā|
Dharma-aspiration-for-viyogena paurvikeṇa mamādhunā
vipattirīdṛśī jātā ko dharme chandamutsṛjet ||39||
vipattirīdṛśī jātā ko Dharma chandamutsṛjet [39]

Engaging in Bodhisattva Behaviour (Berzin): (Since) such a poor mess has come about through my lacking a strong intention for the Dharma in former lives and now, who would ever give up strong intention for the Dharma?
Entering the Path of Enlightenment (Matics): My birth is such a misfortune now because I previously lacked zeal for the Dharma. Who can reject zeal for the Dharma [without evil consequence]?
Guide to the Bodhisattva’s Way of Life (Elliott): In my previous lives I held views that denied the Buddha’s teachings and, as a result, I am now very poor in spiritual realisations. Knowing this, how can I give up the practice of Dharma?
A Guide to the Bodhisattva’s Way of Life (Batchelor): Both now and in previous lives such deprivation has arisen because of my lack of aspiring for the Dharma: who would ever reject this aspiring for Dharma?
A Guide to the Bodhisattva Way of Life (Tuffley): Through lack of zeal to follow the Dharma, all of the above sorrows and afflictions have befallen me. I must clearly recognise that it is lack of zeal that has created this misfortune.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): Due to my former lack of aspiration for Dharma, such a disaster has befallen me now. Who would forsake the aspiration for Dharma?
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): Through my former lack of righteous desire, such misfortunes as these befall me now. Who would reject righteous desire?
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): Durant mes vies anciennes, j’ai déserté le “Vœu du Devoir”, et c’est pourquoi je suis sans espoir et sans ressource. Qui désertera le “Vœu du Devoir”?
La Marcha Hacia la Luz (Villalba): No he aspirado al Darma en mis vidas anteriores: ésta es la causa de mi desgracia actual. ¿Quién querría, después de esto, renunciar a la Aspiración al Darma?
La Marche à la Lumière (Finot): Dans mes vies antérieures je n’ai point aspiré à la Loi: c’est pourquoi je suis maintenant dans une telle infortune. Qui voudrait, après cela, abdiquer l’aspiration vers la Loi?
La Marche vers l’Éveil (Padmakara): Dans le passé comme à présent, je n’ai pas aspiré au Dharma, et c’est de là que vient mon indigence: qui renoncerait à cette aspiration?
The Path of Light (Barnett): Because of old I departed from the love of right, I am now in this evil plight; who would forsake the love of right?
Śāntideva’s Bodhicaryāvatāra (Sharma): So much suffering has accrued to me in previous lives as well as in the present due to a lack of aspiration (chhanda) for Dharma. Why should then one forsake this Aspiration for Dharma?
Vivre en Héros pour L’Éveil (Driessens): Présentement et dans les vies passées, je n’ai pas aspiré à la Doctrine, aussi une telle infortune m’échoit-elle. Qui donc rejetterait cette aspiration à la Doctrine?
The Way of the Bodhisattva (Padmakara): Thus my poverty, my lack of fortune, come from failure to aspire to Dharma in the past and likewise in the present! Whoever would reject this aspiration?

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 321 12 – Avantages de l’Aspiration (40a)

Chapter VII – verses 40a

kuśalānāṃ ca sarveṣāṃ chandaṃ mūlaṃ munirjagau|
virtuous-activity ca sarveṣāṃ aspiration mūlaṃ Muni-rjagau

Bodhicaryāvatāra-Samgraha (Feuerstein): The Sage has said that zeal is the root of all wholesome things…
Conseils Pour Bodhisattva (Pháp Thân): Les Vainqueurs ont déclaré que l’aspiration au bien est la racine de tous les mérites;
Engaging in Bodhisattva Behaviour (Berzin): The Sage has chimed, “A strong intention is the root of every constructive facet.”
Entering the Path of Enlightenment (Matics): The Sage (Muni) has said that zeal is the root of all goodness;
Guide to the Bodhisattva’s Way of Life (Elliott): Buddha, the Able One, has said that the root of Dharma is the intention to practise it.
A Guide to the Bodhisattva’s Way of Life (Batchelor): The Mighty One himself has said that aspiration is the root of every facet of virtue;
A Guide to the Bodhisattva Way of Life (Tuffley): The Buddha said that aspiration is at the heart of all the virtues.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): The Sage declared that aspiration is a root of all virtues,
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): The Sage has sung that desire is the root of all skilful deeds;
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): Le vœu, Bhagavat l’a déclaré, est la racine de tout bien, de tout mérite;
La Marcha Hacia la Luz (Villalba): El Buda declaró que la aspiración era la raíz de todos los méritos.
La Marche à la Lumière (Finot): Le Buddha a déclaré que l’aspiration était la racine de tous les mérites;
La Marche vers l’Éveil (Padmakara): Le Sage a enseigné que l’aspiration était la cause de tout ce qui relève du bien.
The Path of Light (Barnett): The love of righteousness the Saint has proclaimed to be the root of all righteous works;
Śāntideva’s Bodhicaryāvatāra (Sharma): The Buddha himself said that ‘chhanda’ is the root of all meritorious pursuits.
Vivre en Héros pour L’Éveil (Driessens): Le Puissant a dit que l’aspiration est la racine de tous les aspects du bien;
The Way of the Bodhisattva (Padmakara): Aspiration is the root of every virtue, thus the Mighty One has said.

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 321 13 – L’Engendrer sous l’Angle de l’Enseignement de ses Causes (40b-46a)
223 132 321 131 – Enseignement (40b)

Chapter VII – verses 40b

tasyāpi mūlaṃ satataṃ vipākaphalabhāvanā ||40||
tasyāpi mūlaṃ satataṃ vipākaphalabhāvanā [40]

Bodhicaryāvatāra-Samgraha (Feuerstein): …and that its root is constant meditation upon the ripening of the fruit of one’s actions.
Conseils Pour Bodhisattva (Pháp Thân): …elle-même a pour racine une méditation constante sur les résultats de maturation de nos actions.
Engaging in Bodhisattva Behaviour (Berzin): And the root of that is constantly having meditated on the ripening results (of karma):
Entering the Path of Enlightenment (Matics): …and that its root is constant meditation on the maturation of the fruit [of action].
Guide to the Bodhisattva’s Way of Life (Elliott): We can generate this intention by meditating on the law of karma, or actions and their effects.
A Guide to the Bodhisattva’s Way of Life (Batchelor): …its root is constant acquaintance with the ripening effects (of actions).
A Guide to the Bodhisattva Way of Life (Tuffley): To intensify my aspirations I meditate on the benefits of generating good karma, and avoiding bad.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): …and the root of that is constantly meditating on the results of the maturation of karma.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): …in turn, the root of that is ever meditation upon the resulting consequences.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): …et la racine du vœu, c’est la méditation constante des fruits de nos actes.
La Marcha Hacia la Luz (Villalba): Y su raíz misma es la constante meditación en los frutos de nuestros actos.
La Marche à la Lumière (Finot): …elle-même a pour racine la méditation constante des fruits de nos actes.
La Marche vers l’Éveil (Padmakara): Or l’aspiration a elle-même pour cause la constante méditation sur le fruit des actes.
The Path of Light (Barnett): …and its root is the constant meditation upon the fruit that grows from deeds.
Śāntideva’s Bodhicaryāvatāra (Sharma): The root of that itself is the constant awareness about the ripening of the fruit of all action.
Vivre en Héros pour L’Éveil (Driessens): …elle-même a pour racine une méditation constante sur les résultats de pleine maturation.
The Way of the Bodhisattva (Padmakara): And aspiration’s root in turn is constant meditation of the fruits of action.

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 321 132 – Explication (41-45)
223 132 321 132 1 – Enseignement Général sur la Causalité des Actions Noires et Blanches (41-43)

Chapter VII – verses 41-43

duḥkhāni daurmanasyāni bhayāni vividhāni ca|
suffering daurmanasyāni bhayāni vividhāni ca
abhilāṣavighātāśca jāyante pāpakāriṇām ||41||
abhilāṣavighātāśca jāyante unvirtuous-kāriṇām [41]

manorathaḥ śubhakṛtāṃ yatra yatraiva gacchati|
mental-aspiration śubhakṛtāṃ so-that yatraiva gacchati
tatra tatraiva tatpuṇyaiḥ phalārgheṇābhipūjyate ||42||
wherever tatraiva tatpuṇyaiḥ phalārgheṇābhipūjyate [42]

pāpakārisukhecchā tu yatra yatraiva gacchati|
un-virtuous-kārisukhecchā tu so-that yatraiva gacchati
tatra tatraiva tatpāpairduḥkhaśastrairvihanyate ||43||
wherever tatraiva tatpāpairduḥkhaśastrairvihanyate [43]

The Commentary to the GREAT PERFECTION: … [42] …wherever they go, there by the merit of that, they will be presented with the worship of fruition …
Conseils Pour Bodhisattva (Pháp Thân): [41] Les douleurs physiques et mentales, les peurs diverses, la privation de ce que l’on désire, tout cela provient d’une conduite néfaste. [42] En accomplissant le bien, animé en esprit par l’aspiration, je serai honoré, où que j’aille, par des présents, fruits de la vertu. [43] Mais, en perpétuant des méfaits, même si je désire le bonheur, je serai frappé, où que j’aille, par les armes de la douleur.
Engaging in Bodhisattva Behaviour (Berzin): [41] pain, foul moods, and assorted forms of fear, and being parted from what I would like, come about from behaving with negative karmic force. [42] (Consider this): by enacting the constructive deeds that my mind has intended, wherever I’m reborn, I’ll be honoured, through their positive force, with an oblation as the karmic result. [43] But by enacting negative deeds, though I wish for happiness, wherever I’m reborn, I’ll be assaulted, through their negative karmic force, by weapons of pain.
Entering the Path of Enlightenment (Matics): [41] For those engaged in evil there arises frustration of desire and various sorrows, melancholies and fears. [42] For the doer of good, no matter where his heart’s desire turns, there, because of his merits, he is reverenced as a consequence of the value of the fruit [of his action]; [43] but wherever turns the desire of the evil-doer for happiness, there, because of his evils, he is smitten with swords of sorrow.
Guide to the Bodhisattva’s Way of Life (Elliott): [41] All physical suffering and mental unhappiness, all the different types of fear and the suffering of being separated from what we want arise from non-virtuous actions. [42] Through committing non-virtuous actions, even though we may wish for happiness, we shall be pierced by the weapons of suffering wherever we find ourselves; [43] but, through performing virtuous actions with a pure intention, we shall be sustained by a happiness that results from that merit, wherever we are reborn.
A Guide to the Bodhisattva’s Way of Life (Batchelor): [41] (Physical) pain, mental unhappiness, all the various kinds of fear, as well as separation from what is desired all arise from an unwholesome way of life. [42] (However) by committing wholesome actions which are (motivated by aspiration) in the mind, wherever I go I shall be presented with tokens of the fruit of that merit. [43] But by committing evil (actions), although I may wish for happiness, wherever I go I shall be completely overcome by weapons of pain (caused) by my evil life.
A Guide to the Bodhisattva Way of Life (Tuffley): [41] Reflecting on bad karma, I see that it is caused by misery, depression, various fears and having one’s plans frustrated. [42] By performing acts that generate good karma, by intending to create virtue, wherever I go I will receive the benefit of these good acts. [43] But wherever an evil-doer goes, his happiness shall be neutralised by bad karma. His evil deeds create suffering that erodes happiness away.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): [41] Miseries, depressions, various fears and impediments to their desires befall those who do evil… [42] Wherever the heart’s desire of those who perform virtue goes, there its own merits honour it with an offering of its results. [43] But wherever the desire for happiness of the evil-doers goes, their vices destroy it with weapons of suffering.
A Guide to the Bodhisattva Way of Life (Tibetan) (Wallace): [41] Suffering, misery, various fears and separation from the desired occur due to committing sin. [42] By performing an intended virtue, wherever one goes, one will be honoured with the resultant benefits of one’s merit. [43] Although a sinner desires happiness, wherever he goes, sin destroys [his happiness] with the weapons of suffering.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): [41] Sufferings, feelings of dejection, and many different fears and impediments to their desires befall those who do evil. [42] The hearts’ delight of those who do good is worshipped with a welcoming reception of fruit wheresoever it goes, as a consequence of their meritorious deeds. [43] But the desire for pleasure of those who do evil is smitten by the weapons of suffering wheresoever it goes, as a consequence of their evil deeds.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): [41] Les pécheurs connaîtront toutes les souffrances physiques, toutes les douleurs morales, toutes les épouvantes et la ruine de tous leurs désirs. [42] Grâce à leurs mérites, le désir des gens de bien, quel qu’il soit, sera comme un hôte auquel on ne peut rien refuser. [43] Á cause de leurs péchés, le désir des pécheurs et la jouissance qu’il embrasse seront détruits par la souffrance armée d’un glaive.
La Marcha Hacia la Luz (Villalba): [41] Dolores físicos, dolores morales, peligros múltiples, la ruina, en definitiva, de todos sus deseos… ¡He aquí lo que espera a los pecadores! [42] El deseo de la gente virtuosa, sea cual sea su objeto, será, gracias a sus méritos, honrado con los frutos deseados, a modo de regalo de bienvenida. [43] Pero el deseo de felicidad de los pecadores, sea cual sea su objeto, será, debido a sus deméritos, cortado por los cuchillos del dolor.
La Marche à la Lumière (Finot): [41] Douleurs physiques, douleurs morales, périls multiples, enfin la ruine de tous leurs désirs: voilà ce qui attend les pécheurs. [42] Le désir des gens vertueux, à quelque objet qu’il s’adresse, sera, grâce à leurs mérites, honoré des fruits souhaités, comme d’un présent de bienvenue. [43] Mais le désir de bonheur que forment les pécheurs, à quelque objet qu’il s’adresse, sera, en conséquence de leurs démérites, tranché par les glaives de la douleur.
La Marche vers l’Éveil (Padmakara): [41] Les souffrances physiques et mentales, les peurs les plus variées et l’insatisfaction des désirs: voilà ce qui émerge des actes négatifs. [42] En faisant le bien selon mes pensées, où que je me rende, le fruit de ce mérite m’honorera de ses bienfaits. [43] Si je veux le bonheur mais agis mal, où que j’aille, mes méfaits engendreront l’arme de la souffrance qui me détruira.
The Path of Light (Barnett): [41] Manifold are the pains, the sorrows, the terrors and the disappointments that arise to sinners. [42] Whithersoever the desire of the righteous turns, it is greeted with happy issue, because of their merits; [43] and whithersoever turns the sinner’s yearning for pleasure, it is smitten with swords of pain, because of his sins.
Śāntideva’s Bodhicaryāvatāra (Sharma): [41] Sufferings, mental unhappiness and fears of multifarious kinds as also the end of wholesome wishes are all born from evil actions. [42] Wheresoever the mental aim (‘manoratha’) of wholesome actions goes, it is worshipped and honoured with the desired fruit of that merit. [43] Howsoever and wherever the desire for joy proceeds after performing evil karma, there and then it is, as a consequence of evil actions, destroyed by the weapons of pain.
Vivre en Héros pour L’Éveil (Driessens): [41] Les douleurs (physiques), le déplaisir, les peurs diverses, la privation de ce que l’on désire naissent d’une conduite néfaste. [42] En accomplissant le bien, (animé) en esprit par l’aspiration, où que j’aille, je serai honoré par des présents, fruits du mérite. [43] Mais, en perpétrant des méfaits, quoique je désire le bonheur, où que j’aille, en raison d’eux, je serai vaincu par les armes du malheur.
The Way of the Bodhisattva (Padmakara): [41] The body’s pains, anxieties of mind, our every fear and trepidation, separation from the objects of our wanting: such is the harvest of our sinful deeds. [42] If my acts are wholesome, mirroring my mind, then no matter where I turn my steps, respect and honour will be paid to me, the fruit and recompense of merit. [43] But if, in search for happiness, my works are evil, then no matter where I turn my steps, the knives of misery will cut me down – the wage and retribution of a sinful life.

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 321 132 2 – Explication sur leurs Effets Spécifiques (44-45)
223 132 321 132 21 – Effets Spécifiques de la Vertu (44)

Chapter VII – verse 44

vipulasugandhiśītalasaroruhagarbhagatā
vipulasugandhiśītala-lotus-born-gatā
madhurajinasvarāśanakṛtopacitadyutayaḥ|
madhurajinasvarāśanakṛtopacitadyutayaḥ
munikarabodhitāmbujavinirgatasadvapuṣaḥ
munikara-Bodhi-tāmbujavinirgatasadvapuṣaḥ
sugatasutā bhavanti sugatasya puraḥ kuśalaiḥ ||44||
sugatasutā bhavanti sugatasya puraḥ kuśalaiḥ [44]

The Commentary to the GREAT PERFECTION: In spacious fragrant coolness in the heart of a lotus made brilliant by the food of the Teachings of the Conqueror, my excellent body rising as the Sage’s light makes it blossom, remaining before the Tathagata, by virtue becoming his.
Engaging in Bodhisattva Behaviour (Berzin): By constructive behaviour, I’ll come to stay in the presence of the Triumphant as a Spiritual Child of the Blissfully Gone, with a superb body, born from a lotus opened by the splendour of the Sage, and dwelling in the heart of a spacious, fragrant, cool lotus, my radiance shall grow with nourishment from the Triumphant’s melodious voice.
Entering the Path of Enlightenment (Matics): Having entered the wide, sweet-smelling, cool womb of the Lotus; having fed upon the kindly words of the Conqueror; having issued in true beauty from the Enlightenment-Lotus created by the Sage – those who prosper and advance as a result of their good works, appear as Buddha-Sons before the Buddha.
Guide to the Bodhisattva’s Way of Life (Elliott): Those born in Buddha’s Pure Land arise from the lotus of pure actions performed through receiving the light of the Conqueror Buddha’s blessings. They are completely pure, uncontaminated by delusions, like a lotus unstained by mud. Nourished by hearing Conqueror Buddha’s speech directly, they experience supreme inner peace. All this happiness and goodness is the result of virtuous actions, such as the Six Perfections, prayer and dedication.
A Guide to the Bodhisattva’s Way of Life (Batchelor): As a result of virtue I shall dwell in the spacious, fragrant and cool heart of a lotus flower, my radiance will be nourished by the food of the Conqueror’s sweet speech, my glorious form will spring from a lotus unfolded by the Mighty One’s light, and as a Bodhisattva I shall abide in the presence of the Conquerors.
A Guide to the Bodhisattva Way of Life (Tuffley): The righteous-living ones who follow the example of the Buddha and the Bodhisattvas shall dwell in a world of delight. Their appearance to the world is beautiful, as their virtue shines through from beneath. Their beauty is not skin-deep. Like a lotus blossom emerging from a bud, or the rays of the dawning sun, they are born in great beauty as the True Children of the Holy Ones.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): On account of their virtues, the Children of the Sugāta, who dwell in the hearts of spacious, fragrant and cool lotuses, whose splendour is enhanced with the nourishment of the sweet voice of the Jina, and whose handsome bodies emerge from the lotuses blossomed by the rays of the Sage, are born in the presence of the Sugāta.
A Guide to the Bodhisattva Way of Life (Tibetan) (Wallace): Due to virtues, the Children of Sugātas, who dwell in the hearts of spacious, fragrant, cool lotuses, whose splendour is enhanced with the nourishment of the sweet voices of the Jinas, and whose superb bodies emerge from lotuses that are opened by the light of the Sages, remain in the presence of the Jinas.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): Born in the womb of lake-growing lotuses, expansive, sweet-smelling, and cool, with thriving splendour granted by the sustenance of the Conqueror’s melodious voice, their beautiful forms emerging from the water-born lotuses as they blossom in the rays of light from the Sage, the Sons of the Sugāta appear before him in consequence of their skilful deeds.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): [Heureux ceux dont] les œuvres sont [toutes] pures! Enfermés dans le cœur des lotus, grands, parfumés et frais, [embryons pétris de la pensée de l’Illumination par la science et la charité], leurs corps brillants se développent nourris du son charmant de la Loi; et [quand la maturité est complète] les lotus-matrices s’ouvrent sous les rayons [de ce soleil] qui est le Bouddha: ornés de toutes les marques du « Grand Homme », les [Bodhisattvas], Fils des Bouddhas naissent alors en présence du Bienheureux [Amitâbha].
La Marcha Hacia la Luz (Villalba): Formados en el corazón de grandes lotos perfumados y frescos, habiendo desarrollado sus cuerpos luminosos con el alimento que les proporciona la palabra armoniosa de los Vencendores, los Bodisatvas, gracias a sus buenas obras, surgen de los cálices expandidos, resplandecientes al resplandor del Santo y nacen, por último, ante sus ojos en perfecta belleza.
La Marche à la Lumière (Finot): Formés au cœur des grands lotus parfumés et frais, développant leurs corps brillants par l’aliment que leur donne la parole harmonieuse du Vainqueur, les Bodhisattvas, grâce à leurs bonnes œuvres, sortent enfin des calices épanouis aux rayons du Saint et naissent sous ses yeux dans leur parfaite beauté.
La Marche vers l’Éveil (Padmakara): Assis dans la fragrante fraîcheur d’une fleur de lotus immense, mon rayonnement sustenté par les douces paroles du Vainqueur, doté d’un corps parfait jailli d’un lotus épanoui à la lumière du Sage, être un Enfant des Ainsi-Allés en présence du Vainqueur: voilà ce qu’engendre le bien.
The Path of Light (Barnett): They that are godly of works enter the wombs of broad, sweet-smelling, cool lotus-blossoms; their lustrous forms grow nurtured by the Conqueror’s sweet melody; then they issue in comely beauty from the lotus-flowers awakened by the sunbeams of the Holy One, and are born as Sons of the Blessed in the presence of the Blessed.
Śāntideva’s Bodhicaryāvatāra (Sharma): The Bodhisattvas are born in the presence of Sugāta (Amitabha Buddha in Sukhavati) in the womb of the spacious, fragrant and cool lotus through meritorious actions; their radiant bodies are nourished by the sweet speech of the Conquerors, and the Bodhisattva’s glorious form in the lotus is made to bloom by the rays of light from Lord Buddha himself.
Vivre en Héros pour L’Éveil (Driessens): Grâce à ma vertu, je demeurerai dans le cœur d’un grand lotus frais et parfumée, mon éclat s’intensifiant par l’aliment de la douce parole du Vainqueur, mon corps splendide jaillira d’un lotus épanoui aux rayons du Puissant, et, comme Héros pour l’Éveil, je serai en présence des Vainqueurs.
The Way of the Bodhisattva (Padmakara): I will arise, through virtue, in the cool heart of a fragrant, spreading lotus, its petals opened in the Buddha’s light, with glory nourished by the sweet words of the Conqueror, and live, the Buddhas’ Heir, within the presence of Victorious Ones.

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 321 132 22 – Effets Spécifiques des Méfaits (45)

Chapter VII – verse 45

yamapuruṣāpanītasakalacchavirārtaravo
yamapuruṣāpanītasakalacchavirārtaravo
hutavahatāpavidrutakatāmraniṣiktatanuḥ|
hutavahatāpavidrutakatāmraniṣiktatanuḥ
jvaladasiśaktighātaśataśātitamāṃsadalaḥ
jvaladasiśaktighātaśataśātitamāṃsadalaḥ
patati sutaptalohadharaṇīṣvaśubhairbahuśaḥ ||45||
patati sutaptalohadharaṇīṣvaśubhairbahuśaḥ [45]

Engaging in Bodhisattva Behaviour (Berzin): But, by serial destructive behaviour, I’ll fall onto a fiercely flaming iron ground, horribly tortured by Yama’s henchmen, ripping off my entire skin, pouring into my body molten copper liquefied by enormous heat, stabbing me with flaming swords and daggers, and rending my flesh into hundreds of bits.
Entering the Path of Enlightenment (Matics): But howling with suffering – the whole skin removed by the demons of death – poured into liquid copper, heated in the fire – fragments of flesh cut off from hundreds of blows from burning swords and spears – one falls because of evil works, again and again upon the beds of well-heated iron.
Guide to the Bodhisattva’s Way of Life (Elliott): By contrast, those born in hell, on the fiery ground of red-hot iron, suffer at the hands of the henchmen of the Lord of Death, who tear open their skin and pour molten copper into their bodies and then, piercing them with flaming swords and spears, cut their flesh into hundreds of fragments. Such sufferings, which are experienced for many aeons, are the result of non-virtuous actions.
A Guide to the Bodhisattva’s Way of Life (Batchelor): But as a result of non-virtue my skin will be ripped off by the henchmen of Yama, in this feeble state liquid copper melted by tremendous heat will be poured onto my body. Pierced by flaming swords and daggers, my flesh will be cut into a hundred pieces and I shall tumble upon the fiercely blazing iron ground.
A Guide to the Bodhisattva Way of Life (Tuffley): But those who live a life of vice, the unrighteous ones, they shall live in a world of unease and suffering. As they face the final reckoning before King Yama, Lord of Death, they stand completely exposed. Every vice, every despicable act is shown. It is as if their skin is peeled away, then their flesh cut off by a thousand knives. An intense heat burns away their every pretence and the full force of their wrongdoing stands clearly exposed.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): On account of non-virtues, one cries out in distress, one’s entire skin is ripped away by the agents of Yama, one’s body is immersed into copper melted by the heat of fire, pieces of one’s flesh are cut off by hundreds of strokes of blazing spears and swords, and one repeatedly falls on intensely heated iron grounds.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): Screaming in agony as his entire skin is ripped away by Yama’s minions, his body infused in copper molten in the heat of the oblation-bearing fire, segments of his flesh cleaved away by the hundredfold blows of blazing swords and pikes, he drops repeatedly on to the red-hot ground of iron in consequence of his wrong deeds.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): Quant aux pécheurs, aux œuvres [entièrement] mauvaises: soigneusement écorchés par les bourreaux de Yama, poussant des cris lamentables, plongés dans du cuivre fondu, déchiquetés avec des épées et des instruments brûlants, ils tombent et retombent sur le plancher de fer rouge.
La Marcha Hacia la Luz (Villalba): El pecador, debido a sus pecados, cae y vuelve a caer en los infiernos pavimentados de hierro hirviente, gritando de dolor al ser desollado por los servidores de Yāma, con el cuerpo rociado de cobre fundido al calor del fuego, con la carne lacerada por cientos de golpes de lanzas y espadas ardientes.
La Marche à la Lumière (Finot): Hurlant de douleur d’être écorché par les serviteurs de Yama, le corps arrosé de cuivre fondu à la chaleur du feu, la chair lacérée par des centaines de coups de lances et d’épées enflammées, le pécheur, par suite de ses péchés, tombe et retombe dans les enfers pavés de fer rouge.
La Marche vers l’Éveil (Padmakara): Les acolytes de Yama me tortureront en m’écorchant des pieds à la tête et m’arroseront de cuivre fondu à la chaleur d’un feu dévorant. Ils me frapperont de leurs épées, de leur lances embrasées, et ma chair volera en centaines de morceaux sur le sol de métal incandescent: tels seront les effets de mes nombreux actes négatifs.
The Path of Light (Barnett): As to them that are ungodly of works, shrieking in anguish, they are flayed of their whole skin by the death-god’s henchmen, their bodies bathed with copper molten in the fire, their flesh cut off in gobbets by hundreds of blows from flaming swords and pikes, and they fall again and again upon beds of red-hot iron.
Śāntideva’s Bodhicaryāvatāra (Sharma): As a result of a lot of unwholesome conduct, a person falls on the fiercely-blazing steel floors (of hell), wailing in extreme agony, his whole skin despoiled by the messengers of death, his entire frame drenched in liquid copper melted in a tremendous fire, his limbs ripped apart by blows of fiery swords and ‘śaktis’.
Vivre en Héros pour L’Éveil (Driessens): Par contre, en raison de ma non-vertu, épuisé d’être écorché par les compagnons de Yama, le corps arrosé de cuivre fondu à la chaleur d’un feu intense, le chair transpercée par des lances et des épées enflammées, éclatant en cent morceaux, je m’effondrerai sur le sol de fer en fusion.
The Way of the Bodhisattva (Padmakara): Or else, as wages for my sins, I’ll be struck down, my skin flayed off by creatures of the Lord of Death, who on my body pour the liquid bronze that’s melted in the dreadful blaze. And pierced by burning swords and knives, my flesh dismembered in a hundred parts, will fall upon the white-hot iron ground.

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 321 133 – Résumé (46a)

Chapter VII – verse 46a

tasmātkāryaḥ śubhacchando bhāvayitvaivamādarāt|
tasmātkāryaḥ śubhacchando bhāvayitvaivamādarāt

Conseils Pour Bodhisattva (Pháp Thân): C’est pourquoi j’aspirerai au bien, et, avec respect, m’y accoutumerai…
Engaging in Bodhisattva Behaviour (Berzin): Hence, I shall set a strong intention to (do) what’s constructive and make it a habit, with regard.
Entering the Path of Enlightenment (Matics): It follows that one should have zeal for goodness; that one should practise it with ardour,
Guide to the Bodhisattva’s Way of Life (Elliott): Therefore, I should always keep the intention to accumulate virtues, not non-virtues, and put this intention into practice with strong effort.
A Guide to the Bodhisattva’s Way of Life (Batchelor): Therefore I should aspire for virtue and with great respect acquaint myself with it.
A Guide to the Bodhisattva Way of Life (Tuffley): Mindful of the wages of sin, I redouble my efforts to cultivate virtue and nourish the Spirit of Awakening within.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): Therefore one should nurture an aspiration for virtue, cultivating it with reverence.
A Guide to the Bodhisattva Way of Life (Tibetan) (Wallace): Therefore, aspire for virtue, and cultivate it with reverence.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): So, desire for what is good must be created, meditating carefully on these things.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): Méditez sur ces vérités, et dans le tremblement de vos cœurs, formez, [renouvelez] le vœu de vous appliquer au bien.
La Marcha Hacia la Luz (Villalba): Practiquemos, pues, la Aspiración al Bien.
La Marche à la Lumière (Finot): Donc, pratiquons l’Aspiration au Bien. Après l’avoir développée soigneusement,
La Marche vers l’Éveil (Padmakara): En conséquence, j’aspirerai au bien et le cultiverai avec respect.
The Path of Light (Barnett): Then let the love of righteousness be with you and be heedful thus to foster it.
Śāntideva’s Bodhicaryāvatāra (Sharma): Therefore one should perform wholesome karma and acquaint oneself reverentially with it.
Vivre en Héros pour L’Éveil (Driessens): Donc, j’aspirerai au bien, et, avec respect, je m’y accoutumerai.
The Way of the Bodhisattva (Padmakara): And so I will aspire and tend to virtue, and steep myself in it with great devotion.

Meaningful to Behold
332 222 324 22 – An Extensive Explanation of the Power of Steadfastness

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 321 2 – Réunir la Force de la Confiance en Soi (46b-62)
223 132 321 21 – Entreprendre (46b-48)

Chapter VII – verse 46b

vajradhvajasthavidhinā mānaṃ tvārabhya bhāvayet ||46||
Vajradhvaja-[Sutra]-sthavidhinā self-confidence/steadfastness tvārabhya bhāvayet [46]

The Commentary to the GREAT PERFECTION: Then with the observance of Vajra Victory Banner undertaking that, one should meditate with pride.
Conseils Pour Bodhisattva (Pháp Thân): Je cultiverai aussi la confiance en soi selon la méthode du Vajradhvaja Sūtra, où il est dit:
Engaging in Bodhisattva Behaviour (Berzin): Undertaking it, then, I’ll make it a habit of having pride, through the lines in the Vajradhvaja (Sūtra).
Entering the Path of Enlightenment (Matics): and that having begun the rule of the Vajradhvaja [“He Who Has the Thunderbolt as His Banner”], one should have pride.
Guide to the Bodhisattva’s Way of Life (Elliott): As mentioned in Vajradotsa Sūtra, whatever Dharma practice I study, I should complete it with strong confidence.
A Guide to the Bodhisattva’s Way of Life (Batchelor): Having undertaken the wholesome in the manner of Vajradhvaja, I should then proceed to acquaint myself with self-confidence.
A Guide to the Bodhisattva Way of Life (Tuffley): With reverence I live every moment to increase my virtue, not resting or thinking I have done enough today, I shall rest now and enjoy the pleasures of the flesh as a reward. Virtue is its own reward. All this is done in the spirit of self-sacrifice.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): Once one has begun, one should cultivate self-confidence (Tibetan: … with the aid of [and]) according to the method discussed in the Vajradhvaja Sūtra.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): Then one should undertake and develop pride in accordance with the method in the Vajradhvaja-Sūtra.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): [Désormais] appliqué [au bien], le Bodhisattva développe la fierté d’après les principes du Vajradhvaja-[Sûtra].
La Marcha Hacia la Luz (Villalba): Después de haberla desarrollado cuidadosamente, hay que entregarse al cultivo de la fortaleza, según el método enseñado por el Vajradhvaja Sūtra.
La Marche à la Lumière (Finot): il faut s’attaquer à la culture de la fierté, d’après la méthode du Vajradhvaja-Sûtra.
La Marche vers l’Éveil (Padmakara): Je cultiverai la fierté selon la méthode du « Soûtra de Bannière de Diamant ».
The Path of Light (Barnett): In setting his hand to a work one should foster pride, according to the rule of the Vajradhvaja Sūtra.
Śāntideva’s Bodhicaryāvatāra (Sharma): One should start with confidence and with a mind well-established in it as propounded in the Vajradhvaja Sūtra.
Vivre en Héros pour L’Éveil (Driessens): L’ayant développé selon la méthode de Vajradhvaja, je cultiverai la confiance en soi.
The Way of the Bodhisattva (Padmakara): And with the method stated in the Vajradhvaja, I will train in confident assurance.

Conseils Pour Bodhisattva (Pháp Thân): “Lorsque le soleil brille, il illumine le monde entier, malgré la cécité des êtres et les chaînes de montagne. De même, les Bodhisattvas brillent pour le bien des êtres, et les libèrent sans reculer devant leurs imperfections.”
A Guide to the Bodhisattva’s Way of Life (Batchelor): from the Vajradhvaja Sūtra (The Diamond Banner Sūtra) in the Avatamsaka Sūtra: “For example, Devaputra, when the sun shines forth it illuminates any suitable place without being turned back by such obstacles as blindness in people or uneven mountain formations. Likewise when a Bodhisattva shines forth for the sake of others, he ripens and liberates any suitable disciple and is not turned back by the various obstacles present in sentient beings.”
Vivre en Héros pour L’Éveil (Driessens): Le Vajradhvaja Sūtra est une section de l’Avatamsaka Sūtra: L’Éveillé y déclare: « Par exemple, Devaputra, quand le soleil brille, il illumine les lieux à illuminer sans être empêché par la cécité des êtres ou les chaînes de montagnes. De même, lorsque le Héros pour l’Éveil brille pour le bien d’autrui, il mûrit et libère les élèves à guider sans reculer devant les diverses imperfections des êtres. »
The Way of the Bodhisattva (Padmakara): “When the sun shines, O Devaputra, it illuminates the entire world, regardless of the blindness of beings and the mountain shadows. In the same way, Bodhisattvas appear for the liberation of beings, regardless of the obstacles that these may present.”)

The Nectar of Mañjushrī’s Speech
5 – The Force of Steadfastness
6 – A General Explanation

Chapter VII – verses 47-48

pūrvaṃ nirūpya sāmagrīmārabhennārabheta vā|
pūrvaṃ nirūpya sāmagrīmārabhennārabheta vā
anārambho varaṃ nāma na tvārabhya nivartanam ||47||
anārambho varaṃ named na tvārabhya nivartanam [47]

janmāntare’pi so’bhyāsaḥ pāpādduḥkhaṃ ca vardhate|
janmāntare’pi so’bhyāsaḥ unvirtuous-suffering ca vardhate
anyacca kāryakālaṃ ca hīnaṃ tacca na sādhitam ||48||
anyacca kāryakālaṃ ca hīnaṃ tacca na sādhitam [48]

The Commentary to the GREAT PERFECTION: [47] First examine the situation’s possibilities seeing whether it should be undertaken or not. It is better not to undertake it at all than that having once begun, we should then turn back …
Conseils Pour Bodhisattva (Pháp Thân): [47] En premier lieu, j’examinerai mes forces avant d’entreprendre une action, car mieux vaut s’abstenir que de renoncer après avoir commencé …
Engaging in Bodhisattva Behaviour (Berzin): [47] Examining my talents first, to undertake (something) or not undertake it, it’s better not to undertake it at all – not to start it and then turn back. [48] For that turns into a habit in future lives too and causes negative force and suffering to increase; while other (undertakings) and the time for their results are weakened and do not succeed.
Entering the Path of Enlightenment (Matics): [47] First, all conditions are to be considered. One should begin or not begin, for indeed, not-beginning is better than having begun and turning back; [48] because in another birth this is repeated, and sorrow increases because of evil; and the time for other work is wasted and nothing is accomplished.
Guide to the Bodhisattva’s Way of Life (Elliott): [47] First, I should examine what is to be done, to see whether I can do it or not. If I am unable to do it, I should not start it; but, once I start something, I should never turn back. [48] Otherwise this habit will carry into my future lives and my non-virtue and suffering will continue to increase. Moreover, other virtuous actions will take a long time to accomplish and will yield only meagre results.
A Guide to the Bodhisattva’s Way of Life (Batchelor): [47] First of all I should examine well what is to be done to see whether I can pursue it or cannot undertake it. (If I am unable) it is best to leave it, but once I have started I must not withdraw. [48] (If I do) [withdraw], then this habit will continue in other lives and evil and misery will increase, also other actions done at the time of its fruition will be weak and will not be accomplished.
A Guide to the Bodhisattva Way of Life (Tuffley): [47] I shall not undertake a task unless I have critically evaluated what is involved and have decided that I have both the means and determination to see the task through to completion. It is better to not start than it is to start and then stop part-way through. This latter will seriously undermine my confidence. [48] Lacking the will to complete tasks is an attitude that survives death into the afterlife where it occasions great suffering. So many opportunities wasted, so much regret. Better to discipline myself now to always finish what I start, thus acquiring the virtue of self-confidence.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): [47] At first examining one’s means, one should either begin or not begin. Surely, it is better not to begin than to turn back once one has begun. [48] This habit continues even in another life; due to that sin, suffering increases. Another opportunity for action is lost, and the task is not accomplished.
A Guide to the Bodhisattva Way of Life (Tibetan) (Wallace): [47] After examining a project at the beginning, either initiate it or do not initiate it. It is better not to initiate it than to begin it and then turn back. [48] Otherwise one will be habituated to that in future lifetimes, and sin and suffering will increase; for the time of other [activities] and their results will be postponed and will not be accomplished.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): [47] After first assessing the full implications, one should either begin or not begin. Surely, not beginning is better than turning back once one has begun. [48] This is a habit that continues even in another life, and from its evil suffering increases. Another life and opportunity for action, both lost, and the task not accomplished.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): [47] Examiner tout d’abord ses forces [et les mesurer avec la tâche]: entreprendre ou ne pas entreprendre [suivant le cas], car mieux vaut ne pas commencer que de reculer. [48] [Et pourquoi?] On contracterait l’habitude, pour cette vie et les suivantes, [d’abandonner ses entreprises]; [ne pas accomplir ses promesses est] un péché, d’où la souffrance; l’œuvre [qu’on laisse inachevée, pour l’entreprise qu’on ne mènera pas à terme], est perdue; perdu le temps [qu’on devait employer autrement et perdue l’œuvre qu’on aurait dû faire]; non achevée, enfin, l’œuvre [imprudemment commencée: pour ces cinq raisons, mieux vaut ne pas commencer que de revenir en arrière].
La Marcha Hacia la Luz (Villalba): [47] Después de haber verificado la propia fuerza, emprendamos la acción o abstengámonos, ya que es mejor abstenerse que renunciar a la acción emprendida. [48] De lo contrario, en vidas sucesivas volveremos a comenzar, aumentaremos nuestros sufrimientos con nuestros pecados, olvidaremos otras tareas, perderemos el tiempo y no acabaremos nada.
La Marche à la Lumière (Finot): [47] Ayant d’abord vérifié sa force, qu’on entreprenne ou non; car mieux vaut s’abstenir que de renoncer après avoir entrepris. [48] Sinon, on recommence dans les vies suivantes, on accroît ses souffrances avec ses péchés, on néglige une autre œuvre, on perd son temps et on n’achève rien.
La Marche vers l’Éveil (Padmakara): [47] En premier lieu, j’évaluerai mes richesses et déciderai de m’engager ou pas, car mieux vaut ne rien entreprendre que rebrousser chemin par la suite, [48] et puis, dans d’autres vies, cela deviendrait une habitude qui accroîtrait mes actes négatifs et mes souffrances; mes autres actes n’aboutiraient pas et maigre serait leur fruit, tandis que les premiers resteraient inachevés.
The Path of Light (Barnett): [47] When he has first considered the sum of circumstances, he will either begin it, or not begin it; for it is better not to begin at all than to leave undone what has been begun. [48] For this practice will last even into other births, and from such sin will arise abounding sorrow; and not only is the present work not accomplished, but likewise others that might be done in the same time come not to pass.
Śāntideva’s Bodhicaryāvatāra (Sharma): [47] One must first examine the available material before starting or not starting a practice. It is better not to start at all than to retreat (after starting once). [48] Even in other lives this practice (of retreating) will only add to dukkha brought about by evil action or ‘pāpa’. It will weaken any other work undertaken during that period nor will the one already undertaken be accomplished.
Vivre en Héros pour L’Éveil (Driessens): [47] En premier lieu, j’examinerai la tâche pour, ensuite, l’entreprendre ou non; car mieux vaut s’abstenir que de renoncer après avoir entrepris. [48] (Sinon) cette habitude (se perpétue dans) les autres existences, les fautes et la souffrance s’accroissent, d’autres (actions) portent de maigres fruits ou restent inachevées.
The Way of the Bodhisattva (Padmakara): [47] Let me first consider my resources – to start or not to start accordingly, for it is better not to start at all, than to begin and then retrace my steps. [48] For, acting thus, the pattern will return in later lives, and sin and pain will grow. And other actions will be left undone or else will bear a meagre fruit.

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 321 22 – S’Engager (49-62)
223 132 321 221 – Enseignement (49a)

Chapter VII – verse 49a

triṣu māno vidhātavyaḥ karmopakleśaśaktiṣu|
triṣu mind vidhātavyaḥ karmopakleśaśaktiṣu

Conseils Pour Bodhisattva (Pháp Thân): La confiance en soi s’applique à trois choses: les actes, la capacité, et les perturbations.
Engaging in Bodhisattva Behaviour (Berzin): Actions, disturbing emotions, and abilities – pride is to be applied regarding the three.
Entering the Path of Enlightenment (Matics): Pride is to be employed in three ways: in work, in opposition to passion, and in power.
Guide to the Bodhisattva’s Way of Life (Elliott): I should maintain self-confidence in three things: my Dharma practice, my Dharma activities and overcoming my own delusions.
A Guide to the Bodhisattva’s Way of Life (Batchelor): Self-confidence should be applied to (wholesome) actions, (the overcoming of) disturbing conceptions and my ability (to do this).
A Guide to the Bodhisattva Way of Life (Tuffley): I develop a can do self-confidence that seeks to find meaningful work and apply myself diligently to it. I do not leave work half-done for others to complete.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): One should apply self-confidence to these three: actions, secondary mental afflictions and ability.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): One should strive for pride in three areas: action, the secondary defilements, and ability.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): Il y a trois orgueils légitimes: l’orgueil de l’œuvre, l’orgueil contre la passion, l’orgueil de la puissance.
La Marcha Hacia la Luz (Villalba): La fortaleza debe ser aplicada a tres cosas: la acción, las pasiones y el poder.
La Marche à la Lumière (Finot): La fierté s’applique à trois choses: l’action, les passions, la puissance.
La Marche vers l’Éveil (Padmakara): Mon orgueil doit porter sur trois choses: l’action, les émotions négatives et l’efficience.
The Path of Light (Barnett): In respect of three things may pride be borne – man’s works, his temptations and his power.
Śāntideva’s Bodhicaryāvatāra (Sharma): Self-confidence should be applied to three things: (wholesome) karma, minor ‘kleśas’ and capability.
Vivre en Héros pour L’Éveil (Driessens): La confiance en soi s’applique à trois choses: les actes, les perturbations, la capacité.
The Way of the Bodhisattva (Padmakara): Action, the afflictions and ability: three things to which my pride should be applied.

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 321 222 – Explication (49b-62)
223 132 321 222 1 – Confiance en Soi dans l’Acte (49b-51)

Chapter VII – verse 49b

mayaivaikena kartavyamityeṣā karmamānitā ||49||
mayaivaikena kartavyamityeṣā karmamānitā [49]

Conseils Pour Bodhisattva (Pháp Thân): “J’agirai seul!”: voilà la confiance en soi dans l’action.
Engaging in Bodhisattva Behaviour (Berzin): “It’s something that I myself shall do” is having pride regarding actions.
Entering the Path of Enlightenment (Matics): The pride of work is in this knowledge: all is to be done by myself alone.
Guide to the Bodhisattva’s Way of Life (Elliott): I should encourage myself by thinking, “I alone will lead all living beings to the happiness of Enlightenment”, and in this way sustain my self-confidence in these three things.
A Guide to the Bodhisattva’s Way of Life (Batchelor): Thinking, “I alone shall do it,” is the self-confidence of action.
A Guide to the Bodhisattva Way of Life (Tuffley): As I progress with the development of this virtue, my skills improve to the point where I am a master of those skills. People seek me out because they know I am a virtuoso. I guard against this virtue becoming the sin of pride. I remain humble.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): “I alone should do it” expresses self-confidence with regard to action.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): ‘It is I alone who can do it’ expresses pride in action.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): Par le premier, on réclame pour soi seul le travail:
La Marcha Hacia la Luz (Villalba): “¡Actuaré solo!” ¡He aquí la fortaleza en la acción!
La Marche à la Lumière (Finot): « J’agirai seul! », voilà la fierté de l’action.
La Marche vers l’Éveil (Padmakara): L’orgueil d’agir consiste à se promettre de réussir par soi-même.
The Path of Light (Barnett): The pride of works lies in the thought ‘for me alone is the task’.
Śāntideva’s Bodhicaryāvatāra (Sharma): ‘I alone should perform it’ – this is (called) the self-confidence of action.
Vivre en Héros pour L’Éveil (Driessens): « J’agira seul »: telle est la fierté dans l’action.
The Way of the Bodhisattva (Padmakara): “I will do this, I myself, alone!” These words define my pride of action.

The Nectar of Mañjushrī’s Speech
6 – An Explanation of Specific Points
7 – Cultivating a Feeling of Self-Confidence with regard to the Task

Chapter VII – verses 50-51

kleśasvatantro loko’yaṃ na kṣamaḥ svārthasādhane|
kleśasvatantro loko’yaṃ na kṣamaḥ svārthasādhane
tasmānmayaiṣāṃ kartavyaṃ nāśakto’haṃ yathā janaḥ ||50||
tasmānmayaiṣāṃ kartavyaṃ nāśakto’haṃ yathā janaḥ [50]

nīcaṃ karma karotyanyaḥ kathaṃ mayyapi tiṣṭhati|
low/menial work/job karotyanyaḥ kathaṃ mayyapi tiṣṭhati
mānāccenna karomyetanmāno naśyatu me varam ||51||
mānāccenna karomyetanmāno naśyatu me varam [51]

Conseils Pour Bodhisattva (Pháp Thân): [50] Asservi par les passions, le monde est incapable de faire son propre bien. C’est donc moi qui le ferai, puisque je ne suis pas impuissant comme lui …!
Engaging in Bodhisattva Behaviour (Berzin): [50] Worldly beings, not under their own power, due to disturbing emotions, are unable to accomplish their very own aims. But I’m not incapable, like wandering beings, so I’ll do this (for them). [51] How can I stand by while someone else is doing an inferior job? If it’s because of being proud that I’m not doing it (instead), then best to let pride be exterminated in me.
Entering the Path of Enlightenment (Matics): [50] This world, self-bound by passion, is not competent for the accomplishment of its own welfare. Therefore I am to do this, since, unlike [most of] mankind, I am not powerless. [51] How can I allow another to do a base task while I stand present? If out of pride I do not do it, let pride perish; it is better for me.
Guide to the Bodhisattva’s Way of Life (Elliott): [50] Unlike me, worldly beings are powerless. Being under the control of delusion and karma, they are unable to make their lives meaningful. Therefore, I will practise virtue for their sake. [51] How can I sit and do nothing while others waste their lives on meaningless tasks? Although it might seem like self-importance, I should act out of self-confidence, which is quite different from self-importance.
A Guide to the Bodhisattva’s Way of Life (Batchelor): [50] Powerless, their minds disturbed, people in this world are unable to benefit themselves. Therefore I shall do it (for them) since unlike me these beings are incapable. [51] (Even) if others are doing inferior tasks why should I sit here (doing nothing)? I do not do those tasks because of self-importance; it would be best for me to have no such pride.
A Guide to the Bodhisattva Way of Life (Tuffley): [50] Consumed by collective mental affliction, the world is incapable of doing much of what is necessary in its own best interests. Having transcended my afflictions, I step in and do what must be done to ease the suffering of the world. [51] It would be wrong of me to stand by and watch someone do an inferior job when I could do it to a higher standard. If it is pride that prevents me from stepping in, then it is better that my pride be destroyed.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): [50] This world overwhelmed by mental afflictions is incapable of accomplishing its own self-interest. Therefore I must do it for them. I am not as incapable as the world is. [51] Why should someone else do inferior work while I stand by? If I do not do it because of pride, then it is better to let my pride be destroyed.
A Guide to the Bodhisattva Way of Life (Tibetan) (Wallace): [50] The world, overwhelmed by mental afflictions, is incapable of accomplishing its own self-interest. Thus, since beings are not as capable as myself, I shall do this …
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): [50] This world is totally subject to the defilements, incapable of accomplishing its own benefit. Therefore I must do it for them. I am not incapable, as is mankind. [51] How is it that another does despised work while I stand by? If I do not do it because of pride, better to let my pride be destroyed.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): [50] « Cette pauvre humanité, esclave des passions, est incapable de quoi que ce soit pour son bien. [Moi, Bodhisattva], je dois faire tout à sa place et pour elle: je ne suis pas impuissant comme les autres ». [51] Un tel fait une besogne servile alors que je suis là, [moi, l’esclave des créatures]! Si par orgueil je ne prends pas sa place, périsse plutôt mon orgueil!
La Marcha Hacia la Luz (Villalba): [50] Esclavizado por las pasiones, este mundo es incapaz de salvarse a sí mismo. Soy yo quien debe, pues, actuar por él, ya que yo no soy un impotente como el mundo. [51] Algunos desempeñen una tarea humillante, ¿por qué, si yo estoy aquí? Si el orgullo me impide ocupar su puesto, ¡que sea mi orgullo lo que perezca!
La Marche à la Lumière (Finot): [50] Asservi par les Passions, ce monde est incapable de faire lui-même son salut. C’est donc à moi à l’opérer pour lui, car je ne suis pas impuissant comme le monde. [51] Un autre fait une besogne humiliante. Pourquoi, puisque je suis là? Si l’orgueil m’empêche de prendre sa place, périsse plutôt mon orgueil!
La Marche vers l’Éveil (Padmakara): [50] Asservis par leurs émotions négatives, les êtres ordinaires ne sont pas en mesure d’œuvrer à leur propre bien. Puisqu’ils n’ont pas le même pouvoir que moi, c’est moi qui agirai pour eux. [51] Quand les autres s’adonnent à de viles taches, comment puis-je rester sans rien faire? Mais je ne dois pas agir avec suffisance! Il vaut mieux que je n’ai pas d’orgueil.
The Path of Light (Barnett): [50] This world, enslaved by passion, is powerless to accomplish its own weal; then I must do it for them, for I am not impotent like them. [51] Shall another do a lowly task while I am standing by? If I in my pride will not do it, better it is that my pride perish.
Śāntideva’s Bodhicaryāvatāra (Sharma): [50] This whole world is in bondage to kleśas and incapable of fulfilling its own will. Therefore, I should so conduct myself that I do not become as helpless as other persons. [51] Someone is doing inferior work when I am there. If, out of ego, I do not do that work, it will destroy my ‘māna’ or self-confidence.
Vivre en Héros pour L’Éveil (Driessens): [50] Perturbé, impuissant, le monde ne peut opérer son propre bien. Moi-même, je le ferai, qui ne suis pas impuissant comme lui. [51] Quand les autres s’occupent de taches inferieures, pourquoi resterai-je ainsi? Si l’orgueil m’empêche d’agir, qu’il périsse plutôt!
The Way of the Bodhisattva (Padmakara): [50] Enfeebled by their minds’ afflictions, worldly folk are helpless to secure their happiness. Compared to those who wander, I am able – this indeed shall be my chosen task. [51] When others give themselves to base activities, how can I connive as their companion? But I shall not refrain through pride or arrogance; my best way is to give up such conceit.

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 321 222 2 – Confiance en Soi de Capacité (52-59)
223 132 321 222 21 – Pertinence de sa Fermeté (52-54)

Chapter VII – verses 52-54

mṛtaṃ duṇḍubhamāsādya kāko’pi garuḍāyate|
dead duṇḍubhamāsādya kāko’pi garuḍā-yate
āpadābādhate’lpāpi mano me yadi durbalam ||52||
āpadābādhate’lpāpi self-confidence me even durbalam [52]

viṣādakṛtaniśceṣṭe āpadaḥ sukarā nanu|
viṣādakṛtaniśceṣṭe āpadaḥ sukarā nanu
vyutthitaśceṣṭamānastu mahatāmapi durjayaḥ ||53||
vyutthitaśceṣṭamānastu mahatāmapi durjayaḥ [53]

tasmāddṛḍhena cittena karomyāpadamāpadaḥ|
tasmāddṛḍhena cittena karomyāpadamāpadaḥ
trailokyavijigīṣutvaṃ hāsyamāpajjitasya me ||54||
three-worlds-vijigīṣutvaṃ hāsyamāpajjitasya me [54]

Conseils Pour Bodhisattva (Pháp Thân): [52] Devant un serpent mort, le corbeau se comporte comme un aigle. Si mon esprit est faible, les moindres tentations me frapperont. [53] Comment se libérer de la faiblesse pour qui, par découragement, abandonne l’effort? Mais celui qui a développé confiance en soi et énergie tient tête aux plus puissants obstacles. [54] Donc, l’esprit ferme, je tiendrai tête aux tentations, car, vaincu par elles, mon désir de conquérir les trois mondes serait ridicule!
Engaging in Bodhisattva Behaviour (Berzin): [52] Even a crow makes itself act like an eagle when encountering a snake that’s already dead. But if I remain timid, even the slightest setback impairs me. [53] Discouraged and having given up effort, will there be Liberation due to feeling bankrupt, or what? But by strengthening my effort through having my pride, even huge things will have difficulty triumphing (over me). [54] Therefore, with my mind steadfast, I shall set back setbacks. For if setbacks bankrupt me, my wishing to triumph over the three realms becomes a joke.
Entering the Path of Enlightenment (Matics): [52] Encountering a dead lizard, even the crow is a Garuḍa. The slightest misfortune oppresses me if my mind is weak. [53] When one is made powerless by lassitude, injury easily occurs; but the one who is alert, active and proud is invisible to the greatest foe. [54] With resolute mind, therefore, I will injure that which is injurious. If I desire the conquest of the three worlds, is it not laughable that calamity conquer me?
Guide to the Bodhisattva’s Way of Life (Elliott): [52] If a snake lays dying on the ground, crows will act like brave eagles and attack it. In the same way, if my self-confidence is weak, even the slightest adversity will be able to harm me. [53] If, out of laziness, I give up trying, how shall I ever attain Liberation in such a feeble state? But if, out of self-confidence, I generate effort, it will be difficult for even the greatest adversity to harm me. [54] Therefore, with a steadfast mind I will overcome all downfalls for, if I am defeated by a downfall, my wish to triumph over all obstacles will be but a joke.
A Guide to the Bodhisattva’s Way of Life (Batchelor): [52] When crows encounter a dying snake, they will act as though they were eagles. (Likewise) if (my self-confidence) is weak I shall be injured by the slightest downfall [due to delusions finding me weak]. [53] How can those who out of faint-heartedness have given up trying find Liberation because of this deficiency? [Every obstacle would defeat them]. But even the greatest (obstacle) will find it hard to overcome one with self-confidence who is developing exertion. [54] Therefore with a steady mind I shall overcome all falls, for if I am defeated by a fall my wish to vanquish the three realms will become a joke.
A Guide to the Bodhisattva Way of Life (Tuffley): [52] Even the eagle behaves like a lowly crow when it mistakenly attacks something that is already dead [sic]. Unless I have mastered my afflictions, even a small problem can be very troubling. [53] If I allow myself to dwell in despondency, even small problems become overwhelming obstacles. But if I cultivate a zealous, enthusiastic outlook on life I become resilient and successful, regardless of the hardships that life inevitable throws up. [54] Therefore with a mind that is steadfast and positive I shall overcome adversity. To allow adversity to conquer me is to completely undermine my desire to end the suffering of sentient beings.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): [52] Even a crow behaves like a Garuḍa when attacking a dead water snake. If my mind is weak, even a small adversity is troubling. [53] When one is made powerless by despondency, adversities are easily caused, but one who is uplifted and zealous is invincible even in the face of great adversities. [54] Therefore, with an unswerving mind, I shall bring disaster to adversity. For as long as I am conquered by adversities, my desire for victory over the three worlds is ludicrous.
A Guide to the Bodhisattva Way of Life (Tibetan) (Wallace): [52] Even a crow behaves like a Garuḍa when attacking a dead water snake. When I am frail, even a small adversity hurts. [53] In the case of despondency and apathy, what Liberation is there from this impoverishment? If effort is generated with self-confidence, it is difficult to be overpowered by even great [adversities]. [54] Therefore, with an indomitable attitude I shall overcome all adversities. If I am overwhelmed by adversities, my desire for victory over the three worlds will be ludicrous.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): [52] Even a crow acts like Garuḍa when attacking a dead lizard. If my mind is weak, even a minor difficulty is oppressive. [53] When one is made passive by defeatism, without doubt difficulties easily take effect, but exerting oneself and invigorated, one is hard to defeat even for great calamities. [54] So, with a firm mind, I shall make difficulty for difficulty. For so long as difficulties conquer me, my desire to conquer the three worlds is laughable.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): [52] Le corbeau devient un Garuḍa quand il s’attaque à un lézard mort. La moindre occasion de péché me fera tomber si ma pensée est faible, [si mon orgueil de Bodhisattva est miné par la passion]. [53] Quand l’homme manque de résolution, d’activité morale, [par indolence et oubli de la Loi], les occasions de péché et les chutes sont fréquentes; mais quand la pensée est tendue, énergique, [attentive], les plus grandes tentations ne peuvent la vaincre. [54] Aussi j’affermis ma pensée [et je me cuirasse d’un saint orgueil]: je détruirai qui veut me détruire. N’est-il pas ridicule celui qui veut conquérir le triple monde et que la tentation abat?
La Marcha Hacia la Luz (Villalba): [52] El cuervo se convierte en Garuda delante de un lagarto muerto. La menor tentación me abatirá si mi corazón es débil. [53] Aquel a quien su desaliento vuelve inactivo fácilmente encuentra derrotas; pero aquel otro que permanece alerta y enérgico puede enfrentarse con éxito a los más poderosos enemigos. [54] Con su corazón firme quiero realizar, pues, la perdida de mi perdida. Es inútil desear conquistar el universo si sucumbo ante mi propia debilidad.
La Marche à la Lumière (Finot): [52] Le corbeau devient un Garuḍa devant un lézard mort. La moindre tentation m’abattra si mon cœur est faible. [53] Pour qui est inactif par découragement, les chutes sont faciles; mais celui qui est alerte et énergique tient tête aux plus puissants ennemis. [54] Donc je veux, d’un cœur ferme, réaliser la perte de ma perte. Désirer la conquête de l’univers est ridicule, si je succombe à la tentation.
La Marche vers l’Éveil (Padmakara): [52] Au vu d’un serpent mort, le corbeau se conduit comme un aigle. Si je manque de force, la moindre chute me sera néfaste. [53] Celui qui renonce à l’effort par découragement pourra-t-il se libérer de sa misère? Celui qui a la fierté de faire effort, ne sera pas vaincu, même par de lourds méfaits. [54] C’est donc avec fermeté que je triompherai des chutes, parce que, si elles l’emportent sur moi, ridicule sera mon désir de vaincre les trois mondes.
The Path of Light (Barnett): [52] The very crow becomes a Garuḍa when he lights upon a dead lizard; if my spirit is feeble, the least occasion of sin will overcome me. [53] To him who is palsied by a faint heart occasions of sin come abundantly; but he who has a noble pride ever alert is unconquerable even by great temptations. [54] Then with firm spirit I will undo the occasions of undoing; if I should be conquered by them, my ambition to conquer the threefold world would be a jest.
Śāntideva’s Bodhicaryāvatāra (Sharma): [52] Even a crow behaves like a ‘Garuḍa’ when it encounters a dead snake. If my mind is weak, even the slightest difficulty will become a hurdle. [53] Obstacles come handy to one made immobile by grief, but to a person whose mind is elevated and who is industrious or persevering, even mighty hurdles are not insurmountable. [54] Therefore, with a determined mind, I will uproot all hurdles. (Otherwise) I am liable to become an object of ridicule, having had my aim as the conquest of the three worlds.
Vivre en Héros pour L’Éveil (Driessens): [52] Devant un serpent mort, le corbeau se comporte tel un Garuḍa; si je suis faible, la moindre chute morale me blessera. [53] Comment se libérer de l’infortune pour qui, par découragement, abandonne l’effort? Mais celui qui a développé confiance en soi et énergie est difficile à vaincre, même par de grands (obstacles). [54] Donc, l’esprit ferme, je surmonterai les chutes morales, car, vaincu par elles, mon désir de conquérir les trois mondes prêterait à rire!
The Way of the Bodhisattva (Padmakara): [52] When they find a dying serpent, even crows behave like soaring eagles. Therefore if I’m weak and feeble-hearted, even little faults will strike and injure me. [53] How will those who basely flee the conflict, ever free themselves from their debility? But those who confidently stand their ground with proud resolve are hard to vanquish even by the mighty. [54] Therefore with a steadfast heart I’ll get the better of my weaknesses. But if my failings get the upper hand, my wish to overcome the world is laughable indeed.

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 321 222 22 – Nature de la Confiance en Soi Contrecarrant (55)

Chapter VII – verse 55

mayā hi sarvaṃ jetavyamahaṃ jeyo na kenacit|
mayā hi sarvaṃ jetavyamahaṃ jeyo na kenacit
mayaiṣa māno voḍhavyo jinasiṃhasuto hyaham ||55||
mayaiṣa māno voḍhavyo Jina-lion-suto hyaham [55]

Conseils Pour Bodhisattva (Pháp Thân): Je triompherai de tout et ne serai vaincu par rien. Moi, un Bodhisattva semblable au lion, je demeurerai dans cette fierté!
Engaging in Bodhisattva Behaviour (Berzin): I shall triumph over everything and nothing shall triumph over me! As a spiritual Offspring of the Triumphant Lion, I shall maintain this pride.
Entering the Path of Enlightenment (Matics): All is to be conquered by me, I am not to be conquered by anyone – this is the pride which I shall bear, for I am a Son of the Conqueror-Lion.
Guide to the Bodhisattva’s Way of Life (Elliott): “I will conquer all obstacles, and none shall conquer me.” Thus I, who will become a Conqueror, will practise with self-confidence.
A Guide to the Bodhisattva’s Way of Life (Batchelor): I will conquer everything and nothing at all shall conquer me! I, a Son of the Lion-like Conqueror, should remain self-confident in this way.
A Guide to the Bodhisattva Way of Life (Tuffley): With steadfast determination to prevail over adversity, I shall prevail over every problem. No problem will get the better of me. This is the tremendously empowering attitude of a Child of the Holy Ones.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): I should overcome everything and not be overcome by anything. I should acquire this self-confidence, for I am a Child of the Lions, the Jinas.
A Guide to the Bodhisattva Way of Life (Tibetan) (Wallace): I shall gain victory over everything, and no one will be victorious over me. As a Child of the Lions, the Jinas, I shall dwell in this self-confidence.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): For I must conquer everything. Nothing should conquer me. This pride should be wedded to me, for I am a Son of the Lion-like Conqueror.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): Je triompherai de tous; je ne serai vaincu par personne. Tel est mon orgueil: ne suis-je pas le Fils des [Bouddhas, ces] Victorieux, ces Lions?
La Marcha Hacia la Luz (Villalba): Tengo que ser el vencedor de todo sin permitir que nada me venza. Tal es la fortaleza que debo despertar. ¡Soy el Hijo de los Leones, el Hijo de los Victoriosos!
La Marche à la Lumière (Finot): Il faut que je sois vainqueur de tout sans être vaincu par rien. Telle est la fierté qui doit s’éveiller en moi. Car je suis le Fils des Lions, des Vainqueurs!
La Marche vers l’Éveil (Padmakara): « Je vaincrai tout et rien ne me vaincra! » Dans cet orgueil je m’établirai, moi, l’Enfant de ces Lions, les Vainqueurs.
The Path of Light (Barnett): I will conquer all; none shall conquer me. This is the pride that I will bear, for I am the Son of the Conqueror-Lions.
Śāntideva’s Bodhicaryāvatāra (Sharma): ‘All these have to be conquered by me and I shall not be conquered by them’. Such self-confidence has to be borne by me as the Child of the Jinas – the Lions.
Vivre en Héros pour L’Éveil (Driessens): Je triompherai de tout et ne serai vaincu par rien. Moi, un Fils du Vainqueur semblable au Lion, je demeurerai dans cette fierté.
The Way of the Bodhisattva (Padmakara): “I will be the victor over all; nothing shall prevail and bring me down!” The Lion-Offspring of the Conqueror should constantly abide in this proud confidence.

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 321 222 23 – Déprécier l’Orgueil, l’Objet à Abandonner (56-58)

Chapter VII – verses 56-58

ye sattvā mānavijitā varakāste na māninaḥ|
ye sattvā ego-vijitā varakāste na māninaḥ
mānī śatruvaśaṃ naiti mānaśatruvaśāśca te ||56||
mānī śatruvaśaṃ naiti ego-śatruvaśāśca te [56]

mānena durgatiṃ nītā mānuṣye’pi hatotsavāḥ|
mānena durgatiṃ nītā mānuṣye’pi hatotsavāḥ
parapiṇḍāśino dāsā mūrkhā durdarśanāḥ kṛśā ||57||
parapiṇḍāśino dāsā mūrkhā durdarśanāḥ kṛśā [57]

sarvataḥ paribhūtāśca mānastabdhāstapasvinaḥ|
sarvataḥ paribhūtāśca mānastabdhāstapasvinaḥ
te’pi cenmānināṃ madhye dīnāstu vada kīdṛśāḥ ||58||
te’pi cenmānināṃ madhye dīnāstu vada kīdṛśāḥ [58]

Conseils Pour Bodhisattva (Pháp Thân): [56] Ceux que l’orgueil domine sont perturbés, et n’ont pas confiance en eux-mêmes, car l’homme confiant n’est pas au pouvoir de l’ennemi, tandis qu’eux sont dominés par lui … …
Engaging in Bodhisattva Behaviour (Berzin): [56] Wandering beings conquered by pride are disturbed: they have no pride; for those having pride don’t fall under the enemy’s power, but instead, have power over the enemy, pride. [57] Filled up with the disturbing emotion of pride, they’re led by pride to the worse rebirth states, and even as humans, their festivity is killed; they become slaves, eating the scraps of others, [58] stupid, ugly, feeble, and insulted in all (situations). If filled up with pride, those having trials are also included among those having pride, then what kind of pathetic beings are they, tell me please?
Entering the Path of Enlightenment (Matics): [56] Whatever beings have been conquered by pride are miserable, they are not the proud ones; proud persons are not submissive to the enemy, but they are submissive to the enemy who is pride. [57] They have been brought by arrogance to misfortune; even in the human condition their joys are lost. Eating the ritual rice balls of others: slaves, [58] stupid, ugly, weak, despised on all sides, stiffened by arrogance; these are the wretched ones. If they are among the proud, then tell me what kind are miserable?
Guide to the Bodhisattva’s Way of Life (Elliott): [56] Anyone who is governed by the view of self-importance is under the influence of delusion, not self-confidence. Such a person has succumbed to the enemy of the self-important view, whereas one with self-confidence has not. [57] Those who are inflated by the deluded view of self-importance will be reborn in the lower realms; and, if they later take rebirth in a human form, they will be poor and miserable, like slaves eating others’ food. [58] Stupid, ugly and feeble, they will be despised by everyone. So-called “tough people” who are puffed up with pride are also counted among the self-important – who could be more pathetic than they are?
A Guide to the Bodhisattva’s Way of Life (Batchelor): [56] Whoever has self-importance is destroyed by it: he is disturbed and has no self-confidence. For those with self-confidence do not succumb to the power of the enemy, whereas the former are under the sway of the enemy of self-importance. [57] Inflated by the disturbing conception of my self-importance, I shall be led by it to the lower realms. It destroys the joyous festival of being human. I shall become a slave, eating the food of others, [58] stupid, ugly, feeble and everywhere disrespected. Tough people bloated by conceit are also counted among the self-important: tell me, what is more pathetic than this?
A Guide to the Bodhisattva Way of Life (Tuffley): [56] The self-confidence that comes with a zealous approach to the cultivation of virtue is the best antidote for the sin of pride. People in the grip of pride are insecure, the opposite of self-confidence. [57] Pride will lead a person to [an] ever more miserable way of life. There is no happiness for such people. They become slaves to every fad and trend and in so doing become ever more stupid, ugly and feeble. [58] Despised by people everywhere, those puffed up with pride look very foolish in the company of those with true self-confidence. The self-confident person recognises the pride in themselves and ruthlessly weeds it out.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): [56] Beings who are overcome by pride and wretched are not self-confident; they are under the power of the enemy, pride. A self-confident person does not succumb to the power of the enemy. [57] Led by pride to miserable states of existence, they are devoid of joy even in human life. They are slaves who eat others’ morsels, [58] stupid, ugly and feeble. They are despised everywhere, puffed up with pride, and miserable. If they are included among the self-confident, they are pitiable. Say, of what kind are they?
A Guide to the Bodhisattva Way of Life (Tibetan) (Wallace): … [57] Inflated with afflictive pride, pride leads them to miserable states of existence, and it spoils the celebration of human life. They will become slaves who eat others’ morsels, [58] stupid, ugly, pathetic and despised everywhere. If ascetics inflated with pride are also included among the self-confident, tell me: who else is so pitiable?
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): [56] Those beings who are conquered by pride are wretches who have no pride! A person with pride does not fall under the control of a rival. They are under the control of the rival, pride. [57] Led by pride to a bad rebirth, even as a human being their jubilation is destroyed – slaves, eating food scrounged from others, [58] stupid, ugly and thin. And despised on all sides, sustained by pride, the mortified, even those wretched in the midst of the crowd, pray tell of what kind are they?
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): [56] Les hommes vaincus par l’orgueil sont des misérables, et non pas des orgueilleux; l’orgueilleux ne devient pas la chose de son ennemi et les [faux] orgueilleux sont les esclaves de cet ennemi qui est l’orgueil. [57] L’orgueil les précipite dans les destinées infimes; ou si, par hasard, ils obtiennent l’existence humaine, privés de tout ressort et de toute joie, mangeant le pain d’autrui, réduits en esclavage, [58] abrutis, hideux, débiles, ils sont méprisés de tous, les misérables qui se raidissent dans l’orgueil. Si tu les tiens pour des orgueilleux, qui appelleras-tu lâches et misérables?
La Marcha Hacia la Luz (Villalba): [56] Los hombres vencidos por el orgullo no son orgullosos sino cobardes: el hombre orgulloso no se rinde a su enemigo, los cobardes aceptan el yugo de su enemigo: ¡el orgullo! [57] El orgullo conduce a condiciones desafortunadas; aunque sean humanos viven sin alegría, comen el arroz de los demás, son esclavos, [58] estúpidos, feos, canijos, despreciados por todos, pobres diablos paralizados por el orgullo. Si esta es la suerte de los orgullosos, dime, ¿cuál será la de los desalentados?
La Marche à la Lumière (Finot): [56] Les hommes vaincus par l’orgueil sont des lâches et non des orgueilleux: car l’homme orgueilleux ne se rend pas à son ennemi, et ceux-là acceptent le joug de leur ennemi: l’orgueil. [57] L’orgueil les mène aux conditions malheureuses; même dans la condition humaine, ils vivent sans joie, mangeant le riz des autres, esclaves, [58] inintelligents, laids, maigres, méprisés de tous, pauvres diables paralysés par l’orgueil. Si de tels hommes comptent au nombre des orgueilleux, quels seront, dis-moi, les avilis?
La Marche vers l’Éveil (Padmakara): [56] Les êtres vaincus par l’orgueil n’éprouvent pas d’orgueil, mais une émotion négative. Les [vrais] orgueilleux ne se rendent pas à l’ennemi, alors que les autres se soumettent à lui. [57] L’orgueil vulgaire qui gonfle l’esprit conduit aux destinées inférieures; il ruine le festin de l’existence humaine et produit des esclaves qui mangent le pain des autres, [58] des idiots, laids et faibles, que tous méprisent: si ces ascètes bouffis l’orgueil font, eux aussi, partie des [bons] orgueilleux, dites-moi quels sont ceux qu’il faut appeler vils?
The Path of Light (Barnett): [56] Creatures who are overcome by arrogance bear the title of misery, not of pride; he that is proud falls not into the power of the foe, but they [who do] are slaves to the foe Arrogance. [57] Through arrogance they are brought into evil estate, and even in human birth lose their joy, eating the bread of others, slaves, [58] fools un-comely, wasted away; despised on all sides are the wretches stiff in arrogance; if they are ranked with the proud, say, who are the miserable?
Śāntideva’s Bodhicaryāvatāra (Sharma): [56] Beings overcome by ego are reprehensible but certainly not persons with self-confidence. A person of self-confidence never surrenders to the foe; (whereas) others are in the clutches of the foe called ‘māna’ or ego. [57] Led into lower realms by their (foolish) ego, they become bereft of joy even in human existence. They are like slaves eating food from others’ hands; [58] fools, weak of body and detestable to sight. Disregarded at all places, made obdurate by self-conceit, bloated fools – they too are counted among the egoists; then, what (to speak) of the other down and out people?
Vivre en Héros pour L’Éveil (Driessens): [56] Ceux que l’orgueil domine sont perturbés: ils n’ont pas confiance en eux-mêmes, car, l’homme confiant n’est pas au pouvoir de l’ennemi, tandis qu’eux sont dominés par lui. [57] Gonflés par la perturbation d’orgueil, ils sont, par elle, menés aux destinées malheureuses; elle détruit la fête d’être (né) humain, en fait des esclaves mangeant la nourriture d’autrui, [58] stupides, laids, malingres, méprisé de tous. Si les personnes rudes, imbues de leur importance, sont aussi comptées au nombre des orgueilleux, dis-moi, qu’y a-t-il de plus pitoyable?
The Way of the Bodhisattva (Padmakara): [56] Those whom arrogance and pride destroy are thus defiled; they lack proud confidence. They fall into the power of an evil pride, but those with true pride will escape the enemy. [57] When arrogance inflates the mind, it draws it down to states of misery, or else it ruins human birth, should this be gained. Thus one is born a slave, dependent for one’s food – [58] or feebleminded, ugly, without strength, the butt and laughingstock of everyone. Hapless creatures puffed up with conceit! If these you call the proud, then tell me who are wretched?

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 321 222 24 – Louer la Confiance en Soi Contrecarrant (59)

Chapter VII – verse 59

te mānino vijayinaśca ta eva śūrā
te mānino vijayinaśca ta eva śūrā
ye mānaśatruvijayāya vahanti mānam|
ye mānaśatruvijayāya vahanti mānam
ye taṃ sphurantamapi mānaripuṃ nihatya
ye taṃ sphurantamapi mānaripuṃ nihatya
kāmaṃ jane jayaphalaṃ pratipādayanti ||59||
kāmaṃ jane jayaphalaṃ pratipādayanti [59]

Conseils Pour Bodhisattva (Pháp Thân): Ceux qui se saisissent de la confiance en soi pour vaincre l’ennemi orgueil sont des héros victorieux. Ils réalisent alors le fruit des Vainqueurs et exaucent les désirs des êtres…
Engaging in Bodhisattva Behaviour (Berzin): But those who hold on to their pride in order to triumph over the enemy, pride, are the holders of pride, the triumphant heroes. And those who kill off the enemy, pride, even though it’s gargantuan, bestow then the fruit of triumph in full on wandering beings, whatever they wish.
Entering the Path of Enlightenment (Matics): Those are truly proud, victorious, and even heroic, who destroy pride for the conquering of the enemy, pride; who having destroyed that struggling and treacherous pride, gladly bestow the fruit of victory upon mankind.
Guide to the Bodhisattva’s Way of Life (Elliott): By contrast, whoever develops the self-confidence to conquer the enemy of the self-important view is a self-confident one who is a true conquering hero; and whoever completely eradicates the enemy of the self-important view will be able to fulfil the temporary wishes of living beings and bestow upon them the fruit of Enlightenment.
A Guide to the Bodhisattva’s Way of Life (Batchelor): Whoever seizes self-confidence in order to conquer the enemy of self-importance, he is the self-confident one, the victorious hero. And in addition, whoever definitely conquers the spread of this enemy, self-importance, completely (wins) the fruit of a Conqueror, fulfilling the wishes of the world.
A Guide to the Bodhisattva Way of Life (Tuffley): The self-confident grow in strength and stature, all the better to do battle with the enemy of pride that constantly lurks in the wings, waiting for a chance to step onto centre stage.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): They are self-confident and victorious heroes who bear their self-confidence in order to conquer the enemy, pride. Upon killing that growing enemy, pride, they demonstrate the fruit of their victory to the world as they please.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): They have pride and are victorious. They truly are the heroes, who bear their pride to victory over the enemy pride; who, slaying the enemy pride though he is ubiquitous, readily present the fruit of their victory to the people.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): Ceux-là sont des orgueilleux, des victorieux, des héros, les [Bodhisattvas] qui mettent leur orgueil à écraser l’orgueil, cet ennemi; qui anéantissent l’orgueil dans ses assauts furieux, et, [devenus Bouddhas], manifestent indéfiniment au monde le fruit de leur victoire!
La Marcha Hacia la Luz (Villalba): Son fieros, victoriosos, heroicos, aquellos que usan su orgullo para vencer a su enemigo, ese temible adversario, proclaman al mundo el fruto de su victoria.
La Marche à la Lumière (Finot): Ceux-là sont fiers, victorieux, héroïques, qui mettent leur orgueil à vaincre cet ennemi: l’orgueil; qui ayant écrasé l’orgueil, cet ennemi frémissant, proclament au monde, selon leur désir, le fruit de leur victoire.
La Marche vers l’Éveil (Padmakara): Celui qui met son orgueil à vaincre l’orgueil ennemi est un [bon] orgueilleux, un héros invincible. Il écrase le mauvais orgueil envahissant et accomplit le fruit de la Bouddhéité en comblant le désir des êtres.
The Path of Light (Barnett): Proud, victorious, heroic are they who set their pride on conquest of the foe arrogance, who overthrow him in all his might, and freely show to the world the fruit of their conquest.
Śāntideva’s Bodhicaryāvatāra (Sharma): They alone are self-confident, victorious and valiant who possess their self-confidence in order to conquer the enemy called self-conceit. They alone destroy this fire of self-conceit even as it is raising its head and thus fulfil the wishes of the people (at large) and bring the fruit of victory to themselves.
Vivre en Héros pour L’Éveil (Driessens): Qui, pour vaincre l’ennemi orgueil, se saisit de la confiance en soi, celui-là est un homme fier, un héros victorieux. Qui vainc définitivement la progression de l’ennemi orgueil réalise le fruit d’un Vainqueur et exauce les désirs des migrants.
The Way of the Bodhisattva (Padmakara): Those who uphold pride to vanquish pride, the enemy, are truly proud, the victors in the war. Those who overwhelm the progress of that evil pride, perfect the fruit of Buddhahood and satisfy the longings of the world.

The Nectar of Mañjushrī’s Speech
7 – Cultivating a Sense of Self-Confidence with regard to the Afflictive Emotions

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 321 223 – Confiance en Soi de Destruction des Perturbations (60-62)

Chapter VII – verses 60-62 (Skt. 60-61)

saṃkleśapakṣamadhyastho bhaveddṛptaḥ sahasraśaḥ|
saṃ-kleśas-pakṣamadhyastho bhaveddṛptaḥ sahasraśaḥ
dūryodhanaḥ kleśagaṇaiḥ siṃho mṛgagaṇairiva ||60||
dūryodhanaḥ kleśas-gaṇaiḥ lion mṛgagaṇairiva [60]

mahatsvapi hi kṛcchreṣu na rasaṃ cakṣurīkṣate|
mahatsvapi hi kṛcchreṣu na taste-of cakṣurīkṣate
evaṃ kṛcchramapi prāpya na kleśavaśago bhavet ||61||
therefore kṛcchramapi prāpya na kleśas-vaśago bhavet [61]

Conseils Pour Bodhisattva (Pháp Thân): [T60] Jeté au milieu de la foule des passions, je les endurerai de mille façons: comme le lion entouré de renards, je resterai insensible à ces perturbations … [T63] Que je sois brûlé, tué, que ma tête soit tranchée, plutôt que de m’incliner devant mes ennemis les passions!
Engaging in Bodhisattva Behaviour (Berzin): [T60] So, when standing amidst a horde of disturbing emotions, I shall hold my ground (proudly), in a thousand ways, and not be thrown off by the pack of disturbing emotions, like a lion with jackals and such. [T61] Just as a person would protect his eyes when events of great danger actually arise; likewise, I’ll never fall under the power of disturbing emotions, when danger actually arises. [T62] Let me be burned to death, or even have my head chopped off, that would be better; but I’ll never, in any way, bow to the enemy, disturbing emotions. Likewise, in all situations, I shall never do anything other than what’s fit.
Entering the Path of Enlightenment (Matics): [S60] In the midst of a multitude of passions one should be a thousand times more fierce and as hard to be conquered by the hosts of passion as the lion by herds of antelopes. [S61] Since even in the most painful situation the eye cannot behold the essence of it, so likewise when one is caught in a painful situation he must not be obedient to passion […]
Gems of Dharma, Jewels of Freedom (Holmes): [T60] When amid the hordes of the amassed defilements, keep firm your stance in a thousand ways: be like a lion among foxes. Do not let the hosts of defilements inure you … …
Guide to the Bodhisattva’s Way of Life (Elliott): [T60] When I find myself assailed by a host of delusions, I will oppose them in a thousand ways. Like a lion among a group of foxes, I will not allow myself to be harmed by delusions. [[T61] Just as people protect their eyes when in dangerous situations, so, whenever there is a danger of the delusions, I will protect myself from their influence. [T62] It would be far better for me to be burned to death or to have my head cut off than it would be for me ever to submit to the enemy of the delusions.
A Guide to the Bodhisattva’s Way of Life (Batchelor): [T60] If I find myself amidst a crowd of disturbing conceptions I shall endure them in a thousand ways; like a lion among foxes I will not be affected by this disturbing host. [T61] Just as men will guard their eyes when great danger and turmoil occur, likewise I shall never be swayed by the disturbances within my mind, even at times of great strife. [T62] It would be better for me to be burned, to have my head cut off and to be killed, rather than ever bowing down to those ever-present disturbing conceptions. (So likewise in all situations I should do nothing other than what is fit).
A Guide to the Bodhisattva Way of Life (Tuffley): [S60] Living as I do, surrounded by a thousand mental afflictions in the people around me, I keep my enthusiasm strong so that I can keep the afflictions at bay. I am like a lion surrounded by a herd of a thousand antelopes. I am stronger than any one of them, stronger than twenty of them. But if they all decided to attack me at once, I would be overwhelmed. Therefore I must remain vigilant and strong so that they never try. [S61] I remain strong and self-confident when adversity and mental afflictions arise. They will not overcome me.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): [S60] Abiding amidst a multitude of mental afflictions, one should be vigorous in a thousand ways and unconquerable by the hosts of mental afflictions, like a lion by a herd of deer. [S61] Even in great troubles, the eye does not perceive flavour. Likewise, upon encountering difficulty, one should not be overcome by mental afflictions.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): [T60] When I dwell in the midst of mental afflictions, I shall stand up to them in a thousand ways. Like a lion among jackals and so on, I shall not be conquered by the multitude of mental afflictions. [S61] Even in the event of great troubles, people protect their eyes. Likewise, in times of difficulties, I shall not submit to mental afflictions). [T62] Let me be burned to death or beheaded, but never shall I bow in any way to my enemies, the mental afflictions. Likewise, in all situations I shall do nothing that is not appropriate.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): [S60] Stood in the midst of the hosts of defilements, one should be a thousand times more hotly proud, invincible to the hosts of defilements, as a lion to herds of deer. [S61] Surely, even in great difficulties, the eye will not see a flavour. In the same way too, meeting difficulty, one must not fall under the control of the defilements …
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): [S60] Quand il est environné par la horde des passions, [le Bodhisattva, tel un guerrier], centuple son insolente fierté: il est inattaquable aux passions, comme le lion au peuple des animaux. [S61] Il ne peut se faire, quoi qu’il arrive, que [le Bodhisattva] cède aux passions: de même que l’œil ne goûtera jamais les saveurs …
La Marcha Hacia la Luz (Villalba): [S60] Cuando te encuentres envuelto en pasiones sé mil veces más fiero e invencible que los leones entre las manadas de gacelas. [S61] La necesidad más apremiante no puede hacer que el ojo perciba los sabores; tampoco las pruebas más penosas pueden hacer que el Bodisatva ceda a las pasiones.
La Marche à la Lumière (Finot): [S60] Jeté au milieu de la bande des passions, qu’il soit mille fois plus fier, invincible qu’il est aux passions, comme le lion aux troupeaux de gazelles. [S61] La plus pressante nécessité ne saurait faire que l’œil perçoive les saveurs; de même les plus pénibles épreuves ne sauraient faire que le Bodhisattva cède aux passions …
La Marche vers l’Éveil (Padmakara): [T60] Cerné par les émotions négatives, je leur résisterai mille fois plus. Tel un lion parmi les renards, je ne laisserai pas leur foule me nuire! [T61] Lorsqu’un grand péril menace, l’homme se protège les yeux. Même exposé aux dangers, je ne cèderai pas aux émotions négatives! [T62] Plutôt mourir dans les flammes ou la tête coupée que jamais m’incliner devant mes ennemis, les émotions négatives! De même, en toutes circonstances, je ne ferai que ce qui est juste.
The Path of Light (Barnett): [S60] Surrounded by the troop of the passions, a man should become a thousand times prouder and be as unconquerable to their hordes as a lion to flocks of deer. [S61] Even in great stress the eye is unconscious of the sense of taste; and so, into whatever straits he may come, he will not fall into the power of the passions …
Śāntideva’s Bodhicaryāvatāra (Sharma): [S60] Even staying in the midst of a host of ‘kleśas’, one should remain armed (with self-confidence) in a thousand ways; one should be invincible like the lion in the midst of a pack of deer. [S61] Even in times of extreme suffering the eye does not see (i.e. experience) the ‘rasa’ or taste. So also a person should not be overcome by ‘kleśas’ even in times of misery.
Vivre en Héros pour L’Éveil (Driessens): [T60] Jeté au milieu de la foule des passions, je les endurerai de mille façons; comme le lion entouré de renards, je resterai insensible à ces perturbations. [T61] Devant un grand danger, les hommes se protègent les yeux; pareillement, je ne céderai pas aux passions, même face à de pénibles épreuves. [T62] Que je sois brûlé, tué, et ma tête tranchée, plutôt que de m’incliner devant l’ennemi, les passions! De même, en toutes circonstances, je n’accomplirai que ce qui est juste.
The Way of the Bodhisattva (Padmakara): [T60] When you are beleaguered by defilements, fight them in a thousand ways. Do not surrender to the host of the afflictions; be like a lion in a crowd of foxes. [T61] However great may be their peril, people will by reflex guard their eyes. And likewise I, regardless of all hardship, must not fall beneath defilement’s power. [T62] Even though I may be burned to death, and though I may be killed, my head cut off, at no time will I bow and scrape before that foe of mine, defiled emotion. Thus in every time and place I will not wander from the wholesome path.

Meaningful to Behold
332 222 324 23 – An Extensive Explanation of the Power of Joy

The Nectar of Mañjushrī’s Speech
5 – The Force of Joy

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 321 3 – Réunir la Force de la Joie (63-66)
223 132 321 31 – Enseignement (63)

Chapter VII – verse 63 (Skt. 62)

yadevāpadyate karma tatkarmavyasanī bhavet|
yadevāpadyate activity tatkarmavyasanī bhavet
tatkarmaśauṇḍo’tṛptātmā krīḍāphalasukhepsuvat ||62||
tatkarmaśauṇḍo’tṛptātmā krīḍāphalasukhepsuvat [62]

Conseils Pour Bodhisattva (Pháp Thân): Le Bodhisattva, dans les actions qu’il entreprend, s’y adonne de toutes ses forces, et y prend un plaisir jamais assouvi, comme un joueur dévoré du désir de gagner.
Engaging in Bodhisattva Behaviour (Berzin): Like someone wishing for happiness as the result of play, any (positive) actions (a Bodhisattva’s) engaged in, he clings to those actions and delights in those actions, never having enough.
Entering the Path of Enlightenment (Matics): The one who rushes to an activity will be one who is too fond of that activity, insatiable in devotion to that activity, like one striving to win the joy of a prize in sport.
Guide to the Bodhisattva’s Way of Life (Elliott): Like a Bodhisattva, I should long to work for others with the same enthusiasm as that possessed by someone who thoroughly enjoys playing a game. I should never tire, but experience uninterrupted joy.
A Guide to the Bodhisattva’s Way of Life (Batchelor): Just like those who yearn for the fruits of play, (a Bodhisattva) is attracted to whatever task he may do: he never has enough, it only brings him joy.
A Guide to the Bodhisattva Way of Life (Tuffley): Whatever I undertake, I do so mindfully, with my full attention on it such that I become absorbed in the activity. It is so engrossing that I want to know everything there is to know about that activity.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): One should diligently apply oneself to the action in which one engages. Intoxicated by that action, one should be of an insatiable mind, like one striving for the satisfaction of the result of a game.
A Guide to the Bodhisattva Way of Life (Tibetan) (Wallace): Like one who yearns for the joyful results of a game [of dice], I shall long for whatever task is at hand; and I shall pursue the task with insatiable delight.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): One should be addicted solely to the task that one is undertaking. One should be intoxicated by that task, insatiable, like someone hankering for the pleasure and the fruit of love-play.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): A l’œuvre [pie, lecture, méditation etc.], dont l’heure est venue, il s’applique de toutes ses forces; il s’enivre, jamais assouvi, de la saveur qu’elle contient: tel [un joueur] tout entier au plaisir et au gain.
La Marcha Hacia la Luz (Villalba): Cuando emprendas una acción debes entregarte apasionadamente a ella con la embriaguez de un corazón insaciable, como un jugador devorado por la sed de ganar.
La Marche à la Lumière (Finot): L’action qu’il entreprend, il doit s’y adonner passionnément, s’y mettre avec ivresse, d’un cœur insatiable, comme un joueur dévoré du désir de gagner.
La Marche vers l’Éveil (Padmakara): À l’image de ceux qui aiment jouer, quoi que je fasse, je m’y attacherai et, jamais rassasié, j’y prendrai plaisir.
The Path of Light (Barnett): He will utterly give himself over to whatever task arrives, greedy for the work, insatiate of spirit, like one who lusts for the delight issuing from his sport.
Śāntideva’s Bodhicaryāvatāra (Sharma): Whenever karma or action devolves on him, one should become devoted (or addicted) to that itself like a person desirous of the fruit of a game (in gambling) – ever-addicted, ever-insatiate.
Vivre en Héros pour L’Éveil (Driessens): De même que ceux qui désirent les résultats heureux du jeu, (le Héros pour l’Éveil) est attiré par tous les actes à accomplir, il y prend un plaisir jamais assouvi.
The Way of the Bodhisattva (Padmakara): Like those who take great pleasure in their games, the Bodhisattvas in their every deed will feel the greatest joy, exhilaration, pleasure that will never fade or pass.

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 321 32 – Explication (64-66)
223 132 321 321 – Pertinence de Produire la Vertu Qui a la Joie pour Nature (64)

Chapter VII – verses 64 (Skt. 63)

sukhārthaṃ kriyate karma tathāpi syānna vā sukham|
happiness-rthaṃ kriyate activity tathāpi syānna vā happiness
karmaiva tu sukhaṃ yasya niṣkarmā sa sukhī katham ||63||
action-iva tu happines yasya niṣkarmā sa happiness katham [63]

Engaging in Bodhisattva Behaviour (Berzin): Although people do actions for the sake of happiness, it’s not clear that they’ll become happy or not; but for (a Bodhisattva) whose actions in fact bring happiness, how can he be happy without doing those actions?
Entering the Path of Enlightenment (Matics): How can such a one whose happiness is activity be happy when not active; since, whether or not there is happiness within it, he engages in activity for the sake of happiness?
Guide to the Bodhisattva’s Way of Life (Elliott): Although it is uncertain whether the result will be happiness or suffering, worldly people still work hard to make themselves happy; so why do we not derive joy from the practice of Dharma, which definitely results in happiness?
A Guide to the Bodhisattva’s Way of Life (Batchelor): Although people work in order to be happy, it is uncertain whether or not they will find it; but how can those whose work itself is joy find happiness unless they do it?
A Guide to the Bodhisattva Way of Life (Tuffley): Most people undertake activities in the pursuit of happiness. They do it because they think it will make them happy. Whether any happiness will derive from the activity is uncertain, but they do it anyway because by nature people are active. This being the case, how could I expect to be happy if I remain inactive?
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): An action is performed for the sake of happiness, and yet happiness may or may not occur. But how can one who delights in action itself be happy when inactive?
A Guide to the Bodhisattva Way of Life (Tibetan) (Wallace): Although one performs an action for the sake of happiness, there is no guarantee as to whether or not happiness will ensue. But how can one whose action is joyful be happy when not performing that action?
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): A task is performed for the sake of satisfaction, notwithstanding that there may or may not be satisfaction. But how can one, for whom the task itself is satisfaction, be satisfied without a task?
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): Toute action, stérile d’ailleurs ou féconde, a pour principe l’espoir d’un bien. Mais pour celui dont le bonheur est dans l’action même, il n’est pas de bonheur hors de l’action.
La Marcha Hacia la Luz (Villalba): Toda acción tiene como meta la felicidad, aunque no siempre la acción la consigue; pero aquel cuya felicidad es la acción misma ¿cómo podría ser feliz sin actuar?
La Marche à la Lumière (Finot): Toute action a pour but le bonheur: elle peut le donner ou non; mais celui dont le bonheur consiste dans l’action même, comment serait-il heureux s’il n’agit pas?
La Marche vers l’Éveil (Padmakara): En vue du bonheur, on accomplit des actes dont on n’est pas sûr qu’ils rendent heureux, mais comment être heureux si l’on ne connait pas ce qui procure le bonheur?
The Path of Light (Barnett): Every work is done for the sake of happiness, whether the happiness come or no; but how can he whose happiness is work itself be happy in doing no work?
Śāntideva’s Bodhicaryāvatāra (Sharma): Action is performed for the sake of happiness, but even then there may be no happiness. However, he for whom work itself is happiness, how can he be happy without work?
Vivre en Héros pour L’Éveil (Driessens): Toute action a pour but le bonheur, mais ce dernier reste incertain, celui pour qui l’action elle-même est joie, comment serait-il heureux s’il n’agit pas?
The Way of the Bodhisattva (Padmakara): People labour hard to gain contentment though success is very far from sure; but how can they be happy if they do not labour, those whose joy is in the work itself?

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 321 322 – Pertinence de ne pas se Satisfaire de Résultats Heureux (65)

Chapter VII – verse 65 (Skt. 64)

kāmairna tṛptiḥ saṃsāre kṣuradhārāmadhūpamaiḥ|
kāmairna tṛptiḥ saṃsāra kṣuradhārāmadhūpamaiḥ
puṇyāmṛtaiḥ kathaṃ tṛptirvipākamadhuraiḥ śivaiḥ ||64||
puṇyāmṛtaiḥ kathaṃ tṛptirvipākamadhuraiḥ śivaiḥ [64]

Conseils Pour Bodhisattva (Pháp Thân): Si je ne me rassasie pas des plaisirs du monde, pareils au miel sur le tranchant d’un rasoir, comment serais-je rassasié du nectar des bienfaits qui mûrissent en fruits de douceur, joie et paix?
Engaging in Bodhisattva Behaviour (Berzin): If there can never be enough desirable sensory objects, though they’re like honey on a razor’s edge, how can there ever be enough (ambrosia of) positive actions, which have as their ripening (sweet) happiness and peace?
Entering the Path of Enlightenment (Matics): It is because of desire, which is like honey on a razor’s edge, that there is no satisfaction in the realms of rebirth. Because of the death [dearth?] of merit, how can there exist the satisfaction which is the result of a sweet and auspicious ripening of merit?
Gems of Dharma, Jewels of Freedom (Holmes): If one never has enough of sensorial pleasures, akin to honey on a razor’s edge, how could one ever have enough of the peaceful reward (found) in the happiness of the full maturation (of diligent actions)?
Guide to the Bodhisattva’s Way of Life (Elliott): I have a strong wish to pursue objects of desire, which, like honey on a razor’s edge, give no real satisfaction; but it would be far better to develop a strong wish to pursue virtuous actions, which result in the everlasting happiness of liberation from all suffering.
A Guide to the Bodhisattva’s Way of Life (Batchelor): If I feel I never have enough sensual objects, which are like honey smeared upon a razor’s edge, and I pursue them, then, with great effort, then why should I ever feel that I have enough merit which ripens in happiness and peace?
A Guide to the Bodhisattva Way of Life (Tuffley): In the phenomenal world, the world of cause and effect, there is no lasting happiness to be found in the gratification of sensual desires. These are like honey on a razor’s edge, enticing the tongue, and then slicing it grievously. Only the sweet satisfaction of virtue holds any lasting happiness.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): In the cycle of existence, there is no satisfaction in sensual desires, which are like honey on a razor’s edge. How can there be satiation with the nectar of merits, which are sweet in their maturation and beneficial?
A Guide to the Bodhisattva Way of Life (Tibetan) (Wallace): Like honey on a razor’s edge, sensual desires provide no satisfaction. How then can one be satiated with merit, which ripens as joy and peace?
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): One cannot get enough of the sensual pleasures in cyclic existence that are like honey on a razor’s edge. How can one get enough of the benign, ambrosial acts of merit, sweet in their result?
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): Les plaisirs — miel sur le tranchant du rasoir — ne rassasient pas les vivants; et qui serait rassasié de l’ambroisie des bonnes œuvres qui mûrissent ici-bas en fruits savoureux et produisent le bonheur final?
La Marcha Hacia la Luz (Villalba): Nadie consigue saciarse con los placeres del mundo, parecidos a la miel en el filo de una cuchilla. ¿Quién podría no saciarse con la ambrosía de las buenas obras que maduran en frutos de dulzura y santidad?
La Marche à la Lumière (Finot): On ne se rassasie pas des plaisirs du monde, pareils au miel sur le tranchant d’un rasoir; comment donc serait-on rassasié de l’ambroisie des bonnes œuvres, qui mûrissent en fruits de douceur et de sanctification?
La Marche vers l’Éveil (Padmakara): Si les plaisirs qui sont comme du miel sur le fil d’un rasoir ne me suffisent jamais, comment me rassasierai-je des mérites qui ont pur fruit le bonheur et la paix?
The Path of Light (Barnett): Desires, like honey on the edge of a razor’s blade, bring no contentment in life; but what satiety can there be from the divine draughts of righteous deeds that are blessed and sweet in their issue?
Śāntideva’s Bodhicaryāvatāra (Sharma): If sensual desires, which are like a honey-smeared razor’s edge, cannot give satiety, why should, then, a person be satiated with the nectar of meritorious deeds – sweet in their consequence and beneficial.
Vivre en Héros pour L’Éveil (Driessens): Si je ne me rassasie pas des plaisirs sensuels, pareils à du miel sur le tranchant d’un rasoir, comment me satisferai-je des bienfaits dont la maturation est la joie et la paix?
The Way of the Bodhisattva (Padmakara): And since I never have enough of pleasure, honey on the razor’s edge, how could I have enough of merit, fruits of which are happiness and peace?

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 321 323 – Enseignement sur l’Engagement Mené dans la Joie (66)

Chapter VII – verse 66 (Skt. 65)

tasmātkarmāvasāne’pi nimajjettatra karmaṇi|
tasmātkarmāvasāne’pi nimajjettatra activity-ṇi
yathā madhyāhnasaṃtapta ādau prāptasarāḥ karī ||65||
as-like madhyāhnasaṃtapta ādau prāptasarāḥ karī [65]

Engaging in Bodhisattva Behaviour (Berzin): So, after completing a positive action, I’ll plunge into the action (that’s next), right then, like an elephant parched by the midday sun, when encountering a pond, plunging into the water.
Entering the Path of Enlightenment (Matics): Furthermore, at the conclusion of an activity, does one plunge again into action like an elephant, overheated at midday and finding lakes, plunges into the first one [he encounters]?
Gems of Dharma, Jewels of Freedom (Holmes): Since this task has got to be completed, plunge into it like an elephant scorched by the midday sun plunges into a pool.
Guide to the Bodhisattva’s Way of Life (Elliott): Therefore, to complete the virtuous actions mentioned above, I will engage in them with the same enthusiasm as that with which an elephant, tormented by the heat of the day, plunges into a cool, refreshing pool.
A Guide to the Bodhisattva’s Way of Life (Batchelor): Thus in order to complete this task, I shall venture into it just as an elephant tormented by the midday sun plunges into a (cool, refreshing) lake.
A Guide to the Bodhisattva Way of Life (Tuffley): So when I finish working on a worthwhile task, hot and tired, I plunge straight in to [a] new worthwhile task, like I am an elephant plunging into cool lake water in the heat of the day. There is virtue in hard work, and this virtue is its own reward, like cool water on a hot day.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): Therefore, even upon the completion of an action, one should immerse oneself in it again, just as an elephant, scorched by the midday sun, immediately approaches a lake.
A Guide to the Bodhisattva Way of Life (Tibetan) (Wallace): Therefore, in order to complete a task, engage in it again, just as an elephant scorched by the midday sun comes to a lake and plunges in.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): So, even at the conclusion of one task, one should plunge straight away into the next, as does a tusker, inflamed by the midday heat, immediately on coming to a pool.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): Donc, quand un travail est fini, que [le Bodhisattva] se plonge aussitôt dans un autre; comme l’éléphant sous les feux du midi se plonge tout d’abord dans le lac.
La Marcha Hacia la Luz (Villalba): Una vez concluida una acción, que el Bodisatva se sumerja en otra, como el elefante quemado por el sol de mediodía se sumerge en la primera laguna que encuentra.
La Marche à la Lumière (Finot): Donc, une action finie, qu’il se plonge dans une autre, comme l’éléphant brûlé par la chaleur de midi se plonge dans le premier lac qu’il rencontre.
La Marche vers l’Éveil (Padmakara): Aussi, pour mener ma tâche jusqu’à son terme, je l’entreprendrai comme l’éléphant qui, tourmenté par le soleil de midi, entre dans les eaux d’un lac.
The Path of Light (Barnett): Then when one work is brought to an end, he will plunge into another, as the elephant, vexed by the heat of midday, plunges straightway into the lake that he finds.
Śāntideva’s Bodhicaryāvatāra (Sharma): Therefore, even after the cessation of a (previously commenced) action, one should plunge oneself into action just as an elephant, tormented by the midday sun, at once plunges into a lake as soon as he reaches it.
Vivre en Héros pour L’Éveil (Driessens): Afin de compléter ma tâche, je m’y plongerai, tel l’éléphant tourmenté par le soleil de midi qui se plonge dans le premier lac qu’il rencontre.
The Way of the Bodhisattva (Padmakara): The elephant, tormented by the noonday sun, will dive into the waters of a lake, and likewise I must plunge into this work that I might bring it to completion.

Meaningful to Behold
332 222 324 24 – An Extensive Explanation of the Power of Rest

The Nectar of Mañjushrī’s Speech
5 – The Force of Relinquishment

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 321 4 – Réunir la Force du Rejet (67)
223 132 321 41 – Laisser Temporairement Ce Qu’on ne peut Accomplir (67a)

Chapter VII – verse 67a (Skt. 66a)

balanāśānubandhe tu punaḥ kartuṃ parityajet|
balanāśānubandhe tu punaḥ kartuṃ parityajet

Conseils Pour Bodhisattva (Pháp Thân): Lorsque mes forces déclineront, je renoncerai provisoirement à agir,
Engaging in Bodhisattva Behaviour (Berzin): But, following upon a decline in my strength, I’ll set (my activity) aside, to take up again;
Entering the Path of Enlightenment (Matics): Rather, when one has endured to the end of his strength, he should retire in order to act again;
Guide to the Bodhisattva’s Way of Life (Elliott): If I become weak or tired, I should stop what I am doing and continue with it once I have rested.
A Guide to the Bodhisattva’s Way of Life (Batchelor): When my strength declines, I should leave whatever I am doing in order to be able to continue with it later.
A Guide to the Bodhisattva Way of Life (Tuffley): But eventually my strength begins to fail me. Only then shall I stop working to rest and take nourishment so that I may resume work the next day.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): And when one’s strength begins to decline, one should quit so that one can re-engage later.
A Guide to the Bodhisattva Way of Life (Tibetan) (Wallace): When one’s strength is about to wane, one should discontinue it so that one can get back to it again.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): But when one’s energy begins to flag, one should put it aside to take up again,
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): [Mais cette ivresse d’action n’est pas sans règle]. Quand on constate que les forces manquent [pour achever l’œuvre commencée], on s’arrête en vue d’achever plus tard.
La Marcha Hacia la Luz (Villalba): Si tu fuerza se ha agotado, renuncia eventualmente a actuar;
La Marche à la Lumière (Finot): Si sa force est épuisée, qu’il renonce provisoirement à agir;
La Marche vers l’Éveil (Padmakara): S’il se trouve que les forces me manquent, j’abandonnerai pour reprendre plus tard.
The Path of Light (Barnett): But when his strength fails, he will withdraw from his work;
Śāntideva’s Bodhicaryāvatāra (Sharma): When there is a decline in strength, one should leave (the work) at that (for a while) in order to complete it later.
Vivre en Héros pour L’Éveil (Driessens): Quand mes forces déclinent, je renoncerai provisoirement à agir;
The Way of the Bodhisattva (Padmakara): If impaired by weakness or fatigue, I’ll lay the work aside, the better to resume.

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 321 42 – Laisser Définitivement Ce Qui a été Accompli (67b)

Chapter VII – verse 67b (Skt. 66b)

susamāptaṃ ca tanmuñceduttarottaratṛṣṇayā ||66||
susamāptaṃ ca tanmuñceduttarottaratṛṣṇayā [66]

Conseils Pour Bodhisattva (Pháp Thân): …et lorsqu’une activité sera achevée, je la laisserai de côté dans l’impatience de la suivante.
Engaging in Bodhisattva Behaviour (Berzin): …and having completed it well, I shall leave it, with thirst for the next and the next.
Entering the Path of Enlightenment (Matics): …and having accomplished much, he should rest from activity because of [the danger of] ever-increasing thirst.
Guide to the Bodhisattva’s Way of Life (Elliott): When I have done something well, I should not be attached, but move on to what needs to be done next.
A Guide to the Bodhisattva’s Way of Life (Batchelor): Having done something well, I should put it aside with the wish (to accomplish) what will follow.
A Guide to the Bodhisattva Way of Life (Tuffley): When I am finished the job at hand, I leave it with the desire to find another worthy task, and soon.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): When a task has been well completed, one should leave it with the desire for more and more.
A Guide to the Bodhisattva Way of Life (Tibetan) (Wallace): And when a task has been well completed, one should leave it with the desire for more and more.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): …and, when it is completely finished, one should let it go with a thirst for the next and then the next.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): Et, quand l’œuvre entreprise est parfaite, on cesse de s’en occuper, tout entier à la tâche qui doit suivre [et à son fruit].
La Marcha Hacia la Luz (Villalba): …si tu obra ha sido concluida, déjala de lado, impaciente ya por la que ha de sucederle.
La Marche à la Lumière (Finot): …et lorsque l’œuvre est parfaite, qu’il la laisse de côté, dans l’impatience de celle qui lui succède.
La Marche vers l’Éveil (Padmakara): Et lorsque j’aurai fini un travail, je m’en détacherai avec le désir d’en accomplir un autre, et un autre encore.
The Path of Light (Barnett): …and if it be happily ended, he will leave it in eagerness for more and more tasks.
Śāntideva’s Bodhicaryāvatāra (Sharma): When it is well accomplished, it should be laid aside with the desire to accomplish what may further follow.
Vivre en Héros pour L’Éveil (Driessens): …lorsqu’ (une activité) est parfaite, je le laisserai de côté avec le désir de la suivante.
The Way of the Bodhisattva (Padmakara): And I will leave tasks completed, anticipating thus the work to come.

Meaningful to Behold
332 222 324 3 – Practising Earnestly with Mindfulness and Discriminating Alertness

The Nectar of Mañjushrī’s Speech
4 – Cultivating the Two Strengths
5 – The Strength of Earnest Practice

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 322 – Pratiquer à l’Aide de ces Forces (68-74)
223 132 322 1 – Mode d’Application des Antidotes (68-69)
223 132 322 11 – Pratiquer avec Attention (68)

Chapter VII – verse 68 (Skt. 67)

kleśaprahārān saṃrakṣet kleśāṃśca prahareddṛḍham|
kleśas-prahārān saṃrakṣet kleśās-ṃśca prahareddṛḍham
khaḍgayuddhamivāpannaḥ śikṣitenāriṇā saha ||67||
khaḍgayuddhamivāpannaḥ śikṣitenāriṇā together-with [67]

Bodhicaryāvatāra-Samgraha (Feuerstein): One should guard against the blows of the passions and firmly strike at the passions like someone engaging a sword fight with a skillful opponent.
Conseils Pour Bodhisattva (Pháp Thân): Tel un guerrier qui s’avance vers les épées ennemies sur le champ de bataille, je serai en garde contre les armes des perturbations et réduirai ces ennemis avec habileté.
Engaging in Bodhisattva Behaviour (Berzin): Then, like engaging a sword in a duel with a seasoned opponent, I shall parry the disturbing emotions’ thrusts, and decisively stab my opponent, the disturbing emotions.
Entering the Path of Enlightenment (Matics): He must guard completely against the blows of passion, and firmly strike back, like a man who enters a sword fight against a clever enemy.
Guide to the Bodhisattva’s Way of Life (Elliott): Just as a seasoned warrior on the battlefront approaches the enemy’s weapons with care, so I will protect myself from the weapons of the delusions and bind these enemies so that I can destroy them.
A Guide to the Bodhisattva’s Way of Life (Batchelor): Just as an old warrior approaches the swords of an enemy upon the battlefront, so I shall avoid the weapons of the disturbing conceptions and skillfully bind this enemy.
A Guide to the Bodhisattva Way of Life (Tuffley): When the mental afflictions attack me, I counter-attack with all my strength and skill, as though they are a trained assassin come to kill me.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): One should ward off the blows of mental afflictions and severely attack them as if engaged in a sword combat with a trained enemy.
A Guide to the Bodhisattva Way of Life (Tibetan) (Wallace): Like engaging in a fencing duel with a seasoned enemy, one should avoid the weapons of the mental afflictions and gently bind these enemies, the mental afflictions.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): One should guard against attacks from the defilements, and resolutely attack them, as if engaged in a sword fight with a well-trained enemy.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): [Le saint] n’a qu’une pensée: se garder des coups des passions, leur porter des coups décisifs; tel le héros, qui combat à l’épée, [plus habile encore], un habile adversaire:
La Marcha Hacia la Luz (Villalba): Que el Bodisatva permanezca en guardia contra el ataque de las pasiones, que contraataque vigorosamente, como aquel que inicia un duelo de espada contra un hábil adversario.
La Marche à la Lumière (Finot): Qu’il soit en garde contre les attaques des passions et qu’il les contre-attaque vigoureusement, comme celui qui engage un combat à l’épée contre un habile adversaire.
La Marche vers l’Éveil (Padmakara): Comme un combattant aguerri, quand les lames seront tirées au clair, j’esquiverai les armes des émotions négatives et pulvériserai les poisons ennemis!
The Path of Light (Barnett): He will guard himself against the blows of the passions, and deal stout blows against the passions as though fighting with the sword against a skilful foe.
Śāntideva’s Bodhicaryāvatāra (Sharma): One should ward off the onslaughts of ‘kleśas’ and destroy them with a strong blow as one does in a sword fight against a well-trained foe.
Vivre en Héros pour L’Éveil (Driessens): Tel le combattant aguerri qui s’avance vers les épées ennemies sur le champ de bataille, simultanément je me garderai des armes des perturbations et réduirai cet ennemi avec habileté.
The Way of the Bodhisattva (Padmakara): As seasoned fighters face the swords of enemies upon the battle line, lightly dodge the weapons of defilement, and overcome the foe with nimble skill!

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 322 12 – Pratiquer avec Mémoire (69)

Chapter VII – verse 69 (Skt. 68)

tatra khaḍgaṃ yathā bhraṣṭaṃ gṛhṇīyātsabhayastvaran|
in-that-case khaḍgaṃ yathā bhraṣṭaṃ gṛhṇīyātsabhayastvaran
smṛtikhaḍgaṃ tathā bhraṣṭaṃ gṛhṇīyānnarakān smaran ||68||
smṛtikhaḍgaṃ likewise bhraṣṭaṃ gṛhṇīyān-hell-realms smaran [68]

Bodhicaryāvatāra-Samgraha (Feuerstein): In such a fight, just as one would out of fear pick up one’s sword after dropping it, so also, remembering the hells, one should pick up the sword of mindfulness after dropping it.
Conseils Pour Bodhisattva (Pháp Thân): Si dans ce combat son épée tombe, le guerrier la ramasse aussitôt; de même, si l’épée de l’attention m’échappe, je me ressaisirai immédiatement.
Engaging in Bodhisattva Behaviour (Berzin): Just as someone, having dropped his sword in a duel, would snatch it up quickly, out of fear, so, having dropped the sword of mindfulness, I shall quickly snatch it up, mindful of the fears of the joyless realms.
Entering the Path of Enlightenment (Matics): When one becomes fearful, he ought to seize his discarded sword; and so also, remembering hell, one should seize the lost sword of mindfulness (smṛti).
Guide to the Bodhisattva’s Way of Life (Elliott): If someone drops his weapon during a battle, out of fear he will immediately pick it up again. Likewise, if I ever lose the weapon of mindfulness, I will recall the sufferings of hell and out of fear restore it straightaway.
A Guide to the Bodhisattva’s Way of Life (Batchelor): If someone dropped his sword during a battle, he would immediately pick it up out of fear. Likewise if I lose the weapon of mindfulness I should quickly retrieve it, being afraid of hell.
A Guide to the Bodhisattva Way of Life (Tuffley): At such times I quickly find and pick up the sword of mindfulness that has been allowed to fall on to the ground.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): Just like one would quickly, fearfully pick up a dropped sword, so should one pick up the dropped sword of mindfulness while bearing the hells in mind!
A Guide to the Bodhisattva Way of Life (Tibetan) (Wallace): If one drops one’s sword while in battle, out of fear one swiftly picks it up. Likewise, if one loses the weapon of mindfulness, one should retrieve in quickly, bearing in mind the fear of hell.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): As, then, one should hastily snatch up one’s sword in fear did one drop it, so should one snatch up the sword of mindfulness when it drops, remembering the hells.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): …si l’épée vient à tomber, il la reprend, aussi prompt que la crainte. Quand la mémoire, cette épée, lui échappe, [le saint] la reprend [et la tient en garde], se souvenant des enfers.
La Marcha Hacia la Luz (Villalba): En un duelo, si uno de los dos pierde su espada, rápidamente la recoge con temor. De la misma manera, si el Bodisatva pierde la espada de la atención que la retome de súbito pensando en los infiernos.
La Marche à la Lumière (Finot): De même que, dans ce combat, si son épée tombe, il la ramasse bien vite avec crainte, de même, s’il laisse tomber l’épée de l’attention, qu’il la ressaisisse en pensant aux enfers.
La Marche vers l’Éveil (Padmakara): De même, si l’arme de mon attention m’échappe, je m’en ressaisirai vite par crainte des enfers!
The Path of Light (Barnett): As one in fear swiftly takes up again a fallen sword, so he will take up the fallen sword of remembrance, bethinking himself of hell.
Śāntideva’s Bodhicaryāvatāra (Sharma): There, (i.e. in a fight), if one were to drop one’s sword, one immediately takes it up again out of fear. So also, for fear of hells, one should immediately retrieve the sword of ‘smṛti’ or mindfulness if it falls down (from one’s hand).
Vivre en Héros pour L’Éveil (Driessens): Qu’au cours du combat son épée vienne à tomber, dans sa frayeur, il s’en empare aussitôt; de même, lorsque m’échappe l’arme de l’attention, par crainte des enfers, je m’en ressaisirai sans attendre.
The Way of the Bodhisattva (Padmakara): If in the fray, the soldier drops his sword, in fright, he swiftly takes it up again. So likewise, if the arm of mindfulness is lost, in fear of hell, be quick to get it back.

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 322 2 – Mode d’Abandon des Fautes (70-73)
223 132 322 21 – Empêcher leur Émergence (70-71)

Chapter VII – verses 70-71 (Skt. 69-70)

viṣaṃ rūdhiramāsādya prasarpati yathā tanau|
poison rūdhiramāsādya prasarpati as tanau
tathaiva cchidramāsādya doṣaścitte prasarpati ||69||
so-iva cchidramāsādya doṣaścitte prasarpati [69]

tailapātradharo yadvadasihastairadhiṣṭhitaḥ|
tailapātradharo yadvadasihastairadhiṣṭhitaḥ
skhalite maraṇatrāsāttatparaḥ syāttathā vratī ||70||
skhalite maraṇatrāsāttatparaḥ syāttathā one-who-has-taken-vows-[practitioner] [70]

Conseils Pour Bodhisattva (Pháp Thân): [T70] Comme le poison qui atteint le sang se répand dans tout le corps, les perturbations, lorsqu’elles trouvent une faille, se répandent dans l’esprit …
Engaging in Bodhisattva Behaviour (Berzin): [T70] Just as poison on (the blade of a sword, finding) blood as its carrier, spreads throughout the body, similarly, a fault, when finding an opening, spreads throughout the mind. [T71] Like a terrified person, carrying a jar filled with mustard oil, with someone keeping in front, poking with a sword, threatening to kill him if he spills (a drop), someone with taming behaviour needs likewise to hold on tight.
Entering the Path of Enlightenment (Matics): [S69] Poison, when it reaches the bloodstream, pervades the body, and likewise aversion, having found an opening, pervades the mind. [S70] Like the bearer of a vessel of oil, who standing in the midst of naked swords fears death if he stumbles, so is the one who has taken the [Bodhisattva] vow.
Gems of Dharma, Jewels of Freedom (Holmes): … [T71] Someone correctly observing the discipline should be as vigilant as a terrified person whose life is threatened: like someone carrying a pot full of mustard oil or a person held at sword-point.
Guide to the Bodhisattva’s Way of Life (Elliott): [T70] Just as a little poison will spread throughout the body with the circulation of the blood, so, given an opportunity, the delusions will spread throughout my mind. [T71] A Dharma practitioner should practise as attentively as a person would walk if he were forced to carry a jar brimming with oil, fearful in the knowledge that, if he spilled just one drop, the tormentor behind him would slay him with a sword.
A Guide to the Bodhisattva’s Way of Life (Batchelor): [T70] Just as poison spreads throughout the body in dependence upon (the circulation) of blood, likewise if (a disturbing conception) finds an opportunity unwholesomeness will permeate my mind. [T71] Those who practise should be as attentive as a frightened man carrying a jar full of mustard oil who is being threatened by someone with a sword that he will be killed if he spills just one drop.
A Guide to the Bodhisattva Way of Life (Tuffley): [S69] In the same way that poison will spread through the body once it has entered the blood-stream, so too does an affliction spread through the mind once it has gotten past my defences. [S70] I proceed as though I were carrying a bowl [that is full to the brim with petrol across a burning bridge]. I am determined not to spill any. If I should do so, the consequences would be disastrous.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): [S69] Just as poison spreads throughout the body once it has reached the blood, so does a fault spread throughout the mind once it has reached a vulnerable spot. [S70] A practitioner should be like someone carrying a jar of oil while under the scrutiny of swordsmen, careful of stumbling out of fear of death.
A Guide to the Bodhisattva Way of Life (Tibetan) (Wallace): [T70] Just as poison spreads throughout the body in dependence upon [the arteries]), so does a fault spread in the mind when it gets the opportunity. [T71] A practitioner should concentrate like a frightened person carrying a jar of mustard oil while being scrutinised by someone holding a sword who threatens him with death if he spills it.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): [S69] As poison, finding the blood, spreads throughout the body, so, finding a weak point, a fault will spread throughout the mind. [S70] One who has undertaken the Vow should be like someone superintended by swordsmen, who is carrying a jar of oil, wholly intent upon it, out of fear of death if he stumbles.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): [S69] Toute blessure est grave, car si le poison pénètre dans le sang, il se répand dans tout le corps; de même le mal dans la pensée, s’il trouve une fissure [par où s’introduire]. [S70] Comme, [dans la légende], l’homme qui porte un vase rempli d’huile; des soldats l’entourent, le fer au poing; [le sol est glissant]; le moindre faux pas est fatal, [car une seule goutte répandue lui coûtera la vie]. Aussi attentif le Bodhisattva [qui redoute l’enfer].
La Marcha Hacia la Luz (Villalba): [S69] Así como el veneno se extiende por el cuerpo cuando la sangre ha sido contaminada, el vicio se extiende por el alma desde que encuentra una fisura. [S70] El que camina hacia la santidad debe concentrar su atención como aquel que, llevando una vasija llena de aceite, camina entre hombres armados que le amenazan de muerte al menor paso en falso.
La Marche à la Lumière (Finot): [S69] Comme le poison qui atteint le sang se répand dans le corps, ainsi le vice, s’il trouve une fissure, se répand dans l’âme. [S70] Comme le porteur d’un vase plein d’huile, qui marche au milieu d’hommes armés d’épées, et menacé de recevoir la mort au moindre faux pas, concentre son attention: tel celui qui marche à la sainteté.
La Marche vers l’Éveil (Padmakara): [T70] Dès qu’elles en trouvent l’occasion, les fautes envahissent l’esprit, comme le poison se répand dans le corps par la voie du sang. [T71] Celui qui observe la discipline se concentrera comme le porteur d’une jarre pleine d’huile en présence d’un homme armé qui menace de l’exécuter si l’huile se répand.
The Path of Light (Barnett): [S69] As poison that has reached the blood spreads through the body, so the sin that finds a weak spot spreads through the spirit. [S70] A man carrying a bowl full of oil, surrounded by soldiers with drawn swords, in fear of death if he should trip, will walk heedfully; and so it is with him that is under the Vow.
Śāntideva’s Bodhicaryāvatāra (Sharma): [S69] Just as poison, after entering the blood, spreads fast in the body, so also a little fault ‘dośa’ or ‘kleśas’-incision will permeate the whole mind. [S70] A practitioner (or a person with vows) should be as vigilant as a person carrying a jar of mustard oil under the supervision of swordsmen and he will slip only on pain of death.
Vivre en Héros pour L’Éveil (Driessens): [T70] Comme, véhiculé par le sang, le poison se répand dans le corps, quand l’occasion se présente, l’erreur se répand dans l’esprit. [T71] Pareil au porteur d’une jarre d’huile de sésame terrifié par les hommes armés qui l’entourent et le menacent de mort s’il en verse, le pratiquant se concentre.
The Way of the Bodhisattva (Padmakara): [T70] Just as seeping venom fills the body, carried on the current of the blood, an evil thought that finds its chance, will spread and permeate the mind. [T71] Be like a frightened man, a brimming oil jar in his hand, and menaced by a swordsman saying, “Spill one drop and you shall die!” This is how the disciplined should hold themselves.

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223 132 322 22 – S’y Opposer quand elles sont Apparues (72-73)

Chapter VII – verses 72-73 (Skt. 71-72)

tasmādutsaṅgage sarpe yathottiṣṭhati satvaram|
tasmādutsaṅgage slithers yathottiṣṭhati satvaram
nidrālasyāgame tadvat pratikurvīta satvaram ||71||
nidrālasyāgame likewise pratikurvīta satvaram [71]

ekaikasmiṃśchale suṣṭhu paritapya vicintayet|
ekaikasmiṃśchale suṣṭhu paritapya vicintayet
kathaṃ karomi yenedaṃ punarme na bhavediti ||72||
kathaṃ karomi yenedaṃ punarme na bhavediti [72]

Bodhicaryāvatāra-Samgraha (Feuerstein): [S71] Just as one instantly leaps up when a snake is put in one’s lap, so one should immediately take counteraction at the approach of sleep and laziness …
Conseils Pour Bodhisattva (Pháp Thân): [T72] Ainsi, comme un homme qui sent un serpent sur sa poitrine se redresse brusquement, je réagirai sans tarder à l’approche du sommeil et de l’indolence. [T73] A chaque faute, je me blâmerai et songerai longuement aux dispositions à prendre afin qu’elles ne se reproduisent plus.
Engaging in Bodhisattva Behaviour (Berzin): [T72] Therefore, just as I’d swiftly stand up at the slithering of a snake into my lap, likewise, at the slithering in of sleepiness or lethargy, I shall swiftly repulse it. [T73] Scolding myself on each and every occasion of a lapse, I shall contemplate at length, “How can I act so that never again will this happen to me?”
Entering the Path of Enlightenment (Matics): [S71] Just as one immediately leaps up when a snake is in his lap, he quickly should resist the approach of sleep and of slothfulness. [S72] In the case of every single fault, having done suitable austerity, he should reflect, “what shall I do that I may not do this again?”
Gems of Dharma, Jewels of Freedom (Holmes): [T72] Just as you would hurriedly jump up if a snake crept into your lap, so likewise when sleep and idleness creep in, swiftly counteract them …
Guide to the Bodhisattva’s Way of Life (Elliott): [T72] Therefore, just as I would quickly jump up if a snake were to crawl into my lap, so, whenever sleep or laziness threaten, I will swiftly remove them from my mind. [T73] Each time faults such as delusions arise, I will thoroughly chastise myself and then focus for a long time on the determination not to let that happen again.
A Guide to the Bodhisattva’s Way of Life (Batchelor): [T72] Just as I would swiftly stand up if a snake came into my lap, likewise if any sleep or laziness occur I shall quickly turn them back. [T73] Each time something unwholesome occurs I should criticise myself, and then contemplate for a long time that I shall never let this happen again.
A Guide to the Bodhisattva Way of Life (Tuffley): [S71] So with mindfulness as my weapon, I swiftly counteract when sloth descends upon me. I am like a person who quickly reacts when a snake crawls onto my lap. [S72] If I make a mistake, I resolve to learn from it and not make it again. [I do not dwell on the mistake and carry residual guilt].
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): [S71] Therefore, just as one quickly jumps up when a snake creeps onto one’s lap, so should one swiftly counteract the advent of drowsiness and sloth. [S72] At every single disgrace, one should burn with remorse and ponder: “how shall I act so that this does not happen to me again?”
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): [S71] So, on the approach of drowsiness or lethargy one should immediately counteract it, as one would jump up immediately were a snake to slide into one’s lap. [S72] At every single lapse one should burn befittingly with remorse, then reflect, ‘how might I act so that this might not happen to me again?’
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): [S71] Comme si un serpent se glissait sur la poitrine, aussi prompt, [aussi effrayé], le Bodhisattva réagit violemment contre le sommeil et la langueur qui s’insinuent. [S72] S’il lui arrive de faiblir, [c’est comme un vaillant]: il s’afflige et réfléchit: « comment faire que cela ne m’arrive plus? ».
La Marcha Hacia la Luz (Villalba): [S71] Bruscamente se yergue aquel que siente una serpiente sobre su pecho; así debe reaccionar el Bodisatva cuando el sueño y la indolencia se le acercan. [S72] De cada desfallecimiento debe arrepentirse y decirse: “¿Qué debo hacer para no sucumbir de nuevo?”.
La Marche à la Lumière (Finot): [S71] Comme un homme qui sent un serpent sur sa poitrine, se dresse brusquement; ainsi le Bodhisattva doit réagir en hâte à l’approche du sommeil et de l’indolence. [S72] A chaque défaillance, il doit se bien repentir et songe: « Comment faire que ceci ne m’arrive plus? ».
La Marche vers l’Éveil (Padmakara): [T72] De même que je bondirais aussitôt si un serpent se glissait sur mon ventre, lorsque pointeront le sommeil et l’indolence, je les repousserai sur-le-champ! [T73] Chaque fois que je commettrai une faute, je la reprouverai en pensant longuement que, désormais, quoi qu’il m’en coûte, elle ne se reproduira plus.
The Path of Light (Barnett): [S71] Then when slumber and faintness fall upon him, he will strive against them as speedily as one springs up when a serpent is creeping into his lap. [S72] Whenever he is caught unawares, he will be sorely grieved and consider what he should do that it may not befall him again.
Śāntideva’s Bodhicaryāvatāra (Sharma): [S71] Just as a person would swiftly get up if a snake gets onto his lap, so should one react when sleep and lethargy overtake him. [S72] At every deviation or faltering one should ponder in the mind again and again: ‘Oh, what shall I do so that this does not happen to me again?’
Vivre en Héros pour L’Éveil (Driessens): [T72] Donc, comme je me redresserai en toute hâte si un serpent se glissait sur ma poitrine, je réagirai sans tarder à l’approche du sommeil et de l’indolence. [T73] À chaque méfait je me blâmerai et songerai longuement: « Je dois faire en sorte que cela ne se reproduise plus. De même, en toutes ces occasions, je cultiverai l’attention. »
The Way of the Bodhisattva (Padmakara): [T72] As such a man would leap in fright to find a snake coiled in his lap, if sleep and sluggishness beset me, I will instantly dispel them. [T73] Every time, then, that I fail, I will reprove and vilify myself, thinking long that by whatever means such faults in future shall no more occur.

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 322 3 – Accomplir l’Activité Appropriée (74)

Chapter VII – verse 74 (Skt. 73)

saṃsargaṃ karma vā prāptamicchedetena hetunā|
saṃsargaṃ activity vā prāptamicchedetena hetunā
kathaṃ nāmāsvavasthāsu smṛtyubhyāso bhavediti ||73||
kathaṃ nāmāsvavasthāsu mindfulness-yubhyāso bhavediti [73]

Conseils Pour Bodhisattva (Pháp Thân): Ainsi, en toutes occasions, je cultiverai l’attention, et me jetterai joyeusement dans les actions bénéfiques à autrui!
Engaging in Bodhisattva Behaviour (Berzin): With this as a motive – “how can I make it a habit to be mindful, given those situations?” – I’ll aspire for the company (of Spiritual Teachers) or the appropriate action (that they give me to do).
Entering the Path of Enlightenment (Matics): For this cause he will wish to obtain proper companions and activity, thinking, “in what circumstances may the practice of mindfulness exist?”
Guide to the Bodhisattva’s Way of Life (Elliott): In this way, in all situations I will acquaint myself with mindfulness – sincerely and purely practising Dharma so that I can protect myself and others from suffering.
A Guide to the Bodhisattva’s Way of Life (Batchelor): “Likewise in all these situations I shall acquaint myself with mindfulness.” With this (motivation) as a cause I shall aspire to meet (with Teachers) or accomplish the tasks (they assign me).
A Guide to the Bodhisattva Way of Life (Tuffley): In whatever I do, wherever I go, I always ask myself how may I be mindful in this situation.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): One should seek for companionship or for an appointed task with this motive: “how may I practise mindfulness in these circumstances?”
A Guide to the Bodhisattva Way of Life (Tibetan) (Wallace): With that motive, one should seek to meet [with Spiritual Mentors] or engage in appropriate actions.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): One should look forward to society or a given task with this motive: ‘how may I practise the discipline of mindfulness in these circumstances?’
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): Aussi cherche-t-il le commerce [des Amis Spirituels], l’œuvre [qu’ils commandent et les châtiments qu’ils infligent], pour apprendre à s’exercer [attentivement] dans la mémoire de la Loi, [et à croître ainsi la force].
La Marcha Hacia la Luz (Villalba): Esta es la razón por la que busca la compañía y la colaboración de los sabios, pues de ellos aprende la práctica de la atención aplicada a cada circunstancia.
La Marche à la Lumière (Finot): Pour cette raison, il recherche la société et la collaboration des Sages, afin d’apprendre d’eux la pratique de l’attention dans chaque cas particulier.
La Marche vers l’Éveil (Padmakara): Avec le désir de cultiver l’attention dans toutes ces circonstances, j’aspirai à rencontrer [un Maître] ou à procéder comme il convient.
The Path of Light (Barnett): For the sake of this he will desire Godly Company or tasks to come in his way that his remembrance may be exercised in these conditions.
Śāntideva’s Bodhicaryāvatāra (Sharma): One should aspire to seek the proximity to Teachers (‘Gurus’) and accomplish (what they teach) for the purpose of practising ‘smṛti’ or mindfulness in such circumstance (i.e. in the face of kleśas).
Vivre en Héros pour L’Éveil (Driessens): Grâce à cette cause, j’aspirerai à rencontrer (des Maîtres) et à déployer les activités appropriées.
The Way of the Bodhisattva (Padmakara): At all times and in any situation, mindfulness will be my constant habit. This will be the cause whereby I aim to meet with Teachers and fulfill the proper tasks.

Meaningful to Behold
332 222 324 4 – Utilising Flexibility of Body and Mind in the Practice of Virtuous Conduct

The Nectar of Mañjushrī’s Speech
5 – The Strength of Controlling Body, Speech and Mind

Vivre en Héros pour L’Éveil; Économie du Texte par Togmé Zangpo (Driessens)
223 132 323 – Pratiquer le Contrôle de Soi (75-76)

Chapter VII – verses 75-76 (Skt. 74-75)

laghuṃ kuryāttathātmānamapramādakathāṃ smaran|
laghuṃ kuryāttathātmānam-alertness-kathāṃ smaran
karmāgamādyathā pūrvaṃ sajjaḥ sarvatra vartate ||74||
karmāgamādyathā pūrvaṃ prepared at-all-times vartate [74]

yathaiva tūlakaṃ vāyorgamanāgamane vaśam|
yathaiva tūlakaṃ vāyorgamanāgamane vaśam
tathotsāhavaśaṃ yāyādṛddhiścaivaṃ samṛdhyati ||75||
tathotsāhavaśaṃ yāyād-accomplishment-ścaivaṃ samṛdhyati [75]

Conseils Pour Bodhisattva (Pháp Thân): … [T76] Comme une feuille d’arbre soumise aux allées et venues du vent, je serai guidé par l’enthousiasme, et de cette manière, accomplirai toutes choses.
Engaging in Bodhisattva Behaviour (Berzin): [T75] Then, the way to have force for all (events), before doing some action, is that I’ll rally and invigorate myself, recalling the chapter on taking care. [T76] Just as the wind, coming and going, takes control of a cotton ball, so shall I take control of myself, with zestful vigour, and gain, in this way, spiritual success.
Entering the Path of Enlightenment (Matics): [S74] As he ought to make ready the self, remembering the Speech on Heedfulness (apramādha); so at the approach of action, before its coming, he turns in every direction. [S75] As cotton is obedient to the coming and going of the wind, so one should proceed in obedience to his resolution; and thus power (riddhi) is completely triumphant.
Guide to the Bodhisattva’s Way of Life (Elliott): [T75] To ensure that I have the strength for all of this, before I commence I will recall the instructions on conscientiousness and rise to these tasks with suppleness of body and mind. [T76] Just as a piece of cotton moving back and forth is controlled by the movement of the wind, so with my body, speech and mind controlled by the joy of effort I will swiftly accomplish all realisations.
A Guide to the Bodhisattva’s Way of Life (Batchelor): [T75] In order to have strength for everything I should recall before undertaking any action the advice in (the chapter on) conscientiousness, and then joyfully rise (to the task). [T76] Just as the wind blowing back and forth controls (the movement of) a piece of cotton, so shall I be controlled by joy, and in this way accomplish everything.
A Guide to the Bodhisattva Way of Life (Tuffley): [S74] I am careful to maintain sufficient enthusiasm for the job at hand. [S75] When my enthusiasm is strong enough, it will guide me in whatever direction is appropriate, and as I go, I acquire great strength.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): [S74] Bringing to mind the teaching on conscientiousness, one should arouse oneself so that one is always prepared before encountering a task. [S75] Just as cotton is swayed in the direction of the wind’s coming and going, so should one surrender oneself to one’s enthusiasm and in this way one’s supernormal powers will thrive.
A Guide to the Bodhisattva Way of Life (Sanskrit) (Wallace): [T75] Before engaging in an action one should be prepared for everything. Thus, bearing in mind the advice on conscientiousness, one should rise to the task. [T76] Just as cotton moves under the influence of the going and coming of the wind, so should one surrender to enthusiasm, in which case one will meet with success.
A Guide to the Buddhist Path to Awakening (Crosby & Skilton): [S74] Remembering the teaching on vigilance, one should make oneself versatile, as one always prepares oneself prior to undertaking a task. [S75] In the very same way that cotton is controlled by the wind as it comes and goes, so one should be controlled by one’s endeavour, and in this way one’s spiritual power grows strong.
Introduction à la Pratique des Futurs Bouddhas (de la Vallée Poussin): [S74] Jamais il n’oublie le “Sermon sur l’Attention”, il rend sa pensée et son corps rapides et maniables, en sorte qu’il soit prêt toujours et en toute chose, avant même qu’il faille commencer. [S75] Comme la graine du cotonnier obéit au vent, allant et venant sous son impulsion; de même, [corps et pensée], [le Bodhisattva] se dirige à sa volonté. C’est ainsi qu’on obtient les pouvoirs magiques [et toute félicité].
La Marcha Hacia la Luz (Villalba): [S74] Que vuelve ligera su alma acordándose siempre del “Discurso sobre la Atención”, de manera que esté preparado, sea cual sea la ocasión, antes del momento de la acción. [S75] Así como un copo de algodón obedece las idas y venidas del viento, que el Bodisatva se deje guiar por la energía. Sólo así podrá realizar los poderes mágicos.
La Marche à la Lumière (Finot): [S74] Qu’il rende son âme légère, se rappelant le Maîtrise “Discours sur l’Attention”, de sorte qu’il se trouve prêt en toute occurrence, avant le moment de l’action. [S75] Comme un flocon de coton obéit aux allées et venues du vent; de même qu’il se laisse guider par l’énergie; c’est ainsi qu’on réalise la puissance magique.
La Marche vers l’Éveil (Padmakara): [T75] Avant d’entreprendre une action et pour avoir la force de l’accomplir toute, je me rappellerai les conseils sur l’application et agirai le cœur léger. [T76] Comme le coton entraîné par le vent qui va et vient, entraîné par la joie, j’accomplirai mon dessein.
The Path of Light (Barnett): [S74] Remembering the Sermon on Heedfulness he will hold himself in readiness, so that even before a task comes to him he is prepared to turn to every course. [S75] As the seed of the cotton-tree is swayed at the coming and going of the wind, so will he be obedient to his resolution; and thus divine power is gained.
Śāntideva’s Bodhicaryāvatāra (Sharma): [S74] Remembering the dissertation on ‘apramādha’ or alertness, one should prepare oneself in a determined manner just as, prior to confrontation with a task, one makes all-round preparations to cope with it. [S75] Just as (the movement of) a cotton piece is dependent on the blowing of the wind (back and forth), so also, dependent on courage or self-reliance, perfection (like ‘riddhis’) can be accomplished.
Vivre en Héros pour L’Éveil (Driessens): [T75] Afin d’avoir la force pour toute chose, avant chaque action j’évoquerai les conseils (dans le chapitré) sur l’attention, puis me lèverai, le cœur léger. [T76] Tel un flocon de coton soumis aux allées et venues du vent, je serai guidé par l’enthousiasme et, de cette manière, j’accomplirai (toute chose).
The Way of the Bodhisattva (Padmakara): [T75] By all means, then, before I start this work, that I might have the strength sufficient to the task, I will reflect upon these words on mindfulness and lightly rise to what is to be done. [T76] The lichen hanging in the trees wafts to and fro, stirred by every breath of wind; likewise, all I do will be achieved, enlivened by the movements of a joyful heart.

iti prajñākaramativiracitāyāṃ bodhicaryāvatārapañjikāyāṃ
finished prajñākaramativiracitāyāṃ Bodhicaryāvatāra-pañjikāyāṃ
vīryapāramitā nāma saptamaḥ paricchedaḥ||
Effort-Perfection named seventh chapter/section

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