Au Cœur de la compassion

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Au Cœur de la compassion
Book


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Gyalse Tokme Zangpo
source author
author
Dilgo Khyentse Tashi Paljor
source author
author
Padmakara Translation Group
translator
Padmakara
publisher
Topics
Texts:
DRL Topics:
  • Meditation - Buddhist Practice
Au Coeur de la Compassion-front.png

Description

Wouldn’t the world be a better place if everyone cared more for others than for themselves? The love and compassion of which we are capable can not only be cultivated to become stronger, but they can also become infinite, unconditional, and perfect. It is to this training of the heart and mind that the hermit Gyalsé Thogmé of Ngultchou, who lived in the 16th century, invites us in his Thirty-Seven Stanzas on the Practice of Bodhisattvas. In this relatively brief poem, he manages to bring together all the teachings of the famous Bodhicaryāvatāra of Shantideva, a work that already expounded the quintessence of the texts of the Great Vehicle devoted to the mind of Awakening. Here we find a comprehensive commentary on the Thirty-Seven Stanzas by one of the greatest contemporary masters of Tibetan Buddhism, Dilgo Khyentse Rinpoche (1910-1991). In the light of his knowledge and compassion, this scholar, poet and visionary provides a clear and essentially practical explanation of all aspects of the thought and action of the bodhisattvas, these "children of the Victors" whose existence embodies all the virtues of altruism at once the wisest and the most unbridled. (Source: back cover)
Citation
Comité de Traduction Padmakara, trans. Au Cœur de la Compassion: Commentaire des Trente-Sept Stances sur la pratique des bodhisattvas de Thogmé Zangpo. By Dilgo Khyentse. Plazac, FR: Éditions Padmakara, 2008.
Texts Translated
  1. Khyentse, Dilgo. Oral commentary given in Dordogne, France in 1984.
  2. Thogs med bzang po. rgyal sras lag len so bdun ma (Trente-Sept Stances sur la pratique des bodhisattvas). Zhang kang: Zhang kang then ma dpe skrun khang, 2004. Buda by BDRC Logo.jpg


Translation of

 
Rgyal sras lag len so bdun ma
Gyalse Tokme Zangpo's (1295 - 1369) highly influential work on Mind Training (blo sbyong) that outlines the training of a bodhisattva in a series of thirty-seven verses is still very popular today with Buddhist practitioners around the world. The colophon states: "This was composed at the Jewel Cave of Ngulchu by the monk Tokme [Zangpo], expounder of scripture and reasoning, for the benefit of myself and others." Since he gathered together all the paths of the bodhisattvas and composed them in the form of thirty-seven verses, the title is clearly fitting.
Text

Teaching based on

 
Rgyal sras lag len so bdun ma
Gyalse Tokme Zangpo's (1295 - 1369) highly influential work on Mind Training (blo sbyong) that outlines the training of a bodhisattva in a series of thirty-seven verses is still very popular today with Buddhist practitioners around the world. The colophon states: "This was composed at the Jewel Cave of Ngulchu by the monk Tokme [Zangpo], expounder of scripture and reasoning, for the benefit of myself and others." Since he gathered together all the paths of the bodhisattvas and composed them in the form of thirty-seven verses, the title is clearly fitting.
Text

  • Introduction des traducteurs15
  • Gyalsé Ngultchou Thogmé (1295-1369)17
  • Dilgo Khyentsé Rinpoché (1910-1991)37
  • Le texte43
  • Le commentaire51
  • Introduction51
    • Stances d’introduction57
  • PREMIÈRE PARTIE : La PRÉPARATION65
    • Donner un sens à cette précieuse existence humaine, si rare et si difficile à obtenir (st. 1 )65
    • Quitter sa terre natale parce quelle favorise les trois poisons (st. 2)74
    • S’établir dans les lieux solitaires, car ils favorisent toutes les qualités (st. 3)76
    • Réfléchir à l’impermanence pour renoncer aux préoccupations mondaines (st. 4 )80
    • Éviter la compagnie des amis qui ne conviennent pas, car elle est défavorable au progrès spirituel (st. 5)85
    • Suivre un maître spirituel, car il crée les conditions favorables au progrès spirituel (st. 6 )87
    • Prendre refuge pour franchir le seuil des enseignements bouddhistes (st. 7)91
  • Deuxième partie
  • L’enseignement principal: présentation de la voie101
    • La voie des êtres de moindres facultés (st. 8 )101
    • La voie des êtres aux facultés moyennes (st. 9)106
    • La voie des êtres aux grandes facultés112
    • I. Lesprit d’Éveil en aspiration (st. 10)112
    • II. Lesprit d’Éveil en application121
      • A. L’esprit d’Éveil relatif121
        • 1. Méditation de l’échange de soi-même et d’autrui (st. 11)121
        • 2. Pratique postméditative qui consiste à utiliser les circonstances défavorables sur la voie132
          • A) Transformer les quatre circonstances que Von redoute en voie de libérańon132
            • 1) Transformer la perte en voie de libération (st. 12)132
            • 2) Transformer la souffrance en voie de libération (st. 13)135
            • 3) Transformer l'infamie en voie de libération (st. 14)137
            • 4) Transformer la cńtique en voie de libération (st. 15)139
          • B) Transformer les deux circonstances difficiles à supporter en voie de libération142
            • 1) Transformer l’ingratitude en voie de libération (st. 16)142
            • 2) Transformer l'humiliation en voie de libération (st. 17)143
          • C) Transformer le dénuement et la prospéńté en voie de libération144
            • 1) Transformer le dénuement en voie de libération (st. 18)144
            • 2) Transformer la prospéńté en voie de libération (st. 19)147
          • D) Transformer la haine et le désir en voie de libération148
            • 1) Transformer la haine en voie de libération (st. 20)148
            • 2) Transformer le désir en voie de libération (st. 21)151
      • B. Lesprit d’Éveil absolu154
        • 1. Méditation qui consiste à rester dans un état dépourvu de constructions mentales et de saisie dualiste (st. 22)154
        • 2. Pratique postméditative qui consiste à abandonner toute croyance à la réalité des objets du désir et de l’aversion163
          • A) Abandonner la croyance à la réalité des objets du désir (st. 23)163
          • B) Abandonner la croyance à la réalité des objets d'aversion (st. 24)164
    • III. Les préceptes de l'entraînement aux pratiques de l’esprit d’Éveil168
      • A. L’entraînement aux six vertus transcendantes168
        • 1. La vertu transcendante de la générosité (st. 25)168
        • 2. La vertu transcendante de la discipline (st. 26)171
        • 3. La vertu transcendante de la patience (st. 27)174
        • 4. La vertu transcendante de la diligence (st. 28)178
        • 5. La vertu transcendante de la concentration (st. 29)182
        • 6. La vertu transcendante de la connaissance supérieure (st. 30)187
      • B. L’entraînement aux quatre instructions enseignées dans le soutra193
        • 1. Examiner ses propres défauts et les éliminer (st. 31)193
        • 2. Ne pas faire état des fautes d’un bodhisattva (st. 32)196
        • 3. Ne pas s’attacher aux richesses des bienfaiteurs (st. 33)201
        • 4. Renoncer aux mots blessants (st. 34)202
      • C. L’entraînement qui permet de renoncer aux émotions négatives (st. 35)204
      • D. L’entraînement à faire le bien d’autrui au moyen de l’attention et de la vigilance (st. 36)209
      • E. La dédicace des mérites à l’Éveil parfait (st. 37)213
    • Conclusion
      • Stances de conclusion217
    • Comment et pour qui ce texte a été composé217
    • Le caractère infaillible de ces pratiques219
    • Humble requête de clémence221
    • Dédicace des mérites222
    • Colophon223
      • Derniers conseils224
    • Appendice I
    • Commentaires additionnels sur le maître spirituel (st. 6)227
      • I. Le faux maître et le vrai maître227
        • A. Le faux maître227
        • B. Le vrai m aître228
        • C. Comment suivre un maître qualifié229
        • D. Comment se comporter en sa présence229
      • II. La pratique du guruyoga230
    • Appendice II
    • Commentaires additionnels sur le désir (st. 21)235
      • Des dangers attachés à la viande, à l’alcool et au désir sexuel235
    • Appendice III
    • Commentaires additionnels sur la vertu transcendante de la concentration (st. 29)239
      • I. Le calme mental et la vision profonde239
        • A. Pratique du calme mental239
          • 1. Conditions préliminaires à la pratique du calme mental239
          • 2. Comment méditer240
          • 3. Les trois formes de méditation241
            • A) Méditation concentrée sur un objet241
            • B) Méditation concentrée sur l antidote241
            • C) Méditation concentrée sur les neuf stades de stabilisation de l esprit242
        • B. Pratique de la vision profonde243
      • II. La concentration244
        • A. La concentration des êtres ordinaires244
        • B. La concentration du clair discernement245
        • C. L’excellente concentration des tathagatas245
    • Appendice IV
    • Commentaires additionnels sur la vertu transcendante de la connaissance supérieure (st. 30)247
    • Appendice V
    • Prière pour l’entraînement de l’esprit
    • Accès h l'océan de I'espńt d'Éveil251
    • Notes259
    • Glossaire273
    • Bibliographie291
    • Table299


Karuṇā - Skt करुणा  Tib ཐུགས་རྗེ་  Ch 悲  

Go to the page with the definition of 'compassion'

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

Go to the page with the definition of 'Bodhisattvas'

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

Go to the page with the definition of 'Bodhisattvas'

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

Go to the page with the definition of 'Bodhisattvas'

Śāntideva (ཞི་བ་ལྷ་). Bodhicaryāvatāra [बोधिचर्यावतार]. byang chub sems dpa'i spyod pa la 'jug pa [བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ།]. [The Way of the Bodhisattva]. Tengyur, RKTST 3216 http://www.rkts.org/cat.php?id=3216&typ=2.

Go to the page with the definition of 'Bodhicaryāvatāra'

Weeraratne, D. Amarasiri. "Bodhicaryāvatāra." The Maha-Bodhi 79, nos. 2–3 (1971): 406–9.

Go to the page with the definition of 'Bodhicaryāvatāra'

Nariman, Gushtaspshah Kaikhushro. "Shantideva." In Literary History of Sanskrit Buddhism: (From Winternitz, Sylvain Levi, Huber), 100-109. Bombay: Indian Book Depot, 1923. https://archive.org/details/literaryhistoryo00nariuoft/page/100/mode/2up.

Go to the page with the definition of 'Shantideva'

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

Go to the page with the definition of 'bodhisattvas'

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

Go to the page with the definition of 'bodhisattvas'

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

Go to the page with the definition of 'bodhisattvas'

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

Go to the page with the definition of 'bodhisattva'

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

Go to the page with the definition of 'bodhisattva'

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

Go to the page with the definition of 'bodhisattva'

Pratipakṣa - An antidote or remedy that contributes or supports the elimination or pacification of a particular ailment or affliction. Skt प्रतिपक्ष  Tib གཉེན་པོ་  Ch 對治  

Go to the page with the definition of 'antidote'
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