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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
Important:
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Nāgārjuna: Ratnāvalī
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionChapter 1
Click to Expand/Collapse OptionChapter 2
Click to Expand/Collapse OptionChapter 3
Click to Expand/Collapse OptionChapter 4
Click to Expand/Collapse OptionChapter 5
Click to Expand/Collapse OptionColophon
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durbhuktena yathānnena vināśam adhigacchati |
subhuktenāyur ārogyaṃ balaṃ saukhyāni cāśnute ||21|| 
譬如勝飲食 偏用遭危害
若如理量食 得壽力強樂 
ji ltar kha zas bza’ ñes pas | | phuṅ ba dag tu ’gyur ba daṅ | |
bza’ legs tshe daṅ nad med daṅ | | stobs daṅ bde bar ’gyur ba ltar | | 
By food badly digested a man gets his ruin,
but by food well digested he enjoys long life, good health, physical strength, and other pleasures; 
commentary 
durjñātena tathānena vināśam adhigacchati |
samyagjñātena tu sukhaṃ bodhiṃ cāpnoty anuttarām ||22|| 
若偏解正法 遭苦亦如此
若能如理解 感樂及菩提 
de bźin log par bzuṅ ba des | | phuṅ ba dag ni thob ’gyur źiṅ | |
legs par śes pas bde ba daṅ | | byaṅ chub bla na med pa thob | | 
even so those who do not properly understand the doctrine will get their ruin;
on the contrary, by its rigth understanding one obtains happiness in this life and the supreme illumination. 
commentary 
tasmād atra pratikṣepaṃ dṛṣṭiṃ tyaktvā ca nāstikīm |
saṃyagjñānaparaṃ yatnaṃ kuru sarvārthasiddhaye ||23|| 
智人於正法 捨謗及邪執
於正智起用 故成如意事 
de phyir ’di la spoṅ ba daṅ | | med pa’i lta ba spaṅs nas ni | |
don kun bsgrub phyir yaṅ dag pa’i | | śes la nan tan mchog mdzod cig | | 
Therefore, giving up any criticism against this doctrine and getting rid of the nihilistic view,
strive after the right knowledge in order to arrive at the complete attainement of your object. 
commentary 
dharmasyāsyāparijñānād ahaṃkāro ’nuvartate |
tataḥ śubhāśubhaṃ karma tato janma śubhāśubham ||24|| 
由不了此法 人起長我見
因此造三業 次生善惡道 
chos ’di yoṅs su ma śes na | | ṅar ’dzin pa ni rjes su ’jug | |
de las dge daṅ mi dge’i las | | de las skye ba bzaṅ daṅ ṅan | | 
If one does not thoroughly understand this doctrine egotism is originated; from this, karma, both moral and immoral is derived,
and from this a new life which will accordingly take place in good conditions of existence or in bad ones. 
commentary 
tasmād yāvad avijñāto dharmo ’haṃkāraśātanaḥ |
dānaśīlakṣamādharme tāvad ādaravān bhava ||25|| 
乃至未證法 能除滅我見
恒敬起正勤 於戒施忍等 
de phyir ji srid ṅar ’dzin pa | | sel ba’i chos ’di ma śes pa | |
de srid sbyin daṅ tshul khrims daṅ | | bzod pa’i chos la gus par mdzod | | 
Therefore as long as this doctrine, which annihilates egotism, is not thoroughly understood,
so long apply yourself with great care to the [practice of] the law, which consists in liberality, moral conduct, and patience. 
commentary 
dharmapūrvāṇi kāryāṇi dharmamadhyāni pārthiva |
sādhayan dharmaniṣṭhāni neha nāmutra sīdati ||26|| 
作事法為先 及法為中後
謂無虛真理 現來汝不沈 
las rnams sṅon du chos gtoṅ źiṅ | | bar du chos ldan tha mar yaṅ | |
chos ldan bsgrub pa’i sa bdag ni | | ’di daṅ gźan du gnod mi ’gyur | | 
Therefore, o king, whoever in the beginning, in the middle and in the end accomplishes his actions according to the law,
never sinks either here or in the other world. 
commentary 
dharmāt kīrtiḥ sukhaṃ caiva neha bhīr na mumūrṣataḥ |
paraloke sukhaṃ sphītaṃ tasmād dharmaṃ sadā bhaja ||27|| 
因法現好名 樂臨死無怖
來生受富樂 故應恒事法 
chos kyis ’dir grags bde ba daṅ | | ’di daṅ ’chi kar ’jigs pa med | |
’jig rten gźan du bde ba rgyas | | de bas rtag tu chos brten mdzod | | 
From the law one gets renown and happiness and has no cause of fear either during life or at the point of death;
he will share copious happiness in another existence; be therefore always a partaker of the law. 
commentary 
dharma eva parā nītir dharmāl loko ’nurajyate |
rañjitena hi lokena neha nāmutra vañcyate ||28|| 
唯法是正治 因法天下愛
若主感民愛 現來不被誑 
chos ni lugs kyi dam pa ste | | chos kyis ’jig rten mṅon dgar ’gyur | |
’jig rten dga’ bar gyur pas kyaṅ | | ’di daṅ gźan du bslus mi ’gyur | | 
The law alone is the supreme policy, because the affection of men is captivated by the law.
When the affection of men is captivated, the king is not deceived either here or in the after life. 
commentary 
adharmeṇa tu yā nītis tayā loko ’parajyate |
lokāparañjanāc caiva neha nāmutra nandati ||29|| 
若非法治化 主遭臣厭惡
由世間憎惡 現來不歡喜 
chos min pas ni lugs ’dod gaṅ | | de yis ’jig rten mi dgar ’gyur | |
’jig rten mi dga’ ñid kyi phyir | | ’di daṅ gźan du dga’ mi ’gyur | | 
That policy which is against the law displeases subjects;
and when subjects are displeased, the king cannot rejoice either in this or in another life. 
commentary 
parātisandhānaparā kaṣṭā durgatipaddhatiḥ |
anarthavidyā duṣprajñair arthavidyā kathaṃ kṛtā ||30|| 
王法欺誑他 是大難惡道
惡智邪命論 云何說為正 
don med rig pa ṅan ’gro’i lam | | gźan bslu lhur len mi bzad pa | |
śes rab ’chal pa rnams kyis ni | | ji ltar don gyis rig par byas | | 
How is it possible that some men of mischivous intelligence could think a science productive of evil,
intented to deceiving others, harmful, conducive to bad rebirths (viz. politics) to be a science aiming at the public welfare? 
commentary 
parātisandhānaparo nītimān katham arthataḥ |
yena janmasahasrāṇi bahūny ātmaiva vañcyate ||31|| 
若人專誑他 云何說正事
因此於萬生 恒遭他欺誑 
pha rol slu ba lhur len pa | | don du ji ltar lugs ldan yin | |
des ni tshe rabs stoṅ phrag tu | | bdag ñid kho na bslus par ’gyur | | 
How can a man addicted to deceive others be considered as really clever when,
on the contrary, he deceives only himself for thousands of rebirths? 
commentary 
ripor apriyam anvicchan dosāṃs tyaktvā guṇān śraya |
svahitāvāptir evaṃ te ripoś cāpy apriyaṃ bhavet ||32|| 
若欲使怨憂 捨失取其德
己利由此圓 即令怨憂惱 
dgra la gnod pa bya na yaṅ | | skyon rnams btoṅ ste yon tan bsten | |
des ni khyod kyis raṅ phan ’thob | | dgra bo yaṅ ni mi dgar ’gyur | | 
If you want to displease your enemy, give up every sin and take shelter in virtue;
in this way you will obtain your own benefit and at the same time your enemy will be be pleased. 
commentary 
dānena priyavadyena hitenaikārthacaryayā |
ebhir ācara lokasya dharmasyaiva ca saṅgraham ||33|| 
約施及愛語 利行與同利
願汝攝世間 因此弘正法 
sbyin daṅ sñan par smra ba daṅ | | phan daṅ don gcig spyod pa ste | |
de dag rnams kyis ’jig rten daṅ | | chos kyaṅ bsdu ba ñid du mdzod | | 
Liberality, kindness in speaking, benefiting others, beings intented to the spiritual profit (of others as well as of oneself),
through these virtues behave towards men and religion. 
commentary 
viśvāsaṃ janayaty ekaṃ satyaṃ rājñāṃ yathā dṛḍham |
tathaivānṛtam apy eṣām aviśvāsakaraṃ param ||34|| 
王若一實語 如生民堅信
此如尊妄語 不起他安信 
rgyal po dag la ji lta bur | | bden gcig yid ches brtan bskyed pa | |
de las bzlog ste brdzun pa ni | | yid mi ches par byed pa’i mchog | | 
Truth alone begets firm confidence [of subjects] in kings;
even so untruth engenders extreme mistrust towards them. 
commentary 
nāvisaṃvādavat satyaṃ [na bhā]vodbhavam arthataḥ |
paraikāntahitaṃ satyam ahitatvān mṛṣetarat ||35|| 
實意起無違 流靡能利他
是說名實語 翻此為妄言 
slu ba med ldan bden min te | | sems pas bsgyur ba don du min | |
gźan la gcig tu phan pas bden | | mi phan phyir ni cig śos min | | 
Truth in reality is not that which is devoid of falsehood, nor that which develops in a pure mind;
truth is the absolute good done to others; its contrary is falsehood on account of its being harmful to others. 
commentary 
doṣān pracchādayaty ekas tyāgo rājñāṃ yathojjvalaḥ |
tathā kārpaṇyam apy eṣāṃ guṇasarvasvaghātakam ||36|| 
一捨財若明 如能隱王失
如此主吝賄 能害王眾德 
ji ltar rgyal po’i ñes ba dag | | sbyin gsal gcig gis sbed pa ltar | |
de bźin ’duṅs pa’aṅ de dag gi | yon tan bdog pa thams cad ’joms | | 
A single brilliant act of liberality overshadows the faults of the kings;
even so miserliness ruins all their virtues. 
commentary 
upaśāntasya gāmbhīryaṃ gāmbhīryād gauravaṃ param |
gauravād dīptir ājñā ca tasmād upaśamaṃ bhaja ||37|| 
若王靜諸惡 德深人愛重
因此教明王 故應事寂靜 
ñe bar źi ba zab pa’i phyir | | mchog tu gus pa byed par ’gyur | |
gus pas brjid la bka’ yaṅ btsan | | de bas ñe bar źi ba bsten | | 
A man who has control over himself acquires deepness of mind; from deepness of mind he obtains dignity;
from dignity lustre is derived; from lustre authority. Practice therefore control over thyself. 
commentary 
ahāryabuddhiḥ prājñatvād aparapratyayaḥ sthiraḥ |
nātisandhīyate rājā tasmāt prajñāparo bhava ||38|| 
由智王難動 自了不信他
永不遭欺誑 故決應修智 
śes rab ldan pas blo mi ’phrogs | | gźan gyi driṅ mi ’jog ciṅ brtan | |
slu bas mi tshugs rgyal po ste | | de bas śes rab lhur blaṅ mdzod | | 
A king who, on account of his wisdom, is resolute in his ideas, who does not depend on others and is determined,
cannot be deceived; be therefore solely devoted to wisdom. 
commentary 
satyatyāgaśamaprajñācaturbhadro narādhipaḥ |
dharmaś caturbhadra iva stūyate devamānuṣaiḥ ||39|| 
依諦捨靜智 王則具四善
如四德正法 人天所讚歎 
bden gtoṅ źi daṅ śes rab daṅ | | bzaṅ po bźi ldan mi dbaṅ ni | |
chos bzaṅ rnam pa bźi lta bur | | lha mi rnams kyis bstod par ’gyur | | 
A king who is possessed of the four blessings, viz. truth, liberality, self-control, and wisdom,
is praised by gods and men, as the law itself with its four blessings. 
commentary 
nigṛhyavādibhiḥ śuddhaiḥ prajñākāruṇyanirmalaiḥ |
sahāsīnasya satataṃ prajñā dharmaś ca vardhate ||40|| 
能伏說清淨 由智悲無垢
恒共智人集 王法智生長 
phebs par smra źiṅ dag gyur pa | | śes rab sñiṅ rje dri med daṅ | |
lhan cig ’grogs na rtag tu yaṅ | | śes rab daṅ ni chos kyaṅ ’phel | | 
When [a king] sits together with his ministers restrained in their speeches, spotless,
purified by their wisdom and their compassion, wisdom and law will then grow in him for ever. 
commentary 
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