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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:
We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.
 
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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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畫瓶滿糞穢 外飾若汝憎
此身穢種滿 云何汝不厭 
mi gtsaṅ gaṅ ba’i bum pa ni | | phyi rol bkra yaṅ smad pa yin | |
mi gtsaṅ ba yi raṅ bźin lus | | mi gtsaṅ gaṅ ba cis mi smad | | 
A pot though beautiful outside is reviled when filled with filth.
Why is the body, when so filled and foul by nature, not reviled? 
commentary 
 
若汝憎不淨 云何不惡身
香華鬘飲食 本淨而能污 
gal te khyod ni mi gtsaṅ smod | | dri daṅ phreṅ ba bza’ btuṅ ni | |
gtsaṅ ma’aṅ mi gtsaṅ byed pa gaṅ | | lus ’di ci yi phyir mi smad | | 
If against filth you revile, why not against this body
Which befouls clean scents, garlands, food and drink? 
commentary 
 
如汝併憎惡 於自他糞穢
云何汝不厭 自他不淨身 
ji ltar raṅ ṅam gźan dag gi | mi gtsaṅ smad par bya ba gaṅ | |
de bźin raṅ daṅ gźan dag gi | | mi gtsaṅ gzugs ko cis mi smad | | 
Just as one’s own or others’ filthiness is reviled,
Why not revile against one’s own and others’ filthy bodies? 
commentary 
 
如女身不淨 自身穢亦爾
是故離欲人 於內外相稱 
ji ltar bud med gzugs mi gtsaṅ | | khyod kyi raṅ lus de daṅ ’dra | |
de bas phyi daṅ naṅ ñid la | | ’dod chags bral bar rigs min nam | | 
Since your own body is as filthy as a woman’s,
Should not you abandon desire for self and other? 
commentary 
 
九門流不淨 自證自浣濯
若不知不淨 而造愛欲論 
rma dgu dag nas ’dzag pa can | | bdag ñid mṅon sum ’khru byed kyaṅ | |
lus mi gtsaṅ par mi rtogs na | | khyod la bśad pas ci źig phan | | 
If you yourself wash this body dripping from the nine wounds
And still do not think it filthy, what use have you for profound instruction? 
commentary 
 
希有極無知 無慚及輕他
於最不淨身 何方利益汝 
gaṅ dag mi gtsaṅ lus ’di la | | steg chos sñan dṅags byed pa ni | |
ae ma’o gzu lums ae ma’o blun | | ae ma’o skye bos khrel du ruṅ | | 
Whoever composes poetry with metaphors which elevate this body—
O how shameless! O how stupid! How embarrasing before the wise! 
commentary 
 
多眾生因此 無明覆其心
為塵欲結怨 如狗鬥爭糞 
mi śes mun pas bsgribs pa yi | | sems can ’dir ni phal cher yaṅ | |
’dod pa’i don du rtsod ’byuṅ ba | | mi gtsaṅ don du khyi rnams bźin | | 
Since these sentient beings are obscured by the darkness of ignorance,
They quarrel mostly over what they want like dogs for the sake of some filth. 
commentary 
 
如搔癢謂樂 不癢最安樂
如此有欲樂 無欲人最樂 
g-yan pa phrugs na bder ’gyur ba | | de bas g-yen pa med na bde | |
de bźin ’jig rten ’dod ldan bde | | ’dod pa med pa de bas bde | | 
There is pleasure when a sore is scratched, but to be without sores is more pleasurable still;
There are pleasures in worldly desires, but to be without desires is more pleasurable still. 
commentary 
 
若汝思此義 離欲不得成
由思欲輕故 不遭婬逸過 
gal te de ltar brtags na khyod | | ’dod chags bral ba ma grub kyaṅ | |
’on kyaṅ ’dod chags bsrabs pa yis | | bud med chags par mi ’gyur ro | | 
If you thus analyse, even though you do not become free from desire,
Because your desire has lessened you will no longer lust for women. 
commentary 
 
從獵感短壽 怖苦重逼惱
未來決受此 故應堅行悲 
tshe thuṅ ’jigs daṅ sdug bsṅal daṅ | | dmyal ba’i rgyu ni mi bzad pa | |
ri dags liṅs te de lta bas | | rtag tu gsod med brtan por mdzod | | 
To hunt game is an endless cause of a short life,
Suffering and hell, therefore always keep from killing. 
commentary 
 
何人若他見 生彼極驚怖
譬糞穢污身 流出毒惡蛇 
yan lag thams cad mi gtsaṅ bas | | bskus pa’i sprul gdug ’jigs pa ltar | |
gaṅ la brten nas lus can rnams | | skrag par ’gyur ba de re ṅan | | 
Bad like a snake with poisonous fangs, its body stained with filth,
Is he who frightens embodied beings when he encounters them. 
commentary 
 
是人若至彼 眾生得安樂
譬夏月大雲 田夫見欲雨 
char sprin chen po laṅs pa na | | źiṅ pa rnams ni ji lta bar | |
gaṅ la brten nas lus can rnams | | dga’ bar ’gyur ba de re bzaṅ | | 
Just as farmers are gladdened when a great rain-cloud gathers,
So one who gladdens embodies beings when he encounters them is good. 
commentary 
 
故汝捨惡法 決心修善行
為自他俱得 無上菩提果 
de bas chos min spaṅ bya ste | | g-yel ba med par chos la brten | |
bdag ñid daṅ ni ’jig rten ’dis | | bla med byaṅ chub thob ’dod na | | 
Thus always observe the practices and not those counter to them.
If you and the world wish to gain the highest enlightenment, 
commentary 
 
是菩提根本 心堅如山王
因十方際悲 及無二依智 
de yi rtsa ba byaṅ chub sems | | ri dbaṅ rgyal po ltar brtan daṅ | |
phyogs mthas gtugs pa’i sñiṅ rje daṅ | | gñis la mi brten ye śes lags | | 
Its roots are the altruistic aspiration to enlightenment firm like Meru, the king of mountains,
The compassion which reaches to all quarters, the wisdom which relies not on duality. 
commentary 
 
大王汝諦聽 此因我今說
感三十二相 能莊嚴汝身 
rgyal po chen po skyes chen gyi | | mtshan ni sum cu rtsa gñis kyis | |
ji ltar khyod sku brgyan gyur pa | | de lta bu dag gsan par mdzod | | 
O great King, listen to how you body will be adorned
With the two and thirty signs of a great being. 
commentary 
 
支提聖尊人 供養恒親侍
手足寶相輪 當成轉輪王
手足滑柔軟 身大七處高
由施美飲食 於他等豐足
身圓滿端直 指足跟圓長
汝當感長壽 由悲濟死囚1  
mchod rten mchod bya ’phags pa daṅ | | rgan rabs rnams ni legs bkur bas | |
dpal ldan phyag źabs ’khor lo yis | | mtshan pa’i ’khor los sgyur bar ’gyur | | 
Through the proper honouring of reliquaries, honourable beings, superiors and the elderly
You will become a Universal Monarch, your glorious hands and feet marked with [a design of] wheels. 
commentary 
 
大王堅持法 令清淨久住
由此足安平 當得成菩薩 
rgyal po chos la rtag par ni | | yaṅ dag blaṅs pa brtan par mdzod | |
des ni śin tu źabs gnas pa’i | | byaṅ chub sems dpar ’gyur ba lags | | 
O King, always maintain firmly what you have vowed about practices,
You will then become a Bodhisattva with feet that are very level. 
commentary 
 
行布施愛語 利行及同利
由此指網密 手足八十文 
sbyin daṅ sñan pa’i tshig daṅ ni | | phan daṅ don gcig spyod pa yis | |
dpal ldan phyag sor dra ba yis | | ’brel pa’i phyag ris can du ’gyur | | 
Through gifts and pleasant speech, purposeful and concordent behaviour
You will have hands with glorious fingers joined by webs [of light]. 
commentary 
 
[手足滑柔軟 身大七處高
由施美飲食 於他等豐足] 
bza’ ba daṅ ni btuṅ ba’i mchog | | rab tu maṅ po byin pa yis | |
dpal ldan phyag daṅ źabs mñen źiṅ | | sku che bdun yaṅ mtho bar ’gyur | | 
Through abundant giving of the best food and drink [your glorious hands and feet will be soft; your hands and feed and shoulder blades[(This line is added in the Tibetan, see Hahn p.67 n.79cd.)]]
And the nape of your neck will broaden, so your body will be big and those seven areas broad. 
commentary 
 
[身圓滿端直 指足跟圓長
汝當感長壽 由悲濟死囚] 
’tshe med gsad pa thar byas pas | | sku mdzes draṅ źiṅ che ba daṅ | |
tshe riṅ sor mo riṅ ba daṅ | | rtiṅ pa yaṅs pa dag tu ’gyur | | 
Through never doing harm and freeing the condemned beautiful will be your body, straight and large,
Very tall with long fingers and broad backs of the heels. 
commentary 
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