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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.).
 
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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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vijñānavedanāsaṃjñāsaṃskārāṇām ca sarvaśaḥ |
pratyekam ātmavaiyarthyād vaiyarthyaṃ paramārthataḥ ||61|| 
識受想及行 一一體不成
不合乘緣生 非有故無合 
rnam śes tshor daṅ ’du śes daṅ | | ’du byed rnams kyaṅ thams cad du | |
so sor bdag ñid don med phyir | | dam pa’i don du don med do | | 
[In the same way the other] constituents like consciousness, sensation, ideas, and forces separately taken are in se completely unreal:
therefore from the standpoint of the absolute truth there is only unreality. 
commentary 
sukhābhimāno duḥkhasya pratīkāre yathārthataḥ |
tathā duhkhābhimāno ’pi sukhasya pratighātajaḥ ||62|| 
如分別喜樂 緣苦對治成
如此所計苦 因樂壞故成 
ji ltar sdug bsṅal phyir bcos la | | don du bde bar ṅa rgyal byed | |
de bźin bde ’joms ’byuṅ ba la | | sdug bsṅal du yaṅ ṅa rgyal byed | | 
Just as there is an assumption of pleasure, when in fact there is removal of pain,
even so the assumption of pain is derived from obstruction of pleasure. 
commentary 
sukhe saṃyogatṛṣṇaivaṃ naiḥsvābhāvyāt prahīyate |
duḥkhe viyogatṛṣṇā ca paśyatāṃ muktir ity ataḥ ||63|| 
於樂和合愛 緣無相則滅
於苦遠離貪 由此觀不生 
de ltar ṅo bo ñid med phyir | | bde daṅ phrad pa’i sred pa daṅ | |
sdug bsṅal bral ba’i sred pa spoṅ | | de phyir de ltar mthoṅ ba grol | | 
By [meditation of the principle that] everything is devoid of any essence one puts an end to the thirst after association with pleasure
and the thirst after dissociation from pain; for those who see (such a truth) there is liberation thence. 
commentary 
kaḥ paśyatīti cec cittaṃ vyavahāreṇa kathyate |
na hi caittaṃ vinā cittaṃ vyarthatvān na saheṣyate ||64|| 
若依世言說 心為能見者
不然離所見 能見不成故 
gaṅ gis sems mthoṅ ’gyur źe na | | tha sñad du ni sems brjod de | |
sems byuṅ med par sems mi ’byuṅ | | don med lhan cig mi ’dod do | | 
If you ask who can see that, we reply that from the standpoint of conventional truth it is the mind which sees that (but not from the absolute standpoint);
in fact (the function of) mind is not possible without mental contents nor alont with these, since it will serve no purpose. 
commentary 
vyartham evaṃ jagan matvā yāthābhūtyān nirāspadaḥ |
nirvāti nirupādāno nirupādānavahnivat ||65|| 
觀行睹世間 如幻實不有
無取無分別 般涅槃如火 
de ltar yaṅ dag ji bźin du | | ’gro ba don med śes nas ni | |
rgyu med pa yi me bźin du | | gnas med len med mya ṅan ’da’ | | 
When one, perceiving that there is nothing which one can depend upon, considers this world according to its real nature, viz. as unreal,
then, having extinguished the sources of attachment, one enters into Nirvāṇa, just as fire which is extinguished when the conbustible matter comes to an end. 
commentary 
bodhisattvo ’pi dṛṣṭvaivaṃ sambodhau niyato mataḥ |
kevalaṃ tv asya kāruṇyād ā bodher bhavasaṃtatiḥ ||66|| 
菩薩見如此 於菩提不退
由大悲引故 後相續至佛 
de ltar byaṅ chub sems dpas kyaṅ | | mthoṅ nas byaṅ chub ṅes par ’dod | |
de ni sñiṅ rje ’ba’ źig gis | | byaṅ chub bar du srid mtshams sbyor | | 
The Bodhisattva also has this vision and therefore he is certain to attain to the perfect illumination;
but it is only out of compassion that he passes from one existence to another, before entering the gate of the supreme illumination. 
commentary 
bodhisattvasya saṃbhāro mahāyāne tathāgataiḥ |
nirdiṣṭaḥ sa tu saṃmūḍhaiḥ pradviṣṭaiś caiva nindyate ||67|| 
諸菩薩修道 佛說於大乘
無智憎嫉人 自害撥不受 
de bźin gśegs pas theg chen las | | byaṅ chub sems dpa’i tshogs bstan na | |
de la kun du rmoṅs pa daṅ | | rab tu sdaṅ bas smod par byed | | 
The Tathāgatas have expounded in the Great Vehicle the accumulation (of merit and knowledge) of the Bodhisattvas:
only those who are bewildered by foolishness or hatred can find fault with it. 
commentary 
guṇadoṣānabhijño vā doṣasaṃjñī guṇeṣu vā |
athavāpi guṇadveṣī mahāyānasya nindakaḥ ||68|| 
不識功德失 於德起失想
或憎嫉勝利 故人謗大乘 
yon tan skyon dag mi śes pa’am | | yon tan skyon du ’du śes pa’am | |
yaṅ na yon tan sdaṅ ba źig | | theg pa che la smod byed graṅ | | 
A man abusing the Great Vehicle is one who does not distinguish between merits and sins,
or one who takes merits to be defects or one who hates merits. 
commentary 
paropaghātino doṣān parānugrahiṇo guṇān |
jñātvocyate guṇadveṣī mahāyānasya nindakaḥ ||69|| 
若知罪損他 功德能利益
故說誹謗人 不識憎嫉善 
gźan la gnod pa skyon daṅ ni | | gźan la phan pa yon tan du | |
śes na theg pa chen po la | | smod byed yon tan sdaṅ źes brjod | | 
An abuser of Mahāyāna is said to be one who knows that sins are of harm to others
and merits benefit others and still abuses Mahāyāna. 
commentary 
yat svārthanirapekṣatvāt parārthaikarasapriyam |
guṇākaraṃ mahāyānaṃ tad dveṣī tena dahyate ||70|| 
由不觀自利 一味利益他
大乘眾德器 故謗人灰粉 
raṅ gi don la mi lta źiṅ | | gźan don ro gcig dga’ ba gaṅ | |
yon tan ’byuṅ gnas theg chen te | | des na des sdaṅ bsregs par ’gyur | | 
He who hates the Great Vehicle, which is a mine of merits,
in so far as it rejoices in benefiting others without any consideration for personal interest, is thereby burnt (by the fire of hell). 
commentary 
śrāddho ’pi durgṛhītena dviṣyāt kruddho athavetaraḥ |
śrāddho ’pi dagdha ity uktaḥ kā cintā dveṣabandhure ||71|| 
信人由僻執 不信由嫉憎
信人謗尚燒 何況瞋妒者 
dad pa can ni bzuṅ ñes pas | | cig śos sdaṅ źiṅ khros pa yis | |
dad pa can yaṅ bsregs bśad na | | sdaṅ bas phyir phyogs smos ci dgos | | 
Even a man possessing faith (in the law) may hate the merits (of the Great Vehicle) on account of some principle badly understood; even so somebody else being addicted to anger.
But (the scripture) says: “Even a man possessing faith may be burnt (by the fire of hell)”; How much greater will the danger be for a man inclined to hatred? 
commentary 
viṣeṇāpi viṣaṃ hanyād yathaivoktaṃ cikitsakaiḥ |
duḥkhenāpy ahitaṃ hanyād ity ukte kiṃ virudhyate ||72|| 
合毒為治毒 如醫方所說
苦滅惡亦爾 此言何相違 
dug gis dug ni bsal bya bar | | ji ltar sman dpyad las bśad bźin | |
sdug bsṅal gyis kyaṅ mi phan pa | | bsal bar bya ba ci źig ’gal | | 
The doctors say that a poison can be the antidote of another poison;
even so there is no contradiction when we state that man must dispel what is harmful to him even at the cost of his own pain. 
commentary 
manaḥpūrvaṃgamā dharmā manaḥśreṣṭhā iti śruteḥ |
hitaṃ hitamanāḥ kurvan duḥkenāpy ahitaṃ katham ||73|| 
諸法心先行 以心為上首
以苦滅他惡 善心人何過 
chos rnams sṅon du yid ’gro źiṅ | | yid ni gtso bo źes grags pas | |
sdug bsṅal gyis kyaṅ phan yid kyis | | phan par byed pa cis mi phan | | 
Tradition says that mind goes in front of the elements of existence and mind is the best among them.
If one, being only interested in what is salutary, does what is salutary, even at the cost of personal pain, how can that prove unprofitable to him? 
commentary 
duḥkham apy āyatīpathyaṃ kāryaṃ kim u sukhaṃ hitam |
ātmanaś ca pareṣāṃ ca dharma eṣa sanātanaḥ ||74|| 
苦來若能利 應取何況樂
或於自及他 此是本首法 
mi bde’aṅ phyis rjes phan ’gyur ba | | bya na bdag daṅ gźan dag la | |
bde phan lta źig ci smos te | | chos ’di gna’ yi lugs yin no | | 
One must do that which will, in the future, be salutary to oneself and to others even if it is (at present) painful;
how much more, then, must he do that which is pleasant and equally salutary to the doer and to others? this is the eternal law. 
commentary 
mātrāsukhaparityāgāt paścāc ced vipulaṃ sukham |
tyajen mātrāsukhaṃ dhīraḥ saṃpaśyan vipulaṃ sukham ||75|| 
由能棄小樂 後若見大樂
智人捨小樂 觀於後大樂 
gal te bde chuṅ yoṅs btaṅ bas | | bde ba rgya chen mthoṅ ’gyur na | |
brtan pas bde chen yaṅs gzigs la | | bde ba chuṅ du btaṅ bar mdzod | | 
If by giving up a bit of pleasure one may get afterwards a large joy,
a brave man should give up that bit of pleasure, having in his mind the large joy to be gained in the future. 
commentary 
na mṛṣyate ca yady etat kaṭubhaiṣajyadāyinaḥ |
tataś cikitsakādyāś ca hatā naivaṃ ca yujyate ||76|| 
若不忍此言 醫師施苦樂
犯罪不可恕 故汝義不然 
gal te de yaṅ mi bzod na | | des na sman pa la sogs pa | |
mi źim sman ni sbyin byed pa | | bcom ’gyur ’di ni rtad ma yin | | 
If one is unable to stand even that, then doctores, etc.,
prescribing bitter medicaments would be ruined. But this principle cannot be applied. 
commentary 
apathyam api yad dṛṣṭaṃ tat pathyaṃ paṇḍitaiḥ kva cit |
utsargaś cāpavādaś ca sarvaśāstreṣu śasyate ||77|| 
或見事不宜 智者由義行
或制或開許 此義處處有 
gnod par ’gyur ba gaṅ yin de | | la lar mkhas pas phan par mthoṅ | |
spyir btaṅ dmigs kyis bsal ba dag | | bstan bcos dag ni kun la bsṅags | | 
What seems unsalutary is considered sometimes by the experts to be salutary;
a general rule and the exception are praised in all philosophical systems. 
commentary 
karuṇāpūrvakāḥ sarve niṣyandā jñānanirmalāḥ |
uktā yatra mahāyāne kas tan nindet sacetanaḥ ||78|| 
諸菩薩威儀 悲為先智成
大乘說如此 何因可誹謗 
theg pa chen po gaṅ źig las | | sñiṅ rje sṅon btaṅ spyod yul daṅ | |
ye śes dri ma med bśad pa | | sems yod su źig de la smod | | 
How could a man in full possession of his mental faculties abuse the Great Vehicle
where it is stated that all results are preceded by compassion and purified by wisdom. 
commentary 
atyaudāryātigāmbhīryād viṣaṇṇair akṛtātmabhiḥ |
nindyate ’dya mahāyānaṃ mohāt svaparavairibhiḥ ||79|| 
無知故沈沒 上乘廣深義
故誹謗大乘 成自他怨家 
śin tu rgya che rab zab la | | sgyid lug bdag ñid ma sbyaṅs pas | |
bdag gźan dgra rnams rmoṅs pa yis | | ’di na theg pa che la smod | | 
Ignorant men, enemies of themselves as well as of others, on account of their bewilderment
abuse to-day this Great Vehicle, being troubled by its extreme excellence and its extreme depth. 
commentary 
dānaśīlakṣamāvīryadhyānaprajñākṛpātmakam |
mahāyānamataṃ tasmin kasmād durbhāṣitaṃ vacaḥ ||80|| 
施戒忍精進 定智悲為體
佛說大乘爾 有何邪說漏 
sbyin daṅ tshul khrims bzod brtson ’grus | | bsam gtan śes rab sñiṅ rje’i bdag | |
theg chen yin na de yi phyir | | ’di la ñes bśad ci źig yod | | 
This Great Vehicle is composed of many virtues such as those of liberality, morality, patience, energy, meditation, wisdom, compassion;
how is it therefore possible that there is in it any wrong utterance? 
commentary 
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