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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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aśubhāt sarvaduḥkhāni sarvā durgatayas tathā |
śubhāt sugatayaḥ sarvāḥ sarvajanmasukhāni ca ||21|| 
惡修及諸苦 皆從邪法生
諸善道安樂 皆因善法起 
mi dge ba las sdug bsṅal kun | | de bźin ṅan ’gro thams cad do | |
dge las bde ’gro thams cad daṅ | | skye ba kun tu bde ba dag | | 
From sinfulness every pain and every unhappy destiny are derived;
from sinlessness every happy destiny and every pleasure in life are derived. 
commentary 
nivṛttir aśubhāt kṛtsnāt pravṛttis tu śubhe sadā |
manasā karmaṇā vācā dharmo ’yaṃ dvividhaḥ smṛtaḥ ||22|| 
常離一切惡 恒行一切善
由身口意業 應知此二法 
yid daṅ lus daṅ ṅag gis ni | | mi dge kun las ldog bya źiṅ | |
dge la rtag tu ’jug bya ba | | chos ’di rnam pa gñis su bśad | | 
Refraining from every sinfulness and constant practice of sinlessness with mind, body, and word:
this is styled the twofold law. 
commentary 
narakapretatiryagbhyo dharmād asmād vimucyate |
nṛṣu deveṣv avāpnoti sukhaśrīrājyavistarān ||23|| 
由一法能脫 地獄等四趣
第二法能感 人天王富樂 
chos ’dis dmyal ba yi dags daṅ | | dud ’gro dag las rnam grol źiṅ | |
lha daṅ mi yi naṅ dag tu | | bde dpal rgyal srid rgyas pa ’thob | | 
By this law one is saved from being born in the hells and among ghosts and beasts;
nay, one gets plentifulness of joys, glory, and kingly power both among men and gods. 
commentary 
dhyānāpramāṇārūpyais tu brahmādyaṃ sukham aśnute |
ity abhyudayadharmo ’yaṃ phalaṃ cāsya samāsataḥ ||24|| 
由定梵住空 得受梵等樂
如是略說名 樂因及樂果 
bsam gtan tshad med gzugs med kyi | | tshaṅs stsogs bde ba myoṅ bar byed | |
de ltar mṅon mtho’i chos ’di daṅ | | de yi ’bras bu mdor bsdus pa’o | | 
One gets the happiness of the gods, Brahmā, etc., through the four meditations, the four immeasurable experiences,
and the four absorptions in the immaterial spheres; this is in short the law of the blissful life and its fruits. 
commentary 
naiḥśreyasaḥ punar dharmaḥ sūkṣmo gambhīradarśanaḥ |
bālānāṃ aśru[tima]tām uktas trāsakaro jinaiḥ ||25|| 
復次解脫法 微細深難見
無耳心凡夫 聞則生驚怖 
ṅes par legs pa’i chos dag kyaṅ | | phra źiṅ zab par snaṅ ba daṅ | |
byis pa thos daṅ mi ldan la | | skrag par byed par rgyal bas gsuṅs | | 
On the other hand, the law of salvation consisting in the subtle and deep vision [of reality]
was said by the Victorious ones to be terrific to foolish men who have not ears [prepared to hear it]. 
commentary 
nāsmy ahaṃ na bhaviṣyāmi na me ’sti na bhaviṣyati |
iti bālasya santrāsaḥ paṇḍitasya bhayakṣayaḥ ||26|| 
我無當不生 現來我所無
凡人思此畏 智者怖永盡 
bdag yod ma yin yod mi ’gyur | | bdag gi yod min mi ’gyur źes | |
byis pa dag ni de ltar skrag | | mkhas pa la ni skrag pa zad | | 
When the foolish man hears the utterance: “ I am not, I never shall be, nothing belongs nor ever will belong to me”
he is stricken with fear, while the wise man gets over every fear. 
commentary 
ahaṃkāraprasūteyaṃ mamakāropasaṃhitā |
prajā prajāhitaikāntavādinābhihitākhilā ||27|| 
世間我見生 他事執所繫
佛由至道證 依悲為他說 
skye dgu ’di ni ma lus pa | | ṅar ’dzin pa las byuṅ ba daṅ | |
ṅa yir ’dzin ldan skye dgu la | | phan pa gcig tu gsuṅ bas gsuṅs | | 
The Buddha, who utters exclusively what is good to creatures,
has stated them to be the offspring of the error that there is an ego and something belonging to the ego. 
commentary 
asty ahaṃ mama cāstīti mithyaitat paramārthataḥ |
yathābhūtaparijñānān na bhavaty ubhayam yataḥ ||28|| 
我有及我所 此二實皆虛
由見如實理 二執不更生 
bdag yod bdag gi yod ces pa | | ’di ni dam pa’i don du log | |
gaṅ phyir yaṅ dag ji lta ba | | yoṅs su śes pas gñis mi ’byuṅ | | 
From the point of view of the absolute truth it is wrong to say that there is an ego or that there is something belonging to the ego,
because both these assumptions are impossible when one has fully understood the reality of things. 
commentary 
ahaṃkārodbhavāḥ skandhāḥ so ’haṃkāro ’nṛto ’rthataḥ |
bījaṃ yasyānṛtaṃ tasya prarohaḥ satyataḥ kutaḥ ||29|| 
諸陰我執生 我執由義虛
若種子不實 芽等云何真 
ṅar ’dzin las byuṅ phuṅ po rnams | | ṅar ’dzin de ni don du brdzun | |
gaṅ gis sa bon brdzun pa de’i | | skye ba bden pa ga la źig | | 
The groups forming a person are originated from the assumption of a personality, but this personality is, from the standpoint of the absolute truth, unreal;
then, if the seed of something is unreal, how can its sprout be real? 
commentary 
skandhān asatyān dṛṣṭvaivam ahaṃkāraḥ prahīyate |
ahaṃkāraprahāṇāc ca na punaḥ skandhasaṃbhavaḥ ||30|| 
若見陰不實 我見則不生
由我見滅盡 諸陰不更起 
phuṅ po de ltar mi bden par | | mthoṅ nas ṅar ’dzin spoṅ bar ’gyur | |
ṅar ’dzin pa dag spaṅs nas ni | | phyis ni phuṅ po ’byuṅ mi ’gyur | | 
If one considers the groups as unreal, the assumption of a personality is abandoned;
when the assumption of a personality is abandoned there is no more room for the groups. 
commentary 
yathādarśam upādāya svamukhapratibimbakam |
dṛśyate nāma tac caiva na kiṃ cid api tattvataḥ ||31|| 
如人依淨鏡 得見自面影
此影但可見 一向不真實 
ji ltar me loṅ brten nas su | | raṅ bźin gzugs brñan snaṅ mod kyi | |
de ni yaṅ dag ñid du na | | cuṅ zad kyaṅ ni yod min pa | | 
Just as through the medium of a mirrors one sees the reflex of one’s own face,
though it is in fact nothing real, 
commentary 
ahaṃkāras tathā skandhān upādāyopalabhyate |
na ca kaś cit sa tattvena svamukhapratibimbavat ||32|| 
我見亦如是 依陰得顯現
如實撿非有 猶如鏡面影 
de bźin phuṅ po rnams brten nas | | ṅar ’dzin pa ni dmigs par ’gyur | |
raṅ gi bźin gyi gzugs brñan bźin | | yaṅ dag ñid du de ’ga’ med | | 
even so one perceives the personality through the medium of the groups,
though, in truth, it is nothing real, but like the reflex of the face. 
commentary 
yathādarśam anādāya svamukhapratibimbakam |
na dṛśyate tathā skandhān anādāyāham ity api ||33|| 
如人不執鏡 不見自面影
如此若析陰 我見即不有 
ji ltar me loṅ ma brten par | | raṅ bźin gzugs brñan mi snaṅ ltar | |
phuṅ po rnams la ma brten par | | ṅar ’dzin pa yaṅ de daṅ ’dra | | 
Just as without the medium of a mirror no reflex of the face can be seen,
even so without the medium of the groups, the personality cannot be perceived. 
commentary 
evaṃvidhārthaśravaṇād dharmacakṣur avāptavān |
āryānanandaḥ svayaṃ caiva bhikṣubhyo ’bhīkṣṇam uktavān ||34|| 
因聞如是義 大淨命阿難
即得淨法眼 恒為他說此 
’phags pa kun dga’ bo yis ni | | de lta bu yi don thos nas | |
chos la mig ’thob bdag ñid kyis | | dge sloṅ rnams la bzlas te smras | | 
The noble Ānanda having heard from the Buddha such tenets,
obtained himself the insight into the law and over and over repeated them to the monks. 
commentary 
skandhagrāho yāvad asti tāvad evāham ity api |
ahaṃkāre sati punaḥ karma janma tataḥ punaḥ ||35|| 
陰執乃至在 我見亦恒存
由有我見故 業及有恒有 
ji srid phuṅ por ’dzin yod pa | | de srid de la ṅar ’dzin yod | |
ṅar ’dzin yod na yaṅ las te | | de las yaṅ ni skye ba yin | | 
The assumtion of an ego exists as long as there is the assumption of the five groups;
when there is the assumption of an ego there is again karman, and from this a new birth. 
commentary 
trivartmaitad anādyantamadhyaṃ saṃsāramaṇḍalam |
alātamaṇḍalaprakhyaṃ bhramaty anyonyahetukam ||36|| 
生死輪三節 無初中後轉
譬如旋火輪 生起互相由 
lam gsum thog mtha’ dbus med pa | | ’khor ba’i dkyil ’khor mgal me yi | |
dkyil ’khor lta bur phan tshun gyi | | rgyu can ’di ni ’khor bar ’gyur | | 
The whirl of life which has no beginning, no middle, and no end, like a whirling firebrand,
whirls round with its three successions (personality, karman, and birth), which are the cause of the other. 
commentary 
svaparobhayatas tasya traikālyato ’py aprāptitaḥ |
ahaṃkāraḥ kṣayaṃ yāti tataḥ karma ca janma ca ||37|| 
從自他及二 三世不有故
證此我見滅 次業報亦然 
de ni raṅ gźan gñis ka daṅ | | dus gsum ñid du’aṅ ma thob phyir | |
ṅar ’dzin pa ni zad par ’gyur | | de nas las daṅ skye ba yaṅ | | 
In so far as the ego cannot be demonstrated as being produced either by itself or by another or both by itself and another,
nor as being produced either in the past or in the present or in the future, the ego vanishes; then karman and lastly new birth. 
commentary 
evaṃ hetuphalotpādaṃ paśyaṃs tatkṣayaṃ eva ca |
nāstitām astitāṃ caiva naiti lokasya tattvataḥ ||38|| 
如此見因果 生起及滅盡
故不執實有 世間有及無 
de ltar rgyu ’bras skye ba daṅ | | de dag zad pa ñid mthoṅ nas | |
yaṅ dag ñid du ’jig rten la | | yod med ñid du mi sems so | | 
When a man has recognized [that the idea of] the growth of cause and effect and [that of] their destruction must be understood in this way,
he cannot maintain either that this world is not or that it is in reality. 
commentary 
sarvaduḥkhakṣayaṃ dharmaṃ śrutvaivam aparīkṣakaḥ |
saṃtrasyaty aparijñānād abhayasthānakātaraḥ ||39|| 
愚人聞此法 能盡一切苦
由無智生怖 於無怖畏處 
sdug bsṅal thams cad zad pa yis | | chos ’di thos nas rtog med pa | |
mi ’jigs gnas la sṅar bdag | yoṅs su mi śes phyir skrag go | | 
But, if a man lacking discrimination hears this law which puts an end to all sorrows,
he, on account of his ignorance, fears a place where there is nothing to be feared, and trembles. 
commentary 
na bhaviṣyati nirvāṇe sarvam etan na te bhayam |
ucyamāna ihābhāvas tasya te kiṃ bhayaṃkaraḥ ||40|| 
涅槃處無此 汝云何生怖
如所說實空 云何令汝怖 
mya ṅan ’das la ’di dag kun | | med par gyur na khyod mi ’jigs | |
’dir de med par bśad pa la | | khyod ni ji ste ’jigs par byed | | 
When they say that all this will not exist in the nirvāṇa, this tenet does not make you afraid;
but when we state that here everything is not existent, how is it that this statement fills you with fear? 
commentary 
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