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Nāgārjuna: Ratnāvalī

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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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mokṣe nātmā na ca skandhā mokṣaś ced īdṛśaḥ priyaḥ |
ātmaskandhāpanayanaṃ kim ihaiva na te priyam ||41|| 
解脫無我陰 汝若受此法
捨我及諸陰 汝云何不樂 
thar la bdag med phuṅ po med | | gal te thar pa de ’drar ’dod | |
bdag daṅ phuṅ po gsal ba la | | ’dir ni khyod ko cis mi dga’ | | 
In the condition of salvation (as you believe it to be) there are neither the groups nor the ego.
But if such a kind of salvation is dear to you why do you not like the elimination of the individual ego and of the groups in this very existence [as preached by our doctrine]? 
commentary 
na cābhāvo ’pi nirvāṇaṃ kuta evāsya bhāvatā |
bhāvābhāvaparāmarśakṣayo nirvāṇam ucyate ||42|| 
無尚非涅槃 何況當是有
有無執淨盡 佛說名涅槃 
mya ṅan ’das pa dṅos med pa’aṅ | | min na de dṅos ga la yin | |
dṅos daṅ dṅos med der ’dzin pa | | zad pa mya ṅan ’das śes bya’o | | 
But nirvāṇa is not even non-existence; how can it be existence?
nirvāṇa is called the suppression of any notion of existence and non-existence. 
commentary 
samāsān nāstitādṛṣṭiḥ phalaṃ nāstīti karmaṇām |
apuṇyāpāyikī caiṣā mithyādṛṣṭir iti smṛtā ||43|| 
若略說邪見 謂撥無因果
此今非福滿 惡道因最重 
mdor na med par lta ba ñid | | las kyi ’bras bu med ces pa | |
bsod nams ma yin ṅan soṅ ba | | de ni log par lta źes bśad | | 
To say it in a few words, the nihilistic view consists in denying that karman brings forth its effect.
This view is sinful and causes rebirth in the hells. It is called a wrong view. 
commentary 
samāsād astitādṛṣtiḥ phalaṃ cāstīti karmaṇām |
puṇyā sugatiniṣyandā samyagdṛṣṭir iti smṛtā ||44|| 
若略說正見 謂信有因果
能令福德滿 善道因最上 
mdor na yod par lta ba ñid | | las kyi ’bras bu yod ces pa | |
bsod nams bde ’gro rgyu mthun pa | | yaṅ dag lta ba źes bśad do | | 
To say it in a few words, the realistic view consists in affirming that karman brings forth its effect.
It is meritorious and causes rebirth in happy conditions of existence. It is called the right view. 
commentary 
jñānān nāstyastitāśānteḥ pāpapuṇyavyatikramaḥ |
durgateḥ sugateś cāsmāt sa mokṣah sadbhir ucyate ||45|| 
由智有無寂 超度福非福
故離善惡道 佛說名解脫 
śes pas med daṅ yod źi’i phyir | | sdig daṅ bsod nams las ’das pa | |
de yis ṅan ’gro bde ’gro las | | de ni thar par dam pas bśad | | 
But when through the right knowledge one has suppressed any notion of existence or non-existence, one is beyond sin and virtue.
Therefore the saints say that this is the salvation from good as well as from bad conditions of existence. 
commentary 
sahetum udayaṃ paśyan nāstitām ativartate |
astitām api nopaiti nirodhaṃ saha hetunā ||46|| 
若見生有因 智人捨無執
由見滅共因 是故捨有執 
rgyu daṅ bcas pas skye mthoṅ bas | | med pa ñid las ’das pa yin | |
rgyu daṅ bcas pas ’gag mthoṅ bas | | yod pa ñid du’aṅ khas mi len | | 
In so far as one recognizes that any origin has its cause, one gets rid of the nihilistic view,
and in so far as one understands that there is a destruction of things determined by causes one gets rid of the realistic view. 
commentary 
prāgjātaḥ sahajātaś ca hetur āhetuko ’rthataḥ |
prajñapter apratītatvād utpatteś caiva tattvataḥ ||47|| 
先俱生二因 實義則非因
假名無依故 及生非實故 
sṅar skyes pa daṅ lhan cig skyes | | rgyu min don du rgyu med do | |
btags daṅ yaṅ dag ñid du na | | skye ba’aṅ rab tu ma grags phyir | | 
If a cause is born before the effect or along with it, in both cases, from the standpoint of the absolute truth it cannot be the cause.
In fact, the notion of birth cannot be conceived either from the conventional or from absolute point of view. 
commentary 
asmin satīdaṃ bhavati dīrghe hrasvaṃ yathā sati |
asyotpādād udetīdaṃ dīpotpādād yathā prabhā ||48|| 
若此有彼有 譬如長及短
由此生彼生 譬如燈與光 
’di yod pas na ’di ’byuṅ dper | | riṅ po yod pas thuṅ du bźin | |
’di skyes pas na ’di skye dper | | mar me skyes pas ’od bźin no | | 
The notion of relation may be expressed in this way: When this thing exists this other thing also exists, for example, the idea of short in relation to that of long;
when this thing is produced this other thing also is produced, for example, the light when there is a lamp. 
commentary 
hrasve ’sati punar dīrghaṃ na bhavaty asvabhāvataḥ |
pradīpasyāpy anutpādāt prabhāyā apy asaṃbhavaḥ ||49|| 
先長後為短 不然非性故
光明不生故 燈亦非實有 
riṅ po lta na thuṅ ṅu ñid | | raṅ gi ṅo bo las ma yin | |
mar me byuṅ ba med pa’i phyir | | ’on kyaṅ ’byuṅ ba med pa bźin | | 
If there is not the idea of short there cannot be that of long, as a self-existent thing;
if there is no lamp it is impossible to have any light. 
commentary 
evaṃ hetuphalotpādaṃ dṛṣtvā nopaiti nāstitam |
abhyupetyāsya lokasya yāthābhūtyaṃ prapañcajam ||50|| 
如此因果生 若見不執無
已信世真實 由亂心所生 
de ltar rgyu ’bras skye mthoṅ źiṅ | | ’jig rten ’di na ji bźin du | |
spros las byuṅ bar khas blaṅs pas | | med pa ñid du khas mi len | | 
When one understands that the origin of the notions of cause and effect is like this, one cannot be the follower of the nihilistic view,
in so far as he admits that the real nature of this world consists in the display of subjective differentiation. 
commentary 
nirodhaṃ ca prapañcotthaṃ yāthābhūtyād upāgataḥ |
nopayāty astitāṃ tasmān mucyate ’dvayaniśritaḥ ||51|| 
見滅非虛故 即證得真如
是故不執有 不依二解脫 
’gog pa spros las ma byuṅ ba | | yaṅ dag ji bźin ñid gyur pa | |
khas len yod pa ñid mi ’gyur | | des na gñis mi brten pa grol | | 
Destruction also is derived from the display of subjective differentiation, and therefore one cannot admit that it is something real in itself.
In such a way one does not become a follower of the realistic doctrine. Therefore, on so far as one has taken standpoint in neither view, one attains salvation. 
commentary 
durād ālokitaṃ rūpam āsannair dṛśyate sphuṭam |
marīcir yadi vāri syād āsannaiḥ kiṃ na dṛśyate ||52|| 
色是遠所見 若近最分明
鹿渴若實已 云何近不見 
thag riṅ nas ni mthoṅ ba’i gzugs | | ñe ba rnams kyis gsal bar mthoṅ | |
smig rgyu gal te chu yin na | | ñe ba rnams kyis cis mi mthoṅ | | 
A form seen from afar becomes manifest to the eyes when one gets near to it.
If a mirage were really water, how is it that this cannot be seen when one gets near? 
commentary 
dūrībhūtair yathābhūto loko ’yaṃ dṛśyate tathā |
na dṛśyate tadāsannair animitto marīcivat ||53|| 
若遠於實智 即見世間有
證實則不見 無相如鹿渴 
ji ltar riṅ ba rnams kyis ni | | ’jig rten ’di ni yaṅ dag mthoṅ | |
de ltar de daṅ ñe rnams kyis | | mi mthoṅ mtshan med smig rgyu bźin | | 
This world does not appear to those who are far away [from the truth] as it appears to those who are near [to it]—
that is like a mirage devoid of specific characteristics. 
commentary 
marīcis toyasadṛśī yathā nāmbho na cārthataḥ |
skandhās tathātmasadṛśā nātmāno nāpi te ’rthataḥ ||54|| 
如鹿渴似水 非水非實物
如此陰似人 非人非實法 
ji ltar smig rgyu chu ’dra ba | | chu min don du ma yin pa | |
de bźin phuṅ po bdag ’dra ba | | de dag bdag min don du min | | 
Just as a mirage looks like water but it is neither water nor something real,
in the same way the groups look like the ego, but in fact they are neither the ego nor something real. 
commentary 
marīciṃ toyam ity etad iti matvā gato ’tra san |
yadi nāstīti tat toyaṃ gṛhṇīyān mūḍha eva saḥ ||55|| 
計鹿渴為水 往彼若飲此
若無執為水 如此人愚癡 
smig rgyu la ni ’di chu źes | | bsam de de ni soṅ ba las | |
gal te chu de med do źes | | ’dzin pa de ni blun pa ñid | | 
If a man [seeing from afar] a mirage, believing that it is water,
goes near to it and then thinks that there there is no water, this man is a fool. 
commentary 
marīcipratimaṃ lokam evam astīti gṛhṇataḥ |
nāstīti cāpi moho ’yaṃ sati mohe na mucyate ||56|| 
世間如鹿渴 若執實有無
此即是無明 癡故無解脫 
de bźin smig rgyu lta bu yi | | ’jig rten yod pa’am med pa źes | |
’dzin pa de ni rmoṅs pa ste | | rmoṅs pa yod na mi grol lo | | 
So, when a man takes this world, which is similar to a mirage, to be either existent or non-existent
that man is under the influence of bewilderment. But if there is bewilderment there is no salvation. 
commentary 
nāstiko durgatiṃ yāti sugatiṃ yāti cāstikaḥ |
yathābhūtaparijñānān mokṣam advayaniśritaḥ ||57|| 
執無墮惡趣 執有生善道
若能知如實 不二依解脫 
med pa pa ni ṅan ’gror ’gro | | yod pa pa ni bde ’gror ’gro | |
yaṅ dag ji bźin yoṅs śes phyir | | gñis la mi brten thar par ’gyur | | 
The nihilist is bound to be reborn in bad conditions of existence, the realist will be reborn in good conditions of existence.
But those who have understood the things as they really are attain to salvation, in so far as they have taken their standpoint in neither view. 
commentary 
anicchan nāstitāstitve yathābhūtaparijñayā |
nāstitāṃ labhate mohāt kasmān na labhate ’stitām ||58|| 
不樂有無執 由擇真實義
若墮於無執 何不說墮有 
yaṅ dag ji bźin yoṅs śes pas | | med daṅ yod par mi ’dod pa | |
de phyir med pa par ’gyur na | | ci phyir yod pa par mi ’gyur | | 
Those who, unwilling to conceive existence and non-existence according to their real nature (as stated by us),
state, on account of their ignorance, [that nirvāṇa is] non-existence why they do not state that it is existence? 
commentary 
syād astidūṣaṇād asya nāstitākṣipyate ’rthataḥ |
nāstitādūṣanād evaṃ kasmān nākṣipyate ’stitā ||59|| 
若言由破有 義至故墮無
如此破無故 云何不墮有 
gal te yod pa sun phyuṅ bas | | don gyis ’di ni med par bslan | |
de bźin med pa sun phyuṅ bas | | yod par ci yi phyir mi bslan | | 
If you object that by the refutation of existence its non-existence is logically implicit,
why then refutation of non-existence would not imply existence? 
commentary 
na pratijñā na caritaṃ na cittaṃ bodhiniśrayāt |
nāstikatve ’rthato yeṣāṃ kathaṃ te nāstikāḥ smṛṭāḥ ||60|| 
無言行及心 由依菩提故
若說彼墮無 何因不墮有 
gaṅ dag don gyi med ñid du | | dam mi ’cha’ źiṅ mi spyod pa | |
byaṅ chub rten phyir sems med na | | de dag ji ltar med par bśad | | 
[For us] there is no thesis to be demonstrated, no rules of conduct, and on account of our taking shelter in the supreme illumination,
not even mind, our doctrine is really the doctrine of nothingness. How then can we be called nihilists? 
commentary 
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