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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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sasāṃkhyaulūkyanirgranthapudgalaskandhavādinam |
pṛccha lokaṃ yadi vadaty astina_stivyatikramam ||61|| 
僧佉鞞世師 尼揵說人陰
約世汝問彼 若說過有無 
gaṅ zag phuṅ por smra ba yi | | ’jig rten graṅs can ’ug phrug daṅ | |
gos med bcas la gal te źig | | yod med ’das pa smra na dris | | 
You may ask the common people along with its philosophers either the Sāṃkhyas or the Vaiśeṣikas or the Jainas
or those who maintain the existence of a personality as represented by the five groups whether they preach a doctrine like ours beyond the dualism of existence and non-existence. 
commentary 
dharmayautakam ity asmān nāstyastitvavyatikramam |
viddhi gaṃbhīram ity uktaṃ buddhānāṃ śāsanāmṛtam ||62|| 
是不可言法 以過有無故
汝應知甚深 佛正教甘露 
de phyir saṅs rgyas rnams kyi ni | | bstan pa ’chi med yod med las | |
’das pa zab mo ’di bśad pa | | chos kyi khud pa yin źes gyis | | 
Therefore you must realize that this present of the law going beyond any dualism or existence and non-existence
is the ambrosia of the teaching of the Buddhas known as the deep one. 
commentary 
vibhavaṃ naiti nāyāti na tiṣṭhaty api ca kṣaṇam |
traikālyavyativṛttātmā loka evaṃ kuto ’rthataḥ ||63|| 
如曉無去來 亦無一念住
若體過三世 何世為實有 
źig nas ’gro med ’oṅ med ciṅ | | skad cig kyaṅ ni mi gnas pa | |
de ltar dus gsum ’das pa’i bdag | | ’jig rten don du ci yod dam | | 
How can this world be something real, since it does not vanish into non-existence nor come to existence
nor even possess the duration of an instant, and is, therefore, beyond the threefold temporal relation? 
commentary 
dvayor apy āgatigatī yat sthitiś ca na tattvataḥ |
lokanirvāṇayos tasmād viśeṣaḥ ka ivārthataḥ ||64|| 
二世無去來 現在實不住 
gaṅ phyir gñis ka’aṅ yaṅ dag tu | | ’gro daṅ ’oṅ daṅ gnas med pa | |
de phyir ’jig rten mya ṅan ’das | | don du khyad par ji lta bu | | 
From the standpoint of absolute truth, both this world as well as nirvāṇa are equally non-existent,
either in the future or in the past or in the present; how can then any difference between them be real? 
commentary 
sthiter abhāvād udayo nirodhaś ca na tattvataḥ |
uditaś ca sthitaś ceti niruddhaś ca kuto ’rthataḥ ||65|| 
世生及住滅 此言云何實 
gnas pa med phyir skye ba daṅ | | ’gag pa yaṅ dag ñid min na | |
skye ba daṅ ni gnas pa daṅ | | ’gag pa don du ga la źig | | 
Since there is no duration, there is in truth neither origin nor destruction;
how can therefore [this world] be really born, permanent, destroyed? 
commentary 
katham aksaṇiko bhāvaḥ pariṇāmaḥ sadā yadi |
nāsti cet pariṇāmaḥ syād anyathātvaṃ kuto ’rthataḥ ||66|| 
若恒有變異 何法不念滅
若無念念滅 云何有變異 
gal te rtag tu ’gyur na ni | | ji ltar skad cig ma yin dṅos | |
gal te ’gyur ba med na ni | | don du gźan ñid ga la ’gyur | | 
If there is always change into new forms is not, then, existence momentary?
If, on the other hand, there is no change how could you explain the modification which we perceive positively in things. 
commentary 
ekadeśe kṣayād vā syāt kṣaṇikaṃ sarvaśo ’pi vā |
vaiṣamyānupalabdheś ca dvidhāpy etad ayuktimat ||67|| 
若言念念滅 分具分滅故
不等證見故 此二無道理 
phyogs gcig gam ni thams cad du | | zad pas skad cig ’gyur graṅ na | |
mi ’dra ba ñid mi dmigs phyir | | de rnams gñis ka’aṅ rigs ldan min | | 
One thing is momentary because either it disappears partially or totally.
But since no difference appears in the two cases, therefore both assumptions are equally illogical. 
commentary 
kṣaṇike sarvathābhāvāt kutaḥ kā cit purāṇatā |
sthairyād akṣaṇike cāpi kutaḥ kā cit purāṇatā ||68|| 
若念滅皆盡 云何有故物
若堅無念滅 故物云何成 
skad cig yin na ril med phyir | | rñiṅ pa ’ga’ lta ga la źig | |
brtan phyir skad cig min na yaṅ | | rñiṅ pa ’ga’ lta ga la źig | | 
If things are mere moments, they are, then, in no way existent; therefore any temporal relation like that of oldness, etc., would be impossible;
if, on the contrary, things are not momentary, on account of their duration any temporal relation like that of oldness, etc., would be equally impossible. 
commentary 
yathānto ’sti kṣaṇasyaivam ādimadhyaṃ ca kalpyatām |
tryātmakatvāt kṣaṇasyaivaṃ na lokasya kṣaṇaṃ sthitiḥ ||69|| 
如剎那後際 前中際亦有
由剎那三分 故世念無住 
ji ltar skad cig mtha’ yod pa | | de bźin thog ma dbus brtag go | |
de ltar skad cig gsum bdag phyir | | ’jig rten skad cig gnas pa min | | 
If the instant has a final moment, we must assume that it has the other two moments as well, viz. the initial and the middle;
but inasmuch as the instant consists of three moments the world cannot have the duration of the instant. 
commentary 
ādimadhyāvasānāni cintyāni kṣaṇavat punaḥ |
ādimadhyāvasānatvaṃ na svataḥ parato ’pi vā ||70|| 
是一念三際 應擇際如念
前中後三際 不由自他成 
thog ma dbus daṅ tha ma yaṅ | | skad cig bźin du bsam par bya | |
thog ma dbus daṅ tha ma ñid | | raṅ bźan las kyaṅ ma yin no | | 
Again, beginning, middle, and end must be considered to be like the instant, viz. divided each one into three moments;
the condition of being beginning, middle, and end is not existent by itself nor by another. 
commentary 
naiko ’nekapradeśatvān nāpradeśaś ca kaś cana |
vinaikam api nāneko nāstitvam api cāstitām ||71|| 
非一念分故 若無分何有
離一多云何 離有何法無 
tha dad phyogs phyir gcig pu min | | phyogs med pa ni ’ga’ yaṅ med | |
gcig med par ni du ma’aṅ med | | yod pa med phyir med pa’aṅ med | | 
No [atom] is simple being many-sided; and no [atom] is sideless [in so far as its connection with other atoms would, then, be impossible];
on the other hand the idea of plurality is inconceivable without that of unity nor that of non-existence without that of existence. 
commentary 
vināśāt pratipakṣād vā syād astitvasya nāstitā |
vināśaḥ pratipakṣo vā kathaṃ syād astyasaṃbhavāt ||72|| 
由滅及對治 若言有成無
此無及對治 何法有無故 
źig pa ’am ni gñen po yis | | yod ñid med par ’gyur graṅ na | |
yod pa srid pa ma yin phyir | | ’jig pa’am gñen por ji ltar ’gyur | | 
Non-existence of existence is only possible through destruction or antithesis;
but how can destruction or antithesis be conceivable if existence is logically impossible? 
commentary 
nirvṛtes tena lokasya nopaity ūnatvam arthataḥ |
antavān iti lokaś ca pṛṣṭas tūṣṇīṃ jino ’bhavat ||73|| 
是故世涅槃 由義不成有
世間有後際 他問佛默然 
de phyir mya ṅan ’das pa yis | | ’jig rten don du ’grib mi ’gyur | |
’jig rten mtha’ daṅ ldan nam źes | | źus na rgyal ba mi gsuṅ phyir | | 
Therefore attainment of nirvāṇa does not imply in fact any destruction of worldly existence.
That is why even the Buddha, when requested whether this world has an end, remained silent. 
commentary 
sarvajña iti sarvajño budhais tenaiva gamyate |
yenaitad dharmagāmbhīryaṃ novācābhājane jane ||74|| 
是尊一切智 故智人識佛
由此甚深法 不說非器處 
de ltar zab mo’i chos rnams ni | | snod min ’gro la mi gsuṅ ba | |
de ñid phyir na mkhas rnams kyis | | kun mkhyen thams cad mkhyen par śes | | 
Therefore, the wise men realize that the All-knower is really the All-knower,
because he did not preach this deep doctrine to those who are unfit [to hear it and cannot, therefore, rightly understand it]. 
commentary 
iti naiḥśreyaso dharmo gambhīro niṣparigrahaḥ |
anālaya iti proktaḥ saṃbuddhais tattvadarśibhiḥ ||75|| 
如此解脫法 甚深無繫攝
諸佛一切智 故說無依底 
de ltar ṅes par legs pa’i chos | | zab mo yoṅs su ’dzin med ciṅ | |
gnas med ces ni rdzogs saṅs rgyas | | thams cad gzigs pa rnams kyis gsuṅs | | 
Indeed the perfect Buddhas, who have realized the absolute truth, stated that this law, conducive to salvation, is deep,
beyond the attachment to any particular thesis, stating the existence of nothing which one can depend upon. 
commentary 
tasmād anālayād dharmād ālayābhiratā janāḥ |
astina_styavyatikrāntā bhītā naśyanty amedhasaḥ ||76|| 
於無依著法 過有無二邊
世人受依著 由癡驚怖失 
gnas med chos ’dis skrag pa yis | | skye bo gnas la mṅon dga’ źiṅ | |
yod daṅ med las ma ’das pa | | mi mkhas rnams ni phuṅ bar ’gyur | | 
Ignorant men, who like to state the existence of something which they can depend upon and did not yet get rid of contradictory theses like that of existence or non-existence of things,
feel but fear of this law which does not state the existence of anything we can depend upon, and are then ruined. 
commentary 
te naṣṭā nāśayanty anyān abhayasthānabhīravaḥ |
tathā kuru yathā rājan (naṣṭair na vipranāśyase) ||77|| 
彼自失壞他 怖畏無依處
王願汝不動 莫由彼自壞 
’jigs min gnas ’jigs de dag ni | | phuṅ la gźan yaṅ phuṅ bar byed | |
rgyal po phuṅ ba de dag gis | | ci nas mi phuṅ de ltar gyis | | 
And being themselves ruined they want to ruin others, also being afraid of (this teaching) where there is nothing to be feared.
Be careful, O king, unless these wicked ones might ruin you also. 
commentary 
 
為汝成不壞 我當說真理
由依無倒合 離有無二執 
rgyal po khyod ni mi phuṅ bar | | bgyi slad ’jig rten ’das kyi tshul | |
gñis la mi brten yaṅ dag pa | | ji bźin luṅ gi dbaṅ gis bśad | | 
O King, lest you be ruined I will explain through the scriptures
The mode of the supramundane, the reality that relies not on dualism. 
commentary 
 
此過福非福 甚深義明了
非身見怖空 二人境當說 
sdig daṅ bsod nams bya ba ’das | | zab mo bkrol ba’i don daṅ ldan | |
mu stegs gźan daṅ raṅ gi yaṅ | | gnas med ’jigs pas ma myaṅs pa’o | | 
This profundity which liberates and is beyond both sin and virtue
Has not been tasted by those wyo fear the baseless, the others, the Forders and even by ourselves. 
commentary 
 
四大及空識 一聚俱非人
若合離非人 云何執人有 
skyes bu sa min chu ma yin | | me min rluṅ min nam mkha’ min | |
rnam śes ma yin kun min na | | de las gźan don skyes bu gaṅ | | 
A person is not earth, not water, not fire, not wind, not space,
Not consciousness and not all of them; what person is there other than these? 
commentary 
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