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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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如六界非人 聚故虛非實
一一界同然 由聚故非實 
skyes bu khams drug ’dus pa’i phyir | | yaṅ dag ma yin ji lta ba | |
de bźin khams ni re re la’aṅ | | ’dus phyir yaṅ dag ñid du min | | 
Just the person is not an ultimate but a composite of six constituents,
So too each of them in turn is a composite and not an ultimate. 
commentary 
 
陰非我我所 離陰我不顯
不如薪火雜 何依陰成我 
phuṅ po bdag min der de min | | de la de min de med min | |
phuṅ bdag me śiṅ ltar ’dres min | | de phyir bdag ni ji ltar yod | | 
The aggregates are not the self, they are not in it, it is not in them, without them it is not,
It is not mixed with the aggregates like fire and fuel, therefore how can the self exist? 
commentary 
 
地界非三大 地中亦無三
三中亦無地 相離互不成 
’byuṅ gsum sa min ’di la min | | de la ’di min de med min | |
re re’aṅ de bźin de yi phyir | | ’byuṅ ba rnams kyaṅ bdag bźin brdzun | | 
THe three elements are not earth, they are not in it, it is not in them, without them it is not;
Since this applies to each, they like the self are false. 
commentary 
 
地水火風大 各自性不成
一離三不成 三離一亦爾 
sa chu me daṅ rluṅ rnams ni | | re re’aṅ ṅo bo ñid du med | |
gaṅ gsum med par re re med | | gcig med par yaṅ gsum med do | | 
By themselves earth, water, fire and wind do not inherently exist;
When any three are absent, there cannot be one when one is absent, so too are the three. 
commentary 
 
一三及三一 相離若不成
各各自不成 彼相離云何 
gal te gsum med re re med | | gcig med par yaṅ gsum med na | |
so sor yod pa ma yin te | | ji ltar ’dus pa skyed par ’gyur | | 
If when three are absent, the one does not exist and if when one is absent, the three do not exist,
Then each itself does not exist; how can they produce a composite? 
commentary 
 
若各離自成 離薪何無火
動礙及相聚 水風地亦然 
’on te so sor raṅ yod na | | bud śiṅ med par me cis med | |
g-yo daṅ thogs daṅ sdud pa daṅ | | chu daṅ rluṅ daṅ sa de bźin | | 
Otherwise if each itself exists, why without fuel is there no fire?
Likewise why is there no water, wind or earth without motility, hardness or cohesion? 
commentary 
 
若火不自成 三云何各立
三大緣生義 相違云何成 
’on te me ’di grags yin na | | ji ltar khyod kyis gsum gźan raṅ | |
gsum po rten ciṅ ’byuṅ ba daṅ | | chos mi mthun par ruṅ ba’aṅ min | | 
If [it is answered that] fire is well known [not to exist without fuel but the other three elements exist independently], how could your three exist in themselves
Without the others? It is impossible for the three not to accord with dependent-arising. 
commentary 
 
若彼各自成 云何更互有
若各自不成 云何互成有 
so sor raṅ yod de dag ni | | ji lta bur na phan tshun yod | |
so sor raṅ yod ma yin pa | | de dag ji ltar phan tshun yod | | 
How can those existing by themselves be mutually dependent?
How can those which exist not by themselves be mutually dependent? 
commentary 
 
若言不相離 諸大各自成
不雜則不共 若雜非獨成 
gal te so so raṅ med kyi | | gaṅ na gcig der lhag ma rnams | |
ma ’dres pa rnams gcig gnas med | | ’dres pa so sor raṅ yod min | | 
If as individuals they do not exist, but where there is one, the other three are there,
Then if unmixed, they are not in one place, and if mixed, they cease to be individuals. 
commentary 
 
諸大非各成 云何各性相
各成無偏多 故相假名說 
so sor raṅ med ’byuṅ ba rnams | | so so’i raṅ mtshan ga la yod | |
so so raṅ med śas cher med | | mtshan ñid dag ni kun rdzob bśad | | 
The elements do not themselves exist individually, so how could their own individual characters do so?
What do not themselves individually exist cannot predominate; their characters are regarded as conventionalities. 
commentary 
 
色聲香味觸 簡擇義如大
眼色識無明 業生擇亦爾 
kha dog dri ro reg pa dag | | de dag la yaṅ tshul ’di yin | |
mig daṅ rnam śes gzugs rnams daṅ | | ma rig las daṅ skye ba daṅ | | 
This mode of refutation is also to be applied to colours, odours, tastes and objects of touch,
Eye, consciousness and form, ignorance, action and birth, 
commentary 
 
作者業及事 數合因果世
短長及名想 非想擇亦然 
byed pa po las daṅ bya ba graṅs | | ldan daṅ rgyu ’bras dus daṅ ni | |
thuṅ daṅ riṅ sogs śes bya daṅ | | miṅ daṅ miṅ can de bźin no | | 
Agent, object, acting and number, possession, cause, effect and time,
Short and long and so forth, name and name-bearer as well. 
commentary 
 
地水風火等 長短及小大
善惡言識智 智中滅無餘 
sa daṅ chu daṅ me daṅ rluṅ | | riṅ thuṅ phra daṅ sbom ñid daṅ | |
dge sogs ñid ni rnam śes su | | ’gag par ’gyur źes thub pas gsuṅs | | 
Earth, water, fire and wind, tall and short, subtle and coarse
Virtue and so forth are said by the Subduer to cease in the consciousness [of reality]. 
commentary 
 
如識處無形 無邊遍一切
此中地等大 一切皆滅盡 
rnam śes bstan med mtha’ yas pa | | kun du bdag po de la ni | |
sa daṅ chu daṅ me daṅ ni | | rluṅ gis gnas thod ’gyur ma yin | | 
The spheres of earth, water, fire and wind do not appear to that
Undemonstrable consciousness, complete lord of the limitless. 
commentary 
 
於此無相智 短長善惡業
名色及諸陰 如此滅無餘 
’dir ni riṅ daṅ thuṅ ba daṅ | | phra sbom dge daṅ mi dge daṅ | |
’dir ni miṅ daṅ gzugs dag kyaṅ | | ma lus par ni ’gag par ’gyur | | 
Here tall and short, subtle and coarse, virtue and non-virtue
And here names and forms all cease to be. 
commentary 
 
如此等於識 由無明先有
於識若起智 此等後皆盡 
gaṅ ma śes phyir rnam śes la | | sṅon chad ’byuṅ ba de kun ni | |
de śes phyir na rnam śes su | | phyis ni de ltar ’gag par ’gyur | | 
What was not known is known to consciousness as [the reality of] all
That appeared before. Thereby these phenomena later cease to be in consciousness. 
commentary 
 
如是等世法 是然識火薪
由實量火光 世識薪燒盡 
rnam śes me yi bud śiṅ ni | | ’gro chos ’di kun yin par ’dod | |
de dag ji bźin rab ’byed pa’i | | ’od daṅ ldan pas bsregs nas źi | | 
All these phenomena related to beings are seen as fuel for the fire of consciousness,
They are consumed through being burned by the light of true discrimination. 
commentary 
ajñānakalpitaṃ pūrvaṃ paścāt tattvārthanirṇaye |
yadā na labhate bhāvam evābhāvas tadā kuha ||98|| 
由癡別有無 後簡擇真如
尋有既不得 無云何可得 
mi śes pa ni sṅon brtags pa | | phyis ni de ñid ṅes pa daṅ | |
gaṅ tshe dṅos po mi rñed pa | | de tshe dṅos med ga la ’gyur | | 
The reality is later ascertained of what was formerly imputed by ignorance;
When a thing is not found, how can there be a non-thing? 
commentary 
rūpasyābhāvamātratvād ākāśaṃ nāmamātrakam |
bhūtair vinā kuto rūpaṃ nāmamātrakam apy ataḥ ||99|| 
由無色所成 故空但名字
離大何為色 故色亦唯名 
gzugs kyi dṅos po miṅ tsam phyir | | nam mkha’ yaṅ ni miṅ tsam mo | |
’byuṅ med gzugs lta ga la yod | | de phyir miṅ tsam ñid kyaṅ yin | | 
Because the phenomena of forms are only names, space too is only a name;
Without the elements how could forms exist? Therefore even ‘name-only’ does not exist. 
commentary 
 
受想行及識 應思如四大
四大如我虛 六界非人法 
tshor daṅ ’du śes ’du byed daṅ | | rnam śes ’byuṅ ba lta bu daṅ | |
bdag ñid du ni bsam bya ste | | de phyir khams drug bdag med do | | 
Feelings, discriminations, factors of composition and consciousnesses are to be considered
Like the elements and the self, thereby the six constituents are selfless. 
commentary 
 
安樂解脫品第一 
rin po che’i phreṅ ba las mṅon par mtho ba daṅ ṅes par legs pa bstan pa ste le’u daṅ po’o || 
Chapter One: High Status and Definite Goodness 
commentary 
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