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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.).
 
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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tyāgaśīlamayo rājā tejasvī bhavati priyaḥ |
śarkarāmodako yadvad elāmaricakarkaśaḥ ||41|| 
王持戒能施 有威得物心
譬如沙糖丸 香剌味相雜 
rgyal po gtoṅ ba’i ṅaṅ tshul can | | brjid daṅ ldan na dga’ ’gyur te | |
sug smel na le śam rtsub pa’i | | śa kha ra yi la du bźin | | 
If a king possessing the virtues of liberality and morality is also full of majesty,
he pleases his subjects like a sweetmeat of sugar, hardened by cardamon and pepper. 
commentary 
mātsyanyāyaś ca te naivaṃ nyāyād rājyaṃ bhaviṣyati |
na cānyāyo na vādharmo dharmaś caivaṃ bhaviṣyati ||42|| 
若王依道理 愚法則不行
無難無非法 恒有法歡樂 
de ltar rigs pas dpyad na ni | | khyod kyi rgyal srid ’god mi ’gyur | |
rigs pa ma yin mi ’gyur źiṅ | | chos min ma yin chos su ’gyur | | 
Following this policy, you will get a kingdom not ruled by the “policy of the fish”;
acting in this way there will be neither unrule nor injustice, but law only. 
commentary 
paralokāt tvayā rājyaṃ nānītaṃ nāpi neṣyasi |
dharmāt prāptam ato ’syārthe nādharmaṃ kartum arhasi ||43|| 
不從昔世引 不可將入來
王位從法得 為位莫壞法 
rgyal srid ’jig rten pha rol nas | | bsnams te ma byon bsnams mi ’gyur | |
chos kyis sñems pas de’i slad du | | chos min khyod kyis bgyi mi rigs | | 
You did not carry with you this kingdom from the other world, nor will you carry it thither (after death).
It has been obtained through law, and therefore, if you want to get it (in another life), you must not do anything against the law. 
commentary 
rājyena bhāṇḍamūlyena duḥkhabhāṇḍaparaṃparām |
rājan yathā nārjayasi prayatnaḥ kriyatāṃ tathā ||44|| 
王位如肆家 若傳如所價
為不更求得 此用汝應行 
’tshog chas zoṅ ni rgyal srid kyis | | sdug bsṅal ’tshog chas brgyud pa dag | |
ci nas bsgrub par mi ’gyur bar | | rgyal po de ltar nan tan mdzod | | 
You must endeavour, O king, with all your energy not to gain at the price of that capital
which is the kingdom those goods of sorrow which are wont to come one after the other. 
commentary 
rājyena bhāṇḍamūlyena rājyabhāṇḍaparaṃparām |
rājan yathā nirviśasi prayatnaḥ kriyatāṃ tathā ||45|| 
王位如肆家 王傳如所價
為欲更求得 此用應修行 
’tshog chas zoṅ ni rgyal srid kyis | | rgyal srid ’tshog chas brgyud pa dag | |
rgyal po ci nas mñes ’gyur ba | | de lta bur ni nan tan mdzod | | 
But rather with all you energy you must endeavour, O king, so that at the price of that capital
which is your kingdom you may enjoy a long series of royal goods. 
commentary 
caturdvīpām api prāpya pṛthivīṃ cakravartinaḥ |
śārīraṃ mānasaṃ caiva sukhadvayam idaṃ matam ||46|| 
轉輪王得地 或具四天下
但身心二樂 餘富貴皆虛 
gliṅ ba źi pa yi sa thob kyaṅ | | ’khor los sgyur ba’i bde ba ni | |
lus kyi dag daṅ sems kyi ste | | ’di gñis kho nar zad par ’dod | | 
Even if one obtains as universal emperor supremacy over the world with its four continents,
one can only experience two kinds of joy, one physical and the other mental. 
commentary 
duḥkhapratikriyāmātraṃ śārīraṃ vedanāsukham |
saṃjñāmayaṃ mānasaṃ tu kevalaṃ kalpanākṛtam ||47|| 
但對治眾苦 謂身喜樂受
心樂是想類 皆分別所作 
lus kyi tshor ba bde ba ni | | sdug bsṅal phyir na bcos pa tsam | |
sems kyi ’du śes raṅ bźin te | | rtog pas byas pa kho nar zad | | 
Bodily pleasure is a pleasant sensation which merely consists in the removal of pain;
the mental one consists in mere ideas, and is produced only by imagination. 
commentary 
duḥkhapratikriyāmātraṃ kalpanāmātram eva ca |
lokasya sukhasarvasvaṃ vyartham etad ato ’rthataḥ ||48|| 
對治苦為體 及分別為類
世間一切樂 虛故無真實 
’jig rten bde ba’i bdog pa kun | | sdug bsṅal phyir ni bcos tsam daṅ | |
rtog pa tsam ñid yin de’i phyir | | de ni don du don med do | | 
In this world any kind of pleasure is either a mere removal of pain or a mere imagination;
it is therefore in fact unreal. 
commentary 
dvīpadeśapurāvāsapradeśāsanavāsasām |
śayyānnapānahastyaśvastrīṇāṃ caikaikabhogyatā ||49|| 
洲處土居止 坐處及衣等
飲食臥具乘 妻象馬用一 
gliṅ daṅ yul daṅ gnas daṅ khyim | | khyogs daṅ stan daṅ gos rnams daṅ | |
mal cha bza’ btuṅ glaṅ po rta | | bud med spyad bya re rer zad | | 
The four continents (as in the case of the universal emperor), the territory, the town, the habitation,
the place of residence, sits, cloths, beds, food, drinking, elephants, horses, women are enjoyed severally. 
commentary 
yadā ca yatra cittaṃ syāt tadā tena sukhaṃ kila |
śeṣāṇām amanaskārāt teṣāṃ vyarthatvam arthataḥ ||50|| 
若心隨一緣 即由彼生樂
餘境非緣故 是時虛無用 
gaṅ tshe gaṅ la sems ’jug pa | | de tshe de yis bde źes grag | |
lhag ma yid la mi byed pas | | de tshe don du don med ñid | | 
Whenever and wherever our mind is fixed [upon something], from that and then only pleasure is derived.
But all other things have in fact no scope in so far as that moment we do not pay attention to them. 
commentary 
viṣayān pañcabhiḥ pañca cakṣurādibhir indriyaiḥ |
na kalpayati yad gṛhṇan nāsmāt teṣu tadā sukham ||51|| 
五根緣五塵 若心不分別
雖復得成塵 不由此生樂 
mig la sogs pa’i dbaṅ po ldas | | yul lṅa ’dzin tshe gaṅ gi phyir | |
rtog par mi byed de yi phyir | | de tshe de la bde ba med | | 
When one, perceiving the five objects of sense-perception with the five senses, such as the eye, etc., does not work with the imagination,
then, for this reason, one does not feel any pleasure in them. 
commentary 
jānīte viṣayaṃ yaṃ yaṃ yena yenendriyeṇa ca |
tadā na śeṣaiḥ śeṣāṇi vyarthāny eva yatas tadā ||52|| 
此塵根所緣 餘則非能所
故所餘根塵 真實無有義 
gaṅ tshe yul ni gaṅ daṅ gaṅ | | dbaṅ po gaṅ gis śes gyur pa | |
de tshe lhag mas lhag ma min | | gaṅ tshe de phyir don med ñid | | 
When we know a certain object with a certain sense, then, we do not know other objects with the other senses,
since at that time the other [objects] are not object [of perception, not being in relation with the senses]. 
commentary 
indriyair upalabdhasya viṣayasyākṛtiṃ manaḥ |
upalabhya vyatītasya kalpayan manyate sukham ||53|| 
此塵根所緣 心取過去相
分別起淨想 於彼生樂受 
dbaṅ po yis ni dmigs gyur pa | | ’das pa’i yul gyi rnam pa la | |
yid kyis dmigs nas rtogs pa na | | bde’o sñam du rlom par byed | | 
The mind perceiving the form of an object which has already been perceived by the senses and (is therefore) past,
working with the imagination, thinks it to be a pleasure. 
commentary 
ekam arthaṃ vijānāti yady apy ekam ihendriyam |
tad apy arthaṃ vinā vyarthaṃ vyartho ’rtho ’pi ca tad vinā ||54|| 
一塵心所緣 心塵不同世
既離心非塵 離塵亦非心 
’di na dbaṅ po gcig gis ni | | don gcig śes pa gaṅ yin pa | |
de yaṅ don med par don med | | don yaṅ de med par don med | | 
If, in this world, one sense knows only one object, then, without its object of perception,
that sense would have no scope and the object also will have no scope without the sense which perceives it [in so far as both are reciprocally conditioned]. 
commentary 
pratītya mātāpitarau yathoktaḥ putrasambhavaḥ |
cakṣūrūpe pratītyaivam ukto vijñānasaṃbhavah ||55|| 
以父母為因 汝說有子生
如此緣眼色 說有識等生 
ji ltar pha daṅ ma dag la | | brten nas bu ni ’byuṅ bśad pa | |
de bźin mig daṅ gzugs brten nas | | rnam par śes pa ’byuṅ bar bśad | | 
The birth of a son is conditioned by the mother and the father;
even so it is stated that the production of consciousness is conditioned by a sense, e.g. the eye and its object, viz. the object visible. 
commentary 
atītānāgatā vyarthā viṣayāḥ sārdham indriyaiḥ |
taddvayānatiriktatvād vyarthā ye ’pi ca sāmpratāḥ ||56|| 
去來世根塵 不成由無義
不出二世故 現塵根無義 
yul ni ’das daṅ ma ’oṅs rnams | | dbad po daṅ bcas don med la | |
de gñis las tha dad med phyir | | gaṅ dag da ltar yaṅ don med | | 
Objects along with their (correspondent) sensory moments, either past or future, are of no purpose [as regards the production of consciousness];
even so the present ones because they cannot be dissociated from the two aforesaid moments. 
commentary 
alātacakraṃ gṛhṇāti yathā cakṣur viparyayāt |
tathendriyāṇi gṛhṇanti viṣayān sāṃpratān iva ||57|| 
如眼見火輪 由根到亂故
於現在塵中 根緣塵亦爾 
ji ltar mig ni ’khrul pa yis | | mgal ma’i ’khor lo ’dzin byed pa | |
de bźin dbaṅ po rnams kyis ni | | de lta’i yul dag ’dzin par byed | | 
The eye wrongly perceives as a wheel a turning firebrand:
even so all senses [wrongly] perceive the various objects as being present. 
commentary 
indriyāṇīndriyārthāś ca pañcabhūtamayā matāḥ |
pratisvaṃ bhūtavaiyarthyād eṣāṃ vyarthatvam arthataḥ ||58|| 
五根及境界 是四大塵類
一一大虛故 塵根非不有 
dbaṅ po rnams daṅ dbaṅ don rnams | | ’byuṅ ba rnams kyi raṅ bźin ’dod | |
’byuṅ ba so sor don med pas | | ’di dag don du don med do | | 
The organs of senses as well as the objects of senses are said to be composed of the five material elements;
but since each element is in se unreal, even those senses and those objects are in fact unreal. 
commentary 
nirindhano ’gnir bhūtānāṃ vinirbhāge prasajyate |
saṃparke lakṣaṇābhāvaḥ śeṣeṣv apy eṣa nirṇayaḥ ||59|| 
若大各離成 離薪火應然
若離無別體 塵亦同此判 
’byuṅ rnams so sor tha dad na | | bud śiṅ med ba’i mer thal ’gyur | |
’dus na mtshan ñid med ’gyur te | | lhag ma la yaṅ de ltar ṅes | | 
If we conceive the material elements as being separate the consequence woult be that fire can burn without any fuel;
if, on the other hand, they are combined together, it is impossible to speak of their characteristics: the same decision must also be applied to the other elements. 
commentary 
evaṃ dvidhāpi bhūtānāṃ vyarthatvāt saṅgatir vṛthā |
vyarthatvāt saṅgateś caivaṃ rūpaṃ vyartham ato ’rthataḥ ||60|| 
四大二義虛 故不成和同
既實無和同 故色塵不成 
de ltar ’byuṅ rnams rnam gñis su’aṅ | | don med pas na ’dus don med | |
’dus pa don med ñid kyi phyir | | gzugs kyaṅ don du don med do | | 
In this way, since the material elements are in either case (viz. either separately taken or combined) unreal, their combination is (also) unreal;
since their combination is unreal, material forms are therefore unreal. 
commentary 
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