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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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parārtho dānaśīlābhyāṃ kṣāntyā vīryeṇa cātmanaḥ |
dhyānaṃ prajñā ca mokṣāya mahāyānārthasaṃgrahaḥ ||81|| 
由施戒利他 忍進為自利
定慧脫自他 略攝大乘義 
tshul khrims sbyin pas gźan gyi don | | brtson ’grus bzod pas bdag ñid kyi | |
bsam gtan śes rab thar pa’i rgyu | | theg chen don ni bsdus pa yin | | 
By liberality and morality one realizes the profit of others; by patience and energy one’s own profit;
meditation and wisdom are conducive to liberation. This is the summary of the contents of the Great Vehicle. 
commentary 
parā[tmahita]mokṣārthāḥ saṃkṣepād buddhaśāsanam |
te ṣaṭpāramitāgarbhās tasmād bauddham idaṃ vacaḥ ||82|| 
略說佛正教 謂解脫自他
此六度為藏 何人能撥此 
bdag daṅ gźan phan thar pa’i don | | mdor saṅs rgyas bstan de dag ni | |
pha rol phyin drug kho na yin | | de bas ’di ni saṅs rgyas bka’ | | 
The teaching of Buddha is condensed in precepts which are salutary to others as well as to oneself and are conducive to liberation.
They are included in the six perfections; therefore this (Great Vehicle) is indeed the utterance of the Buddha. 
commentary 
puṇyajñānamayo yatra buddhair bodher mahāpathaḥ |
deśitas tan mahāyānam ajñānāndhair na sahyate ||83|| 
福慧為種類 佛說菩提道
立此名大乘 癡盲不能忍 
byaṅ chub lam chen bsod nams daṅ | | ye śes raṅ bźin saṅs rgyas kyis | |
gaṅ las bstan pa’i theg chen de | | mi śes ldoṅs rnams mi bzod do | | 
That Great Vehicle, in which the Buddhas have shown the great path leading to illumination and consisting in acquisition of moral merits and wisdom,
is not seen (by common people) only on account of their ignorance. 
commentary 
kham ivācintyapuṇyatvād ukto ’cintyaguṇo jinaḥ |
mahāyāne yato buddhamāhātmyaṃ kṣamyatām idam ||84|| 
如空難思量 福慧行成故
諸佛德難思 於大乘願忍 
yon tan mkha’ ltar bsam yas pas | | rgyal ba’i yon tan bsam yas gsuṅs | |
gaṅ phyir saṅs rgyas bdag ñid che | | theg chen las bśad ’dir bzod gyis | | 
In so far as he is possessed of inconceivable attributes, the Victorious One is said, in the Great Vehicle,
to be endowed with inconceivable attributes like the ether (whose attributes transcend mind); therefore you must allow this majesty of the Buddha. 
commentary 
āryaśāradvatasyāpi śīlamātre ’py agocaraḥ |
yasmāt tad buddhamāhātmyam acintyaṃ kiṃ na mṛṣyate ||85|| 
大德舍利弗 佛戒非其境
故佛德難思 云何不可忍 
’phags pa śa ra dwa ti’i bus | | tshul khrims tsam yaṅ mi śes pas | |
des na saṅs rgyas bdag ñid che | | de bsam yas par cis mi bzod | | 
Even as regards moral rules only, he remained a field inaccessible to the noble Śāradvatīputra;
how can you not allow that the majesty of Buddha is inconceivable. 
commentary 
anutpādo mahāyāne pareṣāṃ śūnyātā kṣayaḥ |
kṣayānutpādāyoś caikyam arthataḥ kṣamyatāṃ yataḥ ||86|| 
於大乘無生 小乘說空滅
無生滅一體 自義莫違反 
theg pa che las skye med bstan | | gźan gyi zad pa stoṅ pa ñid | |
zad daṅ mi skye don du ni | | gcig pas de phyir bzod par gyis | | 
According to the Great Vehicle unsubstantiality is considered as absence of birth, but for the other systems void is the destruction of things;
destruction as well as non-birth can in gact be considered identical. 
commentary 
śūnyatābuddhamāhātmyam evaṃ yuktyānupaśyatām |
mahāyānetaroktāni na sameyuḥ kathaṃ satām ||87|| 
真空及佛德 若如法簡擇
大小兩乘教 於智人何諍 
stoṅ ñid saṅs rgyas che bdag ñid | | de ltar rigs pas rjes bltas na | |
theg chen cig śos las gsuṅs pa | | mkhas pa rnams la cis mi mñam | | 
How could, then, the other teachings of Mahāyāna be not acceptable to the wise,
since they have realized according to reason the principle of unsubstantiality and the majesty of the Buddhas? 
commentary 
tathāgatābhisaṃdhyoktāny asukhaṃ jñātum ity ataḥ |
ekayānatriyānoktād ātmā rakṣya upekṣayā ||88|| 
佛不了義說 非下人易解
一三乘說中 護自體莫傷 
de bźin gśegs dgoṅs gsuṅs pa rnams | | śes par sla min de yi phyir | |
theg gcig theg pa gsum gsuṅs pas | | btaṅ sñoms kyis ni bdag bsruṅ bya | | 
It is very difficult to know what the Buddhas have said in their metaphorical utterances,
and therefore having recourse to impartiality you must protect yourself (against the different and contradictory wordings of the law as expounded) in the one Vehicle or in the three Vehicles. 
commentary 
upekṣayā hi nāpuṇyam dveṣāt pāpaṃ kutaḥ śubham |
mahāyāne yato dveṣo nātmakāmaiḥ kṛto ’rhati ||89|| 
若捨無非福 若憎惡無善
若欲愛自身 大乘不應謗 
btaṅ sñoms kyis ni sdig mi ’gyur | | sdaṅ bas sdig ’gyur dger mi ’gyur | |
de bas theg chen źe sdaṅ ba | | bdag legs ’dod pas byar mi rigs | | 
Impartiality is not cause of demerit; but (if you are partial as regards some principle and therefore) you hate (another), this is a cause of sin; how can that be propitious?
Therefore those who seek their own welfare must not feel any hatred against the Great Vehicle. 
commentary 
na bodhisattvapraṇidhir na caryāpariṇāmanā |
uktāḥ śrāvakayāne ’smād bodhisattvaḥ kutas tataḥ ||90|| 
菩薩願及行 迴向等彼無
若依小乘修 云何成菩薩 
ñan thos theg pa de las ni | | byaṅ chub sems dpa’i smon lam daṅ | |
spyod pa yoṅs bsṅo ma bśad des | | byaṅ chub sems dpar ga la ’gyur | | 
In the Vehicle of the Auditors there is no mention of the vow of the Bodhisattva nor of his virtue of devolving upon others the fruits of his career.
How is it, then, possible that one could become a Bodhisattva by following the precepts of that school? 
commentary 
adhiṣṭhānāni noktāni bodhisattvasya bodhaye |
buddhair anyat pramāṇaṃ ca ko ’sminn arthe jinādhikaḥ ||91|| 
菩薩道四依 於小乘不說
何法佛所修 而說能勝彼 
byaṅ chub sems dpa’i byaṅ chub phyir | | byin rlabs saṅs rgyas kyis ma bśad | |
don ’di la ni rgyal ba las | | lhag pa’i tshad ma gźan su yod | | 
The Buddhas did not state in that Vehicle the blessings necessary in order to obtain the illumination of the Bodhisattva.
Who else superior to the Victorious Ones can be an authority on this matter? 
commentary 
adhiṣṭānāryasatyārthabodhipakṣopasaṃhitāt |
mārgāc chrāvakasāmānyād bauddhaṃ kenādhikaṃ phalam ||92|| 
約依諦助道 佛與彼若同
修因既不異 云何果殊越 
byin rlabs ’phags pa’i bden don daṅ | | byaṅ chub phyogs mthun ldan pa yi | |
lam ni ñan thos thun moṅ las | | saṅs rgyas ’bras bu gaṅ gis lhag | | 
From a path which is similar to that of the Auditors and implies in addition the blessings,
the sense of the noble truths and the coefficients of illumination, how can a superior fruit of Buddhahood be derived? 
commentary 
bodhicaryāpratiṣṭhārthaṃ na sūtre bhāṣitaṃ vacaḥ |
bhāṣitaṃ ca mahāyāne grāhyam asmād vicakṣaṇaiḥ ||93|| 
菩提行總別 小乘中不說
於大乘具辯 故智應信受 
byaṅ chub spyod la gnas pa’i don | | mdo sde las ni bka’ ma stsal | |
theg pa che las bka’ stsal pas | | de phyir mkhas pa rnams kyis bzuṅ | | 
In the sūtras there is no word designed to enjoin the career towards illumination,
but this is said in the Great Vehicle, and therefore it should be accepted by the wise. 
commentary 
yathaiva vaiyākaraṇo mātṛkām api pāṭhayet |
buddho ’vadat tathā dharmaṃ vineyānāṃ yathākṣamam ||94|| 
如毘伽羅論 先教學字母
佛立教如此 約受化根性 
brda sprod pa daṅ ji lta bur | | yi ge’i phyi mo’aṅ klog ’jug ltar | |
de bźin saṅs rgyas gdul bya la | | ji tsam bzod pa’i chos ston to | | 
Just as a master of grammar teaches even the alphabet to disciples,
even so the Buddha teaches the law as it may be accessible to those to be converted. 
commentary 
keṣāṃ cid avadad dharmaṃ pāpebhyo vinivṛttaye |
keṣāṃ cit puṇyasiddhyarthaṃ keṣāṃ cid dvayaniḥśritam ||95|| 
有處或說法 令彼離眾惡
或為成福德 或具依前二 
kha cig la ni sdig pa las | | rnam par bzlog phyir chos ston te | |
kha cig bsod nams ’grub bya’i phyir | | kha cig la ni gñis brten pa | | 
The Buddha in fact preached to some the law so that they could be freed from sin,
to others so that they could accomplish meritorious deeds, to others the law based on a duality. 
commentary 
dvayāniśritam ekeṣāṃ gambhīraṃ bhīrubhīṣaṇam |
śūnyatākaruṇāgarbham ekeṣāṃ bodhisādhanam ||96|| 
或為遣此二 甚深怖劣人
或深悲為上 為他成菩提 
kha cig la ni gñis mi brten | | zab mo khu ’phrigs can ’jigs pa | |
stoṅ ñid sñiṅ rje’i sñiṅ po can | | byaṅ chub bsgrub pa kha cig la | | 
To some others he preached the law beyond duality, deep, terrifying those who are afraid (of such principles);
to others again the law consisting in the two tenets of compassion and unsubstantiality, viz. the two means leading to illumination. 
commentary 
iti sadbhir mahāyāne kartavyaḥ pratighakṣayaḥ |
prasādaś cādhikaḥ kāryaḥ saṃyaksaṃbodhisiddhaye ||97|| 
是故聰明人 應捨憎大乘
當起勝信受 為得無等覺 
de ltar mkhas pas theg chen la | | khoṅ khro ba ni zad bya źiṅ | |
rdzogs pa’i byaṅ chub ’grub bya’i phyir | | lhag par rab tu daṅ bar bya | | 
Therefore the good ones must destroy any feeling of opposition against the Great Vehicle
and find their supreme spiritual peace in it if they want to attain to perfect illumination. 
commentary 
mahāyānaprasādena taduktācaraṇena ca |
prāpyate ’nuttarā bodhiḥ sarvasaukhyāni cāntarā ||98|| 
由信受大乘 及行大乘教
故成無上道 中間種種樂 
theg pa che la rab daṅ źiṅ | | de las bśad pa spyad pa yis | |
bla med byaṅ chub thob ’gyur źiṅ | | bde ba kun kyaṅ źar la ’grub | | 
By having faith in the Great Vehicle and by following the precepts enjoined in it
one attains to the supreme illumination and midway to all happiness. 
commentary 
dānaśīlakṣamāsatyaṃ gṛhasthasya viśeṣataḥ |
dharma uktaḥ kṛpāgarbhaḥ sa sātmīkriyatāṃ dṛḍham ||99|| 
施戒及忍辱 多為在家說
此法悲為上 願汝修成性 
der ni sbyin daṅ tshul khrims daṅ | | bzod pa’i chos ni khyad par du | |
khyim pa la bśad sñiṅ rje yi | | sñiṅ po can de brtan goms mdzod | | 
Liberality, morality, patience, truthfulness, are said to be the religion chiefly for the householders;
the essence of this (religion) is compassion; it must be taken hold of with great energy. 
commentary 
atha lokasya vaidharmyād rājyaṃ dharmeṇa duṣkaram |
tato dharmayaśo ’rthaṃ te pravrajyādhigamaḥ kṣamaḥ ||100|| 
由世不平等 王位若乖法
為好名及法 事及出家勝 
’on te ’jig rten mi bsrun phyir | | chos kyi rgyal srid bgyid dka’ na | |
des na chos daṅ grags don du | | khyod kyis rab tu byuṅ thob mdzad rigs | | 
If you think that to rule a kingdom according to religion is difficult since world (and religion) are opposite,
then, if you strive after glory in religion success will be easy. 
commentary 
ratnāvalyāṃ rājavṛttopadeśo nāma caturthaḥ paricchedaḥ || 
寶行王正論正教王品第四 
rin po che’i phreṅ ba las rgyal po’i tshul bstan pa ste le’u bźi pa’o || 
Chapter Four: Royal Policy 
commentary 
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