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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: Vigrahavyāvartanīvṛtti

Complete text

kiṃ cānyat | yadi svataś ca pramāṇasiddhir anapekṣya tava prameyāṇi |
bhavati pramāṇasiddhir na parāpekṣā svataḥ siddhiḥ ||40||

又復有義
偈言若量能自成不待所量成
是則是自成非待他能成

’di ltar gźan yaṅ
| gal te raṅ las tshad ma grub || gźal bya rnams la ma ltos par |
| khyod kyi tshad ma ’grub ’gyur ’dir || gźan la mi ltos raṅ ’grub ’gyur |

Furthermore:If the pramāṇas are self-established, then the ‘means of true cognition’ are established for you independently of the ‘objects of true cognition’. For self-establishment does not require another thing.

yadi cāgnivat svataḥ pramāṇasiddhir iti manyase, anapekṣyāpi prameyān arthān pramāṇānāṃ prasiddhir bhaviṣyati | kiṃ kāraṇaṃ | na hi svataḥ siddhiḥ param apekṣate | athāpekṣate na svataḥ siddhiḥ | atrāha yadi nāpekṣante prameyān arthān pramāṇāni ko doṣo bhaviṣyatīti | atrocyate |

此偈明何義若汝意謂量與所量如火成者量則自成不待所量何以故若自成者則不待他若待他者非自成故此我今說若不相待何不自成若待於他則非自成此我今說若量不待所量之物為有何過此我今說偈言

gal te me bźin du raṅ las tshad ma grub po sñam du sems na | gźal bar bya ba’i don rnams la ma ltos par yaṅ tshad ma rnams rab tu ’grub par ’gyur ro || ci’i phyir źe na | raṅ las grub pa ni gźan la ltos pa ma yin no || ’on te ltos na ni raṅ las grub pa ma yin no || ’dir smras pa | gal te tshad ma rnams gźal bar bya pa’i don rnams la ni | mi ltos na skyon cir ’gyur źe na | ’dir bśad pa |

The opponent replies: What defect will ensue if the ‘means of true cognition’ do not require the objects to be cognised? Here we observe:

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