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Nāgārjuna: Vigrahavyāvartanīvṛtti

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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
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionVerse 1-10
Click to Expand/Collapse OptionVerse 11-20
Click to Expand/Collapse OptionVerse 21-30
Click to Expand/Collapse OptionVerse 31-40
Click to Expand/Collapse OptionVerse 41-50
Click to Expand/Collapse OptionVerse 51-60
Click to Expand/Collapse OptionVerse 61-70
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atha matam apekṣya siddhis teṣām ity atra bhavati ko doṣaḥ |
siddhasya sādhanaṃ syān nāsiddho ’pekṣate hy anyat ||42|| 
若不待成彼得何過 則一切法皆不待量 若一切法不待量成 彼得何過 成得言成未成叵成 以無待故 
| ’on te ltos nas de rnams ’grub || ’dod na de la skyon cir ’gyur |
| ma grub gźan la mi ltos pas || grub pa sgrub par byed pa yin | 
[The opponent may reply:] If it is admitted that they are established in relation [to the objects to be cognized], what defect is there? - [The defect is that] what is [already] established is established [again]. For something that is not established does not require something else. 
athāpi matam apekṣya prameyan arthān pramāṇānāṃ siddhir bhavatīti, evaṃ siddhasya pramāṇacatuṣṭayasya sādhanaṃ bhavati | kiṃ kāraṇaṃ |  na hy asiddhasyārthasyāpekṣaṇaṃ bhavati na hy asiddho devadattaḥ kaṃcid artham apekṣate |  na ca siddhasya sādhanam iṣṭaṃ kṛtasya karaṇān upapatter iti | 
若汝復謂 待所量物量得成者 如是四量皆有待成 何以故  若物未成云何相待 物若已成不須相待 天得未成則不待物  若已成者更不待成 如物已作無作因緣 
’on te gźal bar bya ba’i don rnams la ltos nas tshad ma rnams ’grub pa yin par ’dod do źe na | de lta na ni don ma grub pa ni ltos pa med pa yin te |  lha sbyin ma grub pa na ni don ’ga’ la yaṅ ltos pa ma yin pas khyod kyis tshad ma gźi ’gyur ba ’grub par byed pa yin no ||  grub pa sgrub par byed pa yaṅ ’dod pa ma yin te | byas pa byed par mi ’thad pa’i phyir ro || 
If it is admitted that the ‘means of true cognition’ are established in relation to the ‘objects to be cognized’, then the four ‘means of true cognition’, which are [already] established, are established [anew].- Why? -  Because an object that is not established does not require something else. For instance, Devadatta, who is not [yet] established, does not require anything whatever.  But it is not admissible that something that is [already] established be established [anew]. One does not do something that is [already] done. 
 
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