TIe BalnavaIi oJ Nagavjuna

AulIov|s) Oiuseppe Tucci

Souvce JouvnaI oJ lIe BoaI Asialic Sociel oJ Oveal Bvilain and IveIand, No. 2 |Apv., 1936),
pp. 237-252
FuIIisIed I Cambridge University Press
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Text
The Ratnavali of
Nagarjuna
By GIUSEPPE TUCCI
TN the
April
issue, 1934,
of this
Journal,
I edited and
translated the first
chapter
of this work of the
great
Nagarjuna,
still
a
fundamental treatise in the monasteries
of Tibet. I now
publish
the
remaining portions
of the second
and fourth
chapters,
the second
being incomplete
and the
third
entirely missing.
The fifth and last
pariccheda
contains
chiefly vinaya-rules,
and will be
published
in
a
subsequent
issue,
along
with the Tibetan text and the
English
translation
of the
missing portions.
In this
way,
another of the most
important
works of
Nagarjuna
will be made accessible to Buddhist scholars.
I have
nothing
to add to the short notes which I
prefixed
to the edition of the first
chapter.
To the
sources there
referred to I must add
a
short but
very
useful
commentary
upon
this treatise from the
pen
of
one of the two most famous
pupils
of Tso? k'a
pa,
namely rGyal
ts'ab
rje.
It is contained
in the first volume of his
complete
works
(gsum
ahum,
sNart'ang edition).
It bears the title
:
dBu
ma
rin e'en
ap'reii
bai s?i?
poi
don
gsal
bar
byed
pa.
II1
[6a]
Kadal?
patita yadvan nihses?vayavaih
saha
|
na
kimcit
purusas
tadvat
p?titah
saha dh?tubhih
||
1
sarvadharm? an?tm?na
ity
ato bh?sitam
jinaih
|
dh?tusatkam
ca
taih
sarvam
nirn?tam tac ca
n?rthatah
||
2
naivam ?tm? na c?n?tm?
y?th?bh?tyena labhyate
|
?tm?n?tmakrtadrst? varv?r?sm?n mah?munih
||
3
drstasrut?dyam
munin?
na
satyam
na
mrsoditam
|
paks?d
dhi
pratipaksah sy?d ubhayam
tac ca
n?rthatah
|(
4
iti
saty?nrt?tito
loko
'yam param?rthatah
|
1
See
Journal,
April,
1934, p.
397.
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238
THE RATNAVALI OF NAGARJUNA
asm?d eva ca
tattvena
nopaity
asti
ca
n?sti ca
||
5
yac
caivam sarvath? neti
sarvaj?as
tat katham vadet
|
s?ntam
ity
athav?nantam
dvayam v?dvayam
eva va
||
6
asamkhyey? gat?
buddh?s
tathaisyanty
atha
s?mprat?h
|
kotyagrasas
ca sattv?ntas
tebhyas traik?lyajo
matah
||
7
vrddhihetur
na
lokasya, ksayas traik?lyasambhavah
|
sarvaj?ena
katham
tasya p?rv?nto 'vy?krtah
krtah
||
8
?tat tu
dharmagambh?ryam
y
at tad
guhyam prthagjane
|
m?yopamatvam lokasya
buddh?n?m s?san?mrtam
||
9
m?y?gajasya drsyeta yath? janm?nta
eva ca
|
na ca
kascit
sa tattvena
janm?ntas
caiva
vidyate ||
10
m?yopamasyalokasya
tath?
janm?nta
eva ca
|
drsyate param?rthena
na ca
janm?nta
eva ca
||
11
yath? m?y?gajo
naiti kuta?cid
y?ti (66]
na
kvacit
|
cittamohanam?tratv?d bh?vatvena
na tisthati
||
12
tath?
m?yopamo
loko naiti
y?ti
na
kutracit
|
cittamohanam?tratv?d bh?vatvena
na
tisthati
||
13
traik?lyavyativrtt?tm?
loka evam nu ko 'rthatah
|
yo
'sti
n?sty athav?pi sy?d anyatra vyavah?ratah ||
14
catusprak?ram ity
asm?t santo 'nanto
dvayo 'dvayah
|
buddhena hetor
n?nyasm?d
ay
am
avy?krtah
krtah
||
15
sarir?sucit? t?van sth?l?
pratyaksagocar?
|
satatam
drsyam?n?pi yad?
citte na tisthati
||
16
tad?tis?ksmo
gambh?rah
saddharmo
'yam an?layah
|
apratyaksah
katham citte
sukhen?vatarisyati ||
17
sambudhy?sm?n
nirvrtto 'bh?d dharmam
desayitum
munih
|
durjn?nam atig?mbhiry?j jn?tv?
dharmam imam
janaih ||
18
vin?sayati durjn?to
dharmo
'yam avipascitam
|
n?stit?drstisamale
yasm?d
asmin
nimajjati ||
19
aparo
'py asya
durjn?n?n
m?rkhah
panditam?nikah
|
pratiksepavinast?tm? y?ty
av?cim adhomukhah
||
20
durbhuktena
yath?nnena
vin?sam
adhigacchati
|
subhukten?yur ?rogyam
balam
saukhy?ni
c?snute
||
21
durjn?tena
tath?nena vin?sam
adhigacchati
|
samyagjn?ten?tra
sukham bodhim
c?pnoty
anuttar?m
||
22
tasm?d atra
pratiksepam
drstim
tyaktv?
ca
nastik?m
|
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THE RATNAVALI OF NAGARJUNA 239
samyagj?anaparam yatnam
kuru
[7a] sarv?rthasiddhaye ||
23
dharmasy?sy?parijn?n?d
ahamk?ro 'nuvartate
|
tatah subh??ubham karma tato
janma
subh?subham
||
24
tasm?d
y?vad avijn?to
dharmo 'hamk?ras?tanah
|
d?nas?laksam?dharme t?vad ?darav?n bhava
||
25
dharmap?rv?ni k?ry?ni dharmamadhy?ni p?rthiva
|
s?dhayan
dharmanisth?ni neha n?mutra s?dati
||
26
dharm?t k?rtih sukham caiva neha bh?r
na
mum?rsatah
|
paralokasukham sph?tam
tasm?d dharmam sad?
bhaja ||
27
dharma
eva
para
n?tir dharm?l loko
'nurajyate
|
ra?jitena
hi lokena neha n?mutra
va?cyate ||
28
adharmena tu
y?
n?tis
tay?
loko
'parajyate
|
lok?paranjan?c
caiva neha n?mutra nandati
||
29
par?tisandh?napar?
kast?
durgatipaddhatih
|
anarthavidy? duspraj?air arthavidy?
katham krt?
||
30
par?tisandh?naparo
n?tim?n katham arthatah
|
yena janmasahasr?ni bah?ny
?tmaiva
va?cyate ||
31
ripor apriyam
anvicchan dos?ms
tyaktv? gun?n sraya
|
svahit?v?ptir
eva tu
ripos c?py apriyam
bhavet
||
32
d?nena
priyavadyena hitenaik?rthacaryay?
|
ebhir ?cara
lokasya dharmasyaiva
ca
sangraham ||
33
visv?sam
janayaty
ekam
satyam r?jn?m yath?
drdham
|
tathaiv?bh?tam
apy
es?m avisv?sakaram
param ||
34
n?visamv?davat
satyam [sattve] [7b] odgatam
arthatah
|
paraik?ntahitam satyam
ahitatv?n mrsetarat
||
35
dos?n
pracch?dayaty
ekas
ty?go r?jn?m yathojjvalah
|
tath?
k?rpanyam apy
es?m
gunasarvasvagh?takam ||
36
upas?ntasya
g?mbh?ryam g?mbh?ry?d
gauravam param
|
gaurav?d d?ptir ?jn?
ca
tasm?d
upasamam
bhaja ||
37
ah?ryabuddhih pr?jnatv?d aparapratyayah
sthirah
|
n?tisandh?yate r?j?
tasm?t
prajn?paro
bhava
||
38
satyaty?gasamaprajno
caturbhadro
nar?dhipah
|
dharmas caturbhadra iva
st?yate
devam?nusaih
||
39
nigrhyav?dibhih
suddhaih
prajn?k?runyanirmalaih
|
sah?s?nasya
satatam
prajn?
dharmas ca
varddhate
||
40
durlabh?h
pathyavakt?rah
srot?ras tv
atidurlabh?h
|
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240
THE RATNAVALI OF NAGARJUNA
tebhyo
'tidurlabhatam?
ye
pathyasy?su
k?rinah
||
41
pathyam
apy
apriyam tasm?j jn?tv? s?ghram
sam?cara
|
pibed
ausadham
apy ugram ?rogy?y?tmav?n
iva
||
42
jivit?rogyar?jy?n?m cintay?nityat?m
sad?
|
tatah
samvegav?n
dharmam ek?ntena
pray?syase ||
43
avasyam
maranam
pasyan
p?p?d
duhkham
mrtasya
ca
|
aihikena
sukhen?pi
na
p?pam
ks?tum arhasi
||
44
kasmims ced
abhayam
drstam
bhayam
drstam kvacit ksane
|
yady
ekasmin sam?sv?sah kirn ekasmin
na te
bhayam
||
45
mady?t paribhavo
loke
k?ryah?nir dhanaksayah
|
ak?ryak?ranam
moh?t
[madyam tyaja
tatah
sad?] ||
1. As the
plantain
tree,
split
down
along
with all its
components,
is
naught,
even so
the
individual,
when
split
down
along
with its constituents.1
2. The Victorious
ones
said therefore that
everything
is
devoid of self
;
they
have ascertained the real nature of the
constituents
[forming
an
individual]
and
[shown]
that
they
also
are
devoid of
any
reality.2
3. In this
way
from the
standpoint
of the absolute truth
[the notion]
of
a
self
or
of
a
non-self cannot be conceived.
Therefore the Great Ascetic excluded both
views,
viz.
that of the existence of
a
self and that of the non-existence
of
a
self.3
4. The Ascetic stated that whatever is
perceived by
the
senses,
viz. is
seen or
heard and
so
forth,
is neither true
nor
1
Reference is made here to a simile to be met
very
often in the s?tra
literature.
2
Tib.
c;,
128
b,
k'ams
drug
de kun
bdag
med
par
F
yod
la
gtad
la
p'ab pa yin.
"
It has been ascertained for
you
that the six constituents are
devoid of
self."
3
Three
are
the statements to be demonstrated
:
(a)
existence or non
existence of a self cannot be
proved
in se
;
(b)
existence or
non-existence
of
an essence cannot be
proved
in
se;
(c)
refutation of those who
argue
against
the view of the
Master,
viz. that the
question
whether this world
has
an end or not must be left undetermined :
(a)
=
v. 3
;
(b)
=
vv. 4-5
;
(c)
?
vv. 6-15. This verse is
quoted by
Candrak?rti. PP.
p.
359.
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THE RATNAVALI OF NAGARJUNA
241
false. In
fact,
if there is
a
thesis,
an
antithesis is derived
from
it,
but both thesis and antithesis do not
really
exist
(as per
se
existent without their
contrary).1
5. Therefore from the
metaphysical standpoint
this universe
transcends both
reality
and
unreality,
and
so,
in
truth,
it
cannot admit either of existence
or
of non-existence.
6. How could therefore the all-knower affirm that this
universe,
about which
no
statement is
absolutely possible,
has
an
end
or
is without
an
end,
is
a
duality
or a
non-duality
?2
7.
"
Many
Buddhas have
gone,
will
come,
or
do
appear
in
this
very
moment. The notion of
a
limit as
regards living
beings
in their innumerable series is said
by
them to be born
from the threefold
temporal
relation."
3
8.
"
There is
no cause
for the
increasing
of the world of
creatures
;
their
passing
away
is determined
by
the threefold
temporal
relation. How could then the
Buddha,
who is the
all-knower,
leave this
question
as
regards
the commencement
or
the end of the world unanswered ?
"
4
9. In this consists the
very
depth
of
our
doctrine,
viz. that
it remains
a
secret for the
ordinary people.
The
teaching
that the world is to be
compared
with
a
magic play represents
the
essence
of the doctrine of all Buddhas.
10. We
can
perceive
the birth
or
the end of
an
elephant
1
Ibid.
2
Here the third
argument (c) begins
;
it is intended to
prove
that the
Buddha is
right
in
maintaining
that
no
determination is
possible
as
regards
this world. After the thesis
(v. 6)
there is the
objection
of the
opponent
(vv. 7-8),
and then the
reply,
which consists of two
examples (10, 11,
12)
and
a
conclusion.
3
The reason of the
appearance
of the Buddhas in this world is their
desire to lead human creatures towards nirvana. If their
preaching
is
really
efficacious,
this
implies
that numberless creatures have been
saved,
are
saved,
and will be saved
by
them.
4
There is no reason for
admitting
that
beings may
come to existence
now who did not exist before
;
since, then,
the number of creatures does not
increase
and,
on the other
hand,
their
disappearance
into nirvana
through
the
preaching
of the Buddhas is
proved by past experience,
it would
seem that the ultimate end of this world is a
well established fact. Here
the
objection
of the
opponent
ends.
JRAS. APRIL 1936. 16
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242
THE RATNAVALI OF NAGARJUNA
created
by magic
power, though
in
reality,
it has neither
birth
nor
end
;
11.
even so we can see a
beginning
and an
end in this
world,
though,
from the
standpoint
of the
metaphysical
truth,
it has neither
origin
nor
end.
12. As an
elephant
created
by magic power
comes
from
nowhere and
goes
to
nowhere,
in
so
far
as,
being
due to a
mere
bewilderment,
it does not
stay anywhere
as
something
existent,
13. even
so,
this universe like
a
magic play
comes
from
nowhere and
goes
to nowhere
;
being
due to a mere
mental
bewilderment,
it does not
stay anywhere.
14. What
is, therefore,
in its essence
this
universe, which,
transcending
the threefold
temporal
relation,
cannot be said
to be
or not to
be,
except
from the
standpoint
of the
con
ventional truth ?
15. Therefore for this
very
reason,
and for no
other
one,
the Buddha left this world undetermined as
regards
four
points,
viz. if it has
an
end,
if it has
no
end,
if it is
duality,
if it is
a
unity.1
16. The uncleanness of the
body, though
it is
something
material and
perceivable,
does not abide in the
mind,
though
it is
continually
under
our
eyes
;
17.
how, then,
could this
perfect
doctrine,
extremely
subtle and
deep
and devoid of
any
support, easily
descend
into
our
mind ?
18. This is
why
the
ascetic,
after
having
realized this
doctrine, declined,
at the first
moment,2
to
preach
it
;
he
1
According
to
rGyal
ts'ab,
instead of
duality
and
unity,
we
should
understand
:
"
both
"
and
"
neither ". This
verse refers to the four
points
as
held
by
four different schools :
(a)
No existence when this life is over
;
is
Lok?yata,
rgyan
p'a? pa.
(b)
Continuation of the ?tman when this life is
over
;
S?mkhya,
grans
can
pa. (c)
Both end and non-end
(viz.
its modalities
?gnas
slcabs?subject
to
an end but not its
essence)
;
Nirgranthas,
gcer
bu
pa.
(d)
Neither end nor non-end
;
opinion
held
by
some
V?ts?putr?yas
(gnas
ma bui
sde),
since,
for
them,
individuals
are undeterminable.
2
Another discussion is here introduced as
regards
the
depth
of this
teaching.
Three
points
:
(a) general
statement
(vv. 16-17)
;
(b)
this
depth
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THE RATNAVALI OF NAGARJUNA 243
knew in fact that this
very
doctrine is
very
difficult to be
understood
by
common
people
on account of its
depth.
19. If this doctrine is not well understood it causes
the
ruin of the
unintelligent
man,
since he sinks into the
impurity
of nihilism.
20. Some other fools who think themselves to be wise do
not understand it
properly,
and therefore fall head down
into the hell
Avici,
being
ruined
by
their criticism
against
the
perfect
doctrine.1
21.
By
food
badly digested
a man
gets
his
ruin,
but
by
food well
digested
he
enjoys long
life,
good
health,
physical
strength,
and other
pleasures
;
22. even so
those who do not
properly
understand the
doctrine
will
get
their ruin
;
on
the
contrary, by
its
right
understanding
one
obtains
happiness
in this life and the
supreme
illumination.
23.
Therefore,
giving up any
criticism
against
this doctrine
and
getting
rid of the nihilistic
view,
strive after the
right
knowledge
in order to arrive at the
complete
attainment
of
your object.
24. If
one
does not
thoroughly
understand this doctrine
egotism
is
originated
;
from
this, karma,
both moral and
immoral is
derived,
and from this
a new
life which will
accordingly
take
place
in
good
conditions of existence
or
in
bad ones.2
25. Therefore
as
long
as
this
doctrine,
which annihilates
egotism,
is not
thoroughly
understood,
so
long apply yourself
with
great
care to the
[practice
'
of]
the
law,
which consists
in
liberality,
moral
conduct,
and
patience.
is the reason
why
the Buddha did not
preach
the doctrine to those who
were not in a
condition to understand it
properly (v. 18).
(c) Why
this
depth
must be considered
: three subdivisions
:
(a)
its
wrong interpretation
and the sin which follows from it
(vv. 19-20)
;
(b)
advantages
of its
right
understanding (vv. 21-21)
;
(c)
instruction for its
proper
understanding
(v. 23).
1
vv. 19-20
are
quoted by
Candrak?rti
PP., p. 496,
11. 1 and 8
;
in l?a
durdrsto
instead of
durjn?to.
2
The discussion
on
abhyudaya
is here introduced.
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244
THE RATNAVALI OF NAGARJUNA
26.
Therefore,
o
king,
whoever in the
beginning,
in the
middle,
and in the end
accomplishes
his actions
according
to the
law,
never
sinks either here
or in the other world.1
27. From the law one
gets
renown
and
happiness
and has
no cause
of fear either
during
life
or at the
point
of death
;
he will share
copious happiness
in another existence
;
be
therefore
always
a
partaker
of the law.
28. The law alone is the
supreme
policy,
because the
affection of men is
captivated by
the law. When the affection
of
men is
captivated,
the
king
is not deceived either here
or
in the after life.
29. That
policy
which is
against
the law
displeases subjects
;
and when
subjects
are
displeased,
the
king
cannot
rejoice
either in this
or in another life.
30. How is it
possible
that
some men of mischievous
1
According
to
rGyal
ts'ab the order of the
arguments
is as follows
:?
Necessity
of
accomplishing
whatever turns into
spiritual
welfare
practice
of
practice
of
the causes of
special
abhyudaya
causes
practice
of
the causes of
the fivefold
benefit
(v.
27)
Necessity
of
giving up
what
ever turns into cause of bad
existences
1
I
Necessity
of
giving up
adharma and of
practising
dharma.
(a) synthetic
enunciation
(vv. 44, 45)
(b)
in detail
(v. 46)
practice
of
abhyudaya
(v. 28)
(a)
reasons
why
it
must be
given up
(v. 29)
(a) practice
of the four
saijtgraha
vastu
(v. 33)
(b) practice
of
truthfulness,
etc.
(c) developing
the causes
increasing
virtue
separately
taken
I
synthesis
(v 39)
truth
(vv. 34,
35)
giving up
whatever is
opposed
to
abhyudaya
liberality
(v. 36)
control
(v. 37)
qualified
ministers
(v. 40)
:ta
wisdom
(v. 38)
reason
why
their advices tion
must be
upon
im
followed
perman
(vv. 41, 42)
ence
(v.43)
(b)
blame of
that
(vv. 30,
31)
(c)
excellence
of life which is
in accordance
with the law
(v 32)
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THE RATNAVALI OF NAGARJUNA 245
intelligence
could think
a
science
productive
of
evil,
intended
to
deceiving
others, harmful,
conducive to bad rebirths
(viz.
politics)
to be
a
science
aiming
at the
public
welfare ?
31. How can a man
addicted to deceive others be considered
as
really
clever
when,
on
the
contrary,
he deceives
only
him
self for thousands of rebirths ?
32. If
you
want to
displease your enemy,
give up every
sin and take shelter in virtue
;
in this
way you
will obtain
your
own
benefit and at the
same
time
your enemy
will
not be
pleased.
33.
Liberality,
kindness in
speaking, benefiting
others,
being
intended to the
spiritual profit
(of
others
as
well
as
of
oneself), through
these virtues behave towards men
and
religion.
34. Truth alone
begets
firm confidence
[of subjects]
in
kings
;
even so
untruth
engenders
extreme mistrust towards
them.
35. Truth in
reality
is not that which is devoid of false
hood,
nor
that which
develops
in
a
pure
minda
;
truth is
the absolute
good
done to others
;
its
contrary
is falsehood
on
account of its
being
harmful to others.
36. A
single
brilliant act of
liberality
overshadows the
faults of the
kings
;
even so
miserliness ruins all their virtues.
37. A
man
who has control over
himself
acquires deepness
of mind
;
from
deepness
of mind he obtains
dignity
;
from
dignity
lustre is derived
;
from lustre
authority.
Practise
therefore control
over
thyself.
38. A
king
who,
on
account of his
wisdom,
is resolute in his
ideas,
who does not
depend
on
others and is
determined,
cannot be deceived
;
be therefore
solely
devoted to wisdom.
39. A
king
who is
possessed
of the four
blessings,
viz.
truth,
liberality,
self-control,
and
wisdom,
is
praised by gods
and
men,
as
the law itself with its four
blessings.
40. When
[a king]
sits
together
with his ministers restrained
in their
speeches, spotless, purified by
their wisdom and
1
Tib. slu ba mi ldan bden min te
|
sems
dpas
la
sgyur
ba don du min
||
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246 THE RATNAVALI OF NAGARJUNA
their
compassion,
wisdom and law will then
grow
in him
for ever.
41. Scarce are
those who
can
give
wholesome
advice,
scarcer are
those who listen to
them,
but far scarcer still are
those who
immediately practise
wholesome counsel.1
42.
Having
therefore understood that
something
is whole
some
though unpalatable,
do it at once
;
even so a
clever
man
in order to recover
his health drinks a
medicine however
acrid.
43.
Keep always
in
your
mind that
things
such
as
life,
good
health,
and
kingship
are
impermanent
;
frightened
therefore
[by impermanence], you
will seek for the law
as
the
only refuge.
44.
Bealizing
that death is inevitable and
that,
as soon as
one
is
dead,
the
consequence
of sin is
sorrow,
you
cannot
annihilate sin even
through
the
enjoyment
of this life.
45.
If,
in
a
certain
moment,
you
see no
danger
and in
another moment
you
see a
danger,
then,
if
you
trust in
one,
how is it that
you
do not fear the other ?
46.
By being
addicted to
drinking
one
is in this world
despised by
others,
is unable to
carry
out his
business,
loses
his wealth
and,
on account of the bewilderment that
proceeds
from
that,
he cannot
accomplish
his
duty.
Give
up
therefore
drinking.2
IV
[15a]
adharmam
any?yyam api pr?yo r?j? 'nuj?vibhih
|
acaran
st?yate
tasm?t krcchr?d vetti ksam?'ksamam
||
1
anyo
'pi
t?vad
yah
kascid durvacah ksamam
apriyam
|
kirn
u
r?j?
mah?bhaumas tvam
may?
bhiksun? sata
||
2
tvatkrt?d
eva tu
sneh?j jagat?m anukampay?
|
aham eko vad?mi tv?m
pathyam
apy
apriyam
bhrsam
||
3
satyam
slaksn?rthavat
pathyam sisyah
k?le
'anukampay?
|
v?cya ity
?ha
bhagav?ms
tad evam
abhidh?yase ||
4
akrodhe
satyav?kye
ca
sl?ghyam?no yadi
sthitah
|
1
Tib. de
dag
las
kya?
mi s?an
yin | p'an pai rjes
su
byed
pa
dkon
|(
2
Tib. de bas c'a? ni
rtag
tu
spons |
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THE RATNAVALI OF NAGARJUNA
247
sravyam samparigrhn?y?t sattoyam sn?pyam?navat ||
5
tasya
me
vadato
v?kyam
tvam ih?mutra ca ksamam
|
jn?tv?
kuru
hit?yedam
?tmano
jagato 'pi
ca
||
6
y?cakebhyah pur?
d?n?t
pr?py?rth?ms
cen na
d?syasi
|
akrtajnatvalobh?bhy?m
n?rth?n
punar
av?psyasi ||
7
iha
pathy
adanam loke
na
vahaty
abhrto bhrtah
|
y?cakas
tv abhrto 'mutra h?nah
satagunodvahah ||
8
ud?racittah satatam
bhavod?rakriy?ratah
|
ud?rakarmanah
sarvam
ud?ram
j?yate phalam ||
9
manorathair
api
kl?bair an?l?dham
nar?dhipaih
|
kuru
dharm?spadam
sr?mat
khy?tam ratnatray?spadam ||
10
is?mantar?jarom?ncakaram dharm?spadam
na
yat
|
mrtasy?py aprasasyatv?d r?jams
tad akrtam
varam
||
11
?atyaud?ry?d [156]
ud?r?n?m
vismayots?havardhanam
|
uts?haghnam
ca
mand?n?m
sarvasven?pi k?raya ||
12
ntsrjy?mutra gantavyam
sarvasvam avasena te
|
?dharme
niyuktam y?ty
eva
purast?t
sarvam eva tat
||
13
sarvasvam
p?rvanrpateh
nrpasya
vasam
?gatam
|
kirn
p?rvakasya dharm?ya sukh?ya
yasase ;pi
v?
||
14
hhukt?d arth?d iha sukham datt?t
p?ratrikam
sukham
|
?,bhuktadattanastatv?d duhkham
eva
kutah sukham
||
15
vinasyan
sacivair d?tum
asv?tantry?n
na
sakyasi
|
?patichedanihsnehair navar?japriyaisibhih ||
16
?sarvasven?py
atah svasthah
s?ghram dharm?spadam
kuru
|
mrtyupratyayamadhyasthah prav?tasthaprad?pavat
||
17
dharm?dhik?r?
ye c?nye p?rvar?japravartit?h
|
devadrony?dayas
te
cpi pravartyant?m yath?
sthit?h
||
18
ahimsakaih subh?c?rair vratasthair
atithipriyaih
|
sarvaksamair akalahair
bhajyerams
taih
sado(dya)taih ||
19
-andhavyadhitahm??gad?n?n?thavan?pakah
|
te
?py annap?nam s?myena
labherann
avighattit?h ||
20
anarth?n?m
api
sat?m dh?rmik?n?m
anugrah?n
|
^,py
anyar?jyasamsth?n?m anur?p?n pravarttaya ||
21
sarvadharm?dhik?resu dharm?dhikrtam utthitam
|
alubdham
panditam dharmyam
kuru tes?m ab?dhakam
||
22
Bltijn?n
dh?rmik?n
snigdh?n
suc?n bhakt?n ak?tar?n
|
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All use subject to JSTOR Terms and Conditions
248
THE RATNAVALI OF NAGARJUNA
kulin?n
silasampann?n [16a] krtaj?an
saciv?n kuru
||
23
aksudr?ms
ty?ginah
s?r?n
snigdh?n sambhoginah
sthir?n
|
kuru
nity?pramatt?ms
ca
dh?rmik?n
dandan?yak?n ||
24
dharmas?l?n suc?n daks?n
k?ryajn?n
s?strakovid?n
|
krtavrtt?n sam?n
snigdh?n
vrddh?n adhikrtan kuru
||
25
pratim?sam
ca
tebhyas
tvam sarvam
?yavyayam
srnu
|
srutv?
dharm?dhik?r?dyam k?ryam
sarvam
svayam
vada
||
26
dharm?rtham
yadi
te
r?jyam
na
k?rtyartham
na
k?matah
|
tatah
saphalam atyartham
anarth?rtham ato
?nyath? ||
27
paraspar?mis?bhute
loke 'smin
pr?yaso nrpa
|
yath? r?jyam
ca
dharmas
ca
bhavet ta va
tath? srnu
||
28
jn?navrddh?
kule
j?t? ny?yajn?h p?pabh?ravah
|
samet? bahavo
nityam
santu te
k?ryadarsinah ||
29
dandabandhaprah?r?d?n kuryus
te
ny?yato 'pi
cet
|
k?runy?rdrah
sad? bh?tv? tvam
anugrahav?n
bhava
||
30
hit?yaiva tvay?
cittam
unn?myam
sarvadehin?m
|
k?runy?t
satatam
r?jams t?vrap?pakrt?m api ||
31
t?vrap?pesu
himsresu
krp? k?ry?
visesatah
|
ta eva
hi
krp?sth?nam
hat?m?no mah?tman?m
||
32
pratyaham pancar?tram
va baddh?n ks?n?n
vimocaya
|
ses?n
api yath?yogam
ma k?mscit naiva
mocaya ||
33
yesv
amoksanacittam te
j ayate
tesv 'asamvarah
|
tasm?d asamvar?t
p?pam ajasram upac?yate ||
34
[166] y?vac
ca na
vimucyerams
t?vat
syuh
sukhabandhan?h
f
n?pitasn?nap?n?nnabhaisajyavasan?nvit?h ||
35
ap?tresv
iva
putresu
p?tr?karanakanksay?
|
k?runy [?t
t?danam
k?ryam
na
dves?n]
n?rthalipsay? ||
36
vimrsya samyag
vijn?ya pradust?n gh?tak?n api
|
ahatv?'p?dayitv?
ca
kuru
nirvisay?n
nar?n
||
37
svatantrah
pasya
sarvam ca
visayam
c?racaksus?
|
nity?pramattah
smrtim?n kuru
k?ryam
ca
dh?rmikam
||
38
prad?nam?nasatk?rair gunasth?n
satatam
bhaja
|
ud?rair
anur?pais
tu ses?n
api yath?vidhi ||
39
samm?nasph?takusumah samprad?namah?phalah
|
r?javrksah ksam?cch?yah sevyate bhrtyapaksibhih ||
40
ty?gas?lamayo r?j? tejasv?
bhavati
priyah
|
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THE RATNAVALI OF NAGARJUNA
249
sarkar?modako
yadvad
el?maricakarkasah
||
41
m?tsyany?yas
ca
te naivam
ny?y?d r?jyam bhavisyati
|
na
c?ny?yo
na
v?'dharmo dharmas caivam
bhavisyati ||
42
paralok?t tvay? r?jyam
n?n?tam
n?pi nesyasi
|
dharm?t
pr?ptam
ato
'sy?rthe
n?dharmam kartum arhasi
||
43
r?jyena bh?ndam?lyena duhkhabh?ndaparampar?m
|
r?jan yath? n?rjayasi prayatnah kriyat?m
tath?
||
44
r?jyena bh?ndam?lyena r?jyabh?ndaparampar?m
|
r?jan yath?
nirvisasi
prayatnah kriyat?m
tath?
||
45
caturdv?p?m api pr?pya prthiv?m
cakravartinah
[17a]
|
s?r?ram m?nasam caiva
sukhadvayam
idam matam
||
46
duhkhapratikriy?m?tram
s?r?ram vedan?sukham
|
samjn?mayam
m?nasam tu kevalam
kalpan?krtam ||
47
duhkhapratikriy?m?tram kalpan?m?tram
eva ca
|
lokasya
sukhasarvasvam
vyartham
etad ato'rthatah
||
48
dv?padesapur?v?sapradesas?nav?sas?m
|
sayy?'nnap?nahastyasvastr?n?m caikaikabhogyat? ||
49
yad?
ca
yatra
cittam
sy?t
tad?nena sukham kila
|
ses?n?m amanask?r?t tes?m
vyarthatvam
arthatah
||
50
visay?n pa?cabhih pa?ca
caksur?dibhir
indriyaih
|
na
kalpayati yed grhnan
n?sm?t tesu tad? sukham
||
51
j?n?te visayam yam yam yena
yenendriyena
ca
|
tad?
na
sesaih ses?ni
vyarth?ny
eva
yatas
tad?
||
52
indriyair upalabdhasya visayasy?krtim
manah
|
upalabhya vyat?tasya kalpayan m?nyate
sukham
||
53
ekam artham
vij?n?ti yady
apy
ekam
ihendriyam
|
tad
apy
artham vin?
vyartham vyartho
'rtho
pi
ca
tad vina
||
54
prat?tya m?t?pitarau yathoktah putrasambhavah
|
caks?r?pe prat?tyaivam
ukto
vijn?nasambhavah ||
55
at?t?n?gat? vyarth?h visay?h
s?rdham
indriyaih
|
taddvay?natiriktatv?d vyarth? ye
fpi
ca
s?mprat?h ||
56
al?tacakram
grhn?ti yath?
caksur
viparyay?t
|
tathendriy?ni [176] grhnanti visay?n s?mprat?n
iva
||
57
indriy?nmdriy?rth?s
ca
pa?cabh?tamay?
mat?h
|
pratisvam bh?tavaiyarthy?d
es?m
vyarthatvam
arthatah
||
58
nirindhano
fgnir
bh?t?n?m
vinirbh?ge prasajyate
|
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250 THE RATNAVALI OF NAGARJUNA
samparke
laksan?bh?vah sesesv
apy
esa
nirnayah ||
59
evam
dvidh?pi
bh?t?n?m
vyarthatv?t sangatir
vrth?
|
vyarthatv?tsangatescaivamrupamvyarthamato?rthatah
||
60
vijn?navedan?samjn?samsk?r?n?m
ca
sarvasah
|
pratyekam ?tmavaiyarthy?d vaiyarthyam param?rthatah ||
61
sukh?bhim?no
duhkha^ya prat?k?re yath?rthatah
|
tath? dukh?bhim?no
'pi sukhasya pratigh?tajah ||
62
sukhe
samyogatrsnaivam naihsv?bh?vy?t prah?yate
|
duhkhe
viyogatrsn?
ca
pasyat?m
muktir
ity
atah
||
63
kah
pasyatiti
cec
cittam
vyavah?rena kathyate
|
na
hi caittam vina cittam
vyarthatv?n
na
sahesyate ||
64
vyartham
evam
jagan
matv?
y?th?bh?ty?n nir?spadah
|
nirv?ti
nirup?d?no nirup?d?navahnivat
||
65
bodhisattvo
'pi
drstvaivam sambodhau
niyato
matah
|
kevalam tv
asya
k?runy?d
?bodher bhavasamtatih
||
66
bodhisattvasya
sambh?ro
mah?y?ne tath?gataih
|
nirdistah
sa tu sarnm?dhaih
pradvistais
caiva
nindyate ||
67
gunados?nabhijno
va
dosasamjn?
gunesu
va
|
athav?pi gunadves? mah?y?nasya
nindakah
||
68
paropagh?tino
[18a]
dos?n
par?nugrahino
gun?n
|
jn?tvocyate gunadves? mah?y?nasya
nindakah
||
69
yat sv?rthanirapeksatv?t par?thaikarasapriyam
|
gun?karam mah?y?nam
tad dves? tena
dahyate ||
70
sr?ddho
'pi durgrh?tena dvisy?t
kruddho 'thavetarah
|
sr?ddho
'pi dagdha ity
uktah k? cinta dvesabandhure
||
71
visen?pi
visam
hany?d yathaivoktam
cikitsakaih
|
duhkhen?py
ahitam
hany?d ity
ukte kim
virudhyate ||
72
manahp?rvangam?
dharm? manahsresth? iti sruteh
|
hitam hitaman?h kurvan
duhkhen?py
ahitam katham
||
73
duhkham
apy
?yat?pathyam k?ryam
kimu sukham hitam
|
?tmanas
ca
pares?m
ca
dharma
esa san?tanah
||
74
m?tr?sukhaparity?g?t
pasc?c
ced
vipulam
sukham
|
tyajen
m?tr?sukham dh?rah
sampasyan vipulam
sukham
||
75
na
mrsyate
ca
yady
?tat
katubhaisajyad?yinah
|
tatas
cikitsak?dy?s
ca hat? naivam
ca
yujyate
||
76
apathyam api yad
drstam tat
pathyam panditaih
kvacit
|
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THE RATNAVALI OF NAGARJUNA
251
utsargas c?pav?das
ca sarvas?stresu
samsyate ||
77
karun?p?rvak?h
sarve
nisyand? jn?nanirmal?h
|
ukt?
yatra mah?y?ne
kas tan nindet sacetanah
||
78
atyaud?ry?tig?mbh?ry?d
visannair akrt?tmabhih
|
nindyate 'dya mah?y?nam
moh?t
svaparavairibhih ||
79
d?nas?laksam?v?ryadhy?naprajn?krp?tmakam
[186]
|
mah?y?nam
atas tasmin kasm?d durbh?sitam vacah
||
80
par?rtho d?nas?l?bhy?m ks?nty? v?ryena
c?tmanah
|
dhy?nam praj?a
ca
moks?ya mah?y?n?rthasamgrahah ||
81
par?[tmahita]moks?rth?h samksep?d
buddhas?sanam
|
te
satp?ramit?garbh?s
tasm?d bauddham idam vacah
||
82
punyajn?namayo yatra
buddhair bodher
mah?pathah
|
desitas tan
mah?y?nam ajn?n?d
vai
na
drsyate ||
83
kham
iv?cintyagunatv?d
ukto
'cintyaguno jinah
|
mah?y?ne yato buddham?h?tmyam ksamyat?m
idam
||
84
?ryas?radvatasy?pi
s?lam?tre
cpy agocarah
|
yasm?t
tad
buddham?h?tmyam acintyam
kim
na
mrsyate ||
85
anutp?do mah?y?ne pares?m s?ny?t? ksayah
|
ksay?nutp?d?yos caikyam
arthatah
ksamyat?m yatah ||
86
s?nyat?buddham?h?tmyam
evam
yukty?nupasyat?m
|
mah?y?netarokt?ni
na
sameyuh
katham sat?m
||
87
tath?gat?bhisandhyokt?ny
asukham
jn?tum ity
atah
|
ekay?natriy?nokt?d
?tm?
raksya upeksay? ||
88
upeksay?
hi
n?punyam
dves?t
p?pam
kutah subham
|
mah?y?ne yato
dveso n?tmak?maih krto crhati
||
89
na
bodhisattvapranidhir
na
cary?parin?man?
|
ukt?h
sr?vakay?ne
'srn?d bodhisattvah kutas tatah
||
90
adhisth?n?ni nokt?ni
[19a]
bodhisattvasya bodhaye
|
buddhair
any
at
pram?nam
ca
ko 'smin arthe
jin?dhikah ||
91
adhisth?n?ryasaty?rthabodhipaksopasamhit?t
|
m?rg?c
chr?vakas?m?ny?d
bauddham ken?dhikam
phalam ||
92
bodhicary?pratisth?rtham
na
s?tre bh?sitam vacah
|
bh?sitam
ca
mah?y?ne gr?hyam
asm?d vicaksanaih
||
93
yathaiva vaiy?karano
m?trk?m
api p?thayet
|
buddho Vadat tath? dharmam
viney?n?m yath?ksamam ||
94
kes?mcid avadad dharmam
p?pebhyo vinivrttaye
|
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252 THE RATNAVALI OF NAGARJUNA
kes?mcit
punyasiddhyartham
kes?mcid
dvayanihsritam ||
95
dvay?nisritam
ekes?m
g?mbh?ram
bh?rubh?sanam
|
s?nyat?karun?garbham
ekes?m bodhis?dhanam
||
96
iti sadbhir
mah?y?ne kartavyah pratighaksayah
|
pras?das
c?dhikah
k?ryah samyaksambodhisiddhaye ||
97
mah?y?napras?dena
tadukt?caranena
ca
|
pr?pyate
'nuttar? bodhih
sarvasaukhy?ni
cantar?
||
98
d?nasilaksam?satyam grhasthasya
visesatah
|
dharma uktah
krp?garbhah
sa
s?tm?kriyat?m
dr^ham
||
99
atha
lokasya vaidharmy?d r?jyam
dharmena duskaram
|
tato
dharmayaso'rtham
te
prayujy?dhigamah
ksamah
||
100
ratn?valy?m r?javrttopadese
n?ma caturthah
paricchedah
|
268.
(To
be
continued.)
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