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    Cambridge University Press http://www.jstor.org/stable/25201285.

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    The Ratnavali of NagarjunaBy GIUSEPPE TUCCITN the April issue, 1934, of this Journal, I edited and

    translated the first chapter of this work of the greatNagarjuna, still a fundamental treatise in the monasteriesof Tibet. I now publish the remaining portions of the secondand fourth chapters, the second being incomplete and thethird entirely missing. The fifth and last pariccheda containschiefly vinaya-rules, and will be published in a subsequentissue, along with the Tibetan text and the English translationof the missing portions.

    In this way, another of the most important works ofNagarjuna will be made accessible to Buddhist scholars.

    I have nothing to add to the short notes which I prefixedto the edition of the first chapter. To the sources therereferred to I must add a short but very useful commentaryupon this treatise from the pen of one of the two most famouspupils of Tso? k'a pa, namely rGyal ts'ab rje. It is containedin the first volume of his complete works (gsum ahum,sNart'ang edition). It bears the title : dBu ma rin e'enap'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 || 1sarvadharm? an?tm?na ity ato bh?sitam jinaih |dh?tusatkam ca taih sarvam nirn?tam tac ca n?rthatah || 2naivam ?tm? na c?n?tm? y?th?bh?tyena labhyate |?tm?n?tmakrtadrst? varv?r?sm?n mah?munih || 3drstasrut?dyam munin? na satyam na mrsoditam |paks?d dhi pratipaksah sy?d ubhayam tac ca n?rthatah |( 4iti saty?nrt?tito loko 'yam param?rthatah |

    1 See Journal, April, 1934, p. 397.

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    238 THE RATNAVALI OF NAGARJUNAasm?d eva ca tattvena nopaity asti ca n?sti ca || 5yac caivam sarvath? neti sarvaj?as tat katham vadet |s?ntam ity athav?nantam dvayam v?dvayam eva va || 6asamkhyey? gat? buddh?s tathaisyanty atha s?mprat?h |kotyagrasas ca sattv?ntas tebhyas traik?lyajo matah || 7vrddhihetur 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 || 9m?y?gajasya drsyeta yath? janm?nta eva ca |na ca kascit sa tattvena janm?ntas caiva vidyate || 10m?yopamasyalokasya tath? janm?nta eva ca |drsyate param?rthena na ca janm?nta eva ca || 11yath? m?y?gajo naiti kuta?cid y?ti (66] na kvacit |cittamohanam?tratv?d bh?vatvena na tisthati || 12tath? m?yopamo loko naiti y?ti na kutracit |cittamohanam?tratv?d bh?vatvena na tisthati || 13traik?lyavyativrtt?tm? loka evam nu ko 'rthatah |yo 'sti n?sty athav?pi sy?d anyatra vyavah?ratah || 14catusprak?ram ity asm?t santo 'nanto dvayo 'dvayah |buddhena hetor n?nyasm?d ay am avy?krtah krtah || 15sarir?sucit? t?van sth?l? pratyaksagocar? |satatam drsyam?n?pi yad? citte na tisthati || 16tad?tis?ksmo gambh?rah saddharmo 'yam an?layah |apratyaksah katham citte sukhen?vatarisyati || 17sambudhy?sm?n nirvrtto 'bh?d dharmam desayitum munih |durjn?nam atig?mbhiry?j jn?tv? dharmam imam janaih || 18vin?sayati durjn?to dharmo 'yam avipascitam |n?stit?drstisamale yasm?d asmin nimajjati || 19aparo 'py asya durjn?n?n m?rkhah panditam?nikah |pratiksepavinast?tm? y?ty av?cim adhomukhah || 20durbhuktena yath?nnena vin?sam adhigacchati |subhukten?yur ?rogyam balam saukhy?ni c?snute || 21durjn?tena tath?nena vin?sam adhigacchati |samyagjn?ten?tra sukham bodhim c?pnoty anuttar?m || 22tasm?d atra pratiksepam drstim tyaktv? ca nastik?m |

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    THE RATNAVALI OF NAGARJUNA 239

    samyagj?anaparam yatnam kuru [7a] sarv?rthasiddhaye ||23dharmasy?sy?parijn?n?d ahamk?ro 'nuvartate |tatah subh??ubham karma tato janma subh?subham || 24tasm?d y?vad avijn?to dharmo 'hamk?ras?tanah |d?nas?laksam?dharme t?vad ?darav?n bhava || 25dharmap?rv?ni k?ry?ni dharmamadhy?ni p?rthiva |s?dhayan dharmanisth?ni neha n?mutra s?dati || 26dharm?t k?rtih sukham caiva neha bh?r na mum?rsatah |paralokasukham sph?tam tasm?d dharmam sad? bhaja || 27dharma eva para n?tir dharm?l loko 'nurajyate |ra?jitena hi lokena neha n?mutra va?cyate || 28adharmena 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? || 30par?tisandh?naparo n?tim?n katham arthatah |yena janmasahasr?ni bah?ny ?tmaiva va?cyate || 31ripor apriyam anvicchan dos?ms tyaktv? gun?n sraya |svahit?v?ptir eva tu ripos c?py apriyam bhavet || 32d?nena priyavadyena hitenaik?rthacaryay? |ebhir ?cara lokasya dharmasyaiva ca sangraham || 33visv?sam janayaty ekam satyam r?jn?m yath? drdham |tathaiv?bh?tam apy es?m avisv?sakaram param || 34n?visamv?davat satyam [sattve] [7b] odgatam arthatah |paraik?ntahitam satyam ahitatv?n mrsetarat || 35dos?n pracch?dayaty ekas ty?go r?jn?m yathojjvalah |tath? k?rpanyam apy es?m gunasarvasvagh?takam || 36upas?ntasya g?mbh?ryam g?mbh?ry?d gauravam param |gaurav?d d?ptir ?jn? ca tasm?d upasamam bhaja || 37ah?ryabuddhih pr?jnatv?d aparapratyayah sthirah |n?tisandh?yate r?j? tasm?t prajn?paro bhava || 38satyaty?gasamaprajno caturbhadro nar?dhipah |dharmas caturbhadra iva st?yate devam?nusaih || 39nigrhyav?dibhih suddhaih prajn?k?runyanirmalaih |sah?s?nasya satatam prajn? dharmas ca varddhate || 40durlabh?h pathyavakt?rah srot?ras tv atidurlabh?h |

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    240 THE RATNAVALI OF NAGARJUNAtebhyo 'tidurlabhatam? ye pathyasy?su k?rinah || 41pathyam apy apriyam tasm?j jn?tv? s?ghram sam?cara |pibed ausadham apy ugram ?rogy?y?tmav?n iva || 42jivit?rogyar?jy?n?m cintay?nityat?m sad? |tatah samvegav?n dharmam ek?ntena pray?syase || 43avasyam maranam pasyan p?p?d duhkham mrtasya ca |aihikena sukhen?pi na p?pam ks?tum arhasi || 44kasmims ced abhayam drstam bhayam drstam kvacit ksane |yady ekasmin sam?sv?sah kirn ekasmin na te bhayam || 45mady?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 itscomponents, is naught, even so the individual, when splitdown along with its constituents.12. The Victorious ones said therefore that everything isdevoid of self ; they have ascertained the real nature of theconstituents [forming an individual] and [shown] that theyalso are devoid of any reality.23. 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-existenceof a self.3

    4. The Ascetic stated that whatever is perceived by thesenses, 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?traliterature.2 Tib. c;, 128 b, k'ams drug de kun bdag med par F yod la gtad lap'ab pa yin.

    It has been ascertained for you that the six constituents are devoid ofself.3 Three are the statements to be demonstrated : (a) existence or nonexistence of a self cannot be proved in se ; (b) existence or non-existenceof an essence cannot be proved in se; (c) refutation of those who argueagainst the view of the Master, viz. that the question whether this worldhas 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 241false. In fact, if there is a thesis, an antithesis is derivedfrom it, but both thesis and antithesis do not really exist(as per se existent without their contrary).15. Therefore from the metaphysical standpoint this universetranscends both reality and unreality, and so, in truth, itcannot admit either of existence or of non-existence.

    6. How could therefore the all-knower affirm that thisuniverse, about which no statement is absolutely possible,has an end or is without an end, is a duality or a non-duality ?27. Many Buddhas have gone, will come, or do appear inthis very moment. The notion of a limit as regards livingbeings in their innumerable series is said by them to be bornfrom the threefold temporal relation. 3

    8. There is no cause for the increasing of the world ofcreatures ; their passing away is determined by the threefoldtemporal relation. How could then the Buddha, who is theall-knower, leave this question as regards the commencementor the end of the world unanswered ? 4

    9. In this consists the very depth of our doctrine, viz. thatit remains a secret for the ordinary people. The teachingthat the world is to be compared with a magic play representsthe essence of the doctrine of all Buddhas.

    10. We can perceive the birth or the end of an elephant1 Ibid.2 Here the third argument (c) begins ; it is intended to prove that theBuddha 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 theirdesire to lead human creatures towards nirvana. If their preaching is reallyefficacious, this implies that numberless creatures have been saved, aresaved, and will be saved by them.4 There is no reason for admitting that beings may come to existencenow who did not exist before ; since, then, the number of creatures does notincrease and, on the other hand, their disappearance into nirvana throughthe preaching of the Buddhas is proved by past experience, it wouldseem that the ultimate end of this world is a well established fact. Herethe objection of the opponent ends.

    JRAS. APRIL 1936. 16

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    THE RATNAVALI OF NAGARJUNA 243knew in fact that this very doctrine is very difficult to beunderstood by common people on account of its depth.19. If this doctrine is not well understood it causes theruin of the unintelligent man, since he sinks into the impurityof nihilism.

    20. Some other fools who think themselves to be wise donot understand it properly, and therefore fall head downinto the hell Avici, being ruined by their criticism againstthe perfect doctrine.1

    21. By food badly digested a man gets his ruin, but byfood well digested he enjoys long life, good health, physicalstrength, and other pleasures ;

    22. even so those who do not properly understand thedoctrine will get their ruin ; on the contrary, by its rightunderstanding one obtains happiness in this life and thesupreme illumination.

    23. Therefore, giving up any criticism against this doctrineand getting rid of the nihilistic view, strive after the rightknowledge in order to arrive at the complete attainmentof your object.

    24. If one does not thoroughly understand this doctrineegotism is originated ; from this, karma, both moral andimmoral is derived, and from this a new life which willaccordingly take place in good conditions of existence or inbad ones.2

    25. Therefore as long as this doctrine, which annihilatesegotism, is not thoroughly understood, so long apply yourselfwith 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 whowere not in a condition to understand it properly (v. 18). (c)Why this

    depth must be considered : three subdivisions : (a) its wrong interpretationand the sin which follows from it (vv. 19-20) ; (b) advantages of its rightunderstanding (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 NAGARJUNA26. Therefore, o king, whoever in the beginning, in the

    middle, and in the end accomplishes his actions accordingto the law, never sinks either here or in the other world.127. From the law one gets renown and happiness and hasno cause of fear either during life or at the point of death ;

    he will share copious happiness in another existence ; betherefore always a partaker of the law.

    28. The law alone is the supreme policy, because theaffection of men is captivated by the law. When the affectionof men is captivated, the king is not deceived either hereor in the after life.

    29. That policy which is against the law displeases subjects ;and when subjects are displeased, the king cannot rejoiceeither in this or in another life.

    30. How is it possible that some men of mischievous1 According to rGyal ts'ab the order of the arguments is as follows :?

    Necessity of accomplishingwhatever turns into spiritualwelfare

    practice of practice ofthe causes of specialabhyudaya causes

    practice ofthe causes ofthe fivefoldbenefit(v. 27)

    Necessity of giving up whatever turns into cause of badexistences1I

    Necessity of giving upadharma and of practisingdharma.

    (a) syntheticenunciation(vv. 44, 45)

    (b) in detail(v. 46)

    practice ofabhyudaya(v. 28)

    (a) reasonswhy itmust begiven up(v. 29)

    (a) practiceof the foursaijtgrahavastu(v. 33)

    (b) practice oftruthfulness,etc.(c) developing the causes increasingvirtue

    separatelytaken

    Isynthesis(v 39)

    truth(vv. 34,35)giving upwhatever isopposed toabhyudaya

    liberality(v. 36)control(v. 37)

    qualifiedministers(v. 40)

    :ta

    wisdom(v. 38)

    reason whytheir advices tionmust be upon imfollowed perman(vv. 41, 42) ence(v.43)

    (b)blame ofthat (vv. 30,31)

    (c) excellenceof lifewhich isin accordancewith the law(v 32)

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    THE RATNAVALI OF NAGARJUNA 245intelligence could think a science productive of evil, intendedto 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 consideredas really clever when, on the contrary, he deceives only himself for thousands of rebirths ?

    32. If you want to displease your enemy, give up everysin and take shelter in virtue ; in this way you will obtainyour own benefit and at the same time your enemy willnot be pleased.

    33. Liberality, kindness in speaking, benefiting others,being intended to the spiritual profit (of others as well as ofoneself), through these virtues behave towards men andreligion.

    34. Truth alone begets firm confidence [of subjects] inkings ; even so untruth engenders extreme mistrust towardsthem.

    35. Truth in reality is not that which is devoid of falsehood, nor that which develops in a pure minda ; truth isthe absolute good done to others ; its contrary is falsehoodon account of its being harmful to others.36. A single brilliant act of liberality overshadows thefaults of the kings ; even somiserliness ruins all their virtues.

    37. A man who has control over himself acquires deepnessof mind ; from deepness of mind he obtains dignity ; fromdignity lustre is derived ; from lustre authority. Practisetherefore control over thyself.38. A king who, on account of his wisdom, is resolute in hisideas, 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 restrainedin 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 NAGARJUNAtheir compassion, wisdom and law will then grow in himfor ever.

    41. Scarce are those who can give wholesome advice,scarcer are those who listen to them, but far scarcer still arethose who immediately practise wholesome counsel.142. Having therefore understood that something is wholesome though unpalatable, do it at once ; even so a cleverman in order to recover his health drinks a medicine howeveracrid.

    43. Keep always in your mind that things such as life,good health, and kingship are impermanent ; frightenedtherefore [by impermanence], you will seek for the law asthe only refuge.

    44. Bealizing that death is inevitable and that, as soon asone is dead, the consequence of sin is sorrow, you cannotannihilate sin even through the enjoyment of this life.

    45. If, in a certain moment, you see no danger and inanother 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, loseshis wealth and, on account of the bewilderment that proceedsfrom that, he cannot accomplish his duty. Give up thereforedrinking.2

    IV[15a] adharmam any?yyam api pr?yo r?j? 'nuj?vibhih |acaran st?yate tasm?t krcchr?d vetti ksam?'ksamam || 1anyo 'pi t?vad yah kascid durvacah ksamam apriyam |kirn u r?j? mah?bhaumas tvam may? bhiksun? sata || 2tvatkrt?d eva tu sneh?j jagat?m anukampay? |aham eko vad?mi tv?m pathyam apy apriyam bhrsam || 3satyam slaksn?rthavat pathyam sisyah k?le 'anukampay? |v?cya ity ?ha bhagav?ms tad evam abhidh?yase || 4akrodhe 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 247sravyam samparigrhn?y?t sattoyam sn?pyam?navat || 5tasya me vadato v?kyam tvam ih?mutra ca ksamam |jn?tv? kuru hit?yedam ?tmano jagato 'pi ca || 6y?cakebhyah pur? d?n?t pr?py?rth?ms cen na d?syasi |akrtajnatvalobh?bhy?m n?rth?n punar av?psyasi || 7iha pathy adanam loke na vahaty abhrto bhrtah |

    y?cakas tv abhrto 'mutra h?nah satagunodvahah || 8ud?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 || 10is?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 || 12ntsrjy?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? || 14hhukt?d arth?d iha sukham datt?t p?ratrikam sukham |?,bhuktadattanastatv?d duhkham eva kutah sukham || 15vinasyan 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 || 17dharm?dhik?r? ye c?nye p?rvar?japravartit?h |devadrony?dayas te cpi pravartyant?m yath? sthit?h || 18ahimsakaih 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 || 21sarvadharm?dhik?resu dharm?dhikrtam utthitam |alubdham panditam dharmyam kuru tes?m ab?dhakam || 22Bltijn?n dh?rmik?n snigdh?n suc?n bhakt?n ak?tar?n |

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    248 THE RATNAVALI OF NAGARJUNAkulin?n silasampann?n [16a] krtaj?an saciv?n kuru || 23aksudr?ms ty?ginah

    s?r?nsnigdh?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 || 25pratim?sam ca tebhyas tvam sarvam ?yavyayam srnu |srutv? dharm?dhik?r?dyam k?ryam sarvam svayam vada ||26dharm?rtham yadi te r?jyam na k?rtyartham na k?matah |tatah saphalam atyartham anarth?rtham ato ?nyath? || 27paraspar?mis?bhute loke 'smin pr?yaso nrpa |yath? r?jyam ca dharmas ca bhavet tava tath? srnu || 28jn?navrddh? kule j?t? ny?yajn?h p?pabh?ravah |samet? bahavo nityam santu te k?ryadarsinah || 29dandabandhaprah?r?d?n kuryus te ny?yato 'pi cet |k?runy?rdrah sad? bh?tv? tvam anugrahav?n bhava || 30hit?yaiva tvay? cittam unn?myam sarvadehin?m |k?runy?t satatam r?jams t?vrap?pakrt?m api || 31t?vrap?pesu himsresu krp? k?ry? visesatah |ta eva hi krp?sth?nam hat?m?no mah?tman?m || 32pratyaham pancar?tram va baddh?n ks?n?n vimocaya |ses?n api yath?yogam ma k?mscit naiva mocaya || 33yesv amoksanacittam te jayate 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 || 35ap?tresv iva putresu p?tr?karanakanksay? |k?runy [?t t?danam k?ryam na dves?n] n?rthalipsay? || 36vimrsya samyag vijn?ya pradust?n gh?tak?n api |ahatv?'p?dayitv? ca kuru nirvisay?n nar?n || 37svatantrah pasya sarvam ca visayam c?racaksus? |nity?pramattah smrtim?n kuru k?ryam ca dh?rmikam || 38prad?nam?nasatk?rair gunasth?n satatam bhaja |ud?rair anur?pais tu ses?n api yath?vidhi || 39samm?nasph?takusumah samprad?namah?phalah |r?javrksah ksam?cch?yah sevyate bhrtyapaksibhih || 40ty?gas?lamayo r?j? tejasv? bhavati priyah |

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    THE RATNAVALI OF NAGARJUNA 249sarkar?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 || 42paralok?t tvay? r?jyam n?n?tam n?pi nesyasi |dharm?t pr?ptam ato 'sy?rthe n?dharmam kartum arhasi ||43r?jyena bh?ndam?lyena duhkhabh?ndaparampar?m |r?jan yath? n?rjayasi prayatnah kriyat?m tath? || 44r?jyena bh?ndam?lyena r?jyabh?ndaparampar?m |r?jan yath? nirvisasi prayatnah kriyat?m tath? || 45caturdv?p?m api pr?pya prthiv?m cakravartinah [17a] |s?r?ram m?nasam caiva sukhadvayam idam matam || 46duhkhapratikriy?m?tram s?r?ram vedan?sukham |samjn?mayam m?nasam tu kevalam kalpan?krtam || 47duhkhapratikriy?m?tram kalpan?m?tram eva ca |lokasya sukhasarvasvam vyartham etad ato'rthatah || 48dv?padesapur?v?sapradesas?nav?sas?m |sayy?'nnap?nahastyasvastr?n?m caikaikabhogyat? || 49yad? ca yatra cittam sy?t tad?nena sukham kila |ses?n?m amanask?r?t tes?m vyarthatvam arthatah || 50visay?n pa?cabhih pa?ca caksur?dibhir indriyaih |na kalpayati yed grhnan n?sm?t tesu tad? sukham || 51j?n?te visayam yam yam yena yenendriyena ca |tad? na sesaih ses?ni vyarth?ny eva yatas tad? || 52indriyair upalabdhasya visayasy?krtim manah |upalabhya vyat?tasya kalpayan m?nyate sukham || 53ekam artham vij?n?ti yady apy ekam ihendriyam |tad apy artham vin? vyartham vyartho 'rtho pi ca tad vina ||54prat?tya m?t?pitarau yathoktah putrasambhavah |caks?r?pe prat?tyaivam ukto vijn?nasambhavah || 55at?t?n?gat? vyarth?h visay?h s?rdham indriyaih |taddvay?natiriktatv?d vyarth? ye fpi ca s?mprat?h || 56al?tacakram grhn?ti yath? caksur viparyay?t |tathendriy?ni [176] grhnanti visay?n s?mprat?n iva || 57indriy?nmdriy?rth?s ca pa?cabh?tamay? mat?h |

    pratisvam bh?tavaiyarthy?d es?m vyarthatvam arthatah || 58nirindhano fgnir bh?t?n?m vinirbh?ge prasajyate |

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    250 THE RATNAVALI OF NAGARJUNAsamparke laksan?bh?vah sesesv apy esa nirnayah || 59evam dvidh?pi bh?t?n?m vyarthatv?t sangatir vrth? |vyarthatv?tsangatescaivamrupamvyarthamato?rthatah ||60vijn?navedan?samjn?samsk?r?n?m ca sarvasah |pratyekam ?tmavaiyarthy?d vaiyarthyam param?rthatah ||61sukh?bhim?no duhkha^ya prat?k?re yath?rthatah |tath? dukh?bhim?no 'pi sukhasya pratigh?tajah || 62sukhe samyogatrsnaivam naihsv?bh?vy?t prah?yate |duhkhe viyogatrsn? ca pasyat?m muktir ity atah || 63kah pasyatiti cec cittam vyavah?rena kathyate |na hi caittam vina cittam vyarthatv?n na sahesyate || 64vyartham evam jagan matv? y?th?bh?ty?n nir?spadah |nirv?ti nirup?d?no nirup?d?navahnivat || 65bodhisattvo 'pi drstvaivam sambodhau niyato matah |kevalam tv asya k?runy?d ?bodher bhavasamtatih || 66bodhisattvasya sambh?ro mah?y?ne tath?gataih |nirdistah sa tu sarnm?dhaih pradvistais caiva nindyate || 67gunados?nabhijno va dosasamjn? gunesu va |athav?pi gunadves? mah?y?nasya nindakah || 68paropagh?tino [18a] dos?n par?nugrahino gun?n |jn?tvocyate gunadves? mah?y?nasya nindakah || 69yat sv?rthanirapeksatv?t par?thaikarasapriyam |gun?karam mah?y?nam tad dves? tena dahyate || 70sr?ddho 'pi durgrh?tena dvisy?t kruddho 'thavetarah |sr?ddho 'pi dagdha ity uktah k? cinta dvesabandhure || 71visen?pi visam hany?d yathaivoktam cikitsakaih |duhkhen?py ahitam hany?d ity ukte kim virudhyate || 72manahp?rvangam? dharm? manahsresth? iti sruteh |hitam hitaman?h kurvan duhkhen?py ahitam katham || 73duhkham 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 ||75na 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 || 77karun?p?rvak?h sarve nisyand? jn?nanirmal?h |ukt? yatra mah?y?ne kas tan nindet sacetanah || 78atyaud?ry?tig?mbh?ry?d visannair akrt?tmabhih |nindyate 'dya mah?y?nam moh?t svaparavairibhih || 79d?nas?laksam?v?ryadhy?naprajn?krp?tmakam [186] |mah?y?nam atas tasmin kasm?d durbh?sitam vacah || 80par?rtho d?nas?l?bhy?m ks?nty? v?ryena c?tmanah |dhy?nam praj?a ca moks?ya mah?y?n?rthasamgrahah || 81par?[tmahita]moks?rth?h samksep?d buddhas?sanam |te satp?ramit?garbh?s tasm?d bauddham idam vacah || 82punyajn?namayo yatra buddhair bodher mah?pathah |desitas tan mah?y?nam ajn?n?d vai na drsyate || 83kham 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 || 85anutp?do mah?y?ne pares?m s?ny?t? ksayah |ksay?nutp?d?yos caikyam arthatah ksamyat?m yatah || 86s?nyat?buddham?h?tmyam evam yukty?nupasyat?m |

    mah?y?netarokt?ni na sameyuh katham sat?m || 87tath?gat?bhisandhyokt?ny asukham jn?tum ity atah |ekay?natriy?nokt?d ?tm? raksya upeksay? || 88upeksay? hi n?punyam dves?t p?pam kutah subham |

    mah?y?ne yato dveso n?tmak?maih krto crhati || 89na bodhisattvapranidhir na cary?parin?man? |ukt?h sr?vakay?ne 'srn?d bodhisattvah kutas tatah || 90adhisth?n?ni nokt?ni [19a] bodhisattvasya bodhaye |buddhair any at pram?nam ca ko 'smin arthe jin?dhikah || 91adhisth?n?ryasaty?rthabodhipaksopasamhit?t |

    m?rg?c chr?vakas?m?ny?d bauddham ken?dhikam phalam ||92bodhicary?pratisth?rtham na s?tre bh?sitam vacah |bh?sitam ca mah?y?ne gr?hyam asm?d vicaksanaih || 93yathaiva vaiy?karano m?trk?m api p?thayet |buddho Vadat tath? dharmam

    viney?n?m yath?ksamam || 94kes?mcid avadad dharmam p?pebhyo vinivrttaye |

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    252 THE RATNAVALI OF NAGARJUNAkes?mcit punyasiddhyartham kes?mcid dvayanihsritam || 95dvay?nisritam ekes?m g?mbh?ram bh?rubh?sanam |s?nyat?karun?garbham ekes?m bodhis?dhanam || 96iti sadbhir mah?y?ne kartavyah pratighaksayah |

    pras?das c?dhikah k?ryah samyaksambodhisiddhaye || 97mah?y?napras?dena tadukt?caranena ca |pr?pyate 'nuttar? bodhih sarvasaukhy?ni cantar? || 98d?nasilaksam?satyam grhasthasya visesatah |dharma uktah krp?garbhah sa s?tm?kriyat?m dr^ham || 99atha lokasya vaidharmy?d r?jyam dharmena duskaram |tato dharmayaso'rtham te prayujy?dhigamah ksamah || 100ratn?valy?m r?javrttopadese n?ma caturthah paricchedah |268.

    (To be continued.)