Precious Garland of Advice for a King
(Nāgārjuna’s Ratnāvalī)
Introduction, 5 Chapters, Conclusion - 500 verses
(Acting more and more in accord with Reality-as-it-is [U2T-in-action]
is inconceivably beneficent, efficient and powerful.
Always act with compassion and wisdom combined.)
Introduction (below)
Links to the 5 Chapters on other Pages:
Chapter 1: Cause and effect of high status and definite goodness (3-100)
Chapter 2: Interwoven explanation of the cause and effect of definite goodness and high status (101-200)
Chapter 3: Advice to train in the two collections of merit and wisdom (201-300)
Chapter 4: Advice to train in flawless policy (301-400)
Chapter 5: Advice for Bodhisattvas wishing quickly to attain liberation – 401-487
and Conclusion 488-500
Last update: August 25, 2025
Nāgārjuna’s Precious Garland of Advice for a King (Ratnāvalī), a cornerstone of Mahāyāna Buddhist literature, is a profound and accessible work by the great Indian philosopher Nāgārjuna (circa 150–250 CE). Addressed to a king, traditionally a Satavahana ruler, this poetic text of 500 verses weaves practical guidance for ethical governance with deep philosophical insights into the nature of reality, embodying the Madhyamaka school’s Middle Way.
The Ratnāvalī articulates reality as the inseparable Union of the Two Truths [U2T]: dependently co-arisen appearances (conventional truth, [T1]) ⇐⇒ and emptiness of inherent existence (ultimate truth, [T2]). Through the lens of the tetralemma — ex. neither different, identical, both, nor neither — it transcends extremes like realism, nihilism, dualism, and monism, presenting a non-dual path where saṃsāra and nirvāṇa are ultimately not different/separate, not identical/united, not both together, not neither.
Organized into five chapters, the text guides the reader toward “high status” (worldly happiness and favorable rebirths) and “definite goodness” (liberation through enlightenment), integrating ethical conduct, compassion [T1] ⇐⇒ and wisdom [T2] [U2T]. This introduction explores the Ratnāvalī’s historical context, structure, themes, philosophical significance, and enduring relevance, emphasizing its vision of the Middle Way free from all extremes and middle(s).
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Nāgārjuna, often hailed as the “Second Buddha” in Mahāyāna traditions, is the founder of the Madhyamaka school, renowned for his articulation of the inseparable emptiness (shunyata) [T2 ] ⇐⇒ and dependent arising (pratityasamutpada) [T1] [U2T]. The Ratnāvalī, likely composed in his later years, is a letter to a king, possibly a Satavahana ruler in South India, though the recipient’s identity is uncertain. Unlike Nāgārjuna’s more technical works, such as the Mūlamadhyamakakārikā, the Ratnāvalī is crafted for a lay audience with worldly responsibilities, blending practical advice with profound philosophy. Its verses reflect Nāgārjuna’s dual role as a spiritual guide and ethical counselor, making complex Madhyamaka ideas accessible through poetic imagery and actionable counsel. The text’s historical significance lies in its defense of Mahāyāna doctrines and its application of Buddhist principles to governance and personal conduct.
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The Ratnāvalī comprises 500 verses divided into five chapters, each addressing interconnected themes that progress from ethical foundations [T1] to the ultimate realization of non-dual reality [T2] [U2T / Uopp in action]. Below is a summary of the chapters, informed by the provided text and our analysis:
Chapter One: Ethical Conduct and the Middle Way (Verses 1–100)
This chapter establishes the foundation of virtuous actions (e.g., not killing, generosity, truthful speech) to achieve high status (high rebirths) and definite goodness (liberation / enlightenment).
It introduces the Madhyamaka view of reality, illustrating that phenomena, including the self, are empty of inherent existence [T2] ⇐⇒ yet function conventionally [T1] [U2T] (verses 29–33).
Using analogies like a mirror’s reflection [Illusory], Nāgārjuna points to the Union of the Two Truths [U2T], rejecting extremes of existence (realism) [T2], non-existence (nihilism) [T1], both together (dualism), and neither (monism) (verse 38).
Chapter Two: Meritorious Deeds and Bodhisattva Aspirations (Verses 101–200)
Focusing on the Bodhisattva path [T1], this chapter details the virtuous deeds (e.g., honoring stupas, giving generously) that yield the thirty-two major marks and eighty minor features of a Buddha (verses 176–200).
It reinforces the selflessness of phenomena [T2] (verses 101–105), emphasizing the interdependence of actions and their results within the framework of the Union of the Two Truths [U2T / U2T-in-action].
Chapter Three: Collections for Enlightenment (Verses 201–300)
This chapter outlines the collections of merit (conventional virtuous actions, [T1]) ⇐⇒ and wisdom (insight into emptiness, [T2]) ⇐⇒ essential for Buddhahood [U2T] (verse 212). It prescribes practical acts like building temples and supporting the needy (verses 231–254) and introduces the Ten Bodhisattva Grounds (Bhumis), stages of spiritual progress that integrate/unites the Two Truths [U2T] (verses 440–460).
Chapter Four: Compassionate Governance (Verses 301–400)
Addressing royal policy, this chapter advises the king to govern justly, with equitable taxation, care for the vulnerable, and support for religious institutions (verses 252–320). It reflects the conventional truth [T1] of compassionate action [T1] ⇐⇒ grounded in the ultimate insight [T2] [U2T-in-action] that worldly pleasures are impermanent [T1] ⇐⇒ and empty [T2] [U2T] (verses 346–361).
Chapter Five: The Bodhisattva Path and Non-Dual Reality (Verses 401–500)
The final chapter synthesizes the text’s teachings, detailing the Bodhisattva’s cultivation of virtues (e.g., the six perfections, verse 435) and abandonment of faults (verses 403–433). It defends Mahāyāna doctrines, emphasizing the non-dual reality where saṃsāra and nirvāṇa are not inherently different, identical, both, or neither (verse 64), and includes aspirations to liberate all beings (verses 465–485), embodying the Middle Way free from all extremes and middle(s).
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The Ratnāvalī weaves together themes that reflect the Madhyamaka vision of reality as the Union of the Two Truths [U2T]:
Union of the Two Truths [U2T]:
The text presents reality as the inseparability, interdependence, harmony, Union of dependently co-arisen appearances [T1] ⇐⇒ and emptiness [T2] [U2T].
Phenomena function conventionally (e.g., karma, ethical actions) [T1] ⇐⇒ yet lack inherent existence [T2] [U2T], as seen in verses 50–51: “Having thus seen that effects arise / From causes, one asserts what appears / In the conventions of the world / And does not accept nihilism.”
This interdependence negates any hierarchy between the two truths, aligning with the non-dual view [U2T / Uopp].
Middle Way and Tetralemma:
Nāgārjuna articulates the Middle Way by transcending all extremes and middle in from any duality/triad/quad… — ex. existence (realism), non-existence (nihilism), both (dualism), and neither (monism) — through a tetralemma-like approach (verses 38, 42, 57).
Reality is neither different, identical, both, nor neither, as exemplified by the non-difference/non-identity… of saṃsāra and nirvāṇa (verse 64: “What difference / Is there in fact between the two?”).
Ethical Conduct and Karma:
Virtuous actions (e.g., generosity, ethics, patience) are the foundation for high status and spiritual progress (verses 8–10).
These operate within the conventional truth [T1], producing results like favorable rebirths [T1] ⇐⇒ yet are understood as empty [T2] [U2T-in-action], avoiding attachment to outcomes (verse 363).
Compassion and the Bodhisattva Ideal:
The Ratnāvalī champions the Bodhisattva’s vow to liberate all beings, integrating compassion [T1] ⇐⇒ with wisdom [T2] [U2T] (verses 435–439).
The Bodhisattva’s altruistic actions are skillful means (upaya), conventionally effective [T1] ⇐⇒ yet ultimately empty [T2] ⇐⇒ reflecting the Union of the Two Truths framework [U2T-in-action].
Non-Dual Reality:
The text points to a reality beyond dualities [Uopp], where distinctions like self/other or saṃsāra/nirvāṇa dissolve in the realization of the Union of emptiness [T2-opp] ⇐⇒ and dependent arising [T1-opp] [U2T-opp] (verses 64, 104). This non-dual insight informs ethical and spiritual practice, ensuring actions are free from grasping or rejection in absolute terms.
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The Ratnāvalī is a key Madhyamaka text that elucidates the Middle Way through the Union of the Two Truths [U2T]. Unlike Nāgārjuna’s more technical works, it makes the philosophy of emptiness [T2] ⇐⇒ and dependent arising [T1] [U2T] accessible to a lay audience, using metaphors like mirages and illusions [Illusory] (verses 52–54, 109–113). It avoids prioritizing emptiness as the sole ultimate truth [T2-only], instead presenting it as inseparable from conventional reality [T1] [U2T], countering potential misinterpretations as nihilism (verse 119).
The tetralemma’s logic is implicit in its transcending of all extremes and middle(s) (verses 38, 42), pointing to a reality that transcends all dualistic conceptual proliferation.
The text also defends Mahāyāna doctrines, arguing that the Bodhisattva path and teachings on the Union of the Two Truths [U2T] align with the Buddha’s intent (verses 386–398), establishing Mahāyāna as a legitimate development of Buddhist thought.
The Ratnāvalī’s emphasis on integrating wisdom [T2] ⇐⇒ and compassion [T1] through the six perfections [U2T] (verse 435) and ten Bodhisattva Grounds (Bhumis) (verses 440–460) embodies the practical application of the Union of the Two Truths [U2T-in-action].
By grounding compassionate action [T1] ⇐⇒ in the insight of emptiness [T2] [U2T], it offers a transformative path that balances spiritual liberation [T2] with worldly engagement [T1] [U2T-in-action], making it uniquely relevant for rulers and practitioners alike.
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The Ratnāvalī remains a timeless guide for ethical living, compassionate leadership, and spiritual realization. Its advice on governance — promoting justice, compassion, and social welfare (verses 252–254) — resonates with modern ideals of ethical leadership. The cultivation of virtues like generosity and patience, coupled with the abandonment of faults like pride and anger (verses 403–433), provides universal principles for personal growth.
Philosophically, the [U2T] framework and Middle Way offer a profound perspective on reality’s interdependence and impermanence, encouraging mindfulness and detachment in a materialistic world.
For Buddhists, the Ratnāvalī is both a practical manual and a philosophical treatise, inspiring the integration of ethical conduct with the Bodhisattva’s vow to benefit all beings. Its non-dual view, where saṃsāra and nirvāṇa are not inherently separate/united, aligns with contemporary movements for social justice and environmental stewardship, emphasizing interconnectedness and compassionate action. By pointing to a reality free from all extremes and middle(s) — neither grasping nor rejecting anything in absolute terms — the Ratnāvalī invites readers to navigate life with wisdom [T2] ⇐⇒ compassion, and skillful means [T1] [U2T].
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Nāgārjuna’s Precious Garland is a masterful synthesis of ethical guidance, compassionate action, and philosophical insight, articulating reality as the inseparability, interdependence, harmony, Union of dependently co-arisen appearances [T1] ⇐⇒ and emptiness [T2] [U2T].
Through the Middle Way, it transcends dualities via the tetralemma, revealing a non-dual reality where saṃsāra and nirvāṇa are ultimately interdependent, co-defined, co-evolving [T1] ⇐⇒ thus both empty of inherent existence [T2] [U2T].
Addressed to a king, its teachings transcend their historical context, offering universal wisdom for ethical living, just governance, and spiritual liberation.
As a testament to Nāgārjuna’s intellectual and compassionate legacy, the Ratnāvalī continues to illuminate the path to worldly happiness and ultimate enlightenment, guiding practitioners to embody the Bodhisattva ideal in a world of interdependence and impermanence.