Precious Garland - 1
(Nāgārjuna’s Ratnāvalī - Chapter 1)
Cause and effect of high status (higher rebirths within saṃsāra)
and definite goodness (liberation / omniscience / U2T) (3-100)
Precious Garland - 1
(Nāgārjuna’s Ratnāvalī - Chapter 1)
Cause and effect of high status (higher rebirths within saṃsāra)
and definite goodness (liberation / omniscience / U2T) (3-100)
“Step into the timeless wisdom of Nāgārjuna’s Precious Garland (Ratnāvalī), where ancient verses weave a tapestry of compassion, clarity, and profound insight. In Chapter 1, a king is gently guided through the dance of life’s fleeting joys and the path to lasting freedom, with words that shimmer like reflections in a quiet pond. This is no distant philosophy, but a warm invitation to explore how our actions shape our world and how seeing reality’s true nature can set us free. Join us as we unravel these poetic teachings, where every line beckons you to pause, reflect, and discover a deeper way of being.”
Last update: August 25, 2025
1. Setting the scene 3-7
a. Order of the two doctrines (high status and definite goodness)
b. Identification of their causes and of them as effects
c. Difference of main and secondary of the two causes
d. Characteristics of a trainee who is a vessel_
2. Actual explanation of the causes and effects of high status within saṃsāra and definite goodness / omniscience 8-100
a. Cause and effect of high status within saṃsāra (high rebirths) (desisting from all non-virtues and always engaging in virtues; temporary fruits: higher rebirths)
(1) Extensive exposition 8-24b [this precious human life is gained and maintained by abandoning non-virtues and practicing virtues]
(2) Summation 24cd
b. Cause and effect of definite goodness (liberation, enlightenment, omniscience) (realizing the true nature of both self and phenomena [U2T], transcending opposites in dualities/triads/quads… [Uopp]; permanent fruits: liberation / true nirvāṇa)
(1) How definite goodness is described in sutra 25-77
(a) Brief explanation of the Conqueror's description of definite goodness 25-27 [deep, subtle, and frightening]
(b) Extensive explanation of definite goodness 28-74 [beyond all extremes / dualities : self and others, existence and non-existence, saṃsāra and Nirvāṇa, cause and effect, the three times, production duration and cessation, permanence and impermanence, sameness and difference, whole and parts, one and many … good and bad … acceptation and rejection, etc. Beyond all conceptualization.]
(c) Summation 75-77
(2) Exhorting the king to train in the profound
(a) Setting the scene 78-79
(b) Two selflessnesses 80-100 [U2T]:
1' Selflessness of persons 80-82
2' Selflessness of other phenomena
a' Refuting an inherently existent form aggregate 83-99
b' Applying the refutation to the remaining [four] aggregates 100
(TOC - Table of Content of this Section:
a. Order of the two doctrines (high status and definite goodness)
b. Identification of their causes and of them as effects
c. Difference of main and secondary of the two causes
d. Characteristics of a trainee who is a vessel)
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3. In one who first practices high status [within saṃsāra] (high rebirths)
Definite goodness arises later (liberation / enlightenment),
For having attained high status,
One comes gradually to definite goodness.
4. High status [within saṃsāra] is considered to be happiness,
Definite goodness is liberation.
The quintessence of their means
Is briefly faith (virtuous adapted skillful means) [T1]
and wisdom (of emptiness and U2T) [T2] [U2T].
5. Due to having faith one relies on the practices (high rebirths),
Due to having wisdom [T2] [U2T]
one truly knows (liberation / omniscience / knowing U2T).
Of these two wisdom is the chief,
Faith is its prerequisite.
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(i.e. Inseparability / interdependence / harmony / Union of adapted skillful means (like bodhicitta, six paramitas, four immeasurables, faith) [T1] and wisdom [T2] [U2T-in-action]. One is not superior to the other one; that is dualistic. One cannot develop without the other. They are equal / non-dual: not two, not one, not both, not neither.)
6. One who does not neglect the practices
Through desire, hatred, fear, or bewilderment
Is known as one of faith (who has skillful means),
A superior vessel for definite goodness (liberation / omniscience).
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7. Having analyzed well
All deeds of body, speech, and mind,
Those who realize what benefit self and others
And always perform these are wise [U2T-in-action].
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TOC – Table of content of this section:
a. Cause and effect of high status within saṃsāra (high rebirths) (desisting from all non-virtues and always engaging in virtues; temporary fruits: higher rebirths)
b. Cause and effect of definite goodness (liberation, enlightenment, omniscience) (realizing the true nature of both self and phenomena [U2T], transcending opposites in dualities/triads/quads… [Uopp]; permanent fruits: liberation / true nirvāṇa)
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(SUMMARY: The path to high status and its fruits: summary of Nāgārjuna’s Ratnāvalī Chapter 1, Section on Cause and Effect of High Status within saṃsāra (Verses 8–24):
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In this section of Chapter 1 of Nāgārjuna’s Precious Garland (Ratnāvalī), spanning verses 8–24, the focus is on the causes and effects of achieving “high status within saṃsāra (high rebirths),” defined as temporary worldly happiness and favorable rebirths within saṃsāra, such as a precious human life with opportunities for spiritual progress. Nāgārjuna outlines sixteen practices essential for attaining high status within saṃsāra, divided into thirteen activities to cease and three to engage in (verses 8–10).
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The ten non-virtuous actions to abandon include killing, stealing, sexual misconduct, and four types of harmful speech (false, divisive, harsh, senseless), as well as covetousness, harmful intent, and nihilistic views, which lead to negative karmic consequences (verses 8–9).
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Their opposites, the ten virtuous actions, are described as “gleaming paths” that foster positive outcomes.
Additional practices to cease include consuming intoxicants and improper livelihoods, while cultivating non-harming and respectful giving (verse 10ab).
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The three practices to embrace — respectful giving, honoring the honorable, and love — along with a succinct summation, encapsulate the path of virtuous conduct (verse 10c–d).
Nāgārjuna critiques misguided practices, such as mere physical asceticism, which fail to benefit self or others and lead to cyclic suffering by following “errant paths” driven by afflictive emotions (verses 11–13).
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He then details the karmic fruits of non-virtuous actions, such as a short life from killing or poverty from not giving (verses 14–18ab), noting that these often result in rebirth in lower realms like hells or animal states (verse 18cd).
Conversely, virtuous actions yield opposite effects, such as longevity and wealth (verse 19).
The root causes of suffering are identified as desire, hatred, and aversion, which produce non-virtuous actions,
while their absence generates virtues leading to happiness (verses 20–21).
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The mode of practice involves abstaining from non-virtues and actively engaging in virtues through body, speech, and mind (verse 22).
The fruits of these practices include liberation from lower rebirths and attainment of human or divine states with happiness and dominion, as well as higher meditative states like the bliss of Brahma through concentrations and formless absorptions (verses 23–24b).
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The section concludes with a summation that these practices encapsulate the path to high status within saṃsāra and its fruits (verse 24cd).)
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(1) Extensive exposition 8-24b (3) [this precious human life is gained and maintained by abandoning non-virtues and practicing virtues]
(a) Practices for high status 8-21 (4)
1' Sixteen practices for high status 8-10 (3)
a' Thirteen activities to be ceased 8-10b (2)
1" Ceasing the ten non-virtues 8-9
8. Not killing, not stealing,
Forsaking the mates of others,
Refraining completely from false,
Divisive, harsh, and senseless speech,
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9. Thoroughly forsaking covetousness, harmful intent,
And the views of Nihilists—
These are the ten gleaming paths of action;
Their opposites are dark.
2" Ceasing other improprieties 10ab
10.ab Not drinking intoxicants, a good livelihood,
Non-harming, respectful giving,
b' Three practices to engage in 10bc
10.c Honoring the honorable, and love—
c' Summation 10d
10.d Practice in brief is that.
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2' Non-existence of those in other systems 11-13 (3)
a' Harming self and others through entering a bad path 11
11. Practice is not done by just
Mortifying the body,
For one has not forsaken injuring others
And is not helping others.
b' Persons who go on bad paths 12
12. Those not esteeming the great path of excellent doctrine
Bright with giving, ethics, and patience,
Afflict their bodies, taking
An aberrant path like a cow path
[deceiving oneself and those following]. 60
c' Faults of entering a bad path 13
13. Their bodies embraced by the vicious snakes
Of the afflictive emotions, they enter for a long time
The dreadful jungle of cyclic existence
Among the trees of endless beings.
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3' Fruits of wrongly engaging in those practices 14-19 (3)
a' Fruits concordant with non-virtuous causes, a short life, etc. l4-18b
14. A short life comes through killing.
Much suffering comes through harming.
Poor resources, through stealing.
Enemies, through adultery.
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15. From lying arises slander.
From divisiveness, a parting of friends.
From harshness, hearing the unpleasant.
From senselessness, one's speech is not respected.
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16. Covetousness destroys one's wishes,
Harmful intent yields fright,
Wrong views lead to bad views,
And drink to confusion of the mind.
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17. Through not giving comes poverty,
Through wrong livelihood, deception,
Through arrogance, a bad lineage,
Through jealousy, little beauty.
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18.ab A bad color comes through anger,
Stupidity, from not questioning the wise.
b' Fructifications into a whole lifetime in a bad transmigration 18cd
18.cd These are effects for humans,
But prior to all is a bad transmigration. a
c' Arising of fruits of virtue opposite from those 19
19. Opposite to the well-known
Fruits of these non-virtues
Is the arising of effects
Caused by all the virtues.
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4' Virtuous and non-virtuous causes and effects 20-21
20. Desire, hatred, ignorance, and
The actions they generate are non-virtues.
Non-desire, non-hatred, non-ignorance,
And the actions they generate are virtues.
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21. From non-virtues come all sufferings
And likewise all bad transmigrations,
From virtues, all happy transmigrations
And the pleasures of all lives.
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(b) Modes of practice 22 [Path: less non-virtues, more virtues]
22. Desisting from all non-virtues
And always engaging in virtues
With body, speech, and mind—
These are called the three b forms of practice.
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(c) Fruits of practice 23-24b [relatively good benefits in saṃsāra – but still not permanent]
23. Through these practices one is freed from becoming
A hell-being, hungry ghost, or animal.
Reborn as a human or god one gains
Extensive happiness, fortune, and dominion.
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24. Through the concentrations, immeasurables, and formlessnesses a
One experiences the bliss of Brahma and so forth.
Thus in brief are the practices
For high status and their fruits.
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(2) Summation 24cd
24. Through the concentrations, immeasurables, and formlessnesses a
One experiences the bliss of Brahma and so forth.
Thus in brief are the practices
For high status and their fruits.
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(CONCLUSION of Nāgārjuna’s Ratnāvalī Chapter 1, Section on Cause and Effect of High Status (Verses 8–24):
This section of the Ratnāvalī underscores the karmic framework of cause and effect, emphasizing ethical conduct as the foundation for achieving high status within saṃsāra. Nāgārjuna’s detailed exposition of virtuous and non-virtuous actions, their consequences, and the practices to cultivate or abandon provides a practical guide for the king to secure worldly happiness and favorable rebirths. By rejecting misguided paths and emphasizing the interplay of virtues and their fruits, Nāgārjuna aligns with the Madhyamaka view that conventional actions [T1] are meaningful within the context of dependent arising [T1] ⇐⇒ yet ultimately empty of inherent existence [T2] [U2T]. The text’s focus on the Union of the Two Truths [U2T] is implicit, as ethical practices operate conventionally while pointing toward the ultimate goal of liberation. The Middle Way is reflected in avoiding extremes — neither indulging in non-virtues nor pursuing ineffective asceticism — ensuring a balanced path that fosters temporary well-being as a stepping stone to transcendence. This section thus serves as both a moral compass and a philosophical prelude, setting the stage for the Ratnāvalī’s broader teachings on liberation through wisdom and compassion.)
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(TOC - Table of Content of this Section:
(1) How definite goodness is described in sutra
– (a) Brief
– (b) Extensive
– (c) Summary
(2) Exhorting the king to train in the profound
– (a) Setting the scene
– (b) Two selflessnesses [U2T]:
1' Selflessness of persons
2' Selflessness of other phenomena)
(SUMMARY: Analysis of Nāgārjuna’s Ratnāvalī Chapter 1, Section on Cause and Effect of Definite Goodness (Verses 25–100):
Introduction : In the second major section of Chapter 1 of Nāgārjuna’s Precious Garland (Ratnāvalī), spanning verses 25–100, the focus shifts from the temporary attainment of “high status within saṃsāra” to the pursuit of “definite goodness / omniscience,” the permanent liberation from cyclic existence through enlightenment.
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This section delves into the profound Madhyamaka philosophy of the Middle Way, articulating the true nature of 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]).
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Nāgārjuna employs the tetralemma — not ‘this’, not ‘non-this’, not both, not neither — to transcend dualistic extremes such as existence, non-existence, self and other, or saṃsāra and nirvāṇa, presenting liberation as the direct realization of this non-dual reality [U2T / Uopp].
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Structured in two main parts,
– the section first describes how definite goodness is portrayed in Buddhist sutras (verses 25–77), emphasizing its depth and subtlety,
– and then exhorts the king to train in this profound understanding (verses 78–100), focusing on the selflessness of persons and phenomena.
Through rigorous logical refutations, illustrative analogies like reflections and mirages, and a compassionate call to overcome fear of the baseless, Nāgārjuna guides the king toward a transformative insight that liberates without accepting or rejecting anything in absolute terms. This analysis summarizes the section’s content, highlighting its philosophical depth and practical implications, and concludes with reflections on its alignment with the Madhyamaka vision of reality.
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Summary:
– The section begins by outlining how definite goodness / liberation / omniscience, is described in Buddhist sutras as deep, subtle, and frightening to the unlearned (verses 25–27). Nāgārjuna notes that the doctrine’s profundity stems from its challenge to the conception of an inherent self (“I” and “mine”), which generates fear in the ignorant but extinguishes it in the wise, as taught by the Buddha to alleviate suffering (verses 26–27).
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– The extensive explanation (verses 28–74) proves the falsity of the conceptions of “I” and “mine,” establishing their lack of inherent existence [T2] ⇐⇒ due to their dependence on causes and conditions [T1] [U2T] (i.e. the Middle Way: not accepting, not rejecting them) (verses 28–29).
– Liberation / omniscience is achieved by transcending [T2] (without rejecting [T1]) these misconceptions, transcending [T2] (without rejecting [T1]) the arising of aggregates (the conventional truths) [U2T-in-action] (verse 30).
– Analogies, such as a face’s reflection in a mirror, illustrate that the self exists only dependently [T1] ⇐⇒ not ultimately [T2] [U2T] (i.e. Tetralemma: not existent, not non-existent, not both, not neither) (verses 31–33), a realization that led Ananda to the “eye of doctrine” (verse 34).
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Nāgārjuna then refutes the inherent existence of conventional opposites like bondage (saṃsāra) and liberation (nirvāṇa), identifying the root of cyclic existence as the conception of “I,” which fuels action and rebirth in an endless, centerless cycle (verses 35–36).
He demonstrates that this cycle lacks true origination, duration, or cessation, as phenomena are neither self-produced, other-produced, both, nor neither (verse 37).
Realizing that cause and effect are empty [T2] ⇐⇒ yet conventionally functional [T1] [U2T] (i.e. not accepting, not rejecting) allows one to transcend [T2] (without rejecting [T1]) conventional dualistic views of existence or non-existence [U2T-in-action, Uopp-in-action] (verse 38), overcoming fear of the “fearless state” (verse 39).
Liberation is defined as the extinction (transcendence without rejection) of misconceptions about things and non-things [U2T-in-action / Uopp-in-action], not as an inherent entity or non-entity (verses 40–42).
Nāgārjuna contrasts wrong views (nihilism, denying karmic effects) with right views (existence, affirming conventional karma), but true liberation transcends both through wisdom [U2T / Uopp] (verses 43–45).
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The text further establishes that all phenomena are free from extremes of permanence and annihilation (verses 46–74).
Cause and effect are neither inherently existent nor non-existent, as they arise and cease dependently (verses 46–47).
Conventional causality is affirmed [T1] ⇐⇒ without reifying it [T2] [U2T-in-action], using examples like “long” and “short” (verses 48–49).
Liberation arises from realizing non-duality [U2T / Uopp], accepting conventional appearances [T1] ⇐⇒ while recognizing their emptiness [T2] [U2T-in-action] (verses 50–51).
A mirage analogy illustrates that aggregates seem real [T1] ⇐⇒ but lack inherent existence [T2] [U2T], and clinging to views of existence or non-existence perpetuates ignorance (verses 52–56).
Nāgārjuna refutes accusations of nihilism, asserting that the wise, free from dualistic views, follow the path to enlightenment without nihilistic thought (verses 57–60).
This freedom from extremes is unique to Buddhism, distinguishing it from other philosophies like Samkhya or Jainism (verses 61–62). The section refutes inherently existent phenomena — going, coming, production, cessation, atoms, persons, and moments — using logical analyses like the one-and-many argument and the absence of true parts (verses 63–74).
The Buddha’s silence on whether the world has an end underscores the doctrine’s profundity, reserved for those ready to receive it (verses 73–74).
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The summation (verses 75–77) reiterates that definite goodness / omniscience is profound, unapprehendable, and baseless, warning that fear of this truth leads to ruin, and urging the king to avoid being swayed by the ignorant.
The second part (verses 78–100) exhorts the king to train in this supramundane reality [U2T-in-action], beyond dualism and conventional deeds [Uopp-in-action] (verses 78–79).
– Nāgārjuna explains the selflessness of persons (no-self), refuting the notion that a person is earth, water, fire, wind, space, consciousness, or their composite, and analyzing the aggregates’ lack of inherent relation to the self (verses 80–82).
– The selflessness of phenomena [U2T / U3S / Uopp] is demonstrated by refuting the inherent existence of the form aggregate and elements, which depend on each other and lack individual reality (verses 83–90).
– This refutation extends to sensory qualities, consciousness, karma, and other phenomena [U2T], all deemed empty when realized in the “consciousness of reality” (verses 91–98).
– Even space is merely a name, lacking inherent existence (verse 99).
The section concludes by applying this logic to the remaining aggregates — feelings, discriminations, compositional factors, and consciousness — affirming their selflessness, like the elements and self [U2T] (verse 100).)
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(1) How definite goodness is described in sutra 25-77 (3)
(a) Brief explanation of the Conqueror's description of definite goodness 25-27 (3) [deep, subtle, and frightening]
1' How definite goodness is described 25
25. The doctrines of definite goodness
Are said by the Conquerors
To be deep, subtle, and frightening
To the childish, who are not learned.
2' Generation and non-generation of fear for the profound meaning by the ignorant and the wise 26
26. "I am not, I will not be.
I have not, I will not have,"
That frightens all the childish
And extinguishes fear in the wise.
3' The Teacher's saying that fear arises from conception of self 27
27. By him who speaks only to help beings,
It was said that all beings
Have arisen from the conception of I (me)
And are enveloped with the conception of mine [3S].
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(b) Extensive explanation of definite goodness 28-74 (3) [beyond all extremes / dualities : self and others, existence and non-existence, saṃsāra and Nirvāṇa, cause and effect, the three times, production duration and cessation, permanence and impermanence, sameness and difference, whole and parts, one and many … good and bad … acceptation and rejection, etc. Beyond all conceptualization.]
1' Proving the conceptions of I and mine to be false (not absolute)
(Nirvāṇa is realizing the U2T of both self and phenomena / 5-aggregates, of the karmic cycle; that everything is like illusions, reflections) 28-34 (4)
a' Actual proof 28-29
28. "The I (self) exists, the mine (phenomena) exists."
These are wrong as ultimates (as inherently existing),
For the two are not [established]
By a thorough consciousness of reality just as it is [U2T].
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29. [U3S: Both empty ⇐⇒ because interdependent]
The mental and physical aggregates arise
From the conception of [an inherent] I which is false in fact. b
How could what is grown (effect)
From a false seed (empty cause) be true (empty effect)?
b' Attainment of liberation through abandoning these conceptions 30
30. [Middle Way: Transcending both the self and 5-aggregates [T2], without rejecting them [T1] [U2T-in-action:]
Having seen thus the aggregates as untrue [not inherently existing],
The conception of [an inherent] I is abandoned,
And due to abandoning the conception of [an inherent] I
The [ideas of inherent] aggregates arise no more.
c' Teaching reality through the example of a reflection 31-33 (2)
1" Example for ceasing sufferings and their sources through realizing the person and aggregates as not truly existing 31-32
31. [Similes: Everything is like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’:]
Just as it is said
That an image of one's face is seen
Depending on a mirror [T1]
But does not really exist [as a face] [T2] [U2T],
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32. So the conception of I exists
Dependent on the aggregates [T1],
But like the image of one's face
The I does not at all really exist [T2] [U2T]. a
2" The opposite example 33
33. Just as without depending on a mirror
The image of one's face is not seen,
So too the conception of I does not exist
Without depending on the aggregates [U3S].
d' Realization of the [U2T / Uopp] as the cause of liberation 34
34. When the Superior Ananda
Heard what this means,
He attained the eye of doctrine (he started to understand the U2T)
And repeatedly spoke of it to monastics.
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2' Refutation of inherently existent of opposites
like bondage (saṃsāra) and liberation (nirvāṇa)
(realizing the true nature of saṃsāra (the karmic cycle) and nirvāṇa) 35-45 (4)
a' Order of entry into cyclic existence 35-36 (2)
1" Identifying the root of cyclic existence 35
35. [The karmic cycle is based on misconceptions about inherent existence and opposition:]
As long as the aggregates are conceived,
So long thereby does the conception of I exist.
Further, when the conception of I exists,
There is action, and from it there also is [re-]birth.
2" Example for cyclic existence 36
36. [The karmic cycle is fractal, limitless and centerless: there are no inherent (i) origination / beginning / coming, (ii) duration / middle / change, (iii) cessation / ending / going, of any all thing, being, process, or cycle. The whole karmic cycle, the twelve links of dependent origination, are like illusions, ‘there, yet not there’. That is why we can ‘transcend’ them, without rejecting them. The Middle Way.]
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With these three pathways b mutually causing each other
Without a beginning, a middle, or an end,
This wheel of cyclic existence
Turns like the wheel of a firebrand. c
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b' Order of ceasing cyclic existence [reasoning refuting production/origination] 37-38
37. [But we cannot find any true origination (self-origination, other-origination, both, neither), duration and cessation of any thing, being, process, cycle, in the three times (past, present, future) — Everything is dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed bu the mind [T1] ⇐⇒ and empty of inherent existence, never absolute [T2] [U2T] ⇐⇒ like illusions.]
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Because this wheel is not obtained from self, other,
Or from both, [or neither,]
in the past, the present, or the future,
The conception of I is overcome
And thereby action and rebirth.
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38. [The junction between cause and effect is unexplainable — Cause and effect cannot be (a) different / separate, (b) identical / overlapping, (c) both together, or (d) neither, and there is no fifth ⇐⇒ they are thus empty of inherent existence [T2] ⇐⇒ dependently co-arisen, interdependent, co-labeled, co-evolving ⇐⇒ like illusions, reflections… That is true for every step of the karmic cycle, of the 12 links of dependent origination, of consecutive moments of consciousness, and thus of the karmic cycle itself, or saṃsāra itself; and by extension of nirvāṇa itself.]
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One who sees how cause and effect
Are produced (coming into existence of the effect)
and destroyed (going into non-existence of the cause)
Does not regard the world
As really existent or really non-existent
[or both, or neither].
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c' Benefits of realizing emptiness [U2T] 39
39. One who has heard thus the doctrine [U2T] extinguishing
All suffering, but does not examine it
And fears the fearless state
Trembles due to ignorance.
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d' Nature of liberation (what is liberation / nirvāṇa then?) 40-45 (4)
1" Unsuitability of fearing the extinction of the conception of a self [U2T] at the time of the nirvāṇa without remainder 40
40. That all these will not exist in nirvāṇa
Does not frighten you. a
Why does their non-existence
Explained here cause you fright?
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2" Liberation as the extinction of all conceptions of true existence [U2T [Uopp] 41-42 (3)
___ a’’ Impossibility of an inherently existent non-thing as liberation 41
41. [At the junction between cause and effect, rebirths, and between saṃsāra and nirvāṇa, there is no (a) continuity of anything (personality, self, continuum, 5-aggregates), (b) complete discontinuity, (c) both together, or (d) neither, and there is no fifth ⇐⇒ so the apparent opposites, including saṃsāra and nirvāṇa, are empty of inherent existence [T2] ⇐⇒ dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed ⇐⇒ like illusions, reflections…. Nirvāṇa is simply directly realizing the true nature & dynamic of saṃsāra, of the karmic cycle as it is here & now. It is not about accepting / rejecting / changing it, but about seeing through it.]
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"In liberation there is no self (me) and are no aggregates (mine) [U2T]."
If liberation is asserted thus,
Why is the removal here of the self
And of the aggregates not liked by you?
___ b’’ Impossibility of a thing as liberation 42ab
42.ab If nirvāṇa is not a non-thing,
Just how could it have thingness?
___ c’’ Meaning of liberation 42cd
42.cd The extinction of the misconception
Of things and non-things is called nirvāṇa.
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3" Difference between wrong and right views [Uopp] 43-44
43. (This is pointing to the Middle Way free from all extremes and middle(s) about any duality/triad/quad: ex. existence (realism), non-existence (nihilism), both together (dualism), or neither (monism). So it is not about accepting / seeking / doing / adding anything in absolute terms, not about rejecting / abandoning / not-doing / subtracting anything in absolute terms, not about changing / improving / purifying anything in absolute terms, just conventionally, relatively, temporarily if it helps on the path at this particular moment, in this particular case.)
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In brief the view of nihilism
Is that effects of actions do not exist.
Without merit and leading to a bad state,
It is regarded as a "wrong view [conventionally]."
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44. In brief the view of existence
Is that effects of actions exist.
Meritorious and conducive to happy transmigrations
It is regarded as a "right view [conventionally]."
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4" Liberation as the extinction/transcendence (without rejection) of the conception of true existence even during the nirvāṇa with remainder 45
45. [Nirvāṇa is directly realizing the inconceivable Union of the Two Truths about all phenomena [U2T / U2T-2T], Union of opposites in general [Uopp / U2T-opp], Union of the three spheres of any activity [U3S / U2T-3S], Union of the Ground and its Manifestations [UGM / U2T-GM], Union of the three kayas [U3K / U2T-3K]. It is acting [T1] without acting, without attachment, reification, effort or absolute [T2] [U2T-in-action].]
.
Because existence and non-existence are
extinguished (transcended, without rejecting) by wisdom [T2] [U2T],
There is a passage beyond meritorious and ill deeds [Uopp].
This, say the excellent, is liberation from
Bad transmigrations and happy transmigrations.
[beyond all dualistic conventional truths, even beyond the two truths themselves]
.
.
3' All phenomena as free of all extremes, like
permanence/continuity and annihilation/discontinuity 46-74 (4)
a' Extensive exposition 46-56 (4)
1" Refuting inherently existent cause and effect: because cause and effect cannot be (a) different/separate, (b) identical/overlapping, (c) both together, or (d) neither, and there is no fifth ⇐⇒ they are thus empty of inherent existence [T2] ⇐⇒ dependenty co-arisen, interdependent, co-defined, co-evolving [T1] ⇐⇒ like illusions, reflections, mirages ⇐⇒ pointing to the Middle Way. 46-47 (2)
___ a’’ Cause and effect as free of the extremes of existence and non-existence 46
46. Seeing production a as caused
One passes beyond non-existence.
Seeing cessation as caused
One also does not assert existence.
___ b’’ Refuting inherently existent cause and effect 47
47. Previously produced and simultaneously produced b [causes]
Are non-causes; [thus] there are no causes in fact,
Because [such] production is not confirmed at all
As [existing] conventionally or in reality. c
.
2" Avoiding contradiction with what is renowned in the world [U2T] 48-49
48. When this is, that arises [T1],
Like short when there is long (or any other duality/triad/quad…).
Due to the production of this, that is produced [T1],
Like light from the production of a flame.
.
49. When there is long, there is short [T1].
They do not exist through their own nature [T2] [U2T],
Just as due to the non-production
Of a flame, light also does not arise.
.
3" Liberation through realizing the meaning of non-duality [Uopp] 50-51
50. Having thus seen that effects arise
From causes, one asserts what appears
In the conventions of the world [T1]
And does not accept nihilism.
.
51. One who asserts, just as it is, cessation
That does not arise from conventions
Does not pass into [a view of] existence.
Thereby one not relying on duality is liberated. d
.
4" Illustrative example 52-56 (3)
___ a’’ Example for realizing and not realizing the reality of things 52-53
52. A form seen from a distance
Is seen clearly by those nearby.
If a mirage were water,
Why is water not seen by those nearby?
.
53. The way this world is seen
As real by those afar
Is not so seen by those nearby
For whom it is signless like a mirage.
___ b’’ Refuting inherently existent aggregates 54
54. Just as a mirage is seemingly water
But not water and does not in fact exist [as water],
So the aggregates are seemingly a self [T1]
But not a self and do not exist in fact [T2] [U2T]. a
___ c’’ No liberation from cyclic existence if views of existence and non-existence are not transcended 55-56
55. Having thought a mirage to be water
And then having gone there,
Someone would just be stupid to surmise,
"That water does not exist."
.
56. One who conceives of the mirage-like world
That it does or does not exist
Is consequently ignorant.
When there is ignorance, one is not liberated.
.
b' Absence of the fallacy of thereby falling to the view of annihilation 57-60 (3)
1" Necessity of realizing non-duality [Uopp] to attain liberation 57
57. A follower of non-existence goes to bad transmigrations,
And a follower of existence goes to happy transmigrations.
Through correct and true knowledge
One does not rely on dualism and becomes liberated.
2" Flinging the absurd consequence that a realization of what is free of the extremes views existence and non-existence 58-59
58. If through correct and true knowledge
[Such wise persons] do not assert existence and non-existence
And thereby [you think] that they follow non-existence,
Why should they not be followers of existence?
.
59. If from refuting existence
Non-existence would accrue to them,
Why from refuting non-existence
Would existence not accrue to them?
3" Absence of the fault of annihilation in realizing the non-conceptual 60
60. They implicitly have no nihilistic thesis
And also have no nihilistic behavior
And due to relying on [the path to] a enlightenment have no nihilistic thought.
Hence how can they be regarded as nihilists?
.
c' Freedom from extremes as an uncommon feature of Buddhism 61-62
61. Ask the Samkhyas, the followers of Kanada,b Nirgranthas,c
And the worldly proponents of a person and aggregates, d
Whether they propound
What passes beyond "is" and "is not."
.
62. Thereby know that the ambrosia
Of the Buddhas' e teaching is called profound,
An exclusive doctrine passing
Far beyond "is" and "is not."
.
d' Refuting inherently existent things 63-74 (4)
1" Refuting inherently existent going and coming 63-64
63. How could the world exist in fact, f
With a nature passed beyond the three times, g
Not going when disintegrating, not coming,
And not staying even for an instant?
.
64. Because the coming, going, and staying
Of the world and nirvāṇa do not exist
As [their own] reality, what difference
Is there in fact h between the two?
2" Refuting inherently existent production, staying, and disintegration as characteristics of products 65
65. If, due to the non-existence of staying,
Production and cessation do not exist as [their own] reality,
How could production, staying,
And ceasing exist in fact?
3" Tangentially refuting the assertions of non-Buddhists 66-68 (2)
___ a’’ Refuting the Vaisheshikas' assertion of permanent atoms 66-67
66. If always changing,
How are things non-momentary?
If not changing,
How can they be altered in fact?
.
67. Do they become momentary
Through partial or complete disintegration?
Because an inequality a is not apprehended,
This momentariness cannot be admitted either way.
___ b’’ Refuting the Vaishnavas' assertion of a permanent person 68
68. If momentary, then it becomes entirely non-existent;
Hence how could it be old?
Also if non-momentary, it is constant;
Hence how could it be old?
4" Refuting inherently existent moments 69-74 (4)
___ a’’ All moments as having parts 69
69. Just as a moment has an end, so a beginning
And a middle must be considered.
Thus due to this triple nature of a moment,
There is no momentary abiding of the world.
___ b’’ Refuting inherent existence of what has parts 70
70. Also the beginning, middle, and end
Are to be analyzed like a moment.
Therefore beginning, middle, and end
Are also not [produced] 61 from self or other.
___ c’’ Refuting inherently existent things through the reason of their not being one or many 71-73b
71. Due to having many parts there is no unity,
There is not anything without parts.
Further, without one, there is not many.
Also, without existence there is no non-existence.
.
72. If it is thought that through disintegration or an antidote
An existent becomes non-existent,
Then how without an existent
Could there be disintegration or an antidote?
.
73. Hence, in fact there is no disappearance
Of the world through nirvāṇa.
Asked whether the world has an end
The Conqueror remained silent.
___ d’’ Reason for not holding the world as having an end 73c-74
73. Hence, in fact there is no disappearance
Of the world through nirvāṇa.
Asked whether the world has an end
The Conqueror remained silent.
.
74. Because he did not teach this profound doctrine
To worldly beings who were not receptacles,
The All-Knowing is therefore known
By the wise to be omniscient.
.
.
(c) Summation 75-77 (3)
1' Conquerors' descriptions of the profound 75
75. Thus the doctrine of definite goodness (omniscience / U2T)
Was taught by the perfect Buddhas,
The seers of reality, as profound,
Unapprehendable, and baseless. a
2' Faults of fearing the profound 76-77b
76. Frightened by this baseless doctrine,
Delighting in a base, not passing
Beyond existence and non-existence,
Unintelligent beings ruin themselves.
.
77.ab Afraid of the fearless abode,
Ruined, they ruin others.
3' Exhorting the king to realize the profound 77cd
77.cd O King, act in such a way
That the ruined do not ruin you.
.
.
(2) Exhorting the king to train in the profound [beyond accepting and rejecting] 78-100 (2)
(a) Setting the scene 78-79
78. O King, lest you be ruined
I will explain through the scriptures
The mode of the supramundane, just as it is,
The reality not partaking of dualism [U2T / Uopp].
.
79. This profundity endowed with meanings drawn [from scriptures] b
And beyond ill-deeds and meritorious deeds [U2T / Uopp]
Has not been tasted by those who fear the baseless—
The others—the Forders c—and even by our own. d
.
(b) Two selflessnesses 80-100 (2)
1' Selflessness of persons 80-82 (2)
a' Unsuitability of the six constituents as the person 80-81 [the six elements]
80. A person is not earth, not water,
Not fire, not wind, not space,
Not consciousness, and not all of them.
What person is there other than these?
.
81. Just as a person is not real
Due to being a composite of six constituents,
So each of the constituents also
Is not real due to being a composite.
.
(Six constituents: Feelings (1), discriminations (2), compositional factors (3), consciousnesses (4) elements (5), self (6).)
b' Refuting an inherently existent person through a fivefold analysis 82 [the five aggregates]
82. The aggregates are not the self, they are not in it,
It is not in them, without them it is not,
It is not mixed with the aggregates like fire and fuel. a
Therefore how could the self exist?
.
2' Selflessness of other phenomena 83-100 (2)
a' Refuting an inherently existent form aggregate 83-99 (4)
1" Refuting inherently existent dependent-arisings 83-90 (4)
___ a’’ Their not being established as one or many 83
83. The three elements' b are not earth, they are not in it,
It is not in them, without them it is not;
Since this also applies to each,
The elements, like the self, are false.
___ b’’ Therefore the elements are not inherently existent 84
84. Earth, water, fire, and wind
Individually also do not inherently exist.
When any three are absent, an individual one does not exist.
When one is absent, the three also do not exist.
___ c’’ Absence of inherent existence of composites 85-87 (3)
___ ___ 1: Contradiction of inherent existence and dependence of composites 85
85. If when three are absent, an individual one does not exist
And if when one is absent, the three also do not exist,
Then each itself does not exist.
How could a composite be produced?
___ ___ 2: Refuting an answer to that 86
86. Otherwise, if each itself exists,
Why without fuel is there no fire?
Likewise why is there no water, wind, or earth
Without motility, obstructiveness, or cohesion? c
___ ___ 3: Dispelling further debate 87
87. If [it is answered that] fire is well known [not to exist without fuel but the other three elements exist by way of their own entities],
How could your three exist in themselves
Without the others? It is impossible for the three
Not to accord with dependent-arising.
___ d’’ Refuting proofs for inherent existence 88-90
88. How could those—that themselves
Exist individually—be mutually dependent?
How could those—that do not themselves
Exist individually—be mutually dependent?
.
89. If it is the case that they do not themselves exist individually,
But where there is one, the other three exist,
Then if unmixed, they are not in one place,
And if mixed, they do not themselves exist individually.
.
90. The elements do not themselves exist individually,
So how could their own individual characters a exist?
What do not themselves individually exist cannot predominate. b
Their characters are regarded as conventionalities.
2" Refuting inherent existence of evolutes of the elements 91ab
91. This mode [of refutation] is also to be applied
To colors, odors, tastes, and objects of touch;
Eye, consciousness, and form; c
Ignorance, action, and birth;
3" Applying the refutation to other phenomena 91c-98 (2)
___ a’’ Actual application 91c-92
91. This mode [of refutation] is also to be applied
To colors, odors, tastes, and objects of touch;
Eye, consciousness, and form; c
Ignorance, action, and birth;
.
92. Agent, object, and action,
Number, possession, cause and effect,
Time, short and long, and so forth,
Name and name-bearer as well.
___ b’’ Sources for the emptiness of inherent existence 93-98 (4)
___ ___ 1: All phenomena as empty of inherent existence 93
93. Earth, water, fire, and wind,
Long and short, subtle and coarse,
As well as virtue and so forth are said by the Subduer
To be ceased in the consciousness [of reality].
___ ___ 2: Explanation 94-95
94. Earth, water, fire, and wind
Do not have a chance a
In the face of that undemonstrable consciousness
Complete lord over the limitless.
.
95. Here b long and short, subtle and coarse,
Virtue and non-virtue,
And here names and forms
All are ceased.
___ ___ 3: Stating proofs 96-97
96. All those that earlier appeared to consciousness
Because of not knowing that [reality] c
Will later cease for consciousness d in that way
Because of knowing that [reality].
.
97. All these phenomena of beings
Are seen as fuel for the fire of consciousness.
They are pacified through being burned
By the light of true discrimination.
___ ___ 4: No fault of falling to a view of annihilation 98
98. The reality is later ascertained
Of what was formerly imputed by ignorance. e
When a thing is not found,
How can there be a non-thing?
4" Refuting inherently existent space 99
99. Because the phenomena of forms
Are only names, a space too is only a name.
Without the elements how could forms exist?
Therefore even name-only does not exist.
.
.
b' Applying the refutation to the remaining [four] aggregates 100
100. Feelings (1), discriminations (2), compositional factors (3),
And consciousnesses (4) are to be considered
Like the elements (5) and the self (6).
Thereby the six constituents [T1] b are selfless [T2] [U2T].
The first chapter of the Precious Garland, An Indication of High Status and Definite Goodness, is finished.
This section of the Ratnāvalī is a profound exposition of the Madhyamaka Middle Way, articulating definite goodness / omniscience as the liberation achieved through realizing the Union of the Two Truths [U2T]: the conventional functionality of dependently co-arisen phenomena [T1] ⇐⇒ and their ultimate emptiness of inherent existence [T2].
Nāgārjuna’s meticulous refutations — spanning the self, aggregates, cause and effect, and all phenomena — employ the tetralemma to transcend dualistic extremes, such as existence, non-existence, permanence, and annihilation, or saṃsāra and nirvāṇa.
Verses like 64 (“what difference / Is there in fact between the two?”) and 45 (“existence and non-existence are extinguished by wisdom”) encapsulate the non-dual reality [U2T / Uopp] where apparent opposites are not different, identical, both, nor neither [Tetralemma] ⇐⇒ existing only as conventional imputations [T1-opp] ⇐⇒ empty of inherent existence [T2-opp] [U2T-opp].
The Middle Way, as presented here, involves neither accepting nor rejecting phenomena in absolute terms, but engaging them conventionally as skillful means [T1] ⇐⇒ while grounded in the insight of emptiness [T2] [U2T].
Analogies like reflections and mirages (verses 31–33, 52–54) make this profound doctrine accessible, illustrating that phenomena are “there, yet not there,” functional yet empty.
.
Nāgārjuna’s exhortation to the king to train in this baseless reality [U2T-in-action] (verses 78–79) underscores the practical implications of this philosophy: liberation requires courage to let go of fear and attachment to a false self, embracing the supramundane path beyond dualism [Uopp].
The selflessness of persons and phenomena (verses 80–100) dismantles the root of cyclic existence — the conception of “I” and “mine” — offering a path [T1] to transcend suffering without reifying liberation itself [T2] [U2T-in-action].
This section aligns perfectly with the Madhyamaka vision of reality as non-conceptual, free from extremes, and realized through the integration of wisdom [T2] ⇐⇒ and compassionate action [T1] [U2T-in-action].
By warning against nihilistic misinterpretations (verses 57–60) and distinguishing Buddhism’s unique profundity (verses 61–62), Nāgārjuna ensures the doctrine is neither misunderstood nor trivialized.
For the king, and by extension all practitioners, this section is both a philosophical treatise and a call to action [U2T-in-action], urging a transformative realization that liberates while fostering ethical engagement in the world [U2T-in-action].
Its enduring relevance lies in its invitation to navigate life’s dualities with wisdom, compassion, and a fearless embrace of reality’s true nature [U2T-in-action], making it a timeless guide for spiritual and practical liberation.)