Precious Garland - 3
(Nāgārjuna’s Ratnāvalī - Chapter 3)
Advice to train in the two collections of merit and wisdom (201-300)
Precious Garland - 3
(Nāgārjuna’s Ratnāvalī - Chapter 3)
Advice to train in the two collections of merit and wisdom (201-300)
“Journey into the radiant heart of Nagarjuna’s Precious Garland (Ratnavali), where Chapter 3 unfolds like a blossoming garden, nurturing the seeds of merit and wisdom for a harvest of boundless awakening. Here, a king is lovingly guided to weave acts of generosity with the threads of profound insight, each verse a melody that sings of happiness, liberation, and the joy of helping others. Like a river reflecting the moon’s gentle glow, these teachings illuminate a path that bridges the worldly and the ultimate, inviting you to plant your own seeds of virtue and understanding. Step into this sacred dialogue, where every word whispers the promise of a life transformed, leading you toward the radiant dawn of enlightenment.”
Last update: August 25, 2025
1. Modes of the two incommensurable required collections 201-211
a. Exhorting the king to listen 201
b. Limitlessness of the collection of merit [T1] 202-209
(1) Actual explanation 202-208
(a) Achieving one hair-pore of a Buddha through ten times the merit of Solitary Realizers, etc. 202-203
(b) Achieving one beautiful feature of a Buddha through a hundred times the merit for achieving a hair-pore 204-205
(c) Achieving one mark of a Buddha through a hundred times the merit for producing all the beautiful features 206
(d) Achieving the hair-spiral on a Buddha's brow through a thousand times the merit for producing all the marks 207
(e) Achieving the crown protrusion through a thousand times the above merit 208
(2) The collections are infinite but are taught to trainees as measurable 209
c. Limitlessness of the collection of wisdom [U2T] 210
d. Limitlessness of effects of the two collections 211
2. Effects of each collection 212-213
– The Form Body of a Buddha arises from the collections of merit [T1].
– The Truth Body in brief, O King, arises from the collections of wisdom [T2] [U2T].
– Thus these two collections are the causes of attaining Buddhahood.
3. Advice not to feel inadequate about accumulating the two collections 214-227
a. Brief indication 214
b. Extensive explanation 215-226
(1) Advice not to be lazy about the collection of merit 215-20
(a) Limitlessness of the merit of generating the aspiration to enlightenment 215-216
(b) Ease of attaining Buddhahood through that cause 217-218
(c) Ease of attaining Buddhahood by reason of having the four limitlessnesses 219-220
(2) Advice not to be lazy about accumulating the two collections 221-226
(a) General teaching that through the two collections physical and mental suffering is removed 221
(b) Removal of physical suffering by the collection of merit [T1] 222
(c) Removal of mental suffering by the collection of wisdom [T2] 223
(d) No cause for laziness about accumulating the two collections [U2T] 224-225
Always strive at these two collections to remove defects and attain good qualities.
(e) The power of great compassion [T1] 226
c. Summation 227
4. The entities of the two collections 228-230
a. Advice to forsake the opposites of merit and to rely on the meritorious 228
b. Effects of three poisons and of their opposites 229
c. Actual two collections [U2T] 230
5. Branches of the two collections 231-276
a. Brief indication 231-239
(1) Branches of the collection of merit (various examples)[T1] 231-237
(a) Establishing objects of worship 231-233 (2)
1' Newly establishing objects of worship 231-232
2' Worshipping them once established 233
(b) Worship 234-236
(c) Ceasing to worship unworthy objects 237
(2) Branches of the collection of wisdom (various examples) [T2] 238-239
b. Extensive exposition 240-276
(1) Branches of the collection of merit [T1] 240-264
(a) Giving one's own property 240-251
(b) Other giving 252c-256
(c) Giving away all wealth 257-258
(d) Giving based on different needs 259-264 (3)
1' Giving to humans with certain needs 259-260
2' Giving to the needy 261
3' Giving that accords with doctrine 262-264
(2) Branches of the collection of wisdom [T2] 265-276
6. Benefits arising to one who amasses merit [T1] 277-300
a. Arising of five common good qualities 277-280
b. Arising of twenty-five particular good qualities 281-300
(Summary of Nagarjuna’s Ratnavali Chapter 3, Sections 1–3: Modes, Effects, and Advice on the Two Collections (Verses 201–227):
In the opening sections of Chapter 3 of Nagarjuna’s Precious Garland (Ratnavali), verses 201–227, the focus is on the two collections — merit [T1] ⇐⇒ and wisdom [T2] — as the essential causes for attaining Buddhahood [U2T], addressing their modes, effects, and the importance of not feeling inadequate in their accumulation.
The first section (verses 201–211) begins with Nagarjuna exhorting the king to listen to the Great Vehicle scriptures on how the Buddha’s marks arise from inconceivable merit (verse 201).
– He explains the limitlessness of the collection of merit [T1], detailing how ten times the merit of Solitary Realizers and others produces one hair-pore of a Buddha, a hundredfold increase yields one of the eighty beautiful features, a further hundredfold produces one of the thirty-two marks, a thousandfold results in the hair-spiral, and a hundred-thousandfold increase leads to the crown protrusion and the euphony of a Buddha’s speech (verses 202–208). This merit, though measureless, is described as measurable for teaching purposes (verse 209).
– The collection of wisdom, which realizes the Union of the Two Truths [U2T], is equally limitless, as the causes of the Truth Body are immeasurable compared to the Form Body (verse 210). The effects of these collections are also boundless, countering the notion that measureless causes yield limited results (verse 211).
The second section (verses 212–213) outlines the effects of each collection:
– the Form Body of a Buddha arises from the collection of merit [T1], while
– the Truth Body emerges from the collection of wisdom [T2],
– together forming the dual causes of Buddhahood (trikaya), urging the king to rely on both (verses 212–213).
The third section (verses 214–227) advises the king not to feel inadequate about accumulating these collections, as reasoning and scripture restore confidence (verse 214). Nagarjuna elaborates that the limitless merit [T1] of Bodhisattvas, driven by compassion to liberate countless beings, ensures Buddhahood is attainable despite its vastness, as the four limitlessnesses (limitless beings, time, qualities, and actions) make the goal accessible (verses 215–220).
He further explains that these collections eradicate physical suffering (through merit, by avoiding ill deeds) and mental suffering (through wisdom, by realizing the baselessness of afflictions), thus removing any cause for discouragement (verses 221–225). Bodhisattvas, free from suffering, remain in saṃsāra out of compassion, feeling pain only for others (verse 226).)
The section concludes by encouraging persistent effort in the two collections to remove defects and attain good qualities, dispelling doubts about the attainability of Buddhahood (verse 227).
.
(TOC - Table of Content of this Section:
a. Exhorting the king to listen
b. Limitlessness of the collection of merit [T1]
c. Limitlessness of the collection of wisdom [T2] [U2T]
d. Limitlessness of effects of the two collections.)
.
201. Great king, hear from the great scriptures
Of the Great Vehicle
How the marks of a Buddha (Form Body)
Arise from inconceivable merit [T1].
.
(1) Actual explanation 202-208 (5)
(a) Achieving one hair-pore of a Buddha through ten times the merit of Solitary Realizers, etc. 202-203
202. The merit giving rise to all
Solitary Realizers, to Learners, and Non-Learners,
And all the merit of the transient world
Is measureless like the universe itself.
.
203. Through such merit ten times extended
One hair-pore of a Buddha is achieved.
All the hair-pores of a Buddha
Arise in just the same way.
(b) Achieving one beautiful feature of a Buddha through a hundred times the merit for achieving a hair-pore 204-205
204. Through multiplying by a hundred
The merit which produces
All the hair-pores of a Buddha
One auspicious beauty is acquired.
.
205. O King, as much merit as is required
For one auspicious beautiful feature,
So much also is required
For each up to the eightieth.
(c) Achieving one mark of a Buddha through a hundred times the merit for producing all the beautiful features 206
206. Through multiplying a hundred-fold
The collection of merit [T1] which achieves
The eighty auspicious beautiful features
One mark of a great being arises.
(d) Achieving the hair-spiral on a Buddha's brow through a thousand times the merit for producing all the marks 207
207. Through multiplying a thousand-fold
The extensive merit [T1] that is the cause
Of achieving the thirty signs
The hair-treasure like a full moon arises. a
(e) Achieving the crown protrusion through a thousand times the above merit 208
208. Through multiplying a hundred thousand-fold
The merit for the hair-treasure
A Protector's crown-protrusion
Is produced, imperceptible as it actually is.
Through increasing ten million times
A hundred thousand the merit
For the crown-protrusion there comes
The excellence producing the euphony
Of a Buddha's speech and its sixty qualities. a
(2) The collections are infinite but are taught to trainees as measurable 209
209. Though such merit is measureless,
It is said for brevity to have a measure,
Just as [the merit of] 65 the world is said
For brevity to be included in the ten directions.
.
210. When the causes of even the Form Body
Of a Buddha are as immeasurable
As the world, how then could the causes
Of the Truth Body be measured?
.
211. If the causes of all things are small
But they produce extensive effects,
The thought that the measureless causes of Buddhahood
Have measurable effects should be eliminated.
.
.
212. The Form Body of a Buddha
Arises from the collections of merit [T1].
.
The Truth Body in brief, O King,
Arises from the collections of wisdom [T2] [U2T].
.
213. Thus these two collections
Are the causes of attaining Buddhahood,
So in sum always rely
Upon merit [T1] ⇐⇒ and wisdom [T2] [U2T].
(i.e. One supporting the other.)
.
.
(TOC - Table of Content of this Section:
a. Brief indication
b. Extensive explanation
c. Summation.)
.
214. Do not feel inadequate about this [accumulation]
Of merit to achieve enlightenment,
Since reasoning and scripture
Can restore one's spirits.
.
(1) Advice not to be lazy about the collection of merit 215-20 (3)
(a) Limitlessness of the merit of generating the aspiration to enlightenment 215-216
215. Just as in all directions
Space, earth, water, fire, and wind
Are without limit,
So suffering sentient beings are limitless.
.
216. Through their compassion
Bodhisattvas are determined to lead
These limitless sentient beings out of suffering
And establish them in Buddhahood.
(b) Ease of attaining Buddhahood through that cause 217-218
217. [Hence] whether sleeping or not sleeping,
After thoroughly assuming [such compassion]
Those who remain steadfast—
Even though they might not be meticulous—
.
218. Always accumulate merit as limitless as all sentient beings
Since sentient beings are limitless.
Know then that since [the causes] are limitless,
Limitless Buddhahood is not hard to attain.
(c) Ease of attaining Buddhahood by reason of having the four limitlessnesses 219-220
219. [Bodhisattvas] stay for a limitless time [in the world];
For limitless embodied beings they seek
The limitless [good qualities of] enlightenment
And perform limitless virtuous actions.
.
220. Hence though enlightenment is limitless,
How could they not attain it
With these four limitless collections
Without being delayed for long?
(2) Advice not to be lazy about accumulating the two collections 221-226 (5)
(a) General teaching that through the two collections physical and mental suffering is removed 221
221. The limitless collection of merit [T1]
And the limitless collection of wisdom [T2] [U2T]
Eradicate just quickly
Physical and mental sufferings.
(b) Removal of physical suffering by the collection of merit [T1] 222
222. The physical sufferings of bad transmigrations
Such as hunger and thirst arise from ill deeds;
Bodhisattvas do not commit ill deeds,
And due to meritorious deeds do not have
physical suffering in other lives.
(c) Removal of mental suffering by the collection of wisdom [T2] 223
223. The mental sufferings of desire, hatred, fear,
Lust, and so forth arise from obscuration.
Through knowing them to be baseless
They just quickly forsake mental suffering.
(d) No cause for laziness about accumulating the two collections [U2T] 224-225
224. Since thus they are not greatly harmed
By physical and mental suffering,
Why should they be discouraged
Though they lead beings in all worlds?
.
225. It is hard to bear suffering even for a little,
What need is there to speak of doing so for long!
What could bring harm even over limitless time
To happy beings who have no suffering?
(e) The power of great compassion [T1] 226
226. They have no physical suffering;
How could they have mental suffering?
Through their compassion they feel pain
For the world and so stay in it long. a
.
227. Hence do not feel inadequate thinking,
"Buddhahood is far away."
Always strive at these [two collections]
To remove defects and attain good qualities.
.
(Conclusion of Nagarjuna’s Ratnavali Chapter 3, Sections 1–3: Modes, Effects, and Advice on the Two Collections (Verses 201–227):
Sections 1–3 of Chapter 3 of the Ratnavali lay a foundational framework for the path to Buddhahood, emphasizing the indispensable role of the two collections — merit [T1] and wisdom [T2] [U2T] — in achieving both the Form Body and Truth Body of a Buddha.
– Nagarjuna’s detailed exposition of the limitlessness of these collections (verses 202–210) not only highlights their vastness but also makes the goal of enlightenment tangible through structured increments, such as the progressive accumulation of merit leading to the Buddha’s physical marks.
– The clear delineation of effects (verses 212–213) underscores the complementary nature of merit and wisdom, reflecting the Madhyamaka principle of the Union of the Two Truths [U2T]: conventional virtuous actions [T1] manifest the Form Body, while ultimate insight into non-duality [T2] yields the Truth Body.
– The advice not to feel inadequate (verses 214–227) is a compassionate encouragement, addressing potential discouragement by affirming the efficacy of the Bodhisattva’s limitless compassion and wisdom in overcoming suffering (verses 221–226).
– This section exemplifies the Middle Way by balancing the conventional accumulation of merit with the ultimate realization of wisdom, ensuring that practitioners neither reify the goal nor despair of its attainment.
– Nagarjuna’s teachings here are both inspiring and practical, offering a vision of enlightenment that is vast yet achievable through persistent effort. The emphasis on compassion as the motivator for Bodhisattvas to remain in saṃsāra (verse 226) highlights the altruistic heart of the Mahayana path, making this section a profound call to action for all who seek to transcend suffering and benefit others, blending aspiration with the assurance that the path, though limitless, is within reach.)
.
.
.
(TOC - Table of Content of this Section:
a. Advice to forsake the opposites of merit and to rely on the meritorious
b. Effects of three poisons and of their opposites
c. Actual two collections [U2T].)
(Summary of Nagarjuna’s Ratnavali Chapter 3, Section 4: The Entities of the Two Collections (Verses 228–230):
In Section 4 of Chapter 3 of Nagarjuna’s Precious Garland (Ratnavali), verses 228–230, Nagarjuna delineates the entities of the two collections — merit [T1] and wisdom [T2] [U2T] — focusing on their practical application in overcoming defects and attaining spiritual goals.
The section is structured into three parts.
– First, Nagarjuna advises the king to recognize desire, hatred, and obscuration as defects and to completely forsake them, while cultivating their opposites — non-desire, non-hatred, and non-obscuration — as good qualities with vigor (verse 228).
– The second part outlines the effects of these mental states:
desire leads to rebirth as a hungry ghost,
hatred propels one into hell, and
obscuration results in an animal rebirth,
whereas overcoming these three poisons enables rebirth as a god or human (verse 229).
– Finally, Nagarjuna defines the two collections in terms of their roles:
— eliminating defects (the three poisons) and acquiring good qualities constitute the collection of merit [T1], the practice for those seeking high status (temporary happiness within saṃsāra),
— while thoroughly extinguishing all conceptions through the consciousness of reality [U2T] forms the collection of wisdom, the practice for those pursuing definite goodness (ultimate liberation) (verse 230).)
.
228. Realizing that desire, hatred, and obscuration
Are defects, forsake them completely.
Realizing that non-desire, non-hatred, and non-obscuration
Are good qualities, inculcate them with vigor.
229. Through desire one goes into a hungry ghost transmigration,
Through hatred one is impelled into a hell,
Through obscuration one mostly goes into an animal transmigration.
Through stopping these one becomes a god or a human.
230. Eliminating defects and acquiring good qualities
Are the practices of those seeking high status.
Thoroughly extinguishing conceptions
through consciousness [of reality] [U2T]
Is the practice of those seeking definite goodness.
.
(Conclusion of Nagarjuna’s Ratnavali Chapter 3, Section 4: The Entities of the Two Collections (Verses 228–230):
This concise yet profound section of Chapter 3 of the Ratnavali encapsulates the essence of the two complementary collections — merit [T1] ⇐⇒ and wisdom [T2] [U2T] (one supporting / implying the other) — as practical paths to spiritual progress, reflecting the Madhyamaka integration, inseparability, interdependence, harmony, Union of conventional truths [T1] ⇐⇒ and ultimate truth / emptiness [T2] [U2T] (one supporting / implying the other).
– Nagarjuna’s clear advice to forsake the three poisons and cultivate their opposites (verse 228) establishes the collection of merit [T1] as the foundation for ethical conduct, directly addressing the karmic consequences outlined in verse 229, where the three poisons lead to lower rebirths, while their antidotes secure higher ones. This emphasis on merit aligns with the pursuit of high status, ensuring temporary well-being within saṃsāra.
– Meanwhile, the collection of wisdom [T2], described as the extinction of conceptions through realizing reality [U2T] (verse 230), points to the ultimate liberation of definite goodness, transcending dualistic views and aligning with the Middle Way’s non-grasping stance.
– By presenting these collections as complementary — merit addressing conventional defects and wisdom targeting ultimate misconceptions — Nagarjuna offers a balanced path that caters to practitioners at different stages, from those seeking worldly happiness to those aiming for enlightenment.
This section’s simplicity belies its depth, serving as a pivotal reminder of the transformative power of ethical conduct and profound insight, inviting the king and all readers to purify their minds and perceptions as the basis for both temporal and ultimate liberation.)
.
.
.
(TOC - Table of Content of this Section:
a. Brief indication
– (1) Branches of the collection of merit [T1]
– (2) Branches of the collection of wisdom [T2] [U2T]
b. Extensive exposition
– (1) Branches of the collection of merit [T1]
– (2) Branches of the collection of wisdom [T2] [U2T].)
.
(Summary of Nagarjuna’s Ratnavali Chapter 3, Section 5: Branches of the Two Collections (Verses 231–276):
In Section 5 of Chapter 3 of Nagarjuna’s Precious Garland (Ratnavali), verses 231–276, Nagarjuna elaborates on the branches of the two collections — merit [T1] and wisdom [T2] [U2T] — offering practical methods to cultivate these qualities essential for high status and definite goodness. The section is divided into a brief indication and an extensive exposition.
In the brief indication (verses 231–239),
– Nagarjuna outlines the branches of merit [T1], which include establishing objects of worship like Buddha images, monuments, and temples (verses 231–232), sustaining these with reverence through offerings and support for monastics (verses 233–234), and honoring teachers and Bodhisattvas while avoiding worship of unworthy figures like Forders (verses 235–237).
– The branches of wisdom [T2] involve donating Buddhist texts, pens, and ink, and supporting educational institutions to increase understanding of reality [U2T] (verses 238–239).
The extensive exposition (verses 240–276) provides detailed practices.
– For the collection of merit [T1], Nagarjuna advises giving one’s property to alleviate suffering, such as establishing doctors, barbers, hostels, and rest-houses, and providing essentials like food, medicine, and water to the needy, including monastics, beggars, and even animals (verses 240–251). He recommends other forms of giving, like supporting farmers, reducing taxes, eliminating tolls, and ensuring fair trade to protect the poor (verses 252–254), while being attentive to ministers’ counsel that benefits the world and prioritizing others’ welfare as one’s own (verses 255–256). Giving all wealth selflessly, even momentarily, generates immense merit (verses 257–258), and giving should be tailored to needs — such as providing adorned girls for doctrinal retention, clothes to beggars, or facilities for studying the doctrine — sometimes even involving temporary discomfort if beneficial (verses 259–264).
– For the collection of wisdom [T2], Nagarjuna urges deep respect for the doctrine and its proponents, listening and teaching it reverently while avoiding worldly talk and focusing on supramundane truths (verses 265–266). Practitioners should retain and discriminate meanings, offer gifts to teachers, avoid nihilistic texts, and forsake prideful debating, instead praising others’ qualities, analyzing personal faults, and accepting harm as karmic consequence without anger (verses 267–271). Wisdom involves selfless help, emotional equanimity across prosperity and poverty, unwavering truthfulness even at great cost, disciplined action, and careful analysis before acting to avoid reliance on others (verses 272–276).)
.
(1) Branches of the collection of merit [T1] 231-237 (3)
(a) Establishing objects of worship 231-233 (2)
1' Newly establishing objects of worship 231-232
231. You should respectfully and extensively construct
Images of Buddha, monuments, b and temples
And provide residences,
Abundant riches, and so forth.
.
232. Please construct from all precious substances
Images of Buddha with fine proportions,
Well designed and sitting on lotuses,
Adorned with all precious substances.
2' Worshipping them once established 233
233. You should sustain with all endeavor
The excellent doctrine and the communities
Of monastics, and decorate monuments
With gold and jeweled friezes.
(b) Worship 234-236
234. Revere the monuments
With gold and silver flowers,
Diamonds, corals, pearls,
Emeralds, cat's eye gems, and sapphires.
.
235. To revere propounders of doctrine
Is to do what pleases them—
[Offering] goods and services
And relying firmly on the doctrine. a
.
236. Listen to teachers with homage
And respect, serve, and pray to them.
Always respectfully revere
The [other] Bodhisattvas.
(c) Ceasing to worship unworthy objects 237
237. You should not respect, revere,
Or do homage to others, the Forders, b
Because through that the ignorant
Would become enamored of the faulty.
.
(2) Branches of the collection of wisdom [T2] 238-239
238. You should make donations of pages and books
Of the word of the King of Subduers
And of the treatises they gave rise to, c
Along with their prerequisites, pens and ink.
.
239. As ways to increase wisdom [T2] [U2T],
Wherever there is a school in the land
Provide for the livelihood of teachers
And give lands to them [for their provision].
.
(1) Branches of the collection of merit [T1] 240-264 (4)
(a) Giving one's own property 240-251
240. In order to alleviate the suffering
Of sentient beings—the old, young, and infirm—
You should establish through the estates [that you control] 66
Doctors and barbers throughout your country.
.
241. O One of Good Wisdom, please provide
Hostels, parks, dikes,
Ponds, rest-houses, water-vessels,
Beds, food, hay, and wood.
.
242. Please establish rest-houses
In all towns, at temples, and in all cities
And provide water-vessels
On all arid roadways.
.
243. Always care compassionately [T1]
For the sick, the unprotected, those stricken
With suffering, the lowly, and the poor
And take special care to nourish them.
.
244. Until you have given to monastics and beggars
Seasonally-appropriate food and drink,
As well as produce, grain, and fruit,
You should not partake of them.
.
245. At the sites of the water-vessels
Place shoes, umbrellas, water-filters,
Tweezers for removing thorns,
Needles, thread, and fans.
.
246. Within vessels place the three medicinal fruits,
The three fever medicines, a butter,
Honey, eye medicines, and antidotes to poison,
And write out mantras and prescriptions. b
.
247. At the sites of the vessels place
Salves for the body, feet, and head,
As well as wool, stools, c gruel,
Jars [for getting water], 67 cooking pots, axes, and so forth.
.
248. Please have small containers
In the shade filled with sesame,
Rice, grains, foods, molasses,
And suitable water.
.
249. At the openings of ant-hills
Please have trustworthy persons
Always put food, water,
Sugar, and piles of grain.
.
250. Before and after taking food
Always appropriately offer fare
To hungry ghosts, dogs,
Ants, birds, and so forth.
.
251. Provide extensive care
For the persecuted, the victims of crop failure,
The stricken, those suffering contagion,
And for beings in conquered areas.
(b) Other giving 252c-256
252. Provide stricken farmers
With seeds and sustenance.
Eliminate high taxes [levied by the previous monarch]. 68
Reduce the tax rate [on harvests]. 69
.
253. Protect [the poor] from the pain of wanting [your wealth].
Set up no [new] tolls and reduce those [that are heavy].
Also free [traders from other areas] from the afflictions
That come from waiting at your door.
.
254. Eliminate robbers and thieves
In your own and others' countries.
Please set prices fairly
And keep profits level [even during scarcity].
.
255. You should know full well [the counsel]
That your ministers offer,
And should always enact it
If it nurses the world.
.
256. Just as you are intent on thinking
Of what could be done to help yourself,
So you should be intent on thinking
Of what could be done to help others.
(c) Giving away all wealth 257-258
257. If only for a moment make yourself
Available for the use of others
Just as earth, water, fire, wind, medicine, a
And forests [are available to all].
.
258. Even during their seventh step
Merit measureless as the sky
Is generated in Bodhisattvas
Whose attitude is to give all wealth away.
(d) Giving based on different needs 259-264 (3)
1' Giving to humans with certain needs 259-260
259. If you give to those so seeking
Girls of beauty well adorned,
You will thereby attain
Thorough retention b of the excellent doctrine.
.
260. Formerly the Subduer provided
Along with every need and so forth
Eighty thousand girls
With all adornments.
2' Giving to the needy 261
261. Lovingly give to beggars
Various and glittering
Clothes, adornments, perfumes,
Garlands, and enjoyments.
3' Giving that accords with doctrine 262-264
262. If you provide [facilities]
For those most deprived who lack
The means [to study] the doctrine,
There is no greater gift than that.
.
263. Even give poison
To those whom it will help,
But do not give even the best food
To those whom it will not help.
.
264. Just as it is said that it will help
To cut off a finger bitten by a snake,
So the Subduer says that if it helps others,
One should even bring [temporary] 70 discomfort.
.
(2) Branches of the collection of wisdom [T2] 265-276
265. You should respect most highly
The excellent doctrine and its proponents.
You should listen reverently to the doctrine
And also impart it to others.
.
266. Take no pleasure in worldly talk;
Take delight in what passes beyond the world.
Cause good qualities to grow in others
In the same way [you wish them] for yourself.
.
267. Please do not be satisfied with doctrine heard,
But retain and discriminate meanings.
Please always be intent
On offering presents to teachers.
.
268. Do not recite [the books of] worldly Nihilists, and so forth.
Forsake debating in the interest of pride.
Do not praise your own good qualities.
Speak of the good qualities even of your foes.
.
269. [When debating] 71 do not attack to the quick.
Do not talk about others
With bad intent. Individually
Analyze your own mistakes yourself.
.
270. You should root out completely from yourself
The faults the wise decry in others,
And through your influence
Also cause others to do the same.
.
271. Considering the harm others do to you
As created by your former deeds, do not anger.
Act such that further suffering will not be created
And your own faults will disappear.
.
272. Without hope of reward
Provide help to others.
Bear suffering alone,
And share your pleasures with beggars.
.
273. Do not be inflated
Even by the prosperity of gods.
Do not be depressed
Even by the poverty of hungry ghosts.
.
274. For your sake always speak the truth.
Even should it cause your death
Or ruin your governance,
Do not speak in any other way.
.
275. Always observe the discipline
Of actions just as it has been explained.
In that way, O glorious one, you will become
The best of authoritative beings upon the earth.
.
276. You should always analyze well
Everything before you act,
And through seeing things correctly as they are
Do not put full reliance on others.
.
(Conclusion of Nagarjuna’s Ratnavali Chapter 3, Section 5: Branches of the Two Collections (Verses 231–276):
Section 5 of Chapter 3 of the Ratnavali provides a comprehensive and actionable guide to cultivating the two collections of merit [T1] and wisdom [T2] [U2T], embodying the Madhyamaka Middle Way through practical branches that balance conventional generosity with ultimate insight.
– The branches of merit [T1] (verses 231–237, 240–264) emphasize compassionate giving and reverence — such as building temples, supporting the needy, and reducing societal burdens — reflecting the Bodhisattva’s commitment to others’ welfare while generating the merit necessary for high status within saṃsāra. These acts, from providing essentials to ensuring fair governance, underscore the conventional truth [T1] of ethical conduct as a foundation for spiritual progress.
– Conversely, the branches of wisdom [T2] (verses 238–239, 265–276) focus on deepening understanding of reality [U2T] through study, teaching, and introspection, encouraging the king to transcend dualistic thinking [Uopp] by avoiding pride, embracing truthfulness, and analyzing actions with clarity.
– This section beautifully integrates the two truths: merit operates within the conventional realm to alleviate suffering, while wisdom pierces through misconceptions to realize non-duality, aligning with the Middle Way’s non-grasping approach.
Nagarjuna’s detailed prescriptions, such as giving tailored to specific needs (verses 259–264) or maintaining equanimity across extremes (verse 273), offer a holistic path that prepares practitioners for both temporal well-being and ultimate liberation. This section’s enduring relevance lies in its practical wisdom, inviting readers to transform everyday actions into profound spiritual practices, fostering a life of generosity, integrity, and insight that benefits oneself and others on the journey to enlightenment.)
.
.
.
(Summary of Nagarjuna’s Ratnavali Chapter 3, Section 6: Benefits Arising to One Who Amasses Merit (Verses 277–300):
In the concluding section of Chapter 3 of Nagarjuna’s Precious Garland (Ratnavali), verses 277–300, Nagarjuna outlines the benefits of amassing the collection of merit [T1], emphasizing its transformative effects for both worldly happiness and spiritual progress.
The section is divided into two parts: the arising of five common good qualities and twenty-five particular good qualities.
In the first part (verses 277–280), Nagarjuna describes five universal benefits of virtuous practices: a happy realm, widespread fame, respect from officials, mental happiness in oneself and the world, and joyful sleep, awakening, and even dreams due to a pure inner nature, all underscored by the reminder to persist in these practices despite life’s fragility (verses 277–280).
The second part (verses 281–300) details twenty-five specific benefits,
– beginning with virtues like serving parents, respecting lineage principals,
– and practicing generosity, patience, and truthful speech, which lead to becoming a monarch of gods (verses 281–282).
– A single moment of love surpasses vast material offerings, yielding eight qualities: friendliness from gods and humans, protection, pleasures, immunity to harm, effortless attainment of aims, and rebirth in Brahma’s world (verses 283–285).
– Cultivating bodhicitta in others ensures a firm altruistic aspiration (verse 286), while faith, good ethics, and familiarity with emptiness [U2T] bring leisure, good rebirths, and detachment (verse 287).
– Further benefits include mindfulness, intelligence, realization of meaning, and wisdom through unwavering practice, thinking, respect, and guarding the doctrine (verse 288),
– as well as companionship with Buddhas and wish fulfillment through unobstructed teaching (verse 289).
– Non-attachment, generosity, humility, and endurance yield doctrinal understanding, increased resources, respect, and retention (verse 290).
– Giving essentials and fearlessness prevents harm and grants might (verse 291),
– while offerings like lamps, instruments, and bells at monuments bestow the divine eye and ear (verses 292–293).
– Protecting others’ minds grants knowledge of their thoughts (verse 294), and providing transport yields magical emanations (verse 295).
– Acting for the doctrine ensures memory of past lives (verse 296), and realizing emptiness [U2T] leads to the sixth clairvoyance, extinguishing contamination (verse 297).
– Cultivating wisdom [T2] with compassion [T1] makes one a Conqueror (verse 298),
– and pure wishes and offerings to Buddhas purify one’s Buddha Land and emit infinite light (verse 299).
Nagarjuna concludes by urging the king to understand the concordance of actions and effects, emphasizing that helping others through merit ultimately helps oneself (verse 300).)
.
[1: 277a; 2: 277bc; 3: 277d-279; 4: 280ab; 5: 280cd]
277.
(1) Through these practices your realm will be happy,
(2) A broad canopy of fame
Will rise in all directions,
And (3) your officials will respect you fully.
.
278. The causes of death are many,
Those of staying alive are few,
These too can become causes of death,
Therefore always perform the practices.
.
279. If you always perform thus the practices,
The mental happiness which arises
In the world and in yourself
Is most favorable.
.
280.
(4) Through the practices you will sleep happily
And will awaken happily.
(5) Because your inner nature will be without defect,
Even your dreams will be happy.
.
[1: 281-82; 2: 283-85; 3: 286; 4: 287a; 5: 287b; 6: 287cd; 7: 288a; 8: 288b; 9: 288c; 10: 288d; 11: 289; 12: 290a; 13: 290b; 14: 290c; 15: 290d; 16: 291; 17: 292; 18: 293; 19: 294; 20: 295; 21: 296; 22: 297; 23: 298; 24: 299ab; 25: 299cd; summation 300]
281. (1) Intent on serving your parents,
Respectful to the principals of your lineage,
Using your resources well, patient, generous,
With kindly speech, without divisiveness, and truthful,
.
282. Through performing such discipline for one lifetime
You will become a monarch of gods
Whereupon even more so you will be a monarch of gods.
Therefore observe such practices.
.
283. (2) Even three times a day to offer
Three hundred cooking pots of food
Does not match a portion of the merit
In one instant of love.
.
284. Though [through love] you are not liberated
You will attain the eight good qualities of love—
Gods and humans will be friendly,
Even [non-humans] a will protect you,
.
285. You will have mental pleasures and many [physical] 72 pleasures,
Poison and weapons will not harm you,
Without striving you will attain your aims,
And be reborn in the world of Brahma.
.
286. (3) If you cause sentient beings to generate
The altruistic aspiration to enlightenment and make it firm,
You will always attain an altruistic aspiration to enlightenment
Firm like the monarch of mountains.
.
287. (4) Through faith you will not be without leisure, b
(5) Through good ethics you will move in good transmigrations,
(6) Through becoming familiar with emptiness
You will attain detachment from all phenomena.
.
288. (7) Through not wavering you will attain mindfulness,
(8) Through thinking you will attain intelligence,
(9) Through respect you will be endowed with realization of meaning,
(10) Through guarding the doctrine you will become wise.
.
289. (11) Through making the hearing and the giving
Of the doctrine be unobstructed
You will company with Buddhas
And will quickly attain your wishes.
.
290. (12) Through non-attachment you will achieve the meaning [of doctrines], a
(13) Through not being miserly your resources will increase,
(14) Through not being proud you will become chief [of those respected],
(15) Through enduring the doctrine you will attain retention.
.
291. (16) Through giving the five essentials b
As well as non-fright to the frightened
You will not be harmed by any demons
And will become the best of the mighty.
.
292. (17) Through offering series of lamps at monuments
And through offering lamps in dark places
As well as the oil for them
You will attain the divine eye.
.
293. (18) Through offering musical instruments and bells
For the worship of monuments
And through offering drums and trumpets
You will attain the divine ear.
.
294. (19) Through not mentioning others' mistakes
And not talking of others' defective limbs
But protecting their minds
You will attain knowledge of others' minds.
.
295. (20) Through giving shoes and conveyances,
Through serving the feeble,
And through providing teachers with transport
You will attain the skill to create magical emanations. a
.
296. (21) Through acting for the doctrine, b
Remembering books of doctrine and their meaning,
And through stainless giving of the doctrine
You will attain memory of your continuum of lives.
.
297. (22) Through knowing thoroughly, correctly, and truly
That all phenomena lack inherent existence,
You will attain the sixth clairvoyance—
The excellent extinction of all contamination.
.
298. (23) Through meditatively cultivating the wisdom of reality [T2] [U2T]
Which is the same [for all phenomena] and is moistened with compassion [T1]
For the sake of liberating all sentient beings,
You will become a Conqueror endowed with all supreme aspects.
.
299. (24) Through multitudes of pure wishes
Your Buddha Land will be purified.
(25) Through offering gems to the Kings of Subduers
You will emit infinite light.
.
300. Therefore knowing the concordance
Of actions and their effects,
Always help beings in fact. c
Just that will help yourself.
.
.
(Conclusion of Nagarjuna’s Ratnavali Chapter 3, Section 6: Benefits Arising to One Who Amasses Merit (Verses 277–300):
Section 6 of Chapter 3 of the Ratnavali serves as a powerful culmination of the chapter’s focus on the two collections, vividly illustrating the manifold benefits of amassing merit [T1] as a foundation for both high status and the path to definite goodness.
– The five common good qualities (verses 277–280) highlight the immediate, tangible rewards of virtuous practices—happiness, fame, respect, and mental peace—offering the king practical incentives to engage in merit-making while reminding him of life’s impermanence as a motivator for diligence.
– The twenty-five particular good qualities (verses 281–300) expand this vision, weaving a tapestry of spiritual and worldly benefits that range from divine rebirths and protective qualities to profound realizations like the sixth clairvoyance and the creation of a purified Buddha Land.
– These benefits reflect the Madhyamaka integration of the Two Truths [U2T], as merit [T1] operates conventionally to produce happiness and favorable conditions, while practices like realizing emptiness [T2] (verse 297) and cultivating wisdom with compassion [U2T] (verse 298) pave the way for ultimate liberation.
– Nagarjuna’s emphasis on the interconnectedness of helping others and oneself (verse 300) encapsulates the Bodhisattva ideal, where selfless acts of merit become the seeds of personal enlightenment.
– This section’s detailed enumeration of benefits not only inspires action but also underscores the Middle Way’s balance: engaging in conventional virtues [T1] while progressing toward ultimate insight [T2].
Its timeless relevance lies in its promise that every act of generosity, ethical conduct, and reverence can transform both the practitioner and the world, making it a heartfelt invitation to live a life of merit that blossoms into the highest awakening.)
The third chapter of the Precious Garland, A Compendium of the Collections for Enlightenment, is finished.