Precious Garland - 4
(Nāgārjuna’s Ratnāvalī - Chapter 4)
Advice to train in flawless policy (301-400)
Precious Garland - 4
(Nāgārjuna’s Ratnāvalī - Chapter 4)
Advice to train in flawless policy (301-400)
“Immerse yourself in the timeless counsel of Nāgārjuna’s Precious Garland (Ratnāvalī), where Chapter 4 unfolds like a royal tapestry, weaving threads of wise governance with the golden light of liberation [U2T-in-action]. Here, a king is gently urged to lead with compassion, to govern with virtue, and to embrace the profound truths of the Great Vehicle [U2T-in-action], each verse a whisper of guidance that bridges the throne and the path to enlightenment [U2T-in-action]. Like a lotus rising pure from the mud, these teachings beckon you to discover how selfless leadership can bloom into ultimate awakening [U2T-in-action], nurturing both realm and spirit. Step into this sacred exchange, where every word invites you to rule with heart, reflect with wisdom [U2T-in-action], and journey toward a freedom that uplifts all beings.”
Last update: August 25, 2025
1. Transition 301-306
a. Because most do not dare to chide a monarch but give praise, it is fitting to listen to a good explanation 301-3
b. Instruction to listen to helpful words in accordance with Buddha's advice 304
c. Actual exhortation to listen to words helpful to oneself and others 305-6
2. Extensive exposition of flawless [governing] policy 307-398
a. Royal policies 307-327 (5)
(1) Increasing giving 307-8
(2) Founding temples 309-17
(a) Training in exalted thoughts and deeds 309
(b) Achieving the four good qualities 310
(c) Special achievement 311-317
(3) Maintaining what was established earlier 318-20
(a) General teaching 318
(b) Way of appointing caretakers 319
(c) Equal maintenance 320
(4) Providing even for those who do not seek it 321
5) Way of appointing ministers 322-27
(a) Appointing religious leaders 322
(b) Appointing ministers 323
(c) Appointing generals 324
(d) Appointing treasurers, etc. 325-27
b. Instruction in non-degeneration and development 328-335
(1) Instruction in non-degeneration of previously existent practices 328-37
(a) Transition 328
(b) Actual instruction in non-degeneration 329-37
1' Gathering those of special powers 329
2' Making oneself compassionate 330-32
3' Freeing prisoners and making prisons comfortable 333-36
4' If not reformable, banishing them from the country 337
(2) Developing previously non-existent practices 338-45
(a) Achieving practices 338-42
1' Sending out representatives 338-39
2' Examples 340-42
(b) Ceasing non-virtues 343-45
c. Achieving liberation and not forsaking the scriptures of the Great Vehicle 346-398
(1) Training in the path of liberation 346-366
(a) Refuting inherently existent objects of attachment, pleasant and painful feelings [U2T] 346-64
1' Refuting real feelings of pleasure [U2T] 346-61
2' Refuting inherently existing pain [U2T] 362
3' Result of the refutation [U2T] 363-64
(b) Both Lesser Vehicle practitioners and Great Vehicle practitioners equally realize the subtle emptiness [U2T] 365-66
1' Necessity of realizing subtle emptiness even to attain liberation [U2T] 365
2' Difference between Lesser Vehicle and Great Vehicle 366
(2) Stopping forsaking the scriptures of the Great Vehicle 367-98
(a) Extensive exposition 367-96
1' Reason for unsuitability of forsaking [/ despising] the Great Vehicle scriptures 367-79
2' Proving that the Great Vehicle scriptures are the word of Buddha 380-89
3' Incompleteness of the paths and fruits of the Great Vehicle as explained in the Lesser Vehicle scriptures 390-93
4' Purpose of teaching three vehicles 394-96
(b) Summation 397-98
3. Summation 399
4. Advice to become a monastic if unable to learn the special royal ways 400
(Summary of Nāgārjuna’s Ratnāvalī Chapter 4, Section 1: Transition (Verses 301–306):
In the opening section of Chapter 4 of Nāgārjuna’s Precious Garland (Ratnāvalī), verses 301–306, titled "Transition," Nāgārjuna prepares the king to receive potentially unpleasant but beneficial advice by establishing the context and necessity of delivering such counsel. This section is divided into three parts.
First, Nāgārjuna acknowledges the challenge of offering constructive criticism to a monarch, noting that most citizens praise kings even when their actions are against virtuous practices or lack sense, as it is difficult to discern what will be tolerated (verse 301). He highlights the particular difficulty for a monk like himself to speak candidly to a powerful king, given the general reluctance to voice unpleasant truths to anyone (verses 302–303). Despite this, Nāgārjuna’s affection for the king and his compassion for all beings compel him to speak without hesitation, delivering advice that is useful though potentially displeasing (verse 303).
In the second part, he invokes the Buddha’s teaching that students should be told the truth — gentle, meaningful, and salutary — at the appropriate time and with compassionate intent, justifying his forthcoming counsel (verse 304).
Finally, Nāgārjuna directly exhorts the king, addressed as “O Steadfast One,” to listen to these true words spoken without hostility, likening them to water fit for bathing, and to act on them to benefit both himself and others, emphasizing their utility in this life and beyond (verses 305–306).)
.
301. Monarchs who do what is against the practices
And senseless are mostly praised
By their citizens, for it is hard to know
What will or will not be tolerated.
Hence it is hard to know
What is useful or not [to say] . a
.
302. If useful but unpleasant words
Are hard to speak to anyone else,
What could I, a monk, say to you,
A King who is a lord of the great earth?
.
303. But because of my affection for you
And from compassion for all beings,
I tell you without hesitation
That which is useful but unpleasant.
304. The Supramundane Victor said that
students are to be told The truth
— gentle, meaningful, and salutary —
At the proper time and from compassion.
That is why you are being told all this.
305. O Steadfast One, b when true words
Are spoken without belligerence,
They should be taken as fit to be heard,
Like water fit for bathing.
.
306. Realize that I am telling you
What is useful here and otherwise. c
Act on it so as to help
Yourself and also others.
(Conclusion of Nāgārjuna’s Ratnāvalī Chapter 4, Section 1: Transition (Verses 301–306):
Section 1 of Chapter 4 of the Ratnāvalī serves as a compassionate and strategic transition, skillfully preparing the king to receive advice that may challenge his views but is ultimately aimed at his welfare and that of others.
– Nāgārjuna’s candid acknowledgment of the difficulty in offering criticism to a monarch (verses 301–302) reflects his sensitivity to the king’s position, while his motivation — rooted in affection and compassion (verse 303) — underscores the Bodhisattva ideal of acting for the benefit of all beings.
– By invoking the Buddha’s guidance on delivering truth gently and meaningfully (verse 304), Nāgārjuna establishes the ethical foundation for his counsel, ensuring it aligns with the Middle Way’s balance of compassion [T1] ⇐⇒ and wisdom [T2] [U2T].
– His direct appeal to the king to listen and act on these words (verses 305–306) bridges the conventional need for practical governance with the ultimate aim of spiritual growth, encouraging a mindset open to transformative change.
– This section sets a tone of trust and sincerity for the chapter, inviting the king — and by extension, all readers — to embrace even difficult truths as a pathway to personal and communal well-being, laying the groundwork for the detailed policy advice that follows. Its timeless relevance lies in its reminder that true guidance, though sometimes hard to hear, is a gift of compassion, urging us to listen with openness and act with the intention of benefiting all.)
.
.
.
(Summary of Nāgārjuna’s Ratnāvalī Chapter 4, Section 2: Extensive Exposition of Flawless Governing Policy (Verses 307–398):
In Section 2 of Chapter 4 of Nāgārjuna’s Precious Garland (Ratnāvalī), verses 307–398, Nāgārjuna provides an extensive exposition of flawless governing policy, guiding the king toward righteous leadership that aligns with Buddhist principles while also advancing spiritual liberation. The section is divided into three main parts: royal policies, non-degeneration and development of practices, and achieving liberation without forsaking the Great Vehicle scriptures.
In the first part on royal policies (verses 307–327), Nāgārjuna emphasizes increasing giving, warning that failure to share wealth with the needy due to ingratitude or attachment will prevent future prosperity, as giving yields multiplied karmic rewards (verses 307–308). He urges the king to found temples and centers of doctrine with exalted deeds, ensuring they inspire awe and fame, using all wealth for the doctrine to secure lasting merit, given the impermanence of possessions at death (verses 309–317). Maintaining previously established centers with virtuous caretakers and providing equally for the disadvantaged, even supporting practitioners in other lands, is advised (verses 318–321). Appointing religious leaders, ministers, generals, and treasurers who are ethical, skilled, and dedicated to the doctrine ensures a governance rooted in righteousness (verses 322–327).
The second part (verses 328–345) focuses on non-degeneration and development of practices, urging the king to maintain integrity amidst a chaotic world by surrounding himself with wise advisors, showing compassion even to wrongdoers, freeing prisoners humanely, and banishing unreformable murderers without harm (verses 328–337). Developing new practices involves oversight through agents, honoring the virtuous, and ensuring governance reflects patience, respect, and generosity, while avoiding misuse of resources to prevent misery and promote prosperity (verses 338–345).
The third part (verses 346–398) addresses achieving liberation and upholding the Great Vehicle.
– Nāgārjuna refutes the inherent existence of pleasure and pain [U2T], showing that worldly pleasures are mere lessening of pain or conceptual constructs, and that true liberation comes from realizing their emptiness, transcending attachment (verses 346–364).
– Both Lesser and Great Vehicle practitioners realize this emptiness [T2], but Bodhisattvas continue out of compassion [T1] [U2T] (verses 365–366).
– He then defends the Great Vehicle scriptures against derision, highlighting their teachings on the six perfections [U2T] as the Buddha’s word, their necessity for understanding the complete path and nature of Buddhahood, and the purpose of the three vehicles as a pedagogical progression (verses 367–396).
– Nāgārjuna concludes by urging the wise to embrace the Great Vehicle with faith [T1] ⇐⇒ as it leads to enlightenment (omniscience) [U2T] ⇐⇒ and worldly pleasures along the way (high rebirths) [T1] (verses 397–398).)
.
(1) Increasing giving 307-8
307. If you do not make contributions of the wealth
Obtained from former giving to the needy,
Through your ingratitude and attachment
You will not obtain wealth in the future.
.
308. Here in the world workers do not carry
Provisions for a journey unpaid,
But lowly beggars, without payment, carry to your future life
[What you give them] multiplied a hundred times.
(2) Founding temples 309-17 (3)
(a) Training in exalted thoughts and deeds 309
309. Always be of exalted mind
And take delight in exalted deeds.
From exalted actions arise
All effects that are exalted.
(b) Achieving the four good qualities 310
310. Create foundations of doctrine, abodes
Of the Three Jewels — fraught with glory and fame —
That lowly kings have not even
Conceived in their minds.
(c) Special achievement 311-317
311. O King, it is preferable not to create
Foundations of doctrine that do not stir
The hairs of wealthy kings
Because [those centers] will not become famous even after your death.
.
312. Through your great exaltation, a use even all your wealth
Such that the exalted become free from pride,
[The equal] 73 become delighted,
And the inclinations of the lowly are reversed.
.
313. Having let go of all possessions,
[At death] powerless you must go elsewhere,
But all that has been used for the doctrine
Precedes you [as good karma],
.
314. When all the possessions of a previous monarch
Come under the control of the successor,
Of what use are they then to the former monarch
For practice, happiness, or fame?
.
315. Through using wealth there is happiness here in this life,
Through giving there is happiness in the future,
From wasting it without using or giving it away,
There is only misery. How could there be happiness?
.
316. Because of lack of power while dying,
You will be unable to make donations by way of your ministers
Who will shamelessly lose affection for you
And will seek to please the new monarch.
.
317. Hence while in good health create foundations of doctrine
Immediately with all your wealth,
For you are living amidst the causes of death
Like a lamp standing in a breeze.
(3) Maintaining what was established earlier 318-20 (3)
(a) General teaching 318
318. Also you should maintain other centers of doctrine
Established by the previous kings —
All the temples and so forth —
As they were before.
(b) Way of appointing caretakers 319
319. Please have them attended by those
Who are not harmful, are virtuous,
Keep their vows, are kind to visitors, truthful,
Patient, non-combative, and always diligent.
(c) Equal maintenance 320
320. Cause the blind, the sick, the lowly,
The protectorless, the destitute,
And the crippled equally to obtain
Food and drink without interruption.
(4) Providing even for those who do not seek it 321
321. Provide all types of support
For practitioners who do not seek it
And even for those living
In the countries of other monarchs.
(5) Way of appointing ministers 322-27 (4)
(a) Appointing religious leaders 322
322. At all centers of the doctrine
Appoint attendants who are
Not negligent, not greedy, skillful,
Religious, and not harmful to anyone.
(b) Appointing ministers 323
323. Appoint ministers who know good policy,
Who practice the doctrine, are civil, a
Pure, harmonious, undaunted, of good lineage,
Of excellent ethics, and grateful.
(c) Appointing generals 324
324. Appoint generals who are generous,
Without attachments, brave, kindly,
Who use [the treasury] properly, are steadfast,
Always conscientious, and practice the doctrine.
(d) Appointing treasurers, etc. 325-27
325. As administrators appoint elders
Of religious disposition, pure, and able,
Who know what should be done, are skilled in the [royal] 74 treatises,
Understand good policy, are unbiased, and are kindly.
.
326. Every month you should hear from them
About all the income and expenses,
And having heard, you yourself should tell them
All that should be done for the centers of doctrine and so forth.
.
327. If your realm exists for the doctrine
And not for fame or desire,
Then it will be extremely fruitful.
If not, its fruit will be misfortune.
.
(1) Instruction in non-degeneration of previously existent practices 328-37 (2)
(a) Transition 328
328. O Lord of Humans, since in this world nowadays
Most are prone to wreak havoc on each other,
Listen to how your governance
And your practice should be.
(b) Actual instruction in non-degeneration 329-37 (4)
1' Gathering those of special powers 329
329. Let there always be around you many persons
Old in experience, of good lineage,
Knowing good policy, who shrink from ill deeds,
Are agreeable, and know what should be done.
2' Making oneself compassionate 330-32 (3)
a' Providing out of compassion 330
330. Even to those whom they have rightfully fined,
Bound, punished, and so forth,
You, being moistened with compassion,
Should always be caring.
b' Being compassionate especially to the wicked 331
331. O King, through compassion you should
Always generate just an attitude of altruism
Even for all those embodied beings
Who have committed awful ill deeds.
c' The correctness of the above 332
332. Especially generate compassion
For those whose ill deeds are horrible, the murderers.
Those of fallen nature are receptacles
Of compassion from those whose nature is magnanimous.
3' Freeing prisoners and making prisons comfortable 333-36
333. Free the weaker prisoners
After a day or five days.
Do not think the others
Are not to be freed under any conditions.
.
334. For each one whom you do not think to free
You will lose the [layperson's] vow.
Due to having lost the vow,
Faults will constantly be amassed.
.
335. As long as prisoners are not freed,
They should be made comfortable
With barbers, baths, food, drink,
Medicine, and clothing. a
.
336. Just as deficient children are punished
Out of a wish to make them competent,
So punishment should be carried out with compassion,
Not through hatred nor desire for wealth.
4' If not reformable, banishing them from the country 337
337. Once you have analyzed and thoroughly recognized
The angry murderers,
Have them banished
Without killing or tormenting them.
.
(2) Developing previously non-existent practices 338-45 (2)
(a) Achieving practices 338-42 (2)
1' Sending out representatives 338-39
338. In order to maintain control, a oversee all the country
Through the eyes of agents.
Always conscientious and mindful,
Do what accords with the practices.
.
339. Continually honor in an exalted way
Those who are foundations of good qualities
With gifts, respect, and service,
And likewise honor all the rest.
2' Examples 340-42
340. The birds of the populace will alight upon
The royal tree providing the shade of patience,
Flourishing flowers of respect,
And large fruits of resplendent giving.
.
341. Monarchs whose nature is generosity
Are liked if they are strong,
Like a sweet hardened outside
With cardamom and pepper.
.
342. If you analyze with reason thus,
Your governance will not degenerate.
It will not be without principle
Nor become unreligious but be religious.
(b) Ceasing non-virtues 343-45
343. You did not bring your dominion with you from your former life
Nor will you take it to the next.
Since it was gained through religious practice,
You would be wrong to act against the practices.
.
344. O King, exert yourself
To avert a sequence
Of miserable supplies for the realm
Through [misuse of] royal resources.
.
345. O King, exert yourself
To increase the succession
Of the dominion's resources
Through [proper use of] royal resources.
.
(1) Training in the path of liberation 346-366 (2)
(Summary of Nāgārjuna’s Ratnāvalī Chapter 4, Subsection (1): Training in the Path of Liberation [U2T] (Verses 346–366):
In the subsection "Training in the Path of Liberation [U2T]" (verses 346–366) within Chapter 4 of Nāgārjuna’s Precious Garland (Ratnāvalī), Nāgārjuna guides the king toward liberation by refuting the inherent existence of worldly attachments and highlighting the non-dual realization of reality as the Union of The Two Truths [U2T]. This subsection is divided into two parts: refuting inherently existent objects of attachment (pleasant and painful feelings) and affirming that both Lesser and Great Vehicle practitioners realize subtle emptiness.
The first part (verses 346–364) begins with a transition, noting that even Universal Monarchs ruling vast domains experience only two types of pleasure — physical and mental — [T1] ⇐⇒ which are ultimately insubstantial [T2] [U2T] (verses 346–347).
– Nāgārjuna asserts that physical pleasures are merely a lessening of pain, and mental pleasures are conceptual constructs [T1] ⇐⇒ lacking inherent meaning [T2] [U2T] (verse 348).
– He extensively refutes the notion of real pleasure by showing that mental pleasure derived from objects like wealth or women is sequential, not simultaneous [T1] ⇐⇒ and thus not inherently meaningful [T2] [U2T] (verses 349–350).
– Physical pleasure is similarly debunked: the five senses cannot collectively produce a unified pleasure, as each sense engages its object independently, and the mind’s perception of pleasure is a mere conceptual fabrication based on past experiences [T1] (verses 351–353). ⇐⇒ He further demonstrates that senses, objects, and consciousness lack inherent existence [T2] ⇐⇒ being dependent on each other [T1] [U2T] ⇐⇒ and composed of elements that are themselves empty ⇐⇒ using the analogy of a whirling firebrand appearing as a wheel to illustrate their illusory nature (verses 354–360).
– Nāgārjuna concludes that all aggregates — consciousnesses, feelings, discriminations, and compositional factors — [T1] ⇐⇒ are without essential factuality [T2] [U2T], rendering pleasures ultimately meaningless (in the sense of empty of inherent existence because dependently co-arisen / interdependent, but still not completely non-existent) (verse 361).
– He extends this to pain, noting that it is merely the destruction of pleasure, both being conceptual fancies (verse 362).
– Liberation is achieved by abandoning attachment to pleasure and aversion to pain, realizing their lack of inherent existence [T2] [U2T], with the mind conventionally serving as the vehicle for this realization [T1] ⇐⇒ despite its own emptiness [T2] [U2T] (verses 363–364).
The second part (verses 365–366) emphasizes that both Lesser and Great Vehicle practitioners must realize this subtle emptiness [T2] to attain liberation, passing beyond rebirth like a fire without fuel, but Bodhisattvas, driven by compassion, continue to engage in saṃsāra to seek perfect enlightenment for all beings [T1] [U2T] (verses 365–366).)
.
(a) Refuting inherently existent objects of attachment, pleasant and painful feelings [U2T] 346-64 (3) .
1' Refuting real feelings of pleasure [U2T] 346-61 (3)
a' Transition 346-47
346. Although Universal Monarchs rule
Over the four continents, their pleasures
Are regarded as only two—
The physical and the mental.
.
347. Physical feelings of pleasure
Are only a lessening of pain.
Mental pleasures are made of thought,
Created only by conceptuality [T1].
b' Brief indication 348
348. All the wealth of worldly pleasures
Are just a lessening of suffering,
Or are only [creations of] thought,
Hence they are in fact not meaningful [T2].
(in the sense of empty of inherent existence, not completely non-existent)
c' Extensive explanation 349-61 (2)
1" Refuting proofs of real pleasure 349-60 (2)
___ a’’ Refuting proofs for real mental pleasure 349-50
349. Just one by one there is enjoyment
Of continents, countries, towns, homes,
Conveyances, a seats, clothing, beds,
Food, drink, elephants, horses, and women.
.
350. When the mind has any [one of these as its object],
Due to it there is said to be pleasure,
But since at that time no attention is paid to the others,
The others are not then in fact meaningful [causes of pleasure].
___ b’’ Refuting proofs for real physical pleasure 351-60 (2)
___ ___ 1: Refuting an aggregation of the five objects as a proof for real physical pleasure 351-53
351. When [all] five senses, eye and so forth, b
[Simultaneously] apprehend their objects, c
A thought [of pleasure] does not refer [to all of them],
Therefore at that time they do not [all] give pleasure.
.
352. Whenever any of the [five] objects is known
[As pleasurable] by one of the [five] senses,
Then the remaining [objects] are not so known by the remaining [senses] d
Since they then are not meaningful [causes of pleasure].
.
353. The mind apprehends an image of a past object
Which has been apprehended by the senses
And imagines and fancies
It to be pleasurable.
___ ___ 2: Refuting individual objects as proofs of real physical pleasure 354-60 (2)
___ ___ ___ a: Actual refutation 354
354. Also the one sense which here [in the world
Is said to] know one object
Is meaningless without an object,
And the object also is meaningless without it.
___ ___ ___ b: Refuting proofs of real physical pleasure 355-60 (3)
___ ___ ___ ___ 1* Refuting inherently existing consciousnesses 355
355. Just as a child is said to be born
In dependence on a father and a mother,
So a [visual] consciousness is said to arise
In dependence on an eye sense and on a form [T1].
___ ___ ___ ___ 2* Refuting inherently existing objects 356-57
356. Past and future objects
And the senses are meaningless,
So too are present objects
Since they are not distinct from these two." a
.
357. Just as due to error the eye perceives
A whirling firebrand as a wheel,
So the senses apprehend
Present objects [as if real].
___ ___ ___ ___ 3* Refuting inherently existent senses 358-60 (3)
___ ___ ___ ___ a* Refuting inherently existent senses and objects through refuting inherently existent elements 358
358. The senses and their objects are regarded
As being composed of the elements.
Since the elements are meaningless individually,
These also are meaningless in fact.
___ ___ ___ ___ ___ b* Refuting inherently existent elements 359
359. If the elements are each different,
It follows that there could be fire without fuel.
If mixed, they would be characterless. b
Such is also to be ascertained about the other elements.
___ ___ ___ ___ ___ c* Therefore forms are not inherently existent 360
360. Because the elements are thus meaningless in both these ways,
So too is a composite.
Because a composite is meaningless
So too are forms meaningless in fact.
2" Refuting the entity of real pleasure 361
361. Also because consciousnesses, feelings,
Discriminations, and compositional factors [T1]
Altogether and individually
are without essential factuality [T2] [U2T],
[Pleasures] are not ultimately meaningful.
2' Refuting inherently existing pain [U2T] 362
362. Just as lessening of pain
Is fancied to be pleasure in fact,
So destruction of pleasure
Is also fancied to be pain.
3' Result of the refutation [U2T] 363-64 (2)
a' Liberation through realizing emptiness [U2T] 363
363. Thus attachment to meeting with pleasure
And attachment to separating from pain
Are to be abandoned (transcended)
because they do not inherently exist [T2].
Thereby those who see thus are liberated.
b' Identifying the mind [T1] realizing emptiness [T2] [U2T] 364
364. What sees [reality] ?
Conventionally it is said to be the mind
[For] without mental factors there is no mind [T1]
[And hence minds and mental factors] are meaningless [T2] [U2T],
due to which it is not asserted that
they are simultaneous [concomitant].
.
(b) Both Lesser Vehicle practitioners and Great Vehicle practitioners equally realize the subtle emptiness [U2T] 365-66 (2)
1' Necessity of realizing subtle emptiness even to attain liberation [U2T] 365
365. Knowing thus correctly, just as it is,
That transmigrating beings [T1]
do not exist in fact [T2] [U2T],
One passes [from suffering] not subject
[to rebirth and hence] 75 without appropriating [rebirth],
Like a fire without its cause.
2' Difference between Lesser Vehicle and Great Vehicle 366
366. Bodhisattvas also who have seen it thus,
Seek perfect enlightenment with certainty.
They make the connection between lives
Until enlightenment only through their compassion.
.
(Conclusion of Nāgārjuna’s Ratnāvalī Chapter 4, Subsection (1): Training in the Path of Liberation [U2T] (Verses 346–366):
The subsection "Training in the Path of Liberation [U2T]" (verses 346–366) in Chapter 4 of the Ratnāvalī offers a profound philosophical foundation for liberation, skillfully dismantling the king’s potential attachments to worldly pleasures and guiding him toward the non-dual realization of reality.
– Nāgārjuna’s meticulous refutation of inherently existent pleasure and pain (verses 346–362) employs the Madhyamaka method of logical analysis, revealing that both are mere conceptual constructs — dependent on conditions [T1] ⇐⇒ and empty of inherent existence [T2] [U2T].
– By deconstructing the aggregates, senses, and objects through examples like the whirling firebrand (verse 357), he illustrates their illusory nature, aligning with the Middle Way’s rejection of extremes like eternalism (real pleasure) and nihilism (no pleasure).
– The path to liberation, as outlined in verses 363–364, involves transcending attachment and aversion through the realization of emptiness [T2] [U2T], with the mind serving as a conventional tool [T1] for this insight ⇐⇒ despite its own lack of inherent existence [T2].
– The distinction between Lesser and Great Vehicle practitioners (verses 365–366) underscores the universality of this realization [T2] ⇐⇒ while highlighting the Bodhisattva’s compassionate commitment to remain in saṃsāra [T1] [U2T], embodying the Union of wisdom [T2] ⇐⇒ and compassion [T1] [U2T].
– This subsection not only prepares the king for the ethical governance advice that follows but also invites a deeper spiritual awakening, encouraging practitioners to see beyond fleeting pleasures and pains to the true nature of reality — a realization that liberates while fostering selfless action for the benefit of all beings.
– Its timeless relevance lies in its call to balance worldly engagement [T1] ⇐⇒ with ultimate insight [T2] [U2T], offering a path to freedom that resonates with both leaders and spiritual seekers.)
.
.
(2) Stopping forsaking the scriptures of the Great Vehicle 367-98 (2)
(Summary of Nāgārjuna’s Ratnāvalī Chapter 4, Subsection (2): Stopping Forsaking the Scriptures of the Great Vehicle (Verses 367–398):
In the subsection "Stopping Forsaking the Scriptures of the Great Vehicle" (verses 367–398) within Chapter 4 of Nāgārjuna’s Precious Garland (Ratnāvalī), Nāgārjuna passionately defends the authenticity and value of the Great Vehicle (Mahayana) scriptures, urging the king not to deride them but to embrace them with faith for the sake of achieving enlightenment. The subsection is divided into an extensive exposition and a summation.
– The extensive exposition (verses 367–396) consists of four parts.
— First, Nāgārjuna addresses the unsuitability of despising the Great Vehicle, explaining that some, bewildered by its depth, deride it out of ignorance, misidentification of its virtues as faults, or rejection of its altruistic qualities, despite knowing that harming others is defective while helping them is virtuous (verses 367–369). Such derision leads to negative rebirths, as even those with faith who misinterpret emptiness as denying cause and effect suffer consequences, let alone those who outright reject it (verses 370–371). He counters objections by noting that just as medicine uses poison to cure poison, the minor suffering in Great Vehicle practices (e.g., enduring hardship for others) eliminates greater suffering, making it unsuitable to despise a path that benefits self and others (verses 372–374). Relinquishing small pleasures for greater happiness is wise, as even in worldly contexts, temporary pain (like taking bitter medicine) yields benefits, a principle rooted in ancient wisdom (verses 375–377). Intelligent beings should thus value the Great Vehicle’s emphasis on compassion [T1] and wisdom [T2] [U2T], as derision stems from ignorance of its profundity (verses 378–379).
— Second, Nāgārjuna proves the Great Vehicle scriptures are the Buddha’s word, highlighting that the six perfections—giving, ethics, patience, effort, concentration, and wisdom, infused with compassion—epitomize its teachings, aligning with the Buddha’s intent to benefit self and others (verses 380–382). The Great Vehicle uniquely teaches the complete path of enlightenment through merit and wisdom [U2T], which the ignorant reject (verse 383), and reveals the Buddha’s inconceivable nature, beyond even Shariputra’s understanding, making it worthy of acceptance (verses 384–385). The emptiness taught in both vehicles is the same, focusing on the non-existence of inherent production and extinction [U2T], and neutrality, not derision, is advised for those who find its meaning elusive (verses 386–389).
— Third, Nāgārjuna argues that the Lesser Vehicle scriptures lack the complete path of Bodhisattva deeds, aspirational wishes, and dedications necessary for Buddhahood, which only the Great Vehicle provides, making it the authoritative source for such teachings (verses 390–393).
— Fourth, he explains the Buddha’s pedagogical intent in teaching three vehicles, tailoring doctrines to trainees’ capacities—from turning away from ill-deeds, to achieving merit, to realizing duality and non-duality, culminating in the profound Great Vehicle path of emptiness and compassion [U2T] (verses 394–396).
– The summation (verses 397–398) urges the wise to extinguish hostility toward the Great Vehicle, cultivate faith in it, and practice its teachings, which lead to both enlightenment and worldly pleasures along the way.)
.
(a) Extensive exposition 367-96 (4)
1' Reason for unsuitability of forsaking [/ despising] the Great Vehicle scriptures 367-79 (2)
a' Faults of deriding the Great Vehicle 367-71 (3)
1" How the Great Vehicle is derided 367
367. Since
the collections [of merit [T1] ⇐⇒ and wisdom [T2] [U2T]]
of Bodhisattvas
Were taught by the One Gone Thus in the Great Vehicle,
Those who are bewildered [about the full extent of the paths and fruits of the Great Vehicle] 76
Deride them out of antagonism.
2" Reasons for the derision 368-69
368. Either through not knowing the good qualities [of altruism] 77
and the defects [of mere self-concern],
Or identifying good qualities as defects,
Or through despising good qualities,
They deride the Great Vehicle.
.
369. Those who deride the Great Vehicle —
Knowing that to harm others is defective
And that to help others is a good quality —
Are said to despise good qualities.
3" Faults of deriding the Great Vehicle 370-71
370. Those who despise the Great Vehicle,
Source of all good qualities in that [it teaches] taking delight
Solely in the aims of others due to not looking to one's own,
Consequently burn themselves [in bad transmigrations], 78
.
371. One type with faith [in emptiness forsakes it] 79
through misconception [of it as denying cause and effect].
Others who are angry [forsake emptiness] through despising it.
If even the faithful type is said [in sutra] to be burned,
What can be said about those who turn their backs on it
through despising it! a
b' Therefore, the unsuitability of despising the Great Vehicle 372-79 (5)
1" Elimination of great suffering through a little suffering 372
372. Just b as it is explained in medicine
That poison can removed by poison,
What contradiction is there in saying
That what is injurious [in the future] 80 can be removed by suffering?
2" Though there is a little suffering in the deeds of the Great Vehicle, it is unsuitable to despise what completely eliminates suffering 373-74
373. It is renowned [in Great Vehicle scriptures] 81
that motivation determines practices
And that the mind is most important.
Hence how could even suffering not be helpful
For one who gives help with an altruistic motivation?
.
374. If even [in ordinary life] pain can bring future benefit,
What need is there to say that [accepting suffering] 82
Beneficial for one's own and others' happiness will help!
This practice is known as the policy of the ancients. a
3" Rightness of making effort for the sake of great bliss;
wrongness of being attached to small pleasures 375-77
375. If through relinquishing small pleasures
There is extensive happiness later,
Seeing the greater happiness
The resolute should relinquish small pleasures.
.
376. If such things cannot be borne,
Then doctors giving distasteful medicines
Would disappear. It is not [reasonable]
To forsake [great pleasure for the small].
.
377. Sometimes what is thought harmful
Is regarded as helpful by the wise.
General rules and their exceptions
Are commended in all treatises.
4" Suitability of liking the Great Vehicle 378
378. Who with intelligence would deride
The explanation in the Great Vehicle
Of deeds motivated by compassion [T1]
And of stainless wisdom [T2] [U2T]!
5" Summation 379
379. Feeling inadequate about its great extent and profound depth
Untrained beings — foes of themselves and others —
Nowadays deride the Great Vehicle
Because of bewilderment.
2' Proving that the Great Vehicle scriptures are the word of Buddha 380-89 (3)
a' Deeds of the six perfections 380-82 (3)
1" Not the slightest bad explanation in the scriptures of the Great Vehicle 380
380. The Great Vehicle has a nature
Of giving, ethics, patience, effort,
Concentration, wisdom, and compassion [U2T].
Hence how could there be any bad explanations in it?
2" The aims of the Great Vehicle are taught in the Great Vehicle scriptures 381
381. Others' aims are [achieved] 83 through giving and ethics.
One's own are [achieved] through patience and effort.
Concentration and wisdom are causes of liberation.
These epitomize the sense of the Great Vehicle.
3" Therefore, those scriptures are proved to be the word of Buddha 382
382. The aims of benefiting oneself and others and the meaning of liberation
As briefly taught by the Buddha [in the Hearers' Vehicle] a
Are contained in the six perfections [U2T].
Therefore these [scriptures of the Great Vehicle] 84 are the word of Buddha.
b' Necessity of knowing the complete path of great enlightenment from the Great Vehicle scriptures 383
383. Those blind with ignorance cannot stand
This Great Vehicle where Buddhas taught
The great path of enlightenment
Consisting of merit and wisdom [U2T].
c' Necessity of knowing the great nature of a Buddha from the Great Vehicle which therefore is the word of Buddha 384-89 (3)
1" Limitless causes of the Form Body are explained in the Great Vehicle 384-85
384 Conquerors are said to have inconceivable good qualities
Because the [causal] 85 good qualities are inconceivable like the sky.
Therefore let this great nature of a Buddha
Explained in the Great Vehicle be allowed.
.
385 Even [Buddha's] ethics were beyond
The scope of Shariputra.
So why is the inconceivable great nature
Of a Buddha not accepted?
2" Knowledge of extinction described in the Lesser Vehicle and extinction and no production described in the Great Vehicle have the same meaning of the realization of emptiness 386-87
386 The absence of production taught in the Great Vehicle
And the extinction of the others b are in fact the same emptiness
[Since they indicate]
the non-existence of [inherently existent] production
and the extinction [of inherent existence] [U2T].
Therefore let [the Great Vehicle] be allowed [as Buddha's word].
.
387. If emptiness [T2] and the great nature of a Buddha [T1] [U2T]
Are viewed in this way with reason,
How could what is taught in the Great Vehicle and the other
Be unequal for the wise? a
3" If the meaning of the Great Vehicle is not understood, it is right to be indifferent toward it but not to despise it 388-89
388. What the One Gone Thus taught with a special intention
Is not easy to understand.
Therefore since he taught one as well as three vehicles,
You should protect yourself through neutrality. b
.
389. There is no fault with neutrality, but there is fault
From despising it. How could there be virtue?
Therefore those who seek good for themselves
Should not despise the Great Vehicle.
3' Incompleteness of the paths and fruits of the Great Vehicle as explained in the Lesser Vehicle scriptures 390-93 (3)
a' The deeds of Bodhisattvas are not completely explained in the Lesser Vehicle scriptures 390-91
390. Bodhisattvas' aspirational wishes, deeds, and dedications [of merit]
Were not described in the Hearers' Vehicle.
Therefore how could one become
A Bodhisattva through it?
.
391. [In the Hearers' Vehicle] Buddha c did not explain
The foundations d for a Bodhisattva's enlightenment.
What greater authority for this subject
Is there other than the Victor?
b' Buddhahood cannot be achieved through practicing just the four noble truths and the auxiliaries to enlightenment 392
392. How could the fruit of Buddhahood be superior
[If achieved] through the path common to Hearers
Which has the foundations [of the Hearer enlightenment],
The meanings of the four noble truths, and the harmonies with enlightenment?
c' The Great Vehicle scriptures are suitable to be considered by the wise as the word of Buddha 393
393. The subjects concerned with the Bodhisattva deeds
Were not mentioned in the [Hearers' Vehicle] sutras
But were explained in the Great Vehicle.
Hence the wise should accept it [as Buddha's word].
4' Purpose of teaching three vehicles 394-96
394. Just as a grammarian [first] has students
Read a model of the alphabet,
So Buddha taught trainees
The doctrines that they could bear.
.
395. To some he taught doctrines
To turn them away from ill-deeds;
To some, for the sake of achieving merit;
To some, doctrines based on duality;
.
396. To some, doctrines based on non-duality;
To some what is profound and frightening to the fearful —
Having an essence of emptiness [T2]
and compassion [T1] [U2T] —
The means of achieving [unsurpassed] 86 enlightenment. a
.
(b) Summation 397-98
397. Therefore the wise should extinguish
Any belligerence toward the Great Vehicle
And generate special faith
For the sake of achieving perfect enlightenment.
.
398. Through faith in the Great Vehicle
And through practicing what is explained in it
The highest enlightenment is attained
And, along the way, even all [worldly] 87 pleasures.
.
(Conclusion of Nāgārjuna’s Ratnāvalī Chapter 4, Subsection (2): Stopping Forsaking the Scriptures of the Great Vehicle (Verses 367–398):
The subsection "Stopping Forsaking the Scriptures of the Great Vehicle" (verses 367–398) in Chapter 4 of the Ratnāvalī is a compelling defense of the Mahayana tradition, skillfully addressing potential skepticism by highlighting its authenticity, depth, and transformative power.
– Nāgārjuna’s systematic refutation of derision (verses 367–379) underscores the karmic consequences of rejecting the Great Vehicle’s altruistic teachings, framing such rejection as a failure to appreciate the Union of compassion [T1] and wisdom [T2] [U2T], which leads to liberation beyond dualities [Uopp].
– His logical arguments — comparing the Great Vehicle’s minor hardships to medicinal cures (verses 372–374) and emphasizing the wisdom of prioritizing greater happiness (verses 375–377) — reflect the Middle Way’s pragmatic balance, encouraging engagement with suffering as a means to ultimate freedom.
– By proving the Great Vehicle’s authenticity through its alignment with the Buddha’s teachings on the six perfections (verses 380–382) and its unique exposition of the Bodhisattva path (verses 390–393), Nāgārjuna establishes it as the authoritative source for achieving Buddhahood, transcending the limitations of the Lesser Vehicle.
– The pedagogical progression of the three vehicles (verses 394–396) demonstrates the Buddha’s compassionate skill in teaching, culminating in the Great Vehicle’s non-dual path of emptiness ⇐⇒ and compassion [U2T], which integrates the three spheres [U3S], and the Ground and its manifestations [UGM].
– The summation (verses 397–398) invites the king — and all practitioners — to embrace the Great Vehicle with faith, promising not only ultimate enlightenment ⇐⇒ but also conventional benefits, reflecting the holistic vision of the Mahayana.
– This subsection’s enduring relevance lies in its call to overcome doubt with understanding, to value compassion and wisdom as inseparable, and to engage in a path that benefits self and others, offering a timeless guide for spiritual growth amidst diverse teachings.)
.
(Conclusion of Nāgārjuna’s Ratnāvalī Chapter 4, Section 2: Extensive Exposition of Flawless Governing Policy (Verses 307–398):
Section 2 of Chapter 4 of the Ratnāvalī masterfully integrates practical governance with the profound spiritual path of liberation, offering the king a vision of leadership that serves both temporal and ultimate goals through the lens of the Middle Way. Nāgārjuna’s royal policies (verses 307–327) emphasize generosity, ethical administration, and support for the doctrine, reflecting the collection of merit [T1] as a foundation for societal well-being and personal karmic benefit, while his focus on impermanence (verses 313–317) subtly introduces the ultimate truth [T2]. The instructions on non-degeneration and development (verses 328–345) ensure that governance remains compassionate and just, balancing strength with patience and generosity, as exemplified in metaphors like the “royal tree” (verse 340), aligning conventional leadership [T1] with the Bodhisattva’s altruistic intent. The section on liberation (verses 346–398) deepens this integration by refuting the inherent existence of pleasure and pain [U2T] (verses 346–364), encouraging the king to transcend attachment through non-dual wisdom while defending the Great Vehicle’s teachings on compassion ⇐⇒ and wisdom [U2T] as authentic and essential (verses 367–396). This defense underscores the Union of opposites [Uopp] — such as saṃsāra/nirvāṇa, subject/object, or merit/wisdom — revealing their interdependence ⇐⇒ and emptiness, a realization that liberates without rejecting worldly duties. Nāgārjuna’s pedagogical approach, likening the three vehicles to a grammarian’s teaching method (verse 394), ensures accessibility while urging faith in the Great Vehicle (verses 397–398). This section’s enduring relevance lies in its holistic vision: it invites leaders and practitioners alike to govern with compassion, act with wisdom, and embrace the non-dual path to enlightenment, harmonizing the welfare of self and others in a seamless journey toward awakening.)
The fourth chapter of the Precious Garland, An Indication of Royal Policy, is finished.