Mahayanavimsaka of Nagarjuna – Adoration to the The Three Treasures


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Mahayanavimsaka
of Nagarjuna


Edited by
Vidhusekhara Bhattacharya ©1931 Visvabharati

Bookshop, Calcutta


ADORATION TO THE
THREE TREASURES

1

I make my obeisance
to the Buddha who is wise, free from

all attachment, and
whose powers are beyond conception, and

who has kindly
taught the truth which cannot be expressed

by words.

2

In the
transcendental truth there is no origination

(utpada), and in
fact, there is no destruction (nirodha).

The Buddha is like
the sky (which has neither origination

nor cessation), and
the beings are like him, and therefore

they are of the same
nature.

3

There is no birth
either on this or the other side (of the

world). A compound
thing (samskrta) originates from its

conditions.
Therefore it is sunya by its nature. This fact

comes into the range
of knowledge of an omniscient one.

4

All things by nature
are regarded as reflections. They are

pure and naturally
quiescent, devoid of any duality, equal,

and remain always
and in all circumstances in the same way

(tathata).

5

In fact, worldings
attribute atman to what is not atman,

and in the same way
they imagine happiness, misery,

indifference,
passions and liberation.

6 – 7

Birth in the six
realms of existence in the world, highest

happiness in the
heaven, great pain in the hell,–these do

not come within the
perview of truth (i.e. cannot be

accepted as true);
nor do the notions that unmeritorious

actions lead to the
extreme misery, old age, disease, and

death, and
meritorious actions surely bring about good

results.

It is owing to false
notions that beings are consumed by

fire of passions
even as a forest is burnt by forest

conflagration and
fall into the hells, etc. As illusion

prevails so do
beings make their appearance. The world is

illusory and it
exists only on account of its cause and

conditions.

8

As a painter is
frightened by the terrible figure of a

Yaksa which he
himself has drawn, so is a fool frightened

in the world (by his
own false notions).

9

Even as a fool going
himself to a quagmire is drowned

therein, so are
beings drowned in the quagmire of false

notions and are
unable to come out thereof.

10

The feeling of
misery is experienced by imagining a thing

where in fact it has
no existence. Beings are tortured by

the poison of false
notions regarding the object and its

knowledge.

11

Seeing these
helpless beings with a compassionate heart one

should perform the
practices of the highest knowledge

(bodhicarya) for the
benefit of them.

12

Having acquired
requisites thereby and getting

unsurpassable bodhi
one should become a Buddha, the friend

of the world, being
freed fron the bondage of false

notions.

13

He who realizes the
transcendental truth knowing the

pratityasamutpada
(or the manifestation of entities

depending on their
causes and conditions), knows the world

to be sunya and
devoid of beginning, middle or end.

14

The samsara and
nirvana are mere appearances; the truth is

stainless,
changeless, and quiescent from the beginning and

illumined.

15

The object of
knowledge in dream is not seen when one

awakes. Similarly
the world disappears to him who is

awakened from the
darkness of ignorance.

The creation of
illusion is nothing but illusion. When

everything is
compoond there is nothing which can be

regarded as a real
thing. Such is the nature of all things.

16

One having
origination (jati) does not originate himself.

Origination is a
false conception of the people. Such

conceptions and
(conceived) beings, these two are not

reasonable.

17

All this is nothing
but mind (citta) and exists just like

an illusion. Hence
originate good and evil actions and from

them good and evil
birth.

18

When the wheel of
the mind is suppressed, all things are

suppressed.
Therefore all things are devoid of atman

(independent
nature), and consequently they are pure.

19

It is due to
thinking the things which have no independent

nature as eternal,
atman, and pleasant that this ocean of

existence (bhava)
appears to one who is enveloped by the

darkness of
attachment and ignorance.

20

Who can reach the
other side of thc great ocean of samsara

which is full of
water of false notions without getting

into the great
vehicle (i.e., Mahayana) ?

How can these false
notions arise in a man who thoroughly

knows this world
which has originated from ignorance?

Here ends the
Mahayanavimsaka of Acarya Nagarjuna.


Edited by
Vidhusekhara Bhattacharya ©1931 Visvabharati

Bookshop, Calcutta


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