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By Ārya Nāgārjuna, Bhikshu Dharmamitra

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Additional resources for A Strand of Dharma Jewels: A Bodhisattva’s Profound Teachings On Happiness, Liberation, and the Path: The Rāja Parikathā Ratnāvalī Composed by Ārya Nāgārjuna for a South Indian Monarch

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As for those three phases, beginning, middle, and end, They are neither self-created nor other-created. 11. Deconstruction of Unitary Entities; dependence of Dual Designations 071 Because they have parts, instants are not unitary entities. If they do not exist as such, how could any parts exist? Without the “singular,” how could there be the “many”? Without “existence,” what dharma could be “non-existent”? 12. As “Existence” Is a Fallacy, How Could any Entity Be “Non-existent”? 50 13. Recondite Dharma and the Common Person’s Misapprehension of It.

Summation on the Causality of Suffering and Happiness16 019 The karmic-offense dharmas associated with killing and such Involve karmic retributions such as have just been described. ] Non-covetousness and such as well as karma arising from them Exemplify the causality involved in good karmic actions. 021 The wretched destinies18 and the various forms of suffering Are all produced as a consequence of wrong dharmas. The good destinies and happiness, All arise because of good dharmas. 022 One should always avoid every form of evil While constantly engaging in every form of goodness, Doing so through the karmic actions of body, mouth, and mind.

58 Therefore their “characteristics” are mere artificial designations. 15. Analysis of the 6 Sense Objects, 18 Realms, and 12-Fold Causal Chain Is Similar 091 As for visible forms, sounds, smells, tastes, and touchables, The principles are analyzed in the same manner as the elements. 59 16. So Too the Agent of Actions, Karma, Phenomena, Numbers, Conjunction, Cause, Effect, Time, Short and Long, Designations, Thought, etc. 092 The agent of actions, karmic action, and objective phenomena— Numbers, conjunction, cause, effect, and the periods of time— Short and long, as well as naming, perceptive thought, And non-perception—they should be analyzed in the same way.

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