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HYMN TO [THE BUDDHA,] THE WORLD TRANSCENDENT

Nagarjuna

Sanskrit title: Lokatistava


Tibetan title: 'jig rten las 'das par bstod pa

Homage to Manjushri!
The [four great] elements are not perceptible to the eye,
1 So how can entities be perceptible to the eye?
I bow to you, the world transcendent, Clearly rejecting the apprehension of matter itself,
You whore versed in the gnosis of absence. You speak of matter in this manner.
For the benefit of the world
Youve suffered long with great compassion. 6
Since without the felt there is no feeling;
2 Feeling itself is devoid of self;
That apart from the mere aggregates So you uphold that what is felt too
No sentient being exists, you uphold. Is devoid of intrinsic existence.
Yet, great sage, you continue to remain
Perfectly immersed in the welfare of beings. 7
If a word and its referent are not different,
3 [The word] fire would burn ones mouth;
Wise one, youve declared to the intelligent ones If theyre different therell be no comprehension.
That aggregates too are comparable This you, the speaker of truth, have stated.
To an illusion, a mirage,
A city of Gandharva and a dream. 8
An agent is autonomous and his action too;
4 This youve expressed conventionally.
Those which originate from a cause, You uphold that theyre established
Without that [cause], they do no exist; Only in terms of mutual dependence.
So why would you not uphold
That clearly theyre just like reflections! 9
There exists no agent, no subject too;
5 No merit [exists], they arise through dependence.

1
Though dependently arisen theyre unborn; 15
So youve proclaimed, O master of words. First of all its illogical for an effect to emerge
From a cause that is itself destructed;
10 [It] does not [arise] from an undestructed [too].
Without being known its not an object of knowledge; You accept a dream-like arising.
Without that there is no consciousness as well.
Therefore the knower and the known 16
Possess no intrinsic reality, youve said. The emergence of effects from a cause
Through destruction or non-destruction,
11 This origination is like the occurrence of an illusion;
If the characteritic is different from the characterized, You taught that everything is likewise as well.
The characterized would exist without the characteristic;
Youve clearly stated [also] that neither exists 17
If theyre [conceived of as] non-different. Therefore you fully understood
This world to have emerged from ideation,
12 And even when emerging, youve declared,
Devoid of characteristic and the characterized, There is no arising and no disintegration.
And free from utterances of words,
With your eyes of [perfect] gnosis, 18
You bring tranquility to the beings. In permanence there is no samsara;
. In impermanence too there is no samsara.
You, supreme among those whove realized suchness,
13 Youve declared samsara to be like a dream.
An existent thing does not arise;
Nor does a non-existent as well, nor does both; 19
Neither from itself nor from another, Dialectians assert that suffering is created by itself;
Nor from both; how can there be arising? Created by another, by both self and another,
Or that they have no cause [at all].
14 Youve stated it to be dependent origination.
Its logical for an existent to endure;
Not so for [such a thing] to disintegrate. 20
Since its logical for a nonexistent not to endure, That which originates through dependence,
It cannot come to disintegrate. This you maintain to be empty;
That no independent entity exists,

2
You, the peerless, [proclaimed] in a lions roar. As it was before, so it is afterwards.

21 24. Without entering the meditation


Since you teach the ambrosia of emptiness As shown by the Noble Ones
To help abandon all conceptualizations, Can consciousness ever become signless?
He who clings to this [i.e. emptiness].
This youve strongly condemned. 25
Without entering signlessness
22 There is no liberation, youve declared;
Since theyre inert, dependent, empty, So you presented this [signlessness]
Like an illusion, and arisen out of conditions, In its entirety in the Great Vehicle [sutras].
Youve made it familiar [to the world]
That all phenomena lack reality. 26
By praising you, a vessel worthy of praise,
23. There is nothing that youve brought forth; Whatever merits I may have obtained,
There is nothing that you have negated; Through this may all beings without exception
Youve comprehended that suchness, Become free from the bondage to signs.

This concludes Hymn to [the Buddha,] the World Transcendent composed by master Noble Nagarjuna.

English translation. Geshe Thupten Jinpa, 2007.

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