Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Ratnamālā (The Precious Garland) is a concise instructional text focused on the attainment of the state of Vajrasattva through the realization of the nature of phenomena. The work begins with traditional invocations to Heruka and the Guru, establishing a framework of lineage and devotion. Its central argument posits that the transcendence of conceptualization and the realization of the non-duality of pleasure and suffering lead to a state of stainlessness and self-liberation. The text commits the reader to a specific path of yogic play, where the integration of view and conduct allows the practitioner to move beyond dualistic perceptions of experience. By identifying the nature of things as not established, the text directs the reader toward a non-conceptual realization that results in the liberation of the practitioner from conventional cognitive constraints.
Provenance
About this text
A treatise on the realization of the nature of phenomena, the Ratnamālā (The Precious Garland) belongs to the General Unexcelled Yoga Tantra Works. The work is attributed to the Indian author Sṛgālin. Preserved in the classical Tibetan tradition, the text appears in the Tengyur, volume ཟི, where it extends over two pages. The record does not name the translators responsible for its passage into Tibetan. The work enacts a path toward the state of Vajrasattva, free from conceptualization and stainlessness, by emphasizing the non-duality of pleasure and suffering. Through the integration of view and conduct—described as yogic play—the practitioner is led to recognize that the nature of things is not established, ultimately resulting in self-liberation. A scholar or serious reader consults this text today to examine its concise instructional approach to non-conceptual realization and its specific framework for transcending dualistic perceptions of experience.
The work is significant for its emphasis on the non-duality of affective states, such as pleasure and suffering, as a vehicle for liberation. It reflects the Vajrayana tradition's goal of transforming ordinary experience into the state of a deity, specifically Vajrasattva. For the modern reader, it illustrates the intersection of ontological views on the nature of reality and the practical application of yogic conduct.
Structure
Passages
Section
Description
1
Introduction
Opening titles in Sanskrit and Tibetan, followed by homage to Heruka and the Guru.
2
Conclusion
Description of the state of Vajrasattva and the realization of non-duality leading to self-liberation.
Themes
Non-duality (2)
Vajrasattva (2)
Self-liberation (2)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Ratnamālā-nāma. In the language of Tibet: Rin chen phreng ba zhes bya ba (The Precious Garland). Homage to the glorious Heruka!
Having prostrated to the venerable Guru, the essence of all protectors, for whom the nature of things is not established, I shall explain the Precious Garland.
The conceptualization of meditation and the object of meditation is not true, because the two truths are not established. Therefore, one should not rely upon meditation. That which realizes the nature of the expanse of phenomena (dharmadhātu) and suchness is the peace of self-knowing awareness, non-dual; this is the intention of the sublime Guru. (This is the intention of the First Guru.)
Wisdom without characteristics, together with the instructions of the Guru’s mudrā, is subtle. In the moment when the wisdom of one’s own continuum is not yet perfected, it will not become authentically established. This is the intention of the Second Guru.
Conceptualization is not true. Through the connection with non-conceptuality, one gradually becomes free from conceptual thoughts. For example, just as a rope is perceived as a snake, the non-conceptual yoga is great bliss. This is the intention of the Third Guru.
If these appearances of ignorance are realized as self-knowing wisdom, then the appearances of dreams and the daytime are realized as equality. Thus, feeling and the feeler are non-dual. That yoga which does not abide in duality or non-duality is the Perfection of Wisdom (Prajñāpāramitā). This is the intention of the Fourth Guru.
The intention of the master Śāntideva is as follows: the yogi of non-referential compassion realizes the meaning of non-duality. By abiding in the profound nature of phenomena (dharmatā),...
One will attain the state of Vajrasattva, free from conceptualization and stainless. If one realizes the nature of phenomena—the view and conduct of yogic play—one realizes the non-duality of pleasure and suffering. Through such realization, one becomes self-liberated. This concludes the Ratnamālā (Jewel Garland), composed by the master Śilāli.
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.