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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
Note on the transliteration:
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PP: Ratnaguṇasaṃcayagāthā
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse Option1. Sarvākārajñatācaryā
Click to Expand/Collapse Option2. Śakra
Click to Expand/Collapse Option3. Aprameyaguṇadhāraṇapāramitāstūpasatkāra
Click to Expand/Collapse Option4. Guṇaparikīrtana
Click to Expand/Collapse Option5. Puṇyaparyāya
Click to Expand/Collapse Option6. Anumodanā
Click to Expand/Collapse Option7. Niraya
Click to Expand/Collapse Option8. Viśuddhi
Click to Expand/Collapse Option9. Stuti
Click to Expand/Collapse Option10. Dhāraṇīguṇa
Click to Expand/Collapse Option11. Mārakarma
Click to Expand/Collapse Option12. Lokasaṃdarśana
Click to Expand/Collapse Option13. Acintya
Click to Expand/Collapse Option14. Aupamya
Click to Expand/Collapse Option15. Deva
Click to Expand/Collapse Option16. Tathatā
Click to Expand/Collapse Option17. Avinivartanīyaliṅgākāra
Click to Expand/Collapse Option18. Śūnyatā
Click to Expand/Collapse Option19. Gaṅgadevābhaginī
Click to Expand/Collapse Option20. Upāyakauśalyamīmāṃsā
Click to Expand/Collapse Option21. Mārakarma
Click to Expand/Collapse Option22. Kalyāṇamitra
Click to Expand/Collapse Option23. Śakra
Click to Expand/Collapse Option24. Abhimāna
Click to Expand/Collapse Option25. Śikṣā
Click to Expand/Collapse Option26. Māyopama
Click to Expand/Collapse Option27. Sāra
Click to Expand/Collapse Option28. Avakīrṇakusuma
Click to Expand/Collapse Option29. Anugama
Click to Expand/Collapse Option30. Sadāprarudita
Click to Expand/Collapse Option31. Dharmodgata
Click to Expand/Collapse Option32. Parīndanā
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[22. Kalyāṇamitraparivarta] 
佛母寶德藏般若伽陀
善友品第二十二 
 
Chapter XXII The Good Friends and the Perfections 
tasmā hu mānu nihanitvana paṇḍitena guruāśayena varabodhi gaveṣamāṇaḥ |
vaidyo va ātura svarogacikitsanārthaṃ kalyāṇamitra bhajitavya atandritena || 22,1 || 
有大智者依師學 速疾得證無上覺
亦如良醫除眾患 學從善友心無疑 
de lta bas na byang chub dam pa tshol ba yis || bsam pa drag ldan mkhas pas nga rgyal nges bcom ste ||
(13b1) nad pa’i tshogs kyis gso phyir sman pa sten pa ltar || g.yel pa med par dge ba’i bshes gnyen bsten par bya || 
Therefore then the learned who has slain pride,
Who seeks with weighty resolution for the best enlightenment,
Should, as one attends upon a physician to be cured of a multitude of ailments,
Attend upon the good friend, undaunted. 
buddhā ya bodhivaraprasthita bodhisattvā kalyāṇamitra imi pāramitā nidiṣṭāḥ |
te cānuśāsaka iyaṃ pratipattibhūmī duvi kāraṇena anubudhyati buddhabodhim || 22,2 || 
菩薩行佛菩提行 依彼善友波羅蜜
此最上地能調伏 為二種事證菩提 
sangs rgyas byang chub mchog zhugs byang chub sems dpa’ dag || pha rol phyin dang bcas te dge ba’i bshes su bsten ||
de dag rjes su ston byed ’di ni (2) bsgrub pa’i sa || rgyu rnam gnyis kyis sangs rgyas byang chub myur du rtogs || 
The Buddhas, the Bodhisattvas who have set out for the best enlightenment,
And [those who have] these perfections have been enumerated as ‘the good friends.’
It is they who instruct them [i.e. the Bodhisattvas] in these progressive stages,
For a double reason they [quickly] understand the Buddha-enlightenment. 
atikrāntanāgata jinā sthita ye diśāsu sarveṣu mārgu ayu pāramitā ananyo |
obhāsa ulka varabodhayi prasthitānām āloka śāstri imi pāramitā pradiṣṭāḥ || 22,3 || 
過去未來十方佛 行此正道無異路
行佛菩提最上行 說波羅蜜如電光 
rgyal ba ’das dang ma byon phyogs bcur gang bzhugs pa || kun lam pha rol phyin pa ’di yin gzhan ma yin ||
pha rol phyin ’di byang chub mchog la zhugs rnams kyi || gsal dang sgron (3) dang snang dang ston mchog yin zhes bshad || 
The past and future Jinas, and those who stand [just now] in all the ten directions,
They all [have] this perfection for their path, and no other.
As a splendid illumination, as a torch, as a light, as the Teacher
Have these perfections been described to those who have set out for the best enlightenment. 
yatha prajñapāramita śūnyata lakṣaṇena tathalakṣaṇā ya imi jānati sarvadharmān |
śūnyānalakṣaṇa prajānayamāna dharmān evaṃ carantu caratī sugatāna prajñām || 22,4 || 
如彼般若空無相 知諸法相亦如是
了知一切法皆空 此即名行佛般若 
ji ltar shes rab pha rol phyin pa mtshan nyid stong || chos ’di thams cad mtshan nyid de dang ’drar shes shing ||
chos rnams stong zhing mtshan ma med par rab shes na || de ltar spyod pa bde gshegs shes rab spyod pa yin || 
As he cognizes the perfection of wisdom through the mark of emptiness,
So by the same mark he cognizes all these dharmas;
When he wisely knows dharmas as empty, as without marks,
In coursing thus he courses in the wisdom of the Sugatas. 
āhārakāma parikalpayamāna sattvāḥ saṃsāri yuktamanasaḥ sada saṃsmaranti |
ahu mahya dharma ubhi eti abhūta śūnyā ākāśagaṇṭhi ayu ātmana baddha bāle || 22,5 || 
繫著色欲及飲食 常在輪迴不休息
此愚迷人所見倒 於不實法生實想 
sems (4) can yongs su ltogs pa zas la ’dod byed cing || ’khor bar chags pa’i yid dang ldan rnams rtag tu ’khor ||
bdag dang bdag gi chos gnyis yang dag min stong ste || byis pa bdag nyid kyis ni mkha’ la mdud pa bor || 
Defilement and Purification
In want of food, indulging in imagination, beings
Always wander about in birth-and-death, their minds attached.
Both I and Mine as dharmas are unreal and empty.
By his own self has the fool become entangled in space. 
yatha śaṅkitena viṣasaṃjñata abhyupaiti no cāsya koṣṭhagatu so viṣu pātyate ca |
emeva bālupagato ahu mahya eṣo ahasaṃjñi jāyi mriyate ca sadā abhūto || 22,6 || 
譬如得食疑有毒 以虛妄見而不食
愚人妄心生我想 以我想故有生死 
dper na dogs pa’i ’du shes kyis ni (5) dug bslang ba || dug de khong du song ba med kyang brgyal bar ’gyur ||
de bzhin byis pa bdag dang bdag gir khas len pa || bdag der ’du shes yang dag mi rtag skye zhing ’chi || 
As someone who suspects that he has been poisoned
May well be struck down, although no poison has got into his stomach;
Just so the fool who has admitted into himself [the notions of] I and Mine
Is forced by that quite unreal notion of an I to undergo birth and death again and again. 
yatha udgraho tatha prakāśitu saṃkileśo vyodāna ukta ahu mahya anopalabdhi |
na hi atra kaści yo kliśyati śudhyate vā prajñāya pāramita budhyati bodhisattve || 22,7 || 
亦如恒說諸煩惱 於諸煩惱不著相
煩惱清淨俱無有 如是菩薩知般若 
ji ltar ’dzin pa de ltar kun nas nyon mongs bstan || bdag dang bdag gir mi (6) dmigs rnam par byang bar gsungs ||
’di la gang yang nyon mongs rnam dag ’gyur med par || byang chub sems dpas shes rab pha rol phyin pa rtogs || 
Where one takes notice, there is defilement, so it has been revealed;
The non-apprehension of I and Mine has been called purification.
But there is herein no one who is defiled or who is cleansed.
Then the Bodhisattva has understood the perfection of wisdom. 
yāvanta sattva nikhile iha jambudvipe te sarvi bodhivaracitta upādayitvā |
dānaṃ daditva bahuvarṣasahasrakoṭīḥ sarvaṃ ca nāmayi jagārthanidāna bodhau || 22,8 || 
如閻浮提諸眾生 皆發無上菩提心
多千俱胝劫布施 迴施一切證菩提 
’dzam bu’i gling na sems can ji snyed ma lus pa || de dag thams cad byang chub mchog (7) tu sems bskyed nas ||
lo stong bye ba mang por sbyin pa byin byas la || kun kyang ’gro ba’i don du byang chub rgyur bsngo yang || 
The Supreme Merit of Perfect Wisdom
If as many beings as there are here in the entire Jambudvipa
Would all, having aspired for the foremost enlightenment,
And having given gifts for many thousands of kotis of years
Dedicate it all to the enlightenment linked to the weal of the world; 
yaś caiva prajñavarapāramitābhiyukto divasaṃ pi antamaśa ekanuvartayeyā |
kalapuṇya so na bhavatī iha dānaskandho tadatandritena sada osaritavya prajñā || 22,9 || 
若復有人於一日 奉行最上般若行
千俱胝施不及一 行般若功無為故 
gang zhig shes rab pha rol phyin mchog mngon brtson pa || tha na nyi ma gcig cig rjes su ’thun byed na ||
de la sbyin pa’i (14a1) phung pos bsod nams char mi phod || de phyir g.yel med rtag tu shes rab ’jug par bya || 
But if someone else, practised in wisdom, the foremost perfection,
Would for even one single day comply with it:
An infinitesimal merit would here that heap of giving bring.
Therefore the undaunted should always plunge into wisdom. 
caramāṇu prajñavarapāramitāya yogī mahatīṃ janeti karuṇāṃ na ca sattvasaṃjñā |
tada bhonti sarvajagatī vidu dakṣiṇīyā satataṃ amoghu paribhuñjati rāṣṭrapiṇḍam || 22,10 || 
菩薩大悲行般若 度眾生故不起想
恒行乞食於國城 是得一切名大智 
shes rab pha rol phyin mchog spyod pa’i rnal ’byor pa || snying rje chen po bskyed kyang sems can ’du shes med ||
de tshe mkhas pa ’gro ba kun gyi sbyin gnas (2) ’gyur || rtag tu yul ’khor bsod snyoms don yod yongs su spyod || 
Compassion and Perfect Wisdom
When the Yogin courses in wisdom, the best of perfections,
He engenders the great compassion, but no notion of a being.
Then the wise becomes worthy of the offerings of the whole world,
He never fruitlessly consumes the alms of the realm. 
cirabuddhadevamanujān triapāyi sattvān parimocituṃ ya iha icchati bodhisattvo |
pṛthumārgu tīru upadarśayi sattvadhātau prajñāya pāramita yukta divā ca rātrau || 22,11 || 
菩薩欲度於人天 乃至三塗極苦眾
皆令速到於彼岸 晝夜勤行於般若 
byang chub sems dpa’ gang ’dir yun ring ’brel pa yi || lha mi ngan song gsum gyi sems can dgrol ba’i phyir ||
lam yangs pha rol sems can khams la ston ’dod pas || nyin mtshan (3) shes rab pha rol phyin la brtson par bya || 
The Bodhisattva who wishes to set free the gods and men,
Bound for so long, and the beings in the three places of woe,
And to manifest to the world of beings the broad path to the other shore,
Should be devoted to the perfection of wisdom by day and by night. 
puruṣo ya agru ratanasya alabdhapūrvo aparasmi kāli puna labdhva bhaveya tuṣṭo |
sa ha labdhva nāśayi puno ’pi pramādabhūto nāśitva duḥkhi satataṃ ratanābhikāṅkṣī || 22,12 || 
如人欲求無價寶 必過大海諸險難
無心忽爾而獲得 憂惱皆除喜無量 
mi zhig sngon chad ma rnyed pa yi rin chen mchog || dus gzhan zhig na rnyed par gyur te dga’ ba las ||
rnyed ma thag tu bag med gyur te stor na ni || stor bas rin chen mngon ’dod rtag tu sdug bsngal lo || 
The Simile of the Pearl of Great Price
A man who had gained at some time a very fine jewel
Which he had not got before, would be contented.
If, as soon as he had gained it, he would lose it again through carelessness,
He would be sorry and constantly hankering after the jewel. 
emeva bodhivaraprasthita ratnatulyo prajñāya pāramita yogu na riñcitavyo |
ratanaṃ va labdhva gṛhamāṇu abhinnasattvo anubuddhayati tvarito śivamabhyupaiti || 22,13 || 
求菩提寶亦如是 勤行般若諸功德
得無取捨無上寶 菩薩速證於菩提◎ 
de ltar byang chub mchog (4) zhugs rin chen lta bu yi || shes rab pha rol phyin la rnal ’byor dor mi bya ||
rin chen rnyed nas blangs te rab tu brtson dkris nas || myur du ’gro bar byed pa zhi bar ’gyur ba bzhin || 
Just so the Yogin who has set out for the best enlightenment
Should not get parted from the perfection of wisdom, which is comparable to a jewel,
Seizing the jewel which he has gained, with growing energy
He moves forward, and swiftly he comes to the [state of] Bliss. 
bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ kalyāṇamitraparivarto nāma dvāviṃśatitamaḥ || 
佛母寶德藏般若波羅蜜經卷中 
 
 
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