← ScriptureCreate account →
Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon
能斷金剛般若波羅蜜多經論頌
Chinese title:能斷金剛般若波羅蜜多經論頌
📖1,923 words · ~8 min read
2
Save your scripture progress
Create a free account to save scriptures, track progress, and continue your daily learning path.
Interpreted by Inti AI (English)
🪷 AI interpretation
Supreme benefit, one should know,For oneself and one’s retinue;What is attained and not yet attained does not regress:This is the supreme entrustment.
The mind is vast and unsurpassed,Ultimate and free from error;Benefiting the sphere of aspiration,This vehicle is complete in merit.
The six paramitas are all called giving,Through wealth, Dharma, and fearlessness;Among these, one, two, and threeAre called the practice of non-abiding.
For oneself and to repay kindness,One clings to neither karmic fruit nor recompense;This is freedom from what does not arise,And freedom from all other conditioned acts.
By subduing the three wheels,Signs and mind are brought to cessation;All subsequent doubtsAre entirely dispelled in accordance with the world.
If considered as compounded,The wondrous marks are not supreme marks;The three marks undergo change and alteration—Where these are absent, there is the Tathagata.
Cause and fruit are exceedingly profound;When spoken amid that evil age,This itself is beneficial,Because of three kinds of bodhisattvas.
Before former Buddhas,
They upheld and practiced the training in precepts
And planted roots of goodness;
This is called perfection in morality and virtue.
They can cut off the conception of self,And also the conception of dharmas;This is called perfection in wisdom:Two groups of four become eight.
A distinct entity arises in continuity,Abides until the lifespan is exhausted,And then seeks another realm:The conception of self is of four kinds.
It should not be said that all are nonexistent;Since they exist, they cannot be expressed.This is an exposition of causes:The conception of dharmas is of four kinds.
Through the power of that faithful understanding,
Faith gives rise to the conception of reality;
One does not grasp merely according to the words,
But retains them as correct teaching.
The Buddha knows the incomparable fruit;This should be known through wisdom born of vows.To seek benefit and reverence,He prevents such self-proclamation.
Realization does not abide in dharmas;This itself accords with the teaching.Like abandoning the raft,It should be known as the hidden intent.
The transformation body is not the true Buddha,
Nor is there a person who teaches Dharma;
Teaching Dharma is free from the twofold grasping,
And what is taught transcends verbal exposition.
Teaching for one’s own reception and for others,Accumulated merit is not fruitless;Merit does not grasp bodhi—Both should be maintained.
Realizing the cause of intrinsic nature,Its other portion is production;Therefore, it is precisely the Buddha-DharmaAnd can produce supreme merit.
One does not grasp one’s own fruit;It can neither be grasped nor spoken.Liberation from the two obstructionsIs called Subhuti’s freedom from contention.
In the presence of Buddha Dipankara,He said that neither realization nor Dharma was grasped;Thus realization of Dharma was accomplished,Without anything grasped or spoken.
Cognition moves, yet is only the nature of consciousness;No land is grasped.Being formless, it is utterly supreme;Non-adornment is its adornment by nature.
It is like Mount Sumeru:Regarding enjoyment, nothing is appropriated.Its nature is not contaminated,Nor is it a created cause.
To reveal many distinctions,And also to establish supremacy,Because earlier and later merit are unequal,Another analogy is presented.
Through two accomplishments it is worthy of reverence;
Through the excellence of its homogeneous result,
And because the cause is afflicted in nature,
Even what is inferior becomes superior.
Its fruit surpasses intense suffering;This supreme matter is difficult to encounter.Its object and realm cannot be known,And are not shared with other classes.
Its nature is exceedingly profound;Its superiority to others is briefly explained.Its lineage is originally noble and supreme;Compared with merit, its merit is far superior.
When undertaking the practice of patience,Though suffering, one practices goodness.That virtue is difficult to fathom;Therefore it is called a supreme deed.
Because the mind bears no anger,It is not called suffering by nature.There is bliss and great compassion;While practicing, there is no fruit of suffering.
As the causal mind does not abandon beings,One should therefore earnestly seek;This is attaining the limit of patience,Together with that skillful mind.
One should know that the true practitioner
Is a cause of benefit for beings;
Regarding the phenomenal marks of sentient beings,
One should know that they are universally eliminated.
That phenomenon is merely an aggregation of names;Supremely, one abandons conceptions.The World-Honored Ones are free from these,Because their vision accords with truth.
The fruit does not abide in the position of the cause;This is realizing that cause and fruit.The World-Honored One speaks true words;These should be known as four kinds.
He establishes teachings for the lower vehiclesAnd also expounds the meaning of the Mahayana;Because all predictions of awakeningAre without distinction.
Not attaining what accords with that,Whether contrary or conforming, truth is not false.According to how words are grasped,One should teach in response.
Permanently present in all places,Yet the true nature is not realized;Through lack of understanding, there is abiding,While non-abiding wisdom realizes truth.
Lack of wisdom is like darkness;Thus wisdom is either dark or bright.The principal antidote and what is treated—Gain and loss both become manifest.
Through correct practice such as this,One attains such a measure of merit.The function of one who correctly practicesThis Dharma will now be explained.
With respect to others, there are three:Upholding, hearing, and extensively teaching.Meaning is understood through another,And through one’s own hearing and reflection.
This is inner maturation,While the other is maturing sentient beings.Because the deed and its nature are great,Compared with merit, its merit is far superior.
Without object, nature, or separate nature,Its principal basis is a great cause;It is also difficult even to hear,And causes the unsurpassed cause to increase.
If one merely preserves the true Dharma,
Its supporting place becomes an object of reverence;
Karmic obstructions are eliminated,
And one swiftly realizes the nature of penetrating wisdom.
The world’s wondrous affairs are perfected,And the recompense is exceedingly honored.One who practices this DharmaShould know that such karma is attained.
When practicing oneself,To regard oneself as a bodhisattvaIs called the obstruction of mind,Contrary to the mind that does not abide.
The later prediction of awakening—The practice before Dipankara was not superior;That practice of bodhi was the same,And unreal because produced by causes.
The absence of marks is its mark,Thus showing that it is not false.Because Dharma is Buddha-Dharma,In all cases, existence is not a mark.
Because it is the Buddha’s Dharma body,The analogy of a great person should be understood.The body is complete and unobstructed;Its nature manifests everywhere in fullness.
Attaining the great essence,It is also called the great body.Having no body is having a body;Speaking of its production, it is bodiless.
Not understanding the dharmadhatu,One forms the intention to liberate sentient beingsAnd to purify Buddha-fields;This is called delusion.
For bodhisattvas, sentient beingsAnd all dharmas lack intrinsic nature.If one understands this, though not yet a noble one,It is called noble wisdom—this should be known.
Though no dharmas are seen,This does not mean there are no eyes.The Buddha possesses all five kinds,Because objects are deceptive.
All kinds of minds flow and turn,Apart from all foundations of mindfulness.Mind continually turns without being grasped;Therefore it is called deceptive.
One should know that this wisdom preservesMerit so it is no longer deceptive.To reveal the cause of that merit,Another analogy is again presented.
In the true Dharma body itself,There is no perfection of excellent marks,Nor is there completeness of marks;Its nature is bodiless—this should be known.
In the Dharma body there is no separateness,No Tathagata and no duality.Again, completeness of marks is spoken ofBecause both entities are empty.
Even what the Buddha teaches is empty;To speak of two is what is grasped.Because it does not depart from the dharmadhatu,Speech too has no intrinsic nature.
Though speaker and spoken are profound and wondrous,
Still, faith and reverence are not absent;
Because they are neither beings nor non-beings,
Though not noble, their nature accords with nobility.
Because there is not even the slightest dharma,Know that unsurpassed awakening is absent;Because the dharmadhatu neither increases,And its nature is equal and pure.
Together with unsurpassed skillful means,Because its nature is contaminated and non-Dharma,It is therefore not a wholesome dharma;For that very reason, it is called wholesome.
Though the taught Dharma is indeterminate,It is not unattained—this should be known.Because this single Dharma-jewelSurpasses those measureless jewels.
Among all worldly kinds of calculation,The causes also differ;Worldly reasoning and analogiesCannot compare with it.
The dharmadhatu is equality;The Buddha liberates no sentient being.All names and aggregatesAre not outside the dharmadhatu.
If attachment to dharmas arises,
Together with attachment to self, whether stronger or equal,
And one firmly clings to liberating sentient beings,
This is deceptive attachment disguised as non-attachment.
One should not use a material formTo identify the Tathagata’s Dharma body;Do not cause a wheel-turning monarchTo be regarded as equal to the Tathagata.
Even the complete marks of recompenseAre not accepted by perfected merit.They cannot produce the Dharma body,Because skillful means is different in nature.
Those who see only form and hear only soundDo not know the Buddha.This Dharma body, suchness itself,Is not an object within consciousness’s domain.
That merit is never lost;Its recompense is never cut off.The attainment of patience is also uninterrupted,Because undefiled realization is attained.
Again, the cause of merit is discussed;Thus this analogy is presented.That merit has no recompense:True acceptance transcends acceptance and non-acceptance.
That merit produces transformation fruitsThat benefit sentient beings.This occurs spontaneously,As Buddhahood manifests in every direction.
Coming and going are also transformations;Perfect awakening is ever unmoving.With respect to the dharmadhatu,It is neither one nor different—this should be known.
Atoms are made into ink,As an analogy revealing the dharmadhatu.That treatise performs the work of ink,Making clear the exhaustion of afflictions.
Its nature is neither an aggregate nor a combination,Revealing that it is not a single nature;Within that common combined nature,It is understood not to be different.
Failing to understand mere conventional words,Ordinary beings grasp them delusively.Cutting off the twofold self—person and dharmas—Is called realization of awakening.
Therefore, seeing and non-seeing,Lacking an object, are deceptive grasping.Because this is a subtle obstruction,Knowing it thus, one should eliminate it.
Through attaining the two kinds of wisdom,Together with samadhi, it is finally removed.Merit is presented to clarify the transformation body;Inexhaustible merit is not nonexistent.
When Buddhas teach the Dharma,
They do not say that their body is a transformation.
Precisely because they do not speak of themselves,
Their speech is truthful.
The Tathagata realizes nirvana,Which is neither created nor different.There are nine kinds of compounded things;Observe them with correct wisdom.
Perceived appearance together with consciousness,
Dwelling place, body, and enjoyment;
What is past, what remains present,
And what has not yet come—clearly contemplate them.
By contemplating their appearances,Their enjoyment and their change,Amid conditioned phenomenaOne attains undefiled mastery.
🌏Why is this sūtra summarized by Inti AI?
The version you're viewing was faithfully rendered by Inti AI in keeping with the tradition. Switch to the other language tab to read a human translation.
Translation source: Linh Sơn Pháp Bảo Đại Tạng KinhLicense: Linh Sơn Pháp Bảo Đại Tạng Kinh (Việt dịch) · nguồn: rongmotamhon.net (Liên Phật Hội) · EN: AI translation from Vietnamese source, awaiting source English
Translations belong to the translator/source credited above. The bilingual compilation, presentation, and AI translations compiled by Inti are © Inti Foundation. Please attribute when quoting; do not bulk-copy or use commercially without permission.