[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [起信論疏筆削記](https://indike.org/pramana/in.bauddha.taisho.1848) › 2.27 # 起信論疏筆削記 2.27 起信論疏筆削記 2.27 - **Language:** Classical Chinese ### [2.27](https://indike.org/pramana/in.bauddha.taisho.1848.2.27) 大乘者，運大根至大果故。如牛車引重，可以致遠，故名大乘。下四雖權實有異，以通對小乘，故總名大乘也。始分二教者，且標兩名。此中二教各詮一義，是謂空相，非謂一教而有二名。但說下，明所詮理，即諸部般若，明心境染淨等並空。始自色心，終乎種智，無不如幻，故云皆空。《般若》云：無色、無受想行識，乃至無智亦無得等。又經云：若有一法勝過涅槃，我亦說為如夢幻等。未盡下，判為不了。大乘法理不空不有、而空而有，既但說空，當知未盡。故《法鼓經》云：一切空經是有餘說。《中論》云：空是大乘初門，故言始也。又云：以有空義故，一切法得成。但說下，即分教也。一切法相者，明所詮法。然一切不出五位一百法，謂一者心法，有八；二者心所有法，有五十一；三者色法，有十一；四者不相應行法，有二十四；五者無為法，有六。縱說真如無為是諸法性，亦墮法相之數，故云但說有。不成佛下，判為不了。謂五性之中定性二乘、無性闡提，及不定性中三分之二，必不成佛。既不皆成，即名為分。 > As for the Mahāyāna: it conveys those of great faculties to the great fruit. Like an ox-cart drawing heavy burdens, it can reach far distances; hence it is called the Great Vehicle (Mahāyāna). Although the following four teachings differ in provisional and ultimate status, because they are collectively contrasted with the Hīnayāna, they are all generically named the Mahāyāna. "Initially dividing into two teachings" tentatively marks two names. Here, the two teachings each explain one meaning—namely, emptiness and marks; it does not mean that one teaching has two names. "Only expounding..." clarifies the principle that is expressed; namely, the various Prajñā\[-pāramitā scriptures\], which clarify that mind and objects, defilement and purity, and so forth, are all empty. Beginning with form and mind and ending with all-inclusive knowledge, none is not like an illusion; hence it says "all are empty." The Prajñā\[-pāramitā\] says: "There is no form, no feeling, perception, karmic formations, or consciousness... up to no wisdom and no attainment." Furthermore, a sūtra says: "If there were a dharma surpassing nirvāṇa, I would still declare it to be like a dream or an illusion." "Not exhausting..." judges this to be non-definitive. The principle of the Mahāyāna is neither empty nor existent, yet empty and existent. Since it only expounds emptiness, one should know it does not exhaust \[the truth\]. Therefore, the Mahābherīhāraka-sūtra says: "All emptiness sūtras are teachings with remainder." The Madhyamaka-śāstra says: "Emptiness is the initial gateway to the Mahāyāna;" hence it is called "initial." It also says: "Because there is the principle of emptiness, all dharmas can be established." "Only expounding..." refers to the differentiated teaching. "All marks of dharmas" clarifies the dharmas that are expressed. Now, all \[dharmas\] do not exceed the five categories and one hundred dharmas: first, mental dharmas, of which there are eight; second, mental concomitant dharmas, of which there are fifty-one; third, form dharmas, of which there are eleven; fourth, conditioned dharmas non-concomitant \[with mind\], of which there are twenty-four; fifth, unconditioned dharmas, of which there are six. Even if one says that the unconditioned tathatā is the nature of all dharmas, it still falls under the enumeration of marks of dharmas; hence it says "only expounds existence." "Not attaining Buddhahood..." judges this to be non-definitive. That is, among the five natures, the two vehicles of fixed nature, the icchantika devoid of nature, and two-thirds of those of indeterminate nature definitely will not attain Buddhahood. Since not all attain it, it is termed "differentiated." > — English (machine translation) (machine translation) - [Previous: 2.26](https://indike.org/pramana/in.bauddha.taisho.1848.2.26) - [Next: 2.28](https://indike.org/pramana/in.bauddha.taisho.1848.2.28) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1848.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.2.27) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.2.27](https://indike.org/pramana/in.bauddha.taisho.1848.2.27) · Pramāṇa