[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) › [摩訶止觀](https://indike.org/pramana/in.bauddha.taisho.1911) › 3.193 # 摩訶止觀 3.193 摩訶止觀 3.193 - **Language:** Classical Chinese ### [3.193](https://indike.org/pramana/in.bauddha.taisho.1911.3.193) 次、明大者，大乘也。智慧深利，修不生不滅體法止觀。大人所行，故名「大乘」。《中論》明即空者，申摩訶衍。摩訶衍即大也。衍中云：「欲得聲聞，當學般若」者，元此是菩薩法，大能兼小，傍挾聲聞。譬如朱雀門，天家所立，正通王事，不妨群小由之出入。雖通小人，終是天門。今摩訶衍亦如是，正為菩薩體法入空，雖有小乘，終名為大。例如三藏析法，雖有佛菩薩，終是小乘。所言大乘體法觀者，異於三藏。三藏名假而法實，析實使空。譬如破柱令空。今大乘體意，名實皆假；自相是空，本來虛寂。譬如鏡柱本自非柱，不待柱滅方空，（天）即影是空，不生不滅，不同實柱。 > Next, clarifying the 'great': this is the Mahāyāna. Its wisdom is profound and sharp, cultivating the calming and contemplation that embodies dharmas as neither arising nor perishing. Practiced by great people, it is therefore named the 'Great Vehicle' (Mahāyāna). The Mūlamadhyamakakārikā's clarification of identity with emptiness expounds the Mahāyāna. The Mahāyāna is precisely the great. When it says within the Mahāyāna, 'If one wishes to attain the śrāvaka state, one should learn prajñā,' this was originally a bodhisattva dharma; the great can encompass the small, collateralizing the śrāvakas. For example, the Vermilion Bird Gate, erected by the imperial house, primarily serves royal affairs, but does not prevent the common people from entering and exiting through it. Though it allows passage to commoners, it remains ultimately an imperial gate. The Mahāyāna now is also like this: it is primarily for bodhisattvas embodying dharmas to enter emptiness; though it includes the Hīnayāna, it is ultimately named 'great.' This is analogous to the Tripiṭaka's analysis of dharmas: though it includes Buddhas and bodhisattvas, it is ultimately the Hīnayāna. What is called the contemplation embodying dharmas of the Mahāyāna differs from that of the Tripiṭaka. In the Tripiṭaka, designations are provisional while dharmas are real, and one analyzes the real to make it empty—for example, breaking a pillar to make it empty. Now, the meaning of embodiment in the Mahāyāna is that both designations and reality are provisional; their intrinsic characteristics are empty, fundamentally void and tranquil. For example, a pillar in a mirror is fundamentally not a pillar; one does not wait for the pillar to be destroyed before it is empty: the very reflection is empty, unarisen and unperishing, unlike a real pillar. > — English (machine translation) (machine translation) - [Previous: 3.192](https://indike.org/pramana/in.bauddha.taisho.1911.3.192) - [Next: 3.194](https://indike.org/pramana/in.bauddha.taisho.1911.3.194) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1911.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1911~en-mt.3.193) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1911.3.193](https://indike.org/pramana/in.bauddha.taisho.1911.3.193) · Pramāṇa