[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) › 6.60 # 摩訶止觀 6.60 摩訶止觀 6.60 - **Language:** Classical Chinese ### [6.60](https://indike.org/pramana/in.bauddha.taisho.1911.6.60) 若言有門明法相麁，空門明法細，巧拙相望為成壞者，三門俱劣，非獨一門。何故四門好相形斥？良由二乘自度，但從一道直入，偏據不融；後人晚學因此生過。三藏菩薩則不知此，析空伏惑，偏學四門，為化他故，廣識法相，成佛之時名「正徧知」。故《釋論》引迦旃延子明菩薩義云：「釋迦菩薩初值釋迦佛發心，至罽那尸棄佛，是初阿僧祇；心不知作佛，口亦不說。次至然燈佛為二，毘婆尸佛為三。」行六度滿，各有時節，如尸毘代鴿是檀滿，乃至劬嬪大臣分閻浮提是般若滿。百劫種三十二相，論因，則指釋迦；論果，則指彌勒。遍行四門道法，伏薄煩惱。 > If one says that the existence gate explains coarse characteristics of dharmas while the emptiness gate explains subtle characteristics of dharmas, so that their relative skillfulness and clumsiness constitute establishment or ruin, then all three gates are inferior, not merely one gate. Why do the four gates like to compare and disparage one another? It is simply because the practitioners of the two vehicles deliver themselves, entering directly by only a single path, biasedly adhering and unaccommodating; subsequent scholars thereafter generated errors. The bodhisattva of the Tripiṭaka teaching, however, does not know this; analyzing emptiness to subdue delusion, he biasly studies the four gates in order to transform others, broadly cognizing the characteristics of dharmas, so that at the time of attaining buddhahood he is called the "All-Knowing One." Therefore the \*Mahāprajñāpāramitopadeśa\* quotes Kātyāyanīputra explaining the meaning of a bodhisattva, saying: "When Śākyamuni Bodhisattva first encountered Śākyamuni Buddha and generated the mind \[for bodhi\], up until Karṇacchikhi Buddha, that was the first asaṃkhyeya; in his mind he did not know he would become a buddha, nor did his mouth speak of it. Next, reaching Dīpaṃkara Buddha was the second, and Vipaśyin Buddha was the third." Fulfilling the six perfections each has its period: as Śibi substituting for the pigeon was the fulfillment of dāna, up to the minister Govinda dividing Jambudvīpa being the fulfillment of prajñā. For one hundred kalpas planting the thirty-two marks, in terms of the cause it refers to Śākyamuni, and in terms of the effect it refers to Maitreya. Completely practicing the dharmas of the paths of the four gates, he subdues and attenuates afflictions. > — English (machine translation) (machine translation) - [Previous: 6.59](https://indike.org/pramana/in.bauddha.taisho.1911.6.59) - [Next: 6.61](https://indike.org/pramana/in.bauddha.taisho.1911.6.61) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1911.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1911~en-mt.6.60) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1911.6.60](https://indike.org/pramana/in.bauddha.taisho.1911.6.60) · Pramāṇa