成唯識論了義燈 1.21

1.21

又《經》云：自在王菩薩，依如是義趣法者，一切諸經皆是了義。不如是依者，一切經皆是不了義。准此意，能不執著一切經，皆是所了義。若執著者，一切經皆是所不了義。不得約人，自不能了，便判聖教，亦為不了。《要集》解云：能令生過，或生功德。說了、不了，此通一切大小乘經。此判不爾。若由不了，即生過失，名為不了，亦應名不善，亦應名有漏。便非稱實，有多過故。今者正解，應云：依法分四，如《法苑》明。又加依人，對解了不執，名為了義。對執著者，名不了義。如似二諦。

Furthermore, the sūtra says: 'Bodhisattva Susthitamati, for one who relies on such a purport and dharma, all sūtras are definitive. For one who does not rely on them in this way, all sūtras are provisional.' According to this intent, for one who can refrain from clinging, all sūtras are what is understood as definitive meaning. If one clings, all sūtras are what is not understood, [hence] provisional meaning. One must not, based on the fact that an individual personally cannot understand, thereby judge the noble teaching itself to also be provisional. The Yaoji explains: 'It can cause faults to arise, or cause virtues to arise. Thus definitive and provisional are spoken of; this applies generally to all Mahāyāna and Hīnayāna sūtras.' This judgement is not so. If, because of non-understanding, a fault arises and it is therefore called provisional, it should also be called unwholesome, and it should also be called contaminated. That would not accord with reality and would entail many faults. Now the correct explanation should say: based on the doctrine, there are four divisions, as explained in the Fayuan. Moreover, adding [the division] based on the person, in contrast to understanding and not clinging, it is called definitive meaning; in contrast to those who cling, it is called provisional meaning. It is just like the two truths.