[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) › [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861) › 1.10 # 大乘法苑義林章 1.10 大乘法苑義林章 1.10 - **Language:** Classical Chinese ### [1.10](https://indike.org/pramana/in.bauddha.taisho.1861.1.10) 顯了顯密門者，《瑜伽論》中四十五說「又諸菩薩於如來所，深植正信、深植清淨，一向澄清，唯依如來了義經典非不了義。了義經典為所依故，於佛所說法毘奈耶不可引奪。以佛所說不了義經，依種種門辨本性義猶未決定，尚生疑惑，非了義故。」即依此文，於大乘中顯了言教名為了義，隱密言教非了義經。《解深密經》及〈決擇分〉亦作是說「世尊在昔第二時中，唯為發趣修大乘者，依一切法皆無自性、無生無滅，以隱密相轉正法輪。雖更希奇，而亦有上，猶未了義。」即說一切性皆是空、三無性教名非了義。《成唯識論》第九卷說「故佛密意說一切法皆無自性，非性全無，說密意言顯非了義。」故大乘經說諸法相，言非顯了、所詮不究竟，名不了義。言若顯了、所詮究竟理，名了義經。此據能詮顯了無異，名了義故。 > Regarding the approach of explicit and implicit: the forty-fifth fascicle of the Yogācārabhūmi states: "Furthermore, bodhisattvas plant deep right faith and deep purity in the Tathāgata, completely serene, and rely solely on the Tathāgata's nītārtha scriptures, not on the neyārtha. Because they take the nītārtha scriptures as their reliance, they cannot be seduced away from the Dharma and Vinaya spoken by the Buddha. For the neyārtha sūtras spoken by the Buddha distinguish the meaning of fundamental nature through various approaches, yet this is not yet definitive and still gives rise to doubt and confusion, because they are not nītārtha." Relying on this text, within the Mahāyāna, explicit teachings are called nītārtha, and implicit teachings are non-nītārtha sūtras. The Saṃdhinirmocana-sūtra and the Viniścayasaṃgrahaṇī also state: "In the past, during the second period, solely for those embarking on the practice of the Mahāyāna, based on all phenomena being without intrinsic nature, unarisen, and unceasing, the World-Honoured One turned the wheel of the true Dharma through an implicit manner. Although even more marvelous, it was also surpassable and was not yet nītārtha." That is to say, the teachings that all intrinsic natures are empty and the teachings on the three non-natures are called non-nītārtha. The ninth fascicle of the Cheng weishi lun states: "Therefore, the Buddha, with implicit intent, stated that all phenomena are without intrinsic nature; it is not that nature is entirely non-existent. Stating that it was spoken with implicit intent reveals that it is non-nītārtha." Therefore, when Mahāyāna sūtras speak of the characteristics of all phenomena, if the expressions are not explicit and what is explained is not ultimate, they are called neyārtha. If the expressions are explicit and what is explained is the ultimate principle, they are called nītārtha sūtras. This is because they are called nītārtha on the basis that the expounding expressions are explicit and unequivocal. > — English (machine translation) (machine translation) - [Previous: 1.9](https://indike.org/pramana/in.bauddha.taisho.1861.1.9) - [Next: 1.11](https://indike.org/pramana/in.bauddha.taisho.1861.1.11) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1861.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.1.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.1.10](https://indike.org/pramana/in.bauddha.taisho.1861.1.10) · Pramāṇa