大乘法苑義林章 1.6

1.6

As for determining the benefit of meaning, within this there are also two: first, determining the different theories; later, determining the Mahāyāna. In determining the different theories: ten schools including the Sarvāstivāda together state: Not all sūtras spoken by the Buddha are nītārtha; the Buddha himself said there are neyārtha sūtras. As a sūtra states: "Not having faith, ungrateful, cutting off the secret with no room to receive, constantly eating what humans vomit—such is the supreme man." This is named neyārtha; therefore, among all sūtras there are those that are neyārtha. Ten schools including the Mahāsāṃghika together state: The sūtras spoken by the Buddha are all nītārtha, conforming to reason, because all are the dharmacakra. What nītārtha is there in sūtras of intentional speech? One realizes the truth for oneself and does not believe the words of others. Being able to know perfect quiescence and knowing that it is not a conditioned favor, one is called 'ungrateful'; permanently abandoning future karma is called 'cutting off the secret'; future fruition not arising is 'having no room to receive'; though receiving requisites, treating them as if eating vomit—one who can be like this is named a 'supreme man'. Since this accords with correct reason, how could it not be nītārtha? The meaning of other sūtras should be understood by analogy with this. If so, why do the four reliances teach exhorting all disciples to rely on the nītārtha? It means exhorting them to rely on the nītārtha verbal teaching spoken by the World-Honoured One, not allowing disciples to rely on the neyārtha texts spoken by non-Buddhists; it is not that among the Buddha's sūtras there are neyārtha ones. This is first determining the different theories.