第一教益有殊。復分為二。初明輪益。後辨義益。明輪益中。復分為二。先明異計。後明大乘。明異計者。其多聞部．薩婆多部．雪轉部．犢子部．法上部．賢胄部．正量部．密林山部．化地部．經量部十部同說。非諸佛語皆為利益。要逗物機。務心入道名利益故。唯八聖道是正法輪。轂．輞．輻圓摧破煩惱名為輪故。故世友說。非如來語皆為轉法輪。世尊所言亦有不如義。詮八道教八道境故。亦名法輪。所餘功德及所餘教。雖名聖教。不名法輪。如問慶喜天雨不耶。問諸比丘汝等乞食易可得不。氣力安不。此何利益。轉何法輪。故諸經中雖敘佛語。有非利益而非法輪。如說逆害於父母等。此教所言何必如義。故佛亦有不如義言。此等十部總說。諸經有不如義而說虛言。有非法輪而無利益。其大眾部．一說部．說出世部．雞胤部．說假部．制多山部．西山住部．北山住部．法藏部．飲光部十部同說。佛一切語皆為利益。如來所言無不如義。非唯八聖道是正法輪。一切功德能摧諸惑。並名法輪。故一切教法輪因境。皆名法輪。宗輪論說。諸如來語皆為轉法輪。摧伏轉動說名輪故。佛語轉動。在他身已摧伏他身無知惑等。故號為輪。如問慶喜天雨不耶。為令阿難審諦事故。佛無不知尚問天雨。況未圓智而不審耶。亦除餘人增上慢故。佛知尚問。況不知者。於餘未了而不審諦。由是多義故問天雨。佛顯慈悲令他入道。問比丘等乞食易耶。令生喜心踴躍修道。彼賀悲問加懃修學。亦令未來習於此事隨順世俗。然以愛為母。以業為父。有取識為王。戒見二取為二多聞。內六處為國人。外六境為隨行畜生。能誅斷此名為清淨。以世惡言轉顯勝義。非害生母等。何必不如言。故佛所說一切三藏。皆轉法輪咸為利益。悉皆如義無有虛言。此則是初明異計也。明大乘者。雖無正文說佛所語皆如其義。咸轉法輪。然正法輪唯八聖道。餘雖非正是助法輪。無垢稱經三轉法輪於大千等。法花又云。即趣波羅奈轉四諦法輪。又瑜伽論九十五說。佛轉三周十二行相甚深法輪。見．修．無學三位之中。如其次第示相．勸修．作證。觀於四聖諦境生聖慧眼。各於去．來．今世。如次生眼智明覺無漏真智。能斷所應永斷煩惱。故八聖道是正法輪。無垢稱經第五卷說。佛告阿難陀。以要言之。諸佛所有威儀．進止．受用．施為。皆令所化有情調伏。是故一切皆名佛事。說轂．輞．輻有差別故。其正法輪唯八聖道諸餘功德是助法輪。摧伏動轉是輪義故。涅槃經中第十四說。復次善男子諸佛世尊凡有所說。皆悉名為轉法輪也。善男子譬如聖王所有輪寶。未降伏者能令降伏。已降伏者能令安隱。諸佛世尊凡所說法亦復如是。無量煩惱。未調伏者能令調伏。已調伏者令生善根。乃至廣說。故佛身語。凡所運動皆為利益。故知佛語皆名法輪。以要言之。法輪有五。一法輪體。謂八聖道。二法輪境。謂四諦理等。三法輪眷屬。謂餘五蘊功德等。四法輪因。謂教及三慧等。五法輪果。謂菩提涅槃。如法輪章自當廣說。一切佛語皆為利益。令他有情或近或遠能生真智。摧伏怨敵所有二障。故佛所語皆名法輪。摧伏移動是輪義故。以佛所說稱可道理不可立難。離四失故。一無非處。二無非時。三無非器。四無非法。處謂處所。應利益處。能化所化在此可益。必於此中作利益故。時謂時分。利益時節。此生此處此時應益。應時而說必不失故。器謂機器。所逗之機。應機而說無錯謬故。法謂教法。戒．定．慧等應利益法。此法可益必以逗機無疎亂故。由此道理准知。佛語皆為有情或近或遠生無漏智。是故一切三藏教法。或曲．或直皆名法輪。悉皆如義。咸為利益。無有虛言。問天雨等如前所說皆利益故。麁言．細語歸勝義故。上來總是初明輪益。
**First, there are two kinds of benefits from the teachings. First, we clarify the benefit of the Dharma Wheel; second, we clarify the benefit of meaning.**
Regarding the benefit of the Dharma Wheel, this is further divided into two sections. First, we clarify different interpretations; second, we clarify the Mahayana view.
**On the different interpretations:** Ten schools—the Bahuśrutika, Sarvāstivāda, Saṃkrāntika, Vātsīputrīya, Dharmottarīya, Bhadrayānīya, Saṃmatīya, Sannagarika, Mahīśāsaka, and Sautrāntika—all agree that **not all of the Buddha's words are for the sake of benefit**. They say that teachings are only considered beneficial when they are tailored to the capacity of beings, with the sole aim of guiding them onto the path, which is what "benefit" means. Therefore, only the Noble Eightfold Path is the true Dharma Wheel. Just like a chariot wheel—with its hub, spokes, and rim—it crushes afflictions, so it is called a "wheel." As Vasumitra said, "Not all of the Tathāgata's words are turning the Dharma Wheel." The World-Honored One's words can also be without perfect meaning. It is only because the Eightfold Path and its objects are spoken that it is also called the Dharma Wheel. Other virtues and other teachings, while they are sacred teachings, are not called the Dharma Wheel. For example, when the Buddha asked Ānanda, "Is it raining?" or asked the monks, "Was your alms-gathering easy? Are you at ease?"—what benefit is in these questions? What Dharma Wheel did they turn? Therefore, although narratives within the sūtras contain the Buddha's words, some are without benefit and are not the Dharma Wheel. As it says, "Killing one's father and mother..."—must this teaching have a literal meaning? So, the Buddha also sometimes spoke without perfect meaning. These ten schools collectively assert that the sūtras sometimes contain words without perfect meaning and are thus empty speech, and sometimes are not the Dharma Wheel and are without benefit.
The other ten schools—the Mahāsaṃghika, Ekavyāvahārika, Lokottaravāda, Kaukkutika, Prajñaptivāda, Caityaka, Aparaśaila, Uttaraśaila, Dharmaguptaka, and Kāśyapīya—all say that **all of the Buddha's words are for the sake of benefit**. The Tathāgata's speech is always perfect in meaning. It is not only the Noble Eightfold Path that is the true Dharma Wheel. All virtuous qualities that can destroy afflictions are also called the Dharma Wheel. Therefore, all teachings, being the cause of the Dharma Wheel and its objects, are all called the Dharma Wheel. As the *Treatise on the Formation of the Schools* says, "All of the Tathāgata's words are turning the Dharma Wheel." Because "turning" means crushing and moving. The Buddha's words, once turned in the minds of others, crush their ignorance and afflictions. So they are called a "wheel." For instance, when the Buddha asked Ānanda, "Is it raining?" it was to make Ānanda examine the matter carefully. The Buddha, who knows all, still asked about the rain, so how much more should those who are not perfectly wise examine things? It also removes the arrogance of others. Since the Buddha, who knows, still asks, how much more should those who do not know—and are not yet fully realized—examine things? Therefore, for many reasons, he asked about the rain, and the Buddha's compassion was made manifest to lead people onto the path. Asking the monks, "Was your alms-gathering easy?" was to make them happy and eager in their practice. They rejoiced in his compassionate inquiry and intensified their training. This also sets an example for future generations, following worldly conventions. However, the teaching "killing one's father and mother" uses craving as the mother, karma as the father, the consciousness of grasping as the king, views and precepts as the two "many-hearings," the six internal sense bases as the citizens, and the six external sense bases as the travelling beasts. To sever these completely is called "purity." Thus, a worldly expression is used to reveal a higher truth; it does not mean actually killing one's biological parents. So why must the Buddha's words be taken literally? Consequently, all of the Buddha's words in the three baskets are the turning of the Dharma Wheel and are for the sake of benefit. They are all perfect in meaning, without any empty speech.
This concludes the section on different interpretations.
**On the Mahayana view:** Although there is no explicit scriptural passage stating that all of the Buddha's words are meaningful and are the turning of the Dharma Wheel, the true Dharma Wheel is still only the Noble Eightfold Path. Other teachings, though not the main wheel, are the auxiliary Dharma Wheel. As the *Vimalakīrti Sūtra* says, "Turning the Dharma Wheel in the great trichiliocosm..." And the *Lotus Sūtra* says, "Then he went to Vārāṇasī and turned the Four Noble Truths Dharma Wheel." Furthermore, the *Yogācāra-bhūmi-śāstra* (Section 95) explains that the Buddha turned the profound Dharma Wheel in three rounds of twelve aspects. Within the three stages of seeing, cultivating, and no-more-learning, there are respectively: the demonstration phase, the encouragement phase, and the realization phase. The contemplation of the Four Noble Truths in relation to objects gives rise to the holy eye of wisdom. In the past, present, and future, respectively, the eye, wisdom, understanding, and awareness (the pure, unconditioned true wisdom) arise, capable of cutting off the defilements that should be forever abandoned. Therefore, the Noble Eightfold Path is the true Dharma Wheel.
The *Vimalakīrti Sūtra* (Chapter 5) says: "In short, Ānanda, all the comportment, deeds, experiences, and activities of the Buddhas are for the sake of taming the beings they teach. Therefore, everything is called a 'Buddha's deed.'" The hub, spokes, and rim of the wheel are said to have distinctions. Thus, the true Dharma Wheel is only the Noble Eightfold Path, while the other virtues are its supporting aspects. The meaning of the wheel lies in crushing and moving.
The *Mahāparinirvāṇa Sūtra* (Chapter 14) says: "Furthermore, good son, whatever the Buddhas and World-Honored Ones say is all called the turning of the Dharma Wheel. Good son, just as the jeweled wheel of a sage king subdues those who are not yet subdued and brings peace to those who are subdued, the teachings of all Buddhas work in the same way. For those with countless afflictions not yet tamed, they cause them to be tamed; for those already tamed, they cause roots of goodness to grow..." and so forth. Therefore, all bodily and verbal actions of the Buddha are for the sake of benefit. Thus, we know that all of the Buddha's words are called the Dharma Wheel.
In summary, there are five aspects of the Dharma Wheel: 1. **Essence of the Dharma Wheel**: The Noble Eightfold Path. 2. **Object of the Dharma Wheel**: The principles of the Four Noble Truths, etc. 3. **Retinue of the Dharma Wheel**: The other five aggregates of virtues, etc. 4. **Cause of the Dharma Wheel**: The scriptures and the three kinds of wisdom (learning, reflection, cultivation), etc. 5. **Result of the Dharma Wheel**: Bodhi and Nirvāṇa.
The chapter on the Dharma Wheel itself should elaborate on this. All of the Buddha's words are for the sake of benefit, enabling other beings, sooner or later, to give birth to true wisdom. They crush and subdue the enemy's two hindrances (afflictive and cognitive obstructions). Therefore, all of the Buddha's words are called the Dharma Wheel. Crushing and moving is the meaning of "wheel."
Because the Buddha's speech conforms to what is reasonable, it cannot be challenged. It is free from four errors: 1. **No wrong place**: Whatever place is suitable for benefit, the Buddha will teach there. 2. **No wrong time**: Whatever time is appropriate for benefit, the Buddha will teach then, without missing the right moment. 3. **No wrong recipient**: Whatever type of being is amenable, the Buddha teaches to them, without error. 4. **No wrong teaching**: Whatever teaching (like ethics, concentration, wisdom) is beneficial, the Buddha does not teach it incorrectly or carelessly.
Based on this reasoning, we can infer that all of the Buddha's speech causes beings, whether near or far, to give birth to uncontaminated wisdom. Therefore, all the teachings of the three baskets—whether explicit or implicit—are all the Dharma Wheel. They are all perfect in meaning. They are all for the sake of benefit. There is no empty speech. Questions like "Is it raining?" as previously mentioned are also for the sake of benefit. Both coarse speech and subtle speech ultimately point to the highest truth.
This concludes the first section on clarifying the benefit of the Dharma Wheel.
辨義益者。於中又二。先辨異計。後辨大乘。辨異計者。薩婆多等十部同說。佛所說經非皆了義。佛自說有不了義經。如契經說。不信．不知恩。斷密無容處。恒食人所吐。是最上丈夫。此即名為不了義也。故一切經有不了義。大眾部等十部同說。佛所說經皆是了義。契當道理。皆法輪故。其密語經有何了義。自證諦理不信他言。能知圓寂知非恩故名不知恩。永棄後業名為斷密。當果不生是無容處。雖受資具猶如食吐。能如是者名上丈夫。既契正理寧非了義。所餘經義准此應知。既爾如何四依中。說勸諸弟子當依了義。謂勸彼依世尊所說了義言教。不令弟子依外道說不了義經。非是佛經有不了義。此即是先辨異計也。
Explaining the Meaning of "Ultimate Meaning" (Nītārtha). This section is further divided into two parts: first, an explanation of the different schools' positions; second, an explanation of the Mahāyāna view.
**Explanation of the Different Schools' Positions**
The Sarvāstivāda and nine other schools all agree: Not all sūtras taught by the Buddha are of ultimate meaning. The Buddha himself taught there are sūtras that are not of ultimate meaning. For example, a sūtra says: "One who is faithless, ungrateful, has cut off all secrets, has no resting place, and always eats what others have vomited—such a person is the supreme person." This is an example of a non-ultimate sūtra. Therefore, not all sūtras are of ultimate meaning.
The Mahāsāṃghika and nine other schools all agree: All sūtras taught by the Buddha are of ultimate meaning, as they accord with the true principle and are all part of the Wheel of Dharma. As for the above "secret language" sūtra, how is it of ultimate meaning? One who directly realizes the truth through personal insight, not relying on others' words, understands nirvāṇa and knows it is not a "favor" (hence "ungrateful"). One who permanently abandons future karmic seeds is called "cutting off secrets." One whose future results are stopped is "having no resting place." Even while receiving the necessities of life, they are like eating vomit. One who can do this is called a "supreme person." Since this accords with the true principle, how can it not be of ultimate meaning? The remaining sūtras' meanings should be understood accordingly. If this is so, then why does the Four Reliances teach that disciples should rely on sūtras of ultimate meaning? This is to encourage them to rely on the ultimate-meaning teachings spoken by the World-Honored One, and not to allow disciples to rely on non-ultimate sūtras taught by outsiders. It is not that the Buddha's sūtras can be non-ultimate. This concludes the explanation of the different schools' positions.
辨大乘者。涅槃經中第六卷說。聲聞乘法猶如初種未得果實。是故不應依聲聞乘。如是名為不了義也。大乘之法即應依止。是名了義。若依此理諸大乘經皆名了義。聲聞乘等名不了義。然瑜伽論四十五說。云何菩薩修正四依。謂諸菩薩於如來所。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。廣如彼說。故大乘中。應言佛說三藏教法有不了義。以勸當依了義經故。既爾如何涅槃經。說大乘經典名為了義。此理不然。豈諸大乘皆為了義。如契經說。婬欲即是道。覺不堅為堅。又說諸法皆無生無滅密義趣經。又瑜伽說。不了義教者謂契經．應頌．記別等經。豈大乘經中無契經等。又說菩薩殟波陀慳具戎尼等。故大乘經非皆了義。由如是理。雖無正文。今以義釋。了不了義略有四重。一法印非印門。二詮常非常門。三顯了隱密門。四言略語廣門。法印非印門者。法印有三。一諸行無常。二涅槃寂靜。三諸法無我。或說四鄔拕南加有漏皆苦。若一切教為此三種理印。所印等名為了義。違三法印等非了義經。由此道理。三藏．二乘．十二分教無非了義。能捨煩惱業及苦故。諸外道教非了義經。不能永捨惑．業．苦故。故瑜伽論六十四說。歸依有幾。何緣但有爾所歸依。歸依有三。謂佛法僧。四緣故有爾所歸依。一由如來性調善故。乃至廣說。由佛如是。其佛所說法毘奈耶。亦可歸依。涅槃又云。一切外道所可言說悉皆妄語。故唯佛教是了義經。順三法印等可歸依故。諸外道教非了義言。違三法印等不可歸故。設有聖教唯說佛教為了義言。外道所說名非了義。以此門通非佛教中唯了義故。詮常非常門者。如涅槃經第六卷說。又聲聞乘名不了義。無上大乘乃名了義。若言如來無常變易。名不了義。若言如來常住不變。是名了義。此經意言。若經中說佛是法身常住不變。名為了義。與此相違名不了義。解深密經．瑜伽決擇七十六說。世尊往昔。唯為發趣聲聞乘者。以四諦相轉正法輪。雖是希奇。然是有上是未了義。即顯大乘是了義經。聲聞乘教名非了義。此中一往依乘所明名為了義。非諸大乘無不了義。聲聞乘經都無了義。如次當引如是證文。故依涅槃詮真常佛名為了義。詮非常佛名非了義。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。言略語廣門者。瑜伽決擇六十四說。不了義經者。謂契經．應頌．記別等教世尊略說。其義未了應更當釋。了義教者與此相違。應知其相此中意說。雖是大乘明顯之教。初但略說談理未盡。所明未周名為不了。不是所詮非究竟理名為不了。由此即顯諸聲聞乘亦有了義。除契經等餘自說等。語具廣故名了義經。大乘之中明顯之教契經等中說法。言略語未廣。故亦有不了。此依說義言有廣略名了不了。非約所詮理是究竟非是究竟名了不了。此中第一為令有情捨邪歸正名了不了。一切佛經皆名了義。外道所說名為不了。第二為令捨小歸大名了不了。一切大乘皆名了義。諸小乘教名為不了。第三為令捨隱歸顯名了不了。一切大乘顯了言教皆名為了。雖是大乘說法隱密名為不了。第四為令知法廣略名了不了。諸重頌經言略不盡皆名不了。非重頌經言廣盡故說名為了。以此四門了不了義。釋一切教了不了言。故大乘經雖皆名了。而於其中復應取捨。勸諸弟子依了義者。隨其所應當廣思擇。隨所講教當應配之。上來總是教益有殊。
**On the Definitive and Provisional Meanings**
The Mahāparinirvāṇa Sūtra, in its sixth fascicle, states that the teachings of the Śrāvakayāna are like an initial planting that has not yet borne fruit, so one should not rely on them. This is what is called a "provisional meaning" (neyārtha). The Mahāyāna teachings, however, should be relied upon and are called "definitive meaning" (nītārtha). According to this principle, all Mahāyāna sūtras are definitive, while the Śrāvakayāna teachings are provisional.
However, the *Yogācārabhūmi Śāstra* (chapter 45) says: How does a bodhisattva cultivate the four reliances? A bodhisattva deeply plants faith and purity in the Tathāgata, remaining consistently clear. They rely only on the Tathāgata's definitive sūtras, not on the provisional ones. Because the definitive sūtras are the basis of reliance, one cannot be swayed from the Dharma and Vinaya taught by the Buddha. This is explained in detail there. Thus, within Mahāyāna, it should be said that the Buddha's teachings in the three baskets (*Tripiṭaka*) and the entire scriptural tradition contain provisional meanings, since we are urged to rely on the definitive sūtras.
So how can the *Mahāparinirvāṇa Sūtra* say that all Mahāyāna sūtras are definitive? This reasoning is not sound. Are all Mahāyāna texts definitive? For example, sūtras say, "Desire itself is the path," and "What is not firm is considered firm." They also teach that all phenomena are neither born nor destroyed—these are sūtras with hidden intent. The *Yogācārabhūmi* also says that "provisional teachings" include *sūtra*, *geya*, *vyākaraṇa*, etc. So do Mahāyāna sūtras not contain sūtra, geya, and vyākaraṇa sections? Again, it mentions bodhisattva "udbhata" (falling away) and "dāna" (generosity) with "śrī" (austerity). Hence, not all Mahāyāna sūtras are definitive.
Based on this reasoning, although there is no explicit textual statement, we can now interpret the meaning. The distinction between definitive and provisional meanings can be explained through four categories:
1. **The door of the Dharma seal versus what is not the seal.** 2. **The door of teaching the permanent versus the impermanent.** 3. **The door of explicit versus hidden teaching.** 4. **The door of brief versus extensive explanation.**
**1. The Door of the Dharma Seal vs. What is Not the Seal**
There are three Dharma seals: (1) All conditioned phenomena are impermanent, (2) Nirvāṇa is peace, (3) All phenomena are without a self. Some add a fourth: All that is conditioned is suffering. If a teaching is stamped by these three (or four) principles and is consistent with them, it is a definitive teaching. Any teaching that contradicts these three seals is a provisional sūtra.
By this principle, all teachings in the *Tripiṭaka*, the two vehicles (Śrāvaka and Pratyekabuddha), and the twelve scriptural divisions are definitive, because they can help one abandon afflictions, karma, and suffering. Non-Buddhist teachings are not definitive, as they cannot permanently eliminate afflictions, karma, and suffering. Thus, the *Yogācārabhūmi* (chapter 64) asks: "How many objects of refuge are there, and why only that many?" The answer is three—the Buddha, Dharma, and Saṅgha—for four reasons (e.g., the Tathāgata's nature is well-tamed). Since the Buddha is like this, the Dharma and Vinaya taught by him can be taken as refuge. The *Mahāparinirvāṇa Sūtra* also says that everything spoken by non-Buddhist teachers is false speech. Therefore, only the Buddhist teachings are definitive sūtras, because they accord with the three Dharma seals and can be relied upon. Non-Buddhist teachings are not definitive, as they violate these seals and cannot be relied upon. Even if a sacred text says only the Buddhist teaching is definitive and non-Buddhist teachings are not, this is covered by this first door.
**2. The Door of Teaching the Permanent vs. the Impermanent**
As the *Mahāparinirvāṇa Sūtra* (chapter 6) says: The Śrāvakayāna is called provisional; the unsurpassed Mahāyāna is called definitive. If it is taught that the Tathāgata is impermanent and subject to change, that is a provisional meaning. If it is taught that the Tathāgatha is permanent and unchanging, that is the definitive meaning. The intent here is that sūtras teaching the Buddha as the Dharmakāya, permanent and unchanging, are definitive; those teaching otherwise are provisional.
The *Saṃdhinirmocana Sūtra* and the *Yogācārabhūmi's* "Viniścaya-saṃgrahaṇī" (section 76) say: In the first turning of the Dharma wheel, the Blessed One taught the four noble truths primarily for those inclined toward the Śrāvakayāna. Although it was marvelous, it was still not ultimate and was a provisional teaching. This means that Mahāyāna sūtras are definitive, while Śrāvakayāna teachings are provisional. Here, the distinction is made based on the vehicle being taught in the text: Mahāyāna is definitive, although not all Mahāyāna texts lack provisional elements, and the Śrāvakayāna sūtras have no definitive meaning. Therefore, following the *Mahāparinirvāṇa Sūtra*, teachings that describe the Buddha as truly permanent are definitive; those teaching an impermanent Buddha are provisional.
**3. The Door of Explicit vs. Hidden Teaching**
The *Yogācārabhūmi* (chapter 45) says: Bodhisattvas deeply plant faith and purity in the Tathāgata, remaining consistently clear. They rely only on the Tathāgata's definitive sūtras, not on provisional ones. Since the definitive sūtras are the basis of reliance, one cannot be swayed from the Buddha's Dharma and Vinaya. The reason is that the Buddha's provisional sūtras explain the nature of things through various approaches, but their meaning is not yet determined and gives rise to doubt—thus, they are not definitive.
Based on this, within Mahāyāna, explicit teachings are called definitive; hidden or indirect teachings are provisional. The *Saṃdhinirmocana Sūtra* and the "Viniścaya-saṃgrahaṇī" also say: In the second turning of the Dharma wheel, the Blessed One taught that all phenomena lack self-nature, are neither born nor destroyed, primarily for those inclined toward Mahāyāna. This was taught in a hidden manner. Although even more marvelous, it was still not ultimate and was a provisional teaching. This means that teachings asserting the emptiness of all natures and the "three natures" doctrine are provisional.
As the *Cheng Weishi Lun* (chapter 9) says: The Buddha, with hidden intent, said that all phenomena lack self-nature, but that does not mean that nature is completely non-existent. "Hidden intent" clearly indicates a provisional teaching. Thus, when Mahāyāna sūtras teach about phenomena, if their language is not explicit and the meaning is not final, they are provisional. If the language is explicit and the meaning is final and ultimate, they are definitive. This last point refers to teachings whose explicit expression is unambiguous and is therefore definitive.
**4. The Door of Brief vs. Extensive Explanation**
The *Yogācārabhūmi*'s "Viniścaya-saṃgrahaṇī" (section 64) says: Provisional sūtras (*neyārtha sūtras*) are those such as *sūtra* (discourses), *geya* (versified summaries), and *vyākaraṇa* (predictions) that the Blessed One spoke briefly, whose meaning is not yet complete and needs further explanation. Definitive sūtras (*nītārtha sūtras*) are the opposite. Their nature should be understood accordingly.
The meaning here is: Even though a teaching is clearly part of Mahāyāna, if it is initially stated briefly and the reasoning is not fully expounded, making the meaning incomplete, it is called provisional. This does not refer to the finality of the truth being taught, but to the brevity of the expression. This shows that even some Śrāvakayāna texts can be definitive (e.g., those other than the brief sūtra sections, like explanatory prose), if they are extensively articulated. Conversely, even within clear Mahāyāna teachings, texts like *sūtras* may be brief and thus contain provisional elements.
Here, the distinction is based on the breadth or brevity of the teaching itself, not on whether the truth it points to is ultimate.
**Summary**
To help sentient beings: - The first door encourages abandoning non-Buddhist paths and turning to the correct one. Here, all Buddhist sūtras are definitive; all non-Buddhist teachings are provisional. - The second door encourages leaving lesser vehicles and turning to the great one. Here, all Mahāyāna sūtras are definitive; all Hīnayāna teachings are provisional. - The third door encourages moving from hidden to explicit teachings. Here, all clear and explicit Mahāyāna teachings are definitive; even Mahāyāna teachings with hidden or indirect intent are provisional. - The fourth door encourages understanding the breadth and conciseness of the Dharma. Here, brief texts (*geya*, etc.) whose meaning is not fully elaborated are provisional; non-repetitive, extensive texts whose meaning is complete are definitive.
Thus, although all Mahāyāna sūtras can be called "definitive" in a certain sense (the second door), within them, we must still discern and choose. That is why students are urged to rely on the definitive meaning. One should broadly investigate and match these distinctions to whatever teaching is being studied. In summary, the different teachings serve different purposes.