nītārtha

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Glossarynītārtha

Sanskrit Noun

nītārtha

definitive meaning
नीतार्थ
ངེས་དོན་

Basic Meaning

Refers to a teaching that is literally true.

Has the Sense of

The unadulterated truth, in the sense of something that is taught explicitly without any underlying intention nor need for further interpretation.

On this topic
Term Variations
Key Term nītārtha
Topic Variation nītārtha
Tibetan ངེས་དོན་  ( ngedön)
Wylie Tibetan Transliteration nges don  ( ngedön)
Devanagari Sanskrit नीतार्थ
Romanized Sanskrit nītārtha
Buddha-nature Site Standard English definitive meaning
Karl Brunnhölzl's English Term definitive meaning
Richard Barron's English Term definitive meaning
Gyurme Dorje's English Term definitive meaning
Ives Waldo's English Term true meaning
Term Information
Source Language Sanskrit
Basic Meaning Refers to a teaching that is literally true.
Has the Sense of The unadulterated truth, in the sense of something that is taught explicitly without any underlying intention nor need for further interpretation.
Related Terms neyārtha
Term Type Noun
Definitions
TshigmdzodChenmo gdul bya khyad par can rnams kyi ngor/ chos thams cad kyi chos nyid skye 'gag sogs spros pa dang bral ba'i don zab mo stong pa nyid dang/ dngos po gshis kyi gnas lugs rang bzhin gyis 'od gsal zhing smra bsam brjod pa thams cad las 'das pa'i don ston pa rnams dang/ de ston byed gsung rab dgongs 'grel dang bcas pa'o/
Other Definitions "While Tibetan thinkers generally characterize definitive teachings as those that explicitly teach ultimate truth, which is the ultimate purport of the Buddha's teachings, and provisional teachings as those teachings that do not explain ultimate truth clearly and that require further interpretation in order to ascertain the ultimate purport of the Buddha's intent, they disagree on which of the Buddha's teachings are definitive or provisional." - Wangchuk, Tsering. The Uttaratantra in the Land of Snows (2017), page 3.
Further Reading Material Lipman Kennard. "Nītārtha, Neyārtha, and Tathāgatagarbha in Tibet." Journal of Indian Philosophy 8, no. 1 (1980): 87-95.