維摩經玄疏 3.60

3.60

第二、辨所詮者，夫教是能詮，理是所詮；故因理設教，由教顯理；即理非教，即教非理；離理無教，離教無理。故《思益經》云「菩提之中，無文字；文字之中，亦無菩提。離菩提、無文字，離文字、無菩提」，以離菩提無文字故，約理而施教；離文字無菩提故，施教即能顯理。是則教為能詮，理為所詮，意在於此。所言理者，即是諦也。今約諦明理，由理起教，教能詮理；教是能詮，理是所詮。就所詮義，略為四意：一，約四諦理明所詮；二，約三諦理明所詮；三，明二諦理明所詮；四，約一諦理明所詮。

Second, concerning discerning that which is expressed: Teaching is that which expresses, and principle is that which is expressed. Hence, relying on principle, teaching is established; by means of teaching, principle is revealed. Identity with principle is not teaching; identity with teaching is not principle. Apart from principle there is no teaching; apart from teaching there is no principle. Therefore the *Viśeṣacintibrahmaparipṛcchā Sūtra* says: "Within bodhi there are no written words; within written words there is also no bodhi. Apart from bodhi there are no written words; apart from written words there is no bodhi." Because apart from bodhi there are no written words, teaching is set forth in reference to principle. Because apart from written words there is no bodhi, setting forth the teaching can reveal the principle. That teaching is that which expresses and principle is that which is expressed—the meaning lies in this. That which is called principle is precisely the truths. Now, clarifying principle in reference to the truths: teaching arises from principle, and teaching can express principle; teaching is that which expresses, and principle is that which is expressed. Regarding the meaning of that which is expressed, there are briefly four meanings: first, clarifying that which is expressed in reference to the principle of the four truths; second, clarifying that which is expressed in reference to the principle of the three truths; third, clarifying that which is expressed in reference to the principle of the two truths; fourth, clarifying that which is expressed in reference to the principle of the one truth.