瑜伽論記 21.353

21.353

就初釋四義中，第一釋體。言經體有二：一、文，二、義者，舉後文義，以釋前體。言文、是所依，義、是能依者，由文顯義以明能所，或有由義起說則義是所依文是能依，今依前義以明能所，若文若義并是所知，故云二種，總是名所知境界。此中文通本顯并詮義故，是義所依，義唯取顯，顯義能顯本法十義，生物解故依文而顯，故是能依，能依與所依和合生物解，是故文義作教自性。又解：理實但取文為體。然無義之文不得生解，故兼義而已。

In the initial section explaining the four meanings, first, 'substance' is explained. The statement that 'the substance of the sūtras has two aspects: first, the text; second, the meaning' cites the subsequent text and meaning to explain the preceding substance. The statement that 'the text is that which is supported, and the meaning is that which is supported upon it' clarifies the supported and the supporting by virtue of the text revealing the meaning; alternatively, because an exposition arises by virtue of the meaning, the meaning is that which is supported and the text is that which is supported upon it. Here, following the former sense to clarify the supporting and the supported, whether text or meaning, both are objects of knowledge; hence it says 'the two types are collectively called the cognitive domain of the known.' Here, because text encompasses both the original expression and the expression of meaning, it is the support of meaning. Meaning only takes the manifested: the manifested meaning is able to manifest the ten meanings of the fundamental Dharma, causing sentient beings to generate understanding; hence it is manifested in reliance on text, and is therefore that which is supported. The supported and that which is supported combine to generate understanding in sentient beings; therefore, text and meaning constitute the intrinsic nature of the teaching. Another explanation: according to ultimate principle, text alone is taken as the substance. However, text devoid of meaning cannot generate understanding; thus meaning is simply conjoined [with it].