四教義 2.2

2.2

大門第二辨所詮者，夫教是能詮，理是所詮，故因理設教，籍教顯理。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；以離文字無菩提故，施教即能顯理。是則，教為能詮，理為所詮，意在於此。所言理者，即是所詮諦也。今約諦明理，理能起教，教能詮理，教是能詮，理是所詮。今明所詮義，略為四意：一約四諦之理以明所詮，二約三諦之理以明所詮，三約二諦之理以明所詮，四約一諦之理以明所詮也。

Major Section Two: Distinguishing That Which Is Elucidated. Generally speaking, teaching is that which elucidates, and principle is that which is elucidated; thus, because of principle the teaching is established, and by relying on the teaching the principle is revealed. Principle itself is not teaching; teaching itself is not principle. Apart from principle there is no teaching; apart from teaching there is no principle. Therefore the Viśeṣacintābrahma-paripṛcchā-sūtra says: 'Within bodhi there are no written words, and within written words there is also no bodhi. Apart from bodhi there are no written words, and apart from written words there is no bodhi.' Because apart from bodhi there are no written words, teaching is set forth based on principle; because apart from written words there is no bodhi, setting forth teaching is capable of revealing principle. This being so, teaching is that which elucidates and principle is that which is elucidated; the intention lies herein. As for what is called 'principle,' it is precisely the truth that is elucidated. Now, explaining principle in terms of truth: principle can give rise to teaching, and teaching can elucidate principle; teaching is that which elucidates, and principle is that which is elucidated. Now in explaining the meaning of that which is elucidated, there are briefly four points: first, explaining that which is elucidated in terms of the principle of the four truths; second, explaining that which is elucidated in terms of the principle of the three truths; third, explaining that which is elucidated in terms of the principle of the two truths; fourth, explaining that which is elucidated in terms of the principle of the one truth.