佛教經典基本上是”理事互融”的結構，就”事相”而言，對佛教經典的詮釋有以事解事、以理解事兩種基本的詮釋方法，以法釋相是以理解事的特殊形式。程俱為南宋士大夫，著有《維摩詰所說經通論》，《通論》受莊學等中國本土文化的影響，在禪宗詮釋方法的基礎上，將”以法釋相、以理解事”用到極處，指出教中的佛、菩薩形象都是象徵性的，並非外在的偶像，這種詮釋是儒釋道得以交融的關鍵原因。

Buddhism Sutra’s structure is basically “fusing Principle and Myth together” According to “Myth-Idol”, there are two elemental kinds of annotation of Buddhism Sutra, one is explaining Myth, and the other is explaining My the by Principle. Explaining Myth by Avenue is a special form of explaining Myth by Principle. Chen Ju, a scholar-bureaucrat in Nan Song dynasty, wrote the Comment of Vimalakirti-Nivdesa Sutra. Influenced by indigenous cultures such as Zhuangzi, the review was based on annotation of Zen and developed “Explaining Idol by Avenue” and “explaining Myth by Principle” to the extreme. Chen Ju argued that the figures of Buddha and Bodhisattva were symbolistic idols rather than objective ones. The kind of annotation was why Confucianism, Buddhism and Taoism could fuse into one.