○第二顯體者。體是主質，乃名下之所詮。經若無體，則邪倒無印，同于魔說。故須顯一部之指歸，明眾義之都會。然此妙體，非但會之至難，亦乃說之不易。經云：如來法身，非空非不空，乃至無一切相，不可依言說示。法華云：是法不可示，言辭相寂滅。大經云：不生不生不可說。又云：有因緣故，亦可得說。此經亦云：而據世諦幻化因緣，假名法中，相待相對，則可方便顯示而說。今略開七條：一、正顯經體。二、簡偽濫。三、一法異名。四、入體之門。五、徧為眾經體。六、徧為諸行體。七、徧為一切法體。
一、正顯經體者，即是一實境界也。一切百界千如境界，皆依一實虗妄顯現，而彼境界別無自體，惟以一實為體，故名一實境界。當知一實即諸法之實，如冰水之濕性；境界即諸法之權，如濕性之冰水。冰水雖別，濕性無二；境界雖別，一實無殊。故以一實境界為經正體，猶法華所云諸法實相也。法華開權顯實，故收諸法之權而歸實相之實；此經以實統權，故舉一實之實而攝境界之權。于十界中唯取佛界所照善惡業報之性，此性不生不滅，圓滿常住，離一切相，即一切法。于十如中取如是體，四因緣中取不思議不生不滅，十二支中取苦即法身，四四諦中但取無作，于無作中唯取滅諦，七二諦中取後五真諦，五三諦中皆取中諦，諸一實諦中取圓一實諦，諸不可說中取不生不生不可說，于二十智中取圓佛智，於三忍中取無生忍，於四佛中取功德行滿佛，於三德中取法身德。是故經云：應當先知最初所行根本之業，所謂依止一實境界以修信解。若無一實境界以為依止，如屋無空，無所容受。故釋論云：若以無此空，一切無所依。為是義故，須顯體也。
**I. Revealing the Core Doctrine of the Sutra: The True Reality as the Single Essence**
All the myriad realms and their countless phenomena appear as illusory manifestations of a single true reality. Yet these phenomena have no independent substance; they take this single reality as their essence. Hence it is called the single true reality. Understand: this single reality is the ultimate truth of all things, just as wetness is the nature of both ice and water. The phenomena of the many realms are the provisional expressions of reality, just as ice and water are the forms taken by wetness. Though ice and water differ, wetness is one and undivided. Though the realms differ, the single reality is unchanging. Therefore, the single true reality is established as the core of this sutra, just as the Lotus Sutra speaks of the true mark of all things.
The Lotus Sutra openly reveals the ultimate truth by setting aside provisional teachings, gathering all provisional phenomena back into the ultimate reality of true marks. This sutra, by contrast, unifies all provisional teachings through the ultimate truth; it holds up the one real essence to encompass all provisional realms.
Among the ten realms, this sutra takes only the nature of good and evil karma and their retribution as perceived by the Buddha-realm. This nature is neither born nor destroyed, perfectly complete and eternally abiding, free from all characteristics yet identical with all phenomena. Among the ten such-likes, it takes the "such-like essence." Among the four causes and conditions, it takes the inconceivable non-arising and non-ceasing. Among the twelve links of dependent origination, it takes suffering as identical to the Dharma-body. Among the four kinds of four noble truths, it takes the unconditioned. Within the unconditioned, it takes the truth of cessation. Among the seven kinds of two truths, it takes the latter five—the ultimate truth. Among the five kinds of three truths, it takes the middle truth. Among all the single true realities, it takes the complete single true reality. Among all the ineffable teachings, it takes the unborn unspoken. Among the twenty kinds of wisdom, it takes the perfect Buddha-wisdom. Among the three kinds of patience, it takes the patience of non-arising. Among the four kinds of buddhas, it takes the buddha of complete merit and virtue. Among the three bodies of enlightenment, it takes the Dharma-body.
Therefore the sutra says: "You should first know the fundamental practice of the initial path—that is, to rely on the single true reality as the foundation for cultivating faith and understanding." Without the single true reality as a foundation, it is like a house without empty space—nothing can be contained within. Hence the Commentary (Shi-lun) says: "If there were no such emptiness, all things would have nothing to rely upon." For this reason, it is necessary to reveal the core essence.
二簡偽濫者，此一實境界，不同凡外所計世間諸法，不同邪禪所計空劫前事，向上一著父母未生前面目，威音王那畔又那畔，不同小乘所證偏真，不同別教所明清淨真如。亦非但依圓詮名字可得分別，惟依二種觀道，能得色寂心寂二種三昧，復入一行三昧，乃住堅信決定信解耳。
三、一法異名者，或名法界．法住．法位．法性．真如．實際．本際．實相．如來藏性．菴摩羅識．唯識性．自性清淨心．本源心地．正因佛性．菩提．涅槃．不可思議解脫．自覺聖智境界．無戲論．無顛倒．圓成實性．無漏界．清淨法身大圓鏡智中實理心一切種智不共般若正徧知海大佛頂．大方廣．圓覺．妙覺．究竟覺等，皆是一實境界異名，但可意知，不可言盡也。
四、入體之門者，一實境界，其理淵奧，如登絕壑，必假飛梯。欲契真源，要因教行，故以教行為門。若以教為門，教略有四，於一一教各以四門詮理，共有十六教門。依一一門而修于觀，復有十六行門。於教得悟，名為信行；於觀得悟，名為法行。或教行相轉，或教行相資，茲不備論。藏教四門通于一實，遠而且拙，須待開顯；通教四門通于一實，巧而仍遠，亦須轉接；別教四門通於一實，雖近而拙；圓教四門正通一實，方為巧直也。前三教各四門相，茲亦不論。略明圓教四門相者，一門即一切門，一切門即一門，非一非四，而論四一。如經云：如來法身中，雖復無有言說境界，離心想念，非空非不空，乃至無一切相，不可依言說示，亦可方便顯示而說。以彼法身性實無分別，離自相離他相，無空無不空，乃至遠離一切諸相，故說彼法體為畢竟空無所有。以離心分別想念，則盡無一相而能自見自知為有，是故空義決定真實，相應不謬。此即圓教空門相空，即餘三不相違背也。又云：即彼空義中，以離分別妄想心念故，則盡畢竟無有一相而可空者。以唯有真實故，即為不空。所謂離識想故，無有一切虗偽之相，畢竟常恒，不變不異。以更無一相可壞可滅，離增減故。又彼無分別實體之處，從無始世來，具無量功德自然之業，成就相應，不離不脫，故說為不空。此即圓教有門相有，即餘三不相違背也。又云：如是實體功德之聚，一切眾生雖復有之，但為無明曀覆障故，而不知見，不能尅獲功德利益，與無莫異，說名未有。此即圓教亦有亦空門相，與餘三門不相違也。又云：一切諸法，皆不離菩提體。菩提體者，非有非無。乃至若有分別想者，則為虗偽，不名相應。此即圓教非有非空門相，與餘三門不相違也。略示法行入門觀者，如前所說四種門相，即是不思議境。上根觀境，即能悟入。如或未悟，則應依境重發大菩提心。如此妙境，佛及眾生與我平等。云何諸佛已悟，我與眾生尚迷不覺，不得受用？哀傷哽慟而立四弘，便可悟入。如猶未悟，勤修學習信奢摩他觀心，及信毗婆舍那觀心，則能豁然悟入。如猶未悟，仍以唯心識觀，破一切法即空．假．中真如實觀，不住見聞覺知，永離一切分別之想，則當悟入。如猶未悟，當自節節簡校通塞，依彼大士巧說深法，而離怯弱，定可悟入。如猶未悟，勤修二觀，觀于身受心法，令知色心本寂，即是圓四念處。從此調適正勤．如意．根力．覺道，而入圓三脫門，即是中根入道相也。如猶未悟，應于一切時一切處，常勤誦念地藏菩薩名字，當觀地藏法身，及一切諸佛法身，與己自身，體性平等，無二無別，不生不滅，常樂我淨，功德圓滿，是可歸依。又復觀察己身心相，無常苦無我不淨，如幻如化，是可厭離。乃至上卷所示修懺悔法，皆是對治助開之方便也。又經云：若人未得三業善相，或見光明，聞異好香，夢佛菩薩，放光作證，則為虗妄誑惑詐偽，及說三忍四佛差別之相，皆令行人明識次位，不生增上慢也。又於虗妄誑惑詐偽之相，令勿取著，即是安忍。不樂世間諸禪三昧，亦復不樂二乘，即離法愛也。細簡經文，十乘意足，雖不次第，幸可證明。當知離十乘法，別無入門觀矣。
五、徧為眾經體者，此一實境界，乃千經萬論之所同詮。華嚴非此，則無以顯事事無礙法界。阿含非此，則無以顯寂滅涅槃。方等非此，則無以顯大乘法門。般若非此，則無以顯一切種智。法華非此，則無以顯一乘實相佛之知見。涅槃非此，則無以顯常住佛性三德祕藏。是故一代時教，若半若滿，若權若實，究竟皆以一實境界為體，究竟皆是指歸一實境界而已。
六、徧為諸行體者，復有三意：一、泛論四教一十六門，各有信、法兩行，皆依一實境界而得成就。二、別論依經立行，不出四種，所謂常行三昧、常坐三昧、半行半坐三昧、非行非坐三昧也，亦依一實境界以為其體，可以意知。三、尅論今經，又二：初、先明懺法，供養、禮拜、悔罪、勸請、隨喜、迴向之後，或端坐稱名，或旋遶誦念，則是非行非坐，隨自意三昧所攝。二、別明二觀，於一切時、一切處，隨身、口、意有所作業，悉當觀察，知唯是心等，則是歷十二緣，並可修行二觀，亦不拘行、坐也。二種觀道，正依一實境界以修信解，離此別無行體，不言可知。修供養時，即念一切三寶體常遍滿，無所不在，願令以此香華等同法性，普熏一切諸佛剎土，施作佛事，乃至願共一切眾生修行如是供養已，漸得成就六波羅蜜、四無量心，深知一切法本來寂靜，無生無滅，一味平等，離念清淨，畢竟圓滿，豈非依一實境界而修供養行耶？又一心敬禮，擬心徧禮，設非依一實境界，何名一心？何能徧禮耶？又懺悔云：如是罪性，但從虗妄顛倒心起，無有定實而可得者，本唯空寂。願一切眾生，速達心本，永滅罪根。乃至願我所修一切功德，資益一切諸眾生等，同趣佛智，至涅槃城。豈非依一實境界而修五悔諸勝行耶？又第三輪相云：如此諸數，皆從一數而起，以一為本。如是數相者，顯示一切眾生六根之聚，皆從如來藏自性清淨心一實境界而起，依一實境界以之為本。豈非依一實境界而示三種輪相法耶？若不能知一實境界，則諸行皆悉徒施。是故經云：若雜亂垢心，雖復稱誦我之名字，而不名為聞。以不能生決定信解，但獲世間善報，不得廣大深妙利益。如是雜亂垢心，隨其所修一切諸善，皆不能得深大利益。當知未解一實境界，皆名雜亂垢心。若能解知一實境界，則惟是一實，無別境界，故無雜亂。自性清淨，故無垢也。從名字無雜亂垢，乃至究竟無雜亂垢，皆依一實境界而有進趣，是故偏為諸行體也。
七、徧為一切法體者，經云：依一實境界故有。彼無明不了一法界，謬念思惟，現妄境界，乃至生起六根、六塵、六識，起違順等十八種受。又云：以一切法皆不能自有，但依妄心分別故有。又云：當知一切諸法悉名為心，以義體不異，為心所攝故。又云：一切法畢竟無體，本來常空，實不生滅。如是等文，皆明一實境界徧為一切法體。當知若所占察十界善惡業報，若能占察二十智品差別，一一皆以一實境界為體。離此一實境界，別無分毫能所可得。能所皆是一實境界，本非能所，不必掃除能所，方名無能所也。以能所本不可得，無可掃故。譬如揑目，妄見二月，二月本無，不可更滅，但有一月真耳。此體即是諸法之實，可尊可貴。此體窮盡諸法性相，無不徹底。此體徧能通達諸法，無有障礙。是故若識經體，則識一切教體、一切行體。一切法體，即識一切教行法之宗用，以法身必具般若解脫故也。二、顯體竟。