二釋體義者
Second: Explaining the Essence and Meaning
體是主質，亦釋為禮，亦釋為底，亦釋為達。只一主質，具此三義，非三體也。言體禮者，如君尊臣卑，父貴子賤，臣子雖多，君父惟一。經體亦爾，惟是一理，統攝萬法，種種眾行之所歸趣，無量功德之所莊嚴，言說問答之所詮辨。以貴極故，稱為禮體。經云：妙湛總持不動尊。又云：頂禮如來藏，無漏不思議。此之謂也。言體底者，如恒河大海，莫測淺深，唯香象修羅，乃窮其底。佛法亦爾。釋論云：如度大海，惟佛窮底。此經云：如來常說，諸法所生，唯心所現。一切因果，世界微塵，因心成體。又云：我以妙明，不滅不生，合如來藏。惟妙覺明，圓炤法界。又云：如來發明世出世法，知其本因，隨所緣出。此之謂也。知此體者，即知一切法之源底，故名體底。言體達者，如風行空中，通達無礙。如天王號令，萬國齊奉。佛法亦爾。知此體者，即能徧達一切諸法，無有留礙，故名體達。經云：若能轉物，即同如來。又云：十方如來，及大菩薩，於其自住三摩地中，見與見緣，并所想相，如虗空華，本無所有。此見及緣，元是菩提妙淨明體。此之謂也。禮體是法身，體底是般若，體達是解脫。只一德而三德宛然，總三義而惟是一體，是謂體義。
The essence is the primary substance. It is also interpreted as “propriety,” as “the depths,” and as “penetration.” There is only one primary substance, and it carries these three meanings—it is not three separate substances.
When we speak of essence as propriety: it is like a ruler being honored and ministers being lower, a father being noble and a son being humble. Though ministers and sons be many, the ruler and father are single. The essence of a sutra is likewise: it is only one principle, yet it encompasses all dharmas, it is the destination toward which all manner of practices converge, it is adorned by immeasurable merit, and it is what words, questions, and answers expound and distinguish. Because it is supremely honored, it is called the essence of propriety. The sutra says: “Wonderfully still, all-embracing, the Unmoving Honored One.” It also says: “I bow to the Tathāgatagarbha, uncontaminated and inconceivable.” This is what that means.
When we speak of essence as the depths: it is like the Ganges and the great ocean, whose shallowness and depth cannot be fathomed—only the fragrant-footed asura and the elephant can reach its bottom. The Buddha's teaching is likewise. The Treatise says: “In crossing the great ocean, only the Buddha reaches the bottom.” This sutra says: “The Tathāgata constantly teaches: all dharmas that arise are only what the mind manifests. All causes and effects, the world and its motes of dust, take their substance from the mind.” It also says: “By my wonderful clarity, neither ceasing nor arising, I unite with the Tathāgatagarbha. Only the wondrous, enlightened clarity perfectly illumines the Dharmadhātu.” It also says: “The Tathāgata reveals worldly and world-transcending dharmas, knowing their fundamental cause and how they arise according to conditions.” This is what that means. One who knows this essence thereby knows the source and bottom of all dharmas; therefore it is called the depths of essence.
When we speak of essence as penetration: it is like the wind moving through space, penetrating everywhere without obstruction. It is like the command of a heavenly king, which all nations alike receive and follow. The Buddha's teaching is likewise. One who knows this essence can penetrate all dharmas everywhere, with nothing left obstructing; therefore it is called the penetration of essence. The sutra says: “If one can turn things around, one is the same as the Tathāgata.” It also says: “The Tathāgatas of the ten directions and the great bodhisattvas, within their own abiding samādhi, see that seeing and its conditions, together with all perceived marks, are like flowers in space—originally nonexistent. This seeing and its conditions are originally the wondrous, pure, luminous substance of Enlightenment.” This is what that means.
The essence as propriety is the Dharma Body; the essence as the depths is Prajñā; the essence as penetration is Liberation. There is only one virtue, yet the three virtues are fully present; summing up the three meanings, there is only one substance. This is what is meant by the meaning of essence.