大方廣佛華嚴經隨疏演義鈔 38.39

38.39

疏「體有相無」下，釋若有若無體，有是圓成之有、相無是緣成之無。「體無相有」者，則緣成之體，無自性故；緣成之相，不壞相故。則二體不同，實體則有、妄體則無。若約真俗二義別說，體有相無是真如上二義，體無相有是緣成上二義。又體有體無皆真如上二義，相有相無皆緣起上二義，思之可知。上皆出所以故不動，況並下約觀心故不動。

Regarding the commentary's: "The essence exists while characteristics do not," and so forth, this explains existing and non-existing: essence exists as the existence of the perfected [nature] (pariniṣpanna); characteristics do not exist as the non-existence of what is formed through conditions (pratītyasamutpanna). "Essence does not exist while characteristics exist" means that the essence of what is formed through conditions lacks intrinsic nature (svabhāva); the characteristics of what is formed through conditions do not destroy their appearance. Thus the two essences are not the same: the true essence exists, whereas the delusional essence does not exist. If explained separately in terms of the two meanings of ultimate and conventional [truth]: essence existing while characteristics do not is the two meanings on tathatā; essence not existing while characteristics exist is the two meanings on what is formed through conditions. Furthermore, essence existing and essence not existing are both two meanings on tathatā, and characteristics existing and characteristics not existing are both two meanings on conditioned arising (pratītyasamutpāda); this can be known upon reflection. All the above set forth the reasons [why] one is unmoving; moreover, along with what follows, one is unmoving on account of contemplating the mind.