華嚴經探玄記 1.116

1.116

五異體相即義，謂諸緣相望，全體形奪有有體無體義，緣起方成。以若闕一緣餘不成起，起不成故，緣義即壞。得此一緣令一切成起，所起成故，緣義方立。是故一緣是能起，多緣及果俱是所起。是即多為一成，多是無體；一能作多，一是有體。由一有體，必不得與多有體俱；多無體，必不得與一無體俱，是故無有不多之一、無有不一之多。一多既爾，多一亦然，反上思之。如一望多有有體無體，故能攝他同己、廢己同他同時無礙。多望於一，當知亦爾，准前思之。俱存雙泯二句無礙，亦思之可見。

Fifth is the meaning of mutual identity of different substances: when the various conditions are viewed against one another, their whole substances define and deprive each other so that they have the meaning of possessing substance and lacking substance, and only then is dependent origination established. For if one condition is missing, the others cannot arise; because arising is not accomplished, the meaning of condition is destroyed. When this one condition is obtained, all are caused to arise; because what is arisen is accomplished, the meaning of condition is established. Therefore, the one condition is that which causes the arising, and the many conditions and the fruit are both that which is arisen. Thus, as the many are accomplished by the one, the many lack substance; as the one can produce the many, the one possesses substance. Because the one possesses substance, it cannot coexist with the possession of substance by the many; because the many lack substance, they cannot coexist with the lack of substance of the one. Therefore, there is no one that is not many, and there are no many that are not one. Just as it is for the one and the many, so too it is for the many and the one, as can be understood by reversing the above. As the one, viewed against the many, has the possession of substance and the lack of substance, it can gather the other to assimilate to itself, and negate itself to assimilate to the other, simultaneously without obstruction. When the many are viewed against the one, one should know that it is also like this, which should be understood following the preceding. That the two propositions of both coexisting and both being obliterated are unobstructed can also be seen by thinking it through.