華嚴一乘教義分齊章 1.21

1.21

初、不異，亦二：一以三即一故不異、二以一即三故不異。問：「若據初門三即一者，未知彼三為存為壞？若存，如何唯一？若壞，彼三乘機更依何法而得進修？」答：「有四句：一由即一故不待壞、二由即一故不礙存、三由即一故無不壞、四由即一故無可存。由初二義，三乘機得有所依；由後二義，三乘機得入一乘。由四句俱即一故，是故唯有一乘，更無餘也。」二、以一乘即三明不異者，隱顯四句，反上思之。是故唯有三乘，更無一也。此如下同教中辨。

First, "not different" also has two [aspects]: first, because the three are identical to the one, they are not different; second, because the one is identical to the three, they are not different. Question: "If, according to the first approach, the three are identical to the one, are those three preserved or destroyed? If they are preserved, how could there be only the one? If they are destroyed, upon what teaching would the faculties of the Three Vehicles further rely to advance in cultivation?" Answer: "There are four propositions: 1. Because they are identical to the one, they do not wait to be destroyed; 2. Because they are identical to the one, this does not obstruct their preservation; 3. Because they are identical to the one, there is nothing that is not destroyed; 4. Because they are identical to the one, there is nothing that can be preserved. Through the first two meanings, the faculties of the Three Vehicles have that upon which to rely; through the latter two meanings, the faculties of the Three Vehicles are able to enter the One Vehicle. Because all four propositions are identical to the one, therefore there is only the One Vehicle and no other." Second, concerning the explanation of non-difference through the One Vehicle being identical to the three, consider this in reverse to the above with the four propositions of concealment and manifestation. Therefore there are only the Three Vehicles and no one. This will be explained below under the common teaching.