華嚴一乘教義分齊章 3.52

3.52

問：「若爾，何故得說非一非異耶？」答：「若始教中，以真如遍故、智證真如故，非異也；有為無為不同故，非一也。若終教中，功德有二義：一緣起現前義，以三無數劫功德不虛故；二無自性義，以離真如無自體故。此中初義與法身隨緣，後義與法身不變，是非異門，以舉體全收故；又此初義與不變，後義與隨緣，是非一門，以義差別故，是即不動非異，明非一也。思之可見。」

Question: "If that is so, why can it be said to be neither one nor different?" Answer: "In the initial teaching, because thusness is all-pervading and gnosis realizes thusness, it is not different; because the conditioned and the unconditioned are not identical, it is not one. In the final teaching, merit has two meanings: first, the meaning of dependent origination presenting itself directly, because the merits of the three countless eons are not in vain; second, the meaning of being without self-nature, because apart from thusness it has no self-essence. Here, the first meaning and the dharmakāya according with conditions, and the second meaning and the dharmakāya not altering, constitute the gateway of non-difference, because the entire essence is completely included. Furthermore, this first meaning [taken] with non-alteration, and the second meaning [taken] with according with conditions, constitute the gateway of non-oneness, because the principles are distinct; that is, without moving from non-difference, non-oneness is illuminated. Through reflection this can be seen."