華嚴一乘教義分齊章 4.38

4.38

言向下者，亦有十門，一者十。何以故？緣成故。十即一。何以故？若無十，即無一故，由一無體，餘皆有故，是故此十即一矣。如是向下乃至第一，皆各如是，準前可知耳。以此義故，當知一一錢即是多錢耳。問：「若一不即十者，有何過失？」答：「若一不即十者，有二失：一、不成十錢過。何以故？若一不即十者，多一亦不成十。何以故？一一皆非十故。今既得成十，明知一即是十也。二者、一不成十過。何以故？若一不即十，十即不得成；由不成十故，一義亦不成。何以故？若無十，是誰一？故今既得一，明知一即十。又若不相即，緣起門中空有二義即不現前，便成大過，謂自性等，思之可知。下同體門中準此知之，餘門亦準可知耳。」問：「若一即十者，應當非是一。若十即一者，應當非是十。」答：「秖為一即十故，是故名為一。何以故？所言一者非是所謂一，緣成無性一，為此一即多者是名一，若不爾者不名一。何以故？由無自性故，無緣不成一也。十即一者，準前例耳，勿妄執矣，應如是準知。」問：「上一多義門，為一時俱圓耶？為前後不同耶？」答：「即圓即前後。何以故？由此法性緣起具足逆順，同體不違，德用自在，無障礙故，皆得如此。」問：「如上所說，去來義其相云何？」答：「自位不動而恒去來。何以故？去來不動即一物故，但為生智顯理，故說去來等義耳。若廢智，一切不可說，如上果分者，即其事也。」問：「若由智者，即非先有，如何說云舊來如此耶？」答：「若廢智，即不論緣起，由約智故說舊來如此。何以故？不成即以成，即離始終故，智及與法舊來成故。」問：「為由智耶？法如是耶？」答：「為由智也，為法如此也。何以故？同時具足故。餘義準以思之。」大段第一異體門訖。

Speaking of downward, there are also ten approaches. First, ten. Why? Because it is accomplished through conditions. Ten is identical with one. Why? Because if there were no ten, there would be no one; because one lacks essence, the rest all exist; therefore, this ten is identical with one. In this way, going downward up to the first, each is like this, as can be known by inferring from before. By this meaning, one should know that each single coin is identical with many coins. Question: 'If one is not identical with ten, what fault is there?' Answer: 'If one is not identical with ten, there are two faults: first, the fault of not accomplishing ten coins. Why? If one is not identical with ten, many ones would also not accomplish ten. Why? Because each single one is not ten. Now, since ten can be accomplished, it is clearly known that one is identical with ten. Second, the fault that one does not accomplish ten. Why? If one is not identical with ten, ten cannot be accomplished; because ten is not accomplished, the meaning of one is also not accomplished. Why? If there is no ten, whose one is it? Since one is now attained, it is clearly known that one is identical with ten. Moreover, if they were not mutually identical, the two meanings of emptiness and existence in the approach of dependent origination would not be present, resulting in great faults, namely [the assertion of] self-nature and so forth, as can be known by contemplating this. In the approach of identical essence below, know it by inferring from this; the other approaches can also be known by inference.' Question: 'If one is identical with ten, it should not be one. If ten is identical with one, it should not be ten.' Answer: 'Precisely because one is identical with ten, it is named one. Why? What is called "one" is not the so-called one, but a conditionally accomplished one without nature; for this reason, that one is identical with many is named one; if it were not so, it would not be named one. Why? Because having no self-nature, without conditions it does not accomplish one. Ten being identical with one follows the previous model; do not grasp at it falsely. It should be known by inference like this.' Question: 'Are the above approaches of the meaning of one and many complete simultaneously, or are they different sequentially?' Answer: 'They are both complete and sequential. Why? Because this dependent origination of the dharma-nature is fully endowed with reverse and direct, identical in essence without contradiction, its virtues and functions free and unhindered; therefore, it can all be like this.' Question: 'As explained above, what are the marks of the meaning of going and coming?' Answer: 'Without moving from their own status, they constantly go and come. Why? Going and coming and not moving are the same single thing; it is merely to give rise to gnosis and reveal principle that meanings such as going and coming are spoken of. If one sets aside gnosis, everything is ineffable, just as in the fruition aspect above.' Question: 'If it is due to gnosis, then it did not exist previously; how can it be said that it has been like this from the beginning?' Answer: 'If one sets aside gnosis, one does not discuss dependent origination; it is spoken of as having been like this from the beginning in terms of gnosis. Why? Non-accomplishment is accomplishment, which is free from beginning and end; gnosis and dharmas have been accomplished from the beginning.' Question: 'Is it due to gnosis, or are dharmas like this?' Answer: 'It is due to gnosis, and dharmas are like this. Why? Because they are complete simultaneously. Contemplate the remaining meanings by inference.' The first major section, the approach of different essence, is concluded.