華嚴一乘教義分齊章 4.40

4.40

初門二：一者一中多、二者多中一。初一中多者，有十門不同，一者一，何以故？緣成故，是本數。一中即具十。何以故？由此一錢自體是一，復與二作一故，即為二一，乃至與十作一故，即為十一。是故此一之中，即自具有十箇一耳，仍一非十也，以未是即門故。初一錢既爾，餘二三四五，已上九門皆各如是，準例可知耳。二者多中一，亦有十門。一者十。何以故？緣成故。十中一。何以故？由此一與十作一故，即彼初一在十一之中，以離十一即無初一故，是故此一即十中一也，仍十非一矣。餘下九八七乃至於一皆各如是，準例思之。問：「此與前異體何別？」答：「前異體者，初一望後九，異門相入耳。今此同體，一中自具十，非望前後異門說也，即義亦準思之。」

The first approach has two [aspects]: first, the many within the one; second, the one within the many. First, the many within the one has ten different doors: First is the one. Why? Because it is formed through conditions; it is the root number. The one contains the ten. Why? Because the self-nature of this one coin is one, and furthermore, because it serves as the one for two, it is the one of two, and so on up to serving as the one for ten, it is the one of ten. Therefore, within this one itself, it already contains ten ones, yet the one is not the ten, because it is not yet the door of identity. Since the first one coin is like this, the remaining two, three, four, five, and the other nine doors above are each likewise; it can be known by following the analogy. Second, the one within the many also has ten doors: First is the ten. Why? Because it is formed through conditions. The one is within the ten. Why? Because this one serves as the one for ten, that initial one is within the ten-one; because apart from the ten-one there is no initial one, this one is the one within the ten, yet the ten is not the one. The remaining nine, eight, seven, down to one are each likewise; contemplate it by following the analogy. Question: "What is the difference between this and the preceding different-body [approach]?" Answer: "The preceding different-body [approach] is merely the mutual interpenetration of distinct doors when viewing the first one in relation to the subsequent nine. Now, in this identical-body [approach], the one itself contains the ten, and is not spoken of in relation to the distinct doors before and after. The meaning of identity should also be contemplated accordingly."