華嚴一乘教義分齊章 4.41

4.41

二者一即十、十即一，亦有二門：一者一即十，亦有十門不同。一者一。何以故？緣成故。一即十。何以故？由此十一即是初一故、無別自體故，是故十即是一也。餘九門皆亦如是，準之可知。二者十即一者，亦有十門不同。一者十。何以故？緣成故。十即一，何以故？彼初一即是十故、更無自一故，是故初一即是十也。餘九門準例知之。問：「此同體中一即十等者，為秖攝此十耶？為攝無盡耶？」答：「此並隨智而成，須十即十，須無盡即無盡，如是增減，隨智趣矣。十即如前釋。曰無盡者，一門中既有十，然此十復自迭相即相入，重重成無盡也。然此無盡重重皆悉攝在初門中也。」問：「為但攝自一門中無盡重重耶？為一攝餘異門無盡耶？」答：「或俱攝、或但攝，後自無盡。何以故？若無自一門中無盡，餘一切門中無盡皆悉不成故。是故初門同體，即攝同異二門中無盡無盡無盡無盡無盡無盡無盡無盡無盡無盡窮其圓極法界，無不攝盡耳。或但自攝同體一門中無盡。何以故？由餘異門如虛空故、不相知故、自具足故，更無可攝也。此但隨智而取，一不差失也。如此一門既具足無窮箇無盡，及相即相入等成無盡者，餘一一門中皆悉如是，各無盡無盡，誠宜如是準知。此且約現理事錢中，況彼一乘緣起無盡陀羅尼法，非謂其法秖如此也。應可去情，如理思之。」

Second, the one is identical to the ten and the ten is identical to the one also has two doors: First, the one is identical to the ten also has ten different doors. First is the one. Why? Because it is formed through conditions. The one is identical to the ten. Why? Because this ten-one is just the initial one, and there is no distinct self-nature; therefore, the ten is identical to the one. The remaining nine doors are also likewise, which can be known accordingly. Second, the ten is identical to the one also has ten different doors. First is the ten. Why? Because it is formed through conditions. The ten is identical to the one. Why? Because that initial one is just the ten, and there is no further separate one; therefore, the initial one is just the ten. The remaining nine doors can be known by following the analogy. Question: "Does this 'one is identical to ten' and so forth within the identical-body [approach] only include these ten, or does it include the inexhaustible?" Answer: "These all are accomplished in accordance with cognition: if ten is needed, it is ten; if inexhaustible is needed, it is inexhaustible; increasing and decreasing in this way follows the direction of cognition. 'Ten' is as explained before. Saying 'inexhaustible' means that since there are ten within one door, these ten moreover mutually identify and mutually interpenetrate, layer upon layer becoming inexhaustible. Yet these inexhaustible layers are all included within the initial door." Question: "Does it only include the inexhaustible layers within its own single door, or does the one include the inexhaustible [layers] of the other distinct doors?" Answer: "It either includes both or includes only [its own], and then its own is inexhaustible. Why? Because if there were no inexhaustibility within its own single door, the inexhaustibility in all other doors would completely fail to be established. Therefore, the identical-body of the initial door includes the inexhaustible, inexhaustible, inexhaustible, inexhaustible, inexhaustible, inexhaustible, inexhaustible, inexhaustible, inexhaustible, inexhaustible of both identical and distinct doors, exhausting its perfectly ultimate dharma-realm, leaving nothing unincluded. Or, it only includes the inexhaustible within the single identical-body door itself. Why? Because other distinct doors are like empty space, do not know one another, and are self-complete, so there is nothing further to be included. This is merely grasped according to cognition, not erring in the slightest. Since this one door thus fully possesses endless inexhaustibles, and through mutual identity and mutual interpenetration forms the inexhaustible, every other door is completely like this, each inexhaustible and inexhaustible; it truly should be known accordingly. This is only speaking in terms of coins that manifest principle and phenomena to metaphorically represent that inexhaustible dhāraṇī-dharma of One Vehicle dependent origination; it does not mean that the Dharma is merely like this. One should discard emotional attachment and contemplate it in accord with principle."