華嚴一乘教義分齊章 4.38

4.38

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.