華嚴經義海百門 1.55

1.55

七、了一多者，如塵自相是一，由自一不動，方能遍應成多。若動自一，即失遍應，多亦不成，一二三皆亦如是。又一多相由成立，如一全是多，方名為一。又多全是一，方名為多。多外無別一，明知是多中一；一外無別多，明知是一中多。良以非多然能為一多，非一然能為多一，以不失無性，方有一多之智。經云「譬如算數法，從一增至十，乃至無有量，皆從本數起，智慧無差別。」

Seventh, understanding the one and the many: the dust mote's own characteristic is one; because its own 'one' is unmoved, it can universally respond and become many. If its own 'one' were moved, it would lose universal response, and the many would also not be established; two and three are also like this. Furthermore, the one and the many are established in mutual dependence: only when one is entirely many can it be called one, and only when many is entirely one can it be called many. Outside the many, there is no separate one, so we know it is the one within the many; outside the one, there is no separate many, so we know it is the many within the one. Truly, because it is not many, it can be the one-many; because it is not one, it can be the many-one. Only by not losing the absence of intrinsic nature does the wisdom of the one and the many exist. The sūtra says: 'Just like the method of calculation, / Increasing from one up to ten, / And even unto what has no measure, / All arise from the fundamental number, / Yet wisdom has no distinction.'