華嚴一乘法界圖 1.49

1.49

問：現言一者，何得一中名為十也？答：大緣起陀羅尼法若無一，一切即不成。定知如是其相。如所言一者，非自性一，緣成故一。乃至十者，非自性十，緣成故十。一切緣生法，無有一法定相有性。無自性故即不自在者，即生不生生。不生生者，即是不住義。不住義者，即是中道。道義者，即通生不生。故龍樹云：「因緣所生法，我說即是空，亦說為是假名，亦是中道義。」即其義也。中道義者，是無分別義。無分別法不守自性故，隨緣無盡，亦是不住。是故當知，一中十、十中一，相容無礙，仍不相是。現一門中具足十門，故明中智，一門中有無盡義。如一門，餘亦如是。

Question: In currently speaking of 'one', how can there be what is called 'ten' within the one? Answer: In the great dhāraṇī dharma of conditioned arising, if there is no one, all things are not established. One definitely knows its characteristics to be thus. As for what is called 'one', it is not 'one' by svabhāva; it is one because it is formed through conditions. Up to 'ten': it is not 'ten' by svabhāva; it is ten because it is formed through conditions. Among all dharmas born of conditions, not a single dharma has a determinate characteristic of possessing an intrinsic nature. Because they are without svabhāva, they are unfree, which means arising without arising. 'Arising without arising' is precisely the meaning of not abiding. The meaning of not abiding is precisely the Middle Way. The meaning of the Way is that it penetrates arising and non-arising. Therefore Nāgārjuna said: 'Whatever dharma is born of causes and conditions, that I explain as emptiness; it is also explained as conventional designation, and is also the meaning of the Middle Way.' This is precisely its meaning. The meaning of the Middle Way is the meaning of non-discrimination. Because non-discriminative dharmas do not preserve svabhāva, they accord with conditions endlessly; this is also non-abiding. Therefore one should know that ten within one and one within ten mutually contain each other without obstruction, yet they are not identical to each other. The present gate of one possesses the ten gates; therefore, to clarify wisdom within, a single gate contains inexhaustible meanings. As with one gate, the others are also like this.