法界圖記叢髓錄 2.87

2.87

法記云：又一事中義不相是即是多等者，有云：此是此中盡不盡義也：然重釋初盡句中一多之義耳。四句護過等者：問：若執為一，有何過耶？答：斷常過也。謂有十方有一，無十謂一是斷也。無十而執一，故是常也。去非者，問：一耶？答：不也，一即十故。問：十耶？答：不也，十即一故。亦一亦十耶？不也，離相違故。非一非十耶？不也，離戲論故。現德者一耶？是也，十即一故。十耶？是也，一即十故。亦一亦十耶？是也，双存無礙故。非一非十耶？是也，絕待離相故。異事亦准同者，如第一錢論盡不盡，及以四句護過等，第二錢等亦爾准知也。須者緣成義者，或處云緣者須義，須者無他義。或處云須者緣義，緣者無他義也。一者向上去、二者向下來者，唯初一錢舉體為二乃至為十，故云向去耳，非約將去云去也。從十向一舉體而來，故云來耳，非約將來云來也。謂此即門是形奪門，故約其自體去來之義云去來耳。前中門是相順義，故約將來將去之義云來去也。自位不動而恒來去者，問：前中門則是力門，故可云不動。此即門者是體門，故位動門也，何云自位不動耶？答：雖云一即二、一即三乃至一即十，而不捨一名至第十錢，故云自位不動而來去也。

Fa's Record states: Regarding 'moreover, within one phenomenon the meanings are not mutually identical, which is precisely the many', etc.: Some say: This is the meaning of exhaustion and non-exhaustion here; yet it is merely a re-explanation of the meaning of one and many within the initial sentence on exhaustion. Regarding 'the four phrases guarding against errors', etc.: Question: If one grasps it as one, what error is there? Answer: The errors of annihilationism and eternalism. That is, only when there is ten can there be one; asserting one in the absence of ten is annihilationism. Grasping one in the absence of ten is therefore eternalism. Regarding 'eliminating negation': Question: Is it one? Answer: No, because one is precisely ten. Question: Is it ten? Answer: No, because ten is precisely one. Is it both one and ten? No, because it is free from contradiction. Is it neither one nor ten? No, because it is free from frivolous proliferation. Regarding 'manifesting virtue': Is it one? Yes, because ten is precisely one. Is it ten? Yes, because one is precisely ten. Is it both one and ten? Yes, because both are maintained without obstruction. Is it neither one nor ten? Yes, because it is absolute and free from characteristics. Regarding 'different phenomena are likewise modeled on this': just as exhaustion and non-exhaustion and the four phrases guarding against errors, etc., are discussed for the first coin, one should understand that the second coin and so forth are also like this. Regarding 'needing is the sense of formation through conditions': some places say that conditions have the sense of needing, and needing has the sense of having no other. Some places say that needing has the sense of conditions, and conditions have the sense of having no other. Regarding 'one being going upwards, two being coming downwards': only the initial one coin has its entire substance become two up to become ten, hence it is called 'going towards'; it is not called 'going' in the sense of taking away. It comes with its entire substance from ten towards one, hence it is called 'coming'; it is not called 'coming' in the sense of bringing along. That is, this gate of identity is the gate of mutual appropriation; therefore, it is called going and coming in terms of the going and coming of its own substance. The preceding gate of 'within' is the sense of mutual accord; therefore, it is called coming and going in terms of the sense of bringing along and taking away. Regarding 'not moving from its own position yet constantly coming and going': Question: The preceding gate of 'within' is the gate of efficacy, hence it can be said to be unmoving. This gate of identity is the gate of substance, hence a gate where positions move; why is it said that 'it does not move from its own position'? Answer: Although it is said that one is two, one is three, up to one is ten, it reaches the tenth coin without abandoning the name of 'one'; therefore it is said to 'come and go without moving from its own position'.