English
English version: 8. When the mutual interaction is completely exhausted, both existence and extinction, and extinction and existence, are not established. 9. Combining the previous eight meanings, one dharma (thing) does not obstruct each other, but appears simultaneously. 10. The essence of dharma and meaning is the same, and the mutual interaction is completely exhausted, therefore it transcends all considerations. It can be understood through careful consideration. Ninth, the Gate of Multiple Events of Existence and Extinction. However, from the perspective of the many looking at the one, it both includes others and abandons itself. Mutual interaction, existence, and extinction also have ten meanings. 1. By the existence of the many including the one, making it the same as itself, therefore it is said to be the existence of the many. 2. By the existence of the many abandoning itself, making it the same as the one, therefore it is said to be the extinction of the many. 3. Because the previous two meanings are inseparable, existence and extinction appear simultaneously. 4. Form and function are both exhausted, therefore it is said to be both non-existent. 5. Because 'non-existence' cannot include the one, just as the many have nothing to abandon, the many and the one are the same, therefore it is said that existence is extinction. 6. 'Non-existence' is not the same as the one, and cannot include the one, therefore it is said that extinction is existence. 7. Because existence is extinction, there is extinction; because extinction is existence, there is existence. These two meanings are inseparable, therefore existence and extinction, and extinction and existence, appear simultaneously. 8. Because existence has nothing that does not extinguish, it is said to be non-existence; because extinction has nothing that does not exist, it is said to be non-extinction. The form and function of these two meanings are both lost, therefore it is said to be both non-existent. 9. Because the eight meanings correspond to each other in the same position, the essence of the dharma can be established, therefore it is perfectly integrated and unobstructed, appearing simultaneously. 10. Because the previous meanings interact with each other, and cannot be definitively chosen, therefore there is nothing that does not transcend. Standing independently, without any dependence, it can only be corresponded to through enlightenment. Carefully understand the meaning within. Tenth, the Gate of Perfect Integration and Virtue. However, the previous dharma gates are all the same as the Great Dependent Origination (Mahapratisamutpada), without obstruction, perfectly enlightened and free. There are also ten meanings. 1. The various dharma gates are integrated, and perfect enlightenment appears suddenly, possessing all merits. 2. Pick any one dharma gate, and it also possesses all dharma gates. 3. Pick any one meaning, and it also possesses all meanings. 4. Pick any one sentence, and it also possesses all meanings. 5. Because this perfect integration is the general characteristic, it can integrate and include everything. 6. Everything is a specific characteristic, and there is nothing that is not included by everything that is included. 7. Everything is the same characteristic, and the meanings of what can be included and what is included are completely the same. 8. Everything is a different characteristic, the meanings are different from each other, but they are inseparable. 9. Everything is an accomplished characteristic, the meaning of dependent origination is correct. --------------------------------------------------------------------------------
Chinese
立俱现故。十、俱是坏相，缘起无作同一味故。 然此具德门中，一法法尔，性具善、恶。故《经》曰：于一微尘中，各示那由他无数亿诸佛于中而说法。于一微尘中，现无量佛国须弥金刚围世间不迫作。于一微尘中，现有三恶道、天、人、阿修罗，各各受业报，如斯并是实事，非变化作，是法性实德，法尔如此也。如上之义去情，深思可知。 然此十门，同时相应为一缘起，就初门中有十义圆融，随一各具余一切义。如初门既尔，余理法隐显等九门亦然，但随门异耳，是故一一门中各有十、百、千等。思之可见。 又此上法义中，各有解、行、境。会意思之。此则略辨理、事圆融。若能熟思，便法理现前，则华严义旨由此少闻耳。 华严发菩提心章(终) 现代汉语译本：十、同时都是坏灭之相，因为缘起、无作、同一味（指诸法平等无差别）的缘故。 然而在这具足功德的法门中，一法自然而然地，其自性就具备善与恶。《经》中说：‘在一微尘之中，各自示现那由他（梵语，数量单位，意为极多）无数亿诸佛在其中说法。’‘在一微尘之中，显现无量佛国、须弥山（佛教宇宙观中的中心山）、金刚围山（围绕须弥山的坚固山脉），整个世间都不会感到拥挤。’‘在一微尘之中，现有三恶道（地狱、饿鬼、畜生）、天、人、阿修罗（一种非神非鬼的生命形态），各自承受业报。’这些都是真实的事情，不是变化出来的，这是法性真实的功德，本来就是这样的。’以上这些道理，去除情执，深入思考就可以明白。 然而这十门，同时相应而成为一个缘起，就最初一门中就有十种意义圆融，随便一个都具备其余一切意义。如果最初一门是这样，那么其余理法隐显等九门也是这样，只是随着门的不同罢了，因此每一门中各有十、百、千等意义。思考就可以明白。 又在这些上面的法义中，各有解（理解）、行（实践）、境（境界）。要会合意思来理解。这则是简略地辨析了理和事的圆融。如果能够熟练地思考，那么法理就会显现于眼前，那么华严的义旨就可以由此略微听闻了。 《华严发菩提心章》（终）
English
English version: 10. Simultaneously, they are all aspects of destruction, because of the arising of conditions, non-action, and the same flavor (referring to the equality and non-differentiation of all dharmas). However, within this gate of complete virtue, one dharma is naturally endowed with both good and evil. Therefore, the *Sutra* says: 'Within one dust mote, each reveals nayutas (Sanskrit, a unit of measurement, meaning extremely many) of countless billions of Buddhas, each expounding the Dharma within.' 'Within one dust mote, countless Buddha lands, Mount Sumeru (the central mountain in Buddhist cosmology), and the Vajra (diamond) surrounding mountains appear, without causing any crowding in the world.' 'Within one dust mote, the three evil realms (hells, hungry ghosts, animals), gods, humans, and asuras (a type of semi-divine being) exist, each receiving the retribution of their karma.' These are all real events, not transformations. This is the true virtue of Dharma-nature, which is naturally so. The meaning above can be understood by removing emotional attachments and contemplating deeply. However, these ten gates simultaneously correspond to form a single arising of conditions. Within the first gate, there are ten meanings that are perfectly integrated, and each one possesses all the other meanings. If the first gate is like this, then the other nine gates, such as the concealment and manifestation of principle and phenomena, are also like this, but they differ according to the gate. Therefore, each gate contains ten, hundreds, thousands, etc. Consider it and you will see. Furthermore, within these above-mentioned meanings of the Dharma, there are understanding (解, *jie*), practice (行, *xing*), and realm (境, *jing*). Comprehend the meaning of their convergence. This is a brief explanation of the perfect integration of principle and phenomena. If one can contemplate it thoroughly, then the principles of the Dharma will manifest before one's eyes, and one can thereby hear a little of the essence of the Avatamsaka (Huayan) teachings. The Chapter on Arousing the Bodhi Mind in the Avatamsaka (Huayan) Sutra (End) --------------------------------------------------------------------------------