Chinese
大正藏第 85 册 No. 2758 十地义记卷第一 No. 2758 [cf. No. 1522] 十地义记卷第一 严故寄天住以障□□□□□□□□□□有去来引缘以入实故。寄在□□□□□□处待无污境。余实性实相品此处□□□□□□即应以明报身。以法为体得知。亦有□身□□然 与大菩萨俱者。证信序中第六句明同闻众。就中有二文。初略叹其意。第二从此诸菩萨已下广叹其意。今解广略有三。一者教广略。二者方便行广略。三者自体广略。言教广略者。前两行一注略举宗本略叹其意故名为略。此已下广叹其意名之为广。言方便行者。对治显体名为略德。□□□□□广身体者。方便虽称体。此是对治中自体真行不□□名为略。即体外障名为广也。就前略叹中有其四句。□□与大菩萨众数同会。第二不退转者。此一句明行坚固。第三□□者。此一句明行功用。四者从他方世界来者。此一句所从来处。今言与者。一佛与二阿难与。今就佛解与。阿难在怀抱中不得言与。就理教解阿难影向大士得言与。就行教佛与者自体因名为与。就行教阿难与者阿难得闻持智摄自体方便行故言与。大菩萨众俱者有三种。一者影向众。二者教所被众。三者当几众。今问几众所教被众有差别 现代汉语译本 《十地义记》卷第一 严谨的缘故，寄托于天住以遮蔽……（内容缺失）……有来去，引导因缘以进入真实之境。寄托于……（内容缺失）……之处，等待没有污染的境界。其余的实性、实相品在此处……（内容缺失）……就应该用以阐明报身。以法为体而得知。也有……身……（内容缺失）……然而与大菩萨在一起。证信序中的第六句阐明共同听闻的听众。其中有两段文字。最初是简略地赞叹其意。第二段从‘此诸菩萨’以下广泛地赞叹其意。现在解释广略有三种。一是教义的广略。二是方便行的广略。三是自体（Skt: svabhāva）的广略。说到教义的广略，前两行注释简略地举出宗本，简略地赞叹其意，所以称为略。这以下广泛地赞叹其意，称之为广。说到方便行，对治（Skt: pratipaksa）显现本体（Skt: prakrti）称为略德。……（内容缺失）……广身体。方便虽然称为体，这是对治中的自体真行不……（内容缺失）……称为略。即体外的障碍称为广。就前面的简略赞叹中有四句。……（内容缺失）……与大菩萨众数共同集会。第二句‘不退转’，这一句阐明修行坚固。第三句……（内容缺失）……这一句阐明修行的功用。第四句‘从他方世界来’，这一句说明所从来的地方。现在说‘与’，一是佛与，二是阿难（Ānanda）与。现在就佛来解释‘与’，阿难在怀抱中不能说‘与’。就理教来解释，阿难影向大士可以说‘与’。就行教佛与来说，自体因名为‘与’。就行教阿难与来说，阿难得到闻持智，摄取自体方便行，所以说‘与’。大菩萨众在一起有三种。一是影向众。二是教所被众。三是当机众。现在问当机众所教被众有差别。
English
English version The Tenth Ground Sutra Commentary, Volume 1 For the sake of rigor, it relies on the abode of the heavens to obstruct... (missing content) ...there is coming and going, guiding causes and conditions to enter the realm of reality. It relies on the place of... (missing content) ...waiting for a state without defilement. The remaining Real Nature and Real Appearance chapters here... (missing content) ...should be used to elucidate the Reward Body (Skt: Sambhogakāya). It is known by taking the Dharma as its essence. There is also... body... (missing content) ...however, being with the Great Bodhisattvas. The sixth sentence in the Credence Preface clarifies the audience who heard together. There are two passages within it. Initially, it briefly praises its meaning. The second passage, from 'These Bodhisattvas' onwards, extensively praises its meaning. Now, explaining the extensive and concise aspects, there are three types. First, the extensive and concise aspects of the teachings. Second, the extensive and concise aspects of expedient practices. Third, the extensive and concise aspects of the self-nature (Skt: svabhāva). Speaking of the extensive and concise aspects of the teachings, the first two lines of commentary briefly cite the fundamental principle, briefly praising its meaning, so it is called concise. What follows extensively praises its meaning, and is called extensive. Speaking of expedient practices, counteracting (Skt: pratipaksa) and revealing the essence (Skt: prakrti) is called concise virtue. ... (missing content) ...extensive body. Although expedient means are called essence, this is the self-nature true practice in counteraction that is not... (missing content) ...called concise. That is, the external obstacles of the essence are called extensive. Regarding the preceding concise praise, there are four sentences. ... (missing content) ...gathering together with the great Bodhisattva assembly. The second sentence, 'non-retrogression', this sentence clarifies the firmness of practice. The third sentence... (missing content) ...this sentence clarifies the function of practice. The fourth sentence, 'coming from other world realms', this sentence explains the place from which they came. Now, speaking of 'with', one is with the Buddha, and two is with Ānanda. Now, interpreting 'with' in terms of the Buddha, Ānanda is in his embrace and cannot be said to be 'with'. Interpreting it in terms of principle and teaching, Ānanda shadowing the great being can be said to be 'with'. Interpreting it in terms of practice and teaching, the cause of the self-nature is called 'with' when the Buddha is with. Interpreting it in terms of practice and teaching, Ānanda obtains the wisdom of hearing and retaining, embracing the expedient practice of the self-nature, so it is said to be 'with'. There are three types of great Bodhisattvas together. One is the shadowing assembly. Two is the assembly being taught. Three is the assembly for whom the teaching is intended. Now, it is asked whether there is a difference between the assembly for whom the teaching is intended and the assembly being taught. --------------------------------------------------------------------------------
Chinese
。今解有异教可被之人有于少解可双咨发故。寄问答所辨于教故言教所被人。当几之人虽有几无解发故言当几。若就位者教所被人在道种终心。初地已上真无漏法影现心原可有咨发故。寄问答外辨于理。十住十行未得真无漏相。可以咨发故当几。如是次第。若说在道种教所被人在十行当几在十住。此可以类知更不烦文。然此菩萨数所被影向二众为是新众为是旧众。又解云。新旧俱有。但可有间善根者。见佛道起树之六天道过。若据无间善根知不起道树遍亦六天菩萨亦尔。身八处现。然影向众助扬佛法无现不现一切皆现当几受法。若次第见即渐教相 若一时见即顿教相。若据行教。一自体众。二方便行众。道场会众。法界法明满足无缺。从体起修寄在方便方便在缘。缘相是别故。不得俱游故。言从他方来也。若据自体行道场会法界法门体会平等何会不在也。大者出过三乘。通教乃至通宗中对治之上故言大也。菩萨者秦言道心众生。正以此人问意于道故言道心也。亦有大道二乘之人生死涅槃不能寂用俱行名之为小菩萨。大士寂用俱行自他俱利圆通无碍名大道心众生也。又菩萨有二种。一假名。二真实义。假名菩萨虽有解行取著名相不能圆通。□□□□实义菩萨体会法界圆通无碍故言大也。若□□言地前阿含教修如临镜观像 现代汉语译本：现在解释，有可以被异教转化的人，也有对佛法略有了解可以进行咨询启发的人，所以通过问答来辨明教义，因此说‘教所被人’。这些人应当有多少呢？虽然有些人对佛法有所了解，但没有得到启发，所以说‘当几’。如果就果位而言，教义所影响的人，在道种性（Bodhi-seed nature）的终结和初地（First Bhumi）以上，真正的无漏法（Anasrava-dharma）的影子显现在心中，原本可以进行咨询启发，所以通过问答来辨明道理。十住（Ten Abodes）、十行（Ten Practices）位的菩萨，还没有得到真正的无漏法相，可以进行咨询启发，所以说‘当几’。像这样依次类推。如果说在道种性中，教义所影响的人，在十行位应当有多少，在十住位又有多少？这些可以类推得知，不再赘述。然而这些菩萨的数量所影响的，影向众（projected assembly）是新加入的还是原有的？又有一种解释说，新加入的和原有的都有。但只有那些具有间断善根的人，才能看到佛道在菩提树下兴起，超过六欲天（Six Desire Realms）的境界。如果根据无间善根（uninterrupted roots of virtue）来说，知道菩提树不会遍及六欲天，菩萨也是如此，在八个地方显现身形。然而影向众帮助弘扬佛法，无论显现与否，一切显现都应当有多少人接受佛法？如果次第见到，就是渐教（gradual teaching）的相；如果一时见到，就是顿教（sudden teaching）的相。如果根据行教（practice teaching）来说，一是自体众（self-nature assembly），二是方便行众（expedient practice assembly），道场会众（bodhimanda assembly），法界法门（dharma-realm dharma-door）圆满无缺。从本体出发进行修行，寄托于方便，方便在于因缘，因缘的相是不同的，所以不能同时游历，因此说从他方而来。如果根据自体行道场会法界法门，体会平等，哪一次集会不在其中呢？‘大’是超出三乘（Three Vehicles），通教（common teaching）乃至通宗（common school）中对治之上，所以说‘大’。菩萨，在秦语中是‘道心众生’（Bodhi-citta sattva），正是因为这些人问的是关于道的问题，所以说是‘道心’。也有大道二乘（two vehicles）的人，生死涅槃不能寂灭，作用同时进行，称之为小菩萨。大士（Mahasattva）寂灭和作用同时进行，自利利他，圆融通达没有障碍，称为大道心众生。又有两种菩萨，一是假名菩萨，二是真实义菩萨。假名菩萨虽然有理解和修行，但执着于名相，不能圆融通达。真实义菩萨体会法界，圆融通达没有障碍，所以说‘大’。如果说地前（before the Bhumis）的阿含教（Agama teaching）修行，就像对着镜子观看影像。
English
English version: Now explaining, there are those who can be converted by other religions, and there are those who have a slight understanding of Buddhism and can be consulted and enlightened. Therefore, the teachings are clarified through questions and answers, hence the term 'those who are influenced by the teachings'. How many people should there be? Although some people have some understanding of Buddhism, they have not been enlightened, so it is said 'how many'. If we consider the position, those influenced by the teachings are at the end of Bodhi-seed nature and above the First Bhumi, where the shadow of true Anasrava-dharma appears in the mind, and originally they can be consulted and enlightened, so the principles are clarified through questions and answers. Bodhisattvas in the Ten Abodes and Ten Practices have not yet attained the true form of Anasrava-dharma, and can be consulted and enlightened, so it is said 'how many'. This is inferred sequentially. If it is said that in Bodhi-seed nature, how many people influenced by the teachings should there be in the Ten Practices, and how many in the Ten Abodes? These can be inferred and will not be elaborated. However, regarding the number of Bodhisattvas influenced, is the projected assembly newly joined or original? Another explanation is that there are both newly joined and original. But only those with intermittent roots of virtue can see the rise of the Buddha's path under the Bodhi tree, surpassing the realm of the Six Desire Realms. According to uninterrupted roots of virtue, knowing that the Bodhi tree will not pervade the Six Desire Realms, the Bodhisattvas are also like this, appearing in eight places. However, the projected assembly helps to promote the Dharma, whether appearing or not, how many people should receive the Dharma in all appearances? If seen sequentially, it is the aspect of gradual teaching; if seen simultaneously, it is the aspect of sudden teaching. According to practice teaching, one is the self-nature assembly, two is the expedient practice assembly, the bodhimanda assembly, the dharma-realm dharma-door is complete and without lack. Starting from the essence to cultivate, relying on expediency, expediency lies in conditions, the aspects of conditions are different, so they cannot travel simultaneously, hence the saying 'coming from other directions'. According to the self-nature practice bodhimanda assembly dharma-realm dharma-door, experiencing equality, which assembly is not in it? 'Great' exceeds the Three Vehicles, above the antidote in the common teaching and even the common school, hence the term 'great'. Bodhisattva, in Qin language, is 'Bodhi-citta sattva', precisely because these people are asking questions about the path, so it is said 'Bodhi-citta'. There are also people of the great path and two vehicles, who cannot extinguish birth and death and nirvana, and whose functions occur simultaneously, called small Bodhisattvas. Mahasattvas extinguish and function simultaneously, benefiting themselves and others, being perfectly understanding and without obstacles, called great Bodhi-citta sattvas. There are also two types of Bodhisattvas, one is nominally a Bodhisattva, and the other is a Bodhisattva in the true sense. Although the nominally Bodhisattva has understanding and practice, they are attached to names and forms and cannot be perfectly understanding. The Bodhisattva in the true sense experiences the dharma-realm, being perfectly understanding and without obstacles, hence the term 'great'. If we talk about the Agama teaching practice before the Bhumis, it is like looking at an image in a mirror. --------------------------------------------------------------------------------
Chinese
名为方便身。真实身□□离于虚妄证真法界性名为真身。假实二众集故言与大□□众俱也 一切不退转者有二种。一者一切不退。二者一切中明一切不□□抱罗无不□不退他分不转自分。既满起胜进行。欲入他分喜起余心。今明菩萨起胜进行。能入他分名为不转自分不□他分。不退者不转自分为下。自分既成能入胜进。广而大□□种不退。又一解。不退始入法界解彻穷原坚固不坏□□□除□障。一切佛法种子在于身中功意备满三解□□者世间道满超世道立解行融同。即以金刚幢为名罗□□□退者初地断除妄想体会法界。生在佛家种性尊贵无可讥嫌故。言圣种不□□□用不退者八地已上入法流水念念向萨婆若海。六第十地中诸佛法明云中雨说法故名学中穷满不退。一生者有四种。一对治生。二行生。三位生。四应化生。言对治生者。一分数生。二变易生。三自性不成实生。今言一生名分段变易已除唯自性不成实一生在也。行一生者实生。今言一者三昧乐行意生身。二者觉法自性性意生身。三者种类俱□住无行作意生身。今言一生者无行位中一生者。十一地金刚设一生也。应化一生者。菩萨□浅善巧方便受生调伏故。在兜率天生。若下生人中即得成佛。唯有兜率一生故言一生得菩提。菩提者名为无上正真道。无上者出过三 乘通教故言无上。正者理绝□□为正。真者离于虚妄无明垢浊故言真也。道者自体圆通为道也。从他方来者。从体起用。为他方摄用。从体亦是他也。佛者智正觉世间自在行。世界者器世间自在行。俱者三种缘集也。来者显行无不集。即是众生世间。集者三种圆备。会者圆同一味。亦可集者行集。会者位融也。 此诸菩萨已下第二广叹德。就中有四段。初明菩萨德行。第二从其名曰已下列德者之名。第三如是等已下列数。□□金刚藏而为上首明上首之人。就初段中有四坚固。初明位坚固。第二善能教化已下明行坚固。第三常能修集已下明业坚固。第四如是诸菩萨已下明广坚固也。初明位坚固者。位不虚成揽行为体行无独运托位而进次辨行也。行无别作正身口意业为体故次辨业也。然行德旷周穷尽法性次明广坚固也。就位中有二。初明自分位行相。第二一切如来境界已下明他分位行相也。诸菩萨者上一生菩萨也。一切菩萨者始显于先际自体因一切行也。智惠境界者体显外朗圆照法界故名为智也。体照内平等一味故称为惠也。境界者分齐义也。亦可因行分齐也。自在者障尽绝羁淳熟无碍行也。一切如来境界者。他分善成也。皆悉得入者。胜分深入体实觉相应行也。此明解入勤行。不息者炽燃无闻行也。是故维摩经云 现代汉语译本： 依仗通教的缘故，称之为‘无上’。‘正’是指真理超越了[无法辨认]而为‘正’。‘真’是指远离了虚妄、无明、垢浊，所以称之为‘真’。‘道’是指自体圆满通达为‘道’。‘从他方来’是指从本体生起作用，为了他方摄取作用。从本体来说，也是‘他’。‘佛’是指智慧、正觉、世间自在的修行。‘世界’是指器世间自在的修行。‘俱’是指三种因缘的聚集。‘来’是指显现的修行没有不聚集的，也就是众生世间。‘集’是指三种圆满具备。‘会’是指圆融同一味道。也可以说‘集’是指修行，‘会’是指位次的融合。 从‘此诸菩萨’以下是第二部分，广泛赞叹功德。其中有四个段落。首先阐明菩萨的德行。第二部分从‘其名曰’以下，列出具有功德者的名字。第三部分从‘如是等’以下，列出数量。[无法辨认]金刚藏菩萨为首，说明为首之人。在第一段中，有四个坚固。首先阐明位次的坚固。第二部分从‘善能教化’以下，阐明修行的坚固。第三部分从‘常能修集’以下，阐明事业的坚固。第四部分从‘如是诸菩萨’以下，阐明广大的坚固。首先阐明位次的坚固，位次不是虚假成就的，总揽修行为本体，修行不是独自运行的，依托位次而前进，其次辨别修行。修行没有另外的造作，以端正的身口意业为本体，所以其次辨别事业。然后修行的功德旷大周遍，穷尽法性，其次阐明广大的坚固。在位次中，有两点。首先阐明自己本分的位次行相。第二部分从‘一切如来境界’以下，阐明他方本分的位次行相。‘诸菩萨’是指上一生补处菩萨。‘一切菩萨’是指开始显现于先前之际，自体作为一切行的因。‘智慧境界’是指本体显现于外，明朗圆满照耀法界，所以称之为‘智’。本体照耀于内，平等同一味道，所以称之为‘惠’。‘境界’是指分界限的意义。也可以说是因行而分界限。‘自在’是指障碍穷尽，断绝束缚，纯熟没有障碍的修行。‘一切如来境界’是指他方本分的善巧成就。‘皆悉得入’是指殊胜本分的深入，本体真实觉悟相应的修行。这阐明了理解进入，勤奋修行，不停止，是炽盛燃烧没有间断的修行。所以《维摩经》说