[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 18.86 # 大方廣佛華嚴經隨疏演義鈔 18.86 大方廣佛華嚴經隨疏演義鈔 18.86 - **Language:** Classical Chinese ### [18.86](https://indike.org/pramana/in.bauddha.taisho.1736.18.86) 疏「三法門身」等者，即《淨名經》光嚴童子章云「佛告光嚴童子：『汝行詣維摩詰問疾。』光嚴白佛言：『世尊！我不堪任詣彼問疾。所以者何？憶念我昔出毘耶離大城，時維摩詰方入城。我即為作禮而問言：「居士從何所來？」答我言：「吾從道場來。」我問：「道場者，何所是？」答曰：「直心是道場，無虛假故。發行是道場，能辦事故。深心是道場，增益功德故。菩提心是道場，無錯謬故。布施是道場，不望報故。持戒是道場，得願具故。忍辱是道場，於諸眾生心無礙故。精進是道場，不懈退故。禪定是道場，心調柔故。智慧是道場，現見諸法故。廣說乃至云一念知一切法是道場，成就一切智故。如是，善男子！菩薩若應諸波羅蜜教化眾生，諸有所作、舉足下足，當知皆從道場來住於佛法矣。」』」釋曰：光嚴謂事道場，故問道場何者是。淨名以法表示，故萬行為得道之處，即是道場。故曰「法門身坐萬行道場」耳。 > Regarding the commentary’s "Third, the Dharma-gate body..." and so forth: this refers to the \*Vimalakīrtinirdeśa-sūtra\*, the chapter on the youth Prabhāvyūha, which states: "The Buddha told the youth Prabhāvyūha: 'Go to Vimalakīrti to inquire after his illness.' Prabhāvyūha addressed the Buddha: 'World-Honoured One! I am not capable of going to inquire after his illness. Why? I recall that in the past, when I was leaving the great city of Vaiśālī, Vimalakīrti was just entering the city. I then paid homage to him and asked: "Where has the householder come from?" He answered me: "I come from the bodhimaṇḍa." I asked: "What is the bodhimaṇḍa?" He answered: "The straightforward mind is the bodhimaṇḍa, because it is free of falsity. Generating practice is the bodhimaṇḍa, because it can accomplish affairs. The profound mind is the bodhimaṇḍa, because it augments merits. The bodhicitta is the bodhimaṇḍa, because it is free from error. Giving is the bodhimaṇḍa, because it expects no reward. Upholding precepts is the bodhimaṇḍa, because it fulfills vows. Forbearance is the bodhimaṇḍa, because its mind is unimpeded toward all beings. Vigour is the bodhimaṇḍa, because it does not slacken or regress. Meditative concentration is the bodhimaṇḍa, because the mind is harmonised and pliant. Wisdom is the bodhimaṇḍa, because it directly perceives all phenomena. Expounding extensively, it even says that knowing all phenomena in a single thought-moment is the bodhimaṇḍa, because it accomplishes all-knowledge. Thus, good son, if a bodhisattva accords with all pāramitās to teach and transform sentient beings, whatever he does, raising his foot or lowering his foot, you should know that all come from the bodhimaṇḍa and abide in the Buddhadharma."'" Explanation: Prabhāvyūha meant a physical bodhimaṇḍa, and thus asked what the bodhimaṇḍa was. Vimalakīrti revealed it through the Dharma; hence, the myriad practices are the place where the Way is attained, which is precisely the bodhimaṇḍa. Therefore, it is said that "the Dharma-gate body sits in the bodhimaṇḍa of the myriad practices." > — English (machine translation) (machine translation) - [Previous: 18.85](https://indike.org/pramana/in.bauddha.taisho.1736.18.85) - [Next: 18.87](https://indike.org/pramana/in.bauddha.taisho.1736.18.87) - [Up: 18](https://indike.org/pramana/in.bauddha.taisho.1736.18) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.18.86) — English, machine translation ## Linked texts (1) - [維摩經義疏](https://indike.org/pramana/in.bauddha.taisho.1781.4.4) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.18.86](https://indike.org/pramana/in.bauddha.taisho.1736.18.86) · Pramāṇa