維摩義記 2.53

2.53

次告光嚴令往問疾。前對彌勒明菩提果，下明其因。於中分別，盡此品來明其行體，〈問疾品〉下顯修成相。前行體中，初對光嚴明道場行，次對持世明法樂行，後對善德明法施行。道場行者，菩提果德名之為道，場者是其處之別稱。如治穀處名為穀場，治麥之處名為麥場，亦如鬪處名為鬪場，諠戲之處名為戲場。如是一切出生道處名為道場。於中分別有真有應。菩提樹下得道之處名為道場，是其應也；實行出生菩提功德說為道場，是其真也。真有通局，第十地中有一莊嚴道場三昧親生佛德，說為道場，是其局也；一切行德出生菩提，斯名道場，是其通也。今此所論是其真也。法樂行者，以善自娛名為法樂。法施行者，以行廣齊名為法施。三中初二是自利行，後一利他。自中道場是其出世成熟之行，法樂地前始修之行。道場行中初告光嚴，光嚴後辭。辭中初總，「所以」下釋，「故我」下結。

Next, he addresses Prabhāvyūha, ordering him to go and inquire after [Vimalakīrti's] illness. Previously, addressing Maitreya, he clarified the fruit of bodhi; below, he clarifies its cause. In distinguishing among them, up to the end of this chapter clarifies the essence of the practices, and from the chapter "Inquiring After the Illness" downward reveals the marks of cultivation and accomplishment. In the previous [section on] the essence of the practices, he first clarifies the practice of the bodhimaṇḍa with Prabhāvyūha; next, he clarifies the practice of Dharma-joy with Jagatpāla; and finally, he clarifies the practice of Dharma-giving with Sudatta. As for the practice of the bodhimaṇḍa, the fruit-virtue of bodhi is called the "Way" (bodhi), and maṇḍa is another designation for its site. Just as a place where grain is threshed is called a grain-threshing ground, and a place where wheat is processed is called a wheat-threshing ground, and just as a place of fighting is called a battleground, and a place of clamor and play is called a theater, so all places that produce the Way are called bodhimaṇḍa. In distinguishing them, there are the true and the responsive. The place where the Way was attained beneath the bodhi tree is called the bodhimaṇḍa: this is the responsive. The true practice that generates the merits of bodhi is spoken of as the bodhimaṇḍa: this is the true. The true has the specific and the general. In the tenth bhūmi, there is an Adorning the Bodhimaṇḍa Samādhi that directly generates the Buddha-virtues, which is spoken of as the bodhimaṇḍa: this is the specific. All practiced virtues producing bodhi are called bodhimaṇḍa: this is the general. What is discussed here is the true. As for the practice of Dharma-joy, delighting oneself with the wholesome is called Dharma-joy. As for the practice of Dharma-giving, bringing parity broadly through practice is called Dharma-giving. Among the three, the first two are practices of self-benefit, and the latter one is benefiting others. Within self-benefit, the bodhimaṇḍa is the supramundane practice of maturation; Dharma-joy is the practice initially cultivated before the [ten] bhūmis. Within the practice of the bodhimaṇḍa, he first addresses Prabhāvyūha, and Prabhāvyūha subsequently declines. In the declining, first is the general [statement], from "for what reason" downward is the explanation, and from "therefore I" downward is the conclusion.