維摩義記 2.53

2.53

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.