大方廣圓覺修多羅了義經略疏 2.1142

2.1142

後一問答道場加行，下根修證。得道之處名曰道場，謂於此處誓志剋期。加功用行以求證入，故名加行。下根修證者，謂雖信解前法，而障重心浮，須入道場自為制勒，緣強境勝，則功用有期。問：「此入道場但是修前三觀，何得別為大科？」答：「觀行法門雖同，修之方便有異，隨機施設故。故此文先結前云：若在伽藍，安處徒眾，隨分思察，如我已說。結已然後說道場儀式。故知別是一段矣。」

The latter question and answer treats the preparatory application for the bodhimanda, and cultivation and realization by those of lower faculties. The place where one attains the Way is called a "bodhimanda"; it means pledging one's will to set a fixed period at this place. Exerting effort in practice to seek realization and entry is therefore called "preparatory application." As for "cultivation and realization by those of lower faculties," it means that although they have faith in and understanding of the preceding teachings, their obstacles are heavy and their minds restless; they must enter a bodhimanda to restrain themselves, where strong conditions and superior surroundings allow their effort to achieve results within a fixed period. Question: "This entering the bodhimanda is merely cultivating the preceding three contemplations; why should it form a separate major heading?" Answer: "Although the methods of contemplation practice are the same, the expedient means for cultivating them differ, being established in accordance with faculties. Hence the text first concludes the preceding, saying: 'If one is in a monastery, lodging with disciples, one should reflect according to one's capacity, as I have already explained.' Having concluded this, it then explains the ritual protocols of the bodhimanda. Thus we know this is a distinct section."