[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) › [維摩義記](https://indike.org/pramana/in.bauddha.taisho.2768) › 1.6 # 維摩義記 1.6 維摩義記 1.6 - **Language:** Classical Chinese ### [1.6](https://indike.org/pramana/in.bauddha.taisho.2768.1.6) 光嚴所以言不堪者。與居士問答。理乖屈於幾會居士言道場來不達萬行亦是道場這謂佛得道處為道場。來問居士。趣諸道場得三菩提。可得言從道場怪來其所以故言。道場者何所是。佛果言道場者。可乘之化物故有道義。能去眾生虛偽煩惱生其實解。喻之如道。萬行可履之向佛故有道義。萬行能去其惡生其妙解故有場義。從直心至諦是道場。從因說道場。從四諦說無所畏。故外境緣中說道場。力無畏以下亦是行中說。仰學果行為異。若與諸波羅蜜行相應者。教化所有未始不與萬行俱來向果。故言皆從道場來即時住佛所乘也。今明舉足下足者。無相之善為舉足。有相之慶為不足。亦可。自行為舉足化人為下足也。 > Why Prabhāvyūha said he was incapable: he engaged in dialogue with the Vimalakīrti, but the principle was contradicted and he was humbled by the circumstances. The Vimalakīrti said, 'I come from the bodhimanda.' Not penetrating that the myriad practices are also the bodhimaṇḍa, he merely regarded the place where the Buddha attained the Way as the bodhimaṇḍa. Coming to ask the Vimalakīrti, one proceeds to the bodhimaṇḍas to attain sambodhi; can one say that he arrived from the bodhimaṇḍa? Wondering at the reason, he said: 'What place is the bodhimaṇḍa?' When the Buddha-fruit is called the bodhimaṇḍa, it can be mounted to transform living beings, so it has the meaning of the Way (bodhi); it can remove sentient beings' falsehood and afflictions and give rise to their true understanding, compared by metaphor to a way (path). The myriad practices can be trodden to head toward the Buddha, so they have the meaning of the Way; the myriad practices can remove their evil and give rise to their wondrous understanding, so they have the meaning of the arena (maṇḍa). From 'The direct mind' down to 'truth is the bodhimaṇḍa': this speaks of the bodhimaṇḍa from the cause. Speaking of fearlessness from the four truths, it therefore speaks of the bodhimaṇḍa among the external conditions of the objective realm. From 'powers and fearlessnesses' downward: this is also spoken within practice, looking up to and learning the practices of the fruit as different. If one is aligned with the practices of the pāramitās, whatever one teaches and transforms has never failed to come along with the myriad practices heading toward the fruit; therefore it is said that all come from the bodhimaṇḍa, instantly abiding in that which the Buddha mounts. Now, explaining 'lifting a foot and lowering a foot': the good of signlessness is lifting a foot, while the joy of having signs is lowering a foot. Alternatively, one's own practice is lifting a foot, and transforming others is lowering a foot. > — English (machine translation) (machine translation) - [Previous: 1.5](https://indike.org/pramana/in.bauddha.taisho.2768.1.5) - [Next: 1.7](https://indike.org/pramana/in.bauddha.taisho.2768.1.7) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2768.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2768~en-mt.1.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2768.1.6](https://indike.org/pramana/in.bauddha.taisho.2768.1.6) · Pramāṇa