說無垢稱經疏 4.198

4.198

贊曰：二明彼答。光嚴示因菩提而未能悟，故因問事舉因菩提答，令其悟矣。菩提覺義，慧通因果。舊言「道場」，意顯因菩提，故以場為因。前答慈氏，多說果位真如正智以為菩提；今說因位，能生果德以為菩提。萬行皆以慧為導首，萬行俱是慧之眷屬，一切皆是慧之境故，皆名菩提。菩提有五：一菩提性，謂真如。二菩提用，謂真智。三菩提因，能得菩提三慧輪等。四菩提伴侶，福智萬行。五菩提境，謂真俗法。下隨所應，有此五種。

Commentary: The second part explains his reply. Prabhāvyūha had been shown causal bodhi but was not yet able to awaken; therefore, taking occasion of the inquiry about the matter, [Vimalakīrti] answered by citing causal bodhi to bring him to awakening. Bodhi means awakening, and wisdom pervades both cause and effect. The older text said 'place of enlightenment' (bodhimaṇḍa), the intent being to reveal causal bodhi, thus taking the site as the cause. Previously, in answering Maitreya, he spoke mostly of tathatā and correct knowledge in the fruitional state as bodhi; here, he speaks of the causal state, taking what can generate fruitional virtues as bodhi. All the myriad practices take wisdom as their leader, all myriad practices are the retinue of wisdom, and everything is the object of wisdom; therefore, they are all called bodhi. There are five kinds of bodhi: 1. The nature of bodhi, meaning tathatā. 2. The function of bodhi, meaning true knowledge. 3. The cause of bodhi, the three wheels of wisdom and so forth that can obtain bodhi. 4. The companions of bodhi, the myriad practices of merit and wisdom. 5. The objective sphere of bodhi, meaning true and conventional dharmas. Below, according to what is appropriate, these five kinds are present.