觀音玄義 1.9

1.9

三福慧者，初則人法相成，此據其信；次則慈悲與拔者，此明其願。欲滿此願必須修行，修行不出福、慧，慧即般若、福即五度，互相資導，以行順願，事理圓足。若智慧增明，則大悲誓滿，拔苦義成；若福德深厚，則大慈誓滿，與樂義成。故福慧居三也。復次，言說為便，先福後慧；若化他本意，先欲實慧利益，如其不堪，方示福德。又，資故先福、導故先慧。

Third, merit and wisdom: initially, person and dharma accomplish one another—this is based on faith; next, benevolence and compassion grant [bliss] and eradicate [suffering]—this clarifies vows. If one wishes to fulfill these vows, one must cultivate practice; cultivation does not go beyond merit and wisdom. Wisdom is prajñā, and merit is the five perfections; mutually supporting and guiding, practice accords with vows, and phenomena and principle become fully complete. If wisdom grows brighter, the vow of great compassion is fulfilled, and the meaning of eradicating suffering is accomplished; if merit is profound and thick, the vow of great benevolence is fulfilled, and the meaning of granting bliss is accomplished. Hence merit and wisdom are placed third. Furthermore, for the convenience of discourse, merit comes first and wisdom after; but in terms of the original intention to transform others, one initially wishes to benefit them with real wisdom, and if they cannot bear it, only then does one display merit. Moreover, as support, merit comes first; as guidance, wisdom comes first.