大般涅槃經集解 54.67

54.67

案僧亮曰：福德智慧，義有短長也。何者？夫作罪則從情為易，修福則逆心為難。難則自策乃成，易則不課自起。以苦滅樂興謂福，以得不喪謂德也，是則一切眾善無非福德。於中了真者，別名為慧耳。是以無學之地，皆得具其二也。僧宗曰：前後致歎，蓋發時人之心耳。寶亮曰：明具此莊嚴，乃識此因果之理也。

Sengliang comments: Merit and wisdom differ in their scope and depth. Why is this? Committing transgressions follows one's passions and is easy; cultivating merit goes against one's desires and is difficult. Being difficult, it is achieved only through self-exertion; being easy, it arises spontaneously without prodding. The cessation of suffering and the arising of joy is called 'merit' (fu), and obtaining without losing is called 'virtue' (de). Thus, of all the manifold goods, none are not merit and virtue. Among them, that which comprehends the real is specifically termed 'wisdom'. Therefore, in the stage of the aśaikṣa, both of the two are fully possessed. Sengzong comments: The praise offered before and after is simply to arouse the minds of the people of the time. Baoliang comments: This explains that it is by being fully endowed with these adornments that one comes to recognise this principle of cause and effect.