大般涅槃經義記 8.115

8.115

前中三番，一約十地體德分別，證體是慧，餘德名福，故今說言「慧莊嚴者謂從一地乃至十地」，「福莊嚴者檀至波若，非波若波羅蜜」。是義云何？檀等六行各有二種：一隨事造修，非波羅蜜不能到於諸法實性，非是自性清淨度故。令理成者，是波羅蜜到法實性，是其自性清淨度故。然今文中分取波若是波羅蜜為慧莊嚴，見法實故。前之五度及波若中非波羅蜜，悉判為福，不能見法如實性故。良以波若波羅蜜多行成在十地，是十地體，故就位論，謂從一地乃至十地。餘非地體，當相以辯，故言謂檀乃至波若。於波若中有非福德者，宜須簡別，故復說言非是波若波羅蜜矣。

Within the former there are three turns. The first distinguishes them in terms of the essence and virtues of the ten bhūmis: realizing the essence is wisdom, while the remaining virtues are named merit; hence it now says, "The adornment of wisdom refers to that from the first bhūmi up to the tenth bhūmi," and "The adornment of merit refers to dāna up to prajñā, but not the prajñāpāramitā." What does this mean? The six practices such as dāna each have two kinds: First, cultivating according to phenomena is not a pāramitā, because it cannot arrive at the true nature of all dharmas, not being a perfection of intrinsically pure nature. That which brings about realization of principle is a pāramitā, because it arrives at the true nature of dharmas, being a perfection of intrinsically pure nature. Now, however, the text takes prajñā when it is a pāramitā to be the adornment of wisdom, because it sees the reality of dharmas. The preceding five perfections, as well as that within prajñā which is not a pāramitā, are all judged to be merit, because they cannot see dharmas according to their true nature. Truly, because the practice of prajñāpāramitā is completed on the ten bhūmis and is the essence of the ten bhūmis, it is discussed in terms of stages, saying "from the first bhūmi up to the tenth bhūmi." The rest are not the essence of the bhūmis and are explained according to their specific aspects; hence it says "referring to dāna up to prajñā." Since within prajñā there is that which is not merit, it must be differentiated; hence it further says "it is not the prajñāpāramitā."