大乘義章 9.44

9.44

二種莊嚴者，一福德莊嚴，亦名功德；二智慧莊嚴。言福德者，善能資潤福利行人，故名為福。福利是其善行家德，如清冷等是水家德。言功德者，功謂功能，善有資潤福利之功，故名為功。此功是其善行家德，名為功德。言智慧者，照見名智，解了稱慧。此二各別，知世諦者名之為智，照第一義說以為慧。通則義齊。此福與智，經中或復名為莊嚴、或復說之為菩提具、或名助道、或稱律儀。言莊嚴者，如《涅槃》說，分別有四：一能嚴人、二能嚴心、第三嚴果、第四諸行共相莊嚴，故曰莊嚴。能為佛因，亦名菩提具。資順菩提，名助道法。言律儀者，如《地持》說，內調名律，行合真則，故曰律儀。亦可調法名之為律，行合戒律，故曰律儀。能嚴行人，故曰莊嚴。名義如是（此一門竟）。

Regarding the two kinds of adornment: first, the adornment of merit, also called virtue; second, the adornment of wisdom. Regarding merit: being able to nourish, benefit, and prosper practitioners, it is therefore called merit. Benefit and prospering are the virtues of wholesome practice, just as coolness and so forth are the virtues of water. Regarding virtue: "virtue" (gong) means functional capability; wholesomeness has the function of nourishing, benefiting, and prospering, hence it is called functional capability. This functional capability is the virtue (de) of wholesome practice, hence it is called virtue (gongde). Regarding wisdom: illuminating and seeing is called jñāna; understanding and comprehending is called prajñā. These two are each distinct: knowing worldly truth is called jñāna; illuminating the ultimate truth is spoken of as prajñā. Generally speaking, their meanings are identical. This merit and wisdom are in the sūtras also termed adornments, or spoken of as provisions for bodhi, or called aids to the path, or termed restraints. As for "adornment", as explained in the Nirvāṇa [Sūtra], there are four distinctions: first, capable of adorning persons; second, capable of adorning the mind; third, adorning the fruit; fourth, the various practices adorning one another; hence it is called adornment. Being capable of serving as the cause of Buddhahood, they are also called provisions for bodhi. Nourishing and according with bodhi, they are called dharmas that aid the path. As for "restraint", as explained in the Bodhisattvabhūmi, internal regulation is called lü (restraint); practice conforming to true norms is called yi (deportment); hence it is termed saṃvara (restraint). Alternatively, the regulating dharma is called lü, and practice conforming to precepts and regulations is called yi, hence it is termed saṃvara. Being capable of adorning the practitioner, it is therefore called adornment. Such are the names and meanings. (This completes the first section.)