大乘義章 9.46

9.46

次就位論。位別有二：一世間出世間相對分別。地前世間，地上出世。然福與智，義有通別。通而論之，並通世間及與出世。所言別者，如《法鼓經》說：地前之行名為福德，地上所行說為智慧。良以地前在相修行，隨事猶潤，故說為福；於深法性未能證見，故不名智。初地已上，於深法性證見分明，故名為智，簡別前門，故不名福。二約眼見聞見分別。如《涅槃》說：初至九地，聞見佛性，未能眼見，因名為福。十地若佛，同能眼見，說之為智。位別如是（此三門竟）。

Next is the discussion according to stages. There are two distinctions of stages: first, relative differentiation between mundane and supramundane. Prior to the stages (bhūmis) is mundane; on the stages is supramundane. However, the meanings of merit and wisdom have universal and specific aspects. Discussing them universally, both extend throughout the mundane and the supramundane. Regarding what is specific, as the Mahābherīhāraka-sūtra (*Fa gu jing*) says: the practices prior to the stages are called merit, and the practices on the stages are explained as wisdom. This is truly because prior to the stages, one cultivates within characteristics and still provides nourishment according to phenomenal matters, so it is explained as merit; since one has not yet realized and seen the profound dharmatā, it is not called wisdom. From the first stage upward, one realizes and sees the profound dharmatā clearly, and so it is called wisdom; to distinguish it from the previous category, it is not called merit. Second, differentiation in terms of seeing with the eyes and seeing through hearing. As the Nirvāṇa-sūtra says: from the first up to the ninth stage, one sees the Buddha-nature through hearing, but has not yet been able to see it with the eyes; as a cause, it is named merit. On the tenth stage or [as a] Buddha, one is equally able to see it with the eyes, which is explained as wisdom. Such is the distinction of stages (this concludes the third division).