大乘義章 9.47

9.47

次就人論。人謂凡夫、聲聞、緣覺、菩薩及佛。約就此人以辨福智，略有二門，一對理分別。凡夫所行，隨事資潤，說之為福；未能見理，故不名智。三乘所行，見理而成，故通名智；簡別前門，故不名福。二對實分別。實謂不空如來藏性，凡夫二乘於實未見，一切所行通名為福；諸佛菩薩見實性故，一切所行通名為智。凡夫二乘非無智慧，隱而不彰；諸佛菩薩非無福德，隱而不說。二種莊嚴，略辨如是。

Next is the discussion according to persons. 'Persons' refers to ordinary persons, śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas. Distinguishing merit and wisdom with respect to these persons, there are briefly two gates: first, differentiation relative to principle. What is practiced by ordinary persons provides nourishment according to phenomenal matters, and is explained as merit; because they are not yet able to see the principle, it is not called wisdom. What is practiced by the three vehicles is perfected by seeing the principle, and is therefore universally called wisdom; to distinguish it from the previous category, it is not called merit. Second, differentiation relative to reality. 'Reality' refers to the nature of the non-empty tathāgatagarbha. Because ordinary persons and the two vehicles have not seen reality, all their practices are universally called merit; because the buddhas and bodhisattvas see the real nature, all their practices are universally called wisdom. In ordinary persons and the two vehicles, it is not that there is no wisdom, but it is hidden and not prominent; in the buddhas and bodhisattvas, it is not that there is no merit, but it is concealed and not spoken of. A brief clarification of the two kinds of adornment is like this.