華嚴經內章門等雜孔目章 2.53

2.53

莊嚴者，行德資人，名為莊嚴。不同有二：一名福德、二名智慧。資潤名福，資潤之功名為福德。照理名智，觀達名慧。嚴義有四：一行能資人名為莊嚴；二能資心名為莊嚴；三能資果名為莊嚴；四諸行平相莊嚴，亦名律儀，亦名菩提具，亦名助道行。此義在三乘。小乘不具足，唯說智門。亦有助滿福，教中不讚。三乘教內為利眾生故，具讚二嚴。一乘教中有十莊嚴，如下經〈離世間品〉說。餘義如別章。

Adornment: when virtuous practice supports a person, it is called adornment. The differences are of two kinds: the first is called merit, and the second is called wisdom. Nourishing is called merit; the efficacy of nourishing is called merit. Illumining principle is called cognition (jñāna); discerning and penetrating is called wisdom (prajñā). The meaning of adornment has four aspects: first, practice being able to support a person is called adornment; second, being able to support the mind is called adornment; third, being able to support the fruit is called adornment; fourth, the adornment of the equal characteristics of all practices, which is also called moral discipline, also called provisions for bodhi, and also called practices that aid the path. This meaning resides in the Triyāna. The Hīnayāna is incomplete, speaking only of the gate of wisdom; it also has merit that aids fulfillment, but it is not praised in the teaching. Within the Triyāna teaching, for the benefit of sentient beings, both adornments are fully praised. In the Ekayāna teaching, there are ten adornments, as explained below in the sūtra's 'Chapter on Transcending the World.' The remaining meanings are as in the separate chapter.