大方廣佛華嚴經疏 15.2

15.2

第五福田甚深。問中，初標告。以福田是照導引生，又施為諸度之前導，故問目首也。二顯問端，分三：初舉法按定。佛為生福之田，名為福田。田德無二，名為等一。此理共許。二「云何」下正顯疑難。謂田既是一，植福應齊，施報有差，由何而起？前等此異即緣果相違，別顯十事，文並可知。三釋成前難。云田雖齊等，心有高下，容可有殊。既心無異思，報云何異。答有數意：一約眾生。由器有大小、心有輕重，故得報有差，非如來咎。二約佛遍稱差別之機，方稱平等。即一之多，差不乖等；即多之一，等不礙差。由心平等無私，方能隨現多果，終令解脫一味，曾何異哉？十頌，舉十喻喻上諸義，初一總喻印成、後九別顯所以。前中，初句印等是緣等，彼此共許。次句印異乃因異，答別之由。次句無異思惟，誠如所見。下句總合。後九別中，皆上半喻、下半合。一水喻，器有大小方圓，任器故。二幻喻，體外方便貴且悅心。三王喻，體內方便終得實樂。上二喻佛巧稱物機。四鏡喻，約眾生，謂隨妍媸而影殊，心高下而報別，與前鏡喻因緣不同，餘義無異。後五皆約佛明。五藥喻，即多之一，具百味故，普去一切煩惱毒故。六日喻，即一之多，無幽不燭，大小之闇並除。七月光普照喻，佛平等拂上諸迹，雖隨機現，要且無私。八大風普震喻，遍動群機。九大火普燒喻，終歸寂滅。又此五喻，喻滅惑智二障，至平等智地，普動諸有皆證無為。前四即善巧隨機，此五則終令造極，豈不等耶？

Fifth, the profundity of the field of merit. In the question: first, he addresses [the interlocutor]. Because the field of merit illuminates, guides, and brings forth [merit], and furthermore giving is the forerunner of all perfections, he questions Netraśīrṣa (Eye Chief). Second, in presenting the premise of the question, there are three parts: First, he adduces the principle to settle the premise. The Buddha is the field for generating merit, and is called the field of merit. The virtues of the field are non-dual, and are called equal and one. This principle is mutually accepted. Second, from 'Why' onward, he directly presents the doubt and difficulty: since the field is one, planting merit should be equal; why do differences arise in the retribution for giving? The previous equality and this difference constitute a contradiction between condition and fruit; he specifies ten matters, the text of which is easily understood. Third, he explains and completes the previous difficulty, stating: Although the field is equal, minds have higher and lower, so there could well be differences; but since [the Buddha's] mind has no divergent thoughts, why should the retributions differ? The answer has several points: 1. In terms of sentient beings: because their vessels have large and small, and their minds have light and weighty, the retributions they obtain have differences; this is not the Tathāgata's fault. 2. In terms of the Buddha: universally conforming to the diverse capacities of beings is precisely what accords with equality. The manifold that is identical with the one: difference does not violate equality; the one that is identical with the manifold: equality does not obstruct difference. Because his mind is equal and impartial, he can accordingly manifest manifold fruits, ultimately leading to the single flavor of liberation—how could there be any difference? The ten verses adduce ten metaphors to illustrate the above meanings: the first is a general metaphor confirming [the premise], and the remaining nine specifically reveal the reason. In the former: the first line confirms equality, which is equality of conditions, mutually agreed upon by both. The next line confirms difference, which is difference of causes, answering the reason for distinction. The next line, [stating that he is] without divergent thoughts, is indeed as perceived. The final line synthesizes [the doctrine]. In the remaining nine specific [metaphors], the first half of each is the metaphor and the second half is the doctrinal correlation: 1. The water metaphor: vessels have large, small, square, and round, and it adapts to the vessels. 2. The illusion metaphor: expedient means external to the essence are precious and please the mind. 3. The king metaphor: expedient means internal to the essence ultimately attain real joy. The above two illustrate the Buddha's skill in matching the capacities of beings. 4. The mirror metaphor: explained in terms of sentient beings, meaning that reflections differ according to beauty and ugliness, and retributions differ according to the heights and depths of minds; this differs from the previous mirror metaphor of causes and conditions, but the remaining meanings are not different. The last five are all explained in terms of the Buddha: 5. The medicine metaphor: the one that is identical with the manifold, because it possesses a hundred flavors and universally removes all poisons of defilement. 6. The sun metaphor: the manifold that is identical with the one, illuminating all darkness, eradicating both great and small obscurities. 7. The metaphor of moonlight shining universally: the Buddha's equality sweeps away all previous traces; although appearing according to capacities, fundamentally it is impartial. 8. The metaphor of the great wind shaking everywhere: universally moving all capacities. 9. The metaphor of the great fire burning everywhere: ultimately returning to quiescence. Furthermore, these five metaphors illustrate the destruction of the two hindrances of defilement and knowable objects, reaching the stage of equal nature wisdom, and universally stirring all states of existence so that all realize the unconditioned. The first four are skilful adaptation to capacities; these five lead them ultimately to reach the culmination—how could it not be equal?