大方廣佛華嚴經疏 15.2

15.2

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?