法苑珠林 21.8

21.8

如優婆塞戒經云。佛言。世間福田凡有三種。一報恩田。二功德田。三貧窮田。報恩田者。所謂父母師長和上。功德田者。從得暖法乃至阿耨菩提。貧窮田者。一切窮苦困厄之人。世尊是二種田。一報恩田。二功德田。法亦如是。眾僧是三種田。一報恩田。二功德田。三貧窮田。以是因緣已受戒者。應當至心供養三寶。若人共施財物福田施心俱等。是二福德等無差別。有財心俱等。福田勝者得果報勝。有田心俱下財物勝者得果則勝。有田財俱下施心勝者得果亦勝。有田財俱勝施心下者得果不如。善男子。智者施時不為果報。何以故。定知此因必得果故。

As the Upāsakaśīla-sūtra says: The Buddha said, 'In the world there are generally three kinds of fields of merit: first, the field of repaying gratitude; second, the field of virtues; third, the field of poverty. The field of repaying gratitude refers to one's parents, teachers, and upādhyāyas. The field of virtues extends from the attainment of the stage of warmth up to anuttara-saṃbodhi. The field of poverty refers to all impoverished, suffering, and distressed people. The World-Honoured One is two kinds of fields: first, the field of repaying gratitude; second, the field of virtues. The Dharma is likewise. The saṃgha is three kinds of fields: first, the field of repaying gratitude; second, the field of virtues; third, the field of poverty. For this reason, those who have received the precepts should make offerings to the Three Jewels with their whole heart. If two persons give wealth and goods together, and the field of merit and the mind of giving are both equal, the merit of these two is equal without difference. If the wealth and mind are equal, but the field of merit is superior, one obtains a superior retributive fruit. If the field and mind are both inferior, but the wealth and goods are superior, the fruit obtained is superior. If the field and wealth are both inferior, but the mind of giving is superior, the fruit obtained is also superior. If the field and wealth are both superior, but the mind of giving is inferior, the fruit obtained is not as good. Good son, when the wise give, they do not do so for the sake of retributive fruit. Why? Because they know for certain that this cause will inevitably yield fruit.'