T16n0683_佛說諸德福田經
大正藏第 16 冊 No. 0683 佛說諸德福田經
No. 683
佛說諸德福田經
西晉沙門法立、法炬共譯
聞如是：
一時佛在舍衛國祇樹給孤獨園，與大比丘千二百五十，菩薩萬人，大眾無數，圍繞說法。爾時天帝釋與諸欲天子三萬二千，各將營從，不可稱數，來詣佛所，稽首于地，皆坐一面。
爾時天帝察眾坐定，承佛神旨，從坐而起，整服作禮，長跪叉手，白世尊曰：「欲有所問，唯愿彰演垂世軌則！」
佛告天帝：「譬如冥室，不求燈火，焉有所見！善哉問矣，吾當為汝分別說之！」
天帝白佛：「夫人種德，欲求影福，豈有良田果報無限，種絲髮之德本，獲無量之福乎！唯愿天尊敷揚惠訓，令此愚曚福報無量！」
天尊嘆曰：「快哉，天帝！開意所問，法無上矣！諦聽，善思！吾當具演，令汝歡喜。」天帝大眾受教而聽。
佛告天帝：「眾僧之中，有五凈德，名曰福田。供之得福，進可成佛。何謂為五？一者、發心離俗，懷佩道故；二者、毀其形好，應法服故；三者、永割親愛，無適莫故；四者、委棄軀命，遵眾善故；五者、志求大乘，欲度人故。以此五德，名曰福田。為良為美，為無早喪，供之得福，難為喻矣！」
【現代漢語翻譯】 現代漢語譯本 《佛說諸德福田經》
西晉沙門法立、法炬共同翻譯
我聽到的是這樣的：
一時，佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama），與一千二百五十位大比丘，一萬位菩薩，以及無數的大眾，圍繞著說法。當時，天帝釋（Indra）與三萬二千位欲界天子，各自帶領著無數的隨從，來到佛陀所在之處，稽首于地，都坐在一旁。
當時，天帝釋觀察到大眾都已坐定，秉承佛陀的神旨，從座位上站起來，整理好衣著，作禮，長跪合掌，對世尊說：「我有些問題想要請教，希望您能闡明垂示於世的法則！」
佛陀告訴天帝釋：「譬如在黑暗的房間里，如果不尋求燈火，怎麼能看到東西呢！你問得很好，我將為你分別解說！」
天帝釋對佛陀說：「如果有人種下功德，想要獲得相應的福報，是否有什麼良田能使果報無限，即使只是種下像頭髮絲一樣微小的功德，也能獲得無量的福報呢！希望天尊能夠詳細地宣揚教誨，使這些愚昧無知的人也能獲得無量的福報！」
天尊讚歎道：「太好了，天帝釋！你所問的問題開啟了智慧，佛法真是至高無上啊！仔細聽，好好思考！我將詳細地為你解說，讓你歡喜。」天帝釋和大眾接受教誨，靜心聆聽。
佛陀告訴天帝釋：「在眾僧之中，有五種清凈的德行，被稱為福田。供養他們可以獲得福報，進而可以成佛。這五種德行是什麼呢？第一，發心離開世俗，心中懷抱著道；第二，剃除鬚髮，改變外形，穿著符合佛法的僧服；第三，永遠割捨親情愛戀，沒有親疏厚薄的分別；第四，捨棄身軀性命，遵行各種善行；第五，立志追求大乘佛法，想要度化他人。憑藉這五種德行，被稱為福田。是最良善、最美好的，不會過早消亡，供養他們所獲得的福報，難以用言語來比喻啊！」
【English Translation】 English version The Buddha Speaks of the Merit Field of Various Virtues Sutra
Translated by the Shramanas Dharmaraksa and Dharmagupta of the Western Jin Dynasty
Thus have I heard:
At one time, the Buddha was in the Jetavana Anathapindika-arama (祇樹給孤獨園, Garden of Jeta Grove and Anathapindika) in Shravasti (舍衛國), with twelve hundred and fifty great Bhikshus (比丘, Monks), ten thousand Bodhisattvas (菩薩, Enlightened Beings), and countless multitudes, surrounded by them, expounding the Dharma. At that time, Indra (天帝釋, God of Gods) and thirty-two thousand desire realm gods (欲天子), each leading innumerable retinues, came to the place where the Buddha was, prostrated themselves on the ground, and sat on one side.
Then, Indra, observing that the assembly was seated, receiving the Buddha's divine will, arose from his seat, adjusted his robes, made obeisance, knelt with his palms joined, and said to the World-Honored One: 'I wish to ask some questions; may you reveal and elucidate the principles to be passed down to the world!'
The Buddha told Indra: 'It is like a dark room; if one does not seek a lamp, how can one see anything! Well asked! I will explain it to you in detail!'
Indra said to the Buddha: 'If a person plants virtue, desiring to obtain corresponding blessings, is there a good field that can yield limitless rewards, so that even planting a virtue as small as a strand of hair can obtain immeasurable blessings! May the World-Honored One extensively proclaim your teachings, so that these ignorant beings may also obtain immeasurable blessings!'
The World-Honored One exclaimed: 'Excellent, Indra! Your question opens up wisdom; the Dharma is supreme! Listen carefully and contemplate well! I will explain it in detail, so that you may rejoice.' Indra and the assembly received the teaching and listened attentively.
The Buddha told Indra: 'Among the Sangha (僧, monastic community), there are five pure virtues, which are called fields of merit. Making offerings to them can obtain blessings, and one can eventually become a Buddha. What are these five virtues? First, having the aspiration to leave the secular world, cherishing the path in one's heart; second, shaving one's head and changing one's appearance, wearing robes that conform to the Dharma; third, forever severing familial love and affection, without partiality; fourth, abandoning one's body and life, following all good deeds; fifth, aspiring to seek the Great Vehicle (大乘, Mahayana), desiring to liberate others. With these five virtues, they are called fields of merit. They are the most virtuous and excellent, and will not perish early. The blessings obtained from making offerings to them are difficult to describe!'
爾時世尊以偈頌曰：
「毀形守志節， 割愛無所親， 出家弘聖道， 愿度一切人， 五德超世務， 名曰最福田， 供養獲永安， 其福第一尊。」
佛告天帝：「復有七法廣施，名曰福田，行者得福，即生梵天。何謂為七？一者、興立佛圖、僧房、堂閣；二者、園果、浴池、樹木清涼；三者、常施醫藥，療救眾病；四者、作牢堅船，濟度人民；五者、安設橋樑，過度羸弱；六者、近道作井，渴乏得飲；七者、造作圊廁，施便利處。是為七事得梵天福。」
爾時世尊，以偈頌曰：
「起塔立精舍， 園果施清涼， 病則醫藥救， 橋船度人民， 曠路作好井， 渴乏得安身， 所生食甘露， 無病常安寧， 造廁施清凈， 除穢致輕悅， 后無便利患， 莫見穢惡者。 譬如五河流， 晝夜無休息， 此德亦如斯， 終得升梵天。」
於時座中有一比丘，名曰聽聰，聞法欣悅，即從坐起，為佛作禮，長跪叉手，白世尊曰：「佛教真諦，洪潤無量。所以者何？我念宿命無數世時，生波羅奈國，為長者子。于大道邊，作小精舍，床臥漿糧，供給眾僧，行路頓乏，亦得止息。緣此功德，命終生天，為天帝釋，下生世間，為轉輪聖王，各三
【現代漢語翻譯】 現代漢語譯本 這時，世尊用偈頌說道： 『捨棄外形而堅守志向節操，斷絕情愛而無所親近， 出家是爲了弘揚神聖的佛法，願望是普度一切眾生。 具備五種德行超越世俗事務，這樣的人被稱為最殊勝的福田， 供養他們能獲得永久的安樂，他們的福德最為尊貴。』 佛告訴天帝釋（Śakra）：『還有七種廣泛佈施的行為，被稱為福田，修行者行持這些可以獲得福報，死後升到梵天（Brahmā）。哪七種呢？第一，興建佛塔（Buddha-stūpa）、僧房（saṃghārāma）、殿堂樓閣；第二，種植果園、建造浴池、栽種樹木以提供清涼；第三，經常施捨醫藥，治療救助各種疾病；第四，製造堅固的船隻，救濟人們渡過江河；第五，設定橋樑，幫助體弱的人渡過；第六，在道路附近挖掘水井，讓口渴的人得到飲用；第七，建造廁所，提供便利的地方。這七件事能獲得升到梵天的福報。』 這時，世尊用偈頌說道： 『建造佛塔和精舍，種植果園提供清涼， 有疾病就用醫藥救治，建造橋樑船隻救度人民， 在空曠的道路旁挖掘好水井，讓口渴疲乏的人得到安身， 所生之處食用甘露，沒有疾病，常常安寧。 建造廁所提供清潔，去除污穢帶來輕鬆愉快， 以後沒有大小便的困擾，不會見到污穢惡臭的東西。 譬如五條大河，日夜不停地流淌， 這種功德也像這樣，最終能夠升到梵天。』 當時，在座位中有一位比丘（bhikkhu），名叫聽聰，聽聞佛法后非常歡喜，立即從座位上站起來，為佛陀作禮，長跪合掌，對世尊說：『佛陀的教誨真是精深，洪大而潤澤，無量無邊。這是什麼原因呢？我回憶起過去無數世的宿命，曾經出生在波羅奈國（Varanasi），作為一位長者的兒子。在大道的旁邊，建造了一座小小的精舍，提供床鋪、臥具、飲料和糧食，供給僧眾，讓路過的行人疲憊乏力時，也能在此休息。憑藉這種功德，我命終之後升到天界，成為天帝釋，下生到人間，就成為轉輪聖王（cakravartin），各有三次。』
【English Translation】 English version At that time, the World-Honored One spoke in verse: 'Abandoning form to uphold vows and integrity, Cutting off love, having no close relatives, Leaving home to propagate the sacred Dharma, Vowing to deliver all beings, Possessing five virtues surpassing worldly affairs, They are called the most blessed fields of merit, Offering to them brings eternal peace, Their merit is the most venerable.' The Buddha told Śakra (天帝釋, the ruler of the Trāyastriṃśa Heaven): 'Furthermore, there are seven acts of extensive giving, called fields of merit, practitioners who perform these will gain blessings and be reborn in the Brahmā (梵天, the highest heaven in the realm of form). What are the seven? First, erecting Buddha-stūpas (佛圖, Buddhist monuments), saṃghārāmas (僧房, monasteries), halls, and pavilions; second, establishing orchards, bathing ponds, and planting trees to provide coolness; third, constantly providing medicine to treat and relieve various illnesses; fourth, building strong and sturdy boats to ferry people across rivers; fifth, constructing bridges to help the weak cross over; sixth, digging wells near roads so that the thirsty can drink; seventh, building toilets to provide convenient places. These seven acts bring the blessings of rebirth in the Brahmā Heaven.' At that time, the World-Honored One spoke in verse: 'Erecting pagodas and building monasteries, Planting orchards to provide coolness, Using medicine to cure illnesses, Building bridges and boats to ferry people, Digging good wells on open roads, So that the thirsty and weary can find rest, Being born to eat ambrosia, Without illness, always peaceful and serene, Building toilets to provide cleanliness, Removing filth and bringing lightness and joy, Later, without the troubles of excretion, Never seeing filth and foulness. Like the five great rivers, Flowing day and night without rest, This virtue is also like this, Ultimately attaining ascent to the Brahmā Heaven.' At that time, in the assembly, there was a bhikkhu (比丘, Buddhist monk) named Ting Cong, who, hearing the Dharma, rejoiced greatly. He immediately rose from his seat, prostrated before the Buddha, knelt with palms together, and said to the World-Honored One: 'The Buddha's teachings are truly profound, vast, and enriching, immeasurable and boundless. Why is this so? I recall my past lives countless eons ago, when I was born in Varanasi (波羅奈國, an ancient city in India), as the son of a wealthy man. By the side of a great road, I built a small monastery, providing beds, bedding, drinks, and food, supplying the sangha (僧, monastic community), so that travelers who were tired and weary could also rest there. By virtue of this merit, after my life ended, I was reborn in the heavens, becoming Śakra (天帝釋, the ruler of the Trāyastriṃśa Heaven), and descending to the world, I became a cakravartin (轉輪聖王, wheel-turning monarch), three times each.'
十六反，典領天、人，足下生毛，躡虛而游，九十一劫，食福自然。今值世尊，顧臨眾生，蠲我愚濁，安以凈慧，生死栽枯，號曰真人，福報誠諦，其為然矣！」
爾時聽聰以偈頌曰：
「惟念過去世， 供養為輕微， 蒙報歷遐劫， 余福值天師。 凈慧斷生死， 癡愛情無遺， 佛恩流無窮， 是故重自歸。」
於時聽聰禮已還坐。復有一比丘，名曰波拘盧，從座而起，整服作禮，長跪叉手，白世尊曰：「我念宿命，生拘夷那竭國，為長者子。時世無佛，眾僧教化，大會說法，我往聽經。聞法歡喜，持一藥果，名呵梨勒，奉上眾僧。緣此果報，命終昇天，下生世間，恒處尊貴，端正雄杰，與眾超絕，九十一劫，未曾有病。余福值佛，光導癡冥，授我法藥，逮得應真，力能移山，慧能消惡。善哉福報，為真諦矣！」
爾時波拘盧以偈頌曰：
「慈澤潤枯槁， 德勛濟苦患， 一果之善本， 享福迄今存。 佛垂真諦義， 蒙教超出淵， 聖眾祐無極， 稽首上福田。」
於時波拘盧禮已還坐。復有一比丘，名曰須陀耶，即從座起，整服作禮，長跪叉手，白世尊曰：「我自惟念先世之時，生維耶離國，為小家子。時世無佛，眾僧行教化。我時持酪，入市欲
【現代漢語翻譯】 現代漢語譯本：'十六反（指某種修行境界），典領天、人（掌管天界和人間），足下生毛（形容輕功高強），躡虛而游（在空中自由行走），九十一劫（極長的時間），食福自然（自然享受福報）。如今有幸遇到世尊（佛陀），顧念眾生，消除我的愚昧和污濁，以清凈的智慧安身立命，生死輪迴如同草木枯榮，被稱為真人（證得真果之人），這樣的福報真實不虛！'
這時，聽聰用偈頌說道：
'追憶過去世，供養雖微薄， 蒙受福報久遠，余福今遇天師（佛陀）。 清凈智慧斷生死，癡愛之情無遺留， 佛恩浩蕩無邊，因此我再次歸依。'
當時，聽聰行禮完畢后回到座位。又有一位比丘，名叫波拘盧（Pakula），從座位上站起來，整理好衣服，行禮，長跪合掌，對世尊說：'我回憶起前世，出生在拘夷那竭國（Kusinagara），是長者的兒子。當時世上沒有佛，眾僧進行教化，舉行大型法會說法，我前去聽經。聽聞佛法後心生歡喜，拿了一個藥果，名叫呵梨勒（Haritaki），供養給眾僧。因為這個果報，命終后昇天，下生到人間，總是處在尊貴的位置，相貌端正英俊，超越眾人，九十一劫以來，從未生過病。剩餘的福報讓我今生遇到佛陀，佛光引導我脫離愚昧，賜予我法藥，使我證得阿羅漢果位（應真），力量能夠移動山嶽，智慧能夠消除罪惡。善哉，這樣的福報真是真實不虛啊！'
這時，波拘盧用偈頌說道：
'慈悲的甘露滋潤枯槁，德行的功勛救濟苦難， 一顆果實的善因，享受福報直到如今。 佛陀垂示真諦之義，蒙受教誨超出苦海， 聖眾保佑無邊無際，稽首禮拜最上的福田。'
當時，波拘盧行禮完畢后回到座位。又有一位比丘，名叫須陀耶（Sudaya），立即從座位上站起來，整理好衣服，行禮，長跪合掌，對世尊說：'我回憶起前世，出生在維耶離國（Vaishali），是貧窮人家的孩子。當時世上沒有佛，眾僧進行教化。我當時拿著乳酪，進入市場想要...
【English Translation】 English version: 'Sixteen Rebellions (referring to a certain state of practice), governing Heaven and Humanity (in charge of the celestial and human realms), with hair growing under the feet (describing great lightness and agility), wandering in the void (freely walking in the air), for ninety-one kalpas (extremely long time), enjoying blessings naturally (naturally enjoying the rewards of merit). Now, I am fortunate to meet the World Honored One (Buddha), who cares for all beings, eliminating my ignorance and turbidity, establishing myself with pure wisdom, the cycle of birth and death like the withering and flourishing of plants, called a True Person (one who has attained true fruition), such blessings are truly real!'
At that time, Ting Cong (Listening Intelligence) spoke in verse:
'Recalling past lives, the offerings were meager, Receiving blessings for eons, remaining merit now meets the Teacher of Gods and Men (Buddha). Pure wisdom cuts off birth and death, attachments of love are completely gone, Buddha's grace flows endlessly, therefore I return to refuge again.'
At that time, Ting Cong bowed and returned to his seat. Another Bhikshu (monk), named Pakula, arose from his seat, adjusted his robes, bowed, knelt with palms together, and said to the World Honored One: 'I recall my past life, born in Kusinagara, as the son of an elder. At that time, there was no Buddha in the world, the Sangha (monastic community) was teaching, holding large Dharma assemblies to preach, and I went to listen to the sutras. Hearing the Dharma, I rejoiced and took a medicinal fruit, called Haritaki, and offered it to the Sangha. Because of this karmic reward, after death I ascended to heaven, and when I was reborn in the world, I was always in a noble position, with a handsome and outstanding appearance, surpassing others, and for ninety-one kalpas, I have never been sick. The remaining merit allowed me to meet the Buddha in this life, the Buddha's light guided me away from ignorance, bestowed upon me the Dharma medicine, and enabled me to attain the state of Arhat (Worthy One), with the power to move mountains and the wisdom to eliminate evil. Excellent, such blessings are truly real!'
At that time, Pakula spoke in verse:
'Compassionate dew moistens the withered, the merit of virtue relieves suffering, The good root of a single fruit, enjoying blessings until now. The Buddha reveals the meaning of true reality, receiving teachings to transcend the sea of suffering, The Holy Assembly protects without limit, bowing to the supreme field of merit.'
At that time, Pakula bowed and returned to his seat. Another Bhikshu, named Sudaya, immediately arose from his seat, adjusted his robes, bowed, knelt with palms together, and said to the World Honored One: 'I recall my past life, born in Vaishali, as the child of a poor family. At that time, there was no Buddha in the world, the Sangha was teaching. At that time, I was carrying yogurt, entering the market wanting to...
賣，值遇眾僧，大會講法，過而立聽，法言微妙，聞之歡悅，即舉瓶酪，佈施眾僧。眾僧咒愿，益懷欣踴。緣此福報，壽終生天，下生世間，財富無限，九十一劫，豪尊榮貴。末後余愆，生於世間，母妊數月，得病命終，埋母冢中，月滿乃生。冢中七年，飲死母乳，用自濟活。微福值佛，開闡明法，超度死地，逮得應真。諦哉罪福，誠如佛教！」
爾時須陀耶以偈頌曰：
「前為小家子， 賣酪以自存， 欣踴施微薄， 得離三苦患。 雖罪冢中生， 飲乳活七年， 因緣得解脫， 歸命聖福田。」
於時須陀耶禮已還坐。復有一比丘，名曰阿難，即從座起，整服作禮，長跪叉手，白世尊曰：「我念宿命，生羅閱祇國，為庶民子，身生惡瘡，治之不差。有親友道人，來語我言：『當浴眾僧，取其浴水，以用洗瘡，便可除愈，又可得福！』我即歡喜，往到寺中，加敬至心，更作新井，香油浴具，洗浴眾僧，以汁洗瘡，尋蒙除愈。從此因緣，所生端正，金色晃昱，不受塵垢，九十一劫，常得凈福，僧祐廣遠。今復值佛，心垢消滅，逮得應真。」
阿難於佛前以偈頌曰：
「聖眾為良醫， 救濟苦惱患， 洗浴施清凈， 瘡愈蒙得安。 所生常端正， 殊異紫金顏， 德
【現代漢語翻譯】 現代漢語譯本：他以賣酪為生，有幸遇到眾多僧人，參加了一場盛大的講法。他站立聆聽，被那微妙的佛法所打動，心生歡喜，便將自己的瓶酪佈施給眾僧。眾僧為他祈福祝願，他更加欣喜踴躍。因為這佈施的福報，他命終之後升到天界，之後又降生到人間，擁有無盡的財富，在九十一劫中，都享有豪門尊貴的地位。但由於過去世的殘餘罪業，他出生在人間時，母親懷孕數月就因病去世，被埋葬在墳墓中，他在母親的墳墓里足月出生。在墳墓中生活了七年，靠吸食已故母親的乳汁來維持生命。後來因為微小的福報值遇了佛陀，佛陀為他開示闡明佛法，使他超脫了生死輪迴的苦難，最終證得了阿羅漢果位。真是如此啊，罪業和福報，確實如佛教所說的那樣真實不虛！』 當時，須陀耶用偈頌說道： 『過去我出身貧寒，靠賣酪來維持生計， 雖然佈施的只是微薄的酪，卻因此得以脫離三惡道的苦難。 雖然因為罪業而出生在墳墓中，靠吸食死人乳汁活了七年， 但最終因佛法因緣而得到解脫，我歸命于這神聖的福田。』 當時，須陀耶禮拜完畢后回到座位。又有一位比丘，名叫阿難（Ananda），即從座位上站起，整理好衣服，向世尊行禮，長跪合掌，對世尊說：『我回憶起過去世，出生在羅閱祇（Rajagrha）國，是一個普通百姓的兒子，身上長了惡瘡，怎麼治療也不見好。有一位親友道人來告訴我：『你應該供養僧眾洗浴，然後取他們洗浴的水，用來清洗你的瘡，這樣你的瘡就可以痊癒，而且你還可以得到福報！』我聽后非常歡喜，立刻前往寺廟，以恭敬至誠的心，重新建造了一口新井，準備了香油和洗浴用具，供養僧眾洗浴，然後用洗浴的水清洗自己的瘡，很快就痊癒了。從此以後，因為這個因緣，我所出生的相貌都端正莊嚴，身色金黃光亮，不受塵垢沾染，在九十一劫中，常常得到清凈的福報，僧眾的護佑也廣闊深遠。如今再次遇到佛陀，心中的污垢都消除了，最終證得了阿羅漢果位。』 阿難（Ananda）在佛陀面前用偈頌說道： 『聖眾是最好的良醫，救濟眾生脫離苦惱病患， 供養洗浴，佈施清凈之物，我的惡瘡痊癒，身心獲得安寧。 因此我所出生的相貌都端正莊嚴，身色殊勝，如同紫磨真金一般， 我的功德...
【English Translation】 English version: He made a living by selling cheese. He had the good fortune to encounter many monks and attend a grand Dharma assembly. He stood and listened, moved by the subtle Dharma, and with joy, he offered his jar of cheese to the monks. The monks blessed him, and he was even more delighted. Because of the merit of this offering, he was reborn in the heavens after death, and then descended to the human world, possessing endless wealth. For ninety-one kalpas (aeons), he enjoyed a life of luxury and honor. However, due to residual karmic debts from past lives, when he was born in the human world, his mother died of illness a few months into her pregnancy and was buried in a tomb. He was born in his mother's tomb after the full term. He lived in the tomb for seven years, surviving by drinking the milk of his deceased mother. Later, due to a small amount of merit, he encountered the Buddha, who expounded the Dharma for him, enabling him to transcend the suffering of samsara (cycle of rebirth) and ultimately attain the state of Arhat (enlightened being). Truly, the consequences of sin and merit are as real as the Buddha taught!' At that time, Sudaya (name) spoke in verse: 'In the past, I came from a poor family, making a living by selling cheese, Although the offering was only a meager amount of cheese, I was able to escape the suffering of the three evil realms. Although I was born in a tomb due to sin, surviving for seven years by drinking the milk of a dead person, I was ultimately liberated through the Dharma, I take refuge in this sacred field of merit.' At that time, Sudaya (name) finished his prostration and returned to his seat. Another Bhikkhu (monk), named Ananda (name, meaning 'bliss'), then rose from his seat, adjusted his robes, bowed to the World Honored One, knelt with palms together, and said to the World Honored One: 'I recall in my past life, I was born in the country of Rajagrha (name, meaning 'royal palace'), as the son of a commoner. I developed a terrible sore on my body that would not heal no matter how I treated it. A friendly Taoist (religious practitioner) came and told me: 'You should offer bathing to the Sangha (monastic community), and then take the water they used for bathing and use it to wash your sore. This will heal your sore, and you will also gain merit!' I was very happy to hear this, and immediately went to the temple. With a respectful and sincere heart, I rebuilt a new well, prepared fragrant oils and bathing equipment, and offered bathing to the Sangha. Then I used the bathwater to wash my sore, and it quickly healed. From then on, because of this cause, my appearances in each life were always handsome and dignified, my body color was golden and radiant, and I was not affected by dust and defilement. For ninety-one kalpas (aeons), I constantly received pure blessings, and the protection of the Sangha was vast and profound. Now, I have encountered the Buddha again, and the defilements in my heart have been eliminated, and I have finally attained the state of Arhat (enlightened being).' Ananda (name) spoke in verse before the Buddha: 'The Sangha is the best physician, saving beings from suffering and illness, Offering bathing and giving pure things, my sore healed, and my body and mind gained peace. Therefore, my appearances in each life are handsome and dignified, my body color is extraordinary, like purified gold, My merits...
潤無崖限， 歸命良福田。」
阿難禮已還坐。爾時座中有一比丘尼，名曰奈女，即從座起，整服作禮，長跪叉手，白佛言：「我念先世，生波羅奈國，為貧女人。時世有佛，名曰迦葉，時與大眾，圍繞說法。我時在座，聞經歡喜，意欲佈施，顧無所有，自惟貧賤，心用悲感，詣他園圃，乞求果蓏，當以施佛。時得一奈，大而香好，擎一盂水並奈一枚，奉迦葉佛及諸眾僧。佛知至意，咒愿受之，分佈水、奈，一切周普。緣此福祚，壽盡生天，得為天后。下生世間，不由胞胎，九十一劫，生奈華中，端正鮮凈，常識宿命。今值世尊，開示道眼。」
爾時奈女以偈頌曰：
「三尊慈潤普， 慧度無男女， 水果施弘報， 緣得離眾苦。 在世生華中， 上則為天后， 自歸聖眾祐， 福田最深厚。」
比丘尼奈女禮已還坐。於時天帝即從座起，為佛作禮，白世尊曰：「我先世時，生拘留大國，為長者子。青衣抱行，入城遊觀，值遇眾僧，街巷分衛。時見人民，施者甚多，即自念言：『愿得財寶，佈施眾僧，不亦快乎！』即解珠瓔，佈施眾僧。同心咒愿，歡喜而去。從此因緣，壽終即生忉利天上，為天帝釋，九十一劫，永離八難。」
於是天帝以偈頌曰：
「德高無過者，
【現代漢語翻譯】 現代漢語譯本 『您的恩澤如雨露般無邊無際，我歸依您這至上的福田。』 阿難行禮完畢，回到自己的座位。這時，在座中有一位比丘尼（Bhiksuni，佛教女性出家眾），名叫奈女（Nai Nü），她從座位上起身，整理好衣袍，向佛行禮，長跪合掌，對佛說：『我回憶起前世，出生在波羅奈國（Bārāṇasī，古印度城市名），是一個貧窮的女人。當時世上有佛，名叫迦葉佛（Kāśyapa，過去七佛之一），他與大眾在一起，圍繞著宣講佛法。我當時也在座，聽聞佛經後心生歡喜，想要佈施，但顧慮自己一無所有，因為貧賤而心中悲傷，於是前往別人的園圃，乞求瓜果，想要用來供養佛。當時得到一個奈（Nai，一種水果），又大又香，於是用一個盂裝滿水，連同這枚奈，一起奉獻給迦葉佛和各位僧眾。佛知道我的誠意，為我祝願並接受了供養，將水和奈分發給在場的每一個人。憑藉這個福報，我壽命終結后升到天上，成為天后。之後下生到人間，不是通過胞胎出生，而是在九十一劫（kalpa，時間單位）中，都出生在奈華之中，容貌端正鮮艷，並且常常能夠憶起前世的經歷。如今有幸遇到世尊（釋迦牟尼佛的尊稱），開啟了我的智慧之眼。』 當時奈女用偈頌說道： 『三尊（佛、法、僧）的慈悲恩澤普遍施予，智慧的救度不分男女，用水果佈施能獲得廣大的回報，因此因緣得以脫離各種苦難。在世間出生於華中，往上則能成為天后，歸依聖眾的庇佑，是最深厚的福田。』 比丘尼奈女行禮完畢，回到自己的座位。這時，天帝（Devendra，忉利天之主）從座位上起身，向佛行禮，對世尊說：『我前世出生在拘留大國（Koliya，古印度國家名），是一位長者的兒子。被青衣（穿著青色衣服的侍者）抱著在城中游玩觀賞，正好遇到僧眾在街巷中乞食。當時看到很多人都在佈施，我心中就想：『如果我能有財寶，用來佈施給僧眾，那該有多麼快樂啊！』於是就解下身上的珠瓔（zhū yīng，用珠玉串成的裝飾品），佈施給僧眾。僧眾同心為我祝願，我歡喜地離開了。從此因緣，我壽命終結后就生到忉利天（Trāyastriṃśa，佛教欲界六天之一），成為天帝釋（Śakra，天帝的稱號），在九十一劫中，永遠脫離了八難（bā nàn，指沒有機會聽聞佛法的八種障礙）。』 於是天帝用偈頌說道：
【English Translation】 English version 'Your grace is boundless like rain and dew; I take refuge in you, the supreme field of merit.' After Ānanda paid his respects, he returned to his seat. At that time, there was a Bhiksuni (Buddhist nun) in the assembly named Nai Nü. She rose from her seat, adjusted her robes, paid homage to the Buddha, knelt with her palms together, and said to the Buddha: 'I remember in a past life, I was born in the country of Bārāṇasī (ancient Indian city), as a poor woman. At that time, there was a Buddha named Kāśyapa (one of the Seven Buddhas of the Past), who was surrounded by a great assembly, expounding the Dharma. I was present in the assembly, and upon hearing the scriptures, I rejoiced in my heart. I wished to make an offering, but I was concerned that I had nothing to offer. Because of my poverty, I felt sorrow in my heart. So I went to someone else's garden to beg for fruits and vegetables, intending to offer them to the Buddha. At that time, I obtained a Nai (a type of fruit), which was large and fragrant. I filled a bowl with water, along with this one Nai, and offered them to Kāśyapa Buddha and all the monks. The Buddha knew my sincerity, blessed me, and accepted the offering, distributing the water and the Nai to everyone present. By virtue of this merit, after my life ended, I was born in the heavens, becoming a heavenly queen. Later, I was born into the world, not through a womb, but for ninety-one kalpas (unit of time), I was born in the Nai flowers, with a beautiful and pure appearance, and I was always able to remember my past lives. Now, I am fortunate to meet the World Honored One (a respectful title for Śākyamuni Buddha), who has opened my eye of wisdom.' At that time, Nai Nü spoke in verse: 'The compassion and grace of the Three Jewels (Buddha, Dharma, Sangha) are universally bestowed; the deliverance of wisdom does not discriminate between men and women; offering fruits brings vast rewards; by this cause, one is freed from all suffering. Being born in the world within a flower, one can ascend to become a heavenly queen; taking refuge in the protection of the Holy Assembly is the deepest field of merit.' After the Bhiksuni Nai Nü paid her respects, she returned to her seat. At that time, Devendra (Lord of the Trāyastriṃśa Heaven) rose from his seat, paid homage to the Buddha, and said to the World Honored One: 'In a past life, I was born in the great country of Koliya (ancient Indian country), as the son of a wealthy man. I was being carried by a servant in blue robes, strolling and sightseeing in the city, when I happened to encounter a group of monks begging for alms in the streets. At that time, I saw many people making offerings, and I thought to myself: 'If I could have wealth and treasures to offer to the monks, how happy would that be!' So I took off the pearl necklace (zhū yīng, ornaments made of pearls and jade) I was wearing and offered it to the monks. The monks wholeheartedly blessed me, and I left with joy. From this cause, after my life ended, I was born in the Trāyastriṃśa Heaven (one of the six heavens of desire in Buddhism), becoming Śakra (title of the heavenly lord), and for ninety-one kalpas, I have been forever free from the eight difficulties (bā nàn, eight obstacles that prevent one from hearing the Dharma).' Then Devendra spoke in verse:
開福塞禍元， 聖眾神定力， 童幼發歡喜。 效眾悅意施， 遷神典二天， 自歸世最厚， 世世愿奉尊。」
佛告天帝及諸大眾：「聽我所說，宿命所行。昔我前世于波羅奈國，近大道邊，安施圊廁，國中人民，得輕安者，莫不感義。緣此功德，所生凈潔，累劫行道，穢染不污，功祚大備，自致成佛。金體光耀，塵水不著，食自消化，無便利之患。」
於是世尊以偈頌曰：
「忍穢修福事， 為人所不污， 造廁施便利， 煩重得輕安。 此德除貢高， 因解生死緣， 進登成佛道， 空凈巍巍尊。」
佛告天帝：「九十六種道，佛道最尊；九十六種法，佛法最真；九十六種僧，佛僧最正。所以者何？如來從阿僧祇劫，發願誠諦，殞命積德，誓為眾生，國財、妻子、頭目、血肉，以用佈施，無戀愛之心。心若虛空，無所不覆，六度、四等眾善普備，德慧成滿，乃得為佛。身色紫金，相好無比；去來現在，無不照達；三界尊天，莫能及者；言信德重，震動天地。其有眾生，發一敬心向如來者，勝獲大千世界之珍寶矣！說三十七品、十二部經，分別罪福，言皆至誠，開三乘教，各得奉行，聞者歡喜，樂作沙門，信佛行法，志尚清高。眾僧之中，有四雙八輩、十二賢
【現代漢語翻譯】 現代漢語譯本 『開福塞禍元，聖眾神定力，童幼發歡喜。效眾悅意施，遷神典二天，自歸世最厚，世世愿奉尊。』
佛陀告訴天帝（Deva，天神之王）及所有大眾：『聽我說，這是我宿命所行的事蹟。過去世，在波羅奈國（Varanasi，古印度城市）附近的大道旁，我安置了廁所，國內人民，凡是得到輕鬆安寧的，沒有不感謝我的恩義。因為這個功德，我所生之處都清凈潔白，累劫修行，沒有被污穢沾染，功德圓滿具備，自然成就佛陀。金色的身體光芒耀眼，塵土和水都不能沾染，食物自然消化，沒有大小便的困擾。』
於是世尊用偈頌說道：
『忍受污穢修福德，不被人間的污垢沾染，建造廁所施予便利，使人從煩惱重負中得到輕鬆安寧。此功德能去除貢高我慢，因此能解脫生死輪迴的因緣，進而登上成就佛陀的道路，成為空性清凈、巍峨尊貴的佛陀。』
佛陀告訴天帝：『九十六種外道中，佛道最為尊貴；九十六種法門中，佛法最為真實；九十六種僧團中，佛僧最為正統。為什麼這麼說呢？如來（Tathagata，佛的稱號）從阿僧祇劫（asamkhya kalpa，極長的時間單位）以來，發願真誠堅定，不惜犧牲生命積累功德，發誓爲了眾生，將國家、財富、妻子、頭顱、眼目、血肉，都用來佈施，沒有絲毫的愛戀不捨之心。心像虛空一樣，無所不覆蓋，六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）、四等心（brahmavihara，慈、悲、喜、舍）等各種善行普遍具備，德行和智慧都圓滿具足，才能成就佛陀。身體的顏色是紫金色，相貌美好無比；過去、現在、未來，一切都照見通達；三界（trailokya，欲界、色界、無色界）的尊貴天神，沒有能比得上佛陀的；言語真實可信，德行深重，震動天地。如果有眾生，發出一念恭敬心向如來，勝過獲得大千世界（trisahasra-mahasahasra-lokadhatu，巨大的宇宙）的珍寶！佛陀宣說三十七道品（bodhipaksika-dharmas，三十七種修道品類）、十二部經（dvadasanga-buddhavacana，佛經的十二種分類），分別闡述罪業和福報，所說的話都至誠真實，開示三乘（triyana，聲聞乘、緣覺乘、菩薩乘）的教法，使眾生各自能夠奉行，聽聞的人都歡喜，樂於出家做沙門（sramana，出家修行者），信仰佛陀，奉行佛法，志向清凈高尚。在眾僧之中，有四雙八輩（asta-purusa-pudgala，八種類型的聖者）、十二賢
【English Translation】 English version 『Opening fortune averts misfortune, the holy assembly possesses divine power, children express joy. Emulating the assembly's pleasing offerings, transferring divine authority to the two heavens, returning to the world's greatest benefactor, may we forever serve the Honored One.』
The Buddha said to the Deva (king of gods) and all the assembly: 『Listen to what I say, the deeds I performed in past lives. In a past life, in the country of Varanasi (ancient Indian city), near a great road, I provided latrines. The people of the country who obtained ease and comfort were all grateful for my kindness. Because of this merit, I was born in pure and clean places, and through countless kalpas (aeons) of practice, I was not defiled by impurity. My merits were fully complete, and I naturally became a Buddha. My golden body shone brightly, dust and water could not cling to it, food was naturally digested, and there was no suffering from bowel movements.』
Then the World Honored One spoke in verse:
『Enduring filth cultivates meritorious deeds, not defiled by human impurities, building latrines provides convenience, relieving the burden of suffering. This virtue removes arrogance and pride, thus resolving the causes of birth and death, advancing to the path of becoming a Buddha, a pure and majestic Honored One.』
The Buddha said to the Deva: 『Among the ninety-six kinds of paths, the Buddha's path is the most honored; among the ninety-six kinds of dharmas, the Buddha's Dharma is the most true; among the ninety-six kinds of sanghas, the Buddha's Sangha is the most orthodox. Why is this so? The Tathagata (title of the Buddha), from asamkhya kalpas (immeasurably long period of time), made sincere and firm vows, sacrificing life to accumulate merit, vowing for the sake of all beings to use country, wealth, wife, head, eyes, blood, and flesh for almsgiving, without any attachment or reluctance. The mind is like the void, covering everything without exception, the six paramitas (perfections: generosity, morality, patience, diligence, concentration, wisdom), the four brahmaviharas (immeasurables: loving-kindness, compassion, sympathetic joy, equanimity), and all kinds of good deeds are universally complete, virtue and wisdom are fully perfected, and only then can one become a Buddha. The body's color is purple-gold, the features are incomparably beautiful; past, present, and future, everything is illuminated and understood; the honored gods of the three realms (desire realm, form realm, formless realm) cannot compare to the Buddha; words are trustworthy and virtuous, shaking heaven and earth. If there are beings who generate a single thought of reverence towards the Tathagata, it is superior to obtaining the treasures of the trisahasra-mahasahasra-lokadhatu (great thousandfold world system)! The Buddha speaks of the thirty-seven bodhipaksika-dharmas (factors of enlightenment), the twelve divisions of the scriptures (types of Buddhist texts), separately explaining sin and merit, the words are all sincere and true, opening up the teachings of the three vehicles (sravaka-yana, pratyekabuddha-yana, bodhisattva-yana), enabling beings to practice accordingly, those who hear are delighted, happy to leave home and become sramanas (ascetics), believing in the Buddha, practicing the Dharma, aspiring to purity and nobility. Among the Sangha, there are the four pairs and eight types of individuals (eight types of noble beings), the twelve virtuous ones
者，舍世貪諍，導世開福，天、人路通，眾僧之由矣。是為最尊無上之道，諸佛、菩薩、緣覺、應真皆從中出，教化一切，度脫群生。」
佛說是時，天帝釋眾皆發無上正真道意，不可計人得法眼凈。於是阿難長跪叉手，白佛言：「此名何經？云何奉持？」
佛告阿難：「是經名曰『諸德福田』，常奉持之，明宣經道，莫令缺減！」
佛說經已，天帝釋眾、一切眾會，莫不歡喜，作禮而去。
佛說諸德福田經
【現代漢語翻譯】 現代漢語譯本：『這些人，捨棄世間的貪婪和爭鬥，引導世人開啟福德，使天界和人間的道路暢通，是所有僧侶的榜樣。』這是最尊貴無上的道路，諸佛（Buddha，覺悟者）、菩薩（Bodhisattva，追求覺悟的眾生）、緣覺（Pratyekabuddha，靠自己領悟佛法的覺悟者）、應真（Arhat，阿羅漢，斷絕煩惱的聖者）都由此而出，教化一切眾生，救度他們脫離苦海。
佛陀宣說此經時，天帝釋（Śakra，眾神之王）及其眷屬都發起了無上正真道意（Anuttarā-samyak-saṃbodhi-citta，追求無上正等正覺的心），無數人獲得了清凈的法眼。於是阿難（Ānanda，佛陀的十大弟子之一）長跪合掌，對佛陀說：『這部經叫什麼名字？我們應該如何奉持？』
佛陀告訴阿難：『這部經名為《諸德福田》，要經常奉持它，明白地宣揚經中的道理，不要使其有所缺失！』
佛陀說完這部經后，天帝釋及其眷屬、所有在場的聽眾，無不歡喜，行禮后離去。
《佛說諸德福田經》
【English Translation】 English version: 'These people abandon worldly greed and strife, guide the world to open up blessings, make the path between heaven and humanity clear, and are the model for all monks.' This is the most venerable and supreme path, from which all Buddhas (Buddha, the awakened one), Bodhisattvas (Bodhisattva, beings who seek enlightenment), Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment by their own understanding of the Dharma), and Arhats (Arhat, saints who have eradicated afflictions) emerge, teaching and transforming all beings, and delivering them from the sea of suffering.
When the Buddha spoke this sutra, Śakra (Śakra, King of the Gods) and his retinue all aroused the mind of Anuttarā-samyak-saṃbodhi-citta (Anuttarā-samyak-saṃbodhi-citta, the mind of seeking unsurpassed complete and perfect enlightenment), and countless people attained the pure Dharma eye. Thereupon, Ānanda (Ānanda, one of the Buddha's ten great disciples) knelt down with his palms together and said to the Buddha, 'What is the name of this sutra? How should we uphold it?'
The Buddha told Ānanda, 'This sutra is named 『The Field of Blessings of All Virtues』. You should always uphold it, clearly proclaim the principles in the sutra, and do not let it be diminished!'
After the Buddha finished speaking this sutra, Śakra and his retinue, and all those present, were filled with joy, paid their respects, and departed.
The Sutra on the Field of Blessings of All Virtues Spoken by the Buddha