Chinese
大正藏第 16 册 No. 0683 佛说诸德福田经 No. 683 佛说诸德福田经 西晋沙门法立、法炬共译 闻如是： 一时佛在舍卫国祇树给孤独园，与大比丘千二百五十，菩萨万人，大众无数，围绕说法。尔时天帝释与诸欲天子三万二千，各将营从，不可称数，来诣佛所，稽首于地，皆坐一面。 尔时天帝察众坐定，承佛神旨，从坐而起，整服作礼，长跪叉手，白世尊曰：“欲有所问，唯愿彰演垂世轨则！” 佛告天帝：“譬如冥室，不求灯火，焉有所见！善哉问矣，吾当为汝分别说之！” 天帝白佛：“夫人种德，欲求影福，岂有良田果报无限，种丝发之德本，获无量之福乎！唯愿天尊敷扬惠训，令此愚曚福报无量！” 天尊叹曰：“快哉，天帝！开意所问，法无上矣！谛听，善思！吾当具演，令汝欢喜。”天帝大众受教而听。 佛告天帝：“众僧之中，有五净德，名曰福田。供之得福，进可成佛。何谓为五？一者、发心离俗，怀佩道故；二者、毁其形好，应法服故；三者、永割亲爱，无适莫故；四者、委弃躯命，遵众善故；五者、志求大乘，欲度人故。以此五德，名曰福田。为良为美，为无早丧，供之得福，难为喻矣！” 现代汉语译本 《佛说诸德福田经》 西晋沙门法立、法炬共同翻译 我听到的是这样的： 一时，佛陀在舍卫国祇树给孤独园（Jetavana Anathapindika-arama），与一千二百五十位大比丘，一万位菩萨，以及无数的大众，围绕着说法。当时，天帝释（Indra）与三万二千位欲界天子，各自带领着无数的随从，来到佛陀所在之处，稽首于地，都坐在一旁。 当时，天帝释观察到大众都已坐定，秉承佛陀的神旨，从座位上站起来，整理好衣着，作礼，长跪合掌，对世尊说：“我有些问题想要请教，希望您能阐明垂示于世的法则！” 佛陀告诉天帝释：“譬如在黑暗的房间里，如果不寻求灯火，怎么能看到东西呢！你问得很好，我将为你分别解说！” 天帝释对佛陀说：“如果有人种下功德，想要获得相应的福报，是否有什么良田能使果报无限，即使只是种下像头发丝一样微小的功德，也能获得无量的福报呢！希望天尊能够详细地宣扬教诲，使这些愚昧无知的人也能获得无量的福报！” 天尊赞叹道：“太好了，天帝释！你所问的问题开启了智慧，佛法真是至高无上啊！仔细听，好好思考！我将详细地为你解说，让你欢喜。”天帝释和大众接受教诲，静心聆听。 佛陀告诉天帝释：“在众僧之中，有五种清净的德行，被称为福田。供养他们可以获得福报，进而可以成佛。这五种德行是什么呢？第一，发心离开世俗，心中怀抱着道；第二，剃除须发，改变外形，穿着符合佛法的僧服；第三，永远割舍亲情爱恋，没有亲疏厚薄的分别；第四，舍弃身躯性命，遵行各种善行；第五，立志追求大乘佛法，想要度化他人。凭借这五种德行，被称为福田。是最良善、最美好的，不会过早消亡，供养他们所获得的福报，难以用言语来比喻啊！”
English
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!' -------------------------------------------------------------------------------- 尔时世尊以偈颂曰： “毁形守志节， 割爱无所亲， 出家弘圣道， 愿度一切人， 五德超世务， 名曰最福田， 供养获永安， 其福第一尊。”
Chinese
佛告天帝：“复有七法广施，名曰福田，行者得福，即生梵天。何谓为七？一者、兴立佛图、僧房、堂阁；二者、园果、浴池、树木清凉；三者、常施医药，疗救众病；四者、作牢坚船，济度人民；五者、安设桥梁，过度羸弱；六者、近道作井，渴乏得饮；七者、造作圊厕，施便利处。是为七事得梵天福。” 尔时世尊，以偈颂曰： “起塔立精舍， 园果施清凉， 病则医药救， 桥船度人民， 旷路作好井， 渴乏得安身， 所生食甘露， 无病常安宁， 造厕施清净， 除秽致轻悦， 后无便利患， 莫见秽恶者。 譬如五河流， 昼夜无休息， 此德亦如斯， 终得升梵天。” 于时座中有一比丘，名曰听聪，闻法欣悦，即从坐起，为佛作礼，长跪叉手，白世尊曰：“佛教真谛，洪润无量。所以者何？我念宿命无数世时，生波罗奈国，为长者子。于大道边，作小精舍，床卧浆粮，供给众僧，行路顿乏，亦得止息。缘此功德，命终生天，为天帝释，下生世间，为转轮圣王，各三 现代汉语译本 这时，世尊用偈颂说道： ‘舍弃外形而坚守志向节操，断绝情爱而无所亲近， 出家是为了弘扬神圣的佛法，愿望是普度一切众生。 具备五种德行超越世俗事务，这样的人被称为最殊胜的福田， 供养他们能获得永久的安乐，他们的福德最为尊贵。’ 佛告诉天帝释（Śakra）：‘还有七种广泛布施的行为，被称为福田，修行者行持这些可以获得福报，死后升到梵天（Brahmā）。哪七种呢？第一，兴建佛塔（Buddha-stūpa）、僧房（saṃghārāma）、殿堂楼阁；第二，种植果园、建造浴池、栽种树木以提供清凉；第三，经常施舍医药，治疗救助各种疾病；第四，制造坚固的船只，救济人们渡过江河；第五，设置桥梁，帮助体弱的人渡过；第六，在道路附近挖掘水井，让口渴的人得到饮用；第七，建造厕所，提供便利的地方。这七件事能获得升到梵天的福报。’ 这时，世尊用偈颂说道： ‘建造佛塔和精舍，种植果园提供清凉， 有疾病就用医药救治，建造桥梁船只救度人民， 在空旷的道路旁挖掘好水井，让口渴疲乏的人得到安身， 所生之处食用甘露，没有疾病，常常安宁。 建造厕所提供清洁，去除污秽带来轻松愉快， 以后没有大小便的困扰，不会见到污秽恶臭的东西。 譬如五条大河，日夜不停地流淌， 这种功德也像这样，最终能够升到梵天。’ 当时，在座位中有一位比丘（bhikkhu），名叫听聪，听闻佛法后非常欢喜，立即从座位上站起来，为佛陀作礼，长跪合掌，对世尊说：‘佛陀的教诲真是精深，洪大而润泽，无量无边。这是什么原因呢？我回忆起过去无数世的宿命，曾经出生在波罗奈国（Varanasi），作为一位长者的儿子。在大道的旁边，建造了一座小小的精舍，提供床铺、卧具、饮料和粮食，供给僧众，让路过的行人疲惫乏力时，也能在此休息。凭借这种功德，我命终之后升到天界，成为天帝释，下生到人间，就成为转轮圣王（cakravartin），各有三次。’
English
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 (天帝释, 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 (佛图, 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 (波罗奈国, 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 (天帝释, the ruler of the Trāyastriṃśa Heaven), and descending to the world, I became a cakravartin (转轮圣王, wheel-turning monarch), three times each.' --------------------------------------------------------------------------------
Chinese
十六反，典领天、人，足下生毛，蹑虚而游，九十一劫，食福自然。今值世尊，顾临众生，蠲我愚浊，安以净慧，生死栽枯，号曰真人，福报诚谛，其为然矣！” 尔时听聪以偈颂曰： “惟念过去世， 供养为轻微， 蒙报历遐劫， 余福值天师。 净慧断生死， 痴爱情无遗， 佛恩流无穷， 是故重自归。” 于时听聪礼已还坐。复有一比丘，名曰波拘卢，从座而起，整服作礼，长跪叉手，白世尊曰：“我念宿命，生拘夷那竭国，为长者子。时世无佛，众僧教化，大会说法，我往听经。闻法欢喜，持一药果，名呵梨勒，奉上众僧。缘此果报，命终升天，下生世间，恒处尊贵，端正雄杰，与众超绝，九十一劫，未曾有病。余福值佛，光导痴冥，授我法药，逮得应真，力能移山，慧能消恶。善哉福报，为真谛矣！” 尔时波拘卢以偈颂曰： “慈泽润枯槁， 德勋济苦患， 一果之善本， 享福迄今存。 佛垂真谛义， 蒙教超出渊， 圣众祐无极， 稽首上福田。” 于时波拘卢礼已还坐。复有一比丘，名曰须陀耶，即从座起，整服作礼，长跪叉手，白世尊曰：“我自惟念先世之时，生维耶离国，为小家子。时世无佛，众僧行教化。我时持酪，入市欲 现代汉语译本：'十六反（指某种修行境界），典领天、人（掌管天界和人间），足下生毛（形容轻功高强），蹑虚而游（在空中自由行走），九十一劫（极长的时间），食福自然（自然享受福报）。如今有幸遇到世尊（佛陀），顾念众生，消除我的愚昧和污浊，以清净的智慧安身立命，生死轮回如同草木枯荣，被称为真人（证得真果之人），这样的福报真实不虚！' 这时，听聪用偈颂说道： '追忆过去世，供养虽微薄， 蒙受福报久远，余福今遇天师（佛陀）。 清净智慧断生死，痴爱之情无遗留， 佛恩浩荡无边，因此我再次归依。' 当时，听聪行礼完毕后回到座位。又有一位比丘，名叫波拘卢（Pakula），从座位上站起来，整理好衣服，行礼，长跪合掌，对世尊说：'我回忆起前世，出生在拘夷那竭国（Kusinagara），是长者的儿子。当时世上没有佛，众僧进行教化，举行大型法会说法，我前去听经。听闻佛法后心生欢喜，拿了一个药果，名叫呵梨勒（Haritaki），供养给众僧。因为这个果报，命终后升天，下生到人间，总是处在尊贵的位置，相貌端正英俊，超越众人，九十一劫以来，从未生过病。剩余的福报让我今生遇到佛陀，佛光引导我脱离愚昧，赐予我法药，使我证得阿罗汉果位（应真），力量能够移动山岳，智慧能够消除罪恶。善哉，这样的福报真是真实不虚啊！' 这时，波拘卢用偈颂说道： '慈悲的甘露滋润枯槁，德行的功勋救济苦难， 一颗果实的善因，享受福报直到如今。 佛陀垂示真谛之义，蒙受教诲超出苦海， 圣众保佑无边无际，稽首礼拜最上的福田。' 当时，波拘卢行礼完毕后回到座位。又有一位比丘，名叫须陀耶（Sudaya），立即从座位上站起来，整理好衣服，行礼，长跪合掌，对世尊说：'我回忆起前世，出生在维耶离国（Vaishali），是贫穷人家的孩子。当时世上没有佛，众僧进行教化。我当时拿着乳酪，进入市场想要...