English
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: -------------------------------------------------------------------------------- 开福塞祸元， 圣众神定力， 童幼发欢喜。 效众悦意施， 迁神典二天， 自归世最厚， 世世愿奉尊。”
Chinese
佛告天帝及诸大众：“听我所说，宿命所行。昔我前世于波罗奈国，近大道边，安施圊厕，国中人民，得轻安者，莫不感义。缘此功德，所生净洁，累劫行道，秽染不污，功祚大备，自致成佛。金体光耀，尘水不着，食自消化，无便利之患。” 于是世尊以偈颂曰： “忍秽修福事， 为人所不污， 造厕施便利， 烦重得轻安。 此德除贡高， 因解生死缘， 进登成佛道， 空净巍巍尊。” 佛告天帝：“九十六种道，佛道最尊；九十六种法，佛法最真；九十六种僧，佛僧最正。所以者何？如来从阿僧祇劫，发愿诚谛，殒命积德，誓为众生，国财、妻子、头目、血肉，以用布施，无恋爱之心。心若虚空，无所不覆，六度、四等众善普备，德慧成满，乃得为佛。身色紫金，相好无比；去来现在，无不照达；三界尊天，莫能及者；言信德重，震动天地。其有众生，发一敬心向如来者，胜获大千世界之珍宝矣！说三十七品、十二部经，分别罪福，言皆至诚，开三乘教，各得奉行，闻者欢喜，乐作沙门，信佛行法，志尚清高。众僧之中，有四双八辈、十二贤 现代汉语译本 ‘开福塞祸元，圣众神定力，童幼发欢喜。效众悦意施，迁神典二天，自归世最厚，世世愿奉尊。’ 佛陀告诉天帝（Deva，天神之王）及所有大众：‘听我说，这是我宿命所行的事迹。过去世，在波罗奈国（Varanasi，古印度城市）附近的大道旁，我安置了厕所，国内人民，凡是得到轻松安宁的，没有不感谢我的恩义。因为这个功德，我所生之处都清净洁白，累劫修行，没有被污秽沾染，功德圆满具备，自然成就佛陀。金色的身体光芒耀眼，尘土和水都不能沾染，食物自然消化，没有大小便的困扰。’ 于是世尊用偈颂说道： ‘忍受污秽修福德，不被人间的污垢沾染，建造厕所施予便利，使人从烦恼重负中得到轻松安宁。此功德能去除贡高我慢，因此能解脱生死轮回的因缘，进而登上成就佛陀的道路，成为空性清净、巍峨尊贵的佛陀。’ 佛陀告诉天帝：‘九十六种外道中，佛道最为尊贵；九十六种法门中，佛法最为真实；九十六种僧团中，佛僧最为正统。为什么这么说呢？如来（Tathagata，佛的称号）从阿僧祇劫（asamkhya kalpa，极长的时间单位）以来，发愿真诚坚定，不惜牺牲生命积累功德，发誓为了众生，将国家、财富、妻子、头颅、眼目、血肉，都用来布施，没有丝毫的爱恋不舍之心。心像虚空一样，无所不覆盖，六度（paramita，布施、持戒、忍辱、精进、禅定、智慧）、四等心（brahmavihara，慈、悲、喜、舍）等各种善行普遍具备，德行和智慧都圆满具足，才能成就佛陀。身体的颜色是紫金色，相貌美好无比；过去、现在、未来，一切都照见通达；三界（trailokya，欲界、色界、无色界）的尊贵天神，没有能比得上佛陀的；言语真实可信，德行深重，震动天地。如果有众生，发出一念恭敬心向如来，胜过获得大千世界（trisahasra-mahasahasra-lokadhatu，巨大的宇宙）的珍宝！佛陀宣说三十七道品（bodhipaksika-dharmas，三十七种修道品类）、十二部经（dvadasanga-buddhavacana，佛经的十二种分类），分别阐述罪业和福报，所说的话都至诚真实，开示三乘（triyana，声闻乘、缘觉乘、菩萨乘）的教法，使众生各自能够奉行，听闻的人都欢喜，乐于出家做沙门（sramana，出家修行者），信仰佛陀，奉行佛法，志向清净高尚。在众僧之中，有四双八辈（asta-purusa-pudgala，八种类型的圣者）、十二贤
English
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 --------------------------------------------------------------------------------
Chinese
者，舍世贪诤，导世开福，天、人路通，众僧之由矣。是为最尊无上之道，诸佛、菩萨、缘觉、应真皆从中出，教化一切，度脱群生。” 佛说是时，天帝释众皆发无上正真道意，不可计人得法眼净。于是阿难长跪叉手，白佛言：“此名何经？云何奉持？” 佛告阿难：“是经名曰‘诸德福田’，常奉持之，明宣经道，莫令缺减！” 佛说经已，天帝释众、一切众会，莫不欢喜，作礼而去。 佛说诸德福田经 现代汉语译本：‘这些人，舍弃世间的贪婪和争斗，引导世人开启福德，使天界和人间的道路畅通，是所有僧侣的榜样。’这是最尊贵无上的道路，诸佛（Buddha，觉悟者）、菩萨（Bodhisattva，追求觉悟的众生）、缘觉（Pratyekabuddha，靠自己领悟佛法的觉悟者）、应真（Arhat，阿罗汉，断绝烦恼的圣者）都由此而出，教化一切众生，救度他们脱离苦海。 佛陀宣说此经时，天帝释（Śakra，众神之王）及其眷属都发起了无上正真道意（Anuttarā-samyak-saṃbodhi-citta，追求无上正等正觉的心），无数人获得了清净的法眼。于是阿难（Ānanda，佛陀的十大弟子之一）长跪合掌，对佛陀说：‘这部经叫什么名字？我们应该如何奉持？’ 佛陀告诉阿难：‘这部经名为《诸德福田》，要经常奉持它，明白地宣扬经中的道理，不要使其有所缺失！’ 佛陀说完这部经后，天帝释及其眷属、所有在场的听众，无不欢喜，行礼后离去。 《佛说诸德福田经》
English
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 --------------------------------------------------------------------------------