Chinese
缯彩周匝庄严，三衣资具架上盈满，各令诸人而为守护，便礼佛足白言：“世尊！我欲明日广设大会奉佛及僧。”是时世尊默然而受。给孤长者即于其夜，备办种种上妙饮食，明旦寺中敷设座褥，往白时至。佛与大众咸皆就座，饮食竟收钵已，嚼齿木澡漱讫。长者以诸衣物置上座前，即便前礼佛足白言：“世尊！于此人间几是福田？”佛言：“有二：谓学及无学。学人差别有十八种，无学之人有其九种，是谓福田，堪销物利。云何十八种有学人？谓预流向、预流果、一来向、一来果、不还向、不还果、阿罗汉向、随信行、随法行、信、解、见至、家家、一间、中生、有行、无行、上流，是名十八。何等名为九种无学？谓退法、思法、护法、住法、堪达法、不动法、不退法、慧解脱、俱解脱，是名为九。” 尔时世尊作是语已，复说颂曰： “于此世间学无学， 是可恭敬应供养； 质直身语心清净， 施此福田招大果。” 时给孤独长者，在上座前立请宣唱人：“唯愿圣者！作如是白：‘若是世尊声闻弟子，是合恭敬、是应礼拜、无上福田，堪受世间所有物利者，此之衣物随意当受。’”其宣唱者，在上座前立作如是白：“大德僧伽听！若是世尊声闻弟子，是合恭敬、是应礼拜、无上福田，堪受 现代汉语译本：用各种颜色的丝绸装饰得庄严肃穆，三衣（僧侣的袈裟）、资具（僧侣的日用品）在架子上堆得满满的，（给孤长者）让每个人都守护着这些物品，然后礼拜佛陀的双足，禀告说：‘世尊！我打算明天广设盛大的斋会，供养佛陀和僧众。’当时，世尊默默地接受了。（给孤长者）当晚就准备了各种上等的美味佳肴，第二天早上在寺庙里铺设好座位，前去禀告佛陀时间已到。佛陀与大众都入座，用完斋饭，收起钵，嚼完齿木，漱口完毕。长者将各种衣物放在上座的前面，然后上前礼拜佛足，禀告说：‘世尊！在这世间，哪些是值得布施的福田呢？’佛陀说：‘有两种：即有学和无学。有学之人有十八种差别，无学之人有九种，这些都是福田，能够消化信众的供养。’ ‘哪十八种是有学之人呢？即预流向（Srotapanna，入流果的趋向者）、预流果（Srotapanna，入流果）、一来向（Sakrdagamin，一来果的趋向者）、一来果（Sakrdagamin，一来果）、不还向（Anagamin，不还果的趋向者）、不还果（Anagamin，不还果）、阿罗汉向（Arhat，阿罗汉果的趋向者）、随信行（随信仰而行者）、随法行（随教法而行者）、信解（通过信仰而解脱者）、见至（通过见解而证悟者）、家家（在欲界中还要经历一家至一家的轮回者）、一间（仅隔一生便可解脱者）、中生（于中阴身阶段证得阿罗汉果者）、有行（通过努力修行而证悟者）、无行（不需特别努力便可证悟者）、上流（从色界上方迁流至更高界者），这就是十八种。’ ‘哪九种是无学之人呢？即退法（可能退失已得成就者）、思法（常自思惟所证之法者）、护法（能守护所得之法者）、住法（安住于所得之法者）、堪达法（能迅速通达更深之法者）、不动法（已证得不动之法者）、不退法（永不退失所得之法者）、慧解脱（仅以智慧而得解脱者）、俱解脱（以智慧和禅定而得解脱者），这就是九种。’ 当时，世尊说完这些话后，又说了偈颂： ‘在这世间，有学和无学，都是值得恭敬和应供养的；他们的身语意正直清净，布施给这样的福田，能招感巨大的果报。’ 当时，给孤独长者，在上座前站立，请宣唱人说：‘希望圣者！这样宣告：‘如果是世尊的声闻弟子，是值得恭敬、是应该礼拜、是无上的福田，能够接受世间所有供养的，这些衣物可以随意接受。’’’那位宣唱者，在上座前站立，这样宣告：‘大德僧伽听！如果是世尊的声闻弟子，是值得恭敬、是应该礼拜、是无上的福田，能够接受世间’
English
English version: Adorned all around with silk fabrics of various colors, the three robes (of monks) and requisites (of monks) were fully stocked on the shelves. (Sudatta, Anathapindika) instructed everyone to guard these items, then bowed at the Buddha's feet and said, 'World Honored One! I intend to hold a grand assembly tomorrow to offer food to the Buddha and the Sangha.' At that time, the World Honored One silently accepted. That night, Sudatta prepared all kinds of exquisite and delicious food. The next morning, he had seats arranged in the monastery and went to inform the Buddha that the time had come. The Buddha and the assembly all took their seats. After the meal, the bowls were cleared away, and they chewed toothpicks and rinsed their mouths. The elder placed various items of clothing in front of the high seat, then stepped forward, bowed at the Buddha's feet, and said, 'World Honored One! In this world, who are the fields of merit worthy of offerings?' The Buddha said, 'There are two: those who are still learning (with training) and those who have completed their learning (without training). There are eighteen kinds of learners, and nine kinds of those who have completed their learning. These are fields of merit, capable of digesting the offerings of the faithful.' 'What are the eighteen kinds of learners? They are: Stream-enterer aspirant (Srotapanna, one who is on the path to becoming a Stream-enterer), Stream-enterer (Srotapanna, one who has attained the fruit of Stream-entry), Once-returner aspirant (Sakrdagamin, one who is on the path to becoming a Once-returner), Once-returner (Sakrdagamin, one who has attained the fruit of Once-return), Non-returner aspirant (Anagamin, one who is on the path to becoming a Non-returner), Non-returner (Anagamin, one who has attained the fruit of Non-return), Arhat aspirant (Arhat, one who is on the path to becoming an Arhat), follower by faith (one who follows by faith), follower by Dharma (one who follows by the teachings), liberated by faith (one who is liberated through faith), attained through vision (one who is enlightened through insight), family-to-family (one who will be reborn in the desire realm from family to family), with one interval (one who will be liberated after only one more lifetime), intermediate existence (one who attains Arhatship during the intermediate state), with effort (one who attains enlightenment through effort), without effort (one who attains enlightenment without special effort), upstream goer (one who migrates from the upper realms of form to higher realms). These are the eighteen.' 'What are the nine kinds of those who have completed their learning? They are: one who may decline (one who may regress from their attainment), one who reflects (one who constantly reflects on the Dharma they have attained), one who protects (one who protects the Dharma they have attained), one who abides (one who abides in the Dharma they have attained), one who is capable of penetrating (one who can quickly penetrate deeper Dharma), one who is unshakeable (one who has attained unshakeable Dharma), one who does not decline (one who never regresses from their attainment), liberated by wisdom (one who is liberated solely through wisdom), liberated in both ways (one who is liberated through both wisdom and meditation). These are the nine.' At that time, after the World Honored One spoke these words, he further spoke a verse: 'In this world, those who are learning and those who have completed their learning are worthy of respect and offerings; their body, speech, and mind are upright and pure. Giving to such fields of merit brings great rewards.' At that time, Sudatta, Anathapindika, stood before the high seat and asked the proclaimer to say: 'May the venerable one proclaim thus: 'If there are disciples of the World Honored One, worthy of respect, worthy of reverence, unsurpassed fields of merit, capable of receiving all worldly offerings, let them freely accept these items of clothing.'' The proclaimer stood before the high seat and proclaimed thus: 'Listen, noble Sangha! If there are disciples of the World Honored One, worthy of respect, worthy of reverence, unsurpassed fields of merit, capable of receiving' --------------------------------------------------------------------------------
Chinese
世间所有利物者，此之衣物随意当受。”是时大众闻告白已，诸有远离贪、瞋、痴者，作如是念：“给孤长者作是宣告：‘若是世尊声闻弟子，是合恭敬、是应礼拜、无上福田，堪受世间所有利物者，此之衣物随意当受。’”诸阿罗汉作如是念：“我是僧中获无上果，于此物利应合受用。如世尊言：‘汝等苾刍，自有胜善，当须内秘现粗恶相。’我今如何为此衣利自扬己德，而云我是无上离欲之人。”作是念已皆默然住。诸有余惑尚未尽者，亦作斯念：“此物拟施无上福田，我惑未尽，是不应得。”彼亦默住。诸有具缚异生亦作是念：“此施无上福田，我今具缚灼然无分。”是时众中竟无一人取其利物。尔时长者便作是念：“我今岂与诸圣凡众覆钵事耶？”须臾之顷形容憔悴面色痿黄，往世尊所礼佛足已在一面坐，即以上事具白世尊。 尔时世尊知而故问具寿阿难陀曰：“给孤长者以多衣物奉施大众，何意众中无人为受？”阿难陀曰：“给孤长者作如是白：‘于此众中，若是世尊声闻弟子，是合恭敬、是应礼拜、无上福田，堪受世间所有利物者，此之衣物随意当受。’时诸大众闻此白已，圣凡皆默，由此因缘，无人为受。”尔时世尊告阿难陀曰：“汝今宜去告诸苾刍：‘现住室罗伐城及以余处，皆令总集供侍堂 现代汉语译本： ‘世间所有有用的东西，这些衣物可以随意取用。’当时，大众听了这番宣告后，那些远离贪婪、嗔恨、愚痴的人，心中这样想：‘给孤长者（Anathapindika，一位富有的商人，以慷慨著称）这样宣告：‘如果是世尊（释迦牟尼佛）的声闻弟子（Śrāvaka，听闻佛法而修行的弟子），是值得恭敬、应该礼拜、无上的福田（指能够带来无上福报的善行），可以接受世间所有有用的东西，这些衣物可以随意取用。’’那些阿罗汉（Arhat，已证得解脱的圣者）心中这样想：‘我是僧团中获得无上果位的人，对于这些财物利益应该可以接受享用。正如世尊所说：‘你们这些比丘（Bhiksu，出家修行的男性），自己有殊胜的善行，应当在内心保守秘密，外表显现粗陋恶劣的样子。’我如今怎么能为了这些衣物的利益而自我宣扬功德，说我是无上离欲之人呢？’这样想着，都默默地住于寂静之中。那些还有迷惑尚未断尽的人，也这样想：‘这些财物是打算布施给无上福田的，我迷惑未尽，是不应该得到的。’他们也默默地住于寂静之中。那些具有烦恼束缚的凡夫俗子也这样想：‘这些是布施给无上福田的，我现在具有烦恼的束缚，显然没有我的份。’当时，大众之中竟然没有一个人取用那些财物利益。这时给孤长者便这样想：‘我如今难道是与这些圣者凡夫做覆钵（一种表示断绝关系的仪式）的事情吗？’须臾之间，形容憔悴，面色萎黄，前往世尊处，礼拜佛足后在一旁坐下，随即把以上的事情全部禀告世尊。 当时世尊明知此事，却故意问具寿阿难陀（Ānanda，佛陀的十大弟子之一，以记忆力超群著称）说：‘给孤长者用许多衣物奉献布施给大众，为什么大众之中没有人接受呢？’阿难陀回答说：‘给孤长者这样宣告：‘在这大众之中，如果是世尊的声闻弟子，是值得恭敬、应该礼拜、无上的福田，可以接受世间所有有用的东西，这些衣物可以随意取用。’当时诸位大众听了这番宣告后，圣者凡夫都保持沉默，因为这个因缘，没有人接受。’当时世尊告诉阿难陀说：‘你现在应该去告诉各位比丘：‘现在住在室罗伐城（Śrāvastī，古印度城市，是佛陀弘法的重要地点）以及其他地方的比丘，都让他们聚集到供侍堂（用于僧团集会和用餐的场所）。’
English
English version: ‘Whatever useful things there are in the world, these clothes may be taken freely.’ At that time, after the assembly heard this announcement, those who were far from greed, hatred, and delusion thought thus: ‘Anathapindika (a wealthy merchant known for his generosity) has made this announcement: ‘If there are any Śrāvakas (disciples who listen to and practice the teachings) of the World Honored One (Śākyamuni Buddha), who are worthy of respect, worthy of reverence, and are supreme fields of merit (referring to virtuous actions that bring supreme blessings), who are worthy of receiving all useful things in the world, these clothes may be taken freely.’’ Those Arhats (enlightened beings who have attained liberation) thought thus: ‘I am one who has attained the supreme fruit in the Sangha (the monastic community), and I should be able to receive and enjoy these material benefits. As the World Honored One has said: ‘You Bhikshus (ordained monks), if you have superior virtues, you should keep them secret within, and outwardly display a rough and coarse appearance.’ How can I now, for the sake of these clothes, proclaim my own virtues and say that I am a person of supreme detachment?’ Thinking thus, they all remained silent. Those who still had doubts that had not been exhausted also thought thus: ‘These things are intended to be given to the supreme field of merit, and since my doubts have not been exhausted, I should not receive them.’ They also remained silent. Those ordinary beings who were still bound by afflictions also thought thus: ‘These are to be given to the supreme field of merit, and since I am still bound by afflictions, it is clear that I have no share in them.’ At that time, not a single person in the assembly took those material benefits. Then the elder thought thus: ‘Am I now doing something like an overturning of the bowl (a ritual signifying severance of relations) with these noble and ordinary people?’ In a short while, his appearance became haggard, and his complexion withered and yellow. He went to the World Honored One, prostrated himself at the Buddha's feet, and sat down on one side. Then he reported all the above matters to the World Honored One. At that time, the World Honored One, knowing this matter, deliberately asked the Venerable Ānanda (one of the ten great disciples of the Buddha, known for his excellent memory): ‘Anathapindika has offered many clothes to the assembly, why is it that no one in the assembly has accepted them?’ Ānanda replied: ‘Anathapindika made this announcement: ‘In this assembly, if there are any Śrāvakas of the World Honored One, who are worthy of respect, worthy of reverence, and are supreme fields of merit, who are worthy of receiving all useful things in the world, these clothes may be taken freely.’ At that time, all the noble and ordinary people remained silent after hearing this announcement, and because of this reason, no one accepted them.’ At that time, the World Honored One said to Ānanda: ‘You should now go and tell all the Bhikshus: ‘Those who are now residing in Śrāvastī (an ancient Indian city, an important place for the Buddha's teachings) and in other places, let them all gather in the service hall (a place used for monastic gatherings and meals).’ --------------------------------------------------------------------------------