Translated by the Śramaṇa Dharma Stand and Dharma Torch together of the Western Jin Dynasty
Heard like this:
At one time, the Buddha dwelt in the Jeta Grove of Anāthapiṇḍada’s Park in the country of Śrāvastī, together with a great assembly of bhikṣus numbering one thousand two hundred fifty, ten thousand Bodhisattvas, and innumerable multitudes surrounding him, listening as the Buddha expounded the Dharma. At that time, Śakra, Lord of the Devas, together with thirty-two thousand desire-realm devas and humans, each leading countless attendants, came to the Buddha’s place. Touching their heads to the ground, they bowed in worship to the Buddha, and then all sat to one side.
At that time, Śakra, Lord of the Devas, observed that the great assembly had already taken their seats. Then, by receiving the Buddha’s majestic power and intention, he rose from his seat, adjusted his robes, paid homage to the Buddha, and then knelt for a long time with palms joined. He said to the World-Honored One: “I wish to ask some questions. I only pray that you will explain and demonstrate them, opening forth standards and guidance for the world!”
The Buddha told Śakra, Lord of the Devas: “It is like being in a dark room. If one does not seek a lamp, what could one see? You have asked very well. I shall distinguish and explain it for you.”
Śakra, Lord of the Devas, said to the Buddha: “When people cultivate and accumulate merit and virtue, wishing to seek blessings that follow them like a shadow, is there truly a field of blessings like fertile land, able to produce infinite fruits of reward? Can one plant wholesome roots as tiny as silk threads or strands of hair, yet obtain immeasurable blessings? I only pray that the Heavenly Honored One will widely expound and open the teachings of wisdom, so that we foolish and dull people may also obtain immeasurable blessings!”
The Heavenly Honored One praised him, saying: “Excellent, Śakra, Lord of Devas! The intention you have aroused, and what you ask, is the unsurpassed wondrous Dharma. Listen carefully, reflect well. I shall fully explain it for you, bringing you joy.” Śakra, Lord of the Devas, and the assembly received the instruction and listened attentively.
The Buddha told Śakra, Lord of the Devas: “Within the great Sangha assembly, there are those who possess five kinds of pure virtue, and they are called the Field of Blessings. Making offerings to them brings blessings, and further one may accomplish the Buddha path. What are these five?
“First, they arouse the resolve to depart from the worldly life, because in their hearts they bear the aspiration for the noble path. Second, they destroy the fine appearances of the world, because they wear robes that accord with the discipline of those who renounce. Third, they forever cut off attachment to kinship and affection, because they have no partial distinctions of closeness or distance. Fourth, they abandon body and life, because they follow and uphold all wholesome Dharmas. Fifth, they set their resolve to seek the Great Vehicle, because they wish to liberate others.
“Because they possess these five kinds of virtue, they are called the Field of Blessings. They are the most excellent and most beautiful, able to prevent people from dying prematurely. Making offerings to them brings blessings. This truly cannot be expressed by parables!”
At that time, the World-Honored One spoke in verses:
“Shaving off beard and hair, destroying and casting aside fine form, firmly guarding aspiration and integrity, cutting off affection, with no relatives or attachments,
renouncing to proclaim the sacred Path, vowing to liberate all devas and humans.
Five kinds of merit and virtue transcend the world, named the supreme Field of Blessings.
By making offerings one obtains lasting peace and joy, and its reward is the most honored.”
The Buddha told Śakra, Lord of the Devas: “Moreover, there are seven kinds of methods of extensive giving, which are called the Field of Blessings. Practitioners are able to obtain blessings, and by means of this they are reborn in the Brahmā heavens. What are these seven?
“First, to build stūpas, monks’ quarters, halls, and pavilions. Second, to plant orchards and gardens, to open bathing pools, and to plant trees so that people may rest in the shade. Third, to constantly give medicines, curing all kinds of illnesses. Fourth, to make strong and reliable boats, ferrying and saving the people. Fifth, to set up bridges, enabling the weak to cross rivers. Sixth, to dig wells near the roads, so that those who are thirsty and weary may have water to drink. Seventh, to build latrines, giving people convenient places.
“These are the seven kinds of deeds by which one obtains the blessings of rebirth in the Brahmā heavens.”
At that time, the World-Honored One spoke in verses:
“Building stūpas and constructing monasteries, planting gardens and orchards, giving cooling shade,
when sickness comes, rescuing with medicines, bridges and boats ferrying and saving the people.
In wilderness roads, digging fine wells, so the thirsty and weary may find rest,
wherever one is born, food and drink are like nectar, without illness or suffering, always attaining peace.
Building latrines, giving purity, removing filth and bringing light ease and joy,
in future lives there is no suffering of excretion, nor does one ever see defilement and foul impurity.
Like the five rivers, flowing day and night without rest,
so too are these merits and virtues, in the end one attains rebirth in the Brahmā heavens.”
At that time, within the Dharma assembly there was a bhikṣu named Listening Wisdom. Having heard the Buddha’s Dharma, joy arose in his heart. He rose from his seat, paid homage to the Buddha, and then knelt for a long time with palms joined. He said to the World-Honored One: “The true meaning of the Buddha’s teaching is vast, moistening all, immeasurable and boundless. Why do I say this? I recollect that in innumerable past lives, I was born in the country of Benares, as the son of a great elder. By the side of the great road I built a small monastery, preparing beds, bedding, water, and food to provide for the Sangha. Travelers weary from the road were also able to rest there.
“Because of this merit, when my life ended I was born in the heavens, becoming Śakra, Lord of the Devas. Again I descended among humans, becoming a Wheel-Turning Noble King, returning back and forth thirty-six times, ruling devas and humans. Hair grew on the soles of my feet, and I could tread upon empty space and travel. For ninety-one kalpas I naturally enjoyed blessings and reward. Now I have encountered the World-Honored One. You compassionately regard living beings, removing my ignorance and defilement, and with pure wisdom you have made me peaceful and secure. The root of birth and death has already withered. I am called a Perfected Person. This blessing truly is real and not false!”
At that time, Listening Wisdom spoke in verses:
“Recalling past lives, though my offerings were slight,
the blessings obtained endured through long kalpas, and I was able to meet the Teacher of devas and humans.
Pure wisdom cuts off birth and death, ignorance and craving leave nothing behind,
the Buddha’s grace flows without end, therefore once more I take refuge in the Buddha.”
At that time, after paying homage, Listening Wisdom returned to his seat.
Then there was another bhikṣu named Vakkula. He rose from his seat, adjusted his robes, paid homage, and knelt for a long time with palms joined. He said to the World-Honored One: “I recollect that in past lives I was born in the country of Kuśinagara, as the son of a great elder. At that time there was no Buddha in the world, yet the Sangha taught and transformed beings, holding a great Dharma assembly to preach the Dharma. I went to hear the sūtras.
“Hearing the Buddha’s Dharma, joy arose in my heart. I took a single medicinal fruit named harītakī and offered it to the Sangha. Because of this karmic reward, when my life ended I was born in the heavens, and then descended among humans, always dwelling in noble stations. My appearance was upright, strong, and outstanding, surpassing the multitudes. For ninety-one kalpas I never once became ill. The remaining merit and virtue enabled me to meet the Buddha. You use light to guide ignorance and darkness, and you transmit to me the Dharma medicine. I have realized Arhatship. My strength can move mountains, and my wisdom can extinguish evil. Excellent! This blessing truly is real and not false!”
At that time, Vakkula spoke in verses:
“Compassion can moisten what is withered, virtue can ferry beings beyond suffering,
from the wholesome root of a single medicinal fruit, the enjoyment of blessings endures even until now.
The Buddha compassionately reveals the truth. Receiving instruction, I have crossed beyond the abyss,
the noble assembly protects without boundary, I bow to this unsurpassed Field of Blessings.”
At that time, after paying homage, Vakkula returned to his seat.
Then there was another bhikṣu named Śuddhaya. He rose from his seat, adjusted his robes, paid homage, and knelt for a long time with palms joined. He said to the World-Honored One: I myself recollect a former life, when I was born in the country of Vaiśālī as the child of a poor family. At that time there was no Buddha in the world, yet the Sangha practiced teaching and transformation. I was holding curds, intending to go to the market to sell them. Just then I encountered the Sangha holding a great Dharma assembly to expound the Dharma. As I passed by, I stopped to listen. The sound of the Dharma was subtle and wondrous. After hearing it, joy arose in my heart, and I lifted up the entire jar of curds and gave it in generosity to the Sangha.
“The Sangha recited blessings and aspirations for me, and I became even more joyful and elated. Because of this blessing, when my life ended I was born in the heavens, and then descended among humans, with immeasurable wealth. For ninety-one kalpas I was always noble, honored, and exalted. In the end, because a small remainder of evil karma remained, I was born in the world in such a way that after my mother carried me for several months, she fell ill and died. She was buried in a grave, and only when my term was complete was I born. I dwelt within the grave for seven years, drinking the milk of my dead mother, and by this I sustained my life.
“A small measure of merit enabled me to meet the Buddha. You revealed and clarified the wondrous Dharma, causing me to cross beyond the realm of birth and death, and I realized Arhatship. This karmic fruition of sins and blessing is truly real, exactly as the Buddha has taught!”
At that time, Śuddhaya spoke in verses:
“In a former life I was the child of a poor house, selling curds to sustain my living.
With joyful eagerness I gave a slight offering, and thus escaped the three kinds of suffering.
Though through evil karma I was born within a grave, drinking milk I lived for seven years.
By conditions coming together I attained liberation, and take refuge in the noble Field of Blessings.”
At that time, after paying homage, Śuddhaya returned to his seat.
Then there was another bhikṣu named Ānanda. He rose from his seat, adjusted his robes, paid homage, and knelt for a long time with palms joined. He said to the World-Honored One: “I recollect that in a past life I was born in the country of Rājagṛha as the son of an ordinary commoner. Malignant sores grew upon my body, and treatment could not cure them. A mendicant friend came and said to me: ‘You should wash and bathe the Sangha. Take the water with which they have bathed, and use it to wash your sores. Then they will be healed, and you will also gain blessings.’
“When I heard this, I rejoiced greatly. I went to the monastery, with doubled reverence and utmost sincerity. I dug a new well anew, prepared fragrant oils and bathing implements, and bathed the Sangha. Then I used the bathing water to wash my sores, and the sores were immediately healed. Because of this cause and condition, wherever I have been born thereafter, my appearance has been upright, my whole body golden in shining brilliance, unstained by dust or defilement. For ninety-one kalpas I constantly obtained pure blessings, and the protection of the Sangha was vast and profound. Now again I have encountered the Buddha, the dust of my mind has been extinguished, and I have realized Arhatship.”
Before the Buddha, Ānanda spoke in verses:
“The noble assembly is a good physician, saving beings from suffering, illness, and affliction.
Bathing and giving purity in generosity, malignant sores are healed and peace is gained.
Wherever I am born, I am always upright, surpassing even the finest purple-golden visage.
Merit and virtue moisten without boundary, I take refuge in this good and wholesome Field of Blessings.”
After paying homage, Ānanda returned to his seat.
At that time, within the Dharma assembly there was a bhikṣuṇī named Mango-Maiden. She rose from her seat, adjusted her robes, paid homage, and knelt for a long time with palms joined. She said to the Buddha: “I recollect a former life, when I was born in the country of Benares as a poor woman. At that time there was a Buddha in the world named Kāśyapa. The Buddha, surrounded by the great assembly, expounded the Dharma for the multitudes. I was seated there. Hearing the Buddha’s Dharma, joy arose in my heart, and I wished to give in generosity. But looking at myself, I had nothing. Thinking of my poverty and lowliness, sorrow and lament arose within me.
“So I went to another person’s orchard and begged for melons and fruit, wishing to offer them to the Buddha. At that time I obtained a mango, large, fragrant, and excellent. Holding a bowl of water together with a single nā fruit, I presented them to Kāśyapa Buddha and to the Sangha. The Buddha knew the sincerity of my intention, and accepted it with a blessing. Then he distributed the water and the nā fruit among everyone, so that each person received a share.
“Because of this blessing, when my life ended I was born in the heavens, becoming a queen among the devas. When descending among humans, I did not pass through a womb. For ninety-one kalpas I was always born within mango blossoms, with upright and fresh purity of appearance, and I always knew my past destinies. Now I have encountered the World-Honored One, and you have opened my eye of the Path.”
At that time, Mango-Maiden spoke in verses:
“The Three Jewels’ compassionate grace pervades everywhere, wisdom ferries beings without distinction of male or female.
From offering fruit I gain great reward, and thus I escape the multitude of sufferings.
In the world, I was born within flowers; above, I became a heavenly queen.
I take refuge in the noble assembly’s protection, this Field of Blessings is the most profound.”
After the bhikṣuṇī Mango-Maiden paid homage, she returned to her seat.
At that time, Śakra, Lord of the Devas, rose from his seat, paid homage to the Buddha, and said to the World-Honored One: “In a former life, I was born in the great kingdom of Kuru as the son of a great elder. A maidservant carried me as we went out, entering the city to wander and look about. Just then I encountered the Sangha of monks begging for alms in the streets and lanes. At that time, when I saw that people were giving in great abundance, I thought to myself: ‘May I obtain wealth as well, so that I too may give in generosity to the Sangha. Would that not be joyful!’ So I removed the pearl necklace from my neck and gave it in generosity to the Sangha.
“The Sangha together recited blessings and aspirations for me, and I departed in joy. Because of this cause and condition, when my life ended I was born in the Trāyastriṃśa Heaven, becoming Śakra, Lord of the Devas. For ninety-one kalpas I was forever removed from the places of the eight difficulties.”
Then Śakra, Lord of the Devas, spoke in verses:
“Virtue and conduct are lofty, none can surpass them, opening the gate of blessings, blocking the root of misfortune.
The noble assembly possesses supernormal power; though a boy and still young, I aroused a joyful mind.
Imitating others, with a joyful mind I gave in generosity; when life ended, I ruled the second heaven.
I take refuge in the noble assembly’s protection; life after life, I vow to serve and support the World-Honored One.”
The Buddha told Śakra, Lord of the Devas, and the great assembly:
“Listen as I myself proclaim the causes and conditions of what I practiced in past lives. Long ago, in a former existence, I was born in the country of Benares. Near the great road, I arranged and built a latrine. The people of that land, all who found ease and comfort there, were without exception grateful for my kindness. “Because of this merit, wherever I was born life after life, it was always pure and excellent. Through many kalpas I practiced the Bodhisattva path. Filth, evil, and mixed defilements could not stain me. My merit and blessings became complete and perfect, and I naturally realized the fruit of Buddhahood. Now my body is golden, shining with radiance. Dust and water cannot cling to it. Food is naturally digested, and there is no affliction of excretion.”
Then the World-Honored One spoke in verses:
“Enduring impurity, one gathers merit and virtue, therefore as a person one is not defiled.
Building latrines, giving places of convenience, bringing light ease to those whose bodies are burdened.
This virtue can remove arrogance and pride, and thus liberate the causes of birth and death.
Advancing to ascend and accomplish the Buddha path, one realizes emptiness, purity, and the lofty World-Honored One.”
The Buddha told Śakra, Lord of the Devas: “In the world there are ninety-six kinds of heterodox paths, yet the Buddha path is the most honored. Among ninety-six kinds of teachings, the Buddha Dharma is the most true. Among ninety-six kinds of Sangha, the Buddha’s Sangha is the most upright. Why is this? Because the Tathāgata, from immeasurable asaṃkhyeya kalpas onward, has made vows that are sincere, truthful, and real. He has cast aside body and life to accumulate merit and virtue, vowing for the sake of living beings to give away kingdoms, treasures, wives, children, head, eyes, blood, and flesh, using these as gifts in generosity, without any mind of craving or attachment.
“His mind is like empty space, covering all without exception. The six perfections, the four immeasurables, and all wholesome Dharmas are universally complete. Merit, virtue, and wisdom have been accomplished to perfection, and only then was he able to become a Buddha. The Buddha’s body is the color of purple-gold, with marks and excellences beyond compare. Past, future, and present are all illuminated and thoroughly penetrated, with nothing not understood. Even the honored devas of the three realms, Brahmā and Śakra, cannot compare.
“The Buddha’s words are trustworthy and sincere, his merit profound and weighty, able to shake heaven and earth. If there are living beings who can give rise to even a single thought of reverence toward the Tathāgata, it surpasses obtaining the treasures of a three-thousand great-thousand world system. The Buddha expounds the thirty-seven factors of the Path and the twelve divisions of the canon, distinguishing the karmic fruits of sins and blessing. His words are utterly sincere and not false. He reveals the teachings of the three vehicles, enabling living beings each to uphold and practice them. Those who hear rejoice in their hearts, gladly renouncing to become śramaṇas, having faith in the Buddha, practicing the true Dharma, and aspiring toward noble purity.
“Within the Sangha there are the four pairs and eight stages, the twelve worthy ones. They cast aside worldly craving and contention, guiding the people of the world to open the gate of blessings, so that the paths of the heavenly and human realms become passable. All of this is because of the Sangha as a condition. This is the most honored and unsurpassed great path. All Buddhas, Bodhisattvas, Pratyekabuddhas, and Arhats are born from this path, teaching and transforming all living beings, ferrying the multitudes across to liberation.”
When the Buddha spoke these words, Śakra, Lord of the Devas, and the great assembly of devas all aroused the supreme, perfect enlightenment mind. Countless people attained the purity of the Dharma eye. Then Ānanda knelt for a long time with palms joined, and said to the Buddha: “What is the name of this sūtra? How should it be upheld and practiced?”
The Buddha told Ānanda: “This sūtra is called the Fields of Blessings of Virtues. You should uphold and recite it, clearly proclaiming the principles within the sūtra, and do not allow it to be lacking or diminished!”
After the Buddha finished speaking this sūtra, Śakra, Lord of the Devas, together with all the great assembly who attended, all rejoiced, and departed after paying homage to the Buddha.
Dharma Torch 