T17n0787_曼殊室利咒藏中校量數珠功德經

大正藏第 17 冊 No. 0787 曼殊室利咒藏中校量數珠功德經

No. 787 [No. 788]

曼殊室利咒藏中校量數珠功德經

大唐三藏沙門釋義凈譯

爾時，曼殊室利法王子菩薩摩訶薩，于大眾中從座而起，整理衣服，偏袒右肩，合掌恭敬白佛言：「世尊！我今為欲利益諸有情故，說受持數珠功德，校量福分利益差別。唯愿世尊哀愍聽許。」

佛告曼殊室利：「善哉，善哉！聽汝為說。」

曼殊室利菩薩摩訶薩言：「若善男子善女人有能誦唸諸陀羅尼及佛名者，為欲自利及護他人，速成諸法而得驗者，其數珠法應當如是作意受持。然其珠體種種不同，若以鐵為數珠者，誦掐一遍得福五倍；若用赤銅為數珠者，誦掐一遍得福十倍；若用真珠、珊瑚等寶為數珠者，誦掐一遍得福百倍；若用槵子為數珠者，誦掐一遍得福千倍；若用蓮子為數珠者，誦掐一遍得福萬倍；若用因陀啰佉叉為數珠者，誦掐一遍得福百萬倍；若用烏嚧陀啰佉叉為數珠者，誦掐一遍得福百億倍；若用水精為數珠者，誦掐一遍得福千億倍；若用菩提子為數珠者，或時掐念或但手持，誦數一遍其福無量不可算計難可校量。若欲愿生諸佛凈土者，應當依法受持此珠。」

曼殊室利菩

【現代漢語翻譯】現代漢語譯本《曼殊室利咒藏中校量數珠功德經》

大唐三藏沙門釋義凈譯

這時，曼殊室利（Manjusri，文殊菩薩）法王子菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）在大眾中從座位上站起來，整理好衣服，袒露右肩，合掌恭敬地對佛說：『世尊！我現在爲了利益一切有情眾生，想說受持數珠的功德，以及校量福德利益的差別。希望世尊慈悲允許。』

佛告訴曼殊室利：『很好，很好！聽你說吧。』

曼殊室利菩薩摩訶薩說：『如果善男子善女人能夠誦唸各種陀羅尼（dharani，真言）以及佛的名號，爲了自己得利益以及保護他人，快速成就各種法門而得到應驗，那麼數珠的使用方法應當這樣用心受持。然而數珠的材質種種不同，如果用鐵來做數珠，誦唸掐動一遍得到五倍的福德；如果用赤銅來做數珠，誦唸掐動一遍得到十倍的福德；如果用珍珠、珊瑚等寶物來做數珠，誦唸掐動一遍得到百倍的福德；如果用槵子（一種樹的種子）來做數珠，誦唸掐動一遍得到千倍的福德；如果用蓮子來做數珠，誦唸掐動一遍得到萬倍的福德；如果用因陀啰佉叉（Indraksha，一種植物的種子）來做數珠，誦唸掐動一遍得到百萬倍的福德；如果用烏嚧陀啰佉叉（Rudraksha，金剛菩提子）來做數珠，誦唸掐動一遍得到百億倍的福德；如果用水晶來做數珠，誦唸掐動一遍得到千億倍的福德；如果用菩提子來做數珠，有時掐念，有時只是用手拿著，誦唸一遍，它的福德無量，不可算計，難以校量。如果想要往生到諸佛的清凈國土，應當依法受持這串數珠。』

曼殊室利菩

【English Translation】 English version The Sutra on the Merit and Virtue of Counting Beads, Discriminated in the Manjushri (Manjusri, the Bodhisattva of Wisdom) Incantation Treasury

Translated by the Shramana Yijing (Yijing, a famous Chinese Buddhist monk and translator) of the Great Tang Dynasty

At that time, Manjushri (Manjusri, the Bodhisattva of Wisdom), the Dharma Prince Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a great Bodhisattva), arose from his seat in the assembly, arranged his robes, bared his right shoulder, and, with palms joined respectfully, said to the Buddha: 'World Honored One! I now wish to speak, for the benefit of all sentient beings, about the merit and virtue of receiving and upholding counting beads, and to discriminate the differences in merit and benefit. I beseech the World Honored One to listen with compassion and permit me.'

The Buddha said to Manjushri: 'Excellent, excellent! I will listen to your discourse.'

Manjushri Bodhisattva-Mahasattva said: 'If good men or good women are able to recite various dharanis (dharani, a type of mantra) and the names of Buddhas, for their own benefit and to protect others, and to quickly accomplish all dharmas and attain verification, then the method of using counting beads should be undertaken and upheld with such intention. However, the materials of the beads are various. If iron is used for the counting beads, reciting and moving them once yields five times the merit; if red copper is used for the counting beads, reciting and moving them once yields ten times the merit; if pearls, coral, or other jewels are used for the counting beads, reciting and moving them once yields a hundred times the merit; if Sapindus seeds (Sapindus, a type of tree seed) are used for the counting beads, reciting and moving them once yields a thousand times the merit; if lotus seeds are used for the counting beads, reciting and moving them once yields ten thousand times the merit; if Indraksha (Indraksha, a type of plant seed) are used for the counting beads, reciting and moving them once yields a million times the merit; if Rudraksha (Rudraksha, a type of seed often used for prayer beads) are used for the counting beads, reciting and moving them once yields a hundred million times the merit; if crystal is used for the counting beads, reciting and moving them once yields a billion times the merit; if Bodhi seeds are used for the counting beads, whether reciting and moving them or simply holding them in hand, reciting once yields immeasurable, incalculable, and difficult-to-estimate merit. If one wishes to be reborn in the pure lands of all Buddhas, one should receive and uphold these beads according to the Dharma.'

Manjushri Bo

薩言：「菩提子者，若復有人手持此菩提珠，不能依法念誦佛名及陀羅尼，但能手持隨身，行、住、坐、臥，所出言說，若善若惡，斯由此人以持菩提子故，所得功德如念諸佛誦咒無異，獲福無量。其數珠者要當須滿一百八顆。如其難得，或五十四，或二十七，或但十四，此乃數珠功德差別。以何因緣，我今偏贊用菩提子獲益最勝？」

曼殊室利菩薩言：「乃往過去有佛出世，在此樹下成等正覺。時，一外道邪見壞心譭謗三寶，彼有一男，忽被非人之所打殺。外道念言：『我今邪見，未審諸佛有何神力，如來今既在此樹下成等正覺，若其實聖，樹應有感。』即將亡子臥菩提樹下，作如是言：『佛樹若聖，我子應蘇。』以經七日誦唸佛名，子乃重蘇。外道歡喜，贊言：『諸佛有大神力，我未曾見。佛成道樹現此希奇，甚大威德，難可思議。』時，諸外道聞此事已，舍邪歸正，發菩提心，信佛神力不可思議。以此因緣，世人皆號為延命樹。其菩提樹遂有二名：一名菩提樹，二名延命樹。」

爾時，曼殊室利菩薩摩訶薩說是語已，佛言：「善哉，善哉！曼殊室利！如汝所說。」

爾時，大眾聞說持珠功德經已，皆大歡喜，信受奉行。

曼殊室利校量數珠功德經

【現代漢語翻譯】現代漢語譯本薩言：『菩提子（Bodhi beads）啊，如果有人手持這菩提珠（Bodhi beads），不能依法念誦佛名以及陀羅尼（dharani），但能手持隨身攜帶，行走、站立、坐著、躺著，所說的話，無論是好是壞，都因為這個人持有菩提子（Bodhi beads）的緣故，所得到的功德和唸誦諸佛、持咒沒有區別，獲得無量的福報。這念珠應當必須滿一百零八顆。如果難以得到，或者五十四顆，或者二十七顆，或者只有十四顆，這是念珠功德的差別。因為什麼因緣，我現在特別讚歎用菩提子（Bodhi beads）獲得的利益最為殊勝呢？』曼殊室利菩薩（Manjushri Bodhisattva）說：『過去有佛出世，在這樹下成就正等正覺。當時，有一個外道邪見，心懷惡意，譭謗三寶。他有一個兒子，忽然被非人打殺。外道想：『我現在邪見，不知道諸佛有什麼神力，如來現在既然在這樹下成就正等正覺，如果他真的是聖人，這樹應該有感應。』就將死去的兒子放在菩提樹（Bodhi tree）下，這樣說：『佛樹如果靈聖，我的兒子應該復活。』經過七天誦唸佛名，兒子就復活了。外道歡喜，讚歎說：『諸佛有大神力，我從未見過。佛成道的樹顯現出這種稀奇，甚大的威德，難以思議。』當時，各位外道聽到這件事後，捨棄邪見歸於正道，發起菩提心，相信佛的神力不可思議。因為這個因緣，世人都稱它為延命樹。這菩提樹（Bodhi tree）於是有了兩個名字：一個叫菩提樹（Bodhi tree），一個叫延命樹。』當時，曼殊室利菩薩摩訶薩（Manjushri Bodhisattva-Mahasattva）說完這些話后，佛說：『好啊，好啊！曼殊室利（Manjushri）！正如你所說。』當時，大眾聽完這部《持珠功德經》后，都非常歡喜，信受奉行。《曼殊室利校量數珠功德經》

【English Translation】 English version Sayan said: 'O Bodhi beads, if someone holds these Bodhi beads but cannot recite the names of the Buddhas and dharanis according to the Dharma, but can carry them with them, walking, standing, sitting, and lying down, whatever they say, whether good or bad, because this person holds Bodhi beads, the merits they obtain are no different from reciting the names of all Buddhas and chanting mantras, and they obtain immeasurable blessings. These rosary beads must have one hundred and eight beads. If they are difficult to obtain, or fifty-four, or twenty-seven, or only fourteen, these are the differences in the merits of the rosary beads. For what reason do I now particularly praise the benefits of using Bodhi beads as the most supreme?' Manjushri Bodhisattva said: 'In the past, there was a Buddha who appeared in the world and attained perfect enlightenment under this tree. At that time, there was a heretic with evil views who maliciously slandered the Three Jewels. He had a son who was suddenly killed by a non-human being. The heretic thought: 'I now have heretical views and do not know what divine power the Buddhas have. Since the Tathagata has now attained perfect enlightenment under this tree, if he is truly a sage, the tree should be responsive.' He then placed his dead son under the Bodhi tree and said: 'If the Buddha tree is sacred, my son should revive.' After reciting the names of the Buddhas for seven days, his son revived. The heretic was delighted and praised: 'The Buddhas have great divine power, which I have never seen before. The tree under which the Buddha attained enlightenment has manifested such a miracle, with great power and virtue, which is inconceivable.' At that time, when the heretics heard about this, they abandoned their heretical views and returned to the right path, generated the Bodhi mind, and believed that the Buddha's divine power was inconceivable. Because of this, the world calls it the Life-Extending Tree. The Bodhi tree then had two names: one is the Bodhi tree, and the other is the Life-Extending Tree.' At that time, after Manjushri Bodhisattva-Mahasattva finished speaking these words, the Buddha said: 'Good, good! Manjushri! As you have said.' At that time, after the assembly heard the Sutra of the Merits of Holding Rosary Beads, they were all very happy and accepted it with faith and practiced accordingly. The Sutra of Manjushri's Assessment of the Merits of Rosary Beads