T17n0788_佛說校量數珠功德經
大正藏第 17 冊 No. 0788 佛說校量數珠功德經
No. 788 [No. 787]
佛說校量數珠功德經
大唐天竺三藏寶思惟譯
爾時，文殊師利法王子菩薩摩訶薩為欲利益諸有情故，以大悲心告諸大眾言：「汝等善聽，我今演說受持數珠校量功德獲益差別。若有誦唸諸陀羅尼及佛名者，為欲自利及護他人、速求諸法得成驗者，其數珠法應有如是，須當受持。若用鐵為數珠者，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、珊瑚等為數珠者，誦掐一遍得福百倍；若用木槵子為數珠者，誦掐一遍得福千倍，若求往生諸佛凈土及天宮者，應受此珠；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，誦掐一遍得福千萬倍；若用水精為數珠者，誦掐一遍得福萬萬倍；若菩提子為數珠者，或用掐念或但手持，數誦一遍其福無量，不可算數，難可校量。諸善男子！其菩提子者，若復有人手持此珠，不能依法念誦佛名及陀羅尼，此善男子但能手持隨身，行、住、坐、臥，所出言語若善若惡，斯由此人以持菩提子故，得福等同，如念諸佛誦咒無異，獲福無量。其數珠者，要當須滿一百八
【現代漢語翻譯】 現代漢語譯本 《佛說校量數珠功德經》
大唐天竺三藏寶思惟譯
當時，文殊師利（Manjushri）法王子菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）爲了利益所有眾生，以大悲心告訴大眾說：『你們好好聽著，我現在演說受持數珠（japamala，念珠）校量功德所獲得的利益差別。如果有人誦唸各種陀羅尼（dharani，真言）以及佛的名號，爲了自身利益以及保護他人，快速求得各種法成就靈驗，那麼數珠的使用方法應當如下，必須受持。如果用鐵製作數珠，誦唸掐捻一遍，得到的福報是五倍；如果用赤銅製作數珠，誦唸掐捻一遍，得到的福報是十倍；如果用珍珠、珊瑚等製作數珠，誦唸掐捻一遍，得到的福報是百倍；如果用木槵子（Sapindus mukorossi，無患子）製作數珠，誦唸掐捻一遍，得到的福報是千倍，如果想要求往生諸佛凈土以及天宮，應當受持這種數珠；如果用蓮子製作數珠，誦唸掐捻一遍，得到的福報是萬倍；如果用因陀啰佉叉（Indraksha，金剛子）製作數珠，誦唸掐捻一遍，得到的福報是百萬倍；如果用烏嚧陀啰佉叉（Rudraksha， 菩提子）製作數珠，誦唸掐捻一遍，得到的福報是千萬倍；如果用水晶製作數珠，誦唸掐捻一遍，得到的福報是萬萬倍；如果是菩提子製作的數珠，或者用來掐念，或者只是用手拿著，數誦一遍，其福報無量，不可算數，難以衡量。各位善男子！對於菩提子，如果有人手持此珠，即使不能依法念誦佛名以及陀羅尼，這位善男子只要能手持此珠隨身，行走、站立、坐著、躺臥，所說的話無論是好是壞，都因為這個人持有菩提子的緣故，得到的福報等同於唸誦諸佛、誦持咒語沒有差別，獲得無量的福報。數珠的數量，一定要達到一百零八顆。』
【English Translation】 English version The Sutra on the Merit and Virtue of Counting Beads Spoken by the Buddha
Translated by Tripitaka Master Baosihui from Tianzhu (India) of the Great Tang Dynasty
At that time, Manjushri (文殊師利) , the Dharma Prince Bodhisattva-Mahāsattva (菩薩摩訶薩, great Bodhisattva), out of great compassion for the benefit of all sentient beings, said to the assembly: 'Listen carefully, I will now explain the differences in merit and virtue gained from receiving and holding counting beads (數珠, japamala). If there are those who recite various Dharanis (陀羅尼, mantras) and the names of Buddhas, for their own benefit and to protect others, and to quickly seek the accomplishment of all Dharmas, the method of using counting beads should be as follows, and they must be received and held. If iron is used to make the counting beads, reciting and pinching them once yields five times the merit; if red copper is used to make the counting beads, reciting and pinching them once yields ten times the merit; if pearls, coral, etc., are used to make the counting beads, reciting and pinching them once yields a hundred times the merit; if Sapindus mukorossi (木槵子) seeds are used to make the counting beads, reciting and pinching them once yields a thousand times the merit. If one seeks to be reborn in the pure lands of the Buddhas and the heavenly palaces, one should receive and hold these beads. If lotus seeds are used to make the counting beads, reciting and pinching them once yields ten thousand times the merit; if Indraksha (因陀啰佉叉) seeds are used to make the counting beads, reciting and pinching them once yields a million times the merit; if Rudraksha (烏嚧陀啰佉叉) seeds are used to make the counting beads, reciting and pinching them once yields ten million times the merit; if crystal is used to make the counting beads, reciting and pinching them once yields a hundred million times the merit; if Bodhi seeds (菩提子) are used to make the counting beads, whether used for reciting and pinching or simply held in the hand, reciting them once yields immeasurable and uncountable merit, difficult to measure. Good men! Regarding Bodhi seeds, if someone holds these beads in their hand, even if they cannot recite the names of Buddhas and Dharanis according to the Dharma, as long as this good man can carry these beads with him, whether walking, standing, sitting, or lying down, whether the words spoken are good or bad, because this person holds Bodhi seeds, the merit obtained is the same as reciting the names of Buddhas and reciting mantras, obtaining immeasurable merit. The number of beads should be one hundred and eight.'
顆。如其難得，或為五十四，或二十七，或十四亦皆得用，此即數珠法相差別。
「諸善男子！以何因緣，我今獨贊用菩提子獲益最勝？諸人善聽，我為汝等重說昔因。過去有佛出現於世，在此樹下成等正覺。時，一外道信邪倒見譭謗三寶，彼有一男，忽被非人打殺。外道念言：『我今邪盛，未審諸佛有何神力。如來既是在此樹下成等正覺，若佛是聖，樹應有感。』即將亡子臥著菩提樹下，作如是言：『佛樹若聖，我子必蘇。』以經七日誦唸佛名，其子乃得重蘇。外道贊言：『諸佛神力，我未曾見。佛成道樹現此希奇，甚大威德，難可思議。』諸外道等，悉舍邪歸正，發菩提心，信知佛力，不可思議。諸人咸號為延命樹。以此因緣有其二名，應當知之。我為汝等視其所要，說此語已。」
佛言：「善哉，善哉！文殊師利法王子！如汝所說，一無有異。」
一切大眾，聞此持珠校量功德，皆大歡喜，信受奉行。
佛說校量數珠功德經
【現代漢語翻譯】 現代漢語譯本： 珠子的數量。如果菩提子難以獲得，也可以用五十四顆、二十七顆或十四顆，這些都可以使用，這就是念珠在形制上的差別。
『各位善男子！因為什麼緣故，我現在特別讚歎使用菩提子獲得的利益最為殊勝呢？各位請仔細聽，我為你們再次講述過去的因緣。過去有佛出現在世間，在這菩提樹下成就正等正覺。當時，有一位外道信仰邪見，詆譭佛法僧三寶，他有一個兒子，忽然被非人打死。外道心想：『我現在邪見很深，不知道諸佛有什麼神力。如來既然是在這菩提樹下成就正等正覺，如果佛是聖人，這樹應該有感應。』於是將死去的兒子放在菩提樹下，這樣說道：『佛樹如果靈聖，我的兒子必定復活。』經過七天誦唸佛的名號，他的兒子竟然得以復活。外道讚歎道：『諸佛的神力，我從未見過。佛成道的樹顯現出如此稀奇，甚大的威德，難以思議。』各位外道等，都捨棄邪見歸於正道，發起菩提心，相信佛的力量，不可思議。人們都稱這樹為延命樹。因為這個因緣，菩提樹有兩個名字，應當知道。我為你們說明其中重要的意義，說完這些話。』
佛說：『好啊，好啊！文殊師利（Manjushri，菩薩名）法王子！正如你所說，完全沒有差別。』
所有大眾，聽聞了持念珠校量功德的經文，都非常歡喜，信受奉行。
佛說校量數珠功德經
【English Translation】 English version: The number of beads. If Bodhi seeds are difficult to obtain, fifty-four, twenty-seven, or fourteen can also be used; all of these are acceptable. This is the difference in the form of prayer beads.
'Good men! For what reason do I now singularly praise the supreme benefit of using Bodhi seeds? Listen carefully, I will tell you again about a past cause. In the past, a Buddha appeared in the world and attained perfect enlightenment under this Bodhi tree. At that time, there was a heretic who believed in perverse views and slandered the Three Jewels (Buddha, Dharma, Sangha). He had a son who was suddenly killed by a non-human being. The heretic thought: 'My perverse views are now strong, and I do not know what divine power the Buddhas have. Since the Tathagata (another name for Buddha) attained perfect enlightenment under this tree, if the Buddha is a sage, the tree should have a response.' He then placed his dead son under the Bodhi tree and said: 'If the Buddha tree is sacred, my son will surely revive.' After reciting the Buddha's name for seven days, his son was revived. The heretic praised: 'I have never seen the divine power of the Buddhas. The tree under which the Buddha attained enlightenment manifests such rarity, great power and virtue, which is inconceivable.' All the heretics abandoned their perverse views and returned to the right path, aroused the Bodhi mind, and believed in the power of the Buddha, which is inconceivable. People called this tree the life-extending tree. Because of this cause, the Bodhi tree has two names, which should be known. I am telling you the important meaning of it, having said these words.'
The Buddha said: 'Excellent, excellent! Manjushri (Manjushri, name of a Bodhisattva), Dharma Prince! Just as you said, there is no difference at all.'
All the assembly, having heard this sutra on the merit of holding prayer beads, were all very happy, believed, accepted, and practiced it.
The Sutra on the Merit of Enumerating Prayer Beads Spoken by the Buddha