釋氏要覽 2.90

2.90

牟梨曼陀羅呪經云。梵語鉢塞莫。梁云數珠。此乃是引接下根牽課。修業之具也○木槵子經云。昔有國王名波流梨。白佛言。我國邊小。頻年冠疫穀貴民困。我常不安。法藏深廣。不得遍行。惟願垂示法要。佛言大王若欲滅煩惱。當貫木槵子一百八箇。常自隨身。志心稱南無佛陀南無達磨。南無僧伽名。乃過一子。如是漸次。乃至千萬。能滿二十萬遍。身心不亂。除諂曲。捨命得生炎摩天。若滿百萬遍。當除百八結業。獲常樂果。王言我當奉行（百八結者。小乘見修合論煩惱共有一百八數且明見惑三界四諦下煩惱共有八十八。謂苦下具一切即十使。貪瞋癡慢疑身邊見。邪見。見取戒禁取也。集滅離三見謂集滅二諦下各除身邊耶三見也道除於二見謂道諦除身邊二見也上界不行恚謂上界四諦下各除瞋一。已上三界四諦共有八十八也。修道所斷惑欲界有四謂貪瞋癡慢上二界各除瞋共有六已上成十計九十八也。更加十纏謂無慚無愧昏沈惡作惱嫉掉舉睡眠忿覆合前都有一百八也）○曼殊室利校量數珠經。略。云。其數珠體種種不同校量。乃至槵子掐一遍。得福千倍。蓮子得福萬倍。水精得福千億倍。若菩提子或掐。或手持得福無量（彼經廣有說文。繁不具錄）。

The Sūtra of the Incantation of the Mūla-maṇḍala says: 'In Sanskrit, it is called a pasamo; in Liang, it is called recitation beads.' This is an implement for guiding those of lesser faculties, spurring their lessons, and cultivating karma. ○ The Soapberry Seed Sūtra says: 'Formerly there was a king named Vaidūrya who addressed the Buddha, saying: "My country is small and peripheral; through successive years of raids, pestilence, and high grain prices, the populace has suffered, and I am perpetually ill at ease. The treasury of the Dharma is profound and vast, and I cannot practice it entirely. I only pray that you condescend to show me its essential teachings." The Buddha said: "Great King, if you wish to extinguish the afflictions, you should string one hundred and eight soapberry seeds and constantly keep them on your person. With dedicated mind recite: 'Namo Buddhāya, Namo Dharmāya, Namo Saṅghāya,' and then pass one seed. Gradually proceeding in this manner, up to ten million times—if you can complete two hundred thousand repetitions without disorder in body or mind, removing deceit and deviousness, upon relinquishing your life you will attain rebirth in the Yāma heaven. If you complete one million repetitions, you will eliminate the one hundred and eight fettering karmas and obtain the fruit of eternal joy." The king said: "I shall reverently practice it."' (Regarding the one hundred and eight fetters: in the Hīnayāna, when considering the afflictions abandoned through seeing the path and through cultivating the path together, there are one hundred and eight in total. First, to clarify the afflictions of seeing under the four noble truths in the three realms, there are eighty-eight in total. That is, under the truth of suffering all ten messengers are present: greed, anger, delusion, arrogance, doubt, view of individuality, extreme view, wrong view, view of holding views, and view of holding precepts and vows. Under the truths of origination and cessation, the three views are excluded, meaning that under each of the two truths of origination and cessation, the three views of individuality, extreme view, and wrong view are eliminated. Under the truth of the path, two views are excluded, meaning that under the truth of the path, the two views of individuality and extreme view are eliminated. In the higher realms anger does not operate, meaning that under the four noble truths of the higher realms, the one affliction of anger is removed in each. The above total for the three realms under the four noble truths is eighty-eight. The delusions abandoned through cultivating the path in the desire realm are four: greed, anger, delusion, and arrogance; in each of the upper two realms anger is excluded, yielding six; adding these together makes ten, which totals ninety-eight. Adding the ten entanglements—shamelessness, remorselessness, torpor, regret, vexation, jealousy, restlessness, sleep, wrath, and concealment—along with the previous ones yields one hundred and eight in total.) ○ The Sūtra on Measuring the Virtues of Recitation Beads Spoken by Mañjuśrī says in brief: 'The substances of recitation beads are of various kinds and yield different measures [of merit]: fingering soapberry seeds once yields a thousandfold merit; lotus seeds yield ten-thousandfold merit; crystal yields a hundred-billionfold merit; and bodhi seeds, whether fingered or held in hand, yield immeasurable merit.' (That sūtra explains this extensively; its text is voluminous and is not recorded in full).