釋摩訶衍論 9.6

9.6

已說眾生勝劣不同門，次說能作障礙假人門。作障假人雖有無量，而不出四。云何為四？一者魔、二者外道、三者鬼、四者神，是名為四。所言魔者，四種大魔，三萬二千眷屬魔眾。言外道者，九十六種諸大外道，九萬三千眷屬外道。所言鬼者，十種大鬼，五萬一千三百二種諸眷屬鬼。所言神者，十五大神，五萬一千三百二種諸眷屬神。如是諸類，一切皆悉礙亂正教令向非道，故名邪道。魔及外道名義差別，出現經中分明說故，且略不釋。鬼及神事，出現經中無分明故，便造作釋綱要略說。言十鬼者，名字云何？一者遮毘多提鬼、二者伊伽羅尸鬼、三者伊提伽帝鬼、四者婆那鍵多鬼、五者爾羅爾梨提鬼、六者班尼陀鬼、七者阿阿彌鬼、八者闍佉婆尼鬼、九者多阿多伊多鬼、十者堆惕鬼，是名為十。如是十鬼，用各云何？若第一鬼，或作晝境或作夜境、或作日月及星宿境、或作節境，隨應變轉。若第二鬼，作種種香味、種種衣具、種種草木境，隨應變轉。若第三鬼，作地水火風之境界，隨應變轉。若第四鬼，作飛騰境，隨應無礙。若第五鬼，作諸根識閉開之境，隨應無礙。若第六鬼，作六親眷屬亦有亦無境，隨應無礙。若第七鬼，作老少境，隨應無礙。若第八鬼，作有智無智之境，隨應無礙。若第九鬼，作無有境，隨應無礙。若第十鬼，作蝎蠅蟻龍虎師子種種音聲等之境界，隨應無礙。是名為用。如是諸用，各因何力而得成就？各因三事而得成就。云何為三？一者師、二者教、三者習。師謂教人，教謂所學，習謂宿熏，是名為三。如是十鬼，恒一切時不相捨離，俱行俱轉作障礙事。用之名字從增建立，如第一稱。十五神者，名字云何？一者筏羅羅鍵多提神、二者阿只陀彌梨尼神、三者補多帝陀訶訶婆神、四者闍毘摩只尼神、五者那多婆奢神、六者多多多多地地神、七者阿里摩羅神、八者尸叉尼帝婆竭那神、九者班彌陀羅鄔多提神、十者唵唵吟吟神、十一者阿阿訶帝神、十二者修梨彌尼神、十三者頭頭牛頭神、十四者婆鳩神、十五者精媚神，是名十五。此十五神用各云何？若第一神，作聰明境。若第二神，作闇鈍境。若第三神，作樂有光明之境界。若第四神，作樂空光明之境界。若第五神，作浮散境。若第六神，作專注境。若第七神，作惡空善有之境界。若第八神，作一切覺者之境界。若第九神，作我覺他惑之境界。若第十神，作俱不修行之境界。第十一神，作無無境。第十二神，作速進退之境界。第十三神，作移轉境。第十四神，作堅固境。第十五神，作應時境。如是十五大神王者，恒一切時不相捨離，俱行俱轉而作礙事惱亂行者。魔及外道云何差別？所言魔者令作惡事，言外道者令捨善事，二種差別應如是知。鬼并及神云何差別？障身為鬼，障心為神，二種差別應如是知。如是四障當云何治？此中對治即有四種。云何為四？一者隨順隨轉對治、二者相逆相違對治、三者俱行對治、四者俱非對治。言隨順隨轉對治者，即是無礙自在對治。所謂若彼外人作如是事亂行者心，所亂行者即作是念：「從無始來，此事如是終不破事。所以者何？如是諸見本有本覺自家實德，非過患故。」若作是解，諸邪見類伏從如化。所以者何？隨見增損無漏性德亦大小故。是名隨順隨轉對治。言相逆相違對治者，即是簡擇別相對治。所謂若彼外人作如是事亂行者心，所亂行者即求方便逆迴違移相反相違，令簡擇故。是名相逆相違對治。言俱行對治者，即是具足俱轉對治，所謂一時具足逆順二治，不離轉故。是名為俱行對治相。言俱非對治者，即是無念無依對治，所謂於一切法無有所念、無有所慮、無有所著、無有所求，其心寂靜住無住故。是名為俱非對治相。如是治相，於後文中說相明故，此決擇中略去而已。如本即為諸魔外道鬼神之所惑亂故。

Having explained the portal of differences in the superiority and inferiority of sentient beings, next is explained the portal of provisional persons who can cause obstructions. Although the provisional persons who cause obstructions are immeasurable, they do not exceed four. What are the four? First, māras; second, heterodox non-Buddhists; third, ghosts (preta/bhūta); fourth, spirits (deva/yakṣa). These are named the four. As for māras, there are four kinds of great māras, with thirty-two thousand retinue māra hosts. As for heterodox non-Buddhists, there are ninety-six kinds of great heterodox non-Buddhists, with ninety-three thousand retinue heterodox non-Buddhists. As for ghosts, there are ten kinds of great ghosts, with fifty-one thousand three hundred and two kinds of retinue ghosts. As for spirits, there are fifteen great spirits, with fifty-one thousand three hundred and two kinds of retinue spirits. All of these kinds obstruct and disorder the correct teaching to make [practitioners] turn toward non-paths; therefore they are named evil paths. The differences in names and meanings of māras and heterodox non-Buddhists are clearly stated in the *Appearance Sūtra* (*Chuxian jing*), so they are briefly left unexplained here. Because the matters of ghosts and spirits are not clearly stated in the *Appearance Sūtra*, an explanation of the essential outlines is now composed to explain them briefly. As for the ten ghosts, what are their names? First, the ghost Zhebiyoutiti; second, the ghost Yijialuoshi; third, the ghost Yitijiahe; fourth, the ghost Ponaqianduo; fifth, the ghost Ernierliti; sixth, the ghost Bannituo; seventh, the ghost A'ami; eighth, the ghost Shepobani; ninth, the ghost Duoaduoyiduo; tenth, the ghost Duiti. These are named the ten. What are the respective functions of these ten ghosts? As for the first ghost, it produces daytime sense objects, nighttime sense objects, sun, moon, and star/constellation sense objects, or seasonal node sense objects, transforming in accordance with what is appropriate. As for the second ghost, it produces sense objects of various fragrances, various clothing, and various grasses and trees, transforming in accordance with what is appropriate. As for the third ghost, it produces sense objects of earth, water, fire, and wind, transforming in accordance with what is appropriate. As for the fourth ghost, it produces sense objects of soaring through the air, without obstruction in accordance with what is appropriate. As for the fifth ghost, it produces sense objects of the closing and opening of the sense faculties and consciousnesses, without obstruction in accordance with what is appropriate. As for the sixth ghost, it produces sense objects of the existence and non-existence of six familial relations and retinues, without obstruction in accordance with what is appropriate. As for the seventh ghost, it produces sense objects of old age and youth, without obstruction in accordance with what is appropriate. As for the eighth ghost, it produces sense objects of having wisdom and lacking wisdom, without obstruction in accordance with what is appropriate. As for the ninth ghost, it produces sense objects of non-existence, without obstruction in accordance with what is appropriate. As for the tenth ghost, it produces sense objects of scorpions, flies, ants, dragons, tigers, lions, various sounds, and so forth, without obstruction in accordance with what is appropriate. These are named the functions. Through the power of what do these various functions each achieve accomplishment? They each achieve accomplishment through three matters. What are the three? First, teachers; second, teachings; third, practice. Teachers refers to those who instruct others; teachings refers to what is learned; practice refers to past habituation. These are named the three. These ten ghosts never depart from one another at any time, moving together and turning together to carry out obstructive matters. The names of their functions are established from their predominance, just like the designation of the first. What are the names of the fifteen spirits? First, the spirit Faluoluoqianduoti; second, the spirit Azhitomilinie; third, the spirit Budatiduohehepo; fourth, the spirit Shebimozhini; fifth, the spirit Naoduoposhe; sixth, the spirit Duoduoduoduo Didishi; seventh, the spirit Alimoluo; eighth, the spirit Shichanidipojiena; ninth, the spirit Banmituoluowuduoti; tenth, the spirit On-on Yin-yin; eleventh, the spirit A'ahedi; twelfth, the spirit Xiulimini; thirteenth, the spirit Toutou Niutou; fourteenth, the spirit Pojiu; fifteenth, the spirit Jingmei. These are named the fifteen. What are the respective functions of these fifteen spirits? As for the first spirit, it produces sense objects of intelligence. As for the second spirit, it produces sense objects of darkness and dullness. As for the third spirit, it produces sense objects of delights with light. As for the fourth spirit, it produces sense objects of emptiness with light. As for the fifth spirit, it produces sense objects of dispersion. As for the sixth spirit, it produces sense objects of single-minded focus. As for the seventh spirit, it produces sense objects of evil emptiness and good existence. As for the eighth spirit, it produces sense objects of being one who is all-awakened. As for the ninth spirit, it produces sense objects of 'I am awakened and others are deluded.' As for the tenth spirit, it produces sense objects of both not practicing. As for the eleventh spirit, it produces sense objects of non-nonexistence. As for the twelfth spirit, it produces sense objects of swift advance and retreat. As for the thirteenth spirit, it produces sense objects of moving and shifting. As for the fourteenth spirit, it produces sense objects of steadfastness. As for the fifteenth spirit, it produces sense objects of fitting the moment. These fifteen great spirit kings never depart from one another at any time, moving together and turning together to carry out obstructive matters and disorder practitioners. What is the difference between māras and heterodox non-Buddhists? Māras cause one to commit evil deeds; heterodox non-Buddhists cause one to abandon good deeds. The difference between the two should be known in this way. What is the difference between ghosts and spirits? Obstructing the body is ghosts; obstructing the mind is spirits. The difference between the two should be known in this way. How should these four obstructions be countered? In this there are four kinds of antidotes. What are the four? First, the antidote of compliance and conforming; second, the antidote of opposition and contrariety; third, the antidote of conjoined practice; fourth, the antidote of neither. As for the antidote of compliance and conforming, it is the unobstructed, sovereign antidote. That is to say, if those outsiders perform such deeds to disturb the practitioner's mind, the disturbed practitioner immediately reflects: 'From beginningless time, this matter has been like this and ultimately cannot be destroyed. Why is this? Such views are fundamentally existent original awakening's own real virtues, not faults.' If one understands in this way, the classes of evil views submit like illusory transformations. Why is this? Because following the increase or decrease of views, the uncontaminated nature-virtues also become large or small. This is named the antidote of compliance and conforming. As for the antidote of opposition and contrariety, it is the antidote of distinguishing specific characteristics. That is to say, if those outsiders perform such deeds to disturb the practitioner's mind, the disturbed practitioner immediately seeks skillful means to reverse, shift away, oppose, and contradict them, causing them to be distinguished. This is named the antidote of opposition and contrariety. As for the antidote of conjoined practice, it is the antidote of complete co-turning; that is to say, being simultaneously complete with the two antidotes of opposition and compliance, turning without separating. This is named the characteristic of the antidote of conjoined practice. As for the antidote of neither, it is the antidote of non-thought and non-reliance; that is to say, having no thought, no consideration, no attachment, and no seeking regarding all dharmas, whose mind is quiescent, abiding by non-abiding. This is named the characteristic of the antidote of neither. Since these antidote characteristics are clearly explained in their aspects in the text below, they are merely omitted briefly in this resolution. As the root text says: 'they will be deluded and confused by various māras, heterodox non-Buddhists, ghosts, and spirits.'