釋摩訶衍論 9.6

9.6

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.'