法華義疏 6.132

6.132

「處處皆有」下，第二、譬出家外道起迷理之使，如〈方便品〉已生起之。又前明天魔樂生死，今明外道著諸見。就文為二：初、明疑使；次、明見使。要前生疑然後起見，故《雜心》云「無知故猶預，猶預故邪見」。上已明無知，今次明猶預，故初辨疑，疑通三界故云處處皆有也。「魑魅魍魎」者，正明疑使，借魍魎魑魅之名喻疑之不決也。張平子《西京賦》注解云：山神為魑，虎形也。宅神為魅，猪頭人形，身有尾。木石夭怪為魍魎。《春秋》第十卷云「鑄𣂰像物故有百獸之形，使人入山川不逢魑魅魍魎」。注云：魑是山神獸形，魅為怪物，魍魎者水神。「夜叉惡鬼」下，第二、明見使。就文為五：第一、明邪見；第二、明戒取；第三、明身見；第四、明見取；第五、明邊見也。

From "everywhere there were" downward is the second [section], which is a parable for the renunciant non-Buddhists who give rise to underlying drives that bewilder principle, as has already been generated in the Expedient Means Chapter. Furthermore, previously it was explained that heavenly demons take pleasure in saṃsāra, whereas now it explains that non-Buddhists are attached to various views. Regarding the text, there are two parts: first, explaining the underlying drive of doubt; second, explaining the underlying drives of views. Doubt must first arise before views are generated; hence the Samyuktābhidharma-hṛdaya says: "Due to ignorance there is vacillation; due to vacillation there are wrong views." Above, ignorance was already explained; now next, vacillation is explained; thus doubt is discerned first; since doubt pervades the three realms, it says "everywhere there were." "Chī, mèi, wǎng, and liǎng": this directly explains the underlying drive of doubt, borrowing the names of the wǎngliǎng, chī, and mèi to illustrate the irresolution of doubt. The commentary to Zhang Pingzi's *Western Capital Rhapsody* says: "Mountain spirits are chī, having tiger-like shapes. House spirits are mèi, with pig heads, human bodies, and tails. Strange apparitions of trees and stones are wǎngliǎng." Fascicle ten of the *Spring and Autumn Annals* says: "Cauldrons were cast with images of things, and thus bore the shapes of the hundred beasts, so that when people entered mountains and rivers they would not encounter chī, mèi, wǎng, or liǎng." The commentary says: "Chī are mountain spirits in beast form; mèi are monstrous creatures; wǎngliǎng are water spirits." From "Yakṣas and evil ghosts" downward is the second [part], explaining the underlying drives of views. Regarding the text, there are five parts: first, explaining wrong views; second, explaining clinging to rules and rituals; third, explaining the view of a self; fourth, explaining clinging to views; fifth, explaining extreme views.