妙法蓮華經玄贊 6.20

6.20

贊曰。下十頌明靈神異鬼喻於五見。分五：初三頌半喻邪見，二頌半喻戒取，一頌半喻身見，半頌喻見取，兩頌喻邊見。初中分二：一頌總喻邪見自體，二頌半喻差別行相。此初也。「魑」刃知反，「魅」美祕反。《說文》、《玉篇》「老物精也」。《通俗文》「山澤怪謂之魑魅」。張平子《西京賦》云「山神，虎形，名魑。澤神，猪頭人形有尾，名魅」。「魍」音文兩反。「魎」音良獎反。《通俗文》「木石變怪名魍魎」。《春秋》及《玉篇》云「水神也」。添夜叉、惡鬼，總有五類。喻邪見緣、撥五門緣、撥五法心心所等有五行相，謂謗因、果、作用、實事及非四見諸餘邪見。損傷善法、毀壞良田，無所不生名處處有。損害逾廣，如噉人肉。

The Commentary says: The following ten verses explain that miraculous spirits and anomalous ghosts serve as metaphors for the five [wrong] views. They are divided into five parts: the first three and a half verses serve as a metaphor for wrong view (mithyādṛṣṭi); two and a half verses serve as a metaphor for attachment to rules and rituals (śīlavrataparāmarśa); one and a half verses serve as a metaphor for the view of individuality (satkāyadṛṣṭi); half a verse serves as a metaphor for attachment to views (dṛṣṭiparāmarśa); and two verses serve as a metaphor for extreme views (antagrāhadṛṣṭi). The first part is divided into two: one verse generally illustrates the own-nature of wrong view, and two and a half verses illustrate its distinct functional aspects. This is the first. Chi (魑) is pronounced ri-zhi reverse; mei (魅) is mei-bi reverse. The Shuowen and the Yupian say: 'They are the spirits of aged things.' The Tongsuwen says: 'Monsters of mountains and marshes are called chimei.' Zhang Pingzi's 'Western Capital Rhapsody' says: 'A mountain spirit with a tiger's shape is named chi; a marsh spirit with a pig's head, a human body, and a tail is named mei.' Wang (魍) is pronounced wen-liang reverse; liang (魎) is liang-jiang reverse. The Tongsuwen says: 'Anomalies of trees and stones are named wangliang.' The Chunqiu and the Yupian say: 'They are water spirits.' Adding yakṣas and evil ghosts, there are five classes altogether. They metaphorically illustrate the five functional aspects of the mind and mental factors, etc., which have wrong views as conditions and repudiate the five portals and repudiate the five dharmas, namely: repudiating cause, [repudiating] result, [repudiating] function, [repudiating] real entities, and any other wrong views other than the four [other] views. Injuring good dharmas and destroying fertile fields, so that there is nowhere they do not arise, is expressed as 'being everywhere.' Their harm is ever broader, like 'devouring human flesh.'