金光明經文句 6.9

6.9

鬼字訓歸，又云畏也。報多怖畏，如阿修羅（云云）。又云威也，能令他畏其威也。神者能也，大力者能移山填海，小力者能隱顯變化。此品通列一切天龍江海日月諸神。上已天題品竟，無容再出。雖通列諸道，而鬼神文多，從多故以之題品。此品是第三，一切天龍鬼神、天靈地祇咸皆發誓溥遍弘宣以勸流通。文為二：一長行、二偈頌。長行中，先舉事別、次圓供養。事別者，佛從慈悲中起受供養者，蓋應佛也。佛從如中起覺智，智與如合者，報佛也。一切法悉是諸佛行處者，法佛也。作如此解者，三佛歷別。若修事之供養，供養亦別也。圓供養者，勸聽經。聽經是法之供養，諸供養中最為第一，第一供養者供養一切佛。能說文字是應佛、能詮是報佛、所詮是法佛，能敬文字即敬三佛，亦是敬三世佛。諸佛從此生，故供養文字即供養一切諸佛（云云）。又別時重聞更記之。長行舉四願欲而作一勸。若欲知佛行處，行處者即如如境，法佛也。欲知者，知是如如智，報佛也。能聽此經，此經即文字，文字即應佛也。能聽者，隨順佛教即法供養，法供養即妙供養也。聽經能生覺智，覺智生故，即是佛受供養也。聽經一事具諸願欲，秪圓一事具別諸事也。

The character gui (ghost/preta) is glossed as 'to return' (gui), and also said to mean 'dread' (wei). Their retributions involve much dread, like the asuras (and so forth). It is also said to mean 'awe-inspiring power' (wei), being able to make others dread their power. Shen (spirits/devas) means 'capability' (neng); those with great power can move mountains and fill seas, while those with lesser power can conceal, manifest, and transform. This chapter comprehensively lists all devas, nāgas, rivers, seas, sun, moon, and various spirits. Above, the title of the chapter on devas was already completed, so they cannot be repeated. Although it comprehensively lists various destinies, passages on ghosts and spirits are more numerous; following the majority, the chapter is titled after them. This chapter is the third, in which all devas, nāgas, ghosts, spirits, heavenly entities, and earthly deities all make vows to universally propagate [the sūtra] to encourage transmission. The text has two parts: first, prose; second, verses. In the prose, it first cites the distinction of events, and next the complete offering. As for the distinction of events: the Buddha arising from great compassion to receive offerings is the response Buddha (nirmāṇakāya). The Buddha arising from suchness to attain awakening wisdom, where wisdom unites with suchness, is the reward Buddha (saṃbhogakāya). That all dharmas are the range of practice of all Buddhas is the Dharma Buddha (dharmakāya). Making such an understanding, the three Buddhas are distinct. If one cultivates phenomenal offerings, the offerings are also distinct. As for the complete offering: encouraging the hearing of the sūtra. Hearing the sūtra is the Dharma offering, the supreme among all offerings; the supreme offering is offering to all Buddhas. The written words that can be spoken are the response Buddha; that which can express is the reward Buddha; that which is expressed is the Dharma Buddha. Being able to revere the written words is revering the three Buddhas, and is also revering the Buddhas of the three periods of time. All Buddhas are born from this; therefore, offering to the written words is offering to all Buddhas (and so forth). Furthermore, when hearing this again at another time, record it further. The prose cites four aspirations to make a single encouragement. If one wishes to know the Buddha's range of practice: the range of practice is the realm of suchness, the Dharma Buddha. Wishing to know: the knowing is the wisdom of suchness, the reward Buddha. Being able to hear this sūtra: this sūtra is the written words, and the written words are the response Buddha. Being able to hear: according with the Buddha's teaching is the Dharma offering, and the Dharma offering is the wondrous offering. Hearing the sūtra can generate awakening wisdom; because awakening wisdom is generated, this is the Buddha receiving offerings. The single act of hearing the sūtra possesses all aspirations; merely this one complete act possesses all distinct acts.