大乘起信論義記 3.453

3.453

一切諸境尚唯自心，何況坐中此等諸境，是故觀察唯心，魔境隨滅不能嬈亂。以此唯心非彼所知故，此是通遣之法。別門遣者，治諸魔者，當誦大乘般若及治魔呪默念誦之。埠場鬼者，或如蟲蝎緣人頭面鑽刺㿇㿇，或復擊攊人兩腋下，乍抱持於人，或言說音聲諠閙，及作諸獸之形，異相非一；來惱行者，則應閉目一心陰而罵之，作如是言：「我今識汝，汝是此閻浮提中食大火嗅香偷臘吉支，邪見憙破戒種，我今持戒終不畏汝。」若出家人應誦戒律，若在家者應誦菩薩戒本，若誦三歸五戒等，鬼便却行匍匐而出也。精媚神者，謂十二時狩，能變作種種形色，或作少男女相，或作老宿之形及可畏身相等，非一眾多惱亂行者。其欲惱人，各當本時來，若其多於寅時來者，必是虎兇等；若多於卯時來者，必是兔鹿等；乃至多於丑時來者，必是牛類等。行者恒用此時則知其狩精媚，說其名字訶責，即當除滅。此等皆如禪經中及顗禪師《止觀》中廣說。上來略明竟。

All perceptual objects whatsoever are still only one’s own mind, not to mention these various perceptual objects seen while sitting; therefore, when one observes mind-only, the demonic objects vanish accordingly and cannot cause disturbance. Because this mind-only is not something they know, this is the universal method of casting them off. As for casting them off through specific methods: to remedy demons, one should recite the Mahāyāna Prajñā[pāramitā] and demon-quelling dhāraṇīs silently to oneself. Graveyard ghosts may crawl like insects and scorpions over a person’s head and face, drilling and pricking uncomfortably, or strike and tickle under a person’s armpits, suddenly hug the person, or make noisy voices and sounds of speech, or take the form of various beasts—such distinct manifestations are not solitary. When they come to afflict the practitioner, one should close the eyes, single-mindedly and silently scold them, saying: “I now recognize you! You are the *hiraṇyakeśī* in this Jambudvīpa who eats big fire and smells incense, a perverse view-holder fond of breaking precepts! I now maintain the precepts and will never fear you.” If one is a monastic, one should recite the Vinaya; if a layperson, one should recite the Bodhisattva Precepts; or if one recites the three refuges, five precepts, and so forth, the ghost will crawl backwards and flee on all fours. Seductive nature spirits refer to the animals of the twelve earthly branches, which can transform into various forms and colors, either appearing as young boys and girls, or taking the forms of old elders, or terrifying bodies and the like, disturbing practitioners in numerous ways. When they wish to afflict people, they each come at their corresponding hour: if they mostly come during the *yin* hour (3–5 a.m.), it is surely a tiger, leopard, or the like; if mostly during the *mao* hour (5–7 a.m.), it is surely a rabbit, deer, or the like; and up to, if mostly during the *chou* hour (1–3 a.m.), it is surely of the bovine class. By consistently observing this hour, the practitioner knows the animal nature spirit; upon calling out its name and reprimanding it, it will immediately disappear. These are all explained at length in meditation sūtras and in Dhyāna Master Zhiyi’s *Calm and Insight*. The above concludes the brief explanation.