起信論疏筆削記 19.35

19.35

堆惕鬼者，《禪病經》云：羅旬逾長者子初出家時，迦葉佛所教數息觀，靜處見一鬼，面如琵琶，四眼兩口舉面放光，以手擊攊人兩腋下及餘身分，口言堆惕堆惕，如旋火輪、似掣電光，或滅或生、或作鼠形、或作馬聲、或作鬼吟、或復竊語，種種惱亂令行人發狂。佛言：「此鬼是拘那含牟尼佛時有一比丘，垂向初果，犯邪命故為眾擯出，瞋恚命終，自誓為鬼，惱亂四眾。」堆惕者，以口云也。臘吉支者，《禪經》云：此起尸鬼也。言偷者，或是此鬼愛偷死屍故，或是連下梵語，且兩存之，非謂因偷夏臘也。故經云：諸臘吉支手捉鐵棒等。戒律，即聲聞戒諸部律文。三歸五戒可知。

Regarding the duitig ghost: The Chanbing jing says: "When the elder's son Luo Xunyu first renounced household life, while practicing the mindfulness of breathing taught at the time of Kāśyapa Buddha in a quiet place, he saw a ghost whose face was like a pipa lute, with four eyes and two mouths, its entire face emitting light. It struck and tickled both of his armpits and other parts of his body with its hands, saying with its mouth: 'Duitig, duitig,' like a whirling wheel of fire, like a flash of lightning, now vanishing, now arising, or taking the form of a mouse, or making the sound of a horse, or groaning like a ghost, or whispering secretly, harassing and confusing in various ways to drive the practitioner mad. The Buddha said: 'This ghost was a monk in the time of Konāgamana Buddha who was approaching the first fruition. Because he engaged in wrong livelihood, he was expelled by the Saṅgha. Dying in anger, he vowed of his own accord to become a ghost to harass the fourfold assembly.'" "Duitig" refers to what it says with its mouth. Regarding lakṣaṇas (luojizhi): The Chan jing says: "These are vetālas (corpse-reviving ghosts)." When the text mentions "stealing," it may be because this ghost loves to steal corpses, or it may be linked with the Sanskrit word below; we preserve both readings for now, not that it is due to stealing monastic retreats (vassa). Thus the sūtra says: "The lakṣaṇas hold iron rods in their hands," and so forth. "Precepts and vinaya" refers to the vinaya texts of the various sections of the Śrāvaka precepts. The three refuges and five precepts are self-evident.