法苑珠林 6.11

6.11

第二邊住處者。如婆沙論說。亦不定有其二種。一有威德。二無威德。彼有威德者。住山谷。或住空中。或住海邊。皆有宮殿果報過人。彼無威德者。或依不淨糞穢而住。或依草木塚墓而止。或依屏廁故區而居。皆無舍宅。果報劣人。又如論說。四天下中悉有鬼住。東西二方有威德無威德鬼。於北方中唯有威德鬼住。無有無威德鬼。以其報勝故如是。乃至忉利天中亦有威德鬼神住。應彼諸天所驅使故。自上諸天更無住處。故新翻婆沙論亦云。四大天眾及三十三天中唯有大威德鬼。與諸天眾守門防邏導從給使。有說。於此贍部洲西有五百渚。兩行而住（依舊婆沙論云。閻浮提西有五百鬼城於此五百自有兩別矣）於兩行渚中有五百城。二百五十城有威德鬼住。二百五十城無威德鬼住。是故昔有轉輪王名儞彌。告御者摩怛梨曰。吾欲游觀。汝可引車從是道去。令我見諸有情受善惡果。時摩怛梨即如王教。引車從於二渚中過時。王見彼有威德鬼。首冠華鬘身著天衣。食甘美食猶如天子。乘象馬車各各遊戲。見無威德鬼。頭髮蓬亂裸形無衣。顏色枯悴以髮自覆。執持瓦器而行乞匃。見已深信善惡業果。問鬼趣形狀云何。答多分如人亦有傍者。或面似猪。或似種種餘惡禽獸。如今壁上彩畫所作。問語言云何。答劫初成時皆作聖語。後時隨處作種種言。或有說者。隨從何處命終生此。即作彼形即作彼語。評曰。不應作是說。若從無色界歿來生此趣。可無形無言耶。應作是說。隨所生處。言形亦爾。

As for the second, the peripheral abodes: as the *Mahāvibhāṣā* says, they are also variable, having two kinds: first, those with majesty and virtue; second, those without majesty and virtue. Those with majesty and virtue live in mountain valleys, or in mid-air, or on the seashore; all possess palaces and their retribution surpasses that of humans. Those without majesty and virtue may dwell dependent on impure filth and dung, or take lodging in grasses, trees, and tombs, or dwell in hidden latrines and derelict sites; none possess houses, and their retribution is inferior to that of humans. Furthermore, as the treatise says, ghosts dwell throughout all four continents. In the eastern and western directions, there are ghosts both with and without majesty and virtue. In the northern direction, there are only ghosts with majesty and virtue, and none without majesty and virtue, because their retribution is superior like this. Up to the Trāyastriṃśa Heaven, there are also ghosts and spirits of majesty and virtue dwelling there, answering to the bidding of those devas; from above that, in the higher heavens, there are no more abodes [for them]. Therefore, the newly translated *Mahāvibhāṣā* also says: "Among the assemblies of the Four Great Heavenly Kings and in the Trāyastriṃśa Heaven, there are only ghosts of great majesty and virtue, who serve with the assemblies of devas as gatekeepers, patrol guards, guides, attendants, and servants." Some say: "To the west of this Jambudvīpa there are five hundred islets arranged in two rows. (According to the old *Mahāvibhāṣā*, to the west of Jambudvīpa there are five hundred ghost cities, and among these five hundred there are naturally two distinctions.) Among the two rows of islets there are five hundred cities: two hundred and fifty cities have ghosts with majesty and virtue dwelling in them, and two hundred and fifty cities have ghosts without majesty and virtue dwelling in them. For this reason, in the past there was a wheel-turning king (cakravartin) named Nimi who said to his charioteer Mātali: 'I wish to go touring; you should guide the chariot along this road, so that I may see sentient beings receiving the fruits of good and evil.' Then Mātali followed the king's instruction and guided the chariot between the two rows of islets. At that time, the king saw those ghosts with majesty and virtue, with flower garlands on their heads, celestial garments on their bodies, eating sweet and delicious food just like sons of devas, riding on elephants, horses, and carriages, each sporting and amusing themselves. He saw the ghosts without majesty and virtue, with dishevelled hair, naked without clothing, of withered and emaciated complexion, covering themselves with their hair, holding earthenware vessels and going about begging. Having seen this, he deeply believed in the karmic fruits of good and evil." Question: "What are the shapes of those in the ghost destiny?" Answer: "The majority are like humans, but there are also animal-like forms; some have faces like pigs, or like various other vicious birds and beasts, just like the painted figures on walls today." Question: "What is their language?" Answer: "When the kalpa first formed, all spoke the sacred tongue (Āryan speech). Later, according to place, they spoke various languages. Some say: depending on where they die and are born here, they take that form and make that speech." The critique says: "One should not speak thus. If someone dies in the formless realm (ārūpyadhātu) and comes to be born in this destiny, could they be without form and without speech? One should say: corresponding to the place where they are born, their speech and form are likewise."