法苑珠林 6.50

6.50

依順正理論云。鬼有三種。謂無少多財。無財復有三。炬鍼臭口。炬口鬼者。此鬼口中常吐猛焰熾然無絕。身如被燎多羅樹形。此受極慳所招苦果。鍼口鬼者。此鬼腹大量如山谷口如鍼孔。雖見種種上妙飲食。不能受用。飢渴難忍。臭口鬼者。此鬼口中常出極惡腐爛臭氣。過於糞穢沸溢廁門。惡氣自熏恒空嘔逆。設遇飲食亦不能受。飢渴所惱狂噭亂奔。少財亦有三。謂鍼毛臭毛癭。鍼毛鬼者。此鬼身毛堅剛鋸利不可附近。內鑽自體外射多身。如鹿中毒箭怖狂走。時逢不淨少濟飢渴。臭毛鬼者。此鬼身毛臭甚常穢薰爛肌骨。蒸坌腸腹衝喉變歐。荼毒難忍。攫體拔毛傷裂皮膚。轉加劇苦。時逢不淨少濟飢渴。言癭鬼者。謂此鬼咽惡業力。故生於大癭。如大癕腫熱晞酸疼。更相㓟𮊞臭膿涌出。爭共取食少得充飢。多財亦有三。謂希祠希棄大勢。希祠鬼者。此鬼常時往祠祀中。饗受他祭。生處法爾時歷異方。如鳥陵空往還無礙。由先勝解作是希望。我若命終諸子孫等必當祠我資具飲食。由勝解力生此鬼中。乘宿善因感此祠祀。或有先性愛親知。為欲皆令豐足資具。以不如法積集珍財。慳悋居心不能布施。乘斯惡業生此鬼中。住本舍邊便穢等處。親知追念為請沙門梵志孤窮供施崇福。彼鬼見已。於自親知及財物中生己有想。又自明見慳果現前。於所施田心生淨信。相續生長捨相應業。由此便成順現法受。乘斯力故得資具豐饒。希棄鬼者。此鬼欲常收他所棄吐殘糞等用充所食。亦得豐饒。謂彼宿生慳過失故。有飲食處見穢或空。樂淨見穢。亦由現福。如其所應各得豐饒。飲食資具生處法爾。所受不同不可推徵祠到。所以如地獄趣異熟生色。斷已還續。餘趣則無。於人趣中有勝念智修梵行等。餘趣中無。如天中隨欲眾具皆現。如斯等事生處法然。不可於中求其定量。大勢鬼者。大同前婆沙論說。又瑜伽論云。鬼趣有三。一者外障鬼。謂彼有情由習上慳生鬼趣中。常與飢渴相應。皮肉枯槁猶如火炭。頭髮蓬亂脣口乾焦。常以其舌舐掠口面。飢渴慞惶處處馳走。所到泉池為諸有情手執刀仗護不令覷。或變成膿血自不欲飲。是名外障鬼。二者內障鬼。謂彼有情口如針炬其腹寬大。縱得飲食自不能食。是名內障鬼。謂有餓鬼。名猛焰鬘。隨所飲噉皆被燒然。由此因緣飢渴大苦。是名無障鬼。若夫善名利物。感報怡愉。惡是損他招果摧折。但善類登山理為難上。惡如崩墜實可易行。是以天宮閑曠來蹤蓋寡。地獄樊籠往人爭湊也。

According to the *Nyāyānusāra*, there are three kinds of ghosts: those without wealth, those with little wealth, and those with much wealth. Those without wealth also have three kinds: torch-mouths, needle-mouths, and foul-mouths. The torch-mouth ghost: this ghost constantly spews fierce, blazing flames from its mouth without cessation, its body shaped like a scorched tāla tree. This is the painful retribution brought about by extreme stinginess. The needle-mouth ghost: this ghost's belly is as vast as a mountain valley, while its mouth is like the eye of a needle. Although it sees all sorts of superior, exquisite food and drink, it cannot partake of them, and its hunger and thirst are unbearable. The foul-mouth ghost: from this ghost's mouth there constantly issues an exceedingly vile, putrid stench, surpassing the boiling filth at a privy door. Its own foul air constantly chokes it, making it retch empty-bellied. Even if it encounters food and drink, it cannot receive them; vexed by hunger and thirst, it wails madly and rushes about in frenzy. Those with little wealth also have three kinds: needle-haired, foul-haired, and goitered. The needle-haired ghost: this ghost's body hairs are hard and sharp as saws, so that no one can approach it; inwardly they pierce its own body, and outwardly they shoot into the bodies of others; like a deer struck by a poisoned arrow, it runs in terrified madness. Only when it occasionally encounters impurities can it slightly alleviate its hunger and thirst. The foul-haired ghost: this ghost's body hairs are exceedingly foul-smelling, and their constant filth rots its flesh and bones; steaming its bowels and belly, it rushes up its throat into vomiting, causing unbearable torment; scratching its body and plucking its hair tears its skin, aggravating its severe suffering. Only when it occasionally encounters impurities can it slightly alleviate its hunger and thirst. As for the goitered ghost: due to the power of evil karma, a large goiter grows at this ghost's throat, like a massive carbuncle or abscess, hot, dry, and bitterly aching; they slash each other, foul pus surges forth, and they scramble to consume it to slightly stave off hunger. Those with much wealth also have three kinds: those hoping for offerings, those hoping for leavings, and those of great power. The ghost hoping for offerings: this ghost constantly goes to sacrificial rituals to receive others' oblations. The natural law of its realm of birth allows it at times to traverse distant quarters, roaming back and forth through the sky without hindrance like a bird. Because of its prior resolve, it formed such a wish: 'When I die, my sons and grandsons will surely sacrifice provisions, food, and drink to me.' By the power of this resolve, it was born among these ghosts; relying on its past wholesome causes, it receives these offerings. Or, perhaps in a past life it loved its relatives and acquaintances and wished to make them all fully endowed with provisions; accumulating precious wealth through improper means, stingy in mind, it was unable to practice dāna. Riding on this evil karma, it was born among these ghosts, dwelling beside its former home in latrines and the like. When its relatives, remembering it, invite śramaṇas and brāhmaṇas or give alms to the destitute and solitary to accumulate blessings, that ghost sees this and conceives the thought that its relatives and wealth are its own; furthermore, seeing clearly the retribution of its stinginess manifest before it, it produces pure faith in the field of offering. Continuously generating karma associated with renunciation, this becomes karma to be experienced in the present life; riding on this power, it obtains abundant provisions. The ghost hoping for leavings: this ghost constantly desires to collect others' discards, vomit, leftover excrement, and the like to serve as its food, and also obtains an abundance. Because of the fault of stinginess in its past lives, wherever there is food and drink it sees filth or emptiness; wishing for the pure, it sees the impure. Yet due to its present merit, it each obtains an abundance as appropriate. Food, drink, and provisions are natural to its realm of birth; that what is received varies cannot be deduced merely from the arrival of offerings. This is just as in the hells, where the maturation-born form [of the body] knits back together after being severed, which does not happen in other realms; or as in the human realm, where there are superior mindfulness, wisdom, the cultivation of the brahma-practice, and so forth, which do not exist in other realms; or as among the devas, where all implements appear according to one's desires. Such matters are natural to their realms of birth, and one cannot demand a fixed measure in them. The ghost of great power: this is largely the same as what was stated above from the *Mahāvibhāṣā*. Furthermore, the *Yogācārabhūmi* states: There are three kinds in the ghost realm. The first are ghosts with external obstacles: these sentient beings, having practiced supreme stinginess, are born in the ghost realm, constantly coupled with hunger and thirst. Their skin and flesh are withered like charcoal, their hair disheveled, their lips parched. Constantly licking their mouths and faces with their tongues, agitated by hunger and thirst, they run in all directions. Whenever they reach springs and pools, sentient beings holding knives and staves guard them so they cannot even look; or the waters turn into pus and blood, which they do not wish to drink. These are called ghosts with external obstacles. The second are ghosts with internal obstacles: these sentient beings have mouths like needles or torches, and their bellies are vast. Even if they obtain food and drink, they themselves cannot eat them. These are called ghosts with internal obstacles. There are also hungry ghosts named Fierce-Flame Garlands: whatever they drink or eat is completely consumed by fire. By this cause, they suffer great pain from hunger and thirst. These are called ghosts without obstacles. Now, good is named for benefiting beings and brings about joyful retribution; evil harms others and brings the fruit of ruination. But doing good is like climbing a mountain—in principle it is hard to ascend; doing evil is like a collapse and fall—in truth it is easy to perform. Hence, the heavenly palaces are spacious and broad, yet few are the tracks of those who arrive; the hells are a snare and a cage, yet people vie to rush into them.