翻譯名義集 2.137

2.137

鄭玄云：「聖人之精氣謂之神，賢人之精氣謂之鬼。」尸子云：「天神曰靈，地神曰祇，人神曰鬼。鬼者歸也。故古人以死人為歸人。」《婆沙》云：「鬼者畏也，謂虛怯多畏。又威也，能令他畏其威也。又希求名鬼，謂彼餓鬼，恒從他人希求飲食，以活性命。」《光明疏》云：「神者能也。大力者能移山填海，小力者能隱顯變化。」肇師云：「神受善惡雜報，見形勝人劣天，身輕微難見。」《淨名疏》云：「皆鬼道也。」《正理論》說鬼有三種：一無財鬼，亦無福德，不得食故。二少財鬼，少得淨妙飲食故。三多財鬼，多得淨妙飲食故。此三種中復各有三。初無財三者：一炬口鬼，謂火炬炎熾常從口出；二針咽鬼，腹大如山，咽如鍼孔；三臭口鬼，口中腐臭自惡受苦。少財三者：一針毛鬼，毛利如針，行便自刺；二臭毛鬼，毛利而臭；三大癭（於郢）鬼，咽垂大癭，自決噉膿。多財三者：一得棄鬼，常得祭祀所棄食故；二得失鬼，常得巷陌所遺食故；三勢力鬼，夜叉、羅剎、毘舍闍等，所受富樂，類於人天。《正理論》云：「諸鬼本處琰魔王界，從此展轉散趣餘方。」《長阿含》云：「一切人民所居舍宅，一切街巷四衢道中，屠兒市肆及丘塚間，皆有鬼神，無有空者。凡諸鬼神，皆隨所依即以為名。依人名人，依村名村，乃至依河名河。一切樹木極小如車軸者，皆有鬼神依止。」〈世品〉云：「鬼以人間一月為一日，乘此成月歲，彼壽五百年。由諂誑心，作下品五逆十惡，感此道身。」

Zheng Xuan says: 'The refined qi of a sage is called a spirit (shen); the refined qi of a worthy is called a ghost (gui).' Shizi says: 'Celestial spirits are called ling; terrestrial spirits are called qi; human spirits are called gui. Gui means "to return" (gui). Thus the ancients considered the deceased to be "returned ones".' The *Vibhāṣā* says: '"Ghost" (gui) means "fear" (wei), referring to their timidity and excessive terror. It also means "awe" (wei), as they can cause others to fear their awesome might. Furthermore, gui is named from "seeking" (xīqiú), referring to those hungry ghosts (preta) who constantly seek food and drink from others in order to sustain life.' The *Guangming shu* says: 'A spirit (shen) means ability (neng). Those with great power can move mountains and fill oceans; those with lesser power can conceal and reveal themselves through transformations.' Master Sengzhao says: 'Spirits experience mixed retributions of good and evil; in visible form they are superior to humans and inferior to devas, and their bodies are subtle and difficult to see.' The *Jingming shu* says: 'They all belong to the realm of ghosts.' The *Nyāyānusāra* (*Zhenglilun*) explains that there are three types of ghosts: first, ghosts without wealth (apratīkṣa-artha), who also lack merit and virtue and cannot obtain food; second, ghosts with little wealth, who obtain pure and exquisite food and drink only rarely; third, ghosts with much wealth, who abundantly obtain pure and exquisite food and drink. Within each of these three types there are again three kinds. The three kinds of those initially without wealth are: first, torch-mouthed ghosts, whose mouths constantly emit blazing torch-like flames; second, needle-throated ghosts, whose bellies are as large as mountains and whose throats are like needle holes; third, foul-mouthed ghosts, whose mouths are putrid and foul, causing them to suffer self-loathing. The three kinds of those with little wealth are: first, needle-haired ghosts, whose hair is sharp as needles and pierces them as they move; second, foul-haired ghosts, whose hair is sharp and foul-smelling; third, large-goitre ghosts, whose throats hang with large goitres that they themselves burst to eat the pus. The three kinds of those with much wealth are: first, ghosts who obtain discard, who constantly obtain food discarded from sacrificial offerings; second, ghosts who obtain loss, who constantly obtain food dropped in streets and lanes; third, ghosts of power, such as yakṣas, rākṣasas, and piśācas, whose experiences of wealth and pleasure resemble those of humans and devas. The *Nyāyānusāra* says: 'The primary abode of all ghosts is the realm of King Yama; from there they gradually disperse into other directions.' The *Dīrghāgama* says: 'In all residences where human beings live, in all streets and crossroads, in butcher shops and marketplaces, and among burial mounds, there are spirits and ghosts—none of these places are empty of them. All spirits and ghosts are named according to what they depend upon: those depending on persons are named after persons; those depending on villages are named after villages; up to those depending on rivers are named after rivers. All trees, down to the smallest the size of a chariot axle, have spirits and ghosts inhabiting them.' The 'Chapter on the World' states: 'For ghosts, one human month is one day; by this calculation months and years are formed, and their lifespan is five hundred years. Because of a deceitful and flattering mind, committing the inferior grade of the five heinous deeds and ten unwholesome actions, they receive a body in this realm.'