翻譯名義集 2.137

2.137

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.'