大乘起信論廣釋卷第三．四．五 5.78

5.78

論。或有眾生至男女等相　釋曰。顯勝能竟。次下第三辨其摩事。於中有二。先略。後廣。略中有二。光障。後治。此初也。無善根者。此舉障因。謂無增上善根力。非謂常無善根力也。故新論云善根漸少。則為已下顯能障者。魔謂天魔。性樂生死。則他化天有別住空。謂此眾生是其所屬懸出其境。故為障也。鬼謂魑魃性多虛誑即□□□等是其□□□神。謂精媚。性多弊惡。即時等多住塚等。則諸外道及佛法中無慚愧者墮此類中。由□習故憎嫉行人故為障□。今墮邪道。是故名為外道鬼神。久有正信。彼修行者今舉障□故說□也。或於已下舉其性相。如前三類皆能變作三種五塵壞人善心。現形恐怖者。如新本言。或現惡形以怖其心。或現端正男女者。如新本言。或現美色以迷其意。言等相者。釋者即是中實五塵亂人心者。新論無此等相之言。便言或現天等形相。亦無當念唯心等語。觀此文契新論應善。一重魔事足顯障深。廣略　陳實為煩重。以是譯者妄加文耳。

Treatise: "Or there may be sentient beings... appearances of men, women, and so forth."
Commentary: Having shown the superior efficacy, next below is the third [section], distinguishing demonic events. In this there are two: first brief, then extensive. In the brief there are two: first the obstacle, then the remedy. This is the first.
"Those without roots of goodness": this cites the cause of the obstacle, meaning having no power of superior roots of goodness, not that they permanently lack the power of roots of goodness. Therefore the new translation says "their roots of goodness are gradually diminished." "Then by..." below shows those capable of obstructing. "Māra" refers to the heavenly māra; by nature they delight in saṃsāra, existing in Paranirmitavaśavartin with separate abodes in space. Considering that this sentient being belongs to them and is far transcending their realm, they therefore create obstacles. "Ghosts" refers to mountain spirits and goblins; by nature they are largely deceitful, namely [...] and so forth are their [...] spirits. "Spirits" refers to seductive sprites; by nature they are mostly pernicious and evil, namely often dwelling in tombs and cemeteries. These are non-Buddhists and shameless people within the Buddha's teaching who fall into this class. Because of [...] habits, they hate and envy practitioners, and therefore create obstacles [...]. Now having fallen into evil paths, they are therefore called non-Buddhist ghosts and spirits. When those practitioners who have long possessed pure faith now meet obstacles [...], therefore it explains [...].
"Or at..." below cites their natures and characteristics. As before, all three classes can transform into the three kinds of five sense-objects to ruin people's wholesome minds. "Manifesting frightening forms": as the new version says, "or manifesting evil forms to terrify their minds." "Or manifesting handsome men and women": as the new version says, "or manifesting beautiful forms to bewilder their thoughts." Regarding "and so forth": the commentator takes this to be the concrete five sense-objects that confuse the human mind. The new translation lacks the words "and so forth," and simply says "or manifesting forms of devas and so forth"; nor does it have the phrase "one should mindfully contemplate that it is only mind," etc. Viewing this text, agreement with the new translation would be superior. A single layer of demonic events is sufficient to show the depth of the obstacle; presenting both brief and extensive is truly repetitive and cumbersome, merely words erroneously added by the translator.