「地獄空」攝影集即將在八月中元節前出版，由知名設計師與攝影家黃子欽設計，內附在下二位高徒精美繪製符咒、心經版畫書籤、愣嚴咒牌、尊勝咒語...等，感恩十方大德助印，希望疫情退散，平安喜樂，後記如下：
野放台灣五十餘年，貪狼獨坐，三方四正殺破狼格局，少年多舛，白手起家，隨展覽雲遊四海，如閒雲野鶴常持各類底片機流連廢墟、山川、宮廟忘返，遂設幻影堂自詡堂主，一日三省「凡所有相皆是虛妄」，常宅於暗房沖片放大通宵、鍾情黑白世界之單純，彩色照片俗世繽紛花俏做作甜美甚至比現實更現實故少拍也。知天命之年有餘，了悟人生一瞬、眨眼即逝，雖非仙人，亦無道骨，初聞離垢地生清淨心，但離華嚴「不動地」尚遠，待修持也。
2017年盛暑拍畢《巨神連線》，心律不整差點心肌梗塞向閻羅王報到，意識死神隨伺在側，人生苦短，如何了生脫死、盡斷煩惱、無所罣礙、遠離顛倒……總不得解，蒙釋迦摩尼佛開示飆淚三晝夜，聞佛法數載始知自我渺如塵埃，甚感慚愧。閒暇乃參訪名寺古剎，禮敬焚香佛陀菩薩羅漢諸神天仙王爺媽娘，台灣宮廟千奇百怪、宗派錯綜複雜（佛教、道教、一貫道、天主教、基督教、齋教、回教＆大同教、儒教鑾堂、天帝教＆天德教、慈惠堂＆勝安宮、軒轅教、道院、理教、萬國道德會、會靈山……）、神棍橫行（依人不依法、偶像崇拜、斂財、邪淫），因歷史變遷、社會動盪、政治鬥爭、意識形態等因素導致佛道混雜，但地獄造景稀少，後專注拍攝各殿閻王、判官、陰司、獄卒、七爺、八爺乃至一切罪人，各寺造景巧妙、耐人尋味，意境乖張溢於言表，造型扭曲非常人所能塑也，然匠心獨運、自成一格，專研西方藝術數十載方知真誠樸拙最美，絲毫不輸喬托（Giotto di Bondone，1267～1337）乃至米開朗基羅（Michelangelo Di lodovico Buonarroti Simoni 1475 ~ 1564）矣。
創立於1986年的石門金剛宮風景優美可眺望北濱，雖主祀四面佛，儒釋道眾神尊也不含糊，可過七星橋解厄、繞行五百黝黑羅漢敲鑼印心、跪拜亞洲最大臥佛涅槃像，安太歲自不在話下，甲子太歲爺雙眼長出手掌印象甚深，1994年經閻羅王指示廟公建造一條肚內設極樂世界及陰曹地府之神龍，行走暗黑通道觸動感應機關，只見面容猙獰受刑者呼天搶地喊冤、身邊盡是血肉糢糊殘肢敗屍腦漿塗地，十殿閻羅各司其職、威儀攝人。新北市林口區青嶺湖北文紫祥宮包公廟則以壁面彩塑地獄浮雕獨步全台，粉嫩色彩搭配卡漫風格，尤為造型簡直恐怖到可愛透頂，該廟主祀森羅殿閻羅天子包拯（包青天），陽世冤屈者可至此參拜祭解，求破懸案者眾，逢中元普渡皆以紙紮船渡亡魂至彼岸，全台唯一閻羅天子巨像籌備中，四周環繞墓地，適合修不淨觀也。台灣首尊彰化八卦山大佛旁南天宮（1971）地府則是首座電動地府，規模精小但驚嚇度破表，略顯破敗但五光十色仍蠻凶悍，出自已故台南大道長金登富之作，而電動神明起始可追溯至1960年代北港朝天宮。倒是嘉義水上鄉白人牙膏觀光工廠「戴相府」、「將軍府」設置十殿地府出乎意料之外，乾淨亮麗、ㄧ殿ㄧ間、簡單樸實。由高雄蓮潭龍虎塔龍口入內可見全臺唯一交趾陶地獄牆面，尊尊栩栩如生，續入龍身乃進聞聲救苦白衣觀音大士三十三化身浮雕隧道，造型設色甚為古錐。高雄大岡山超峰寺入口處「西方三聖蓮池海會」（阿彌陀佛、觀世音菩薩、大勢至菩薩巨像）旁設靜態十殿閻羅（1970年代初），雖略為陳舊然韻味猶存，續往上行可抵「證菩提道－釋迦如來應化事迹」雕塑園區，一攬世尊畢生精華。如來年邁時，琉璃國王為報長期被釋迦族輕蔑之傲慢心，世尊雖三次單獨伽跌坐 阻擋大軍進攻之路，但因緣果報無法逆轉，昔日婢女所生王子瞋恨無以復加，還是滅了祖國。自持神通第一目犍連不忍無辜百姓慘遭屠殺，遂以缽盛救度五百族人，最終卻化為血水，佛言神通廣大仍不敵千百劫業力，因緣果報屢試不爽。其母死後墜入餓鬼道飢餓難耐，目犍連遂展神通救渡，但所食尚未入口皆化為赤火，佛陀囑咐農曆七月十五日僧眾解安居自恣日，於盆中設甘露美食供養十方僧眾，因此超度亡母。後世「盂蘭盆法會」乃至「水懺法會」、「瑜珈焰口法會 」皆為消業障、斷塵垢之超渡儀軌，既渡亡魂也自懺悔。
台南麻豆代天府規模宏大、造型豔麗，不但可遊十八層地獄尚可逛天堂（1979年興建，1983年開放)，燈光絢爛、聲響駭人，獨自漫步宛如觀落陰、地獄走一回。先過「心頭山」、入「清心池」、進「陰陽界」、抵「交簿廳」、達「鬼門關」、遊「補經所」、探「枉死城」、行「奈何橋」，至ㄧ殿泰廣王照「孽鏡台」現造惡原形，睹抱柱、火床等小地獄。二殿楚江王開「陰查簿 」判案定奪，觀糞尿泥、餓鬼、舞池、寒冰、膿血、鞭韃、舌犁、劍葉、戟腹拋接、砧截……等小地獄。三殿宋帝王刑罰為倒吊、銅鐵刮臉、挖眼、搗樁、倒烤、吸血、穿肋、抽筋、蛆蛀等小地獄……兼遊「四生（胎、卵、濕、化）回魂府」。四殿五官王掌管腰斬、拔舌、沸湯、刺嘴、剝皮、箭樹、車崩、射眼……等十六小地獄。隨五殿森羅王豋「望鄉臺」回眸親人最終眼後觀擊膝、誅心、刀山、飛刀火石……小地獄。六殿卞城王別稱「大叫喚大地獄」，轄火牛、虎啖、噬腎、鉗嘴含鍼、釘喉、磨摧、砍頭……等小地獄。七殿泰山王為「熱惱大地獄」，窺烙手指、抽腸、頂石蹲身、油釜滾烹、割舌穿腮……等十六小地獄。八殿都市王掌管「大熱惱大地獄」兼火狗、鐵汁、鐵蛇、鋸劈斷肢、釘板、灸脊、鐵丸、磅秤……等小地獄。九殿平等王直轄十八層「阿鼻大地獄」，直透地心、內中陰森、不見五指、滿溢地漿，皆為極犯，另轄紫赤毒蛇鑽孔、夾頂、鐵鴉、針雨、蜂蠍……等小地獄。至十殿輪轉王上「觀生臺」、「轉劫所八司」（查驗司 、稽善司 、考過司 、恩怨司 、壽命司 、支配司、掌劫司 、授生司）後至「孟婆亭」飲「醧忘湯」忘盡前塵往事，依前世功德過金、銀、玉、石、木、竹六種橋樑至「轉輪臺（紫河車）」入六道輪迴轉生投胎。據《十八泥犁經》記載，人過世後七七四十九天為「中陰生」，經閻羅王審判善惡業力判定去留或懲罰百千萬劫，犯五逆重罪則墮入「無間地獄（阿鼻地獄）」永劫不復。地藏王乃幽冥教主，統轄十殿閻羅，逢三曹普渡便在各殿設「講道所」超度尚存善根之鬼魂。
人類居於五趣（阿修羅、人、傍生、餓鬼、地獄）雜居地五濁惡世之堪忍世界，犯十惡業（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、愚痴）者必墮三趣惡道。如何出「三界」（欲界、色界、無色界）二十八天？凡人無此意識，別說能破「十二因緣」（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）還滅門，更別想斷除「四聖諦」（苦、集、滅、道）集地八十一品見惑與八十八使思惑（五利使-身見、邊見、邪見、見取見、戒禁取見、五鈍使-貪、瞋、癡、慢、疑），了悟「五蘊」（色、受、想、行、識）本空、「十二入」（眼、耳、鼻、舌、意、色、聲、香、味、觸、法）空、「十八界」空，破俱生我執與分別我執、法執甚至空執，生十一處「善心所」（信、精進、慚、愧、無貪、無瞋、無痴、輕安、不放逸、行捨、不害），降二十六處「惡心所」（貪、瞋、癡、慢、疑、惡見、忿、恨、覆、惱、嫉、慳、誑、諂、害、憍、無慚、無愧、掉舉、惛沉、不信、懈怠、放逸、失念、散亂、不正知），須知善根斷盡則陷永劫輪迴、無垠轉世之苦。
地獄可能空滅嗎？若地獄空乏人間多鬼怪，地獄淨空世間何嘗非淨土？若能證空性何處現地獄？
地獄曠古來便廣泛流傳各部族間，老死生滅為自然運行之基礎、宇宙意識之核心，然今文明昌盛如咱城邦並非慾望消弭之所，惡性所及實無可根除，礙於憲法國家法律社會軍隊企業公司學校家庭團體之層層束縛不亞於十八層，乃遁於壓抑、束己情懷，暗埋心底、日久貪嗔痴慢疑怨噌會疊穢。而六塵未熄，心多妄念，妖魔鬼怪魑魅魍魎孤魂閃靈出沒於荒郊乃至人間，會靈於曠野密林以增性靈乃出世高人修煉之舉，我等凡人擅闖宛如迪士尼般之人造地獄，三魂七魄尚不足以出竅，驚邪恐怖淒厲猙獰倒滿足了自以為是的慚愧，豈不謬哉？
病毒肆虐年半有餘，全球確診者逼近一億八千萬，枉死者近四百萬，堪比戰爭規模，望眾生發慈悲心、令往生者安息、善待其他物種、平等有情眾生。地獄本空，唯妄念生起一切羨慕嫉妒恨而地獄現前。盡以此書作為世界新冷戰獨裁者、超限戰者、暗網駭客、陰險狡猾冷嘲熱諷落井下石者之良知備忘錄矣。
姚瑞中寫於2021年端午節
Postscript
I have been living recklessly in Taiwan for more than fifty years. According to Zi Wei Dou Shu (Purple Star Astrology), Tan Lang is the sole star in my house of Self. This star, which represents xxx, forms an equilateral triangle with that star Qi Sha and Po Jun on the square chart and constitutes a Sha Po Lang pattern. The pattern indicates a kind of turbulence and change, a life of wandering with ups and downs and it tells a lot about my life. After my ill-fated youth, I started from scratch and traveled around the world with exhibitions that I participated. Like a flaneur, I wandered around ruins, nature, and temples with every type of film camera obliviously. Thus, I founded the Hall of Illusion and claimed to be the master of the hall. Several times a day, I pondered a quote from the Diamond Sutra, “Everything with form is unreal.” In addition, I usually stayed in the darkroom developing film and enlarging those negatives overnight. However, I treasured the simplicity of the black and white world. The earthly, gaudy, garish, phony and pleasing qualities within colored photos make the images even more realistic than the real world. It is not my cup of tea, so I seldom took colored photos. In Confucian thought, the age of fifty marks the stage knowing the mandate of Heaven. I am now at my fifties and realize how ephemeral human life is. However, I am not an immortal, nor having sagelike characteristics. I just learned that the stage of stainless (the second bhūmi) and develop a pure mind that is free from doubt and defilement. However, I’m still far from the immovable state and need to practice.
In the summer of 2017, after filming the work Incarnation, I experienced a severe heart rhythm problem which almost triggered myocardial infarction and could have killed me. Consequently, I realized that death was waiting for me and the life is too short to figure out how I can liberate myself from the cycle of Birth and Death. I couldn’t comprehend how to be free from all afflictions and worries and how to avoid delusive ideas. I wept for three days and nights after being enlightened by Shakyamuni Buddha. Up to the moment, I felt ashamed that I failed to realize that the self is as insignificant as dust after these years learning and practicing Buddhism. Since then, I have visited famous temples and monasteries in my spare time, worshiping Buddha, Bodhisattvas, arhats, and all the deities and immortals. Taiwan’s temples are myriad with a enormous number of sects, including Buddhism, Taoism, Yiguandao, Catholicism, Christianity, Chinese religions of fasting, Islam& Baháʼí Faith, Confucianism, Tiandiism& Tian-De Teachings, Xiwangmu cult, Yellow Emperor Sect, Precosmic Salvationism, Liism, World Wide Ethical Society, séance cult, etc. Some people even claim that they can mediate communication between the deities or spirits of the dead with human beings, having their believer rely on themselves instead of the orthodox dharma or dogma and pay excessive respect and admiration for the mediums or objects, accumulating wealth through such an unfair means or even harassing their believer sexually. Due to Taiwan’s historical changes, social turbulence, political struggles, and ideological issues, Buddhism and Taoism are somehow mixed. However, there are few emphases on the concept of the hell. As I took photographs of Yama of each court, judges, wardens of the underworld, jailers, General Fan and Hsieh (the ghost escorts) and all sinners, I found few temples cleverly created hellish scenes that are intriguing, exaggerating, and extraordinary. However, the creations are unparalleled unique. I have been studying Western arts for decades and then I came to realize that simplicity makes the most beautiful works of art. These hellish scenes can even compete with works of Giotto di Bondone (1267-1337) and Michelangelo Di lodovico Buonarroti Simoni (1475-1564).
Jingang Temple Shimen District, founded in 1986, overlooks the beautiful North shore. Although the temple is mainly dedicated to Phra Phrom (the Thai representation of Mahabrahma), spirits of Confucianism, Buddhism, and Taoism can also be founded in the temple. The worshipper can go cross the Seven Star bridge to relieve bad luck, walk along the five hundred arhat statues and knock on the gong to affirm one’s Buddha nature. Furthermore, the worshipper can also prostrate themself before Asia’s largest statue of Buddha in Nirvana (the Reclining Buddha statue) and pacify the Taoist Tai Sui deity of the year. I was impressed by the Jia-Zi Tai Sui General that a pair of palms grow out of his eyes. In 1994, the biō-kong (the person taking charge of the temporal affairs of a temple) received a divine inspiration from Yama (the King of Hell) that he had to build a sacred hall in the shape of a divine dragon, with the interior designed according to the World of Ultimate Bliss and the Underworld. When the visitor walks in the dark hallway, they will see the tortured people (dioramas, of course) scrunching their faces and crying bitterly and loudly in excessive grief as the visitor triggers the mechanism. One will even find them in the midst of flesh, body liquid and blood, mutilated limbs, and rotten corpses. While each of the ten Yamas are focusing on their own duties, showing their sacred dignity that collect visitors’ attention. The Baogong Temple in Linkou District, New Taipei City exclusively features colorful depiction of hellish scenes in relief in Taiwan. With its pastel shades and cartoon-like style, the relief is both grotesque and adorable at the same time. This temple is dedicated to Bao Zhen (also known as Justice Bao) representing the incarnation of Yama. Living people who have been treated unjustly can come worshipping Bao Gong and receive exorcism. Therefore, many people come here for seeking to solve unsolved cases. In Zhongyuan Festival (the ghost festival), the temple will burn the Zhizha (paper craft) boat to ferry the ghosts to the other shore, which is the shore of enlightenment. The only giant statue of Yama in Taiwan is still in the making. The temple is surrounded by a cemetery, suitable for meditating on the loathsomeness and impurity. Nantian Temple (1971), located next to the Eight Trigram Mountains Buddha in Changhua, features the first animatronic underworld. Despite the small size, the animatronic underworld is intensely shocking. Though it’s slightly worn, the colorful dioramas are still brutally ferocious. The creator was the late venerable Dao Zhang (Taoist priest) Jing Deng-fu while the origin of animatronic deities can be traced back to the 1960s Beigang Chaotian Temple. On the contrary, the Whiteman Toothpaste Tourism Factory in Shuishang Township, Chiayi, features ten Yamas with individual booth. The place is unexpectedly clean and polished yet keeps a simple and modest tone. Then, the Dragon Pagoda of the Dragon and Tiger Pagodas at Lotus Lake in Zuoying, Kaohsiung, holds the only relief of hellish scenes made of Kochin ceramic. All the figures are vivid and life-like. If one goes further into the pagoda, they will see a relief tunnel of the thirty-three incarnations of the white-robed form of Guanyin (Avalokiteśvara) on a white lotus, with a lovely and interesting design. Another Hall of Yama is built in the 1970s next to the entrance of Dagangshan Chaofeng Temple, located in the Alian District of Kaohsiung. Visitors will also see three statues of the Three Holy Ones of the Western Pureland (Amitābha, Avalokiteśvara, Mahāsthāmaprāpta) which assemble at a lotus pond. Although the hellish scene looks somewhat antiquated, you may still find its previous charm. If one goes further, they will reach the sculptural garden of “Attaining the Bodhi Way: the Incarnation of Sakyamuni Buddha,” where the visitor can see the essence of Bhagavato’s (meaning the Blessed one, one of the common epithets for Buddha) life. When Tathāgata (another epithet for Buddha) was old, the king of Kosala wanted to avenge the arrogance of the tribe of Shakyas who had long despised him, regarding him as a son of a maiden. Although Buddha has sat in lotus position alone three times to stop the army from attacking his tribe. However, one can never reverse the cause and following karma. The prince born of a maiden was so furious that he eventually destroyed his homeland. Maudgalyāyana (one of the Buddha’s closest disciples), who is said to have had supernatural abilities that surpassed the other disciples, could not bear to see the slaughter of innocent people. Thus, he saved five hundred people of his tribe with a pātra (an eating utensil of Buddhist monks). Unfortunately, everything he did was in vain, those who were saved eventually turned into a puddle of blood. The Buddha said that the supernatural abilities cannot surpass the power of karma. The cause and effect work all the time. When Maudgalyāyana’s mother fell into the path of hungry ghost, he used his supernatural abilities to save his mother from hunger. However, all the food turned into fire before being fed to his mother. Later, the Buddha commanded the monks to put nectar and dishes in a basin on the 15th day of the seventh month in the lunar calendar for the monks from all directions to free his mother from reincarnation. In later times, the Ullambana Dharma Service, the Compassionate Samadhi Water Repentance, and the Yoga Collection for Feeding the Searing Mouths Dharma Service are rituals to eliminate karmic hindrance and to cease to worldly delusions. Through such practices, one can free the dead as well as confess their repentance.
Madou Daitian Temple is a magnificent and colorful temple in Tainan. Not only can the worshippers visit the eighteen levels of Hell but also the Heaven (it was built in 1979 and inaugurated in 1983) here. The lighting and sound effects are stunning and frightening. When walking alone in the space, one may feel like taking a Guan Luo Yin trip (a Taoist necromancy which leads people’s spirits to hell and communicate with the dead ones) to visit the underworld prison. Before arriving the first court of the underworld, the visitor will walk through the Mountain of Heart Summit, the Pure Heart Pond, the Frontier between the Living and the Dead Realms, the Soul Registry Hall, the Portico of Demons, the Center for Complementary Teaching of Canonical Books, the Citadel of Premature Death, and the Bridge of Vanity. When one arrives at the first court, they will see King Chin-guang, who is in charge of the court, using the Mirror of Retribution to show the earthly form of evil creatures and also witness the sub-hell of Pillar-Holding and Fire Bed, etc. At the second court, King Chu-jiang collates the register of sins the souls of the dead have committed to impose the punishments. Here, you will see the sub-hell of Excrement and Urine, Hungry Ghost, Burning Dance Floor, Ice, Pus and Blood, Whipping, Tongue-Raking, Sword Blade, Stomach-Piercing, Chopping, etc. Next, the dead at the third court, ruled by King Song-di, will receive the punishments including inversion tortures, face-skinning with steel and copper knife, eye-wrenching, pounding, blood-sucking, rib-piercing, roasting, tendon-taking, being eaten by maggots. The visitor can pay a visit to the Palace of Soul-Resuscitation for the Four Forms of Creatures (birth from an egg, birth from a womb, birth from moisture, and birth by transformation). King Wu-guan is in charge of the fourth court. There are sixteen sub-hells at the fourth court including Waist Chop, Tongue Removal, Boiling Pond, Mouth-stabbing, Skin-peeling, Sword Tree, Burning Wheels and Cart, Eye-shooting, etc. Next, at the fifth court, sinful souls are allowed to ascend the Tower of Hometown-Viewing to take a final look of their family. The visitor will witness sub-hells of Knee-striking, Heart-slicing, Blade Mountain, Flying Swords and Burning Stones, etc. The King of Bian City takes charge of the sixth court, which is also known as the “Great Hell of Screaming,” with sub-hells including Fire Cattle, Tiger-Biting, Kidney-Eating, Mouth-Poking, Throat-Nailing, Iron Mill, Decapitation, etc. The King of Tai-shan is in charge of the seventh court, the “Great Hell of Heat and Fire.” The sixteen sub-hells at this court include Finger-Searing, Bowel-Hauling, Stone-Bearing, Boiling Oil, Tongue-Removal and Cheek-Piercing, etc. Next, the King Du-shi is in charge of the eighth court, the “Great Hell of Intense Fire and Heat,” and the sub-hells including Fire Dogs, Molten Iron, Iron Snakes, Dismemberment, Steel Spikes, Burning-Marrow, Iron Ball, Scale, etc. The ninth court is ruled by the King Ping-deng. It is known as the biggest court, Avici Hell (the Hell of Incessant Suffering), which if the lowest level of the hell realm and the interior is gloomily and terrifyingly dark. Those who committed the most serious evil deed will be sent to the Avici Hell. Sub-hells such as Poisonous Snake, Brain-Removal, Crow-Gnawing, Raining Needles, Wasps and Scorpions are included at this court. After arriving the tenth court, ruled by the Great King of the Reincarnation Palace, one can visit the “Observatory of Life on earth” and the “eight bureaus of the Reincarnation Palace” (including the Bureau of Judicial Control, the Bureau of Good-Actions, the Bureau of Bad-Actions, the Bureau of Debts, Gratitude, and Vengeance, the Bureau of Longevity and Destiny, the Bureau of Familial Ties, the Bureau of the Reincarnated, and the Bureau of Birth). The sinful one will be sent to the Pavilion of Mengpo and made to drink the Soup of Forgetfulness to forget all past affairs. According to the sinful one’s merits of previous life, they will go across one of the six bridges (gold, silver, jade, stone, wood, bamboo) to the “Reincarnation-Wheel (Wheel on the Crimson River).” Finally, one is able to reborn in the six realms. According to the Aṣṭadaśa nāraka sutra ( the Eighteen Hells Sutra), after one passes away, they will enter an intermediate and transitional state between death and rebirth, known as antarābhava in Sanskrit, for forty-nine days. The being will be evaluated by Yama, who will decide if one should get reborn or get punished at the hell. Those who committed the Five Grave Offenses (killing one’s father, killing one’s mother, killing an Arhat, shedding the blood of a Buddha, and creating a schism within the community of Buddhist monks and nun who practice for attaining enlightenment.) will be sent to the Avici Hell and stay there eternally. Kṣitigarbha is the Lord of the Nether World, ruling the ten court of Hell. The lord will set up the “Hall of Teaching” at each court to salvage those sinful ones who still obtain few merits at the offering rituals.
Human beings live the Sahā world (sahāloka in Sanskrit, meaning “endurance of suffering,” a concept of mundane world in Mahāyāna Buddhism) where they share with other reincarnations (including beings of the hells, of the preta, and of malevolent nature spirits) with five turbidities (the Kalpa turbidity, the view turbidity, the affliction turbidity, the living beings turbidity, and the life turbidity). Those who commit the ten evil deeds (killing, stealing, adultery, lying, using immoral language, slandering, equivocating, coveting, anger, and false views) must fall into the three evil paths (animals, preta, and hell). However, how can one escape from the three realms/ twenty-eight heavens (including the six heavens of the desire realm, the eighteen heavens of the form realm, and the four heavens of the formless realm)? Worldly people who don’t have such an awareness cannot leave the cycle of the twelve nidanas (meaning causes or motivations), let alone eliminate the eighty-one afflictions (that have been produced due to misunderstanding regarding reality) and the eighty-eight illusions (including five afflictions of advanced practitioners, also known as five views: view of self, extreme view, evil view, view of attachment to views, and view of morality; and five unintelligent temptations: desire, anger, stupidity, arrogance, and doubt) of thought within the three realms and four Arya satyas (noble truths, including suffering, arising, ending, and path). They cannot realize that the essence of the five skandhas (referring to aggregates of clinging, including the matter of form, sensation, recognition, mental formation, and consciousness) , the twelve ayatana (meaning sense base, including six internal bases: eye, ear, nose, tongue, body, and mind and six external bases: visible objects, sound, odor, taste, touch, and mental objects), and the eighteen dhātavah (meaning compositional elements of human existence, including six consciousness, six faculties, and their objects) are the emptiness and the void. Furthermore, they cannot dispel the two reasons for clinging to the idea of the self and the attachment to elemental constructs and even believe in the two (false) tenets that that karma and nirvana are not real and that the ego and phenomena are real. As a consequence, they fail to develop the eleven wholesome mental factors (faith, energy, conscience, being ashamed, non-attachment, non-aggression, non-delusion, calmness, equanimity, conscientiousness, and non-injuriousness) and cease the sixteen unwholesome mental factors (desire, greed, anger, delusion, arrogance, doubt, wrong view, wrath, enmity, hypocrisy, vexation, jealousy, parsimony, deceit, flattery, harming, ambitiousness, stupidity, lacking of faith, idleness, being unrestrained, forgetting, distraction, non-discernment, ). One must bear in mind that once all our virtuous roots are discontinued, they will be trapped in the never-ending reincarnation and the suffering of infinite continuity.
Is it possible that the hell will be empty one day? If the beings in hell will become extinct while evil spirits inhabit the mundane world, the world could be considered as a pure land. If we could witness the nature of the void, then hell will exist no more.
Since ancient times, the concept of hell has been widely spread among all tribes. Aging, death, beginning, and end are the basis of nature and the core of cosmic consciousness. However, the prosperous civilization as our island is not a place where desire can be eliminated. It’s impossible to eradicate evil nature. Since fetters brought by the constitution, the state, the law, society, the military, corporations, schools, families, and groups are not less than the eighteen levels of hell, the mortals repress themselves, bury their feelings. Day after day, greed, anger, stupidity, arrogance, doubt, and resentment are stacking. However, since the six dust (visible objects, sound, odor, taste, touch, and mental objects) has not yet been extinguished, people in the mundane world are still full of delusions. The demons, devils, evil spirits, and the wondering dead exist in the wilderness, while only advanced practitioners with transcendent would attempt to make contact with the dead in the wasteland and forest. Worldly people like us trespass in Disneyland-like man-made hell. It is absurd and ridiculous that the hellish scenes cannot stop us from perpetrating evil deeds, but the horrific and cruel scenes yet satisfy our self-righteous shame.
The pandemic has been boiling over for more than a year and a half. The number of infected patients worldwide is nearly a hundred and eighty million, and the death toll has risen to four million, which is equivalent to a war crisis. I hope that we can all be compassionate, give peace to the dead, treat all sentient beings well and equally. The hell is innately empty; however, deluded and misleading thoughts would give rise to all jealousy and hatred and then manifest the hell before us. This book merely serves as a memorandum of conscience for dictators of the world’s new cold war, supporters of unrestrained warfare, dark web hackers, and those who are cunning and contemptuous and maltreat others when knowing they have problems.
June 2021,
Yao Jui-chung
餓鬼道壽命 在 [轉錄] 佛教對於餓鬼道眾生的看法- 看板soul - 批踢踢實業坊 的推薦與評價
由於之前對於鬼的觀念討論 所以查了一下資料
裡面有一篇文對於餓鬼道的介紹蠻詳細的
所以轉貼來給大家參考 ps.部份為個人加註
心學義理網
https://xinism.com/modules/newbbxin/viewtopic.php?viewmode=flat&order=ASC&topic_id=1048&forumxin=44&move=prev&topic_time=1169912944
佛教三界觀 第二節 鬼神掠影
鬼的觀念深入人心，多數人都有下意識的怕鬼心理。鬼與神又常聯繫在一起。中國人
所說的鬼神，佛教多歸於「餓鬼」一道，餓鬼，為梵文薛荔多(Preta)意譯，略稱「鬼」
，但與中國傳統的「人死回歸」意義上的鬼有所不同。鬼道是一個比天道更為複雜的
類別，其中形相之異多比畜類，苦樂受用有天淵之殊，業因亦各不同。總的說來，此道
眾生的絕大多數，有兩個共同特點：一是希求，意謂希望他人施予飲食，因其本身不事
生產，依他為食，「他作自受」。《立世阿毗曇論》云：「謂五趣中從他有情希望多者
無過此故，由此因緣故名鬼趣。」二是虛怯多畏，《毗婆沙論》說：「鬼者畏也，謂虛
怯多畏，故名為鬼。」據稱眾鬼晝伏夜出，活動於黑暗中，常害怕人，若遇到人，要避
路私隱。人言：「鬼鬼祟崇」、「心懷鬼胎」，便是取鬼之隱於暗處、不光明正大為喻。
ps.由上面解釋來說，應該多是鬼怕人，現反而是人怕鬼多。另外，真的神明自身即有足
夠福德，衣食不缺，不需依賴人，需要人家供養的，多是屬於鬼道眾生。
鬼的業因，如《正法念處經‧餓鬼品》說：「一切餓鬼，皆為慳貪嫉妒因緣，生於彼處。
」又說若邪佞諂曲、欺誑他人，或積財不施、慳吝貪婪，命終皆生餓鬼道。《大智度論》
、《十地經論》等說於下品十惡業中，隨作其一，即墮餓鬼。《業報差別經》說生餓鬼道
有十種業因：造輕的身口意惡業、慳吝多貪、起非分惡、諂曲嫉妒、邪見、愛著財產即便
命終及因饑渴而死。總的來看，慳貪不施、嫉妒諂曲，其心險暗不直，是生於餓鬼的共同
業因。慳貪故受饑渴逼迫之報，心地陰暗故受畏懼光明之報。又據諸經論說，造十惡等業
墮于地獄的眾生，地獄罪畢後，即生為餓鬼。至於各種鬼的業因，則千差萬別。
關於鬼的種類，諸經論中有二種、三種、十種、三十六種等區分。
二種鬼：弊鬼、餓鬼，為《大智度論》等所說。弊鬼因生前佈施，形相福報，皆比欲界
天。如《婆沙論》言：「鬼中好看，如有威德，形容端正，諸天無異。又一切五嶽四瀆
山海諸神，悉多端正，名為好(美貌)也。又有威德者，身或住山谷，或住空中，或住海
邊，皆有宮殿，七寶莊嚴，首戴華鬘，身著天衣，受甘露食，猶如天子。乘象馬車，各
各遊戲，果報過人。一切山河諸神，悉有舍宅依之而住。」此類鬼即弊鬼，俗稱為神，
雖然福德如天，但大概有不如天之處，或壽命較短，或須食人香火，或常與餓鬼生活在
同一社會，故歸於鬼趣。《大智度論》說弊鬼在餓鬼中住，即為餓鬼之主。
餓鬼，多受饑渴所迫，大概因此類占鬼道中絕大多數，故鬼道以餓鬼命名。
三種鬼，出《順正理論》等，為多財、少財、無財三類，系從其貧富著眼，每類中又各
有三種，合為九種。多財鬼(富鬼)以飲食充足為特點，分希祠(食人祭祠)、希棄(食人
遺棄之物)、大勢(有權勢)三種，希祠、大勢二種，即《大智度論》所言弊鬼或神。少財
鬼，雖有飲食而不充足，按其形相，分針毛(身毛如針)、臭毛、癭鬼(腹大如癭瘤)三種。
無財鬼難得飲食，即使得到也難以享用，分炬口(口中出火)、臭口、針口(咽小如針)三
種，其中炬口鬼即佛家焰口施食的對象「面燃餓鬼「。
ps.無財鬼必須經過放燄口等法會作法施食才能夠受食，要不縱使得到食物也無法進食。
十種鬼，見《楞嚴經》卷九，謂破戒作惡而墮於大小地獄的眾生，地獄罪畢，依本業因成為鬼類，凡十種：
1．若本由貪占財物作惡，罪畢「遇物成形」，名「怪鬼」。
2．若本由貪色作惡，罪畢遇風成形，名「魅鬼」。
3．若本因貪惑(迷惑他人)作惡，罪畢遇音成形，名「魅鬼」。
4．若本因仇恨而作惡，罪畢遇蟲成形，名「蠱毒鬼」。
5．若本因貪憶(憶念宿怨等)作惡，罪畢遇衰(衰敗之物)成形，名「厲鬼」。
6．若本因傲慢而作惡，罪畢遇氣成形，名「餓鬼」。
7．若本因貪罔(欺騙人)作惡，罪畢遇幽(幽暗之氣)成形，名「魘鬼」。
8．若本因貪明(自作聰明)作惡，罪畢遇精成形，名「魍魎鬼」(山精)。
9．若本因貪成(諂詐誘人以成已私)作惡，罪畢遇明（咒術）為形，名「役使鬼」。
10．若本因以結黨營私而作惡者，罪畢遇人（附人）為形，名「傳送鬼」。
ps.因為鬼無身體，所以依物附而成形，有形之後即有力，會對人產生影響。
三十六種鬼，出《正法念處經‧餓鬼品》：
1．鑊身鬼(迦婆離)，身高為人的兩倍，無面目，手足穿孔，有如鑊足，熱火滿中，焚
燒其身。前世受人雇用，作殺生之業，及貪占別人寄存的物品者，死後受此惡報。
2．針口鬼(蘇支目佉)。咽喉細如針尖，腹大如山，滴水難進，常受饑渴，並受寒熱、
蚊叮、熱病等苦。生前雇人殺生，及婦人誑夫惜財而不佈施者，死後受此惡報，報盡生
為遮吒迦鳥，唯食雨水，常不得飽。其後生於人中，亦常饑渴貧困。
3．食吐鬼(槃多婆叉)。常求人嘔吐物為食，而多時不得，常被饑火焚燒，於曠野中四
處奔走。女人誑騙其夫，憎惡其子，美味獨享，不與丈夫子女者，死後受此惡報、報盡
受畜生身，亦常食嘔吐穢物，後生人中，多為乞丐之流。
4．食糞鬼(毗師他)。以人糞為食，求之不得。生前慳貪不施，或以不淨食物施僧道，得
受此報。報盡生於人中，貧窮多病，身體臭穢，受人輕賤。
5．無食鬼(阿婆叉)。饑渴火燃，悲啼奔跑，才見泉池，水即枯竭，或見守水惡鬼毆打而
不得飲。為人慳嫉妄語，誣陷好人，令其身陷囹圄，饑渴而死，由此惡業生為無食鬼，
報盡生人，多難保胎，即令出生，也多短命多難、餓死獄中。
6．食氣鬼(犍陀)。唯得人祭神祭天的供品氣味為食，常不能多。生前獨食美味，不給妻
子兒女，故受此報。報盡生於人中，亦貧窮多病。
7．食法鬼(達摩婆叉)。尖發蓬亂，身毛甚長，身體贏瘦，唯皮包骨，爪甲長利，淚流如
雨，常被饑渴所苦，唯於僧寺聽人說法及讚歎說法，得以活命。生前為活命求財而說法
，心不敬重，所說不符佛法，得財慳吝不施，故受此報。報盡生人，多為天祠神廟的看
管者，常靠乞食活命。
8．食水鬼(婆利蘭)。形如焦木，常受饑渴，只能靠渡河人足下遺落之余水活命，若自己
取水，守水鬼便以杖撾打。生前賣酒，摻水以騙人，不修福德，而得此報。報盡生人，
亦貧窮困厄，生在乾旱之地，常受渴乏。
9．希望鬼(阿(貝+奈)迦)。麵包皺黑，雙淚常流，頭髮覆面，手足破裂，身色如黑雲，
常受饑渴，唯能得世人祭祀亡靈之供品而食之。生前貪惡，買賣常欺誑人，故受此報。
報盡生人，為下賤僮僕。
l0．食唾鬼((口+企)吒)。常受饑渴，唯能食人唾沫以自活。生前以不淨食物說為淨食，
施出家人，或以非所可食之物施持淨戒人，因得此報，報盡生人，貧窮下賤，多病消瘦
，作除糞事，或於僧寺乞殘食活命。
11．食鬘鬼(摩羅婆叉)。生於寺廟中，有神通，能示祈神者以惡夢，唯能得人所祭供的
花鬘為食。生前偷佛像前及師長的花鬘，故得此報。報盡生人，多守園種花，賣花活命。
12．食血鬼(囉訖吒)。即羅剎鬼，世人或名夜叉神，以血塗泥而祭供，即以此血為食，
能恐嚇信奉祈禱之人。生前嗜食血肉，殺生血食，不給妻子兒女，死受此報。報盡若人
生中，為賤民之類，啖食人肉。
13．食肉鬼(菩娑婆叉)。夜叉之一，生於巷陌寺廟，形狀醜惡，有神通，食肉。生前屠
宰賣肉，鬥秤不平，以賤為貴，而能以肉設宴待客，故得此報。報盡若生人中，為邊鄙
之地蠻夷之屬，喜食人肉。
14．食香煙鬼(蘇犍陀)。夜叉之一。身塗眾香，妓樂自娛，並有神通，以世人所供香煙
為食。生前以賣香為業，以劣為貴，而得此報。報盡若生人中，家世貧寒，而身有香氣。
15．疾行鬼(阿毗遮多)。夜叉之一。於不淨處啖食不淨，「其行迅疾，一念能至百千由
旬」，能擾惱行不淨(淫穢等事)之人，現身恐嚇，或示惡夢，可用惡咒召來，作害人之
事，被世間迷信者奉事供養。生前出家而破戒，遊走鄉鎮，欺誑求財，故受此報。報盡
若生人中，生巫覡家，守鬼神廟。
16．伺便鬼(蚩陀邏)。遍身毛孔自出火焰燒炙其身，常奔走悲號，求索飲食，唯能入逆
塔而行、敬拜天神廟及淫穢人身中，食其精氣。常伺人之此類過錯，故名。生前誑騙取
財，或伺人之隙勒索劫奪財物，受此惡報。若報盡生人，多遭厄難災禍。
17．地下鬼(波多羅)。身長二十裏，頭髮蓬亂，身體贏瘦，風寒噤戰，常受饑渴，在地
下黑暗之處受諸劇苦。生前枉法取財，誣陷人使坐黑牢，而得此報。報盡縱得生人，多
目盲，常處幽暗，貧窮下賤。
18．大力神通鬼(牟利提)。生於深山海渚，神力自在，常受諸樂，只是有無量苦惱餓鬼
圍繞左右。生前非法取財，為圖私利，以不淨心佈施(賄賂等)，故受此報。若報盡生人
，於饑荒之世為國王大臣。
19．熾燃鬼(闍婆利)。火從身出，號叫奔走。生前誑騙、搶劫他人財物，破人城郭，殺
戮人民，掠得財寶，貢與國王大臣豪貴以求尊榮，死受此報。報盡若生人中，常被人害
，財物常被王、賊劫奪，登高顛墜而傷身失命。
20．伺嬰兒便鬼(蚩陀羅)。夜叉之一，神力自在，常念宿世怨家，嗔恨含毒，見婦女生
兒，便伺求其過失(如門中大小便等)，殺害嬰兒，若不得便，則懷恨命終。生前因人殺
其嬰兒而發惡誓報復，故受此報。報盡若生人中，猶常懷怨恨。
21．欲色鬼(迦摩)。俗稱如意夜叉。能隨心變形，欲美則美，欲醜則醜，能入人家盜食
，化作婦女與男人交合。生前賣淫得財，施與凡人，死受此報。報盡若生人中，多為戲
子妓女。
22．海渚鬼(牟陀羅提波)。生於海渚中，常受暑熱，瘦得皮包骨，不得水飲，唯食朝露
。生前在曠野中趁機敲詐遠行病乏之人，死受此報。報盡若生人中，亦在海渚，或僅一
足，或短足。
23．執杖鬼。為閻羅王使者，形狀醜惡可怕，手持刀杖，頭髮蓬亂，長唇下垂，長耳大
腹，受閻羅王(即俗稱閻王)派遣，捕捉罪人。唯以風氣為食。生前為國王大臣豪貴之爪
牙，專行暴惡，心無慈湣，死受此報。報盡若生人中，多在邊僻險難之處，為人作嚮導。
24．食小兒鬼(婆羅婆叉)。偷取人家嬰兒為食。生前以巫術咒龍除雹等以誑惑病人，騙
人錢財，墮地獄中，從地獄出，受此惡報。
25．食人精氣鬼(烏殊婆叉)。常受饑渴，空中降刀，斬斫其身，奔走逃避。唯能伺惡人
之便，入其身中食其精氣。生前巧言騙人，詐言為人親友，騙人投軍戰死，取其財物，
死受此報。報盡若生人中，常守祠廟，貧窮困厄。
26．婆羅門羅?。常被饑渴逼，賓士急走，于空巷道路婆羅門(祭司)殺生祭神之處，伺機
殺害人。生前殺生設宴，賤買貴賣，貪嫉破壞，死受此報。報盡若生人中，常好食人肉。
27．火爐燒食鬼(君茶)。為饑渴所逼，奔走求食，唯能得天祠神廟中火祭之殘食，帶火
而食。生前貪吃僧食，死受此報。報盡若生人中，多遭火燒。
28．不淨巷陌鬼(阿輸婆囉他)。生於廁所等污穢之處，以糞為食，然有惡鬼守糞，常不
得食，一月半月方得一餐，若食飽，守糞惡鬼強打令吐。生前以不淨食施梵行清淨之人，死受此報。報盡若生人中，多為淫女、婦女。
29．食風鬼(婆移婆叉)。常被饑渴所逼，奔走四方，張口求食，風從口入，見為飲食，
實則空無一物。生前許諾出家人、貧病者，答應施給飲食，及至其來，而不守諾，死受
此報。報盡若生人中，貧窮卑賤，人有所許，終皆落空。
30．食火炭鬼(央伽囉婆叉)。常至塚墓，以燒屍炭火為食。生前典主刑獄，虐待囚犯，
令其饑渴，死受此報。報盡若生人中，多在饑荒之處，所食粗惡。
31．食毒鬼(毗沙婆叉)。生於山窟極寒極熱險惡之處，以毒藥丸為食，即後即死，死而
又活，被鳥啄眼。生前以毒藥害人以貪取其財物，墮地獄中，從地獄出，受此惡報。報
盡若生人中，猶喜以毒藥害人，複墮地獄。
32．曠野鬼(阿吒毗)。饑火燒身，奔走曠野，呼叫求水，遙望見水，近之則無，受荊棘
刺足、雕鷲啄目等苦。生前為強盜，于曠野無水險難之處，破壞林木水源，以伺機劫人
財物，死受此報。報盡若生人中，常行山野險路。
33．塚間食熱灰土鬼((貝+奈)摩舍羅)。常饑渴熱惱，以燒屍處熱灰土為食，一月方得一
餐，或不得。頭戴熱鐵鬘，燒炙頭面，並受多刺刀杖打斫。生前盜人供佛之花賣之，死
受此報。報盡若生人中，為賤民、屠兒、劊子手等。
34．樹中住鬼(毗利差)。生於樹中，受寒熱交迫、蟲蟻唼食等苦，唯得人棄於樹下之殘
食而食之。生前砍伐人造林木或盜伐僧寺園林樹木，死受此報。報盡若得生人，多以賣
藥草林花卉為業。
35．交道鬼(遮鬼波地)。住十字路口，自然有鐵鋸截身，唯得人於道口祭供之食而食之
，常受饑渴。生前劫奪趕路人的乾糧而令其受餓，死得此報。報盡若得生人，貧窮下賤
，操屠宰之業。
36．殺身鬼(魔羅迦那)。為魔王所攝，憎嫉佛法中修行之人，於僧眾坐禪等時伺機擾亂
其心，或發惡聲恐嚇。常有熱鐵槌從口而入，生前邪見迷信，不信正法，墮於地獄，多
劫受苦，從地獄出，受此惡報。縱生為人，亦貧窮下賤，多盲聾瘖啞。
ps.平常拜的很多都是屬於夜叉鬼，有的神通也蠻厲害的，可以幫助人，但畢竟貪瞋癡
都還很重，不小心惹到祂，或答應的事沒做，也是會危害人。而有的屬於神明的部屬，
負責幫忙看顧大眾，以及傳達彼此的訊息。
佛經中所說常來佛前聽說法的「天龍八部」中的乾闥婆、緊那羅、夜叉、羅剎、摩呼羅
伽，及四大天王所統之毗舍闍、鳩槃荼、富單那等，亦包括在鬼道中，多屬多財鬼。乾
闥婆(Gandharva)，意譯「香陰神」，擅長音樂，為天帝釋樂神，在雪山右有其城闕宮殿
，受樂如天，據稱天帝釋以女嫁乾闥婆王。緊那羅(Kinnara)，意譯「非人」、「歌人」
，亦為樂神，形貌似人，而頭上有一角，無手足，故名非人。住須彌山北大黑山中，居
七寶宮殿，壽命甚長。因前世懷恨斷人手足，但又行善佈施，故受此報。佛經說有緊那
羅王名頭婁摩，鼓琴歌唱贊佛，須彌山及諸樹林悉皆震動
迦葉大阿羅漢亦不能自安，五百飛行仙人聞聲狂醉，失其神通，一時墮地。摩呼羅伽
(Mahoraga)，意譯「大蟒神」、「非人」，人身蛇首，據說亦屬樂神。鳩槃荼
(Kumbhanda)，意譯「甕形鬼」、「冬瓜鬼」，以其形如甕，或說其陰囊大如冬瓜，
一說名厭媚鬼、食人精氣鬼，即三十六鬼中之食人精氣鬼，為南方多聞天王所統。富單
那(Putana)，又譯「布怛那」等，意譯「臭餓鬼」，雖身形臭穢，而為餓鬼中之最有福
報者，為西方廣目天王所統。毗舍闍(Pisaca)，顛狂鬼或啖精鬼，為東方持國天王所統。
《大智度論》卷十二說鳩槃荼等多財鬼的業因是：宰官剝削人民以取財
佈施，墮鳩鳩槃荼鬼中，能作種種變化，五欲自娛；多嗔狠戾、嗜酒肉而能佈施，墮地
行夜叉鬼中，常得種種歡樂、音樂、飲食；剛愎強梁而能施車馬，墮飛行夜叉中，有神
通力，所至居風；嫉妒好諍論而能以房舍、臥具、衣服、飲食佈施，生宮觀飛行夜叉中
，有種種娛樂便身之物。此外，如《楞嚴經》卷九所言附坐禪人而令其入魔的鬼神，還
有山林土地城隍川嶽鬼神、天地大力山精、海精、風精、河精、土精、一切草木積劫精
魅、龍魅、日月薄蝕精氣、金玉芝草麟鳳龜鶴等精靈，各種精，蓋即屬該經所說遇物成
形的「怪鬼」(俗言妖怪之類)。
鬼類的身形，如《五道經》所描述，極大者身長一由旬，頭如泰山，極小者如有知小兒
，乃至僅長三寸。《大法炬陀羅尼經》說：「亦有多餓鬼全無名字，於一彈指頃轉變身
體，作種種形。」真是千奇百怪，形類多端。
鬼類的壽命，一般皆說比人長。《長阿含經》卷二十說：「鬼以人間一月為一日，乘此
成月歲，後壽五百年。」合人間一萬五千年之久。該經又說：「餓鬼壽十萬歲，多出少
減。」《正法念處經》說三十六種鬼的壽命，多為鬼壽五百歲，以人間十年為一晝夜，
其壽命達人間一百八十萬歲。
鬼類的住處，《正法念處經》說有人中及餓鬼界兩大處所。《婆沙論》分正住、邊住二
類，正住即主要住處，名餓鬼世界，在我人所居閻浮提下五百由旬，長三萬六千由旬，
由閻羅王統轄。邊住，即次要住處，其中有威德者住山谷、空中、海邊、忉利天、四王
天等處，無威德者住在人間草木、塚墓、廁所、空舍、曠野等處。《長阿含經》卷二十
載佛告比丘言：「一切人民所居舍宅，皆有鬼神，無空過者。一切街巷四衢道中，屠兒
市井及丘塚間，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，依城名城，依國名國，依土名土，依山名山，依河名河……一切樹木極小如車軸
者，皆有鬼神依止，無有空者。一切男子女人初始生時，皆有鬼神隨逐擁護，若其死時
，彼守護鬼攝其精氣，其人則死。」
還說作十惡的惡人，若百若千，才有一鬼神守護，如群牛群羊，一人放牧；善人則一人
有百千神護。由是之故，世人有被鬼神觸撓、附著而得病遇禍者，有不受鬼神觸擾者。
又說人宅地的好壞，與封於該處的鬼神之大小相應，大神所封宅居之安樂熾盛，小神所封
宅為下人所居，經載佛一日以天眼見無量鬼神在德里(時為曠野)分宅分地，預言不久後其
地將興盛，後來果然被建成印度第一大城。
ps.如果有修行，身邊多少會有善鬼神守護，無形中有些問題會幫忙化解，經過一些不好
的地方也比較不會出事。不是說誦經持咒就一定會有守護神，也可能有念才有，沒唸就
不來，也是要到一定程度才可能經常有守護神守護，雖著精進的程度，守護者的等級也
會越高，數量也會增加。惡人也可能有惡鬼守護，不過為惡死後下地獄或成為他們的一
員，這就看個人選擇了。
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