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由因世界。相待輪迴。
偽顛倒故。和合染成。
八萬四千。因依亂想。
如是故有。非有色相。
成色羯南。流轉國土。
諸水母等。以蝦為目。
其類充塞。
這是非有色的一種眾生。「由因世界，相待輪迴」，這互相對待，「偽顛倒故」，虛偽這種顛倒想，「和合染成」，這種和合的性染成有「八萬四千，因依亂想」，因依，也就互相依賴著，你依賴我，我依賴你，這種的亂想。「如是故有，非有色相」，因為像這樣子，所以就有非有色相，「成色羯南」，他還成有一種色的羯南，「流轉國土，諸水母等」，就好像水母，水母它自己沒有眼睛，「以蝦為目」，它以蝦做它的眼目。據說水母就是在水裡頭一種的泡沫，雖然是泡沫，但它也是這一類的眾生，它必須和蝦在一起，以蝦為目。「其類充塞」，這一類的眾生也到處都有的。
由因世界。相引輪迴。
性顛倒故。和合咒成。
八萬四千。呼召亂想。
由是故有。非無色相。
無色羯南。流轉國土。
咒咀厭生。其類充塞。
這種是非無色，怎麼非無色呢？因為他本來沒有，但是用咒術一呼召他，他就有了，所以這叫非無色。「由因世界」，「相引輪迴」，這互相引，你引我，我引你，有一種輪迴性。「性顛倒故」，因為這互相相引這種性顛倒故，所以就「和合咒成」，和合有一種咒，就會有這種的成就，「八萬四千」，「呼召亂想」，在我前幾天不是說有勾召法嗎！這勾召法，又叫呼召法，就是呼他的名字，叫他來。平時你沒有看見他，但是你一誦這咒，他就現形了，你或者有的時候會看得見。這呼召雖然說是鬼神之類的，但是他是一種咒神，不是一種普通的。「由是故有」，所以就有「非無色相」，有這一種的鬼神、護法，非無色相，也或者有邪神這種，「無色羯南」，有這個無色羯南，「流轉國土」。「咒咀厭生」，在西藏密宗裡頭就有這個法。他不願意活著了，念一個咒，七天修這個法，就可以死。他不但可以叫自己死，又可以叫人家死，叫其他人死，他這個咒是很靈的，「其類充塞」，這一類的眾生也充塞於世間。
由因世界。合妄輪迴。
罔顛倒故。和合異成。
八萬四千。迴互亂想。
如是故有。非有想相。
成想羯南。流轉國土。
彼蒲盧等。異質相成。
其類充塞。
「由因世界，合妄輪迴」，「罔顛倒故」，這也有這種虛妄顛倒。「和合異成」，互相和合，異質相成。異質，不同的，兩個不同的相成。「八萬四千，迴互亂想」，這八萬四千就是個總數目，所以每一類眾生都是八萬四千，因為每一類眾生都是多得不得了、不得了的，數不盡那麼多。「如是故有」，像這樣子，所以才有「非有想相」，不是由想像而成的，它是想像所不及的，它沒有預先想到是這樣子。「成想羯南」，「流轉國土」，在每一個國土裡頭流轉。
待續
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Through a continuous process of parasitic interaction, the upside-down state of simulation occurs in this world. It unites with defilement to become eighty-four thousand kinds of random thoughts of according and relying. From this there come into being those not totally endowed with form, who become ghanas of form which multi-ply throughout the lands until their kinds abound, in such ways as jellyfish that use shrimp for eyes.
This section discusses living beings who are not totally endowed with form.
Through a continuous process of parasitic interaction, the upside-down state of simulation occurs in this world. It unites with defilement to become eighty-four thousand kinds of random thoughts of according and relying. "According and relying" refers to a mutual dependence.
From this there come into being those not totally endowed with form, who become ghanas of form which multiply throughout the lands until their kinds abound. They are not totally endowed with form, but through a parasitic interaction they become involved with a being that is endowed with form. These beings appear
in such ways as jellyfish that use shrimp for eyes. The jellyfish doesn't have any eyes in its physical makeup, so it borrows the eyes of the shrimp, by allowing a parasitic relationship. Jellyfish often look like mere bubbles in the water, but they actually belong to this category of beings: those not totally endowed with form. The beings of this category are found all over the place.
Through a continuous process of mutual enticement, an upside-down state of the nature occurs in this world. It unites with mantras to become eighty-four thousand kinds of random thoughts of beckoning and summoning. From this there come into being those not totally lacking form, who take ghanas which are formless and multiply throughout the lands, until their kinds abound, as the hidden beings of mantras and incantations.
This category is those not totally lacking form. Basically they have no form, except when they are beckoned by mantras. Thus they are "not totally lacking form."
Through a continuous process of mutual enticement in which I entice you and you entice me,
an upside-down state of the nature occurs in this world. This perversion of the nature results in a union with
mantras to become eighty-four thousand kinds of random thoughts of beckoning and summoning. Recently I talked about the Dharma of "Hooking and Summoning" which is another name for what is being discussed here. You beckon these beings by calling their names and telling them to come. Usually you do not see such beings, but when you recite a mantra, the being reveals its form. When they reveal themselves, you may be able to see them. Although we speak of these creatures as being "ghosts and spirits," they are a special kind of mantra spirits, not the ordinary spirits.
From this there come into being those not totally lacking form, who take ghanas which are formless and multiply throughout the lands, until their kinds abound. "Those not totally lacking form" refers to this category of ghosts and spirits--be they Dharma protectors or deviant spirits. They are
the hidden beings of mantras and incantations. In the Tibetan Secret School there exists a dharma by which a person who does not wish to live can recite a certain mantra for seven days and cause his own death. If he is not afraid, he can bring about his own death. He can also cause the death of others. That mantra is very efficacious. These kinds of living beings, these mantra spirits, abound in the world.
Through a continuous process of false unity, the upside-down state of transgression occurs in this world. It unites with unlike formations to become eighty-four thousand kinds of random thoughts of reciprocal interchange. From this there come into being those not totally endowed with thought, which become ghanas possessing thought and which multiply throughout the lands until their kinds abound in such forms as the varata, which turns a different creature into its own species.
Through a continuous process of false unity, the upside-down state of transgression occurs in this world. It unites with unlike formations to become eighty-four thousand kinds of random thoughts of reciprocal interchange. The two are different, but they change formation to become the same. "Eighty-four thousand" is a general number that is used for each category of being, but in fact each category contains tremendously many kinds of beings---an incalculable number.
From this there come into being those not totally endowed with thought, which become ghanas possessing thought and which multiply throughout the lands until their kinds abound. To begin with, the creature did not conceive of itself as becoming a certain kind of being, but through a process of thought it becomes a certain type of being.
to be continued
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