華嚴經探玄記 2.56

2.56

第十五西方毘樓波叉，此云雜語主，新名醜目，領二部：一富多那，此云熱病鬼；二一切龍。依《須彌藏經》，龍報有五種形：一善住龍王，為一切象形龍王。二難陀龍王，此云歡喜，為一切蛇形龍王。三阿那婆達多龍王，此云無熱惱，亦名清涼，為一切馬形龍王。依《謗佛經》，此龍王遠離諸龍三種過患：一熱沙不墮其頭、二不以蛇形行欲、三無伽樓羅畏。又舉閻浮提龍皆有四苦，謂三種如上，更加風吹寶衣露身生苦。唯此龍王獨免斯惱，故曰清涼。依《智論》，此龍王是七住菩薩。四婆樓那龍王，此云水，為一切魚形龍王。五摩那蘇婆帝龍王，亦名摩那斯，此云慈心，亦名高意。正云摩那云意、斯云高，謂有威德，意高餘龍。為一切蝦蟇形龍王。又如律中說：諸龍初生及死時、睡眠、行欲，此四時不能變形，餘時皆能變也。十中，初內二釋：一約相，滅熾然，救龍熱沙苦也。濟恐怖，救金翅苦也。二約實，滅惡熾燃，救惡趣因。下句濟惡趣，果也。二中四釋：一能轉龍身現應機色，及佛淨德，名不思議。二能於一念成上事，故亦名不思。三一毛孔現，亦名不思。四龍身即佛身，是故佛毛孔現即名轉龍身，亦是不思也。三聲演深法，諸趣齊聞。四中，一示眾生德海於佛毛孔、二攝眾生入大功德海。五德叉伽，此云多舌，舌有多故。或由嗜語，故名多舌。又云名能損害者，謂此龍王若起瞋時，於世間人目視氣歔皆令捨命，故以為名。佛智淨光，救恐怖苦。六於佛身現十方佛像，含雨潤機，名無量雲。多劫嚴土，名超度等。七毛孔現土名安立等，於中說法名分別等。八法稱物機故令歡喜，由離染故、知足故、巧證故也。九中，一約性滿等觀、二約為機齊等。十眾生為瞋蓋癡覆，以悲度脫，名離苦。又此龍王於鱗甲中流出諸水，日夜不竭，濟閻浮眾生，故名悲也。頌中非次。初二，頌前初二法門可知。三中，初半頌淨法輪、後頌聞聲。四，超頌第十法，可知。五六頌二法，可知。七中，初半頌現雲、下半頌住壽等。八中，初半頌安立界、下半頌分別等。九中，初半舉往因、下半頌善惡音聲。皆為度生，故名平等。十，頌前第八法門，可知。

Fifteenth is the Western Virūpākṣa, translated here as "Lord of Diverse Speech" and in the new translation as "Ugly-Eyed." He governs two classes: first, the pūtanas, translated here as "fever spirits"; second, all nāgas. According to the Sumerugarbha Sūtra, the karmic retributions of nāgas take five forms: First, the Nāga King Susaṃsthita, who is the king of all elephant-formed nāgas. Second, the Nāga King Nanda, translated here as "Delight," who is the king of all serpent-formed nāgas. Third, the Nāga King Anavatapta, translated here as "Free from Fever" and also called "Cooling," who is the king of all horse-formed nāgas. According to the *Fangfo jing*, this nāga king is entirely free from the three kinds of faults and perils of nāgas: 1. hot sand does not fall on his head; 2. he does not engage in sexual desire in the form of a serpent; 3. he has no fear of garuḍas. Furthermore, all nāgas in Jambudvīpa are said to suffer four torments: the three as above, plus the torment that arises when the wind blows away their precious garments to expose their bodies. Only this nāga king alone is exempt from this distress, hence he is called "Cooling." According to the Dà zhìdù lùn, this nāga king is a bodhisattva of the seventh dwelling. Fourth, the Nāga King Varuṇa, translated here as "Water," who is the king of all fish-formed nāgas. Fifth, the Nāga King Manasvin, also called Manas, translated here as "Compassionate Heart" and also as "Lofty Mind." Properly speaking, *mana* means "mind" and *svi* means "lofty," meaning he possesses majestic virtue and his mind rises above other nāgas; he is the king of all frog-formed nāgas. Furthermore, as stated in the Vinaya: when nāgas are first born, at death, during sleep, and when engaging in sexual desire—at these four times they cannot change their form, but at other times they can transform.
Among the ten [dharmamukhas]:
In the first, there are two explanations within: First, in terms of characteristics: extinguishing burning relieves the nāgas' suffering of hot sand; rescuing from terrors relieves their suffering from golden-winged birds. Second, in terms of reality: extinguishing the burning of evil rescues from the causes of the evil destinies; the lower line rescues from the fruits of the evil destinies.
In the second, there are four explanations: 1. Being able to transform the nāga body to manifest forms that correspond to capacity, as well as the pure virtues of the Buddha, is called "inconceivable." 2. Being able to accomplish the above in a single thought is also called "inconceivable." 3. Manifesting them in a single pore is also called "inconceivable." 4. The nāga body is itself the Buddha's body; therefore, manifesting in the Buddha's pores is termed transforming the nāga body, which is also "inconceivable."
In the third, the voice expounds the profound Dharma, and all destinies hear it alike.
In the fourth: 1. Showing the sea of virtues of sentient beings in the Buddha's pores; 2. Gathering sentient beings into the great sea of merit.
Fifth, Takṣaka, translated here as "Many Tongues," because he has many tongues; or because he is fond of talking, he is called "Many Tongues." It is also said that his name means "Harm-Inflicter": when this nāga king gives rise to anger, his gaze or his exhaled breath toward people of the world makes them all lose their lives, hence the name. The pure light of the Buddha's wisdom rescues them from the suffering of terror.
Sixth, manifesting statues of the buddhas of the ten directions in the Buddha's body, holding rain to moisten capacities, is called "immeasurable clouds." Adorning lands through many kalpas is called "transcending," and so forth.
Seventh, manifesting lands in the pores is called "establishing," and so forth; preaching the Dharma therein is called "distinguishing," and so forth.
Eighth, the Dharma accords with the capacities of beings, thereby causing joy: because they are free from defilement, because they know contentment, and because they skillfully realize it.
In the ninth: 1. in terms of the equal contemplation of the fulfillment of the nature; 2. in terms of being equal for all capacities.
Tenth, sentient beings are covered by anger and shrouded by ignorance; delivering them through compassion is called "freedom from suffering." Moreover, this nāga king pours forth waters from his scales without ceasing day or night, rescuing the sentient beings of Jambudvīpa, hence it is called "compassion."
The verses do not follow the sequence. The first two versify the former first two dharmamukhas, as is evident. In the third, the first half versifies the pure wheel of Dharma; the latter half versifies hearing the sound. The fourth skips ahead to versify the tenth dharma, as is evident. The fifth and sixth versify two dharmas, as is evident. In the seventh, the first half versifies manifesting clouds; the lower half versifies abiding in life span, and so forth. In the eighth, the first half versifies establishing realms; the lower half versifies distinguishing, and so forth. In the ninth, the first half adduces past causes; the lower half versifies good and evil sounds; all are for the sake of delivering sentient beings, hence called "impartial." The tenth versifies the previous eighth dharmamukha, as is evident.