華嚴經探玄記 2.57

2.57

第十六北方多聞主，領二部：一夜叉，此名輕捷鬼；二羅剎，此名可畏鬼，如羅剎女奪人精氣。眾生心孔中有七渧甘水，取一渧令人頭痛，二渧令人心悶，三渧令人身病，四諦已上令人死。此八部中唯緊那羅龍、毘舍闍是畜生，餘五皆鬼。以夜叉、羅剎力大，故獨與鬼名，是故上文名此為鬼王也。此有八王：一等觀，理智也；方便，量智也。「此是能救」下，成救事，初離惡、次益善。二中，一普應機現勝身、二普濟生成勝益。三中，精氣有二：一惡氣，謂煩惱業苦，以此中是法門夜叉，故能除彼也。二善氣，依《大集經》說，國內帝王敬奉三寶，令此國中三種精氣增：一地氣，謂五穀熟成等；二人氣，謂煩惱輕薄、顏貌悅澤等；三善根氣，謂常轉法輪、三寶熾盛等。此文中據生菩提分善根名生氣也。四智觀佛德，言歎顯法。五理智觀眾生，即佛法身量智照十方眾生業果故名也。六中，與樂有二：初則斥邪示正樂、終則堪化令調樂。七中，一任持自體力用救生；二持用智力救生也；三謂佛福智，是《地持論》三持中畢竟持也。然此福智超過眾生，是故有力能救彼也。頌中順此。八，多劫修因，因能順果，故云佛具十力。頌中次第各頌一法。初二可知。三中，初半頌奪精氣、後半頌生精氣。四中，初半明往昔觀歎諸聖德、後半明今成己德令他觀歎。五中，初理智、後量智。六中，二樂可知。七中，初由有力救故令福勝、後慧深。八中，初半明起隨順、後半明佛力也。

Sixteenth is the Northern Lord of Much Hearing [Vaiśravaṇa], who governs two classes: first, yakṣas, translated here as "fleet-footed spirits"; second, rākṣasas, translated here as "terrifying spirits," like rākṣasīs who snatch away human vitality. In the orifices of a sentient being's heart there are seven drops of sweet water: taking one drop causes a headache; taking two drops causes the heart to feel stifled; taking three drops causes the body to fall ill; four drops and above causes death. Among these eight classes, only kiṃnaras, nāgas, and piśācas are animals; the other five are all spirits. Because yakṣas and rākṣasas possess great strength, they alone are given the name "spirits"; therefore the text above named this [figure] a "spirit king."
Here there are eight kings:
First, "equal contemplation" is the wisdom of principle; "upāya" is the wisdom of quantitative cognition. Below "this is the one who can rescue," the matter of rescuing is accomplished: first departing from evil, next benefiting the good.
In the second: 1. universally responding to capacities to manifest superior bodies; 2. universally rescuing sentient beings to generate superior benefits.
In the third, vitality is of two kinds: 1. evil energy, meaning afflictions, karma, and suffering; since this is a yakṣa of the dharmamukha, he can eradicate them. 2. good energy: according to the Mahāsaṃnipāta Sūtra, when the sovereign rulers of a realm revere and uphold the Triratna, they cause three kinds of vitality to increase in this realm: first, earthly energy, meaning the five grains ripen, and so forth; second, human energy, meaning afflictions become slight and thin, and the complexion is radiant and joyful; third, energy of the roots of good, meaning the wheel of Dharma is constantly turned, and the Triratna flourishes. In this text, based on generating the roots of good of the aids to bodhi, it is called "generating energy."
Fourth, using wisdom to contemplate the Buddha's virtues, using words of praise to reveal the Dharma.
Fifth, the wisdom of principle contemplates sentient beings, which is the Buddha's dharmakāya; the wisdom of quantitative cognition illuminates the karmic fruits of sentient beings of the ten directions, hence the name.
In the sixth, bestowing joy is of two kinds: initially, repudiating the heterodox and showing the joy of the correct; ultimately, being capable of converting and subduing them into joy.
In the seventh: 1. upholding the power and function of one's own essence to rescue sentient beings; 2. using the power of wisdom to rescue sentient beings; 3. meaning the Buddha's merit and wisdom, which is the "ultimate upholding" among the three upholdings in the *Bodhisattvabhūmi-śāstra*. Yet this merit and wisdom surpasses that of sentient beings; hence he has the power to rescue them. The verses accord with this.
Eighth, cultivating causes over many kalpas: because the causes can accord with the fruits, it says that the Buddha is endowed with the ten powers.
In the verses, each versifies one dharma in sequence. The first two are evident. In the third, the first half versifies snatching vitality; the latter half versifies generating vitality. In the fourth, the first half clarifies contemplating and praising the virtues of the noble ones in the past; the latter half clarifies fulfilling one's own virtues at present so as to cause others to contemplate and praise them. In the fifth, first is the wisdom of principle, next the wisdom of quantitative cognition. In the sixth, the two joys are evident. In the seventh, first, because he has the power to rescue, he causes merit to be supreme; next, wisdom is profound. In the eighth, the first half clarifies giving rise to compliance; the latter half clarifies the Buddha's powers.