華嚴經探玄記 2.56

2.56

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.