大方廣佛華嚴經疏 5.22

5.22

第二八部四王眾。文有八段，前四雜類；後四能統是天王、所統是八部。今初。阿修羅，亦云阿素落，梵音楚夏耳。《婆沙》譯為非天。《佛地論》云「天趣所攝，以多行諂媚，無天實行，故曰非天。」依《阿毘曇》，亦鬼趣攝，諂曲覆故。《正法念經》鬼、畜二攝，以羅睺阿修羅是師子子故。《伽陀經》天、鬼、畜攝，具上說故。由此或開六趣，或合為五。多好鬪諍，懷勝負故。或居眾相山中、或居海下，如《正法念》說。然有大力者，廣修福故。今之修福有懷勝負諂媚心者，多生其中。羅睺，此云攝惱，以能將手隱攝日月令天惱故。二毘摩，此云絲也。質多羅，種種也。謂此王能以一絲幻作種種事故。德中，實者因果俱慢故，權應偏摧非不斷餘，故云及也。二迦樓羅，昔云金翅，正云妙翅，以翅有種種寶色莊嚴故。此就狀翻。若敵對翻，此云大嗉項，以常著龍於嗉中故。此鳥能食消魚龍七寶。然鳥及龍各具四生，謂卵、胎、濕、化。後後勝前前，劣不能食勝，謂卵生鳥不能食胎等；勝能噉劣，化食四生，如《增一》辯。以化食化，暫得充虛，亦表菩薩攝生故。〈離世間品〉云「菩薩迦樓羅，如意為堅足，乃至摶撮人天龍，安置涅槃岸。」大速疾力者，《增一》中說：此鳥食龍，從金剛山頂鐵杈樹下，入海取龍，水未合間還至本樹。是為速疾。大海處攝持力者，即是攝彼命將盡者食之。而龍受三歸及袈裟一縷在身，則不可取。菩薩亦爾，如前引〈離世間品〉說。又〈出現〉云「取善根熟眾生，置佛法中」，此為命盡。若心有邪歸，斷見所覆，則不可取。普觀海者，即周四天下求命盡龍。德中大方便力，即雖了眾生空而能入有，是十力止觀也。普能救攝，即鼓生死大愛海水，取善根熟者也，如〈出現品〉說。三緊那羅者，此云疑神。謂頂有一角，形乃似人，面極端正，見者生疑：為是人耶？為非人耶？因此立稱。依《雜心論》，畜生道攝。亦云歌神，以能歌詠，是天帝執法樂神，即四王眷屬。表菩薩示眾生形而非眾生，常以法樂娛眾生故。德中，要勤觀察則得法樂怡神，自他兼樂為自在遊戲。四摩睺羅伽者，此云大腹行，即蟒之類，亦表菩薩遍行一切而無所行也。德中，此類聾騃故，令方便捨癡。五夜叉王，初一是北方天王，即毘沙門是也。若從能領，是天眾攝，今從所領為名。然四王各領二部，從一立稱。夜叉，此云輕捷，飛空速疾故。亦云苦活。此天又領一部，名羅剎，此云可畏。名中云毘沙門者，此云多聞，以福德之名聞四方故。此一是天夜叉之王，餘九是夜叉。夜叉即王，雖一是天，又從所領，況九皆夜叉，故非天眾。下三例然。如龍中娑竭羅王，豈是天耶？德中，此類飛空噉人，故菩薩示為其王，翻加守護，亦令愛見羅剎不害法身慧命也。六龍王，亦初一是天，即西方天王。毘樓博叉，唐三藏譯云醜目，毘樓醜也、博叉目也。日照三藏譯云：毘遍也多也。樓者具云嚕波，此云色也。博吃叉，此云諸根也。謂眼等諸根有種種色，故以為名，此不必醜也。此王主二部，謂龍及富單那。富單那者，此云熱病鬼也。娑竭羅，此云海也。於大海中此最尊故，獨得其名。德叉迦，舊云多舌，以嗜語故。正云能害於所害。德叉者能害也，迦者所害也。謂若瞋噓視，人畜皆死也。無熱惱者，即阿耨達池之龍也。諸龍有四熱惱，今皆離故。四熱，至下當釋。《智論》云「此龍是七地菩薩。」《須彌藏經》云「是馬形龍主。」又一切龍總有五種形類：一象形，善住龍王為主；二蛇形，難陀龍王為主；三馬形，阿那婆達多龍王為主；四魚形，婆樓那龍王為主；五蝦蟇形，摩那斯龍王為主。德中，外則雲行雨施散去炎毒，內則慈雲廣被法雨普霑，散業惑苦之熱惱。七鳩槃茶王，初一是南方天王，即毘樓勒叉。此云增長主，謂能令自他善根增長故。此王更領一部，謂薜荔多。薜荔多者，此云魘魅鬼，餘如音義。德中，此類障礙深重故偏明無礙，自學權實無礙法界智光以利眾生。八乾闥婆，此云尋香。謂諸樂兒不事生業，但尋諸家飲食香氣，即往設樂求食自活，因此世人號諸樂人為乾闥婆。彼能執樂，故以名焉。亦云食香，止十寶山間食諸香粖。即帝釋執樂神也。帝釋須樂，此王身有相現。提頭賴吒，即東方天王，此云持國，謂護持國土安眾生故，此從所領為名。更領一部，名毘舍闍，此云噉精氣，謂噉有情及五穀精氣故。德中，大法即大緣起法也，信解故、歡喜深心故，愛重既歡既重故，不替修行。

Second is the assembly of the eight classes and the Four Heavenly Kings. The text has eight sections: the first four are miscellaneous classes; the latter four, as the governing leaders, are heavenly kings, while the governed are the eight classes. Now to begin with the first. An asura is also called an *asura*; this is merely a difference between the regional Sanskrit pronunciations of Chu and Xia. The *Vibhāṣā* translates it as 'non-god' (*adevano* / *asura*). The *Buddhabhūmi-sūtra-śāstra* states: 'They are subsumed under the destiny of the gods, but because they largely practice flattery and deceit and lack the true practice of gods, they are called non-gods.' According to the *Abhidharma*, they are also subsumed under the destiny of ghosts, because they are veiled by deceit and crookedness. The *Saddharmasmṛtyupasthāna-sūtra* subsumes them under both ghosts and animals, because the asura Rāhu is a lion's son. The *Gāthā-sūtra* subsumes them under gods, ghosts, and animals, possessing all the explanations above. For this reason, the destinies are sometimes opened into six and sometimes combined into five. They mostly delight in fighting and wrangling, harboring thoughts of victory and defeat. Some dwell in Mount Citrakūṭa, and some dwell beneath the sea, as explained in the *Saddharmasmṛtyupasthāna*. However, those who possess great power do so because they extensively cultivated merit. Those today who cultivate merit while harboring minds of victory, defeat, and flattery are mostly reborn among them. Rāhu here translates as 'holding afflictions' [or 'eclipse/grasping'], because he can use his hand to conceal and grasp the sun and moon, causing distress to the devas. Second, *Vima* translates here as 'thread'; *citra* means 'various'—meaning this king can use a single thread to conjure various phenomena. Among their virtues, for the real ones, conceit is present in both cause and effect; the provisionally manifested ones specifically destroy it, though not without cutting off the rest as well, hence the text says 'and'. Second, the garuḍa was formerly called 'golden-winged', but properly it is called 'wondrous-winged' (suparṇa), because its wings are adorned with various jewel-like colors. This translates according to its appearance. If translated directly by equivalence, it is called 'great-croppy-necked' (mahāgalātmā / *galā*), because it constantly deposits nāgas in its crop. This bird can consume and digest fish, nāgas, and the seven jewels. Furthermore, birds and nāgas each possess the four modes of birth: egg-born, womb-born, moisture-born, and transformation-born. Each subsequent mode surpasses the preceding ones; an inferior cannot eat a superior, meaning an egg-born bird cannot eat a womb-born [nāga], and so forth; the superior can devour the inferior, and the transformation-born eats all four modes of birth, as explained in the *Ekottarika-āgama*. Consuming the transformation-born with the transformation-born temporarily fills the stomach, and it also symbolizes the bodhisattva gathering in sentient beings. The 'Chapter on Leaving the World' states: 'The garuḍa that is the bodhisattva takes wish-fulfillment as firm feet, […] up to seizing humans, devas, and nāgas to place them on the shore of nirvāṇa.' Regarding 'power of great swiftness', the *Ekottarika-āgama* explains: When this bird eats a nāga, it descends from the iron-fork tree atop the Vajra Mountain, plunges into the sea to seize the nāga, and before the waters have closed again, it has already returned to its original tree. This is its swiftness. The 'power of gathering and holding in the great sea' refers to gathering and eating those whose lifespans are about to expire. But if a nāga has received the three refuges or has a single thread of a kāṣāya on its body, it cannot be seized. The bodhisattvas are likewise, as quoted earlier from the 'Chapter on Leaving the World'. Moreover, the 'Manifestation Chapter' states: 'Taking sentient beings whose wholesome roots have ripened and placing them within the Buddhadharma' is what is meant by the lifespan expiring. If their minds adhere to false refuges and are obscured by the view of annihilation, they cannot be taken. 'Universally contemplating the ocean' means circling the four continents in search of nāgas whose lifespans are ending. Among the virtues, the 'power of great expedient means' refers to being able to enter existence while fully understanding the emptiness of sentient beings, which is the calm abiding and insight (śamatha-vipaśyanā) of the ten powers. 'Universally able to rescue and gather' refers to agitating the ocean water of the great thirst of saṃsāra to retrieve those whose wholesome roots have matured, as explained in the 'Manifestation Chapter'. Third, kinnaras are called here 'doubtful spirits'. Because they have a single horn on their heads, their bodies resemble humans, and their faces are extremely handsome, onlookers conceive doubt: 'Is this a human? Or is this a non-human?' Hence they are designated by this name. According to the *Abhidharma-saṃyuktābhidharma-hṛdaya-śāstra*, they are subsumed under the destiny of animals. They are also called 'singing spirits' because they can sing melodies; they are the spirits who perform Dharma music for the Lord of the Devas, and are attendants of the Four Heavenly Kings. They symbolize the bodhisattva manifesting the form of a sentient being while not being an [ordinary] sentient being, constantly gladdening sentient beings with the joy of Dharma. Among the virtues, diligently contemplating is necessary to attain the joy of Dharma and soothe the spirit; bringing joy both to oneself and others constitutes their sovereign sporting. Fourth, mahoragas are called here 'great-belly-goers'—that is, the python kind. They also symbolize the bodhisattva coursing everywhere while having nowhere coursed. Among their virtues, because this kind is deaf and dull, they cause them through expedient means to abandon delusion. Fifth, the yakṣa kings: the first is the Heavenly King of the North, namely Vaiśravaṇa. If considered from what governs, he is subsumed under the assembly of gods; here he is named from what he governs. However, each of the Four Kings governs two classes, and the title is established from one of them. Yakṣa translates here as 'swift and agile', because they fly through the air quickly. They are also called 'miserable-lived'. This heavenly king also governs another class called rākṣasas, which translates here as 'terrifying'. As for the name Vaiśravaṇa, it translates as 'much-hearing' (bahuśruta), because the fame of his blessed virtues is heard throughout the four directions. This one is the king of the heavenly yakṣas, while the remaining nine are yakṣas. The yakṣas themselves are kings; although one is a deva, he is named after what he governs, and furthermore the other nine are all yakṣas, hence this is not an assembly of gods. The next three follow this pattern. Just as with Sāgara among the nāgas, could he possibly be a deva? Among the virtues, because this class flies through the air and devours humans, the bodhisattva manifests as their king, thereby reversing it to offer protection and also preventing the rākṣasas of craving and views from harming the wisdom-life of the dharmakāya. Sixth, the nāga kings: the first is also a deva, namely the Heavenly King of the West, Virūpākṣa. The Tripiṭaka Master of the Tang translated this as 'ugly eyes', *virū* meaning ugly and *akṣa* meaning eyes. The Tripiṭaka Master Divākara translated: *vi* means pervasive and manifold; *rū* is fully *rūpa*, which translates as form; *pakṣa* translates here as the sense faculties. It means the eyes and other faculties possess various forms and colors, hence it is used as the name; it does not necessarily mean ugly. This king presides over two classes, namely nāgas and pūtanas. Pūtana translates here as 'fever ghosts'. Sāgara translates here as 'ocean'. Because he is the most exalted within the great ocean, he alone receives this name. Takṣaka was formerly translated as 'many-tongued', because he was fond of talking. Correctly, it means 'able to harm what can be harmed': *takṣa* means able to harm, and *ka* means what is harmed. It means that if he hisses or glares in anger, humans and animals will all die. 'Free from fever' (Anavatapta) refers to the nāga of Lake Anavatapta. Nāgas are subject to four burning afflictions, but he is entirely free from them now. The four fevers will be explained below. The *Mahāprajñāpāramitā-śāstra* states: 'This nāga is a seventh-stage bodhisattva.' The *Sumerugarbha-sūtra* states: 'He is the nāga lord in horse form.' Furthermore, all nāgas are divided into five physical types: first, elephant-shaped, with the nāga king Supratiṣṭhita as lord; second, serpent-shaped, with the nāga king Nanda as lord; third, horse-shaped, with the nāga king Anavatapta as lord; fourth, fish-shaped, with the nāga king Varuṇa as lord; fifth, frog-shaped, with the nāga king Manasvin as lord. Among the virtues, externally they make clouds move and rain fall, dispelling burning poisons; internally their clouds of compassion broadly cover and their Dharma rain universally moistens, dispelling the burning afflictions of karmic defilements and suffering. Seventh, the kumbhāṇḍa kings: the first is the Heavenly King of the South, namely Virūḍhaka. This translates as 'Lord of Increase', meaning he can cause one's own and others' wholesome roots to increase. This king also governs another class, namely the preta. Preta translates here as 'nightmare-incubus ghosts' (*vaitāḍa* / *pretas*); the rest is as in the phonetic commentaries. Among the virtues, because this class has deep and heavy hindrances, non-obstruction is specifically clarified: they themselves train in the light of wisdom of the dharmadhātu of non-obstruction between the provisional and the real in order to benefit sentient beings. Eighth, gandharvas translate here as 'scent-seekers'. Because various musicians do not engage in standard livelihoods, but merely follow the scent of food and drink from various households and go there to play music and seek food to sustain themselves, worldly people therefore designate all musicians as gandharvas. Because they can perform music, they are named accordingly. They are also called 'scent-eaters', dwelling between the ten jewel mountains and feeding on various powdered incenses. They are the spirits who perform music for Śakra, the Lord of the Devas. When Śakra desires music, a sign appears on this king's body. Dhṛtarāṣṭra is the Heavenly King of the East; this translates as 'holder of the realm', meaning he protects and holds the country and brings peace to sentient beings; he is named here after what he governs. He also governs another class named piśācas, which translates here as 'essence-eaters', meaning they consume the vitality of sentient beings and the essence of the five grains. Among the virtues, the great Dharma is the Dharma of great dependent origination; through faith and understanding, through profound joy, and because of deep love and reverence, they practice without remiss.