新華嚴經論 11.30

11.30

第六毘樓博叉龍王，亦依所管得名。毘樓博叉天王，主領龍眾，在須彌山西。并富多那，此主熱病鬼。此之龍王，主隨順堅固迴向。明般若波羅蜜門，如龍遊空，能隱現降，雨潤眾生故。以般若空慧自在有無，雨諸法雨，益眾生故，以龍表之也。毘樓博叉者，具云毘路波呵迄叉，亦云雜語主，舊云醜目。新名毘者，種種也。路者，色也。波呵迄叉者，根也。以種種色莊嚴眼根，明以種種慧莊嚴諸見令無著。龍有五種：一象形、二蛇形、三馬形、四魚形、五蝦蟇形。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。此一箇龍王，遠離諸龍三種過患：一熱沙不墮其頭、二不以蛇形行欲、三無金翅鳥畏。又更有一苦，以風吹寶衣露身生苦，唯此龍王得免斯惱，故曰清涼。依《智論》，此龍王是七住菩薩。如婆樓那龍王，此云水天，一切魚形龍主。摩那蘇婆帝龍王，亦名摩那斯，此云慈心，風不鳴條、雨不破塊。亦名得意。又云摩那，云意高。以此龍有威德故，名為意高，為一切蝦蟇形龍王。如《四分律》文中說：諸龍初生時、睡時、瞋時、行欲時，此時中不能變形，餘時皆能變形。此約三乘中龍王，其事如此，一乘中龍王，其德並是入不思議乘佛果位中大菩薩等，為化眾生故，遍於諸道普現其身。今於此會賀佛出興，酬其本緣，寄位表法。即如此經毘樓博叉龍王，得銷滅一切諸龍趣熾然苦解脫，為明此位般若智慧之龍常遊法空，以種種語言設諸教網故。此是十迴向中檀波羅蜜。娑竭羅龍王，此云鹽海也。得一念中轉自龍形，示現無量眾生身解脫門，明此是入生死成大悲戒，報得願力神通故。此十迴向大體，成慈悲願行，得願力神通。雲音妙幢龍王，得一切諸有趣中以清淨音說佛無邊名號海解脫門。此明忍招名譽，如獲益分中廣明。德叉迦龍王，此云能害於所害。為德叉是所害聲，迦是能害聲。言此龍瞋時，噓視人畜，皆致命終故。舊云多舌龍者，由多言故多舌，非是口中有多舌故。表進修中，此是第六般若波羅蜜門，善說多法故，故云多舌，託此龍寄位顯法故。以下准上，以名義配之可知。已上十龍王，以十向中般若波羅蜜為體，表智慧遊空雨法自在。

Sixth, the Virūpākṣa Nāga King also attains his name according to what he governs. The Heavenly King Virūpākṣa rules and leads the nāga hosts on the west of Mount Sumeru, together with the pūtanas, who are spirits presiding over feverish diseases. This nāga king presides over the Dedication Following [All Sentient Beings] with Firmness. It clarifies the prajñā-pāramitā gate: just as nāgas roam in the sky and can conceal or reveal themselves to send down rain to moisten sentient beings, because with the empty wisdom of prajñā they have sovereignty over existence and non-existence, raining all Dharma rains to benefit sentient beings, they are represented by nāgas. Virūpākṣa fully rendered is virūpākṣa; it is also translated as "master of diverse speech", and formerly as "ugly eyes". The new translation renders vi- as "diverse", rūpa as "form", and akṣa as "sense organ". Adorning the eye faculty with diverse forms clarifies adorning all views with diverse wisdom so that there is no attachment. There are five kinds of nāgas: first, elephant-shaped; second, snake-shaped; third, horse-shaped; fourth, fish-shaped; fifth, frog-shaped. First, the nāga king Sudarśana is the king of all elephant-shaped nāgas. Second, the nāga king Nanda, translated here as "joy", is the king of all snake-shaped nāgas. Third, the nāga king Anavatapta, translated here as "free from feverish distress", also named "coolness", is the king of all horse-shaped nāgas. This one nāga king is far removed from the three kinds of faults of nāgas: first, hot sand does not fall on his head; second, he does not engage in sexual intercourse in snake form; third, he has no fear of the golden-winged bird. There is still another suffering: the distress arising when the wind blows away their jeweled garments and exposes their bodies; only this nāga king is freed from this affliction, hence he is called "coolness". According to the Mahāprajñāpāramitā-śāstra, this nāga king is a bodhisattva of the seventh abode. Varuṇa Nāga King, translated here as "Water Deva", is the master of all fish-shaped nāgas. Manasvin Nāga King, also named Manas, translated here as "benevolent mind", causes winds not to whistle in the boughs and rain not to break clods of earth. He is also named "attaining intention". It is also said that mana means "high-minded". Because this nāga has majesty and virtue, he is named "high-minded", being the king of all frog-shaped nāgas. As the text of the Dharmaguptaka Vinaya says: when nāgas are first born, when asleep, when angry, and when engaging in sexual intercourse, during these times they cannot transform their shapes; at all other times they can transform their shapes. This refers to nāga kings in the three vehicles, whose matters are like this; but the virtues of the nāga kings in the One Vehicle are all those of great bodhisattvas who have entered the fruit of buddhahood of the inconceivable vehicle, who, in order to transform sentient beings, universally manifest their bodies throughout all destinies. Now in this assembly, congratulating the Buddha's arising and fulfilling their original conditions, they lodge their stages to express the Dharma. Thus, like the Virūpākṣa Nāga King in this sūtra, who attained the liberation of extinguishing the blazing suffering of all nāga destinies, this clarifies that the nāga of prajñā wisdom of this stage constantly roams in the emptiness of dharmas, setting up diverse teaching nets with diverse languages. This is the dāna-pāramitā within the ten dedications. Sāgara Nāga King, translated here as "salt sea", attained the liberation gate of transforming his own nāga form in a single thought-moment to manifest the bodies of immeasurable sentient beings, clarifying that this is entering saṃsāra to accomplish the morality of great compassion, attaining retribution-derived supernatural powers of vow power. The main substance of these ten dedications accomplishes the vows and practices of loving-kindness and compassion, attaining supernatural powers of vow power. Cloud Sound Wondrous Banner Nāga King attained the liberation gate of speaking the boundless ocean of the Buddha's names with a pure voice in all destinies of existence. This clarifies that forbearance brings about fame and renown, as broadly clarified in the section on attaining benefits. Takṣaka Nāga King: translated here as "able to harm the harmed". Because takṣa is the sound of "the harmed", and -ka is the sound of "able to harm". It is said that when this nāga is angry, his hissing and looking at humans and animals causes all of them to lose their lives. The old translation of "many-tongued nāga" was because of his many words, hence "many-tongued", not that he had many tongues in his mouth. In representing energetic cultivation, this is the sixth prajñā-pāramitā gate; because he skillfully preaches many dharmas, he is called "many-tongued", relying on this nāga to lodge the stage and reveal the Dharma. What follows can be known by matching according to names and meanings based on what is above. The above ten nāga kings take the prajñā-pāramitā within the ten dedications as their essence, representing wisdom roaming in emptiness and raining the Dharma with sovereignty.