Kumo and Yuyama's translation of the White Lotus Sutra contains an interpretation of the Nyak daughters (also known as Rakshasas or Raksasis):
“At that time there were ten rākṣasīs. Their names were Lambā, Vilambā, Kūṭadantī, Puṣpadantī, Makuṭadantī, Keśinī, Acalā, Mālādhāri, Kuntī, and Sarvasattvojohārī. These ten rākṣasīs, together with Hārītī and their children and retinues, came before the Buddha and addressed him in unison, saying: “O Bhagavat! We also want to protect those who recite and preserve the Lotus Sutra and rid them of their heavy cares. Those who try to strike at the expounders of the Dharma through their weaknesses shall never be able to do so.”
They then recited a dhāraṇī in the presence of the Buddha, saying:
Iti me iti me iti me iti me iti me nime nime nime nime nime ruhe ruhe ruhe ruhe stuhe stuhe stuhe stuhe stuhe.
“Let troubles come upon our heads rather than distress the expounders of the Dharma. No yakṣa, no rākṣasa, no hungry ghost, no pūtana, no kṛtya, no vetāla, no skanda, no omāraka, no apasmāraka, no yakṣakṛtya, no manuṣyakṛtya, no fever; no fever for one day, for two days, for three days, for four days or even up to seven days or at any time; no one in the form of a man, no one in the form of a woman, no one in the form of a boy, no one in the form of a maiden, no one who may appear even in a dream, in any of these forms shall cause them distress.”
An alternate annotated translation by Martin Bradley reads as: "Whether they be yasha (yaksha) [who are comparable to gnomes] or a rasatsu (raksha) [who are cannibalistic demons] or hungry ghosts (gaki, preta) or a futanna (pūtana) [who are a class of demons in charge of fevers] or a kenda (ghanda) [who are hungry ghosts that are orange-red in colour] or an umaroga [who is a demon that eats the vital energy of human beings] or a abatsumara (apasonara) [who is a malevolent demon that causes fits] or a yashukissha (yakshakrtya) [who are similar to raksha cannibalistic demons] or a kissha (krtya) [who are something between a gnome and a human being], even if they bring about a fever for a day, two days, four days or if such a fever were to persist for seven days, even though these demons be in the form of a man, woman, a young boy, a young girl, even in dreams, they will not be able to torment the people who hold to the Dharma Flower Sutra.”
That translation identifies the daughters as: At the same time, there were the female cannibalistic demons (rasatsu, rakshasi). The first was called Ramba (Lamba); the second was called Biraba (Vilalamā); the third was called Crooked Tooth; the fourth was called Shining Teeth; the fifth was called Black Tooth; the sixth was called Wild Hair; the seventh was called Insatiable; the eighth was called Holding to her Necklace; the ninth was called Kōtai (Kunti) and the tenth was called the Usurper of the Life Force of All Sentient Beings. These ten women who were cannibalistic demons, along with the Mother Numen of the Demonic Children (Kishimojin, Hārītī)"
A third take, the Burton Watson translation, names them as follows: "At that time there were daughters of rakshasa demons, the first named Lamba, the second named Vilamba, the third named Crooked Teeth, the fourth named Flowery Teeth, the fifth named Black Teeth, the sixth named Much Hair, the seventh named Insatiable, the eighth named Necklace Bearer, the ninth named Kunti, and the tenth named Stealer of the Vital Spirit of All Living Beings. These ten rakshasa daughters, along with the Mother of Devil Children"
A fourth translation by Bunno Kato goes: "Thereupon there were female rakshasas, the first named Lamba, the second named Vilamba, the third named Crooked Teeth, the fourth named Flowery Teeth, the fifth named Black Teeth, the sixth named Many Tresses, the seventh named Insatiable, the eighth named Necklace Holder, the ninth named Kunti, and the tenth named Spirit Snatcher. These ten female rakshasas, together with the Mother of Demon Sons."
But in either case, it shows how different scholars can interpret the classics.