新華嚴經論 11.6

11.6

三釋名配行者，所謂一柔軟勝味主稼神，主歡喜行中檀波羅蜜。於此檀中有二義：一法檀、二事檀。一法檀者，見來求法者，歡喜無厭，故名柔軟勝味。以法味資人，令心調伏故。二事檀者，即主稼神，是后稷神之流也，以神祐五穀，令生勝味資益含生故，遍十方世界隨處異名。二時花淨光主稼神，即是歡喜行檀波羅蜜中戒波羅蜜。知根同行，號曰時花。令得性戒開敷，名之淨光。亦世間五穀之花，依時祐之，令光淨開敷故。三色力勇健主稼神，明檀波羅蜜中忍波羅蜜。明法忍功成，名為勇健。隨忍成果故，得色力嚴身。諸力之中風力為最，諸行之內忍力為最，八風不能動故。以能隨行成忍，故名勇健。如善財十行中第三行具足優婆夷是其行，以明忍為諸行中果，故名具足。四增長精氣主稼神，主檀波羅蜜中精進波羅蜜。以精進力資糧法力、大慈大悲力，處生死海教化眾生而無勞倦，自無所求故，名增長精氣主稼神，表無精進力即諸行不成立故。五普生根果主稼神，主檀波羅蜜中禪波羅蜜。以法性為禪，出生萬行理智妙慧，名普生根果。以法性理為禪，生智慧萬行故，即根即果，以根從果生本末無異故，如佛果、普賢行果互相資故，明從果生根、以根資果。六妙嚴環髻主稼神，主檀波羅蜜中慧波羅蜜。明以妙慧嚴行、行復嚴慧，行慧互嚴，將用利生，以招依果。以環其髻用嚴其首，此是垂髻如環，明解行圓滿。七潤澤淨花主稼神，主檀波羅蜜中方便波羅蜜。此位明成就大悲故，為潤澤淨花利他行故，令他解行法開敷故。此是檀波羅蜜中方便門，成大慈悲故。八成就妙香主稼神，主檀波羅蜜中願波羅蜜。十行第八位中，同於八地智無功用，五分法身香悉成就故。又以淨智知根，依根設教，用成戒定慧之妙香故。九見者愛樂主稼神，主檀波羅蜜中力波羅蜜。法師成就，法力利生，見聞法者皆愛樂故。十離垢淨光主稼神，主檀波羅蜜中智波羅蜜。以智能離自他垢故，諸法灌頂，同十住、十地中灌頂位也。

Third, explaining the names and correlating them with practices: The first, the crop-governing spirit Soft and Wondrous Flavor, presides over the dāna-pāramitā within the Practice of Joy. In this dāna, there are two meanings: first, dāna of the Dharma; second, dāna of material phenomena. Regarding the first, dāna of the Dharma: seeing those who come seeking the Dharma, [this spirit] rejoices without weariness; hence the name Soft and Wondrous Flavor. This is because it nurtures people with the flavor of the Dharma, causing their minds to be tamed. Regarding the second, dāna of material phenomena: this crop-governing spirit belongs to the class of spirits such as Houji; because this spirit protects the five grains, causing them to produce wondrous flavors that nourish and benefit living beings, it has different names in various places throughout the worlds of the ten directions. The second, the crop-governing spirit Seasonal Blossoms and Pure Radiance, is śīla-pāramitā within the dāna-pāramitā of the Practice of Joy. Knowing faculties and practicing accordingly, it is named Seasonal Blossoms. Causing them to attain the blooming of the nature precepts, it is named Pure Radiance. It also refers to the blossoms of worldly five grains: by blessing them according to their season, it causes them to blossom radiantly and purely. The third, the crop-governing spirit Vigorous with Color and Strength, elucidates kṣānti-pāramitā within dāna-pāramitā. It explains that when success in Dharma-forbearance is achieved, it is called 'vigorous'. Because the fruit is achieved according to forbearance, one attains color and strength to adorn the body. Among all powers, the power of wind is supreme; among all practices, the power of forbearance is supreme, because the eight winds cannot move it. Because one can achieve forbearance in accordance with practice, it is named 'vigorous'. As in Sudhana's [journey through] the ten practices, the third practice's kalyāṇamitra, the upāsikā Samantagambhīraśrīvallā (Juzu), is this practice; because it illustrates that forbearance is the fruition among all practices, she is named Juzu ('Fully Endowed'). The fourth, the crop-governing spirit Increasing Vital Energy, presides over vīrya-pāramitā within dāna-pāramitā. Because the power of vigor provides the provisions for the power of the Dharma and the power of great kindness and great compassion, dwelling in the sea of saṃsāra to teach and transform sentient beings without fatigue—since of itself it seeks nothing—it is named the crop-governing spirit Increasing Vital Energy, indicating that without the power of vigor, none of the practices can be established. The fifth, the crop-governing spirit Universally Producing Roots and Fruits, presides over dhyāna-pāramitā within dāna-pāramitā. Taking the dharmatā as dhyāna, giving rise to the wondrous wisdom of principle and cognition in the myriad practices, it is named Universally Producing Roots and Fruits. Because it takes the principle of the dharmatā as dhyāna and gives rise to wisdom and the myriad practices, the roots are themselves the fruits; since the roots arise from the fruits, the fundamental and the derivative are without difference. Just as the fruit of buddhahood and the fruit of Samantabhadra's practice mutually support each other, this illustrates producing roots from fruits and using roots to support fruits. The sixth, the crop-governing spirit Wondrous Adornment of the Ring Coiffure, presides over prajñā-pāramitā within dāna-pāramitā. It illustrates that one adorns practice with wondrous wisdom, and practice in turn adorns wisdom; practice and wisdom mutually adorn each other, being employed to benefit beings so as to bring about the circumstantial fruitions. Adorning the head with a ring-shaped coiffure—this refers to hanging hair coiled like a ring, illustrating the perfection of understanding and practice. The seventh, the crop-governing spirit Moistened Pure Blossoms, presides over upāya-pāramitā within dāna-pāramitā. This stage illustrates the accomplishment of great compassion; it is named Moistened Pure Blossoms for the practice of benefiting others, because it causes the Dharma of their understanding and practice to blossom. This is the gateway of expedient means within dāna-pāramitā, because it brings about great kindness and compassion. The eighth, the crop-governing spirit Accomplishing Wondrous Fragrance, presides over praṇidhāna-pāramitā within dāna-pāramitā. Within the eighth stage of the ten practices, it is identical to the effortless wisdom of the eighth ground, because the fragrance of the fivefold dharmakāya is entirely accomplished. Furthermore, because it knows faculties with pure wisdom and establishes teachings according to those faculties, it brings about the wondrous fragrance of morality, concentration, and wisdom. The ninth, the crop-governing spirit Delightful to Behold, presides over bala-pāramitā within dāna-pāramitā. The Dharma master achieves success, and the power of the Dharma benefits beings, so that all who see and hear the Dharma find joy in it. The tenth, the crop-governing spirit Spotless Pure Radiance, presides over jñāna-pāramitā within dāna-pāramitā. Because with wisdom one can remove the defilements of self and others, it is the consecration of all dharmas, identical to the consecration stage in the ten abodes and the ten grounds.