仁王護國般若波羅蜜多經疏 3.266

3.266

解曰：道種性者，如前已解。住堅忍中者，堅謂堅固，不可壞義。如《梵網經》謂十迴向為十金剛也。觀諸法性者，有為法性也。得無生滅者，達有為空，了無生滅。從此第二正辨修行。於中分二：初明十迴向、次明對治、後辨生差別。然十迴向，謂己所修、發勝思願，各有三義。言迴向者，照理不住曰迴、大悲救物名向，向眾生也。又行不住有曰迴、直趣菩提名向，向菩提也。又於相不住曰迴、達事照如名向，向實際也。由此義故，名為迴向。迴向圓滿，故說為十。言十迴向，帶數得名。迴向兩字，六釋不攝，共目一法，非合釋也。此十迴向，各具三義。向眾生者，善根依彼得增長故；又以大悲，異二乘故。向菩提者，心依彼發，順向彼故；希無上果，速圓滿故。向實際者，善根依彼，必歸理故；智起照如，希證圓故。由此迴向各具三也。然出體者，總即大願；別即四法，定、慧、願、悲，具五蘊故。別名辨相，如次釋矣。明十迴向，文分為十：且初第一明救護一切眾生離眾生相迴向。

Explanation: 'Lineage of the Path' is as explained before. 'Dwelling in firm kṣānti': 'firm' means steadfast, having the meaning of indestructible. Just as the Fanwang jing refers to the ten dedications as the ten adamantine [minds]. 'Contemplating the dharmatā of all dharmas' refers to the dharmatā of conditioned dharmas. 'Attain neither arising nor ceasing' means comprehending the emptiness of conditioned things and realizing that there is neither arising nor ceasing. Hereafter is the second [part], directly discerning the cultivation of practice. Within this there are two: first, explaining the ten dedications; next, explaining the antidotes; finally, discerning differences in rebirth. Now, regarding the ten dedications, they refer to what one cultivates oneself and the generating of superior resolve and vows, each having three meanings. Speaking of 'dedication' (pariṇāmanā): illuminating principle without abiding is called 'turning' (hui); rescuing creatures with great compassion is called 'directing' (xiang)—this is directing toward sentient beings. Furthermore, practices not abiding in existence is called 'turning'; proceeding directly toward bodhi is called 'directing'—this is directing toward bodhi. Moreover, not abiding in characteristics is called 'turning'; comprehending phenomena and illuminating suchness is called 'directing'—this is directing toward the limit of reality. By these meanings, it is called 'dedication'. Dedication is complete, and therefore is spoken of as ten. 'Ten dedications' takes its name from the inclusion of the number. The two characters 'hui' and 'xiang' are not subsumed under the six compound analyses (ṣaṭsamāsāḥ); together they designate a single dharma, not a compound analysis. These ten dedications each possess three meanings. Directing toward sentient beings: because wholesome roots increase in reliance upon them; and through great compassion, because it is distinct from the two vehicles. Directing toward bodhi: because the mind is generated in reliance upon it and complies with it; and wishing for the unexcelled fruit, so that it is swiftly perfected. Directing toward the limit of reality: because wholesome roots, relying upon it, must return to principle; and wisdom arising illuminates suchness, wishing to realize perfection. Thus, each dedication possesses these three. Now, as for extracting their essence: generally, it is the great vow; specifically, it is the four dharmas of concentration, wisdom, vow, and compassion, because they possess the five aggregates. Discerning the characteristics under specific names will be explained in order. The explanation of the ten dedications is divided into ten parts: first, explaining the dedication of rescuing and protecting all sentient beings while being free from the characteristics of sentient beings.