金剛般若論會釋 2.80

2.80

十迴向位者，《華嚴經》說十迴向名者，一、救護一切眾生離相迴向。修六波羅蜜、四無量等善根，念所修習，為眾生除滅煩惱，究竟清淨，以此善根迴向為眾生作舍，令免苦事故；為眾生作護念，解脫煩惱故；乃為作主寶臣，令得無礙淨智身故。怨親無二，常愛眼看，有來怨逆，為作善友，為說深法。譬如大海眾毒不壞，如日不以盲人故隱，不以眾生無量怨心菩薩嫌恨退行迴向，不以難調退捨善根，所修善根，悉為救度迴向為生。由於所度不見生相，名救眾生離眾生相迴向。前十行中諸菩薩等，由行十行，及得十種信、慚、愧、戒、聞、施、慧、念、持、辨無盡功德故，心遂慢生，我能行此行，此行證得彼功德，我能說此法，此法利益彼眾生，由此不能近入初迴向。今佛為說預流等小聖，尚不言我得我說法，況菩薩耶？令彼離慢，修無慢行得入初向，故初離慢是初迴向。

Regarding the stages of the ten dedications, the names of the ten dedications expounded in the Avataṃsaka-sūtra are: first, the dedication to saving and protecting all sentient beings while being free from characteristics. Cultivating wholesome roots such as the six pāramitās and the four immeasurables, they reflect that what they cultivate is to eliminate afflictions for sentient beings so that they are ultimately pure; with these wholesome roots, they dedicate them to serve as a shelter for sentient beings, causing them to be free from painful events; to serve as protection and mindfulness for sentient beings, liberating them from afflictions; and up to serving as the master jewel minister, causing them to attain an unobstructed body of pure wisdom. Viewing enemies and kin without duality, constantly looking upon them with loving eyes, when enemies come in opposition, they act as their good friend and expound profound teachings for them. Just as the great ocean is not corrupted by all poisons, and just as the sun does not hide itself on account of the blind, the bodhisattva does not, on account of the immeasurable resentful minds of sentient beings, harbor hatred or retrogress in practicing dedication; nor do they, on account of those difficult to tame, retrogress and abandon wholesome roots; all wholesome roots cultivated are dedicated for saving and crossing over sentient beings. Because they see no mark of sentient beings in those crossed over, it is called the dedication to saving sentient beings while being free from characteristics of sentient beings. The bodhisattvas in the preceding ten practices, due to practicing the ten practices and attaining the ten inexhaustible merits of faith, shame, conscience, precepts, learning, giving, wisdom, mindfulness, retention, and eloquence, consequently gave rise to arrogance in their minds: 'I can practice this practice, this practice realizes and attains that merit, I can expound this dharma, this dharma benefits those sentient beings'—and because of this, they could not closely enter the first dedication. Now the Buddha explains to them that even lesser noble ones such as the stream-enterer do not say 'I have attained' or 'I expound the Dharma,' how much less would a bodhisattva! He causes them to leave arrogance and cultivate practice free of arrogance, thereby attaining entry into the first dedication; thus the initial leaving of arrogance is the first dedication.