起信論疏筆削記 17.16

17.16

利他行中，論　發願者，發謂策勵運意，願謂希求樂欲。然有四種，要約其心，故名誓願。今此段文即四中之一也，餘之三願已在前文，謂能止方便及消障離癡，即無邊煩惱誓願斷；發起善根增長方便，即無量法門誓願學；行此二法皆為菩提，即佛道無上誓願成也。疏　長時心者，度盡為期，不限劫數，故盡來際。廣大心者，無有揀擇，四生九類悉皆度故。第一心者，超過人天二乘之境，令得無上寂滅樂故。

Under "Practices for Benefiting Others":
Regarding the Treatise's "Giving rise to vows": "giving rise" means exerting oneself and moving one's mind; "vows" means aspiring, desiring, and wishing. There are four kinds, and because they fundamentally bind the mind, they are called "solemn vows." Now this passage of text is one of the four; the remaining three vows have already appeared in the preceding text: that is, the skillful means of being able to stop and the dispelling of obstacles to be free from delusion is "I vow to sever the boundless afflictions"; the skillful means of initiating wholesome roots and increasing them is "I vow to study the immeasurable Dharma gates"; practicing these two dharmas all for the sake of bodhi is "I vow to accomplish the unsurpassed Buddha path."
Regarding the Commentary's "Mind of long duration": its limit is bringing all to deliverance, not restricted by kalpa counts, and thus extending to the end of the future limit.
"Vast mind": without any selection or distinction, delivering all of the four modes of birth and nine classes of beings.
"Foremost mind": surpassing the realms of humans, devas, and the two vehicles, enabling them to attain the supreme bliss of quiescence.