起信論疏筆削記 17.17

17.17

論　以隨法性下，次第釋前三心所以。初二句釋長時心，謂法性常住，無始無終，故今度生，盡於未來，無有疲厭而隨順也。疏文可解。論　法性下三句，釋廣大心，謂性遍滿，平等無二，故今化度無有揀擇，平等濟拔而隨順也。不念下二句，釋第一心，謂性本無彼此分別，常寂靜故，故今化令咸至寂滅，究竟涅槃，是順性也。然後之二段釋所以文，但初標法性、後結故字，而不逐段一一標結隨順等言者，譯人巧略也。疏　二明下，指後二段，文意可知。亦常心者，意明此文有究竟寂滅之言，故名常也。然與長時實有相濫，智者詳焉。

Regarding the Treatise's "Because conforming with dharmatā..." and below: this successively explains the reasons for the three minds mentioned above. The first two lines explain the mind of long duration: dharmatā is permanent and abiding, without beginning or end; therefore, in now delivering sentient beings, one extends to the end of the future without weariness or disgust, conforming [with it]. The Commentary's text is readily understandable.
Regarding the three lines following "dharmatā..." in the Treatise: these explain the vast mind. The nature is all-pervading, equal and non-dual; therefore, in now transforming and delivering, one makes no distinctions, equally rescuing and liberating, conforming [with it].
Regarding the two lines following "Not conceiving...": these explain the foremost mind. The nature is fundamentally free from distinctions of this and that, being ever tranquil; therefore, now transforming and causing all to reach quiescence, ultimate nirvāṇa, is conforming with the nature. However, in the latter two sections explaining the reasons, they only specify "dharmatā" at the beginning and conclude with the word "therefore" at the end, without specifying and concluding the words "conforming with" and so forth section by section; this is the translator's skillful brevity.
Regarding the Commentary's "Second, explaining..." and below: this points to the latter two sections; the meaning of the text can be known.
"Also the constant mind": the intention is to explain that because this text has the words "ultimate quiescence," it is called "constant." However, it indeed has some ambiguity with "long duration"; the wise should examine it closely.