大乘起信論廣釋卷第三．四．五 5.116

5.116

論。當知如來至攝護信心　釋曰。次下顯其防退之法。於中有二。初正其法。後別引經證。初中有二。初勸專念諸佛攝護。後顯專念所得之益。此初也。乍看此文。以勸念佛為勝方便。得住生已方蒙諸佛攝護信心。准新論。文義則不成。意說。雖住惡世界中。而十方佛有勝神通攝受護念修信心者不令退墮。故新本云。應作是念十方所有諸佛菩薩皆得大神通無有障礙能以種種善巧方便救拔一切險道眾生。意說。險難尚□救拔。豈況於我而不濟邪。勸初心者起如是念。勿生怯弱言當知等。

[Treatise:] They should know that the Tathāgatas [have superior skillful means to protect their mind of faith.]
[Commentary:] Next, it reveals the method of preventing retrogression. In this there are two: first, the method itself; second, separately citing sūtra evidence. The first has two: first, encouraging the single-minded mindfulness of the buddhas' protection; second, revealing the benefits obtained from single-minded mindfulness. This is the first. Looking at this text initially, it takes encouraging mindfulness of the Buddha as the superior skillful means, and only after attaining rebirth does one receive the buddhas' protection of the mind of faith. According to the new translation, this textual meaning does not hold. The intent is: although dwelling in an evil world, the buddhas of the ten directions possess superior spiritual powers to gather, protect, and be mindful of those who cultivate the mind of faith so that they do not retrogress. Thus the new translation says: "One should reflect thus: All the buddhas and bodhisattvas of the ten directions possess great spiritual powers without obstacle, and are able with various skillful means to rescue all sentient beings on perilous paths." The intent is: when even those in perilous difficulties can be rescued, how could they not deliver me? It encourages beginners to generate such thoughts and not produce cowardice, saying "they should know," etc.