大乘起信論廣釋卷第三．四．五 5.22

5.22

論。四者大願至寂滅故　釋曰。此顯攝眾生戒。大願等者。初列名也。弘誓普周故名大願。願心無異。謂之平等。願行順真說為方便所謂已下次顯其相。發願等者。長時願也。化度等者。廣大願也。皆令等者。第一願也。下釋所由顯其修意。隨順等者。長時所以。法性等者。廣大所由。不念等者。第一所以。顯為順真之方便也。新論文略義不如此。

[Treatise:] The fourth is the great vow [… down to:] because it is tranquil and extinguished.
[Commentary:] This reveals the precept of gathering sentient beings. Regarding 'the great vow' and so forth, it first lists the name. Because the universal vow is all-encompassing, it is called a 'great vow'. The wishing mind being without differentiation is called 'impartial'. The practice of the vow according with the real is spoken of as an expedient. Regarding 'what is meant by' and what follows, it next reveals its characteristics. 'Generating the vow' and so forth is the vow of enduring duration. 'Transforming and saving' and so forth is the vast vow. 'Causing all to' and so forth is the supreme vow. Below, explaining the reasons reveals the intention of cultivation: 'in accordance with' and so forth is the reason for enduring duration; 'dharmatā' and so forth is the reason for vastness; 'not thinking of' and so forth is the reason for supremacy. It reveals them as expedients of according with the real. The text of the new translation is brief, and its meaning is not like this.