大乘起信論廣釋卷第三．四．五 5.107

5.107

論。作此思惟至第一義樂　釋曰。此誓願觀。因悲立願。願修眾善。除前第三不樂眾善失。願令等者。此願體也。分別不除無明之分。豈能修善生悲濟邪。遍於等者。明廣大願。諸善功德即新論言。親近一切諸佛菩薩。頂禮供養恭敬讚歎。聽聞正法如說修行。盡其等者。明長時願。令得等者。明第一願。故前願體亦得名為不顛倒願。願不離心亦得名為四種心也。

[Treatise:] Having made this reflection, [they should then give rise to courage and make a great vow: may my mind abandon discrimination and cultivate all kinds of good merits throughout the ten directions, exhausting the future bounds of saṃsāra, through equal great skillful means saving all suffering sentient beings, causing them to attain the ultimate bliss of nirvāṇa.]
[Commentary:] This is the contemplation of vows. Relying on compassion, one establishes vows, vowing to cultivate manifold goods, which eliminates the third fault mentioned earlier of not delighting in manifold goods. "May [my mind]...", etc., is the substance of this vow. If discrimination is not removed from the portion of ignorance, how could one cultivate good and generate compassionate deliverance? "Throughout [the ten directions]...", etc., explains the vast vow. "All good merits" is as stated in the new treatise: drawing near to all Buddhas and bodhisattvas, bowing, making offerings, respecting, praising, listening to the true Dharma, and practicing as taught. "Exhausting...", etc., explains the vow of long duration. "Causing them to attain...", etc., explains the supreme vow. Therefore, the substance of the previous vow may also be called the non-inverted vow; the vow not departing from the mind may also be called the four kinds of mind.