[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [觀音玄義](https://indike.org/pramana/in.bauddha.taisho.1726) › 1.40 # 觀音玄義 1.40 觀音玄義 1.40 - **Language:** Classical Chinese ### [1.40](https://indike.org/pramana/in.bauddha.taisho.1726.1.40) 料簡慈悲者，問：若大悲拔苦，苦除即是得樂；大慈與樂，樂至即是拔苦。何意兩分？答：通論如此，別則不然。譬如拔罪於獄，未施五塵，身雖免痛，根情未娛，此但拔苦，未名與樂。又如施五塵於獄，耳、眼雖悅，不名拔苦。為從別義，各顯一邊，故別說爾。 > In critically evaluating benevolence and compassion: Question: If great compassion uproots suffering, the removal of suffering is precisely the attainment of joy; if great benevolence bestows joy, the arrival of joy is precisely the uprooting of suffering. Why divide the two? Answer: In general terms it is like this, but specifically it is not so. For example, if one pulls a criminal out of prison but has not yet provided the five sensory objects, although his body is spared pain, his sense faculties are not yet delighted: this is merely uprooting suffering, not yet called bestowing joy. Again, it is like providing the five sensory objects in prison: although his ears and eyes are pleased, it is not called uprooting suffering. Because of specific meanings, each manifests one side; therefore they are expounded separately. > — English (machine translation) (machine translation) - [Previous: 1.39](https://indike.org/pramana/in.bauddha.taisho.1726.1.39) - [Next: 1.41](https://indike.org/pramana/in.bauddha.taisho.1726.1.41) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1726.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1726~en-mt.1.40) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1726.1.40](https://indike.org/pramana/in.bauddha.taisho.1726.1.40) · Pramāṇa