注維摩詰經 5.204

5.204

什曰：我功德智慧之身尚苦痛如是，況惡趣眾生受苦無量耶？即起悲心，志拔苦也。生曰：向有入受為化之情，是大悲心也。大悲為何？設身有苦，以念惡趣眾生而拔濟之。前雖觀病空，正可使情不惑苦，未得便實無之。若久觀理明，後生則無矣，是以言設身有苦也。以念惡趣眾生者，言我在人中有福又資智慧之明，猶尚有苦如是，況三惡道中無福慧者。但念惡趣者，夫在生死皆不免之，故以為發大悲之緣矣。

[Kumāra]jīva says: If even my body of merit and wisdom suffers pain like this, how much more so for sentient beings in the evil destinies who undergo immeasurable suffering? He immediately gives rise to compassion, resolved to pull out suffering. [Dao]sheng says: The previous sentiment of entering sensation to transform beings is the mind of great compassion. What is great compassion? If his body has suffering, he thinks of sentient beings in the evil destinies to rescue them. Although he previously contemplated illness as empty, this can only prevent the sentiment from being confused by suffering, but does not yet allow it to be truly non-existent. If one contemplates the principle clearly for a long time, it will be non-existent in future births; hence it says 'if his body has suffering'. Thinking of sentient beings in the evil destinies means: even I, in the human realm with merits and supported by the clarity of wisdom, still have suffering like this—how much more so those in the three evil paths who lack merit and wisdom? Merely thinking of the evil destinies: everyone in saṃsāra cannot avoid them; therefore he takes this as the condition for generating great compassion.