俱舍論記 1.33

1.33

「眾生於中至拔濟令出」者，此釋拔濟義。眾生於生死泥中沈淪沒溺，無能救者故。世尊哀憐愍念投機說法，隨授所應三乘正法教手拔濟令出。故《正理》云「授正法教手，拔眾生出生死泥故，恩德圓滿。」問：恩德以何為體？解云：以大悲為體。若據隨行，五蘊為體。故《顯宗》云「諸有成就巧智大悲，授如應言拔濟令出。」彼論巧智即是大悲。或可恩德以善巧智及大悲為體。

Regarding 'Sentient beings within it ... pulling them out and rescuing them': this explains the meaning of 'pulling out and rescuing'. Sentient beings sink and drown within the mire of saṃsāra with no one able to save them. Therefore the World-Honoured One, with pity and compassion, teaches the Dharma to suit their capacities, bestowing according to their needs the hand of the true Dharma teaching of the three vehicles to pull them out and rescue them. Therefore the Nyāyānusāra says: 'Bestowing the hand of the true Dharma teaching, he pulls sentient beings out of the mire of saṃsāra; therefore the virtue of his benevolence is complete.' Question: What is the essence of the virtue of benevolence? Explanation: It takes great compassion as its essence. If based on its concomitant operations, it takes the five skandhas as its essence. Thus the Samayapradīpikā says: 'Those endowed with skillful wisdom and great compassion bestow words suited to capacities to pull them out and rescue them.' In that treatise, 'skillful wisdom' is precisely great compassion. Or it may be that the virtue of benevolence takes skillful wisdom and great compassion as its essence.