俱舍論記 27.44

27.44

「此與悲異至哀愍異故」者，釋第四句，明大悲異悲。大悲無癡為性，悲無嗔為性。大悲三苦行相，悲苦苦行相。大悲緣三界有情，悲緣欲界有情。大悲依第四靜慮，悲通依餘靜慮。大悲唯依佛身，悲通依餘身。大悲離有頂證得，悲離欲界證得。大悲事成，悲但希望。大悲於一切有情平等拔苦，悲不平等但拔欲界有情苦故。問：此大悲何力攝？答：處、非處智力攝。以佛世尊不共功德，多分攝在處、非處智力中故。

On the passage "This differs from [ordinary] compassion ... due to the difference in sympathy": This explains the fourth line, clarifying how great compassion differs from ordinary compassion: Great compassion has non-delusion as its essential nature, while ordinary compassion has non-hatred as its essential nature. Great compassion has the aspects of the three kinds of suffering, while ordinary compassion has the aspect of the suffering of suffering. Great compassion takes sentient beings of the three realms as its object, while ordinary compassion takes sentient beings of the desire realm as its object. Great compassion relies on the fourth dhyāna, while ordinary compassion relies generally on the other dhyānas. Great compassion relies only on the body of a Buddha, while ordinary compassion relies generally on other bodies. Great compassion is realized through detachment from the peak of existence (bhavāgra), while ordinary compassion is realized through detachment from the desire realm. Great compassion is successful in its work, while ordinary compassion is merely an aspiration. Great compassion relieves suffering equally for all sentient beings, while ordinary compassion is not equal, relieving only the suffering of sentient beings in the desire realm. Question: Under which power is this great compassion subsumed? Answer: It is subsumed under the power of knowing the possible and the impossible, because the unshared qualities of the Buddha, the World-Honoured One, are mostly subsumed under the power of knowing the possible and the impossible.