起信論疏筆削記 16.60

16.60

論　欲拔等者，欲謂希望，與樂字義同，可以互言。疏　廣拔物苦者，廣大心也，三界普度，無怨親故。令得菩提者，第一心也，逈出人天及二乘故。若不爾者，寧曰大悲？然拔物苦正是大悲，令得菩提是大慈也，以菩提是樂果，慈能與樂故。今論但舉大悲拔苦，必有大慈與樂，故疏兼而釋之也。若無此心，焉能度脫？故云行本。

The treatise: "Desiring to pull out, etc.": "Desiring" means hoping, which shares the same meaning with the word "delighting"; they may be used interchangeably. The commentary: "Vastly pulling beings out of suffering": this is the vast and great mind, universally delivering the three realms without distinguishing between enemy and friend. "Causing them to attain bodhi": this is the foremost mind, far transcending humans, gods, and the two vehicles. Were it not so, how could it be called great compassion? However, pulling beings out of suffering is precisely great compassion, whereas causing them to attain bodhi is great loving-kindness, because bodhi is a joyful result and loving-kindness can bestow joy. Now the treatise only adduces great compassion pulling out suffering, but it necessarily includes great loving-kindness bestowing joy; therefore, the commentary explains them together. If one lacked this mind, how could one liberate them? Thus it is called the root of practice.