大乘起信論廣釋卷第三．四．五 5.106

5.106

論。如是當念至甚為可愍　釋曰。此大悲觀。因觀法相見苦生悲。除前第四不起悲失。當念等者。先觀苦境。知可悲者。後起悲心。初心之悲觀苦生故。初苦境中有其三義。一切等者。此觀苦時顯受苦來無有初分。皆因等者。此觀苦因。無明不覺妄受苦故。已受等者。此觀苦相。於中初顯受三世苦。五識相應名身大苦。意識相應名心大苦。難捨難離者。後顯愚妄著。愚癡不知謂苦為樂不生厭離久沈溺故。前法相觀觀自了苦為除樂倒。此觀他苦而作悲因故二別也。

[Treatise:] Thus should they reflect: [all sentient beings from the beginningless past have all, due to ignorance, suffered all kinds of great mental and physical suffering without purpose, continuing through the present and into the future; they are bound and constrained, unable to cast it off or abandon it, and do not even realise it; this is extremely pitiable.]
[Commentary:] This is the contemplation of great compassion. Relying on the contemplation of the characteristics of dharmas, seeing suffering gives rise to compassion, which eliminates the fourth fault mentioned earlier of not giving rise to compassion. In "should reflect", etc., one first contemplates the state of suffering, knowing what is pitiable, and afterwards gives rise to the compassionate mind; for the compassion of the initial mind arises from contemplating suffering. Within the initial state of suffering, there are three meanings: "all...", etc., when contemplating suffering, shows that there is no initial point to undergoing suffering. "all, due to...", etc., contemplates the cause of suffering: due to ignorance and non-awakening, they undergo suffering in vain. "suffered...", etc., contemplates the characteristics of suffering, wherein it first shows undergoing the suffering of the three times. Conjoined with the five consciousnesses, it is called the great suffering of the body; conjoined with the mental consciousness (manovijñāna), it is called the great suffering of the mind. "unable to cast it off or abandon it" shows subsequent foolish and false attachments: in foolish ignorance, they do not understand, regarding suffering as pleasure, without generating revulsion, sinking and drowning for a long time. The previous contemplation of the characteristics of dharmas contemplated one's own suffering to eliminate the inversion of pleasure; this contemplates the suffering of others to serve as the cause of compassion; hence the two are distinct.