瑜伽論記 11.56

11.56

初云若諸菩薩於其三聚一切有情安立以為無苦無樂等者，一、邪定聚，謂作五逆定入地獄故；二、正定聚，得忍已去定得涅槃故；三、不定聚，除前二外餘眾生是也，大小共許此義。今瑜伽約三乘定性眾生名正定，無三乘性人名為邪定，三乘不定性人名為不定，菩薩初學於此三聚假想安立以為三種，一無苦無樂即慈境，慈能與樂，慈不緣苦，緣苦悲故，慈境無苦，為無樂者，而與之樂故，無苦樂是慈境，有苦者是悲境，有樂者是喜境，喜彼樂故，則前三境通是捨境。

The first says: 'If bodhisattvas, with respect to all sentient beings in the three groupings, establish them as having neither suffering nor pleasure,' and so forth. First, the group of wrong determination, which means those who commit the five heinous acts and are determined to enter hell; second, the group of right determination, which means those who have attained forbearance and onward and are determined to attain nirvāṇa; third, the indeterminate group, which refers to the remaining sentient beings aside from the previous two. Both Mahāyāna and Hīnayāna accept this meaning. Now, the Yogācāra regards sentient beings with the determinate nature of the three vehicles as 'rightly determined,' persons without the nature of the three vehicles as 'wrongly determined,' and persons with the indeterminate nature of the three vehicles as 'indeterminate.' When beginner bodhisattvas conceptually establish these three groupings into three kinds: first, having neither suffering nor pleasure is the object of loving-kindness—loving-kindness can bestow pleasure, and loving-kindness does not take suffering as an object because it is compassion that takes suffering as an object; the object of loving-kindness has no suffering, and for those who have no pleasure, it bestows pleasure upon them, hence neither suffering nor pleasure is the object of loving-kindness; those with suffering are the object of compassion; those with pleasure are the object of sympathetic joy, because one rejoices in their pleasure; thus the preceding three objects are all collectively the object of equanimity.