[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829) › 11.167 # 瑜伽師地論略纂 11.167 瑜伽師地論略纂 11.167 - **Language:** Classical Chinese ### [11.167](https://indike.org/pramana/in.bauddha.taisho.1829.11.167) 論言，「三聚」，謂邪定等三。無量雖四，境有三種：一、「無苦無樂」，即慈境。慈能與樂，慈不緣苦，緣苦是悲故。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，隨喜彼樂故。即此三種是於境，至下更辨。下解慈悲中，雖不牒無苦樂境，如有苦等境，解言欲與樂，即已解竟。此中，悲拔苦亦緣無色界，以緣行苦故，雖不能化，亦後能化，初來起悲。　捨無量中，「次第遠離癡、瞋、貪惑」者，無苦無樂眾生，勸令離癡；有苦眾生，勸令離瞋；有樂，勸令離貪。令彼捨三惑，故名為捨。　又自有此三惑，自能捨故，亦名為捨。　又令生離惑，至聖果位而放捨之，名捨。　又怨親平等，故名為捨。此亦且得令離三惑。前三現樂，非利益；捨一令離三惑，當來出苦，名利益。 > The treatise speaks of "three aggregates", referring to the three such as those wrongly fixed. Although the immeasurables are four, their objects are of three kinds: first, "neither suffering nor happiness", which is the object of loving-kindness. Loving-kindness can bestow happiness; loving-kindness does not take suffering as its object, because taking suffering as an object belongs to compassion. The object of loving-kindness is free of suffering, and for those who lack happiness it bestows happiness; therefore, neither suffering nor happiness is the object of loving-kindness. "Having suffering" is the object of compassion; "having happiness" is the object of sympathetic joy, because it rejoices in their happiness. These three kinds are the objects, which will be further differentiated below. In the explanation of loving-kindness and compassion below, although it does not restate the object of neither suffering nor happiness as it does with the object of having suffering, etc., in explaining that it wishes to bestow happiness, the explanation is already complete. Here, compassion's extraction of suffering also takes the formless realm as an object, because it takes the suffering of conditioned existence as an object; although it cannot transform them \[there\], it can transform them later, and at the outset compassion is aroused. In the immeasurable of equanimity, "successively distancing oneself from the defilements of delusion, hatred, and attachment": toward sentient beings who have neither suffering nor happiness, it encourages them to abandon delusion; toward sentient beings who have suffering, it encourages them to abandon hatred; toward those who have happiness, it encourages them to abandon attachment. Causing them to abandon the three defilements is why it is called equanimity. Furthermore, when one possesses these three defilements oneself, being able to abandon them oneself is also why it is called equanimity. Furthermore, causing beings to abandon defilements and letting go of them when arriving at the stage of the noble fruit is called equanimity. Furthermore, having equality between enemies and friends is why it is called equanimity. This also provisionally achieves the abandonment of the three defilements. The first three are present happiness, not ultimate benefit; the one of equanimity causes the abandonment of the three defilements, bringing future escape from suffering, and is called ultimate benefit. > — English (machine translation) (machine translation) - [Previous: 11.166](https://indike.org/pramana/in.bauddha.taisho.1829.11.166) - [Next: 11.168](https://indike.org/pramana/in.bauddha.taisho.1829.11.168) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.1829.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.11.167) — English, machine translation ## Linked texts (1) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.11.60) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.11.167](https://indike.org/pramana/in.bauddha.taisho.1829.11.167) · Pramāṇa