成唯識論述記 6.461

6.461

述曰：十一中除輕安，餘得五受俱，遍通三界故。輕安唯除憂、苦二受，唯下界有；逼迫二受無調暢輕安故。若爾，雖定所引五識，應無輕安。此理不然，所引善者，捨、樂俱故。然菩薩後得智雖起苦根，可名無漏，然無輕安，名迫受故；餘受可有，即通果心。若爾，鼻、舌、身三非通果，如何通？苦根雖名無漏，不言輕安俱。輕安俱時，怡悅五識，苦受逼迫，五識不俱。然實菩薩後得智中起五識，有輕安俱無失，但除苦受，定滋潤故。然上界三識，下界五識。

The Commentary states: Excluding pliancy from the eleven, the rest can be conjoined with the five sensations, because they pervade all three realms. Pliancy excludes only the two sensations of sorrow (daurmanasya) and suffering (duḥkha), which exist only in the lower realm; the two oppressive sensations lack the harmonization and fluency of pliancy. If so, even the five consciousnesses induced by samādhi should lack pliancy. This reasoning is incorrect: the wholesome ones induced [by samādhi] are conjoined with equanimity and pleasure. However, although the bodhisattva's subsequent attainment wisdom may give rise to the indriya of suffering and can be termed anāsrava, it lacks pliancy because it is called an oppressive sensation; other sensations may have it, namely the mind of the fruition of supernormal power. If so, nose-, tongue-, and body-consciousness are not the fruition of supernormal power; how is this reconciled? Although the suffering indriya is called anāsrava, it is not said to be conjoined with pliancy. When conjoined with pliancy, it delights the five consciousnesses, whereas the oppression of suffering sensation is not conjoined with [pliancy in] the five consciousnesses. However, in reality, when the five consciousnesses arise in the bodhisattva's subsequent attainment wisdom, their conjunction with pliancy is without fault, merely excluding suffering sensation, because they are nourished by samādhi. Now, the higher realm has three consciousnesses, while the lower realm has five consciousnesses.