釋淨土群疑論 5.7

5.7

釋曰：有一師釋言，穢土受生無聖迎接，唯住捨受心中命終。淨土受生聖眾來迎，行者命終之時蒙大聖力慈悲加祐，故喜受位亦得命終。諸論多據穢土受生故作是說，不可為例。有說：往生淨土亦住捨受心中命終，以捨受心性羸劣故順彼命終，喜受心強不能捨命。經言歡喜踊躍等言，此是將命終心也，非正命終心也。經之與論各據一義，不相妨也。

Explanation: One master explains: Taking birth in an impure land has no holy beings to welcome one, so one ends life solely while dwelling in a mind of upekṣā-vedanā. Taking birth in a pure land has the holy assembly coming to welcome one, so when the practitioner ends their life, by receiving the compassionate empowerment of the Great Sage's power, they can also end life in the state of prīti-vedanā. The treatises mostly speak on the basis of taking birth in an impure land, so they make this statement; it cannot serve as a precedent. Another says: Attaining rebirth in the pure land also occurs with life ending while dwelling in a mind of upekṣā-vedanā, because the nature of the mind of upekṣā-vedanā is weak and pliant, thus according with that end of life, whereas the mind of prīti-vedanā is strong and cannot give up life. When the sūtra speaks of 'dancing with great joy' and so forth, this refers to the mind on the verge of death, not the mind at the exact moment of death. The sūtra and the treatises each rely on one meaning, and they do not contradict each other.