釋淨土群疑論 6.19

6.19

釋曰：八識之中，七八兩識一類相續，緣境微細難可了知。縱處阿鼻地獄極苦之處、縱生三禪極樂之處，而此兩識唯與捨受相應。乃至佛果大圓鏡智、平等性智相應淨識，亦唯恒與捨受相應。以此准知，極樂世界此七八識恒與捨受相應也。餘六轉識與三受相應，謂喜、樂、捨。在意與喜樂受相應，在五識與樂受相應，捨受通與一切相應，以《稱讚淨土經》言「無有一切身心憂苦，唯有無量清淨喜樂，是故名為極樂世界。」以此准知，淨土六識之中但無憂苦，無妨有捨。以諸喜樂心後，至歇減位，多皆與彼捨受相應。又彼捨受，體非逼迫，善業所感，故得與彼捨受相應。又彼眾生起未至定及與中間禪、第四靜慮已上諸定，如何不許與捨受相應？以此准知，雖名極樂，亦得與其捨受相應也。若謂不然，彼亦不得與喜相應。以彼土名極樂界故，雖土名極樂而得與喜相應，何妨名極樂亦與捨受相應也。

Explanation: Among the eight consciousnesses, the two consciousnesses—the seventh and the eighth—continue in a uniform stream, and the cognitive objects they take are subtle and difficult to comprehend. Even when located in the most painful place of Avīci Hell, or even when born into the most blissful place of the third dhyāna, these two consciousnesses are associated solely with equanimous sensation (upekṣā-vedanā). Even the pure consciousnesses associated with ādarśajñāna and samatājñāna in the fruit of Buddhahood are likewise always associated solely with upekṣā-vedanā. In accordance with this, one should know that in the world of Sukhāvatī, these seventh and eighth consciousnesses are always associated with upekṣā-vedanā. The remaining six active consciousnesses are associated with three sensations: namely, joy (prīti), pleasure (sukha), and equanimity (upekṣā). In the mental consciousness (manovijñāna), it is associated with sensations of joy and pleasure; in the five sensory consciousnesses, it is associated with pleasurable sensation; equanimous sensation is generally associated with all of them. This is because the Chengzan jingtu jing says: "There is no mental or physical sorrow or suffering whatsoever; there is only immeasurable pure joy and pleasure; therefore it is called the world of Sukhāvatī." By this standard we know that among the six consciousnesses in the Pure Land, there is merely an absence of sorrow and suffering, which does not prevent the presence of equanimity. This is because, following all states of joyful and pleasurable mind, when reaching the stage of cessation and abatement, they mostly correspond with that equanimous sensation. Moreover, the essential nature of that equanimous sensation is not oppressive and is induced by wholesome karma; hence it can be associated with that equanimous sensation. Furthermore, when those sentient beings initiate the anāgamya-samādhi (threshold concentration), the dhyānāntara (intermediate dhyāna), and the concentrations of the fourth dhyāna and above, how could one not allow association with equanimous sensation? By this standard we know that although it is named "Sukhāvatī" (Utmost Bliss), it can also be associated with equanimous sensation. If one claimed it were not so, then it could not be associated with joy either. Since that land is named the realm of Utmost Bliss, just as the land can be named Utmost Bliss yet be associated with joy, what is there to prevent it from being named Utmost Bliss and yet also being associated with equanimous sensation?