釋淨土群疑論 4.29

4.29

釋曰：此義不定，不可一准。諸受苦者，為生穢土，縱令得聖，身是苦身，乘是苦身，受斯苦果。生彼淨土具惑凡夫，雖無聖道不及聖者，然是極樂世界殊勝淨身，見佛聞法、修行大乘，佛本願故能超此聖人，不受苦報。只如退法種姓不及思法種性，而思法勝種性生於人中，具有五退緣，雖勝而退。退法種姓生於天中，闕五退緣，雖劣不退。不為性劣在上而退、不為性勝在下不退。此亦如是，雖得聖道，為生穢土而受苦果。為生淨土，雖是凡夫而無惡報。善緣力加，必無苦報，如阿闍世王定不受苦也。

Explanation: This meaning is not uniform and cannot be treated under a single rule. Those who experience suffering do so because they are born in an impure land; even if they attain sagehood, their body is a body of suffering, and by taking this body of suffering, they experience this fruit of suffering. An ordinary person possessing delusions who is born in that pure land, although lacking the holy path and inferior to the sages, possesses the superior pure body of Sukhāvatī. Seeing the Buddha, hearing the Dharma, and practicing the Mahāyāna, by the power of the Buddha's original vow, they can surpass such sages and not experience the retribution of suffering. This is just like the lineage capable of falling back (parihāṇadharman) being inferior to the lineage of contemplation (cetana-dharman); yet when one of the superior lineage of contemplation is born among humans, where all five conditions for falling back are fully present, although superior, they fall back. When one of the lineage capable of falling back is born among the devas, where the five conditions for falling back are lacking, although inferior, they do not fall back. One does not fall back because an inferior nature is on high, nor does one not fall back because a superior nature is below. This is also like that: although one has attained the holy path, because of being born in an impure land, one experiences the fruit of suffering; because of being born in a pure land, although one is an ordinary person, there is no evil retribution. Supported by the power of good conditions, one will certainly not experience the retribution of suffering, just as King Ajātaśatru will certainly not experience suffering.