釋淨土群疑論 7.21

7.21

釋曰：雖有罪種，以其前生發菩提心、至心稱念阿彌陀佛，諸罪消滅。縱有微細業種，不能為異熟因牽生苦果。唯以其業種極羸劣，故知念佛功德損其勢用。又以念佛功德之力，感得淨土殊勝之身，於彼身上，苦果無由而得現起，又以佛本願力不得現行，但有餘障障其蓮華，不得速啟。故《無量壽經》云「由疑彼佛不思議智，生彼胎宮，無有眾苦，但五百歲中胎宮掩閉。」此亦如是，障花開也。雖障花開，花中無苦。而此罪種但有障華開力，無招苦報之功。猶如殺生之業等流果中，能障人天長命之報也。

Explanation: Although there are seeds of sin, because in their previous life they gave rise to the bodhicitta and recited Amitābha's name with utmost sincerity, all sins were extinguished. Even if subtle karmic seeds remain, they cannot serve as vipāka causes to draw forth the fruit of suffering. It is only because those karmic seeds are extremely feeble and weak; therefore we know the merit of buddhānusmṛti diminishes their power and efficacy. Furthermore, through the power of the merit of buddhānusmṛti, one receives an exquisite body in the pure land, and upon that body, there is no way for the fruition of suffering to become manifest. Moreover, by the power of the Buddha's original vow, [suffering] cannot arise into activity; there are only residual hindrances that block one's lotus so that it cannot open quickly. Thus the Sukhāvatīvyūha Sūtra says: 'Because of doubting that Buddha's inconceivable wisdom, they are born into that womb-palace; there is no suffering, but for five hundred years the womb-palace remains shut.' This is also like that: it obstructs the flower from opening. Although it obstructs the flower from opening, inside the flower there is no suffering. These seeds of sin only have the power to obstruct the flower from opening; they have no efficacy to bring about the retribution of suffering. This is like how, within the nisyanda fruit of the karma of killing living beings, it can obstruct the retribution of long life among humans and gods.