Chinese
通三佛。何者法佛非彼此边量可度故强名无量。修成佛寿量同虚空故云无量寿。应佛无量者。若通论门众生无量垂迹何尽。如大经十三愿云。云何舍慈悲永入于涅槃。别论弥陀者广大愿造土。寿长远三乘凡夫不能测量故云无量。能化所化依正两果俱是无极。但举佛寿表胜境者亦可云类彼众生犹是无极。欲令厌苦之徒欣乐往生。寿者命之异名也。色心不断也。佛陀云觉者如前。此是所诠理境也。又此经名净除业障。从经功德得名。依经观行者除业障也。经者能诠之教。胡云修多罗以五义与七义训释。如大经义中说。以经代之。西国中佛说名修多罗。弟子所造名论。此汉地中圣说名经。贤人与弟子所造名书。故以经义为题经义如常。 第三辨宗体。以宗为体以体为宗。宗体无异。然付此二部辨体宗者以不二为体因果为宗。而广略辨异以双卷经广明净土略显因行。此经广论因行略辨净土。此是二经互明之义故。双卷经始明法藏菩萨四十八愿造净土之本。次明众生以十念菩提为业主三辈人往生之义。终即广明七宝净土使物厌此秽土欣彼极乐。此经始为夫人示净妙国土令生欣心。次明三种胜福因。终广显因行十六种观。此十六中初明净土。中论佛菩萨。后明三辈往生之义。而总括此三大意唯显往生因行故。别论此经净土因 现代汉语译本 通达三佛（法身佛、报身佛、应化身佛）。何为法佛？因其非彼此边际所能衡量，故勉强称之为‘无量’。修成佛的寿命如同虚空一般，所以说‘无量寿’。应化佛无量，若从普遍意义上讲，众生无量，佛陀垂迹教化的示现也无穷尽。如《大经》（《无量寿经》）十三愿所说：‘为何舍弃慈悲而永远进入涅槃？’若从阿弥陀佛的特别意义上讲，是因其广大愿力所造的净土，寿命长远，三乘（声闻乘、缘觉乘、菩萨乘）凡夫都无法测量，所以称为‘无量’。能教化的佛和所教化的众生，依报国土和正报佛身，两者都是没有穷尽的。但只举佛的寿命来表示殊胜境界，也可以说类似于那些众生也是没有穷尽的。想要让厌恶痛苦的人欣喜快乐地往生。‘寿’是‘命’的另一种说法，指色身和心识的不断延续。佛陀，意为‘觉者’，如前所述。这些是所要阐释的理境。 此外，此经名为《净除业障》，是从经的功德而得名。依据此经观行的人，可以消除业障。‘经’是能诠释教义的教法。胡语（梵语）称‘修多罗’（Sutra），以五种或七种含义来训释，如《大经义》中所说。用‘经’来代替。在西国（印度），佛所说的称为‘修多罗’，弟子所造的称为‘论’。在汉地，圣人所说的称为‘经’，贤人与弟子所造的称为‘书’。所以用‘经义’作为题目，经义如常。 第三，辨明宗体。以宗为体，以体为宗，宗体没有差异。然而，就这两部经（指《无量寿经》和《观无量寿经》）辨明体宗而言，以不二为体，以因果为宗。而广略的辨别差异在于，《双卷经》（指《无量寿经》）广泛阐明净土，简略显示因行；此经（指《观无量寿经》）广泛论述因行，简略辨明净土。这是两部经互相阐明之义。因此，《双卷经》开始阐明法藏菩萨（Dharmakara Bodhisattva）的四十八愿，是建造净土的根本。其次阐明众生以十念（念佛）菩提心为主要修行，三辈人（上辈、中辈、下辈）往生的意义。最后广泛阐明七宝净土，使人厌恶此秽土，欣喜彼极乐。此经开始为韦提希夫人（Vaidehi）展示清净美妙的国土，让她生起欣慕之心。其次阐明三种殊胜的福德之因。最后广泛显示因行的十六种观想。这十六种观想中，最初阐明净土，中间论述佛和菩萨，最后阐明三辈往生的意义。而总括这三大要义，只是为了显示往生的因行，所以特别论述此经是净土的因。
English
English version Penetrating the Three Buddhas (Dharmakaya Buddha, Sambhogakaya Buddha, Nirmanakaya Buddha). What is the Dharmakaya Buddha? Because it cannot be measured by either side, it is reluctantly called 'Immeasurable'. Cultivating to achieve the Buddha's lifespan is like empty space, so it is called 'Immeasurable Life'. The Nirmanakaya Buddhas are immeasurable. If speaking in general terms, sentient beings are immeasurable, and the traces of the Buddha's teachings are endless. As the thirteenth vow in the 'Larger Sutra' (the 'Infinite Life Sutra') says: 'Why abandon compassion and enter Nirvana forever?' If speaking in terms of Amitabha Buddha (Amitabha), it is because of the vast vows to create the Pure Land, and the lifespan is long, which cannot be measured by the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) ordinary people, so it is called 'Immeasurable'. The Buddha who can teach and the sentient beings who are taught, both the dependent land and the principal Buddha body, are endless. But only mentioning the Buddha's lifespan to express the supreme realm, it can also be said that similar to those sentient beings, it is also endless. Wanting to make those who are disgusted with suffering happy to be reborn. 'Lifespan' is another way of saying 'life', referring to the continuous continuation of the physical body and consciousness. Buddha means 'Enlightened One', as mentioned earlier. These are the rational realms to be explained. In addition, this sutra is named 'Purifying Karmic Obstacles', which is named after the merits of the sutra. Those who practice according to this sutra can eliminate karmic obstacles. 'Sutra' is the teaching that can explain the doctrine. The Sanskrit word 'Sutra' is explained with five or seven meanings, as mentioned in the 'Meaning of the Larger Sutra'. Replace it with 'Sutra'. In the Western countries (India), what the Buddha said is called 'Sutra', and what the disciples made is called 'Treatise'. In Han land, what the saints said is called 'Sutra', and what the virtuous people and disciples made is called 'Book'. Therefore, use 'the meaning of the Sutra' as the title, and the meaning of the Sutra remains the same. Third, distinguish the doctrine and substance. Taking the doctrine as the substance, and the substance as the doctrine, there is no difference between the doctrine and the substance. However, in terms of distinguishing the doctrine and substance of these two sutras (referring to the 'Infinite Life Sutra' and the 'Contemplation Sutra'), taking non-duality as the substance and cause and effect as the doctrine. The difference in breadth and brevity lies in the fact that the 'Double Scroll Sutra' (referring to the 'Infinite Life Sutra') extensively explains the Pure Land and briefly shows the cause and practice; this sutra (referring to the 'Contemplation Sutra') extensively discusses the cause and practice and briefly distinguishes the Pure Land. This is the meaning of the two sutras explaining each other. Therefore, the 'Double Scroll Sutra' begins by explaining the forty-eight vows of Dharmakara Bodhisattva, which are the foundation for building the Pure Land. Secondly, it explains the meaning of sentient beings taking the ten thoughts (recitation of Buddha) Bodhicitta as the main practice, and the rebirth of the three grades of people (upper grade, middle grade, lower grade). Finally, it extensively explains the Seven Treasures Pure Land, making people disgusted with this defiled land and happy with that Land of Ultimate Bliss. This sutra begins by showing Lady Vaidehi (Vaidehi) the pure and wonderful land, so that she can generate admiration. Secondly, it explains the three kinds of superior causes of blessings. Finally, it extensively shows the sixteen kinds of contemplation of cause and practice. Among these sixteen contemplations, the Pure Land is initially explained, the Buddhas and Bodhisattvas are discussed in the middle, and the meaning of rebirth in the three grades is explained at the end. And summarizing these three main points, it is only to show the cause and practice of rebirth, so it is specially discussed that this sutra is the cause of the Pure Land. -------------------------------------------------------------------------------- 果为体。劝物修因往生为宗。
Chinese
第四论因果门。此门有二。一观能化论因果。二约所化辨因果。能化因果者有通别门。通门以正法因得正法果。以缘因得妙觉果。以三十二相业得化身果。亦可得云以三种因共得一果。别门者正因正果正是不二体无因果相。但以悟义为因果义。不得云正因得正果。但以缘因显正法果。修成佛者缘正二因得修成佛。化亦无别因义。但在因之时以慈悲愿为化含识故得即佛。时由此本愿力垂无方之身遍济众生也。解弥陀佛因不同。一南地师传云。法藏菩萨发愿在破拆空位。此因为本所造依正两报。二北地师传云。在八地以上无漏业为本。所造依正两报。第三师云有本迹二意。就本为明。二经不同。一经云三世诸佛久已成佛现迹成佛。一经云十地因满金刚后成佛。今弥陀佛亦例然。可有二义辨其成佛。不敢定判。就迹成佛者。法藏菩萨世自在王佛时始发愿造依正两果。故双卷云成佛以来已迳十劫也。二约所化论因果者有通别二门。通论以三福十六种观。皆是生净土因。别则以菩提心为业主余善为缘。故双卷经云十念菩提为因得生。此之菩提业非但生净土而已。终至佛果为因。但众生闻佛道长远望崖而退。故示净土近果作进趣之缘。为净土因。故经云易往而无人也。毕竟成佛之本。故经云始 现代汉语译本： 以证得的果位为最终目标，劝导众生修习往生净土的因行，是本论的宗旨。 第四部分讨论因果关系。这一部分分为两个方面：一是观察能教化者的因果，二是根据所教化者来辨别因果。关于能教化者的因果，有总相和别相之分。总的来说，以修习正法的因，证得正法的果；以修习助道的因，证得妙觉的果；以修习三十二相的业，证得化身的果。也可以说，以三种因共同证得一个果。别相来说，正因和正果，正是不二的本体，没有因果的相状。只是以领悟真义作为因果的意义。不能说以正因证得正果，只是以助道的因来显现正法的果。修成佛果的人，凭借助道之因和正因，证得修成佛果。化身也没有特别的因的意义，只是在因地修行时，以慈悲的愿力来教化众生，因此证得即是佛。此时凭借本愿力，垂示无方之身，普遍救济众生。对于阿弥陀佛（Amitabha Buddha）的因地，有不同的解释。第一种是南方学者的传承，认为法藏菩萨（Dharmakara Bodhisattva）发愿在破拆空位。这个因是根本，所造的依报和正报。第二种是北方学者的传承，认为在八地以上的无漏业是根本，所造的依报和正报。第三种学者认为有本和迹两种意义。就根本来说，两部经的说法不同。一部经说三世诸佛（Three Buddhas）很久以前已经成佛，现在示现成佛。一部经说十地因圆满后，金刚后成佛。现在阿弥陀佛（Amitabha Buddha）也类似这样，可以有两种意义来辨别他成佛的方式，不敢妄下定论。就示现成佛来说，法藏菩萨（Dharmakara Bodhisattva）在世自在王佛（Lokesvararaja Buddha）时开始发愿，造依报和正报的果。所以双卷经说成佛以来已经经过十劫了。 第二方面是根据所教化者来讨论因果，也有总相和别相之分。总的来说，以三福和十六种观想，都是往生净土的因。特别来说，以菩提心（Bodhi-citta）为主要的业因，其余的善行为助缘。所以双卷经说以十念菩提心（Bodhi-citta）为因，得以往生。这个菩提心（Bodhi-citta）的业，不仅仅是往生净土而已，最终以证得佛果为因。但是众生听到佛道长远，望而却步，所以示现净土的近果，作为进取的助缘，作为往生净土的因。所以经上说容易往生却没有人的原因。毕竟是成就佛果的根本，所以经上说开始。
English
English version: Taking the attainment of the fruit as the ultimate goal, and encouraging beings to cultivate the causes for rebirth in the Pure Land, is the purpose of this treatise. The fourth part discusses the relationship between cause and effect. This part is divided into two aspects: one is to observe the cause and effect of the one who can teach, and the other is to distinguish cause and effect according to the one who is taught. Regarding the cause and effect of the one who can teach, there are general and specific aspects. Generally speaking, with the cause of cultivating the right Dharma, one attains the fruit of the right Dharma; with the cause of cultivating auxiliary practices, one attains the fruit of wonderful enlightenment; with the karma of cultivating the thirty-two marks, one attains the fruit of the transformation body. It can also be said that the three causes together attain one fruit. Specifically speaking, the right cause and the right effect, the right is the non-dual essence, there is no aspect of cause and effect. It is only by understanding the true meaning that the meaning of cause and effect is taken. It cannot be said that the right cause attains the right effect, but only that the auxiliary cause reveals the fruit of the right Dharma. Those who cultivate and attain Buddhahood, relying on the auxiliary cause and the right cause, attain the cultivation of Buddhahood. The transformation body also has no special meaning of cause, but only when practicing in the causal stage, with the compassionate vow to teach sentient beings, therefore attaining that is the Buddha. At this time, relying on the power of the original vow, showing the body of no direction, universally saving sentient beings. Regarding the causal stage of Amitabha Buddha, there are different interpretations. The first is the transmission of southern scholars, who believe that Dharmakara Bodhisattva made a vow in breaking down the empty position. This cause is fundamental, the dependent and retribution bodies created. The second is the transmission of northern scholars, who believe that the un-leaking karma above the eighth ground is fundamental, the dependent and retribution bodies created. The third scholar believes that there are two meanings, root and trace. In terms of the root, the statements of the two sutras are different. One sutra says that the Three Buddhas have long since become Buddhas and now manifest as Buddhas. One sutra says that after the ten grounds are fulfilled, one becomes a Buddha after the Vajra. Now Amitabha Buddha is similar to this, there can be two meanings to distinguish his way of becoming a Buddha, and one dares not make a definitive judgment. In terms of manifesting Buddhahood, Dharmakara Bodhisattva began to make vows at the time of Lokesvararaja Buddha, creating the fruits of dependent and retribution bodies. Therefore, the double-scroll sutra says that it has been ten kalpas since becoming a Buddha. The second aspect is to discuss cause and effect according to the one who is taught, and there are also general and specific aspects. Generally speaking, the three blessings and the sixteen contemplations are all causes for rebirth in the Pure Land. Specifically speaking, taking Bodhi-citta as the main karma cause, and the remaining good deeds as auxiliary conditions. Therefore, the double-scroll sutra says that with the ten recitations of Bodhi-citta as the cause, one can be reborn. This karma of Bodhi-citta is not only for rebirth in the Pure Land, but ultimately takes the attainment of Buddhahood as the cause. However, sentient beings hear that the Buddha path is long and retreat, so they show the near fruit of the Pure Land as an auxiliary condition for advancement, as a cause for rebirth in the Pure Land. Therefore, the sutra says that it is easy to be reborn but there is no one. After all, it is the root of attaining Buddhahood, so the sutra says it begins. --------------------------------------------------------------------------------