觀無量壽佛經疏 2.99

2.99

四、言深信因果者，即有其二。一明世間苦樂因果，若作苦因即感苦果，若作樂因即感樂果，如似以印印泥印壞文成，不得疑也。言讀誦大乘者，此明經教，喻之如鏡。數讀數尋，開發智慧。若智慧眼開，即能厭苦欣樂涅槃等也。言勸進行者，此明苦法如毒，惡法如刀，流轉三有損害眾生。今既善如明鏡，法如甘露。鏡即照正道以歸真，甘露即注法雨而無竭。欲使含靈受潤，等會法流，為此因緣，故須相勸。言如此三事已下，總結成上行也。

Fourth, 'deeply believing in cause and effect' contains two points. First, it clarifies the worldly cause and effect of suffering and pleasure: if one creates a cause of suffering, one will incur a fruit of suffering; if one creates a cause of pleasure, one will incur a fruit of pleasure, just like stamping clay with a seal—the seal is removed and the imprint is made—it cannot be doubted. 'Reading and reciting the Mahāyāna' clarifies that the scriptural teachings are compared to a mirror. Reading and investigating them repeatedly develops wisdom. When the eye of wisdom opens, one can loathe suffering and rejoice in the bliss of nirvāṇa, and so forth. 'Encouraging practitioners to advance' clarifies that dharmas of suffering are like poison and evil dharmas are like swords, transmigrating through the three realms of existence and harming sentient beings. Now, since good is like a bright mirror and the Dharma is like amṛta: the mirror illuminates the right path to return to the real, while the amṛta pours down the Dharma rain without exhaustion. Wishing to cause living beings to receive this moisture and together meet the flow of the Dharma, for this reason one must encourage them mutually. The phrase 'these three matters' and so forth concludes and forms the aforementioned practices.