法華玄論 2.91

2.91

答：若爾，稱無量壽，應是常也。《阿彌陀經》云無量壽既非常者，今明壽量豈無常耶？今明有四句：一者實有量，歎美長遠故言無量，如《阿彌陀經》。二者實無量，欲明量齊大虛故言壽量，即此經也，《金光明》亦爾。三者實無量而言無量，如《大經》云「唯佛覩佛其壽無量」。四者有量而言有量，如言釋迦壽八十也。

Answer: If that were so, what is called 'measureless lifespan' ought to be permanent. Since the *Amitābha-sūtra* speaking of 'measureless lifespan' is not permanent, how could the 'lifespan measure' explained here be impermanent? Now I explain that there are four propositions: First, it actually has a measure, but to praise its vast length it is called measureless, as in the *Amitābha-sūtra*. Second, it is actually measureless, but wishing to make clear that its measure is coextensive with the great void, it is called a lifespan measure; this is precisely this scripture, and the *Suvarṇaprabhāsa* is also like this. Third, it is actually measureless and is spoken of as measureless, as the *Great Scripture* says: "Only a buddha observing a buddha [knows that] his lifespan is measureless." Fourth, it has a measure and is spoken of as having a measure, as in saying that Śākyamuni's lifespan was eighty years.