[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [金光明經文句記](https://indike.org/pramana/in.bauddha.taisho.1786) › 2.175 # 金光明經文句記 2.175 金光明經文句記 2.175 - **Language:** Classical Chinese ### [2.175](https://indike.org/pramana/in.bauddha.taisho.1786.2.175) 次義分二：初、明有量二義。上之所說自受用外垂三土身，皆名為應。其他受用雖就對機名之為應，而是實因之所感剋，復名為報，非是差別逗機之用。若論逐物隨緣參差長短身壽量者，須就同居無常用說。故今別示應身之相，但於有量開出兩量，而此兩量依於事識但空見故，唯屬無常；若依業識不空見者，即此無常全體是常。則常無常二用相即，二鳥雙遊也。若上二土機息應轉，亦是無常，以非八相故且言常。七百等者，《首楞嚴三昧經》云「堅首菩薩問佛壽幾何。佛令往東方過三萬二千佛土，於莊嚴國問照明莊嚴自在王佛。彼佛答云：『如釋迦壽，我亦如是。汝欲知者，我壽七百阿僧祇劫。』堅首迴此白佛。阿難云：『彼佛乃是釋迦異名。』」雖機勝見長，而七百猶可數，故亦是有量之量。若阿彌陀，人天莫數，故是有量之無量也。 > The second meaning has two parts: first, explaining the two meanings of having a measure. What was explained above outside of self-enjoyment—projecting bodies into the three lands—are all named responses. Although other-enjoyment is named a response in relation to capacities, it is also what is induced and attained by true causes, and is thus also named reward; it is not a differentiated function adapting to capacities. If one discusses the varying lengths of body, lifespan, and measure following beings and according with conditions, this must be explained in terms of the impermanence of common abode. Therefore, now specifically showing the characteristics of the response body, within that which has measure, two measures are opened up; yet because these two measures rely on the phenomenon-consciousness with its view of mere emptiness, they belong solely to impermanence. If based on the karma-consciousness with its view of non-emptiness, then this very impermanence in its entirety is permanent. Thus the two functions of permanence and impermanence are identical, like two birds flying together. If for the upper two lands the capacities cease and the responses transform, that is also impermanence, but because they are not the eight marks \[of the Buddha's life\], they are temporarily spoken of as permanent. As for "seven hundred" and so forth, the Śūraṅgamasamādhi Sūtra says: "The Bodhisattva Dṛḍhamati asked the Buddha how long his lifespan was. The Buddha bade him go east past thirty-two thousand Buddha lands to the country of Adornment and ask the Buddha King of Sovereignty Adorned with Illuminating Radiance. That Buddha answered: 'As Śākyamuni's lifespan is, so also is mine. If you wish to know, my lifespan is seven hundred asaṃkhyeya kalpas.' Dṛḍhamati returned and reported this to the Buddha. Ānanda said: 'That Buddha is another name for Śākyamuni.'" Although the capacity was superior and saw it as long, seven hundred can still be counted, and thus it is also a measure that has a measure. As for Amitābha, gods and humans cannot count it, and thus it is a measurelessness within that which has a measure. > — English (machine translation) (machine translation) - [Previous: 2.174](https://indike.org/pramana/in.bauddha.taisho.1786.2.174) - [Next: 2.176](https://indike.org/pramana/in.bauddha.taisho.1786.2.176) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1786.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1786~en-mt.2.175) — English, machine translation ## Linked texts (1) - [觀無量壽佛經疏妙宗鈔](https://indike.org/pramana/in.bauddha.taisho.1751.2.4.4) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1786.2.175](https://indike.org/pramana/in.bauddha.taisho.1786.2.175) · Pramāṇa