金光明經文句記 2.175

2.175

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.