請觀音經疏闡義鈔 3.8

3.8

「二種無量」者，謂三身為生、法二身，亦名真、應二身。「有量之無量」者，夫應之為義，機熟則生、機盡則滅，終成有量。但以人天不能數知，故言無量。若釋迦八十之壽，既可數知，則是有量中之有量也。《光明疏》云「有量有二義」，正由此矣。「法身無量」者，法身即真身。今明二身，則合法、報同名法身也。以報、法體一故，在因則境觀不二，在果則法報相冥。故《光明疏》云「智既應冥，亦非身非不身。」《請觀》既亦二字，足驗體同。法報體一，常住不變，故無限量，故云「此是無量之無量也」。「俱是法身之無量」者，二佛俱得法報之常身故，彼此二佛俱能應長應短。但此釋迦應穢土機緣宜短，故生身是八十及七百阿僧祇也。彼彌陀應淨土機緣宜長，故壽無量也。「而實有數」者，非人天所知，云無量爾。既觀音補處，驗有數也。然則《光明》談山海之壽，是釋迦能現無量。例此，彌陀亦現有量也。故《光明疏》云「應佛皆為兩量，逐物參差長短。」問：《光明》談山海之壽，故以常果為宗。若例彌陀，終成有量，則是無常，何云常果？答：池水深則蓮花大，法體常則應用遠。山海是常體之用，故談大用足顯體常，以斷信相執八十無常之疑也。而彼疏從容以報身當品題者，取其上冥下應義便爾，實明應身能為常也。

Regarding "the two kinds of immeasurable": this refers to the three bodies being taken as the physical body and the Dharma body, also named the true body and the response body. Regarding "the immeasurable that has measure": the meaning of the response body is that when capacities are ripe it arises, and when capacities are exhausted it ceases; thus in the end it has a measure. It is only because humans and gods cannot reckon and know it that it is called immeasurable. As for Śākyamuni's lifespan of eighty years, since it can be reckoned and known, it is that which has measure within that which has measure. When the Commentary on the Suvarṇaprabhāsa states that "having measure has two meanings," it is precisely on this account. Regarding "the immeasurable of the Dharma body": the Dharma body is the true body. Here, in explaining the two bodies, the reward body and the Dharma body are combined under the name of the Dharma body. Because the reward body and the Dharma body are of one substance, in the causal stage the objective realm and contemplation are non-dual, while in the fruition stage the Dharma body and the reward body are mutually submerged. Thus the Commentary on the Suvarṇaprabhāsa says, "Since wisdom is submerged in response, it is neither a body nor not a body." The text of Qing Guanyin using the two characters "also is" sufficiently proves that their substance is identical. The substance of the Dharma and reward bodies is one, eternally abiding and unchanging, and therefore without limits or measure; hence it says, "This is the immeasurable of the immeasurable." Regarding "both are the immeasurable of the Dharma body": because both Buddhas possess the eternal body of Dharma and reward, both Buddhas, this one and that one, can manifest responses of long or short duration. However, this Śākyamuni responds to the capacities and conditions of an impure land, which are suitable for a short span; therefore his physical body is eighty years or seven hundred asaṃkhyeyas. That Amitābha responds to the capacities and conditions of a pure land, which are suitable for a long span; therefore his lifespan is immeasurable. Regarding "yet in truth having a number": it is only because it is not known to humans and gods that it is called immeasurable. Since Avalokiteśvara will succeed to his position, it is proven that it has a number. In that case, when the Suvarṇaprabhāsa discusses a lifespan like mountains and seas, that is Śākyamuni's ability to manifest the immeasurable. By this analogy, Amitābha also manifests what has measure. Thus the Commentary on the Suvarṇaprabhāsa says, "Response Buddhas both possess two measures, following beings with uneven lengths and short spans." Question: The Suvarṇaprabhāsa discusses a lifespan like mountains and seas, and therefore takes the eternal fruition as its central doctrine. If, by this analogy, Amitābha ultimately has a measure, then he is impermanent; how can it be called an eternal fruition? Answer: When the pond water is deep, the lotus flowers are large; when the substance of the Dharma is eternal, the responsive function extends far. Mountains and seas are the function of the eternal substance; therefore, discussing the great function is sufficient to reveal that the substance is eternal, so as to cut off the doubt of Xinxing, who clung to the impermanence of eighty years. When that commentary leisurely takes the reward body as the chapter title, it simply adopts the convenience of the meaning of merging above and responding below; in truth, it clarifies that the response body can be eternal.