請觀音經疏闡義鈔 3.8

3.8

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.