翻譯名義集 7.114

7.114

（續補）【無量壽】《智論》云：「無量有二：一者、實無量，諸聖人所不能量，如虛空、涅槃、眾生性，是不可量。二者、有法可量，但力劣者不能量，如須彌山、大海水，斤兩滴數多少，諸佛菩薩能知，諸天世人所不能知，故言無量。」是故天台乃立四句：實有量而言無量，彌陀是也；實無量而言量，如此品及《金光明》是也；實無量而言無量，如《涅槃》云「唯佛與佛其壽無量」是也；實有量而言量，如八十唱滅是也。又以三身對，凡立四句。故《法華疏》云：「復次，法身，非量非無量；報身，金剛前有量，金剛後無量；應身，隨緣則有量，應用不斷則無量。」通途詮量，三句在聖，一句屬凡，有量無常，都非佛義。

(Continued Supplement) [Amitāyus / Immeasurable Life]: The Mahāprajñāpāramitopadeśa states: 'There are two kinds of immeasurability: first, true immeasurability, which all sages cannot measure, like space, nirvāṇa, and the nature of sentient beings—these are immeasurable. Second, phenomena that can be measured, but those with inferior capacity cannot measure them, such as Mount Sumeru or the water in the great ocean—the weight in catties or the number of drops can be known by buddhas and bodhisattvas, but cannot be known by devas and worldly people; therefore it is called immeasurable.' For this reason, Tiantai established four propositions: truly having measure but called immeasurable—Amitābha is this; truly immeasurable but called measured—as in this chapter and the Suvarṇaprabhāsa; truly immeasurable and called immeasurable—as the Mahāparinirvāṇa Sūtra says, "Only buddhas with buddhas have immeasurable lifespans"; truly having measure and called measured—such as proclaiming demise at eighty. Furthermore, matching with the three bodies, four propositions are generally established. Therefore the Fahua shu states: 'Furthermore, the dharmakāya is neither measured nor immeasurable; the sambhogakāya has measure before the vajra[-stage] and is immeasurable after the vajra[-stage]; the nirmāṇakāya has measure when according with conditions, and is immeasurable when its responsive function is uninterrupted.' Interpreted comprehensively, three propositions belong to sages and one belongs to ordinary beings; having measure and impermanence are not the meaning of Buddhahood at all.