Chinese
无量寿。二寿有量称有量寿。三者寿无量而称量。四者寿有量称无量寿。二句可解如前。寿实无量依实为名。故寿无量名无量寿。二者如来应身寿有量依实称有量。故寿有量名有量也。言寿无量名有量者。如金光明及法华。金光明云虚空分齐尚可尽边。无有能知释尊寿命。此寿命无量而云寿量品。法华亦尔。始不见其边终不见其际。如肇师所明。随之不得其踪迎之罔眺其首。故经云是阿逸多不知寿量始终。而云寿量品。故寿无量而称有量也。寿有量而称无量者即是此经。外国云阿弥陀此云无量寿。然佛寿实有量。此佛寿半阎浮提微尘数劫灭度。观音补处。观音灭度后势至补处。故寿有量。而称无量寿也。问寿有量那得无量寿耶。解云恒河水亦无量。大海水亦无量。小分无量。今弥陀无量者小分无量也。又称无量对此土短促故云无量也。又称无量寿者。声闻缘觉二乘不能思量此佛寿命。故云无量寿。非彼佛寿实无量也。次释观义。然观有两种。一者生灭观。二者无生灭观。此之二观亦得约二人作。亦得唯是一人。言二人者即是大小二乘人。小乘则生灭观大乘则无生观。此就何处辨之耶。解云此中论初以明之故。论云前于声闻法中说生灭十二因缘。次为久习行堪受深法者说不生不灭十二因缘。如来说之于前。论主释之。于 无量寿（Amitayus，无尽的寿命）。如果说两种寿命，一种是有量寿，称作有量寿。第三种是寿命无量，却称作有量。第四种是寿命有量，却称作无量寿。前两种情况可以像之前解释的那样理解。寿命实际上是无量的，依据这个事实来命名，所以寿命无量叫做无量寿。第二种情况是，如来的应化身寿命是有限的，依据这个事实称作有量，所以寿命有量叫做有量。 至于说寿命无量却称作有量的情况，就像《金光明经》和《法华经》所说。《金光明经》说，即使虚空的边界可以穷尽，也没有人能够知道释迦牟尼佛的寿命。这寿命是无量的，却有《寿量品》。《法华经》也是如此，开始不见其边，最终不见其际。正如肇法师所阐明的，跟随他无法找到踪迹，迎接他无法看到首端。所以经中说，阿逸多（Ajita，弥勒菩萨的字）不知道寿量的始终，却有《寿量品》。所以是寿命无量却称作有量。 寿命有量却称作无量的情况，就是指这部经（《无量寿经》）。外国（印度）称阿弥陀（Amitābha），这里（中国）翻译为无量寿。然而佛的寿命实际上是有量的。这位佛的寿命是半个阎浮提（Jambudvipa，我们所居住的这个世界）的微尘数劫后灭度，观音（Avalokiteśvara，观世音菩萨）菩萨补处（接替佛位）。观音菩萨灭度后，势至（Mahāsthāmaprāpta，大势至菩萨）菩萨补处。所以寿命是有量的，却称作无量寿。 问：寿命有量，怎么能说是无量寿呢？答：恒河的水也是无量的，大海的水也是无量的，小部分是无量的。现在阿弥陀佛的无量，是指小部分是无量的。又，称作无量，是相对于此土（娑婆世界）的短促而言，所以说是无量。又，称作无量寿，是因为声闻、缘觉二乘人不能思量这位佛的寿命，所以说是无量寿，并非那位佛的寿命实际上是无量。 接下来解释观的含义。观有两种，一是生灭观，二是无生灭观。这两种观也可以对应两种人，也可以对应同一个人。说两种人，就是指大乘和小乘人。小乘修生灭观，大乘修无生观。这是在哪里辨别的呢？答：在中观论的开头就说明了。论中说，之前在声闻法中说了生灭十二因缘，然后为久习修行、堪能接受深奥佛法的人说了不生不灭十二因缘。如来是这样说的，龙树菩萨是这样解释的。
English
Amitayus (Amitayus, immeasurable life). If we speak of two kinds of life, one is measurable life, called measurable life. The third is life that is immeasurable, yet called measurable. The fourth is life that is measurable, yet called immeasurable life. The first two cases can be understood as explained before. Life is actually immeasurable, and based on this fact it is named, so immeasurable life is called Amitayus (Immeasurable Life). The second case is that the manifested body of the Tathagata (Tathāgata, Thus Come One) has a limited lifespan, and based on this fact it is called measurable, so measurable life is called measurable. As for the case where life is immeasurable but called measurable, it is as stated in the *Golden Light Sutra* and the *Lotus Sutra*. The *Golden Light Sutra* says that even if the boundaries of space could be exhausted, no one could know the lifespan of Shakyamuni Buddha (Śākyamuni, the founder of Buddhism). This lifespan is immeasurable, yet there is the chapter on *Lifespan*. The *Lotus Sutra* is also like this, with no beginning seen and no end seen. As Master Zhao explained, following him cannot find his tracks, and welcoming him cannot see his head. So the sutra says that Ajita (Ajita, the name of Maitreya Bodhisattva) does not know the beginning or end of the lifespan, yet there is the chapter on *Lifespan*. So it is that life is immeasurable but called measurable. The case where life is measurable but called immeasurable refers to this sutra (the *Amitayus Sutra*). In foreign countries (India), it is called Amitābha (Amitābha, Infinite Light), and here (China) it is translated as Amitayus (Immeasurable Life). However, the Buddha's lifespan is actually measurable. This Buddha's lifespan is half the number of kalpas (kalpa, an aeon) of dust particles in Jambudvipa (Jambudvipa, the world we live in) before he passes into parinirvana (parinirvāṇa, complete nirvana), and Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion) will take his place. After Avalokiteśvara passes into parinirvana, Mahāsthāmaprāpta (Mahāsthāmaprāpta, the Bodhisattva of Great Strength) will take his place. So life is measurable, yet it is called Amitayus (Immeasurable Life). Question: If life is measurable, how can it be said to be Amitayus (Immeasurable Life)? Answer: The water of the Ganges River is also immeasurable, and the water of the great ocean is also immeasurable; a small part is immeasurable. Now, Amitabha's immeasurability refers to a small part being immeasurable. Also, it is called immeasurable in relation to the short lifespan of this land (the Saha world), so it is said to be immeasurable. Also, it is called Amitayus (Immeasurable Life) because the Sravakas (Śrāvaka, Hearers) and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas) of the Two Vehicles cannot fathom this Buddha's lifespan, so it is called Amitayus (Immeasurable Life), not that that Buddha's lifespan is actually immeasurable. Next, explain the meaning of contemplation. There are two kinds of contemplation: one is contemplation of arising and ceasing, and the other is contemplation of non-arising and non-ceasing. These two contemplations can also correspond to two kinds of people, or to the same person. Speaking of two kinds of people, it refers to the people of the Mahayana (Mahāyāna, Great Vehicle) and Hinayana (Hīnayāna, Small Vehicle). The Hinayana cultivates contemplation of arising and ceasing, and the Mahayana cultivates contemplation of non-arising and non-ceasing. Where is this distinguished? Answer: It is explained at the beginning of the Madhyamaka-karika (Mādhyamaka-kārikā, Fundamental Verses on the Middle Way). The treatise says that previously in the Sravaka Dharma, the twelve links of dependent origination of arising and ceasing were explained, and then for those who have long practiced and are capable of receiving profound Dharma, the twelve links of dependent origination of non-arising and non-ceasing were explained. The Tathagata said it this way, and Nagarjuna Bodhisattva (Nāgārjuna, a famous Buddhist philosopher) explained it this way. --------------------------------------------------------------------------------
Chinese
初二十五品释不生不灭大乘观。后两品释生灭小乘观。故生灭无生灭是大小二乘观也。言一人者大乘具有生灭无生灭二观。此约何处作耶。解云此就真应二身明生灭无生灭二观。真应身则无生灭观。应真身则生灭无生灭观。应身则王宫生双林灭。法身则王宫不生双林不灭。故大乘有此二观也。问小乘有此二观不。解云小乘无此二观。何者小乘明生法二身并是有为生灭。唯有生灭观无有不生灭观。若就二谛为论彼亦有。世谛则生灭真谛无生灭。二谛判二观通大小乘。二身判二观大有小无也。然此语者欲释此观义。今言观者为是何物观耶。解云今此观者非前大小观。乃是后大乘中生灭无生灭观耶。此观虽通生灭无生灭观但正生灭观。何以知然。今此中观劫长短化主徒众等五种皆生灭。但彼劫数长此之间一劫为彼一日一夜。又彼佛生异此生王宫。彼佛直生菩提树下。化主徒众亦化生。观此五种故知是生灭观。若是无生灭则观五无。观五无为无生灭观也。然虽观此五种生灭。就教复通。教中说生灭无生灭。如树生五音波生四忍。五音者显无常苦空五门观。四忍者音响柔顺忍无生忍等。五音则是生灭。四忍则无生灭。故教通生灭无生灭二种也。然生灭无生灭复含。何者自有秽土生灭无生灭观秽土真应二身。自有净土生灭无生灭观 净土二身。秽土应身生灭真身无生灭。净土应身生灭真身无生灭。今此观者乃是净土生灭无生灭二观也。次言经者金口说观故名曰经。此则如说而行如行而说。如说而行为观。如行而说为经。行说合举故云无量观经也。次更简无量寿观。问今观无量寿可是念佛三昧不耶。解云得是念佛三昧。但念佛有二种。一者念佛法身。二者念佛生身。念法身者。如须菩提在石室中端坐念诸法实相。名念佛法身。念佛生身者。念如来三十二相八十种好金密挺持。名念佛生身。今念无量寿佛非是念佛法身。乃念佛生身。何者。正观如来相好光明等故也。然念佛生身复二种。一者但念佛。二者通念五种。谓念佛念徒众国土时节等。此之二种秽土中多但念佛。净土中多作通念。所以净土中多作通念者。净土中皆可念时节净国土净徒众教门皆净。故皆念也。秽土中多但念佛者。明徒众不净教丛杂国土时节皆不可乐。五浊五痛五烧故不可念。所以无量寿经云。厌此土五痛五烧愿生彼净土也。国土等不净不念唯念佛身。福德相好光明昱曜此可爱乐。故但念于佛也。今此经通念彼净土五事不但念佛。所以题不云无量寿佛观直言无量寿观。直无量观通观五事也。问何言作念佛观耶。解云念佛三昧遍一切故作此观也。所以治有五种。对治转治增治别治总 现代汉语译本 净土二身：在秽土中，应化身（Nirmanakaya）有生有灭，而真身（Dharmakaya）无生无灭；在净土中，应化身有生有灭，而真身无生无灭。现在所观想的，是净土中生灭和无生灭这两种观想。 其次解释‘经’字，因为是佛的金口宣说的观想，所以称为‘经’。这就像所说的那样去做，所做的那样去说。如所说的那样去做，就是观想；如所做的那样去说，就是经。行为和言说合在一起，所以称为《无量寿观经》。 进一步区分‘无量寿观’。问：现在观想无量寿佛，可以算是念佛三昧（Samadhi）吗？答：可以算是念佛三昧。但是念佛有两种：一是念佛的法身（Dharmakaya），二是念佛的生身（Rupakaya）。念法身，就像须菩提（Subhuti）在石室中端坐，念诸法实相，这叫做念佛法身。念生身，就是念如来的三十二相、八十种好，身体是金色的，非常庄严，这叫做念佛生身。现在念无量寿佛，不是念佛法身，而是念佛生身。为什么呢？因为正是观想如来的相好光明等。 然而，念佛生身又分为两种：一是只念佛，二是通念五种，即念佛、念徒众、念国土、念时节等。这两种念佛方式，在秽土中多是只念佛，在净土中多是通念。净土中多作通念的原因是，净土中一切都可以念，时节清净、国土清净、徒众清净、教门清净，所以都可以念。秽土中多是只念佛的原因是，说明徒众不清净、教门杂乱、国土和时节都不可喜乐，有五浊、五痛、五烧，所以不可念。因此，《无量寿经》说，厌恶此土的五痛五烧，愿生彼净土。国土等不清净，所以不念，只念佛身，佛的福德相好光明昱曜，这些是可爱乐的，所以只念佛。 现在这部经是通念彼净土的五事，不只是念佛，所以经题不叫《无量寿佛观》，而直接叫《无量寿观》。这个‘无量观’是通观五事的。问：为什么说这是作念佛观呢？答：因为念佛三昧遍一切处，所以作此观。所以，对治有五种：对治、转治、增治、别治、总治。
English
English version The Two Bodies in Pure Land: In the defiled land, the manifested body (Nirmanakaya) has birth and death, while the true body (Dharmakaya) has neither birth nor death. In the pure land, the manifested body has birth and death, while the true body has neither birth nor death. What is being contemplated now is the two contemplations of birth and death and non-birth and non-death in the pure land. Next, explaining the word 'Sutra': because it is the contemplation spoken by the Buddha's golden mouth, it is called 'Sutra'. This is like doing as it is said, and saying as it is done. Doing as it is said is contemplation; saying as it is done is Sutra. Action and speech are combined, so it is called the 'Contemplation Sutra of Immeasurable Life'. Further distinguishing the 'Contemplation of Immeasurable Life'. Question: Can the contemplation of Amitayus (Amitabha) Buddha now be considered Samadhi of Buddha Recitation (Buddhanusmrti Samadhi)? Answer: It can be considered Samadhi of Buddha Recitation. But there are two types of Buddha Recitation: one is reciting the Dharmakaya of the Buddha, and the other is reciting the Rupakaya of the Buddha. Reciting the Dharmakaya is like Subhuti (Subhuti) sitting upright in a stone chamber, reciting the true nature of all dharmas, which is called reciting the Dharmakaya of the Buddha. Reciting the Rupakaya is reciting the thirty-two marks and eighty minor characteristics of the Tathagata, whose body is golden and very dignified, which is called reciting the Rupakaya of the Buddha. Now, reciting Amitayus Buddha is not reciting the Dharmakaya of the Buddha, but reciting the Rupakaya of the Buddha. Why? Because it is precisely contemplating the marks, characteristics, light, and so on of the Tathagata. However, reciting the Rupakaya of the Buddha is further divided into two types: one is reciting only the Buddha, and the other is reciting all five, namely reciting the Buddha, reciting the disciples, reciting the land, reciting the seasons, and so on. These two types of Buddha Recitation are mostly reciting only the Buddha in the defiled land, and mostly reciting all in the pure land. The reason why all are mostly recited in the pure land is that everything in the pure land can be recited, the seasons are pure, the land is pure, the disciples are pure, and the teachings are pure, so everything can be recited. The reason why only the Buddha is mostly recited in the defiled land is to explain that the disciples are not pure, the teachings are mixed, and the land and seasons are not pleasant, there are five turbidities, five pains, and five burnings, so they cannot be recited. Therefore, the 'Immeasurable Life Sutra' says, 'Disgusted with the five pains and five burnings of this land, I wish to be born in that pure land.' The land and so on are not pure, so they are not recited, only the Buddha's body is recited, the Buddha's blessings, characteristics, light, and radiance are lovely and joyful, so only the Buddha is recited. Now, this Sutra is reciting all five things of that pure land, not just reciting the Buddha, so the title of the Sutra is not called 'Contemplation of Amitayus Buddha', but directly called 'Contemplation of Immeasurable Life'. This 'Immeasurable Contemplation' is a general contemplation of five things. Question: Why is it said that this is doing Buddha Recitation Contemplation? Answer: Because Samadhi of Buddha Recitation pervades everything, so this contemplation is done. Therefore, there are five types of antidotes: counteracting, transforming, increasing, differentiating, and generalizing. --------------------------------------------------------------------------------