English
English version Righteous Fruition. The *Amitāyus Sūtra* states: It is further divided into two parts: first, elucidating the adornments of the Tathāgata's merits, and second, elucidating the adornments of the Bodhisattvas' merits. Within the first part, there is first a question, then an answer, and finally, the resolution of external doubts. The sutra says: 'What do you think? Why is that Buddha called Amitābha (Amitābha - Infinite Light)?' This explains the first question: From what meaning does that Buddha derive the name Amitābha? The following answer contains two meanings for the name Amitābha: first, because of immeasurable light, hence the name Amitābha; second, because of immeasurable life, hence the name Amitābha. The sutra says: 'That Buddha's light is immeasurable, illuminating the ten directions without obstruction, hence the name Amitābha.' This explains why immeasurable light is the reason for the name Amitābha. The *Larger Sutra of Immeasurable Life* says: The Buddha said, 'The majestic and divine light of Amitāyus Buddha (Amitāyus Buddha - Infinite Life Buddha) is the most honored and foremost; the light of other Buddhas cannot compare. Because of the abundance of light, he is called Immeasurable Light, and there are even twelve names of light. If there are sentient beings who encounter that light, their sins and defilements will be extinguished. If they are suffering in the three evil realms, seeing the light, they will all find rest, and after the end of their lives, they will all be liberated.' The *Sutra of Equal Enlightenment* says: That Buddha's halo constantly illuminates tens of millions of Buddha lands in the ten directions. The *Mahāprajñāpāramitāśāstra* says: The light from the bodies of the Bodhisattvas in Amitābha's (Amitābha Buddha) land constantly illuminates one hundred thousand yojanas; if it is the light of the Buddha, it pervades the ten directions. Question: The virtues and practices of all Buddhas are the same, so why is Amitābha (Amitābha Buddha) uniquely superior? Answer: The *Mahāprajñāpāramitāśāstra* says: 'The constant light of all Buddhas does not differ in size, distance, or proximity, but because sentient beings' roots are shallow or deep, and their virtues are thick or thin, the manifestations of the constant light of all Buddhas differ, but in reality, they are equal.' Therefore, the *Daśabhūmika-vibhāṣā* says: The constant light of all Buddhas cannot be limited by the number of yojanas; it pervades the ten directions without limit. Furthermore, according to that land, the light from the bodies of the Bodhisattvas and Śrāvakas is also superior, so the *Larger Sutra of Immeasurable Life* says: The light of the Bodhisattvas in that Buddha land constantly illuminates hundreds of thousands of yojanas, and the light from the bodies of the Śrāvakas is one fathom. The *Mahāprajñāpāramitā Sutra* says: If you wish to obtain immeasurable life and immeasurable light, you should study Prajñāpāramitā (Prajñāpāramitā - Perfection of Wisdom). The sutra says: 'That' --------------------------------------------------------------------------------
Chinese
佛寿命及其人民无量无边阿僧祇劫，故名阿弥陀”，次释第二答寿命无量故名阿弥陀。《无量寿经》云：彼佛寿命长久不可称计，假使十方世界无量众生皆成阿罗汉，共尽思惟百千万劫不知寿限，菩萨天人寿命亦尔。《清净觉经》云：阿弥陀佛欲令十方一切有情之类皆生其国、悉至于泥洹，若诸作菩萨者皆欲令悉作佛，作佛已更转教十方众生之类得作佛，作佛已复教一切众生悉至泥洹，是故菩萨寿命无量。《十住婆沙》云：寿谓受业报因缘，故得命根相续，一期得住故名寿命。《大品经》云：量不可得名无量，边不可得名无边。《大法炬陀罗尼经》云：不可算数故名无量，不可穷其际限故名无边。《智度论》云：阿之言无，僧祇言数，劫言时也，谓无数时。《摄论》云：不可数有二：一、阿僧祇劫，谓年月岁数不可数，菩萨修道以此是小劫；二、劫阿僧祇，谓菩萨修道以劫为量，此劫又不可数，故名劫阿僧祇，此是大劫。今阿弥陀寿劫者，是年岁阿僧祇也，其劫义如别章。人闻彼佛寿越僧祇，未知作佛已来于今久近？若久则恐临灭度，虽十念而难逢；近则固未涅槃，终百年而可望。良有斯问，故下答云。 经曰：“阿弥陀佛成佛已来于今十劫”，次第三释斯疑也，谓成佛已来始经十劫，愿生必见亦何疑也。 现代汉语译本 ‘佛的寿命及其人民的寿命是无量无边阿僧祇劫（无数个时期），所以叫做阿弥陀’，接下来解释第二个问题，回答寿命无量所以叫做阿弥陀。《无量寿经》说：‘那尊佛的寿命长久不可称量计算，假使十方世界无量的众生都成了阿罗汉（断绝烦恼，证入涅槃的圣人），共同尽力思量百千万劫也无法知道他的寿命期限，菩萨（觉悟的有情）和天人的寿命也是这样。’《清净觉经》说：‘阿弥陀佛想要让十方一切有情众生都往生到他的国度，全部到达涅槃（寂灭，解脱），如果那些做菩萨的人，都想让他们全部成佛，成佛之后再辗转教化十方众生，让他们也成佛，成佛之后又教一切众生全部到达涅槃，所以菩萨的寿命是无量的。’《十住婆沙》说：‘寿是指承受业报的因缘，所以能够使命根相续，一个时期能够安住，所以叫做寿命。’《大品经》说：‘量度不到的叫做无量，边际不到的叫做无边。’《大法炬陀罗尼经》说：‘不可算数的叫做无量，无法穷尽它的界限的叫做无边。’《智度论》说：‘阿的意思是无，僧祇的意思是数，劫的意思是时间，意思是无数的时间。’《摄论》说：‘不可数有两种：第一种是阿僧祇劫，指年月岁数不可数，菩萨修道用这个作为小劫；第二种是劫阿僧祇，指菩萨修道用劫作为量，这个劫又不可数，所以叫做劫阿僧祇，这是大劫。’现在阿弥陀佛的寿命劫数，是年岁的阿僧祇，劫的意义如同别的章节所说。人们听说那尊佛的寿命超过僧祇，不知道他成佛以来到现在有多久了？如果时间很久，恐怕快要灭度了，即使念十声佛号也难以遇到；如果时间不久，那么肯定还没有涅槃，终究在百年之内可以盼望。确实有这样的疑问，所以下面回答说。 经文说：‘阿弥陀佛成佛以来到现在已经十劫了’，接下来第三个解释这个疑问，意思是成佛以来才经过十劫，发愿往生必定能够见到，又有什么可怀疑的呢？
English
English version ‘The Buddha's lifespan and the lifespan of his people are immeasurable and boundless Asamkhya kalpas (countless periods), hence the name Amitabha,’ followed by an explanation of the second question, answering that immeasurable lifespan is why he is called Amitabha. The ‘Infinite Life Sutra’ says: ‘That Buddha's lifespan is long and cannot be measured or calculated. Even if countless beings in the ten directions all become Arhats (saints who have cut off afflictions and entered Nirvana), and jointly try to contemplate for hundreds of millions of kalpas, they cannot know the limit of his lifespan. The lifespan of Bodhisattvas (enlightened beings) and Devas (gods) is also like this.’ The ‘Pure Awakening Sutra’ says: ‘Amitabha Buddha wants all sentient beings in the ten directions to be born in his land and all reach Nirvana (extinction, liberation). If those who are Bodhisattvas all want them to become Buddhas, and after becoming Buddhas, they further teach sentient beings in the ten directions to also become Buddhas. After becoming Buddhas, they again teach all sentient beings to reach Nirvana. Therefore, the lifespan of Bodhisattvas is immeasurable.’ The ‘Ten Stages Vibhasa’ says: ‘Lifespan refers to the causes and conditions for receiving karmic retribution, so that the root of life can continue, and one period can abide, hence the name lifespan.’ The ‘Perfection of Wisdom Sutra’ says: ‘What cannot be measured is called immeasurable, and what cannot be bordered is called boundless.’ The ‘Great Torch Dharani Sutra’ says: ‘What cannot be counted is called immeasurable, and what cannot be exhausted in its limits is called boundless.’ The ‘Treatise on the Great Perfection of Wisdom’ says: ‘A means no, Asamkhya means number, and kalpa means time, meaning countless times.’ The ‘Compendium of Treatises’ says: ‘What cannot be counted is of two kinds: first, Asamkhya kalpas, referring to years, months, and ages that cannot be counted, which Bodhisattvas use as small kalpas in their cultivation; second, kalpa Asamkhya, referring to Bodhisattvas using kalpas as a measure in their cultivation, and these kalpas are also uncountable, hence the name kalpa Asamkhya, which is a great kalpa.’ Now, the lifespan kalpas of Amitabha Buddha are Asamkhya of years, and the meaning of kalpa is as mentioned in other chapters. People hear that that Buddha's lifespan exceeds Asamkhya, and do not know how long it has been since he became a Buddha? If it has been a long time, I am afraid he is about to pass away, and even reciting the Buddha's name ten times will be difficult to encounter; if it has not been long, then he certainly has not yet entered Nirvana, and can ultimately be hoped for within a hundred years. There is indeed such a question, so the following answers. The sutra says: ‘Amitabha Buddha has been a Buddha for ten kalpas until now,’ followed by the third explanation of this doubt, meaning that only ten kalpas have passed since becoming a Buddha, and those who vow to be reborn will surely be able to see him, so what is there to doubt? -------------------------------------------------------------------------------- 问：“是何劫？”
Chinese
答：“是小劫。如梁朝《摄论》，以行年双等岁为一数，数过六十数为一阿僧祇劫，谓五年两𨳝为一双，即一双、二双，乃至十双、百双、千双、万双，乃至阿僧祇双名一小劫。所以知是双等劫者，《华严经》云：娑婆一劫当彼一日一夜，即以彼三十日为一日，乃至十二月为一岁，五年有两𨳝为一双，乃至僧祇双故。” 次明第二菩萨功德庄严。文分为五：一、常随众；二、新贤；三、旧圣；四、劝往生；五、释劝。初文有二：一总标、二众，后结成严土。 经曰：“彼有无量无边声闻弟子，皆阿罗汉非是算数之所能知，诸菩萨众亦复如是”，次释第一常随众也。声闻者，《成实论》曰：闻法得悟故云声闻。故《佛地论》云：闻佛言音而入圣道故名声闻。即《观经》称小乘根者生彼得四果也。 问：“彼既是有四果，何故经言皆是阿罗汉？” 答：“此举随佛众，即如释迦弟子无量无边，经初但标千二百五十人，举常随众也。” 问：“《无量寿论》曰：二乘种不生。云何得有声闻众？” 答：“彼论据佛受用报土说，以诸佛受用土唯有十地诸大菩萨、无二乘凡夫故。今此经中约化土说，有地前菩萨及二乘凡夫同见同受用故。《观经》言小乘根性 问：‘这是什么劫？’ 答：‘这是小劫。如梁朝《摄大乘论》，以行年双倍于岁数作为一数，数过六十数为一个阿僧祇劫（asamkhya-kalpa，极长的时间单位），所谓五年有两次闰月为一双，即一双、二双，乃至十双、百双、千双、万双，乃至阿僧祇双名为一个小劫。所以知道这是双倍计算的劫数，是因为《华严经》说：娑婆世界（Saha world）一劫相当于彼世界的一日一夜，即以彼世界的三十日为一日，乃至十二月为一岁，五年有两次闰月为一双，乃至阿僧祇双的缘故。’ 接下来阐明第二菩萨功德庄严。内容分为五部分：一、常随众；二、新贤；三、旧圣；四、劝往生；五、解释劝说。首先第一部分有两点：一、总标、二、众，然后总结成就庄严的佛土。 经文说：‘那里有无量无边的声闻弟子，都是阿罗汉（arhat，已证得涅槃的圣者），不是算数所能知道的，诸菩萨众也是这样’，这是解释第一常随众。声闻，《成实论》说：听闻佛法而得悟，所以称为声闻。所以《佛地论》说：听闻佛的言音而进入圣道，所以名为声闻。也就是《观经》所说的小乘根性的人往生到那里证得四果。 问：‘他们既然已经证得四果，为什么经文说都是阿罗汉？’ 答：‘这是指跟随佛的常随众，就像释迦牟尼佛（Sakyamuni Buddha）的弟子无量无边，经文开始只标明一千二百五十人，这是举例说明常随众。’ 问：‘《无量寿经论》说：二乘的种子不生。怎么会有声闻众呢？’ 答：‘那部论是根据佛的受用报土（Sambhogakaya Pure Land）而说的，因为诸佛的受用土只有十地的大菩萨，没有二乘凡夫。现在这部经是就化土（Nirmanakaya Pure Land）而说的，有地前菩萨和二乘凡夫共同见到和受用。’《观经》说小乘根性