English
English version The reason for constant illumination is light; now, thoroughly realizing the immeasurable essence of mind-nature, hence the light is immeasurable. All Buddhas of the ten directions and three times thoroughly realize the entirety of mind-nature, and all can illuminate the lands of the ten directions without obstruction. All can be named Immeasurable Light (Amitabha), but due to the differences in vows made in the causal stage, each establishes different names according to their respective conditions. Now, when this Buddha was formerly the Bhikshu Dharmakara (Dharmakara Bhikshu), among the forty-eight vows he made was the vow that his light would constantly illuminate the ten directions, so now the fruition is as he wished. The Dharmakaya (Dharmakaya) light extends vertically to the end of time and horizontally throughout space, hence it is immeasurable. The Sambhogakaya (Sambhogakaya) light accords with the true nature of Dharma, hence it is immeasurable. In this respect, all Buddhas are the same. As for the Nirmanakaya (Nirmanakaya) light, it may illuminate one Yojana (Yojana), or ten, a hundred, or a thousand Yojanas, or one world, or ten, a hundred, or a thousand worlds. Only Amitabha (Amitabha) universally illuminates the immeasurable worlds of the ten directions, hence he is particularly named Immeasurable Light. However, the three bodies—Dharmakaya, Sambhogakaya, and Nirmanakaya—are neither one nor different; it is only for the sake of enabling sentient beings to attain the four benefits that this distinction is made. 2. Explaining from the aspect of lifespan, there are two points: First, explicitly stating that the lifespan of the Buddha and his retinue are both immeasurable; second, incidentally indicating that he has already attained Buddhahood for ten kalpas. Now, let's discuss the first point. 'Moreover, Sariputra (Sariputra)! The lifespan of that Buddha and his people is immeasurable and boundless asamkhya kalpas (asamkhya kalpas), hence he is named Amitabha (Amitabha).' It means that the lifespan of that Buddha and his people are all immeasurable and boundless asamkhya kalpas, because the Western Regions often use inverted sentences. The reason why mind-nature illuminates and is constantly tranquil is lifespan; now, thoroughly realizing the immeasurable essence of mind-nature, hence the lifespan is immeasurable. The Dharmakaya lifespan has no beginning and no end, hence it is immeasurable. The Sambhogakaya lifespan has a beginning but no end, hence it is immeasurable. In this respect, all Buddhas are the same, and all can be named Immeasurable Life. The Nirmanakaya, however, varies in length according to vows and opportunities. Now, because Bhikshu Dharmakara's forty-eight vows included the vow that the Buddha's lifespan would be immeasurable and the lifespan of his people would also be immeasurable, so now the fruition is as he wished, and he is particularly named Immeasurable Life. This actually exists, but because humans and devas cannot count it, it is called immeasurable. However, since the Dharmakaya, Sambhogakaya, and Nirmanakaya are neither one nor different, then the Nirmanakaya can also be said to be the immeasurable of the immeasurable. --------------------------------------------------------------------------------
Chinese
问：“佛寿无量可也，人民寿命胡得亦无量耶？” 答：“佛本愿力不思议故，信愿持名功德不思议故，信愿持名是正因缘，佛本愿力是增上缘。” 二、兼示成道已经十劫。 “舍利弗！阿弥陀佛成佛已来于今十劫。”前文既明弥陀现在说法，此文又明未来寿命无量，故今更明过去成佛已经十劫也。然法身本无成与不成，不应论劫；报身因圆果满名成，应身为物示生名成，皆可论劫。又法身因修德显亦可论成论劫，报身别无新得，应身如月印川亦无成与不成，亦复不应论劫。然诸佛成道各有本迹，本地并不可测，且约西方极乐示成之迹则成佛十劫，即是三身一成一切成，亦是非成非不成而论成也。 问：“《唯识论》云：过去未来皆非实有。今胡得云过去十劫、未来无量耶？” 答：“过去未来非现非常，所以不可执为实有，亦复岂可执为定无？且现在一刹那法，唯识论中纵许有实体用，岂不言其无间即灭不容稍停，又何尝执为定实定常？须知对今现在故说过去成十劫，而过去已灭，宁别有十劫堆积何地犹未化耶！又复对今现在故说未来寿命无量，而未来未至，宁别有无量劫预贮何地渐次来耶！须知时劫无性，故三世当体全空，而无性原非断灭，故时劫差别宛尔，虽复差别宛尔，并 现代汉语译本 问：‘佛的寿命是无量的，那么人民的寿命怎么也能达到无量呢？’ 答：‘因为佛的本愿力不可思议，信愿持名（指深信切愿，执持阿弥陀佛名号）的功德不可思议。信愿持名是正因缘，佛的本愿力是增上缘。’ 二、兼示成道已经十劫。 ‘舍利弗（释迦牟尼佛的十大弟子之一，以智慧著称）！阿弥陀佛成佛以来，到现在已经十劫了。’前面已经说明阿弥陀佛现在正在说法，这里又说明未来寿命无量，所以现在进一步说明过去成佛已经十劫了。然而法身（佛的三身之一，代表真理的化身）本来就没有成与不成，不应该论劫；报身（佛的三身之一，代表功德圆满的化身）因为因圆果满而名为成，应身（佛的三身之一，为应化众生而示现的化身）为适应众生而示现出生名为成，都可以论劫。又法身因为修德显现也可以论成论劫，报身并没有新的获得，应身如月亮映在水中一样也没有成与不成，也不应该论劫。然而诸佛成道各有本迹，本地（指佛的真实境界）并不可测，且就西方极乐世界示现成佛的迹象来说，成佛十劫，就是三身（法身、报身、应身）一成一切成，也是非成非不成而论成。 问：‘《唯识论》（佛教唯识宗的重要论著）说：过去未来都不是真实存在的。现在怎么说过去十劫、未来无量呢？’ 答：‘过去未来不是现在，也不是恒常，所以不可以执着为真实存在，也难道可以执着为一定没有吗？且现在一刹那的法，唯识论中纵然允许有实体作用，难道不是说它无间断地立即消灭，不容许稍微停顿，又何尝执着为一定真实一定恒常？须知对今现在，所以说过去成十劫，而过去已经灭亡，难道另外有十劫堆积在什么地方还没有化解吗！又对今现在，所以说未来寿命无量，而未来还没有到来，难道另外有无量劫预先储存在什么地方渐渐到来吗！须知时劫没有自性，所以三世（过去、现在、未来）当体全空，而无自性原本不是断灭，所以时劫差别宛然，虽然差别宛然，并
English
English version Question: 'The Buddha's lifespan is immeasurable, so how can the lifespan of the people also be immeasurable?' Answer: 'Because the Buddha's original vow power is inconceivable, and the merit of believing, vowing, and reciting the name (referring to deeply believing, sincerely vowing, and holding the name of Amitabha Buddha) is inconceivable. Believing, vowing, and reciting the name is the direct cause, and the Buddha's original vow power is the augmenting condition.' Two, also indicating that enlightenment has already been attained for ten kalpas. 'Shariputra (one of the ten great disciples of Shakyamuni Buddha, known for his wisdom)! Amitabha Buddha has attained Buddhahood for ten kalpas until now.' The previous text already clarified that Amitabha Buddha is currently expounding the Dharma, and this text also clarifies that future lifespan is immeasurable, so now it is further clarified that past Buddhahood has already been attained for ten kalpas. However, the Dharmakaya (one of the three bodies of the Buddha, representing the embodiment of truth) originally has no attainment or non-attainment, and should not be discussed in terms of kalpas; the Sambhogakaya (one of the three bodies of the Buddha, representing the embodiment of perfect merit) is called attainment because of the perfection of cause and fruition, and the Nirmanakaya (one of the three bodies of the Buddha, the emanation body manifested to adapt to sentient beings) is called attainment because of manifesting birth to adapt to sentient beings, and both can be discussed in terms of kalpas. Furthermore, the Dharmakaya can also be discussed in terms of attainment and kalpas because of the manifestation of virtue through cultivation, the Sambhogakaya has no new attainment, and the Nirmanakaya is like the moon reflected in water, also having no attainment or non-attainment, and also should not be discussed in terms of kalpas. However, the Buddhas each have their own original traces in attaining enlightenment, the original ground (referring to the Buddha's true realm) is immeasurable, and in terms of the traces of manifesting Buddhahood in the Western Pure Land, attaining Buddhahood for ten kalpas means that the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) are attained all at once, and it is also discussing attainment in terms of non-attainment and non-non-attainment. Question: 'The 'Vijnaptimatrata-siddhi' (an important treatise of the Buddhist Yogacara school) says: The past and future are not real. How can it be said that the past is ten kalpas and the future is immeasurable?' Answer: 'The past and future are not the present, nor are they constant, so they cannot be clung to as real, and can they be clung to as definitely non-existent? Furthermore, even if the 'Vijnaptimatrata-siddhi' allows for the existence of a substantial function in the present moment, doesn't it say that it immediately ceases without interruption, not allowing for the slightest pause, and has it ever been clung to as definitely real and definitely constant? It should be known that it is in relation to the present that it is said that the past has been ten kalpas, but the past has already perished, so is there another ten kalpas piled up somewhere that has not yet dissolved! Also, it is in relation to the present that it is said that future lifespan is immeasurable, but the future has not yet arrived, so is there another immeasurable kalpas pre-stored somewhere that is gradually coming! It should be known that time and kalpas have no self-nature, so the three times (past, present, future) are all empty in their essence, and non-self-nature is originally not annihilation, so the differences in time and kalpas are clear, although the differences are clear, and' --------------------------------------------------------------------------------
Chinese
是现前一刹那中所现影子。故曰：十世古今始终不离于当念也。思之！” 初、明教主妙竟。 二、明眷属妙，又二：初、声闻菩萨妙；二、生者不退妙。今初。 “又，舍利弗！彼佛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。舍利弗！彼佛国土成就如是功德庄严。” 问：“《往生论》云：二乘种不生。何故彼佛仍有声闻弟子？” 答：“定性二乘不回向菩提不发大愿，则不得生；若先习小行临终回向发愿，则便得生。虽得生已小习先熟，佛顺其机为说小法彼寻证果，旋即向大，不终滞于小也。是故不同此土藏教声闻，直俟法华开会方得入圆，应是通教声闻，或是别教七住先断见思，故名阿罗汉耳。盖藏通二教不闻他方佛名，今既得闻弥陀名号信愿往生，总属别圆二教之所摄矣。” 声闻菩萨不可算数，并是弥陀因中大愿大行所致，故云成就如是功德庄严。 二、生者不退妙。 “又，舍利弗！极乐国土众生生者，皆是阿鞞跋致，其中多有一生补处，其数甚多，非是算数所能知之，但可以无量无边阿僧祇说。” 阿鞞跋致此云不退，而有三义：一、位不退，证入圣流不堕凡地故；二、行不退，恒欲度生不堕二乘地故；三、念 现代汉语译本：是当下这一刹那所显现的影子。所以说：‘十世古今始终不离于当念’。仔细思考！ 首先，阐明教主阿弥陀佛的微妙究竟之处。 其次，阐明眷属的微妙，又分为两点：第一，声闻和菩萨的微妙；第二，往生者不退转的微妙。现在先说第一点。 ‘再者，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）！那尊佛有无量无边的声闻弟子，都是阿罗汉（Arhat，断尽烦恼，证得解脱的圣者），无法用算术来计算；诸位菩萨众也是如此。舍利弗（Śāriputra）！那尊佛的国土成就了这样的功德庄严。’ 问：‘《往生论》（净土宗重要论著）说：二乘（声闻乘和缘觉乘）的种子不能往生。为什么那尊佛的国土仍然有声闻弟子呢？’ 答：‘那些已经决定为二乘，不回向菩提（Bodhi，觉悟），不发广大誓愿的人，就不能往生；如果先前学习小乘的修行，临终时回向发愿，就能往生。虽然往生后，小乘的习气仍然很熟练，佛会顺应他们的根机，为他们宣说小乘的法，他们随即证得小乘的果位，然后很快就转向大乘，不会始终停留在小乘。因此，这不同于我们这个娑婆世界藏教的声闻，必须等到法华会上才能进入圆教，应该是通教的声闻，或者是别教七住位的菩萨，已经断除了见思惑，所以才被称为阿罗汉（Arhat）。因为藏教和通教的修行人没有听过其他佛的名号，现在既然听闻了阿弥陀佛（Amitābha）的名号，并且信愿往生，总归属于别教和圆教所摄。’ 声闻和菩萨的数量无法计算，都是阿弥陀佛（Amitābha）因地修行时所发的大愿和大行所成就的，所以说成就了这样的功德庄严。 第二，往生者不退转的微妙。 ‘再者，舍利弗（Śāriputra）！极乐国土的众生，凡是往生到那里的，都是阿鞞跋致（Avaivartika），其中有很多一生补处菩萨（Ekajāti-pratibaddha），他们的数量非常多，无法用算术来计算，只能用无量无边的阿僧祇（Asaṃkhya，极大的数字单位）来形容。’ 阿鞞跋致（Avaivartika）在这里翻译为不退转，有三种含义：第一，位不退，证入了圣人的行列，不会堕落到凡夫的地位；第二，行不退，恒常想要度化众生，不会堕落到二乘的境界；第三，念不退