華嚴經探玄記 15.45

15.45

三宗趣者，有三義：一汎明命有三種。一報命，謂煖、識不捨不退，眾同分故，不相應行為性。二戒命，經中名淨命，由不破戒故，不失比丘法，以淨戒為性。三惠命，由不放逸故，不退正法，名為惠命，正惠為性。二別定此文者，諸佛壽命亦有三義：一約德，謂具足如前三種命故，其報命是無盡善根所生故也。二就實，謂命根無盡，盡於未來故。三就權，謂隨機所感現脩短故。今此文中具斯三義。三顯次第者，亦有三義：一約漸教，謂娑婆等局為地前，為化佛土故；安樂等通為地上，為報佛土故；乃至賢首剎，當十地後不可說處也。二約同教，謂娑婆等為三乘上，漸漸向細入於一乘，乃至賢首剎等方為究竟。何以故？以就別教，娑婆則是蓮花藏故。三約別教，娑婆是見聞解行處，中間諸土唯解行處，末後佛土通解行滿及證入故，是故信滿位處亦名賢首故也。

Third, the doctrinal purport has three meanings: 1. Generally explaining life as being of three kinds: First, retribution life, meaning warmth and consciousness not being relinquished and not declining, being the common characteristic of sentient beings (sabhāga), with conditioned factors not associated with mind as its nature. Second, precept life, named pure livelihood in the sūtras; by not breaking precepts, one does not lose the bhikṣu dharma, having pure precepts as its nature. Third, wisdom life; through non-negligence, one does not regress from the true Dharma, which is called wisdom life, having correct wisdom as its nature. 2. Specifically determining this text: the lifespan of the buddhas also has three meanings: First, according to virtue: possessing the three kinds of life as before, because their retribution life is born of inexhaustible roots of goodness. Second, with respect to reality: the life faculty is inexhaustible, exhausting future time. Third, with respect to provisionality: manifesting long or short according to what is felt by capacities. Now in this text, these three meanings are fully present. 3. Clarifying the sequence also has three meanings: First, according to the Gradual Teaching: Sahā and so forth are restricted to prior to the bhūmis, being nirmāṇakāya buddha lands; Sukhāvatī and so forth generally belong above the bhūmis, being saṃbhogakāya buddha lands; and up to the Bhadraśrī land, which corresponds to the ineffable realm after the ten bhūmis. Second, according to the Common Teaching: Sahā and so forth represent the upper [levels] of the three vehicles, gradually progressing toward subtlety to enter the one vehicle, and only arriving at the Bhadraśrī land, etc., is it ultimate. Why is this? Because with respect to the Distinct Teaching, Sahā is itself the Padmagarbha. Third, according to the Distinct Teaching: Sahā is the place of hearing, understanding, and practice; the intermediate lands are exclusively places of understanding and practice; the final buddha land is where understanding and practice are completed and realized; therefore, the position of the fulfillment of faith is also named Bhadraśrī.