華嚴一乘教義分齊章 2.37

2.37

二、約報明位相者，但有三生：一、成見聞位，謂見聞此無盡法門，成金剛種子等，如〈性起品〉說。二、成解行位，謂兜率天子等從惡道出已，一生即得離垢三昧，前得十地無生法忍，及十眼、十耳等境界，廣如〈小相品〉說。又如善財始從十信乃至十地，於善友所一生一身上皆悉具足如是普賢諸行位者，亦是此義也。三、證果海位，謂如彌勒告善財言：「我當來成正覺時，汝當見我。」如是等，當知此約因果前後分二位故。是故前位但是因圓，果在後位，故說當見我也。

Second, explaining the characteristics of the stages in terms of retribution: there are merely three lifetimes. First, the stage of accomplishing seeing and hearing: that is, seeing and hearing this inexhaustible Dharma gate, accomplishing the vajra seed, and so forth, as explained in the "Nature Arising" chapter. Second, the stage of accomplishing understanding and practice: that is, when the Tuṣita godling and others emerge from the miserable paths, in a single lifetime they immediately attain the defilement-free samādhi, advance to attain the anutpattika-dharma-kṣānti of the ten stages, as well as the realms of the ten eyes, ten ears, and so forth, as fully explained in the "Minor Characteristics" chapter. Furthermore, as when Sudhana, starting from the ten faiths up to the ten stages, in the presence of good spiritual friends completely fulfills all these stages of Samantabhadra's practices within a single lifetime and a single body, this is also this meaning. Third, the stage of realizing the ocean of fruition: as when Maitreya tells Sudhana, "When I accomplish correct awakening in the future, you shall see me," and so forth. One should know that this is because cause and effect, prior and posterior, are divided into two stages. Therefore, the former stage is merely the fulfillment of the cause, while the fruit is in the later stage; hence it says 'you shall see me.'