華嚴一乘教義分齊章 2.49

2.49

一、定三阿僧祇，約一方化儀故。又此教中修實行故，成實報身，不約化說。故《法華》云「我實成佛已來，經於無量無邊百千萬億阿僧祇劫。」又經云「我於然燈佛所得授記」等，皆以方便分別故也。又亦無百劫修相好業等。何以故？以小乘中偏修智分，不修福分，是故臨成佛時更於百劫別修彼業。始教中引彼，亦同彼說，仍是化也。此終教中論其實行，從初發意即福慧雙修，故成佛時無別修也。

First, definitely three asaṃkhyeyas, which is in terms of the transformative protocol of a single region. Furthermore, because real practices are cultivated in this teaching, a real recompense body is achieved, not explained in terms of transformation. Therefore the *Saddharmapuṇḍarīka-sūtra* says: 'Since I really attained buddhahood, immeasurable, boundless hundreds of thousands of myriads of koṭis of asaṃkhyeya-kalpas have passed.' Also, the sūtra says: 'I received prediction under Dīpaṃkara Buddha,' and so forth, all of which are distinctions made as expedients. Furthermore, there is also no cultivating the karma of the major marks and minor characteristics for one hundred kalpas. Why? Because in the Hīnayāna one one-sidedly cultivates the aspect of wisdom and does not cultivate the aspect of merit; therefore, when on the verge of attaining buddhahood, one separately cultivates that karma for an additional hundred kalpas. In the initial teaching, in guiding them, it also speaks in the same way as that, yet it is still a transformation. In this final teaching, discussing its real practice, from the initial generation of the intention, merit and wisdom are cultivated simultaneously; therefore, at the time of attaining buddhahood there is no separate cultivation.