[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴經內章門等雜孔目章](https://indike.org/pramana/in.bauddha.taisho.1870) › 4.13 # 華嚴經內章門等雜孔目章 4.13 華嚴經內章門等雜孔目章 4.13 - **Language:** Classical Chinese ### [4.13](https://indike.org/pramana/in.bauddha.taisho.1870.4.13) 壽命者，謂經時分為壽，命者命根。又壽即是命。小乘以非色非心為體，大乘以不相應法為體。仍大乘初教不相應，不與小乘同，小乘不相應，即入事聚攝；大乘初教不相應，是理非事，又即是空。若依終教，即事是如。若依一乘，一切自在。何以故？是法界故，長短自在，隨機應見，差別不同。問：依其經文，將娑婆國土對阿彌陀國等辨命短長。據此三千界處命根，與佛土命根雖有短長，根法不異。此義云何？答：據三乘義，淨土說命即是報命，雖染淨不同，命義不別。除諸佛菩薩變化者，不入此例。若一乘義，假使世界性等十種土中所有命根，雖福分轉勝，命亦不異，除佛境界不可說不可說。若約宗分，凡夫約人辨命，聲聞約實法辨命。若初教菩薩，即空辨命。若終教菩薩，即如辨命。若約一乘，即法界自在辨命。此義通十地。若約別教，信位終心即得。餘義如別章。 > Regarding lifespan: passing through divisions of time is called 'life' (āyus), and 'span' is the life-faculty (jīvitendriya). Furthermore, life is precisely span. The Hīnayāna takes that which is neither form nor mind as its essence; the Mahāyāna takes unassociated formations (viprayukta-saṃskāra) as its essence. Still, the unassociated of the initial teaching of the Mahāyāna is not identical to that of the Hīnayāna: the unassociated of the Hīnayāna is subsumed under the category of phenomenal entities, whereas the unassociated of the initial teaching of the Mahāyāna is principle and not phenomena, and is also precisely emptiness. If relying on the final teaching, phenomena are precisely suchness. If relying on the Ekayāna, everything is sovereign. Why is this? Because it is the dharmadhātu; long or short is sovereign, perceived according to the capacities of sentient beings, differing in distinction. Question: Relying on the sutra text, the Sahā world is compared with the land of Amitābha and so forth to distinguish the shortness and length of lifespan. Accordingly, although the life-faculty in the location of the trichiliocosm and the life-faculty of the Buddha lands differ in shortness and length, their underlying faculty is not different. What is the meaning of this? Answer: According to the meaning of the Triyāna, the lifespan spoken of in the pure lands is precisely retribution lifespan; although defiled and pure are different, the meaning of lifespan is not distinct. Those transformations manifested by the Buddhas and bodhisattvas are excepted, not entering into this category. If according to the meaning of the Ekayāna, even in the case of all the life-faculties in the ten kinds of lands, such as the nature of world realms, although the portion of merit becomes progressively superior, the lifespan is also not different, excepting the Buddha's realm which is ineffable and ineffable. If distinguished according to doctrinal traditions: ordinary beings distinguish lifespan in terms of the person; śrāvakas distinguish lifespan in terms of real dharmas. Bodhisattvas of the initial teaching distinguish lifespan in terms of emptiness. Bodhisattvas of the final teaching distinguish lifespan in terms of suchness. If according to the Ekayāna, one distinguishes lifespan in terms of the sovereignty of the dharmadhātu. This meaning runs through all ten bhūmis. If according to the special teaching, it is attained at the final mind of the stage of faith. The remaining meanings are as in the separate section. > — English (machine translation) (machine translation) - [Previous: 4.12](https://indike.org/pramana/in.bauddha.taisho.1870.4.12) - [Next: 4.14](https://indike.org/pramana/in.bauddha.taisho.1870.4.14) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1870.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1870~en-mt.4.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1870.4.13](https://indike.org/pramana/in.bauddha.taisho.1870.4.13) · Pramāṇa