華嚴經內章門等雜孔目章 4.13

4.13

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.