大方廣佛華嚴經隨疏演義鈔 28.47

28.47

疏「五壽命」等者，或無量劫，如阿彌陀佛。或不滿百年，如今世尊。故《涅槃》云「我聞諸天壽命極長。云何如來是天中天，壽命短促不滿百年？」「下至朝現暮寂」者，如月面佛，壽一日一夜故。《佛名經》第六云「妙聲佛壽命，六十百千歲。智自在佛，壽命十二千歲。威德自在佛，壽七十六千歲。摩醯首羅佛，壽一億歲。梵聲佛，壽十億歲。大眾自在佛，壽六十千歲。勝聲佛，壽百億歲。月面佛，壽一日一夜。日面佛，壽一千八百歲。梵面佛，壽二十三千歲。」又第二中云「諸佛壽命長短差別，有十阿僧祇百千萬億。」〈毘盧遮那品〉云「一切功德須彌勝雲佛，壽五十億歲。」下經之中說諸佛壽，長短多門。疏「七根謂眼等隨感現異」者，佛眼等六根，通相而言三十二相，廣長舌等既有八萬四千等異，則六根之相隨宜亦殊。故高幢普照主山神，得觀察一切眾生心所樂嚴淨諸根解脫門。雨華妙眼道場神，得能雨一切難捨眾寶莊嚴具解脫門。偈云「昔行施行無量劫，能捨難捨眼如海。如是捨行為眾生，此妙眼神能悟悅。」謂於一眼有無量行故，所得眼無量差別。復有諸根美妙執金剛神。又上經云「佛眼云何無有量」等。

Regarding the commentary's statement, "Fifth, lifespans" and so forth: some are measureless kalpas, like Amitābha Buddha; some are less than a hundred years, like the present World-Honoured One. Thus the Nirvāṇa Sūtra says: "I have heard that the devas' lifespans are extremely long. Why is it that the Tathāgata, the Deva among Devas, has a short lifespan not reaching a hundred years?" "Down to appearing in the morning and passing away in the evening": this is like Moon-Face Buddha, whose lifespan was one day and one night. Fascicle six of the Foming jing says: "Wonderful Sound Buddha's lifespan is sixty hundred thousand years. Wisdom Sovereign Buddha's lifespan is twelve thousand years. Sovereign of Awe-inspiring Virtue Buddha's lifespan is seventy-six thousand years. Maheśvara Buddha's lifespan is one hundred million years. Brahmā Sound Buddha's lifespan is one billion years. Sovereign of the Great Assembly Buddha's lifespan is sixty thousand years. Superior Sound Buddha's lifespan is one hundred billion years. Moon-Face Buddha's lifespan is one day and one night. Sun-Face Buddha's lifespan is one thousand eight hundred years. Brahmā-Face Buddha's lifespan is twenty-three thousand years." Furthermore, fascicle two states: "The differences in the length of the lifespans of the Buddhas number ten asaṃkhyeyas of hundreds of thousands of ten millions of billions." The chapter "Vairocana" says: "The lifespan of Superior Cloud of Mount Sumeru of All Merits Buddha was five billion years." In the sūtra below, when the lifespans of the Buddhas are spoken of, there are many varieties of length. Regarding the commentary's statement, "Seventh, the faculties, meaning the eye and so on, manifest differently according to responses": speaking generally of the Buddha's six faculties such as the eyes, there are the thirty-two marks. Since the broad and long tongue and so on have differences such as eighty-four thousand, the characteristics of the six faculties also differ according to what is appropriate. Therefore, the mountain-governing spirit High Banner Illuminating Everywhere attained the liberation door of observing what is delighted in by the minds of all sentient beings to adorn and purify the faculties. The bodhimanda spirit Raining Flowers with Wondrous Eyes attained the liberation door of being able to rain down all adornments of rare jewels difficult to give up. The verse says: "In the past, practicing giving for measureless kalpas, / he was able to give what was difficult to give—eyes like an ocean. / Such practices of giving were for the sake of sentient beings; / this Wondrous Eyes Spirit was able to awaken to and rejoice in this." This means that because there are measureless practices in a single eye, the eyes attained have measureless differences. There is also the vajra-bearing spirit of exquisite faculties. Furthermore, the earlier part of the sūtra says: "How could the Buddha's eyes have any measure?" and so forth.