[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) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 85.4 # 大方廣佛華嚴經隨疏演義鈔 85.4 大方廣佛華嚴經隨疏演義鈔 85.4 - **Language:** Classical Chinese ### [85.4](https://indike.org/pramana/in.bauddha.taisho.1736.85.4) 疏「二會數開合」，中二：先局。言「二諸乘人會」者，即初至福城東會也。後「若約能所」下，明通。於中三：一標數。就第三會開五十三，成五十五。二「雖人有五十四」下，次釋成上義。言五十四者，善財初遇文殊，從德雲至瞿波有四十人，寄於三賢十聖；摩耶已下，天主光等有十一人，已五十二；及彌勒、普賢，故五十四。舉此五十四者，乃成會違。一向都望人五十四，兼比丘、諸乘二會，則合有五十六會。若望善財，並見五十四人，即合自有五十四會。何以惟五十三？故下釋云「文殊一人四會說故」，故雖五十四人，有五十五會。若爾，一人四會，即五十四中加三成五十七，何言五十五？故次下云「德生、有德同一會故」，又減其一；遍友不成會，又減其一，人亦五十五。若取遍友成一會，故善財有五十六。兼前五十六，為遍友不成主伴，但標五十五耳。疏「是以唯就能化」下，結成通義。疏「若約主伴」下，開成百一十。下有三釋，正義一人當兩故，故前案定為五十五。從「若約散說」下，三約教結成。 > Regarding the Commentary's "Second, the expansion and contraction of the number of assemblies," there are two parts: first, the specific. As for the phrase "two, the assembly of people of the various vehicles," this refers to the first assembly to the east of the Blessed City. Later, from "If viewed in terms of the capable and the object" onward, it explains the general. Within this there are three points: First, stating the numbers. Taking the third assembly and opening it into fifty-three yields fifty-five. Second, from "Although there are fifty-four persons" onward, it subsequently explains and establishes the above meaning. As for "fifty-four persons": when Sudhana first met Mañjuśrī, from Meghasrī to Gopā there were forty persons, corresponding to the three ranks of worthies and ten ranks of sages; from Māyā onward, the Heavenly Lord Prabhāva and others comprise eleven persons, making fifty-two; plus Maitreya and Samantabhadra, they make fifty-four. Citing these fifty-four persons results in a discrepancy with the assemblies: if viewed strictly according to the fifty-four persons, plus the two assemblies of the monks and the various vehicles, there should be fifty-six assemblies in total. If viewed in terms of Sudhana meeting all fifty-four persons, there should naturally be fifty-four assemblies. Why are there only fifty-three? Hence, it explains below: "Because Mañjuśrī alone taught in four assemblies," although there are fifty-four persons, there are fifty-five assemblies. If so, with one person having four assemblies, adding three to the fifty-four would make fifty-seven, so why say fifty-five? Hence, it immediately adds below: "Because Jayasudatta and Utpalabhūti share the same assembly," one is subtracted; and because Sarvamitra does not constitute an assembly, another is subtracted, so there are also fifty-five persons. If one counts Sarvamitra as forming an assembly, then Sudhana has fifty-six. Counting the previous fifty-six, because Sarvamitra does not form a host and companion, only fifty-five are designated. The Commentary's "Therefore, solely in terms of the capable transformers" and so on concludes the general meaning. The Commentary's "If viewed in terms of host and companion" expands it to one hundred and ten. Below there are three explanations; according to the correct meaning, one person counts for two, so previously it was fixed as fifty-five. From "If viewed in terms of scattered discourses" onward, the third point concludes according to the teachings. > — English (machine translation) (machine translation) - [Previous: 85.3](https://indike.org/pramana/in.bauddha.taisho.1736.85.3) - [Next: 85.5](https://indike.org/pramana/in.bauddha.taisho.1736.85.5) - [Up: 85](https://indike.org/pramana/in.bauddha.taisho.1736.85) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.85.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.85.4](https://indike.org/pramana/in.bauddha.taisho.1736.85.4) · Pramāṇa