大方廣佛華嚴經隨疏演義鈔 85.4

85.4

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.