[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) › 14.5 # 大方廣佛華嚴經隨疏演義鈔 14.5 大方廣佛華嚴經隨疏演義鈔 14.5 - **Language:** Classical Chinese ### [14.5](https://indike.org/pramana/in.bauddha.taisho.1736.14.5) 疏「周易云」下，二引《周易》等者，文中亦二：先引文、後斷義。今初，即〈繫辭〉也。繫者，繫屬也，亦綱系也。此上應加「是故」二字。注云「夫有必始於無，故太極生兩儀也。太極者，無稱之稱，不可得而名。取其有之所極，況之太極者也。」孔云「太極，天地未分之前混而為一，即是太初、太一也。《老子》云『道生一』，即此太極之謂。混元既分，即有天地，故云太極生兩儀，即《老子》『一生二』也。不言天地者，指其物體下與四象相對，故云兩儀，謂兩體容儀也。」釋曰：若準《列子》，有太易、太初、太始、太素。太易者，未見氣也。太初者，氣之始也。太始者，形之始也。太素者，質之始也。彼注云「質，性也。」又釋：太易，指《周易》太極，此則太初非太易，便成太極在初。若準《易鉤命訣》說有五運，前四同《列子》，第五名太極，則太極非初。釋與《列子》大同。運則運數，易謂改易。元氣始散謂之太初。氣形之端謂之太始。形變有質謂之太素。質形已具謂之太極。雖小異同，皆是元氣生天地耳。疏「兩儀生四象」等者，孔云「謂木金水火稟天地而有，故云兩儀生四象。土則分王四時。又地之別，故唯四象。四象生八卦者，謂震、木離火、兌金、坎水各主一時。又巽同震木，乾同兌金，加之以坤艮之土，為八卦也。八卦定吉凶者，八卦既立，爻象而相，推有吉凶，故吉凶生。大業者，萬事各有吉凶，廣大悉備，故能生天下大事業也。」 > Regarding the commentary’s section beginning with "The Zhouyi states": the second part cites the Zhouyi and so forth, in which there are also two parts: first, citing the text; second, judging the meaning. Now for the first: this is the "Xici" ("Appended Phrases"). "Xi" means attached to, and also means cardinal cords. Before this, the two words "shi gu" ("therefore") should be added. The commentary \[of Han Kangbo\] says: "Now, being must begin from non-being; therefore the Supreme Ultimate (taiji) generates the two modes (liangyi). The Supreme Ultimate is a designation for that which has no designation, and cannot be named. Taking the ultimate of being, it is figuratively called the Supreme Ultimate." Kong \[Yingda\] says: "The Supreme Ultimate is the merged unity before heaven and earth were divided, which is the Great Beginning (taichu) and the Great One (taiyi). What Laozi calls 'The Dao generates the One' refers to this Supreme Ultimate. Once the chaotic origin divided, there were heaven and earth; hence it says 'the Supreme Ultimate generates the two modes,' which is Laozi's 'the One generates the two.' The reason it does not say 'heaven and earth' is that, pointing to their physical form as contrasted with the four emblems below, it therefore says 'two modes' (liangyi), meaning the deportment and demeanor (rongyi) of the two forms." Explanation: If we refer to Liezi, there are the Great Change (taiyi), the Great Beginning (taichu), the Great Origin (taishi), and the Great Undifferentiated (taisu). The Great Change is when qi has not yet appeared. The Great Beginning is the beginning of qi. The Great Origin is the beginning of form. The Great Undifferentiated is the beginning of material substance. That commentary says: "Material substance is nature." Another explanation: the Great Change refers to the Supreme Ultimate of the Zhouyi; in this case, since the Great Beginning is not the Great Change, the Supreme Ultimate ends up being at the start. If we refer to the Yi gouming jue, it says there are five phases: the first four are the same as Liezi, and the fifth is named the Supreme Ultimate; in that case, the Supreme Ultimate is not the start. The explanation is largely the same as Liezi. "Phases" (yun) refers to cyclic numbers; "change" (yi) means alteration. The initial dispersal of the primal qi is called the Great Beginning. The inception of qi taking form is called the Great Origin. When forms alter and have material substance, it is called the Great Undifferentiated. When material substance and form are fully equipped, it is called the Supreme Ultimate. Although there are slight similarities and differences, they all hold that the primal qi generates heaven and earth. Regarding the commentary’s "The two modes generate the four emblems," and so on: Kong says, "This means that wood, metal, water, and fire are endowed by heaven and earth to exist; hence it says 'the two modes generate the four emblems.' Earth shares sovereign rule over the four seasons. Furthermore, as an offshoot of earth, there are only four emblems. That the four emblems generate the eight trigrams means that Zhen is wood, Li is fire, Dui is metal, and Kan is water, each governing one season. Moreover, Xun is identical to Zhen wood, Qian is identical to Dui metal, and adding the earth of Kun and Gen makes the eight trigrams. That the eight trigrams determine good and ill fortune means: once the eight trigrams were established, the images of the lines were inferred mutually, yielding good and ill fortune; hence good and ill fortune arise. 'Great undertakings' means that the myriad affairs each have good and ill fortune; being broad, great, and fully equipped, they can therefore generate the great undertakings of the world." > — English (machine translation) (machine translation) - [Previous: 14.4](https://indike.org/pramana/in.bauddha.taisho.1736.14.4) - [Next: 14.6](https://indike.org/pramana/in.bauddha.taisho.1736.14.6) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.1736.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.14.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.14.5](https://indike.org/pramana/in.bauddha.taisho.1736.14.5) · Pramāṇa