[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) › 16.69 # 大方廣佛華嚴經隨疏演義鈔 16.69 大方廣佛華嚴經隨疏演義鈔 16.69 - **Language:** Classical Chinese ### [16.69](https://indike.org/pramana/in.bauddha.taisho.1736.16.69) 自下第十別解文義。中二：先釋經序、後釋經文。今初。序之題目，備如音義直解序文。然此一序，大分為六：一明佛日未興，群生沈溺；二明如來出世，德用難思；三自慶逢遇，得聞聲教；四別彰此典旨趣玄微；五傳譯古今，感慶逢遇；六總彰序意，讚理自謙。初中三：一明化法域中、二能化淺近、三所化迷淪。今初，有二對：前對明混元之初、後對明三才已著。今初，即「蓋聞造化權輿之首，天道未分」是也。蓋聞者，發語之端也。造化者，造作變化。《易．繫辭》云「剛柔相推而生變化。」又云「變化者，進退之象也。」權輿者，《爾雅》云「初哉、首基、肇祖、元胎、俶落、權輿，始也。」二皆是始。言天道未分者，謂元氣混沌，未分天地。下云「人文始著」，即有三才，始分天道。今云未分，即五運之時也。故《易．鉤命決》云「天地未分之前謂之一氣，於中則有太易、太初、太始、太素、太極，為五運也。運即運數，謂時改易，取易義也。元氣未分謂之太易，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。轉變五氣，故稱五運，皆是天道未分也。」 > From here below is the tenth \[part\], which separately explains the meaning of the text. Within it are two: first, explaining the preface to the sūtra; second, explaining the sūtra text. Now, the first. The title of the preface is fully \[discussed\] as in the phonetics and meaning (yinyi) that directly explains the text of the preface. However, this single preface is broadly divided into six parts: first, clarifying that before the sun of the Buddha had arisen, all beings were submerged \[in suffering\]; second, clarifying that when the Tathāgata appeared in the world, the function of his virtue was inconceivable; third, celebrating for oneself the encounter \[with it\] and being able to hear the teaching in spoken words; fourth, specifically displaying the profound and subtle import of this scripture; fifth, the transmission and translation in ancient and modern times, feeling grateful for encountering it; sixth, generally displaying the intent of the preface, praising the principle while humbling oneself. In the first \[part\], there are three: 1. clarifying that the teaching was \[confined\] within the mundane realm; 2. that those capable of transforming were shallow and nearby; 3. that those transformed were deluded and submerged. In the first of these, there are two pairs: the first pair clarifies the beginning of the primordial chaos, and the second pair clarifies \[the state when\] the Three Powers were already apparent. The first of these is: "Now, one has heard that at the very beginning of the creation and transformation \[of the cosmos\], the Way of Heaven was not yet divided." "Now, one has heard" (gaiwen) is an introductory formula. "Creation and transformation" (zaohua) means creation and changing transformations. The Xici of the Yijing says: "The firm and the yielding displace one another and produce changing transformations." It also says: "Changing transformations are the images of progressing and regressing." As for "beginning" (quanyu), the Erya says: "Chu, zai, shou, ji, zhao, zu, yuan, tai, chu, luo, quanyu all mean the beginning." Both \[terms, quanyu and shou,\] mean the beginning. Saying "the Way of Heaven was not yet divided" means that the primordial pneumatic energy (yuanqi) was chaotic and heaven and earth were not yet divided. Below it says, "the patterns of culture first became manifest"; that is when the Three Powers existed and the Way of Heaven first became divided. Now saying "not yet divided" refers to the time of the Five Epochal Phases (wuyun). Therefore the Yi goumingjue says: "Before heaven and earth were divided, it was called the Single Pneumatic Energy (yiqi), within which there are the Grand Change (Taiyi), the Grand Inception (Taichu), the Grand Beginning (Taishi), the Grand Substance (Taisu), and the Supreme Ultimate (Taiji), which constitute the Five Epochal Phases. 'Phases' (yun) means the cyclic numbers of phases, meaning that the times change and alter, taking the meaning of 'change' (yi). When the primordial pneumatic energy was not yet divided, it was called Grand Change; when the primordial pneumatic energy first dispersed, it was called Grand Inception; the origin of the form of pneumatic energy was called Grand Beginning; when the form changed to possess substance, it was called Grand Substance; when substance and form were already complete, it was called Supreme Ultimate. Because it transforms five pneumatic energies, they are called the Five Epochal Phases; all of these are \[the stage when\] the Way of Heaven was not yet divided." > — English (machine translation) (machine translation) - [Previous: 16.68](https://indike.org/pramana/in.bauddha.taisho.1736.16.68) - [Next: 16.70](https://indike.org/pramana/in.bauddha.taisho.1736.16.70) - [Up: 16](https://indike.org/pramana/in.bauddha.taisho.1736.16) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.16.69) — English, machine translation ## Linked texts (1) - [折疑論](https://indike.org/pramana/in.bauddha.taisho.2118.2.36) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.16.69](https://indike.org/pramana/in.bauddha.taisho.1736.16.69) · Pramāṇa