大方廣佛華嚴經隨疏演義鈔 14.5

14.5

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."