大方廣佛華嚴經隨疏演義鈔 16.69

16.69

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."