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# 肇論新疏 3.180

肇論新疏 3.180

- **Language:** Classical Chinese

### [3.180](https://indike.org/pramana/in.bauddha.taisho.1860.3.180)

混謂混沌，元謂根元。剖判，分裂也。萬有，即萬物。世典多說，元氣鴻濛而為混沌，形如雞子，爾後清氣上升穹窿為天，濁氣下沈磅礴為地，即混元剖判，亦一生二也。盤古生中萬八千歲（云云），是二生三。盤古死後，形分物兆、萬物叢生，是三生萬物。今意混元已前屬無，一氣始萌即入有境，是無而生有也。次二對，明有無相成。所以下，引老氏以結，皆明相因而起。此乃下，顯是定數，非由使令，故曰自然。

> 'Chaos' (hun) means the primeval indistinctness; 'primal' (yuan) means the root origin. 'Divided' means split apart. 'Myriad existences' refers to the myriad things. Worldly texts often say that the original qi was vast and indistinct, forming a chaos shaped like a chicken's egg; thereafter, the clear qi rose arching upward to become heaven, and the turbid qi sank sprawling downward to become earth—this is the division of the primal chaos, and is also 'one generates two.' Pangu was born within it for eighteen thousand years, and so forth; this is 'two generates three.' After Pangu died, forms separated and things portended, and the myriad things sprang up in profusion; this is 'three generates the myriad things.' The present meaning is: prior to the primal chaos belongs to non-existence; as soon as the single qi begins to sprout, one enters the realm of existence; this is non-existence generating existence. The next two pairs clarify that existence and non-existence complete each other. From 'therefore' downward, Laozi is cited to conclude, all showing that they arise depending upon each other. From 'this is' downward shows that it is a fixed destiny, not caused by any commanding agent; hence it is called 'natural.'  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1860~en-mt.3.180) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1860.3.180](https://indike.org/pramana/in.bauddha.taisho.1860.3.180) · Pramāṇa
