妙法蓮華經玄義 8.67

8.67

As for the classical texts of the Duke of Zhou and Confucius—methods of governance and ritual etiquette, military strategy and medicine, astronomy and geography, the eight trigrams and the five phases, the worldly canonical works—governing the family through filial piety, governing the state through loyalty, each cherishing their own kin, each treating their own young as children, respecting superiors and loving inferiors, benevolence, righteousness, deference and courtesy, bringing peace to the hundred surnames, and establishing the hegemony of the altars of soil and grain; if one loses these methods, the strong will oppress the weak, all under heaven will be anxious and panicked, the people will have nothing to live by, birds will have no leisure to roost, and beasts will have no leisure to lie down; if one relies on these methods, all under heaven will be in great peace, and cattle and horses will look inward. One should know that these methods are praised as real because they love the people and govern the state. The Suvarṇaprabhāsa says: 'The diverse superior treatises of Śakra Devānām Indra.' This is precisely what it means. They are simply the purport of the ten good actions: cultivating the ten good actions accords with the heavenly mind above, the heavenly beings rejoice, and one seeks natural celestial retribution; because these methods are superior, they are called 'superior treatises.' Furthermore, when the Great Brahmā King speaks treatises on leaving desire, this refers to cultivating dhyāna to emerge from the mire of desire, which is also subsumed under discourses of craving. Moreover, in the world there are esoteric techniques: ingesting medicine for longevity, refining the physical form and transforming one's complexion, becoming flying immortals, and concealing one's form; those who call these medicinal recipes secret, essential, and real are likewise subsumed under discourses of craving and the dull afflictions.