金光明經文句記 5.208

5.208

二、「王行」下，為人。百穀者，楊泉《物理論》云「粱者，黍稷之總名。稻者，粳糯之總名。菽者，眾豆之總名。三穀各二十為六十。蔬果之實助穀各二十，凡為百穀。」社稷者，《孝經緯》曰「社，土地之主也。土地闊，不可盡敬，故封土為社以報功也。稷，五穀之長也。穀眾不可遍祭，故立稷神以祭之。」《禮記》曰「厲山氏之子（厲或作列）柱及周棄為稷（厲山氏之有天下也，其子柱，能植百穀。夏之衰也，周棄繼之。故祀為稷神）。共工氏之子后土為社（共工氏之霸九州也，其子曰后土，能平九州，故祀為社）。」民用和穆者，人民被服其教，自相和睦，尊卑上下無相怨者。

Second, from "The king practices" downward, the individual [siddhānta]. Regarding the "hundred grains", Yang Quan's Treatise on the Principles of Things states: "Fine millet (liang) is the general name for proso and foxtail millet. Rice (dao) is the general name for non-glutinous and glutinous rice. Beans (shu) is the general name for all legumes. The three grains, twenty each, make sixty. The fruits of vegetables and trees, which supplement the grains, are twenty each, making a hundred grains in all." Regarding the "altars of the soil and grain" (sheji), the Apocrypha to the Classic of Filial Piety states: "She is the lord of the land. The land is broad and cannot be entirely revered; therefore, earth is mounded to make a shrine (she) to repay its merit. Ji is the foremost of the five grains. The grains are manifold and cannot be universally sacrificed to; therefore, the god of grain (ji) is established to sacrifice to it." The Book of Rites states: "Zhu, son of the Lieshan clan (Lie is sometimes written Lieh), and Qi of the Zhou were the god of grain (when the Lieshan clan possessed the world, his son Zhu was able to plant the hundred grains; when the Xia declined, Qi of the Zhou succeeded him; thus they were sacrificed to as the god of grain). Houtu, son of the Gonggong clan, was the god of the soil (when the Gonggong clan held hegemony over the Nine Provinces, his son, named Houtu, was able to pacify the Nine Provinces; thus he was sacrificed to as the god of the soil)." Regarding "the people thereby living in harmony": the common people are enveloped in his teaching and naturally dwell in mutual harmony, with the high and low, superiors and inferiors, having no resentment toward one another.