金光明經文句記 5.34

5.34

Third, exhorting the causes and conditions of praising and being praised. Regarding "the virtuous conduct of the former kings": if the moral conduct of the former kings is practiced in one's person, it can serve as a model for customs. "Words of the Dharma" are words of the rituals and laws of the sages that come from classic canons. If spoken by the mouth, they can teach the people. Since the ruler lacked these, the people of the state did not follow his orders, and neighboring countries did not praise his virtue. From "Now urging…" onwards, this urges the king to honor the Way, respect the teacher, cultivate merit, and make amends for his faults. Bodily and mental reverence and seriousness, and shepherding oneself with modesty, are indeed moral conduct. Praises spoken from the mouth are indeed the words of the Dharma from classic canons. From "High…" onwards, this clarifies the meaning of humility. The king is exalted while the people are lowly; one who governs a state takes the people as the foundation, and therefore must gather them with humble toil. "Eloquent speech takes faltering as its teacher": one who is faltering inwardly contemplates purity, and therefore outwardly avoids boastful ornamentation—this is "great eloquence seeming faltering"; thus he can serve as a teacher of minor worldly eloquence. If ordinarily governing the body and regulating the state should still be like this, how much more so when requesting the supramundane Dharma and praying for the blessings of the people—how could one be haughty? Confucian ritual serves the Three Elders as a father and the Five Experienced as an elder brother, bending the king's honor to take the lowly as teachers; Confucianism and Buddhism share one and the same measure. Regarding "feathered proclamations": the Wenxin Diaolong says: "A proclamation (xi) means clear (jiao). It is proclaimed openly to the outside, distinct and evident. It is also called an open document (lubu), because an open wooden board is not sealed, displaying it to the eyes and ears of all." Yan Shigu's commentary on the Book of Han, "Annals of Emperor Gao," says: "Proclamations were written on wooden slips, one foot and two inches long, used for summoning. In an emergency, a bird feather was inserted into it to signify swiftness." Here, speaking of praising with feathered proclamations means announcing it through text, the wording describing its complete excellence and clarity. The Erya says: "Majestic and lofty is the virtue of the ruler." "Mi" means to bend down. The Analects says: "The virtue of the noble person is wind; the virtue of the petty person is grass. When the wind passes over the grass, it must bend." Regarding "grass and weeds" (caolai): "lai" is a weed. Some texts write "ye" (leaf) or "cai" (vegetable), which are graphic errors.