四分律行事鈔資持記 3.536

3.536

四中，初喻貪毒猛盛。若下，明法能禁制。既下，明形心相反。但下，舉俗以況。九流者，一儒流（述唐虞之政，宗仲尼之道。），二道流（守弱自卑，奉易謙謙。），三陰陽流（順天歷象，敬授民時。），四法流（明賞勅法，助於禮制。），五名流（正名列位，言順事成。），六墨流（清廟宗祀，養老施惠。），七縱橫流（受命為使，專對權事。），八雜流（兼儒墨，含名法，知國大體，事無不貫。），九農流（勸勵耕桑，備陳食貨。）。俗中文典，無出九類；此明世論尚爾，道不當然，故《業疏》引《論語》云：士不恥惡衣惡食，若恥不足與議也；劉子云：食足充虛接氣，衣足障形禦寒等。子俗寫倒。發足，謂入道之始。方，猶反也，泥塗喻惡道。

In the fourth [section], the beginning uses a metaphor for the violent fury of the poison of greed. The text from "If" onwards explains that the Dharma can restrain it. The text from "Since" onwards explains that form and mind contradict each other. The text from "Merely" onwards cites secular matters as a comparison. The "nine currents" are: first, the Confucian current (narrating the governance of Tang and Yu, taking Confucius's Way as ancestral); second, the Daoist current (maintaining weakness and humbling oneself, upholding the modesty of the Yijing); third, the Yin-Yang current (according with the heavens and calendar calculations, respectfully granting the seasons to the people); fourth, the Legalist current (clarifying rewards and issuing laws, assisting ritual regulations); fifth, the School of Names (rectifying names and arranging ranks, making speech smooth and affairs accomplished); sixth, the Mohist current (ancestral temples and sacrifices, caring for the aged and bestowing kindness); seventh, the School of Diplomacy (receiving mandates as envoys, exclusively handling diplomatic contingencies); eighth, the Miscellaneous current (combining Confucianism and Mohism, encompassing Names and Law, understanding the grand structure of the state, penetrating all affairs); ninth, the Agricultural current (encouraging farming and sericulture, fully displaying food and commodities). Secular classical texts do not go beyond these nine classes; this explains that even worldly discourses are thus, so how could it not be so for the Path? Thus the Karma Commentary quotes the Analects: "A gentleman is not ashamed of bad clothes and bad food; if he is ashamed of them, he is not fit to be conversed with"; and Liu-zi says: "Food is sufficient to fill emptiness and sustain the breath; clothing is sufficient to cover the body and guard against the cold," etc. "Zi" was copied in reverse in the popular text. "Setting forth one's feet" refers to the beginning of entering the Path. "Fang" is like "on the contrary"; "mud and mire" is a metaphor for the evil destinies.