四分律行事鈔資持記 3.702

3.702

次科，初舉俗事。注中，文侯，六國時魏主。干木，晉人，少貧，鉏刈為業，草廬而居，不求名位；後遊西河，事子夏；養德不言，心通六藝（禮、樂、射、御、書、數，以之六藝。）文侯重彼才德，命駕謁之；干木逾牆避之，從者曰：干木亦布衣之士，君何重之如是？胡不罪之。文侯曰：干木不趨世利，而捿大道；隱居陋巷，聲馳萬里；行依於德，寡人光於世，段氏光於德，寡人富於財，干木富於義；吾聞世不及德尊，財不如義重，吾敢不尊賢重道耶！後召為相，不就；劉氏，即蜀先主劉備；孔明，即諸葛亮，字孔明，先主重之，親命為丞相，先主曰：孤之有孔明，猶魚之有水也。是知富於道德，尚為王者見重，餘人可知矣。次況道中，初明他敬。道士，本釋氏之美稱；後為黃巾濫竊，遂不稱之。披法衣者，言其形相。遊佛行處，言其內心；三學八正，六度四弘，是佛行處。威儀等者，言其動止。若下，誡自敬。由自失者，歸過於已也。無不敬者，謂於人無所釋也。敬則下，彰益。敬有儀者，心形於外也。豈惟等者，自利兼他也。注中，顯示冥招之義。上舉喻，田無求心，人將種之，故云自投。道下，法合；僧無須意，人自供之，故云潛託，潛即是冥，托亦投也。

The next section first brings up worldly matters. In the note: Marquis Wen was the ruler of Wei during the Warring States period. Ganmu was a man of Jin; poor in his youth, he made farming and harvesting his livelihood, lived in a thatched hut, and did not seek fame or rank; later he traveled to Xihe to serve Zixia; nurturing virtue in silence, his mind was versed in the six arts (rites, music, archery, charioteering, calligraphy, and mathematics are the six arts). Marquis Wen valued his talent and virtue and ordered his carriage to visit him; Ganmu leapt over the wall to avoid him, and an attendant said: "Ganmu is also just a commoner in plain clothes, why do you honor him so much? Why not punish him?" Marquis Wen said: "Ganmu does not pursue worldly gain, but dwells in the Great Way; he lives in seclusion in a humble lane, yet his fame spreads ten thousand li; his actions rely on virtue. I am radiant in the world, while Master Duan is radiant in virtue; I am wealthy in possessions, while Ganmu is wealthy in righteousness. I have heard that worldly status does not equal the honor of virtue, and wealth is not as heavy as righteousness; how would I dare not honor the worthy and value the Way!" Later he was summoned to be prime minister, but did not accept. The Liu family refers to Liu Bei, the First Ruler of Shu; Kongming is Zhuge Liang, whose courtesy name was Kongming. The First Ruler valued him and personally appointed him chancellor, saying: "My having Kongming is like fish having water." From this one knows that being rich in the Way and virtue is still valued by kings, let alone other people. Next, in comparing it to the Way, the first [part] explains reverence by others. "Daoist" was originally a fine title for the Śākya clan; later it was usurped and claimed by the Yellow Turbans, so it was no longer used for them. "Donning the Dharma robes" speaks of their appearance. "Roaming where the Buddhas walk" speaks of their inner mind: the three learnings, eightfold noble path, six perfections, and four great vows are where the Buddhas walk. "Deportment, and so forth" speaks of their movements and stillness. "If..." below admonishes self-respect. "Caused by one's own loss" means attributing fault to oneself. "None who do not respect" means having nothing to let go of in regards to others. "If respected..." below reveals the benefit. "Respect having propriety" means the mind is expressed externally. "How could it merely..." and so forth means benefiting oneself as well as others. In the note, the principle of unseen attraction is revealed. The above gives a simile: a field has no intention of seeking, yet people will sow it, hence it says "naturally casting themselves." "Way..." below matches it with the Dharma: the Saṃgha has no intention of needing, yet people naturally provide offerings to them, hence it says "unseen relying"—"latent" means unseen, and "relying" also means casting oneself.