[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [佛祖統紀](https://indike.org/pramana/in.bauddha.taisho.2035) › 35.125 # 佛祖統紀 35.125 佛祖統紀 35.125 - **Language:** Classical Chinese ### [35.125](https://indike.org/pramana/in.bauddha.taisho.2035.35.125) 二年詔光祿大夫劉歆典領五經。卒父前業。歆敘諸子為九流。曰儒曰道曰陰陽曰法曰名曰墨曰從橫曰雜曰農。皆起於王道既微諸侯力政（儒家遊史六經。留意仁義。宗師仲尼於道最高。道家秉要元本。清虛自守。陰陽家敬順歷象。以授民時。法家信賞必罰以輔禮制。名家名位不同。禮亦異數。墨家茅居採椽。是以貴儉。從橫家權事制宜。受命而不受辭。雜家合名法兼儒墨。知國體貫王治。農家勸耕桑足衣食。此見前漢史）。蜀人楊雄放易作太玄。放論語作法言。言人之性善惡混。修其善則為善人。修其惡則為惡人。氣也者所適。善惡之馬也。 > In the second year, an imperial decree appointed Grand Palace Grandee Liu Xin to oversee the Five Classics and complete his father's former undertaking. Xin classified the various masters into nine lineages: the Ruists, the Daoists, the Yin-Yang theorists, the Legalists, the School of Names, the Mohists, the School of Diplomatists, the Syncretists, and the Agriculturalists. All arose when the kingly way had declined and the feudal lords governed by force (Ruists wander through the historical records and the Six Classics, keeping benevolence and righteousness in mind, revering Zhongni as supreme in the Way. Daoists grasp the essential and the primordial, preserving themselves in purity and vacuity. Yin-Yang theorists respectfully comply with astronomical phenomena to bestow the calendar upon the people. Legalists make rewards trustworthy and punishments certain to assist ritual systems. The School of Names holds that since names and ranks differ, rituals also have different degrees. Mohists live in thatched dwellings with unhewn rafters, and thus prize frugality. The School of Diplomatists weighs circumstances and controls expedients, receiving mandates without sticking to rigid scripts. The Syncretists combine Names and Law, integrating Ruism and Mohism, understanding the substance of the state and penetrating kingly governance. The Agriculturalists encourage plowing and sericulture to provide sufficient food and clothing. This appears in the \*History of the Former Han\*). Yang Xiong, a native of Shu, modelled himself on the \*Classic of Changes\* to compose the \*Tai xuan\*, and modelled himself on the \*Analects\* to compose the \*Fa yan\*. He stated that human nature is an admixture of good and evil: cultivating its good makes one a good person; cultivating its evil makes one an evil person. Qi is the horse that rides toward either good or evil. > — English (machine translation) (machine translation) - [Previous: 35.124](https://indike.org/pramana/in.bauddha.taisho.2035.35.124) - [Next: 35.126](https://indike.org/pramana/in.bauddha.taisho.2035.35.126) - [Up: 35](https://indike.org/pramana/in.bauddha.taisho.2035.35) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2035~en-mt.35.125) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2035.35.125](https://indike.org/pramana/in.bauddha.taisho.2035.35.125) · Pramāṇa