禪林寶訓 1.35

1.35

演祖曰。住持大柄在惠與德。二者兼行廢一不可。惠而罔德則人不敬。德而罔惠則人不懷。苟知惠之可懷。加其德以相濟。則所敷之惠。適足以安上下誘四來。苟知德之可敬。加其惠以相資。則所持之德。適足以紹先覺導愚迷。故善住持者。養德以行惠。宣惠以持德。德而能養則不屈。惠而能行則有恩。由是德與惠相蓄。惠與德互行。如此則德不用修而敬同佛祖。惠不勞費而懷如父母。斯則湖海有志於道者。孰不來歸。住持將傳道德興教化。不明斯要而莫之得也（與佛眼書）。

Patriarch Yan said: "The great authority of an abbot lies in benevolence and virtue. Both must be practiced together; neither can be discarded. If there is benevolence without virtue, people will not respect him; if there is virtue without benevolence, people will not cherish him. If he knows that benevolence can be cherished and adds virtue to aid it, then the benevolence he extends will be just enough to pacify superiors and subordinates and attract visitors from all four quarters. If he knows that virtue is worthy of respect and adds benevolence to support it, then the virtue he upholds will be just enough to succeed the earlier awakened ones and guide the foolish and deluded. Therefore, one who is skilled as an abbot cultivates virtue to practice benevolence, and proclaims benevolence to uphold virtue. When virtue can be cultivated, he does not yield; when benevolence can be practiced, there is grace. Thus virtue and benevolence nurture each other, and benevolence and virtue operate reciprocally. In this way, virtue need not be deliberately cultivated, yet his respect matches that of the buddhas and patriarchs; benevolence entails no laborious expense, yet he is cherished like a father and mother. Under such circumstances, among those from lakes and seas who have their will set on the Way, who would not come and take refuge? If an abbot intends to transmit the Way and virtue and promote teaching and transformation, without understanding this essential, he will never achieve it." (From A Letter to Foyan).