禪林寶訓 1.59

1.59

黃龍曰。住持要在得眾。得眾要在見情。先佛言。人情者為世之福田。蓋理道所由生也。故時之否泰事之損益。必因人情。情有通塞則否泰生。事有厚薄則損益至。惟聖人能通天下之情。故易之。別卦。乾下坤上則曰泰。乾上坤下則曰否。其取象。損上益下則曰益。損下益上則曰損。夫乾為天坤為地。天在下而地在上。位固乖矣。而返謂之泰者。上下交故也。主在上而賓處下。義固順矣。而返謂之否者。上下不交故也。是以天地不交庶物不育。人情不交萬事不和。損益之義亦由是矣。夫在人上者。能約己以裕下。下必悅而奉上矣。豈不謂之益乎。在上者蔑下而肆諸己。下必怨而叛上矣。豈不謂之損乎。故上下交則泰。不交則否。自損者人益。自益者人損。情之得失豈容易乎。先聖嘗喻人為舟情為水。水能載舟亦能覆舟。水順舟浮違則沒矣。故住持得人情則興。失人情則廢。全得而全興。全失而全廢。故同善則福多。同惡則禍甚。善惡同類端如貫珠。興廢象行明若觀日。斯歷代之元龜也（與黃蘗勝書）。

Huanglong said: "The essential point of being an abbot lies in winning the assembly. Winning the assembly lies in understanding human feelings. Former buddhas said: 'Human feelings are the field of merit for the world; they are indeed that from which the principle and the Way arise.' Therefore, the adversity or prosperity of the times, and the loss or gain in affairs, must depend upon human feelings. When feelings have flow or blockage, adversity and prosperity arise; when affairs are generous or meager, loss and gain arrive. Only sages can penetrate the feelings of all under heaven. Therefore, in the distinct hexagrams of the Book of Changes, Qian below and Kun above is called 'Peace' (Tai); Qian above and Kun below is called 'Stagnation' (Pi). As for its taking of emblems: decreasing the upper to increase the lower is called 'Increase' (Yi); decreasing the lower to increase the upper is called 'Decrease' (Sun). Now, Qian is Heaven and Kun is Earth. Heaven being below and Earth being above is certainly contrary in position; yet that it is conversely called 'Peace' is because upper and lower interact. The master being above and the guest abiding below is certainly compliant in duty; yet that it is conversely called 'Stagnation' is because upper and lower do not interact. Thus, when Heaven and Earth do not interact, the myriad things are not nurtured; when human feelings do not interact, the myriad affairs are not harmonious. The principle of increase and decrease also arises from this. Now, for one who is above others to be able to restrain oneself so as to enrich those below—those below will surely rejoice and serve the superior. How could that not be called 'Increase'? If one above slights those below and indulges oneself, those below will surely resent and rebel against the superior. How could that not be called 'Decrease'? Therefore, when upper and lower interact, there is peace; when they do not interact, there is stagnation. One who diminishes oneself is increased by others; one who increases oneself is diminished by others. How could the gaining and losing of feelings be [taken] lightly? Former sages once compared people to a boat and feelings to water: water can carry a boat, but it can also overturn a boat. When water complies, the boat floats; when it is contrary, it sinks. Therefore, when an abbot wins human feelings, [the monastery] flourishes; when he loses human feelings, it falls into ruin. If he wins them entirely, it flourishes entirely; if he loses them entirely, it falls into ruin entirely. Therefore, sharing in good brings much fortune; sharing in evil brings grave calamity. Good and evil of the same kind are straight as a string of pearls; the signs of flourishing and decline are as clear as gazing at the sun. This is the primal tortoise-shell [mirror] of successive generations." (Letter to [Master] Sheng of Huangbo)