禪林寶訓 4.3

4.3

佛智謂水菴曰。住持之體有四焉。一道德。二言行。三仁義。四禮法。道德言行乃教之本也。仁義禮法乃教之末也。無本不能立。無末不能成。先聖見學者不能自治。故建叢林以安之。立住持以統之。然則叢林之尊非為住持。四事豐美非為學者。皆以佛祖之道故。是以善為住持者。必先尊道德守言行。能為學者必先存仁義遵禮法。故住持非學者不立。學者非住持不成。住持與學者。猶身之與臂。頭之與足。大小適稱而不悖。乃相須而行也。故曰。學者保於叢林。叢林保於道德。住持人無道德。則叢林將見其廢矣（實錄）。

Fozhi said to Shui'an: 'The substance of abbothood has four aspects: first, the Way and virtue; second, speech and action; third, benevolence and righteousness; fourth, propriety and regulations. The Way, virtue, speech, and action are the root of the teaching; benevolence, righteousness, propriety, and regulations are the branches of the teaching. Without the root it cannot stand; without the branches it cannot be completed. The ancient sages, seeing that practitioners could not govern themselves, established monastic groves to settle them and instituted abbots to lead them. Thus the honour of the monastic grove is not for the sake of the abbot, nor are the abundant four requisites for the sake of the practitioners; both are entirely for the sake of the Way of the buddhas and patriarchs. Therefore, one who is skilled at being an abbot must first honour the Way and virtue and abide by speech and action; one capable of being a practitioner must first preserve benevolence and righteousness and observe propriety and regulations. Hence without practitioners an abbot cannot stand; without an abbot practitioners cannot be accomplished. The abbot and practitioners are like the body and the arms, or the head and the feet: when large and small are well-proportioned and not in conflict, they rely upon each other to function. Therefore it is said: practitioners are preserved by the monastic grove; the monastic grove is preserved by the Way and virtue. If the person who is abbot lacks the Way and virtue, one will witness the ruin of the monastic grove.' (True Records)