鐔津文集 2.22

2.22

教謂住持者何謂也。住持也者謂藉人持其法使之永住而不泯也。夫戒定慧者持法之具也。僧園物務者持法之資也。法也者大聖之道也。資與具待其人而後舉。善其具而不善其資不可也。善其資而不善其具不可也。皆善則可以持而住之也。昔靈山住持以大迦葉統之。竹林住持以身子尸之。故聖人之教盛聖人之法長存。聖人既隱。其世數相失茫然久乎。吾人儌倖乃以住持名之勢之利之。天下相習沓焉紛然。幾乎成風成俗也。聖人不復出。其孰為之正。外衛者不視不擇。欲吾聖人之風不衰。望聖人之法益昌。不可得也。悲夫。吾何望也。

What is meant by the teaching's term “abbot” (zhuchi)? An abbot refers to relying on a person to uphold his Dharma, causing it to abide forever without perishing. Precepts, samādhi, and wisdom are the tools for upholding the Dharma. The monastic grounds and material affairs are the resources for upholding the Dharma. The Dharma is the Way of the Great Sage. Resources and tools must await the right person before they can be maintained. It will not do to be good at the tools but not good at the resources; it will not do to be good at the resources but not good at the tools. When both are handled well, one can uphold the Dharma and cause it to abide. In ancient times, the abbot of Vulture Peak was overseen by Mahākāśyapa; the abbot of the Bamboo Grove was presided over by Śāriputra. Therefore the Sage's teaching flourished, and the Sage's Dharma endured for long. Since the Sage passed away, the succession of generations has drifted aimlessly and been lost for a long time. Our people opportunistically make the abbotship a matter of prestige, power, and profit. All under Heaven have become accustomed to this, rushing headlong in turmoil, until it has almost become the prevailing custom. The Sage will not appear again; who will rectify this? Those who provide external protection neither observe nor choose. To desire that the spirit of our Sage does not decline and to hope that the Sage's Dharma becomes ever more prosperous is impossible. Alas! What hope do I have?