四明尊者教行錄 7.151

7.151

死而葬古也，易葬非古也。易葬而非古也，其諸從權以濟事歟？昔者先主謂夫葬也者藏也，藏也者欲人不見也。為之棺槨衣衾以舉之，卜其宅兆而安厝之，於是有葬焉。螺谿尊者既沒，門弟子奉其全身，以藏國清寺之東南，用世禮也。蓋二百餘年矣，歲月既久，水失故道，壅沒墊陷，行道興嗟。（元悟）繆茲承乏，相其流泉、觀其陰陽，得地于方丈之後。以紹定庚寅十一月四日，易葬而樹塔石焉。夫掩骼埋胔，為未達者設也。當尊者在時，其視此身已同幻化。今其云亡，一性之真無往不在，何惡於水，又焉用移。雖然，學者信之篤、思之至，焄蒿悽愴。若或見之，以為不如是則無以安其尊師重道之意，而壽其脈於無窮也。若夫究傳授之顛末、載德行之全備、紀感應之禨祥，則有史氏傳在。昔聖宋紹定辛卯正月望日，繼代住持法孫比丘（元悟）拜手稽首記。

Burial upon death is ancient; reburial is not ancient. If reburial is not ancient, is it not an expedient adopted to accomplish a task? Anciently, the former ruler said: 'Burial means concealment, and concealment means wishing that others do not see it.' A coffin, outer coffin, burial clothes, and shroud are provided to lift the body; a plot is divined to inter it peacefully—thus there is burial. When the Venerable Luoxi passed away, his disciples took his whole body and entombed it to the southeast of Guoqing Monastery, following worldly etiquette. More than two hundred years have passed since then. Over the long span of time, the water lost its old course, submerging and undermining the ground, causing practitioners along the way to sigh in sorrow. I, [Yuan]wu, unworthy as I am to fill this vacancy, surveyed the streams and inspected the yin and yang, obtaining a site behind the abbot's quarters. On the fourth day of the eleventh month in the gengyin year of the Shaoding reign period, he was reburied and a stone stupa erected. Now, covering exposed bones and burying rotting flesh is meant for those who have not attained realization. When the Venerable was alive, he already viewed this body as a phantom transformation. Now that he has passed away, the reality of the single nature is everywhere present. How could it dislike water, and what need was there for relocation? Even so, the disciples' faith was profound and their longing reached its height, filled with sorrow and grief. If it were seen by them, they would deem that without doing this, there would be no way to satisfy their devotion to honoring their teacher and respecting the Way, and to perpetuate his lineage without end. As for investigating the details of the transmission, recording the completeness of his virtuous deeds, and chronicling the auspicious signs of his responses and efficacy, there are the transmissions of the historians. On the fifteenth day, the full moon, of the first month in the xinmao year of the Shaoding reign period of the sage Song dynasty, the successive abbot and Dharma grandson, the bhikṣu [Yuan]wu, bows with hands folded and knocks his head in recording this.