四明尊者教行錄 7.200

7.200

余住育王時，寶雲威法師相訪，因語通法師乃寶雲啟教之宗主也，有塔葬此山。余詢勤舊，皆云在寺西隅，遂往尋之，見荒榛蓬棘中塔已墮毀矣。是時烏石有山，僉云風水甚佳，貴人富家數來求之。余以常住地，非余私有，若自與之必招因果也。其間人情有大不悅者，而余獨守之如初。是時先師妙湛老人居西塔，因以稟之。先師云：通法師天台宗主也。又此地人皆欲得之，若遷通公骨殖葬於此地，則非獨免求地者源源而來，抑亦通公之骨葬得其所。余遂從先師之言，擇日同威師并妙湛老人，集眾遷葬之。至取其骨，香水洗沐，於日光中，世所謂堅固子者，或青或黃或紅或白，滋生於骨上。見者無不歡喜作禮贊嘆，如是殊勝世所未有。後育王住持人遷寂，其徒知此地之勝而欲邀其福，就彼葬之。未久而皆為人所移，唯通師之塔巍然而獨存。是知用心之善不善者，報應之効曉然可見也。紹興廿八年戊寅歲八月廿八日，延慶若權上人訪余於冷泉，出通師重建石塔記，欲求余書遷葬之因，故特以此示之云。住靈隱山月堂比丘（道昌）謹題。

When I resided at Aśoka, Master Wei of Baoyun came to visit me. We spoke of how Master Tong was the ancestral head who opened the teaching at Baoyun, and that he had a stūpa buried on this mountain. I inquired of the senior and veteran monks, who all said it was in the western corner of the monastery. I then went to look for it, and saw that amidst the wild brambles and thorns, the stūpa had already collapsed and been ruined. At that time, there was a hill at Wushi; all said its geomancy was exceptionally fine, and noblemen and wealthy families repeatedly came to seek it. Considering it was property of the permanent sangha and not my private possession, I thought that if I were to give it to them on my own, it would certainly invite karmic retribution. Among them were those whose feelings were greatly displeased, yet I alone maintained it as at first. At that time, my late teacher, Old Man Miaozhan, was residing at the West Stūpa, so I reported it to him. The late teacher said: "Master Tong is an ancestral master of the Tiantai school. Furthermore, everyone desires to obtain this land; if you relocate Master Tong's bones and bury them in this land, not only will you avoid those seeking the land from coming continuously, but Master Tong's bones will also find their proper burial place." I then followed my late teacher's words, selected an auspicious day, and together with Master Wei and Old Man Miaozhan, assembled the community to relocate and reinter him. When we took his bones and bathed them with fragrant water, under the sunlight, what the world calls relic-pearls (śarīra)—some blue, some yellow, some red, some white—grew on the bones. None of those who saw it failed to rejoice, make prostrations, and praise it; such an extraordinary event had never existed in the world. Later, when an abbot of Aśoka passed away, his disciples, knowing the excellence of this site and wishing to solicit its blessings, buried him right there. Before long, all [their graves] were moved by others; only Master Tong's stūpa stood majestically and survived alone. From this one knows that whether one's intention is good or not good, the efficacy of karmic retribution is clearly visible. On the twenty-eighth day of the eighth month in the year wuyin, the twenty-eighth year of the Shaoxing era, Superior Ruoquan of Yanqing visited me at Lengquan and produced the record of Master Tong's reconstructed stone stūpa, wishing to ask me to write the cause of the reinterment; therefore I specially present this to him. Respectfully inscribed by the Bhikṣu Yuetang (Daochang) residing at Mount Lingyin.