密菴和尚語錄 1.323

1.323

源監寺，余俗門昆仲也。未出父母胞胎已前，雖然各不知其名字為誰，便乃以法義相資，如水入水。及其出父母胞胎以至長成，捨家出家圓頂方服，出叢林入保社見善知識，敦其法義，分其皂白絲毫不差。余業緣所鍾，備員深山古寺，不遠千里而來以道相聚。日久歲深為左右臂，勠力贊成，益見法義照著厚矣。予年來老景侵尋，方且乞閑，偶來告別曰：「蘿菴師伯卵塔雖成，四面牆塹未就，恐牛羊踐蹂，於義不便，欲往謁諸檀越一等圓備。」余嘉其法義愈堅金石故不敢留。昔肅宗帝問忠國師：「百年後所須何物？」國師云：「為老僧造箇無縫塔。」帝云：「請師塔樣。」國師良久云：「會麼？」帝云：「不會。」國師云：「吾有侍者耽源却諳此事，請詔問之。」國師遷化後，帝詔耽源問之，云：「相之南潭之北，中有黃金充一國，無影樹下合同船，瑠璃殿上無知識。」嗄！國師好箇塔樣，被耽源一句釘翻却了也，直得七穿八穴，描也描不成，畫也畫不就，遂成叢林話霸。且畢竟喚那箇作國師塔樣？有般瞎漢便道，即此良久處，更引外道問佛世尊良久以為證據。若如此，何異盲人摸象？要見國師塔樣，遠之遠矣。前途有問源監寺師伯：「無縫塔樣如何？」對他急著精彩下取一轉語。

Prior Yuan is my brother from the secular clan. Before we emerged from our parents' wombs, though each did not know who the other's name was, we already assisted each other through the meaning of the Dharma, like water entering water. When we emerged from our parents' wombs and grew to adulthood, we abandoned the household life to go forth from the home, shaving the head and donning monastic robes; we went out of the monasteries and entered communities to see good friends, deepening our Dharma bonds, distinguishing black from white without a hairline's discrepancy. As my karmic affinities gathered, I filled a post in an ancient mountain temple, and he came a thousand li without regarding the distance to gather together in the Way. With the passage of long days and years he became my left and right arm, striving with all his might to assist and accomplish things, through which his illumination with the meaning of the Dharma was seen to be ever deeper. In recent years the scenes of old age have crept upon me, and I was just about to beg for leisure, when he casually came to take his leave, saying: "Although Senior Uncle Lu'an's egg-shaped stūpa is completed, the surrounding walls and trenches are not yet finished. I fear cattle and sheep will trample upon it, which is improper in principle. I wish to visit the various donors to complete everything equally." I commended his Dharma commitment as firmer than metal and stone, and therefore dared not detain him. In the past, Emperor Suzong asked National Teacher Zhong: "A hundred years hence, what will you need?" The National Teacher said: "Build this old monk a seamless stūpa." The Emperor said: "I invite the teacher to provide the plan for the stūpa." The National Teacher remained silent for a good while, and said: "Do you understand?" The Emperor said: "I do not understand." The National Teacher said: "I have an attendant, Danyuan, who is familiar with this matter; please summon him to ask." After the National Teacher passed away, the Emperor summoned Danyuan and asked him. [Danyuan] said: "South of Xiang, north of Tan, / Within is yellow gold that fills an entire realm. / Under the shadowless tree, the same ferry-boat; / On the lapis-lazuli terrace, no wise friend." Ah! The National Teacher had such a fine plan for a stūpa, yet Danyuan overturned it with a single nail; it was pierced through seven times and holed eight times—sketch it and it cannot be sketched, paint it and it cannot be painted—and thus it became the talk of the monasteries. But after all, what is called the National Teacher's plan for the stūpa? Some blind fellows immediately say it is precisely this remaining silent for a good while, and further cite the non-Buddhist's question to the Buddha, the Bhagavat, where he remained silent for a good while, taking it as evidence. If it is like this, how is it different from blind men feeling an elephant? If you want to see the National Teacher's plan for the stūpa, you are far, far away. In the journey ahead, if someone asks Prior Yuan, "What is the plan for your senior uncle's seamless stūpa?" you must urgently muster your spirit toward him and put forth a turning phrase.