四明尊者教行錄 6.62

6.62

延慶教寺，在縣南三里，舊號保恩院，晉廣順二年建（石晉無廣順年號，此誤矣。乃郭周廣順二年爾）。皇朝大中祥符三年，改為延慶院。紹興十四年，改賜寺額。寺有十六觀堂，事見淨土院記。僧（知禮），字約言，四明人也。俗姓金。初父母以嗣息未立，相與祈佛而妊。洎生，因以羅睺羅名之。骨狀英粹，在童齓間不類常兒。七歲喪母，誓欲出家以報罔極。父異之，不奪其志。師事興國寺（洪選），十五受具，專探律部。二十從寶雲（義通）師學天台教法，秉志堅確，脇不沾席。四方學徒。聞其名者，重趼而至，戶外之屨常滿，日本國師亦以其徒來詢法要。禮先住承天，至道中移住延慶四十餘年。真宗皇帝甞遣使就加禮異。天禧元年，謂其徒曰：半偈忘軀、一句投火。聖人之心，為法如是。況去佛滋久，慢道者眾。吾不能捐捨壽命以警懈怠，則無足言者。於是結十僧，修懺法，約以三年共焚身。時內翰楊（億）、都尉李（遵勗），素聞公道價，望風推挹。是時有詔紫衣，尋賜號法智大師，皆二公論薦之力也。及聞遺身，楊公遣書絡繹，確請住世，太守李（夷庚）懇請尤勤，不得已乃止。故其沒也，有式師作詩悼之曰：天上無雙月，人間祇一僧。其為時賢推重如此。天聖六年正月五日，跏趺而逝。涉日既久，開龕如生。及闍維，獲五色舍利無數。嗣法者多。禮之行業，詳見胡（昉）所撰塔銘。

Yanqing Doctrinal Monastery is located three li south of the county seat. Formerly called Bao'en Cloister, it was built in the second year of the Guangshun era of the Jin dynasty (the Later Jin had no Guangshun reign era; this is an error for the second year of Guangshun under the Later Zhou founded by Guo Wei). In the third year of the Dazhong Xiangfu era of our imperial dynasty, it was renamed Yanqing Cloister. In the fourteenth year of Shaoxing, an imperial monastery placard was re-bestowed. The monastery has a Sixteen Contemplations Hall; the account of this appears in the 'Record of the Pure Land Cloister.' The monk [Zhili], whose courtesy name was Yueyan, was a native of Siming. His secular surname was Jin. At first, as his parents had not established an heir, they prayed to the Buddha together and conceived. When he was born, they consequently named him Rāhula. His physical appearance was outstanding and refined; during his childhood, he was unlike ordinary children. At the age of seven, he lost his mother and vowed to leave home in order to repay her boundless kindness. His father, marveling at this, did not oppose his resolve. He served Master [Hongxuan] of Xingguo Monastery, took full ordination at fifteen, and investigated the Vinaya division exclusively. At twenty, he followed Master Baoyun [Yitong] to study the Tiantai doctrinal teachings. He held his resolve firmly and decisively, his ribs never touching the mat. When students from all directions heard of his name, they came with layered calluses on their feet, and the shoes outside his door were always crowded. A Japanese national master also came with his disciples to inquire about the essentials of the Dharma. Zhili first resided at Chengtian, and during the Zhidao era, he moved to Yanqing, where he resided for more than forty years. Emperor Zhenzong once dispatched an envoy to confer exceptional honors upon him. In the first year of the Tianxi era, he said to his disciples: '"Giving up one's life for half a verse, jumping into the fire for a single line"—such was the heart of the sages for the sake of the Dharma. How much more so now, long after the Buddha's passing, when many are insolent toward the Way! If I cannot give up my lifespan to alert the indolent, then there is nothing worth saying.' Thereupon he gathered ten monks to practice a repentance ritual, making an agreement to burn their bodies together after three years. At that time, Hanlin Academician Yang [Yi] and Commandant Li [Zunxu] had long heard of the Venerable's spiritual reputation and held him in high esteem from afar. At this juncture, an imperial decree conferred a purple robe, and he was soon granted the title of Master Fazhi, both owing to the recommendations and evaluations of these two gentlemen. When they heard of his intention to abandon the body, Master Yang sent letters in rapid succession earnestly pleading with him to remain in the world, and Prefect Li [Yigeng] pleaded with particular diligence; unable to do otherwise, he desisted. Thus, when he passed away, Master [Zun]shi composed a poem mourning him: 'In the heavens there are not two moons; / In the human realm there is only one monk.' Such was his esteem among the worthy of the age. On the fifth day of the first month of the sixth year of Tiansheng, he passed away sitting cross-legged. Even after many days had elapsed, when they opened the niche, he appeared as though still alive. When the cremation (jhāpita) was conducted, countless five-colored relics (śarīra) were obtained. Those who inherited his Dharma were numerous. Zhili's deeds and practice are detailed in the pagoda inscription composed by Hu [Fang].