佛祖歷代通載 12.33

12.33

（十八）　南山律師道宣卒。師京兆錢氏。父吏部尚書申。母夢月輪貫懷而孕。又夢梵僧語之曰。所孕者梁僧祐律師也。處胎彌十二月而生。九歲遍覽群書。十二善習文墨。十五師日嚴頵公。十六誦法華兩旬而徹。十七落髮。二十依首師進具戒。三衣唯布常坐一食。武德四年再依首師學律。性好禪那期修正定。頵曰。戒淨定明慧方有據。始聽未閒持犯焉識。七年徙居終南紵麻蘭若。始製行事鈔。正觀四年行般若三昧于清宮精舍。經九十日。龍化人形體覲聽法。沙彌染心顧盻其女。龍怒欲害之。念師教誡頓息惡心。攝毒吐井。白師勿飲此水。及往視之其井涌沸。又於雲際寺行此三昧。前後二十會。常感天童為之給侍。十九年偕奘公翻經弘福。筆受潤文推為上首。永徽元年復居紵麻。乾封二年春。天人告師曰。師報緣將盡。當生彌勒內宮。十月三十日。眾見空中。旛華交列。異香天樂。天人同聲。請師歸覲彌勒。上聞之。詔天下寺院圖形奉祀。穆宗製讚曰。代有覺人為如來使。龍鬼歸降天神奉事。聲飛五天辭驚萬里。金烏西沈佛日東舉。稽首歸依肇律宗主。懿宗朝諡澄照。師所撰刪定僧戒本（一卷今所盛行）　刪定比丘尼戒本（一卷）　注僧戒本（三卷）　戒疏（四卷）　注羯磨經（二卷）　羯磨疏（四卷）　行事鈔（二卷）　比丘尼鈔（三卷）　拾毘尼義鈔（三卷）　亡物輕重儀章服儀歸敬儀正行懺悔儀新學教誡儀（各一卷）　法華義苑（三十卷亡本）　釋迦方誌（二卷）　佛道論衡（四卷）　續高僧傳（三十卷）　後續僧傳（十卷）　廣弘明集（三十卷）　三寶感通記（三卷）　天人感通傳（一卷）　大唐內典錄（十卷）。

(18) Vinaya Master Daoxuan of Nanshan passed away. The Master was of the Qian clan of Jingzhao. His father was Shen, Minister of the Ministry of Personnel. His mother conceived after dreaming that a moon disk entered her bosom. She also dreamt that an Indian monk told her: "The one conceived is Vinaya Master Sengyou of the Liang." He was born after twelve full months in the womb. At nine years of age he perused the various books, and at twelve he was proficient in literary composition. At fifteen he took Master Yun of Riyan [Monastery] as his teacher. At sixteen he recited the Saddharmapuṇḍarīka, mastering it in twenty days. At seventeen he shaved his head. At twenty he relied on Master Shou to receive the full upasampadā precepts. His three robes were made only of cloth; he always sat and ate only one meal a day. In the fourth year of the Wude era, he again relied on Master Shou to study the vinaya. By nature fond of dhyāna, he sought to cultivate correct samādhi. Yun said: "Only when the precepts are pure and samādhi is luminous does wisdom have a foundation. When you have just begun to hear [the teachings] and are not yet conversant with them, how can you know upholding and violating?" In the seventh year he moved to reside at the Zhumaling hermitage on Mount Zhongnan, where he first composed the Xingshi chao (Commentary on Conduct). In the fourth year of the Zhenguan era, he practiced the prajñā samādhi at Qinggong hermitage for ninety days. A dragon transformed into human form to pay homage and listen to the Dharma. A novice monk, his mind tainted [by lust], glanced at the dragon's daughter. The dragon became enraged and wished to kill him, but mindful of the Master's instructions and admonitions, he instantly stilled his evil intention; drawing back the venom, he spat it into a well, telling the Master, "Do not drink this water." When they went to look at it, the well was boiling up. He also practiced this samādhi at Yunjisi Monastery, twenty assemblies in all. He frequently moved heavenly youths to attend upon him. In the nineteenth year he translated scriptures with Master Xuanzang at Hongfu [Monastery], where he was deemed the foremost for recording the translation and polishing the text. In the first year of the Yonghui era he returned to reside at Zhuma. In the spring of the second year of the Qianfeng era, a heavenly being informed the Master: "The Master's retributive conditions are nearly exhausted; you are destined to be born into Maitreya's inner palace." On the thirtieth day of the tenth month, the assembly saw in the sky banners and flowers arranged together, accompanied by rare fragrance and heavenly music. The heavenly beings said in one voice, inviting the Master to return to pay homage to Maitreya. When the Emperor heard of it, he decreed that temples throughout the realm paint his portrait and offer veneration. Emperor Muzong composed a eulogy saying:
"In every age there are awakened ones serving as envoys of the Tathāgata,
To whom dragons and ghosts submit, and whom heavenly gods serve.
His voice flew across the five Indias, his words astonished ten thousand leagues;
As the golden crow set in the west, the Buddha sun rose in the east.
Bow the head and take refuge in the founder of the Vinaya school!"
Under Emperor Yizong he was posthumously granted the title Chengzhao (Luminous Illumination). The works composed by the Master were: Shandao seng jieben (Redacted Monks' Prātimokṣa), one fascicle (currently in widespread circulation); Shanding biqiuni jieben (Redacted Nuns' Prātimokṣa), one fascicle; Zhu seng jieben (Annotated Monks' Prātimokṣa), three fascicles; Jie shu (Subcommentary on the Precepts), four fascicles; Zhu jiema jing (Annotated Karmavācanā Sūtra), two fascicles; Jiema shu (Subcommentary on Karmavācanā), four fascicles; Xingshi chao (Commentary on Conduct), two fascicles; Biqiuni chao (Commentary on Nuns), three fascicles; Shi bini yi chao (Compendium of Gleanings on the Meaning of Vinaya), three fascicles; Wangwu qingzhong yi (Rites for the Weight of Belongings of Deceased Monks), Zhangfu yi (Rites for Robes and Dress), Gui jing yi (Rites for Taking Refuge and Paying Respect), Zhengxing chanhui yi (Rites for Correct Practice and Repentance), and Xinxue jiaojie yi (Rites of Admonition for Beginners), each one fascicle; Fahua yiyuan (Grove of Meanings of the Saddharmapuṇḍarīka), thirty fascicles (text lost); Shijia fangzhi (Regional Record of Śākyamuni), two fascicles; Fo dao lunheng (Balanced Evaluations of Buddhism and Daoism), four fascicles; Xu gaoseng zhuan (Continued Biographies of Eminent Monks), thirty fascicles; Hou xu seng zhuan (Later Continued Biographies of Monks), ten fascicles; Guang hongming ji (Expanded Collection on Propagating and Clarifying [the Teaching]), thirty fascicles; Sanbao gantong ji (Record of Miraculous Responses of the Three Jewels), three fascicles; Tianren gantong zhuan (Account of Miraculous Responses with Heavenly Beings), one fascicle; and Da Tang neidian lu (Record of Buddhist Scriptures of the Great Tang), ten fascicles.