宋高僧傳 25.43

25.43

釋道賢，不知何許人也。持諷《孔雀王經》以為日計，末則受瑜伽灌頂法，持明之功愈多徵應。嘗夜夢佛携賢行，步步蹈履濃雲，若乘剛焉。每行不知幾百里，而指之曰：「此摩竭陀國，此占波國，南印度、西印度、迦濕彌羅等國。」且行且記，喜躍不勝。及寤覺，冥解五天梵音，悉曇語言。時西域僧到岐下，葱嶺北諸胡僧往往偽稱五印人，賢以一接語言，先斥之曰：「汝是某國人。」北戎南梵，無敢紿之。隴坻道俗，皆稟承密藏，號阿闍黎也。迨長興末，明宗晏駕，立從厚為帝，鳳翔清泰不恭其命，遣王思同帥師伐之，清泰乃嬰城自守。清泰問賢曰：「危甚矣，如何？」對曰：「召竇八郎，可逆知勝負也。」清泰出乘城撫眾，其竇八介甲持戈來馬前，作迎鬪之狀。跳躍已，解甲投戈而走。賢曰：「此外敵必降之象也。」果如斯說。清泰乃擁兵而東，召賢俱行。入洛，即帝位歟，改元曰清泰。賢奏曰：「年號不佳，何邪？水『清』『石』見。」至二年，勅移并州晉高祖為天平軍，乃阻兵自固，潛連契丹，長驅入洛，清泰自焚，果「石見」之應矣。晉兵未至，賢先終于洛，今兩京傳大教者，皆法孫之曾、玄矣！竇八郎者，岐人也，家且富焉。自荷器鬻水，言語不常，唯散髮披衣狂走，與李順興相類。或遇牛驢車，必撫掌而笑。迨死，焚之，火聚中盡化金色胡蝶而飛去。或手掬、衣扇行之，歸家供養焉。

Shi Daoxian was of unknown origins. He chanted and recited the *Peacock King Sūtra* (*Mayūrī-vidyārājñī*) as his daily practice, and later received the yoga abhiseka rites, whereupon the efficacy of his dhāraṇī-retention showed ever more signs of verification. Once, he dreamed at night that the Buddha took Xian by the hand and walked with him; step by step, they trod on dense clouds as if riding on solid ground. Every time they travelled, they covered an unknown number of hundreds of li, and [the Buddha] pointed and said: "This is Magadha; this is Campā; South India, West India, Kaśmīra, and other kingdoms." Xian memorized them as he walked, overjoyed beyond measure. When he awoke, he was inwardly enlightened in the Sanskrit sounds and siddham script of the Five Indias. At that time, when monks from the Western Regions arrived in Qixia, various Hu monks from north of the Congling often falsely claimed to be men of the Five Indias; as soon as Xian engaged them in conversation, he would first rebuke them, saying: "You are from such-and-such country." Neither the northern barbarians nor the southern Indians dared deceive him. Clerics and laity throughout the Longdi region all received the esoteric treasury from him and called him an ācārya. Towards the end of the Changxing era, Mingzong passed away, and Conghou was enthroned as emperor. [Li] Congke of Fengxiang did not obey his commands, so [the court] sent Wang Sitong leading an army to attack him, whereupon Congke barricaded the city to defend himself. Congke asked Xian: "The danger is extreme; what should be done?" He replied: "Summon Dou Balang, and you will be able to know the outcome in advance." Congke went out to mount the city walls and comfort the multitudes; Dou Ba, clad in armour and holding a halberd, came before the horse and made gestures as if engaging in combat. Having leaped and danced, he removed his armour, threw down his halberd, and fled. Xian said: "This is the portent that the external enemy will surely surrender." It turned out indeed as he had spoken. Congke then mobilized his troops and marched eastward, asking Xian to accompany him. Having entered Luoyang, he ascended the imperial throne and changed the era name to Qingtai. Xian memorialised: "The era name is inauspicious. Why? When the water is 'clear' (*qing*), the 'rocks' (*shi*) appear." In the second year, an imperial edict transferred Gaozu of the Jin from Bingzhou to the Tianping Army, whereupon he relied on his troops to secure himself, secretly allied with the Khitans, drove straight into Luoyang, and Congke burned himself to death—truly fulfilling the portent that the "rocks appeared" (*shi jian*, alluding to Shi Jingtang). Before the Jin troops arrived, Xian had already passed away in Luoyang. Today, those who transmit the Great Teaching in the two capitals are all his spiritual great-grandsons and great-great-grandsons! As for Dou Balang, he was a man of Qi, and his family was wealthy. He carried vessels on his shoulders to sell water; his speech was erratic, and he only ran wildly about with dishevelled hair and open garments, resembling Li Shunxing. Whenever he met an ox-cart or donkey-cart, he would surely clap his hands and laugh. When he died and was cremated, everything in the mass of fire transformed into golden butterflies that flew away. Some caught them with cupped hands or fanned them into their sleeves, taking them home to make offerings to them.