神僧傳 6.32

6.32

釋道宣。姓錢氏。丹徒人也。初母姙而夢月貫其懷。復夢梵僧語云。汝所妊者即梁朝僧祐律師。祐則南齊剡溪隱嶽寺僧護也。宜從出家。既弱冠極力護持專精克念。感舍利現于寶函。乃晦迹於終南倣掌之谷。所居之水神人指之。穿地尺餘其泉迸涌。時號為白泉寺。猛獸馴伏每有所依。名花芬芳奇草蔓延。隋末遷豐德寺。甞因獨坐。護法神告曰。彼清官村故淨業寺。地當寶勢道可習成。聞斯卜焉。焚功德香行般若舟定。時有群龍禮謁。若男若女化為人形。沙彌散心顧盻邪視。龍赫然發怒將搏攫之。尋追悔吐毒井中。具陳而去。宣乃令封閉。人或潛開往往煙上。審其神變或送異花一奩。形似棗花大如榆莢。香氣馝（蒲必切）馞（蒲骨切）數載宛然。又供奇果李杏梨柰。然其味甘其色潔非人間所遇也。門徒甞欲舉陰事。先是潛通。以定觀根隨病與藥。皆此類也。宣甞築一壇。俄有長眉僧談知道者。復三果梵僧禮壇。讚曰。自佛滅後像法住世興發唯師一人也。乾封二年春冥感天人來談律相。言鈔文輕重儀中舛誤皆譯之過非師之罪。請師改正。故今所行著述多是重修本是也。又有天人云。曾撰祇洹圖經。計人間紙帛一百許卷是也。貞觀中曾隱沁部雲室山。人睹天童給侍左右於西明寺夜行道足趺前階有物扶持履空無害。熟顧視之乃少年也。宣遽問何人中夜在此。少年曰。某非常人即毘沙門天王之子那吒也。護法之故擁護和尚。時之久矣。宣曰。貧道修行無事煩太子。太子威神自在。西域有可作佛事者。願為致之。太子曰。某有佛牙寶掌雖久頭目猶捨。敢不奉獻。俄授于宣。宣保銶供養焉。復次庭除有一天來禮謁。謂宣曰。律師當生覩史天宮持物一包云。是棘林香。爾後十旬安坐而化。乾封二年十月三日也。春秋七十二。僧臘五十二。

Śramaṇa Daoxuan had the secular surname Qian and was a native of Dantu. Initially, when his mother was pregnant, she dreamed that the moon penetrated her bosom; she further dreamed of an Indian monk who said to her: "The child you carry is Vinaya Master Sengyou of the Liang dynasty; You was Sengfu of Yinyue Monastery in Shanxi during the Southern Qi. He ought to renounce household life." When he came of age, he vigorously upheld the precepts with focused mind and concentrated thought, moving relics to appear in a jeweled casket. He then concealed his traces in the Zhanggu Valley of Zhongnan. A divine person pointed out the water where he resided; after digging the earth for a little more than a foot, a spring burst forth, which was then called Baiquan Monastery. Fierce beasts were tamed and submissive, constantly relying on him; renowned flowers were fragrant, and rare grasses spread out. At the end of the Sui, he moved to Fengde Monastery. Once, while sitting alone, a Dharma-protecting spirit told him: "The former Jingye Monastery in that Qingguan Village possesses a precious topography where the Way can be practiced and achieved." Hearing this, he divined it. Burning meritorious incense, he practiced the samādhi of the boat of prajñā. At that time, a group of dragons came to pay homage; whether male or female, they transformed into human shapes. A śrāmaṇera, with a distracted mind, glanced about and looked sideways; the dragons flared in rage and were about to seize him. Soon, regretting it, they spat poison into the well, explained the matter fully, and left. Xuan then had it sealed; when someone secretly opened it, smoke would often rise. Examining their divine transformations, they sometimes presented a case of extraordinary flowers, shaped like date blossoms and large as elm seeds, their fragrance dense and billowing, lasting fresh for several years. They also offered rare fruits—plums, apricots, pears, and crabapples—yet their taste was sweet and their color pure, not to be encountered among mortals. When his disciples wished to bring up secret matters, they were already secretly understood beforehand; by means of samādhi he observed their faculties and administered medicine according to their sicknesses, all being of this kind. Xuan once built an altar. Presently, a long-eyebrowed monk appeared and spoke of the Way; furthermore, an Indian monk of the third fruit paid homage to the altar and praised him, saying: "Since the Buddha's parinirvāṇa, while the Semblance Dharma abides in the world, you alone, Master, have brought about this revitalization." In the spring of the second year of Qianfeng, he secretly moved a heavenly being to come and discuss the aspects of the Vinaya, saying that errors in the distinctions between grave and light matters in the commentaries and manuals were all the faults of translators and not the Master's guilt, requesting that the Master correct them; therefore, most of the writings circulating today are the revised editions. There was also a heavenly being who said that [Daoxuan] had formerly composed the Illustrated Scripture of Jetavana, amounting to around a hundred rolls of human paper and silk. During the Zhenguan era, he had retired into seclusion on Mount Yunshi in Qinbu; people saw heavenly boys serving him at his side. While walking in the night at Ximing Monastery, his foot slipped on the front steps; something supported him so that he trod upon empty space unharmed. Looking closely at it, it was a youth. Xuan hurriedly asked who was there in the middle of the night. The youth said: "I am no ordinary person; I am Nata, the son of the Heavenly King Vaiśravaṇa. For the sake of protecting the Dharma, I have long guarded the Venerable." Xuan said: "This poor monk's practice has no reason to trouble the Prince. The Prince's majestic divine power is unobstructed; if there is any Buddhist work in the Western Regions that can be done, I pray you bring it about." The prince said: "I have a Buddha's tooth, which has long been treasured, yet I would renounce even head and eyes; how would I dare not offer it?" Presently he gave it to Xuan, who kept it safely and made offerings to it. Next, a heavenly being came to the courtyard to pay homage and said to Xuan: "The Vinaya Master is to be born in the Tuṣita Heaven palace." Holding a packet of things, he said it was the incense of the thorn grove. Ten decades thereafter, he sat peacefully and transformed, on the third day of the tenth month in the second year of Qianfeng. His worldly age was seventy-two, and his monastic age was fifty-two.