宋高僧傳 12.27

12.27

釋道膺，姓王氏，薊門玉田人也。生而特異，神彩朗然。處于童丱，崆峒稟氣。宿心拔俗，爭離火宅之門；拭目尋師，遂攝鍛金之子。師授經法，誦徹復求。年偶蹉跎二十五，方於范陽延壽寺受具足戒。乃令習聲聞律儀，膺歎曰：「大丈夫可為桎梏所拘邪！」由是擁線衲，振錫環，萃翠微山問道三載。宴居，忽覩二使者冠服頗異，勉膺曰：「胡弗南方參知識邪？」未幾，有僧自豫章至，盛稱洞上禪師言要。膺感動神機，遂專造焉。如是洞上垂接，復能領會。曾問曰：「我聞思大禪師向倭國為王，虛耶？實耶？」對曰：「若是思師，佛亦不作，況國王乎？」自爾洞上印許。初住三峯，後就雲居提唱。時唐之季，鍾氏據有洪井，傾委信誠。每一延請入州，則預潔甘子堂以禮之。乃表于昭宗，賜紫袈裟一副并師號焉，都不留意。所化之徒，寒暑相交，不下一千餘眾。牛頭香樹圍遶者皆是栴檀，金翅鳥王軒翔者不齊尺鷃；四方饋供，千里風從。如荊南帥成汭遣齎檀施，動盈鉅萬。以天復元年辛酉秋示疾，至明年正月三日而化焉。豫章南平王鍾氏供其喪葬。時諸道禪子各依鄉土所尚者，隨靈龕到處，列花樹帳幔，粉麪之饌，謂之卓祭。一期凶禮之盛，勿過于時也，猗歟！膺出世度人，滿足三十年，遺愛可知也。

Śramaṇa Daoying, surname Wang, was a native of Yutian in Jimen. Born extraordinary, his countenance was bright and clear. Even in his childhood, he was endowed with the spirit of Mount Kongtong. His longstanding inclination was to rise above worldly dust, striving to escape the gate of the burning house; wiping his eyes to seek a teacher, he was received as a pupil like gold to be refined. The teacher taught him scriptures and doctrines; having recited them thoroughly, he sought still further. After turning twenty-five, he finally received the full precepts at Yanshou Temple in Fanyang. He was instructed to study the śrāvaka Vinaya, but Ying sighed: 'Can a great man be bound by shackles!' Thereupon, wearing a patched robe and shaking his staff's rings, he gathered at Mount Cuiwei to inquire about the Way for three years. While sitting at ease, he suddenly saw two messengers in peculiar cap and dress, who urged Ying: 'Why do you not go south to consult good spiritual friends?' Soon after, a monk arrived from Yuzhang and lavishly praised the essential teachings of Chan Master Dongshan. Ying was deeply moved in his spirit and went directly to visit him. In this way Dongshan received him, and he was able to grasp the meaning. Dongshan once asked: 'I hear that Chan Master Huisi went to the land of Wa to become a king. Is that false or true?' He replied: 'If it were Master Si, he would not even become a Buddha, much less a king of a country.' From that point on, Dongshan sealed him with approval. At first he dwelt at Sanfeng, and later went to Yunju to expound the Dharma. At that time, at the close of the Tang, the Zhong clan held Hongjing and placed their deepest faith in him. Whenever they invited him to the prefectural city, they would cleanse the Ganzi Hall in advance to show him reverence. They memorialized Emperor Zhaozong to bestow a set of purple robes and a masterly title, but he paid no heed to them. The disciples he transformed through winter and summer numbered no fewer than a thousand. Those surrounding him were like sandalwood encircling an ox-head incense tree; the soaring garuḍa king does not flock with hedge quails. Offerings arrived from all directions, and from a thousand li away they followed him like the wind. For instance, Cheng Rui, the military commander of Jingnan, sent offerings that consistently amounted to tens of thousands. In the autumn of the first year of the Tianfu era, xinyou, he manifested illness, and on the third day of the first month of the following year, he transformed. King Zhong of Nanping in Yuzhang provided for his funeral and burial. At that time, Chan practitioners from various circuits followed their respective local customs; wherever the funerary coffin passed, they arrayed flower-trees, canopies, and flour-dough delicacies, calling it an altar offering. The magnificence of a single funeral ceremony never surpassed that occasion! How marvelous! Ying appeared in the world to deliver people for a full thirty years; the love he left behind can well be known.