Gǔlín Qīngmào chánshī shíyí jìsòng 古林清茂禪師拾遺偈頌
Two-juan Japanese supplement to the main yǔlù of 清茂 Gǔlín Qīngmào (KR6q0345), compiling jìsòng 偈頌 (dharma-verses) of Qīngmào that had not reached the main-line editorial compilation. Xuzangjing X71 no. 1413. Compiled by 海壽 Hǎishòu (Chúntíng Kaiju 椿庭海壽, dharma-style Mùbēi dàorén 木杯道人) — a Japanese xiǎoshī in the fourth generation of the Chikusen 竺仙 line, disciple of Qīngmào’s Japan-based dharma-heir 梵僊 Zhúxiān Fànxiān 竺仙梵僊 (Jikusen Bonsen, 1292–1348). Juan 1 and the first part of juan 2 gather 338 additional jìsòng (294 + 39 + 5) — these round numbers correspond, per Fànxiān’s preface, to three distinct textual stages: a core block of c. 294 poems recovered from a manuscript taken by a Japanese monk, Rúwén 如聞, when his ship was driven onto Jǐzhōu 耽羅 (Jeju) and then held on Koryŏ 高麗, where Korean officials asking his business were shown the volume, prompting Rúwén to copy it (and later, via his brother Jùchuáng 具幢, to send it to Hǎishòu); 39 further poems found at the hermitage of one Yuánshǔ 圓曙藏主 on Kyūshū 九州; and 5 tíbá obtained through Yuèlín Dàojiǎo 月林道皎 (DILA A027739, another of Qīngmào’s Japan-based dharma-heirs). Fànxiān — proceeding without access to a Chinese original — collated these against the printed yǔlù and conjecturally emended what he could, preserving the rest as received. The volume closes, in juan 2, with a xíngzhuàng 行狀 / bēi 碑 for Qīngmào composed by Fànxiān at the request of his Japanese circle (dated Kōei 5 / Bǐngxū 丙戌 = 1346), and a fund-raising mùyuán shū 募緣疏 for the printing written by the eminent Rinzai monk Xuěcūn Yǒuméi 雪村友梅 (Sesson Yūbai, 1290–1346), then of Kennin-ji 建仁寺.
Abstract
The collection is a uniquely valuable specimen of Yuán–Japan textual circulation. Its preface, written at the East-wing study of Nán-chán-sì 南禪寺 (Nanzen-ji) in the autumn of Kōei 4 / Yǐ-yǒu 乙酉 (1345), makes Hǎi-shòu’s editorial procedure explicit: he had gone to Fàn-xiān with the manuscripts, and — in Fàn-xiān’s own words — “to collate without the original is to sweep the dust; it cannot be exhaustive,” so Fàn-xiān noted the places where characters had clearly been lost or corrupted but refused to silently correct what he could not confidently reconstruct. Several dozen Japanese aristocratic patrons of the printing are listed on the second folio, headed by a retired sovereign styled Tài-shàng Fǎ-huáng 太上法皇 (most plausibly the retired Emperor Kōgon 光嚴, the daijō hōō of the Northern Court in 1345–1346), and continuing with Fujiwara-no Uji-tada 藤原氏忠, Minamoto-no Shige-suke 源重資, Fujiwara-no Moto-taka 藤原基隆, the consort Fujiwara-no Kage-ko 藤原蔭子 (of the Nyoraizō-in 如來藏院), and the court lady Minamoto-no Shige-ko 源重子, among others. The bēi by Fàn-xiān (printed as No. 1413-C) retails a striking legend that Qīng-mào’s mother dreamt that Saṃghānandin 僧伽大士 (Sēng-qié) had told her “I rejoice in giving you a son who will be the eye of the world” — hence the later nickname “Little Bodhidharma” Xiǎo Dámó 小達磨.
The shíyí jìsòng is, in practice, the chief witness to a substantial body of Qīngmào’s occasional verse — including pieces addressed to Japanese monks, to specific tǎmíng subjects, and to Koryŏ-connected contacts — that no Yuán-period editorial cycle preserved. Its preservation is entirely owing to the Chikusen network and to the circuit of Japanese monks and merchants shuttling between Kyūshū, the Koryŏ coast, and Jiāngnán in the 1340s.
Translations and research
No substantial Western-language secondary literature located. The text is treated in Japanese Gozan bungaku 五山文學 scholarship (where it is a standard source for early-14th-century Zen-temple print culture in Kyōto) and briefly in Korean Buddhist-transmission studies for the Jeju / Koryŏ incident reported in the preface.