Tóuzǐ Yìqīng chánshī yǔlù 投子義青禪師語錄 (alt.: Shūzhōu Tóuzǐshān Miàoxù dàshī yǔlù 舒州投子山妙續大師語錄)
Single-juan yǔlù of Tóuzǐ Yìqīng 義青 投子義青 (1032–1083) — the parallel short recension standing alongside the two-juan chóngbiān version edited by 自覺 Lùmén Zìjué (KR6q0356). Xuzangjing X71 no. 1424. Compiled by Yìqīng’s principal direct dharma-heir 道楷 Fúróng Dàokǎi 芙蓉道楷 (1043–1118), whose by-line identifies him at the head of the text as “zhù Fúróngshān sìfǎ xiǎoshī 住芙蓉山嗣法小師.” The header-title 舒州投子山妙續大師語錄 uses Yìqīng’s imperial chìshì 敕諡 Miàoxù dàshī 妙續大師, so the text was finalised after the posthumous title was conferred.
Abstract
The text is essentially a short selection of shàngtáng 上堂 shìtú 示徒 passages with student dialogues — markedly shorter and more tightly focused than the 100-case sònggǔ / full-abbacy record preserved in KR6q0356. The signature enlightenment-encounter between Yìqīng and the young Dàokǎi is preserved here in direct form: Dàokǎi’s question — “Are the words of buddhas and patriarchs just like everyday tea and rice? Is there anything beyond them to help people?” — met by Yìqīng’s retort and wave of the fly-whisk across Dàokǎi’s mouth — “Your very asking brings thirty blows!” — and Dàokǎi’s great awakening. The same passage carries Yìqīng’s wordless dismissal of Dàokǎi after his response — “Have you reached the ground beyond doubt?” 汝曾到不疑之地乎 — and Dàokǎi’s characteristic response of covering his ears and walking out, which Yìqīng receives with delight. The episode is foundational for the lineage.
The text closes with a bá 跋 by Dānxiá Zǐchún 丹霞子淳, the third-generation descendant of Yìqīng’s line (living at Dānxiáshān three shì 世 after him), which supplies the principal biographical summary of Yìqīng: Qīng-shè李-shì native, early Huáyán scholar, breakthrough on the “即心自性” line, training under Fúshān Fǎyuǎn at Huìshèngyán (with a dream-omen of “catching a blue falcon” in Fǎyuǎn’s hand — whence Yìqīng’s nickname Qīngyīng 青鷹 as well as Qīng Huáyán 青華嚴); the thirteen-year “dormant cultivation” before emerging as a teacher; Fǎyuǎn’s transmission of Dàyáng’s portrait and relics with the dàifù charge “代吾續洞下宗乘”; and eight named dharma-heirs — 道楷 of Fúróng, Yuányì 元易 of Shímén 石門, Wéizhào 惟照 of Lètán 泐潭, Fǎchéng 法成 of Jìngyīn 淨因, Shǒusuì 守遂 of Dàhóng 大洪, Miàoróng 妙榮 of Báishuǐ 白水, Liǎoqī 了期 of Zǐyáng 紫陽, and Chàlì 剎利 of Yúngài 雲盖 — the constellation through which Cáodòng would pass into the Southern Sòng.
Date bracket: Yìqīng’s first abbacy at Báiyúnshān Hǎihuì in 1073 through to Dàokǎi’s death in Zhènghé 8 (1118) — Zǐchún’s bá post-dates Dàokǎi but precedes his own death, so the surviving recension takes its final form between 1118 and the 1120s. The CBETA / Xuzangjing text, in common with KR6q0356, appears to reach modern form through late-imperial Japanese transmission of this Cáodòng collection.
Translations and research
No substantial Western-language secondary literature on this recension specifically located. Treatment is subsumed within scholarship on Yì-qīng and the Cáo-dòng revival; see also the closing bá by Zǐ-chún for the principal Sòng-era statement of the lineage.
Other points of interest
The survival of two distinct recensions of Yìqīng’s yǔlù — the short Dàokǎi recension (X71 n1424) and Lùmén Zìjué’s two-juan chóngbiān (X71 n1423) — is exceptional. They share core abbacy-material but differ in organising principle: the Dàokǎi recension preserves the student-transmission material with particular care (the Dàokǎi encounter itself, the incident at Yuántōng Xiù 圓通秀’s hall, the sequence of “stealth-encounter” awakenings in the chántáng 禪堂), whereas the Zìjué recension preserves the written-monumental material (the 100-case sònggǔ, the answers to Tónglín’s ten questions). Both are standard references in Cáodòng / Sōtō historiography.