Wèilín chánshī lǚbóān gǎo 為霖禪師旅泊菴稿
Four-juan high-Qīng Cáodòng 曹洞 yǔlù of Wèilín Dàopèi 道霈 為霖道霈 (1615–1702), titled Lǚbóān gǎo 旅泊菴稿 (“Manuscript from the Sojourning-Hermitage”) — covering the master’s Kāngxī Xīnhài 辛亥 (1671) withdrawal from Gǔshān into retreat at a hermitage he styled Lǚbó 旅泊, and his eventual return to Gǔshān a decade-plus later. Xuzangjing X72 no. 1442. Recorded (lù 錄) by five of his disciples: 太泉 Tàiquán, 等純 Děngchún, 興燈 Xīngdēng, 心亮 Xīnliàng, and 淨煥 Jìnghuàn.
Abstract
The opening preface — quoting the Śūraṃgama (“lodging in the three realms, returning to the one abode” 旅泊三界示一住還) — places Dào-pèi’s hermitage-period within the classic Buddhist trope of the provisional lodging. It narrates Dào-pèi’s first Gǔ-shān abbacy (post-1657, thirty years in duration), his sudden withdrawal in the autumn of Xīn-hài (1671) when he “abruptly cast off his ceremonial flywhisk and picked up his pilgrim-staff,” and his decade-plus of itinerant retreat — “the great ocean became his mansion, the empty sky his crane-home” — during which his influence nevertheless continued to draw gatherings wherever he rested. The preface concludes that the Lǚ-bó-ān gǎo “though self-deprecatingly titled, is in fact an expansive compass of teaching for the lodgers-in-the-three-realms to set their hearts by.”
The four juan contain shàngtáng, xiǎocān, fǎyǔ, jìsòng, and a substantial closing sequence of zázhù 雜著 (“miscellaneous pieces”). One set-piece is a freestanding treatise titled Chánhǎi shízhēn 禪海十珍 (“Ten Pearls of the Chán Ocean”) — a close reading of the Fúshān Fǎyuǎn 浮山法遠 / Fúshān jiǔdài 浮山九帶 system (the nine-banded system of Cáodòng mystical cartography), re-presented as a ten-banded expansion, with Dàopèi’s own lùnpíng 論評 (“commentaries and assessments”) framing it as the “wishing-jewel of the Chán ocean.” The treatise culminates in a short colophon by Dàopèi’s lay disciple Gāo Zhào 高兆 at Báiyúntáng 白雲堂. The Ten Pearls is one of Dàopèi’s most substantial theoretical contributions to Cáodòng doctrine.
Date bracket: 1671 (Xīnhài autumn retreat) through the production-window of the four-juan collection in the 1680s–1690s (before Dàopèi’s final decade at Gǔshān).
Translations and research
The Chán-hǎi shí-zhēn treatise is of independent interest in Cáo-dòng doctrinal history as a 17th-century re-framing of the 11th-century Fú-shān jiǔ-dài system; it remains untranslated in Western-language scholarship. For general treatment of Dào-pèi and the late-Shòu-chāng corpus, see Jiang Wu, Enlightenment in Dispute (OUP, 2008).