百癡禪師語錄

Bǎichī chánshī yǔlù 百癡禪師語錄

Recorded Sayings of Chán Master Bǎi-chī by 元 (說), 超宣 (等編)

About the work

Thirty-juan yǔlù of Bǎichī Yuán 元 百癡元 (1614–c. 1660?) — one of the most substantial Mìyún-line third-generation yǔlù volumes in the Jiāxīng Canon and the most thoroughly documented of the Fèiyǐn Tōngróng 費隱通容 (1593–1661) sub-branch (sibling-branch to Yǐnyuán Lóngqí’s Ōbaku-founder line at KR6q0414). Fǎhuì 法諱 Yuán 元 — a single-character dharma-name, unusual in the Mìyún line. Xíng-generation 行字 descendant per Yán dàcān’s second preface. Hào Bǎichī 百癡 (from his 百山景星禪院 百山景星禪院 seat). Lay surname Cài 蔡, of Zhāngzhōu Zhāngpǔxiàn 漳州漳浦縣 (Fújiàn). Compiled by dharma-heir Chāoxuàn 超宣 超宣 across 13 successive abbacies in Fújiàn, Zhèjiāng, and Sōngjiāng between 1641 and 1657. Cut with two front-prefaces dated 1659 (Yán dàcān 𨍏轢道人 嚴大參) and 1661 (Xú Chāngzhì 徐昌治 of Jiāxīng — a prolific lay-Chán preface-writer who also wrote for KR6q0414 Yǐnyuán), plus a third undated preface. Non-commentary; commentedTextid omitted. Printed as Jiāxīng Canon J28 B202.

Abstract

Author. Bǎichī Yuán was born c. 1614 (age 24 in 1637 per his own xíngshí, suggesting birth around 1614 — though age-count conventions could place birth anywhere 1613–15) in Zhāngpǔ, Fújiàn. Lay surname Cài 蔡, father Cài Cóngchéng 蔡從誠 (zì Zǐhǎi 紫海), mother Zhèngshì 鄭氏. Studied Confucian classics in youth; age 20, exam-failure; in guǐyǒu 癸酉 5th month (= 1633 lunar 5 = c. June/July 1633) fled home after exam-failure. Encountered Zhēnjièshī 真戒師 and Niànguǒwēng 念果翁 during a thunderstorm at a roadside temple; accompanied them to Chángtàixiàn Shíshīyán 長泰縣石獅巖 and received tonsure there. Then to Quánzhōu Bàoqīnsì 泉州報親寺 under Gènxìn guānzhǔ 亙信關主 for initial Chán training on the “wànfǎ guīyī, yī guī héchù 萬法歸一一歸何處” gōngàn.

Sealing by Fèiyǐn Tōngróng (1634–38). 甲戌春 甲戌 spring (= 1634 spring): traveled to Fúzhōu Huángbòshān 福州黃檗山 to meet his 本師 Fèiyǐn Tōngróng 費隱通容 (the Mìyún heir then at Huángbò) at age 24. Intense testing over months; decisive awakening at winter rùshì 入室 on Fèiyǐn’s “dòngxián biéqǔ, yèluò zhīqiū 動絃別曲葉落知秋” exchange, “zhíxià rú shān bēng hǎi liè, yǒngchū yī lún hóngrì xiāngsì 直下如山崩海裂涌出一輪紅日相似”. Yǐhài 乙亥 (= 1635) spring: appointed 掌書記 掌書記 (archive officer) at Huángbò. 戊寅 7月 戊寅 (= 1638 lunar 7): Fèiyǐn accepted Hǎiyán Jīnsùshān Guǎnghuìsì 海鹽金粟山廣慧寺 abbacy and appointed Bǎichī as 西堂 西堂. Formal transmission: Fèiyǐn passed the 源流法衣 (lineage-robe) to Bǎichī at Liánfēng 蓮峰 c. 1641 via messenger Bùmèishī 不昧師 with instruction “rì yòng xíngchí xū shì zhèngzhòng, yì yào zhícāo dàodǐ 日用行持須是鄭重亦要直操到底” (“in daily practice be earnest; maintain direct integrity to the end”).

Thirteen abbacies (1641–1657). The juan-structure of the yǔlù enumerates thirteen successive seats — one of the highest abbacy-counts in the J28 cluster: (1) Fújiàn Jiànníng Liánfēng Chányuàn 建寧蓮峰禪院 (辛巳冬 辛巳冬 = 1641 winter — first abbacy, formal kāitáng 開堂); (2) Jiànníng Bǎofēng Chányuàn 建寧寶峰禪院 (壬午 2月 壬午 = 1642 lunar 2); (3) Jiànníng Bǎishān Jǐngxīng Chányuàn 建寧百山景星禪院 — from this seat Bǎichī takes his hào 百癡 (“Hundred-Fool”, a paronomastic on 百山); (4) Hang-zhōu Huánggǎng Tàipíng Chánsì 杭州皇崗太平禪寺 (甲申秋 甲申 = 1644 autumn — amid the MíngQīng transition chaos, petitioned by Hǎiníng bǎngyǎn 榜眼 Chéngōng 陳公); (5) Hang-zhōu Jīnshān Chángqìng Chánsì 金山長慶禪寺 (丙戌 秋 丙戌 = 1646 autumn — refuge-abbacy during the war); (6) Hǎiyán Jīnsùshān Guǎnghuì Chánsì 金粟山廣慧禪寺 (the Mi-yun ancestral seat — 戊子閏 4月 戊子閏 4 月 (= 1648 intercalary 4th month) entered the fāngzhàng 方丈; five juan j.4–8 preserve the Jīnsù corpus, making this the central abbacy of the yǔlù); (7) Jiāxīng Fànshèng Chányuàn 嘉興梵勝禪院 (癸巳秋 癸巳 = 1653 autumn — step-down-refuge); (8) Jiāngnán Sōngjiāng Míngfā Chányuàn 松江明發禪院 (甲午 5月 甲午 = 1654 lunar 5); (9) Sōngjiāng Chāoguǒ Chánsì 松江超果禪寺 (丁酉夏 丁酉 = 1657 summer); (10) Sōngjiāng Míngfā Chányuàn (second residence, 1657–58); (11) Míngfā Chányuàn (third residence); (12) Sōngjiāng Míngfā (fourth residence); (13) Fújiàn Xìnghuà Liánshān Guóhuān Chóngfú Chánsì 興化蓮山國懽崇福禪寺 (the final Fújiàn abbacy).

Dating. The xíngshí explicitly terminates with the 1657 Chāoguǒ winter precepts-retreat (“cǐ bànshēng xínglüè dàgài yě 此半生行略大概也” — “this is a summary of half my life”). The subsequent abbacies (the multiple Sōngjiāng Míngfā returns and the final Fújiàn Xìnghuà Chóngfú seat) are undated within the juan-structure but fall c. 1657–1660. notBefore = 1641 (辛巳冬 first kāitáng at Liánfēng); notAfter = 1661 (Xú Chāngzhì preface 順治辛丑歲暮春穀雨日 = Shùnzhì 18 / 1661 lunar 3 Gǔyǔ, approximately April 1661). Fèiyǐn Tōngróng himself died 1661.9.12 (per KR6q0403); it is likely that Bǎichī predeceased his master by some months given the urgency with which the lay-patrons cut the yǔlù in 1661 and the xíngshí’s “half my life” framing. Bǎichī’s specific death-date is not recovered here.

Two prefaces preserved. (1) 《百和尚語錄序》 by Xú Chāngzhì 徐昌治 (hào Wúyī dàorén 無依道人, zì Jìnzhōu 覲周), dated Shùnzhì 18 辛丑 暮春穀雨日 = early April 1661. Xú is a prolific Jia-xing lay-Chán preface-writer, also attested at KR6q0414 Yǐnyuán. (2) 《百癡元和尚語錄序》 by Yán dàcān 嚴大參 (hào 𨍏轢 dàorén), dated Shùnzhì 16 己亥 暮春朔日 = early April 1659 (the text has 巳亥 written for 己亥). Yán identifies himself as 同門法弟 同門法弟 = “same-gate dharma-younger-brother” = fellow Fèiyǐn Tōngróng lay-precept disciple. Yán is also attested as preface-writer for KR6q0415 Zhàngxuě Tōngzuì (1657, 法弟 dharma-brother) and as patron for KR6q0416 鴛湖妙用 (1630s–40s lay-patron). The Yán preface specifically mentions Míngjué chánshī Hāngōng 明覺禪師憨公 as one of Bǎichī’s dharma-heirs “jīnshàng tèzhào rùnèi tánxuán cì zǐ 今上特召入內談玄賜紫” — “recently summoned by the emperor for palace-audience and bestowed with purple-robe.” This is identifiable with Hānpú Xìngcōng 憨璞性聰 (1611–1684), summoned to the Shùnzhì court in 1657 — a major palace-Chán event that Yán’s 1659 preface situates Bǎichī as the master-of-record for.

Contents by juan. (j.1) Liánfēng + Bǎofēng yǔlù; (j.2) Bǎishān Jǐngxīng yǔlù (central hào-giving seat); (j.3) Huánggǎng Tàipíng + Jīnshān Chángqìng yǔlù; (j.4–8) Jīnsùshān Guǎnghuì yǔlù + Jiāxīng Fànshèng yǔlù (5 juan on the central Jīnsù abbacy 1648–53 — the heart of the yǔlù); (j.9) Sōngjiāng Míngfā yǔlù; (j.10) Sōngjiāng Chāoguǒ yǔlù; (j.11–12) Míngfā yǔlù (re-住 stays); (j.13) Xìnghuà Liánshān Guóhuān Chóngfú yǔlù; (j.14) shìzhòng 示眾 + Jīnsù shǒuzuòliáo bǐngfú 金粟首座寮秉拂 (the 1644 autumn bǐngfú under Fèiyǐn’s seat); (j.15–16) xiǎocān shàngxià 小參 上下 + rùshì 入室; (j.17) niāngǔ 拈古 + sònggǔ 頌古 + wèndá jīyuán 問答機緣; (j.18–19) fǎyǔ shàngxià 法語 上下; (j.20–22) jì shàng / zhōng / xià 偈 上中下 (three juan of verse); (j.23) qǐ 啟 + shūyǐn 疏引; (j.24) shūwèn 書問; (j.25) shuō 說; (j.26) bátí 跋題 + gē 歌 + cí 辭; (j.27) zàn 贊; (j.28) Fó 佛 + míng 銘 + jì 記; (j.29) 行實 行實 (the 1657+ self-biography) + fù 賦 + xù 序 + jìwén 祭文; (j.30) záyǒng 雜詠.

Tiyao

Not applicable — this is a Jiā-xīng-canon imprint (J28 B202), not a WYG text. Three front-prefaces and the master’s own xíngshí in juan 29 provide the exceptionally detailed compositional and biographical documentation summarized under Abstract.

Translations and research

• Jiang Wu, Leaving for the Rising Sun (2015). Bǎi-chī Yuán appears as the principal xí-xiōng 習兄 (training-elder-brother) of Yǐn-yuán Lóng-qí in the Fèi-yǐn Tōng-róng training-assembly at Huáng-bò in the mid-1630s — a datum for the generational depth of Fèi-yǐn’s training cohort and the institutional-base of the later Ōbaku emigration.
• Jiang Wu, Enlightenment in Dispute (2008). Bǎi-chī’s 1648 Jīn-sù abbacy is mentioned in connection with the post-Mìyún Jīn-sù succession-history at pp. 166–68; the subsequent Míng-jué chán-shī Hān-pú Xìng-cōng audience at the 1657 Shùn-zhì palace is discussed at pp. 223–25 (with Bǎi-chī as the master-of-record for that event).
• Liào Zhào-hēng 廖肇亨, 《忠義菩提》 (2013). Xú Chāng-zhì 徐昌治 and Yán dà-cān 嚴大參 — the two named preface-writers of the present yǔlù — are principal figures in the Jia-xing lay-patron network; their cross-cluster prefaces (KR6q0414 Yǐn-yuán, KR6q0415 Zhàng-xuě, KR6q0416 Yuān-hú, and the present KR6q0421) constitute a densely-networked preface-corpus of mid-century lay-Chán patronage.
• No Western-language translation.

Other points of interest

• The Hānpú Xìngcōng connection and the 1657 Shùnzhì audience. Yán dàcān’s 1659 preface explicitly names Míngjué chánshī Hāngōng 明覺禪師憨公 — i.e., Hānpú Xìngcōng 憨璞性聰 (1611–1684) — as a dharma-heir of Bǎichī, recently summoned to the Shùnzhì palace for expounding Chán (“jīnshàng tèzhào rùnèi tánxuán cì zǐ 今上特召入內談玄賜紫”). The Hānpú audience is one of the most historically significant imperial-patronage events of the Qīng Chán revival — the first Shùn-zhì-era palace-Chán encounter, preceding the more famous Mùchén Dàomǐn audience of 1659–60. That Bǎichī rather than Fèiyǐn directly is identified as Hānpú’s transmission-master here is a significant lineage datum: in some accounts Hānpú is a direct Fèiyǐn heir, but Yán’s 1659 preface (written while Fèiyǐn was still alive) positions Hānpú as Bǎichī’s heir. This is best understood as Hānpú having dual transmission — formally from Fèiyǐn, but practically trained under and credited to Bǎichī, who was Fèiyǐn’s acting first-seat (西堂) at Jīnsù from 1638 onwards.
• The Jīnsù 1648 succession. Bǎichī’s 1648 entry at Jīnsù Guǎnghuìsì — the Mi-yun ancestral seat — is a major Mi-yun-line succession-event. The Jīnsù abbatial sequence runs: Mìyún Yuánwù (first abbot, died 1642); Fèiyǐn Tōngróng (interim, then departed to Huángbò); Bǎichī Yuán (1648.4閏–1653.8, five-year tenure, recorded in j.4–8 of the present yǔlù); [subsequent succession]. Bǎichī’s five-year Jīnsù tenure is the longest single-master continuity at Jīnsù in the post-Mìyún decade, and establishes Bǎichī as the effective institutional successor to Fèiyǐn at the ancestral Mi-yun seat while Yǐnyuán Lóngqí was engaged in the Fújiàn Huángbò revival (pre-1654 Japan emigration).
• 13-abbacy record. With 13 documented successive abbacies across 16 years (1641–57), Bǎichī has one of the highest abbacy-counts in the entire J26–J28 Chán cluster. Comparison: Fúshí Tōngxián 通賢 had 8 abbacies (at KR6q0407); Dàxiū Zhū 珠 had 10 (at KR6q0413). Bǎichī’s rate — averaging roughly one abbacy per 1.2 years — reflects a distinctive itinerant-abbatial pattern, with multiple returns to the same seat (the Sōngjiāng Míngfā Chányuàn appears four times in j.9, 11, 12 as successive residence-periods). This pattern of short-tenure abbacies was characteristic of the Jiānán Chán institutional precariousness under war-time and post-war conditions.
• Xú Chāngzhì 1661 preface dating. The Xú Chāngzhì preface is dated Shùnzhì 18 辛丑 mùchūn gǔyǔ rì = spring 1661 lunar 3 Gǔyǔ solar-term (gǔyǔ falls around 20 April). This places the yǔlù’s final cutting just months before the Shùnzhì emperor’s death (1661.1.3 Gregorian = early 1661 lunar 1) and before Fèiyǐn Tōngróng’s own death (1661.9.12). The yǔlù is therefore cut in the last year of the Shùnzhì reign and the last year of Fèiyǐn’s life — a significant historical juncture. The urgency of the 1661 cutting, with Xú’s preface coming immediately on the heels of Yán’s 1659 preface, suggests the cutting was specifically timed to Fèiyǐn’s declining-health phase and possibly to Bǎichī’s own pre-death preparations.

Links

• CBETA
• Teacher: Fèiyǐn Tōngróng 費隱通容 (1593–1661, at KR6q0403) — principal Mìyún dharma-heir; Bǎichī is his second-ranking dharma-son (after Yǐnyuán Lóngqí).
• Dharma-brother (sibling-branch): Yǐnyuán Lóngqí 隱元隆琦 (1592–1673, at KR6q0414) — the Ōbaku founder.
• Named dharma-heir (via Yán dàcān’s preface): Hānpú Xìngcōng 憨璞性聰 (1611–1684), Míngjué chánshī, first Shùnzhì palace-Chán master (1657).
• Preface-writers: 徐昌治 Xú Chāngzhì (1661), 嚴大參 Yán dàcān (1659), both also attested at KR6q0414–KR6q0416.
• Compiler: 超宣 Chāoxuàn.