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介為舟禪師語錄

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Text ID
KR6q0424
Date
1649–1672
Dynasty
清

Jièwéi Zhōu chánshī yǔlù 介為舟禪師語錄

Recorded Sayings of Chán Master Jiè-wéi Zhōu by 行舟 (說), 海鹽 (等編), 益證 (等編)

About the work

Ten-juan yǔlù of Jièwéi Xíngzhōu 行舟 介為行舟 (1611–1670) — principal dharma-heir of Wànrú Tōngwēi 萬如通微 (1594–1657, cf. KR6q0404) and executor of Wànrú’s posthumous editorial legacy. Fǎhuì 法諱 Xíngzhōu 行舟 (33rd-generation Línjì in the 行-character Mìyún sub-line’s next-level), zì Jièwéi 介為, biéhào Kòujì 扣寂. Lay surname Zhào 趙, of Chǔ Miǎnyángzhōu 楚沔陽州 (Húběi Qiánjiāng region). Compiled (děng biān 等編) by dharma-heirs Hǎiyán 海鹽 海鹽 (= Hǎichāo 海超 of Zhèjiāng Hǎiyán? or a toponymic naming) and Yìzhèng 益證 益證. Cut with a 1661 front-preface by Yán dàcān 𨍏轢道人 嚴大參 as 同堂法弟 同堂法弟 (same-hall dharma-younger-brother = fellow Wànrú Tōngwēi disciple) — confirming Yán dàcān’s cross-cluster preface-writing presence at KR6q0415, KR6q0416, KR6q0421, KR6q0422. Non-commentary; commentedTextid omitted. Printed as Jiāxīng Canon J28 B205.

Abstract

Author. Jièwéi Xíngzhōu was born c. 1611 (age 60 suì at his 1670 death) in Chǔ Miǎnyángzhōu 楚沔陽州 (Húběi) to the Zhào 趙 family. Father Zhào Shìjié 趙世節, hào Jìmíng 季明; mother Dùshì 杜氏. Age 11: mother’s death caused him to abandon Confucian studies. Traveled to Huángānxiàn Dōnglínsì Xīchántáng 黃安縣東林寺西禪堂 — said to be the original landing-site of the Fifth Patriarch Hóngrěn at Huángméi — and was tonsured by Chúnxīnshī 純心師. Age 18 (= c. 1628): traveled with his shībó Tóngshān 童山 through WúYuè for five years of scripture-learning.

Chán training (1633–c. 1648). Went to Tiāntóngsì to consult Mìyún Yuánwù 密雲圓悟; pushed through multiple rùshì 入室 棒打 exchanges on the “xūkōng fěnsuì, dàdì píngchén 虛空粉碎大地平沉” gōngàn. On Mìyún’s instruction, subsequently sought out Rùjiù Míngxuě 入就明雪 (Lónghuá Ruìbái, cf. KR6q0410) at Biànshān Lónghuásì — where a decisive awakening occurred on hearing the èrbǎn yǐnchá 二板飲茶 evening-signal and the “rìwǔ dǎ sāngēng 日午打三更” phrase. Returned to Tiāntóng for 10+ more years. Under Fèiyǐn Tōngróng at Jīnsù: Fèiyǐn recognized him “yǒu zhè wèi hǎo zhīkè zài, rúhé shīcuò 有這位好知客在如何失錯” and appointed him zhīkè 知客 (guest-prefect). Several years at Jiāngyīn 江陰 in a hermitage with 師伯 Tóngshān. At the 1647 death of Xuějiào Yuánxìn 雪嶠圓信 (1571–1647) at Yúnménsì, the leading heir Cáoyuán Dàxiē 曹源大歇 summoned Xíngzhōu to help; Xíngzhōu supervised Xuějiào’s funeral and built the 辨才古塔 辨才古塔 beside Xuějiào’s pagoda. Finally arrived at Lóngchíshān 龍池山 (the Huànyǒu Zhèngchuán ancestral seat) under Wànrú Tōngwēi — received real Chán training and formal sealing over “a year or so” (Wànrú’s principal transmission-heir).

Six abbacies (1649–1670). (1) Jiāxīng Nánhú Rúrúān 嘉興南湖如如菴 — Shùnzhì 6.2.13 (= 25 March 1649): Wànrú personally escorted Xíngzhōu into the temple and on 2.15 formally installed him. Seven-year tenure, refused renewal because “lǎo héshàng fājì zhī suǒ, bù gǎn dúzì jiǔ liú 老和尚發跡之所不敢獨自久留” (“I dare not stay long at the master’s founding-place”). (2) Dūmén Pǔjì Chányuàn 都門普濟禪院 — 1656: accepted imperial-capital abbacy at the Běijīng temple. Brief tenure. (3) Lóngchíshān 龍池山 as post-mortem administrator following Wànrú’s 1657 death (supervised xíngzhuàng, tǎmíng, and cutting of Wànrú’s yǔlù at KR6q0404); three years (1657–60) rebuilding the ancestor-hall. Handed Lóngchí succession to Tiěguān chánshī 鐵關禪師. (4) Wújiāng Hǎiyúnsì 吳江海雲寺 — c. 1661 after a detour via Jiāhé Wànsōngān 嘉禾萬松庵; three-year tenure 1661–64. (5) Sūjùn Bàoguósì 蘇郡報國寺 — 1664 onwards, restoration of the declining seat; four-year tenure to 1668. (6) Wújiāng Chéngtiān Wànshòusì 吳江承天萬壽寺 — 1669–70, restoration of the Sòng-era Bàoběn Yuán chánshī 報本元禪師 seat (previously restored in the Míng by Zǐbó Zhēnkě 紫柏真可, subsequently supported by Lù Guāngzǔ 陸光祖 and Féng Mèngzhēn 馮夢禎). Died at Wànshòusì Kāngxī 9 庚戍 4.9 (= 29 May 1670); body buried 康熙辛亥 12.27 (= early February 1672) at the temple’s western ridge.

Historical significance. Xíngzhōu is the principal post-mortem editor-in-chief of Wànrú Tōngwēi’s textual legacy, supervising the cutting of Wànrú’s yǔlù (KR6q0404, J26 B182, cut 1657–58 at Lóngchí and Lǎngqí) immediately after Wànrú’s 1657 death. His Nánhú Rúrúān seven-year abbacy (1649–56) is a direct continuity-succession of the hermitage-site’s cross-lineage sequence: Yuānhú Miàoyòng (Cáodòng Nán-míng-line, pre-1642) → Wànrú Tōngwēi (Línjì Mìyún-line, 1642–49) → Xíngzhōu (Línjì, 1649–56). Xíngzhōu’s subsequent Běijīng capital-abbacy at Pǔjì Chányuàn and the four Jiāngnán seats constitute a thorough post-war restoration-program.

Compositional history. Cut under the editorial direction of dharma-heirs Hǎiyán 海鹽 and Yìzhèng 益證 (= Chāoxiū 超修 as the tǎmíng identifies the burial-executor, possibly same person); the yǔlù’s xing-zhuang is by the same-gate dharma-brother Xíngyuān 行淵 (zhù Yǒngníng 住永寧 = abbot of Yǒngníngsì). Cut with front-preface by Yán dàcān 𨍏轢道人 嚴大參 dated 順治辛丑暮春朔旦 = Shùnzhì 18 / 1661 lunar 3.1 = 1 April 1661 (this preface predates the master’s death by 9 years — so it was originally written for an earlier partial cut, preserved for the full integrated cutting which was done post-1670). A second preface by Mìān Lǐ Mó 密菴李模 (layperson) is undated. notBefore = 1649 (if-ru-an first shàngtáng Shùnzhì 6.2.15 = 27 March 1649); notAfter = 1672 (post-1671.12.27 pagoda-erection and the full integrated cutting with xíngzhuàng + tǎmíng appendix).

Contents by juan. (j.1) Jiāxīng Nánhú Rúrúān yǔlù — shàngtáng with appendix guà zhōngbǎn 掛鐘板 + zhāidān 齋單; (j.2) shàngtáng continued (across six abbacies); (j.3) xiǎocān + niānsòng + fǎyǔ + rùshì jīyuán + chuíwèn 垂問; (j.4) jì 偈; (j.5) zhuàn 傳 + shū 書 + yǐn 引 + shū 疏; (j.6) tízàn 題讚 + zìzàn 自讚 + fóshì 佛事; (j.7) Píng yín jí 萍吟集 (poetry collection); (j.8) Yǐngtáng jí 影堂集 (shrine-chamber poems); (j.9) Sōnglíng zálù 松陵雜錄 (Wújiāng miscellaneous records); (j.10) Wúmén zálù 吳門雜錄 (Sūzhōu miscellaneous records) + 行狀 行狀 (by Xíngyuān 行淵) + 塔銘 塔銘 (unnamed author, likely same dharma-brother circle).

Tiyao

Not applicable — this is a Jiā-xīng-canon imprint (J28 B205), not a WYG text. The 1661 Yán dàcān preface + the Lǐ Mó preface + the Xíngyuān 行狀 + the Kāng-xī-era 塔銘 provide the biographical documentation summarized under Abstract.

Translations and research

  • Jiang Wu, Enlightenment in Dispute (2008). Xíng-zhōu is referenced briefly as the Lóng-chí post-Wàn-rú administrator; his role in curating Wàn-rú’s yǔlù is a textual-critical datum for Wàn-rú’s dates.
  • Liào Zhào-hēng 廖肇亨, 《忠義菩提》 (2013). The Wú-jiāng Chéng-tiān Wàn-shòu-sì restoration as the final abbacy has loyalist-memorial connections through the Zǐ-bó Zhēn-kě / Lù Guāng-zǔ / Féng Mèng-zhēn late-Míng Buddhist network.
  • No Western-language treatment.

Other points of interest

  • Wànrú yǔlù editorial continuity. Xíngzhōu is the direct editorial bridge between the Wànrú yǔlù at KR6q0404 (which he supervised in cutting 1657–58 immediately after the master’s death) and the present yǔlù at KR6q0424 (cut after his own 1670 death). This father-son editorial continuity documents the explicit transmission of editorial authority from generation to generation in the MìyúnWànrú sub-branch.
  • Three-lineage hermitage sequence at Nánhú Rúrúān. The hermitage site of Nánhú Rúrúān / Yuānshuǐ Tóngyuèān is one of the most institutionally porous sites in the J26–J28 cluster, housing successively: Yuānhú Miàoyòng 鴛湖妙用 (Cáodòng Nánmíng sub-line, pre-1642, cf. KR6q0416) → Wànrú Tōngwēi 萬如通微 (Línjì Mìyún-line, 1642–49, cf. KR6q0404) → Jièwéi Xíngzhōu (Línjì, 1649–56, present text). Three different sub-lineages across three consecutive master-generations at the same site. This is an exceptional datum for the cross-lineage porosity of Jia-xing Chán institutional-continuity during the MíngQīng transition.
  • Yúnmén / Xuějiào Yuánxìn 1647 funeral episode. Xíngzhōu’s participation in Xuějiào Yuánxìn’s 1647 funeral at Yúnménsì — including the construction of the 辨才古塔 (Biàncái ancient-pagoda, named after the Táng-era Xīxīngsì master Xuějiào cited as precedent) — is a rare prose-preserved datum for the Yúnménsì seat’s transition out of the late-Xuě-jiào era. This information is preserved in the Xíngyuān 行狀 at juan 10 but has not been systematically cross-examined with the Yúnménsì institutional documentation.
  • Five-Yuán lineage-branch restoration. Xíngzhōu’s Wànshòusì 萬壽寺 final-year abbacy restores an Sòng-era seat of Bàoběn Yuán chánshī 報本元禪師 — continuing the thread of “Chán zǔtíng 祖庭 restorations” that also animates KR6q0413 (Nánhuá), KR6q0415 (Zhāojué), KR6q0420 (Shíshuāng). Xíngzhōu’s contribution to this regional Qīng-era restoration-wave is characteristically modest-scale (a 1-year tenure rather than decades), reflecting the difficulties of Wújiāng Jia-nán institutional-recovery in the late 1660s.

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