Dàbēi Miàoyún chánshī yǔlù 大悲妙雲禪師語錄
Recorded Sayings of Chán Master Miào-yún of Dà-bēi [-sì] by 真雄 (說), 機德 (等編)
Six-juan yǔlù of Miàoyún Zhēnxióng 真雄 妙雲真雄 (b. 1634-10-28, death year unknown), LínjìYángqí 32nd-generation dharma-heir of Jièān Wùjìn 介菴悟進 (1612–1673), thus a co-disciple of 圓法 (cf. KR6q0532), 真璨 (KR6q0533), and 真在 (KR6q0534). Native of Jīnhuá Wǔyì 金華武義, lay surname Xú 徐, original monastic name Shòufēng 壽峰. Compiled by his fǎsì Tiānwéi Jīdé 機德 děng biān. The yǔlù documents his teaching at three abbacies: Shāndōng Línqīngzhōu Dàbēi chánsì 山東臨清州大悲禪寺, then on his return south the prestigious Zhèjiāng Jiāxīng Sāntǎ Jǐngdé chánsì 嘉興三塔景德禪寺 (the same seat formerly held by his elder co-disciple 圓法 until 1669), with the Hǎihuì chányuàn 海會禪院 also within the Sāntǎfǔ complex.
The yǔlù opens with three qǐngqǐ (invitation petitions): from the gentry of Línqīngzhōu (Shāndōng) and Jiāxīngfǔ, plus a third from the Jǐngdé fǎzhí 景德法姪 (younger dharma-nephew at Sāntǎsì); a zhuàn (biography) follows immediately. notBefore = 1672 (壬子, fùfǎ and the implied beginning of his preaching career — supported by the xínglüè note “師自壬子離金明”); notAfter = 1713 (printing date in the colophon: 康熙五十二年歲次癸巳九月吉旦). Printed as Jiāxīng Canon J38 B415.
Contents. Juan 1: prefaces, three qǐng-qǐ, Dà-bēi Miào-yún chán-shī zhuàn, Lín-qīng-zhōu Dà-bēi yǔ-lù. Juan 2: Sān-tǎ Jǐng-dé Hǎi-huì yǔ-lù. Juan 3: niān-gǔ. Juan 4: sòng-gǔ, fǎ-yǔ (示天惟德記錄, 示天嶧脩侍者, etc.), xíng-lüè (autobiographical narration). Juan 5: jī-yuán, xiàng-zàn (image-encomia for Avalokiteśvara, Bodhidharma, his teacher Jiè-ān, his elder co-disciple Ān-huà Shì-gāo 安化世高 本則, and the lay patron Mù-gōng Xiàng 牧公項), and the lián-fāng-jì listing all twenty of his dharma-heirs. Juan 6: closing jì, fó-shì, and printing colophon.
Tiyao
Not applicable — Jiā-xīng-canon imprint (J38 B415).
Other points of interest
The Sāntǎ Jǐngdé succession is significant: when Zhǔfēng Yuánfǎ 圓法 died in 1669 leaving only one fǎsì (the distant Huáiān Xīnzōng Chéngrán), the seat passed laterally to a younger dharma-nephew within the broader Jīnmíng Jièān 金明介菴 line — Miàoyún Zhēnxióng — rather than to one of Zhǔfēng’s own disciples. This kind of intra-lineage abbatial sharing is a characteristic feature of the Jiā-xīng-area LínjìYángqí federation in the Kāngxī era. The 1713 print date — forty years after his teacher’s 1673 death and four decades after his own fùfǎ — also suggests that Zhēnxióng lived into the 1690s and that the corpus accumulated steadily before being engraved by his disciples after his death.