Sānfēng Bànshuǐ Yuán chánshī yǔlù 三峰半水元禪師語錄
Recorded Sayings of Chán Master Bàn-shuǐ Yuán of Sān-fēng [-sì] by 發元 (說), 光深 (等錄), 德玉 (序)
Single-juan yǔlù of Bànshuǐ Fāyuán 發元 半水發元 (?–1691-07-26), LínjìYángqí dharma-heir of Dàhǒu Yìnchuán 大吼印傳 — thus a fǎsūn of Pòshān Hǎimíng 海明 (1597–1666) and dharma-nephew of Shèngkě Déyù 德玉 (1628–1701). Native of Bāxiàn 巴縣 (Sìchuān, Chóngqìng region), lay surname Yú 余. Compiled by his fǎsì Xīngrán Guāngshēn 光深 děng lù. The catalog persons-list registers the preface-author as 華嚴玉 — this is Shèngkě Déyù himself, who signed the preface as “華岩玉老僧” 華岩玉老僧 (“the old monk Yù of Huáyán”); the cross-reference to 德玉 is established through DILA A037583 / A001669.
The preface provides important lineage information: Bànshuǐ “received precepts (shīluó) from Shígǔ 石谷 (my dharma-nephew), received the yìnjì from Dàhǒu 大吼 (my dharma-elder-brother), and is thus the eldest grandson (dísūn 嫡孫) of the late master Shuāngguì 雙桂 (= Pòshān Hǎimíng).” It also records that Bùyàn Dàolè 道樂 — Déyù’s own fǎsì and the subject of KR6q0538 — undertook the engraving “代刻”. notBefore = 1666 (康熙丙午, the earliest dated kāilú sermon at the Sānfēng monastery); notAfter = 1691 (preface dated 康熙辛未花朝月補天日 = 1691-04-13, lunar 2/19, just months before Bànshuǐ’s death). Printed as Jiāxīng Canon J38 B420.
Contents. Single juan: preface; mùlù (table of contents listing 20 shàngtáng, 2 xiǎocān, 1 cháhuà, 5 jīyuán, 1 sònggǔ, 11 yìnjì, and 22 zájì); the corresponding sections; and a closing xínglüè by his disciples noting his death on 康熙三十年辛未前七月初二日未時 = 1691-07-26.
Tiyao
Not applicable — Jiā-xīng-canon imprint (J38 B420).
Other points of interest
This is a textually rich witness to the Pòshān Hǎimíng SìchuānChóngqìng LínjìYángqí network in the late Kāngxī era — successor to the post-Sānfān-luàn (after 1681) reconstruction of regional Buddhism in the upper Yangtze. The preface is one of the few self-statements by Shèngkě Déyù as elder spokesman for the Huáyánsì cohort, and it documents in concrete genealogical terms how the second-generation post-破山 students cooperated across abbacies — Déyù prefacing his nephew’s yǔlù, while Déyù’s own fǎsì 道樂 handled the printing on his uncle’s behalf.