Shèngjīng Fèngtiān Bōrě Gǔlín chánshī yǔlù 盛京奉天般若古林禪師語錄
Recorded Sayings of Chán Master Gǔ-lín of Bō-rě [-sì] in Fèng-tiān, Shèng-jīng by 智 (說), 正繼 (等錄), 正燈 (等編)
Six-juan yǔlù of Gǔlín Zhì Gǔlín Zhì 古林智 (1623 – 1695-12-21, age 73, sēnglà 67), LínjìYángqí 33rd-generation dharma-heir of Yǔsōng Chuányì 語嵩傳裔 (1611–1666) in the Pòshān Hǎimíng 海明 line. Native of Húguǎng Chángshā 長沙, lay surname Zhū 朱 (variant 李). Tonsured at age 6 at Éméishān; served Pòshān at Shuāngguì for over a decade in his youth before final transmission from Yǔsōng. Recorded by his attendant Zhèngjì 正繼 děng lù and compiled by his fǎsì Zhèngdēng 正燈 děng biān.
The yǔlù is the principal Manchurian Buddhist yǔlù of the Pò-shān-line generation following 函可 (cf. KR6q0527). Documents teaching at four successive Liáoyáng / Fèngtiān abbacies: Shèngjīng Bōrě chánsì 盛京般若禪寺 (Mukden / Shenyang — entered 康熙壬子 = 1672 winter, his principal seat); Liáoyáng Rúlái chányuàn 遼陽如來禪院; Liáoyáng Jiànníng chánsì 遼陽建寧禪寺; and Fèngtiānfǔ Dōng Qiánshāntái Dàbēi chánsì 奉天府東前山臺大悲禪寺. The principal preface is dated 康熙乙卯歲菊月九日 = 1675-10-26 (Kāngxī 14, lunar 9/9) by the regional Liáodōng official “奉天府通判 陞江西廣信府” — i.e. a Manchu / Han official transitioning from a Mukden post to a Jiāngxī one. notBefore = 1672 (Bōrě entry); notAfter = 1695 (death). Printed as Jiāxīng Canon J38 B429.
Contents. Juan 1: prefaces (three); Shèngjīng Bōrě yǔlù. Juan 2: Liáoyáng Rúláichányuàn yǔlù. Juan 3: Liáoyáng Jiànníngsì yǔlù; pǔshuō. Juan 4: Dàbēisì yǔlù; jīyuán; sònggǔ on classic gōngàn (拈花, 痛棒, 青州衫, 麻三觔, 新婦騎驢阿姑牽, 俱胝一指, etc.). Juan 5–6: continuing materials, fǎyǔ, fóshì, and the closing xíngzhuàng — the principal source for his life including the death-date reference.
Tiyao
Not applicable — Jiā-xīng-canon imprint (J38 B429).
Other points of interest
This yǔlù and KR6q0527 《千山剩人禪師語錄》 together constitute the principal documentation of post-1644 LínjìYángqí Buddhism in Manchuria. Where 函可 (1612–1660) was an exiled Cáodòng-line Míng-loyalist who founded Buddhism on the Liáodōng frontier, Gǔlín Zhì arrives a generation later and represents the imperially-sanctioned second-stage institutional consolidation: he was active in Mukden (“盛京 / 奉天”) under the Manchu-court infrastructure rather than in remote frontier exile. The 1675 official-class preface — written by a Mukden official transitioning to a Jiāngxī post — illustrates the smooth integration of Manchurian Buddhism into Qīng administrative geography by the Kāngxī era.