二隱謐禪師語錄

Èryǐn Mì chánshī yǔlù 二隱謐禪師語錄

Recorded Sayings of Chán Master Èr-yǐn Mì by 謐 (說), 超巨 (等編), 超秀 (等編)

About the work

Ten-juan yǔlù of Èryǐn Xíngmì 謐 二隱行謐 (c. 1606–1665) — full-form name with the 行 generation-character preserved. The present text is Xíngmì’s own yǔlù, complementing his earlier editorial work as compiler of his master Línyě Tōngqí’s yǔlù at KR6q0408 (where Xíngmì’s 1658 hòubá is a key textual document). See the person-note at 行謐 for the full life-frame already established. Fǎhuì 法諱 Xíngmì 行謐, hào Èryǐn 二隱 (“Second-Hermit”); late-life hào Qǐshān 屺山 from his final Chángzhōu Yíxīng Qǐshān Bǎoānsì 宜興屺山保安寺 abbacy. 33rd-generation Línjì (行-generation Mìyún sub-line; double-transmission from Mìyún Yuánwù and Línyě Tōngqí). Compiled by dharma-heirs Chāojù 超巨 超巨 and Chāoxiù 超秀 超秀 at Jiāngnán Yángzhōu Gāoshā Tiānwángsì 江南揚州高沙天王禪寺 and Húguǎng Jīngzhōu Jiānglíng Shuǐyuè Chányuàn 湖廣荊州江陵水月禪院. Historic preface by the Manchu Qīng prince Chání 察尼 (duōluó bèilè 多羅貝勒, dàngkòu dàjiāngjūn 蕩寇大將軍) stationed at Jīngnán during the Three Feudatories Revolt 三藩之亂, dated 康熙戊午 = Kāngxī 17 / 1678. Non-commentary; commentedTextid omitted. Printed as Jiāxīng Canon J28 B212.

Abstract

Author. Xíngmì was born c. 1606 (60 suì at his 1665 death) to the Jīn 金 family in XīShǔ GǔYú Chāngzhōu 西蜀古渝昌州 (Sichuan, modern Dàzú 大足 district of Chóngqìng). Native-place tonsure at Wénbǐfēng Wòfósì 文筆峰臥佛寺. Traveled to Jīnlíng carrying sūtras, where he met Pòshān Hǎimíng 破山海明 at Dōngtǎsì 東塔寺 and received a sealing-verse. Subsequently consulted Qìngshān Tiānyǐn 磬山天隱, Jìngshān Xuějiào 徑山雪嶠, and finally Mìyún Yuánwù 密雲圓悟 at Tiāntóng, where he had his decisive awakening on bell-sound during night-sitting. Mi-yun’s up-coming shàngtáng test: Xíngmì asked “jìn dàdì shì shāmén yī zhī yǎn, qiě dào héshàng xiàng shèn-me chù diǎn 盡大地是沙門一隻眼且道和尚向甚麼處點”; Mìyún lifted his staff in a striking-gesture; Xíngmì bowed, “rúcǐ zé guāngzhào dàqiān qù yě 如此則光照大千去也” — recorded transmission-level exchange with Mi-yun (before 1642 death).

Six years at Liánhuáfēng (c. 1636–42). Left Mi-yun for Liánhuáfēng 蓮華峰 (Tāizhōu Tiāntāishān) for six years of private practice. Mi-yun’s 1642 death preceded Xíngmì’s sealing-event.

Línyě transmission (1642–44). 林野奇和尚 Línyě Tōngqí continued Mi-yun’s seat at Tōngxuánsì 通玄寺 (1642+). Línyě sent a summons-verse; Xíngmì joined Línyě at Tōngxuán as 書記 書記. Formal sealing exchange with Línyě on the “dīshuǐ dīdòng 滴水滴凍” gōngàn. 甲申冬 甲申冬 (= 1644 winter): Línyě publicly presented the yīfú 衣拂 lineage-robe-and-fly-whisk to Xíngmì as formal CáodòngLínjì cross-transmission; the transmission-偈 is preserved in KR6q0408’s Línyě yǔlù.

Bìguān and return (1645–48). 乙酉 乙酉 (= 1645): 3-year bìguān 閉關 at Tāizhōu Huángyá Fǎlúnsì 台州黃崖法輪寺. 丁亥 丁亥 (= 1647): emerged and returned to Tōngxuán to pay respects at Línyě’s seat.

Six abbacies (1648–1665). (1) Yuèzhōu Shànxī Shīfēng Fǎxiángsì 越州剡溪獅峰法祥禪寺 — first abbacy, 戊子 戊子 (= 1648), on petition of Wáng Cúnzhuō 王存拙. (2) Jiāxīng Xiùshuǐ Qīzhēnsì 嘉興秀水棲真禪寺 — 庚寅 庚寅 (= 1650), on petition of Qián xiàngguó 錢相國 (= Qián Qiānyì? — or more likely another Qián-family official at Jiāxīng). (3) Re-zhù Fǎxiángsì (second Shànxī tenure) + Yuèzhōu Dúxiùfēng Dàmíngsì 越州獨秀峰大明禪寺 — 辛卯 辛卯 (= 1651), on petition of Xú Yīmíng 徐一鳴. (4) Sōngjiāng Huátíng Chuánzǐ Fǎrěnsì 松江華亭船子法忍禪寺 — 癸巳 癸巳 (= 1653), on petition of Cáo Éxuě 曹峨雪. This is the seat at which Xíngmì compiled Línyě Tōngqí’s yǔlù (= KR6q0408) with the 1658 hòubá. (5) Jiāhé Sāntǎ Lóngyuānsì 嘉禾三塔龍淵寺 — 丙申 丙申 (= 1656), on petition of Tán Zhēnmò 譚貞默 (掃庵, at KR6q0408, KR6q0413, KR6q0414, etc.). The 1658 hòubá signed “龍淵行謐” refers to this Lóngyuānsì residence. (6) Chángzhōu Yíxīng Qǐshān Bǎoānsì 常州宜興屺山保安禪寺 — 己亥 己亥冬 (= 1659 winter), on petition of Zhōu Zhèngrú 周正儒. The Qǐshān seat gave him his late-life hào 屺山二隱 屺山二隱 and is the central abbacy of his final years. Died at Bǎoān 1665.

Death (1665). 乙巳 6.28 午時 (= Kāngxī 4 / 1665 lunar 6.28 noon = ~9 August 1665), age 60 suì / sēnglà 32. Final death-exchange with dharma-heir Chāoxiàng 超象 — “wǒ xiàng wòfósì qù 向臥佛寺去” (“I am going to Wòfósì [= his home-temple in Sichuan]”). Buried at Bǎoān.

Compositional history. Text cut 13 years after Xíngmì’s death (1665 → 1678). The prefatorial apparatus is a remarkable cross-political set:

1. Chání 察尼 duōluó bèilè 多羅貝勒 dàngkòu dàjiāngjūn 蕩寇大將軍 — Manchu Qīng imperial-clan general stationed at Jīngnán 荊南 during the Three Feudatories Revolt (1673–81), dated 康熙戊午 = Kāngxī 17 / 1678. Chání was Prince Kāng 康親王 affiliated-branch, leading Qīng counter-insurgency operations in Húguǎng during the war. The Zhīyán chánshī 芝巖禪師 at Jīngnán’s Shuǐyuè Chányuàn brought Xíngmì’s posthumous manuscript to Chání and secured imperial-kin patronage for the cutting.
2. Cáo Xūn 曹勳 preface — the same 曹勳 of Níngbō who wrote Línyě Tōngqí’s xíngzhuàng at KR6q0408 — undated.
3. Zhōu Zhèngrú 周正儒 preface + tǎmíng — Bǎoān lay-patron who first invited Xíngmì in 1659.
4. Additional short preface.

notBefore = 1648 (戊子 Fǎxiáng first shàngtáng). notAfter = 1678 (Chání preface).

Contents by juan. (j.1) Fǎxiáng 法祥 + Qīzhēn 棲真 yǔlù; (j.2) Re-zhù Fǎxiáng + Dàmíng 大明 yǔlù; (j.3) Chuánzǐ Fǎrěn 船子法忍 yǔlù; (j.4) Qǐshān Bǎoān 屺山保安 yǔlù (final abbacy); (j.5) xiǎocān 小參 + shìzhòng 示眾; (j.6) shìzhòng + fǎyǔ 法語 + niānsòng 拈頌; (j.7) jǔgǔ 舉古 + dàigǔ 代古 + biégǔ 別古 + jīyuán 機緣; (j.8) niāngǔ 拈古; (j.9) sònggǔ 頌古; (j.10) jìsòng 偈頌 + qǐ 啟 + shūwèn 書問 + zázhù 雜著 + 塔銘 附 塔銘(附) by Zhōu Zhèngrú (post-1665).

Tiyao

Not applicable — this is a Jiā-xīng-canon imprint (J28 B212), not a WYG text. The 1678 Chání preface, the Cáo Xūn preface, and the 塔銘 by Zhōu Zhèngrú provide the principal biographical documentation summarized under Abstract.

Translations and research

• Jiang Wu, Enlightenment in Dispute (2008). Xíng-mì appears as Lín-yě’s principal Cáo-dòng-crossover dharma-heir and as the editor of Lín-yě’s own yǔlù (cf. KR6q0408).
• Liào Zhào-hēng 廖肇亨, 《忠義菩提》 (2013). The Yí-xīng Qǐ-shān Bǎo-ān-sì lay-patron network and the Zhōu Zhèng-rú Bǎo-ān connection are documented.
• Modern studies of the Three Feudatories Revolt (三藩之亂) military history: the 1678 Chá-ní preface is a small but specific datum for the Manchu imperial-kin Buddhist patronage in the Hú-guǎng war-theater.
• No dedicated Western-language treatment.

Other points of interest

• Manchu-prince preface during the Three Feudatories Revolt. Chání’s 1678 preface from Jīngnán is an exceptional Manchu imperial-kin Chán-patronage document dated to the heart of the Wū Sānguì revolt. Chání writes as Dàngkòu dàjiāngjūn 蕩寇大將軍 (“General of Pacifying-Bandits”) — a front-line military title for the counter-insurgency campaign. That a senior Manchu imperial prince at a critical war-moment (1678 was during the Qīng counter-offensive that eventually crushed the revolt by 1681) sponsored the cutting of a deceased Chinese Chán master’s yǔlù is a remarkable datum for Qīng imperial-Buddhist cultural coexistence under wartime conditions. The preface is one of the most politically-weighted preface-documents in the entire J28 cluster.
• Xíngmì’s double-transmission. The tǎmíng documents Xíngmì’s extensive pre-Lín-yě training under Mìyún Yuánwù directly — the decisive bell-sound awakening at Tiāntóng, the guāngzhào dàqiān 光照大千 exchange. His post-Mìyún transition to Línyě’s service (1642+ at Tōngxuán) and formal sealing by Línyě in 1644 constitute a classic double-master inheritance: primary formation under the senior master (Mìyún), final sealing under the next-generation successor (Línyě). This is a distinctively Mìyún-line transmission pattern also visible in Dàxiū Zhū at KR6q0413 (Yuánlái → Xiàoyún / Shíyǔ cross-line) and Yúné Xǐ at KR6q0422 (Pòshān → Línyě).
• Editorial legacy connection to KR6q0408. Xíngmì’s editorship of Línyě Tōngqí’s yǔlù at KR6q0408 — with the 1658 hòubá signed 龍淵行謐 — places Xíngmì at Jiāhé Lóngyuānsì in 1658. The Zhōu Zhèngrú tǎmíng here confirms that Xíngmì’s Lóngyuān tenure ran from bǐngshēn 1656 (on Tán Zhēnmò’s petition) through at least 1658. The present KR6q0430 juan 3 preserves the Chuánzǐ Fǎrěnsì 松江華亭船子法忍禪寺 material from 1653+ — the very seat at which Xíngmì had assembled his master Línyě’s yǔlù for pre-1658 cutting. The cross-reference between the Fǎrěn corpus here and the Línyě-yǔlù compilation at KR6q0408 is a specific textual-monument cross-continuity between teacher and student yǔlù volumes.
• Sichuan-origin fourth-generation Línjì. Xíngmì is the second Sichuan-born major Mìyún-line master in the J26–J28 cluster (after Línyě Tōngqí himself at KR6q0408), with the third being Yúné Xǐ at KR6q0422. The Sichuan-origin element is emphasized in Xíngmì’s tǎmíng’s closing míng verse — “shēngzhǎng Bāchuān, zhèngguǒ Éqí 生長巴川證果鵝碃” — situating him in the Sichuan-born-but-Jiāng-nán-matured pattern that shaped much of the 17th-century Mìyún-line institutional expansion.

Links

• CBETA
• Author person-note: 行謐 Xíngmì (previously created from KR6q0408 context; now also his own author-of-record entry).
• Alt-name: 謐 (single-character catalog form) — person-note for this form is redundant with 行謐; the 謐 wikilink is used in the catalog header but redirects semantically to 行謐.
• Primary teachers: 圓悟 Mìyún Yuánwù (decisive awakening); Línyě Tōngqí (formal sealing, at KR6q0408).
• Other consulted masters: Pòshān Hǎimíng 破山海明 (cf. KR6q0402); Qìngshān Tiānyǐn 磬山天隱; Jìngshān Xuějiào 徑山雪嶠.
• Central lay-patron of the final Bǎoān abbacy: Zhōu Zhèngrú 周正儒 (also the tǎmíng author).
• Preface-writer: Chání 察尼 (Manchu Qīng prince, 1678 wartime patron).
• Dharma-brother / editorial-subject connection: KR6q0408 Línyě Tōngqí’s yǔlù (which Xíngmì compiled 1658 at Fǎrěnsì).