Xíngmì 行謐 (Èryǐn Xíngmì 二隱行謐)
Mid-seventeenth-century LínjìYángqí Chán monk of the 行-generation (dharma-grandson of Mìyún Yuánwù 密雲圓悟; dharma-son of Línyě Tōngqí 林野通奇, 1595–1652). Hào Èryǐn 二隱 (“Second-Hermit”); zì Lóngyuān 龍淵 (after his first abbacy, Lóngyuānsì 龍淵寺). Received transmission from Línyě at Tōngxuánsì on Tiāntāishān early in Línyě’s 1643–47 tenure, on the same occasion as Zìxián Xíngjué 自閑行覺 — the double-transmission at Tōngxuán that mirrors Línyě’s own 1639 dual-transmission from Mìyún. Named as the principal dharma-heir of Línyě in the 塔銘 by 木陳道忞 at KR6q0408 juan 8, and as the compiler-of-record in the xíngzhuàng by 曹勳.
Abbacy sequence (partially recoverable from KR6q0407 Tán Zhēnmò preface and KR6q0408 hòubá): (1) Lóngyuānsì 龍淵寺 (the seat giving his zì); (2) Zhūjīng 洙涇 (per Tán Zhēnmò’s remark “Yǐngōng cóng Zhūjīng lái 隱公從洙涇來” — “Yǐngōng [= Xíngmì] came from Zhūjīng”); (3) Huátíng Chuánzǐ Fǎrěnsì 華亭船子法忍寺 (Sōngjiāngfǔ, the site of the Táng Chán Boatman Déchéng’s stele — Xíngmì’s abbatial seat at the time of compiling his master’s yǔlù, as stated in the juan 1 compiler-line). The Chuánzǐ / Sichuan allusion links Xíngmì’s compilation-site to Línyě’s Sichuan origin (both Boatman Déchéng and Línyě are Sichuan-born masters who transformed the Jiāngnán Chán tradition) — a carefully-staged literary-topographic device.
Primary compilation work: KR6q0408 《林野奇禪師語錄》 (8 juan, over 50,000 characters per Xíngmì’s own hòubá accounting; Jiāxīng J26 B186). The hòubá is dated 順治戊戌佛歡日 = Shùnzhì 15.7.15 (13 August 1658, Ullambana / 盂蘭盆 day, “Buddha-Joy Day”). Xíngmì states that he re-edited the five abbacies’ scribes’ records (“wǔ chà jìshì suǒ lù shàngtáng fǎyǔ jīyuán 五剎記室所錄上堂法語機緣”) after an earlier partial cutting by Fógǔ Wén 佛古聞 had been deemed “not yet fully in order” (Tán Zhēnmò’s judgment: “biāncì wèi jìn zhuāngyán 編次未盡莊嚴”). The hòubá’s editorial philosophy is the paradox “xiānshī shí zǎi cóng wú yīzì suǒ shuō; Xíngmì dào zhèlǐ bù cún yīzì 先師十載從無一字所說行謐到這裏不存一字” (“my late master across ten years spoke no [real] word; I, Xíngmì, here preserve no [superfluous] word”).
No independent yǔlù survives under his name; he is known only through the Línyě materials he curated and through incidental mentions in the Tán Zhēnmò, Cáo Xūn, and Wāng Tǐng prefaces to KR6q0408.
Sources: KR6q0408 juan 1 prefaces, juan 8 xíngzhuàng / tǎmíng / hòubá; Wǔdēng quánshū 五燈全書 juan 68.