Zhìyín 智誾 (Xuěguān Zhìyín 雪關智誾)
Late-Wàn-lì / Chóng-zhēn-era Cáodòng 曹洞 Chán master, 31st-generation Cáodòng in the Shòuchāng Wúmíng Huìjīng 壽昌無明慧經 sub-line. Principal dharma-heir of Bóshān Wúyì Yuánlái 博山無異元來 (1575–1630) and his immediate successor at the Bóshān seat from 1632. Fǎhuì 法諱 Zhìyín 智誾, changed to Dàoyín 道誾 in 1632 on pagoda-sweeping at Wúmíng Huìjīng’s Shòuchāngsì tomb, to formally succeed the Shòuchāng lineage. Hào Xuěguān 雪關 (“Snow-Pass”, from a Xuěguān gē 雪關歌 composed during his six-year bìguān 閉關). Lay surname Fù 傅 (in the text variant-written 傳), of Shàngráo 上饒 (Jiāngxī). Lifedates 萬曆 13 乙酉 9.1 – 崇禎 10 丁丑 10.11 = ~20 September 1585 – 26 November 1637, age 53 suì. DILA A011738.
Early life. Father Fù Chóngjiǎn 傅崇儉 died when Zhìyín was 8; widowed mother Zhèngshì 鄭氏 sent him to Jǐngdésì 景德寺 as a tóngzǐ under an elder named Fùgōng. Vision of Guānyīn touching his head strengthened him. Questioned the Platform Sutra’s huǒ shāo hǎidǐ 火燒海底 line; went to Bóshān Yuánlái for Chán training. First awakening on the chuánzǐ cángshēn 船子藏身 gōngàn on seeing a loose millstone grinding-nose, with verse “zhíxià xiāngféng chù, yóulái jué fùcáng 直下相逢處由來絕覆藏”. Six-year bìguān sitting on a fire-box with a fǎncān 返參 mirror at Yúnqīsì. Composed the Xuěguān gē 雪關歌 from which the hào derives. Appointed shǒuzuò 首座 by Yuánlái.
Six abbacies. (1) Yíngshān 瀛山 (1629, famously took up a ruined seat and composed the Pòyuàn gē 破院歌, receiving a response-poem from the grand-secretary Zhèng Fāngshuǐ 鄭方水). (2) Xīnzhōu Bóshān Néngrénsì 信州博山能仁寺 (succeeded Yuánlái after the 1630 death; formally entered the seat Chóngzhēn 5.4.1 = 19 May 1632). (3) Fúzhōu Gǔshān Yǒngquánsì 福州鼓山湧泉禪寺 (1632, petitioned by the Fújiàn bibliographer Cáo Xuéquán 曹學佺; pagoda-sweeping of Wúmíng Huìjīng at Shòuchāng and name-change to Dàoyín). Zhìyín’s 1632 Gǔshān abbacy is the founding event of the Gǔshān Chán school whose subsequent (more famous) tenure by Yǒngjué Yuánxián secured the sub-lineage’s institutional base. (4) Hang-zhōu Hǔpáosì 虎跑寺 (bǐngzǐ 1636 spring, petitioned by zhōngchéng Yú Dàchéng 余大成 and Hang-zhōu tuīguān Huáng Duānbó 黃端伯). (5) Hang-zhōu Miàoxíngsì 妙行寺 (re-founded 1636, Great Hall completed 1637). (6) Final return to Yíngshān in 1637 autumn due to illness. Died at Yíngshān 1637.10.11 (= 26 November 1637); body returned to Bóshān for burial at the western ridge of Lotus-Flower Peak.
Signature genre. The 《禪鏡語》 禪鏡語 (“Chán Mirror-Words”, at juan 7 of the yǔlù) is a pedagogical parallel to Yuánlái’s Chán jǐngyǔ 禪警語 (KR6q0417 juan 4) — the “mirror” (jìng 鏡) being Zhìyín’s signature fǎncān training-device during the 六年雪 bìguān. Also the Chánjìng fāyǐn 禪淨發隱 (“Disclosing the Hidden in Chán and Pure Land”) at juan 4 is an unusually explicit Chán–Pure Land syncretic essay for a Shòu-chāng-line Cáodòng master.
Work: KR6q0418 《雪關禪師語錄》 (13 juan, Jiāxīng Canon J27 B198, compiled by attendant Chéngluán Chuánshàn and dharma-grandson Kāixuàn). Biographical apparatus at juan 13: zhuàn by Cáo Xuéquán 曹學佺 (1574–1646, the Fújiàn bibliographer) + tǎmíng by Huáng Duānbó 黃端伯 (c. 1585–1646, the Jiāngyīn loyalist-martyr — whose preserved signed prose pieces are few).
Sources: KR6q0418 juan 13 zhuàn + tǎmíng; Wǔdēng quánshū 五燈全書 juan 63; DILA A011738. Hsuan-Li Wang, “Gushan” (Columbia Ph.D. diss., 2014), for the Gǔshān foundation context.