---
title: "五燈會元 · 汝州風穴延沼禪師"
description: "五燈會元由宋代高僧普濟編撰，成書於南宋淳祐年間，是中國禪宗重要典籍之一。該書彙編了禪宗五家七宗的傳法譜系與公案語錄，包括法眼、雲門、曹洞、臨濟、溈仰五宗祖師的機鋒對話與悟道因緣，系統整理了禪宗從初祖達摩至唐宋時期的發展脈絡。全書共二十卷，以燈燈相傳為喻，展現了禪宗心法傳承的歷史軌跡。作為研究唐宋禪宗思想的核心文獻，五燈會元不僅是佛教史學的重要資料，更是禪門修行者參究心性的權威指南，在中國佛教史上具有不可替代的地位。"
url: "https://rushiwowen.co/en/r/cma8xec8o0li5l4044bsvvxo0"
---

### 汝州風穴延沼禪師

> Master Fengxue Yanzhao of Ruzhou

餘杭劉氏子。幼不茹葷。習儒典。應進士。一舉不遂。乃出家。依本州開元寺智恭披削受具。習天台止觀。年二十五。謁鏡清。清問。近離甚處。師曰。自離東來。清曰。還過小江也無。師曰。大舸獨飄空。小江無可濟。清曰。鏡水秦山。鳥飛不度。子莫道聽途言。師曰。滄溟尚怯艨䑳勢。列漢飛帆渡五湖。清竪拂子曰。爭奈這箇何。師曰。這箇是甚麼。清曰。果然不識。師曰。出沒卷舒。與師同用。清曰。杓卜聽虗聲。熟睡饒讇語。師曰。澤廣藏山。理能伏豹。清曰。捨罪放愆。速須出去。師曰。出去即失。便出。到法堂乃曰。夫行脚人。因緣未盡其善。不可便休去。却回曰。某甲適來。輒陳小騃。冒瀆尊顏。伏蒙慈悲。未賜罪責。清曰。適來言從東來。豈不是翠巖來。師曰。雪竇親棲寶葢東。清曰。不逐忘羊狂解息。却來這裏念篇章。師曰。路逢劒客須呈劒。不是詩人莫獻詩。清曰。詩速祕却。略借劒看。師曰。󳮩首甑人𢹂劒去。清曰。不獨觸風化。亦自顯顢頇。師曰。若不觸風化。爭明古佛心。清曰。如何是古佛心。師曰。再許允容。師今何有。清曰。東來衲子。菽麥不分。祇聞不已而已。何得抑已而已。師曰。巨浪涌千尋。澄波不離水。清曰。一句截流。萬機寢削。師便禮拜。清曰。衲子俊哉。衲子俊哉。師到華嚴。嚴問。我有牧牛歌。輒請闍黎和。師曰。羯鼓掉鞭牛豹跳。遠村梅樹觜盧都。師參南院。入門不禮拜。院曰。入門須辯主。師曰。端的請師分。院於左膝拍一拍。師便喝。院於右膝拍一拍。師又喝。院曰。左邊一拍且置。右邊一拍作麼生。師曰。瞎。院便拈棒。師曰。莫盲枷瞎棒。奪打和尚。莫言不道。院擲下棒曰。今日被黃面浙子鈍置一場。師曰。和尚大似持鉢不得。詐道不飢。院曰。闍黎曾到此間麼。師曰。是何言歟。院曰。老僧好好相借問。師曰。也不得放過。便下。參眾了。却上堂頭禮謝。院曰。闍黎曾見甚麼人來。師曰。在襄州華嚴與廓侍者同夏。院曰。親見作家來。院問。南方一棒作麼商量。師曰。作奇特商量。師却問。和尚此間一棒作麼商量。院拈拄杖曰。棒下無生忍。臨機不見師。師於言下大徹玄旨。遂依止六年。四眾請主風穴。又八年。李史君與闔城士庶。再請開堂演法矣。上堂。夫參學眼目臨機。直須大用現前。勿自拘於小節。設使言前薦得。猶是滯殻迷封。縱然句下精通。未免觸途狂見。應是從前依他作解。明昧兩岐。與你一時掃却。直教箇箇如師子兒。吒呀地哮吼一聲。壁立千仞。誰敢正眼覰著。覰著即瞎却渠眼。時有僧問。如何是正法眼。師曰。即便𭣟瞎。曰。𭣟瞎後如何。師曰。撈天摸地。師後因本郡兵𭁵作孽。與眾避地于郢州。謁前請主李史君。留於衙內度夏。普設大會。請師上堂。纔陞座。乃曰。祖師心印。狀似鐵牛之機。去即印住。住即印破。祇如不去不住。印即是。不印即是。還有人道得麼。時有盧陂長老出。問。學人有鐵牛之機。請師不搭印。師曰。慣釣鯨鯢澄巨浸。却嗟蛙步𩥇泥沙。陂佇思。師喝曰。長老何不進語。陂擬議。師便打一拂子。曰。還記得話頭麼。試舉看。陂擬開口。師又打一拂子。牧主曰。信知佛法與王法一般。師曰。見甚麼道理。牧主曰。當斷不斷。反招其亂。師便下座。至九月。汝州太師宋侯捨宅為寺。復來郢州。請師歸新寺住持。至周廣順元年。賜額廣慧。師住二十二年。常餘百眾。上堂。僧問。如何是佛。師曰。如何不是佛。曰。未曉玄言。請師直指。師曰。家住海門洲。扶桑最先照。問。朗月當空時如何。師曰。不從天上輥。任向地中埋。問。古曲無音韻。如何和得齊。師曰。木鷄啼子夜。芻狗吠天明。上堂。舉寒山詩曰。梵志死去來。魂識見閻老。讀盡百王書。未免受捶栲。一稱南無佛。皆以成佛道。僧問。如何是一稱南無佛。師曰。燈連鳳翅當堂照。月映娥眉𮠁面看。問。如何是佛。師曰。嘶風木馬緣無絆。背角泥牛痛下鞭。問。如何是廣慧劒。師曰。不斬死漢。問。古鏡未磨時如何。師曰。天魔膽裂。曰。磨後如何。師曰。軒轅無道。問。矛盾本成雙翳病。帝網明珠事若何。師曰。為山登九仞。捻土定千鈞。問。干木奉文侯。知心有幾人。師曰。少年曾決龍虵陣。老倒還聽稚子歌。問。如何是清涼山中主。師曰。一句不遑無著問。迄今猶作野盤僧。問。如何是和尚家風。師曰。鶴有九皋難翥翼。馬無千里謾追風。問。未有之言。請師試道。師曰。入市能長嘯。歸家著短衣。問。夏終今日。師意如何。師曰。不憐鵝護雪。且喜蠟人冰。問。歸鄉無路時如何。師曰。平窺紅爛處。暢殺子平生。問。滿目荒郊翠。瑞草却滋榮時如何。師曰。新出紅爐金彈子。簉破闍黎鐵面皮。問。如何是互換之機。師曰。和盲愂愬瞎。問。真性不隨緣。如何得證悟。師曰。豬肉案上滴乳香。問。如何是清淨法身。師曰。金沙灘頭馬郎婦。問。一色難分。請師顯示。師曰。滿爐添炭猶嫌冷。路上行人祇守寒。問。如何是學人立身處。師曰。井底泥牛吼。林間玉兔驚。問。如何是道。師曰。五鳳樓前。曰。如何是道中人。師曰。問取皇城使。問。不傷物義。請師便道。師曰。劈腹開心。猶未性燥。問。未定渾濁。如何得照。師曰。下坡不走。快便難逢。問。如何是衲僧行履處。師曰。頭上喫棒。口裏喃喃。問。靈山話月。曹溪指月。去此二途。請師直指。師曰。無言不當瘂。曰。請師定當。師曰。先度汨羅江。問。任性浮沉時如何。師曰。牽牛不入欄。問。凝然便會時如何。師曰。截耳臥街。問。狼烟永息時如何。師曰。兩脚捎空。問。祖令當行時如何。師曰。點。問。不施寸刃。便登九五時如何。師曰。鞭屍屈項。上堂。舉古云。我有一隻箭。曾經久磨煉。射時徧十方。落處無人見。師曰。山僧即不然。我有一隻箭。未甞經磨煉。射不徧十方。要且無人見。僧便問。如何是和尚箭。師作彎弓勢。僧禮拜。師曰。拖出這死漢。問。牛頭未見四祖時如何。師曰。披席把盌。曰。見後如何。師曰。披席把盌。問。未達其源時如何。師曰。鶴冷移巢易。龍寒出洞難。問。不露鋒鋩句。如何辯主賓。師曰。口銜羊角驃膠粘。問。將身御險時如何。師曰。布露長書寫罪原。問。學人解問誵訛句。請師舉起訝人機。師曰。心裏分明眼睛黑。問。生死到來時如何。師曰。青布裁衫招犬吠。曰。如何得不吠去。師曰。自宜軃避寂無聲。問。如何是真道人。師曰。竹竿頭上禮西方。問。魚隱深潭時如何。師曰。湯盪火燒。問。如何是諸佛行履處。師曰。青松綠竹下。問。如何是大善知識。師曰。殺人不眨眼。曰。既是大善知識。為甚麼殺人不眨眼。師曰。塵埃影裏不拂袖。畵戟門前磨寸金。問。一即六。六即一。一六俱亡時如何。師曰。一箭落雙鵰。曰。意旨如何。師曰。身亡跡謝。問。摘葉尋枝即不問。直截根源事若何。師曰。赴供凌晨去。開塘帶雨歸。問。問問盡是揑怪。請師直指根源。師曰。罕逢穿耳客。多遇刻舟人。問。正當恁麼時如何。師曰。盲龜值木雖優穩。枯木生華物外春。問。寶塔元無縫。金門即日開時如何。師曰。智積佐來空合掌。天王捧出不知音。曰。如何是塔中人。師曰。萎花風掃去。香水雨飄來。問。隨緣不變者。忽遇知音時如何。師曰。披莎側立千峰外。引水澆蔬五老前。問。刻舟求不得。常用事如何。師曰。大勳不立賞。柴扉草自深。問。從上古人。印印相契。如何是相契底眼。師曰。輕囂道者知機變。拈却招魂拭淚巾。問。九夏賞勞。請師言薦。師曰。出袖拂開龍洞雨。泛杯波涌鉢囊華。問。最初自恣。合對何人。師曰。一把香芻拈未暇。六環金錫響遙空。問。西祖傳來。請師端的。師曰。一犬吠虗。千猱啀實。問。王道與佛道。相去幾何。師曰。芻狗吠時天地合。木鷄啼後祖燈輝。問。祖師心印。請師拂拭。師曰。祖月凌空圓聖智。何山松檜不青青。上堂。若立一塵。家國興盛。野老顰蹙。不立一塵。家國喪亡。野老安怙。於此明得。闍黎無分。全是老僧。於此不明。老僧却是闍黎。闍黎與老僧。亦能悟却天下人。亦能瞎却天下人。欲識闍黎麼。右邊一拍曰。這裏是。欲識老僧麼。左邊一拍曰。這裏是。僧問。大眾雲集。請師說法。師曰。赤脚人趂兔。著靴人喫肉。問。不曾博覧空王教。略借玄機試道看。師曰。白玉無瑕。卞和刖足。問。如何是無為之句。師曰。寶燭當軒顯。紅光爍太虗。問。如何是臨機一句。師曰。因風吹火。用力不多。問。素面相呈時如何。師曰。拈却蓋面帛。問。紫菊半開秋已老。月圓當戶意如何。師曰。月生蓬島人皆見。昨夜遭霜子不知。問。如何是直截一路。師曰。直截是迃曲。問。如何是師子吼。師曰。阿誰要汝野干鳴。問。如何是諦實之言。師曰。口懸壁上。上堂。若是上上之流。各有證據。略赴箇程眼。中下之機。各須英俊。當處出生。隨處滅盡。如𪹼龜紋。𪹼即成兆。不𪹼成鈍。欲𪹼不𪹼。直下便揑。問。心不能緣。口不能言時如何。師曰。逢人但恁麼舉。問。龍透清潭時如何。師曰。印駿捺尾。問。任性浮沉時如何。師曰。牽牛不入欄。問。有無俱無去處時如何。師曰。三月懶遊花下路。一家愁閉雨中門。問。語默涉離微。如何通不犯。師曰。常憶江南三月裏。鷓鴣啼處百花香。問。百了千當時如何。師曰。不許夜行。投明須到。上堂。三千劒客。恥見莊周。赤眉橫肩。得無謬訛。他時變豹。後五日看。珍重。問。心印未明時如何。師曰。雖聞酉帥投歸欵。未見牽羊納璧來。問。如何是臨濟下事。師曰。桀犬吠堯。問。如何是齧鏃事。師曰。孟浪借辭論馬角。上堂。大眾集定。師曰。不是無言。各須英鑒。問。大眾雲集。師意如何。師曰。景謝祁寒。骨肉疎冷。問。不修禪定。為甚麼成佛無疑。師曰。金鷄專報曉。漆桶夜生光。問。一念萬年時如何。師曰。拂石仙衣破。問。洪鐘未擊時如何。師曰。充塞大千無不韻。妙含幽致豈能分。曰。擊後如何。師曰。石壁山河無障礙。翳消開後好咨聞。問。古今纔分。請師密要。師曰。截却重舌。問。如何是大人相。師曰。赫赤窮漢。曰。未審將何受用。師曰。擕蘿挈杖。問。如何是賓中主。師曰。入市雙瞳瞽。曰。如何是主中賓。師曰。回鑾兩曜新。曰。如何是賓中賓。師曰。攢眉坐白雲。曰。如何是主中主。師曰。磨礱三尺劒。待斬不平人。問。如何是钁頭邊意。師曰。山前一片青。問。如何是佛。師曰。杖林山下竹筋鞭。

> A son of the Liu family in Yuhang, he abstained from meat from childhood. He studied Confucian classics and took the imperial examination, but failed on his first attempt. He then left home to become a monk, ordaining under Master Zhigong at Kaiyuan Temple in his hometown. He studied Tiantai meditation and contemplation. At twenty-five, he went to call on Jingqing. Jingqing asked, "Where have you come from recently?" The master said, "I came from the east." Jingqing said, "Did you happen to cross the small river?" The master said, "A great vessel drifts alone in the sky; the small river offers no crossing." Jingqing said, "Mirror waters and Qin mountains—even birds cannot fly across. Don't just repeat what others say." The master said, "The vast ocean still fears the power of the great ship; let the sails fly across the five lakes." Jingqing raised his whisk and said, "What about this?" The master said, "What is this?" Jingqing said, "Indeed, you do not recognize it." The master said, "Emerging and disappearing, rolling and unrolling—I use it together with you, Master." Jingqing said, "Using a ladle to divine is listening to empty sounds; in deep sleep, one speaks delirious words." The master said, "When the marsh is vast, it hides the mountain; when understanding is profound, it can subdue the leopard." Jingqing said, "Pardoning offenses and forgiving faults—quick, you must leave now." The master said, "If I leave, I lose something." He then left. Reaching the Dharma hall, he said, "A person on pilgrimage—if their karmic conditions are not yet fully ripe—cannot simply stop here." He returned and said, "Just now I presumptuously made some childish remarks, disturbing your reverence. I humbly thank you for your compassion in not reproaching me." Jingqing said, "Just now you said you came from the east—wasn't it from Cuiyan?" The master said, "Xuedou personally dwelled east of Baogai." Jingqing said, "Not chasing the stray sheep, deluded notions cease—yet you come here reciting verses." The master said, "Meeting a swordsman on the road, you must present your sword; if one is not a poet, do not offer poetry." Jingqing said, "Keep your poetry hidden away; let me briefly see your sword." The master said, "The man with the cooking pot has already taken his sword and left." Jingqing said, "Not only do you offend against decorum—you also reveal your own clumsiness." The master said, "If I did not offend against decorum, how could I clarify the ancient Buddha mind?" Jingqing said, "What is the ancient Buddha mind?" The master said, "If you permit me once more, what would you still have?" Jingqing said, "A monk from the east who cannot distinguish beans from wheat—he has only heard of 'ceasing, ceasing.' Why suppress yourself with such ceasing?" The master said, "Giant waves surge a thousand fathoms, yet clear ripples never leave the water." Jingqing said, "One phrase cuts off the current; ten thousand activities cease and are swept away." The master then made a bow. Jingqing said, "A fine monk indeed! A fine monk indeed!" The master went to Huayan. Huayan asked, "I have a song of tending the ox—please, Reverend, harmonize with me." The master said, "With kettledrums and cracking whips, the ox leaps like a leopard; in the distant village, plum trees stand silent and dumb." The master called on Nanyuan. Entering the gate, he did not bow. Nanyuan said, "Entering the gate, one must distinguish the host." The master said, "Precisely so—please, Master, make the distinction." Nanyuan patted his left knee once. The master shouted. Nanyuan patted his right knee once. The master shouted again. Nanyuan said, "The pat on the left knee—set that aside. What about the pat on the right knee?" The master said, "Blind!" Nanyuan then picked up his staff. The master said, "Don't strike blindly with that staff—if you hit this monk, don't say I didn't warn you." Nanyuan threw down the staff and said, "Today I've been dulled by this yellow-faced fellow from Zhe." The master said, "Master, you're just like someone who can't hold his alms bowl, yet pretends he's not hungry." Nanyuan said, "Reverend, have you been here before?" The master said, "What words are these?" Nanyuan said, "This old monk was just asking politely." The master said, "I can't let you off either." He then descended. After mingling with the assembly, he went up to the abbot's quarters to pay his respects. Nanyuan said, "Reverend, whom have you seen before?" The master said, "In Xiangzhou, at Huayan Temple, I spent the summer retreat with Attendant Guo." Nanyuan said, "You've truly seen a master." Nanyuan asked, "In the south, how do they discuss a single blow?" The master said, "They discuss it as something extraordinary." The master then asked, "And here, Master, how do you discuss a single blow?" Nanyuan picked up his staff and said, "Beneath the staff, there is no patient endurance of birth; facing the opportunity, one sees no master." At these words, the master had a great and thorough realization of the profound meaning. He then stayed there for six years. The fourfold assembly invited him to be abbot of Fengxue. Eight years later, Prefect Li and the entire city's gentry and commoners invited him again to open the hall and teach the Dharma. Ascending the hall, he said: "In investigating study, the eye of practice, when facing the moment, must let the great function appear directly before you—do not confine yourself to petty details. Even if you grasp it before words are spoken, you are still stuck inside a shell, sealed in a cocoon. Even if you are proficient right within the phrase, you cannot avoid mad views along the way. All previous reliance on others' interpretations, with its two branches of clarity and confusion—I will sweep it all away for you at once. I will make each of you like lion cubs, roaring once with gaping jaws—a thousand feet of sheer cliff. Who would dare look at you directly with a proper eye? If they look directly, their eyes will be blinded." At that time, a monk asked, "What is the true Dharma eye?" The master said, "Blinded immediately." The monk said, "After being blinded, what then?" The master said, "Groping for the sky, feeling for the earth." Later, because of military unrest in his home province, the master took the assembly to take refuge in Yingzhou. There he called on Prefect Li, his former patron, who kept him in the government compound for the summer retreat. A great assembly was convened, and the master was invited to ascend the hall. As soon as he took the seat, he said: "The patriarchs' mind seal is like the mechanism of an iron ox. If you go—it seals and holds you. If you stay—it seals and breaks you. But what of neither going nor staying? Is it sealed or not sealed? Can anyone say anything about this?" At that time, Elder Lubi came forward and said, "This student has the mechanism of an iron ox—please, Master, do not impose your seal upon it." The master said, "Accustomed to angling for whales in the vast deep—how sad to see a frog struggling in the mud." Lubi paused in thought. The master shouted, "Elder, why don't you speak?" As Lubi hesitated, the master struck him with a whisk, saying, "Do you still remember the topic of the question? Try to raise it." As Lubi began to speak, the master struck him again with the whisk. The Pastor said, "Now I truly believe the Buddha Dharma and the king's law are the same." The master said, "What principle do you see?" The Pastor said, "When one should cut but does not cut, one invites chaos in return." The master then descended from the seat. In the ninth month, Grand Tutor Song of Ruzhou donated his residence to become a temple. He came again to Yingzhou to invite the master back to be abbot of the new temple. In the first year of the Guangshun era of Zhou, the temple was granted the name Guanghui. The master served as abbot there for twenty-two years, with over a hundred practitioners in constant residence. Ascending the hall, a monk asked, "What is Buddha?" The master said, "What is not Buddha?" The monk said, "I do not yet understand the profound saying—please, Master, point directly." The master said, "My home is at the mouth of the sea island; the Fusang tree catches the first light of dawn." A monk asked, "When the bright moon hangs in the empty sky, what then?" The master said, "It does not roll from the heavens above; let it be buried in the earth below." A monk asked, "An ancient tune has no notes or rhythm—how can one harmonize with it?" The master said, "A wooden rooster crows at midnight; a straw dog barks at daybreak." Ascending the hall, he cited Hanshan's poem: "Fantre died and went away; his soul-consciousness met King Yama. He had read all the hundred kings' books, yet still he suffered whipping and flogging. One single invocation of 'Namo Buddha'— all due to this, they attain the Buddha path." A monk asked, "What is one single invocation of 'Namo Buddha'?" The master said, "The lamp connects with the phoenix wings, shining in the hall; the moon reflects on the moth eyebrows—look at the face." A monk asked, "What is Buddha?" The master said, "A wooden horse neighing in the wind because it has no tether; a clay ox with horns bent back—strike it hard with the whip." A monk asked, "What is the Guanghui sword?" The master said, "It does not slay the dead." A monk asked, "Before the ancient mirror is polished, what then?" The master said, "The heavenly demon's guts split apart." The monk said, "After polishing?" The master said, "Even the Yellow Emperor has no path to rule." A monk asked, "Conflict and opposition are but the illness of double vision—what of the pearl in the net of Indra?" The master said, "Building a mountain nine fathoms high, yet a pinch of earth holds a thousand tons." A monk asked, "Ganmu served Marquis Wen—how many knew his mind?" The master said, "In youth, I once arrayed dragon-serpent formations; in old age, I now listen to children's songs." A monk asked, "What is the master of Clear-Cool Mountain?" The master said, "One phrase unanswered to Asanga's question; to this day, still a wild monk of the plains." A monk asked, "What is the master's family style?" The master said, "Cranes have nine marshlands yet find it hard to spread their wings; horses without a thousand-li stride vainly chase the wind." A monk asked, "Words never before spoken—please, Master, try to say them." The master said, "Entering the market, one can whistle long; returning home, one wears short clothes." A monk asked, "Today the summer retreat ends—what is the master's intent?" The master said, "I do not pity the goose guarding the snow; rather, I delight in the wax figure in the ice." A monk asked, "When there is no road to return home, what then?" The master said, "Gazing level at the place where red blossoms glow—how it delights one's whole life." A monk asked, "When the wilderness is filled with green and yet auspicious plants thrive in abundance, what then?" The master said, "A golden pellet fresh from the red furnace—it smashes through the Reverend's iron face." A monk asked, "What is the opportunity of mutual exchange?" The master said, "Together with the blind, babbling to the sightless." A monk asked, "If true nature does not follow conditions, how does one attain realization?" The master said, "Drops of frankincense on the butcher's chopping block." A monk asked, "What is the pure Dharmakaya?" The master said, "The Horse-Rider Woman on Golden Sands Beach." A monk asked, "When all colors are indistinguishable, please, Master, make it manifest." The master said, "A full furnace still complains of cold when charcoal is added; travelers on the road just endure the chill." A monk asked, "What is the practitioner's place to stand?" The master said, "A clay ox bellows at the bottom of a well; a jade hare is startled in the forest." A monk asked, "What is the Path?" The master said, "Before the Tower of Five Phoenixes." The monk asked, "What is a person of the Path?" The master said, "Go ask the imperial city commissioner." A monk asked, "The meaning of not harming things—please, Master, state it at once." The master said, "Splitting open the belly and laying bare the heart—still not yet the height of impatience." A monk asked, "When the muddiness has not yet settled, how can one see clearly?" The master said, "If you don't run when going downhill, rare opportunities are hard to meet again." A monk asked, "What is the conduct of a patch-robed monk?" The master said, "Receiving blows on the head while muttering to oneself." A monk asked, "On Lingshan, they spoke of the moon; at Caoxi, they pointed to the moon. Leaving aside both these approaches, please, Master, point directly." The master said, "Being wordless is not the same as being mute." The monk said, "Please, Master, make the determination." The master said, "First, cross the Miluo River." A monk asked, "When one lets nature drift and sink at will, what then?" The master said, "Leading the ox but it will not enter the pen." A monk asked, "When one silently understands all at once, what then?" The master said, "Cut off your ears and lie in the street." A monk asked, "When the beacon smoke ceases forever, what then?" The master said, "Both feet kicking at the sky." A monk asked, "When the patriarch's command is in force, what then?" The master said, "Point." A monk asked, "Without wielding an inch of blade, ascending to the imperial throne—what then?" The master said, "Whipping the corpse, bending the neck." Ascending the hall, he cited the ancients' saying: "I have one arrow, long polished and refined. When loosed, it reaches the ten directions; where it falls, no one sees." The master said, "This mountain monk is not like that. I have one arrow, never once polished or refined. It cannot reach the ten directions, and moreover, no one sees it." A monk then asked, "What is the master's arrow?" The master made a gesture of drawing a bow. The monk bowed. The master said, "Drag this dead man out!" A monk asked, "Before Niutou saw the Fourth Patriarch, what then?" The master said, "Spreading a mat and holding a bowl." The monk said, "After seeing him?" The master said, "Spreading a mat and holding a bowl." A monk asked, "Before fully penetrating the source, what then?" The master said, "When cranes feel the cold, moving nests is easy; when dragons feel the chill, leaving their caverns is hard." A monk asked, "A phrase that does not expose its edge—how to distinguish host and guest?" The master said, "Biting a ram's horn, glued fast with leather." A monk asked, "When one risks danger in one's own person, what then?" The master said, "Spreading out a long missive to write down the original offense." A monk asked, "This student knows how to ask confounding questions—please, Master, raise an astonishing device." The master said, "The mind within is clear, but the eyes are black." A monk asked, "When birth and death arrive, what then?" The master said, "Cutting blue cloth to sew a shirt invites the dog to bark." The monk said, "How to keep it from barking?" The master said, "It's best to duck away silently, making no sound at all." A monk asked, "What is a true person of the Path?" The master said, "Bowing toward the West atop a bamboo pole." A monk asked, "When the fish hides in the deep pool, what then?" The master said, "Scalding with broth, burning with fire." A monk asked, "What is the conduct of all Buddhas?" The master said, "Beneath the green pines and green bamboos." A monk asked, "What is a great teacher of gods and humans?" The master said, "One who kills without blinking." The monk said, "Since he is a great teacher of gods and humans, why does he kill without blinking?" The master said, "In the shadow of dust, he does not flick his sleeve; before the painted halberd gate, he grinds an inch of gold." A monk asked, "One is six; six is one. When both one and six are gone, what then?" The master said, "One arrow brings down two eagles." The monk said, "What is the meaning?" The master said, "Body perishes, traces vanish." A monk asked, "Plucking leaves and seeking branches—I won't ask about that. What of cutting straight to the root?" The master said, "Going to receive offerings in the early morning; returning with the pond dug, caught in the rain." A monk asked, "All my questions are but strange fabrications—please, Master, point directly to the root source." The master said, "Rarely do I meet those with pierced ears; often do I meet those who notch their boat for a fallen sword." A monk asked, "When right at such a moment, what then?" The master said, "A blind turtle encountering a log is safe and steady, but a withered tree bursting into bloom—that is spring beyond all things." A monk asked, "The jeweled pagoda originally has no seam; the golden gate opens today—what then?" The master said, "Wisdom-Accumulator arrives in assistance, yet still joins his palms in vain; the Heavenly King presents it, not knowing the tune." The monk said, "What of the person within the pagoda?" The master said, "Withered flowers are swept away by the wind; perfumed rain comes drifting with the clouds." A monk asked, "One who follows conditions yet remains unchanging—if suddenly meeting one who knows the tune, what then?" The master said, "Wearing a straw cloak, standing to one side beyond a thousand peaks; channeling water to water the vegetables before the Five Elders." A monk asked, "Carving marks on the boat cannot find the sword—what of the constant function?" The master said, "Great achievements are not established for reward; before the brushwood gate, the grass grows deep on its own." A monk asked, "From ancient sages, seal upon seal mutually accords—what is the eye of this mutual accord?" The master said, "The one who lightly cries out knows the changes of the moment; pick up the summons and wipe away the tears with the cloth." A monk asked, "After the three months of summer, we seek your reward—please, Master, recommend us with words." The master said, "Drawing from the sleeve, I brush away the rain of Dragon Cave; floating the cup, waves surge with the flowers of the patra bowl." A monk asked, "At the first Pravarana, who should one face?" The master said, "A handful of fragrant grass, not yet grasped in time; the six-ringed golden staff rings out into the distant sky." A monk asked, "The Western ancestor transmitted it—please, Master, state it precisely." The master said, "One dog barks at the void; a thousand monkeys howl in response." A monk asked, "The kingly path and the Buddha path—how far apart are they?" The master said, "When the straw dog barks, heaven and earth unite; after the wooden rooster crows, the patriarchs' lamp shines bright." A monk asked, "The patriarchs' mind seal—please, Master, wipe it clean." The master said, "The patriarchs' moon soars in the sky, perfecting sagely wisdom—what mountain's pines and cypresses are not verdant?" Ascending the hall, he said: "If one particle of dust is established, the nation flourishes, but the old fisherman frowns. If not one particle of dust is established, the nation is lost, and the old fisherman—where does he find peace? If you understand this, then you, reverends, have no share in it—it is entirely this old monk. If you do not understand this, then this old monk is you, reverends. You reverends and this old monk—together we can awaken everyone in the world, and together we can blind everyone in the world. Do you want to know the reverend?" He patted his right knee and said, "Here it is." "Do you want to know this old monk?" He patted his left knee and said, "Here it is." A monk asked, "The great assembly gathers like clouds—please, Master, speak the Dharma." The master said, "Barefoot people chase the rabbit; booted people eat the meat." A monk asked, "I have never read widely in the teachings of the Empty King—please, Master, lend me a bit of the mysterious function to try to speak." The master said, "White jade without flaw, yet Bian He had his feet cut off." A monk asked, "What is the phrase of non-action?" The master said, "A jeweled candle shines before the hall; its crimson light radiates through the great void." A monk asked, "What is the phrase that meets the moment?" The master said, "Borrowing the wind to blow the fire—not much effort needed." A monk asked, "When the plain face is presented directly, what then?" The master said, "Take away the cloth covering the face." A monk asked, "When purple chrysanthemums are half open and autumn is already old; the full moon faces the door—what is the meaning?" The master said, "The moon rises over Penglai Isle—everyone sees it; last night the frost came, but you did not know." A monk asked, "What is the direct and immediate road?" The master said, "The direct road is the winding road." A monk asked, "What is the lion's roar?" The master said, "Who asked you to howl like a jackal?" A monk asked, "What are true and honest words?" The master said, "A mouth hanging on the wall." Ascending the hall, he said: "For those of the highest rank, each has their own evidence. Just briefly take up this eye of the path. For those of middling and lower capacity, each must be sharp. Arise where you are, and be extinguished everywhere you go—like burning a tortoise shell: when burned, it forms the oracle marks; when not burned, it is dull. Whether to burn or not to burn—just pinch it directly." A monk asked, "When the mind cannot connect and the mouth cannot speak, what then?" The master said, "When you meet someone, just report it thus." A monk asked, "When the dragon penetrates the clear pool, what then?" The master said, "Stamping the steed, pressing down the tail." A monk asked, "When one lets nature drift and sink at will, what then?" The master said, "Leading the ox but it will not enter the pen." A monk asked, "When both existence and non-existence have no place to go, what then?" The master said, "In the third month, too lazy to stroll the road beneath the blossoms; one household sadly closes its door in the rain." A monk asked, "Words and silence both touch on leaving and subtlety—how does one penetrate without offense?" The master said, "I always remember the third month south of the Yangtze—where partridges cry, a hundred flowers give fragrance." A monk asked, "When a hundred matters are done and a thousand are complete, what then?" The master said, "Night travel is forbidden; you must arrive by dawn." Ascending the hall, he said: "Three thousand swordsmen would be ashamed to see Zhuangzi. With red eyebrows across the shoulders—how could there be no error? In due time you will transform like the leopard. We'll see in five days. Take care." A monk asked, "When the mind seal is not yet clear, what then?" The master said, "Though I hear the western commander has offered his surrender, I have not yet seen him come leading a sheep and presenting jade." A monk asked, "What is the matter under Linji?" The master said, "Jie's dog barking at Yao." A monk asked, "What is the matter of biting the arrowhead?" The master said, "Rambling nonsense borrowed to discuss the horse's horns." Ascending the hall, the great assembly gathered and settled. The master said, "It is not that I have nothing to say—each of you must be an excellent mirror." A monk asked, "The great assembly gathers like clouds—what is the master's intent?" The master said, "The season declines into deep winter; flesh and bone grow cold and distant." A monk asked, "Without cultivating dhyana meditation, why is attainment of Buddhahood unquestionable?" The master said, "The golden rooster is devoted to announcing the dawn; the lacquered bucket gives birth to light at night." A monk asked, "When one thought lasts ten thousand years, what then?" The master said, "Brushing the stone, the immortal's robe wears through." A monk asked, "Before the great bell is struck, what then?" The master said, "Filling the great trichiliocosm, nothing is without its tone; sublimely containing hidden subtleties—how could it be divided?" The monk said, "After it is struck?" The master said, "Stone walls and mountains and rivers present no obstacle; after the cataract is removed and cleared, it is good to inquire further." A monk asked, "When ancient and modern first divide, please, Master, give the secret essential." The master said, "Cut away the double tongue." A monk asked, "What is the appearance of a great person?" The master said, "A thoroughly red, destitute fellow." The monk said, "And what does he use to receive and enjoy?" The master said, "Shouldering vines, grasping a staff." A monk asked, "What is guest within host?" The master said, "Entering the market with both pupils blind." The monk said, "What is host within guest?" The master said, "The imperial carriage returns with both luminaries renewed." The monk said, "What is guest within guest?" The master said, "Knitting the brows, sitting amid white clouds." The monk said, "What is host within host?" The master said, "Grinding a three-foot sword, waiting to cut down those who are unjust." A monk asked, "What is the meaning at the edge of the hoe?" The master said, "A patch of green before the mountain." A monk asked, "What is Buddha?" The master said, "The sinew whip of bamboo beneath Staff Forest Mountain."