---
title: "五燈會元 · 撫州曹山本寂禪師"
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/cma8xedz90m02l404etgssbu2"
---

### 撫州曹山本寂禪師

> Master Benji of Caoshan in Fuzhou

泉州莆田黃氏子。少業儒。年十九。往福州靈石出家。二十五登戒。尋謁洞山。山問。闍黎名甚麼。師曰。本寂。山曰。那箇聻。師曰。不名本寂。山深器之。自此入室。盤桓數載。乃辭去。山遂密授洞上宗旨。復問曰。子向甚麼處去。師曰。不變異處去。山曰。不變異處。豈有去邪。師曰。去亦不變異。遂往曹溪禮祖塔。回吉水。眾嚮師名。乃請開法。師志慕六祖。遂名山為曹。尋值賊亂。乃之宜黃。有信士王若一。捨何王觀請師住持。師更何王為荷玉。由是法席大興。學者雲萃。洞山之宗。至師為盛。師因僧問。五位君臣旨訣。師曰。正位即空界。本來無物。偏位即色界。有萬象形。正中偏者。背理就事。偏中正者。舍事入理。兼帶者冥應眾緣。不墮諸有。非染非淨。非正非偏。故曰虗玄大道無著真宗。從上先德。推此一位。最妙最玄。當詳審辯明。君為正位。臣為偏位。臣向君是偏中正。君視臣是正中偏。君臣道合是兼帶語。僧問。如何是君。師曰。妙德尊寰宇。高明朗太虗。曰。如何是臣。師曰。靈機弘聖道。真智利羣生。曰。如何是臣向君。師曰。不墮諸異趣。凝情望聖容。曰。如何是君視臣。師曰。妙容雖不動。光燭本無偏。曰。如何是君臣道合。師曰。混然無內外。和融上下平。師又曰。以君臣偏正言者。不欲犯中。故臣稱君。不敢斥言是也。此吾法宗要。乃作偈曰。學者先須識自宗。莫將真際雜頑空。妙明體盡知傷觸。力在逢緣不借中。出語直教燒不著。潛行須與古人同。無身有事超岐路。無事無身落始終。復作五相。偈曰。白衣須拜相。此事不為奇。積代簪纓者。休言落魄時。偈曰。子時當正位。明正在君臣。未離兜率界。烏雞雪上行。󳪚偈曰。𦦨裏寒冰結。楊花九月飛。泥牛吼水面。木馬逐風嘶。○偈曰。王宮初降日。玉兔不能離。未得無功旨。人天何太遲。●偈曰。渾然藏理事。眹兆卒難明。威音王未曉。彌勒豈惺惺。稠布衲問。披毛帶角是甚麼墮。師曰。是類墮。曰。不斷聲色是甚麼墮。師曰。是隨墮。曰。不受食是甚麼墮。師曰。是尊貴墮。乃曰。食者即是本分事。知有不取。故曰尊貴墮。若執初心。知有自己及聖位。故曰類墮。若初心知有己事。回光之時。擯却色聲香味觸法。得寧謐即成功勳。後却不執六塵等事。隨分而昧。任之則礙。所以外道六師。是汝之師。彼師所墮。汝亦隨墮。乃可取食。食者即是正命食也。亦是就六根門頭。見聞覺知。祇是不被他染汙將為墮。且不是同向前均他。本分事尚不取。豈況其餘事邪。師凡言墮。謂混不得．類不齊。凡言初心者。所謂悟了同未悟耳。師作四禁偈曰。莫行心處路。不挂本來衣。何須正恁麼。切忌未生時。僧問。學人通身是病。請師醫。師曰。不醫。曰。為甚麼不醫。師曰。教汝求生不得。求死不得。問。沙門豈不是具大慈悲底人。師曰。是。曰。忽遇六賊來時如何。師曰。亦須具大慈悲。曰。如何具大慈悲。師曰。一劒揮盡。曰。盡後如何。師曰。始得和同。問。五位對賓時如何。師曰。汝即今問那箇位。曰。某甲從偏位中來。請師向正位中接。師曰。不接。曰。為甚麼不接。師曰。恐落偏位中去。師却問僧。祇如不接是對賓。是不對賓。曰。早是對賓了也。師曰。如是。如是。問。萬法從何而生。師曰。從顛倒生。曰。不顛倒時萬法何在。師曰。在。曰。在甚麼處。師曰。顛倒作麼。問。不萌之草為甚麼能藏香象。師曰。闍黎幸是作家。又是曹山作麼。問。三界擾擾。六趣昏昏。如何辨色。師曰。不辨色。曰。為甚麼不辨色。師曰。若辨色即昬也。師聞鐘聲。乃曰。阿㖿。阿㖿。僧問。和尚作甚麼。師曰。打著我心。僧無對五祖戒代云。作賊人心虛。問。維那甚處來。曰。牽醋槽去來。師曰。或到險處。又作麼生牽。那無對雲居代云。正好著力。疎山代云。切須放却始得。問金峯志曰。作甚麼來。曰。蓋屋來。師曰。了也未。曰。這邊則了。師曰。那邊事作麼生。曰。候下工日白和尚。師曰。如是。如是。師一日入僧堂向火。有僧曰。今日好寒。師曰。須知有不寒者。曰。誰是不寒者。師筴火示之。僧曰。莫道無人好。師拋下火。僧曰。某甲到這裏却不會。師曰。日照寒潭明更明。問。不與萬法為侶者是甚麼人。師曰。汝道洪州城裏如許多人。甚麼處去。問。眉與目還相識也無。師曰。不相識。曰。為甚麼不相識。師曰。為同在一處。曰。恁麼則不分去也。師曰。眉且不是目。曰。如何是目。師曰。端的去。曰。如何是眉。師曰。曹山却疑。曰。和尚為甚麼却疑。師曰。若不疑。即端的去也。問。如何是無刃劒。師曰。非淬鍊所成。曰。用者如何。師曰。逢者皆喪。曰。不逢者如何。師曰。亦須頭落。曰。逢者皆喪則固是。不逢者為甚麼頭落。師曰。不見道能盡一切。曰。盡後如何。師曰。方知有此劒。問。於相何真。師曰。即相即真。曰。當何顯示。師竪起拂子。問。幻本何真。師曰。幻本元真法眼別云。幻本不真。曰。當幻何顯。師曰。即幻即顯法眼別云。幻即無當。曰。恁麼則始終不離於幻也。師曰。覓幻相不可得。問。即心即佛即不問。如何是非心非佛。師曰。兔角不用無。牛角不用有。問。如何是常在底人。師曰。恰遇曹山暫出。曰。如何是常不在底人。師曰。難得。僧問。清稅孤貧。乞師賑濟。師召稅闍黎。稅應諾。師曰。清原白家酒三盞。喫了猶道未沾唇玄覺云。甚麼處是與他酒喫。問。擬豈不是類。師曰。直是不擬亦是類。曰。如何是異。師曰。莫不識痛痒好。鏡清問。清虗之理。畢竟無身時如何。師曰。理即如此。事作麼生。曰。如理如事。師曰。謾曹山一人即得。爭奈諸聖眼何。曰。若無諸聖眼。爭鑑得箇不恁麼。師曰。官不容針。私通車馬。雲門問。不改易底人來。師還接否。師曰。曹山無恁麼閑工夫。問。人人盡有弟子在塵中。師還有否。師曰。過手來。其僧過手。師點曰。一二三四五六足。問。魯祖面壁。用表何事。師以手掩耳。問。承古有言。未有一人倒地。不因地而起。如何是倒。師曰。肯即是。曰。如何是起。師曰。起也。問。子歸就父。為甚麼父全不顧。師曰。理合如是。曰。父子之恩何在。師曰。始成父子之恩。曰。如何是父子之恩。師曰。刀斧斫不開。問。靈衣不挂時如何。師曰。曹山孝滿。曰。孝滿後如何。師曰。曹山好顛酒。問。教中道。大海不宿死屍。如何是大海。師曰。包含萬有者。曰。既是包含萬有。為甚麼不宿死屍。師曰。絕氣息者不著。曰。既是包含萬有。為甚麼絕氣息者不著。師曰。萬有非其功。絕氣息者有其德。曰。向上還有事也無。師曰。道有道無即得。爭奈龍王按劒何。問。具何知解。善能問難。師曰。不呈句。曰。問難箇甚麼。師曰。刀斧斫不入。曰。恁麼問難。還有不肯者麼。師曰。有。曰。是誰。師曰。曹山。問。世間甚麼物最貴。師曰。死猫兒頭最貴。曰。為甚麼死猫兒頭最貴。師曰。無人著價。問。無言如何顯。師曰。莫向這裏顯。曰。甚麼處顯。師曰。昨夜床頭失却三文錢。問。日未出時如何。師曰。曹山也曾恁麼來。曰。出後如何。師曰。猶較曹山半月程。問僧。作甚麼。曰。掃地。師曰。佛前掃。佛後掃。曰。前後一時掃。師曰。與曹山過靸鞋來。僧問。抱璞投師。請師雕琢。師曰。不雕琢。曰。為甚麼不雕琢。師曰。須知曹山好手。問。如何是曹山眷屬。師曰。白髮連頭戴。頂上一枝花。問。古德道。盡大地唯有此人。未審是甚麼人。師曰。不可有第二月也。曰。如何是第二月。師曰。也要老兄定當。曰。作麼生是第一月。師曰。險。師問德上座。菩薩在定。聞香象渡河。出甚麼經。曰。出涅槃經。師曰。定前聞。定後聞。曰。和尚流也。師曰。道也太煞道。祇道得一半。曰。和尚如何。師曰。灘下接取。問。學人十二時中。如何保任。師曰。如經蠱毒之鄉。水也不得沾著一滴。問。如何是法身主。師曰。謂秦無人。曰。這箇莫便是否。師曰。斬。問。親何道伴。即得常聞於未聞。師曰。同共一被蓋。曰。此猶是和尚得聞。如何是常聞於未聞。師曰。不同於木石。曰。何者在先。何者在後。師曰。不見道常聞於未聞。問。國內按劒者是誰。師曰。曹山法燈別云。汝不是恁麼人。曰。擬殺何人。師曰。一切總殺。曰。忽逢本生父母又作麼生。師曰。揀甚麼。曰。爭奈自己何。師曰。誰奈我何。曰。何不自殺。師曰。無下手處。問。一牛飲水。五馬不嘶時如何。師曰。曹山解忌口。問。常在生死海中沉沒者。是甚麼人。師曰。第二月。曰。還求出也無。師曰。也求出。祇是無路。曰。未審甚麼人接得伊。師曰。擔鐵枷者。問。雪覆千山。為甚麼孤峯不白。師曰。須知有異中異。曰。如何是異中異。師曰。不墮諸山色。紙衣道者來參。師問。莫是紙衣道者否。者曰。不敢。師曰。如何是紙衣下事。者曰。一裘纔挂體。萬法悉皆如。師曰。如何是紙衣下用。者近前應諾。便立脫。師曰。汝祇解恁麼去。何不解恁麼來。者忽開眼。問曰。一靈真性。不假胞胎時如何。師曰。未是妙。者曰。如何是妙。師曰。不借借。者珍重便化。師示頌曰。覺性圓明無相身。莫將知見妄踈親。念異便於玄體昧。心差不與道為鄰。情分萬法沉前境。識鑒多端喪本真。如是句中全曉會。了然無事昔時人。問強上座曰。佛真法身。猶若虗空。應物現形。如水中月。作麼生說箇應底道理。曰。如驢󳬇井。師曰。道則太煞道。祇道得八成。曰。和尚又如何。師曰。如井󳬇驢。僧舉。藥山問僧。年多少。曰。七十二。山曰。是七十二那。曰。是。山便打。此意如何。師曰。前箭猶似可。後箭射人深。曰。如何免得此棒。師曰。王勑既行。諸𬾃避道。問。如何是佛法大意。師曰。填溝塞壑。問。如何是師子。師曰。眾獸近不得。曰。如何是師子兒。師曰。能吞父母者。曰。既是眾獸近不得。為甚麼却被兒吞。師曰。豈不見道。子若哮吼。祖父俱盡。曰。盡後如何。師曰。全身歸父。曰。未審祖盡時父歸何所。師曰。所亦盡。曰。前來為甚麼道全身歸父。師曰。譬如王子。能成一國之事。又曰。闍黎。此事不得孤滯。直須枯木上更撒些子華。雲門問。如何是沙門行。師曰。喫常住苗稼者是。曰。便恁麼去時如何。師曰。你還畜得麼。曰。畜得。師曰。你作麼生畜。曰。著衣喫飯有甚麼難。師曰。何不道披毛戴角。門便禮拜。陸亘大夫問南泉。姓甚麼。泉曰。姓王。曰。王還有眷屬也無。泉曰。四臣不昧。曰。王居何位。泉曰。玉殿苔生。後僧舉問師。玉殿苔生。意旨如何。師曰。不居正位。曰。八方來朝時如何。師曰。他不受禮。曰。何用來朝。師曰。違則斬。曰。違是臣分上。未審君意如何。師曰。樞密不得旨。曰。恁麼則爕理之功。全歸臣相也。師曰。你還知君意麼。曰。外方不敢論量。師曰。如是。如是。問。纔有是非。紛然失心時如何。師曰。斬。僧問香嚴。如何是道。嚴曰。枯木裏龍吟。曰。如何是道中人。嚴曰。髑髏裏眼睛玄沙別云。龍藏枯木。僧不領。乃問石霜。如何是枯木裏龍吟。霜曰。猶帶喜在。曰。如何是髑髏裏眼睛。霜曰。猶帶識在。又不領。乃問師。如何是枯木裏龍吟。師曰。血脉不斷。曰。如何是髑髏裏眼睛。師曰。乾不盡。曰。未審還有得聞者麼。師曰。盡大地未有一人不聞。曰。未審枯木裏龍吟是何章句。師曰。不知是何章句。聞者皆喪。遂示偈曰。枯木龍吟真見道。髑髏無識眼初明。喜識盡時消息盡。當人那辨濁中清。問。朗月當空時如何。師曰。猶是堦下漢。曰。請師接上堦。師曰。月落後來相見。師尋常應機。曾無軌轍。於天復辛酉夏夜。問知事曰。今日是幾何日月。曰。六月十五。師曰。曹山平生行脚到處。祇管九十日為一夏。明日辰時行脚去。及時。焚香宴坐而化。閱世六十二。臘三十七。葬全身於山之西阿。諡元證禪師。塔曰福圓。

> The Master was from the Huang family of Putian, Quanzhou. In his youth, he studied Confucianism. At nineteen, he left home to become a monk at Lingshi in Fuzhou. At twenty-five, he received the full precepts. Soon after, he went to visit Master Dongshan. Dongshan asked him, "What is your name, Master?" The Master replied, "Benshi." Dongshan said, "And what is that?" The Master said, "It is not called Benshi." Dongshan was deeply impressed by him. From then on, the Master entered the inner chamber and spent several years there. When he was about to leave, Dongshan secretly transmitted to him the essential teaching of the Dongshan lineage. Then he asked, "Where will you go?" The Master said, "To the place where nothing changes." Dongshan said, "If nothing changes there, how can there be any going?" The Master said, "Even going does not change anything." He then went to Caoxi to pay respects at the ancestral stupa. Returning to Jishui, the people there had heard of his reputation and invited him to teach. The Master, who deeply admired the Sixth Patriarch, named the mountain "Cao." Soon after, due to bandit unrest, he moved to Yihuang. A faithful layman named Wang Ruoyi offered his temple, Hewang Guan, for the Master to reside in. The Master renamed it "Heyu." From then on, his teachings flourished greatly, and students gathered like clouds. The Dongshan lineage reached its peak under the Master. Once a monk asked, "What is the essential meaning of the Five Positions of Lord and Minister?" The Master said, "The correct position is the realm of emptiness—originally nothing exists. The partial position is the realm of form—myriad forms appear. 'Correct within partial' means turning away from principle and following things. 'Partial within correct' means abandoning things and entering principle. 'Both combined' means responding subtly to all conditions without falling into any existence—neither defiled nor pure, neither correct nor partial. Therefore it is called the profound great path, the true teaching of Asanga. All former worthy masters considered this one position the most subtle and mysterious. One must examine and distinguish it carefully. The lord is the correct position; the minister is the partial position. The minister turning toward the lord is 'partial within correct.' The lord looking upon the minister is 'correct within partial.' The harmony of lord and minister is the 'combined' expression." The monk asked, "What is the lord?" The Master said, "Wondrous virtue fills the universe; brilliant radiance illuminates the great void." "What is the minister?" "Spiritual function expands the holy path; true wisdom benefits all beings." "What is the minister turning toward the lord?" "Not falling into various other realms, concentrating the mind on the sacred countenance." "What is the lord looking upon the minister?" "Though the wondrous countenance does not move, its light shines without partiality." "What is the harmony of lord and minister?" "Completely merged without inside or outside; harmoniously united, upper and lower equal." The Master then said, "When speaking of lord and minister, partial and correct, one must not violate the middle. Therefore the minister refers to the lord without daring to address him directly. This is the essential teaching of my Dharma." He then composed a verse: "Students must first recognize their own school— Do not mix true reality with dull emptiness. When the wondrous brightness is fully realized, know it hurts to touch; Power lies in meeting conditions, not in borrowing. When speaking, let your words be unburnable; When practicing in secret, you must match the ancients. Having no body yet having function surpasses all forked paths; Having neither function nor body falls back into beginning and end." He also made five diagrams with verses: "White-robed one must become prime minister— This matter is not strange. Those born into generations of honor— Do not speak of times of decline." "At midnight, the correct position is reached; Clarity lies in lord and minister. Before leaving the Tusita realm— A black chicken walks on snow." "Within flames, cold ice forms; Willow catkins fly in the ninth month. A clay ox roars on the water's surface; A wooden horse neighs chasing the wind." "The day the king first descends to the palace, The jade rabbit cannot depart. Without yet attaining the merit of non-action, Why are humans and devas so slow?" "Completely hidden are principle and matter; The first signs are hard to discern. Before Weiyin Wang awakened, How could Maitreya be clear?" A monk in a thick cloth robe asked, "What kind of falling is it to grow fur and horns?" The Master said, "That is falling into category." "What kind of falling is it to not cut off sounds and forms?" "That is falling into following." "What kind of falling is it to not accept food?" "That is falling into nobility." He then said, "Food is precisely one's own fundamental matter. Knowing this and yet not taking it—this is called noble falling. If one clings to the initial mind, knowing oneself and the holy position, this is called category falling. If the initial mind knows its own matter, and when turning back the light, it casts away forms, sounds, smells, tastes, touches, and dharmas, attaining tranquility—this is achieving merit. But afterward, not clinging to the six sense objects, following conditions while remaining somewhat obscured—if one lets them be, they hinder. Therefore the six heterodox teachers are your teachers. Where they fall, you also fall. Then you may take food. This food is right livelihood. It is also seeing, hearing, perceiving, and knowing at the six sense gates—just not being defiled by them is considered falling. It is not that you go along with them equally. Your own fundamental matter is not even taken—how much less other matters?" Whenever the Master spoke of "falling," he meant "cannot be mixed, cannot be equalized." Whenever he spoke of "initial mind," he meant "after awakening, it is the same as before awakening." The Master composed a verse of four prohibitions: "Do not walk the path of mind; Do not wear the original clothes. Why must you be exactly thus? Beware of the time before birth." A monk asked, "This student's whole body is sick. Please, Master, heal me." The Master said, "I will not heal." "Why not?" "To teach you that you can neither seek life nor seek death." A monk asked, "Isn't a monk one who possesses great compassion?" The Master said, "Yes." "If suddenly the six thieves come, what then?" "One must also possess great compassion." "How does one possess great compassion?" "One sword cuts them all away." "After they are all cut away, what then?" "Only then is there harmony." A monk asked, "When the Five Positions meet a visitor, what happens?" "Which position are you asking from right now?" "This student comes from the partial position. Please, Master, receive me from the correct position." The Master said, "I will not receive you." "Why not?" "For fear you would fall back into the partial position." The Master then asked the monk, "Is this not receiving—is it meeting the visitor or not?" The monk said, "It is already meeting the visitor." The Master said, "Yes, yes." A monk asked, "From where do all dharmas arise?" "From delusion." "When not deluded, where are all dharmas?" "They are here." "Where?" "What are you doing with delusion?" A monk asked, "How can an un-sprouted grass hide a fragrant elephant?" The Master said, "You are fortunate to be a master yourself—why do you come to Caoshan?" A monk asked, "The three realms are in turmoil; the six paths are dim. How does one distinguish forms?" The Master said, "I do not distinguish forms." "Why not?" "If you distinguish forms, you become dim." The Master heard the bell and said, "Ouch! Ouch!" A monk asked, "What are you doing, Master?" "It hit my heart." The monk had no response. (Five Patriarchs Jie commented: "A thief's heart is weak.") The Master asked the rector, "Where have you been?" "I went to pull the vinegar vat." "If you come to a dangerous place, how do you pull it?" The rector had no response. (Yunju commented: "That's exactly when you need to exert effort." Shushan commented: "You must let go of it first.") The Master asked Jinfeng Zhi, "What have you been doing?" "Building a house." "Is it finished?" "It's finished on this side." "What about the other side?" "I'll wait until work resumes and tell you, Master." The Master said, "Yes, yes." One day the Master entered the monks' hall to warm himself by the fire. A monk said, "It's cold today." The Master said, "You should know there is something that is not cold." "Who is not cold?" The Master picked up a fire-tongs and showed him. The monk said, "It's good that no one is here." The Master threw down the fire-tongs. The monk said, "When I come to this point, I don't understand." The Master said, "The sun shines on a cold pool—brighter still." A monk asked, "What kind of person is one who is not a companion to all dharmas?" The Master said, "You tell me—all those people in Hongzhou city, where do they go?" A monk asked, "Do the eyebrows and eyes recognize each other?" "No." "Why not?" "Because they are in the same place." "Then they are not divided?" "The eyebrow is not the eye." "What is the eye?" "Going directly." "What is the eyebrow?" "Caoshan doubts." "Why does the Master doubt?" "If I didn't doubt, I would go directly." A monk asked, "What is the sword without a blade?" "It is not made by forging or tempering." "What about the one who uses it?" "All who meet it perish." "What about one who does not meet it?" "He must also lose his head." "That all who meet it perish is reasonable. But why does one who does not meet it lose his head?" "Have you not heard: it can exhaust everything?" "After it is exhausted, what then?" "Only then do you know this sword exists." A monk asked, "What is true in forms?" "The form itself is true." "How is it manifested?" The Master raised his whisk. A monk asked, "What is true in illusion?" "Illusion is originally true." (Fayan commented: "Illusion is originally not true.") "How is illusion manifested?" "Illusion itself is manifestation." (Fayan commented: "Illusion has no manifestation.") "Then one never leaves illusion from beginning to end?" "Seeking an illusory form cannot be found." A monk asked, "I won't ask about mind-is-Buddha. What is not-mind, not-Buddha?" "A rabbit's horn need not be non-existent; an ox's horn need not exist." A monk asked, "What is the person who is always present?" "I happened to meet Caoshan just going out." "What is the person who is always absent?" "Hard to find." A monk said, "Qingshui is poor and orphaned. Please, Master, give alms." The Master called out, "Shui, Master!" The monk responded. The Master said, "Three cups of Qingyuan's white family wine—after drinking, you still say it didn't touch your lips." (Xuanjue commented: "Where was the wine given to him?") A monk asked, "Is intending also a category?" "Even not intending is still a category." "What is different?" "Don't you know pain from itch?" Jingqing asked, "When the principle of pure emptiness ultimately has no body, what then?" "The principle is thus. But what about the matter?" "Thus in principle, thus in matter." "You can fool Caoshan alone, but what about the eyes of all the sages?" "If there were no eyes of the sages, how could one discern this not-being-so?" The Master said, "The official does not permit even a needle; privately, carts and horses may pass." Yunmen asked, "If a person who does not change comes, will you receive him?" "Caoshan has no such idle time." A monk said, "Everyone has a disciple in the dust. Does the Master have one?" "Give me your hand." The monk extended his hand. The Master counted, "One, two, three, four, five, six—enough." A monk asked, "Luzu faced the wall—what does this signify?" The Master covered his ears with his hands. A monk asked, "It is said that no one falls to the ground without rising because of the ground. What is falling?" "Consent is it." "What is rising?" "Rising." A monk asked, "When the son returns to his father, why does the father not look at him at all?" "It is fitting that it should be so." "Where then is the father-son affection?" "Only then is father-son affection established." "What is father-son affection?" "That which cannot be split by knife or axe." A monk asked, "When the spiritual robe is not worn, what then?" "Caoshan's mourning is complete." "After mourning is complete?" "Caoshan loves to drink." A monk asked, "The scriptures say the great sea does not harbor dead bodies. What is the great sea?" "That which contains all existence." "Since it contains all existence, why does it not harbor dead bodies?" "Those who have completely stopped breathing are not kept." "Since it contains all existence, why are those who have stopped breathing not kept?" "All existence is not its function; those who have stopped breathing have its virtue." "Is there anything further beyond?" "Saying there is or saying there isn't is fine—but what about the Dragon King pressing his sword?" A monk asked, "What knowledge and understanding enable one to question well?" "Not presenting phrases." "Then what is questioned?" "That which cannot be penetrated by knife or axe." "When questioning thus, is there anyone who does not consent?" "There is." "Who?" "Caoshan." A monk asked, "What is most precious in the world?" "A dead cat's head is most precious." "Why is a dead cat's head most precious?" "Because no one has set a price on it." A monk asked, "How is the wordless manifested?" "Don't manifest it here." "Where then?" "Last night, three coins were lost at the head of the bed." A monk asked, "Before the sun rises, what then?" "Caoshan has also been thus." "After it rises?" "It is still half a month's journey behind Caoshan." The Master asked a monk, "What are you doing?" "Sweeping the ground." "Sweep before the Buddha. Sweep behind the Buddha." "Before and behind, sweep at once." "Bring Caoshan his slippers." A monk asked, "Holding raw jade, I offer it to the Master. Please, Master, carve it." "I will not carve." "Why not?" "You should know Caoshan is skilled." A monk asked, "What are Caoshan's relatives?" "White hair worn covering the head; on top, a single flower." A monk asked, "An ancient worthy said, 'Throughout the great earth, there is only this person.' Who is this person?" "There cannot be a second moon." "What is the second moon?" "You must determine that yourself, elder brother." "What is the first moon?" "Dangerous." The Master asked Senior Seat De, "When a bodhisattva in samadhi hears the fragrant elephant crossing the river—which sutra does this come from?" "The Nirvana Sutra." "Does he hear before samadhi or after samadhi?" "Master, you are drifting." "You speak quite well, but you only speak half." "What does the Master say?" "Catch it downstream." A monk asked, "In the twelve periods of the day, how should one maintain?" "Like passing through a land poisoned by sorcery—you must not let even a single drop of water touch you." A monk asked, "What is the master of the Dharma body?" "Qin has no one." "Is this it?" "Cut!" A monk asked, "What companion on the path enables one to constantly hear what has not been heard?" "Sharing the same blanket." "This is still what the Master hears. What is constantly hearing what has not been heard?" "Not the same as wood or stone." "What comes first, what comes last?" "Have you not heard: constantly hearing what has not been heard?" A monk asked, "Who is the one pressing the sword within the country?" "Caoshan." (Fadeng commented: "You are not such a person.") "Who does he intend to kill?" "Everything, all of it." "If suddenly he meets his own birth parents, what then?" "What is there to choose?" "What about oneself?" "Who can do anything to me?" "Why not kill himself?" "No place to start." A monk asked, "When one ox drinks water and five horses do not neigh, what then?" "Caoshan knows how to guard his mouth." A monk asked, "Who is the one constantly sinking in the sea of birth and death?" "The second moon." "Does he seek to escape?" "He seeks to escape, but there is no path." "Who can rescue him?" "The one carrying the iron cangue." A monk asked, "Snow covers a thousand mountains—why is the solitary peak not white?" "You should know there is a difference within difference." "What is difference within difference?" "Not falling into the forms of the mountains." A paper-clothed ascetic came to visit. The Master asked, "Are you not the paper-clothed ascetic?" The ascetic said, "I dare not." "What is the matter under the paper robe?" "Once a single robe hangs on the body, all dharmas are thus." "What is the function under the paper robe?" The ascetic stepped forward, responded, and immediately stood up and died. The Master said, "You only know how to go thus—why don't you know how to come thus?" The ascetic suddenly opened his eyes and asked, "When the one spiritual true nature does not rely on a womb, what then?" "That is not yet wonderful." "What is wonderful?" "Not borrowing even borrowing." The ascetic paid his respects and then transformed. The Master gave a verse: "The awakened nature is perfectly bright, the formless body— Do not use knowledge and views to falsely distinguish near and far. When thoughts differ, the mysterious substance is obscured; When the mind diverges, it is not neighbor to the path. Emotions dividing myriad dharmas sink in former scenes; Consciousness discerning many ends destroys the original truth. If one fully understands within such words, Clearly, without affairs, one is the person of old." The Master asked Senior Seat Qiang, "The Buddha's true Dharma body is like empty space, responding to things and manifesting forms like the moon in water. How do you explain this principle of responding?" "Like a donkey looking at a well." "You speak quite well, but you only speak eighty percent." "What does the Master say?" "Like a well looking at a donkey." A monk cited: "Yaoshan asked a monk, 'How old are you?' The monk said, 'Seventy-two.' Yaoshan said, 'Is it seventy-two?' The monk said, 'Yes.' Yaoshan then struck him. What does this mean?" The Master said, "The first arrow was tolerable; the second arrow pierced deep." "How does one avoid this staff?" "When the king's decree has been issued, all roads give way." A monk asked, "What is the great meaning of the Buddha Dharma?" "Filling ditches and blocking valleys." A monk asked, "What is a lion?" "All beasts cannot approach." "What is a lion's cub?" "One who can swallow its parents." "Since all beasts cannot approach, why is it swallowed by its cub?" "Have you not heard: when the cub roars, grandfather and father are both finished?" "After they are finished, what then?" "The whole body returns to the father." "When the grandfather is finished, where does the father return?" "The place is also finished." "Why did you say earlier that the whole body returns to the father?" "Like a prince who can accomplish the affairs of a whole kingdom." He also said, "Master, this matter must not be stalled alone. You must scatter a few more flowers on the dead tree." Yunmen asked, "What is the conduct of a monk?" "One who eats the temple's crops." "Going thus, what then?" "Can you keep them?" "I can keep them." "How do you keep them?" "Wearing clothes and eating food—what's so hard about that?" "Why not say 'growing fur and wearing horns'?" Yunmen bowed. Lu Gen, a high official, asked Nanquan, "What is your surname?" Nanquan said, "Wang." "Does Wang have any relatives?" "Four ministers are not obscured." "What position does the king occupy?" "Jade hall has moss growing." Later, a monk cited this to the Master and asked, "What is the meaning of 'jade hall has moss growing'?" "He does not dwell in the correct position." "When the eight directions come to court, what then?" "He does not receive their homage." "Why then do they come to court?" "Those who defy are beheaded." "Defying is the minister's duty. What about the king's intention?" "The privy council does not receive the decree." "Then the work of harmonizing all returns entirely to the minister?" "Do you know the king's intention?" "Those outside dare not speculate." The Master said, "Yes, yes." A monk asked, "When right and wrong arise and the mind is confused, what then?" "Cut!" A monk asked Xiangyan, "What is the path?" Xiangyan said, "A dragon singing in a dead tree." "What is the person in the path?" Xiangyan said, "Eyes in a skull." (Xuan Sha commented: "A dragon hidden in a dead tree.") The monk did not understand, so he asked Shishuang, "What is a dragon singing in a dead tree?" Shishuang said, "It still carries joy." "What is eyes in a skull?" "It still carries consciousness." Still not understanding, he asked the Master, "What is a dragon singing in a dead tree?" "Blood vessels are not cut off." "What is eyes in a skull?" "Not completely dried." "Is there anyone who can hear it?" "Throughout the great earth, there is not one person who does not hear it." "What chapter and verse is the dragon singing in a dead tree?" "I don't know what chapter and verse it is. All who hear it perish." He then gave a verse: "A dragon singing in a dead tree—truly seeing the path. A skull without consciousness—the eye first opens. When joy and consciousness are exhausted, news is exhausted— How can that person distinguish the clear within the turbid?" A monk asked, "When the bright moon hangs in the sky, what then?" "You are still one below the steps." "Please, Master, lift me up the steps." "Come see me after the moon has set." The Master usually responded to situations without any fixed pattern. In the summer night of the xinyou year of Tianfu, he asked the steward, "What day of the month is today?" "The fifteenth of the sixth month." The Master said, "Throughout my life of pilgrimage, I have always made ninety days a summer retreat. Tomorrow at the chen hour, I will go on pilgrimage." At the appointed time, he burned incense, sat in meditation, and passed away. He was sixty-two years old, with thirty-seven rainy seasons. His whole body was buried on the western slope of the mountain. He was posthumously named Zen Master Yuanzheng, and his stupa was called Fuyuan.