風穴作為北宋臨濟宗第一宗匠，受到的重視並不足夠。現代學界，僅阿部肇一的《中國禪宗史》，與楊曾文先生的《宋元禪宗史》，對風穴進行了探究。楊曾文先生取得的成果較為豐富，阿部肇一先生僅簡記風穴簡史。不過，他們對於較完整的風穴禪史資料，重視還不足夠。新出土之風穴「一手文獻」〈風穴寺七祖千峰白雲禪院記〉，二書亦未留意運用之。本文比較完備搜求了歷代風穴文獻，包括1種「一手文獻」、20種「二手文獻」；20種「二手文獻」，再區分為：「五代文獻」、「北宋文獻」、「南宋文獻」、「元明清文獻」，以此為基礎，對風穴歷史生平、禪學思想進行探究。這樣做，希望對記載風穴的文獻資料，有一個比較完整的掌握；也希望所展現出來的風穴思想、生平面貌，得以比較更正確、完備一些。

Although Fengxue is the first academic master of Ling-ChiSchool in North-Song Dynasty, contemporary scholars do not paymuch attention to him. The only studies of Fengxue are found inChoichi Abe’s “History of Zeng School in China” and Yang, Zengwen’s“Song and Yuang’s Zeng School.” Yang, Zeng-wen’s researchoffers a better view of Fengxue’s thought, while Choichi Abe’s workprovids merely a brief biography. However, they do not have suffi cientemphasis on a complete history of Fengxue’s Zeng theory. In addition,their researches do not include the newly excavated text, “Fengxue siqizu qianfeng baiyun chanyuan ji.” In this paper, my research is notonly based on this original text, but also includes 20 kinds of “secondhand”texts, which include “Five-Dynasties literature,” “North-Songliterature,” “South-Song literature,” and “Yuan-Ming-Qing literature.”Based on these, we can have a better view to investigate Fengxue’slife and his Zen theory. I wish this research of Fengxue will be moreaccurate and complete.