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兜率從悅 Doushuai Congyue (1044-1091)
(Rōmaji:) Tosotsu Jūetsu
Tosotsu Jūetsu 兜率從悅 (Tou-shuai Ts'ung-yüeh, 1044-1091)
Zen Dust. The History of the Kōan and Kōan Study in Rinzai (Lin-Chi) Zen. By Isshū Miura and Ruth Fuller Sasaki.
New York: Harcourt, Brace and World Inc., 1967.
pp. 50, 265-266.
Tosotsu Etsu Osho devised three barriers as tests for his students (Mumonkan 47):
• You pull out the weeds and study the profound mys-
tery only in order to see into your original nature.
Where is your original nature at this moment?• One who has realized his own original nature escapes
from birth-and-death. When the light of your eyes
falls to the ground, how will you escape?• One who has escaped from birth-and-death knows
whither he goes. When the Four Great Elements
that compose your body separate, where will you
go?Tosotsu Jūetsu 兜率從悅 (Tou-shuai Ts'ung-yüeh, 1044-1091) was
a monk in the 3rd generation of the Ōryō 黃龍 (Huang-lung) line
of Lin-chi (Rinzai) Zen. He was born in Kenshū 虔州 (Ch'ien-
chou/Qianzhou), in modern Kiangsi, and his family name was Yu 熊
(HSIUNG/XIONG). At the age of fifteen he became a monk. He studied
under several masters consecutively, for, though he had a bril-
liant mind, his self-conceit made it difficult for him to accept
authority. Finally, however, the sharp criticism given him by
Ungai Shuchi (Yun-kai Shou-chih, 1025-1115), a direct
disciple of Ōryō E'nan 黃龍慧南 (Huang-lung Hui-nan, 1002-1069),
founder of the Ōryō line, caused Jūetsu to reconsider his attitude.
He then went to Hōbō Kokumon 寶峰克文 (Pao-feng K'o-wen,
1025-1102), another of Ōryō's direct heirs, and remained with him
until he had received the Transmission of Dharma.Thereafter Jūetsu went to Rokuonzan (Lu-yüan-shan)
in Tanshū (T'an-chou), in present Hunan, where a number
of disciples gathered around him. One day an old monk named
Shōso 清素 (Ch'ing-su, n. d.) came to the mountain. Shōso was
over eighty years old, and had been a personal disciple of Sekisō
Soen 石霜楚圓 (Shih-shuang Ch'u-yuan, 986-1039), the master of
Ōryō E'nan. The old monk told Jūetsu that, though he had
been under Sekisō for thirteen years and had reached his present
advanced age, he would not dare teach others. He severely
criticised Ōryō, saying that his followers too quickly left their
teacher and set themselves up in the world as masters before
their learning or practice were sufficient. The old monk's re-
marks struck home, and after some reflection Jūetsu asked per-
mission to become his disciple. Under Shōso, Jūetsu now devoted
himself again to practice, later receiving inka from the old monk.In 1089 Jūetsu was invited by the governor of Kōshū
(Hung-chou), in modern Kiangsi, to lecture at Mount Tosotsu
兜率山 (Tou-shuai-shan), a mountain named for the Tusita Heav-
en where the future Buddha Maitreya dwells. The Master died
there two years later in his forty-eighth year.
Among Tosotsu's lay students during these last years was the
official-later Prime Minister CHŌ Shōei (CHANG Shang-
ying, 1043-1121) , whose Buddhist name was Mujin Koji
(Wu-chin Chü-shih). After Tosotsu's death, CHŌ Shōei built
a tower in the Master's memory, and on his petition the posthu-
mous title Shinjaku Zenji (Chên-chi Ch'an-shih) was
conferred upon Tosotsu by Imperial decree. Some of the Master's
sayings will be found in a short work entitled Tosotsu Etsu zenji
go 兜率悅禅師語 (Tou-shuai Yüeh ch'an-shih yü) The Words of
the Zen Master Etsu of Tosotsu, compiled by his disciple Shinjō
(Chên-ching, n. d.), in the Zokkai kosonshuku goyō, kan 1
[ZZ2: 23.5. 433c-434b].
DOC: Huanglong pai
The lineage of the Huanglong branch of the Linji school
DOUSHUAI CONGYUE
by Andy Ferguson
In: Zen's Chinese Heritage: The Masters and Their Teachings, Wisdom Publications, 2011, pp. 444-446.
DOUSHUAI CONGYUE (n.d.) was a disciple of Yunan Kewen. He came from ancient Ganzhou (a place in modern Jiangxi Province). He resided and taught at Doushuai Monastery in Longxing Prefecture (now a district in Nanchang City).
Congyue was the head monk at Daowu Monastery, and on one occasion he led a group of monks on a journey to visit Zen master Yungai Zhi. After only a few sentences of conversation, Zhi knew that Congyue possessed special ability.
Zhi laughed and said, “I observe that your breath is unusual. Why is it that when you speak your breath is like that of a drunkard?”
Congyue’s face became flushed and he broke out in a sweat, and he said, “I hope the master won’t spare your compassion.”
Zhi continued to talk to Congyue, goading him. Congyue was flustered and didn’t understand. He asked to have a private interview with Zhi.
In the abbot’s room, Zhi asked Congyue, “Have you ever seen Zen master Fachang Diyu?”
Congyue said, “I’ve read the record of his talks. I understood it all, so I don’t want to see him.”
Zhi said, “Have you seen Zen master Dongshan Wenhe?”
Congyue said, “Guanxi’s disciples don’t have any brains. If you put on a cotton garment that smells like piss, what good is it?”
Zhi said, “You should go and practice at that place that smells like piss.”
Following Zhi’s instructions, Congyue went and practiced with Zen master Wenhe and deeply realized his great teaching. Later Congyue returned to see Zen master Zhi.
Zhi said, “Now that you’ve seen Guanxi’s disciples, what about the great matter?”
Congyue said, “Had it not been for your instruction, it would have slipped past me my entire life.”
Congyue then bowed in gratitude.
Zen master Doushuai Congyue entered the hall and addressed the monks, saying, “When a person’s eyes and ears are clear, then he resides in a remote mountain valley. The autumn wind rustles the ancient pines and the autumn moon reflects from the cold waters. A patch-robed monk who reaches that place must go still further to realize the truth, for this is still just two apes with four tails hanging down.”
After saying this the master shouted.
Doushuai addressed the monks, saying, “I can’t differentiate anything. I see a hard-shelled turtle and I mistakenly call it soft-shelled. I can’t talk any wondrous talk, or speak about truth. I just flap my lips and drum my tongue. When all the monks in the world see me, they laugh so hard in derision that their tears turn to blood. Don’t I turn their derision to happiness? Are you laughing at me now?”
After a pause, the master said, “I blow a light-hearted tune on my flute and it causes people to forget a lifetime of troubles.”
Doushuai addressed the monks, saying, “First comes the new spring, and then it’s the beginning of summer. The four seasons pass like an arrow. The sun and moon move like a shuttle. Before you know it, a red-faced babe has turned into an old white-hair. You must truly exert yourself and use extraordinary effort. Cultivate your own field, and don’t steal someone else’s seedlings. Applying yourself in this way, your cultivation will certainly result in finally seeing the white ox on snow mountain.”
In [the year 1091], after bathing, the master assembled the monks and recited this verse:
After forty-eight years,
Sacred and mundane are completely killed off.
Although not heroic,
The Longan road is slippery.
The master suddenly passed away. In accordance with his wishes, his disciples wanted to scatter his cremated remains in the river. However, before his Dharma heirs could do this, an emissary from the master’s lay disciple, Duke Zhang, arrived to pay tribute and said, “The old master forcefully expounded the way of the ancestral gate. Those who come to honor him must have a place to do so.“ He then ordered the construction of a stupa on Luan Peak at Longan. It was named “True Stillness.”
