Doushuai Congyue

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Doushuai Congyue (1044-1091)
(Rmaji:) Tosotsu Jetsu 
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height="25" border="0">
 Tosotsu Jetsu


(Tou-shuai Ts'ung-yeh, 1044-1091) 
Zen Dust. The History of the Kan and Kan Study in Rinzai
(Lin-Chi) Zen. By Issh Miura and Ruth Fuller Sasaki. 
New York: Harcourt, Brace and World Inc., 1967.
pp. 50, 265-266.

<blockquote>
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. 
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Where is your original nature at this moment? 
sans-serif"> 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? 
sans-serif"> 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?
<blockquote>
Tosotsu
Jetsu (Tou-shuai Ts'ung-yeh, 1044-1091) was 
a monk in the 3rd generation of the
ry
(Huang-lung) line 

of Lin-chi (Rinzai) Zen. He was born in Kensh
(Ch'ien- 
chou/Qianzhou), in modern Kiangsi, and his family name was Yu
 
(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 ry E'nan
(Huang-lung Hui-nan, 1002-1069), 

founder of the ry line, caused Jetsu to reconsider his attitude. 
He then went to
Hb Kokumon
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(Pao-feng K'o-wen, 

1025-1102), another of ry's direct heirs, and remained with him 
until he had received the Transmission of Dharma. 
Thereafter
Jetsu went to Rokuonzan (Lu-yan-shan) 
in Tansh (T'an-chou), in present Hunan, where a number 
of disciples gathered around him. One day an old monk named 
Shso
(Ch'ing-su, n. d.) came to the mountain. Shso was 

over eighty years old, and had been a personal disciple of Sekis 
Soen
(Shih-shuang Ch'u-yuan, 986-1039), the master of 

ry E'nan. The old monk told Jetsu that, though he had 
been under Sekis for thirteen years and had reached his present 
advanced age, he would not dare teach others. He severely 
criticised ry, 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 Jetsu asked per- 
mission to become his disciple. Under Shso, Jetsu now devoted 
himself again to practice, later receiving inka from the old monk.

In 1089
Jetsu was invited by the governor of Ksh 
(Hung-chou), in modern Kiangsi, to lecture at Mount Tosotsu 
(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. 
</blockquote>
</blockquote>
Among Tosotsu's
lay students during these last years was the 
official-later Prime Minister CH Shei (CHANG Shang- 
ying, 1043-1121) , whose Buddhist name was Mujin Koji 
(Wu-chin Ch-shih). After Tosotsu's death, CH Shei built 
a tower in the Master's memory, and on his petition the posthu- 
mous title Shinjaku Zenji (Chn-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 (Tou-shuai Yeh ch'an-shih y) The Words of 
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the Zen Master Etsu of Tosotsu, compiled by his disciple Shinj 
(Chn-ching, n. d.), in the Zokkai kosonshuku goy, kan 1
 
[ZZ2: 23.5. 433c-434b]. 
 
DOC: <a
href="https://terebess.hu/zen/mesterek/Huanglongpai.doc"
target="_blank">Huanglong pai</a> 
The lineage of the Huanglong branch of the Linji school 
 
 
<a
name="a" id="a"></a>DOUSHUAI
CONGYUE 
by Andy Ferguson 
In: Zen's Chinese Heritage: The Masters and Their Teachings, Wisdom
Publications, 2011, pp. 444-446. 
<blockquote>
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).
</blockquote>
 
<blockquote>
<blockquote>
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?
Congyues
face became flushed and he broke out in a sweat, and he said, I hope the master
wont spare your compassion.
Zhi continued
to talk to Congyue, goading him. Congyue was flustered and didnt understand. He
asked to have a private interview with Zhi.
In the
abbots room, Zhi asked Congyue, Have you ever seen Zen master Fachang
Diyu?
Congyue said,
Ive read the record of his talks. I understood it all, so I dont want to see
him.
Zhi said,
Have you seen Zen master Dongshan Wenhe?
Guanxis disciples dont have any brains. If you put on a cotton garment that
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smells like piss, what good is it?
You should go and practice at that place that smells like piss.
Following
Zhis instructions, Congyue went and practiced with Zen master Wenhe and deeply
realized his great teaching. Later Congyue returned to see Zen master
Zhi.
Now that youve seen Guanxis disciples, what about the great
matter?
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
persons 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 cant differentiate anything. I see a
hard-shelled turtle and I mistakenly call it soft-shelled. I cant 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. Dont 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 its 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 dont steal someone elses 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:
<blockquote>
After
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forty-eight years, 
Sacred and mundane are completely killed off. 
Although not heroic, 
The
Longan road is slippery.
</blockquote>
 
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 masters 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. 

<blockquote>
<blockquote>
 
</blockquote>
 
</blockquote>
</blockquote>
</blockquote>

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pp. 50, 265-266.</font></font></p>

(Huang-lung) line <br>

(Huang-lung Hui-nan, 1002-1069), <br>

(Pao-feng K'o-wen, <br>

(Ch'ing-su, <em>n. d.) </em>came to the mountain. Shso was <br>

(Shih-shuang Ch'u-yuan, 986-1039), the master of <br>

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