Daoshu

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ZEN IRODALOM ZEN LITERATURE 
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 Shouzhou
Daoshu (n.d.)
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How Tao-Shu Coped With a Monster
 
Chapter XIV/9. In: The Golden Age of Zen 
by John C. H. Wu 
The National War College in co-operation with The Committee on the Compilation
of the Chinese Library, Taipei, 1967, pp. 252-253.
Pgina 1
daoshu.txt

 /
Tao-shu, a disciple of Shen-hsiu [<a href="shenxiu.html"> Yuquan
Shenxiu, 606?-706</a>], was living on a mountain with a few pupils. There
frequently appeared to him a strange man, simple in clothes but wild and
boastful in speech. He could take on the appearance of a Buddha, a Bodhisattva
or an Arhat or whatever he had a fancy to. Tao-shu's pupils were all amazed;
they could not make out who that wizard was and what he was after. For ten years
his apparitions continued. But one day he vanished away, never to return.

Tao-shu said to
his pupils, The wizard is capable of all kinds of tricks in order to bedevil
the minds of men. My own way of coping with them is by refraining from seeing
and hearing them. His tricks, however multifarious, must come to an end some
day, but there is no end to my non-seeing and non-hearing! 
As another master
has put it, What is inexpressible is inexhaustible in its use.
 
 
Chan
Master Shouzhou Daoshu 
 T.51,
no.2076, 232b25 219 162 57 
Daoyuan. Records of the Transmission of the Lamp: Volume 2 (Books 4-9), The
Early Masters, Book 4.64 
Translated by Randolph S. Whitfield 

Chan master
Daoshu (734-825 CE) of Shou province (Anwei) was a native of Tang province (in
Henan) whose family name was Wen. As a young man he researched the classics but
on coming to his fiftieth year he met a senior Buddhist monk, through whose
persuasion he vowed to leave the home life. Reverently he asked Master Huiwen of
the local temple on Mingyue Mountain to be his teacher. The master was
embarrassed at being so old but still went in search of the Dharma, thoroughly
and determinedly visiting those places he hadnt been to before. Later he
returned to Dongluo (Luoyang, the western capital of the Tang dynasty) and there
came across Chan master Shenxiu, under whose words he gained the knowledge of
the profound meaning. Eventually he became a vessel of the Dharma and chose the
Three Peaks Mountains in Shou Province to live there he built himself a hut
and there he stayed.
He would often go
about as a country bumpkin, wearing simple clothes, laughing and talking
strangely, would also conjure up apparitions of Buddhas and bodhisattvas, Arhats
and various celestial sages, or else bring to manifestation spiritual auras or
voices. The masters followers saw these things but none could fathom it. Thus
ten years passed, after which it became quieter no more apparitions. The
master told his assembly, This bumpkin has cultivated much ingenuity in
deluding people and only wasted an old monks not seeing and not hearing. His
ingenuity was poor, whilst his not seeing and not hearing is without
limit.
Pgina 2
daoshu.txt
In the first year
of the Baoli reign period (825 CE) the master became ill and died at the age of
ninety-two. In January of the following year a stpa was erected.
 
 
No Change the Best Way for Changes
 
<a
href="http://en.lingyinsi.org/list_288.html"
target="_blank">http://en.lingyinsi.org/list_288.html </a>
Zen Master Daoshu
built a Buddhist monastery next to a Taoist temple. The Taoists could not
tolerate its existence and conjured evil spirits to frighten away the Buddhist
monks. The strong wind, heavy rain and scaring lightening did frighten lots of
young Buddhist novices away, but none of them worked on Zen Master Daoshu, who
remained in the monastery for over ten years. In the end, the magic of the
Taoists was exhausted but Zen Master Daoshu was still there. The Taoists had no
choice but to move. 
Someone asked Zen
Master Daoshu afterwards: Those Taoists had strong magic, so how could you beat
them? 
The Zen master
answered: I had no advantage over them. I think for my victory, the only answer
is no'. 
How could no
beat them? 
Zen Master Daoshu
said: Magic, that's what they were having. Having' means having limits, having
ends, having volumes and having boundaries. I had no magic. No means no limit,
no end, no volume and no boundary. The relation between having and no
implies that no change is the best way for changes. In that case, no change
could definitely beat the changes. 
Xing'en concluded
that the Taoists had magic, so they would have annoyance and would want to use
what they had to realize their goals by all means. But they didn't know that
having was the source of annoyance. They made use of what they had, but gained
nothing in return. This was why they had annoyance, anger, as well as feelings
of frustration and failure. As a result, they failed. While the Zen master had
no distractions in his mind. No matter how the world was changed by crashes or
earthquakes, he did not change anything. This was the real Buddha's warrior. So
living in the world, you should have a broad mind but no conspiracy so that you
can put down all the matters as you like. No pleasure when making progress, no
sorrow when stepping back, no worries, then prajna, the highest wisdom, will
appear.
 
 
Tao-shu
and the Trickster Opening a Mountain: Koans of the Zen Masters 
by Steven Heine 
Pgina 3
daoshu.txt
Oxford University Press, 2004 
<a href="http://www.dmmserver.com/DialABook/978/019/517/9780195174342.html"
target="_blank">http://www.dmmserver.com/DialABook/978/019/517/9780195174342.html</f
ont></a>
Main
Case 
Master Tao-shu,
in seeking the Dharma, decided to go on a pilgrimage to visit places he had
never seen. After studying at various sites he returned to Northern school
patriarch Shen-hsiu, who enlightened him with a single word. Tao-shu understood
the subtle meaning of Shen-hsiu's teaching, and in later years he became a good
vessel for the Dharma. Using divination to find a dwelling place, he built a
humble hermitage at the Three Peaks of the Shou State to continue his practice
in solitude. He attracted a following of young disciples. 
 There lived on
the mountain a strange, mischievous spirit, who frequently appeared as a beggar
talking and laughing, and at other times manifested in the figure of a
bodhisattva or a hermit. Sometimes, the spirit produced radiant lights or spoke
in strange voices and echoes. Although the young monks saw and heard them, none
of them were able to fathom what these phenomena really were. After ten years of
tricks, the spirit vanished once and for all, and no more shadows, figures, or
voices ever appeared. 
 Master Tao-shu
told the assembly, "That trickster deceived many people with his pranks. There
was only one weapon against his anticsthe way of non-seeing and non-hearing.'
The talent of playing tricks is limited and eventually exhausted. But the
capability of non-seeing and non-hearing is limitless and inexhaustible."

<blockquote>
 
Discussion 
Also cited from
CCL vol. 4 (Taisho 51:232b), this koan highlights the rhetoric of emptiness in
an encounter between a master and the spirit of the mountain that has a
menacing, persistent presence. Tao-shu begins his path as a pilgrim who is
enlightened by a "single word" from the main patriarch of the Northern school,
Shen-hsiu. Like Yan-kuei in case 1, he continues his journey by using
divination to discover an ideal site for reclusion in the deep mountains. Yet
Tao-shu's solitary practice in a "humble hermitage" attracts a following of
young monks who are disturbed by the tricks of the spirit and turn to their
teacher for solace, so that this encounter becomes a test of his own powers.

 In contrast to
case 1, in which the spirit is lured to appear in human form by the presence of
an accomplished meditator and quickly repents and converts, this entity
manifests as a trickster for many years. It appears by either shapeshifting into
the form of a beggar, hermit, or bodhisattvawhich is also a power that Buddhist
deities utilize for compassionate pedagogical purposesor taking on a
quasi-physical appearance as a radiance or a sound. In any case, the spirit is
illusory and deceptive. But, in a way that is very similar to the previous case,
Tao-shu performs an exorcism that eliminates the mischievous appearance of the
Pgina 4
daoshu.txt
spirit through the power of his contemplation and rhetoric of nonduality. The
master overcomes the spirit by preaching a message of "non-seeing and
non-hearing." Like the notion of the unborn, this refers to a fundamental
identity of form and formlessness, illusion and reality, or what is perceptible
to the senses and what is beyond the realm of sense perception. 
 Evoking the
way of non-seeing and non-hearing proves effective in vanquishing the spirit.
This could imply Tao-shu's ignoring of the spirit by acting as if it were only
an illusion that did not deserve or require any more attention. Or it could
support a holding fast of his mental energy to offset the force of negativity
represented by the spirit's presence. The other monks, who were aware of the
trickster's manifestations but never had an understanding of their origins or
meaning, are relieved and impressed by the master's capabilities. The master
eliminates the troublesome obstacles to the genuine opening of the mountain, so
that the landscape is now able to receive the presence of the Dharma.

</blockquote>
 
 

 


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