{"collection":"Buddhism","html_url":"https://unchartedknowledge.5gfusion.net/browse/bud/zen/sandokai.htm","path":"bud/zen/sandokai.htm","source_url":"https://sacred-texts.com/bud/zen/sandokai.htm","text":"Harmony of Difference\n and Sameness\nTs'an-t'ung-ch'i\nBy Ch'an\n Master Shih-t'ou Hsi-ch'ien\n\u00a0\n\u00a0\nContents\nTitle of the Text\nAuthor of the Text\nThe Ts'an-t'ung-ch'i\nThe Original Chinese Text\nTranslation of the Text\nBibliography\n\u00a0\n\u00a0\n\u00a0\n\u53c3\u540c\u5951\nTs'an-t'ung-ch'i (Wade-Giles)\nCantongqi (Pinyin) Can1tong2qi4\nSand\u00f5kai (Japanese)\nLiterally, Coming\n [together and] Sameness Vow\n\u00a0\nVarious Translations\n of the Title\n1. Harmony of Difference\n and Sameness\n2. Harmony of Difference\n and Equality\n3. Merging of Difference\n and Sameness (Thomas Cleary)\n4. Identity of Relative and Absolute (Dennis Genpo Merzel)\n5. Ode on Identity\n (Daisetsu Teitar\u00f5 Suzuki)\n\u00a0\n\u00a0\n\u77f3\u982d\u5e0c\u9077\nShih-t'ou\n Hsi-ch'ien\n (Wade-Giles)\nShitou\n Xiqian\n (Pinyin) Shi4tou5 Xi1qian1\nSekit\u00f5\n Kisen\n (Japanese)\n(700-790)\n\u00a0\n\"Shih-t'ou was\n still a boy while the Sixth Patriarch, Hui-n\u00eang, was yet alive; he was\n only thirteen years old when Hui-n\u00eang died. Later, he studied Zen under\n Hsing-szu and became one of the great teachers of the day.\" (Essays in\n Zen Buddhism \u2013 Third Series 116-7)\n\u00a0\n\"When I was with\n Shih-t'ou, he used to say whenever anybody asked him a question, 'Close your\n mouth, no barking like a dog!' \" (Essays in Zen Buddhism \u2013 Third\n Series\n 45)\n\u00a0\n\"While scholars of\n the Avatamsaka School1 were making use of the\n intuitions of Zen in their own way, the Zen masters were drawn towards the\n philosophy of Indentity and Interpenetration advocated by the Avatamsaka, and\n attempted to incorporate it into their own discourses. For instance, Shih-t'ou\n in his 'Ode on Identity' depicts the mutuality of Light and Dark as restricting\n each other and at the same time being fused in each other; Tung-shan2 in his metrical\n composition called 'Sacred Mirror Samadhi'3 discourses on the mutuality of P'ien4, 'one-sided', and Ch\u00eang5, 'correct', much to the\n same effect as Shih-t'ou in his Ode, for both Shih-t'ou and Tung-shan belong to\n the school of Hsing-szu known as the Ts'ao-tung6 branch of Zen Buddhism.\n This idea of Mutuality and Indentity is no doubt derived from Avatamsaka\n philosophy, so ably formulated by Fa-tsang. As both Shih-t'ou and Tung-shan are\n Zen masters, their way of presenting it is not at all like that of the\n metaphysician.\" (Essays in Zen Buddhism \u2013 Third Series 19)\n\u00a0\n\"Sekit\u00f5 Kisen carried on the line of transmission of Seigen\n Gy\u00f5shi7. He lived\n in a hut which he had built for himself in the vicinity of a Buddhist\n monastery. The writings ascribed to him are S\u00f5anka8 and Sand\u00f5kai.\"\n(The Development of\n Chinese Zen After the Sixth Patriarch 6)\n\u00a0\nNotes\n1 Hua-yen-tsung (Kegonsh\u00fb \u83ef\u56b4\u5b97)\n2 Tung-shan\n Liang-chieh (T\u00f5san Ry\u00f5kai, 807-869 \u6d1e\u5c71\u826f\u4ef7)\n3 Pao-ching\n San-mei-ko (H\u00f5ky\u00f5 Zanmaika \u5bf6\u93e1\u4e09\u6627\u6b4c\u3001\u5b9d\u93e1\u4e09\u6627\u6b4c)\n4 One-sided (p'ien, hen \u504f)\n5 Correct (cheng, sh\u00f5 \u6b63)\n6 Ts'ao-tung (S\u00f5t\u00f5 \u66f9\u6d1e)\n7 Ch'ing-y\u00fcan\n Hsing-ssu (d. 740) \u9752\u539f\u884c\u601d\n8 Ts'ao-an-ko \u8349\u5eb5\u6b4c\n\u00a0\n\u00a0\n\"Identity of Relative and Absolute (Jap. Sandokai)\n One of the most important Zen poems, this profound sutra is chanted daily in\n Soto Zen services.\" (The Eye That Never Sleeps 135)\n\u00a0\n\"Shitou, whose\n lifetime spanned nearly the entire eighth century, is particularly well known\n for his remarkable didactic poem entitled 'Merging of Difference and Sameness.'\n This is one of the most compact statements of Buddhism on record, written at a\n high level of concentration. Many attempts have been made to elucidate its\n inner meanings, with commentaries dating all the way back to the late classical\n period of Zen, only a few generations removed from the original composition.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In the typical\n manner of the texts written in a concentrated Zen style, Shitou's work says a\n great deal about the fundamental premises of Zen right in the opening\n statement: 'The mind of the great immortal of India is intimately communicated\n East and West.' The great immortal of India1 refers to Buddha, and that mind refers to the\n enlightened mind. The term used for immortal here is a Taoist term, and the\n characters in the title of the work are identical to an early Taoist classic of\n spiritual alchemy. Here Shitou is not just using literary embellishment or\n approximation of concepts; the message is that the enlightened mind cuts\n through and goes beyond distinctions of religious format, is deeper than and\n unimpeded by cultural differences such as those between East and West.\"\n(Zen Essence 96)\n\u00a0\n\"In the\n latter work2\n Sekit\u00f5 speaks of Buddha as the \"Great Hermit\" (daisen3); the\n meaning and foundation of all things he calls the \"spiritual source\"\n (reigen4). The\n dialectical resolution of the dualistic pairs of opposites ji5 and ri6 and light (my\u00f57) and\n darkness (an8) into a\n higher unity, developed by Sekit\u00f5 in the Sand\u00f5kai, can be\n regarded as the foundation of, or first step toward, the later doctrine of the\n \"Five Ranks\" (goi9) in the S\u00f5t\u00f5\n Sect.\" (The\n Development of Chinese Zen After the Sixth Patriarch 6-7)\n\u00a0\n\"The two principle terms of the Five Ranks are sh\u00f5 (the \"erect,\" the \"upright\") and hen (the \"bent,\" the \"inclined\"). For the meaning of sh\u00f5, Ry\u00f5kai's explanatory words will serve: \"There is one thing:\n Heaven is suspended from it and Earth rests upon it. It is black like lacquer,\n perpetually in movement and activity.\" Sh\u00f5 is also the One, the\n Absolute, the foundation of Heaven and Earth\n and all being. But this Absolute is dynamic, constantly in motion. The cognizing\n mind (Geist)\n cannot fix it or get a firm hold on it. This Absolute corresponds to ri or an (\"darkness\")\n in the speculation of Sekit\u00f5 Kisen. It is\n symbolically represented by a solid black circle. In the terminology of\n Buddhist philosophy it is True Emptiness (shink\u00fb10).\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In\n hen the Absolute\n enters into appearances. It completely penetrates the phenomenal world, becomes\n the All and all things. With Sekit\u00f5 Kisen this is ji or my\u00f5 (\"brightness\"). The white circle is\n its corresponding symbol. But the two, the Absolute and\n relative-phenomenal, are not separate, are not two, but one. The Absolute is\n the Absolute with regard to the relative. The relative, however, is relative\n with reference to the Absolute. Therefore the relative-phenomenal in Buddhist philosophical terminology is \"marvelous\n existence\" (my\u00f5u11), which is inseparable from True\n Emptiness. The expression is shink\u00fb my\u00f5u12.\"\n(The Development of\n Chinese Zen After the Sixth Patriarch 26)\n\u00a0\n\u6709\u4e00\u7269\u4e0a\u62c4\u5929\u4e0b\u62c4\u5730\u3002\u9ed2\u4f3c\u6f06\u3002\u5e38\u5728\u52d5\u7528\u4e2d\u3002\n\"There is one\n thing: above, it supports Heaven; below, it upholds Earth. It is black like\n lacquer, always actively functioning.\" Tung-shan Ling-chia (T\u00f5san\n Ry\u00f5kai) (The Development of Chinese Zen After the Sixth\n Patriarch 74)\n\u00a0\n \n \u00a0 Sh\u00f5 represents the absolute the fundamental emptiness sameness one true nature\n \n \n Hen\n represents\n \n \n \n \n \n \u00a0\n \n \n \n \nthe relative\nthe phenomenal\nform and color\ndifference\nmany\nattributes\n\u00a0\n(The Shambhala\n Dictionary of Buddhism and Zen 69 Five degrees (of enlightenment))\n\u00a0\n1\u00a0 Tu-tu ta-hsien (Chikudo daisen \u7afa\u571f\u5927\u4ed9)\n2\u00a0 Ts'an-t'ung-ch'i (Sand\u00f5kai)\n3\u00a0 Ta-hsien \u5927\u4ed9\n4\u00a0 Ling-y\u00fcan \u9748\u6e90\u3001\u9748\u539f\n5\u00a0 Shih \u4e8b\n6\u00a0 Li \u7406\n7\u00a0 Ming \u660e\n8\u00a0 An \u6697\n9\u00a0 Wu-wei \u4e94\u4f4d\n10 Chen-kung \u771e\u7a7a\n11 Miao-yu \u5999\u6709\n12 Chen-kung miao-yu \u771e\u7a7a\u5999\u6709\n\u00a0\n\u00a0\n\u00a0\n\u8b39\u9032\u89f8\u627f\u4e8b\u842c\u660e\u7576\u7576\u672c\u7136\u773c\u706b\u56db\u95c7\u8272\u8ff4\u9580\u57f7\u9748\u4eba\u7afa\u3000\u77f3\n\u767d\u6b69\u76ee\u8a00\u5b58\u7269\u6697\u6697\u660e\u672a\u65bc\u8272\u71b1\u5927\u5408\u672c\u800c\u9580\u4e8b\u6e90\u6839\u571f\u3000\u982d\n\u53c3\u975e\u4e0d\u9808\u51fd\u81ea\u5404\u4e2d\u4e2d\u9808\u4e00\u8033\u98a8\u6027\u4e0a\u6b8a\u66f4\u4e00\u5143\u660e\u6709\u5927\u3000\u53c3\n\u7384\u8fd1\u6703\u6703\u84cb\u6709\u76f8\u6709\u6709\u6b78\u4e00\u97f3\u52d5\u81ea\u4e2d\u8cea\u76f8\u5207\u662f\u768e\u5229\u4ed9\u3000\u540c\n\u4eba\u9060\u9053\u5b97\u5408\u529f\u5c0d\u660e\u6697\u5b97\u6cd5\u8072\u6416\u5fa9\u8a00\u50cf\u6d89\u5883\u8ff7\u6f54\u920d\u5fc3\u3000\u5951\n\u5149\u8ff7\u904b\u52ff\u7406\u7576\u6bd4\u52ff\u52ff\u5c0a\u4f9d\u9f3b\u6c34\u5982\u660e\u8072\u4e0d\u8ff4\u5951\u679d\u9053\u6771\n\u9670\u9694\u8db3\u81ea\u61c9\u8a00\u5982\u4ee5\u4ee5\u5351\u6839\u9999\u6fd5\u5b50\u660e\u5143\u723e\u4e92\u7406\u6d3e\u7121\u897f\n\u83ab\u5c71\u7109\u7acb\u7bad\u7528\u524d\u660e\u6697\u7528\u8449\u820c\u5730\u5f97\u6e05\u7570\u4f9d\u4e0d\u4ea6\u6697\u5357\u5bc6\n\u865a\u6cb3\u77e5\u898f\u92d2\u53ca\u5f8c\u76f8\u76f8\u5176\u5206\u9e79\u5805\u5176\u6fc1\u6a02\u4f4d\u8ff4\u975e\u6d41\u5317\u76f8\n\u5ea6\u6545\u8def\u77e9\u62c4\u8655\u6b69\u7779\u9047\u8a9e\u5e03\u918b\u56fa\u6bcd\u53e5\u82e6\u4f4f\u4e92\u609f\u6ce8\u7956\u4ed8\n\u00a0\n\u00a0\n\u00a0\n\u00a0\n\u00a0\n\u7afa\u571f\u5927\u4ed9\u5fc3\u00a0\u00a0\u00a0 The mind of the great\n sage of India \n\u6771\u897f\u5bc6\u76f8\u4ed8\u00a0\u00a0\u00a0 is intimately\n transmitted from west to east. \n\u4eba\u6839\u6709\u5229\u920d\u00a0\u00a0\u00a0 While human faculties\n are sharp or dull, \n\u9053\u7121\u5357\u5317\u7956\u00a0\u00a0\u00a0 the Way has no northern\n or southern ancestors. \n\u9748\u6e90\u660e\u768e\u6f54\u00a0\u00a0\u00a0 The spiritual source\n shines clear in the light; \n\u679d\u6d3e\u6697\u6d41\u6ce8\u00a0\u00a0\u00a0 the branching streams\n flow on in the dark. \n\u57f7\u4e8b\u5143\u662f\u8ff7\u00a0\u00a0\u00a0 Grasping at things is\n surely delusion;\n\u5951\u7406\u4ea6\u975e\u609f\u00a0\u00a0\u00a0 according with sameness\n is still not enlightenment.\n\u9580\u9580\u4e00\u5207\u5883\u00a0\u00a0\u00a0 All the objects of the\n senses\n\u8ff4\u4e92\u4e0d\u8ff4\u4e92\u00a0\u00a0\u00a0 interact and yet do not.\n\u8ff4\u800c\u66f4\u76f8\u6d89\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0Interacting brings involvement.\n\u4e0d\u723e\u4f9d\u4f4d\u4f4f\u00a0\u00a0\u00a0 Otherwise, each keeps\n its place.\n\u8272\u672c\u6b8a\u8cea\u50cf\u00a0\u00a0\u00a0 Sights vary in quality and form,\n\u8072\u5143\u7570\u6a02\u82e6\u00a0\u00a0\u00a0 sounds differ as pleasing or harsh.\n\u95c7\u5408\u4e0a\u4e2d\u8a00\u00a0\u00a0\u00a0 Refined and common speech come together in the\n dark,\n\u660e\u660e\u6e05\u6fc1\u53e5\u00a0\u00a0\u00a0 clear and murky phrases are distinguished in the\n light.\n\u56db\u5927\u6027\u81ea\u5fa9\u00a0\u00a0\u00a0 The four elements return to their natures\n\u5982\u5b50\u5f97\u5176\u6bcd\u00a0\u00a0\u00a0 just as a child turns to its mother; \n\u706b\u71b1\u98a8\u52d5\u6416\u00a0\u00a0\u00a0 Fire heats, wind moves, \n\u6c34\u6fd5\u5730\u5805\u56fa\u00a0\u00a0\u00a0 water wets, earth is solid. \n\u773c\u8272\u8033\u97f3\u8072\u00a0\u00a0\u00a0 Eye and sights, ear and sounds,\n\u9f3b\u9999\u820c\u9e79\u918b\u00a0\u00a0\u00a0 nose and smells, tongue and tastes;\n\u7136\u65bc\u4e00\u4e00\u6cd5\u00a0\u00a0\u00a0 Thus with each and every thing,\n\u4f9d\u6839\u8449\u5206\u5e03\u00a0\u00a0\u00a0 depending on these roots, the leaves spread\n forth.\n\u672c\u672a\u9808\u6b78\u5b97\u00a0\u00a0\u00a0 Trunk and branches share the essence;\n\u5c0a\u5351\u7528\u5176\u8a9e\u00a0\u00a0\u00a0 revered and common, each has its speech.\n\u7576\u660e\u4e2d\u6709\u6697\u00a0\u00a0\u00a0 In the light there is darkness,\n\u52ff\u4ee5\u6697\u76f8\u9047\u00a0\u00a0\u00a0 but don't take it as darkness;\n\u7576\u6697\u4e2d\u6709\u660e\u00a0\u00a0\u00a0 In the dark there is light,\n\u52ff\u4ee5\u660e\u76f8\u7779\u00a0\u00a0\u00a0 but don't see it as light.\n\u660e\u6697\u5404\u76f8\u5c0d\u00a0\u00a0\u00a0 Light and dark oppose one another\n\u6bd4\u5982\u524d\u5f8c\u6b69\u00a0\u00a0\u00a0 like the front and back foot in walking.\n\u842c\u7269\u81ea\u6709\u529f\u00a0\u00a0\u00a0 Each of the myriad things has its merit,\n\u7576\u8a00\u7528\u53ca\u8655\u00a0\u00a0\u00a0 expressed according to function and place.\n\u4e8b\u5b58\u51fd\u84cb\u5408\u00a0\u00a0\u00a0 Phenomena exist; box and lid fit;\n\u7406\u61c9\u7bad\u92d2\u62c4\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 principle responds; arrow\n points meet.\n\u627f\u8a00\u9808\u6703\u5b97\u00a0\u00a0\u00a0 Hearing the words, understand the meaning;\n\u52ff\u81ea\u7acb\u898f\u77e9\u00a0\u00a0\u00a0 don't set up standards of your own.\n\u89f8\u76ee\u4e0d\u6703\u9053\u00a0\u00a0\u00a0 If you don't understand the Way right before\n you,\n\u904b\u8db3\u7109\u77e5\u8def\u00a0\u00a0\u00a0 how will you know the path as you walk?\n\u9032\u6b69\u975e\u8fd1\u9060\u00a0\u00a0\u00a0 Progress is not a matter of far or near,\n\u8ff7\u9694\u5c71\u6cb3\u6545\u00a0\u00a0\u00a0 but if you are confused, mountains and rivers\n block your way.\n\u8b39\u767d\u53c3\u7384\u4eba\u00a0\u00a0\u00a0 I respectfully urge you who study the mystery,\n\u5149\u9670\u83ab\u865a\u5ea6\u00a0\u00a0\u00a0 do not pass your days and nights in vain.\n\u00a0\n_____________________________________________________________________________________________________\n\u00a0\n\u00a0\nThe Development of Chinese Zen After\n the Sixth Patriarch. Heinrich Dumoulin. SMC Publishing, Inc. Taipei, n.d..\n\u00a0\nEssays in Zen Buddhism, 3 vols. Daisetsu Teitaro Suzuki. Rider\n and Company. London, 1949-53.\n\u00a0\nThe Eye That Never Sleeps. Dennis Genpo Merzel. Shambhala\n Publications. Boston, 1991.\n\u00a0\nThe Shambhala Dictionary of Buddhism\n and Zen. Shambhala\n Publications. New York, 1994.\n\u00a0\nZen Essence: The Science\n of Freedom.\n Ed. and trans. by Thomas\n Cleary. Shambhala Publications. New York, 1989.","title":"Harmony of Difference and Sameness","type":"page"}