Cantong qi
Cantong qi. (J. Sandōkai; K. Ch’amdong kye 参同契). A famous poem attributed to the Chinese Chan master Shitou Xiqian. Along with the Baojing sanmei, the Cantong qi is revered in the Chinese Caodong zong and Japanese Soto shu traditions as the foundational scripture of the tradition.[1]
Shitou’s poem "is praised for its succinct and unequivocal expression of the teaching of nonduality."[1]
The Digital Dictionary of Buddhism states:
- Rather than being a promulgation of Chan doctrine, the work expresses the personal perspective of its author, describing the joys and benefits of awakening. The major theme of the poem is the identity and mutual interpenetration of all phenomenon 事事無礙. The poem emphasizes that though it appears like there are two standpoints by which we can perceive the world – that of discrimination 差別 and that of equality 平等 – in fact, the two are one and the same. Accordingly, Sasaki et al. trace in the poem the direct influences of the Huayan school 華嚴宗 (185). [Erez Joskovich][2]
Title
The poem's title, "參同契", is pronounced Cāntóng qì in Mandarin Chinese or Sandōkai in Japanese.
- The Sinograph “can” in the title means to “consider,” “compare,” or “differentiate”; it thus carries the connotation of “difference” and is said to refer to the myriad phenomena. The Sinograph “tong” means “sameness” and is said to refer to the oneness of all phenomena. The Sinograph “qi” means “tally” and is said to refer to the tallying of oneself and all phenomena.[1]
English translations of the title include "Merging of Difference and Unity", "Merging of Difference and Equality", "Agreement of Difference and Unity", "Harmony of Difference and Sameness", "Harmonious Song of Difference and Sameness", "Identity of Relative and Absolute", "Harmony of Relative and Absolute", "Harmony of Difference and Equality", and "Ode on Identity".
The title of the Cantong qi is the same as that of a 2nd-century Daoist text on alchemy, which is also known as the Cantong qi; in reference to the Taoist work, "參同契" is often translated as "the Kinship of the Three".
Text
conveyed from west to east.
Among human beings are wise ones and fools,
But in the Way there is no northern or southern Patriarch.
The subtle source is clear and bright; the tributary
streams flow through the darkness.
To be attached to things is illusion;
To encounter the absolute is not yet enlightenment.
Each and all, the subjective and objective spheres are related,
and at the same time, independent.
Related, yet working differently, though each keeps its own place.
Form makes the character and appearance different;
Sounds distinguish comfort and discomfort.
The dark makes all words one; the brightness distinguishes good and bad phrases.
The four elements return to their nature as a child to its mother.
Fire is hot, wind moves, water is wet, earth hard.
Eyes see, ears hear, nose smells, tongue tastes the salt and sour.
Each is independent of the other; cause and effect must return to the great reality
Like leaves that come from the same root.
The words high and low are used relatively.
Within light there is darkness, do not be against the darkness. (nothingness/absolute);
Within darkness there is light, do not be against the light. (material/relative).
Light and darkness are a pair, like the foot before
and the foot behind, in walking. Each thing has its own intrinsic value
and is related to everything else in function and position.
Things exist as real as how the lid and box fits.
Truth corresponds like the sharp arrow piercing (through things).
Reading words you should grasp where it’s coming from. Do not come up with your own rules.
If you can not comprehend the way, on a far journey how would you know the road.
Progress is not about far or near, delusion can block (you) as firmly as the mountains and rivers.
I respectfully say to those who wish to be enlightened:
Do not waste your time by night or day.Another translation by Rev. Master Jiyu-Kennett:
And to the source kept true as an unsullied stream is clear.
Although by wit and dullness the True Way is varied,
Yet it has no Patriarch of south or north.
Here born we clutch at things
And then compound delusion, later on, by following ideals;
Each sense gate and its object all together enter thus in mutual relations
And yet stand apart in a uniqueness of their own, depending and yet non-depending both.
In form and feel component things are seen to differ deeply;
Thus are voices, in inherent isolation, soft or harsh.
Such words as high and middle darkness match;
Light separates the murky from the pure.
The properties of the four elements together draw
Just as a child returns unto its mother.
Lo! The heat of fire, the moving wind, the water wet, the earth all solid.
Eyes to see, sounds heard and smells; upon the tongue the sour, salty taste.
And yet, in each related thing, as leaves grow from the roots,
End and beginning here return unto the source and "high" and "low" are used respectively.
Within all light is darkness
But explained it cannot be by darkness that one-sided is alone.
In darkness there is light
But, here again, by light one-sided it is not explained.
Light goes with darkness
As the sequence does of steps in walking;
All things have inherent, great potentiality,
Both function, rest, reside within.
Lo! With the ideal comes the actual,
Like a box all with its lid.
Lo! With the ideal comes the actual,
Like two arrows in mid-air that meet.
Completely understand herein
The basic Truth within these words;
Lo! Hear! Set up not your own standards.
If, from your experience of the senses, basic Truth you do not know,
How can you ever find the path that certain is, no matter how far distant you may walk?
As you walk on distinctions between near and far are lost
And, should you lost become, there will arise obstructing mountains and great rivers.
This I offer to the seeker of great Truth,
Do not waste time.Text commentary
Toward the end of his life Shunryu Suzuki Roshi gave a series of lectures on the Cantong qi. These have been published as the book Branching Streams Flow in the Darkness.
Sheng-yen published a commentary in English on both the Cantong qi ("Inquiry Into Matching Halves") and Baojing sanmei ("Song of the Precious Mirror Samadhi") under the title The Infinite Mirror (Dharma Drum Publications, 1990).
See also
Notes
- ↑ 1.0 1.1 1.2 Buswell & Lopez 2014, s.v. Cantong qi.
- ↑
參同契, Christian-Steinert Dictionary
- ↑ Sandokai.pdf
Sources
Buswell, Robert E.; Lopez, Donald S. (2014), The Princeton Dictionary of Buddhism, Princeton University
External links
- Sandokai medieval Japanese and translated into English
- Suzuki's Lectures and commentaries
- Various English translations of the 參同契 – CAN TONG QI (TS’AN-T’UNG-CH’I)
- Various English and Hungarian translations of the Cantongqi and another work by Shitou Xiqian, the Sōan ka
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