Talk Notes:
Shítóu was born in 700 in Gāoyáo County, Guǎngdōng, with the surname Chén. The name Gāoyáo places him in the Pearl River delta region of southern China — the same general cultural sphere as Huìnéng himself, which matters for understanding his formation.
Studied briefly with Huìnéng (as a young monk), then H's successor Qíngyuán and then most stories are about his studies with Nányuè
He studied with Qíngyuán for twelve years, and then in 742 went to Nányuè, where he built a hermitage on top of a large flat rock east of the Nánzì temple — hence "Shítóu Héshàng," the Stone Monk. TurningwheelWebofproceedings
Note the character Shí (seki in Sino-Japanese) is nicely graphical of a stone: 石 - even kind of looks like a stone with a hut on it but it's a slab balancing on a stone. The stone is the same shape used for the mouth radical but here it's pure pictograph - it's a stone.
But literally 頭 means "head" - here interpreted as "monk"
Sandokai tsāhn-tóng-cheè Merging of Difference and Unity on the nature of things: not separate and permanent, not "all one", and not both or neither.
Also the more autobiographical Song of the Grass Roofed Hut by Shítóu
Revered later as a great Sōtō teacher standing opposite Mazu as a Rinzai progenitor but probably not very well known in his day. The usual retrospective hagiographies of Zen because his Dharma grandson is the great Dongshan, founder with the often neglected Caoshan of our Caodong = Sōtō school.
Shitou's student Yáoshān was the teacher of Dongshan. But more lineage squabbling in that line too: some writing about Yaoshan not being able to awaken with Shitou and having to transfer to Mazu!
The title 參同契 參 - can be three, lots of meanings, Daoist reference also which refers to 3 main things: cosmology, wu wei, and alchemy 1.to take part in. 2.to participate. 3.to join. 4.to attend 5.to counsel. 6.unequal. 7.varied. 8.irregular 同 - same, together 契 - contract, relationship
Merging of Difference and Unity
Shitou Xiqian (Sekito Kisen), 700–790
The mind of the great sage of India is intimately transmitted from west to east. While human faculties are sharp or dull, the way has no northern or southern ancestors.
The spiritual source shines clear in the light; the branching streams flow on in the dark. Grasping at things is surely delusion; according with sameness is still not enlightenment. All the objects of the senses interact and yet do not. Interacting brings involvement. Otherwise, each keeps its place.
Sights vary in quality and form, sounds differ as pleasing or harsh. Refined and common speech come together in the dark, clear and murky phrases are distinguished in the light.
The four elements return to their natures just as a child turns to its mother: fire heats, wind moves, water wets, earth is solid.
Eye and sights, ear and sounds, nose and smells, tongue and tastes; thus with each and every thing, depending on these roots, the leaves spread forth. Trunk and branches share the essence; revered and common, each has its speech.
In the light there is darkness, but don’t take it as darkness. In the dark there is light, but don’t see it as light.
Light and dark oppose one another like the front and back foot in walking. Each of the myriad things has its merit, expressed according to function and place.
Phenomena exist; box and lid fit. Principle responds; arrow points meet.
Hearing the words, understand the meaning; don’t set up standards of your own.
If you don’t understand the way right before you, how will you know the path as you walk?
Progress is not a matter of far or near, but if you are confused, mountains and rivers block your way.
I respectfully urge you who study the mystery, do not pass your days and nights in vain.
