Susokkan

[Kyousui]

Shodo Harada Roshi in Finding Our Essence Of Mind, Tricycle Magazine Spring 2018 defines "susokkan" as "a breathing practice in Soto Zen meditation. One’s exhalations are counted with complete concentration and followed to the last point before inhalation, as ideas and memories arise and are allowed to pass. " Is this used in shikantaza?

SAT/LAH

[Jundo]

Hi Kyousui,

Well, I would even go so far as to wonder if that is a typo (it should say "Rinzai" not "Soto"), or limit my "yes" to only those Soto Lineages that have been influenced by Rinzai Practices at some point. It is usually defined as a rather patterned practice (unlike the "just breathe naturally deep from the diaphram" of most Soto instructions) associated with the rather intense Rinzai teacher Hakuin.

On the other hand, if someone uses the term merely for "counting the breaths" or "following the breath," then many Soto teachers do so. But that is not the usual meaning. It is a much more structured and goal oriented practice with various stages, aiming for deep concentration and samadhi states in Rinzai practice. For example, here is the author of the article, Harada Roshi's, Rinzai way ...

In Zen, it is through the practice of susokkan or the koan that alignment of the mind is attained. Susokkan, which literally means “counting-the-breath meditation,” is the most basic practice in Zen for mind-alignment. It is not a mere breathing exercise, as it is often regarded even by experienced Zen practitioners; rather, it is the primary means by which we gather the ki in the tanden, and it leads to a thorough cleansing of the very roots of the mind. Traditionally, susokkan is said to consist of six “wonderful gates”—that is, six aspects or stages. The first is called su (literally, “to count”), in which one counts as one observes the inhalations and exhalations; the second is zui (“to follow”), in which one comes into harmony with the breathing and simply follows its movement as it flows in and out; the third is shi (“to stop”), in which the mind is focused in a state of oneness; the fourth is kan (“to observe”), in which one sees clearly and directly into the true nature of all existence; the fifth is gen (“to return”), in which the all-seeing eyes attained at the kan stage are turned inward to see clearly within oneself; and the sixth is jo (“to purify”), in which one reaches the state where not so much as a speck remains.

In susokkan, the out-breath should be long and steady. One breath after the other, inhale and exhale with the entire body, keeping centered in your lower abdomen and taking care not to force the outbreath, as this would prevent the expansive, free respiration necessary to zazen. The full exhalation should last for ten to fifteen seconds (or, for beginners, for about eight seconds, with eight seconds for inhalation, so that there are about four complete breath cycles a minute). As you become accustomed to this type of breathing, the exhalations will grow longer, while the inhalations will remain about the same length.

As mentioned above, the first stage of susokkan is counting the breaths; the counting in and of itself is not essential, but in the beginning it helps focus the attention on the breathing process. Slowly and expansively become one with each number, breathing and counting in a relaxed, unhurried manner free of all tension. Generally, one counts in a series of from one to ten, but it is also possible to count from one to a hundred or from one to a thousand, or even just to recite “one” over and over again. Allow the exhalations to be full and complete, aiding the process with the two small, relaxed pushes described above—this will lead to a very comfortable breathing cycle.

Again, the respiration in susokkan must not be forced or artificially controlled, as this would simply constrict the breathing process. Do not count in an automatic manner, but with relaxed yet complete attention. You must apply yourself unceasingly and with single-minded sincerity to this careful counting, working with ever-fresh attention and creativity. Exhale from the lower abdomen in an open, relaxed manner until your belly feels totally empty and the in-breath begins spontaneously; if you are too hasty or hurried, your practice will become mechanical and your mind will remain restless and unable to deepen into a state of intense concentration. At the beginning, your trunk tends to pull backward and the movement of the abdomen feels unnatural; you become very self-conscious about how the process is going, and about whether you are “succeeding” or not. As your sitting ripens with constant practice, you will be able to remain with your breathing quite naturally, your body in perfect harmony with the rhythm of respiration.

Focus on each individual breath, one after another, centering your consciousness in your tanden and filling it with energy. Breathe each breath totally, then forget it and move on to the next. Superficial concentration is useless—you must feel that the respiration is piercing through the ground to the very ends of the universe. Let no gaps appear between your concentration on one breath and the next. Continue like this, one focused breath cutting off all thought of the one before, cutting and cutting and cutting until there is no room for random ideas, no room for concepts of self, no room for inner noise. Your body, the zendo, the entire universe are all contained in this total focus on the breath, in this utter singleness of mind. There remains nothing to hold on to, nothing to depend upon.

This condition is known as samadhi of susokkan, where only the breathing and the counting remain; one has become the breathing; the mind is occupied with nothing else. In this state of true emptiness you feel completely refreshed, full of energy, and taut, yet fresh and lucid. This is the state of the first “wonderful gate” of susokkan, that of su.

In this way, follow the coming in and going out of your breath from morning until night. Count and count and keep on counting the breaths whether you are doing zazen or not; count whether you are standing or sitting, whether you are asleep or awake. As you continue, the inhalations and exhalations become completely natural, and finally you enter a clear, open state of perfect unity between mind and respiration, where it is no longer necessary to count to help focus your attention. This stage, in which the awareness and the breathing are one, with no need for numbers, is that of zui, “following.”

Then, at a certain point, all awareness disappears. This is the stage of shi, “stopping.” When this will happen cannot be predicted—it must occur naturally; it cannot be produced or forced. Some time after this “stopping” takes place you come back once again to awareness. This is kan, “to see.” Again, you cannot deliberately generate this state, it must happen of itself. Following this is gen, where you forget yourself completely, and finally jo, a state of mind that is bright, clear, and transparent. In all six of these stages—the natural path to samadhi—it is vitally important that one not attempt to force things but simply allow the process to unfold on its own.

...
http://still-breathing.net/zazen-instruction/

That is a good example of how some forms of meditation, including Zazen especially in the Rinzai tradition, is more focused on attaining deep states of Samadhi concentration and, of course, Kensho awakening experiences.

I recently wrote on Master Dogen's way of natural breathing here, and it is very different from the above:

Zazen and Breathing

Shikantaza Zazen is sitting in non-seeking, and the way of breathing instructed by Master Dogen and other early Soto Zen Ancestors according to the teachings which they have left us is breathing non-seeking. This non-seeking breath is a natural breathing. It is deep from the abdomen, from the area known as the “Hara” or “Tanden” （the region down in the belly, below the navel） and it is best if not a shallow breathing. That is simply for the same reason that anyone, from runners to opera singers to ordinary folks, should best avoid too shallow or rapid breathing not fully using lung capacity. It is simply healthful, allowing proper oxygenation of the body. However, there are many statements which indicate quite clearly that Master Dogen, and his immediate successors in the Japanese Soto Tradition, did not intend any additional technique or pattern with the breath beyond that.

What the founders did also emphasize in their instructions on Zazen (because they are Zen teachers) was breathing which is transcendent of breathing: By this is meant breathing in which “long breaths are long, short breaths are short,” but at the same time one sits placing aside from mind all human measuring of “long vs. short.” Breaths come in and out, yet one also knows that they neither arise nor go anywhere, as out is in and in is out. Inside is outside and outside flows to in.

https://www.treeleaf.org/forums/showthread.php?16125-Zazen-and-Breathing

Gassho, Jundo

SatTodayLAH

PS- Keep an eye out for someone correcting that typo, and let me know if they do.

[Kyousui]

PS- Keep an eye out for someone correcting that typo, and let me know if they do.

Not sure I understand what you are referring to as a typo.
SAT LAH

[Jundo]

Not sure I understand what you are referring to as a typo.
SAT LAH

I don't think it was supposed to say "susokkan ... A breathing practice in Soto Zen meditation." I am sure it should say Rinzai. I wrote to the Tricycle editors to let them know.

By the way, it is a good example of how some forms of meditation, including Zazen especially in the Rinzai tradition, is more focused on attaining deep states of Samadhi concentration and, of course, Kensho awakening experiences.

Gassho, J

SatTodayLAH