Hsiu-hsiu-an Discourse on Sitting Meditation

Below is my translation and commentary on the Hsiu-hsiu-an Discourse on Sitting Meditation that the founder of Won Buddhism, Pak Chung-bin (1891-1943; aka the Great Master Sot’aesan) selected for his disciples to study. This discourse was supposed to have been written by a 14th century Chinese Zen Master named Te-i in at a small temple named Hsiu-hsiu-an.

I have translated the title as a “discourse on sitting meditation” though in fact the Chinese title uses the term “tso-ch’an” which is pronounced “za-zen” in Japan. So the title would indicate that this is a discourse on sitting in Zen meditation. However, in reading the discourse it will be evident that the author has set up a dichotomy that goes beyond the simple meaning of  ”tso” or “sitting” and “zen” as “meditation” as it is commonly understood. It seems to me that the author is using the term “tso” or “sitting” as a stand in for “calming” or “tranquility” which is more in line with the Sanskrit term “shamatha” and he uses the term “ch’an” as a stand in for “insight” which is more in line with the Sanskrit term “vipashyana.” I would like to explore this a bit more before presenting the translation, because I think it makes the intent of the discourse clearer. It also shows that despite the use of the terms tso-ch’an or za-zen, this discourse is about more than just the particular practice of the Zen sect but is really an expression of authentic principles of practice that that are universal to all schools of Buddhism.

As I said above, the term “zen” is the Japanese pronunciation of the Chinese  “ch’an.” In turn, “ch’an” is short for “ch’an-na,” the Chinese transliteration of the Sanskrit word “dhyana” that means ”meditative absorption.” In the Buddha’s discourse, there are four states of dhyana or meditative absorption. One is able to enter these states by focusing the mind on some object like the breath or a colored disk or perhaps the feeling of radiating loving-kindness or a mantra. There are many such objects taught in the sutras that can be the focus of this effort to enter into meditative absorption. Upon entering meditative absorption one temporarily overcomes the five hindrances of sensual desire, ill­-will, drowsiness, agitation, and debilitating doubt. In the first dhyana, one is still consciously thinking of and thinking about the object of attention, as well as feeling a sense of physical rapture, emotional happiness, and a one-pointedness of attention focused on the object. In the second dhyana conscious thought fades away, but  rapture, happiness, and one-pointedness of attention remain. In the third dhyana, even the sense of bodily rapture fades but happiness and one-pointedness remain. In the fourth dhyana, one-pointedness of the attention remains but happiness is replaced by a deeper and more stable feeling of equanimity. This deep state of mental stability and one-pointed focus on an object is a state of unshakeable concentration that is also called “samadhi.” Dhyana and samadhi are both a form of “shamatha” or “tranquility.” By itself, such practices can only lead to the temporary suppression of greed, hatred, and delusion and allow for a period of peaceful abiding. Such states enable the mind to become focused, stable, at peace, and clear, but they do not lead to the cessation of suffering. For that to happen, the practice of “vipashyana” or “insight” is needed. This is when the mind that is now calm and clear is directed to the contemplation of the actual nature of the body, feelings, mental states, and phenomena generally. The liberating insight that comes from such contemplation is described differently in different discourses of the Buddha. The important point is that such insight gives rise to transcendent wisdom or “prajna.” It is clear from the Buddha’s teachings that both the practice of tranquility and insight would be needed in order to attain liberation. At the very least, a practitioner would have to attain at least “access concentration” (a tentative form of the first dhyana) in order to overcome the five hindrances so as to be calm and clear enough to contemplate reality. On the other hand, unless one had a direct intuitive insight into the true nature of things, the dhyanas would become merely a mental vacation. Here is a passage from the Numerical Discourses of the Buddha that underscores the importance of both tranquility and insight:

Two things, O monks, partake of supreme knowledge. What two? Tranquility and insight.

If tranquility is developed, what benefit does it bring? The mind becomes developed. And what is the benefit of a developed mind? All lust is abandoned.

If insight is developed, what benefit does it bring? WIsdom becomes developed. And what is the benefit of developed wisdom? All ignorance is abandoned.

A mind defiled by lust is not freed; and wisdom defiled by ignorance cannot develop. Thus, monks, through the fading away of lust there is liberation; and through the fading away of ignorance there is the liberation by wisdom. (Numerical Discourses of the Buddha, translated by Nyanaponika Thera and Bhikkhu Bodhi, p. 42)

In 6th century China, T’ien-t’ai Chih-i (538-597), the founder of the T’ien-t’ai school, used the term dhyana (or ch’an) to describe the cultivation of Buddhist meditation, but in his later manuals he replaced that term with the more comprehensive shamatha vipashyana (or chih-kuan) because he wanted to emphasize the Buddhist practice is about calming the mind in order to contemplate reality and attain insight. Here is what Chih-i had to say about calming (shamatha or chih) and insight (vipashyana or kuan):

As for the dharma of nirvana, there are many paths of entry into it. However, if we discuss those that are crucially essential, they do not go beyond the two dharmas of calming and insight.

 How is this so? Calming constitutes the initial method through which one is able to suppress the fetters. Insight is the primary essential through which one is able to cut off delusions. Calming then is the wholesome provision with which one kindly nurtures the mind and consciousness. Insight then is the marvelous technique that stimulates the development of spiritual understanding. Calming is the supreme cause for the manifestation of dhyana absorption. Insight is the origin of wisdom.

 If a person perfects the two dharmas of meditative absorption and wisdom, then this amounts to the complete fulfillment of the dharma of benefiting both oneself and others. (The Essentials of Buddhist Meditation translated by Bhikshu Dharmamitra, p. 31)

Chih-i also warned that the two must be kept in balance:

One should realize that these two dharmas are like the two wheels of a cart or like the two wings of a bird. If the cultivation of them becomes one-sided, one immediately falls into error-ridden inverted views. (Ibid, p. 33)

The Ch’an or Zen (as it would be called in Japan) school retained the use of the term dhyana to refer to Buddhist meditative practice, even though the term only pertains to the calming or tranquility side of practice as taught by the Buddha. The Zen school’s use of the term, however, is inclusive of prajna or wisdom. This was because the Zen school taught that the true nature is inherently both concentrated and wise. The Zen school since the time of the the legendary sixth patriarch Ta-chien Hui-neng (638-713) taught that there was no need to follow a gradual path of first cultivating concentration and then contemplation in order to attain wisdom. Rather, one should follow the sudden way of realizing the original true mind that is inherently serene and wise. This sudden approach was not actually unique to Zen. It had already been taught by Chih-i in his master work The Great Concentration and Insight wherein he taught the perfect and sudden practice of tranquility and insight. According to the preface to this work written by Chih-i’s disciple Kuan-ting (561-632), the perfect and sudden approach recognizes that not just the practitioner but in fact all phenomena can be characterized as inherently quiescent and luminous, therefore partaking of both calming and contemplation.

That all entities are by nature quiescent (chi) is called “calming” (chih); that, though quiescent, this nature is ever luminous (chao), is called “contemplation” (kuan). (The Great Calming and Contemplation translated by Neal Donner and Daniel B. Stevenson, p. 113)

Bearing all this in mind, it is clear to me that when the Hsiu-hsiu-an Discourse speaks of tso or sitting, it is really talking about concentration or tranquility, and when it speaks of ch’an or zen, what it really means is the luminosity of insight. Though tso-ch’an can be literally translated as “sitting in dhyana,” the discourse is really not talking about just sitting down and concentrating the mind. It is talking about the universal Buddhist practice of tranquility and insight. A practice that, as both the Buddha and Chih-i taught, can be approached in a step-by-step manner or as a sudden awakening to the inherent qualities of true nature. Tranquility and insight is also something that can be cultivated or realized in many different postures and amidst many activities, though silent sitting may be the most optimal for those with the motivation and ability to do so. All in all, the Hsiu-hsiu-an Discourse should be read as an exhortation to and instruction for the practice of tranquility and insight (shamatha vipashyana) that may incidentally involve sitting in dhyana but goes far beyond that particular practice (let alone any sectarian understanding of such a practice). Therefore when reading this translation, remember that by “sitting” what is really meant is “calming” or “tranquility” and by “meditation” what is really meant is “insight.”

Hsiu-hsiu-an Discourse on Sitting Meditation

Generally, to practice sitting meditation one must reach the highest excellence and ought to be naturally alert.

Cutting off thinking and yet not falling into dullness is called “sitting.” Remaining without passion in a passionate situation and without defilement when dwelling amidst defilement is called “meditation.”

Allowing nothing external to enter and nothing internal to leave is called “sitting.” Having no abode and depending on nothing while constantly lighting the way before one is called “meditation.”

Remaining unmoved when the outside world is moving and staying quiet and free from agitation in the middle of it all is called “sitting.” Turning the light back within to illuminate and discern the root source of all phenomena is called “meditation.”

Refraining from acting on the favorable and unfavorable circumstances one is faced with and likewise not being turned aside by the distractions of forms and sounds is called “sitting.” Illuminating the darkness so that the brightness exceeds that of the sun and moon and transforming matters so that virtue overcomes heaven and earth is called “meditation.”

Entering the samadhi free of distinctions when surrounded by distinctions is called “sitting.” Displaying the wisdom which discerns distinctions even when there are no distinctions is called “meditation.”

In summary, the blazing work of the function in accord with the correct substance of the absolute is called “sitting”; while attaining the sublime throughout one’s length and breadth and thereby finding no obstructions when dealing with any matter is called “meditation.” These words are just a summary because no amount of paper or ink can thoroughly exhaust [the real meaning of sitting meditation].

The Naga’s great samadhi is neither quiet nor moved. It is the true thusness of the wondrous substance, which has no appearance and no disappearance. It cannot be seen when looked upon nor heard when listened to. It is empty yet not empty; being yet not being. It is vast enough to encompass what has no boundaries yet so minute that it can enter what has no inside. It is the universal spirit of knowledge and wisdom, radiant light, longevity, the great moving power, the great function, unexcelled and inexhaustible.

Someone with an aspiration [to be enlightened] should examine this fully in order to act in accord with the great enlightenment. After the single voiced roar [of awakening] the multitudes of subtle powers will all be complete in oneself. How can this be compared with the powers of darkness outside the Way transmitted by those claiming to be teachers who take what they have gained to be the final goal?