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ZEN (C. Ch'an) FREQUENTLY ASKED QUESTIONS
0. What's in this FAQ?
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1. What is Zen? (The historical question)
2. What is Zen? (The spiritual question)
3. Why do Zen writings seem like nonsense?
4. What is meditation? (Zazen)
5. How should a beginner begin their study of Zen Buddhism?
6. Introductory reading list
7. About this FAQ

1. What is Zen? (The historical question)
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    Historically, Buddhism originates in the teachings of Siddhartha Gautama.
Around 500 B.C. he was born a Sakyan prince (Indo-Scythian) north of Benares
at Kapliavastu.  At the age of 29, deeply troubled by the suffering he saw
around him, he renounced his privileged life, his wife and child, and went
out among the Shramana (shaman) acetics to seek understanding.  After 6 years
of struggle he finally understood the meaning of enlightenment under the
legendary Bo-tree.  After this he was recognized as a Buddha (meaning "The
Awakened One").  He taught for some forty years then died at Kusinagara in
Oudh, India.  According to the Mahayana tradition the Buddha did not actually
die, because the Buddha is a spiritual entity called the Dharmakaya.  Only
the corpse of Siddhartha Gautama remained behind where it was given the
burial of a Chakravartin (Wheel King).
     The very first sermon was delivered by the Buddha in Benares on the Four
Noble Truths and the Eight-fold Path.  He taught that proper religious
practice consists in  the avoidance of sensualism and physical austerities,
called the Middle Way.  In the Four Noble Truths, he declared the truth of
suffering; its nature or cause; its ending, and the correct means to
accomplish the end of suffering.

    The school of Zen Buddhism begins with a Central Asian Buddhist monk
named Bodhidharma arriving in Southern China (470-475 C.E.) who belonged to
the Lanka School which later became known as Zen (C. Ch'an).  Based on the
_Lankavatara Sutra_, the doctrine of the Lanka School mainly concerned itself
with the study of Mind, both its absolute nature, and its evolved nature.  It
is believed by scholars that Bodhidharma lived and taught in Northern China
for about fifty years.  The original practitioners of the Lanka School were
noted for the ascetic (C. t'ou-t'o) life, living faraway from human dwelling
places.
     Not until the ninth century did the name Ch'an (J. Zen) become adopted.
Early Zen became associated with enlightenment rather than physical seated
meditation.  During the Sung period of China Zen was synonymous with Buddha
Mind (C. fo-hsin), not seated meditation as it is comely believed by present
day Japanese Zen teachers and their followers.  Around 1200 A.D. Ch'an
Buddhism spread from China to Japan where it is called (at least in
translation) Zen Buddhism and known primarily in its Japanese form.

2. What is Zen? (The spiritual question)
-------------------------------------------------------------------
    This question basically asks "What is the fundamental nature of Mind?"
It appears in various guises throughout Zen literature, from "What is the
meaning of Bodhidharma's coming from the West?" to "The One hand clapping
sound." The question penetrates into the heart of the matter and can only be
answered in a flash of intimate intuition in which the truth of Mind is seen
to be the substratum of existence.  As to the role of practice, or what the
Chinese Zennists call "cultivation", Zen is paradoxically the cultivation of
non-cultivation, recognizing that we need only remove the illusion of
non-enlightenment to become enlightened.

3. Why do Zen writings seem like nonsense?
---------------------------------------------------------------------
    One of the central points of Zen is intuitive comprehension.  When we
come to realize the fundamental nature of Mind, Zen becomes super-logical.
On the other hand, when we attempt to examine the nature of Mind through
emotions, ego-pain, mental pictures, and discursive ideas based on sense
perception, Zen seems like nonsense.  Because everything arises from Mind,
Mind cannot be measured through its creations because the latter are not as
perfect as  Mind itself.  On the other hand, directly coalescing with Mind
everything makes perfect sense just as they are--as they arise from Mind.
All things thus reveal the pure function of Buddha Mind.  Just so, we see the
natural world as a manifestation of the cosmic Buddha.  When the Zen master
Joshu wipes crumbs off his robe he is demonstrating the primordial power of
Mind to move his body perfectly--although he is no longer attached to his
body, now being Mind.

4. What is meditation? (Zazen)
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Introduction

    Meditation refers to contemplation, generally, the contemplation of both
the corporeal body within, and the Buddha-nature.  The Buddhist Sanskrit term
for meditation is BHAVANA which literally means the action of promoting, or
the same, attending (Mindfulness).  Because we are potentially pure Mind,
mentally attending to the body calms it down and makes it peaceful and less
violent.  In this meditation, we neither cling to thought forms and emotions,
nor reject them.  This is called Shamatha (C. chih) meditation.  In
Vipashyana (C. kuan),  or insight meditation, Mind is directed to
recollecting itself because it suffers from spiritual amnesia, having in the
past followed its generations, forgetting its native whereabouts.  Through
Visashyana meditation we come to uncover the nature of Mind itself, namely,
our Buddha-nature.  As a result, we observe that all phenomena are changing,
momentary, and finite; that in fact they arise from Buddha Mind itself and
return to it moment to moment.  Thus we begin to see that all things are like
a dream, a sudden flash of lightning, or bubbles in a body of water.  In
seeing this way, we reside in the fixed immovable source of things free from
further samsaric conditioning.
     Both forms of meditation are vital in Zen Buddhism.  However, Shamatha
meditation, which is generally done in a seated position,  cannot alone
restore the nature of Mind which we are unable to remember.  The Zen adept
also needs to meditate on just what the nature of Mind exactly is.  Insight
meditation as well, becomes impossible if the body is not relaxed and
clammed.  If we are attached to violent thoughts and emotions, unable to
control our desires, Vipashyana meditation becomes difficult to maintain.

SITTING METHODS FOR BEGINNERS

     The cross legged positions provide greatest stability.  To sit in full
lotus position, place the right foot on the left thigh and then the left foot
on the right thigh.  To sit in half lotus place your left foot on your right
thigh.  Try to cross the legs firmly so that a stable tripod of support is
provided by the knees and the base of the spine.  The order of the crossing
of the legs may be reversed.  It is also possible to simply sit on the floor
with one foreleg in front of the other or kneeling using a bench or a
cushion.  To sit in a chair, place the feet flat on the floor and place your
buttocks on the edge of the chair so the upper thighs are not touching the
chair.  Follow the rest of the instructions.

     Rest the knees firmly on the matt, for cross legged positions,
straighten the lower back, push the buttocks outward and the hips forward,
and straighten your spine.  Pull in your chin and extend the neck as though
to support the ceiling.  The ears and shoulders should be in the same plane
with the nose directly above the navel.  Straighten the back and relax
shoulders, back, and abdomen without changing posture.  Keep the mouth closed
placing the tongue with the tip just behind the front teeth and the rest of
the tongue as close to the roof of the mouth as comfortable.  Keep the eyes
at least slightly open cast downward at a 45 degree angle without focusing on
anything.  If closed you may slip into drowsiness or daydreaming.  Rest the
hands palm up on the knees and take 2 or 3 deep abdominal breaths.  Exhale
smoothly and slowly with the mouth slightly open by pulling in on the
abdominal wall until all air has been expelled and inhale by closing the
mouth and breathing  naturally.  Hands still on the knees sway the upper half
of the body left to right a few times without moving the hips.  Sway forward
and back.  These swayings are at first larger and then smaller enabling you
to find the point of balance of  your posture.  Next, place your hands next
to your abdomen, palms up with the left hand resting in the right hand with
the thumbs slightly touching.

** Cross legged Sitting may incur pain to the knees, do not force your legs
into positions that causes extreme pain.  Stretch out before sitting helps in
prolong sitting and will in time, enable one to sit cross legged style.**

     While sitting, observe your breathing, but do not try to manipulate the
rhythm or depth of the breath.  Breathe gently and silently through the nose
without attempting to control or manipulate the breathing.  Let the breath
come and go naturally so that you forget all about it.  Simply let long
breaths be long and short ones short without clinging or controlling.
Remember, that your fundamental nature is not inhalation or exhalation,
although it moves both.  Keeping this in mind, great freedom is soon realized
as the body accepts the power of Mind to govern it.  On inhalation the
abdomen just expands naturally like a balloon inflating, while on exhalation
simply let it deflate.  It is recommended that one feel a sense of strength
in the abdomen in breathing, that the exhalation be done in a very slow
smooth and gradual way or a very slight contraction of the anus on exhalation
(this should be so slight it may be more felt as an intention than as a
physical contraction) be performed.

AWARENESS

Do not concentrate on any particular object or attempt to control thoughts,
emotions, or any modifications of sensory consciousness.  By simply
maintaining proper posture and breathing the mind settles by itself without
effort.  When thoughts, feelings, etc. arise, do not get caught up by them or
fight them.  Simply permit any object of mind to come and go freely.  The
essential point is to always strive to wake up from distraction (thoughts,
emotions, images, etc.) or dullness and drowsiness.  Letting go of any
thought is itself is a form of liberation; and over time, it will seem easier
to let go of more difficult and deeper seated problems.  Finally, when
meditation becomes peaceful, one is able to contemplate the more profound
principles of Buddhism.

DIFFICULTIES AND EXPEDIENTS

The art of right awareness, of maintaining spiritual wakefulness, may seem
difficult and the description given above is somewhat abstract.  If you are
finding difficulties in your progress towards achieving calmness and
centeredness, talk about it with others.  In Zazen our fears and doubts are
constantly brought up; we may panic; get angry; cry, or even laugh.  Yet, we
may return to Zazen again and again to face these terrors that haunt us in
our every day life until their root cause is ended.  As we do face the
seeming horrors of our self, we eventually see them for what they are.
Eventually, these matters are seen to be empty and impotent.  Moreover, we
begin to sense something which is free from difficulties--something which is
pure and ineffable.  Over time, as we sit, we find it easy to let go of
thoughts and mental-pictures.  We come to see how we have attached ourselves,
in the past, to thoughts and feelings which have conditioned the present, and
harboring over the future, causing us to suffer right now.  We also see, that
living a pure life that attaches less to emotional thoughts and ideas created
by our imagination, lays the foundation for a future life of happiness.
     After much practice, we learn to extend Zazen into our daily lives.
Whether or not we are standing, lying down, or working in the garden, we find
in easier to let go of our deluded thoughts being less likely to obey their
commands, thus to do harm to other beings.

5.  How should a beginner begin their study of Zen Buddhism?
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    First, it is always necessary to become familiar with the language of
Buddhism, remembering that the goal of Zen is enlightenment, not just Zazen,
in which case there is much to learn.  If you are not familiar with the
language of Buddhism how can your friends help you and teach you about the
mysterious nature of Mind?  If, for example, you don't know what gold looks
like, how can you begin your search?  You need, for instance, to learn the
Four Noble Truths (Chatvari ariya-sachchani), understanding what they mean.
You need to know that the Four Noble Truths pertain to the nature of Mind,
that when Mind blindly clings to its manifestations it comes to experience
suffering, or the same, disharmony (dukkha).    Beginners should be familiar
with the canonical works of Buddhism called the Tripitakas.  In addition they
should read Mahayana scriptures of the Mahaprajnaparamita class, most
important the _Heart Sutra_ and the _Diamond Cutter of Doubts_.  In addition,
students should read the foundational Sutra of Zen Buddhism which is the
_Lankavatara Sutra_.  Other Sutras such as the _Shurangama_, the _Vimalakirit
Nirdesha_, and the _Shrimaladevi Sutra_, are also extremely important to
read.
    As for Zen texts in particular, it is important to read orthodox material
such as the _The Zen Teaching of Bodhidharma_; _The Platform Scripture_ by
Hui Neng the Sixth Patriarch of Zen Buddhism; _The Zen Teaching of Huang Po_
and _The Zen Teaching of Hui Hai_.  Beginners should avoid modern books on
Zen if they do not teach Mind doctrine.  Beginners should first ground
themselves in orthodox Zen classics and traditional Buddhist literature
avoiding non-Mind doctrine publications. In so doing they will be able to
reach the fruit of the path sooner and come to know the joy of breaking the
bonds of rebirth. In reading proper and accepted books on Zen Buddhism there
will be no error created either, and thus no future cause for regret.
Historically, in China, Zen literature was by far the most widely published
and read.  Traditional Zen masters studied all the major Sutras and were very
skilled in commenting on the arcane principles contained in the various
Sutras.  Beginners should understand that Zen Buddhism is the most direct
teaching in Buddhism, and to become a members one must be want to be a
member.  Just like an University, Zen is only looking for a good people whom
are intelligent, free from religious pride, non-hating, and compassionate,
and above all are willing to learn the sublime doctrine of the Buddhas.

6. INTRODUCTORY READING LIST
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    The following short list of books is meant to help the beginner gain, not
only a philosophical understanding of Zen, but also, at least, an
intellectual understanding of law of Buddha.   There are many other books
available, so many that space on this FAQ does not permit anything close to a
comprehensive list.  Instead we give this short list which covers most
fundamental aspects of Zen and the Mind doctrine.  There are also many other
wonderful writers and books on this subject, this list is INTRODUCTORY ONLY.
You are encouraged to use your own judgement when selecting material to read.
In short, find something that seems readable to you at first.  In addition,
you will find that traditional Zen books will be revisited many times as you
come to know the depth of Zen!

    May these books be the Point of departure of your path to Awakening.

*A Buddhist Bible* Edited by Dwight Goddard:(Boston : Beacon Press,1970,
c1938)
    This book has translations of the Diamond Sutra, Dao De King (more
popularly known as Tao Te Ching), the Platform Sutra of the Sixth Zen
Patriarch (See NOTE) the Awakening of Faith Shastra, solid fundamental
discussions of the historical Buddha and his teachings.
NOTE:  This particular translation of the Sixth Patriarch's
Platform Sutra is worded in a way which might be easier understood by
reading other translations.  Goddard's _Buddhist Bible_, it should be
underscored, contains the orthodox Sutras of Zen Buddhism.

*Questions to a Zen Master* By Taisen Deshimaru:
     Except for the excellent chapter on Zazen (Soto style) this book
shows many basic religious and philosophical implications of Zen.  With
a heavy taste of the "just sitting" Soto Zen style, Master Deshimaru
covers frontiers of the mind in an easy reading style that maintains
the integrity of Truth.

*Zen letters : teachings of Yuanwu*, trans. & ed. J.C. Cleary and Thomas
Cleary.  (Boston : Shambhala,1994)

*The Zen teachings of Master Lin-chi*, trans. Burton Watson
(Boston : Shambhala Publications, 1993)

*Meditating with koans*, trans. J. C. Cleary (Berkeley, Calif: Asian
Humanities Press, 1992)

*The transmission of the lamp : early masters* trans. Sohaku Ogata
(Wolfeboro, N.H. : Longwood Academic, 1990)

*The Zen teaching of Bodhidharma*, trans. Red Pine (San Francisco : North
Point Press, 1987)

*The record of Tung-shan*, trans. William F. Powell (Honolulu : University
of Hawaii Press, 1986)

*A Zen forest, sayings of the masters*, trans. Soiku Shigematsu (New York :
Weatherhill, 1981)

*Zen : poems, prayers, sermons, anecdotes, interviews*, trans. Lucien Stryk
and Takashi Ikemoto (Athens, Ohio : Swallow Press, Ohio University Press,
1981)

*The recorded sayings of Ch'an master Lin-chi Hui-chao of Chen prefecture*,
trans. Ruth Fuller Sasaki (Kyoto : Institute for Zen Studies, 1975)

*The Zen teaching of Hui Hai on sudden illumination*,  trans. John Blofeld
(London : Rider,1969, c1962)

*The Zen teaching of Huang Po on the transmission of mind*,
trans. John Blofeld (Chu Ch'an) (London : The Buddhist Society,1968, c1958)

Hui-neng, *The Platform Scripture*, trans. Chan, Wing-tsit (New York : St.
John's University Press, 1963)

*The iron flute; 100 Zen koan*, trans. Nyogen Senzaki and Ruth Strout
McCandless (Tokyo, Rutland Vt. : C.E. Tuttle Co., 1961)

*Ch'an and Zen teaching*, ed. & trans. Lu K`uan Yu (Charles Luk). (London :
Rider,1960)

Paul Reps, *Zen flesh, Zen bones* (Tokyo, Rutland, Vt. : C.E. Tuttle Co.,
1957)

D.T. Suzuki, *Manual of Zen Buddhism*, (London, New York : Published for
the Buddhist Society, by Rider,1956)

7. About this FAQ
------------------------------------------------------------------------
You are free and encourage to post this FAQ in any and all areas that may
help others.  This document has an limited copyright.  You may print,
distribute this document in any format as long as the document is not
altered.

Revised and edited by:(Mark Vetanen)[e-mail]
and (Ardent Hollingsworth)[e-mail] 4/26 (c)1995