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                      ZEN FREQUENTLY ASKED QUESTIONS
0. What's in this FAQ?
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1. What is Zen? (the simple question)
2. What is Zen? (the real question)
3. Why do people post such nonsense to this group?
4. INSTRUCTIONS FOR THE PRACTICE OF ZAZEN (SITTING MEDITATION)
5. GLOSSARY, some terms related to Zen Buddhism briefly defined
6. INTRODUCTORY READING LIST
7. About this FAQ

1. What is Zen? (the simple question)
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    Zen is short for Zen Buddhism.  It is sometimes called a religion
and sometimes called a philosophy.  Choose whichever term you prefer;
it simply doesn't matter.
    Historically, Zen Buddhism originates in the teachings of Siddhartha
Gautama.  Around 500 B.C. he was a prince in what is now Nepal India.  At
the age of 29, deeply troubled by the suffering he saw around him, he
renounced his privileged life to seek understanding.  After 6 years of
struggling as an ascetic he finally achieved Enlightenment at age 35.
After this he was known as the Buddha (meaning roughly "one who is
awaking").  In a nutshell, he realized that everything is subject
to change and that suffering and discontentment are the result of
attachment to circumstances and things which, by their nature, are
impermanent.  By disburdening oneself of these attachments, including
attachment to the false notion of self or "I", one can be free of
suffering.
    The teachings of the Buddha have, to this day, been passed down from
teacher to student, in various traditions.  Around 475 A.D. one of these
missionaries, Bodhidharma, traveled from India to China and introduced
the teachings of Indian Buddhism there.  In China Buddhism mingled with
Taoism.  The result of this mingling was the Ch'an School of Buddhism.
Around 1200 A.D. Ch'an Buddhism spread from China to Japan where it is
called (at least in translation) Zen Buddhism.

2. What is Zen? (the real question)
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    This question basically asks "What is the essence of Self?".  It
appears in various guises throughout Zen literature, from "What is the
meaning of Bodhidharma's coming from the West?" to "Have you eaten
yet?".  The question cuts right to the heart of the matter and can only
be answered by you.  Perhaps the best answer is "practice".

3. Why does Zen writings seem like nonsense?
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    One of the central points of Zen is intuitive UNDERSTANDING.  As a
result, words and sentences have no fixed meaning, and logic is often
irrelevant.  Words have meaning only in relation to who is using them,
who they are talking to, and what situation they are used in.  Some
writings are indeed nonsense; other writings appear to be nonsense at
first but this is because the meaning is all between the lines.  Zen
and poetry have gone hand in hand for centuries.

4. INSTRUCTIONS FOR THE PRACTICE OF ZAZEN (SITTING MEDITATION)
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    Zazen quite simply means to watch the moving mind.  Though, quite
recently Zazen is associated with still sitting.  The Zen Temples and
Monasteries teach an type of still sitting that is performed in 30 to 50
minute sessions.  The person may sits on an small round cushion, or
chair, facing an featureless wall.  There are many rituals and sayings
that one can perform when taking the seat and when leaving the seat.
Each temple has its unique forms and style that is different from the
next temple.
     Some temples teach the meditators to follow their breath, from the
nose to the lower abdomen and out again.  Another teaching is to
concentrate on the tip of ones nose and notice the air flowing in and
flowing out.  And still another method is to count to 10 slow, then start
over again and again.  People in the Zen temples do this for many
sessions a day.  Kinhin, means walking meditation.  The persons rise from
their seat walks about in an circle, very slow.  With each step one
breaths in unison with each step taken.  This is done for 5 to 10 minutes
and then one returns to the seat, again to perform what is referred to as
Zazen.

SITTING METHODS

     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 use a cushion to elevate the seat so that
the upper thighs fall away from the body.  Rest the knees firmly on the
matt, 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.

     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.  On inhalation the
abdomen 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 modification of consciousness.  By simply
maintaining proper posture and breathing the mind settles by itself
without fabrication.  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 thinking non thinking.

DIFFICULTIES AND EXPEDIENTS

The art of right awareness may seem difficult and the description given
above is idealized.  If you are finding difficulties discouraging, talk
about it with others.  In zazen our fears and doubts are brought up, we
may panic, get angry, cry or even laugh.  Yet, we do return to Zazen
again and again to face these terrors that haunt us in our every day
life.  As we do face our horrors of our self, we do see them for the
Dharma that they are.  Though the practice of Zazen, we are able to in an
inapt way experience Emptiness and enlightenment.  As we sit, we let go
of thoughts and ideas, we see how we have attached ourselves to the past
and to the present.  We may feel the tension of this attachment like an
ship trying to pull away from the pier with may ropes holding it in
place.  Some ropes snap very violently others just ravel away.  Zen
elders state to just allow it to just happen.

AFTER ZAZEN

There are some philosophies that may be brought up in the teaching of
this sitting meditation, such as Emptiness and Enlightenment.   After
some time of performing sitting meditation, people tend to want to talk
about it and explore their experiences.  This is done with an private
interview with the temple Teacher, called Sanzen or Dokusan.  In this
meeting again one performs various ceremonies and rituals that is
accompanied with meeting the teacher in this formal way.  One there, you
must quickly state what is on your mind.  The teacher may give you an
koan, that is an story for the student to think about, or the teacher may
give you some advise on personal life stuff.  This meeting last for 5-15
minutes.

5. 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 why the practice of Zazen is the
primary practice of Zen.  There are many other good 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, Zen practice, and Zen Buddhism.  Most of the
writers in this list have written more than one book, so if you like
your first taste of a particular author, you are encouraged to pick up
other titles by the same author.  There are also many other wonderful
writers and books on this subject, this list is INTRODUCTORY ONLY.  You
are encouraged to use your intuition when selecting material to read
(or not).
        May these books be the starting point of your own path to
Awakening.

TWO BOOKS ON BUDDHISM

"A Buddhist Bible" Edited by Dwight Goddard:
     This is the classic work which began many of the beatnik Zen
practioners of the sixties (including Jack Kerouac) on the path.  There
are certain books which are considered gateway books, that is to say,
books that introduce whole generations of people to Zen and this is one
of them.  Even if you would like to practice Zen without being a
Buddhist, it is important to understand the practical and philosophical
ties between the two. This book serves this purpose well, while keeping
a Zen slant.  In addition to the two sutras mentioned earlier, this book
also 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.  The latest reprint has a
forward by Aitken Roshi.
    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.

"Buddhism; A Way of Thought and Life" By Nancy Ross Wilson.
        A simple, clear, accurate overview of the Buddha's teachings,
with chapters specifically on Tibetan Buddhism, and Zen Buddhism.

NINE BOOKS ON ZEN

"The Three Pillars of Zen" By Roshi Phillip Kapleau:
     Another gateway book. This book covers Zazen practice, common
questions and problems, and the enlightenment experience.  Written by
an American who studied in Japan for 15 years, this is classic work by
a modern western master.

"Zen Mind, Beginners Mind" By Shunryu Suzuki:
     This book covers Zen practice with especially good comments on
bringing practice from the sitting experience into each minute of our
lives.  It is written in simple style which still manages to convey
the deeper meanings of Zen and its practice.

"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.

"Every Day Zen"  By Charlotte Joko Beck:
     Another American Master, Beck, speaks in a way easily understandble
to the western mind, with especially good advice on sitting practice and
relations between people, along with some insightful comments on how Zen
history means.

"Dropping Ashes on the Buddha"  By Sueng Sahn:
     This book by the Korean Master is written in a question and answer
style.  It covers main points on practice, finding a teacher (and why
you should bother), and basic koan practice.  Also shows excellent
exchanges between master and student.

"Taking the Path"  By Robert Aitken.
        Written in a no nonsense western style, this book is another
gateway book.  Aitken Roshi has knack for making esoteric or difficult
concepts, easier for those unfamiliar with Zen or those whose practice
is just starting.  Aitken Roshi is an American master who heads the
Diamond Sangha in Hawaii.

"The Miracle of Mindfulness"  By Thich Nhat Hahn.
        This Vietnamese Zen Master has had intimate contact with the
west since the 60's when he campaigned for peace during the war (in
spite of opposition from both U.S. and North Vietnamese, Governments).
His life has been exemplary and his skill as an essayist is only
rivaled by his ability to bring Zen intimately into our daily lives.

6. GLOSSARY, some terms related to Zen Buddhism briefly defined
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* Unless otherwise noted or obvious the Japanese form is given first.
* The Pinyin romanization of Chinese will be used.
* Ch = Chinese, J = Japanese, K = Korean, P = Pali, Skt = Sanskrit

Ango: (J) A period of practice and training typically 1-3 months long.
Arhat: (Skt) One free from the ten fetters to freedom.
        Used both to criticise an individual who practices only for
        self benefit and to praise an accomplished adept. In the latter
        sense, one of the Ten Names of a Buddha.
Avidya: (Skt, P: Avijja) Ignorance although unawareness and
        unconsciousness are also good translations.  Most simply it
        is manifested as attachment to greed, anger, and delusion.
Bodhisattva: (Skt) a Buddha to be who may be delaying his/her own
        enlightenment to continue a practice benefitting all beings.
        As praise, it is for selfless practice, as criticism for
        insufficient attention for one's own practice.
Buddha: (Skt) an enlightened one.
Gassho: (K: hapchang) a hand position in which palms are placed
        together vertically in front of the body.
        (See HAND POSITIONS in zazen FAQ.)
Hokkaijoin: Cosmic Mudra the oval hand position used in zazen.
Hondo: a formal hall for rituals and ceremonies.
        The altar is against a wall in a hondo.
Isshu: similar to shashu but with a horizontal fist.
        (See HAND POSITIONS in zazen FAQ.)
Karma: (Skt; Kamma P) Literally deed or phenomenon.  Also short for the
        law of karma, or cause and effect. Actions have
        foreseeable and unforeseeable consequences.
Kensho: an experience of seeing into one's own nature.
Kinhin: walking zazen usually practiced between sittings but may also
        be practiced on its own.
Koan: (Ch: kungan) literally, a 'public record' pointing to realization
        in a Zen teaching context, usually involving interaction.
         Short Example:
        A monk asked Joshu, 'Does a dog have Buddha nature?'
        Joshu replied: 'Mu.' (literally: without or lacking)
        Koans may be used discursively or as objects of meditation.
Nirvana: (Skt, P: Nibbana, J: Nehan) An aspect of the world expressed
        as oneness, stillness, and exhaustion of desires.
Rinzai: a Japanese (Ch: Linji) sect of Zen Buddhism.
Samsara: (Skt & P) An aspect of world expressed as differentiation,
        change, becoming, impermanence and desires.
Satori: an experience of enlightenment
Sesshin: Literally to inspect the heart-mind, a period of intense
        practice, typically approximately a week.
Shashu: a hand position with the left fist vertically against the chest
        and covered with the right. (See HAND POSITIONS in zazen FAQ.)
Sodo: a formal hall for meditation, meals, and sleeping.
        The altar is in the center of a sodo.
Soto: a Japanese (Ch: Caodong) sect of Zen Buddhism.
Sutra: (Skt; P: Sutta) The teaching discourses of the Buddhist canon,
        most are presented as the words of the historic Buddha.
Tathata: (Skt) Thusness, the as-it-is-ness of the world.
Tathagatha: (Skt) The thus-come-thus-gone one, an epithet of the Buddha.
Ten Fetters: (Skt: Samyojanas) Illusion of an ego, skepticism, belief
        in magic as solving the problem of life, sensory delusion,
        ill-will, desire for formed existence, desire for formless
        existence, arrogance, restlessness, and ignorance of the true
        nature of reality.
Wato: (K: Hwadu, Ch: Huatou) the head word of a koan,
        in the example under koan 'Mu'.
Yongmaeng Chongjin: (K) intensive retreat (more literally,
        "fearless practice").
Zafu: a small round cushion used as a seat in zazen.
Zabuton: see Zaniku.
Zaniku: a large rectangular flat cushion placed under the zafu which
        cushions the knees.
Zazen: (Ch: Zuochan) Sitting meditation.
Zen: (K: Son; Ch: Chan; Skt: Dhyana; P: Jhana) Meditation.
Zendo: (K: Sonbang) an informal hall for zazen is practice, which
        may combine the function and layout of a sodo and hondo.

7. About this FAQ
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Material Contributions: Luke C. Bairan, Allen L. Barker, John Neatrour
 Compilation & Posting: Daryl Kinsman (ALT.ZEN NEWSGROUP)
Revised and edited by: Mark Vetanen ([e-mail]) (c)1995